Harivamsa

25 – akrūrāgamanam - Akrura Arrives

vaiśampāyana uvāca

athāstaṁ gacchati tada mandarashmau divākare |

saṁdhyāraktatale vyomni śaśāṅke pāṇḍumaṇḍale ||2-25-1

vaiśaṁpāyana said:

(O janamejaya!) As sun was setting, with its rays weakened, as the sky was becoming red in the evening, as the moon was becoming white,

nīḍastheṣu vihaṅgeṣu satsu prāduṣkṛtāgniṣu |

īṣattamaḥsaṁvṝtāsu dikṣu sarvāsu sarvaśaḥ ||2-25-2

as the birds were nesting, as the good people were performing oblations to the fire, as the darkness descended covering all directions,

ghoṣavāsiṣu supteshu vāśantīṣu śivāsu ca |

naktaṁchareṣu hṛṣṭeṣu piśitāśanakāṅkṣiṣu ||2-25-3

as the residents of vraja were sleeping, as the jackals were howling, as those moving in the night (naktaṁchara) were happy looking forward to eat flesh,

śakragopāhvayāmode pradośe'bhyāsataskare |

saṁdhyāmayīmiva guhaṁ saṁpratiṣṭhe divākare ||2-25-4

as the indragopa insects (śakragopa) became happy, as the recital of Vedas come to an end in the evening, as the sun was entering the cave of twilight,

adhiśrayaṇavelāyāṁ prāptāyāṁ gṛhamedhinām |

vanyairvaikhānasairmantrairhūyamāne hutāśane ||2-25-5

as the time for offering oblation to the fire approached for householders, as the elderly people who retired as householders (vānaprasthas) offered oblation to the fire in the evening,

upāvṛttāsu vai goṣu duhyamānāsu ca vraje |

asakṛdvyāharantīṣu baddhavatsāsu dhenuṣu ||2-25-6

as the cows returned to the cowsheds in vraja and were milked, as the cows bellowed when the calves were tied up,

p

rakīrṇadāmanīkeṣu gāstathaivāhvayatsu ca |

saninādeṣu gopeṣu kālyamāne ca godhane ||2-25-7

as the cows were untied and called and as the gopa-s gathered the cows, making sounds,

karīṣeṣu prakypteṣu dīpyamāneṣu sarvaśaḥ |

kāṣṭhabhārānataskandhairgopairabhyāgataistathā ||2-25-8

as the dried cowdung was heaped and burned around, as the gopa-s returned carrying firewood on their shoulder,

kiṣchidabhyudyate some mandarashmau virājati |

īṣadvigāhamānāyāṁ rajanyāṁ divase gate ||2-25-9

as the moon rose a little and as the moonlight began to spread, as the day ended completely and the night began,

prāpte dinavyuparame pravṛtte kṣaṇadāmukhe |

bhāskare tejasi gate saumye tejasyupasthite ||2-25-10

as the day ended and the night started, as the sun's splendour ended and the moon's splendour began,

agnihotrākule kāle saumyendau samupasthite |

agnīṣomātmake saṁdhau vartamāne jaganmaye ||2-25-11

as the time for offering oblation to the fire was drenched in the cool moonlight, as the entire world was performing oblation to fire in the twilight,

paśchimenāgnidīptena pūrveṇotpalavarchasā |

dagdhādrisadṛśe vyomni kiṣchittārāgaṇākule ||2-25-12

as the west appeared in bright red as if on fire, as the east appeared in blue and as the sky looked like a hill on fire with a few stars twinkling,

vayobhirvāsamuśatāṁ bandhubhishcha samāgamam |

śaṁsadbhiḥ syandanenāśu prāpto dānapatirvrajam ||2-25-13

as the flocks of birds flying to their nests indicated sign of meeting with relatives, the dānapati (akrūra) reached vraja in the chariot.

pravishanneva papraccha sānnidhyaṁ keshavasya saḥ |

rauhiṇeyasya cākrūro nandagopasya cāsakṛt ||2-25-14

As he entered, akrūra inquired about the residences of keshava, the son of rohiṇi (balarāma) and nandagopa.

sa nandagopasya gṛhaṁ vāsāya vibudhopamaḥ |

avatīrya tato yānātpraviveśa mahābalaḥ ||2-25-15

The powerful akrūra, dazzling like a god, left his chariot to stay in the house of nandagopa.

harṣapūrṇena vaktreṇa sāśrunetreṇa caiva hi |

pravishanneva ca dvāri dadarśādohane gavām ||2-25-16

vatsamadhye sthitaṁ kṛṣṇaṁ savatsamiva govṛṣam |

As he entered with a happy face and eyes shredding tears of joy, at the entrance of the shed for milking the cows, he saw kṛṣṇa surrounded by calves, looking like a bull with calves.

sa taṁ harṣaparītena vacasā gadgadena vai ||2-25-17

ehi keshava tāteti pravyāharata dharmavit |

He (akrūra), the righteous soul, called him with words faltering with happiness: "Come my son keshava!"

uttānaśāyinaṁ dṛṣṭvā punardṛṣṭvā śriyā vṛtam ||2-25-18

avyaktayauvanam kṛṣnamakrūraḥ praśaśaṁsa ha |

visualising the auspicious kṛṣṇa as a child, lying on his back (sucking his toe, on a banyan leaf floating on the surface of water in the deluge at the end of the era - see nīlakaṇṭha commentary), akrūra praised kṛṣṇa again and again.

ayaṁ sa puṇḍarīkākṣaḥ simhaśārdūlavikramaḥ ||2-25-19

He is the one with lotus eyes, valiant as a lion and tiger.

saṁpūrṇajalameghābhaḥ parvatapravarākṛtiḥ |

mṛdheṣvadharṣaṇīyena saśrīvatsena vakṣasā |

His colour is like a rain cloud full of water. His body is like a great mountain. His chest is adorned with the auspicious mark of śrīvatsa. He is undefeatable in war.

dviṣannidhanadakṣābhyāṁ bhujābhyāṁ sādhu bhūṣitaḥ ||2-25-20

He is adorned with arms which destroy the enemies in the war.

mūrtimānsa rahasyātmā jagato'gryasya bhājanam |

gopaveṣadharo viṣṇurudagrāgryatanūruhaḥ ||2-25-21

He, with incomprehensible soul, has appeared in body. He is worshipped by the entire universe. He is viṣṇu appearing as a gopa. The hair on his body stands on end (seeing his devotees)

kirīṭalāṣchanenāpi śirasā chatravarchasā |

kuṇḍalottamayogyābhyāṁ śravaṇābhyāṁ vibhūṣitaḥ ||2-25-22

He dazzles with a head having the sign of crown and the shape of an umbrella and ears fit for best ear-rings.

hārārheṇa ca pīnena suvistīrṇena vakṣasā |

dvābhyāṁ bhujābhyāṁ vṛttābhyāṁ dīrghābhyāmupaśobhitaḥ ||2-25-23

His chest is broad suitable for garlands. He shines with two long and round arms.

strīsahasropacharyeṇa vapuṣā manmathādhinā |

pīte vasāno vasane so'yaṁ viṣṇuḥ sanātanaḥ ||2-25-24

He is viṣṇu the eternal, wearing yellow dress with a beautiful body blessed by cupid (manmatha) and worshipped by a thousand women.

dharaṇyāśrayabhūtābhyāṁ charaṇābhyāmarindamaḥ |

trailokyākrāntibhūtābhyāṁ bhuvi padbhyāṁ vyavasthitaḥ ||2-25-25

He, the destroyer of enemies, stands on earth with his auspicious two feet, which is the shelter of the earth and which measured the three worlds.

rucirāgrakaraścāsya cakrāṅkita ivekṣate |

dvitīya udyataścāpi gadāsaṁyogamicchati ||2-25-26

His best (right) hand is suitable for holding the weapon, wheel (cakra). His second (left) hand is suitable for holding the mace.

avatīrṇo bhavāyeha prathamaṁ padamātmanaḥ |

śobhate'dya bhuvi śreṣṭhastridaśāno dhurandharaḥ ||2-25-27

He has appeared for the welfare of this world. Now he, the best among the gods, shines on earth.

ayaṁ bhaviṣye kathito bhaviṣyakuśalairnaraiḥ |

gopālo yādavaṁ vaṁśaṁ kṣīṇaṁ vistārayiṣyati ||2-25-28

Those who are experts in predicting future have foretold his appearance. This cow tender will revive the weakening yadu dynasty and expand it.

tejasā yādavāścāsya śataśo'tha sahasraśaḥ |

vaṁśamāpūrayiṣyanti hyoghā iva mahārṇavam ||2-25-29

Hundreds of thousands of yādava-s will flourish due to his power like streams enriching the ocean.

asyedaṁ śāsane sarvaṁ jagatsthāsyati śāśvatam |

nihatāmitrasāmantaṁ sphītaṁ kṛtayuge tathā ||2-25-30

For a long time, the world will be maintained by him. All sinful people will be vanquished and the world will become peaceful as it was in the era of kṛta.

ayamāsthāya vasudhāṁ sthāpayitvā jagadvashe |

rājṣāṁ bhaviṣyatyupari na ca rājā bhaviṣyati ||2-25-31

He will live on earth, keeping it under his control. He will conquer all the kings but he will not become a king.

nūnaṁ tribiḥ kramairjitvā yathānena prabhuḥ kṛtaḥ |

purā purandaro rājā devatānāṁ triviṣṭape ||2-25-32

Long ago the lord won the world with three steps and made purandara (indra) the king of gods in heaven.

tathaiva vasudhāṁ jitvā jitapūrvāṁ tribhiḥ kramaiḥ |

sthāpayiṣyati rājānamugrasenaṁ na saṁśayaḥ ||2-25-33

Without doubt, he will install ugrasena as king in the same way he won the earth long ago with three steps.

prasṛṣṭavairagādho'yaṁ prashnaishcha bahubhiḥ śrutaḥ |

brāhmaṇāirbrahmavādaiścha purāṇo'yaṁ hi gīyate ||2-25-34

He is the same brahmavāda pronounced by brahmins, sung by purāṇā-s and widely heard during (discussion of) many issues. He has appeared to remove the envy and hatred that has spread everywhere.

spṛhaṇīyo hi lokasya bhaviṣyati ca keśavaḥ |

tathā hyasyotthitā buddhirmānuṣyamupajīvitum ||2-25-35

This keshava is to be desired by the world. It is our good fortune that he has human intellect in that manner.

ahaṁ tvasyādya vasatiṁ pūjayiṣye yathāvidhi |

viṣṇutvaṁ manasā caiva pūjayiṣyāmi mantravat ||2-25-36

I will worship his residence in the ordained manner. I will worship the state of being viṣṇu mentally by chanting mantras.

yaccha jṣātiparijṣānaṁ prādurbhāvaścha vai nṛṣu |

amānuṣaṁ vedmi chainaṁ ye cānye divyacakṣuṣaḥ ||2-25-37

I see his prādurbhāva (incarnation) as a man. I realize his knowledge of relatives. I understand him as a superhuman being. Others with divine vision also realize this.

so'haṁ kṛṣṇena vai rātrau saṁmantrya viditātmanā |

sahānena gamiṣyāmi savrajo yadi maṁsyate ||2-25-38

In the night, I will explain everything to kṛṣṇa, who knows the soul. If the entire vraja agrees, I will go (to mathura) with him.

evaṁ bahuvidhaṁ kṛṣṇaṁ dṛṣṭvā hetvarthakāraṇaiḥ |

vivesha nandagopasya kṛṣṇena saha saṁsadam ||2-25-39

In this manner, visualising kṛṣṇa through many causes, meanings and reasons, akrūra entered the residence of nandagopa along with kṛṣṇa.

iti srīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi akrūrāgamane paṣchaviṁśo'dhyāyaḥ

Thus this is the twenty-fifth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, akrūra arrives.

nīlakaṇṭha commentary

paṣchaviṁśe tvayadhyāye kṛṣṇasmaraṇaviklavaḥ |

nānābhilāṣa āyātaḥ sāyaṁ vrajamitīryate || 1 ||

· 2-25-1 athāstamiti |

· 2-25-2 satsu yājnikeṣu prāduṣkṛtāgniṣu sāyamagnihomārthaṁ prakaṭīkṛtāgniṣu |

· 2-25-3 ghoṣavāsiṣu ghoṣagateṣu supteṣu avyaktaśabdeṣu śukabālakādiṣu iti śeṣaḥ

· 2-25-4 śakragopāhvayāmodaṁ indragopānāmātapataptānāmatyantaṁ sukhakare abhyāsataskare svādhyāyanivartake āsanāndhakāre vā ||

· 2-25-5 adhiśrayaṇam agnihotrārthasya payaso'gnau sthāpanam vanyaiḥ nīvārādyaiḥ vaikhānasairvānaprastaiḥ ||

· 2-25-7 prakīrṇā vistṛtāḥ dāmanyo dīrghagobandhanarajjavo yaisteṣu | kālyamāne bandhanārthe niyamyamāne |

· 2-25-8 karīreṣu śuṣkagomayacūrṇeṣu |

· 2-25-11 saumyendau śvobhūte mṛgaśirasi chandre upastite sati taddhi kaṁsasya janmanakṣatraṁ rāhukujadhūmaketubhiścitrāsthaiḥ prāguktarītyā sarvatobhadracakre viddhaṁ sat candrayoge mṛtyukaraṁ tena udite mṛtyuyoge sadyaḥ paredyuḥ kālāntare vā mṛtyurbhavatīti abhipretya purāṇāntare uktam -

"raudre tadrajakaṁ hatvāditye kaṁso nipātita"

iti |

sandhirārṣaḥ | agniṣomātmake ratrau tayoreva prakāśamānatvāt sandhau sambandhe jaganmaya iti tayoreva bhoktṛbhogyāmtakatvaṁ darshitam |

· 2-25-12 pashchimena paśchimataḥ agnivaddīptena pūrveṇa pūrvataḥ utpalavadraktena bhāgena dagdhādrisadreśe ubhayatā dahyamānādritulye sūryostasya chandrodasya cāsannasamayatvāt |

· 2-25-13 vāsaṁ gṛhaṁ uśatāṁ kāmayamānānāṁ pānthānāṁ bandhubhiḥ saha samāgamaṁ śaṁsadbhirvayobhiḥ pakṣibhiḥ saha dānapatirakrūro vrajaṁ prāptaḥ |

vede tu -

" devānāṁ dūtaḥ purudhaḥ prasūto'nāgānno vochatu sarvatātā"

ityādiḥ |

"sadā sugaḥ pitumānastu panthā"

iti

"udrāyo aśyāṁ sadanaṁ purukṣoḥ"

ityakrūrasya manoratho varṇitaḥ | devānaṁ kames hantukāmānāṁ kamsavāgādyabhimānināmagnyādīnāmahaṁ dūto'smi kṛṣṇaṁ prati gantuṁ prasthito'smi purudhaḥ bahuprakāraiḥ prasūto nisṛṣṭaḥ kaṁsena no'smānprati anāgān niṣpāpān sarvatātā sarvasya vistārakartā hariḥ vochatu vadatu asmābhiḥ saha saṁbhāṣaṇaṁ karotu | tathā panthā api sadasugaḥ sugamyaḥ pitumān annavān astu mārge'pyantarāyo mā bhūtityarthaḥ | purukṣo bahūnāṁ kṣayaṁ kartuḥ sadanaṁ gṛhaṁ aśyāṁ vyāpnuyāṁ udrāy utkaṭasampadaḥ iti mantrapadānāmarthaḥ |

· 2-25-14 sānnidhyaṁ sthānam

· 2-25-18 pravyāharata uktavān | uttānaśāyinaṁ kalpānte bālaṁ vaṭapatraśāyinaṁ śriyā trailokyākramaṇalakṣmyā vāmanaṁ vaṭum |

· 2-25-19 avyaktayauvanaṁ vayaḥ sandhigatam |

· 2-25-21 rahasyātmā aupaniṣadaḥ puruṣaḥ agryasya prathamapūjādeḥ bhājanaṁ pātraṁ | udagrāgryatanūruha ūrdhvāgrāḥ śreṣṭhāścha keśā yasya | bhaktadarśanamātreṇa romāṣchitagātra ityarthaḥ |

· 2-25-24 manmathādhinā manmathaḥ adhīyate'sminniti tathābhūtena yauvanapaugaṇḍasandhigatenetyarthaḥ |

· 2-25-25 dharaṇīti | yena prāguktena ekārṇave uttānaśāyinā pādāgreṇaiva pṛthvī dhṛtā tathā vaṭunā pādābhyāṁ kramāṇābhyāṁ lokāntarasahitā ākrāntā sā idānīṁ tena vayaḥsandhigatena asmadādineva śrīyata ityatyantamāścaryamityarthaḥ |

· 2-25-26 agrakaro dakṣiṇahastaḥ dvitīyo vāmaḥ |

· 2-25-27 ātmano viśvataijasaprājṣaturīyaākhyapādacatuṣṭyavat utpattikramāpekṣayā prathamaṁ padaṁ nirguṇaṁ brahmetyarthaḥ |

· 2-25-33 jitvā trailokyamiti śeṣaḥ

· 2-25-34 prasṛṣṭasya vairasya gādhaḥ pāro'yaṁ śamakāmādīnāmanyo virodho'smin prāpte naśyatītyarthaḥ | ata evāyaṁ praśnopaniṣadi ṣaḍbhi praśnaiḥ śrutaḥ tatpūrvakaṁ pratipāditaḥ |

iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi ṭīkāyāṁ paṣchaviṁśo'dhyāyaḥ

Gopala Champu

Chapter Two - Cruelty of Akrūra

[1] At dawn the next day the narration began in the assembly in the presence of the people of Vraja and Nanda.

[2] Madhukaṇṭha said: On the dawn of the day of killing Keśi, Kṛṣṇa for a moment with restless eyes began thinking.

[3] “Ah! This dream in which I drag Kaṁsa from the stage was like actually seeing the event. It will happen soon. Today, Keśi intent on killing me will be killed. Kaṁsa will be killed after that. And for that purpose I will go to Mathurā. It is time that I go there. It is understood that out of fear he will not come here. Without the killing of Kaṁsa, who constantly afflicts the Vṛṣṇis now and has sent rascals to kill me, my parents in Mathurā and Vraja will be filled with fear.

[4] Again he thought. “Oh! Oh! If I delay in doing this, I think it will not be auspicious for the lives of my mother and father --If I leave them and go, I will become insane with disturbance by my internal wind--like moon pushed by the zodiac movements, cloud pushed by the wind and sun pushed by the zodiac movements. I am the moon for the cakora eyes of my mothers who derives nectar from my face. I am the cloud for the cataka eyes of my father who subsists on me, and I am the sun for the people of Gokula, who blossom like lotuses.” ||1||

[5] While Kṛṣṇa lay on his bed, lamenting for a long time, Keśi approached. The previous campū was completed with the description of Keśi’s death.

[6] Protected by Yaśodā and increasing his fame on the pretext of herding cows, Kṛṣṇa met Nārada in private. Nārada consoled Kṛṣṇa, full of doubt and regret, by relating to him his previous and future pastimes while considering all the implications.

[7] The protector of all auspiciousness then dispatched Nārada and returned to Vraja with the cows, still disturbed, but playing with his friends with a happy face.

The devatās worshipped him with garlands made of heavenly flowers. A crowd of brāhmaṇas praised him with Vedic verses. He faced the cows and cowherd boys, calling them by their names. He gave happiness to all by the effulgence of his body. ||2||

[8] The devatās spoke:

By the appearance of the moon, the night lotuses immediately blossoms, the ocean becomes agitated and cakora birds drink its beauty from afar. Look! The cowherds, seeing Kṛṣṇa, attain those conditions unlimitedly with bliss, but also run to him with all their strength because of their desire. ||3||

When he returned home after killing Keśi, his body appeared differently to each person. He was a form of strength to the cowherds like Dāma that he doted on. He was the essence of the heart to the cowherds who served him such as Śrīdāma. He was the life air shining in the heart of his parents. He was the ātmā of the gopīs. ||4||

After killing Keśi, when he came amongst the people of Vraja, who were clamoring blissfully, his mother touched all parts of his body with her hands and Nanda shed tears. All others’ hairs stood on end. The other symptoms cannot be described in words. ||5||

[9] In the morning his parents made him rest for a few moments, caring for him without observing him in detail because of their confusion caused by the incomparable danger. They embraced him as no others could, put him in the house, smothered him with affection, bathed him, dressed him attractively, and applied ointments on him.

[10] Because they thought his body was soft, they considered that at the time of fighting demons he had become endowed with Nārāyaṇa’s power temporarily.

[11] It is time for milking the cows! Gopāla, protector of all happiness, along with Balarāma called the group of servants holding the implements and went to a place to face the cows. On arriving there, his black limbs shone along with Balarāma.

The cows immediately surrounded him, while their mooing drowned out all other sounds. Along with Balarāma, affectionate Kṛṣṇa had calves meet the cows, who were flowing abundantly with milk even without their calves. ||6||

As previously Kṛṣṇa finished all his chores. Though his mind was disturbed by Nārada’s words, by deciding to return to Vraja after leaving, he became steady. ||7||

12] Many thoughts came in his mind.

“I will go off to kill Kaṁsa but the love for my parents is the greatest obstacle. But Nārada’s words are also not untruthful. How will I tolerate the grief of separation in Vraja? Though I can conclude in this way, what is the use of these bad thoughts full of sorrow? But it is necessary to remember the great happiness of meeting again in Vraja.” ||8||

While thinking in this way, he saw some chariot, for whatever is reflected in the hearts of great souls becomes reality. ||9||

[13] Seeing the person riding on the chariot, he began to think.

“If he is without weapons, he must be a messenger.” Many people began to wonder why this person had come from Kaṁsa. ||10||

[14] The sun, coloring the west red, falling low and cooking the ocean water, hid him and the world in darkness.

The sun would certainly rise after four praharas. But Kṛṣṇa with Balarāma destroyed the darkness by spreading their effulgence. ||11||

[15] Though not able to recognize Akrūra from a distance, Kṛṣṇa and Balarāma knew him. When the cowherds went to see the chariot and all the cows pricked up their ears, Kṛṣṇa and Balarāma desired to see the chariot also.

They went because it is stated that the eye alone gives knowledge of the form. According to the realization of great souls, the power of sight then attracts the ears. (They wanted to question him.) ||12||

The two had such beauty that, on seeing them, the sapphire and the moon desired their beauty. But let that be! When Akrūra from far away saw just their foot prints, attractive as painted pictures, he became completely bewildered. ||13||

[16] Akrūra began to describe their beauty:

Kṛṣṇa is the avatāra of the presiding deity of the wealth of all black luster. Balarāma is the full essence of perfect beauty of pure whiteness. Kṛṣṇa is beautiful with cloth the color of Pārvatī. Balarāma spreads remarkable beauty with his pleasing dark blue cloth mixed with gold like Kṛṣṇa’s cloth. ||14||

The beauty of Kṛṣṇa’s face spreads bliss by conquering a blue lotus. The beauty of Balarāma’s face defeats the white lotus. The beauty of Kṛṣṇa’s eyes defeats the attractive khaṣjana bird. The tips of Balarāma’s eyes defeat piles of red lotuses. ||15||

Kṛṣṇa’s cheeks are illuminated by the joyful light from the makara heads on his earrings. Balarāma continually shines with the rays from his one earring. Kṛṣṇa’s nose is like an arrow made of a sesame flower placed between his bow-like brows. Balarāma occupies the heart of shining Cupid, having conquered him with his beauty, similar to Kṛṣṇa’s. ||16||

Kṛṣṇa is attractive with sparkling jewels on his snake-like arms shining like sapphires. Balarāma is attractive with arms superior to ruby pillars. Kṛṣṇa’s chest increases in beauty by the golden line on his chest made of blue testing stone. Balarāma’s chest conquers the beauty of a jewel mine on Mount Kailāsa. ||17||

Kṛṣṇa has a variety of treasures increased by the praise of poets, including the beauty of his lips, among his various limbs. Balarāma’s constant beauty, similar to Kṛṣṇa’s, is also praised by poets. Kṛṣṇa walks by his feet which surpass lotuses to show the excellence of the royal palace. Balarāma moves his fear-inspiring feet to assist Kṛṣṇa’s feet. ||18||

Kṛṣṇa plays marvelously with his hands, black and tender as creepers. Balarāma uses a branch as a bat to hit a ball. Kṛṣṇa in modesty hides his beauty with the cloth covering his body. Balarāma, similar to Kṛṣṇa, watches for the time when they should return to Vraja. ||19||

Akrūra saw Balarāma and Kṛṣṇa as two young elephants among the calves. One had blue cloth and the other had cloth yellow like lightning. Kṛṣṇa had earrings and Balarāma had an ornament in his left ear. One was named Balarāma, giving happiness to Rohiṇī who came in a great dynasty. The other was excellent in giving happiness to the most splendid cows. They were both attracted to playing with the cows. They exerted power as cowherds, rejecting birth in other families. ||20||

Balarāma and Kṛṣṇa, wearing blue and gold cloth, with horn and flute on their waists, and silk ropes and sticks in their hands, attracted Akrūra’s mind. ||21||

[17-18] As soon as he saw the two boys, which made his journey successful, he jumped down from his chariot, while his hairs stood on end like spikes and he shook to the extreme. He spread his limbs on the ground to offer respects. He offered respects three, six and twelve times even though he was their uncle, since he was completely bewildered.

He did this because one should honor or ignore a person by understanding the person’s power. Otherwise one will think in terms of one’s own identity. ||22||

[19-20] When Akrūra offered unlimited respects, after instructing his friends to gather the remaining cows and take them home for milking, Kṛṣṇa, firm as a lion, with great mercy approached along with Balarāma and raised Akrūra up with his two spread arms. Akrūra, with choked voice, could not even utter his name.

[21-22] When all the cowherd boys were introduced to Akrūra, the two boys, pained by Akrūra’s confusion, forgot to treat him as an uncle and respected him by embracing him. Taking his hands in theirs, they led him to their house. Kṛṣṇa, acting properly, put Balarāma in front.

[23] After welcoming him as the first part of treatment of a guest, Kṛṣṇa along with Balarāma fed him delicious food. After the meal, Kṛṣṇa happily offered him spices to purify his mouth. They then had him meet Nanda.

Meeting respectful Akrūra, Nanda remembered the suffering caused by Kaṁsa, and, praising Akrūra’s qualities, removed all that suffering by his blessings. Though Akrūra and Vasudeva were gentle, on remembering the cruelty of Kaṁsa my mind becomes disturbed and even now burns to ashes. ||23||