Shloka 21
अध्याय ४ — द्वारकानिमित्तानि, प्रभासगमनम्, मौसलप्रारम्भः
Omens in Dvārakā, Journey to Prabhāsa, and the Musala Outbreak
देवो5पि सन् देहविमो क्षहेतो- निमित्तमैच्छत् सकलार्थतत्त्ववित् । स संनिरुद्धेन्द्रियवाड्मनास्तु शिश्ये महायोगमुपेत्य कृष्ण:,भगवान् श्रीकृष्ण सम्पूर्ण अर्थोंके तत्त्ववेत्ता और अविनाशी देवता हैं। तो भी उस समय उन्होंने देहमोक्ष या ऐहलौकिक लीलाका संवरण करनेके लिये किसी निमित्तके प्राप्त होनेकी इच्छा की। फिर वे मन, वाणी और इन्द्रियोंका निरोध करके महायोग (समाधि)-का आश्रय ले पृथ्वीपर लेट गये
devo 'pi san deha-vimokṣa-hetoḥ nimittam aicchat sakalārtha-tattva-vit | sa saṃniruddhendriya-vāg-manās tu śiśye mahā-yogam upetya kṛṣṇaḥ ||
Vaiśampāyana disse: Embora fosse o Senhor imperecível e conhecedor da verdade de todos os fins, Kṛṣṇa ainda assim desejou uma ocasião exterior pela qual sua libertação do corpo—seu recolhimento da manifestação mundana—pudesse ser consumada. Então, refreando sentidos, fala e mente, entrou na grande absorção ióguica e deitou-se sobre a terra.
वैशम्पायन उवाच
Educational Q&A
The verse highlights disciplined self-mastery and intentional withdrawal: even the divine, fully knowing reality, completes worldly action by restraining mind, speech, and senses and entering deep yogic absorption. It presents liberation as purposeful and orderly, not driven by external compulsion.
Vaiśampāyana narrates Kṛṣṇa’s chosen departure from embodied life. Kṛṣṇa seeks an outward occasion for the close of his earthly manifestation, then controls his faculties, enters mahā-yoga (samādhi), and lies down on the earth, signaling the end-phase of events in the Mausala Parva.