________________
S. J. Noel Sheth
Makaranda
Manoharlal, N. Delhi 1977, pp. 115-117.
21. De, Vaisnava Faith and Movement, pp. 336-337. 22. In his introduction to XI.30. SS mentions that Krşņa destroys his own clan.
Commenting on this, RR points out that Krsna makes his race invisible under
the pretence of destruction (RR on 11.30.1). 23. See Bhp 1.7.24-25 24. This is the highest abode, also called Goloka : See De, Vaisnava Faith and
Movement, pp. 333-334. 25. On the Svāṁsa form, see ibid., pp. 240-241. 26. See also SS on 11.1.1., where he explains that the episode is meant to generate
dispassion as well as the ephemeral character of the pleasure of sense objects. Of course, not belonging to Bengal Vaisnavism, he does not subscribe to the view that the Yādavas merely become invisible in the aprakata-lilā, and are
not really destroyed. BP and GD on 11.1.1. also mention dispassion. 27. That is, Krsna is not only present always in his palace or temple, but there,
namely in Dvārakā. 28. This interpretation is not mentioned by RR. 29. In other words, Dvārakā is the central abode not only of Krsna but also of the
Yadavas. 30. That is, not only is Krsna's palace not wrecked, but so too the Yādavas as well
as their dwellings are not destroyed. 31. Since it has become invisible in the aprakata-līlā. That is, it is a remembrance
not of something that has been demolished, but of something that continues
to exist, albeit invisibly. 32. In order to keep a better track of the reinterpretations by the commentators,
it is recommended that the reader looks at the original text of each reinterpreted verse of the BhP. Space does not permit me to reproduce each verse in this
article. 33. Prakata-līlā the Yadavas the experience of time (kāla) or temporality, as
opposed to the eternality of the nitya-līlā or aprakața-līlā. 34. According to VD and RR (on 11.30.15), the components of bhakti, in this
