Canto 10 - Chapter 38: Akrura's arrival (in Vraja)

Discourse XXXVIII

Akrūra's arrival (in Vraja)

Śrī Śuka began again : Having spent that night* at Mathurā (the city founded by the demon Madhu), the high-minded Akrūra too mounted a chariot and drove to Nanda's Vraja.(1)
Proceeding along the road the highly blessed one developed supreme devotion to the lotus-eyed Lord and thought as follows adopting the following line of reasoning:—(2)
"What noble act has been performed, (nay,) what supreme austerity has been gone through or again what gift has been bestowed on a worthy recipient by me, by virtue of which I am going to behold Śrī Kṛṣṇa (the Protector of even Brahmā and Lord Śiva) ? (3)
I consider it as difficult for me—whose mind is given to sensuous pleasures—to gain the sight of Lord Śrī Kṛṣṇa of excellent renown as a recital of the Vedas is for one born of Śūdra parents. (4)
(Rather) I should not think like that. Even to me, a vile creature, the sight of Śrī Kṛṣṇa, (the immortal Lord) must be vouchsafed; (for, though) borne away by the stream of Time, one may get to the shore (the end of mundane existence) some time. (5)
(All) my evil has been destroyed today; nay, my birth too has become fruitful in that I shall bow to the lotus-feet of the almighty Lord, that are fit to be meditated upon by Yogis (those given to contemplation). (6)
Ah, Kamsa has done me a great favour today; (for) despatched by him (to Vraja) I shall behold the lotus- feet of Śrī Hari, descended in the world of matter—feet by the splendour of whose spherical nails people in the past have got over the darkness of ignorance, so difficult to cross over, (nay) which are adored by gods headed by Brahmā and Lord Śiva (the Source of the universe), by the divine Śrī (the goddess of beauty and prosperity) as well as by sages and devotees; which move about in the forest alongwith their followers for the purpose of pasturing the cows, and which are tinged with the saffron paint on the bosom of cowherd women. (7-8)
I shall surely behold the countenance of Śrī Kṛṣṇa (the Bestower of Liberation) with lovely cheeks and a shapely nose and with reddish lotus-like eyes casting smiling glances, and overhung by curly locks; for the deer walk to my right indeed.† (9)
If there comes about today a meeting with Lord Viṣṇu, the home of loveliness, who has of His own free will assumed a human semblance for relieving the burden of the earth, there is no denying the fact that my eyes will have easily attained the fruit of their existence. (10)
He is the Spectator of the cause as well as of the effect, though (entirely) free from egotism; in Him ignorance (veiling one's real character) as well as the notion of difference (resulting from it) and the misconception arising from such a notion stand eliminated by His own effulgence (in the form of eternal realization of His own essential character) and He is seen (sporting) in arbours (or the dwellings of the Gopis of Vraja) in the company of Jivas (embodied souls) endowed with the vital principle, senses and mind and evolved in His own Self by His Māyā (creative energy) under His own supervision. (11)

† According to the science of omens this is considered to be a propitious omen as is borne out by the following verse:—

(Nay,) utterances connected with His excellences (compassion etc.), exploits and descents that wipe out the sins of all and are attended with (all) excellent blessings actually give (new) life and grace and lend sanctity to the universe while those removed from them are (though adorned with figures of speech and other elegances) considered to be as good as a (finely dressed and well-adorned) corpse. (12)
Descended, as I understand in the race of the Sātvatas (Yadus) in order to bring happiness to the foremost of the immortals maintaining the ethical standards set up by Himself, the same Lord is living (at present) in Vraja, spreading (far and wide) His glory which the gods (ever) celebrate in song as the source of all blessings. (13)
I shall surely behold today that very Lord, who is the goal of exalted souls and the preceptor (of the whole universe) and exhibits a form which is loved by (all) the three worlds, provides a grand feast to those that have eyes and is the coveted Abode of Śrī (the goddess of beauty and prosperity); (for) all these mornings have revealed good omens to me. (14)

Alighted from the chariot immediately afterwards, I shall certainly bow at the feet of the almighty Lords (of the universe), the foremost Persons (Balarāma and Śrī Kṛṣṇa)—which are (only) cherished in their mind by (great) Yogis for Self-Realization (but are never seen by them)—and alongwith Them I shall greet Their friends (the cowherd boys) as well as the (other) inhabitants of Vraja (consisting mainly of a woodland). (15)
Will the Lord place on my head, when I am fallen at the soles of His feet, His own lotus-like palm, that has given assurances of safety to men terrified by the speed of the serpent of Time and seeking shelter (at His feet)? (16)
Placing articles of worship in (the hollow of) that palm, Kauśika (a former Indra) attained the rulership of (all) the three worlds and pouring water into it the demon Bali (the celebrated demon king and devotee) secured (a title to) the sovereignty of the three worlds. Nay, it relieved by its (soft and fragrant) touch the fatigue of the women of Vraja during the Rāsa-Play, emitting as it did the fragrance of a Saugandhika (a particular species of lotus, so-called because of its remarkable fragrance). (17)
Even though I have been sent by Karhsa as his messenger, Śrī Kṛṣṇa (the immortal Lord)—who is omniscient and the Knower of all bodies and who witnesses with His unclouded vision the activity of the mind, existing as He does inside as well as outside the latter—will not (I am sure) harbour a feeling of enmity towards me. (18)
If He smilingly looks on me—fallen at the soles of His feet with a fully controlled mind and joined palms—with a compassionate eye, I shall forthwith be absolved from all sins and, completely rid of (all) fear (of rebirth etc.), experience supreme bliss. (19)
Again, when He folds in His long arms me, his most sincere friend and kinsman exclusively devoted to Him, my body will at once be actually turned into a (veritable) sanctuary and my bonds in the form of Karma will fall off from it. (20)
When I have thus enjoyed His (blissful) embrace and stand bowing low (before Him) with joined palms, Śrī Kṛṣṇa (of wide renown) will address me in the words 'Uncle Akrūra !' Then (alone) will my birth be fruitful. Fie upon that birth of him who is not accepted as His own by Śrī Kṛṣṇa (the Supreme Lord). (21)
Neither is anyone beloved of Him, much less His dearest friend, nor again is anyone unwelcome, much less hateful or even worthy of being treated with indifference. Nevertheless He loves His devotees (alone) in the same way as they do, just as a wish-yielding tree grants the desire of men (only) when approached (by them). (22)
Further His elder Brother (Balarāma), the foremost of the Yadus, would smilingly embrace me—bowing low (before Him)—and conduct me; caught by my joined palms into the house and will enquire in detail of me, when I have received all attentions, about the conduct of Karhsa towards His kinsfolk." (23)

Śrī Śuka continued : Thus contemplating on Śrī Kṛṣṇa all the way, Akrūra (the son of Śwaphalka) arrived in Vraja in the chariot, while the sun reached the western hill (horizon), O protector of men. (24)
He beheld in Vraja the footprints of Śrī Kṛṣṇa—the sacred dust of whose feet is borne on their crown by the guardians of all the worlds—which served as the ornaments of the earth and were distinguished by the marks of a lotus, a grain of barley, a goad and so on. (25)
His impatience having been immensely heightened by the joy derived from their sight, his hair standing on end through love and his eyes bedimmed with tear-drops, he jumped down from the chariot and rolled on the footprints exclaiming, "Oh! these are the particles of dust of the Lord's feet!" (26)
This much is the end to be attained by those invested with a body, viz., that giving up hypocrisy, fear and worry, they should cultivate through the sight of Śrī Hari's images, the hearing of His praises and so on that ecstatic mood which was felt by Akrūra from the time he received the mandate (from Kaṁsa). (27)

(Presently) he saw in Vraja Śrī Kṛṣṇa and Balarāma with eyes resembling a pair of autumnal lotuses, (severally) wearing yellow and blue garments and present in the yard where cows were milked. (28)
They were (mere) lads, dark-brown and fair (in complexion respectively) the abodes of grace, with long arms and a lovely countenance, the foremost among the charming and having the prowess of young elephants. (29)
The two high-souled Brothers were gracing (the soil of) Vraja by Their feet distinguished with the marks of a flag, the thunderbolt, a goad and a lotus and were casting (all round) glances accompanied with smiles full of compassion. (30)
Having bathed, they had put on immaculate clothes, were besmeared all over with sandal-paste which emitted a delightful odour and adorned with necklaces of jewels and garlands of sylvan flowers and were engaged in noble and charming pastimes. (31)
They were the two foremost and most ancient Persons, the Causes as well as the Rulers of the universe, descended for the sake of the world in Their all-blissful essence as Balarāma and Keśava (Śrī Kṛṣṇa). (32)
(Shining) like a rock of emerald and another of silver, covered with gold, the two (divine) Brothers were ridding the quarters of their darkness with Their own effulgence, O Parikṣit! (33)
Hastily jumping down from the chariot and overwhelmed with affection, the aforesaid Akrūra fell prostrate at the feet of Balarāma and Śrī Kṛṣṇa. (34)
With his eyes blinded by tears of joy brought by the sight of the Lord and his frame covered with bristling hair, he was unable even to introduce himself (by uttering his name) due to his throat being choked (with emotion), O protector of men! (35)
Coming to know him (as well as of his intention through inference), the Lord (who is so fond of those who are bent low before Him), drew Akrūra towards and near Him with His hand characterized by the mark of a discus and, full of delight, embraced him. (36)
The high-minded Saṅkarṣaṇa (Balarāma) too hugged Akrūra bowing low (before him) and, clasping his (joined) palms with His own took him to His house in the company of His younger Brother (Śrī Kṛṣṇa). (37)

Then, enquiring about his safe arrival and giving him an excellent seat, Balarāma washed his feet with due ceremony and fetched (for him) an offering called Madhuparka (consisting of honey, clarified butter and curds). (38)
Again, bestowing on the guest a cow and massaging him, weary as he was, the almighty Lord respectfully and with (great) reverence brought (for him) pure food endowed with manifold excellences. (39)
When he had finished his meals, Balarāma, who knew the highest Dharma (in the shape of hospitality shown to a newcomer and so on), gave him supreme joy again by (lovingly) offering him articles (such as betel and cardamoms) intended to scent his mouth (after meals) as well as perfumes and garlands. (40)
When he had thus been shown (the customary) hospitality, Nanda enquired of him:—"Like the sheep having a butcher for their keeper, how are you getting on while the ruthless Karhsa is alive, O Akrūra (a scion of Daśārha)? (41)
We wonder what safety, in truth could there be to you, the subjects of him who killed the babes of his screaming cousin (Devakī) a wicked fellow given to the gratification of His own self that he is." (42)
Duly greeted thus with polite words by Nanda, who had (already) been subjected to (similar) polite enquiries, Akrūra forgot the fatigue of his journey. (43)

Thus ends the thirty-eighth discourse entitled "Akrūra's arrival (in Vraja)" in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā.