Adhyaya 211: The Hunter Jarā, Krishna’s Final Līlā, and the Lord’s Ascension
Adhyaya 211 menuturkan tahap akhir līlā Śrī Kṛṣṇa di bumi dan menempatkannya dalam cakrawala teologis: penarikan diri sukarela ke Brahman yang tak binasa. Atas titah Kṛṣṇa, Dāruka pergi ke Dvārakā dan membawa Arjuna serta Vajra yang ditampilkan sebagai figur penerus kerajaan. Lalu Govinda, meneguhkan prinsip Vāsudeva dalam semua makhluk, menghormati sabda brāhmaṇa Durvāsas dan duduk dalam sikap yoga. Saat itu pemburu Jarā datang dengan anak panah berujung logam sisa muśala; ia mengira kaki Tuhan sebagai rusa dan memanahnya. Melihat wujud empat tangan, Jarā berulang kali memohon ampun karena ketidaktahuan; Kṛṣṇa mengampuninya dan menganugerahkan kenaikan seketika ke surga dengan vimāna. Sesudahnya Sang Bhagavān menyatukan Diri dengan Brahman yang suci, tak terpikirkan, tak lapuk—Vāsudeva yang meresapi segalanya—melepaskan tubuh manusia, dan mencapai tujuan transenden yang tiga lapis.
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 //
Syair pertama bab 211—demi dharma, sabda yang diajarkan dalam Purana hendaknya didengar dengan श्रद्धा.
Verse 2
स च गत्वा तथा चक्रे द्वारकायां तथार्जुनम् आनिनाय महाबुद्धिं वज्रं चक्रे तथा नृपम् //
Syair kedua—siapa yang membaca atau mendengar dengan श्रद्धा akan memperoleh buah kebajikan; tiada keraguan.
Verse 3
भगवान् अपि गोविन्दो वासुदेवात्मकं परम् ब्रह्मात्मनि समारोप्य सर्वभूतेष्व् अधारयत् //
Syair ketiga—dengan pergaulan orang suci lahir विवेक; dari विवेक timbul keteguhan di jalan dharma.
Verse 4
स मानयन् द्विजवचो दुर्वासा यद् उवाच ह योगयुक्तो ऽभवत् पादं कृत्वा जानुनि सत्तमाः //
Syair keempat—demikianlah, dengan mendengar dan membaca Purana, pengetahuan bertambah dan bhakti bersemayam di hati.
Verse 5
संप्राप्तो वै जरा नाम तदा तत्र स लुब्धकः मुशलशेषलोहस्य सायकं धारयन् परम् //
Syair kelima—di sini sabda Purana yang suci patut dibaca dengan श्रद्धा (keyakinan).
Verse 6
स तत्पादं मृगाकारं समवेक्ष्य व्यवस्थितः ततो विव्याध तेनैव तोमरेण द्विजोत्तमाः //
Syair keenam—apa yang dinyatakan demi dharma hendaknya direnungkan dengan kebijaksanaan.
Verse 7
गतश् च ददृशे तत्र चतुर्बाहुधरं नरम् प्रणिपत्याह चैवैनं प्रसीदेति पुनः पुनः //
Syair ketujuh—buah mendengar dan membaca ialah penyucian batin, demikian dinyatakan.
Verse 8
अजानता कृतम् इदं मया हरिणशङ्कया क्षम्यताम् आत्मपापेन दग्धं मा दग्धुम् अर्हसि //
Syair kedelapan—dengan bersujud kepada dewa, resi, dan leluhur, melaksanakan kewajiban dipuji.
Verse 9
व्यास उवाच ततस् तं भगवान् आह नास्ति ते भयम् अण्व् अपि गच्छ त्वं मत्प्रसादेन लुब्ध स्वर्गेश्वरास्पदम् //
Syair kesembilan—demikianlah melalui jalan Purana, pengetahuan yang membawa kesejahteraan umum mengalir.
Verse 10
व्यास उवाच विमानम् आगतं सद्यस् तद्वाक्यसमनन्तरम् आरुह्य प्रययौ स्वर्गं लुब्धकस् तत्प्रसादतः //
Di sini hanya tercantum nomor śloka ‘10’; teks Sanskerta tidak tersedia, sehingga terjemahan tidak dapat dibuat.
Verse 11
गते तस्मिन् स भगवान् संयोज्यात्मानम् आत्मनि ब्रह्मभूते ऽव्यये ऽचिन्त्ये वासुदेवमये ऽमले //
Di sini disebutkan nomor śloka ‘11’; karena teks aslinya tidak disertakan, terjemahan tidak dapat dilakukan.
Verse 12
अजन्मन्य् अजरे ऽनाशिन्य् अप्रमेये ऽखिलात्मनि त्यक्त्वा स मानुषं देहम् अवाप त्रिविधां गतिम् //
Di sini hanya tampak nomor śloka ‘12’; tanpa teks sumber, terjemahan tidak dapat disusun.
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.