Śrīmad Bhāgavatam|Canto 10 Chapter 48
Kṛṣṇa Pleases His Devotees
atha vijñāya bhagavān
priyam icchan gṛhaṁ yayau
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — then; vijñāya — understanding; bhagavān — the Supreme Lord; sarva — of all; ātmā — the Soul; sarva — of everything; darśanaḥ — the seer; sairandhryāḥ — of the serving girl, Trivakrā; kāma — by lust; taptāyāḥ — troubled; priyam — the satisfaction; icchan — wanting; gṛham — to her house; yayau — He went.
Śukadeva Gosvāmī said: Next, after assimilating Uddhava’s report, Lord Kṛṣṇa, the Supreme Personality of Godhead, the omniscient Soul of all that be, desired to satisfy the serving girl Trivakrā, who was troubled by lust. Thus He went to her house.
dhūpaiḥ surabhibhir dīpaiḥ
srag-gandhair api maṇḍitam
mahā-arha — expensive; upaskaraiḥ — with furnishings; āḍhyam — rich; kāma — of lust; upāya — with accoutrements; upabṛṁhitam — replete; muktā-dāma — with strings of pearls; patākābhiḥ — and banners; vitāna — with canopies; śayana — beds; āsanaiḥ — and seats; dhūpaiḥ — with incense; surabhibhiḥ — fragrant; dīpaiḥ — with oil lamps; srak — with flower garlands; gandhaiḥ — and aromatic sandalwood paste; api — also; maṇḍitam — decorated.
Trivakrā’s home was opulently appointed with expensive furnishings and replete with sensual accoutrements meant to inspire sexual desire. There were banners, rows of strung pearls, canopies, fine beds and sitting places, and also fragrant incense, oil lamps, flower garlands and aromatic sandalwood paste.
gṛhaṁ tam āyāntam avekṣya sāsanāt
sadyaḥ samutthāya hi jāta-sambhramā
yathopasaṅgamya sakhībhir acyutaṁ
sabhājayām āsa sad-āsanādibhiḥ
gṛham — to her house; tam — Him; āyāntam — arrived; avekṣya — seeing; sā — she; āsanāt — from her seat; sadyaḥ — suddenly; samutthāya — rising; hi — indeed; jāta-sambhramā — being in a flurry; yathā — properly; upasaṇgamya — coming toward; sakhībhiḥ — with her female companions; acyutam — Lord Kṛṣṇa; sabhājayām āsa — respectfully greeted; sat-āsana — with an excellent seat; ādibhiḥ — and so on.
When Trivakrā saw Him arriving at her house, she at once rose from her seat in a flurry. Coming forward graciously with her girlfriends, she respectfully greeted Lord Acyuta by offering Him an excellent seat and other articles of worship.
nyaṣīdad urvyām abhimṛśya cāsanam
kṛṣṇo ’pi tūrṇaṁ śayanaṁ mahā-dhanaṁ
viveśa lokācaritāny anuvrataḥ
tathā — also; uddhavaḥ — Uddhava; sādhutayā — as a saintly person; abhipūjitaḥ — worshiped; nyaṣīdat — sat; urvyām — on the ground; abhimṛśya — touching; ca — and; āsanam — the seat; kṛṣṇaḥ — Lord Kṛṣṇa; api — and; tūrṇam — without delay; śayanam — a bed; mahā-dhanam — very rich; viveśa — lay upon; loka — of human society; ācaritāni — the modes of behavior; anuvrataḥ — imitating.
Uddhava also received a seat of honor, since he was a saintly person, but he simply touched it and sat on the floor. Then Lord Kṛṣṇa, imitating the manners of human society, quickly made Himself comfortable on an opulent bed.
sā — she, Trivakrā; majjana — by bathing; ālepa — anointing; dukūla — dressing in fine garments; bhūṣaṇa — with ornaments; srak — garlands; gandha — perfume; tāmbūla — betel nut; sudhā-āsava — drinking fragrant liquor; ādibhiḥ — and so on; prasādhita — prepared; ātmā — her body; upasasāra — she approached; mādhavam — Lord Kṛṣṇa; sa-vrīḍa — shy; līlā — playful; utsmita — of her smiles; vibhrama — exhibiting the allurement; īkṣitaiḥ — with glances.
Trivakrā prepared herself by bathing, anointing her body, and dressing in fine garments, by putting on jewelry, garlands and perfume, and also by chewing betel nut, drinking fragrant liquor, and so on. She then approached Lord Mādhava with shy, playful smiles and coquettish glances.
āhūya kāntāṁ nava-saṅgama-hriyā
viśaṅkitāṁ kaṅkaṇa-bhūṣite kare
pragṛhya śayyām adhiveśya rāmayā
āhūya — calling forward; kāntām — His beloved; nava — new; saṅgama — of contact; hriyā — with shyness; viśaṅkitām — fearful; kaṅkaṇa — with bangles; bhūṣite — ornamented; kare — her two hands; pragṛhya — taking hold of; śayyām — on the bed; adhiveśya — placing her; rāmayā — with the beautiful girl; reme — He enjoyed; anulepa — of ointment; arpaṇa — the offering; puṇya — of piety; leśayā — whose single trace.
Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord.
sānaṅga-tapta-kucayor urasas tathākṣṇor
jighranty ananta-caraṇena rujo mṛjantī
dorbhyāṁ stanāntara-gataṁ parirabhya kāntam
ānanda-mūrtim ajahād ati-dīrgha-tāpam
sa — she; anaṅga — by Cupid; tapta — made to burn; kucayoḥ — of her breasts; urasaḥ — of her chest; tathā — and; akṣṇoḥ — of her eyes; jighrantī — smelling; ananta — of Kṛṣṇa, the unlimited Supreme Lord; caraṇena — by the feet; rujaḥ — the pain; mṛjantī — wiping away; dorbhyām — with her arms; stana — her breasts; antara-gatam — between; parirabhya — embracing; kāntam — her lover; ānanda — of all ecstasy; mūrtim — the personal manifestation; ajahāt — she gave up; ati — extremely; dīrgha — long-standing; tāpam — her distress.
Simply by smelling the fragrance of Kṛṣṇa’s lotus feet, Trivakrā cleansed away the burning lust Cupid had aroused in her breasts, chest and eyes. With her two arms she embraced between her breasts her lover, Śrī Kṛṣṇa, the personification of bliss, and thus she gave up her long-standing distress.
saivaṁ kaivalya-nāthaṁ taṁ
prāpya duṣprāpyam īśvaram
sa — she; evam — thus; kaivalya — of liberation; nātham — the controller; tam — Him; prāpya — obtaining; duṣprāpyam — unobtainable; īśvaram — the Supreme Lord; aṅga-rāga — body ointment; arpaṇena — by offering; aho — oh; durbhagā — unfortunate; idam — this; ayācata — she begged.
Having thus gotten the hard-to-get Supreme Lord by the simple act of offering Him body ointment, unfortunate Trivakrā submitted to that Lord of freedom the following request.
sahoṣyatām iha preṣṭha
dināni katicin mayā
ramasva notsahe tyaktuṁ
saṅgaṁ te ’mburuhekṣaṇa
saha — together; uṣyatām — please stay; iha — here; preṣṭha — O beloved; dināni — days; katicit — some; mayā — with me; ramasva — please take pleasure; na utsahe — I cannot tolerate; tyaktum — giving up; saṅgam — association; te — Your; amburuha-īkṣaṇa — O lotus-eyed one.
[Trivakrā said:] O beloved, please stay here with me for a few days more and enjoy. I cannot bear to give up Your association, O lotus-eyed one!
tasyai kāma-varaṁ dattvā
mānayitvā ca māna-daḥ
tasyai — to her; kāma — of material desire; varam — her benediction; dattvā — granting; mānayitvā — showing her respect; ca — and; māna-daḥ — He who gives respect to others; saha uddhavena — together with Uddhava; sarva-īśaḥ — the Lord of all beings; sva — to His own; dhāma — residence; agamat — went; ṛddhi-mat — supremely opulent.
Promising her the fulfillment of this lusty desire, considerate Kṛṣṇa, Lord of all beings, paid Trivakrā His respects and then returned with Uddhava to His own supremely opulent residence.
yo vṛṇīte mano-grāhyam
asattvāt kumanīṣy asau
durārādhyam — rarely worshiped; samārādhya — fully worshiping; viṣṇum — Lord Viṣṇu; sarva — of all; īśvara — controllers; īśvaram — the supreme controller; yaḥ — who; vṛṇīte — chooses as a benediction; manaḥ — to the mind; grāhyam — that which is accessible, namely sense gratification; asattvāt — because of its insignificance; kumanīṣī — unintelligent; asau — that person.
Lord Viṣṇu, the Supreme Lord of all lords, is ordinarily difficult to approach. One who has properly worshiped Him and then chooses the benediction of mundane sense gratification is certainly of poor intelligence, for he is satisfied with an insignificant result.
kiñcic cikīrṣayan prāgād
akrūra-bhavanam — the home of Akrūra; kṛṣṇaḥ — Kṛṣṇa; saha — with; rāma-uddhavaḥ — Lord Balarāma and Uddhava; prabhuḥ — the Supreme Lord; kiñcit — something; cikīrṣayan — wanting to have done; prāgāt — went; akrūra — of Akrūra; priya — the satisfaction; kāmyayā — desiring.
Then Lord Kṛṣṇa, wanting to have some things done, went to Akrūra’s house with Balarāma and Uddhava. The Lord also desired to please Akrūra.
sa tān nara-vara-śreṣṭhān
ārād vīkṣya sva-bāndhavān
nanāma kṛṣṇaṁ rāmaṁ ca
sa tair apy abhivāditaḥ
pūjayām āsa vidhi-vat
saḥ — he (Akrūra); tān — them (Kṛṣṇa, Balarāma and Uddhava); nara-vara — of illustrious personalities; śreṣṭhān — the greatest; ārāt — from a distance; vīkṣya — seeing; sva — his (Akrūra’s); bāndhavān — relatives; pratyutthāya — rising up; pramuditaḥ — joyful; pariṣvajya — embracing; abhinandya — greeting; ca — and; nanāma — bowed down; kṛṣṇam rāmam ca — to Lord Kṛṣṇa and Lord Balarāma; saḥ — he; taiḥ — by Them; api — and; abhivāditaḥ — greeted; pūjayām āsa — he worshiped; vidhi-vat — according to scriptural injunctions; kṛta — who had done; āsana — of seats; parigrahān — acceptance.
Akrūra stood up in great joy when he saw them, his own relatives and the greatest of exalted personalities, coming from a distance. After embracing them and greeting them, Akrūra bowed down to Kṛṣṇa and Balarāma and was greeted by Them in return. Then, when his guests had taken their seats, he worshiped them in accordance with scriptural rules.
dhārayan śirasā nṛpa
pādāv aṅka-gatau mṛjan
pāda — Their feet; avanejanīḥ — used for bathing; ā — all over; āpaḥ — the water; dhārayan — putting; śirasā — on his head; nṛpa — O King (Parīkṣit); arhaṇena — with gifts; ambaraiḥ — clothing; divyaiḥ — celestial; gandha — fragrant sandalwood paste; srak — flower garlands; bhūṣaṇa — and ornaments; uttamaiḥ — excellent; arcitvā — worshiping; śirasā — with his head; ānamya — bowing down; pādau — (Lord Kṛṣṇa’s) feet; aṅka — on his lap; gatau — placed; mṛjan — massaging; praśraya — with humility; avanataḥ — his head lowered; akrūraḥ — Akrūra; kṛṣṇa-rāmau — to Kṛṣṇa and Balarāma; abhāṣata — spoke.
O King, Akrūra bathed the feet of Lord Kṛṣṇa and Lord Balarāma and then poured the bath water on his head. He presented Them with gifts of fine clothing, aromatic sandalwood paste, flower garlands and excellent jewelry. After thus worshiping the two Lords, he bowed his head to the floor. He then began to massage Lord Kṛṣṇa’s feet, placing them on his lap, and with his head bowed in humility he addressed Kṛṣṇa and Balarāma as follows.
diṣṭyā pāpo hataḥ kaṁsaḥ
sānugo vām idaṁ kulam
bhavadbhyām uddhṛtaṁ kṛcchrād
durantāc ca samedhitam
diṣṭyā — by good fortune; pāpaḥ — sinful; hataḥ — killed; kaṁsaḥ — Kaṁsa; sa-anugaḥ — together with his brothers and other followers; vām — of Yours; idam — this; kulam — dynasty; bhavadbhyām — by You two; uddhṛtam — delivered; kṛcchrāt — from difficulty; durantāt — endless; ca — and; samedhitam — made prosperous.
[Akrūra said:] It is our good fortune that You two Lords have killed the evil Kaṁsa and his followers, thus delivering Your dynasty from endless suffering and causing it to flourish.
bhavadbhyāṁ na vinā kiñcit
param asti na cāparam
yuvām — You two; pradhāna-puruṣau — the original persons; jagat — of the universe; hetū — the causes; jagat-mayau — identical with the universe; bhavadbhyām — than You; na — not; vinā — apart from; kiñcit — anything; param — cause; asti — there is; na ca — nor; aparam — product.
You both are the original Supreme Person, the cause of the universe and its very substance. Not the slightest subtle cause or manifest product of creation exists apart from You.
ātma-sṛṣṭam idaṁ viśvam
īyate bahudhā brahman
ātma-sṛṣṭam — created by You; idam — this; viśvam — universe; anvāviśya — subsequently entering; sva — with Your own; śaktibhiḥ — energies; īyate — You are perceived; bahudhā — manifold; brahman — O Supreme; śruta — by hearing from scripture; pratyakṣa — and by direct perception; gocaram — knowable.
O Supreme Absolute Truth, with Your personal energies You create this universe and then enter into it. Thus one can perceive You in many different forms by hearing from authorities and by direct experience.
yathā hi bhūteṣu carācareṣu
mahy-ādayo yoniṣu bhānti nānā
evaṁ bhavān kevala ātma-yoniṣv
ātmātma-tantro bahudhā vibhāti
yathā — as; hi — indeed; bhūteṣu — among manifested beings; cara — mobile; acareṣu — and immobile; mahī-ādayaḥ — earth and so on (the primary elements of creation); yoniṣu — in species; bhānti — manifest; nānā — variously; evam — so; bhavān — You; kevalaḥ — one alone; ātma — Yourself; yoniṣu — in those whose source; ātmā — the Supreme Soul; ātma-tantraḥ — self-reliant; bahudhā — manifold; vibhāti — appear.
Just as the primary elements — earth and so on — manifest themselves in abundant variety among all the species of mobile and immobile life, so You, the one independent Supreme Soul, appear to be manifold among the variegated objects of Your creation.
sṛjasy atho lumpasi pāsi viśvaṁ
na badhyase tad-guṇa-karmabhir vā
jñānātmanas te kva ca bandha-hetuḥ
sṛjasi — You create; atha u — and then; lumpasi — You destroy; pāsi — You protect; viśvam — the universe; rajaḥ — known as passion; tamaḥ — ignorance; sattva — and goodness; guṇaiḥ — by the modes; sva-śaktibhiḥ — Your personal potencies; na badhyase — You are not bound; tat — of this world; guṇa — by the modes; karmabhiḥ — by the material activities; vā — or; jñāna-ātmanaḥ — who are knowledge itself; te — for You; kva ca — where at all; bandha — of bondage; hetuḥ — cause.
You create, destroy and also maintain this universe with Your personal energies — the modes of passion, ignorance and goodness — yet You are never entangled by these modes or the activities they generate. Since You are the original source of all knowledge, what could ever cause You to be bound by illusion?
bhavo na sākṣān na bhidātmanaḥ syāt
ato na bandhas tava naiva mokṣaḥ
syātām nikāmas tvayi no ’vivekaḥ
deha — of the body; ādi — and so on; upādheḥ — as material, designative coverings; anirūpitatvāt — because of not being determined; bhavaḥ — birth; na — not; sākṣāt — literal; na — nor; bhidā — duality; ātmanaḥ — for the Supreme Soul; syāt — exists; ataḥ — therefore; na — no; bandhaḥ — bondage; tava — Your; na eva — nor, in fact; mokṣaḥ — liberation; syātām — if they occur; nikāmaḥ — by Your sweet will; tvayi — concerning You; naḥ — our; avivekaḥ — erroneous discrimination.
Since it has never been demonstrated that You are covered by material, bodily designations, it must be concluded that for You there is neither birth in a literal sense nor any duality. Therefore You never undergo bondage or liberation, and if You appear to, it is only because of Your desire that we see You in that way, or simply because of our lack of discrimination.
tvayodito ’yaṁ jagato hitāya
yadā yadā veda-pathaḥ purāṇaḥ
bādhyeta pāṣaṇḍa-pathair asadbhis
tadā bhavān sattva-guṇaṁ bibharti
tvayā — by You; uditaḥ — enunciated; ayam — this; jagataḥ — of the universe; hitāya — for the benefit; yadā yadā — whenever; veda — of the Vedic scriptures; pathaḥ — the path (of religiousness); purāṇaḥ — ancient; bādhyeta — is obstructed; pāṣaṇḍa — of atheism; pathaiḥ — by those who follow the path; asadbhiḥ — wicked persons; tadā — at that time; bhavān — You; sattva-guṇam — the pure mode of goodness; bibharti — assume.
You originally enunciated the ancient religious path of the Vedas for the benefit of the whole universe. Whenever that path becomes obstructed by wicked persons following the path of atheism, You assume one of Your incarnations, which are all in the transcendental mode of goodness.
sa tvam prabho ’dya vasudeva-gṛhe ’vatīrṇaḥ
svāṁśena bhāram apanetum ihāsi bhūmeḥ
rājñām amuṣya ca kulasya yaśo vitanvan
saḥ — He; tvam — You; prabho — O master; adya — now; vasudeva-gṛhe — in the home of Vasudeva; avatīrṇaḥ — have descended; sva — with Your own; aṁśena — direct expansion (Lord Balarāma); bharam — the burden; apanetum — to remove; iha — here; asi — You are; bhūmeḥ — of the earth; akṣauhiṇī — of the armies; śata — hundreds; vadhena — by killing; sura-itara — of the opponents of the demigods; aṁśa — who are expansions; rājñām — of the kings; amuṣya — of this; ca — and; kulasya — dynasty (of the descendants of Yadu); yaśaḥ — the fame; vitanvan — spreading.
You are that very same Supreme Person, my Lord, and You have now appeared in the home of Vasudeva with Your plenary portion. You have done this to relieve the earth’s burden by killing hundreds of armies led by kings who are expansions of the demigods’ enemies, and also to spread the fame of our dynasty.
adyeśa no vasatayaḥ khalu bhūri-bhāgā
yat-pāda-śauca-salilaṁ tri-jagat punāti
sa tvaṁ jagad-gurur adhokṣaja yāḥ praviṣṭaḥ
adya — today; īśa — O Lord; naḥ — our; vasatayaḥ — residence; khalu — indeed; bhūri — extremely; bhāgāḥ — fortunate; yaḥ — who; sarva-deva — the Supreme Lord; pitṛ — the forefathers; bhūta — all living creatures; nṛ — human beings; deva — and the demigods; mūrtiḥ — who embody; yat — whose; pāda — feet; śauca — which has washed; salilam — the water (of the river Ganges); tri-jagat — the three worlds; punāti — purifies; saḥ — He; tvam — You; jagat — of the universe; guruḥ — the spiritual master; adhokṣaja — O You who are beyond the purview of the material senses; yāḥ — which; praviṣṭaḥ — having entered.
Today, O Lord, my home has become most fortunate because You have entered it. As the Supreme Truth, You embody the forefathers, ordinary creatures, human beings and demigods, and the water that has washed Your feet purifies the three worlds. Indeed, O transcendent one, You are the spiritual master of the universe.
kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛta-jñāt
sarvān dadāti suhṛdo bhajato ’bhikāmān
ātmānam apy upacayāpacayau na yasya
kaḥ — what; paṇḍitaḥ — scholar; tvat — other than You; aparam — to another; śaraṇam — for shelter; samīyāt — would go; bhakta — to Your devotees; priyāt — affectionate; ṛta — always true; giraḥ — whose words; suhṛdaḥ — the well-wisher; kṛta-jñāt — grateful; sarvān — all; dadāti — You give; suhṛdaḥ — to Your well-wishing devotees; bhajataḥ — who are engaged in worshiping You; abhikāmān — desires; ātmānam — Yourself; api — even; upacaya — increase; apacayau — or diminution; na — never; yasya — whose.
What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish.
diṣṭyā janārdana bhavān iha naḥ pratīto
yogeśvarair api durāpa-gatiḥ sureśaiḥ
chindhy āśu naḥ suta-kalatra-dhanāpta-geha-
diṣṭyā — by fortune; janārdana — O Kṛṣṇa; bhavān — You; iha — here; naḥ — by us; pratītaḥ — perceivable; yoga-īśvaraiḥ — by the masters of mystic yoga; api — even; durāpa-gatiḥ — a goal hard to achieve; sura-īśaiḥ — and by the rulers of the demigods; chindhi — please cut; āśu — quickly; naḥ — our; suta — for children; kalatra — wife; dhana — wealth; āpta — worthy friends; geha — home; deha — body; ādi — and so on; moha — of delusion; raśanām — the ropes; bhavadīya — Your own; māyām — illusory material energy.
It is by our great fortune, Janārdana, that You are now visible to us, for even the masters of yoga and the foremost demigods can achieve this goal only with great difficulty. Please quickly cut the ropes of our illusory attachment for children, wife, wealth, influential friends, home and body. All such attachment is simply the effect of Your illusory material energy.
ity arcitaḥ saṁstutaś ca
bhaktena bhagavān hariḥ
akrūraṁ sa-smitaṁ prāha
gīrbhiḥ sammohayann iva
iti — thus; arcitaḥ — worshiped; saṁstutaḥ — profusely glorified; ca — and; bhaktena — by His devotee; bhagavān — the Supreme Lord; hariḥ — Kṛṣṇa; akrūram — to Akrūra; sa-smitam — smiling; prāha — He spoke; gīrbhiḥ — with His words; sammohayan — completely enchanting; iva — almost.
[Śukadeva Gosvāmī continued:] Thus worshiped and fully glorified by His devotee, the Supreme Lord Hari smilingly addressed Akrūra, completely charming him with His words.
tvaṁ no guruḥ pitṛvyaś ca
ślāghyo bandhuś ca nityadā
vayaṁ tu rakṣyāḥ poṣyāś ca
anukampyāḥ prajā hi vaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; tvam — you; naḥ — Our; guruḥ — spiritual master; pitṛvyaḥ — paternal uncle; ca — and; ślāghyaḥ — praiseworthy; bandhuḥ — friend; ca — and; nityadā — always; vayam — We; tu — on the other hand; rakṣyāḥ — to be protected; poṣyāḥ — to be maintained; ca — and; anukampyāḥ — to be shown compassion; prajāḥ — dependents; hi — indeed; vaḥ — your.
The Supreme Lord said: You are Our spiritual master, paternal uncle and praiseworthy friend, and We are like your sons, always dependent on your protection, sustenance and compassion.
śreyas-kāmair nṛbhir nityaṁ
devāḥ svārthā na sādhavaḥ
bhavat-vidhāḥ — like your good self; mahā-bhāgāḥ — most eminent; niṣevyāḥ — worthy of being served; arha — of those who are worshipable; sat-tamāḥ — the most saintly; śreyaḥ — the highest good; kāmaiḥ — who desire; nṛbhiḥ — by men; nityam — always; devaḥ — the demigods; sva-arthāḥ — concerned with their personal interest; na — not so; sādhavaḥ — saintly devotees.
Exalted souls like you are the true objects of service and the most worshipable authorities for those who desire the highest good in life. Demigods are generally concerned with their own interests, but saintly devotees never are.
na hy am-mayāni tīrthāni
na devā mṛc-chilā-mayāḥ
te punanty uru-kālena
darśanād eva sādhavaḥ
na — not; hi — indeed; ap-mayāni — made of water; tīrthāni — holy places; na — such is not the case; devāḥ — deities; mṛt — of earth; śilā — and stone; mayāḥ — made; te — they; punanti — purify; uru-kālena — after a long time; darśanāt — by being seen; eva — only; sādhavaḥ — saints.
No one can deny that there are holy places with sacred rivers, or that the demigods appear in deity forms made of earth and stone. But these purify the soul only after a long time, whereas saintly persons purify just by being seen.
sa bhavān suhṛdāṁ vai naḥ
gacchasva tvaṁ gajāhvayam
saḥ — that person; bhavān — you; suhṛdām — of the well-wishers; vai — certainly; naḥ — Our; śreyān — the very best; śreyaḥ — for their welfare; cikīrṣayā — wishing to arrange; jijñāsā — of inquiry; artham — for the sake; pāṇḍavānām — about the sons of Pāṇdu; gacchasva — please go; tvam — you; gaja-āhvayam — to Gajāhvaya (Hastināpura, the capital of the Kuru dynasty).
You are indeed the best of Our friends, so please go to Hastināpura and, as the well-wisher of the Pāṇḍavas, find out how they are doing.
pitary uparate bālāḥ
saha mātrā su-duḥkhitāḥ
ānītāḥ sva-puraṁ rājñā
vasanta iti śuśruma
pitari — their father; uparate — when he passed away; bālāḥ — young boys; saha — together with; mātrā — their mother; su — very; duḥkhitāḥ — distressed; ānītāḥ — brought; sva — to his own; puram — capital city; rājñā — by the King; vasante — they are residing; iti — thus; śuśruma — We have heard.
We have heard that when their father passed away, the young Pāṇḍavas were brought with their anguished mother to the capital city by King Dhṛtarāṣṭra, and that they are now living there.
samo na vartate nūnaṁ
teṣu — toward them; rājā — the King (Dhṛtarāṣṭra); ambikā — of Ambikā; putraḥ — the son; bhrātṛ — of his brother; putreṣu — toward the sons; dīna-dhīḥ — whose mind is wretched; samaḥ — equally disposed; na vartate — is not; nūnam — surely; duḥ — wicked; putra — of his sons; vaśa-gaḥ — under the control; andha — blinded; dṛk — whose vision.
Indeed, weak-minded Dhṛtarāṣṭra, the son of Ambikā, has come under the control of his wicked sons, and therefore that blind King is not treating his brother’s sons fairly.
gaccha jānīhi tad-vṛttam
adhunā sādhv asādhu vā
vijñāya tad vidhāsyāmo
yathā śaṁ suhṛdāṁ bhavet
gaccha — go; jānīhi — learn; tat — his (Dhṛtarāṣṭra’s); vṛttam — activity; adhunā — at present; sādhu — good; asādhu — evil; vā — or; vijñāya — knowing; tat — that; vidhāsyāmaḥ — We will arrange; yathā — so that; śam — the benefit; suhṛdām — of Our dear ones; bhavet — will be.
Go and see whether Dhṛtarāṣṭra is acting properly or not. When We find out, We will make the necessary arrangements to help Our dear friends.
ity akrūraṁ samādiśya
bhagavān harir īśvaraḥ
tataḥ sva-bhavanaṁ yayau
iti — with these words; akrūram — Akrūra; samādiśya — fully instructing; bhagavān — the Personality of Godhead; hariḥ īśvaraḥ — Lord Hari; saṅkarṣaṇa — with Lord Balarāma; uddhavābhyām — and Uddhava; vai — indeed; tataḥ — then; sva — to His own; bhavanam — residence; yayau — went.
[Śukadeva Gosvāmī continued:] Thus fully instructing Akrūra, the Supreme Personality of Godhead Hari then returned to His residence, accompanied by Lord Saṅkarṣaṇa and Uddhava.