11.31 · The Disappearance of Lord Śrī Kṛṣṇa

Śukadeva Gosvāmī said: Then Brahmā arrived at Prabhāsa along with Śiva and his consort, the sages, the Prajāpatis and all the devatās headed by Indra. In the Thirty-first Chapter the disappearance of Kṛṣṇa is explained, as well as the disappearance of Devakī, Vasudeva, Rukmiṇī and others. Śrīdhara Svāmī explains that after arranging for the devatās to enter into the Yadus when he took birth, Kṛṣṇa again had them return to their previous positions and then, by his own will, entered his spiritual abode with his spiritual body.

The Pitṛs, Siddhas, Gandharvas, Vidyādharas and great serpents also came, along with the Cāraṇas, Yakṣas, Rākṣasas, Kinnaras, Apsarās and relatives of Garuḍa, greatly eager to witness the departure of the Lord. As they were coming, all these personalities variously chanted and glorified the birth and activities of Kṛṣṇa.

O King, crowding the sky with their many airplanes, they showered flowers with great devotion.

Seeing Brahmā, the grandfather of the universe, along with the other devatās, who were his vibhūtis, the Lord fixed his mind within himself, and closed his eyes.

Without performing meditation to burn up his body, which was all-attractive to world and the object of all contemplation and meditation, Kṛṣṇa entered into his abode. The statements of the previous verse, this verse and later verses as well cannot be taken to be literally true. Śrīdhara Svāmī explains that the Lord rejected the erroneous process of dying at will which is practiced by yogīs. He did not burn up his body by meditating on fire, because his body was attractive to all people and was the object of contemplation and meditation. Others explain the verse as follows. Taking his body which was pure like gold, as if being taken from fire after heating it without being burned up, he entered his abode. The meaning is that the Lord showed doubtful persons that his body could not be burned. The nature of the Lord’s body may be explained by the following verse: vahni-madhye smared rūpaṁ mamaitad dhyāna-maṅgalam samaṁ praśāntaṁ su-mukhaṁ dīrgha-cāru-catur-bhujam Placing my form within the fire, one should meditate upon that auspicious object of all meditation. That form has harmonious limbs, is gentle and cheerful. It possesses four beautiful long arms. SB 11.14.37

Truth, dharma, determination, fame and beauty immediately followed him. Kettledrums resounded in the heavens and flowers showered from the sky. Truth and other qualities departed so that various bad qualities could become prominent in Kali-yuga.

The devatās, headed by Brahmā could not see Kṛṣṇa in his Nārāyaṇa expansion as he entered his abode. [Note: As explained in the commentaries on SB 11.1.4 and SB 11.6.26, the Nārāyaṇa expansion went to Prabhāsa and departed for Vaikuṇṭha whereas Kṛṣṇa and Balarāma actually remained in Dvārakā. ] Some, however, saw this with amazement. When the Lord disappeared, even those with all knowledge wondered where he went. Brahmā and other devatās did not see Kṛṣṇa going to his abode. Some persons however did see, and were amazed.

Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a cloud, the devatās could not trace out the destination of Kṛṣṇa.

A few of the devatās, however—notably Brahmā and Śiva—could ascertain that the Lord’s mystic power was working, and thus they became astonished. All the devatās praised the Lord’s mystic power and then returned to their own planets. An example is given to show that they could not see the Lord’s destination. Just as the destination of lightning cannot be seen by humans, the destination of Kṛṣṇa as he left the earth could not be perceived by the devatās. But his associates could see. This is Śrīdhara Svāmī’s explanation. Having come from Vaikuṇṭha, from the Kāraṇa Ocean and the Milk Ocean, when Kṛṣṇa had appeared, the Lord’s associates of these places now thought “I am bringing my Lord to my abode!” But each could not see the other associates, by the Lord’s yoga-māyā. Thus the Lord went to those abodes with those associates who were delighted. It should be understood that when the Lord appeared on earth, the associates of these Viṣṇu forms also appeared amongst the Yadus along with their masters, the various Viṣṇu forms. These associates returned to their places along with their respective Viṣṇu forms when Kṛṣṇa departed from this world. The devatās were astonished. “We thought that we were masters of yoga but we cannot understand where he went”. They praised Kṛṣṇa. “Who can do such a thing? We are omniscient but cannot understand this. Though we are masters of yoga, we cannot see his destination achieved by his yoga. But his associate devotees know. They can see his destination, that he has entered his abode.”

O King! You should understand that the Supreme Lord’s appearance and disappearance, which resemble those of embodied conditioned souls, are actually a show enacted by his illusory energy, just like the performance of an actor. After creating this illusion he entered into it, played within it for some time, and at last destroyed it, withdrawing from it by his own power. Thus he remains. Parkṣīt was sad that all people saw the Lord and his associates in this superficial way. Śukadeva comforted him by explaining the true nature of the Lord’s pastimes. Understand that the birth and death activities of the Lord, which are like those of the jīva, are actually a resemblance to the jīva’s life, produced by māyā. Those actions are not real. The birth and death of the jīva, who has a body made of semen, blood, is full of suffering. The appearance and disappearance of the Supreme Lord, who has a spiritual body, is full of bliss. It is said: devakyāṁ deva-rūpiṇyāṁ viṣṇuḥ sarva-guhā-śayaḥ āvirāsīd yathā prācyāṁ diśīndur iva puṣkalaḥ Supreme Lord, who is situated in the core of everyone’s heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Kṛṣṇa. SB 10.3.8 sva-śānta-rūpeṣv itaraiḥ sva-rūpair abhyardyamāneṣv anukampitātmā parāvareśo mahad-aṁśa-yukto hy ajo ’pi jāto bhagavān yathāgniḥ Being compassionate in mind, when his devotees are afflicted by the demons, Svayam Bhagavān Kṛṣṇa, though not having material birth, appears within this world along with all his Viṣṇu expansions, since he is the lord of all forms of God and devatās. SB 3.2.15 kṛṣṇa-dyumaṇi nimloce Kṛṣṇa has disappeared like the sun. SB 3.2.7 pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām ādāyāntaradhād yas tu sva-bimbaṁ loka-locanam The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men, who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11 anādeyam aheyaṁ ca rūpaṁ bhagavato hareḥ | āvirbhāva-tirobhāvāv asyokte graha-mocane || Nothing can be added to or subtracted from the Lord’s form. His appearance and disappearance are said to be simply coming into this world and leaving it. Brahmāṇḍa Purāṇa Though sometimes the Lord appears and disappwars like a jīva, this is only an appearance produced by māyā. It is like the actions of a magician. Though it is false, the magician can show his or someone else’s birth and death. Someone exhibits death as follows. In front of a king, a magician approaches a stack of valuable garments, jewels, coins and so forth, given by the king. Taking a jeweled necklace, the magician tells the king, “Now I am taking this necklace, and you can’t have it. Now I’m taking this gold coin, and you can’t have it. I am taking seven thousand horses, and you cannot have them.” Then the magician creates the illusion that the king’s children, grandchildren, brothers and other family members have attacked each other with weapons and that nearly all are dead from the violent quarrel. The king observes these things taking place before him as he sits in the great assembly hall. The magician says, “O King! I no longer wish to live. Just as I have studied magic, so also, by the mercy of the lotus feet of my guru, I have learned the mystic meditation of yoga. One is supposed to give up one’s body while meditating in a holy place, I will die in front of you, since you are a holy place yourself.” Thus speaking, the magician sits down in svastika āsana, fixes himself in prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi in silence. A moment later, a strong fire generated by his trance blazes forth out of his body and burns it to ashes. Then all the wives of the magician, distraught with lamentation, enter into that fire. Three or four days later, after the magician has returned to his own province, he sends a letter to the king. “O King, invisibly taking all your sons, grandsons and brothers who are in good health—along with all the jewels and other items given by you, I have come to my house in good health. Please, therefore, give me whatever you consider fitting remuneration for the wisdom of the magic that has been exhibited before you.” In this way, even by ordinary magic one can simulate death. This example is explained in the verse. I alone have created this confusion of quarrel and fighting with weapons arising from the sages’ curse, and following that, I have entered into that scene and played with mortals for a moment by taking up the reeds. Then I withdrew from that show by my own powers and now remain separate.

Kṛṣṇa brought the son of his guru back from the planet of death in the boy’s selfsame body, and as the ultimate giver of protection he saved you also when you were burned by the weapon of Aśvatthāmā. He conquered in battle even Śiva, who deals death to the agents of death, and he sent the hunter Jarā directly to Vaikuṇṭha in his human body. How could such a personality be unable to protect himself? By remembering the Lord’s extraordinary activities one must completely give up misconceptions concerning his disappearance. The Lord brought the son of his guru who had gone to Yamaloka back to this world in his body born as son of his guru, which had been devoured by the Paṣcajana demon. It was not a different body strong with power of Brahman. The Lord who gave you shelter (śaraṇadaḥ), rescued you, though your body had been burned by the brahmāstra. Actually you were destined to die by two brahmāstras---the curse of the brāhmaṇa at birth (by Aśvatthāmā) and at death (by the brāhmaṇa boy). What more can be said? The Lord defeated Śiva, who is death to death givers, in the battle with Bāṇāsura. And the Lord let the hunter Jarā go to a special Vaikuṇṭha (svar) in his same body. How can the Lord not be capable of protecting the Yadus? You, the Lord, certainly can. You are fully capable of remaining eternally visible in this world along with your associates.

Although Kṛṣṇa, being the possessor of infinite powers, is the only cause of the creation, maintenance and destruction of innumerable planets, he did not desire to remain with his manifested pastimes on earth. What is the use of this mortal world or its people? But he made known his destination to the devatās. Even though the Lord has unlimited powers, still he has acted in this way. His unlimited power is described. He is the only cause of creation, maintenance and destruction of unlimited planets, but he is indifferent though he is the only cause, because he acts through his unlimited śaktis. Having dispatched the devatās to Svarga, he did not desire to remain visible on earth with his associates (praṇetum vapuḥ śeṣitam). In other words, he desired to disappear. Why? What is the use of this mortal world for the Lord? He did not care for the material world. But he cared for Svargaloka. By the request of those on Svarga, such as Brahmā, the Lord appeared in this mortal world, and at their request alone, he went to Vaikuṇṭha. This is the implication of the statement. He made known his going to Vaikuṇṭha (gatim) to Brahmā and others situated in Svarga and other planets (sva-stha). Other explanations are not accepted by the devotees since they are the opinions of demons and contradict Uddhava’s statement: pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām ādāyāntaradhād yas tu sva-bimbaṁ loka-locanam The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men, who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11 Uddhava has also said that the opinions of demons should not be accepted by devotees. devasya māyayā spṛṣṭā ye cānyad asad-āśritāḥ bhrāmyate dhīr na tad-vākyair ātmany uptātmano harau The intelligence of the devotee who is absorbed in Paramātmā is not bewildered by the words of those touched by the Lord’s māyā or those who take shelter of a demonic mentality. SB 3.2.10

Anyone who regularly rises early in the morning and carefully chants with devotion the glories of Kṛṣṇa’s completely spiritual method of disappearance will certainly achieve that same supreme destination. Padavīm means the path of disappearing. By using the words param and anuttamam it is indicted that the pastime of the Lord’s disappearance is composed completely of eternity, knowledge and bliss. It suggests that intelligent people regard the opinion of common people that his disappearance was material to be insignificant.

As soon as Dāruka reached Dvārakā, he threw himself at the feet of Vasudeva and Ugrasena and drenched their feet with his tears, lamenting the loss of Kṛṣṇa.

O Parīkṣit! Dāruka delivered the full account of the destruction of the Vṛṣṇis, and upon hearing this, the people became deeply distraught in their hearts and stunned with sorrow. Feeling the overwhelming pain of separation from Kṛṣṇa, beating their heads, they went to the place where their relatives lay dead. The portions of the eternal associates Pradyumna, Aniruddha and others had previously gone from Dvārakā to Prabhāsa. Portions of Devakī, Rohinī and other eternal associates then went to Prabhāsa on hearing the news. The main portions of Devakī and others remained in Dvārakā, not visible to the eyes of common people.

When Devakī, Rohiṇī and Vasudeva could not find their sons, Kṛṣṇa and Rāma, they lost consciousness out of pain caused by their sorrow.

Tormented by separation from the Lord, his parents (Vasudeva and Devakī) gave up their lives at that very spot. My dear Parīkṣit, the wives of the Yādavas then climbed onto the funeral pyres, embracing their dead husbands. This description should be explained to be superficial and not actual fact.

The wives of Balarāma embracing his body also entered the fire. Vasudeva’s wives, embracing his body, entered the fire. The daughters-in-law of the Lord entered the funeral fires of their respective husbands, headed by Pradyumna. And Rukmiṇī and the other wives of Kṛṣṇa—whose hearts were completely absorbed in him—entered the fire.

Arjuna felt great distress over separation from Kṛṣṇa, his dear friend. But he consoled himself by remembering the pure words the Lord had sung to him.

Arjuna then saw to it that the funeral rites were properly carried out for the dead who had no remaining male family members according to the rules, one after another.

As soon as Dvārakā was abandoned by the Supreme Lord, the ocean flooded it on all sides, O King, sparing only his palace. The Lord’s palace was spared. As the next verse states, the Lord is eternally present there. This statement is the view of the Lord (who is present in the palace in unmanifest pastimes), not the view of the common people. This is how some explain that the palace remained. Others explain that the ocean flooded Dvārakā but not the palaces of the Yādavas to show how everything except the Lord is temporary. .

Lord Madhusūdana, the Supreme Lord, is eternally present in Dvārakā. By remembering that most auspicious of all auspicious places, one destroys all contamination.

Arjuna took the survivors of the Yadu dynasty—the women, children and old men—to Indraprastha, and installed Vajra as ruler of the Yadus.

Hearing from Arjuna of the death of their friend, my dear King, your grandfathers established you as the maintainer of the dynasty and left to prepare for their departure from this world.

A person who with faith engages in chanting the glories of these various pastimes and birth of Kṛṣṇa, the lord of lords, will be free from all sins. Two verses describe the result of chanting the pastimes of Kṛṣṇa from the beginning.

The auspicious exploits of the attractive incarnations of Kṛṣṇa, the Supreme Lord, and also the pastimes he performed as a child in Vṛṇdāvana are described in this Śrīmad-Bhāgavatam and in other scriptures. Anyone who clearly chants these descriptions of his pastimes will attain supreme bhakti to Lord Kṛṣṇa, who is the goal of perfect sages. Bālaḥ is defined as the age up to sixteen according to many persons. Thus the pastimes in Vṛndāvana are the most blissful. These are described in the Bhāgavatam and in other Purāṇas. One will attain supreme (parām) bhakti (prema). The commentary on Thirty-first Chapter of the Eleventh Canto called Sārārtha-darśinī written for bringing joy to the minds of the devotees, according to the previous authorities, has been completed on the Saptamī tithi of Agrahāyaṇa month at Govardhana. May this commentary make the Lord pleased with me! I have revealed my ignorance in explaining things. Though others may laugh, my goal is to please the devotees. 11 Appendix Appendix: The Absolute Nature of the Supreme Lord In his commentary on Text 5, Chapter 30, Śrīla Viśvanātha Cakravartī Ṭhākura quotes several statements by Śrī Uddhava from the Śrīmad-Bhāgavatam (3.2.7-12) that nicely explain the transcendental nature of Lord Kṛṣṇa's disappearance from this world. The reader is referred to that portion of Śrīla Prabhupāda's Śrīmad-Bhāgavatam for further illumination on this subject. Next, from various Vedic scriptures Viśvanātha Cakravartī cites many important verses that clearly establish the absolute, eternal nature of the Personality of Godhead's forms, names, abodes, qualities, pastimes and entourage. Forms: The Gopāla-tāpanī Upaniṣad (1.38) states, govindaṁ sac-cid-ānanda-vigrahaṁ vṛndāvana-sura-bhūraha-talāsīnaṁ satataṁ sa-marud-gaṇo 'haṁ paramayā stutyā toṣayāmi: "With transcendental prayers, I and the Maruts are always trying to satisfy Lord Govinda, whose personal form is eternal and full of knowledge and bliss, and who is sitting amidst the celestial desire trees of Vṛndāvana." Similarly, in his Vedānta-bhāṣya Śrīla Madhvācārya cites the following passage from the śruti: vāsudevaḥ saṅkarṣaṇaḥ pradyumno 'niruddho 'haṁ matsyaḥ kūrmo varāho narasiṁho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalkir ahaṁ śatadhāhaṁ sahasradhāham amito 'ham ananto 'haṁ naivaite jāyante naivaite mriyante naiṣām ajṣāna-bandho na muktiḥ sarva eva hy ete pūrṇā ajarā amṛtāḥ paramāḥ paramānandāḥ. "I am Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. I am Matsya, Kūrma, Varāha, Narasiṁha, Vāmana, the three Rāmas [Rāmacandra, Paraśurāma and Balarāma], Kṛṣṇa, Buddha and Kalki. Immeasurable and unlimited, I appear in hundreds and thousands of forms, none of which ever takes birth or dies. These forms of Mine are not bound by ignorance, nor do they have to strive for liberation. They are all complete, free from old age, immortal, supreme and supremely blissful." The Dhyāna-bindu Upaniṣad states, nirdoṣa-pūrṇa-guṇa-vigraha ātma-tantro niścetanātmaka- śarīra-guṇaiś ca hīnah/ ānanda-mātra-mukha-pāda-saroruhādiḥ: "[The Lord's] personal form possesses complete and faultless transcendental qualities. Indeed, the form of the completely independent Lord is free from all lifeless bodily characteristics. His lotus face and lotus feet consist simply of pure ecstasy." The Vāsudeva Upaniṣad states, sad-rūpam advayaṁ brahma madhyādy-anta-vivarjitam/ sva-prabhaṁ sac-cid-ānandaṁ bhaktyā jānati cāvyayam: "[The Lord's] transcendental form is the Absolute Truth, devoid of duality or of middle, beginning or end. It is self-effulgent, eternal and full of knowledge and bliss. Only through devotional service can one understand that form to be infallible." The Brahmāṇḍa Purāṇa states, nanda-vraja-janānandī sac-cid-ānanda-vigrahaḥ: [Bs. 5.1], "The body of the Lord, who gives ecstasy to the residents of King Nanda's pastures, is eternal and full of knowledge and bliss." The Mahā-varāha Purāṇa states, sarve nityāḥ śāsvatāś ca dehās tasya parātmanaḥ/ hānopadāna-rahitā naiva prakṛti-jāḥ kvacit: "The bodies of that Supreme Soul are all eternal and primeval. Since they are not born of material nature, they are not subject to destruction or creation." The Nṛsiṁha Purāṇa states, yuge yuge viṣṇur anādi-mūrtim āsthāya śiṣṭaṁ paripāti duṣṭa-hā: "In each age, Lord Viṣṇu assumes His various eternal forms in order to protect those who are civilized [the devotees] and to destroy those who are evil [the demons]." The Bṛhad-vaiṣṇava-smṛti states, yo vetti bhautikaṁ dehaṁ kṛṣṇasya paramātmanaḥ/ sa sarvasmād bahiṣkāryaḥ śrauta-smārta-vidhānataḥ/ mukhaṁ tasyāvalokyāpi sa-celaṁ snānam ācaret: "If a person thinks the body of the Supreme Soul, Lord Kṛṣṇa, is made of matter, he should be excluded from all ceremonies, both of the śruti and the smṛti. One who even glances upon such a person's face must immediately take a bath with all his clothes on." The Mahābhārata states, na bhūta-saṅgha-samsthāno deho 'sya paramātmanaḥ: "The body of the Supreme Soul is not composed of a combination of material elements." Also from the Mahābhārata: amṛtāṁśo 'mṛta-vapuḥ. "His personal expansions and personal bodies are all immortal." The Śrīmad-Bhāgavatam itself contains many passages attesting to the absolute nature of the Lord's forms. Here are a few: śābdaṁ-brahma dadhad vapuḥ. "Appearing in Your transcendental form as the Vedas and as the personal feature of the Absolute Truth..." Yat tad vapur bhāti vibhūṣaṇāyudhair avyakta-cid-vyaktam adhārayad vibhuḥ (8.18.12): "That transcendental body which is appearing with its ornaments and weapons has been assumed by the Almighty Lord as the spiritual manifestation of Himself, who is materially unmanifested." Babandha prākṛtaṁ yathā (10.9.14): "She bound Him up just like an ordinary child." Satya-jṣānānantānanda-mātraika-rasa-mūrtyaḥ (10.13.54): "The viṣṇu-mūrtis all had eternal, unlimited forms full of knowledge and bliss and existing beyond the influence of time." Svecchā-mayasya na tu bhūta-mayasya (10.14.2): "His body is composed of His own desire, rather than of material elements." And tvayy eva nitya-sukha-bodha-tanau: "In You, whose body is full of eternal happiness and consciousness..." Names: The Ṛg Veda states, oṁ āsya jānanto nāma cid viviktan: "If we understand even a little of the glories of His holy name..." The Bhāgavatam (10.8.15) contains the following passage: bahūni santi nāmāni rūpaṇi ca sutasya te guṇa-karmānurūpāṇi. "For this son of yours there are many forms and names according to His transcendental qualities." That this passage is in the present tense indicates that the Lord's names are absolute and eternal. The Padma Purāṇa states, yat tv anāma-rūpa evāyaṁ bhagavān harir īśvaraḥ/ akarteti ca yo vedaiḥ smṛtibhiś cābhidhīyate: "It is the Personality of Godhead, Lord Hari, whom the Vedas and smṛtis describe as that which has no name or form and which does nothing." The Vāsudevādhyātma reconciles the apparent contradiction thus raised: aprasiddhes tad-guṇānām anāmo 'sau prakīrtitaḥ/ aprākṛtatvād rūpasyāpy arūpo 'sāv udīryate/ sambandhena pradhānasya harer nāsty eva kartatā/ akartāram ataḥ prāhuḥ purāṇaṁ taṁ purā vidaḥ. "Because His qualities are generally unknown, He is said to have no name. Because His form is not material, He is said to be formless. And because Lord Hari does nothing in relationship with the material nature, He is said to be inactive." Abodes: The Gopāla-tāpanī Upaniṣad (2.36) states, tāsāṁ madhye sākṣād brahma gopāla-purī: "Among all these [abodes], the residence of Lord Gopāla is directly the Absolute Truth." And the Padma Purāṇa states, nityaṁ me mathurāṁ vidhi purīṁ dvāravatīṁ tathā: "You should know that My cities of Mathurā and Dvārakā are both eternal." An alternate reading for this verse is nityaṁ me mathurāṁ vidhi vanaṁ vṛndāvanaṁ tathā, in which case the translation is "You should know that both My Mathurā and My forest of Vṛndāvana are eternal." Qualities: The Bhāgavatam (1.16.29) states, ete cānye ca bhagavan nityā yatra mahā-guṇāḥ/prārthyā mahattvam icchadbhir na viyanti sma karhicit: "In Him reside these and many other transcendental qualities, which are eternally present and never to be separated from Him." Pastimes: The Puruṣa-bodhinī Upaniṣad, of the Pippalāda-śākha of the Atharva Veda, states, eko devo nitya-līlānurakto bhakta-vyāpī bhakta-hṛdy antar-ātmā: "He is the one Supreme Lord, always attached to His eternal pastimes, extending Himself to His devotees, and present as the Supreme Soul within the hearts of His devotees." In the Bhāgavatam (10.90.48) we find the verse beginning jayati jana-nivāsaḥ, which contains the phrase dorbhir asyann adharmam, "with His arms casting out irreligion." The same verse also states, vraja-pura-vanitānāṁ vardhayan kāma-devam, "increasing the lusty desires of the young women of Vṛndāvana village. " The Bhāgavatam (10.29.15) states, kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva vā/ nityaṁ harau vidadhato yānti tan-mayatāṁ hi te: "Persons who constantly direct their lust, anger, fear, protective affection, feeling of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him." That all these passages employ the present tense indicates that the Lord is eternally enacting His pastimes. Entourage: The Padma Purāṇa states, eta hi yādavāḥ sarve mad-gaṇā eva bhāvini/ sarvathā mat-priyā devi mat-tulya-guṇa-śālinaḥ: "My dear lady, all these Yādavas are My personal associates. They are in all respects very dear to Me, O goddess, and their characters are equal to Mine." To summarize, we may cite the following verse from the Vedic literature: nityāv avatāre bhagavān nitya-mūrtir jagat-patiḥ/ nitya-rūpo nitya-gandho nityaiśvarya-sukhānubhūḥ: "In His eternal incarnation, the Supreme Personality of Godhead, the master of the universe, exhibits His eternal personal form. His bodily beauty, His fragrance, His opulence and His happiness are also all eternal." Chapter One The Kings of Kali-yuga Canto 12 Twelfth Canto The Age of Deterioration Śrīmad-Bhāgavatam Canto 12: "The Age of Deterioration" 1. The Degraded Dynasties of Kali-yuga • Translations 1-41 2. The Symptoms of Kali-yuga • Translations 1-44 3. The Bhūmi-gītā • Translations 1-52 4. The Four Categories of Universal Annihilation • Translations 1-43 5. Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit • Translations 1-13 6. Mahārāja Parīkṣit Passes Away • Translations 1-80 7. The Purāṇic Literatures • Translations 1-25 8. Mārkaṇḍeya's Prayers to Nara-Nārāyaṇa Ṛṣi • Translations 1-49 9. Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord • Translations 1-34 10. Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi • Translations 1-42 11. Summary Description of the Mahāpuruṣa • Translations 1-50 12. The Topics of Śrīmad-Bhāgavatam Summarized • Translations 1-69 13. The Glories of Śrīmad-Bhāgavatam • Translations 1-23 12.1: The Degraded Dynasties of Kali-yuga 1. The Degraded Dynasties of Kali-yuga 12.1 Summary The Twelfth Canto of Śrīmad-Bhāgavatam begins with Śrīla Śukadeva Gosvāmī predicting the kings of the earth who will appear in the future during the age of Kali. Then he gives a description of the numerous faults of the age, after which the presiding goddess of the earth sarcastically berates the foolish members of the kingly order who perpetually try to conquer her. Next Śukadeva Gosvāmī explains the four varieties of material annihilation, and then he gives his final advice to Mahārāja Parīkṣit. Thereafter King Parīkṣit is bitten by the snake-bird Takṣaka and leaves this world. Sūta Gosvāmī concludes his narration of Śrīmad-Bhāgavatam to the sages at Naimiṣāraṇya forest by enumerating the teachers of the various branches of the Vedas and Purāṇas, relating the pious history of Mārkaṇḍeya Ṛṣi, glorifying the Supreme Lord in His universal form and in His expansion as the sun-god, summarizing the topics discussed in this literature, and offering final benedictions and prayers. The first chapter of this canto briefly describes the future kings of the dynasty of Magadha and how they become degraded because of the influence of the age of Kali. There were twenty kings who ruled in the family of Pūru, in the dynasty of the sun-god, counting from Uparicara Vasu to Puraṣjaya. After Puraṣjaya, the lineage of this dynasty will become corrupted. Following Puraṣjaya there will be five kings known as the Pradyotanas, who are then followed by the Śiśunāgas, the Mauryas, the Śuṅgas, the Kāṇvas, thirty kings of the Andhra nation, seven Ābhīras, ten Gardabhīs, sixteen Kaṅkas, eight Yavanas, fourteen Turuṣkas, ten Guruṇḍas, eleven Maulas, five Kilakilā monarchs and thirteen Bāhlikas. After this, different regions will be ruled over at the same time by seven Andhra kings, seven Kauśalas, the kings of Vidūra, and the Niṣadhas. Then the power of rulership in the countries of Magadha and so forth will fall to kings who are no better than śūdras and mlecchas and are totally absorbed in irreligion.