Akrūra, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Kṛṣṇa and Balarāma like a rod.

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TRANSLATION

Today all my sinful reactions have been eradicated and my birth has become worthwhile, since I will offer my obeisances to the Supreme Lord’s lotus feet, which mystic yogīs meditate upon.

COMMENTARY

Becoming more certain, Akrūra thought with confidence.

|| 10.38.7 ||

kaṁso batādyākṛta me ’ty-anugrahaṁ

drakṣye ’ṅghri-padmaṁ prahito ’munā hareḥ

kṛtāvatārasya duratyayaṁ tamaḥ

pūrve ’taran yan-nakha-maṇḍala-tviṣā

TRANSLATION

Indeed, today King Kaṁsa has shown me extreme mercy by sending me to see the lotus feet of Lord Hari, who has now appeared in this world. Simply by the effulgence of His toenails, many souls in the past have transcended the insurmountable darkness of material existence and achieved liberation.

COMMENTARY

Akrūra thought, “Furthermore, even though I have been ordered to do this by Kaṁsa, who hates Kṛṣṇa, I have actually gotten a very favorable result. Amazingly, even though Kaṁsa is an envious rascal, today he has been especially merciful to me, because he has sent me to see Kṛṣṇa. Previously such persons as Ambarīṣa were delivered from the material world by one ray of the effulgent lotus feet of Śrī Kṛṣṇa.”

|| 10.38.8 ||

yad arcitaṁ brahma-bhavādibhiḥ suraiḥ

śriyā ca devyā munibhiḥ sa-sātvataiḥ

go-cāraṇāyānucaraiś carad vane

yad gopīkānāṁ kuca-kuṅkumāṅkitam

TRANSLATION

Those lotus feet are worshiped by Brahmā, Śiva and all the other demigods, by the goddess of fortune, and also by the great sages and Vaiṣṇavas. Upon those lotus feet the Lord walks about the forest while herding the cows with His companions, and those feet are smeared with the kuṅkuma from the gopīs’ breasts.

COMMENTARY

Akrūra thought, “Today, I will see those lotus feet, which are worshiped by Brahmā, Śiva and other chief demigods with incessant offerings of flowers, scents and ghee; which follow after the cows along with His companions, and which relish the remnants of kunkuma from the breasts of the gopīs.”

One should not object that it is rasābhāsa (incompatible overlapping of mellows) for Akrūra, who is in dāsya-bhāva, to taste the conjugal mellow (mādhurya-rasa) of his master Śrī Kṛṣṇa. After all, Akrūra is only thinking these things within himself. It is often seen that parents and other relatives enthusiastically take pleasure within their own minds in the conjugal enjoyments of their own children.

|| 10.38.9 ||

drakṣyāmi nūnaṁ su-kapola-nāsikaṁ

smitāvalokāruṇa-kañja-locanam

mukhaṁ mukundasya guḍālakāvṛtaṁ

pradakṣiṇaṁ me pracaranti vai mṛgāḥ

TRANSLATION

Surely I shall see the face of Lord Mukunda, since the deer are now walking past me on my right. That face, framed by His curly hair, is beautified by His attractive cheeks and nose, His smiling glances and His reddish lotus eyes.

COMMENTARY

Seeing the auspicious omen of a deer, Akrūra ascertains the sure fulfillment of his desire in this verse. Akrūra thought, “It is sure that I will see Kṛṣṇa’s smiling face surrounded by His curly locks, lotus eyes, sweet glance, beautiful cheeks and nose.”

|| 10.38.10 ||

apy adya viṣṇor manujatvam īyuṣo

bhārāvatārāya bhuvo nijecchayā

lāvaṇya-dhāmno bhavitopalambhanaṁ

mahyaṁ na na syāt phalam añjasā dṛśaḥ

TRANSLATION

I am going to see the Supreme Lord Viṣṇu, the reservoir of all beauty, who by His own sweet will has now assumed a humanlike form to relieve the earth of her burden. Thus there is no denying that my eyes will achieve the perfection of their existence.

COMMENTARY

“But,” one may object, “Even demons get Kṛṣṇa’s darsana, so why do you praise your own good fortune in this matter?”

Akrūra thought, “Now, Viṣṇu, whose extraordinary beauty I am realizing in my heart, has appeared by His sweet will within our own dynasty of Vaivasvata Manu (manujatvam). The demons may see Him, but they do not perceive His sweetness. Will my eyes not become successful today? Certainly they will.”

|| 10.38.11 ||

ya īkṣitāhaṁ-rahito ’py asat-satoḥ sva-tejasāpāsta-tamo-bhidā-bhramaḥ

sva-māyayātman racitais tad-īkṣayā prāṇākṣa-dhībhiḥ sadaneṣv abhīyate

TRANSLATION

He is the witness of material cause and effect, yet He is always free from false identification with them. By His internal potency He dispels the darkness of separation and confusion. The individual souls in this world, who are manifested here when He glances upon His material creative energy, indirectly perceive Him in the activities of their life airs, senses and intelligence.

COMMENTARY

Akrūra thought, “Now one can see the beautiful human-like form of Kṛṣṇa in Nandagrāma, whereas persons like myself perceive Kṛṣṇa always and everywhere in His form as the indwelling supreme controller. The Supersoul witnesses the good and bad actions of all living entities, yet He is devoid of the false ego of thinking, “I am seeing.” The living entity on the other hand is a seer who has the false ego of identifying with his body. The Supersoul, however, who sits within the body as the constant observer, does not identify with the material body.”

“How can we distinguish between being free of false ego and being afflicted by it? One may object, ‘If a living entity is situated in a body, he will encounter the unhappiness and confusion that occur within it, just as a person living in a house, whether he be attached to it or not, cannot avoid experiencing the darkness, warmth and cold that occur within it.’ This objection is answered as follows: By His internal potency Kṛṣṇa dispels the darkness of ignorance along with the separateness and bewilderment it produces.”

“That Supersoul, who by His personal potency (sva-tejasā) has manifested the vital airs, senses and intelligence within the individual souls, is perceived by these faculties as being their creator. Furthermore, it has been said, guṇa-prakāśair anumīyate bhavān, “One can realize the beauty of Your form by the awakening of transcendental knowledge.” (SB 10.2.35)

|| 10.38.12 ||

yasyākhilāmīva-habhiḥ su-maṅgalaiḥ vāco vimiśrā guṇa-karma-janmabhiḥ

prāṇanti śumbhanti punanti vai jagat yās tad-viraktāḥ śava-śobhanā matāḥ

TRANSLATION

All sins are destroyed and all good fortune is created by the Supreme Lord’s qualities, activities and appearances, and words that describe these three things animate, beautify and purify the world. On the other hand, words bereft of His glories are like the decorations on a corpse.

COMMENTARY

Glorification of Lord Śrī Kṛṣṇa delivers the world. Poetic composi-tions about Kṛṣṇa’s birth, qualities and activities destroy the sins of all people, give life to the reciter and listener, endow a person with good qualities such as mercy and freedom from illusion, and purify one from the fault of ignorance. On the other hand, those words which do not describe Kṛṣṇa’s birth, activities and qualities, though they may be endowed with good literary qualities and ornaments, are simply like the ornaments decorating a dead body.

|| 10.38.13 ||

sa cāvatīrṇaḥ kila satvatānvaye sva-setu-pālāmara-varya-śarma-kṛt

yaśo vitanvan vraja āsta īśvaro gāyanti devā yad aśeṣa-maṅgalam

TRANSLATION

That same Supreme Lord has descended into the dynasty of the Sātvatas to delight the exalted demigods, who maintain the principles of religion He has created. Residing in Vṛndāvana, He spreads His fame, which the demigods glorify in song and which brings auspiciousness to all.

COMMENTARY

Yat means “which fame.”

|| 10.38.14 ||

taṁ tv adya nūnaṁ mahatāṁ gatiṁ guruṁ

trailokya-kāntaṁ dṛśiman-mahotsavam

rūpaṁ dadhānaṁ śriya īpsitāspadaṁ

drakṣye mamāsann uṣasaḥ su-darśanāḥ

TRANSLATION

Today I shall certainly see Him, the goal and spiritual master of the great souls. Seeing Him brings jubilation to all who have eyes, for He is the true beauty of the universe. Indeed, His personal form is the shelter desired by the goddess of fortune. Now all the dawns of my life have become auspicious.

COMMENTARY

Akrūra considered, “Today my eyes will relish a veritable festival of bliss. I will see Śrī Kṛṣṇa whose form is the reservoir of the conjugal attractions of the rāsa dance, and aspired for by the goddess of fortune who forever resides on Viṣṇu’s chest. The mornings following many nights have brought auspiciousness for me.” Otherwise, it is implied, “Without so many sleepless nights, this fruit would never have come about.”

|| 10.38.15 ||

athāvarūḍhaḥ sapadīśayo rathāt

pradhāna-puṁsoś caraṇaṁ sva-labdhaye

dhiyā dhṛtaṁ yogibhir apy ahaṁ dhruvaṁ
namasya ābhyāṁ ca sakhīn vanaukasaḥ

TRANSLATION

Then I will at once alight from my chariot and bow down to the lotus feet of Kṛṣṇa and Balarāma, the Supreme Personalities of Godhead. Theirs are the same feet that great mystic yogīs striving for self-realization bear within their minds. I will also offer my obeisances to the Lords’ cowherd boyfriends and to all the other residents of Vṛndāvana.

COMMENTARY

Akrīra thought, “As soon as I see Kṛṣṇa and Balarāma, I will immediately jump off my chariot, bow down and hold on to Their lotus feet, which yogis embrace only with their intelligence in the course of self realization. I will also bow down to the companions of Kṛṣṇa and Balarāma, and to all the residents of Vraja.”

|| 10.38.16 ||

apy aṅghri-mūle patitasya me vibhuḥ śirasy adhāsyan nija-hasta-paṅkajam

dattābhayaṁ kāla-bhujāṅga-raṁhasā prodvejitānāṁ śaraṇaiṣiṇāṁ ṇṛnām

TRANSLATION

And when I have fallen at His feet, the almighty Lord will place His lotus hand upon my head. For those who seek shelter in Him because they are greatly disturbed by the powerful serpent of time, that hand removes all fear.

COMMENTARY

Akrūra thought, “And (api) Kṛṣṇa will place (adhāsyan) His lotus hand, which bestows fearlessness (datta-ābhavaṁ) upon all living entities, on my head.”

|| 10.38.17 ||

samarhaṇaṁ yatra nidhāya kauśikas tathā baliś cāpa jagat-trayendratām

yad vā vihāre vraja-yoṣitāṁ śramaṁ sparśena saugandhika-gandhy apānudat

TRANSLATION

By offering charity to that lotus hand, Purandara and Bali earned the status of Indra, King of heaven, and during the pleasure pastimes of the rāsa dance, when the Lord wiped away the gopīs’ perspiration and removed their fatigue, the touch of their faces made that hand as fragrant as a sweet flower.

COMMENTARY

By offering water to symbolize one’s intention (saṅkalpa) to give charity, Purandara (kausika) and Bali perfectly worshiped (arhyate: pujyate) that hand and attained the post of Indra to rule over the three worlds. The offerings of water into the Lord’s hand were performed by Purandara during the avatāra of Sārvabhauma and by Bali during the avatāra of Vāmanadeva. Thus Purandara became Indra and Bali will attain the post in the future.

At the time of the rāsa dance, Kṛṣṇa used His lotus hand to wipe away the drops of perspiration from the limbs of the gopīs, which had arisen from the fatigue of enjoyment. This is stated in the Śrīmad Bhāgavatam (10.33.20). This subtly indicates that just as Kṛṣṇa lotus feet, although worshiped by Brahmā and other demigods, carry the remnants of kuṅkuma from the gopīs’ breasts, similarly His lotus hands, even though worshiped by such personalities as Indra and Bali, performed the service of wiping away the perspiration from the faces of gopīs. Such is the super excellence of the sweet mood of the Vraja-gopīs.

What is the nature of Kṛṣṇa’s lotus hand? The Purāṇas call the lotus found in the Mānasa-sarovara Lake a saugandhika. Śrī Kṛṣṇa’s hand acquired the aroma of this flower by touching the beautiful, fragrant faces of the gopīs. Though Akrura was a dāsya-bhakta, because he is speaking to himself there is no rasābhāsa.

|| 10.38.18 ||

na mayy upaiṣyaty ari-buddhim acyutaḥ kaṁsasya dūtaḥ prahito ’pi viśva-dṛk

yo ’ntar bahiś cetasa etad īhitaṁ kṣetra-jña īkṣaty amalena cakṣuṣā

TRANSLATION

The infallible Lord will not consider me an enemy, even though Kaṁsa has sent me here as his messenger. After all, the omniscient Lord is the actual knower of the field of this material body, and with His perfect vision He witnesses, both externally and internally, all the endeavors of the conditioned soul’s heart.

COMMENTARY

Though all this is true, Akrūra still feared that it would be impossible to get Kṛṣṇa’s mercy. Therefore he refutes this idea with this verse. Akrūra thought, “Though I am Kaṁsa’s messenger and have been sent by him, Kṛṣṇa will understand that I am not His enemy, because He is present both outside and inside my heart. Kṛṣṇa witnesses not only my activities, but the activities of everyone in the universe.”

|| 10.38.19 ||

apy aṅghri-mūle ’vahitaṁ kṛtāñjaliṁ mām īkṣitā sa-smitam ārdrayā dṛśā

sapady apadhvasta-samasta-kilbiṣo voḍhā mudaṁ vīta-viśaṅka ūrjitām

TRANSLATION

Thus He will cast His smiling, affectionate glance upon me as I remain fixed with joined palms, fallen in obeisances at His feet. Then all my contamination will at once be dispelled, and I will give up all doubts and feel the most intense bliss.

COMMENTARY

Akrūra thought, “Will Kṛṣṇa not glance at me with eyes moistened with the nectar of His mercy as I fervently offer respects at His lotus feet? Immediately I will achieve unlimited bliss and all fear will disappear, because the Lord certainly knows my heart.”

|| 10.38.20 ||

suhṛttamaṁ jñātim ananya-daivataṁ
dorbhyāṁ bṛhadbhyāṁ parirapsyate ’tha mām

ātmā hi tīrthī-kriyate tadaiva me

bandhaś ca karmātmaka ucchvasity ataḥ

TRANSLATION

Recognizing me as an intimate friend and relative, Kṛṣṇa will embrace me with His mighty arms, instantly sanctifying my body and diminishing to nil all my material bondage, which is due to fruitive activities.

COMMENTARY

Akrūra thought, “Kṛṣṇa will embrace me because we are best of friends, and also because we are relatives (jñātim). Among relatives, I am imbued with a mood of exclusive servitude (ananya-daivatam: aikāntika-dāsyavantam) toward Him. By Kṛṣṇa’s embrace my body (ātmā) will become pure and act as a holy tīrtha to purify others. Afterwards, I will become liberated from material existence.”

|| 10.38.21 ||

labdhvāṅga-saṅgam praṇatam kṛtāñjaliṁ

māṁ vakṣyate ’krūra tatety uruśravāḥ

tadā vayaṁ janma-bhṛto mahīyasā

naivādṛto yo dhig amuṣya janma tat

TRANSLATION

Having been embraced by the all-famous Lord Kṛṣṇa, I will humbly stand before Him with bowed head and joined palms, and He will address me, “My dear Akrūra.” At that very moment my life’s purpose will be fulfilled. Indeed, the life of anyone whom the Supreme Personality fails to recognize is simply pitiable.

COMMENTARY

Akrūra thought, “When Kṛṣṇa calls out to me, ‘O uncle!’ my life will become successful. Otherwise my life is useless. Indeed, one is truly unfortunate if he is not respected by great persons.”

|| 10.38.22 ||

na tasya kaścid dayitaḥ suhṛttamo na cāpriyo dveṣya upekṣya eva vā

tathāpi bhaktān bhajate yathā tathā sura-drumo yadvad upāśrito ’rtha-daḥ

TRANSLATION

The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.

COMMENTARY

Someone may object, “The Supreme Lord should be equal to all at all times. Why should He show special friendship to someone like you?” Akrūra responds to this objection in this verse: “Though Kṛṣṇa is neither a dear friend nor enemy of anyone, still He reciprocates with His devotees,’’ as stated in His own words in the Bhagavad-gītā (9.29):

samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ

ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend and is in Me, and I am also a friend to him.”

The words yathā tathā mean that Kṛṣṇa responds to His devotees according to how they worship Him. This is in accordance with Kṛṣṇa’s statement: ye yathā māṁ prapadyante, tāṁs tathaiva bhajāmy aham, “As all surrender unto Me, I reward them accordingly.” (Bg. 4.11)

The words sura-drumo yadvad (like a heavenly desire tree) indicate how the various degrees of fruits awarded correspond to the various degrees of shelter taken. As there is no discrepancy if the kalpa-vṛkṣa (desire tree) does not give fruits to a person who does not take shelter of it, similarly it is so in the case of the Supreme Lord. However, whereas the Lord is dependent upon His surrendered devotees, the kalpa-vṛkṣa is not dependent on those who take shelter of it. Therefore according to the devotion, Kṛṣṇa shows friendship, enmity or neutrality. For example, Kṛṣṇa showed friendship to Ambarīṣa and enmity or indifference to the envious Durvāsā.

|| 10.38.23 ||

kiṁ cāgrajo māvanataṁ yadūttamaḥ

smayan pariṣvajya gṛhītam añjalau

gṛhaṁ praveṣyāpta-samasta-satkṛtaṁ

samprakṣyate kaṁsa-kṛtaṁ sva-bandhuṣu

TRANSLATION

And then Lord Kṛṣṇa’s elder brother, the foremost of the Yadus, will grasp my joined hands while I am still standing with my head bowed, and after embracing me He will take me to His house. There He will honor me with all items of ritual welcome and inquire from me about how Kaṁsa has been treating His family members.

COMMENTARY

Akrūra considered, “Will Kṛṣṇa’s elder brother Balarāma clasp my folded palms with His right hand and lead me into His house to speak privately? After finishing His acts of hospitality (sat-kṛtam), Balarāma will inquire about how Kaṁsa has been treating his family members.”

|| 10.38.24 ||

śrī-śuka uvāca

iti sañcintayan kṛṣṇaṁ śvaphalka-tanayo ’dhvani

rathena gokulaṁ prāptaḥ sūryaś cāsta-giriṁ nṛpa

TRANSLATION

Śukadeva Gosvāmī continued: My dear King, while the son of Śvaphalka, traveling on the road, thus meditated deeply on Śrī Kṛṣṇa, he reached Gokula as the sun was beginning to set.

|| 10.38.25 ||

padāni tasyākhila-loka-pāla- kirīṭa-juṣṭāmala-pāda-reṇoḥ

dadarśa goṣṭhe kṣiti-kautukāni vilakṣitāny abja-yavāṅkuśādyaiḥ

TRANSLATION

In the cowherd pasture Akrūra saw the footprints of those feet whose pure dust the rulers of all the planets in the universe hold on their crowns. Those footprints of the Lord, distinguished by such marks as the lotus, barleycorn and elephant goad, made the ground wonderfully beautiful.

COMMENTARY

Akrūra saw Kṛṣṇa’s footprints (padāni) marked with an elephant goad, barleycorn and thunderbolt, which brought astonishing good fortune (kautakāni:sa-vismaya-saubhagyam) to the earth (kṣiti).

|| 10.38.26 ||

tad-darśanāhlāda-vivṛddha-sambhramaḥ
premṇordhva-romāśru-kalākulekṣaṇaḥ

rathād avaskandya sa teṣv aceṣṭata

prabhor amūny aṅghri-rajāṁsy aho iti

TRANSLATION

Increasingly agitated by ecstasy at seeing the Lord’s footprints, his bodily hairs standing on end because of his pure love, and his eyes filled with tears, Akrūra jumped down from his chariot and began rolling about among those footprints, exclaiming, “Ah, this is the dust from my master’s feet!”

COMMENTARY

Seeing Kṛṣṇa’s footprints, Akrūra’s eyes flooded with teardrops (aṣru-kalā), and he jumped from the chariot. Rolling (aceṣṭata) in the dust of those footprints while weeping with a choked voice, Akrūra said, “What fortune to attain such rare things!”

|| 10.38.27 ||

dehaṁ-bhṛtām iyān artho hitvā dambhaṁ bhiyaṁ śucam

sandeśād yo harer liṅga-darśana-śravaṇādibhiḥ

TRANSLATION

The very goal of life for all embodied beings is this ecstasy, which Akrūra experienced when, upon receiving Kaṁsa’s order, he put aside all pride, fear and lamentation and absorbed himself in seeing, hearing and describing the things that reminded him of Lord Kṛṣṇa.

COMMENTARY

After describing the actions of Akrūra’s body, words and mind from the start of his journey in Mathurā up to his entrance in Vraja, this verse presents the essential philosophical conclusion which is an example for all. Akrūra gave up all false pride by rolling in Kṛṣṇa’s foot dust. This is the goal of human life.

Instantly upon seeing Kṛṣṇa’s footprints, Akrūra rolled about in the dust at that very spot, and thus gave up the pride (hitvā dambhaṁ) of thinking, “I am Akrūra, King Kaṁsa’s minister. Since I am so greatly honored by the King, how can I roll about in the dust of the feet of a mere cowherd boy?” By openly showing his love and reverence for Kṛṣṇa, Akrīra gave up his fear (hitvā bhiyaṁ) of punishment by Kaṁsa, who might be angrily complaining, “Even though Akrūra is my messenger, he is rolling about in the dust of the feet of my enemy Kṛṣṇa!” Akrūra gave up the sorrow (hitvā śucam) of lamenting for his wife, children and home, who might be destroyed by the angry Kaṁsa. Forsaking all these things, Akrūra rolled in the dust of Kṛṣṇa’s lotus feet.

Giving up fear (hitvā bhiyaṁ) can also mean giving up the fear of criticism from friends. Giving up lamentation (hitvā śucam) can mean giving up the following considerations: “We, being scholarly, aristocratic and well-to-do, are superior to others. How can we fall down in the dust of the Vaiṣṇavas’ feet, who are disrespected by society, poorly dressed and penniless?” He also gave up the fear of being condemned by his own family and the sorrow of being abandoned by them for falling down in the dust of the feet of a Vaiṣṇava, who is the representative of Lord Hari. Or else, the phrase “giving up pride” (hitvā dambhaṁ) applies to the conditioned souls in general and not to Akrūra, since he is overwhelmed in pure ecstatic love of Kṛṣṇa.

By hearing and remembering the glories of Hari that he had heard from Nārada, Akrūra expressed an intense desire to serve Kṛṣṇa in the loving mood of servitude (dāsya-rasa). Similarly, a devotee should think, “When will I serve Kṛṣṇa in this way, and when will I get the good fortune to see My beloved Lord?”

|| 10.38.28-33 ||

dadarśa kṛṣṇaṁ rāmaṁ ca vraje go-dohanaṁ gatau

pīta-nīlāmbara-dharau śarad-amburahekṣaṇau

kiśorau śyāmala-śvetau śrī-niketau bṛhad-bhujau

su-mukhau sundara-varau bala-dvirada-vikramau

dhvaja-vajrāṅkuśāmbhojaiś cihnitair aṅghribhir vrajam

śobhayantau mahātmānau sānukrośa-smitekṣaṇau

udāra-rucira-krīḍau sragviṇau vana-mālinau

puṇya-gandhānuliptāṅgau snātau viraja-vāsasau

pradhāna-puruṣāv ādyau jagad-dhetū jagat-patī

avatīrṇau jagaty-arthe svāṁśena bala-keśavau

diśo vitimirā rājan kurvāṇau prabhayā svayā

yathā mārakataḥ śailo raupyaś ca kanakācitau

TRANSLATION

Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other’s was white. With Their fine-featured faces They were the most beautiful of all persons. As They walked with the gait of young elephants, glancing about with compassionate smiles, Those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Keśava and Balarāma. O King Parīkṣit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky’s darkness in all directions.

COMMENTARY

(Texts 28-30) Akrúra saw the highly exalted Kṛṣṇa and Balarāma, whose glances were smiling with compassion, at the place where the cows were milked. Or he saw Kṛṣṇa and Balarāma engaged in milking the cows.

(Texts 31-33) Pradhāna-puruṣāu means those two exalted persons, Kṛṣṇa and Balarāma, appeared as incarnations within matter (pradhāna). They divided up (sva-aṁśena) the work of protecting the earth. Thus Kṛṣṇa killed Agha and Baka, whereas Balarāma killed Dhenuka and Pralamba. Kṛṣṇa killed Cāṇūra and Kaṁsa, whereas Balarāma killed Muṣṭika and Dvivida.

|| 10.38.34 ||

rathāt tūrṇam avaplutya so ’krūraḥ sneha-vihvalaḥ

papāta caraṇopānte daṇḍa-vad rāma-kṛṣṇayoḥ

TRANSLATION

|| 10.38.35 ||

bhagavad-darśanāhlāda-bāṣpa-paryākulekṣaṇaḥ

pulakacitāṅga autkaṇṭhyāt svākhyāne nāśakan nṛpa

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