Harivamsa

26 – akrūradarśanam - Akrura has a Vision

vaiśampāyana uvāca

sa nandagopasya gṛhaṁ praviṣṭaḥ sahakeśavaḥ |

gopavṛddhānsamānīya provācāmitadakṣiṇaḥ ||2-26-1

kṛṣṇaṁ chaivābravītprītyā rauhiṇeyena saṅgatam |

vaiśaṁpāyana said:

(O janamejaya!) Entering the residence of nandagopa along with keshava (kṛṣṇa), the one who gives much in carity (akrūra), spoke in a pleasing manner addressing all the elderly gopa-s, kṛṣṇa and the son of rohiṇī (balarāma).

śvaḥ purīṁ mathurāṁ tāta gamiṣyāmaḥ sukhāya vai ||2-26-2

Son! Let us go to the city of mathura, tomorrow, for our good.

yāsyanti ca vrajāḥ sarve gopālāḥ saparigrahāḥ |

kaṁsājṣayā samuchitaṁ karamādāya vārṣikam ||2-26-3

(Note 1)

All the cow tenders of vraja along with their families are ordered by kaṁsa to pay their annual taxes as required.

samṛddhastatra kaṁsasya bhaviṣyati dhanurmahaḥ |

taṁ drakṣyatha samṛddhaṁ ca svajanaishcha sameṣyatha ||2-26-4

kaṁsa has arranged a grand bow festival with great pomp and splendour. You can watch this pompous festival and also meet your relatives.

pitaraṁ vasudevaṁ ca satatam duḥkhabhājanam |

dīnaṁ putravadhaśrāntaṁ yuvāmadya sameṣyathaḥ ||2-26-5

You can meet your father vasudeva, who is always sorrowful and who always laments about his sons who were killed.

satataṁ pīḍyamānaṁ ca kaṁsenāśubhabuddhinā |

daśānte śoṣitam vṛddhaṁ duḥkhaiḥ śithilatāṁ gatam ||2-26-6

He is always troubled by the evil minded kaṁsa. The old man is distressed by sorrow and weakened internally.

kaṁsasya bhayasaṁtrastaṁ bhavadbhyāṁ ca vinā kṛtam |

dahyamānaṁ divā rātrau sotkaṇṭhenāntarātmanā ||2-26-7

Separated from you, he is terrified of kaṁsa. He is burning internally with anxiety, day and night.

tāṁ ca drakṣyasi govinda putrairamṛditastanīm |

devakīṁ devasaṅkāśāṁ sīdantīṁ vihataprabhām ||2-26-8

govinda, you can also see your mother, devakī , whose breasts were not sucked by her sons. She has a splendour of a goddess but she has become lusterless, suffering from miseries.

putrashokena śuṣyantīṁ tvaddarśanaparāyaṇām |

viyogaśokasaṁtaptāṁ vivatsāmiva saurabhīm ||2-26-9

She has become thin due to the grief of her sons. She is eager to see you. She is burning with the sorrow of separation, like the holy cow, surabhī, without her calf.

upaplutekṣaṇāṁ dīnāṁ nityaṁ malinavāsasam |

svarbhānuvadanagrastāṁ śaśāṅkasya prabhāmiva ||2-26-10

Her eyes have sunk. She laments daily. She dresses in old cloths. She is like the moonlight swallowed by the mouth of rahu.

tvaddarśanaparāṁ nityaṁ tavāgamanakāṅkṣiṇīm |

tvatpravṛttena shokena sīdantīṁ vai tapasvinīm ||2-26-11

Everyday she thinks of seeing you. Every day she is waiting for you. The poor soul is getting weakened day by day because of sorrow regarding you.

tvatpralāpeṣvakuśalāṁ tvayā bālye viyojitām |

arūpajṣāṁ tava vibho vaktrasyāsyenduvarchasaḥ ||2-26-12

She has not heard your sweet talk since you were separated from her from childhood. Lord! She does not know the beauty of your face, beautiful as moon.

yadi tvāṁ janayitvā sā devakī tāta tapyate |

apatyārtho nu kastasyā varaṁ hyevānapatyatā ||2-26-13

Son! Even though devakī gave birth to you, she still suffers much. What is the use of having a child for her? It would have been better for her to remain childless.

aputrāṇāṁ hi nārīṇāmekaḥ shoko vidhīyate |

saputrā tvaphale putre dhikprajātena tapyate ||2-26-14

Women having no children have only one grief. The woman having a son without any association will grieve for ever.

tvaṁ tu śakrasamaḥ putro yasyāstvatsadṛśo guṇāiḥ |

pareṣāmapyabhayado na sā śoṣitumarhati ||2-26-15

You are equal to indra in qualities and capable of protecting others. The woman to whom you are a son should never grieve.

vṛddhau tavāṁbāpitarau parabhṝtyatvamāgatau |

bhartsitau tvatkṛte nityaṁ kaṁsenāśubhabuddhinā ||2-26-16

Your elderly father and mother are living like servants of others. The evil minded kaṁsa is abusing them constantly because of you.

yadi te devakī mānyā pṛthivī vā''tmadhāriṇī |

tāṁ shokasalile magnāmuttārayitumarhasi ||2-26-17

If devakī, your mother is to be respected like earth, She should be saved from the ocean of sorrow.

taṁ ca vṛddhaṁ priyasutaṁ vasudevaṁ sukhochitam |

putrayogena saṁyojya kṛṣṇa dharmamavāpsyasi ||2-26-18

If you give vasudeva, who deserves all comforts, the pleasure of your company as son, kṛṣṇa, you will be doing your duty.

yathā nāgaḥ sudurvṛtto damito yamunāhrade |

vimūlaḥ sa kṛtaḥ shailo yathā vai bhūdharastvayā ||2-26-19

You conquered the sinful serpent from the lake of yamunā. You lifted the govardhana hill from the earth.

darpotsiktashcha balavānariṣṭo vinipātitaḥ |

paraprāṇaharaḥ keśī duṣṭātmā ca hayo hataḥ ||2-26-20

You felled the powerful ariṣṭa, intoxicated with pride. You killed the wicked horse, keshi, who was fond of taking the lives of others.

etenaiva prayatnena vṛddhāvuddhṛtya duḥkhitau |

yathā dharmamavāpnoṣi tatkṛṣṇa parichintyatām ||2-26-21

You should think of freeing your elderly parents from sorrow and follow the right way as required.

nirbhartsyamāno yairdṛṣṭaḥ pitā te kaṁsasaṁsadi |

te sarve cakruraśrūṇi netrairduḥkhānvitā bhṛśam ||2-26-22

All the people who saw kaṁsa abusing your father in the assembly were unhappy and shed tears of sorrow from their eyes.

garbhāvakartanādīni duḥkhāni subahūnyapi |

mātā te devakī kṛṣṇa kaṁsasya sahate'vaśā ||2-26-23

kṛṣṇa! your mother devakī is suffering many sorrows like destruction of her conceptions, because of kaṁsa.

mātāpitṛbhyāṁ sarveṇa jātena tanayena vai |

ṛṇaṁ vai pratikartavyaṁ yathāyogamudāhṛtam |||2-26-24

It is said that if a son is born to a mother and father, he should repay his debts suitably.

evaṁ te kurvataḥ kṛṣṇa mātāpitroranugraham |

parityajetāṁ tau śokaṁ syāccha dharmastavānagha ||2-26-25

kṛṣṇa! If you do like this, it will be a blessing for your parents. O sinless one! They will be free of their sorrow and you will be doing your duty.

vaiśampāyana uvāca

kṛṣṇaḥ suviditārtho vai tamāhāmitavikramam |

bāḍāmityeva tejasvī na ca krodhavaśaṁ gataḥ ||2-26-26

vaiśaṁpāyana said:

(O janamejaya!) kṛṣṇa understood the matter. The splendorous kṛṣṇa did not get angry. He concurred with the valiant akrūra.

te ca gopāḥ samāgamya nandagopapuraḥsarāḥ |

akrūravacanaṁ śrutvā cheluḥ kaṁsasya śāsanāt ||2-26-27

The gopa-s, with nandagopa at the forefront heard the words of akrūra. They began to proceed according to kaṁsa's order.

gamanāya ca te sajjā babhūvurvrajavāsinaḥ |

sajjaṁ chopāyanaṁ kṛtvā gopavṛddhāḥ pratasthire ||2-26-28

The residents of vraja made preparations for the journey. The elderly men placed various items on the carts and proceeded.

karaṁ cānaḍuhaḥ sarpirmahiṣāṁśchaupanāyikān |

yathāsāraṁ yathāyūthamupānīya payo dadhi ||2-26-29

Bulls and ghee as tax and buffaloes and other gifts along with milk and curd as tribute were arranged according to their capacity.

taṁ sajjayitvā kaṁsasya karaṁ chopāyanāni ca |

te sarve gopapatayo gamanāyopatasthire ||2-26-30

Preparing all these gifts, readying the carts and arranging tax, all the leaders of gopa-s assembled for the journey.

akrūrasya kathābhiścha saha kṛṣṇena jāgrataḥ |

rauhiṇeyatṛtīyasya sā niśā vyatyavartata ||2-26-31

akrūra spent the full night, awake, talking with kṛṣṇa. The son of rohiṇi (balarama), also participated (in the discussion).

tataḥ prabhāte vimale pakṣivyāhārasaṁkule |

naiśākare raśmijāle kṣaṇadākṣayasaṁhṛte ||2-26-32

In the pollution-less morning, when the birds began to chirp, as the rays of moon became dim at the end of the night,

nabhasyaruṇasaṁstīrṇe paryaste jyotiṣāṁ gaṇe |

pratyūṣapavanāsāraiḥ kledite dharaṇītale ||2-26-33

As the stars began to disappear in the sky which appeared reddish, as the earth became moist with dew due to the morning wind,

kṣīṇākārāsu tārāsu suptaniṣpratibhāsu ca |

naishamantardadhe rūpamudgacchati divākare ||2-26-34

As the stars appeared dim and looked like sleeping, as the darkness of night vanished and the sun rose,

śītāṁśuḥ śāntakiraṇo niṣprabhaḥ samapadyata |

eko nāśayate rūpameko vardhayate vapuḥ ||2-26-35

With its rays weakened, the moon lost its splendour. One (the moon) lost its form while the other (sun) grew its body.

gobhishcha samakīrṇāsu vrajaniryāṇabhūmiṣu |

manthanāvartapūrṇeṣu gargareṣu nadatsu ca ||2-26-36

The cows began to crowd on the land of vraja. The sound of churning curd could be heard from everywhere.

dāmabhirdamyamāneṣu vatseṣu taruṇeṣu ca |

gopairāpūryamāṇāsu ghoṣarathyāsu sarvaśaḥ ||2-26-37

The calves were tied with good ropes. The gopa-s started crowding the streets of vraja.

tatraiva gurukaṁ bhāṇḍaṁ śakaṭāropitaṁ bahu |

tvaritāḥ pṛṣṭhataḥ kṛtvā jagmuḥ syandanavāhanāḥ ||2-26-38

There, loading the carts with many items, those who boarded the vehicles, left quickly.

kṛṣṇo'tha rauhiṇeyaścha sa chaivāmitadakṣiṇaḥ |

trayo rathagatā jagmustrilokapatayo yathā ||2-26-39

The three, kṛṣṇa, the son of rohiṇī and the one who gives much in carity (akrūra), went in the chariot like the lords of the three worlds.

athāha kṛśṇamakrūro yamunātīramāśritaḥ |

syandanaṁ cātra rakṣasva yatnaṁ ca kuru vājiṣu ||2-26-40

As they reached the banks of yamunā, akrūra said to kṛṣṇa: Let us stop the chariot here and give rest to the horses.

hayebhyo yavasaṁ dattvā hayabhāṇḍe rathe tathā |

pragāḍhaṁ yatnamāsthāya kṣaṇaṁ tāta pratīkṣyatām ||2-26-41

feed grass and water to the horses and watch the decorated horses and the chariot. Son! Wait for me here.

yamunāyā hrade hyasminstoṣyāmi bhujageshvaram |

divyairbhāgavatairmantraiḥ sarvalokaprabhuṁ yataḥ ||2-26-42

I will worship the lord of serpents (śeṣa), the lord of all worlds, in this lake of yamunā, with the chanting of the divine bhāgavata mantra.

guhyaṁ bhāgavataṁ devaṁ sarvalokasya bhāvanam |

srīmatsvastikamūrddhānaṁ praṇamiṣyāmi bhoginam |

sahasraśirasaṁ devamanantaṁ nīlavāsasam ||2-26-43

He is the incomprehensible bhāgavata. He maintains all the worlds. He is auspicious with the svastika mark on his forehead. I offer my obeisance to the great serpent, having thousand heads, the lord anantha, dressed in blue.

dharmadevasya tasyātha yadviṣaṁ prabhaviṣyati |

sarvaṁ tadamṛtaprakhyamaśiṣyāmyamaro yathā ||2-26-44

Whatever poison that emanates from that lord of dharma, is equivalent to nectar (amṛta). I will consume that like a deva.

svastikāyatanaṁ dṛṣṭvā dvijihvaṁ śrīvibhūṣitam |

samājastatra sarpāṇāṁ śāntyarthaṁ vai bhaviṣyati ||2-26-45

Seeing the lord adorned with the mark of svastika, having split tongues, decorated by śrī and surrounded by group of serpents will lead to peace and happiness.

āstāṁ māṁ samudīkṣantau bhavantau saṅgatāvubhau |

nivṛtto bhujagendrasya yāvadasmi hradottamāt ||2-26-46

Till I return from the best lake (of yamunā), the residence of the lord of serpents, both of you sit here and wait for me.

tamāha kṛṣṇaḥ saṁhṛṣṭo gaccha dharmiṣṭha mā ciram |

āvāṁ khalu na shaktau svastvayā hīnāvupāsitum ||2-26-47

Then kṛṣṇa, who was pleased, said: O Right minded one! Go ahead without delay. We are unable to wait for long without you.

sa hrade yamunāyāstu mamajjāmitadakṣiṇaḥ |

rasātale sa dadṛśe nāgalokamimam yathā ||2-26-48

The one who gives much in carity (akrūra) took a full dip in the lake of yamunā. There he saw the world of nāga-s in rasātala as it is.

tasya madhye sahasrāsyaṁ hematālocchritadhvajam |

lāṅgalāsaktahastāgraṁ musalopāśritodaram ||2-26-49

In the middle (of nāgaloka), with thousand heads, with a flag showing a golden palm leaf, carrying a plough in one hand (he saw śeṣa). A club (musala) was kept near his belly.

asitāmbarasaṁvītaṁ pāṇḍuraṁ pāṇḍurāsanam |

kuṇḍalaikadharaṁ mattaṁ suptamamburuhekṣaṇam ||2-26-50

Wearing a blue dress, with white complexion and seated on a white seat, wearing one ear ring, intoxicated, with eyes looking like sleepy lotus flowers,

bhogotkarāsane śubhre svena dehena kalpite |

svāsīnaṁ svastikābhyāṁ ca varāhābhyāṁ mahīdharam ||2-26-51

seated on the white seat, created by his own serpentine body, adorned by svastika and varāha and holding the earth,

kiṣchitsavyāpavṛttena maulinā hemacūlinā |

jātarūpamayaiḥ padmairmālayācchannavakṣasam ||2-26-52

with his head slightly inclined to the left adorned with golden ornaments and his chest covered with a garland of golden lotus flowers,

raktachandanadigdhāṅgaṁ dīrghabāhumarindamam |

padmanābhasitābhrābhaṁ bhābhirjvalitatejasam ||2-26-53

the killer of enemies with his long arms smeared with paste of red sandal, the one with a lotus flower from his navel, with white complexion, attractive with his effulgence,

dadarsha bhogināṁ nāthaṁ sthitamekārṇaveśvaram |

pūjyamānaṁ dvijihvendrairvāsukipramukhaiḥ prabhum ||2-26-54

he (akrūra) saw, the king of serpents (śeṣa), the lord of ekārṇava (ocean at the time of deluge), being worshipped by great serpents (having split tongues) such as vāsuki.

kambalāśvatarau nāgau tau cāmarakarāvubhau |

avījayetāṁ taṁ devaṁ dharmāsanagataṁ prabhum ||2-26-55

Serpents named kambala and ashvataru were fanning the king of serpents, the lord, seated on the righteous seat.

tasyābhyāśagato bhāti vāsukiḥ pannageśvaraḥ |

vṛto'nyaiḥ sachivaiḥ sarpaiḥ karkoṭakapuraḥsaraiḥ ||2-26-56

The serpent lord vāsuki was standing near him . The king of serpents was surrounded by serpent ministers lead by karkoṭaka.

taṁ ghaṭāiḥ kāṣchanairdivyaiḥ paṅkajacchannamastakaiḥ |

rājānaṁ snāpayāmāsuḥ snātamekārṇavāmbubhiḥ ||2-26-57

They performed abhiṣeka with divine golden pots covered with lotus flowers on the lord of serpents with water from ekarnava (ocean at the time of deluge).

tasyotsaṅgaṁ ghanaśyāmaṁ śrīvatsāccāditorasam |

pītāmbaradharaṁ viṣṇuṁ sūpaviṣṭaṁ dadarsha ha ||2-26-58

He (akrūra) saw viṣṇu, dark as a rain cloud, dressed in yellow clothes, with the mark of śrīvatsa adorning his chest , seated on his (śeṣa's) lap.

aparaṁ caiva somena tulyasaṁhananam prabhum |

saṅkarṣaṇamivāsīnaṁ taṁ divyam viṣṭaraāṁ vinā ||2-26-59

akrūra saw another person, lord saṅkarśaṇa (balarāma), with a white complexion equal to moon, without a divine seat.

sa kṛṣṇaṁ tatra sahasā vyāhartumupacakrame |

tasya saṁstambhayāmāsa vākyaṁ kṛṣṇaḥ svatejasā ||2-26-60

There suddenly, akrūra tried to speak to kṛṣṇa. But, kṛṣṇa, with his splendour, froze his words.

so'nubhūya bhujaṅgānāṁ taṁ bhāgavatamavyayam |

udatiṣṭhatpunastoyādvismito'mitadakṣiṇaḥ || 2-26-61

Seeing the eternal bhāgavata among the serpents, the one who gives much in carity (akrūra) rose up from the water, highly astonished.

sa tau rathasthāvāsīnau tatraiva balakeshavau |

nirīkṣyamāṇāvanyonyaṁ dadarśādbhutarūpiṇau ||2-26-62

There also he saw bala (balarāma) and keshava (kṛṣṇa) with wonderful bodies, seated on the chariot, looking at each other.

athāmajjatpunastatra tadākrūraḥ kutūhalāt |

ijyate yatra devo'sau nīlavāsāḥ sitānanaḥ ||2-26-63

Out of curiosity, then, akrūra, again took a full dip in the water and saw the white faced deva, (ananta), dressed in blue, being worshipped.

tathaivāsīnamutsaṅge sahasrāsyadharasya vai |

dadarsha kṛṣṇamakrūraḥ pūjyamānaṁ tadā prabhum ||2-26-64

akrūra saw lord kṛṣṇa, seated on the lap of the thousand faced lord (ananta), being worshipped.

bhūyaścha sahasotthāya taṁ mantram manasā japan |

rathaṁ tenaiva mārgeṇa jagāmāmitadakṣiṇaḥ ||2-26-65

akrūra again rose up quickly from the water. Chanting the mantra in his mind, the one who gives much in carity (akrūra), returned to the chariot along the same way.

tamāha keshavo hṛṣṭaḥ sthitamakrūramāgamat |

kīdṛśaṁ nāgalokasya vṛttaṁ bhāgavate hrade ||2-26-66

When akrūra arrived there, kṛṣṇa asked happily: "O bhāgavata! What is happening in the nāga world, at the lake of yamunā?

ciraṁ ca bhavatā kālo vyākṣepeṇa vilambitaḥ |

manye dṛṣṭaṁ tvayāścaryaṁ hṛdayaṁ te yathācalam ||2-26-67

You took a long time and you are delayed due to some diversion. You might have seen some wonder there. Your mind is excited."

pratyuvāca sa taṁ kṛṣṇamāścaryaṁ bhavatā vinā |

kiṁ bhaviṣyati lokeṣu sthāvareṣu chareṣu ca ||2-26-68

He replied to kṛṣṇa: "What wonder occurs in this world of fixed and moving beings, without you?

tatrāścaryaṁ mayā dṛṣṭaṁ kṛṣṇa yadbhuvi durlabham |

tadihāpi yathā tatra paśyāmi ca ramāmi ca ||2-26-69

kṛṣṇa, there I saw a wonder, rare in this world. I see it here as I saw there and I am immensely happy.

saṅgataścāpi lokānāmāścharyeṇeha rūpiṇā |

ataḥ parataraṁ kṛṣṇa nāścaryaṁ draṣṭumutsahe ||2-26-70

I am involved with a most wonderful incident in this world. kṛṣṇa, I do not want to see anything more wonderful than this.

tadāgaccha gamiṣyāmaḥ kaṁsarājapurīṁ prabho |

yāvannāstaṁ vrajatyeṣa divasānte divākaraḥ ||2-26-71

Now, lord! let us proceed to the city of kaṁsa, and reach there, before the sun sets at the end of the day.

iti srīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi akrūrakṛtanāgalokakathane ṣaḍviṁśo'dhyāyaḥ

Thus this is the translation of the twenty-sixth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, akrūra has a vision.

Note 1

ḥarivamśa, Vol. 1, critically edited by P.L.Vaidya, The Bhandarkar Oriental Research Institute, Poona (1969), page 451

After sloka 3, N 2,3 , V2, B1.2, Ds, D4, T3.4 ins.,

vayaṁ caiva pragantāro rathamāsthāya saṁgatāḥ |

Hence let us also board a chariot and go there together.

The ṁalayalam translation of this line is given in bhāṣābhārataṁ, vol 6, page 406, sloka 4 , kuṣṣikkuṭṭan taṁpurān, DC Books, Kottayam , 2007.

nīlakaṇṭha commentary

ṣaḍviṁśatitamo'dhyāye sarvagoanimantraṇam |

darśanaṁ vaiṣṇavaṁ cāṁbhasyakrūrasyeti varṇyate || 1 ||

· 2-26-1 sa nandagopasya amitadakṣiṇo dānapatiḥ |

· 2-26-6 daśānte vārddhakye śoṣitaṁ kṣīṇaraktamāṁsaṁ yato vṛddhaṁ jarāgrastam ||

· 2-26-8 putrairamuditastanīmiti kaṁsāparādhaṁ sadyojātaśiśuvadharūpaṁ sūchayati krodhoddīpanāya ||

· 2-26-24 jīvato vākyakaraṇādṛṇaṁ pratikartavyamityarthaḥ ||

· 2-26-27 cheluḥ prasthānaṁ cakruḥ ||

· 2-26-29 aupanāyikān upahārārthān ||

· 2-26-35 nāśayate adarśanaṁ nayati | vapustejaḥ ||

· 2-26-38 gurukaṁ bhārayuktaṁ bhāṇḍaṁ upakaraṇasāmagrī ||

· 2-26-41 hayabhāṇḍe asvabhūṣaṇādau ||

· 2-26-42 bhujageśvaraṁ śeṣamanantākhyam ||

· 2-26-44 dharmadevasya dharmādhiṣṭhātuḥ anugrahavaśāt viṣasyāpyamṛtam ||

· 2-26-45 svastikasyāyatanabhūtaṁ svastikāyatanaṁ śeṣaṁ tatra śeṣasamīpe ||

· 2-26-58 tasyotsaṅga ityādigranthaḥ

"sapta te sapta śākina ekamekāśatā daduḥ| yamunāyāmadhiśrutamudrādho gavyaṁ mṛje nirādho aśvyaṁ mṛje"

ityetaṁ mantramupabṛṁhayati | mantrārthastu mārutaṁ sūktaṁ aghamarṣaṇakāle bhagavantaṁ dṛṣṭvā taddevatāṁ marutaṁ evaṁ stauti | sapta sapta ekonapaṣcāśat śākinaḥ shaknuvanti te iti vā shaknuvantyetairiti vā śākinaḥ śaktimantaḥ śaktipradā vā marutaḥ ekamekā pratyekaṁ śatā śatamaiśvaryaṁ bhavatīti yāskaḥ | aiśvaryāṇi dadauḥ yat,aohaṁ śrutaṁ evāsya paramā saṁpaditi vedaśirobhya ākarṇitaṁ rādho dhanaṁ sūtrāntyaryāmirūpaṁ yamunāyāṁ adhi madhye mṛje mṛgayāmi paśyāmītyarthaḥ | tadeva rādhaḥ ut ūrdhvaṁ gavyaṁ goṣu sūryaraśmiṣu sthitaṁ gavyaṁ mṛje tathā ashvyam ashvavati rathe sthitaṁ ca devarājani mṛje adho'pi bhūloke paśyāmītyarthaḥ ||

· 2-26-59 viṣṭaraṁ āsanaṁ vinā bhūmāmeva ||

· 2-26-67 vyākṣepeṇa vyāsaṅgena ||

· 2-26-70 rūpiṇā mūrtimatā ||

īti śrīmahābhārate harivaṁśe viṣṇuparvaṇi ṭīkāyāṁ ṣadviṁśo'dhyāyaḥ

Gopal Champu

[24] Nanda prepared a room for him to rest in. Seating Akrūra, Nanda worshiped and satisfied him. When Kṛṣṇa and Balarāma had finished the meal made by their mothers, they met Akrūra privately. On seeing Akrūra, Kṛṣṇa awakened his desire to kill Kaṁsa and questioned Akrūra on this topic. The sweetness of those skillful questions yields all happiness.

“O gentle uncle! Did you come comfortably? How can you be happy in Mathurā when Kaṁsa has not been killed for so long? How are my mother and father living? What is the purpose of your auspicious coming?” ||24||

[25] Akrūra said, “You must have heard of Kaṁsa’s oppression of the Yadu warriors. Starting from the day after the marriage of Devakī, he remains obsessed with hearing your name. Other relatives and I remain in Mathurā like pillars of dūrvā grass on the path. Vasudeva’s brother Devabhāga has a son named Uddhava, who is most pure. In separation from you he suffers from madness.”

[26] Kṛṣṇa said, “This I know. Now however describe this in detail.”

[27] Looking in all directions, Akrūra then spoke in a quiet voice.

[28] “Nārada bestows the best victory to people like you and gives liberation to persons like Kaṁsa. In order to create enthusiasm to fight between you and fearful Kaṁsa, he hinted that you two as Devakī’s seventh and eighth child would be dangerous. Devakī’s child was placed in Rohiṇī by Yogamāyā. Knowing that māyā had been born to Yaśodā, Vasudeva placed you in Yaśodā’s lap and made māyā appear to be Devakī’s son.”

[29] Kṛṣṇa said, “This is astonishing to me.”

[30] Akrūra said, “Hearing this from the mouth of Vasudeva, I make my ears successful.”

[31] Looking as if surprised, Kṛṣṇa then thought to himself:

Yes, yes! Though I have no lapse of knowledge, this did not come to my awareness because of my affection for the people of Vraja. But now it manifests like a forgotten dream, for a certain purpose. “For this son of yours there are many forms and names according to his transcendental qualities and activities. ...For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.” (SB 10.8.15,14) Garga spoke these conclusive words to my father, the protector of Vraja, but all the people of Vraja do not know this.

[32] This is because Yogamāyā dwelled in the womb of Yaśodā and with Yogamāyā I appeared with two arms in the lotus of her heart. I also arose from the heart to Devakī with four arms. Later when Devakī prayed that I cover those four arms, I appeared with two arms so that no one would know about that form. It was thus understood that I was born from Yaśodā with two arms. Let that be. Vasudeva is my uncle since I am born from Nanda’s family with two arms, but Vasudeva is my father as I was born from him with four arms. Thus I will deliver Vasudeva and Devakī.

[33] Kṛṣṇa then spoke aloud, “Then what happened?”

[34] Akrūra said, “Kaṁsa wanted to kill Vasudeva but Nārada pacified him with comforting words, and after bewildering him left. Unrestrained, Kaṁsa then bound your mother and father in iron chains.”

[35] The two brothers listened with tears in their eyes. “Did you come to give us news of our parents?”

[36] Akrūra said in shame:

No, no. But they must endure the torture inflicted by Kaṁsa. I am telling you something you have not heard.

You two were born as their sons and this is quite fitting, for what son would not desire to rid his parents of suffering? ||25||

[37] Kṛṣṇa, hiding the agitation in his heart, said with disregard, “What did Kaṁsa say?”

[38] Akrūra said, “There are some praiseworthy items in his speech. Please hear what he said. He has sent me to invite you two, surrounded by your relatives, like other citizens, to see the festival involving Śiva’s bow, along with his assembly.”

[39] Balarāma said with a smile, “The mad elephants bellow when the lion’s hunger increases.”

[40] Kṛṣṇa said, “Let that be. We will meet Kaṁsa and satisfy Śiva by making offerings. When will this festival for Śiva take place?”

[41] Akrūra said, “On the fourteenth lunar day.”

[42] Kṛṣṇa then asked the remaining details. “I consider this most auspicious for us since we will see our parents.”

[43] Saying this and then leaving Akrūra, Kṛṣṇa with Balarāma got up and went to Nanda. Sitting with his permission, folding his hands Kṛṣṇa spoke while Nanda gazed at his face. “O father! There is some good news but everyone should hear it at the same time.”

[44] Slow to act because of doubt, Nanda called Upananda and others as if cheerful. The women headed by Yaśodā were present behind a screen. When the distinguished persons were seated Kṛṣṇa spoke with a slight smile. “A pleasant order from Kaṁsa has come for us. As his citizens you, most excellent, with elders and children, should go to the festival of the bow on this occasion. Kṛṣṇa and Balarāma are eager to see Kaṁsa because of his prowess.”

[45] Nanda said, “Did you consider if Balarāma, born from Vasudeva, would be pleasing to Kaṁsa?”

[46] Kṛṣṇa said with a smile, “If he is not pleased with Balarāma, his desires will be unfulfilled since who can harm me, endowed with your great strength? When I was an infant with very little strength, I killed Pūtanā and other demons. What to speak of our strength now that we are strong! Easily we killed demons like Baka and Vatsāsura.

Baka swallowed me and no one else. Agha swallowed the calves and boys. Indra caused disturbance to all by rain. Who is Kaṁsa compared to them?” ||26||

[48] Hearing this and speaking to each other, they all lost awareness and the women’s senses stopped functioning. He then spoke again, “Since we are happy with millions of cows, we do not need to go anywhere else. But if we do not obey the king’s order then he will come and create fear here, what to speak of being proper. If we go without hesitation Kaṁsa will be peaceful.”

Hearing this Nanda spoke to Upananda, who had turned pale. “What should we do?”

[49] Upananda said, “Your child had correctly said that we should go there. If we do not go, Kaṁsa’s anger and our fear will increase. But if we go, there will be no anger or fear. Remarkable fate protected us previously. It will deliver us from the present calamities.”

[50] When the cowherds were considering in this way powerful Paurṇamāsī suddenly appeared.

[51] When asked by Nanda, she said with affection, “Your going to Mathurā will bring bliss to all. Kaṁsa and all his cruel cohorts will be destroyed. But I see that Kṛṣṇa’s return will be delayed. Therefore decide what should be done.”

[52] Upananda said, “If the enemies are killed then returning without delay is best. It seems best to go.” Not seeing any alternative, they all agreed with this. Without any trace of sorrow, seeing the face of Kṛṣṇa, he then asked “When should we go there?”

[53] Kṛṣṇa said, “I think that we should go on the morning of the thirteenth lunar day. He will celebrate the festival on the fourteenth day.”

[54] When they observed that Nanda behaved as if he had sorrow within, all the people said, “Let there be an announcement immediately in Vraja so that the cowherds can gather at Nanda’s residence with all the gifts.”

[55] Nanda then said to the assembly, “By the consent of Paurṇamāsī and you everything will be auspicious. The cowherds who can be given orders should be instructed to bring gifts.”

[56] The lord of Vṛndāvana, gaining permission in this way, then gave the order to his followers, “Say this to the gate keepers in a loud voice.”

[57] Yaśodā, on understanding this, lost consciousness and could not speak. Madhukaṇṭha, on saying this, also could not speak.

[58] When Nanda and the assembly who had gathered for the recitation also fainted like Yaśodā, Kṛṣṇa took Nanda’s lotus feet and spoke to revive him. “O father! Why are you grieving? As previously this is simply a recitation. I will kill Kaṁsa while joyfully thinking of you and return after some time and be visible to you.”

[59] With hairs standing on end Nanda put Kṛṣṇa on his lap and all felt deep bliss. When all was peaceful, Madhukaṇṭha spoke.

“O Yaśodā! Let your child play here or in any place. Look! Merciful to his devotees, he is controlled by you.” ||27||

[60] In the evening assembly, when Kṛṣṇa appeared in Rādhā’s company, Madhukaṇṭha with choked voice spoke:

O Rādhā now tormented by separation from Mādhava! Listen to the previous news.

When Kṛṣṇa went to Mathurā, the announcement was like a thunderbolt in Vraja. Some gopīs were injured by it and Rādhā and others almost died. ||28||

[61] The faces of some gopīs withered from the announcement, like sparks from a fire. Some gopīs’ limbs became wasted, their hair and ornaments fell off, and they became senseless. Some lost consciousness. Who can describe them, suffering as they did within their hearts? Who can describe them with indifference? They become either stunned by the description or are simply dull-witted. ||29||

That announcement made the gopīs faint in the evening and it revived them in the morning. For a body afflicted with burns, fire is the cure and for a body infected with poison, poison is the best medicine. ||30||

[62] When the gopīs regained consciousness and became anxious about Kaṁsa, which then caused fear, another item appeared in their consciousness, produced by the devatās for protection, which was activated by the powers of Kṛṣṇa and confirmed previously by Paurṇamāsī.

There was not a trace of doubt: Kṛṣṇa, who destroyed Agha, Kāliya, Keśi and Ariṣṭa, would also kill Kaṁsa. ||31||

[63] Having that faith, they thought about what the world had approved.

When Kṛṣṇa succeeds in killing Kaṁsa we fear that our interests will also be destroyed. When he resides in Mathurā, how can he reside in Vraja? ||32||

All of us daughters of cowherds are village girls. In Mathurā there are many princesses. He will be attracted to their qualities. How will he remember us in his heart? ||33||

When he goes to the forest, one moment becomes like a kalpa. If he goes to Mathurā, only our minds will know the difficulties we will undergo and no one else. If he is going to Mathurā to gain a kingdom, how will we be able to remain peaceful? ||34||

Our type of rāga is not attractive to him. His kingdom does not give us happiness. But our anurāga constantly desires to serve this beloved in a solitary place. As the fish fears separation from water, the soul fears separation from the nectar of seeing him when he leaves. Even before going, our souls, dried up, can recognize what is best. We will recognize nothing at all. ||35||

His face is attractive with a sweet smile. The tips of his eyes playfully dance. His clever words give joy to the heart. He is filled with pastimes. Having directly seen all of this, one cannot make any comparisons. If the disturbed mind can tolerate the pain of separation, it can take poison to be nectar. ||36||

[64] Afflicted with these thoughts, the gopīs gave up fear of criticism and approached Kṛṣṇa as he prepared to go to Mathurā. The description of the journey will be told in the next morning session.

[65] Saying this, Madhukaṇṭha saw that Kṛṣṇa had become stunned with unconsciousness and Rādhā had fainted. He quickly spoke.

“O Rādhā! This is a previous story. It is not happening now. Look! Seeing your faded face, Kṛṣṇa has also faded in complexion.” ||37||

[66] Just as food should be served when people are hungry and then they become happy, so the two reciters, after serving the tasty topics and making all happy, went to their residence. Rādhā and Kṛṣṇa went to their house of enchantment.

Chapter Three - Going to Mathurā

[1] Snigdhakaṇṭha spoke in Nanda’s morning gathering illuminated by Kṛṣṇa:

O Nanda shining in the effulgence of Kṛṣṇa’s attractive face! I will now continue the story.

[2] In the remaining portion of the night, filled with the journey’s preparations which were assigned to different assistants, Balarāma composed a poem about Kṛṣṇa’s actions such as killing Pūtanā. Reciters spoke these verses loudly, giving enthusiasm to all by their attractive nature. What to speak of others, Nanda and his wife, the best among the blissful, distributed abundant wealth to the reciters, thinking that the killing of Kaṁsa had already been accomplished.

Rohiṇī, in the same condition as Yaśodā, will not be described separately. In describing an object, describing its reflection becomes redundant. ||1||

[3] When the auspicious time for departure arrived, all the friends gathered. Nanda and Yaśodā felt completely disturbed by the pain caused by the advice to go to Mathurā. The best astrologers knowledgeable of auspicious and inauspicious times arrived at their door and announced their arrival through attractive messengers.

[4] The two met the astrologers in the inner chambers. With necessary gifts in their hands, they made an oath and then asked questions in a covered way. “Since you know everything, what do you think of the situation?”

[5] The messengers said: Why do you ask about this very happy occasion in private? This should be honored by all people.

O Nanda and Yaśodā! Do not fear. Your son will definitely kill Kaṁsa and will become the husband of Lakṣmī who rules the three worlds. Your undying fame will make the mouths of the people of the three worlds dance. The four Vedas, Mahābhārata and Paṣcarātra scriptures will be the witnesses. ||2||

[6] They worshipped the astrologers profusely and, fixing happiness in their hearts, then meditated on the feet of Nārāyaṇa with sincerity. Kṛṣṇa and Balarāma, surrounded by friends, finished their morning duties and, giving fear to the demons, came to the assembly with their friends.

[7] Arriving there, they offered respects to the lotus feet of Nanda, Yaśodā and Rohiṇī. Shedding tears for a long time to praise the contact with their parents lap, they remained there. All the confidential devotees, one, two or hundreds at a time, emanating waves of respect, then entered the inner chambers.

]8] When Kṛṣṇa and Balarāma sat among the auspicious pots and joyful lamps with tear-filled eyes and smiling lotus faces and all the others stood there with little discrimination, cruel Akrūra spoke from the road. “The auspicious time has arrived. Why do you not start the journey?”

[9] Kṛṣṇa and Balarāma, best of the brave, eager to kill Kaṁsa, offered respects to the feet of their father and mother who were seated motionless as pictures and spoke sweetly to dissipate their sorrow and create bliss. Receiving permission and blessing, from choked voices and a wealth of joy, they moved their lotus feet to depart. The continuous sounds of groups of attractive pairs of drums, merging with the bliss, appeared most attractive.

[10] People praise Kṛṣṇa as follows:

When Kṛṣṇa left his house to kill Kaṁsa the devatās began to play hundreds of drums. Though their mother and father’s hearts were full of worry, not speaking of other topics, the two boys became pleased, causing all auspicious bliss. ||3||

[11-12] As the two boys approached the chariot, the chanting of the Vedas increased the auspiciousness of their journey, but all of Gokula was in confusion. Nanda was in one place and his wife was in another. When Kṛṣṇa folded his hands to offer praise in order to beg permission to depart, everyone said:

We should go with you, who make us remember your childhood pastimes.

O killer of Baka! Your mother maintains her life like a bellows (breathing but unconscious) and your father is in the same condition. What can I say? All of Gokula is the same, since you reside in the hearts of all residents at all times. Without your presence, what use are the houses, wealth, bodies and life airs of the living beings of Gokula? ||4||

[13] When the assembly of cowherds, in tears, became stunned, Kṛṣṇa, knowing their sorrow, spoke:

You are my friends dearer than my life, on whose behalf I took the forest fire to be like sugar water and the mountain to be like a toy ball. Though these things should not be spoken, seeing your grief I will speak now just as I did previously. ||5||

My father who is the life of my mother, and the children of the people of Vraja who are my soul and most dear to me, should go with me. Those who remain here should serve my mother and the cows, and thus maintain my life. ||6||

[14] Let the two elder brothers of Nanda remain in Vraja to manage. The two younger brothers, Nanda’s second forms, should go with me.

[15] While suitable people were engaged here and there, the permission was granted from his mother, Nanda’s brothers’ wives, and from his brothers and their sons, but the details of this description are not mentioned as they are not pertinent.

[16-17] But there was no possibility of returning quickly unless Kaṁsa was quickly killed. Lamenting about this, the reciter went beyond his nature as a reciter. Finishing the topic Snigdhakaṇṭha spoke again.

You should understand that what I am repeating is old news, for the killer of demons is now sitting on your lap. ||7||

[18] Hearing this pleasant talk of what was to come, Nanda embraced Kṛṣṇa, soaking him with his tears. Seeing this, all went to their assigned places in bliss. Yaśodā called Kṛṣṇa through personal servants and again embraced him as if for the first time.

[19] When the evening recitation (among the gopīs) had well begun, Snigdhakaṇṭha spoke to Rādhā and Kṛṣṇa:

O most excellent Rādhā! You are always with Kṛṣṇa. Your khaṣjana bird eyes dance in the effulgence of Kṛṣṇa’s beauty. Please hear this old story again. To describe the gopīs going to Kṛṣṇa’s chariot with their followers is beyond my intelligence. How can I describe this?

“See the foolishness, the mercilessness, the cruelty of the creator--taking away Kṛṣṇa and going to Mathurā-- in the form of Akrūra, who destroys everyone’s intelligence and creates (so-called) auspiciousness with this ill omen.” Though the gopīs were sober they went to the assembly with these agitated words. Their confused condition burns me up. ||8||

“One should not criticize the creator for he is not our relative. For the same reason, it is useless to criticize Akrūra. We should criticize Kṛṣṇa, lord of our life, who is going way.” Remembering today all the fire of lamentation in the wounded hearts of the tender gopīs, my heart burns in pain. ||9||

“I think that his going to Mathurā is preferable to the auspicious praises uttered by the women of Mathurā on seeing Kṛṣṇa in the future.” I am consumed in fire on thinking of the desires of these tender gopīs filled with shame, seeing themselves without Kṛṣṇa. ||10||

The gopīs were not pleased when Kṛṣṇa went to Mathurā. His mounting the chariot was like a thunderbolt striking their heads. Thus they criticized in loud voices the assembly of Nanda. This topic gives great sorrow to my heart even today. ||11||

“O prāṇa-sakhīs! Come to the road. Millions of us will approach the chariot and pull him off. What can the elders do to us?” The tender gopīs came close to Kṛṣṇa with this hard mood and the elders criticized. This destroys my life with force. ||12||

“Where has the rāsa arena gone, ornamented with the sprouts of the desire creepers of pastimes, the gopīs, who were thrilled with joy on meeting him? Our assembly members initiated by the king of cheaters, Akrūra, as his obedient disciples, have destroyed all the pastimes.” Scolding in this way, the gopīs scorch my heart. ||13||

“So much for the rāsa dance! In the evening and morning, going with the cows and Balarāma, Kṛṣṇa nourished us with his many playful glances. Will the cowherd boys take us quickly to some suitable place?” The words of the gopīs cause me pain. ||14||

[20] When Rādhā fainted, Kṛṣṇa appeared in her heart. Like a charioteer wandering around on his chariot, fearing great agitation, Kṛṣṇa withdrew his glance from Rādhā. But Rādhā saw Kṛṣṇa everywhere. ||15||

Gathering together they wept, calling “Govinda, Dāmodara, Mādhava!” Remembering their weeping, I am overcome with lamentation, and want to give up my life. ||16||

As the gopīs wept, the torturer, cruel-minded Akrūra, took Kṛṣṇa far away, to where the Yamunā flows. ||17||

With fixed eyes, they saw Kṛṣṇa, then the chief cowherds, the accompanying chariots, the flags, and then the clouds of dust rising in the sky. The gopīs, losing hope that he would return, would give up their lives. But he would not make this happen if he would write a letter stating that he would return. ||18||

Though Nārada revealed his coming to Mathurā would be delayed, Kṛṣṇa, because he was filled with strong desire, did not like that delay. ||19||

[21] Kṛṣṇa and the gopīs wrote letters, mixing perspiration with kuṁkuma and tears with collyrium. These were delivered by Madhumaṅgala who was engaged as the messenger. The letters were as follows:

Having quickly killed Kaṁsa, ruler of Mathurā, I will return. Mathurā is not far away for me, killer of demons like Vatsāsura. O beloved gopīs! Why are you unhappy? What you pray for, you should accomplish with pleasure. You, controllers of my life, should reveal what you are thinking to me, your very life. ||20||

You will go and kill Kaṁsa and then accept the kingdom. How will you return here? We pray that you remember us in that attractive holy place which bestows all goals. We pray that you offer three handfuls of water for our departed souls. ||21||

I have no desire for a kingdom. Even if the desire arises I swear that after killing Kaṁsa and comforting the Yadus, I will return. If a deer is caught by fate, will the pride of the hunter bring happiness to the captive deer? The forest will not be a cause of happiness, nor will the meeting with a lover in that condition. ||22||

There are plenty of delightful gardens in Mathurā and many praiseworthy princesses. They will become very dear to you. On attaining those things, how will you ever think of Vraja or us? If one attains wonderful enjoyment by hard austerities, will a person pray for living on forest fruit? ||23||

It is true that all the pleasure groves give whatever one desires. It is true that there are many princesses endowed with the best qualities. But I swear that Vṛndāvana and the girls there please me most. No woman in the three worlds or in Mathurā pleases me as much as you. ||24||

The eyes that saw the beauty of all your limbs, sees you going far away. The ears which heard your flute hears the terrible news of your going to Mathurā. The body which enjoyed your touch now accepts separation from you. Ah! Our lives are cursed! Curse the creator! ||25||

O prāṇa-sakhīs! If the eye which I divert from seeing your beauty, if the ear which is far from hearing your words, if my body which does not meet you, do not follow my command for finding similar objects, how will I be able to bear my independent eye, ear and body? ||26||

In our state, Akrūra has become cruel. The creator has produced inauspiciousness. Friends act like enemies. What else can we say about this? Our lives have become forever lifeless. O Lord! With delay in time, a new sickness (death) has appeared as the remedy. ||27||

I will definitely come quickly. I have nothing else in my mind. If by fate something arises, I will never reject you who are suffering. Whatever happens to me in this situation, do not worry as you previously did because of separation. It is like a dream. ||28||

This verbal expression of pride in the Vraja women arose because of Kṛṣṇa. But the pride arising from Rādhā’s silent nature is rarely seen. ||29||

The elders forcibly sent the gopīs to their houses. Becoming fixed in Kṛṣṇa’s numerous past activities, they constantly sang of his return which he had promised. ||30||

[22] When the members of Rādhā’s gathering became agitated with the story of Snigdhakaṇṭha, lotus-eyed Kṛṣṇa spoke with agitation.

“O Rādhā with beautiful eyes! Do not become absorbed in hearing this story. Oh! You think the past events are in present and do not see the present.” ||31||

[23] Hearing this and seeing Kṛṣṇa’s attractive face, her pain diminished. Embarrassed, she touched his lotus feet with her head and bathed those feet in abundant, cool tears flowing from her eyes.

[24] Filled completely with a river of bliss, as if attending a festival, everyone returned to their houses. Rādhā and Kṛṣṇa went to their most attractive abode.

Chapter Four - Entering Mathurā

[1] Madhukaṇṭha spoke at the morning recitation arranged by Nanda with Kṛṣṇa present.

[2] Clothed in the gaze of Nanda which gave joy, Kṛṣṇa, in anxiety on thinking of his mother, who was trying to prevent the journey, walked a quarter of a krośa and then asked his attendants for the best food to get relief from fatigue, in order to make his mother think of other things.

[3] While Kṛṣṇa reached the edge of Vraja, Yaśodā entered her house to concentrate on preparing the food. In passing the time in this way, her suffering dissipated.

[4] While Yaśodā and others made their carts move, Akrūra, going swiftly on a crooked route with his chariot, came to a holy place on the Yamunā named Brahma-hrada. He thought that if he went on a straight path the residents would bring the two boys back. He had to keep the boys out of sight. The residents, of simple mind, not understanding the crooked route, went south, heading in the direction of Mathurā.

[5] When Akrūra was performing his noon rituals in the Brahma-hrada, he saw the astonishing powers of the Lord which destroy saṁsāra. This impeded his impetuous speed. The people of Vraja wondered why he was delayed and remained for a long time on the road.

After Akrūra went into the water alone, hear in summary what Kṛṣṇa and Balarāma did after obtaining news. Who will doubt the majesty of Mathurā or the sweetness of Vraja? Remembering this, my throat becomes choked with tears. ||1||

[6] Seeing the chariot with Kṛṣṇa and Balarāma after a long time, Nanda and the others became joyful. Sitting there for a short time and instructing one another and strengthening the advice, depending on the assistance of fate, the cowherds then went to the city.