Śrīmad Bhāgavatam|Canto 10 Chapter 38
Akrūra’s Arrival in Vṛndāvana
akrūro ’pi ca tāṁ rātriṁ
uṣitvā ratham āsthāya
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; akrūraḥ — Akrūra; api ca — and; tām — that; rātrim — night; madhu-puryām — in the city of Mathurā; mahā-matiḥ — high-minded; uṣitvā — remaining; ratham — his chariot; āsthāya — mounting; prayayau — he set off; nanda-gokulam — for the cowherd village of Nanda Mahārāja.
Śukadeva Gosvāmī said: After passing the night in the city of Mathurā, the high-minded Akrūra mounted his chariot and set off for the cowherd village of Nanda Mahārāja.
gacchan pathi mahā-bhāgo
bhaktiṁ parām upagata
evam etad acintayat
gacchan — traveling; pathi — along the road; mahā-bhāgaḥ — the greatly fortunate; bhagavati — for the Supreme Personality of Godhead; ambuja-īkṣaṇe — the lotus-eyed Lord; bhaktim — devotion; parām — exceptional; upagataḥ — he experienced; evam — thus; etat — this (as follows); acintayat — he thought.
As he traveled on the road, the great soul Akrūra felt tremendous devotion for the lotus-eyed Personality of Godhead, and thus he began to consider as follows.
kiṁ mayācaritaṁ bhadraṁ
kiṁ taptaṁ paramaṁ tapaḥ
kiṁ vāthāpy arhate dattaṁ
yad drakṣyāmy adya keśavam
kim — what; mayā — by me; ācaritam — has been performed; bhadram — good works; kim — what; taptam — suffered; paramam — severe; tapaḥ — austerity; kim — what; vā — or else; atha api — otherwise; arhate — worship performed; dattam — charity given; yat — by which; drakṣyāmi — I am going to see; adya — today; keśavam — Lord Kṛṣṇa.
[Śrī Akrūra thought:] What pious deeds have I done, what severe austerities undergone, what worship performed or charity given so that today I will see Lord Keśava?
mamaitad durlabhaṁ manya
viṣayātmano yathā brahma-
mama — my; etat — this; durlabham — difficult to achieve; manye — I consider; uttamaḥ-śloka — of the Supreme Lord, who is praised in the best poetry; darśanam — the audience; viṣaya-ātmanaḥ — for one who is absorbed in sense gratification; yathā — just as; brahma — of the Vedas; kīrtanam — chanting; śūdra — as a low-class man; janmanaḥ — by one who has taken his birth.
Since I am a materialistic person absorbed simply in sense gratification, I think it is as difficult for me to have gotten this opportunity to see Lord Uttamaḥśloka as it would be for one born a śūdra to be allowed to recite the Vedic mantras.
kvacit tarati kaścana
mā evam — I should not think like this; mama — for me; adhamasya — who am most fallen; api — even; syāt — it may come about; eva — certainly; acyuta — of the infallible Lord; darśanam — the sight; hriyamāṇaḥ — being pulled along; kāla — of time; nadyā — by the river; kvacit — sometimes; tarati — crosses to the shore; kaścana — someone.
But enough of such thoughts! After all, even a fallen soul like me can have the chance to behold the infallible Supreme Lord, for one of the conditioned souls being swept along in the river of time may sometimes reach the shore.
phalavāṁś caiva me bhavaḥ
yan namasye bhagavato
mama — my; adya — today; amaṅgalam — inauspicious sinful reactions; naṣṭam — eradicated; phala-vān — fruitful; ca — and; eva — indeed; me — my; bhavaḥ — birth; yat — since; namasye — I am going to offer obeisances; bhagavataḥ — of the Supreme Lord; yogi-dhyeya — meditated upon by yogīs; aṅghri — to the feet; paṅkajam — lotuslike.
Today all my sinful reactions have been eradicated and my birth has become worthwhile, since I will offer my obeisances to the Supreme Lord’s lotus feet, which mystic yogīs meditate upon.
kaṁso batādyākṛta me ’ty-anugrahaṁ
drakṣye ’ṅghri-padmaṁ prahito ’munā hareḥ
kṛtāvatārasya duratyayaṁ tamaḥ
pūrve ’taran yan-nakha-maṇḍala-tviṣā
kaṁsaḥ — King Kaṁsa; bata — indeed; adya — today; akṛta — has done; me — toward me; ati-anugraham — an act of extreme kindness; drakṣye — I will see; aṅghri-padmam — the lotus feet; prahitaḥ — sent; amunā — by him; hareḥ — of the Supreme Personality of Godhead; kṛta — who has enacted; avatārasya — His descent to this world; duratyayam — insurmountable; tamaḥ — the darkness of material existence; pūrve — persons in the past; ataran — transcended; yat — whose; nakha-maṇḍala — of the orb of the toenails; tviṣā — by the effulgence.
Indeed, today King Kaṁsa has shown me extreme mercy by sending me to see the lotus feet of Lord Hari, who has now appeared in this world. Simply by the effulgence of His toenails, many souls in the past have transcended the insurmountable darkness of material existence and achieved liberation.
yad arcitaṁ brahma-bhavādibhiḥ suraiḥ
śriyā ca devyā munibhiḥ sa-sātvataiḥ
go-cāraṇāyānucaraiś carad vane
yad gopikānāṁ kuca-kuṅkumāṅkitam
yat — which (lotus feet); arcitam — worshiped; brahma-bhava — by Brahmā and Śiva; ādibhiḥ — and other; suraiḥ — demigods; śriyā — by Śrī; ca — also; devyā — the goddess of fortune; munibhiḥ — by the sages; sa-sātvataiḥ — along with the devotees; go — the cows; cāraṇāya — for tending; anucaraiḥ — together with His companions; carat — moving about; vane — in the forest; yat — which; gopikānām — of the cowherd girls; kuca — from the breasts; kuṅkuma — by the red kuṅkuma powder; aṅkitam — marked.
Those lotus feet are worshiped by Brahmā, Śiva and all the other demigods, by the goddess of fortune, and also by the great sages and Vaiṣṇavas. Upon those lotus feet the Lord walks about the forest while herding the cows with His companions, and those feet are smeared with the kuṅkuma from the gopīs’ breasts.
drakṣyāmi nūnaṁ su-kapola-nāsikaṁ
mukhaṁ mukundasya guḍālakāvṛtaṁ
pradakṣiṇaṁ me pracaranti vai mṛgāḥ
drakṣyāmi — I am going to see; nūnam — for certain; su — beautiful; kapola — whose cheeks; nāsikam — and nose; smita — smiling; avaloka — with glances; aruṇa — reddish; kañja — lotuslike; locanam — the eyes; mukham — the face; mukundasya — of Lord Kṛṣṇa; guḍa — twisting; alaka — with hair; āvṛtam — framed; pradakṣiṇam — clockwise circumambulation; me — of me; pracaranti — are performing; vai — indeed; mṛgāḥ — the deer.
Surely I shall see the face of Lord Mukunda, since the deer are now walking past me on my right. That face, framed by His curly hair, is beautified by His attractive cheeks and nose, His smiling glances and His reddish lotus eyes.
apy adya viṣṇor manujatvam īyuṣo
bhārāvatārāya bhuvo nijecchayā
mahyaṁ na na syāt phalam añjasā dṛśaḥ
api — furthermore; adya — today; viṣṇoḥ — of the Supreme Lord Viṣṇu; manujatvam — the form of a human being; īyuṣaḥ — who has assumed; bhāra — the burden; avatārāya — for diminishing; bhuvaḥ — of the earth; nija — by His own; icchayā — desire; lāvaṇya — of beauty; dhāmnaḥ — of the abode; bhavitā — there will be; upalambhanam — the perceiving; mahyam — for me; na — it is not the case; na syāt — that it will not happen; phalam — the fruit; añjasā — directly; dṛśaḥ — of sight.
I am going to see the Supreme Lord Viṣṇu, the reservoir of all beauty, who by His own sweet will has now assumed a humanlike form to relieve the earth of her burden. Thus there is no denying that my eyes will achieve the perfection of their existence.
ya īkṣitāhaṁ-rahito ’py asat-satoḥ
sva-māyayātman racitais tad-īkṣayā
prāṇākṣa-dhībhiḥ sadaneṣv abhīyate
yaḥ — who; īkṣitā — the witness; aham — false ego; rahitaḥ — devoid of; api — nevertheless; asat-satoḥ — of material products and causes; sva-tejasā — by His personal potency; apāsta — having dispelled; tamaḥ — the darkness of ignorance; bhidā — the idea of being separate; bhramaḥ — and bewilderment; sva-māyayā — by His material creative energy; ātman — within Himself; racitaiḥ — by those who are produced (the living entities); tat-īkṣayā — by His glancing upon that Māyā; prāṇa — by the vital airs; akṣa — the senses; dhībhiḥ — and intelligence; sadaneṣu — within the bodies of the living beings; abhīyate — His presence is surmised.
He is the witness of material cause and effect, yet He is always free from false identification with them. By His internal potency He dispels the darkness of separation and confusion. The individual souls in this world, who are manifested here when He glances upon His material creative energy, indirectly perceive Him in the activities of their life airs, senses and intelligence.
vāco vimiśrā guṇa-karma-janmabhiḥ
prāṇanti śumbhanti punanti vai jagat
yās tad-viraktāḥ śava-śobhanā matāḥ
yasya — of whom; akhila — all; amīva — sins; habhiḥ — which destroy; su-maṅgalaiḥ — most auspicious; vācaḥ — words; vimiśrāḥ — joined; guṇa — with the qualities; karma — activities; janmabhiḥ — and incarnations; prāṇanti — they give life; śumbhanti — make beautiful; punanti — and purify; vai — indeed; jagat — the entire universe; yāḥ — which (words); tat — of these; viraktāḥ — devoid; śava — of a corpse; śobhanāḥ — (like) the decorating; matāḥ — considered.
All sins are destroyed and all good fortune is created by the Supreme Lord’s qualities, activities and appearances, and words that describe these three things animate, beautify and purify the world. On the other hand, words bereft of His glories are like the decorations on a corpse.
sa cāvatīrṇaḥ kila sātvatānvaye
yaśo vitanvan vraja āsta īśvaro
gāyanti devā yad aśeṣa-maṅgalam
saḥ — He; ca — and; avatīrṇaḥ — having descended; kila — indeed; sātvata — of the Sātvatas; anvaye — in the dynasty; sva — His own; setu — codes of religion; pāla — who maintain; amara-varya — of the chief demigods; śarma — delight; kṛt — creating; yaśaḥ — His fame; vitanvan — spreading; vraje — in Vraja; āste — is present; īśvaraḥ — the Supreme Lord; gāyanti — sing; devāḥ — the demigods; yat — of which (fame); aśeṣa-maṅgalam — all-auspicious.
That same Supreme Lord has descended into the dynasty of the Sātvatas to delight the exalted demigods, who maintain the principles of religion He has created. Residing in Vṛndāvana, He spreads His fame, which the demigods glorify in song and which brings auspiciousness to all.
taṁ tv adya nūnaṁ mahatāṁ gatiṁ guruṁ
rūpaṁ dadhānaṁ śriya īpsitāspadaṁ
drakṣye mamāsann uṣasaḥ su-darśanāḥ
tam — Him; tu — yet; adya — today; nūnam — certainly; mahatām — of great souls; gatim — the destination; gurum — and the spiritual master; trai-lokya — of all the three worlds; kāntam — the real beauty; dṛśi-mat — for all who have eyes; mahā-utsavam — a great festivity; rūpam — His personal form; dadhānam — exhibiting; śriyaḥ — of the goddess of fortune; īpsita — the desired; āspadam — place of shelter; drakṣye — I shall see; mama — my; āsan — have become; uṣasaḥ — the dawns; su-darśanāḥ — auspicious to see.
Today I shall certainly see Him, the goal and spiritual master of the great souls. Seeing Him brings jubilation to all who have eyes, for He is the true beauty of the universe. Indeed, His personal form is the shelter desired by the goddess of fortune. Now all the dawns of my life have become auspicious.
athāvarūḍhaḥ sapadīśayo rathāt
pradhāna-puṁsoś caraṇaṁ sva-labdhaye
dhiyā dhṛtaṁ yogibhir apy ahaṁ dhruvaṁ
namasya ābhyāṁ ca sakhīn vanaukasaḥ
atha — then; avarūḍhaḥ — getting down; sapadi — at once; īśayoḥ — of the two Lords; rathāt — from my chariot; pradhāna-puṁsoḥ — of the Supreme Personalities; caraṇam — to the feet; sva-labdhaye — for the sake of self-realization; dhiyā — with their intelligence; dhṛtam — held on to; yogibhiḥ — by mystic yogīs; api — even; aham — I; dhruvam — surely; namasye — will bow down; ābhyām — with Them; ca — also; sakhīn — to the friends; vana-okasaḥ — to the residents of the forest.
Then I will at once alight from my chariot and bow down to the lotus feet of Kṛṣṇa and Balarāma, the Supreme Personalities of Godhead. Theirs are the same feet that great mystic yogīs striving for self-realization bear within their minds. I will also offer my obeisances to the Lords’ cowherd boyfriends and to all the other residents of Vṛndāvana.
apy aṅghri-mūle patitasya me vibhuḥ
śirasy adhāsyan nija-hasta-paṅkajam
prodvejitānāṁ śaraṇaiṣiṇāṁ ṇṛnām
api — furthermore; aṅghri — of His feet; mūle — at the base; patitasya — who have fallen; me — of me; vibhuḥ — the almighty Lord; śirasi — upon the head; adhāsyat — will place; nija — His own; hasta — hand; paṅkajam — lotuslike; datta — which grants; abhayam — fearlessness; kāla — time; bhuja-aṅga — of the serpent; raṁhasā — by the swift force; prodvejitānām — who are greatly disturbed; śaraṇa — shelter; eṣiṇām — searching for; nṛṇām — to persons.
And when I have fallen at His feet, the almighty Lord will place His lotus hand upon my head. For those who seek shelter in Him because they are greatly disturbed by the powerful serpent of time, that hand removes all fear.
samarhaṇaṁ yatra nidhāya kauśikas
tathā baliś cāpa jagat-trayendratām
yad vā vihāre vraja-yoṣitāṁ śramaṁ
sparśena saugandhika-gandhy apānudat
samarhaṇam — the respectful offering; yatra — into which; nidhāya — by placing; kauśikaḥ — Purandara; tathā — as well as; baliḥ — Bali Mahārāja; ca — also; āpa — attained; jagat — of the worlds; traya — three; indratām — rulership (as Indra, the King of heaven); yat — which (lotus hand of the Lord); vā — and; vihāre — during the pastimes (of the rāsa dance); vraja-yoṣitām — of the ladies of Vraja; śramam — the fatigue; sparśena — by their contact; saugandhika — like an aromatic flower; gandhi — fragrant; apānudat — wiped away.
By offering charity to that lotus hand, Purandara and Bali earned the status of Indra, King of heaven, and during the pleasure pastimes of the rāsa dance, when the Lord wiped away the gopīs’ perspiration and removed their fatigue, the touch of their faces made that hand as fragrant as a sweet flower.
na mayy upaiṣyaty ari-buddhim acyutaḥ
kaṁsasya dūtaḥ prahito ’pi viśva-dṛk
yo ’ntar bahiś cetasa etad īhitaṁ
kṣetra-jña īkṣaty amalena cakṣuṣā
na — not; mayi — toward me; upaiṣyati — will He develop; ari — of being an enemy; buddhim — the attitude; acyutaḥ — the infallible Lord; kaṁsasya — of Kaṁsa; dūtaḥ — a messenger; prahitaḥ — sent; api — although; viśva — of everything; dṛk — the witness; yaḥ — who; antaḥ — inside; bahiḥ — and outside; cetasaḥ — of the heart; etat — this; īhitam — whatever is done; kṣetra — of the field (of the material body); jñaḥ — the knower; īkṣati — He sees; amalena — with perfect; cakṣuṣā — vision.
The infallible Lord will not consider me an enemy, even though Kaṁsa has sent me here as his messenger. After all, the omniscient Lord is the actual knower of the field of this material body, and with His perfect vision He witnesses, both externally and internally, all the endeavors of the conditioned soul’s heart.
apy aṅghri-mūle ’vahitaṁ kṛtāñjaliṁ
mām īkṣitā sa-smitam ārdrayā dṛśā
voḍhā mudaṁ vīta-viśaṅka ūrjitām
api — and; aṅghri — of His feet; mūle — at the base; avahitam — fixed; kṛta-añjalim — with joined palms; mām — me; īkṣitā — will look upon; sasmitam — smiling; ārdrayā — with an affectionate; dṛśā — glance; sapadi — immediately; apadhvasta — eradicated; samasta — all; kilbiṣaḥ — contamination; voḍhā — I will achieve; mudam — happiness; vīta — freed; viśaṅkaḥ — from doubt; ūrjitām — intense.
Thus He will cast His smiling, affectionate glance upon me as I remain fixed with joined palms, fallen in obeisances at His feet. Then all my contamination will at once be dispelled, and I will give up all doubts and feel the most intense bliss.
suhṛttamaṁ jñātim ananya-daivataṁ
dorbhyāṁ bṛhadbhyāṁ parirapsyate ’tha mām
ātmā hi tīrthī-kriyate tadaiva me
bandhaś ca karmātmaka ucchvasity ataḥ
suhṛt-tamam — the best of friends; jñātim — a family member; ananya — exclusive; daivatam — (having Him) as my object of worship; dorbhyām — with His two arms; bṛhadbhyām — large; parirapsyate — He will embrace; atha — thereupon; mām — me; ātmā — the body; hi — indeed; tīrthī — sanctified; kriyate — will become; tadā eva — exactly then; me — my; bandhaḥ — the bondage; ca — and; karma-ātmakaḥ — due to fruitive activity; ucchvasiti — will become slackened; ataḥ — as a result of this.
Recognizing me as an intimate friend and relative, Kṛṣṇa will embrace me with His mighty arms, instantly sanctifying my body and diminishing to nil all my material bondage, which is due to fruitive activities.
labdhvāṅga-saṅgam praṇatam kṛtāñjaliṁ
māṁ vakṣyate ’krūra tatety uruśravāḥ
tadā vayaṁ janma-bhṛto mahīyasā
naivādṛto yo dhig amuṣya janma tat
labdhvā — having achieved; aṅga-saṅgam — physical contact; praṇatam — who am standing with head bowed; kṛta-añjalim — with palms joined together in supplication; mām — to me; vakṣyate — He will speak; akrūra — O Akrūra; tata — My dear relative; iti — in such words; uruśravāḥ — Lord Kṛṣṇa, whose fame is vast; tadā — then; vayam — we; janma-bhṛtaḥ — our birth becoming successful; mahīyasā — by the greatest of all persons; na — not; eva — indeed; ādṛtaḥ — honored; yaḥ — who; dhik — to be pitied; amuṣya — his; janma — birth; tat — that.
Having been embraced by the all-famous Lord Kṛṣṇa, I will humbly stand before Him with bowed head and joined palms, and He will address me, “My dear Akrūra.” At that very moment my life’s purpose will be fulfilled. Indeed, the life of anyone whom the Supreme Personality fails to recognize is simply pitiable.
na tasya kaścid dayitaḥ suhṛttamo
na cāpriyo dveṣya upekṣya eva vā
tathāpi bhaktān bhajate yathā tathā
sura-drumo yadvad upāśrito ’rtha-daḥ
na tasya — He does not have; kaścit — any; dayitaḥ — favorite; suhṛttamaḥ — best friend; na ca — nor; apriyaḥ — unfavored; dveṣyaḥ — hated; upekṣyaḥ — neglected; eva — indeed; vā — or; tathā api — still; bhaktān — with His devotees; bhajate — He reciprocates; yathā — as they are; tathā — accordingly; sura-drumaḥ — a heavenly desire tree; yadvat — just as; upāśritaḥ — taken shelter of; artha — desired benefits; daḥ — giving.
The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.
kiṁ cāgrajo māvanataṁ yadūttamaḥ
smayan pariṣvajya gṛhītam añjalau
samprakṣyate kaṁsa-kṛtaṁ sva-bandhuṣu
kim ca — furthermore; agra-jaḥ — His elder brother (Lord Balarāma); mā — me; avanatam — who am standing with head bowed; yadu-uttamaḥ — the most exalted of the Yadus; smayan — smiling; pariṣvajya — embracing; gṛhītam — taken hold of; añjalau — by my joined palms; gṛham — His house; praveṣya — bringing into; āpta — who will have received; samasta — all; sat-kṛtam — signs of respect; samprakṣyate — He will inquire; kaṁsa — by Kaṁsa; kṛtam — what has been done; sva-bandhuṣu — to His family members.
And then Lord Kṛṣṇa’s elder brother, the foremost of the Yadus, will grasp my joined hands while I am still standing with my head bowed, and after embracing me He will take me to His house. There He will honor me with all items of ritual welcome and inquire from me about how Kaṁsa has been treating His family members.
iti sañcintayan kṛṣṇaṁ
rathena gokulaṁ prāptaḥ
sūryaś cāsta-giriṁ nṛpa
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; sañcintayan — thinking deeply; kṛṣṇam — about Lord Kṛṣṇa; śvaphalka-tanayaḥ — Akrūra, the son of Śvaphalka; adhvani — on the road; rathena — by his chariot; gokulam — the village of Gokula; prāptaḥ — reached; sūryaḥ — the sun; ca — and; asta-girim — the mountain behind which the sun sets; nṛpa — O King (Parīkṣit).
Śukadeva Gosvāmī continued: My dear King, while the son of Śvaphalka, traveling on the road, thus meditated deeply on Śrī Kṛṣṇa, he reached Gokula as the sun was beginning to set.
dadarśa goṣṭhe kṣiti-kautukāni
padāni — the footprints; tasya — of Him; akhila — all; loka — of the planets; pāla — by the superintendents; kirīṭa — upon their crowns; juṣṭa — placed; amala — pure; pāda — of His feet; reṇoḥ — the dust; dadarśa — he (Akrūra) saw; goṣṭhe — in the cow pasture; kṣiti — the earth; kautakāni — wonderfully decorating; vilakṣitāni — distinguishable; abja — by the lotus; yava — barleycorn; aṅkuśa — elephant goad; ādyaiḥ — and so on.
In the cowherd pasture Akrūra saw the footprints of those feet whose pure dust the rulers of all the planets in the universe hold on their crowns. Those footprints of the Lord, distinguished by such marks as the lotus, barleycorn and elephant goad, made the ground wonderfully beautiful.
rathād avaskandya sa teṣv aceṣṭata
prabhor amūny aṅghri-rajāṁsy aho iti
tat — of Lord Kṛṣṇa’s footprints; darśana — from the sight; āhlāda — by the ecstasy; vivṛddha — greatly increased; sambhramaḥ — whose agitation; premṇā — out of pure love; ūrdhva — standing erect; roma — whose bodily hairs; aśru-kalā — with teardrops; ākula — filled; īkṣaṇaḥ — whose eyes; rathāt — from the chariot; avaskandya — getting down; saḥ — he, Akrūra; teṣu — among those (footprints); aceṣṭata — rolled about; prabhoḥ — of my master; amūni — these; aṅghri — from the feet; rajāṁsi — particles of dust; aho — ah; iti — with these words.
Increasingly agitated by ecstasy at seeing the Lord’s footprints, his bodily hairs standing on end because of his pure love, and his eyes filled with tears, Akrūra jumped down from his chariot and began rolling about among those footprints, exclaiming, “Ah, this is the dust from my master’s feet!”
dehaṁ-bhṛtām iyān artho
hitvā dambhaṁ bhiyaṁ śucam
sandeśād yo harer liṅga-
deham-bhṛtām — of embodied beings; iyān — this much; arthaḥ — the goal of life; hitvā — giving up; dambham — pride; bhiyam — fear; śucam — and sorrow; sandeśāt — beginning from his being ordered (by Kaṁsa); yaḥ — which; hareḥ — of Lord Kṛṣṇa; liṅga — the signs; darśana — with the seeing; śravaṇa — hearing about; ādibhiḥ — and so on.
The very goal of life for all embodied beings is this ecstasy, which Akrūra experienced when, upon receiving Kaṁsa’s order, he put aside all pride, fear and lamentation and absorbed himself in seeing, hearing and describing the things that reminded him of Lord Kṛṣṇa.
dadarśa kṛṣṇaṁ rāmaṁ ca
vraje go-dohanaṁ gatau
cihnitair aṅghribhir vrajam
diśo vitimirā rājan
kurvāṇau prabhayā svayā
yathā mārakataḥ śailo
raupyaś ca kanakācitau
dadarśa — he saw; kṛṣṇam rāmam ca — Lord Kṛṣṇa and Lord Balarāma; vraje — in the village of Vraja; go — the cows; dohanam — to the place of milking; gatau — gone; pīta-nīla — yellow and blue; ambara — clothes; dharau — wearing; śarat — of the autumn season; amburuha — like lotuses; īkṣaṇau — whose eyes; kiśorau — the two youths; śyāmala-śvetau — dark-blue and white; śrī-niketau — the shelters of the goddess of fortune; bṛhat — mighty; bhujau — whose arms; su-mukhau — with attractive faces; sundara-varau — the most beautiful; bala — young; dvirada — like an elephant; vikramau — whose walking; dhvaja — by the flag; vajra — lightning bolt; aṅkuśa — elephant goad; ambhojaiḥ — and lotus; cihnitaiḥ — marked; aṅghribhiḥ — with Their feet; vrajam — the cow pasture; śobhayantau — beautifying; mahā-ātmānau — great souls; sa-anukrośa — compassionate; smita — and smiling; īkṣaṇau — whose glances; udāra — magnanimous; rucira — and attractive; krīḍau — whose pastimes; srak-vinau — wearing jeweled necklaces; vana-mālinau — and wearing flower garlands; puṇya — auspicious; gandha — with fragrant substances; anulipta — anointed; aṅgau — whose limbs; snātau — freshly bathed; viraja — spotless; vāsasau — whose garments; pradhāna — the most exalted; puruṣau — two persons; ādyau — primeval; jagat-dhetū — the causes of the universe; jagat-patī — the masters of the universe; avatīrṇau — having descended; jagati-arthe — for the benefit of the universe; sva-aṁśena — in Their distinct forms; bala-keśavau — Balarāma and Keśava; diśaḥ — all the directions; vitimirāḥ — free from darkness; rājan — O King; kurvāṇau — making; prabhayā — with the effulgence; svayā — Their own; yathā — as; mārakataḥ — made of emerald; śailaḥ — a mountain; raupyaḥ — one made of silver; ca — and; kanaka — with gold; acitau — both decorated.
Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other’s was white. With Their fine-featured faces They were the most beautiful of all persons. As They walked with the gait of young elephants, glancing about with compassionate smiles, Those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Keśava and Balarāma. O King Parīkṣit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky’s darkness in all directions.
rathāt tūrṇam avaplutya
so ’krūraḥ sneha-vihvalaḥ
rathāt — from his chariot; tūrṇam — quickly; avaplutya — climbing down; saḥ — he; akrūraḥ — Akrūra; sneha — by affection; vihvalaḥ — overcome; papāta — fell; caraṇa-upānte — next to the feet; daṇḍa-vat — flat like a rod; rāma-kṛṣṇayoḥ — of Balarāma and Kṛṣṇa.
Akrūra, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Kṛṣṇa and Balarāma like a rod.
svākhyāne nāśakan nṛpa
bhagavat — the Supreme Personality of Godhead; darśana — because of seeing; āhlāda — due to the joy; bāṣpa — with tears; paryākula — overflowing; īkṣaṇaḥ — whose eyes; pulaka — with eruptions; ācita — marked; aṅgaḥ — whose limbs; autkaṇṭhyāt — from eagerness; sva-ākhyāne — to announce himself; na aśakat — he was not able; nṛpa — O King.
The joy of seeing the Supreme Lord flooded Akrūra’s eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King.
bhagavāṁs tam abhipretya
bhagavān — the Supreme Lord; tam — him, Akrūra; abhipretya — recognizing; ratha-aṅga — with a chariot wheel; aṅkita — marked; pāṇinā — by His hand; parirebhe — He embraced; abhyupākṛṣya — pulling near; prītaḥ — pleased; praṇata — to those who are surrendered; vatsalaḥ — who is benignly disposed.
Recognizing Akrūra, Lord Kṛṣṇa drew him close with His hand, which bears the sign of the chariot wheel, and then embraced him. Kṛṣṇa felt pleased, for He is always benignly disposed toward His surrendered devotees.
saṅkarṣaṇaś ca praṇatam
gṛhītvā pāṇinā pāṇī
anayat sānujo gṛham
pṛṣṭvātha sv-āgataṁ tasmai
nivedya ca varāsanam
prakṣālya vidhi-vat pādau
saṅkarṣaṇaḥ — Lord Balarāma; ca — and; praṇatam — who was standing with his head bowed; upaguhya — embracing; mahā-manāḥ — magnanimous; gṛhītvā — taking hold of; pāṇinā — with His hand; pāṇī — his two hands; anayat — He took; sa-anujaḥ — with His younger brother (Lord Kṛṣṇa); gṛham — to His residence; pṛṣṭvā — inquiring; atha — then; su-āgatam — about the comfort of his trip; tasmai — to him; nivedya — offering; ca — and; vara — excellent; āsanam — a seat; prakṣālya — washing; vidhi-vat — in accordance with scriptural injunctions; pādau — his feet; madhu-parka — honey mixed with milk; arhaṇam — as a respectful offering; āharat — He brought.
As Akrūra stood with his head bowed, Lord Saṅkarṣaṇa [Balarāma] grasped his joined hands, and then Balarāma took him to His house in the company of Lord Kṛṣṇa. After inquiring from Akrūra whether his trip had been comfortable, Balarāma offered him a first-class seat, bathed his feet in accordance with the injunctions of scripture and respectfully served him milk with honey.
nivedya gāṁ cātithaye
saṁvāhya śrāntam āḍṛtaḥ
annaṁ bahu-guṇaṁ medhyaṁ
nivedya — presenting in charity; gām — a cow; ca — and; atithaye — to the guest; saṁvāhya — massaging; śrāntam — who was tired; adṛtaḥ — with great respect; annam — cooked food; bahu-guṇam — of various tastes; medhyam — suitable for offering; śraddhayā — faithfully; upāharat — offered; vibhuḥ — the almighty Lord.
The almighty Lord Balarāma presented Akrūra with the gift of a cow, massaged his feet to relieve him of fatigue and then with great respect and faith fed him suitably prepared food of various fine tastes.
tasmai bhuktavate prītyā
parāṁ prītiṁ vyadhāt punaḥ
tasmai — to him; bhuktavate — who had finished eating; prītyā — affectionately; rāmaḥ — Lord Balarāma; parama — the supreme; dharma-vit — knower of religious principles; mukha-vāsaiḥ — with aromatic herbs for sweetening the mouth; gandha — with perfume; mālyaiḥ — and flower garlands; parām — the highest; prītim — satisfaction; vyadhāt — arranged; punaḥ — further.
When Akrūra had eaten to his satisfaction, Lord Balarāma, the supreme knower of religious duties, offered him aromatic herbs for sweetening his mouth, along with fragrances and flower garlands. Thus Akrūra once again enjoyed the highest pleasure.
papraccha sat-kṛtaṁ nandaḥ
kathaṁ stha niranugrahe
kaṁse jīvati dāśārha
papraccha — asked; sat-kṛtam — who had been honored; nandaḥ — Nanda Mahārāja; katham — how; stha — you are living; niranugrahe — the merciless; kaṁse — Kaṁsa; jīvati — while he is alive; dāśārha — O descendant of Daśārha; sauna — an animal slaughterer; pālāḥ — whose keeper; iva — just like; avayaḥ — sheep.
Nanda Mahārāja asked Akrūra: O descendant of Daśārha, how are all of you maintaining yourselves while that merciless Kaṁsa remains alive? You are just like sheep under the care of a butcher.
yo ’vadhīt sva-svasus tokān
krośantyā asu-tṛp khalaḥ
kiṁ nu svit tat-prajānāṁ vaḥ
yaḥ — who; avadhīt — killed; sva — of his own; svasuḥ — sister; tokān — the babies; krośantyāḥ — who was crying; asu-tṛp — self-indulgent; khalaḥ — cruel; kim nu — what then; svit — indeed; tat — his; prajānām — of the subjects; vaḥ — you; kuśalam — well-being; vimṛśāmahe — we should conjecture.
That cruel, self-serving Kaṁsa murdered the infants of his own sister in her presence, even as she cried in anguish. So why should we even ask about the well-being of you, his subjects?
itthaṁ sūnṛtayā vācā
ittham — thus; sū-nṛtayā — very true and pleasing; vācā — with words; nandena — by Nanda Mahārāja; su — well; sabhājitaḥ — honored; akrūraḥ — Akrūra; paripṛṣṭena — by the inquiry; jahau — put aside; adhva — of the road; pariśramam — his fatigue.
Honored by Nanda Mahārāja with these true and pleasing words of inquiry, Akrūra forgot the fatigue of his journey.