Gopalacampu 1.33

Now the second chapter.

The Fullness of Akrūra's Cruelty.

[1] Then, on the next day, while the assembly of the king of Vraja along with the crown prince of Vraja shone in the morning, the narration took place. As follows:

[2] Madhukaṇṭha said: Now, in the night before the slaying of Keśin, when [that night] had reached its end and the dawn had turned reddish, that lotus-eyed one, with his restless gaze, reflected for a few moments as follows:

[3] “Ah, that dream in which Kaṃsa, made to fall from his dais, was seen as if dragged down by me! And now that very thing is swiftly approaching. Since today or tomorrow Keśin, directing his attack against me, will become the neighbor of Yama, immediately after that the destruction of Kaṃsa is bound to occur. And when that has presented itself, my departure right away is assured by logic as having obtained its proper time. For to him, terrified of me, a journey here is certainly not fit according to reason; and since even today he does not cease threatening the Vṛṣṇis, and is never without sending wicked men against me, without his destruction the families of both my parents, there and here, will be agitated with fear.”

[4] Then he reflected further: “Alas, alas! If by the turn of events a great delay occurs there, then I do not foresee the auspiciousness of bodily contact for the lives of my mother and the rest here. And therefore:

I, whose face is the moon to the cakora birds of my mother’s eyes, a cloud to the row of cātaka birds of my father’s gaze, / and the sun to the lotus eyes of the other people of Gokula— / if, alas, abandoning them I should make my departure, then, oh! / like those three, the moon and the others, for me too there will be—shame!—a wandering caused by a whirlwind. //

[5] While the lotus-eyed one was thus lamenting for a long time on his very bed, Keśin suddenly appeared in that place; and his slaying obtained its composition in the narrative from the very first book.

[6] Then he who is cherished by the queen of cowherds, his fame maintained under the pretext of fondling the herd of white cows, obtained solitude together with the sage of the heavenly abode [Nārada]. There, the sage comforted him, whose mind was filled with an excess of doubt and regret, by means of the respective future divine plays that were brought to mind.

[7] Then Śrī Gopāla, protector of all the virtuous, having dismissed him, although a fever of the mind was taking hold of him, went to Vraja along with the herd of cows, displaying externally a radiant face that bestowed all bliss and delighting with his friend Rāma. As follows:

Worshiped by the dwellers of heaven with wreath upon wreath of divine flowers, / praised with melody upon melody by lines of members of Brahmā’s assembly, / turning the cowherds together with their cattle toward himself by calling name after name, / he, bestowing delight by his every effulgence, met the sight of everyone. //

[8] And here is the statement of the gods:

“From the rising of the moon, the cluster of white water lilies immediately blooms; / the ocean is stirred; the flock of cakora birds drinks its radiance from afar; / look! the cowherds, from beholding Murāri, run with joy as far as their stride allows, entering all these states, yet subdued by supreme satiety.” // Thus.

Thus:

The light of those possessing affection, the sum of strength and action of his servants, / the innermost essence of those established in friendship, the glittering breath in the hearts of his father, mother, and elders, / the soul within his lovely women—when Hari, having slain Keśin, returned here to his home, / then those celebrated [souls] returned to each of their bodies. //

His mother then lovingly waved lamps before him; his father shed tears from his eyes; / all the others felt their bodies blooming with horripilation; / and beyond that was something that transcended the power of speech, when, / having killed Keśin, that Lord returned to Vraja, which was agitated with tumultuous clamor. //

[9] Then, in the morning, their mother and father, distressed by the incomparable calamity and unable to properly perform their affectionate petting, closely embraced their son and rested him for a few moments by bringing him home, speaking with affection, bathing him, offering divine garments and fragrant powders, and applying fresh ointments. / [10] For they always considered him to be exceedingly tender, but thought that at times of battle and the like, he was imbued with a temporary power manifested by Nārāyaṇa.

[11] Then, as the time for milking the cows had arrived, the protector of all happiness, the venerable Gopāla, joined together with his elder brother, summoned the multitude of servants who handled their equipment, and went to the pastureland in front of the cows. And as soon as the dark-limbed one arrived there along with Rāma—

stealing all sounds by their bellowing roars, / the herd of cows immediately spread out toward this lord whose luster was like a cloud; / even without their calves, producing a powerful flow of milk, / those cows mottled that virtuous lover of calves, who was accompanied by Bala. //

There, however—

Hari did everything around him just as before, / yet within his heart he bore distress caused by the divine sage's words; / although this was so, his return to his own Vraja, / resolved in his heart, sustained his firmness. //

[12] Indeed, such was the emergence of his thoughts:

"I must go to kill Kaṃsa, yet the love shown on my father's face appears as an obstacle to that; / the divine sage's word cannot be false; how then, alas, shall I endure separation from Vraja? / Even though this is determined, enough of the misery-filled impurity of worry! / But that happiness-filled splendor must be remembered constantly, which will come in future union." //

While he was thinking thus, a certain chariot was seen; / for in the hearts of the great, the reflected image indeed becomes the primary object. //

[13] And upon seeing the person standing in the chariot:

"The charioteer is unarmed; he must be a messenger," conjectured Kṛṣṇa. / "Why has he come from Kaṃsa?" was suspected by others as well. //

[14] And at that time, having turned red and attached to the western quarter, the sun, desiring to set, made the waters of the ocean boil and caused its own light as well as the world to enter into darkness.

Truly the sun went to the end / of the fourth watch; / but Hari along with Bala / cast his own radiance into every quarter, dispelling the dark. //

[15] Then, when the cowherds lifted their faces and the herds of cows simultaneously raised their ears, Bala and Kṛṣṇa, thirsty to behold him, were recognized from afar by the person on the chariot, even without direct prior acquaintance. / For: / "The eye alone is the recognizer / where form alone is concerned"—such is the opinion of the wise; / yet in the perception of such beings, even the power of sight / in one's ears undergoes an attraction. //

Let alone the exquisite beauty of these two, / whose splendors coveted the sapphire and the moon; / even their footprints, resembling marvelous paintings, / bewitched him repeatedly from afar. //

[16] He also discerned their extraordinary forms, as follows:

One was the descent of the presiding deity of the cherished wealth of dark splendors; / the companion beside him was the full expanse of the essence of abundant, auspicious, bright splendor. / Of the two, the first drew forth the presence of divine Lakṣmī through the assembled luster of his garments; / moreover, the other, by the variegated hue of his handsome attire, created an imitation of the former. //

Likewise: / The first gave delight with the immense splendor of his face that conquered the beauty of a blue lotus; / the companion beside him enjoyed the luster of a face that vanquished familiarity with the radiance of a white lotus. / Of the two, the first illuminated the shining wagtail birds by the beauty of his eyes; / moreover, the other's eyes were like a goad for the swarm of bees, yellow with the red pollen of flowers at their corners. //

Likewise: / The first had cheek-surfaces whose brightness brought joy to the faces of the fish in his splendid earrings; / the companion beside him constantly possessed lines of radiance from the bright lotus-pericarp in one ear; / of the two, the first possessed brows curved like bows and the beauty of a sesame-flower arrow for a nose; / moreover, the second had rays of light that conquered the wandering cow of Kāma's heart. //

Likewise: / The first was adorned with jewels shining like the serpent of his arm which had the splendor of the sapphire of the lord of heaven; / the companion beside him had marvelous arms that conquered pillars fashioned of the gems called topazes; / of the two, the first was sanctified by the line of gold upon the touchstone of his dark, splendid, broad chest; / moreover, the other, with the splendor of his chest, was a sickle cutting down the abundance of beauty belonging to the gems of the inauspicious mountain. //

Likewise: / The first was endowed with various riches of poetic composition from poets describing the luster of his limbs and lower body; / the companion beside him was declared by all wise men to be charming at every particle in just the same way. / Of the two, the first had feet that conquered the lotus, employed as if to serve his own excellent armlets; / moreover, the other, driven by fear as it were, moved his own feet to serve as their companions. //

Likewise: / The first played magnificently with a moist, dark, straight creeping vine serving as an elephant's trunk; / the companion beside him found amusement with a branch made into a plowshare for the sake of a ball; / of the two, the first, shy in mind, arranged his garments to cover the array of his limbs; / moreover, the other looked to the coming time in order to effect union with him in the same way. //

Furthermore: / One dark, dressed in lightning-like yellow garments, both with auspicious earrings on their left ears; / born of great power, giving joy to Rohiṇī [and Yaśodā], endowed with the name Bala [and Kṛṣṇa]; / playfully herding the cows, having abandoned any other birthplace; / he beheld Bala and Keśava among the calves like two young elephants. //

Moreover: / Clothed in garments colored like sapphire and gold, / carrying flawless horn-horns and flutes attached to their waists, / holding in their hands sturdy silk cords and herding-sticks, / the plow-wielder and Hari captivated his heart. //

[17] And merely upon seeing them, the journey having attained its unwavering goal, his body thronged with spike-like horripilation like an abode filled with trembling, he swiftly and with all his inner strength descended from the chariot. [18] Having descended, his limbs as if melting, he offered a full-bodied prostration. In that alone did he find rest; but he wavered concerning his status as their uncle and the like. For:

One who experiences majestic power finds that majesty itself to be the cause;
to create a sense of superiority or insignificance, everything acts otherwise in each case. ||22

[19] While he was thus incessantly offering prostrations, Kṛṣṇa—directing, “Let the best cows be milked of their milk by the group of cowherds of equal age and let them be taken to their houses”—accompanied by Saṅkarṣaṇa, filled with overflowing compassion, stepping forward because of his mixture of extreme deference, with limbs like a lion's, raised him up with both hands as he himself stood up. [20] But Akrūra, on account of choked, faltering words, was not even able to speak his own name.

[21] Then, after the elder cowherds had been introduced to him, the two brothers, anxious at his agitation, forgetting even the conduct due to an uncle, honored him with an embrace, held his living form with their own hands, and led him into their own abode. [22] Hari, maintaining proper decorum, made his elder brother go ahead of him there.

[23] Then Rohiṇī’s son, along with his younger brother, having appropriately extended the first part of hospitality—welcome and the like—served him a feast full of delicacies. When he had eaten, he happily offered him mouth-fragrancing spices and betel. Immediately after that, he led him to the glorious king of Vraja. / And on that occasion— / When the lord of Vraja met the prostrate Akrūra, remembering the distress arising from Kaṃsa, / he praised him with tearful words of blessing for the virtues that remove all fatigue: / “Even amidst such simplicity of his, when I recall that Kaṃsa's cruelty of mind, / my heart trembles, burns incessantly, alas, and turns to ash even today!” ||23

[24] Then, Akrūra having entered the lodging assigned to him by Nanda for resting, seated on a couch and filled with comfort because of being honored, and sitting in secret with the two brothers who had finished their meal prepared by their mother, Kṛṣṇa himself, his desire to kill Kaṃsa and the rest reawakened upon seeing him, asked this desired question, wherein this skill of phrasing carries the essence of all pleasantness through its sweetness:

“Dear uncle, gentle one, has well-being come here? Is all well with you all? / Has that vile Kaṃsa not been killed after so long a time? / Are those two parents still living now? / Or what was the auspicious reason for your coming?” ||24

[25] Then Akrūra said: “His ongoing hostility toward the Yādava heroes is indeed well known to you; in particular, that which began on the day of Devakī’s marriage is ever ringing in your ears. Someone like me lives there just like a clump of grass with a hundred shoots in the road. Even the son of Vasudeva’s brother Devabhāga, exceedingly pure and named Uddhava, whose illness is separation from you, is said to be afflicted with a wind-disease, and so has barely survived.”

[26] Śrī Kṛṣṇa said: “That much is also known. But now, please tell the present situation in detail.”

[27] Looking all around, Akrūra said this in a whisper: “Then the glorious Nārada, who bestows the happiness of victory upon one such as you and is like mercury to dissolve that vile one, in order to kindle eagerness for battle in you, who are covered by love for Vraja, and in him, who is gripped with fear, indicated, though seemingly improper, that you two were the seventh and eighth gestations of Devakī.”

[28] “First, Devakī’s embryo was transferred by Māyā into Rohiṇī; then the glorious Vasudeva, learning that Māyā had taken birth from Yaśodā, placed you, born of Devakī, upon her couch, and made her appear as if born from her.”

[29] Śrī Kṛṣṇa said: “This seems like a wonder to me!”

[30] Akrūra said: “I, not doubting even from the mouth of the glorious Ānakadundubhi, have had the pair of my ears made fruitful by this.”

[31] Then Śrī Kṛṣṇa, looking slightly embarrassed for a moment, suddenly thought this within his mind: “Ah, ah, this fact, though my knowledge is ever unfailing, did not manifest before due to the influence of my deep affection for Vraja; but now, upon obtaining a cause, it manifests like a forgotten dream—‘Many are the forms and names of your son,’ and ‘Formerly this son of yours was born somewhere as the son of Vasudeva’—they have not considered these conclusions of Garga spoken to my glorious father, the protector of Vraja.”

[32] “Indeed, while I—dwelling in the lotus of the heart in a two-armed form together with Māyā who dwelt in the womb of the glorious protectress of Vraja, my mother—upon the prayer to conceal the four-armed special form rising from the heart of glorious Devakī, entered there, they, not comprehending this, have come to believe only that much. Be that as it may, because I must honor both unclehood and fatherhood, the deliverance of those two must certainly be done.”

[33] And he said aloud: “Then what happened next?”

[34] Akrūra said: “And then, having calmed and bewildered from behind that wretch who was ready to kill Vasudeva, that sage who eats the oblations of sacrifices departed as he pleased. But when he had gone, the unrestrained Kaṃsa bound your two parents tightly with iron chains.”

[35] Then both brothers, with tears, said: “Then did your arrival happen just to deliver the message of our parents?”

[36] Akrūra said with shame: “No, no! Rather, they endure their own torments from Kaṃsa, yet they do not let them fall upon your ears. Still, it is I who report this matter:

“‘If your parents' distress does not cease,
even though you two are born and have attained maturity,
where can filial duty reside?’”

[37] Śrī Kṛṣṇa, however, concealing his agitation in his heart, said disdainfully: “What, indeed, did Kaṃsa declare?”
[38] Akrūra said: “What he declared—how many counter-declarations can there be? Let this purpose alone be deduced all around: under the pretext of a bow sacrifice for the Lord of Spirits, he summoned his followers for aid; having deceived us through evil counsel to witness that spectacle, he invited you two as well, just like other subjects, along with your cows and settlement, through me as his messenger—for that very purpose.”

[39] Rāma said with a laugh: “This is truly the trumpeting of a rutting elephant before a lion whose hunger is aroused!”

[40] Śrī Kṛṣṇa said: “So be it! We too, having arrived and offered him as an oblation, shall satisfy the Lord of Spirits! But when is that assembly of people for the Lord of Spirits to take place?”

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

[42] Thus having set aside the rest, even the details, having disguised his inquiries, Śrī Kṛṣṇa said: “Because upon consideration this is exceedingly auspicious for us, therefore let us make it known at the feet of our venerable father.”

[43] Having said this, leaving him right there, he with Rāma stood up from that place and went to his father's presence. Then, after sitting down by his instruction, his lotus-face observed by his father, joining his hands reverently, he revealed this in words: “Father! Some auspicious news has occurred, but it should be heard by all at once, like a festive celebration.”

[44] Then the king of Vraja, through the dispersal of his doubts, as if with joy, had Upananda and the others summoned. And there, with some partition arranged, the principal ladies, headed by the glorious queen of Vraja, also obtained information. Then, when those noble persons were seated comfortably, Śrī Viṣṭaraśravas, as if smiling slightly, spoke: “Just now, the beloved of the Bhoja king sent a message to us: ‘You subjects, resembling our own children, come here at your leisure for the great festival of the bow of Maheśa, accompanied by your cows and children, along with your lords! In particular, Rāma and Kṛṣṇa, who thirst to see their own prowess proclaimed!’”

[45] The king of Vraja said: “What does your mind think of this? For he has affection for Vasudeva, and Vasudeva for him!”

[46] Śrī Kṛṣṇa said with a smile: “Even if it were otherwise, his desire treads a useless path! For who indeed could do harm to me, who am endowed with the power of your majesty? [47] Indeed, because even in my childhood, when infancy was still unfolding, Pūtanā and the others were shaken off; what need to speak of Baka, Vatsaka, and the others, whose opposition was thwarted with utter ease by us two who have grown with that very strength!”

And in that regard:

Baka swallowed one alone, and Agha swallowed all; / Indra was the destroyer of everything; among them, whom does petty Kaṃsa resemble? ||

[48] Hearing this and looking at each other, when they were overcome by a full loss of resolve, and the mothers and others had their very breath paralyzed by the rupture of this journey, he spoke again: “For us, whose millions of cows are arranged, even to wander elsewhere is seen to be impossible. Moreover, in running away having transgressed the command of kings, there is certainly danger of their arrival; what need to speak of staying in one's place? Therefore, without hesitation, we perceive that our going there is his pacification.”

Hearing this, with paleness of complexion, glorious Nanda said to Upananda: “What is to be done?”

[49] And he said: “Our child has spoken quite rightly that we must go there. Lack of going certainly informs his anger and this one's fear; but going removes both that and this. Moreover, that extraordinary protection which was guarding us previously will deliver us across this door of calamity that has come upon us.”

[50] Then, while the circle of cowherds was thus forming a consensus, Pūrṇamāsī, filled with an abundance of power, swiftly arrived there.

[51] And then, when questioned by the king of Vraja, she said with affection: “In your son's journey to Mathurā there will be only total joy! Kaṃsa and the rest, all cruel, will meet with destruction; however, we foresee an entanglement of delay in his return to Vraja. Therefore, decide as is appropriate.”

[52] Upananda said: “A swift return is indeed better, but if the enemy is to be pacified, then going is certainly preferable and pleasing.” Then, all of them, finding no other course, said, “This is fittingly spoken,” and without grieving at all, looking at the glorious face of Śrī Kṛṣṇa, made him the subject of inquiry: “When should our going there be decided upon?”

[53] Śrī Kṛṣṇa said: “We see that departure in the morning on the thirteenth day is governed by reason; on the fourteenth day indeed the festival will reach its celebration.”
[54] When the king of Vraja thus saw, “It is I myself who will grieve in my heart here,” all spoke: “Let a proclamation quickly reach the entire cowherd settlement, so that early in the morning the cowherds may set out for the royal assembly, accompanied by gifts!”

[55] Then glorious King Nanda addressed the assembly: “Under the venerable lady's noble counsel and your opinion, everything will meet with auspiciousness; therefore, let good fortune be commanded, and let cowherds be sent in every direction for presents and provisions!”

[56] Thus, having received permission, the lord of Vṛndāvana commanded his own attendants: “Let this answer be told to the charioteer!”

[57] “Thus knowing this, the queen of Vraja, becoming senseless with bewilderment, was unable to say or express anything at all”—as he said this, Madhukaṇṭha too became just like that, his throat choked.

[58] Then, while the king of Vraja along with his assembly fell into bewilderment in the assembly of the narrative in that very same manner, the crown prince of Vraja, clasping both of his lotus feet at once, revived him and said: “Father! Why are you distressed? This is merely a narrative as it was before; I, for my part, lovely with your remembrance, having subdued Kaṃsā long ago, have returned and am indeed following the path of your sight!”

[59] Then, as the king of Vraja held him on his lap with hairs standing on end, everyone bore no small pride of joy; and when the narration had reached calm, Madhukaṇṭha said:

“Where else would your son take delight, O lord of Vraja? / Bestower of compassion on devotees, see, he is completely under your sway!” //

[60] Then, during the nighttime discourse in the assembly of Rādhā, in the radiance created by Śrī Kṛṣṇa, Madhukaṇṭha said with a choked voice: “O Śrī Rādhā, whose pain of separation has now been removed by Śrī Mādhava! Hear what happened in the past:

At that time, an intense proclamation like a crash of thunder
instantly struck the cowherd settlement,
by which others were struck down,
and Rādhikā and the rest were as if slain.

[61] That being so—

Some had pale faces from the flame born of the fire of hearing it; some became
feeble-limbed, their garments slipping off, with bodies resembling inert objects; and some lost their senses.
By whom could they be described? For whether one has touched in one's own heart the misery of that emotion,
or is untouched by it, in either case he simply lapses into utter stupefaction.

Then the very proclamation that caused the lovely women to faint at night
also brought about the awakening of their consciousness at dawn.
When the body is burned by fire, the remedy for it is heat;
even poison is deemed by physicians the best and desired [cure] for one afflicted by poison.

[62] And once their consciousness was regained, although fear of Kaṃsa was absent, an anxiety concerning what had begun manifested in their minds—a certain different thing, realized through the influence of this state, as if brought to fruition by providence for protection, and previously ascertained by Paurṇamāsī:

‘He by whom Agha, the serpent Kāliya,
Keśin, and the bull Ariṣṭa were destroyed,
for Him, Kaṃsa is already dead;
not even a tiny bit of fear appears on that account.’

[63] Thus trusting that consensus of the world, she thought again:

‘Even though the enemy of Bakī’s victory over Kaṃsa is certain,
we fear this loss of our own interest:
if He becomes king in the capital of the Yādavas,
how could He remain here in the cowherd settlement?

Here we are rustic daughters of cowherds;
in the city there are sophisticated princesses.
Kṛṣṇa’s mind is captivated by qualities; therefore,
how could there be any remembrance of us in His heart?

A moment would become an eon when not seeing Him;
what hardship is felt when He goes to the forest, our own soul knows, not another.
Now His journey to the city of Madhu is for kingship;
alas, how could that allow us any fortitude whatsoever?

Alas, our type of passionate love desires neither our own comfort nor His kingship,
but wants only to serve that beloved of our life every instant in solitude.
And the soul, anticipating through inward awareness separation from the nectar of His glance like a fish [fearing separation from water],
dries up exceedingly even beforehand, considering nothing else in this world, neither higher nor lower.

Ah, that circle of His face lovely with a smile, the outer corner of His eye adorned with playful glances,
His playful words bringing joy to the heart, His look filled with sportive charm!
If that mind, which upon seeing them directly could never tolerate any obstacle [that compared with them],
should endure the pain of abandonment, it would not know poison from nectar.’

[64] Thus, distressed with anxiety, all rushed forward without any blemish of hesitation to behold Him of dark limbs who had prepared His departure to the city. The description of the departure, however, will come in the morning.

[65] Having said this, seeing Mādhava stunned by the calamity of comprehension and Rādhā seized by an oncoming bout of fainting, Madhukaṇṭha immediately said again:

“O Rādhā, that was a past event, not the present situation!
Look, seeing your countenance withered, He too is wilting!”

[66] Thus, having served the aesthetic rasa of union at the end, just like food in hunger, and having particularly gladdened everyone with happiness, the pair of narrators went to their own dwelling, and Śrī Rādhā and Mādhava went to their own enchanting palace.

Thus ends the second chapter, entitled ‘The Cruelty of Akrūra’,
in the Śrīmad Uttaragopālacampū. //2