Chapter 39

This chapter describes the statements spoken by the gopis in their

distress at the time of Sri Krishna's leaveing for Mathura and
Akrura's vision of the abode of Lord Visnu within the water of the
Yamuna.

After receiving great respect from Rama and Krishna and being
comfortably seated on a bed by them, Akrura felt that all the
desires He had reflected on while on the road were now fulfilled.
When the master of the goddess of fortune is satisfied nothing is
unobtainable, yet nevetheless the dedicated servants of the Lord do
not hanker for anything.

Lord Sri Krishna, after they finished their evening meal, asked
Akrura whether His trip had been without disruption and whether
He was doing well. He also inquired about how Kamsa was
behaving toward their family members, reminding Akrura how
Kamsa, because of himself, had imprisoned His sinless father and
mother and killed His brothers. Finally Lord Krishna asked the
purpose of Akrura's coming. Akrura then described how Kamsa
had been acting inimically against the Yadavas, the conversation
that took place between Kamsa and narada, the king's unkind
treatment of Vasudeva, His desire to bring Rama and Krishna to
Mathura on the pretext of the dhanur sacrifice, for the actual
purpose of having Canura and others try to kill them. Hearing this,
Lord Rama and Lord Krishna laughed. They went to their father,
nanda, and informed Him of Kamsa's orders. Nanda, king of the
cowherds, had an announced made to all the residents of Vraja,
expressing His own instruction that they should collect various
offerings to bring to King Kamsa and prepare for going to
Mathura.
 The young gopis were very disturbed to hear that Krishna and
Balarama would be going to Mathura. They lost all external
awareness and began to remember the pastimes of Sri Krishna.
Condemning the Creator for removing the association of sri
Krishna, they began to lament. They said that Providence had no
mercy, having fulfilled their desires by giving them the association
of Krishna but now removing that association. He, Providence, is
very krura, cruel, and has now come in the form of Akrura ("not
cruel") to steal back the same eyes which He had previously given
them. Indeed, those eyes which have beheld in one body, that of
Sri Krishna, the total beauty of the Creator's entire production, will
now, with the loss of this sight in Krishna's absence, become
blinded. Krishna, who delights in novelty, is rejecting and leaving
them, and when His heart comes under the spell of of the sweet
talk of the ladies of madhupuri, He will never come back to
Vrndavana. The dawn following this night will certainly be
auspicious for the women of Mathura City; for certain all of their
hopes will soon become realized.

The gopis further said that Akrura does not deserve His name,
since He is cruel to be taking away their dearmost Sri Krishna. It
must be that fate is against us, they lamented, because otherwise
the elders of Vraja would have forbidden Krishna to leave.
therefore, the gopis concluded, let us forget our shyness and
ourselves attempt to stop Lord madhava from going. Saying these
words, the young cowherd girls, whose very lives were
surrendered to Lord Krishna, then simply chanted His names and
cried.

Akrura, even as they were crying, started the chariot. The people
of Gokula followed behind on their wagons. The young gopis
walked following along for some distance, but then they became
placated by Krishna's glances and gestures, and pacified by His
request that they return hom, which He sent them by a messenger.
Sending their minds after Krishna, the cowherd girls stood still like
figures in a painting until they could no longer see the flag or dust
of His chariot. Then, repeatedly chanting the glories of Sri
Krishna, they despondently went back to their homes.

Akrura halted the chariot at the shore of the Yamuna river, where
Balarama and Krishna drank the river's water and performed
acamana. They then mounted the chariot again, whereupon Akrura
took their permission to bathe in the Yamuna's lake. He was
reciting the mantra omkara when He saw Rama and Krishna
standing in the water. With surprise Akrura asked himself how
Krishna and Balarama could be in the water. Coming out, He went
to the chariot and saw them sitting there. Then He went back into
the water to ascertain whether the two brothers He had seen in the
water were real or not. What He saw in the water was four-armed
Lord Vasudeva, dark-blue in complexion like a new cloud and
dressed in yellow, lying on the lap thousand-hooded ananta sesa.
Lord Vasudeva was receiving the prayers of asuras, siddhas and
celestial serpents, and was surrounded by His personal attendants.
Serving Him were His many potencies, named sri, Pusti, ila and so
on. The demigods, headed by Brahma, were singing His praises.
Akrura rejoiced at this vision and, folding His hands in
supplication, proceded to pray to the supreme Lord with a choking
voice.

TEXT 1

sri-suka uvaca
sukhopavistah paryanke
Rama-krsnoru manitah
lebhe manorthan sarvan
pathi yan sa cakara ha

TRANSLATION
 Sukadeva Gosvami: Given a comfortable place to sit on a bed and
having been shown so much honor by Lord Balarama and Lord
Krishna, Akrura felt that all the desires He had been meditating
upon on the road were now fulfilled.

Sridhara Svami

In the thirty-ninth chapter, after Lord Krishna leaves for the city,
the gopis speak some words and later Akrura sees the abode of
Visnu within the Kalindi.

To indicate that the desires of the Lord's devotees are always

realized, (Sukadeva Gosvami) speaks the verse beginning
sukhopavistah. Very much (uru = adhikam) honored by Rama and
Krishna.

Jiva Gosvami

"He achieved all of His desires," since some of them are described
as having already been obtained, some of them are tacitly hinted at
as having been attained by subsequent implication and some of
them are for sure to be attained later on.

TEXT 2

kim alabhyam bhagavati

prasanne sri-niketane
tathapi tat-para rajan
na hi vanchanti kincana

TRANSLATION

My dear King, what is impossible to attain for one who has

satsified the Supreme Personality of Godhead, who shelters the
goddess of fortune? Even so, those who are dedicated to His
devotional service never want anything from Him.

Jiva Gosvami

But why didn't He pray for other benedictions, such as sarsti

liberation? this is answered by the verse beginning kim alabhyam.
tat-parah means those who are are exclusively dedicated to
devotional service, and kincana refers to that which is outside the
scope of devotional service.

Visvanatha Cakravarti

In the thirty-ninth chapter the gopis, when their beloved is going

away to the city, become extremely distraught and lament. Akrura
also sees Vaikuntha while standing in the water of the Yamuna.

But why did Akrura desire only to see and touch Lord Krishna,
and not anything else such as supreme sovereignty or the liberation
of becoming one with the supreme? this is answered by the verse
beginning kim alabhyam.

TEXT 3

sayantanasanam krtva
bhagavan Devaki-sutah
suhrtsu vrttam kamsasya
papracchanyac cikirsitam

TRANSLATION

After completing their evening meal, Lord Krishna, the son of

Devaki, inquired from Akrura about how Kamsa was treating their
dear relatives and friends, and what actions the King was planning
to execute.
(No commentaries)

TEXT 4

sri-bhagavan uvaca
tata saumyagatah kaccit
svagatam bhadram astu vah
api sva-jnati-bandhunam
anamivam anamayam

TRANSLATION

The Supreme Lord said: my dear gentle uncle Akrura, was your
trip here comfortable? may all good fortune be yours. Are our
well-wishing friends and our relatives, both close more distant,
happy and in good health?

Sridhara Svami

O uncle, O gentle one, has your coming been comfortable

(svagatam)? Of sva, jnati and bandhu, where svas are well-wishing
friends, jnatis are sa-pinda relatives (those who are closely related
to the extent that they offer pinda oblations to the same
predecessors; these are certain relatives belonging to six
generations forward and backwards of one's father's and mother's
families), and bandhus are asapinda relatives. Are even they free
from the unhappiness of sinful reactions (amivam = papam =
duhkham); are they happy? and are they free from disease?

Visvanatha Cakravarti

(Repeats Sridhara Svami)

TEXT 5
 kim nu nah kusalam prcche
edhamane kulamaye
kamse matula-namnanga
svanam nas tat-prajasu ca

TRANSLATION

But, my dear Akrura, why should I inquire about this as long as

the diseased condition of our family personified, King Kamsa, who
goes by the name of "maternal uncle," is still prospering? What is
the use in asking about the well-being of our family members and
of His other subjects?

Sridhara Svami

But such a question as this asked by me is not very appropriate, as

the Lord states in the verse beginning kim nu. my dear, O Akrura.
Prcche is equivalent to prcchami. When the disease (amaye = roge)
of our (nah = asmakam) is present, who goes by the name of
"maternal uncle." For our relatives (svanam = jnatinam) and also
for His subject citizens.

Visvanatha Cakravarti

It is not very appropriate to even ask about (their) well-being, as

stated in the verse beginning kim nu. (the rest repeats Sridhara
Svami).

TEXT 6

aho asmad abhud bhuri

pitror vrjinam aryayoh
yad-dhetoh putra-maranam
yad-dhetor bandhanam tayoh
 TRANSLATION

Just see how much suffering I have caused my offenseless

parents! Because of me their sons were killed and they themselves
were imprisoned.

Sridhara Svami

Asmat means "because of us," vrjinam means "unhappiness" and

aryayoh means "of the offenseless." Because of myself, who am
the reason.

Visvanatha Cakravarti

Asmat means "because of me, their son," and vrjinam means

"unhappiness." if it is asked what that unhappiness is, He speaks
(the words beginning yad-dhetoh): because of myself, who am the
reason.

TEXT 7

distyadya darsanam svanam

mahyam vah saumya kanksitam
sanjatam varnyatam tata
tavagamana-karanam

TRANSLATION

It is our great fortune that today We have realized the long-

cherished hope of seeing you, Our dear relation, O gentle uncle.
Please now tell me the purpose for which you have come.

Sridhara Svami
 O gentle one, there has come about for me (mahyam = mama) the
sight of yourself (svanam = vah), and that is very fortunate (distya
= bhadram).

Visvanatha Cakravarti

The word "desired" implies that (you should please tell me) the
reason I should take for going there and killing Kamsa.

TEXT 8

sri-suka uvaca
prsto bhagavata sarvam
varnayam asa madhavah
vairanubandham yadusu
vasudeva-vadhodyamam

TRANSLATION

Sukadeva Gosvami: Requested to do so by the supreme Lord,

Akrura, the descendent of madhu, explained the whole situation,
including King Kamsa's inimical attitude toward the Yadus and
His attempt at murdering Vasudeva.

Sridhara Svami

Madhava means "born in the dynasty of madhu."

Visvanatha Cakravarti

(Repeats Sridhara Svami)

TEXT 9

yat-sandeso yad-artham va
 dutah sampresitah svayam
yad uktam naradenasya
sva-janmanakadundubheh

TRANSLATION

Akrura related to Lord Krishna the message Kamsa had sent Him
to deliver, the real intended purpose of having been sent as a
messanger, and the matters narada had revealed to Kamsa,
including the Lord's birth as the son of Vasudeva.

Sridhara Svami

(Akrura) whose message was the false pretext of the bow

sacrifice, and whose intended purpose was to cause the Lord's
death at the hands of Canura and others. This He described before
Lord Krishna. sva-janma means Krishna's birth, from
anakadundubhi.

Visvanatha Cakravarti

(repeats Sridhara Svami)

TEXT 10

srutvAkrura-vacah krsno
balas ca para-vira-ha
prahasya nandam pitaram
rajna distam vijajnatuh

TRANSLATION

Lord Krishna and Lord Balarama, the vanquisher of all opossing

heroes, respondedto Akrura's words with laughter. The two of
them informed their father, Nanda Maharaja, of King Kamsa's
commands.

Sridhara Svami

Vijajnatauh means "the two of them explained in special detail."

Visvanatha Cakravarti

The laughter indicated by the word prahasya implies the idea,

"Our king is ordering His own death when He takes these steps to
bring us to Him." they informed (nanda) about the invitation sent
by the King to attend the celebration of the dhanur-makha, but did
not inform Him about the more confidential matters.

TEXT 11

gopan samadisat so 'pi

grhyatam sarva-go-rasah
upayanani grhnidhvam
yujyantam sakatani ca

TRANSLATION

Nanda Maharaja then issued His own orders to the cowherd men,
"Go collect all the available milk products and bring excellent
gifts. Get your wagons yoked.

Sridhara Svami

And He, Nanda, gave orders to the cowherd men, as shown by the
words beginning grhyatam. Go-rasa refers to milk and so forth, and
upayanani are first-class things.

Jiva Gosvami
 And He, Nanda Maharaja, who is famous as being very eager to
gratify His son. This implies that, just as when Krishna disrupted
the sacrifice meant for indra, Nanda Maharaja is being enchanted
simply by Krishna's advice.

Visvanatha Cakravarti

TEXT 12

yasyamah svo madhu-purim

dasyamo nrpate rasan
draksyamah su-mahat parva
yanti janapadah kila
evam aghosayat ksatra
nanda-gopah sva-gokule

TRANSLATION

"Tomorrow we will go to Mathura, where we will present our

milk products to the King and see a very great festival. The
residents of all the outlying districts are also going." Nanda
Maharaja had the village constable make this announcement
throughout His domain of Vraja.

Sridhara Svami

Rasan means ghee and so forth, and this a play on words

indicating, "We will give rasas (medicinal tonics) to help cure this
incurable disease." Ksatra means by the police officer of Vraja,
and aghosayat means "He had announced everywhere."

Visvanatha Cakravarti
 Rasan means ghee and so forth, as taxes for the King. The word
janapadah indicates that "since all the residents of the districts
surrounding the city are going, how can we be contrary? Ksatra
means by the police officer of Vraja.

TEXT 13

gopyas tas tad upasrutya

babhuvur vyathita bhrsam
Rama-krsnau purim netum
Akruram vrajam agatam

TRANSLATION

At that time young gopis heard that Akrura had come to Vraja to
take Balarama and Krishna away to the city, which distressed them
extremely.

Sridhara Svami

They, the gopis, whose only life was Krishna, then (tat = tada)
heard that Akrura had come.

Visvanatha Cakravarti

Then (tat = tada), the well-known gopis, whose only life was
Ksrna, heard that Akrura had come.

TEXT 14

kascit tat-krta-hrt-tapa-
svasa-mlana-mukha-sriyah
sramsad-dukula-valaya-
kesa-granthas ca kascana
 TRANSLATION

The faces of some of the gopis became lustreless from the sighing
brought about by the torment of their hearts which arose when they
heard this news, while the dreses, bracelets and hair of some gopis
became loosened.

Sridhara Svami

The symptoms of their distress are described in the following five

verses, beginning kascit. They had the beauty of their faces became
pale by the sighing caused by the torment in their hearts created
by hearing that. Whose dresses, bracelets and the knots their hair
were all becoming loosened; some of them became like this.

Visvanatha Cakravarti

Describing the symptoms of their distress in five verses,

(Sukadeva) explains how some of them, namely those headed by
Bhadra, became pale from sighing, in the verse beginning kascit.
Who had the beauty of their faces became pale by the sighing
caused by the torment in their hearts created by hearing that, which
describes the sudden shrinking up of syamala and others, with the
words beginning sramsat.

TEXT 15

anyas ca tad-anudhyana-
nivrttasesa-vrttayah
nabhyajanann idam lokam
atma-lokam gata iva

TRANSLATION
Other gopis entirely stopped the activities of their senses by fixed
meditation on Krishna and lost all awareness of this external
world, in the same way as those who attain self realization.

Sridhara Svami

Those whose functions of their eyes and so one all ceased because
of their meditation on Him, Sri Krishna. They did not recognize
this world, even their own bodies, just like liberated persons.

Visvanatha Cakravarti

The loving affection of those headed by Candravali is described:

Those whose functions of their eyes and so on all ceased by their
fixed meditation (anyudhyana = dhyana-dharaya) on Him. This
whole world, including their bodies and all things related to their
bodies. Just like perosns who have attained atma-loka, the true
identity of the supersoul; this example only applies to the extent of
indicating lack of awareness of the material body, not to the extent
of meaning that this was the mood (impersonal liberation) which
they were actually relishing, since it is as improper to equate the
taste of impersonal realization and pure love of Godhead as to
equate glass and gold.

TEXT 16

smarantyas caparah saurer

anuraga-smiteritah
hrdi-sprsas citra-pada
girah sammumuhuh striyah

TRANSLATION

Yet others of the young women became totally bewildered simply

by remembering the words of Lord sauri which His affectionate
smiles would sent forth, and which touched their hearts with their
wonderfully decorated phrases.

Sridhara Svami

Others of the ladies, remembering Lord sauri's words, became

bewildered. What sort of speech? Which was sent forth by His
affectionate smile; which touched the heart, were charming; and
which were comprised of attractive phrases.

Visvanatha Cakravarti

And then the affection of the gopis headed by Radha is described

by the verse beginning smarantyah. "He who, now thinking of
himself as a descendant of surasena, wants to go away"; thus the
gopis in srimati Radharani express their affection for Sri Krishna.
Those statments (of His) which are sent forth by His smile which
hints at loving affection, and which contain wonder-inspiring
(citrani = vismaya-janakani) words. Remembering such statements
as na paraye 'ham niravadya-samyujam (Bhag. 10.32.22), they
became completely bewildered. The previously mentioned gopis
were bewildered by concentrated meditation on His form, but these
gopis became totally bewildered simply by remembering His
words; by this they are understood as more fully endowed with
pure love than the others.

TEXTS 17-18

gatim su-lalitam cestam

snigdha-hasavalokanam
sokapahani narmani
proddama-caritani ca

cintayantyo mukundasya
bhita viraha-katarah
 sametah sanghasah procur
asru-mukhyo 'cyutasayah

TRANSLATION

Remembering Lord Mukunda's charming movements, His

pastimes, His affectionate, smiling glances, His joking words
which would relieve their unhappiness and His mighty, heroic
deeds, the gopis, who were ordinarily frightened by any separation
from Krishna, now were beside themselves in agitation at the
thought of the great separation about to come. They collected in
groups and spoke to each other, their faces covered with tears and
minds fully absorbed in Acyuta.

Sridhara Svami

Overwhelmed (katarah = vihvalah) from separation. They whose

minds (asayah = cittam) were (absorbed) in acyuta.

Visvanatha Cakravarti

Thus spending the nights in the grips of such sancari-bhavas as

"being stunned," then again their sancari-bhava of "doubt"
prominently transformed (their consciousness) and they thought
"What do I know?" regaining their external awareness, at dawn
they with extreme eagerness came out of the village of the King of
Vraja, gathered in a group, all of them sharing the mood of
imminent separation, and began to lament, as described in the (two
verses) beginning gatim. Now afraid of even a nimesa's separation,
and overwhelmed with (the thought of) the great separation about
to come, they gathered together, met together in various groups.

TEXT 19

gopya ucuh
 aho vidhatas tava na kvacid daya
samyojya maitrya pranayena dehinah
tams cakrtarthan viyunanksy apartham
vikriditam te 'rbhaka-cestitam yatha

TRANSLATION

The gopis said: O Providence, you have no mercy! You bring your
embodied creatures together in friendship and love and then
uselessly separate them without their having fulfilled their desired
goals. This whimsical play of yours is like a child's games.

Sridhara Svami

Each of them calling out abusively at Providence, who is so called

(vidhata) because He gives Krishna's association but then breaks it,
they speak the verse beginning aho. With maitri, acting
beneficially, and with pranaya, affection. You separate them
(viyunanksi = viyojayasi), although they are unfulfilled, having not
acheived their enjoyment; thus you have no mercy. And you are
also infantile, as they state by the word apartham.

Visvanatha Cakravarti

Unable to discern any other cause for separation from Krishna,

just as for His separation, they criticize Providence in the verse
beginning aho. The idea is, "O Providence, just see this wonder,
that you are so unujust." What is this? that you have no mercy at
all. But why have you made this judgement? this they answer:
Bringing embodied beings together by the topmost justice
(pranayah = prakrsto nayah) manifested by friendship (maitrya =
sakhyena), in other words, bringing into mutual conjunction their
minds, life airs, intelligences and so on, you then separate them
(viyunanksi = viyojayasi), although they are unfulfilled, having not
acheived their enjoyment. Here the word eva carries the meaning
of the word ca. And neither is their any purpose served by this act
of separation of yours, as they state, that your act undoes all
desirable results (aparthah = apagato 'rthah and arthah = phalam).
Thus your act is like the activity of of a child; in other words, you
are quite infantile.

TEXT 20

yas tvam pradarsyasita-kuntalavrtam

mukunda-vaktram su-kapolam un-nasam
sokapanoda-smita-lesa-sundaram
karosi paroksyam asadhu te krtam

TRANSLATION

Your behavior is not good because you have shown us the face of
mukunda-- covered with black locks and beautified with His fine
cheeks, raised noses and His slight smiles, which erradicate all
misery-- and then have made that face invisible.

Sridhara Svami

This actvity of yours is contemptible, as they state in the verse

beginning yas tvam. Showing just once the face of mukunda--
which removes distress and is beautiful with its secret smile
(smita-lesa = gudha-hasa)-- you then again make it invisible
(paroksyam = adrsyatam). Therefore what you have done is
asadhu, to be condemned.

Visvanatha Cakravarti

If (Providence objects that) "I, who am the grandfather of

everyone, cannot be compared to a child," they reply that "You
create inauspiciousness for all the worlds." Even though you are
the creator, you show the face of mukunda-- which causes the
removal of distress and which is beautiful with its slight smile--
and then make it invisible; what you have done is asadhu, to be
condemned.

TEXT 21

kruras tvam Akrura-samakhyaya sma nas

caksur hi dattaam harase batajna-vat
yenaika-dese 'khila-sarga-sausthavam
tvadiyam adraksma vayam madhu-dvisah

TRANSLATION

You are cruel yet now have come under the name of "uncruel"
Akrura to take away what you previously gave to us, acting just
like an envious fool. You are taking away those eyes with which
we have seen, in Lord madhudvis, the sum perfection of your
entire creation in one place.

Sridhara Svami

Furthermore, by taking away what you have previously given, you

are extremely cruel, as they state in the verse beginning kruras
tvam. If He objects, "But it is Akrura who is taking Him away, not
me," they answer with the word Akrura-samakhyaya. Since no one
else beside yourself would be capable of doing this, it must
certainly be you, under a different name, who have come. If He
says, "But I am taking away Krishna, not your eyes," they answer
in the negative, that (you are taking away) those eyes with which
we have seen (adraksma = drstavatyah in one location on
madhudvis, in His eyes, face and so on, the total expertise of your
creation. The idea here is "You, thinking that 'these girls have
understood my whole secret,' are out of your intolerance separating
us from Krishna and thus are making us blind.
Visvanatha Cakravarti

But (Providence might object) Akrura is taking Krishna to the

city, not I, to which they reply by saying that you are cruel but you
hare appearing in just the opposite feature, with the name Akrura,
since no one else is capable of acting thus. And you are also cruel
because you are taking away something you have given, which
they state that "You are taking away the same eyes which you gave
us." this is just as a foolish person, one who does not know piety
and sin, takes away something He has previously given.

If (Providence objects that) "I am taking away Krishna, not your

eyes," they reply that "in this case, by your taking away Krishna,
we are being blinded, and thus you are taking away our eyes."
With which eyes we have seen in one location on madhudvis, in
His eyes, face and so on, the total perfection of your creation. Thus
what else will we look at? We will therefore become blind.

TEXT 22

na nanda-sunuh ksana-bhanga-suhrdah
samiksate nah sva-krtatura bata
vihaya gehan sva-janan sutan patims
tad-daysam addhopagata nava-priyah

TRANSLATION

Now, alas, nanda's son, who breaks His friendships at a moment's

notice, will not even look straight at us, even though He has forced
us to come under His control. We gave our homes, children,
husbands and all relations to take up His service, but He is always
looking for new endearments.

Sridhara Svami
 Leaving aside the creator, they address each other in the verse
beginning na nanda-sunuh. The word bata expresses distressful
lamentation. He whose friendship is broken in a minute, is
unsteady. Abandoning our homes and so on, we have directly
(addha = saksat) accepted servitude to Him, and although He has
been made us subservient to himself (sva- krtaturah), brought us
under His control by the smiles and other gestures He has
produced, still He is not paying attention to us. He who takes on
newer and newer affections. Therefore we should not try to stop
Him.

Jiva Gosvami

He does not pay regard (na samiksate = napeksate).

Visvanatha Cakravarti

Alas, alas! Krishna, who because of being the resting place of our
love is the only reason for our being alive, is neglecting us. So why
are we blaming the Creator? this the gopis speak in the verse
beginning na. If one were to ask, "Why has He broken off such
extremely powerful pure love?" they state that His friendship is
such that it is broken in a single moment, implying that no one else
is capable of making (and breaking) friendship like this. The gopis'
idea is, "alas, alas, even though He has made us completely
distraught for His sake, although He has brought us to the verge of
death, He does not even look straight at us (na samyag iksate), His
thought being, <Let these girls cry until they perish, but I am going
to Mathura and will enjoy happiness there.> this (thinking by
Krishna) is because we have now become old stuff. Therefore,"
their unspoken implication is, "He has ruined us both in this life
and the next."

TEXT 23
 sukham prabhata rajaniyam asisah
satya babhuvuh pura-yositam dhruvam
yah sampravistasya mukham vrajas-pateh
pasyanty apangotkalita-smitasavam

TRANSLATION

Certainly this night will be followed by an auspicious dawn for the

women of Mathura and all their hopes will now be fulfilled, since
they will be able to drink from the face of the master of Vraja as
He enters their city, a nectarean smile expanding upon the corners
of His eyes.

Sridhara Svami

Jealously they speak the verse beginning sukham prabhata. they

will drink, look upon with reverence, the face of sri Krishna, the
master of Vraja. Which (face) is like what? upon which the smile
made to bloom by the corners of His eyes is veritable nectar (asava
= rasa).

Visvanatha Cakravarti

Alas, alas, how amazing this is, that our misfortune

simultaneously results in the good fortune of the ladies of Mathura;
the gopis state such by the verse beginning sukham. this night will
have an auspicious morning for the women of the city, but an
inauspicious one for the women of Vraja. Their asisah, the
benedictions given them by brahmanas and others, or else their
long-held desires, have become true, fruitful, whereas ours are
ruined.

Of Krishna, the master of Vraja, where the addition of the particle

sud (the letter s in the word vrajas-pateh) is poetic license of the
sages. They will drink, will taste with the tongues of their own
sidelong glances, the face upon which is the intoxicating nectar of
the smile resting upon the corners of His eyes, which smile is ut-
kalita in the sense that it possesses the excellent utkrsta arts kalah
which exhibit transcendental reciprocating moods (rasa), and
which thus hints at such rasas. All at once abandoning their family
principles, shyness and fear, they (the women of Mathura) will
accept these hints. And then, when the time is suitable, and they
come upon His face when no one else at all is present to observe,
they will directly drink from it.

TEXT 24

tasam mukundo madhu-manju-bhasitair

grhita-cittah para-van manasvy api
katham punar nah pratiyasyate 'bala
gramyah salajja-smita-vibhramair bhraman

TRANSLATION

Our mukunda is very intelligent, but once His mind has been
seized by their honey-sweet words and He has been allured by
their shy, smiling allurements, how will He ever return, O girls, to
such unsophisticated village maidens as us?

Sridhara Svami

But (some of the gopis may say), let Him pass two or three days
like this; still, because He will feel attracted by love for us and
because His parents and others will make Him come back, He will
be returning. In reply to this they speak this verse.

O girls (abalah), His mind falling under their sway by their honey-
sweet words, and becoming bewildered by their shy enchantments,
He will become subservient (to the ladies of Mathura), even
though He is obliged to His parents and so forth. Or, as an
alternate interpretation, how will He who has yet other (pare)
friends in Vraja, and who is furthermore sober-minded (manasvi =
dhira), return to us, who are uncultured (gramyah = avidagdhah)?
there is no way at all that He will do so.

TEXT 25

adya dhruvam tatra drso bhavisyate

dasarha-bhojandhaka-vrsni-satvatam
mahotsavah sri-ramanam gunaspadam
draksyanti ye cadhvani Devaki-sutam

TRANSLATION

Today for certain there will be a great festivity in the city for the
eyes of the dasarhas, Bhojas, andhakas, Vrsnis and satvatas, when
they see Him, the darling of the supreme goddess of fortune and
the reservoir of all transcendental qualities. the same joy will also
be experienced by all who happen to see that son of Devaki
passing on the road.

Sridhara Svami

Furthermore, yet others will today become the recipients of

(Krishna,) our joy (utsava), as they state in the verse beginning
adya. There, in the city, there will be (bhavisyate = bhavisyati) a
great festivity for the vision (drsah = drsteh) of the dasarhas and
others. Moreover for those personswho will see the son of Devaki,
who will see Him passing on the road; for their eyes also there will
be (a festivity). Or else, the word drsah can be taken as in the
accusative case, meaning that their eyes will experience
(bhavisyate = prapsyati) a great festivity, since the atmanepada
form of the root bhu can mean "to obtain."

Jiva Gosvami
 (He is being called) "the son of Devaki" in accordance with such
statements of the priest (Garga rsi) as prag ayam vasudevasya
(Bhag. 10.8.14). The idea behind that statement is that He (Garga)
and she (Devaki) thought of Him as her son.

Visvanatha Cakravarti

Furthermore, the residents of the city are going to receive the

ecstasy of the people of Vraja, as they gopis state in the verse
beginning adya. The word drsah is in the singular form because it
is refering to a class. There will be a festivity for the eyes of the
dasarhas and so on, and also for the eyes of those who will see
Him on the road. The atmanepada form (of the word bhavisyate) is
poetic license of the sages. Or else, (the rest repeats Sridhara
Svami).

TEXT 26

maitad-vidhasyakarunasya nama bhud

Akrura ity etad ativa darunah
yo 'sav anasvasya su-duhkhitam janam
priyat priyam nesyati param adhvanah

TRANSLATION

Such a merciless person should not be called "Akrura." He is so

extremely cruel that even without trying to console the most
sorrowful residents of Vraja, He is going to take Krishna, who is
more dear to them than their own lives, to a distant place.

Sridhara Svami

Reviling Akrura, they speak they verse beginning maitad-

vidhasya. Of Him whose activity (vidha = vidhanam = karma) is
this (esa), and who is thus merciless, there should not be such a
fine name as Akrura. The reason for this they state, that He is most
cruel. He is going to take Krishna, who is more dear than dear life,
adhvanah param, meaning to somewhere further away than our
senses can perceive.

Visvanatha Cakravarti

Reviling Akrura, they speak the verse beginning etad-vidhasya,

which word means "of this sort (of person, Akrura)." Or else, of
Him whose activity is this, and who is thus merciless, there should
not be such a fine name as Akrura; it is not appropriate. The reason
for this is given by the phrase ativa darunah. Therefore from now
on He should be called by the name Krura.

Not consoling even one of the people of Vraja by saying, "I am

going to bring Him back and present Him once again to you." By
the word su in the compound su-duhkhitam is implied that they
were dying, which hints that "He will accrue the sin of murdering
the people of Vraja." He is going to take Krishna, who is more dear
than dear life, to somewhere further than we can reach.

TEXT 27

anardra-dhir esa samasthito ratham

tam anv ami ca tvarayanti durmadah
gopa anobhih sthavirair upeksitam
daivam ca no 'dya pratikulam Ihate

TRANSLATION

Hard-hearted Krishna has already mounted the chariot, and now

the benighted cowherds are hurrying after Him in theri bullock
carts. the elders are not even saying anything to stop Him. Today
fate is against us.
Sridhara Svami

Just see how Akrura is coming here and spreading about His
cruelty in all directions! this the gopis state in this verse. Being
hard-hearted, even after seeing us crying, Krishna (mounts His
chariot), together with the cowherd men in their chariots, who are
crazy (durmadah). Thus see how they have become contaminated,
crazed. They are not aware of the fact that when Krishna does not
return, they themselves will die from separation. Even the elders
(sthaviraih = vrddhaih), not making any prohibition, are neglecting
their own life, as is the implied completion of the idea.

Furthermore, the words beginning daivatam ca, which mean that if

fate were acting in our favor, then it would stop them by some
obstacles; it would arrange for some disturbance. Thus we can
deduce that the residents of Vraja have no more life expectancy
ahead of them.

TEXT 28

nivarayamah samupetya madhavam

kim no 'karisyan kula-vrddha-bandhavah
mukunda-sangan nimisardha-dustyajad
daivena vidhvamsita-dina-cetasam

TRANSLATION

Let us go right up to madhava and stop Him from going. What can
the family elders and our other relatives do to us, whose hearts are
already wretched from fate's having separated us from the
association of mukunda, which we cannot bear to give up even for
a fraction of an eyeblink.

Sridhara Svami
 Taking counsel from one another, they become enboldened and
speak the verse beginning nivarayamah. akarisyan means the same
as karisyanti. Whose minds are separated (vidhamsitani =
viyojitani) from the association of mukunda, which is impossible
to give up for half a nimisa, and therefore whose minds are
wretched. In such a state, we have no fear even of death.

Jiva Gosvami

Madhavam means who is such an aggregate of great qualities that

even goddess Laksmi loves Him as her husband.

Visvanatha Cakravarti

Taking counsel from one another, they become enboldened and

speak the verse beginning nivarayamah. Going right up to Him
(samyag upetya), we will pull at His garment and His hands and
stop Him with such words as, "Our dear one, O exclusive darling
of our lives, get down from the chariot, get down! don't bring upon
yourself the reaction for murdering millions of women!"

But (some gopis might object) when the people see the extreme
boldness of us, who are girls of respectable families, they will
laugh, and when our relatives take note of our secret now manifest
they will abandon us. This objection is replied to by saying, "What
will they do to us?" to what sort of girls? to us whom fate has
separated from the association of Krishna, which we find
intolerable to give up for even half of a nimisa, and whose hearts
have thus become wretched. The implied idea is as follows: if He
is stopped from going, then when our relatives abandon us we will
remain in Vrndavana Forest just like presiding goddesses of the
forest, and that will actually be the fulfillment of our true desires.
And if they punish us by beating or imprisonment we will still live
happily with the knowledge that He is in the same village as us,
and will maintain ourselves by the remnants of His food acquired
by the cunning of our girlfriends. But if He is not stopped then we
will offer the oblation of our death.

TEXT 29

yasyanuraga-lalita-smita-valgu-mantra-
lilavaloka-parirambhana-rasa-gostham
nitah sma nah ksanam iva ksanada vina tam
gopyah katham nv atitarema tamo durantam

TRANSLATION

When He brought us to the assembly of the rasa dance, where He

exhibited His affectionate and charming smiles, His attractive,
secret discussions, His playful glances and embraces, we passed
many nights like a single moment. O gopis, how can we survive
the insurmountable darkness we will experience in His absence?

Sridhara Svami

And also for the following reason we must be bold, which they
state in the verse beginning He gopyah. In which assembly of the
rasa dance (rasa-gosthyam = rasa-krida-sabhayam) were manifest
with affection whose charming smile, attractive advise, playful
glancing and embraces. (there) the nights (ksanadah = ratrayah)
were spent by us (nah = asmabhih) as if they were a moment; how
can we, without this Krishna, cross beyond the insurpassable
darkness of the misery of separation? there is no way.

Visvanatha Cakravarti

And also for the following reason we should stop Him, as they
speak: in that assembly of the rasa dance, which by implied
reference from the rasa dance indicates the assembly of any of His
pastime; there are found His affectionate playful smiles and so
forth, and also His discussions about secret meetings (valgu-
mantrah = rahasya-sanketa-varta). There we spent the nights like a
moment; without that Krishna surely (nu = niscitam) how can we
the insurpassable darkness whose far shore cannot be seen, the
blind darkness of separation, the ocean of misery. Just as in the
happiness of His association even many nights becaem like a
moment, so in the misery of separation each moment becomes for
us like a thousand millenia. So how will we find the strength to
pass through the many coming nights?

TEXT 30

yo 'hnah ksaye vrajam ananta-sakhah parito

gopair visan khura-rajas-churitalaka-srak
venum kvanan smita-kataksa-niriksanena
cittam ksinoty amum rte nu katham bhavema

TRANSLATION

How can we live without that Krishna, the friend of ananta, who
returns at the end of the day to Vraja in the company of the
cowherd boys, the dust of the cow's hooves smeared in His hair
and on His garlands, playing His flute and destroying our minds
with His smiling, sidelong glances?

Sridhara Svami

Furthermore, forgetting about crossing beyond darkness, how can

we even live? this they state by the verse beginning yah. At the
demise of the day (ahnah ksaye = divavasane), He whose locks of
hair and flower garlands are smeared with the dust of the
hoofprints (of the cows), have become dusty. While entering Vraja,
with those sidelong glances which are smiling He destroys, steals
away (ksinoti = harati) our minds. Without this Krishna how can
we exist, live?

Visvanatha Cakravarti

And furthermore, we will die this very evening, as they state by

the verse beginning yah. At the end of the day (ahnah ksaye =
dinavasane) the friend of ananta, of Rama, entering Vraja and
vibrating His flute, destroys our hearts, completely bewilders us,
with His glances, His looking at our breasts and so forth. How can
we exist, live, without this Krishna? if that (event of Krishna's
returning to Vraja) does not occur this evening, then how, they
imply, will we be able to maintain our lives?

TEXT 31

sri-suka uvaca
evam bruvana virahatura bhrsam
vraja-striyah krsna-visakta-manasah
visrjya lajjam ruruduh sma su-svaram
govinda damodara madhaveti

TRANSLATION

Sukadeva Gosvami said: after speeking thus, the ladies of Vraja,

whose minds were so attached to Krishna, felt thoroughly agitated
by separation from Him. They forgot all shame and simply cried
out loudly, "O Govinda, damodra, madhava!"

Sridhara Svami

Whose minds were completely attached to Krishna. su-svaram

means "loudly."

Visvanatha Cakravarti
 Having thus lamented and gathering together to make Krishna
come down from the chariot, when He got ready to leave, and they
were unable (to stop Him) because of such impediments as a huge
column blocking their way, they then simply cried, as stated in the
verse beginning evam. Distraught by the torment of separation,
they were unable to move even one step or to speak anything
coherently. By saying "O Govinda," they declared: Please receive
(vinda = labhasva) our gos, the countless thousands of the gos
which are the functions of our minds and of our eyes and other
senses. They are going away in Your association, so please be
merciful and take them. Keep them in the company of the lordly
bull of Your own mind and thus protect them and do not neglect
them. And our bodies, because they cannot have Your association,
have become unfortunate, and will perish on this very spot if You
do not return.

Furthermore, if You want to incur the sin of murdering women,

then take them with You, but don't kill that mother of Yours, the
divine Queen of Vraja, by whose love You even allowed Yourself
to be bound with ropes. If You do not return within two days she
will die for sure, so please do not take on the sin of matricide; this
train of thought they express by the word, "O damodara."

"O madhava" indicates that "You are not our husband dhava, but
our boyfriend. If You were our husband, then since we would thus
be Your property Your would not be acruing such an immense
blame, it being Your right to protect or else destroy by burning that
which belongs to You. But we are others' property; therefore You
should not allow Yourself to make the sinful mistake of destroying
another's possessions."

TEXT 32

strinam evam rudantinam

 udite savitary atha
Akruras codayam asa
krta-maitradiko ratham

TRANSLATION

Akrura, after doing His morning worship and other duties at

sunrise, then started the chariot even while the gopis continued
crying like this.

Sridhara Svami

Hearing from Akrura about how cruel Kamsa was, Lord Kamsa-
nisudana, whose pleasure is in the fufillment of the gopis' desires,
went with Balarama to His city.

The verse beginning strinam: disregarding them, having peformed

His dawn worship, where maitram indicates the deity mitra, having
done the duties beginning with that worship.

Visvanatha Cakravarti

The word strinam is in the genetive case to express disrespect. His

disrespect was in not consoling them, "my dear mothers, please
forgive this offense on the part of me, who am a dependent servant
of the King. I will bring Krishna back to You." thus, as the future
consequence of this offense of disrespect, Akrura, during the
episode of the syamantaka gem, will become separated from
Krishna, will be forced to unhappily leave dvaraka and take up an
ignoble residence in Varanasi. Some devotees expert in relishing
transcendental mellows consider this to be the case.

He (Akrura), having executed the bodily duties beginning with

(worship of) the deity mitra, His duties of bathing, chanting
Gayatri and so on. Some authorities comment at this point that the
Queen of Vraja was at that same time lamenting, but the sage
(Sukadeva Gosvami) did not relate this because His own mind was
completely absorbed in the lamentation of the gopis. Other
authorities say that the cowherd men and their wives were not so
much unhappy because they were eagerly anticipating the festival
of the dhanur-yanja and were repeatedly assured by Nanda
Maharaja and others, "this boy is going in the company of His
father. When the time comes, His father will feed Him, and then
He will sleep comfortably in His father's lap. Staying away for one
day, on the second day He will be coming back with His father. So
why should we be in anxiety?"

TEXT 33

gopas tam anvasajjanta

nandadyah sakatais tatah
adayopayanam bhuri
kumbhan go-rasa-sambhrtan

TRANSLATION

Headed by Nanda Maharaja, the cowherd men followed after Lord

Krishna, carrying with them clay pots filled with ghee and other
milk products, and other abundant offerings to present to the King.

Sridhara Svami

Anvasajjanta means "they followed."

TEXT 34

gopyas ca dayitam krsnam

anuvrajyanuranjitah
pratyadesam bhagavatah
kanksantyas cavatasthire
 TRANSLATION

Lord Krishna satisfied the gopis {with His glances,} and they also
followed from behind for some time. Then, hoping that He would
impart some instruction to them, they stood still.

Sridhara Svami

Anuranjitah means that, turning back, they were made somewhat

joyful by His glances and so forth. Pratyadesam means His
addressing them in reply pratyakhyanam.

Jiva Gosvami

Pratyadesam means "reply" (pratyuttaram).

Visvanatha Cakravarti

Anuranjitah means made somewhat happy by His glances,made as

He turned back toward them as He was sitting on the chariot and
could see the life airs of His darlings about to leave their bodies.
These glances implied, "O you who are the only darlings of my
heart, please do not be distressed. I will fool all these people and
come back to you."

And then, as they became somewhat subdued as (can't make out

the phrase urv-adi-jadye), also the gopis, just as the cowherd men
joyfully followed the chariot, they also were following their
beloved. Hoping to receive some instruction from Him, they stood
still. Just as they had received consolation given by His eyes, so
they were desiring to get such also by His words.

TEXT 35
 tas tatha tapyatir viksya
sva-prasthane yaduttamah
santvayam asa sa-premair
ayasya iti dautyakaih

TRANSLATION

As He was leaving, the best of the Yadus noticed how the gopis
were lamenting, and therefore He consoled them by sending a
messenger with His loving promise, "I will return."

Sridhara Svami

Tapyatih means "feeling burning torment" (santapyamanah). With

the words of messengers, "I will quickly return" (ayasye = sighram
agamisyami).

Visvanatha Cakravarti

Tapyatih means "feeling burning torment" (santapyamanah).

Because His mind is concerned with the protection of the Yadus,
He is Yaduttama. dautyakaih means "by the words of messengers,"
the suffix syan being used to express an action. inasmuch as the
plural use used here (tas tapyatih), thus He spoke to them in a
hundred different manners, consolingly, reviling and so on. How
were (these words) experienced (by the gopis)? as manifesting His
mercy. As full of love, which the word sa-premaih) indicates. "Just
as you (gopis) lose your steadiness (at the thought of) separation
from me, similarly my heart is also breaking. I am dependent on
you, and when I lick with the tongue of my mind the sweet liquor
of smiling sidelong glances, rare to be found in all the three
worlds, my life becomes fulfilled. I if do not return the day after
tomorrow, then you gopis and I also will simultaneously become
unable to keep ourselves alive. And if by force our predestined
lifespan exerts itself, or if we stubbornly stick to our will to live,
and thus we remain alive, that living will be more painful than
millions of deaths." (He consoled them) with such words imbued
with the nectar of pure love. "I will return" (ayasye = ayasyami);
the manner in which He will return after two days is revealed
further on.

TEXT 36

yavad alaksyate ketur

yavad renu rathasya ca
anuprasthapitatmano
lekhyanivopalaksitah

TRANSLATION

Sending their minds to follow Krishna, the gopis stood still,

appearing like figures in a painting, as long as the flag and then the
dust of the chariot were visible.

Visvanatha Cakravarti

Alaksyate means "is perceived by some sign." they who sent their
minds to after their departing beloved. Thus the people arround
saw them appearing nearby (upa = samipe) like painted images
(lekhyani = citrani).

TEXT 37

ta nirasa nivavrtur
govinda-vinivartane
visoka ahani ninyur
gayantyah priya-cestitam

TRANSLATION
 The gopis then turned back, hopeless that Govinda would ever
return to them. But they managed to put aside their special
unhappiness and began to spend their days chanting about the
pastime activities of their beloved.

Jiva Gosvami

Without hope that Govinda is especially going to Mathura not to

return again, rather, they had hope that He would return from there.
Therefore they were freed from unhappiness (visokah), less
unhappy than before; they passed their days singing about the
activities of their beloved.

Visvanatha Cakravarti

Without hope that Govinda would return, they left that place.
Whatever hope they had that "He will trick them all and turn back"
was ruined. In particular distress (visokah) they spent their days.
The form (ahani) is poetic license of the sages, carrying the
meaning of the form ahani.

TEXT 38

bhagavan api samprapto

ramAkrura-yuto nrpa
rathena vayu-vegena
kalindim agha-nasinim

TRANSLATION

My dear King, the supreme Lord Krishna traveling with Lord

Balarama and Akrura in that chariot, which moved as quickly as
the wind, arrived at the Kalindi, the river which destroys all sins.

Jiva Gosvami
 Then Krishna, who was absorbed in the pastimes of the gopis,
became unhappy, but He hid this fact. Nevertheless, there was a
particularly necessity to be fulfilled by this journey, as expressed
in the verse beginning bhagavan api. And He, being unable to
reveal His unhappiness, came to the Kalindi in the chariot which
moved with the swiftness of the wind. That (Yamuna) which
destroys sins, meaning also unhappiness and distress. In other
words He thought that she would destroy the torment of His own
feelings of separation. But why, someone might question, did He
not show His unhappiness openly? this is replied to with the word
ramAkrura-yutah, implying that being constrained in their
presence, He concealed (His unhappiness).

TEXT 39

tatropasprsya paniyam
pitva mrstam mani-prabham
vrksa-sandam upavrajya
sa-ramo ratham avisat

TRANSLATION

Lord Krishna touched the Yamuna's water and drank it, sweet-
tasting and more effulgent than brilliant jewels, from His hand. He
then had the chariot moved next to a grove of trees, where He and
Balarama climbed back aboard.

Sridhara Svami

Approaching a group (sandam = samuha) of trees.

TEXT 40

Akruras tav upamantrya

 nivesya ca rathopari
kalindya hradam agatya
snanam vidhi-vad acarat

TRANSLATION

Akrura asked the two Lords to take their seats on the chariot and
then, taking permission from them, went to a pond along the
Yamuna and took His bath as enjoined by the scriptures.

Sridhara Svami

Afraid of enemies, He made them go inside the chariot.

Visvanatha Cakravarti

"He made them go inside the chariot," either to comfortably seat

them or else out of fear of enemies.

TEXT 41

nimajjya tasmin salile

japan brahma sanatanam
tav eva dadrse 'kruro
Rama-krsnau samanvitau

TRANSLATION

Standing in the water and reciting eternal mantras of the Vedas,

Akrura suddenly saw Balarama and Krishna both before Him.

Sridhara Svami
 Reciting (japan) the Vedas. (Krishna) revealed a most astonishing
form in the water to Akrura, who was doubting, "What are these
boys compared to the wrestlers?"

Visvanatha Cakravarti

He saw a form more amazing than even the form meditated upon
by His personal mantra. In Vraja Akrura immediately attained firm
faith within His heart, having lost His previous faith (for His other
deity) by the advise of the gopis. (?) now that He achieved nistha,
Krishna showed Him Vaikuntha.

TEXTS 42-43

tau ratha-sthau katham iha

sutav anakadundubheh
tarhi svit syandane na sta
ity unmajjya vyacasta sah

tatrapi ca yatha-purvam
asinau punar eva sah
nyamajjad darsanam yan me
mrsa kim salile tayoh

TRANSLATION

Akrura thought, "how can the two sons of anakadundubhi, who

are sitting in the chariot, be standing here? they must have left the
chariot." But when He came out of the water, Akrura saw them in
the same place on the chariot just as before. Questioning himself,
"Was the sight I had of them in the water an illusion?" Akrura
reentered the pond.

(No commentaries)
 TEXTS 44-45

bhuyas tatrapi so 'draksid

stuyamanam ahisvaram
siddha-carana-gandharvair
asurair nata-kandharaih

sahasra-sirasam devam
sahasra-phana-maulinam
nilambaram visa-svetam
srngaih svetam iva sthitam

TRANSLATION

In that same place Akrura now saw the Lord of serpents, ananta
sesa, receiving the praise of siddhas, Caranas, Gandharvas and
asuras. the Personality of Godhead whom Akrura saw had
thousands of heads, thousands of hoods and thousands of helmets.
Wearing a blue garment and himself the white color of a lotus
stem's filaments, the Lord appeared like the white Kailasa
mountain with its many peaks.

Sridhara Svami

(Text 44) Being praised by the siddhas and others.

(Text 45) He who has thousands of heads and upon whose

thousands of hoods there are crowns, whose clothing is blue, who
is white like the stem of a lotus (visa-vat = kamala-nala-vat) and
who appeared white like Kailasa with its peaks (srngaih =
sikharaih).

Visvanatha Cakravarti
 When He went in the water for the second time, He saw the Lord's
plenary portion sri Visnu, the worshipable deity of His own
mantra, and in order to sustain the fixture of His mind upon Him
He directly meditated upon His entouragte and His form, from His
toenails to the top of His head. And He declared, "my woshipable
deity, the Lord of Vaikuntha, has descended into the home of
Vasudeva."

The thirteen verses beginning bhuyah: the first two of these verses
describe sesa, the expansion of Balarama, as He who has thousands
of hoods and helmets (maulayah = kiritani). The suffix in (on the
word -mauli) is because it belongs to the class of words known as
vrihy-adi. White like Kailasa with its peaks.

Authorities state that Akrura saw Vaikuntha in the water, as

Sridhara Svami explains in His commentary on the verse (Bhag.
10.28.16), dadrsur brahmano lokam yatrakruro 'dhyagat pura,
where He comments, brahmano lokam vaikuntham, and also as
stated in the Bhagavatamrta, vaikunte 'pi yatha sesah.

TEXTS 46-57

tasyotsange ghana-syamam
pita-kauseya-vasasam
purusam catur-bhujam santam
padma-patraruneksanam

caru-prasanna-vadanam
caru-hasa-niriksanam
su-bhrunnasam caru-karnam
su-kapolarunadharam

pralamba-pivara-bhujam
tungamsorah-sthala-sriyam
kambu-kantham nimna-nabhim
valimat-pallavodaram

brhat-kati-tata-sroni-
karabhoru-dvayanvitam
caru-janu-yugam caru-
jangha-yugala-samyutam

tunga-gulpharuna-nakha-
vrata-didhitibhir vrtam
navanguly-angustha-dalair
vilasat-pada-pankajam

su-maharha-mani-vrata-
kirita-katakangadaih
kati-sutra-brahma-sutra-
hara-nupura-kundalaih

bhrajamanam padma-karam
sankha-cakra-gada-dharam
srivatsa-vaksasam bhrajat-
kaustubham vana-malinam

sunanda-nanda-pramukhaih
parsadaih sanakadibhih
suresair brahma-rudradyair
navabhis ca dvijottamaih

prahrada-narada-vasu-
pramukhair bhagavatottamaih
stuyamanam prthag-bhavair
vacobhir amalatmabhih

sriya pustya gira kantya

kirtya tustyelayorjaya
vidyayavidyaya saktya
 mayaya ca nisevitam

vilokya su-bhrsam prito

bhaktya paramaya yutah
hrsyat-tanuruho bhava-
pariklinnatma-locanah

gira gadgadayastausit
sattvam alambya satvatah
pranamya murdhnavahitah
krtanjali-putah sanaih

TRANSLATION

Akrura then saw, lying on the lap of Lord Ananta Sesa, the
Supreme Personality of Godhead. He appeared peaceful, His
complexion dark blue like a cloud, His garment colored yellow,
and had four arms and reddish eyes like lotus petals. His face was
attractive and cheerful, His smiling glance beautiful, His eyebrows
finely shaped and His nose raised. He had beautiful ears, beautiful
cheeks and reddish lips. His stout arms extended far and His
beautiful shoulders and chest were raised. His neck resembled a
conchshell. His navel was low-set and His abdomen was marked
with lines like those of a banyan leaf. He had large loins and hips
and thighs like an elephant's trunk. His knees were beautiful, as
were also His lower legs. His raised ankles reflected the brilliant
effulgence of His toenails, while His lotus feet were beautified by
His petal-like toes. His wore a helmet, bracelets and armlets
bedecked with many priceless jewels, and also a belt, a sacred
thread, necklaces, anklebells and earrings. All these ornaments
made Him glow even more effulgently. In one hand He held a
lotus flower, and in the others a conchshell, a discus and a club. On
His chest was the mark srivatsa, the brilliant Kaustubha gem and a
flower garland. standing around Him chanting His praises were His
personal attendants headed by sunanda and nanda, sanaka and the
other Kumaras, the chief demigods headed by Brahma and rudra,
the nine chief brahmanas, and the best of saintly devotees headed
by Prahlada, narada and uparicara Vasu, each of these great
personalities worshiping the Lord in His own unique mood with
sanctified words of prayer. The Lord's principal internal potencies
all were in attendance-- sri, Pusti, Gir, Kanti, Kirti, tusti, ila and
ura-- together with His material potencies Vidya, avidya and maya,
and His internal pleasure potency. as He saw all this, the great
devotee Akrura became extremely pleased. Feeling enthused with
transcendental devotion, the hairs of His body standing on end and
His eyes and entire body drenched with tears, He somehow
managed to steady himself. After bowing His head to the ground,
He folded His palms in supplication and slowly, with great
attention, began to pray.

Sridhara Svami

(Text 46) seeing on His lap, upon the curled-up middle of His
body, which is the logical connection with the eleventh verse
following.

(Text 47) Him whose eyebrows are beautiful and whose nose is
raised. He whose cheeks are beautiful and whose lips are reddish.

(Text 48) Him whose shoulders are high and upon whose chest is
the goddess of fortune. He whose abdomen is like like a banyan
leaf (pallava = asvattha-dala) which is marked with lines (vali-
mat), that is to say, upon which there are low, diagonal lines.

(Text 49) having loins, hips and pair of thighs like an elephant's
trunk, which are all large. Or else, together with His large loins and
hips, having also a pair of thighs like an elephant's trunk.

(Text 50) high, slightly raised ankles. And with the effulgent rays
of the rows of reddish toenails. And also He whose lotus feet are
beautiful (vilasat = sobhamanam) with their tender (nava =
komala) big toe and other toes, which are (like) flower petals.

(Text 51) With those helmets and other (ornaments) upon which
are many greatly valuable gems.

(Texts 53-54) By those whose inner intentions (bhava = abhipraya)

were all different. Thus by His personal attendants He was being
glorified as "O master," by sanaka and (His brothers) as "O
Brahman," by Brahma and the other demigods as "O supreme
controller," and by marici and the others exalted best of brahmanas
as "O supreme progenitor." Vasu is uparicara. (He was being
praised) by those who are headed by Prahlada, narada and Vasu as
"O supreme deity." (He was praised) in the best of language, or
else, in words expressing various different bhavas.

(Text 55) Vidya and avidya are the causes of the living entities'
liberation and material entanglement, maya is the cause of both of
these potencies. Sakti is the hladini potency, and samvit is
knowledge; served by these and others.

(Text 56) seeing (this) He because extremely pleased,

understanding "Our Krishna is this same Supreme Personality of
Godhead."

Jiva Gosvami

(Text 46) Purusam means (the Lord) appearing as the supersoul of

the universe, and this is going to be made clear in the verse nato
'smy aham tva (10.40.1).

(Text 57) sattvam here means dhairyam.

Visvanatha Cakravarti
 (Sukadeva Gosvami) describes Narayana the partial expansion of
Krishna: on His lap, the folded middle of His body, seeing Him;
this is the logical connection with the eleventh verse following.
"having high shoulder and beautiful chest"; here the singular form
is used because this is a karma-dharaya compound. Vali-mat
means which has diagonal, low lines; that abdomen is like a leaf,
like the leaf of a banyan tree. Also (His body) was adorned with
large loins and hips and with a pair of thighs like an elephant's
trunk. Kati-tata means buttocks, and sroni is defined katih sronih
kukudvati. The amara-kosa states, mani-bandhad akanistham
karasya karobho bahih.

The word tunga-gulpha: here the raisedness of His ankles should

be explained as being only slight, since they are very soft. Which
(body) had two lotus feet which were beautiful with the petals of
His big toe and other toes.

"In various different moods" means (He was being addressed) by

His personal attendants as their master, by the sanakadi sages as
Brahman, by Brahma and the other demigods as the supreme
controler, by marici and the others as the Lord of the projenitors
and by Prahlada and the others as their worshipable deity. Vasu is
uparicara. Here the parsadas are (standing around Him) in the eight
directions, sanaka and (His brothers) behind, Brahma and (the
demigods) along the right side, marici and (the other brahmana
sons of Brahma) on the left, and Prahlada and (the other great
devotees were standing) facing His head. Narada half faced His
head. All the persons mentioned here are eternal(ly liberated), and
it should be understood that the Brahma and others in this material
world are expansions of these Brahma and others. This is as stated
in the uttara-khanda of the Padma Purana,

nityah sarve pare dhami

ye canye ca divaukasah
te vai prakrta-nake 'sminn
 anityas tridevssvarah

"All the <residents of heaven> who are in the spiritual domain are
eternal, whereas the demigods in this material sky are not."

The words beginning sriya means "with sri and so on, who are His
internal (potencies)." specifically sri (represents) opulence, Pusti
strength, Gir knowledge, Kanti beauty, Kirti fame, and tusti
renunciation; thus are mentioned the potencies of His six bhagas.
Ila is His bhu-sakti, also known as sandhini, the internal potency of
whom the element earth is an expansion. Urja is His internal lila
potency, who expands as the tulasi plant in this world. Vidya and
avidya are the causes, respectively, of the living entities' liberation
and bondage, and are external potencies (?). Sakti is His hladini
potency, who is internal, and maya is the root basis of Vidya and
avidya, who is also internal. By the use of the word ca is implied
the marginal jiva-sakti, who is subordinate to her (maya). He (Lord
Visnu) was being served constantly by these (potencies).