Devanagari
लोकाभिरामां स्वतनुं धारणाध्यानमङ्गलम् ।
योगधारणयाग्नेय्यादग्ध्वा धामाविशत् स्वकम् ॥ ६ ॥
Verse text
lokābhirāmāṁ sva-tanuṁ
dhāraṇā-dhyāna-maṅgalam
yoga-dhāraṇayāgneyyā-
dagdhvā dhāmāviśat svakam
Synonyms
loka
—
to all the worlds
;
abhirāmām
—
most attractive
;
sva
—
tanum — His own transcendental body
;
dhāraṇā
—
of all trance
;
dhyāna
—
and meditation
;
maṅgalam
—
the auspicious object
;
yoga
—
dhāraṇayā — by mystic trance
;
āgneyyā
—
focused on fire
;
adagdhvā
—
without burning
;
dhāma
—
the abode
;
āviśat
—
He entered
;
svakam
—
His own .
Translation
Without employing the mystic āgneyī meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Kṛṣṇa entered into His own abode.
Translation (Visvanatha Cakravarti Thakura)
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
Purport
A
yogī
empowered to select the moment of leaving his body can cause it to burst into flames by engaging in the yogic meditation called
āgneyī,
and thus he passes into his next life. The demigods similarly employ this mystic fire when being transferred to the spiritual world. But the Supreme Personality of Godhead is completely different from conditioned souls like
yogīs
and demigods, since the Lord’s eternal, spiritual body is the source of all existence, as indicated here by the words
lokābhirāmāṁ sva-tanum.
Lord Kṛṣṇa’s body is the source of pleasure for the entire universe. The word
dhāraṇā-dhyāna-maṅgalam
indicates that those trying for spiritual elevation through meditation and
yoga
achieve all auspiciousness through meditation on the Lord’s body. Since
yogīs
are liberated simply by thinking of Lord Kṛṣṇa’s body, that body is certainly not material and therefore not subject to burning by mundane mystic fire or any other type of fire.
Śrīla Viśvanātha Cakravartī Ṭhākura reminds us of Lord Kṛṣṇa’s statement in the Eleventh Canto, Chapter Fourteen, verse 37:
vahni-madhye smared rūpaṁ mamaitad dhyāna-maṅgalam.
“Within the fire one should meditate upon My form, which is the auspicious object of all meditation.” Since Lord Kṛṣṇa’s transcendental form is present within fire as the maintaining principle, how can fire affect that form? Thus although the Lord appeared to enter the mystic
yoga
trance, the word
adagdhvā
indicates that the Lord, since His body is purely spiritual, bypassed the formality of burning and directly entered His own abode in the spiritual sky. This point has also been elaborately explained by Śrīla Jīva Gosvāmī in his commentary to this verse.