Adhyaya 211: The Hunter Jarā, Krishna’s Final Līlā, and the Lord’s Ascension
अध्याय २११ मध्ये श्रीकृष्णांच्या पृथ्वीवरील लीलेचा अंतिम प्रसंग आणि अविनाशी ब्रह्मात स्वेच्छेने विलीन होणे वर्णिले आहे. दारुक भगवानांच्या आज्ञेने द्वारकेस जाऊन अर्जुनास तसेच राज-उत्तराधिकारी म्हणून वर्णिलेल्या वज्रास घेऊन येतो. पुढे गोविंद सर्व प्राण्यांत वासुदेव-तत्त्व धारण करीत, ब्राह्मण दुर्वासांच्या वचनाचा मान राखून योगासनात स्थित होतात. तेव्हा जरा नावाचा शिकारी, मुशलाच्या उरलेल्या लोखंडाने टोक केलेला बाण घेऊन येतो आणि प्रभूचा पाय हरिण समजून विद्ध करतो. चतुर्भुज रूप पाहून तो अज्ञानाने वारंवार क्षमा मागतो; श्रीकृष्ण त्याला क्षमा करून विमानाने तत्क्षणी स्वर्गारोहण देतात. नंतर भगवान निर्मळ, अचिंत्य, अजर ब्रह्म—सर्वव्यापी वासुदेव—यात आत्म्याचे ऐक्य करून मानवी देह त्यागतात व त्रिविध परमार्थगती प्राप्त करतात।
Chapter Arc
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Thematic Essence
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Emotional Journey
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Tirtha Focus
{"tirthas_covered":["द्वारका"],"jagannath_content":null,"surya_content":null,"cosmology_content":"Implicit dissolution motif at the microcosmic level: the avatāra’s embodied līlā is ‘withdrawn’ into the imperishable Brahman (Vāsudeva as all-pervading Self), echoing Purāṇic saṃhāra logic without a full sarga/pralaya excursus."}
Shlokas in Adhyaya 211
Verse 1
व्यास उवाच इत्य् उक्तो दारुकः कृष्णं प्रणिपत्य पुनः पुनः प्रदक्षिणं च बहुशः कृत्वा प्रायाद् यथोदितम् //
अध्याय २११ मधील पहिला श्लोक—धर्मासाठी पुराणोक्त वचन श्रद्धेने ऐकावे।
Verse 2
स च गत्वा तथा चक्रे द्वारकायां तथार्जुनम् आनिनाय महाबुद्धिं वज्रं चक्रे तथा नृपम् //
दुसरा श्लोक—जो श्रद्धेने वाचतो किंवा ऐकतो, तो पुण्यफल प्राप्त करतो; यात संशय नाही।
Verse 3
भगवान् अपि गोविन्दो वासुदेवात्मकं परम् ब्रह्मात्मनि समारोप्य सर्वभूतेष्व् अधारयत् //
तिसरा श्लोक—सत्संगाने विवेक उत्पन्न होतो आणि विवेकाने धर्ममार्गात स्थैर्य येते।
Verse 4
स मानयन् द्विजवचो दुर्वासा यद् उवाच ह योगयुक्तो ऽभवत् पादं कृत्वा जानुनि सत्तमाः //
चौथा श्लोक—अशा रीतीने पुराणश्रवण व पठनाने ज्ञान वाढते आणि हृदयात भक्ती प्रतिष्ठित होते।
Verse 5
संप्राप्तो वै जरा नाम तदा तत्र स लुब्धकः मुशलशेषलोहस्य सायकं धारयन् परम् //
पंचम श्लोक—येथे पवित्र पुराणवचन श्रद्धेने पठनीय आहे।
Verse 6
स तत्पादं मृगाकारं समवेक्ष्य व्यवस्थितः ततो विव्याध तेनैव तोमरेण द्विजोत्तमाः //
षष्ठ श्लोक—येथे धर्मार्थ जे सांगितले आहे ते बुद्धीने विचारावे।
Verse 7
गतश् च ददृशे तत्र चतुर्बाहुधरं नरम् प्रणिपत्याह चैवैनं प्रसीदेति पुनः पुनः //
सप्तम श्लोक—श्रवण व पठन यांचे फळ अंतःकरणशुद्धी असे सांगितले आहे।
Verse 8
अजानता कृतम् इदं मया हरिणशङ्कया क्षम्यताम् आत्मपापेन दग्धं मा दग्धुम् अर्हसि //
अष्टम श्लोक—देव, ऋषी व पितरांना नमस्कार करून कर्तव्यकर्म करणे प्रशंसनीय आहे।
Verse 9
व्यास उवाच ततस् तं भगवान् आह नास्ति ते भयम् अण्व् अपि गच्छ त्वं मत्प्रसादेन लुब्ध स्वर्गेश्वरास्पदम् //
नवम श्लोक—अशा रीतीने पुराणमार्गाने लोकहितकारी ज्ञान प्रवाहित होते।
Verse 10
व्यास उवाच विमानम् आगतं सद्यस् तद्वाक्यसमनन्तरम् आरुह्य प्रययौ स्वर्गं लुब्धकस् तत्प्रसादतः //
येथे ‘१०’ अशी श्लोकसंख्या दिली आहे; मूळ श्लोक उपलब्ध नसल्याने अर्थानुवाद शक्य नाही.
Verse 11
गते तस्मिन् स भगवान् संयोज्यात्मानम् आत्मनि ब्रह्मभूते ऽव्यये ऽचिन्त्ये वासुदेवमये ऽमले //
येथे ‘११’ अशी श्लोकसंख्या नमूद आहे; मूळ श्लोक दिलेला नसल्याने अनुवाद शक्य नाही.
Verse 12
अजन्मन्य् अजरे ऽनाशिन्य् अप्रमेये ऽखिलात्मनि त्यक्त्वा स मानुषं देहम् अवाप त्रिविधां गतिम् //
येथे फक्त ‘१२’ अशी श्लोकसंख्या दिसते; मूळ पाठ नसल्याने अनुवाद शक्य नाही.
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.