Chapter 39: Krishna and Balarâma Leave for Mathurâ
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    Welcome, Guest · RSS 2019-07-19, 2:46 AM

    Chapter 39: Krishna and Balarâma Leave for Mathurâ

    (1) S'rî S'uka said: 'Comfortably seated on a couch after having been that much honored by Râma and Krishna saw he [Akrûra] thus all he on his way had pictured in his mind realized before him. (2) What would be unattainable with the Supreme Lord, the shelter of S'rî, being satisfied; yet do the ones devoted to Him, o King, indeed not desire anything. (3) After the evening meal had been enjoyed asked the Supreme Lord, the son of Devakî about the behavior of Kamsa towards His friends and relatives as also what his plans were. (4) The Supreme Lord said: 'O gentle one, have you recovered from your trip? All good to you! Are your friends and relatives and other associates all healthy and hale? (5) But what my dear, am I to ask about our well-being, our relatives and the subject citizens, as long as that disease of the family Kamsa, in name our maternal uncle, is insolent? (6) Just see how my offenseless parents because of Me had to suffer greatly with him causing the death of their sons and holding them captive. (7) Today has the wish been fulfilled that We may enjoy the good fortune of you, My close relative, seeking My presence, o gentle one; please explain o uncle for what reason you came here.'

    (8) S'rî S'uka said: 'On the request of the Supreme Lord described the descendant of Madhu [Akrûra, see 9.23: 29] the inimical attitude and the murder schemes [of Kamsa] towards Vasudeva and the Yadus. (9) He disclosed for what message he had been sent as an envoy and what Nârada had told him [Kamsa] about Krishna's being born as a son of Ânakadundubhi. (10) Hearing what Akrûra had to say made Krishna and Balarâma, the destroyer of all boldness in opposition, laugh and they told Nanda, their (foster-)father, what the king had ordered. (11-12) The gopas he then on his turn told: 'Gather all dairy, take gifts and yoke the wagons. Tomorrow will we together with all the people under my care go to Mathurâ to offer the king our products and have a great festival', and so had the gopa Nanda it announced by spokesmen all over his domain.

    (13) The cowherd-girls then who heard that Akrûra had come to Vraja to take Râma and Krishna to the city, got totally upset. (14) With some of them created that in their hearts such a great pain that they with their beautiful faces sighing turned pale while of others the knots in their hair, their bracelets and dresses came to slip. (15) With others, fixed in meditation on Him, ceased, just like with those who have attained the realm of self-realization, all the sensory functions taking no notion of this world anymore. (16) Still other women fainted, thinking of how S'auri sending His loving smiles would touch the heart and express Himself in wonderful phrases. (17-18) Thinking about the movements so charming, the activities, the affectionate smiles, the glances removing all unhappiness, the jesting words and mighty deeds of Mukunda, joined they in fear of the separation greatly distressed in groups speaking deeply absorbed in Acyuta with tears on their faces. (19) The fine gopîs said: 'O providence, where is your mercy to bring together the embodied in love and friendship while you leave each of us to her devices unfulfilled in her aims; how useless you toy with us like a child! (20) Having shown to us the face of Mukunda framed in black locks, His fine cheeks and straight nose and the beauty of His modest smile dispelling the misery, you're not doing any good making them invisible. (21) By the name of Akrûra [meaning 'not-cruel'] you for certain are cruel; the Perfection of All Creation, the perfection of the enemy of Madhu, that you once granted our eyes to see you indeed just like a fool alas take away. (22) Alas, now that He has taken up a new love, does the son of Nanda, in a second breaking with His friendship, have no eyes for us who under His control in direct service to Him were moved to give up our homes, relatives, children and husbands. (23) How happy is the dawn after this night when unfailingly the hopes have been fulfilled of the women of the city [of Mathurâ] who will drink in the face of the master of Vraja entering there with a nectarean smile that is hiding in the corners of His eyes. (24) However subservient and intelligent Mukunda may be, once His mind is seized by their honey-sweet words, o girls, what chance have we that He, moved by the enchantments of their bashful smiles, will return to us rustics? (25) Today will there certainly be a great festival to the eyes of the Dâs'ârhas, Bhojas, Andhakas, Vrishnis and Sâtvatas and all others out there when they on the road see passing by the Darling of the Goddess, the reservoir of all transcendental qualities that is the son of Devakî. (26) The name of such an unkind person, a person as extremely cruel as him here, shouldn't be 'a-krûra' because he without any excuse takes away from the presence of us people [of Vraja] full of sorrow, the One dearer to us than the dearest. (27) This one, He who, to the indifference of the elders, so coolly has mounted the chariot, is by these besotted gopas followed in their bullock carts; today providence is not working in our favor. (28) Let's go to Him and stop Him, He cannot do this to us, the family, the elders and our relatives who not even for a half a second can miss the association of Mukunda; separated by that fate our hearts will be broken! (29) For us who to the charm of His loving affection, attractive smiles, intimate discussions and playful glances and embraces, were brought to the assembly of the râsadance [10.33], passed the night in a moment; how, o gopîs, can we now get over the insurmountable darkness of being without Him? (30) How can we ever exist without Him, that Friend of Ananta [Râma] who at the end of the day, surrounded by gopas entered Vraja with His hair and garland smeared with the dust of the hoofs and who, playing His flute, smiling from the corners of His eyes, with His glances stole our minds?'

    (31) S'rî S'uka said: 'Thus speaking hopelessly unsettled of the separation, forgot the ladies of Vraja, in attachment thinking of Krishna, all their shame and cried they out aloud: 'O Govinda, o Dâmodara, o Mâdhava!'

    (32) As the women thus lamented then set at sunrise Akrûra, having performed his morning duties, out with his chariot. (33) The gopas headed by Nanda following Him then in their wagons brought along an abundance of offerings and clay pots filled with dairy products. (34) The gopîs to that, following Krishna hoping for some pacifying words to comfort them, stood waiting. (35) Seeing them thus lamenting as He was leaving, consoled the Greatest of the Yadus them full of love giving the message: 'Keep courage' [*]. (36) Sending their minds after him for as long as the flag was visible and the dust of the chariot could be seen, stood they there as painted figures. (37) They without hope of ever seeing Him returning, full of sorrow went back spending their days and nights singing about the activities of their Beloved.
    (38) With the chariot swift as the wind arrived the Supreme Lord together with Râma and Akrûra, o King, at the Yamunâ, the river defeating all sin. (39) After touching the water there, drinking the sweet liquid as effulgent as jewels from His hand, moved He on to a grove and mounted He with Balarâma the chariot. (40) Akrûra asking Them to stay behind on the chariot went to a pool of the Yamunâ and performed his bath according the injunctions. (41) Immersing himself in that water reciting perennial mantras saw Akrûra before him the both of Râma and Krishna together. (42-43) He thought: 'How can the two sons of Ânakadundubhi present on the chariot be here; let's see if they're still there', and rising from the water saw he Them sitting where he left Them. Again entering the water alone he wondered: 'Was it perhaps a hallucination of me seeing Them in the water?' (44-45) And again in that same place saw he the Lord of the Serpents [Ananta or Balarâma], the Godhead with the thousands of heads, hoods and helmets, clad in blue and white like the filaments of a lotus stem, situated as if He were mount Kailâsa with its white peaks, with the perfected, the venerable ones, the singers of heaven and the ones of darkness bowing their heads. (46-48) On His lap there was, like a dark cloud clad in yellow silk, the Original Personality with the four arms in peace; with reddish eyes like the petals of a lotus; an attractive cheerful face with a charming, smiling glance; fine eyebrows, ears and a straight nose; beautiful cheeks and red lips; a broad chest and high shoulders; stout, long arms and a conchshell-like neck; a deep navel and a belly with lines like those of a [banyan] leaf. (49-50) Tight were His buttocks and hips, like an elephant's trunk His two thighs and shapely His two knees and attractive the pair of shanks He had. High were His ankles, reddish the rays emanating from His toenails and glowing like flower petals the soft toes surrounding the two big toes. (51-52) Adorned with a helmet bedecked with great and precious gems, with bracelets, armlets, a belt, a sacred thread, necklaces, ankle bells and earrings, carried He an effulgent lotus, a conchshell, a disc and held He a club in His hands to the S'rîvatsa on His chest, the brilliant Kaustubha jewel and a flower garland. (53-55) He was awaited by His attendants with Nanda and Sunanda first. By Sanaka and the others [the Kumâras], by the leading demigods headed by Brahmâ and S'iva, by the foremost twiceborn [headed by Marîci] and by the most exalted devotees lead by Prahlâda, Nârada and Vasu, was He, according each his different type of loving attitude, praised in sanctified words and served by His [feminine] internal potencies of fortune [S'rî], development [Pushthi or also strength], speech [Gîr or knowledge], beauty [Kânti], renown [Kîrti], contentment [Tushthi or renunciation - these first ones are His six opulences]; comfort [Ilâ, bhû-s'akti, the earth-element or sandhinî] and power [Ûrjâ, expanding as Tulasî]; His potencies of knowing and ignorance [vidyâ and avidyâ, leading to liberation and bondage]; His internal pleasure potency [S'akti or hlâdinî], his marginal potency [jîva-s'akti] and His creative potency [Mâyâ].

    (56-57) Witnessing this to his great pleasure, stood he [Akrûra] there, enthused with supreme devotion, with the hairs on his body erect and with his eyes and body getting wet of loving ecstasy. Getting himself together offered the great devotee with his voice choked his respects bowing his head down and joined he his hands attentively praying slowly.'