1–çré-çuka uväca
sukhopaviñöaù paryaìke
rama-kåñëoru-mänitaù
lebhe manorathän sarvän
pathi yän sa cakära ha
Çukadeva Gosvämé said: Having been honored so much by Lord Balaräma
and Lord Kåñëa, Akrüra, seated comfortably on a couch, felt that all the desires
he had contemplated on the road were now fulfilled.
2–kim alabhyaà bhagavati
prasanne çré-niketane
tathäpi tat-parä räjan
na hi väïchanti kiïcana
My dear King, what is unattainable for one who has satisfied the Supreme
Personality of Godhead, the shelter of the goddess of fortune? Even so, those
who are dedicated to His devotional service never want anything from Him.
3–säyantanäçanaà kåtvä
bhagavän devaké-sutaù
suhåtsu våttaà kaàsasya
papracchänyac cikérñitam
After the evening meal, Lord Kåñëa, the son of Devaké, asked Akrüra how
Kaàsa was treating their dear relatives and friends and what the King was
planning to do.
4-çré-bhagavän uväca
täta saumyägataù kaccit
sv-ägataà bhadram astu vaù
api sva-jïäti-bandhünäm
anamévam anämayam
The Supreme Lord said: My dear, gentle Uncle Akrüra, was your trip here
comfortable? May all good fortune be yours. Are our well-wishing friends and
our relatives, both close and distant, happy and in good health?
5-kià nu naù kuçalaà påcche
edhamäne kulämaye
kaàse mätula-nämnäìga
svänäà nas tat-prajäsu ca
But, my dear Akrüra, as long as King Kaàsa—that disease of our family
who goes by the name “maternal uncle”—is still prospering, why should I even bother to ask about the well-being of our family members and his other
subjects?
6–aho asmad abhüd bhüri
pitror våjinam äryayoù
yad-dhetoù putra-maraëaà
yad-dhetor bandhanaà tayoù
Just see how much suffering I have caused My offenseless parents ! Because
of Me their sons were killed and they themselves imprisoned.
7-diñöyädya darçanaà svänäà
mahyaà vaù saumya käìkñitam
saïjätaà varëyatäà täta
tavägamana-käraëam
By good fortune We have today fulfilled Our desire to see you, Our dear
relative. O gentle uncle, please tell Us why you have come.
8-çré-çuka uväca
påñöo bhagavatä sarvaà
varëayäm äsa mädhavaù
vairänubandhaà yaduñu
vasudeva-vadhodyamam
Çukadeva Gosvämé said: In response to the Supreme Lord’s request, Akrüra,
the descendant of Madhu, described the whole situation, including King
Kaàsa’s enmity toward the Yadus and his attempt to murder Vasudeva.
9-yat-sandeço yad-arthaà vä
dütaù sampreñitaù svayam
yad uktaà näradenäsya
sva-janmänakadundubheù
Akrüra relayed the message he had been sent to deliver. He also described
Kaàsa’s real intentions and how Närada had informed Kaàsa that Kåñëa had
been born as the son of Vasudeva
10-çrutväkrüra-vacaù kåñëo
balaç ca para-véra-hä
prahasya nandaà pitaraà
räjïä diñöaà vijajïatuù
Lord Kåñëa and Lord Balaräma, the vanquisher of heroic opponents, laughed
when They heard Akrüra’s words. The Lords then informed Their father,
Nanda Mahäräja, of King Kaàsa’s orders.
11/12..gopän samädiçat so ‘pi
gåhyatäà sarva-go-rasaù
upäyanäni gåhëédhvaà
yujyantäà çakaöäni ca
yäsyämaù çvo madhu-puréà
däsyämo nåpate rasän
drakñyämaù su-mahat parva
yänti jänapadäù kila
evam äghoñayat kñaträ
nanda-gopaù sva-gokule
Nanda Mahäräja then issued orders to the cowherd men by having the
village constable make the following announcement throughout Nanda’s domainof Vraja: “Go collect all the available milk products. Bring valuable gifts andyoke your wagons. Tomorrow we shall go to Mathurä, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going.”
13–gopyas täs tad upaçrutya
babhüvur vyathitä bhåçam
räma-kåñëau puréà netum
akrüraà vrajam ägatam
When the young gopés heard that Akrüra had come to Vraja to take Kåñëa
and Balaräma to the city, they became extremely distressed.
14–käçcit tat-kåta-håt-täpa
çväsa-mläna-mukha-çriyaù
sraàsad-duküla-valaya
keça-granthyaç ca käçcana
Some gopés felt so pained at heart that their faces turned pale from their
heavy breathing. Others were so anguished that their dresses, bracelets and
braids became loose.
15–anyäç ca tad-anudhyäna
nivåttäçeña-våttayaù
näbhyajänann imaà lokam
ätma-lokaà gatä iva
Other gopés entirely stopped their sensory activities and became fixed in
meditation on Kåñëa. They lost all awareness of the external world, just like
those who attain the platform of self-realization.
16–smarantyaç cäparäù çaurer
anuräga-smiteritäù
hådi-spåçaç citra-padä
giraù sammumuhuù striyaù
And still other young women fainted simply by remembering the words of
Lord Çauri [Kåñëa]. These words, decorated with wonderful phrases and
expressed with affectionate smiles, would deeply touch the young girls’ hearts.
17/18–gatià su-lalitäà ceñöäà
snigdha-häsävalokanam
çokäpahäni narmäëi
proddäma-caritäni ca
cintayantyo mukundasya
bhétä viraha-kätaräù
sametäù saìghaçaù procur
açru-mukhyo ‘cyutäçayäù
The gopés were frightened at the prospect of even the briefest separation
from Lord Mukunda, so now, as they remembered His graceful gait, His
pastimes, His affectionate, smiling glances, His heroic deeds and His joking
words, which would relieve their distress, they were beside themselves with
anxiety at the thought of the great separation about to come. They gathered in groups and spoke to one another, their faces covered with tears and their minds fully absorbed in Acyuta.
19–çré-gopya ücuù
aho vidhätas tava na kvacid dayä
saàyojya maitryä praëayena dehinaù
täàç cäkåtärthän viyunaìkñy apärthakaà
vikréòitaà te ‘rbhaka-ceñöitaà yathä
The gopés said: O Providence, you have no mercy! You bring embodied
creatures together in friendship and love and then senselessly separate them
before they fulfill their desires. This whimsical play of yours is like a child’s
game.
20–yas tvaà pradarçyäsita-kuntalävåtaà
mukunda-vaktraà su-kapolam un-nasam
çokäpanoda-smita-leça-sundaraà
karoñi pärokñyam asädhu te kåtam
Having shown us Mukunda’s face, framed by dark locks and beautified by
His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you
are now making that face invisible. This behavior of yours is not at all good.
21–krüras tvam akrüra-samäkhyayä sma naç
cakñur hi dattaà harase batäjïa-vat
yenaika-deçe ‘khila-sarga-sauñöhavaà
tvadéyam adräkñma vayaà madhu-dviñaù
O Providence, though you come here with the name Akrüra, you are indeed
cruel, for like a fool you are taking away what you once gave us—those eyes
with which we have seen, even in one feature of Lord Madhudviña’s form, the
perfection of your entire creation.
22–na nanda-sünuù kñaëa-bhaìga-sauhådaù
samékñate naù sva-kåtäturä bata
vihäya gehän sva-janän sutän patéàs
tad-däsyam addhopagatä nava-priyaù
Alas, Nanda’s son, who breaks loving friendships in a second, will not even
look directly at us. Forcibly brought under His control, we abandoned our
homes, relatives, children and husbands just to serve Him, but He is always
looking for new lovers.
23–sukhaà prabhätä rajanéyam äçiñaù
satyä babhüvuù pura-yoñitäà dhruvam
yäù saàpraviñöasya mukhaà vrajas-pateù
päsyanty apäìgotkalita-smitäsavam
The dawn following this night will certainly be auspicious for the women of
Mathurä. All their hopes will now be fulfilled, for as the Lord of Vraja enters
their city, they will be able to drink from His face the nectar of the smile
emanating from the corners of His eyes.
24–täsäà mukundo madhu-maïju-bhäñitair
gåhéta-cittaù para-vän manasvy api
kathaà punar naù pratiyäsyate ‘balä
grämyäù salajja-smita-vibhramair bhraman
O gopés, although our Mukunda is intelligent and very obedient to His
parents, once He has fallen under the spell of the honey—sweet words of the
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women of Mathurä and been enchanted by their alluring, shy smiles, how will
He ever return to us unsophisticated village girls?
25–adya dhruvaà tatra dåço bhaviñyate
däçärha-bhojändhaka-våñëi-sätvatäm
mahotsavaù çré-ramaëaà guëäspadaà
drakñyanti ye cädhvani devaké-sutam
When the Däçärhas, Bhojas, Andhakas, Våñëis and Sätvatas see the son of
Devaké in Mathurä, they will certainly enjoy a great festival for their eyes, as
will all those who see Him traveling along the road to the city. After all, He is
the darling of the goddess of fortune and the reservoir of all transcendental
qualities.
26–maitad-vidhasyäkaruëasya näma bhüd
akrüra ity etad atéva däruëaù
yo ‘säv anäçväsya su-duùkhitam janaà
priyät priyaà neñyati päram adhvanaù
He who is doing this merciless deed should not be called Akrüra. He is so
extremely cruel that without even trying to console the sorrowful residents of
Vraja, he is taking away Kåñëa, who is more dear to us than life itself.
27–anärdra-dhér eña samästhito rathaà
tam anv amé ca tvarayanti durmadäù
gopä anobhiù sthavirair upekñitaà
daivaà ca no ‘dya pratikülam éhate
Hard-hearted Kåñëa has already mounted the chariot, and now the foolish
cowherds are hurrying after Him in their bullock carts. Even the elders are
saying nothing to stop Him. Today fate is working against us.
28–nivärayämaù samupetya mädhavaà
kià no ‘kariñyan kula-våddha-bändhaväù
mukunda-saìgän nimiñärdha-dustyajäd
daivena vidhvaàsita-déna-cetasäm
Let us directly approach Mädhava and stop Him from going. What can our
family elders and other relatives do to us? Now that fate is separating us from
Mukunda, our hearts are already wretched, for we cannot bear to give up His
association even for a fraction of a second.
29–yasyänuräga-lalita-smita-valgu-mantra
lélävaloka-parirambhaëa-räsa-goñöhäm
nétäù sma naù kñaëam iva kñaëadä vinä taà
gopyaù kathaà nv atitarema tamo durantam
When He brought us to the assembly of the räsa dance, where we enjoyed
His affectionate and charming smiles, His delightful secret talks, His playful
glances and His embraces, we passed many nights as if they were a single
moment. O gopés, how can we possibly cross over the insurmountable darkness
of His absence?
30-yo ‘hnaù kñaye vrajam ananta-sakhaù paréto
gopair viçan khura-rajaç-churitälaka-srak
veëuà kvaëan smita-katäkña-nirékñaëena
cittaà kñiëoty amum åte nu kathaà bhavema
How can we exist without Ananta’s friend Kåñëa, who in the evening would
return to Vraja in the company of the cowherd boys, His hair and garland
powdered with the dust raised by the cows’ hooves? As He played His flute, He
would captivate our minds with His smiling sidelong glances.
31–çré-çuka uväca
evaà bruväëä virahäturä bhåçaà
vraja-striyaù kåñëa-viñakta-mänasäù
visåjya lajjäà ruruduù sma su-svaraà
govinda dämodara mädhaveti
Çukadeva Gosvämé said: After speaking these words, the ladies of Vraja,
who were so attached to Kåñëa, felt extremely agitated by their imminent
separation from Him. They forgot all shame and loudly cried out, “O Govinda!
O Dämodara! O Mädhava!”
32–stréëäm evaà rudanténäm
udite savitary atha
akrüraç codayäm äsa
kåta-maiträdiko ratham
But even as the gopés cried out in this way, Akrüra, having at sunrise
performed His morning worship and other duties, began to drive the chariot.
33–gopäs tam anvasajjanta
nandädyäù çakaöais tataù
ädäyopäyanaà bhüri
kumbhän go-rasa-sambhåtän
Led by Nanda Mahäräja, the cowherd men followed behind Lord Kåñëa in
their wagons. The men brought along many offerings for the King, including
clay pots filled with ghee and other milk products.
34–gopyaç ca dayitaà kåñëam
anuvrajyänuraïjitäù
pratyädeçaà bhagavataù
käìkñantyaç cävatasthire
[With His glances] Lord Kåñëa somewhat pacified the gopés, and they also
followed behind for some time. Then, hoping He would give them some
instruction, they stood still.
35–täs tathä tapyatér vékñya
sva-prasthäëe yadüttamaù
säntvayäm asa sa-premair
äyäsya iti dautyakaiù
As He departed, that best of the Yadus saw how the gopés, were lamenting,
and thus He consoled them by sending a messenger with this loving promise: “I
will return.”
36–yävad älakñyate ketur
yävad reëü rathasya ca
anuprasthäpitätmäno
lekhyänévopalakñitäù
Sending their minds after Kåñëa, the gopés stood as motionless as figures in a
painting. They remained there as long as the flag atop the chariot was visible,
and even until they could no longer see the dust raised by the chariot wheels.
37–tä niräçä nivavåtur
govinda-vinivartane
viçokä ahané ninyur
gäyantyaù priya-ceñöitam
The gopés then turned back, without hope that Govinda would ever return
to them. Full of sorrow, they began to spend their days and nights chanting
about the pastimes of their beloved.
38–bhagavän api sampräpto
rämäkrüra-yuto nåpa
rathena väyu-vegena
kälindém agha-näçiném
My dear King, the Supreme Lord Kåñëa, traveling as swiftly as the wind in
that chariot with Lord Balaräma and Akrüra, arrived at the river Kälindé,
which destroys all sins.
39-tatropaspåçya pänéyaà
pétvä måñöaà maëi-prabham
våkña-ñaëòam upavrajya
sa-rämo ratham äviçat
The river’s sweet water was more effulgent than brilliant jewels. After Lord
Kåñëa had touched it for purification, He drank some from His hand. Then He
had the chariot moved near a grove of trees and climbed back on, along with
Balaräma.
40–akrüras täv upämantrya
niveçya ca rathopari
kälindyä hradam ägatya
snänaà vidhi-vad äcarat
Akrüra asked the two Lords to take Their seats on the chariot. Then, taking
Their permission, he went to a pool in the Yamunä and took his bath as
enjoined in the scriptures.
41–nimajjya tasmin salile
japan brahma sanätanam
täv eva dadåçe ‘krüro
räma-kåñëau samanvitau
While immersing himself in the water and reciting eternal mantras from the
Vedas, Akrüra suddenly saw Balaräma and Kåñëa before him.
42/43–tau ratha-sthau katham iha
sutäv änakadundubheù
tarhi svit syandane na sta
ity unmajjya vyacañöa saù
taträpi ca yathä-pürvam
äsénau punar eva saù
nyamajjad darçanaà yan me
måñä kià salile tayoù
Akrüra thought, “How can the two sons of Änakadundubhi, who are sitting
in the chariot, be standing here in the water? They must have left the chariot.”
But when he came out of the river, there They were on the chariot, just as
before. Asking himself “Was the vision I had of Them in the water an
illusion?” Akrüra reentered the pool.
44/45–bhüyas taträpi so ‘dräkñét
stüyamänam ahéçvaram
siddha-cäraëa-gandharvair
asurair nata-kandharaiù
sahasra-çirasaà devaà
sahasra-phaëa-mauliam
nélämbaraà visa-çvetaà
çåìgaiù çvetam iva sthitam
There Akrüra now saw Ananta Çeña, the Lord of the serpents, receiving
praise from Siddhas, Cäraëas, Gandharvas and demons, who all had their heads
bowed. The Personality of Godhead whom Akrüra saw had thousands of heads,
thousands of hoods and thousands of helmets. His blue garment and His fair
complexion, as white as the filaments of a lotus stem, made Him appear like
white Kailäsa Mountain with its many peaks.
46/47/48–tasyotsaìge ghana-syämaà
péta-kauçeya-väsasam
puruñaà catur-bhujaà çäntam
padma-paträruëekñaëam
cäru-prasanna-vadanaà
cäru-häsa-nirékñaëam
su-bhrünnasaà caru-karëaà
su-kapoläruëädharam
pralamba-pévara-bhujaà
tuìgäàsoraù-sthala-çriyam
kambu-kaëöhaà nimna-näbhià
valimat-pallavodaram
Akrüra then saw the Supreme Personality of Godhead lying peacefully on
the lap of Lord Ananta Çeña. The complexion of that Supreme Person was like a
dark-blue cloud. He wore yellow garments and had four arms and reddish
lotus-petal eyes. His face looked attractive and cheerful with its smiling,
endearing glance and lovely eyebrows, its raised nose and finely formed ears,
and its beautiful cheeks and reddish lips. The Lord’s broad shoulders and
expansive chest were beautiful, and His arms long and stout. His neck
resembled a conchshell, His navel was deep, and His abdomen bore lines like
those on a banyan leaf
49/50–båhat-kati-tata-çroëi
karabhoru-dvayänvitam
cäru-jänu-yugaà cäru
jaìghä-yugala-saàyutam
tuìga-gulphäruëa-nakha
vräta-dédhitibhir våtam
naväìguly-aìguñöha-dalair
vilasat-päda-paìkajam
He had large loins and hips, thighs like an elephant’s trunk, and shapely
knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet.
51/52–su-mahärha-maëi-vräta
kiréöa-kaöakäìgadaiù
kaöi-sütra-brahma-sütra
hära-nüpura-kuëòalaiù
bhräjamänaà padma-karaà
çaìkha-cakra-gadä-dharam
çrévatsa-vakñasaà bhräjat
kaustubhaà vana-mälinam
Adorned with a helmet, bracelets and armlets, which were all bedecked with
many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle
bells and earrings, the Lord shone with dazzling effulgence. In one hand He
held a lotus flower, in the others a conchshell, discus and club. Gracing His
chest were the Çrévatsa mark, the brilliant Kaustubha gem and a flower garland.
53/54/55–sunanda-nanda-pramukhaiù
parñadaiù sanakädibhiù
sureçair brahma-rudrädyair
navabhiç ca dvijottamaiù
prahräda-närada-vasu
pramukhair bhägavatottamaiù
stüyamänaà påthag-bhävair
vacobhir amalätmabhiù
çriyä puñöyä girä käntyä
kértyä tuñöyelayorjayä
vidyayävidyayä çaktyä
mäyayä ca niñevitam
Encircling the Lord and worshiping Him were Nanda, Sunanda and His
other personal attendants; Sanaka and the other Kumäras; Brahmä, Rudra and
other chief demigods; the nine chief brähmaëas; and the best of the saintly
devotees, headed by Prahläda, Närada and Uparicara Vasu. Each of these great
personalities was worshiping the Lord by chanting sanctified words of praise in
his own unique mood. Also in attendance were the Lord’s principal internal
potencies—Çré, Puñöi, Gér, Känti, Kérti, Tuñöi, Ilä and Ürjä—as were His
material potencies Vidyä, Avidyä and Mäyä, and His internal pleasure potency,
Çakti.
56/57–vilokya su-bhåçaà préto
bhaktyä paramayä yutaù
håñyat-tanüruho bhävapariklinnätma-
locanaù
girä gadgadayästauñét
sattvam älambya sätvataù
praëamya mürdhnävahitaù
kåtäïjali-puöaù çanaiù
As the great devotee Akrüra beheld all this, he became extremely pleased
and felt enthused with transcendental devotion. His intense ecstasy caused His
bodily hairs to stand on end and tears to flow from his eyes, drenching his
entire body. Somehow managing to steady himself, Akrüra bowed his head to
the ground. Then he joined his palms in supplication and, in a voice choked
with emotion, very slowly and attentively began to pray
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