Akrura's Arrival in Vrindavana

The thirty eighth chapter describes how Krsna fulfilled all the desires of Akrura. Krsna welcomed Akrura with proper reception. Ater consulting on the krsna ekadasi of phalguna month, Kamsa gave orders to Kesi and Akrura and sent them to Vraja. The next morning, Kesi was killed. Akrura departed for Vraja the same morning, and Narada praised Krsna. In the afternoon Vyomasura was killed. In the evening Akrura entered Vraja.

tam ratrim means the ekadasi night. Akrura is described as greatly intelligent because he spent the whole night awake in discussion of the Lord and worship of the Lord. Without breaking the fast, he departed in early morning for Vraja.

Akrura began to consider in great bliss. “What have I possibly done by which I have been qualified to see the Lord?”

Akrura then spoke, overcome with humility.” It is rare that I, a materialist would get the chance to see the Lord, just as it in unusual for a born sudra to recite the Vedas.”

“No this cannot be.” Using his intelligence he overcame his miserable condition. “Though I am low, it is possible for me to see the Lord (syad eva).”

Becoming more certain, he spoke with confidence.

Though I have been sent to do things unfavorable to the Lord by Kamsa, for me this has been very favorable. Amazingly, though Kamsa is a rascal, today he has been merciful to me, because he has sent me to Krsna. Previously such persons as Ambarisa were delivered from the material world by one ray of those feet.

“Those lotus feet which are worshiped by Brahma and others using aksata, gandha, garlands and other items, those lotus feet which follow after the cows along with his companions, but are followed by Brahma, those lotus feet which, though worshipped by Brahma, are tasting the kumkuma from the breasts of the gopis, I will see today.”

This illustrates the highest excellence of his feet. One should not say that it was rasabhasa or contrary to rasa for Akrura who is in dasya bhava to aspire to taste madhurya bhava, for this statement is an aside. His father and mother also out of great joy sometimes may utter statements indicating madhurya rasa of their son.

Akrura confirmed that his desires would be fulfilled because of his seeing auspicious omens such as the deer circumambulating him. “Therefore it is certain that I will see his face surrounded by curly locks, his lotus eyes, his glance, his beautiful cheeks and nose, and his smiling face.”

“Since the demons also get to see Krsna, what is so notable about your seeing him?”

“Now, by his own will he has appeared in the dynastya of Manu (manujatvam) as Visnu with extraordinary beauty, which I realize in my heart. The demons may see him, but they do not realize his beauty. Will my eyes not become successful today? Certainly they will.”

“One should realize the beauty of human like form of Krsna with the eyes. Krsna is now in Nanda grama, but as he resides in the heart, he can be realized through inference. Like me there exist many people everywhere, who must see him in this way. He is the seer of the good and bad actions of all jivas. Though residing in all bodies he is devoid of false bodily identification (aham rahito’pi), though the jiva has false identity (indicated by api). He resides in all entities, devoid of false ego as the witness of everything.”

“Why should there be consideration of having or not having false ego? As long as one is situated in a body he must be subject to sorrow and illusion. If one is situated in a house, whether attached or unattached, he will experience darkness, hot or cold.”

“By the cit sakti (sva tejasa) ignorance and its results separateness and illusion cannot touch him. From the creation of the jiva endowed with prana, senses and intelligence, one can infer the creator, and infer his presence in each body. As it has been said, “guna prakasair anumiyate bhavan.” But the most fortunate result is to realize the beauty of your form.”

Glorification of the Lord delivers the world.

Topics of the Lord’s birth, qualities and activities, composed poetically, which destroy the sins of all people, give life to the reciter and listener, endow the person with good qualities such as mercy and freedom from illusion, and purify the person, freeing him from the fault of ignorance. On the other hand, those words, though decorated with ornaments and qualities, if devoid of the Lord’s qualities, activities and birth, are simply like a dead body with ornaments.

I will certainly be able to see that blissful form seen by the discerning men, full of love, rasa and pastimes, which is the object of sight of Laksmi, who resides on Visnu’s chest, because many dawns (nights) have been auspicious for me. If it were otherwise, I could not get the results I am about to receive now.

After seeing Krsna and Balaram, I will get down from the chariot, and immediately bow down to their lotus feet. Those feet which yogis hold by their intelligence in order to see directly the self (sva labdaye) I will directly hold. I will also bow down to the companions of Krsna and Balarama accompanying them. I will also bow down to the inhabitants of the forest.

And (api) he will place (adasyat) his lotus hand, which gives fearlessness to all living entities, on my head.

By worshipping (offering sankalpa water) to that hand, Purandara (kausika) and Bali attained the position of Indra. Purandara gave water to Sarvabhauma avatara and Bali gave water to Vamana. Purandara achieved the post, and Bali will attain that post in the future. That same hand, after the rasa dance, at the time of intimate contact, wiped the drops of perspiration arising from fatigue with the dancing from the gopis limbs. (sb 10.33.20) Just as the lotus feet though worshipped by the devatas were holding the kumkum from the gopis’ breasts, so the lotus hands though worshiped by Purandara and Bali, were serving the gopis by wiping away their perspiration. Thus this statement exalts the position of the gopis. What type of hands were those? Those hands had the most wonderful aroma of lotuses because of touching the lotus faces of the gopis. The word saugandhika refers to the lotus of Manasa Sarovara in the Puranas. Though Akrura was a dasya bhakti, because this is a secondary remark, it is not rasabhasa.

Though all this is so, he still feared that it would be impossible to get mercy from Krsna. Therefore he removes that fear with this verse. “Though I am Kamsa’s messenger, sent by him, Krsna will understand that I am not his enemy, because he is the seer of everything, existing inside and outside of the heart. He witnesses not only my activities, but the activities of all the universe.”

“Will he not look at me offering respects at his lotus feet with merciful glance? Immediately I will achieve increased bliss, and all fear will be gone, for the Lord certainly knows my heart.”

“He will embrace me, because we are best of friends, and also because we are relatives ((jnati), and among relatives, I have exclusive dasya bhava. By that embrace, my body (atma) will become a tirtha, and as that body is purified, so will the bodies of others. Thus bondage will be extinguished.”

“When he calls out to me O uncle! My life will become successful. Otherwise my life is useless. One is unfortunate if one does not get respected by great persons.”

“But the supreme lord should be equal to all at all times. How is it possible that he should show special friendship to some?”

“Though Krsna is neither dear friend or enemy of anyone he responds to his devotees. This is shown in the statement “samo’ham sarva bhutesu etc.” And also according to the type of worship, Krsna responds accordingly, as the verse says “ye yatha man prapadyante….”. It is just as, according to the amount of surrender to the kalpa vrksa, one gets a corresponding bestowal of results. As there is no discrepancy if the kalpa vrksa does not give fruits to a person who does not take shelter of it, so there is no discrepancy if the Lord does not give friendship to those who do not take shelter of him. However, whereas the Lord is dependent upon his devotees, the kalpa vrksa is not dependent on those take shelter of it. Therefore according to the devotion, the Lord shows either friendship, enmity or neutrality The lord showed friendship to Ambarisa and to envious Durvasa he showed hatred and indifference.

Will Balarama, his elder brother, take me, with folded hands, by his right hand, and lead me into his house to speak with him, and after finishing his acts of hospitality (sat krtam} inquire about how Kamsa has been treating his family members?

He saw the footprints (padani) marked with ankusa etc, which were a cause of astonishing good fortune to the earth (ksti kautukam).

Seeing those footprints, with excessive tears in his eyes (asrunam kala), he jutmped from the chariot. He rolled (acestita) in the dust of those footprints while weeping. With choked voice he said, “What fortune, to attain such rare things.”

After describing the actions of Akrura’s body, words and mind, from his starting the journey in Mathura until his entrance in Vraja, the conclusion is given in this verse, as Akrura gave up all false pride on seeing the footprints and rolled on the ground. This is the goal of human life. He gave up the pride (hitva bambham) such as “How can I ,Akrura, minister of the king, worshipped by the king, roll in the dust of a cowherd boy?” He gave up fear of Kamsa being angry for rolling in the dust of Krsna, his enemy. He gave up lamentation (sucam) concerning destruction of his wife, children and house by angry Kamsa.

Giving up the fear can also mean giving up fear of criticism from friends .Giving up lamentation can mean giving up the following considerations: “As we are born in good families with power, respected by all. how can we roll in the dust of vaisnaas who are low, penniless, dressed in worn cloth, disrespected by all others?” The wise men, on seeing the vaisnava with tilaka and garland and marks of the Lord on his body, should roll in the dust of his feet.

The phrase giving up pride, fear and lamentation can be a reference to the ordinary man, but not applicable to Akrura.

Hearing and remembering the glories of Hari from Narada, Akrura had a desire to serve the lord in dasya rasa. “When will I serve Hari in this way, and when will I get the good fortune to see him?” This should be the desire of the devotee.

He saw Balarama and Krsna, whose glances were smiling with mercy, at the place where the cows were to be milked. Or he saw Krsna and Balarama engaged in milking the cows.

31-33.Pradhana purusa means those two person who appeared as avataras within matter (pradhana). They divided up the work of protecting the earth (svamsena). Krsna killed Agha and Baka, whereas Balarama killed Dhenuka and Pralamba. Krsna killed Canura and Kamsa, whereas Balarama killed Mustika and Dvivida.

Akrura could not introduce himself properly, saying, “I, Akrura, offer my respects to you.”

Knowing the purpose for which Akrura had come (abhipretya), taking him by his hand with the mark of the cakra (rathankita), he pulled Akrura towards himself (embraced him). By doing so, he indicated to Akrura that he had the strength to kill Kamsa.

With his right hand, Balarama held Akrura’s folded hands. Akrura had previously revealed that desire in verse twenty three.

Among the various upacaras or items offered was a cow. They brought a cow in front of him for giving pleasure to the eyes. Medhyam (pure) indicates that the rice was taken on the dvadasi as a breakfast from the ekadasi vrata. That day was dvadasi, because two days later on the caturdasi was the day of bhuta raja puja, when Kamsa was killed. There is a rule that one should not break the fast in the night, but Akrura broke the rule because he wanted to eat at Krsna’s house.

“How are you living (katham stha), being protected by one who slaughters animals (sauna palah) like sheep? You do not know when you will be killed.”

How can one consider asking about the welfare of those people who are dependent on one who kills his sister’s baby (tokan), o Akrura (he).

Being treated hospitably as a guest (sabhajitah) with gentle questions, Akrura gave up doubt about getting mercy from Krsna and gave up his fatigue on the journey due to suffering from that doubt.