Adhyaya 211: The Hunter Jarā, Krishna’s Final Līlā, and the Lord’s Ascension
يروي الأدهيايا 211 الحركة الختامية لليلا كريشنا على الأرض، ويضعها في أفقٍ لاهوتيٍّ بوصفها انسحابًا طوعيًا إلى البراهمان غير الفاني. فداروكا، ممتثلًا لأمر كريشنا، يمضي إلى دواركا ويأتي بأرجونا، ومعه فاجرا الذي يُقدَّم بوصفه صورةً لوريثٍ ملكي. ثم ينتقل النص إلى فعل جوفيندا الباطني: تثبيت مبدأ فاسوديفا الأسمى في جميع الكائنات. وإكرامًا لكلمة البراهمن دورفاساس، يتخذ كريشنا هيئة الجلوس اليوغي. عندئذٍ يصل الصياد جارا حاملًا سهمًا برأسٍ معدنيٍّ بقي من المُشَلا، فيظن قدم الرب غزالًا فيصيبه. ولما رأى الهيئة ذات الأذرع الأربع، أخذ يطلب المغفرة مرارًا ويعترف بجهله. فيعفو عنه كريشنا ويمنحه الصعود الفوري إلى السماء على متن فيمانا. ثم يوحِّد الرب الذات بالبراهمان الطاهر الذي لا يُتصوَّر ولا يَبلى—فاسوديفا الساري في كل شيء—ويترك الجسد البشري، نائلًا مصيرًا متعاليًا ثلاثيّ الأوجه.
Chapter Arc
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Thematic Essence
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Emotional Journey
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Tirtha Focus
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Shlokas in Adhyaya 211
Verse 1
व्यास उवाच इत्य् उक्तो दारुकः कृष्णं प्रणिपत्य पुनः पुनः प्रदक्षिणं च बहुशः कृत्वा प्रायाद् यथोदितम् //
هذا البيت: «1» — علامة ترقيم للقول المقدّس في البورانا.
Verse 2
स च गत्वा तथा चक्रे द्वारकायां तथार्जुनम् आनिनाय महाबुद्धिं वज्रं चक्रे तथा नृपम् //
هذا البيت: «2» — رقمٌ دالّ على ترتيب القول المقدّس في البورانا.
Verse 3
भगवान् अपि गोविन्दो वासुदेवात्मकं परम् ब्रह्मात्मनि समारोप्य सर्वभूतेष्व् अधारयत् //
هذا البيت: «3» — إشارة تعريف للعبارة المقدّسة في البورانا.
Verse 4
स मानयन् द्विजवचो दुर्वासा यद् उवाच ह योगयुक्तो ऽभवत् पादं कृत्वा जानुनि सत्तमाः //
هذا البيت: «4» — رقم ترتيب لتنظيم القول المقدّس في البورانا.
Verse 5
संप्राप्तो वै जरा नाम तदा तत्र स लुब्धकः मुशलशेषलोहस्य सायकं धारयन् परम् //
هذا البيت: «5» — رقم تعريف لتمييز القول المقدّس والاستشهاد به في البورانا.
Verse 6
स तत्पादं मृगाकारं समवेक्ष्य व्यवस्थितः ततो विव्याध तेनैव तोमरेण द्विजोत्तमाः //
هذا البيت (رقم ٦) محفوظٌ بوصفه قولًا مقدّسًا في تقليد البورانا.
Verse 7
गतश् च ददृशे तत्र चतुर्बाहुधरं नरम् प्रणिपत्याह चैवैनं प्रसीदेति पुनः पुनः //
هذا البيت (رقم ٧) كلمةٌ جديرةٌ بالتبجيل، صالحةٌ للتلاوة التعبدية وللدراسة.
Verse 8
अजानता कृतम् इदं मया हरिणशङ्कया क्षम्यताम् आत्मपापेन दग्धं मा दग्धुम् अर्हसि //
هذا البيت (رقم ٨) يُظهر معرفةً قديمةً مع صون جلال السنسكريتية.
Verse 9
व्यास उवाच ततस् तं भगवान् आह नास्ति ते भयम् अण्व् अपि गच्छ त्वं मत्प्रसादेन लुब्ध स्वर्गेश्वरास्पदम् //
هذا البيت (رقم ٩) يُقرأ بقلبٍ ساكنٍ وبخشوعٍ لتُدرَك معانيه العميقة.
Verse 10
व्यास उवाच विमानम् आगतं सद्यस् तद्वाक्यसमनन्तरम् आरुह्य प्रययौ स्वर्गं लुब्धकस् तत्प्रसादतः //
هذا البيت (رقم ١٠) خلاصةٌ على النهج القديم، تُواصل ميراث تقليد البورانا.
Verse 11
गते तस्मिन् स भगवान् संयोज्यात्मानम् आत्मनि ब्रह्मभूते ऽव्यये ऽचिन्त्ये वासुदेवमये ऽमले //
الآية 211.11: لم يُقدَّم النص السنسكريتي. يُرجى إرسال البيت كاملًا لترجمةٍ تليق بأسلوب البورانا المقدّس.
Verse 12
अजन्मन्य् अजरे ऽनाशिन्य् अप्रमेये ऽखिलात्मनि त्यक्त्वा स मानुषं देहम् अवाप त्रिविधां गतिम् //
الآية 211.12: الأصل بالسنسكريتية غير مرفق. الرجاء تزويد البيت كاملًا لترجمة دقيقة وبأسلوب مهيب.
Frequently Asked Questions
The chapter centers on divine sovereignty and compassion within the framework of karmic inevitability: an apparent tragedy (Jarā’s strike) is reinterpreted as the Lord’s voluntary conclusion of embodied līlā, paired with an ethic of forgiveness in which ignorance is met by grace and liberation-oriented reassurance.
It articulates a foundational Puranic theological grammar: the avatāra’s departure is not merely historical but cosmological, expressed as reabsorption into the imperishable Brahman identified with Vāsudeva and as an affirmation of the Lord as the inner support of all beings—motifs that anchor later narrative, ritual, and doctrinal layers across the Purāṇic corpus.
No new tīrtha, vrata, or formal rite is instituted in the supplied passage. The chapter’s emphasis is doctrinal and narrative—Dvārakā as a setting is referenced, but the text here functions primarily as a theological account of the Lord’s yogic withdrawal and the salvific outcome granted to Jarā.