Śrīmad Bhāgavatam|Canto 10 Chapter 39
lebhe manorathān sarvān
pathi yān sa cakāra ha
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; sukha — comfortably; upaviṣṭaḥ — seated; paryaṅke — on a couch; rāma-kṛṣṇa — by Lord Balarāma and Lord Kṛṣṇa; uru — very much; mānitaḥ — honored; lebhe — he attained; manaḥ-rathān — his desires; sarvān — all; pathi — on the road; yān — which; saḥ — he; cakāra ha — had manifested.
Śukadeva Gosvāmī said: Having been honored so much by Lord Balarāma and Lord Kṛṣṇa, Akrūra, seated comfortably on a couch, felt that all the desires he had contemplated on the road were now fulfilled.
kim alabhyaṁ bhagavati
tathāpi tat-parā rājan
na hi vāñchanti kiñcana
kim — what; alabhyam — is unattainable; bhagavati — the Supreme Lord; prasanne — being satisfied; śrī — of the goddess of fortune; niketane — the resting place; tathā api — nevertheless; tat-parāḥ — those who are devoted to Him; rājan — O King (Parīkṣit); na — do not; hi — indeed; vāñchanti — desire; kiñcana — anything.
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.
suhṛtsu vṛttaṁ kaṁsasya
sāyantana — of the evening; aśanam — the dining; kṛtvā — having done; bhagavān — the Supreme Lord; devakī-sutaḥ — the son of Devakī; suhṛtsu — toward His well-wishing relatives and friends; vṛttam — about the behavior; kaṁsasya — of Kaṁsa; papraccha — He inquired; anyat — other; cikīrṣitam — intentions.
After the evening meal, Lord Kṛṣṇa, the son of Devakī, asked Akrūra how Kaṁsa was treating their dear relatives and friends and what the King was planning to do.
tāta saumyāgataḥ kaccit
sv-āgataṁ bhadram astu vaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; tāta — O uncle; saumya — O gentle one; āgataḥ — arrived; kaccit — whether; su-āgatam — welcome; bhadram — all good; astu — may there be; vaḥ — for you; api — whether; sva — for your well-wishing friends; jñāti — intimate relatives; bandhūnām — and other family members; anamīvam — freedom from unhappiness; anāmayam — freedom from disease.
The Supreme Lord said: My dear, gentle Uncle Akrūra, 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?
kiṁ nu naḥ kuśalaṁ pṛcche
svānāṁ nas tat-prajāsu ca
kim — what; nu — rather; naḥ — our; kuśalam — about the well-being; pṛcche — I should inquire; edhamāne — when he is prospering; kula — of our family; āmaye — the disease; kaṁse — King Kaṁsa; mātula-nāmnā — by the name “maternal uncle”; aṅga — my dear; svānām — of the relatives; naḥ — our; tat — his; prajāsu — of the citizens; ca — and.
But, my dear Akrūra, as long as King Kaṁsa — 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?
aho asmad abhūd bhūri
pitror vṛjinam āryayoḥ
yad-dhetor bandhanaṁ tayoḥ
aho — ah; asmat — because of Me; abhūt — there was; bhūri — great; pitroḥ — for My parents; vṛjinam — suffering; āryayoḥ — for the offenseless ones; yat-hetoḥ — because of whom; putra — of their sons; maraṇam — the death; yat-hetoḥ — because of whom; bandhanam — bondage; tayoḥ — their.
Just see how much suffering I have caused My offenseless parents! Because of Me their sons were killed and they themselves imprisoned.
diṣṭyādya darśanaṁ svānāṁ
mahyaṁ vaḥ saumya kāṅkṣitam
sañjātaṁ varṇyatāṁ tāta
diṣṭyā — by good fortune; adya — today; darśanam — the sight; svānām — of My close relative; mahyam — for Me; vaḥ — yourself; saumya — O gentle one; kāṅkṣitam — desired; sañjātam — has come about; varṇyatām — please explain; tāta — O uncle; tava — your; āgamana — for the coming; kāraṇam — the reason.
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.
pṛṣṭo bhagavatā sarvaṁ
varṇayām āsa mādhavaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; pṛṣṭaḥ — requested; bhagavatā — by the Supreme Lord; sarvam — everything; varṇayām āsa — described; mādhavaḥ — Akrūra, descendant of Madhu; vaira-anubandham — the inimical attitude; yaduṣu — toward the Yadus; vasudeva — Vasudeva; vadha — to murder; udyamam — the attempt.
Śukadeva Gosvāmī said: In response to the Supreme Lord’s request, Akrūra, the descendant of Madhu, described the whole situation, including King Kaṁsa’s enmity toward the Yadus and his attempt to murder Vasudeva.
yat-sandeśo yad-arthaṁ vā
dūtaḥ sampreṣitaḥ svayam
yad uktaṁ nāradenāsya
yat — having which; sandeśaḥ — message; yat — which; artham — purpose; vā — and; dūtaḥ — as a messenger; sampreṣitaḥ — sent; svayam — himself (Akrūra); yat — what; uktam — was spoken; nāradena — by Nārada; asya — to him (Kaṁsa); sva — His (Kṛṣṇa’s); janma — birth; ānakadundubheḥ — from Vasudeva.
Akrūra relayed the message he had been sent to deliver. He also described Kaṁsa’s real intentions and how Nārada had informed Kaṁsa that Kṛṣṇa had been born as the son of Vasudeva.
balaś ca para-vīra-hā
prahasya nandaṁ pitaraṁ
rājñā diṣṭaṁ vijajñatuḥ
śrutvā — hearing; akrūra-vacaḥ — Akrūra’s words; kṛṣṇaḥ — Lord Kṛṣṇa; balaḥ — Lord Balarāma; ca — and; para-vīra — of opposing heroes; hā — the destroyer; prahasya — laughing; nandam — to Nanda Mahārāja; pitaram — Their father; rājñā — by the King; diṣṭam — the order given; vijajñatuḥ — They informed.
Lord Kṛṣṇa and Lord Balarāma, the vanquisher of heroic opponents, laughed when They heard Akrūra’s words. The Lords then informed Their father, Nanda Mahārāja, of King Kaṁsa’s orders.
gopān samādiśat so ’pi
yujyantāṁ śakaṭāni ca
yāsyāmaḥ śvo madhu-purīṁ
dāsyāmo nṛpate rasān
drakṣyāmaḥ su-mahat parva
yānti jānapadāḥ kila
evam āghoṣayat kṣatrā
gopān — the cowherd men; samādiśāt — ordered; saḥ — he (Nanda Mahārāja); api — also; gṛhyatām — have collected; sarva — all; go-rasaḥ — the milk products; upāyanāni — excellent gifts; gṛhṇīdhvam — take; yujyantām — yoke; śakaṭāni — the wagons; ca — and; yāsyāmaḥ — we shall go; śvaḥ — tomorrow; madhu-purīm — to Mathurā; dāsyāmaḥ — we shall give; nṛpateḥ — to the King; rasān — our milk products; drakṣyāmaḥ — we shall see; su-mahat — a very great; parva — festival; yānti — are going; jānapadāḥ — the residents of all the outlying districts; kila — indeed; evam — thus; āghoṣayat — he had announced; kṣatrā — by the village constable; nanda-gopaḥ — Nanda Mahārāja; sva-gokule — to the people of his Gokula.
Nanda Mahārāja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda’s domain of Vraja: “Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall go to Mathurā, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going.”
gopyas tās tad upaśrutya
babhūvur vyathitā bhṛśam
rāma-kṛṣṇau purīṁ netum
akrūraṁ vrajam āgatam
gopyaḥ — the cowherd girls; tāḥ — they; tat — then; upaśrutya — hearing; babhūvuḥ — became; vyathitāḥ — distressed; bhṛśam — extremely; rāma-kṛṣṇau — Balarāma and Kṛṣṇa; purīm — to the city; netum — to take; akrūram — Akrūra; vrajam — to Vṛndāvana; āgatam — come.
When the young gopīs heard that Akrūra had come to Vraja to take Kṛṣṇa and Balarāma to the city, they became extremely distressed.
keśa-granthyaś ca kāścana
kāścit — some of them; tat — by that (hearing); kṛta — created; hṛt — in their hearts; tāpa — from the torment; śvāsa — by the sighing; mlāna — made pale; mukha — of their faces; śriyaḥ — the luster; sraṁsat — loosening; dukūla — their dresses; valaya — bracelets; keśa — in their hair; granthyaḥ — the knots; ca — and; kāścana — others.
Some gopīs 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.
anyāś ca tad-anudhyāna
nābhyajānann imaṁ lokam
ātma-lokaṁ gatā iva
anyāḥ — others; ca — and; tat — on Him; anudhyāna — by fixed meditation; nivṛtta — ceased; aśeṣa — all; vṛttayaḥ — their sensory functions; na abhyajānan — they were unaware; imam — of this; lokam — world; ātma — of self-realization; lokam — the realm; gatāḥ — those who have attained; iva — just as.
Other gopīs entirely stopped their sensory activities and became fixed in meditation on Kṛṣṇa. They lost all awareness of the external world, just like those who attain the platform of self-realization.
smarantyaś cāparāḥ śaurer
giraḥ sammumuhuḥ striyaḥ
smarantyaḥ — remembering; ca — and; aparāḥ — others; śaureḥ — of Kṛṣṇa; anurāga — affectionate; smita — by His smile; īritāḥ — sent; hṛdi — the heart; spṛśaḥ — touching; citra — wonderful; padāḥ — with phrases; giraḥ — the speech; sammumuhuḥ — fainted; striyaḥ — women.
And still other young women fainted simply by remembering the words of Lord Śauri [Kṛṣṇa]. These words, decorated with wonderful phrases and expressed with affectionate smiles, would deeply touch the young girls’ hearts.
gatiṁ su-lalitāṁ ceṣṭāṁ
sametāḥ saṅghaśaḥ procur
gatim — the movements; su-lalitām — very charming; ceṣṭām — the activities; snigdha — affectionate; hāsa — smiling; avalokanam — the glances; śoka — unhappiness; apahāni — which remove; narmāṇi — the joking words; proddāma — mighty; caritāni — the deeds; ca — and; cintayantyaḥ — thinking about; mukundasya — of Lord Kṛṣṇa; bhītaḥ — afraid; viraha — because of separation; kātarāḥ — greatly distressed; sametāḥ — joining together; saṅghaśaḥ — in groups; procuḥ — they spoke; aśru — with tears; mukhyaḥ — their faces; acyuta-āśayāḥ — their minds absorbed in Lord Acyuta.
The gopīs 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.
aho vidhātas tava na kvacid dayā
saṁyojya maitryā praṇayena dehinaḥ
tāṁś cākṛtārthān viyunaṅkṣy apārthakaṁ
vikrīḍitaṁ te ’rbhaka-ceṣṭitaṁ yathā
śrī-gopyaḥ ūcuḥ — the gopīs said; aho — O; vidhātaḥ — Providence; tava — your; na — there is not; kvacit — anywhere; dayā — mercy; saṁyojya — bringing together; maitryā — with friendship; praṇayena — and with love; dehinaḥ — embodied living beings; tān — them; ca — and; akṛta — unfulfilled; arthān — their aims; viyunaṅkṣi — you separate; apārthakam — uselessly; vikrīḍitam — play; te — your; arbhaka — of a child; ceṣṭitam — the activity; yathā — as.
The gopīs 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.
yas tvaṁ pradarśyāsita-kuntalāvṛtaṁ
mukunda-vaktraṁ su-kapolam un-nasam
karoṣi pārokṣyam asādhu te kṛtam
yaḥ — who; tvam — you; pradarśya — showing; asita — black; kuntala — by locks; āvṛtam — framed; mukunda — of Kṛṣṇa; vaktram — the face; su-kapolam — with fine cheeks; ut-nasam — and raised nose; śoka — misery; apanoda — eradicating; smita — with His smile; leśa — slight; sundaram — beautiful; karoṣi — you make; pārokṣyam — invisible; asādhu — not good; te — by you; kṛtam — done.
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.
krūras tvam akrūra-samākhyayā sma naś
cakṣur hi dattaṁ harase batājña-vat
tvadīyam adrākṣma vayaṁ madhu-dviṣaḥ
krūraḥ — cruel; tvam — you (are); akrūra-samākhyayā — by the name Akrūra (which means “not cruel”); sma — certainly; naḥ — our; cakṣuḥ — eyes; hi — indeed; dattam — given; harase — you are taking; bata — alas; ajña — a fool; vat — just like; yena — with which (eyes); eka — in one; deśe — place; akhila — of all; sarga — the creation; sauṣṭhavam — the perfection; tvadīyam — your; adrākṣma — have seen; vayam — we; madhudviṣaḥ — of Lord Kṛṣṇa, enemy of the demon Madhu.
O Providence, though you come here with the name Akrūra, 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 Madhudviṣa’s form, the perfection of your entire creation.
na nanda-sūnuḥ kṣaṇa-bhaṅga-sauhṛdaḥ
samīkṣate naḥ sva-kṛtāturā bata
vihāya gehān sva-janān sutān patīṁs
tad-dāsyam addhopagatā nava-priyaḥ
na — does not; nanda-sūnuḥ — the son of Nanda Mahārāja; kṣaṇa — in a moment; bhaṅga — the breaking; sauhṛdaḥ — of whose friendship; samīkṣate — look upon; naḥ — us; sva — by Him; kṛta — made; āturāḥ — under His control; bata — alas; vihāya — giving up; gehān — our homes; sva-janān — relatives; sutān — children; patīn — husbands; tat — to Him; dāsyam — servitude; addhā — directly; upagatāḥ — who have taken up; nava — ever new; priyaḥ — whose lovers.
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.
sukhaṁ prabhātā rajanīyam āśiṣaḥ
satyā babhūvuḥ pura-yoṣitāṁ dhruvam
yāḥ saṁpraviṣṭasya mukhaṁ vrajas-pateḥ
sukham — happy; prabhātā — its dawn; rajanī — the night; iyam — this; āśiṣaḥ — the hopes; satyāḥ — true; babhūvuḥ — have become; pura — of the city; yoṣitām — of the women; dhruvam — certainly; yāḥ — who; saṁpraviṣṭasya — of Him who has entered (Mathurā); mukham — the face; vrajaḥ-pateḥ — of the master of Vraja; pāsyanti — they will drink; apāṅga — upon the corners of His eyes; utkalita — expanded; smita — a smile; āsavam — nectar.
The dawn following this night will certainly be auspicious for the women of Mathurā. 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.
tāsāṁ mukundo madhu-mañju-bhāṣitair
gṛhīta-cittaḥ para-vān manasvy api
kathaṁ punar naḥ pratiyāsyate ’balā
grāmyāḥ salajja-smita-vibhramair bhraman
tāsām — their; mukundaḥ — Kṛṣṇa; madhu — like honey; mañju — sweet; bhāṣitaiḥ — by the words; gṛhīta — seized; cittaḥ — whose mind; paravān — subservient; manasvī — intelligent; api — although; katham — how; punaḥ — again; naḥ — to us; pratiyāsyate — will He return; abalāḥ — O girls; grāmyāḥ — who are rustic; sa-lajja — shyly; smita — smiling; vibhramaiḥ — by their enchantments; bhraman — becoming bewildered.
O gopīs, 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 women of Mathurā and been enchanted by their alluring, shy smiles, how will He ever return to us unsophisticated village girls?
adya dhruvaṁ tatra dṛśo bhaviṣyate
mahotsavaḥ śrī-ramaṇaṁ guṇāspadaṁ
drakṣyanti ye cādhvani devakī-sutam
adya — today; dhruvam — certainly; tatra — there; dṛśaḥ — for the eyes; bhaviṣyate — there will be; dāśārha-bhoja-andhaka-vṛṣṇi-sātvatām — of the members of the Dāśārha, Bhoja, Andhaka, Vṛṣṇi and Sātvata clans; mahā-utsavaḥ — a great festivity; śrī — of the goddess of fortune; ramaṇam — the darling; guṇa — of all transcendental qualities; āspadam — the reservoir; drakṣyanti — they will see; ye — those who; ca — also; adhvani — on the road; devakī-sutam — Kṛṣṇa, the son of Devakī.
When the Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the son of Devakī in Mathurā, 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.
maitad-vidhasyākaruṇasya nāma bhūd
akrūra ity etad atīva dāruṇaḥ
yo ’sāv anāśvāsya su-duḥkhitam janaṁ
priyāt priyaṁ neṣyati pāram adhvanaḥ
mā — should not; etat-vidhasya — of such; akaruṇasya — an unkind person; nāma — the name; bhūt — be; akrūraḥ iti — “Akrūra”; etat — this; atīva — extremely; dāruṇaḥ — cruel; yaḥ — who; asau — he; anāśvāsya — not consoling; su-duḥkhitam — who are very miserable; janam — people; priyāt — than the most dear; priyam — dear (Kṛṣṇa); neṣyati — will take; pāram adhvanaḥ — beyond our sight.
He who is doing this merciless deed should not be called Akrūra. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Kṛṣṇa, who is more dear to us than life itself.
anārdra-dhīr eṣa samāsthito rathaṁ
tam anv amī ca tvarayanti durmadāḥ
gopā anobhiḥ sthavirair upekṣitaṁ
daivaṁ ca no ’dya pratikūlam īhate
anārdra-dhīḥ — hard-hearted; eṣaḥ — this (Kṛṣṇa); samāsthitaḥ — having mounted; ratham — the chariot; tam — Him; anu — following; amī — these; ca — and; tvarayanti — hurry; durmadāḥ — befooled; gopāḥ — cowherds; anobhiḥ — in their bullock carts; sthaviraiḥ — by the elders; upekṣitam — disregarded; daivam — fate; ca — and; naḥ — with us; adya — today; pratikūlam — unfavorably; īhate — is acting.
Hard-hearted Kṛṣṇa 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.
nivārayāmaḥ samupetya mādhavaṁ
kiṁ no ’kariṣyan kula-vṛddha-bāndhavāḥ
nivārayāmaḥ — let us stop; samupetya — going up to Him; mādhavam — Kṛṣṇa; kim — what; naḥ — to us; akariṣyan — will do; kula — of the family; vṛddha — the elders; bāndhavāḥ — and our relatives; mukunda-saṅgāt — from the association of Lord Mukunda; nimiṣa — of the wink of an eye; ardha — for one half; dustyajāt — which is impossible to give up; daivena — by fate; vidhvaṁsita — separated; dīna — wretched; cetasām — whose hearts.
Let us directly approach Mādhava 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.
nītāḥ sma naḥ kṣaṇam iva kṣaṇadā vinā taṁ
gopyaḥ kathaṁ nv atitarema tamo durantam
yasya — whose; anurāga — with loving affection; lalita — charming; smita — (where there were) smiles; valgu — attractive; mantra — intimate discussions; līlā — playful; avaloka — glances; parirambhaṇa — and embraces; rāsa — of the rāsa dance; goṣṭhām — to the assembly; nītāḥ sma — who were brought; naḥ — for us; kṣaṇam — a moment; iva — like; kṣaṇadāḥ — the nights; vinā — without; tam — Him; gopyaḥ — O gopīs; katham — how; nu — indeed; atitarema — will we cross over; tamaḥ — the darkness; durantam — insurmountable.
When He brought us to the assembly of the rāsa 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 gopīs, how can we possibly cross over the insurmountable darkness of His absence?
yo ’hnaḥ kṣaye vrajam ananta-sakhaḥ parīto
gopair viśan khura-rajaś-churitālaka-srak
veṇuṁ kvaṇan smita-katākṣa-nirīkṣaṇena
cittaṁ kṣiṇoty amum ṛte nu kathaṁ bhavema
yaḥ — who; ahnaḥ — of the day; kṣaye — at the demise; vrajam — the village of Vraja; ananta — of Ananta, Lord Balarāma; sakhaḥ — the friend Kṛṣṇa; parītaḥ — accompanied on all sides; gopaiḥ — by the cowherd boys; viśan — entering; khura — of the hoofprints (of the cows); rajaḥ — with the dust; churita — smeared; alaka — the locks of His hair; srak — and His garlands; veṇum — His flute; kvaṇan — playing; smita — smiling; kaṭa-akṣa — from the corners of His eyes; nirīkṣaṇena — with glances; cittam — our minds; kṣiṇoti — He destroys; amum — Him; ṛte — without; nu — indeed; katham — how; bhavema — we can exist.
How can we exist without Ananta’s friend Kṛṣṇa, 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.
evaṁ bruvāṇā virahāturā bhṛśaṁ
visṛjya lajjāṁ ruruduḥ sma su-svaraṁ
govinda dāmodara mādhaveti
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bruvāṇāḥ — speaking; viraha — by feelings of separation; āturāḥ — distraught; bhṛśam — thoroughly; vraja-striyaḥ — the ladies of Vraja; kṛṣṇa — to Kṛṣṇa; viṣakta — attached; mānasāḥ — their minds; visṛjya — abandoning; lajjām — shame; ruruduḥ sma — they cried; su-svaram — loudly; govinda dāmodara mādhava iti — O Govinda, O Dāmodara, O Mādhava.
Śukadeva Gosvāmī said: After speaking these words, the ladies of Vraja, who were so attached to Kṛṣṇa, felt extremely agitated by their imminent separation from Him. They forgot all shame and loudly cried out, “O Govinda! O Dāmodara! O Mādhava!”
strīṇām evaṁ rudantīnām
udite savitary atha
akrūraś codayām āsa
strīṇām — the women; evam — in this manner; rudantīnām — while they were crying; udite — rising; savitari — the sun; atha — then; akrūraḥ — Akrūra; codayām āsa — started; kṛta — having performed; maitra-ādikaḥ — his morning worship and other regular duties; ratham — the chariot.
But even as the gopīs cried out in this way, Akrūra, having at sunrise performed His morning worship and other duties, began to drive the chariot.
gopās tam anvasajjanta
nandādyāḥ śakaṭais tataḥ
gopāḥ — the cowherd men; tam — Him; anvasajjanta — followed; nanda-ādyāḥ — headed by Nanda; śakaṭaiḥ — in their wagons; tataḥ — then; ādāya — having taken; upāyanam — offerings; bhūri — abundant; kumbhān — clay pots; go-rasa — with milk products; sambhṛtān — filled.
Led by Nanda Mahārāja, the cowherd men followed behind Lord Kṛṣṇa in their wagons. The men brought along many offerings for the King, including clay pots filled with ghee and other milk products.
gopyaś ca dayitaṁ kṛṣṇam
gopyaḥ — the gopīs; ca — and; dayitam — their beloved; kṛṣṇam — Kṛṣṇa; anuvrajya — following; anurañjitāḥ — pleased; pratyādeśam — some instruction in reply; bhagavataḥ — from the Lord; kāṅkṣantyaḥ — hoping for; ca — and; avatasthire — they stood.
[With His glances] Lord Kṛṣṇa somewhat pacified the gopīs, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still.
tās tathā tapyatīr vīkṣya
sāntvayām asa sa-premair
āyāsya iti dautyakaiḥ
tāḥ — them (the gopīs); tathā — thus; tapyatīḥ — lamenting; vīkṣya — seeing; sva-prasthāne — as He was leaving; yadu-uttamaḥ — the greatest of the Yadus; sāntvayām āsa — He consoled them; sa-premaiḥ — full of love; āyāsye iti — “I will return”; dautyakaiḥ — with words sent through a messenger.
As He departed, that best of the Yadus saw how the gopīs were lamenting, and thus He consoled them by sending a messenger with this loving promise: “I will return.”
yāvad ālakṣyate ketur
yāvad reṇū rathasya ca
yāvat — as long as; ālakṣyate — was visible; ketuḥ — the flag; yāvat — as long as; reṇuḥ — the dust; rathasya — of the chariot; ca — and; anuprasthāpita — sending after; ātmānaḥ — their minds; lekhyāni — painted figures; iva — like; upalakṣitāḥ — they appeared.
Sending their minds after Kṛṣṇa, the gopīs 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.
tā nirāśā nivavṛtur
viśokā ahanī ninyur
tāḥ — they; nirāśāḥ — without hope; nivavṛtuḥ — turned back; govinda-vinivartane — of Govinda’s returning; viśokāḥ — extremely sorrowful; ahanī — the days and nights; ninyuḥ — they spent; gāyantyaḥ — chanting; priya — of their beloved; ceṣṭitam — about the activities.
The gopīs 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.
bhagavān api samprāpto
bhagavān — the Supreme Lord; api — and; samprāptaḥ — arrived; rāma-akrūra-yutaḥ — together with Balarāma and Akrūra; nṛpa — O King (Parīkṣit); rathena — by the chariot; vāyu — like the wind; vegena — swift; kālindīm — at the river Kālindī (Yamunā); agha — sins; nāśinīm — which destroys.
My dear King, the Supreme Lord Kṛṣṇa, traveling as swiftly as the wind in that chariot with Lord Balarāma and Akrūra, arrived at the river Kālindī, which destroys all sins.
pītvā mṛṣṭaṁ maṇi-prabham
sa-rāmo ratham āviśat
tatra — there; upaspṛśya — touching the water; pānīyam — in His hand; pītvā — drinking; mṛṣṭam — sweet; maṇi — like jewels; prabham — effulgent; vṛkṣa — of trees; ṣaṇḍam — a grove; upavrajya — moving up to; sa-rāmaḥ — with Balarāma; ratham — the chariot; āviśat — He mounted.
The river’s sweet water was more effulgent than brilliant jewels. After Lord Kṛṣṇa 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 Balarāma.
akrūras tāv upāmantrya
niveśya ca rathopari
kālindyā hradam āgatya
snānaṁ vidhi-vad ācarat
akrūraḥ — Akrūra; tau — from the two of Them; upāmantrya — taking permission; niveśya — having Them sit down; ca — and; ratha-upari — on the chariot; kālindyāḥ — of the Yamunā; hradam — to a pond; āgatya — going; snānam — his bath; vidhi-vat — in accordance with scriptural injunction; ācarat — he performed.
Akrūra asked the two Lords to take Their seats on the chariot. Then, taking Their permission, he went to a pool in the Yamunā and took his bath as enjoined in the scriptures.
nimajjya tasmin salile
japan brahma sanātanam
tāv eva dadṛśe ’krūro
nimajjya — immersing himself; tasmin — in that; salile — water; japan — reciting; brahma — Vedic mantras; sanātanam — eternal; tau — Them; eva — indeed; dadṛśe — saw; akrūraḥ — Akrūra; rāma-kṛṣṇau — Balarāma and Kṛṣṇa; samanvitau — together.
While immersing himself in the water and reciting eternal mantras from the Vedas, Akrūra suddenly saw Balarāma and Kṛṣṇa before him.
tau ratha-sthau katham iha
tarhi svit syandane na sta
ity unmajjya vyacaṣṭa saḥ
tatrāpi ca yathā-pūrvam
āsīnau punar eva saḥ
nyamajjad darśanaṁ yan me
mṛṣā kiṁ salile tayoḥ
tau — They; ratha-sthau — present on the chariot; katham — how; iha — here; sutau — the two sons; ānakadundubheḥ — of Vasudeva; tarhi — then; svit — whether; syandane — on the chariot; na staḥ — They are not there; iti — thinking this; unmajjya — rising from the water; vyacaṣṭa — saw; saḥ — he; tatra api — in the same place; ca — and; yathā — as; pūrvam — previously; āsīnau — sitting; punaḥ — again; eva — indeed; saḥ — he; nyamajjat — entered the water; darśanam — the vision; yat — if; me — my; mṛṣā — false; kim — perhaps; salile — in the water; tayoḥ — of Them.
Akrūra thought, “How can the two sons of Ānakadundubhi, 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?” Akrūra reentered the pool.
bhūyas tatrāpi so ’drākṣīt
śṛṅgaiḥ śvetam iva sthitam
bhūyaḥ — again; tatra api — in that same place; saḥ — he; adrākṣīt — saw; stūyamānam — being praised; ahi-īśvaram — the Lord of serpents (Ananta Śeṣa, the plenary expansion of Lord Balarāma who serves as the bed of Viṣṇu); siddha-cāraṇa-gandharvaiḥ — by Siddhas, Cāraṇas and Gandharvas; asuraiḥ — and by demons; nata — bowed; kandharaiḥ — whose necks; sahasra — thousands; śirasam — having heads; devam — the Supreme Lord; sahasra — thousands; phaṇa — having hoods; maulinam — and helmets; nīla — blue; ambaram — whose clothing; visa — like the filaments of a lotus stem; śvetam — white; śṛṅgaiḥ — with its peaks; śvetam — Kailāsa Mountain; iva — as if; sthitam — situated.
There Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrūra 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 Kailāsa Mountain with its many peaks.
puruṣaṁ catur-bhujaṁ śāntam
tasya — of Him (Ananta Śeṣa); utsaṅge — on the lap; ghana — like a rain cloud; śyāmam — dark blue; pīta — yellow; kauśeya — silk; vāsasam — whose garment; puruṣam — the Supreme Lord; catuḥ-bhujam — with four arms; śāntam — peaceful; padma — of a lotus; patra — like the leaves; aruṇa — reddish; īkṣaṇam — whose eyes; cāru — attractive; prasanna — cheerful; vadanam — whose face; cāru — attractive; hāsa — smiling; nirīkṣaṇam — whose glance; su — beautiful; bhrū — whose eyebrows; ut — raised; nasam — whose nose; cāru — attractive; karṇam — whose ears; su — beautiful; kapola — whose cheeks; aruṇa — reddish; adharam — whose lips; pralamba — extended; pīvara — stout; bhujam — whose arms; tuṅga — raised; aṁsa — by His shoulders; uraḥ-sthala — and chest; śriyam — beautified; kambu — like a conchshell; kaṇṭham — whose throat; nimna — low; nābhim — whose navel; vali — lines; mat — having; pallava — like a leaf; udaram — whose abdomen.
Akrūra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta Śeṣa. 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.
bṛhat — large; kaṭi-taṭa — whose loins; śroṇi — and hips; karabha — like an elephant’s trunk; ūru — of thighs; dvaya — a pair; anvitam — having; cāru — attractive; jānu-yugam — whose two knees; cāru — attractive; jaṅghā — of shanks; yugala — a pair; saṁyutam — having; tuṅga — high; gulpha — whose ankles; aruṇa — reddish; nakha-vrāta — from whose toenails; dīdhitibhiḥ — with effulgent rays; vṛtam — surrounded; nava — soft; aṅguli-aṅguṣṭha — the two big toes and other toes; dalaiḥ — like flower petals; vilasat — glowing; pāda-paṅkajam — whose lotus feet.
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.
su-mahā — greatly; arha — precious; maṇi-vrāta — having many gems; kirīṭa — with helmets; kaṭaka — bracelets; aṅgadaiḥ — and armlets; kaṭi-sūtra — with belt; brahma-sūtra — sacred thread; hāra — necklaces; nūpura — ankle bells; kuṇḍalaiḥ — and earrings; bhrājamānam — effulgent; padma — carrying a lotus; karam — whose hand; śaṅkha — a conchshell; cakra — discus; gadā — and club; dharam — holding; śrīvatsa — carrying the mark known as Śrīvatsa; vakṣasam — whose chest; bhrājat — brilliant; kaustubham — with the Kaustubha gem; vana-mālinam — with a flower garland.
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 Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland.
navabhiś ca dvijottamaiḥ
śriyā puṣṭyā girā kāntyā
māyayā ca niṣevitam
sunanda-nanda-pramukhaiḥ — headed by Sunanda and Nanda; parṣadaiḥ — by His personal attendants; sanaka-ādibhiḥ — by Sanaka Kumāra and his brothers; sura-īśaiḥ — by the chief demigods; brahma-rudra-ādyaiḥ — headed by Brahmā and Rudra; navabhiḥ — nine; ca — and; dvija-uttamaiḥ — by the chief brāhmaṇas (headed by Marīci); prahrāda-nārada-vasu-pramukhaiḥ — headed by Prahlāda, Nārada and Uparicara Vasu; bhāgavata-uttamaiḥ — by the most exalted devotees; stūyamānam — being praised; pṛthak-bhāvaiḥ — by each in a different loving attitude; vacobhiḥ — with words; amala-ātmabhiḥ — sanctified; śrīyā puṣṭyā gīrā kāntyā kīrtyā tuṣṭyā ilayā ūrjayā — by His internal potencies Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā; vidyayā avidyayā — by His potencies of knowledge and ignorance; śaktyā — by His internal pleasure potency; māyayā — by His material creative potency; ca — and; niṣevitam — being served.
Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief demigods; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada 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 — Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā — as were His material potencies Vidyā, Avidyā and Māyā, and His internal pleasure potency, Śakti.
vilokya su-bhṛśaṁ prīto
bhaktyā paramayā yutaḥ
sattvam ālambya sātvataḥ
vilokya — (Akrūra) seeing; su-bhṛśam — greatly; prītaḥ — pleased; bhaktyā — with devotion; paramayā — supreme; yutaḥ — enthused; hṛṣyat — standing on end; tanū-ruhaḥ — the hairs of his body; bhāva — out of loving ecstasy; pariklinna — wet; ātma — his body; locanaḥ — and eyes; girā — with words; gadgadayā — choking; astauṣīt — He offered homage; sattvam — soberness; ālambya — taking hold of; sātvataḥ — the great devotee; praṇamya — bowing down; mūrdhnā — with his head; avahitaḥ — attentively; kṛta-añjali-puṭaḥ — joining his palms in supplication; śanaiḥ — slowly.
As the great devotee Akrūra 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, Akrūra 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.