> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 10: 'Summum Bonum'

> > ********

> > Chapter Thirty-nine: Akrûra's Vision

> > ******

> > TEXT 1

> > s'rî-s'uka uvâca

> > sukhopavishthah paryanke

> > rama-krishnoru-mânitah

> > lebhe manorathân sarvân

> > pathi yân sa cakâra ha

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; sukha - comfortably; upavishthah - seated; paryanke - on a couch; râma-krishna - by Lord Balarâma and Lord Krishna; uru - very much; mânitah - honored; lebhe - he attained; manah-rathân - his desires; sarvân - all; pathi - on the road; yân - which; sah - he; cakâra ha - had manifested.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: Having been honored so much by Lord Balarâma and Lord Krishna, Akrûra, seated comfortably on a couch, felt that all the desires he had contemplated on the road were now fulfilled.

> > ******

> > TEXT 2

> > kim alabhyam bhagavati

> > prasanne s'rî-niketane

> > tathâpi tat-parâ râjan

> > na hi vân'chanti kin'cana

> > kim - what; alabhyam - is unattainable; bhagavati - the Supreme Lord; prasanne - being satisfied; s'rî - of the goddess of fortune; niketane - the resting place; tathâ api - nevertheless; tat-parâh - those who are devoted to Him; râjan - O King (Parîkchit); na - do not, hi - indeed; vân'chanti - desire; kin'cana - anything.

> > TRANSLATION

> > My dear King, what is unattainable for one who has satisfied the Supreme Personality of Godhead, the shelter of the goddess of fortune? Even so, those who are dedicated to His devotional service never want anything from Him.

> > ******

> > TEXT 3

> > sâyantanâs'anam kritvâ

> > bhagavân devakî-sutah

> > suhritsu vrittam kamsasya

> > papracchânyac cikîrshitam

> > sâyantana - of the evening; as'anam - the dining; kritvâ - having done; bhagavân - the Supreme Lord; devakî-sutah - the son of Devakî; suhritsu - toward His well-wishing relatives and friends; vrittam - about the behavior; kamsasya - of Kamsa; papraccha - He inquired; anyat - other; cikîrshitam - intentions.

> > TRANSLATION

> > After the evening meal, Lord Krishna, the son of Devakî, asked Akrûra how Kamsa was treating their dear relatives and friends and what the King was planning to do.

> > ******

> > TEXT 4

> > s'rî-bhagavân uvâca

> > tâta saumyâgatah kaccit

> > sv-âgatam bhadram astu vah

> > api sva-jn'âti-bandhûnâm

> > anamîvam anâmayam

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; tâta - O uncle; saumya - O gentle one; âgatah - arrived; kaccit - whether; su-âgatam - welcome; bhadram - all good; astu - may there be; vah - for you; api - whether; sva - for your well-wishing friends; jn'âti - intimate relatives; bandhûnâm - and other family members; anamîvam - freedom from unhappiness; anâmayarn - freedom from disease.

> > TRANSLATION

> > The Supreme Lord said: My dear, gentle Uncle Akrûra, was your trip here comfortable? May all good fortune be yours. Are our well-wishing friends and our relatives, both close and distant, happy and in good health?

> > ******

> > TEXT 5

> > kim nu nah kus'alam pricche

> > edhamâne kulâmaye

> > kamse mâtula-nâmnânga

> > svânâm nas tat-prajâsu ca

> > kim - what; nu - rather; nah - our; kus'alam - about the well-being; pricche - I should inquire; edhamâne - when he is prospering; kula - of our family; âmaye - the disease; kamse - King Kamsa; mâtula-nâmnâ - by the name "maternal uncle"; anga - my dear; svânâm - of the relatives; nah - our; tat - his; prajâsu - of the citizens; ca - and.

> > TRANSLATION

> > But, my dear Akrûra, as long as King Kamsa - that disease of our family who goes by the name "maternal uncle" - is still prospering, why should I even bother to ask about the well-being of our family members and his other subjects?

> > ******

> > TEXT 6

> > aho asmad abhûd bhûri

> > pitror vrijinam âryayoh

> > yad-dhetoh putra-maranam

> > yad-dhetor bandhanam tayoh

> > aho - ah; asmat - because of Me; abhût - there was; bhûri - great; pitroh - for My parents; vrijinam - suffering; âryayoh - for the offenseless ones; yat- hetoh - because of whom; putra - of their sons; maranam - the death; yat- hetoh - because of whom; bandhanam - bondage; tayoh - their.

> > TRANSLATION

> > Just see how much suffering I have caused My offenseless parents ! Because of Me their sons were killed and they themselves imprisoned.

> > ******

> > TEXT 7

> > dishthyâdya dars'anam svânâm

> > mahyam vah saumya kânkshitam

> > san'jâtam varnyatâm tâta

> > tavâgamana-kâranam

> > dishthyâ - by good fortune; adya - today; dars'anam - the sight; svânâm - of My close relative; mahyam - for Me; vah - yourself; saumya - O gentle one; kânkshitam - desired; san'jâtam - has come about; varnyatâm - please explain; tâta - O uncle; tava - your; âgamana - for the coming; kâranam - the reason.

> > TRANSLATION

> > By good fortune We have today fulfilled Our desire to see you, Our dear relative. O gentle uncle, please tell Us why you have come.

> > ******

> > TEXT 8

> > s'rî-s'uka uvâca

> > prishtho bhagavatâ sarvam

> > varnayâm âsa mâdhavah

> > vairânubandham yadushu

> > vasudeva-vadhodyamam

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; prishthah - requested; bhagavatâ - by the Supreme Lord; sarvam - everything; varnayâm âsa - described; mâdhavah - Akrûra, descendant of Madhu; vaira-anubandham - the inimical attitude; yadushu - toward the Yadus; vasudeva - Vasudeva; vadha - to murder; udyamam - the attempt.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: In response to the Supreme Lord's request, Akrûra, the descendant of Madhu, described the whole situation, including King Kamsa's enmity toward the Yadus and his attempt to murder Vasudeva.

> > ******

> > TEXT 9

> > yat-sandes'o yad-artham vâ

> > dûtah sampreshitah svayam

> > yad uktam nâradenâsya

> > sva-janmânakadundubheh

> > yat - having which; sandes'ah - message; yat - which; artham - purpose; vâ - and; dûtah - as a messenger; sampreshitah - sent; svayam - himself (Akrûra); yat - what; uktam - was spoken; nâradena - by Nârada; asya - to him (Kamsa); sva - His (Krishna's); janma - birth; ânakadundubheh - from Vasudeva.

> > TRANSLATION

> > Akrûra relayed the message he had been sent to deliver. He also described Kamsa's real intentions and how Nârada had informed Kamsa that Krishna had been born as the son of Vasudeva.

> > ******

> > TEXT 10

> > s'rutvâkrûra-vacah krishno

> > balas' ca para-vîra-hâ

> > prahasya nandam pitaram

> > râjn'â dishtham vijajn'atuh

> > s'rutvâ - hearing; akrûra-vacah - Akrûra's words; krishnah - Lord Krishna; balah - Lord Balarâma; ca - and; para-vîra - of opposing heroes; hâ - the destroyer; prahasya - laughing; nandam - to Nanda Mahârâja; pitaram - Their father; râjn'â - by the King; dishtham - the order given; vijajn'atuh - They informed.

> > TRANSLATION

> > Lord Krishna and Lord Balarâma, the vanquisher of heroic opponents, laughed when They heard Akrûra's words. The Lords then informed Their father, Nanda Mahârâja, of King Kamsa's orders.

> > ******

> > TEXTS 11 - 12

> > gopân samâdis'at so 'pi

> > grihyatâm sarva-go-rasah

> > upâyanâni grihnîdhvam

> > yujyantâm s'akathâni ca

> > yâsyâmah s'vo madhu-purîm

> > dâsyâmo nripate rasân

> > drakshyâmah su-mahat parva

> > yânti jânapadâh kila

> > evam âghoshayat kshatrâ

> > nanda-gopah sva-gokule

> > gopân - the cowherd men; samâdis'ât - ordered; sah - he (Nanda Mahârâja); api - also; grihyatâm - have collected; sarva - all; go-rasah - the milk products; upâyanâni - excellent gifts; grihnîdhvam - take; yujyantâm - yoke; s'akathâni - the wagons; ca - and;

> > yâsyâmah - we shall go; s'vah - tomorrow; madhu-purîm - to Mathurâ; dâsyâmah - we shall give; nripateh - to the King; rasân - our milk products; drakshyâmah - we shall see; su-mahat - a very great; parva - festival; yânti - are going; jânapadâh - the residents of all the outlying districts; kila - indeed; evam - thus; âghoshayat - he had announced; kshatrâ - by the village constable; nanda-gopah - Nanda Mahârâja; sva-gokule - to the people of his Gokula.

> > TRANSLATION

> > Nanda Mahârâja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda's domain of Vraja: "Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall go to Mathurâ, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going."

> > ******

> > TEXT 13

> > gopyas tâs tad upas'rutya

> > babhûvur vyathitâ bhris'am

> > râma-krishnau purîm netum

> > akrûram vrajam âgatam

> > gopyah - the cowherd girls; tâh - they; tat - then; upas'rutya - hearing; babhûvuh - became; vyathitâh - distressed; bhris'am - extremely; râma- krishnau - Balarâma and Krishna; purîm - to the city; netum - to take; akrûram - Akrûra; vrajam - to Vrindâvana; âgatam - come.

> > TRANSLATION

> > When the young gopîs heard that Akrûra had come to Vraja to take Krishna and Balarâma to the city, they became extremely distressed.

> > ******

> > TEXT 14

> > kâs'cit tat-krita-hrit-tâpa

> > s'vâsa-mlâna-mukha-s'riyah

> > sramsad-dukûla-valaya

> > kes'a-granthyas' ca kâs'cana

> > kâs'cit - some of them; tat - by that (hearing); krita - created; hrit - in their hearts; tâpa - from the torment; s'vâsa - by the sighing; mlâna - made pale; mukha - of their faces; s'riyah - the luster; sramsat - loosening; dukûla - their dresses; valaya - bracelets; kes'a - in their hair; granthyah - the knots; ca - and; kâs'cana - others.

> > TRANSLATION

> > Some gopîs felt so pained at heart that their faces turned pale from their heavy breathing. Others were so anguished that their dresses, bracelets and braids became loose.

> > ******

> > TEXT 15

> > anyâs' ca tad-anudhyâna

> > nivrittâs'esha-vrittayah

> > nâbhyajânann imam lokam

> > âtma-lokam gatâ iva

> > anyâh - others; ca - and; tat - on Him; anudhyâna - by fixed meditation; nivritta - ceased; as'esha - all; vrittayah - their sensory functions; na abhyajânan - they were unaware; imam - of this; lokam - world; âtma - of self- realization; lokam - the realm; gatâh - those who have attained; iva - just as.

> > TRANSLATION

> > Other gopîs entirely stopped their sensory activities and became fixed in meditation on Krishna. They lost all awareness of the external world, just like those who attain the platform of self-realization.

> > ******

> > TEXT 16

> > smarantyas' câparâh s'aurer

> > anurâga-smiteritâh

> > hridi-spris'as' citra-padâ

> > girah sammumuhuh striyah

> > smarantyah - remembering; ca - and; aparâh - others; s'aureh - of Krishna; anurâga - affectionate; smita - by His smile; îritâh - sent; hridi - the heart; spris'ah - touching; citra - wonderful; padâh - with phrases; girah - the speech; sammumuhuh - fainted; striyah - women.

> > TRANSLATION

> > And still other young women fainted simply by remembering the words of Lord S'auri [Krishna]. These words, decorated with wonderful phrases and expressed with affectionate smiles, would deeply touch the young girls' hearts.

> > ******

> > TEXTS 17 - 18

> > gatim su-lalitâm ceshthâm

> > snigdha-hâsâvalokanam

> > s'okâpahâni narmâni

> > proddâma-caritâni ca

> > cintayantyo mukundasya

> > bhîtâ viraha-kâtarâh

> > sametâh sanghas'ah procur

> > as'ru-mukhyo 'cyutâs'ayâh

> > gatim - the movements; su-lalitâm - very charming; ceshthâm - the activities; snigdha - affectionate; hâsa - smiling; avalokanam - the glances; s'oka - unhappiness; apahâni - which remove; narmâni - the joking words; proddâma - mighty; caritâni - the deeds; ca - and;

> > cintayantyah - thinking about; mukundasya - of Lord Krishna; bhîtah - afraid; viraha - because of separation; kâtarâh - greatly distressed; sametâh - joining together; sanghas'ah - in groups; procuh - they spoke; as'ru - with tears; mukhyah - their faces; acyuta- âs'ayâh - their minds absorbed in Lord Acyuta.

> > TRANSLATION

> > The gopîs were frightened at the prospect of even the briefest separation from Lord Mukunda, so now, as they remembered His graceful gait, His pastimes, His affectionate, smiling glances, His heroic deeds and His joking words, which would relieve their distress, they were beside themselves with anxiety at the thought of the great separation about to come. They gathered in groups and spoke to one another, their faces covered with tears and their minds fully absorbed in Acyuta.

> > ******

> > TEXT 19

> > s'rî-gopya ûcuh

> > aho vidhâtas tava na kvacid dayâ

> > samyojya maitryâ pranayena dehinah

> > tâms' câkritârthân viyunankshy apârthakam

> > vikrîditam te 'rbhaka-ceshthitam yathâ

> > s'rî-gopyah ûcuh - the gopîs said; aho - O; vidhâtah - Providence; tava - your; na - there is not; kvacit - anywhere; dayâ - mercy; samyojya - bringing together; maitryâ - with friendship; pranayena - and with love; dehinah - embodied living beings; tân - them; ca - and; akrita - unfulfilled; arthân - their aims; viyunankshi - you separate; apârthakam - uselessly; vikrîditam - play; te - your; arbhaka - of a child; ceshthitam - the activity; yathâ - as.

> > TRANSLATION

> > The gopîs said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child's game.

> > ******

> > TEXT 20

> > yas tvam pradars'yâsita-kuntalâvritam

> > mukunda-vaktram su-kapolam un-nasam

> > s'okâpanoda-smita-les'a-sundaram

> > karoshi pârokshyam asâdhu te kritam

> > yah - who; tvam - you; pradars'ya - showing; asita - black; kuntala - by locks; âvritam - framed; mukunda - of Krishna; vaktram - the face; su-kapolam - with fine cheeks; ut-nasam - and raised nose; s'oka - misery; apanoda - eradicating; smita - with His smile; les'a - slight; sundaram - beautiful; karoshi - you make; pârokshyam - invisible; asâdhu - not good; te - by you; kritam - done.

> > TRANSLATION

> > Having shown us Mukunda's face, framed by dark locks and beautified by His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you are now making that face invisible. This behavior of yours is not at all good.

> > ******

> > TEXT 21

> > krûras tvam akrûra-samâkhyayâ sma nas'

> > cakshur hi dattam harase batâjn'a-vat

> > yenaika-des'e 'khila-sarga-saushthhavam

> > tvadîyam adrâkshma vayam madhu-dvishah

> > krûrah - cruel; tvam - you (are); akrûra-samâkhyayâ - by the name Akrûra (which means "not cruel"); sma - certainly; nah - our; cakshuh - eyes; hi - indeed; dattam - given; harase - you are taking; bata - alas; ajn'a - a fool; vat - just like; yena - with which (eyes); eka - in one; des'e - place; akhila - of all; sarga - the creation; saushthhavam - the perfection; tvadîyam - your; adrâkshma - have seen; vayam - we; madhudvishah - of Lord Krishna, enemy of the demon Madhu.

> > TRANSLATION

> > O Providence, though you come here with the name Akrûra, you are indeed cruel, for like a fool you are taking away what you once gave us - those eyes with which we have seen, even in one feature of Lord Madhudvisha's form, the perfection of your entire creation.

> > PURPORT

> > The gopîs did not care to see anything but Krishna; therefore if Krishna left Vrindâvana, their eyes would have no function. Thus Krishna's departure was blinding these poor girls, and in their distress they berated Akrûra, whose name means "not cruel," as cruel indeed.

> > ******

> > TEXT 22

> > na nanda-sûnuh kshana-bhanga-sauhridah

> > samîkshate nah sva-kritâturâ bata

> > vihâya gehân sva-janân sutân patîms

> > tad-dâsyam addhopagatâ nava-priyah

> > na - does not; nanda-sûnuh - the son of Nanda Mahârâja; kshana - in a moment; bhanga - the breaking; sauhridah - of whose friendship; samîkshate - look upon; nah - us; sva - by Him; krita - made; âturâh - under His control; bata - alas; vihâya - giving up; gehân - our homes; sva-janân - relatives; sutân - children; patîn - husbands; tat - to Him; dâsyam - servitude; addhâ - directly; upagatâh - who have taken up; nava - ever new; priyah - whose lovers.

> > TRANSLATION

> > Alas, Nanda's son, who breaks loving friendships in a second, will not even look directly at us. Forcibly brought under His control, we abandoned our homes, relatives, children and husbands just to serve Him, but He is always looking for new lovers.

> > ******

> > TEXT 23

> > sukham prabhâtâ rajanîyam âs'ishah

> > satyâ babhûvuh pura-yoshitâm dhruvam

> > yâh sampravishthasya mukham vrajas-pateh

> > pâsyanty apângotkalita-smitâsavam

> > sukham - happy; prabhâtâ - its dawn; rajanî - the night; iyam - this; âs'ishah - the hopes; satyâh - true; babhûvuh - have become; pura - of the city; yoshitâm - of the women; dhruvam - certainly; yâh - who; sampravishthasya - of Him who has entered (Mathurâ); mukham - the face; vrajah-pateh - of the master of Vraja; pâsyanti - they will drink; apânga - upon the corners of His eyes; utkalita - expanded; smita - a smile; âsavam - nectar.

> > TRANSLATION

> > The dawn following this night will certainly be auspicious for the women of Mathurâ. All their hopes will now be fulfilled, for as the Lord of Vraja enters their city, they will be able to drink from His face the nectar of the smile emanating from the corners of His eyes.

> > ******

> > TEXT 24

> > tâsâm mukundo madhu-man'ju-bhâshitair

> > grihîta-cittah para-vân manasvy api

> > katham punar nah pratiyâsyate 'balâ

> > grâmyâh salajja-smita-vibhramair bhraman

> > tâsâm - their; mukundah - Krishna; madhu - like honey; man'ju - sweet; bhâshitaih - by the words; grihîta - seized; cittah - whose mind; paravân - subservient; manasvî - intelligent; api - although; katham - how; punah - again; nah - to us; pratiyâsyate - will He return; abalâh - O girls; grâmyâh - who are rustic; sa- lajja - shyly; smita - smiling; vibhramaih - by their enchantments; bhraman - becoming bewildered.

> > TRANSLATION

> > O gopîs, although our Mukunda is intelligent and very obedient to His parents, once He has fallen under the spell of the honey-sweet words of the women of Mathurâ and been enchanted by their alluring, shy smiles, how will He ever return to us unsophisticated village girls?

> > ******

> > TEXT 25

> > adya dhruvam tatra dris'o bhavishyate

> > dâs'ârha-bhojândhaka-vrishni-sâtvatâm

> > mahotsavah s'rî-ramanam gunâspadam

> > drakshyanti ye câdhvani devakî-sutam

> > adya - today; dhruvam - certainly; tatra - there; dris'ah - for the eyes; bhavishyate - there will be; dâs'ârha-bhoja-andhaka-vrishni-sâtvatâm - of the members of the Dâs'ârha, Bhoja, Andhaka, Vrishni and Sâtvata clans; mahâ- utsavah - a great festivity; s'rî - of the goddess of fortune; ramanam - the darling; guna - of all transcendental qualities; âspadam - the reservoir; drakshyanti - they will see; ye - those who; ca - also; adhvani - on the road; devakî-sutam - Krishna, the son of Devakî.

> > TRANSLATION

> > When the Dâs'ârhas, Bhojas, Andhakas, Vrishnis and Sâtvatas see the son of Devakî in Mathurâ, they will certainly enjoy a great festival for their eyes, as will all those who see Him traveling along the road to the city. After all, He is the darling of the goddess of fortune and the reservoir of all transcendental qualities.

> > ******

> > TEXT 26

> > maitad-vidhasyâkarunasya nâma bhûd

> > akrûra ity etad atîva dârunah

> > yo 'sâv anâs'vâsya su-duhkhitam janam

> > priyât priyam neshyati pâram adhvanah

> > mâ - should not; etat-vidhasya - of such; akarunasya - an unkind person; nâma - the name; bhût - be; akrûrah iti - "Akrûra"; etat - this; atîva - extremely; dârunah - cruel; yah - who; asau - he; anâs'vâsya - not consoling; su-duhkhitam - who are very miserable; janam - people; priyât - than the most dear; priyam - dear (Krishna); neshyati - will take; pâram adhvanah - beyond our sight.

> > TRANSLATION

> > He who is doing this merciless deed should not be called Akrûra. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Krishna, who is more dear to us than life itself.

> > ******

> > TEXT 27

> > anârdra-dhîr esha samâsthito ratham

> > tam anv amî ca tvarayanti durmadâh

> > gopâ anobhih sthavirair upekshitam

> > daivam ca no 'dya pratikûlam îhate

> > anârdra-dhîh - hard-hearted; eshah - this (Krishna); samâsthitah - having mounted; ratham - the chariot; tam - Him; anu - following; amî - these; ca - and; tvarayanti - hurry; durmadâh - befooled; gopâh - cowherds; anobhih - in their bullock carts; sthaviraih - by the elders; upekshitam - disregarded; daivam - fate; ca - and; nah - with us; adya - today; pratikûlam - unfavorably; îhate - is acting.

> > TRANSLATION

> > Hard-hearted Krishna has already mounted the chariot, and now the foolish cowherds are hurrying after Him in their bullock carts. Even the elders are saying nothing to stop Him. Today fate is working against us.

> > ******

> > TEXT 28

> > nivârayâmah samupetya mâdhavam

> > kim no 'karishyan kula-vriddha-bândhavâh

> > mukunda-sangân nimishârdha-dustyajâd

> > daivena vidhvamsita-dîna-cetasâm

> > nivârayâmah - let us stop; samupetya - going up to Him; mâdhavam - Krishna; kim - what; nah - to us; akarishyan - will do; kula - of the family; vriddha - the elders; bândhavâh - and our relatives; mukunda-sangât - from the association of Lord Mukunda; nimisha - of the wink of an eye; ardha - for one half; dustyajât - which is impossible to give up; daivena - by fate; vidhvamsita - separated; dîna - wretched; cetasâm - whose hearts.

> > TRANSLATION

> > Let us directly approach Mâdhava and stop Him from going. What can our family elders and other relatives do to us? Now that fate is separating us from Mukunda, our hearts are already wretched, for we cannot bear to give up His association even for a fraction of a second.

> > ******

> > TEXT 29

> > yasyânurâga-lalita-smita-valgu-mantra

> > lîlâvaloka-parirambhana-râsa-goshthhâm

> > nîtâh sma nah kshanam iva kshanadâ vinâ tam

> > gopyah katham nv atitarema tamo durantam

> > yasya - whose; anurâga - with loving affection; lalita - charming; smita - (where there were) smiles; valgu - attractive; mantra - intimate discussions; lîlâ - playful; avaloka - glances; parirambhana - and embraces; râsa - of the râsa dance; goshthhâm - to the assembly; nîtâh sma - who were brought; nah - for us; kshanam - a moment; iva - like; kshanadâh - the nights; vinâ - without; tam - Him; gopyah - O gopîs; katham - how; nu - indeed; atitarema - will we cross over; tamah - the darkness; durantam - insurmountable.

> > TRANSLATION

> > When He brought us to the assembly of the râsa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopîs, how can we possibly cross over the insurmountable darkness of His absence?

> > ******

> > TEXT 30

> > yo 'hnah kshaye vrajam ananta-sakhah parîto

> > gopair vis'an khura-rajas'-churitâlaka-srak

> > venum kvanan smita-katâksha-nirîkshanena

> > cittam kshinoty amum rite nu katham bhavema

> > yah - who; ahnah - of the day; kshaye - at the demise; vrajam - the village of Vraja; ananta - of Ananta, Lord Balarâma; sakhah - the friend Krishna; parîtah - accompanied on all sides; gopaih - by the cowherd boys; vis'an - entering; khura - of the hoofprints (of the cows); rajah - with the dust; churita - smeared; alaka - the locks of His hair; srak - and His garlands; venum - His flute; kvanan - playing; smita - smiling; katha-aksha - from the corners of His eyes; nirîkshanena - with glances; cittam - our minds; kshinoti - He destroys; amum - Him; rite - without; nu - indeed; katham - how; bhavema - we can exist.

> > TRANSLATION

> > How can we exist without Ananta's friend Krishna, who in the evening would return to Vraja in the company of the cowherd boys, His hair and garland powdered with the dust raised by the cows' hooves? As He played His flute, He would captivate our minds with His smiling sidelong glances.

> > ******

> > TEXT 31

> > s'rî-s'uka uvâca

> > evam bruvânâ virahâturâ bhris'am

> > vraja-striyah krishna-vishakta-mânasâh

> > visrijya lajjâm ruruduh sma su-svaram

> > govinda dâmodara mâdhaveti

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; evam - thus; bruvânâh - speaking; viraha - by feelings of separation; âturâh - distraught; bhris'am - thoroughly; vraja-striyah - the ladies of Vraja; krishna - to Krishna; vishakta - attached; mânasâh - their minds; visrijya - abandoning; lajjâm - shame; ruruduh sma - they cried; su-svaram - loudly; govinda dâmodara mâdhava iti - O Govinda, O Dâmodara, O Mâdhava.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: After speaking these words, the ladies of Vraja, who were so attached to Krishna, felt extremely agitated by their imminent separation from Him. They forgot all shame and loudly cried out, "O Govinda! O Dâmodara! O Mâdhava!"

> > ******

> > TEXT 32

> > strînâm evam rudantînâm

> > udite savitary atha

> > akrûras' codayâm âsa

> > krita-maitrâdiko ratham

> > strînâm - the women; evam - in this manner; rudantînâm - while they were crying; udite - rising; savitari - the sun; atha - then; akrûrah - Akrûra; codayâm âsa - started; krita - having performed; maitra-âdikah - his morning worship and other regular duties; ratham - the chariot.

> > TRANSLATION

> > But even as the gopîs cried out in this way, Akrûra, having at sunrise performed His morning worship and other duties, began to drive the chariot.

> > ******

> > TEXT 33

> > gopâs tam anvasajjanta

> > nandâdyâh s'akathais tatah

> > âdâyopâyanam bhûri

> > kumbhân go-rasa-sambhritân

> > gopâh - the cowherd men; tam - Him; anvasajjanta - followed; nanda-âdyâh - headed by Nanda; s'akathaih - in their wagons; tatah - then; âdâya - having taken; upâyanam - offerings; bhûri - abundant; kumbhân - clay pots; go-rasa - with milk products; sambhritân - filled.

> > TRANSLATION

> > Led by Nanda Mahârâja, the cowherd men followed behind Lord Krishna in their wagons. The men brought along many offerings for the King, including clay pots filled with ghee and other milk products.

> > ******

> > TEXT 34

> > gopyas' ca dayitam krishnam

> > anuvrajyânuran'jitâh

> > pratyâdes'am bhagavatah

> > kânkshantyas' câvatasthire

> > gopyah - the gopîs; ca - and; dayitam - their beloved; krishnam - Krishna; anuvrajya - following; anuran'jitâh - pleased; pratyâdes'am - some instruction in reply; bhagavatah - from the Lord; kânkshantyah - hoping for; ca - and; avatasthire - they stood.

> > TRANSLATION

> > [With His glances] Lord Krishna somewhat pacified the gopîs, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still.

> > ******

> > TEXT 35

> > tâs tathâ tapyatîr vîkshya

> > sva-prasthâne yadûttamah

> > sântvayâm asa sa-premair

> > âyâsya iti dautyakaih

> > tâh - them (the gopîs); tathâ - thus; tapyatîh - lamenting; vîkshya - seeing; sva- prasthâne - as He was leaving; yadu-uttamah - the greatest of the Yadus; sântvayâm âsa - He consoled them; sa-premaih - full of love; âyâsye iti - "I will return"; dautyakaih - with words sent through a messenger.

> > TRANSLATION

> > As He departed, that best of the Yadus saw how the gopîs, were lamenting, and thus He consoled them by sending a messenger with this loving promise: "I will return."

> > ******

> > TEXT 36

> > yâvad âlakshyate ketur

> > yâvad renû rathasya ca

> > anuprasthâpitâtmâno

> > lekhyânîvopalakshitâh

> > yâvat - as long as; âlakshyate - was visible; ketuh - the flag; yâvat - as long as; renuh - the dust; rathasya - of the chariot; ca - and; anuprasthâpita - sending after; âtmânah - their minds; lekhyâni - painted figures; iva - like; upalakshitâh - they appeared.

> > TRANSLATION

> > Sending their minds after Krishna, the gopîs stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels.

> > ******

> > TEXT 37

> > tâ nirâs'â nivavritur

> > govinda-vinivartane

> > vis'okâ ahanî ninyur

> > gâyantyah priya-ceshthitam

> > tâh - they; nirâs'âh - without hope; nivavrituh - turned back; govinda- vinivartane - of Govinda's returning; vis'okâh - extremely sorrowful; ahanî - the days and nights; ninyuh - they spent; gâyantyah - chanting; priya - of their beloved; ceshthitam - about the activities.

> > TRANSLATION

> > The gopîs then turned back, without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved.

> > ******

> > TEXT 38

> > bhagavân api samprâpto

> > râmâkrûra-yuto nripa

> > rathena vâyu-vegena

> > kâlindîm agha-nâs'inîm

> > bhagavân - the Supreme Lord; api - and; samprâptah - arrived; râma-akrûra- yutah - together with Balarâma and Akrûra; nripa - O King (Parîkchit); rathena - by the chariot; vâyu - like the wind; vegena - swift; kâlindîm - at the river Kâlindî (Yamunâ); agha - sins; nâs'inîm - which destroys.

> > TRANSLATION

> > My dear King, the Supreme Lord Krishna, traveling as swiftly as the wind in that chariot with Lord Balarâma and Akrûra, arrived at the river Kâlindî, which destroys all sins.

> > ******

> > TEXT 39

> > tatropaspris'ya pânîyam

> > pîtvâ mrishtham mani-prabham

> > vriksha-shandam upavrajya

> > sa-râmo ratham âvis'at

> > tatra - there; upaspris'ya - touching the water; pânîyam - in His hand; pîtvâ - drinking; mrishtham - sweet; mani - like jewels; prabham - effulgent; vriksha - of trees; shandam - a grove; upavrajya - moving up to; sa-râmah - with Balarâma; ratham - the chariot; âvis'at - He mounted.

> > TRANSLATION

> > The river's sweet water was more effulgent than brilliant jewels. After Lord Krishna had touched it for purification, He drank some from His hand. Then He had the chariot moved near a grove of trees and climbed back on, along with Balarâma.

> > ******

> > TEXT 40

> > akrûras tâv upâmantrya

> > nives'ya ca rathopari

> > kâlindyâ hradam âgatya

> > snânam vidhi-vad âcarat

> > akrûrah - Akrûra; tau - from the two of Them; upâmantrya - taking permission; nives'ya - having Them sit down; ca - and; ratha-upari - on the chariot; kâlindyâh - of the Yamunâ; hradam - to a pond; âgatya - going; snânam - his bath; vidhi-vat - in accordance with scriptural injunction; âcarat - he performed.

> > TRANSLATION

> > Akrûra asked the two Lords to take Their seats on the chariot. Then, taking Their permission, he went to a pool in the Yamunâ and took his bath as enjoined in the scriptures.

> > ******

> > TEXT 41

> > nimajjya tasmin salile

> > japan brahma sanâtanam

> > tâv eva dadris'e 'krûro

> > râma-krishnau samanvitau

> > nimajjya - immersing himself; tasmin - in that; salile - water; japan - reciting; brahma - Vedic mantras; sanâtanam - eternal; tau - Them; eva - indeed; dadris'e - saw; akrûrah - Akrûra; râma-krishnau - Balarâma and Krishna; samanvitau - together.

> > TRANSLATION

> > While immersing himself in the water and reciting eternal mantras from the Vedas, Akrûra suddenly saw Balarâma and Krishna before him.

> > ******

> > TEXTS 42 - 43

> > tau ratha-sthau katham iha

> > sutâv ânakadundubheh

> > tarhi svit syandane na sta

> > ity unmajjya vyacashtha sah

> > tatrâpi ca yathâ-pûrvam

> > âsînau punar eva sah

> > nyamajjad dars'anam yan me

> > mrishâ kim salile tayoh

> > tau - They; ratha-sthau - present on the chariot; katham - how; iha - here; sutau - the two sons; ânakadundubheh - of Vasudeva; tarhi - then; svit - whether; syandane - on the chariot; na stah - They are not there; iti - thinking this; unmajjya - rising from the water; vyacashtha - saw; sah - he;

> > tatra api - in the same place; ca - and; yathâ - as; pûrvam - previously; âsînau - sitting; punah - again; eva - indeed; sah - he; nyamajjat - entered the water; dars'anam - the vision; yat - if; me - my; mrishâ - false; kim - perhaps; salile - in the water; tayoh - of Them.

> > TRANSLATION

> > Akrûra thought, "How can the two sons of Ânakadundubhi, who are sitting in the chariot, be standing here in the water? They must have left the chariot." But when he came out of the river, there They were on the chariot, just as before. Asking himself "Was the vision I had of Them in the water an illusion?" Akrûra reentered the pool.

> > ******

> > SB 10.39.44-45

> > TEXTS 44 - 45

> > bhûyas tatrâpi so 'drâkshît

> > stûyamânam ahîs'varam

> > siddha-cârana-gandharvair

> > asurair nata-kandharaih

> > sahasra-s'irasam devam

> > sahasra-phana-maulinam

> > nîlâmbaram visa-s'vetam

> > s'ringaih s'vetam iva sthitam

> > bhûyah - again; tatra api - in that same place; sah - he; adrâkshît - saw; stûyamânam - being praised; ahi-îs'varam - the Lord of serpents (Ananta S'esha, the plenary expansion of Lord Balarâma who serves as the bed of Vishnu); siddha-cârana-gandharvaih - by Siddhas, Câranas and Gandharvas; asuraih - and by demons; nata - bowed; kandharaih - whose necks;

> > sahasra - thousands; s'irasam - having heads; devam - the Supreme Lord; sahasra - thousands; phana - having hoods; maulinam - and helmets; nîla - blue; ambaram - whose clothing; visa - like the filaments of a lotus stem; s'vetam - white; s'ringaih - with its peaks; s'vetam - Kailâsa Mountain; iva - as if; sthitam - situated.

> > TRANSLATION

> > There Akrûra now saw Ananta S'esha, the Lord of the serpents, receiving praise from Siddhas, Câranas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrûra saw had thousands of heads, thousands of hoods and thousands of helmets. His blue garment and His fair complexion, as white as the filaments of a lotus stem, made Him appear like white Kailâsa Mountain with its many peaks.

> > ******

> > TEXTS 46 - 48

> > tasyotsange ghana-syâmam

> > pîta-kaus'eya-vâsasam

> > purusham catur-bhujam s'ântam

> > padma-patrârunekshanam

> > câru-prasanna-vadanam

> > câru-hâsa-nirîkshanam

> > su-bhrûnnasam caru-karnam

> > su-kapolârunâdharam

> > pralamba-pîvara-bhujam

> > tungâmsorah-sthala-s'riyam

> > kambu-kanthham nimna-nâbhim

> > valimat-pallavodaram

> > tasya - of Him (Ananta S'esha); utsange - on the lap; ghana - like a rain cloud; s'yâmam - dark blue; pîta - yellow; kaus'eya - silk; vâsasam - whose garment; purusham - the Supreme Lord; catuh-bhujam - with four arms; s'ântam - peaceful; padma - of a lotus; patra - like the leaves; aruna - reddish; îkshanam - whose eyes;

> > câru - attractive; prasanna - cheerful; vadanam - whose face; câru - attractive; hâsa - smiling; nirîkshanam - whose glance; su - beautiful; bhrû - whose eyebrows; ut - raised; nasam - whose nose; câru - attractive; karnam - whose ears; su - beautiful; kapola - whose cheeks; aruna - reddish; adharam - whose lips;

> > pralamba - extended; pîvara - stout; bhujam - whose arms; tunga - raised; amsa - by His shoulders; urah-sthala - and chest; s'riyam - beautified; kambu - like a conchshell; kanthham - whose throat; nimna - low; nâbhim - whose navel; vali - lines; mat - having; pallava - like a leaf; udaram - whose abdomen.

> > TRANSLATION

> > Akrûra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta S'esha. The complexion of that Supreme Person was like a dark-blue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord's broad shoulders and expansive chest were beautiful, and His arms long and stout. His neck resembled a conchshell, His navel was deep, and His abdomen bore lines like those on a banyan leaf

> > ******

> > TEXTS 49 - 50

> > brihat-kati-tata-s'roni

> > karabhoru-dvayânvitam

> > câru-jânu-yugam câru

> > janghâ-yugala-samyutam

> > tunga-gulphâruna-nakha

> > vrâta-dîdhitibhir vritam

> > navânguly-angushthha-dalair

> > vilasat-pâda-pankajam

> > brihat - large; kathi-tatha - whose loins; s'roni - and hips; karabha - like an elephant's trunk; ûru - of thighs; dvaya - a pair; anvitam - having; câru - attractive; jânu-yugam - whose two knees; câru - attractive; janghâ - of shanks; yugala - a pair; samyutam - having;

> > tunga - high; gulpha - whose ankles; aruna - reddish; nakha-vrâta - from whose toenails; dîdhitibhih - with effulgent rays; vritam - surrounded; nava - soft; anguli-angushthha - the two big toes and other toes; dalaih - like flower petals; vilasat - glowing; pâda-pankajam - whose lotus feet.

> > TRANSLATION

> > He had large loins and hips, thighs like an elephant's trunk, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet.

> > ******

> > TEXTS 51 - 52

> > su-mahârha-mani-vrâta

> > kirîtha-kathakângadaih

> > kathi-sûtra-brahma-sûtra

> > hâra-nûpura-kundalaih

> > bhrâjamânam padma-karam

> > s'ankha-cakra-gadâ-dharam

> > s'rîvatsa-vakshasam bhrâjat

> > kaustubham vana-mâlinam

> > su-mahâ - greatly; arha - precious; mani-vrâta - having many gems; kirîtha - with helmets; kathaka - bracelets; angadaih - and armlets; kathi-sûtra - with belt; brahma-sûtra - sacred thread; hâra - necklaces; nûpura - ankle bells; kundalaih - and earrings;

> > bhrâjamânam - effulgent; padma - carrying a lotus; karam - whose hand; s'ankha - a conchshell; cakra - discus; gadâ - and club; dharam - holding; s'rîvatsa - carrying the mark known as S'rîvatsa; vakshasam - whose chest; bhrâjat - brilliant; kaustubham - with the Kaustubha gem; vana-mâlinam - with a flower garland.

> > TRANSLATION

> > Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the S'rîvatsa mark, the brilliant Kaustubha gem and a flower garland.

> > ******

> > TEXTS 53 - 55

> > sunanda-nanda-pramukhaih

> > parshadaih sanakâdibhih

> > sures'air brahma-rudrâdyair

> > navabhis' ca dvijottamaih

> > prahrâda-nârada-vasu

> > pramukhair bhâgavatottamaih

> > stûyamânam prithag-bhâvair

> > vacobhir amalâtmabhih

> > s'riyâ pushthyâ girâ kântyâ

> > kîrtyâ tushthyelayorjayâ

> > vidyayâvidyayâ s'aktyâ

> > mâyayâ ca nishevitam

> > sunanda-nanda-pramukhaih - headed by Sunanda and Nanda; parshadaih - by His personal attendants; sanaka-âdibhih - by Sanaka Kumâra and his brothers; sura- îs'aih - by the chief demigods; brahma-rudra-âdyaih - headed by Brahmâ and Rudra; navabhih - nine; ca - and; dvija-uttamaih - by the chief brâhmanas (headed by Marîci);

> > prahrâda-nârada-vasu-pramukhaih - headed by Prahlâda, Nârada and Uparicara Vasu; bhâgavata-uttamaih - by the most exalted devotees; stûyamânam - being praised; prithak-bhâvaih - by each in a different loving attitude; vacobhih - with words; amala-âtmabhih - sanctified;

> > s'rîyâ pushthyâ gîrâ kântyâ kîrtyâ tushthyâ ilayâ ûrjayâ - by His internal potencies S'rî, Pushthi, Gîr, Kânti, Kîrti, Tushthi, Ilâ and Ürjâ; vidyayâ avidyayâ - by His potencies of knowledge and ignorance; s'aktyâ - by His internal pleasure potency; mâyayâ - by His material creative potency; ca - and; nishevitam - being served.

> > TRANSLATION

> > Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumâras; Brahmâ, Rudra and other chief demigods; the nine chief brâhmanas; and the best of the saintly devotees, headed by Prahlâda, Nârada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord's principal internal potencies - S'rî, Pushthi, Gîr, Kânti, Kîrti, Tushthi, Ilâ and Ürjâ - as were His material potencies Vidyâ, Avidyâ and Mâyâ, and His internal pleasure potency, S'akti.

> > ******

> > TEXTS 56 - 57

> > vilokya su-bhris'am prîto

> > bhaktyâ paramayâ yutah

> > hrishyat-tanûruho bhâva-

> > pariklinnâtma-locanah

> > girâ gadgadayâstaushît

> > sattvam âlambya sâtvatah

> > pranamya mûrdhnâvahitah

> > kritân'jali-puthah s'anaih

> > vilokya - (Akrûra) seeing; su-bhris'am - greatly; prîtah - pleased; bhaktyâ - with devotion; paramayâ - supreme; yutah - enthused; hrishyat - standing on end; tanû- ruhah - the hairs of his body; bhâva - out of loving ecstasy; pariklinna - wet; âtma - his body; locanah - and eyes;

> > girâ - with words; gadgadayâ - choking; astaushît - He offered homage; sattvam - soberness; âlambya - taking hold of; sâtvatah - the great devotee; pranamya - bowing down; mûrdhnâ - with his head; avahitah - attentively; krita-an'jali-puthah - joining his palms in supplication; s'anaih - slowly.

> > TRANSLATION

> > As the great devotee Akrûra beheld all this, he became extremely pleased and felt enthused with transcendental devotion. His intense ecstasy caused His bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrûra bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray.

> > Back to the running text