10.37 · The Killing of the Demons Keśī and Vyoma

The thirty seventh chapter describes the killing of Kesi, Narada praising Krsna’s future pastimes, the thieving activities of Vyomasura, and the killing of Vyomasura.

The sentence in the first verse should be completed with the word “Keśī came to Vraja.” With the hairs (satā) on his mane he scattered the clouds and airplanes. Thus he was called Keśī (possessing hairs).

The word tu indicates that Keśī is distinct from Ariṣṭa. He is described. By his nature he was extremely evil. Because of that he was sent by Kaṁsa. Constantly he crushed the earth, and ran as swift as the mind. His name is explained: his mane scattered the clouds.

Seeing Krsna, Kesi, whom others could not approach (durasadam), what to speak of defeating him (duratyayah), charged at Krsna.

Keśī tried to kill Kṛṣṇa who had lotus eyes. With eyes blossoming like lotuses, Kṛṣṇa glanced at the demon in disrespect. Or Śukadeva criticizes Keśī, since he did not change his evil nature on seeing the young beauty of Kṛṣṇa. The demon, looking at Kṛṣṇa, ran towards him. The horse was difficult to grab (durāsadaḥ) since he moved quickly. Thus he was difficult to defeat.

When Kesi kicked him, Krsna grabbed his extended legs with his hands, twirled him around, and threw him far off. Krsna remained in the same place.

Kṛṣṇa avoided his blow (tat). Since he is beyond the knowledge of the senses (adhokṣajaḥ), how could Keśī strike him with his hooves? How foolish he was! Having avoided the blow, angry because the demon had spread fear in Vraja, Kṛṣṇa grabbed the demon’s legs. Or, in a playful manner (aruṣā) he grabbed the demon’s legs and then threw him at a great distance. Keśī fainted.

When Kesi regained consciousness (labhda sanjna) he got up, and, opening his mouth, ran at Krsna. But Krsna just laughed. Showing his left thumb, Krsna said, "Do you want to eat something? Here , eat this." He then thrust his left arm into Kesi’s open mouth, in order to destroy his life, just as a snake easily enters a hole to kill a mouse.

The wicked demon (saḥ) got up. Or, though thrown at a distance, he (saḥ) got up. Just as a curious person will put a snake into a mouse hole without fear of mishap, Kṛṣṇa put his fist in Keśī’s mouth, which represented his life air.

"How could the arm of Krsna, tender as the stem of a blue lotus, enter the mouth of Kesi, filled with fierce teeth?" As Pariksit was anxious about this, the verse answers. With the touch of Krsna’s arm, all those teeth fell out, like objects touched by red hot iron. Moreover, though Krnsa’s arm is as soft as the lotus stem, when it touched Kesi, Kesi felt it as hard and hot as a thunderbolt, just as a jaundiced person perceives sugar candy as bitter. Krsna’s arm began to grow within Kesi’s mouth, just as Krsna expanded his body in Aghasura’s mouth.

His teeth completely fell out at their roots. Hari-vaṁśa says daśanair mūla-nirmuktaiḥ: his teeth came out by their roots. The teeth had touched the arm of Kṛṣṇa endowed with all powers (bhagavat). The arm did not change. Just by its touch, the teeth fell out, though the teeth were hard as thunderbolts and huge. Viṣṇu Purāṇa says sitābhrāvayavā iva: the teeth were like thunderbolts. The possessive case is missing in the phrase taptam ayaḥ sparśaḥ (touch of hot iron). Taptam is a modifier is not combined with the compound. The teeth fell out as if touching hot iron. The visarga is optionally omitted in a compound thus the phrase is aya-sparśaḥ or ayaḥ-sparśaḥ. Both are permitted. The hand of the Lord with unlimited form (mahātmanaḥ) expanded. The arm expanded in his whole mouth. Though it happened quickly it was not astonishing. It expanded completely (sam—vavṛdhe), blocking the path of air. This was not seen by others since it happened within the horse’s body. A partial analogy is given. It was like untreated indigestion. One sees suffering by such diseases. If the stomach suddenly expands within the body, it can cause a person’s death.

Expelling stool (landam), Kesi expired.

By Kṛṣṇa’s arm which completely expanded (sam—edhamānena) Keśī’s’ breathing was blocked. He expanded his arm till Keśī’s body burst. By that, the demon died. Nārada says in Hari-vaṁśa: yat tvayā pāṭitaṁ dehaṁ bhujenānata-parvaṇā eśo ‘sya mṛtyur ahnāya vihito viśva-yoniṇā When your arm extending to your knee made his body fall, he quickly died by the creator’s will.

Kesi’s body burst like an over-ripe melon. In spite of killing the big demon, Krsna was not proud, since he did it very easily. The devas sprinkled flowers and also water to relieve Krsna of fatigue.

The analogy with the karkaṭikā fruit is described in Viṣṇu Purāṇa: dvipāde pṛṣṭha-pucchārdha śravaṇaikākṣi-nāsike / keśinas te dvidhā bhūte śakale dve virejatuḥ // Keśī’s body was split in two parts each with two feet, half a back and tail, one ear, one eye and one nostril. Though he had effortlessly killed the enemy, Kṛṣṇa did not feel pride mixed with astonishment, thinking “I have killed him.” Or, having killed the enemy he continually smiled (avigata smita= avismnita), since he killed the demon without effort. Parāśara says anāyasta-tanuh ṣvastho hasaṁs tatraiva saṁsthitaḥ: without fatigue and in good health Kṛṣṇa stood and smiled. Having showered flowers, the devatās showered many more flowers. Another version has ayatna-hatārir utsmayaiḥ: he who killed the demon without effort was worshipped by smiling devatās. Parāśara describes what happened after this. tato gopyaś ca gopāś ca hate keśini vismitāḥ / tuṣṭuvuḥ puṇḍarīkākṣam anurāga-manoramam // When Keśī was killed the cowherds and gopīs were astonished. They praised lotus-eyed Kṛṣṇa, attractive with anurāga. Vaiśampāyana says: taṁ hataṁ keśinaṁ dṛṣṭvā gopā gopastriyaś ca tāḥ / babhūvur muditāḥ sarve hatavighnā hataklamāḥ // dāmodaraṁ ca śrīmantam yathāsthānaṁ yathā vayaḥ / abhyanandan priyair vākyaiḥ pūjayantaḥ punaḥ punaḥ // Seeing Keśī dead, the cowherds and their wives were overjoyed. They were free of all obstacles and fatigue. They welcomed beautiful Kṛṣṇa according to age and place with pleasing words and worshipped him again and again.

The analogy with the karkaṭikā fruit is described in Viṣṇu Purāṇa: dvipāde pṛṣṭha-pucchārdha śravaṇaikākṣi-nāsike / keśinas te dvidhā bhūte śakale dve virejatuḥ // Keśī’s body was split in two parts each with two feet, half a back and tail, one ear, one eye and one nostril. He withdrew his arm, since his back had been split open or by expanding it from within. His arm is called huge because it expanded within Keśī’s body or it was by nature huge. It is by nature unlimited. Though very small, the Lord is very large, and though large, is also very small. “expansion” is from the external view. Though he easily killed the demon he was not proud (avismitaḥ). Or though he killed the fierce demon, he continued to smile since he killed him without effort. Anāyasta-tanuḥ svastho hasaṁs tatraiva saṁsthitaḥ: Kṛṣṇa remained there without pain and smiled. (Viṣṇu Purāṇa) Now without fear, the devatās became joyful and showered many (varṣaiḥ) flowers. The devatās who showered blessings on others showered flowers. By killing Keśī, their giving blessings was fulfilled. Out of great joy they gave many blessings to the cowherds. The word sura means “those who give glory (suśobhanaṁ rānti).”

Narada began to praise Krsna in order to request him to show his Mathura pastimes, after having completed his Vraja pastimes. He is called bhagavata pravara because he fulfilled the exalted desires (pra+ vara) of the devotees of Mathura. He spoke to Krsna who performs actions like killing Kesi without being harmed (aklishtena karmanam).

I offer respects to Nārada, sage of the devatās, the greatest devotee, the guru of Kṛṣṇa’s devotees, who sets in motion the pastimes of Kṛṣṇa. Because the topic was confidential, Nārada spoke to Kṛṣṇa in private. Nārada was not just a relater of news but was the friend of all. He did this in order to prevent Vraja being attacked by Kaṁsa’s and Jarāsandha’s troops and to arrange for Kaṁsa’s and others’ liberation. Or, Nārada was devarṣi: he is a deva and a sage since he has spiritual knowledge and was the revealer of Kṛṣṇa’s mantras. Thus he has most confidential knowledge. He was the best of the devotees (bhāgavata-pravaraḥ) who were qualified for the pastimes. Thus he acted in this way to facilitate those pastimes. He came secretly and then offered information.

I offer respects to Nārada, sage of the devatās, the greatest devotee, the guru of Kṛṣṇa’s devotees, who sets in motion the pastimes of Kṛṣṇa. Devarṣi indicates that he was dedicated to acting for the devatās. He met with Kṛṣṇa intimately (upa) or he came in such a way that no one saw him. Since his conversation was secret, he spoke to him alone. He had no hatred of the Lord (bhāgavata-pravaraḥ), the best among devotees, the guru concerning bhakti, dedicated only to bhakti. Thus he was not a spy. He spoke in order to protect the devotees—devatās and Yādavas. His name is not mentioned out of respect. O king! He pacifies the king, who had developed some hatred for Nārada. Just as kings like you strive to protect the citizens, Nārada strives to protect all the devotees. “It is not proper for Kaṁsa with his wicked wrestlers to bring the Lord to Mathurā.” Kṛṣṇa’s actions are without suffering (akliṣṭa-karmāṇam), as in killing Pūtanā. Or the actions are immediately done, such as killing Keśī. He will easily kill Kaṁsa. There is no need to worry at all. “Since he is absorbed in an ocean of rasa by playing in Gokula, one should not take him away.” He is Kṛṣṇa, the person who gives bliss to all. He must also give bliss to the Yādavas. Since he gives bliss to all, he performs pastimes eternally in Vraja also. The friends went a little distant in order to show everyone the astonishing nature of his killing Keśī. Thus Nārada was alone with Kṛṣṇa. Or Kṛṣṇa, knowing that Nārada had arrived with an announcement that would give great pain to the people of Gokula, sent everyone off on some pretext. According to Parāśara and Vaiśampāyana, Nārada spoke invisibly from the sky. Nāradasya vacaḥ śrutvā deva-saṅgīta-yoninaḥ Gopāh kṛṣṇaṁ samānīya viviśur vrajam eva tu Hearing the words of Nārada, the cause of divine music, the cowherds, taking Kṛṣṇa, entered Vraja. This is from another kalpa. Hari-vaṁśa also says that after Kṛṣṇa killed Ariṣṭa, Kaṁsa spoke to the Yādavas to inciting them falsely, and also spoke to Vasudeva and Nanda. They then condemned Kaṁsa for his words. The Andhakas also spoke.

Narada called out Krsna’s name twice out of great bliss, remembering himself as just a reflection of bhakti, who chants the names and praises of the Lord. Krsna is a person with a mind that cannot be measured or understood (aprameya atma). Who can understand your mind, for sometimes you are in Vraja giving bliss to your parents, and somtimes you are in Mathura, giving bliss to your parents there. As you are the controller of Yogamaya (yogesa) you can stay in both places without difficulty. As you are the master of the universe (jagadisvara) you must kill the demons who are a burden to the earth. As Nanda’s son, you spread your fame through various mantras, but now you should reveal good fortune of Vasudeva. Therefore come and live in Mathura and relieve all your devotees there from fear of Kamsa, because you are the best fulfiller of desires (pravara) and the best among the yadus (satvatam). You can do anything (prabho). "I act according to my desires. So why do you make a request from me?" "You are the supersoul within me (tvam atma) . You give me the inspiration to request you, so what can I do?" You exist not only in me but in all living entities. (sarva bhutanam). You reside secretly like fire within wood. Just as you rest in the caves of Govardhana as Nanda’s son, so you rest within the heart as the supersoul. Though you are resting in the heart, you are the witness of everything. (saksi) This is because you are the greatest person (mahapurusa), with the strength to accomplish anything. However, above great persons there can be others with more power. But you are the supreme lord, with powers greater than anyone else.

I have told Kaṁsa some facts because I know this will be an opportunity for your pastimes. By your mercy I know the sequence of your pastimes and the truth about you. Nārada explains this in eleven verses. He explains the nature of Kṛṣṇa in three verses. In two verses he addresses him. He calls his name first to indicate that the form of Kṛṣṇa is the root. He repeats the name for emphasis. And since Kṛṣṇa is absorbed in his owns sweet pastimes, he wants to make him attentive. He then makes clear how Kṛṣṇa is the root by describing his inherent (svarūpa) characteristics. Because he is beyond all others and is infinite, he cannot be understood by anyone (aprameyātman). His form as Bhagavān surprises even himself. Then his tataṣṭha characteristics are described. You control by your yogamāyā śakti (yogeśa), which is your complete form. Therefore you are the Lord of all the material and spiritual worlds (jagad-īśvara). In all these places you are present because of your powers (vāsudeva). And thus you are the shelter of everything (akhilāvāsa). To make clear that all this refers to Kṛṣṇa, he indicates his eternal position in pastimes with his devotees. You are the best among the devotees who are kṣatriyas and cowherds (sātvatāṁ pravara). Possessive case is used (sātvatām) to indicate that he is one of them. He is eternally present in pastimes with these devotees. jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48 The cause of his eternal presence is stated. O master (prabho)! You are the master of time and other factors. Thus by these names Nārada indicates Kṛṣṇa’s position as a form of unequalled powers famous by names like Śyāmasundara, as an associate of the Yadus and cowherds, and the performer pastimes suitable to them. By calling his names, Nārada has indicated Kṛṣṇa’s real position. Now he indicates his partial forms. atha vā bahunaitena kiṁ jñātena tavārjuna | viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat || But what is the use of knowing all these individual vibhūtis, Arjuna? Please understand: by just one portion of myself, I am firmly established in this universe. BG 10.42 This is explained in two verses. You are the soul of all moving and non-moving entities in the material world, Paramātmā. This is described as tṛtīyaṁ sarvabhūta-stham: in his third form he is situated in all beings. (Sātvata-tantra) He is also Mahā-viṣṇu (mahā-puruṣa), presiding over all creation and Garbodhakaśāyī Viṣṇu, the presiding deity of each universe (īsvaraḥ). Ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam: the first form is the great creator and the second form is situated in the universe. (Sātvata-tantra) Though you are everywhere like fire in wood, you are situated by your portions in each entity, within their hearts. Thus you can be quickly realized.

He repeats the name of Kṛṣṇa because the tongue is naturally attracted to chanting the name or he chants out of great devotion. Or the first utterance means Kṛṣṇa, the form of the supreme brahman and the second utterance means Kṛṣṇa, who manifests unlimited qualities of bhagavān. This is illustrated by the other words. The power of the form of the supreme brahman is illustrated in three verses. Manifestation of bhagavān’s qualities is expressed in nine verses. Or because of great devotees like Vasudeva and Devakī being tied up and suffering, and thinking himself a great offender, fearing the effects of great offense, he calls out to the Lord to forgive him for his offense. One should not say “I am the supreme Brahman.” Whose son are you? You should not say “I am lord of the universe. All jīvas are my servants.” What is your particular name? Though Kṛṣṇa is the supreme Brahman with form, you are Kṛsṇa, revealing unlimited qualities as bhagavān. You depend on the bhakti of your parents and others, otherwise your revelation as bhagavān is incomplete. Everything may be explained in terms of virodha alaṅkāra. Though you are spread everywhere (aprameyātma), you are the son of Vasudeva (vāsudeva). Though you are ātmārāma (yogeśa), still you are the abode of full śuddha-sattva (akhila-vāsa), or you dwell in Devakī. O jewel in the womb of Devakī! He does not utter her name directly out of respect. Though you are the lord of the universe, you are the lord (prabho) of the best (pravara) of the Yādavas such as Ugrasena. Or O supreme (pravara)! “But this seems contradictory.” That is true. Though things appear impossible by our power it is all easily accomplished. O lord, full of inconceivable powers (prabho)! This is your status as the Lord. I have told Kaṁsa some facts because I know this will be an opportunity for your pastimes. By your mercy, I know the sequence of your pastimes and the truth about you. Nārada explains this in eleven verses. He explains the nature of Kṛṣṇa in three verses. In two verses he addresses him. He calls his name first to indicate that the form of Kṛṣṇa is the root. He repeats the name for emphasis. And since Kṛṣṇa is absorbed in his owns sweet pastimes, he wants to make him attentive. He then makes clear how Kṛṣṇa is the root by describing his inherent (svarūpa) characteristics. Because he is beyond all others and is infinite, he cannot be understood by anyone (aprameyātman). His form as Bhagavān surprises even himself. Then his tataṣṭha characteristics are described. You control by your yogamāyā śakti (yogeśa), which is your complete form. Therefore you are the Lord of all the material and spiritual worlds (jagad-īśvara). In all these places you are present because of your powers (vāsudeva). And thus you are the shelter of everything (akhilāvāsa). To make clear that all this refers to Kṛṣṇa, he indicates his eternal position in pastimes with his devotees. You are the best among the devotees who are kṣatriyas and cowherds (sātvatāṁ pravara). Possessive case is used (sātvatām) to indicate that he is one of them. He is eternally present in pastimes with these devotees. jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48 The cause of his eternal presence is stated. O master (prabho)! You are the master of time and other factors. Thus by these names Nārada indicates Kṛṣṇa’s position as a form of unequalled powers famous by names like Śyāmasundara, as an associate of the Yadus and cowherds, and the performer of pastimes suitable to them. The non-contradiction is explained through an example. You are the one ātmā of all beings. As in dvau suparṇau: two birds in a tree. You are one within all jīvas. You are many but one as Paramātmā, otherwise you could not be the supreme Lord. This is clear in Vedānta. An example is given. Fire appears differently according to different types of wood but no flame becomes visible without one original flame. Actually one fire alone is situated in the various pieces of wood. Paramātmā is like that. Though you are hidden from sight, you happily rest in a cave of Govardhana. Though you are the witness, without association, you are filled with great powers as the form with a thousand heads (mahā-puruṣaḥ). Or you are the supreme person, who gives himself, who is controlled by the devotee. Thus everything is possible. You are the Lord (īśvaraḥ). By this conclusion unlimited contradictions are easily resolved.

"If you had not created myself, my intelligence and the rest of the universe, then I would not be able to make any request from you." With this intention he speaks. You are independent (atma asrayah) and by your energies who are not different from you (atmana), you create the elements starting from mahat tattva. As you create this world using mahat tattva, you also inspire all people of the world to try to fulfill their desires. In this way, today I am trying to make requests to you.

Nārada shows the activity of Mahā-viṣṇu, since he is the chief puruṣa and suitable for the job of creation. You create the guṇas by your māyā. Since this implies dependence on some other entity (māyā), Śrīdhara Svāmī explains that māyā is a śakti of the Lord. You are not invested with power by another being like others are. You give shelter to yourself by yourself, since you are not dependent on others. You create the guṇas by your śakti. You create the universe by those guṇas which you have created, and maintain and destroy the universe also. You do not depend on others (satya-saṅkalpaḥ) and are thus the Lord (īśvaraḥ).

Even though by the guṇas you create, maintain and destroy all universes at the appropriate time, at this time you have appeared to protect the devotees particularly. This is explained in two verses. Since you are independent, by yourself you shelter yourself. You are devoid of any relationship with māyā. By your will alone you create and destroy (satya-sankalpaḥ). For creation you create the guṇas, by māyā. This is his amazing pastime. You create, maintain and then destroy. Or all jīvas are naturally related to you as relatives (ātmanātmāśrayaḥ). (SB 10.74.21) Just by your will you destroy the demons (satya-sankalpaḥ). The next verse explains that you appear in the world to destroy the demons. That pastime, though inconceivable, is possible because of your power: you are the supreme controller (īśvaraḥ). Maintenance or protection is mentioned last. This means that now, you protect by spreading bhakti, or that protection is your natural quality.

Therefore I have come today to make a request. You are the creator (sa) mentioned in the previous verse, and have appeared to protect the devotees and destroy the demon who are acting as kings.

Having shown his two aspects, Nārada now explains the cause for Kṛṣṇa’s appearance in this world, in a sequence of pastimes. Though you have this nature, you have appeared to destroy those who oppose bhakti and to protect those who propagate bhakti. Another version has setūnām: you protect the kings who enforce bhakti. Pramatha (type of demon, follower of Śiva) refers to the king of Kāśī and others.

He who creates this world of good and bad is you. You appear to destroy completely, giving liberation to demons and pramathas in the form of kings like Śiśupāla. I have committed offense by having your devotees who should be protected tied up.

You have destroyed this demon for the benefit of the people (distya).

The demons such as Pūtanā you killed previously were evil, but Keśī was most difficult to kill. He (ayam) has appeared just at this time. Because you killed him you are called Keśava. Viṣṇu Purāṇa says: yasmāt tvayāiṣa duṣṭātmā hataḥ keśī janārdana tasmāt keśava-nāmā tvaṁ loke geyo bhaviṣyasi Because you killed the evil Keśī, O Janārdana, You will be called Keśava in the world.

You do not accept offenses and have given benefit to persons like me. You will do that in the future also. That is explained in eight verses. Just now the horse demon (ayam) was killed easily by you and was given liberation (ni-hataḥ). He will not return to give trouble. This produced good fortune (diṣṭyā). You also should kill others like Cāṇura. Keśīs evil nature is shown. The devatās were in terror just because of his neighing, though they are free of fear of time (animiṣā). Or fearing his coming, the devatās always glanced here and there with unblinking eyes (animiṣā). Thus you are called Keśava. yasmāt tvayāiṣa duṣṭātmā hataḥ keśī janārdana tasmāt keśava-nāmā tvaṁ loke geyo bhaviṣyasi Because you killed the evil Keśī, O Janārdana, You will be called Keśava in the world. Viṣṇu Purāṇa This is also mentioned in Hari-vaṁśa. Since it is clear and well known, it is not mentioned in the verse.

I am speaking about the pastimes that you perform in the future by seeing them in previous yugas. Sankha refers to Pancajanya. An outline of the future events is given, not all the pastimes. I will see you receive the Syamantaka jewel along with your wife Jambatai (bharyaya). I will see you deliver the brahmana’s son from the city of Mahakala.

The phrase śaṅkha-yavana- murāṇāṁ narakasya ca (of Śaṅkha, Yavana, Mura and Naraka) should be completed with the word vadham (killing). The sentence continues till verse 20 with the statement “I will see all of this.” Udvāhaṁ vīra-kanyānām means “marriage with daughters of the heroes among the kṣatriyas” or it can mean “O brave Kṛṣṇa! I will see your marriage with many daughters” since generally he married them because of his prowess. Therefore it is then said vīrya-śulkādi-lakṣaṇam: those marriages had a dowry of your valor. The word ādi indicates the daughters also had bhakti. This was true in most cases but sometimes only bhakti was present as in the case of Kālindī. You freed Nṛga from the sin (pāpāt) of taking cows from a brāhmaṇa. Sometimes śāpāt is seen but this is not approved by Śukadeva. A curse will be mentioned later. The word dvārakāyām (in Dvārakā) in verse 17 should apply to the previous and later verses also since it is understood he had gone to Dvārakā for those pastimes. O lord of the universe (jagat-pate)! This is said because Kṛṣṇa showed his powers by riding on Garuḍa and Indra and others came to Dvārakā. Mṛta-putra-pradānaṁ ca brāh'maṇasya means “Kṛṣṇa gave the dead sons to the brāhmaṇa.” The case is possessive rather than dative because the sons belonged to the brāhmaṇa originally. Sometimes upadānam is seen instead of pradānam. Kṛṣṇa would bring the sons from a place from which no one returns (sva-dhāmataḥ). This shows his complete independence. After (paścāt) killing Pauṇḍraka he would burn Kāśī. I will also see other pastimes such as your weddings to many queens simultaneously and giving mercy to Śrīdāmā. govinda-bhuja-guptāyāṁ dvāravatyāṁ kurūdvaha avātsīn nārado 'bhīkṣṇaṁ kṛṣṇopāsana-lālasaḥ O best of the Kurus! Eager to engage in the worship of Kṛṣṇa, Nārada Muni stayed constantly in Dvārakā, which was always protected by the arms of Govinda. SB 11.2.1 In describing these pastimes, Nārada implies “Oh! I am so fortunate! And how merciful you are!”

The word ca means api (even) and indicates that for certain all of the demons will be killed. I will see them all killed. This indicates his skill in revealing knowledge. Though two other wrestlers, Śala and Toṣaka, were killed, the plural is used (anyān), since killing the chief wrestlers all others were equivalent of being dead. Or because they were the best among the best, they are counted as all of them. “How can all of them be killed at once?” O Lord, you are capable of doing everything (prabho)! Or “Why must this be done so quickly?” O Lord, you are the lord the Yadus! You must do this to help the devotees. The list of demons killed is not given in chronological order. They are listed only to ask for the Lord’s assistance. I will see others like Mura killed also. (verse 16) I will see you marry the daughters of kṣatriyas or the daughters of heroes among kṣatriays (vīra-kanyānām). Or O hero (vīra) you will marry daughters because of your heroism. Thus you pay a dowry of defeating and stealing away with a show of valor (vīya-śukla). Ādi indicates that some such as the wives of Kāliya simply offered themselves with bhakti. You will free Nṛga from his sin, when he unknowingly took cows from a brāhmaṇa. Another version has śapāt (from a curse). However, the word curse is not used in describing the event later, concerning a sage. This happened near Dvārakā, where the lizard had fallen in the well and was saved by Kṛṣṇa, who came out of the city to rescue him. O lord of the universe! You show your powers such as riding on Garuḍā when Indra comes there. (verse 17) Seeing the form of the Lord when he went to Mahākālapura, the brāhmaṇa attained liberation. This is described in Bhāgavatāmṛta. It will also be described in the text later. (verse 18) Later, after the killing of Pauṇḍraka, Śiśupāla would be killed at Yudhiṣṭhira’s sacrifice. (verse 19) yāni cānyāni vīryāṇi dvārakām āvasan bhavān kartā drakṣyāmy ahaṁ tāni geyāni kavibhir bhuvi These astonishing activities will be suitable to sing or will be sung by Vyāsa and others. I will see activities like simultaneously your marrying many wives and giving mercy to Śrīdāmā. govinda-bhuja-guptāyāṁ dvāravatyāṁ kurūdvaha avātsīn nārado 'bhīkṣṇaṁ kṛṣṇopāsana-lālasaḥ O best of the Kurus! Eager to engage in the worship of Kṛṣṇa, Nārada Muni stayed constantly in Dvārakā, which was always protected by the arms of Govinda. SB 11.2.1 Ah (aho)! I am so fortunate to see this, and this is the greatness of your mercy.

I will see you who destroy the universe in the form of time carry out the pastime of destruction of the armies.

After all this, you will be the driver of Arjuna. You will be subordinate to him. That is not surprising for you. You will become the universal form (kāla-rūpasya). Though you are the form of the universe, you are capable of destroying it (kṣapayiṣṇoḥ).

Atha means “after giving up fighting” or it indicates a different topic, different from previous pastimes. You will become the universal form (kāla-rūpasya). Though you are the form of the universe, you are capable of destroying it (kṣapayiṣṇoḥ). Vai means famous. Or vai means even though. Though you are the form of the universe or time, and the inspiration for all actions, I will see you become the charioteer of Arjuna. This shows you are controlled by others. I have committed offense by having Vasudeva and Devakī, who are worshipped by Arjuna, bound up.

After describing the future pastimes of Krsna, Narada offers his respects in two verses. I offer my respects to you, the Lord, concentrated Brahman or spiritual essence, the object of pure realization. All the desires of the devotees reside completely in you who exist eternally along with your associates. You fulfill all those desires because of your mercy. By your or your devotees’ energy, all the influence of material gunas is daily destroyed.

Śrīdhara Svāmī explains that viśuddha-vijñāna-ghanam means exclusively (kevalam) the one form of knowledge. Śruti says na cakśuṣā gṛhayte rūpam asya: his form cannot be seen by the eye.(Śvetāśvatara Upaniṣad) Yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇote tanuṁ svām: the Lord can be attained only by his choice and then he reveals his form to that person. (Katha Upaniṣad) Because the form is self-revealing it is called a form of knowledge alone. Thought this form takes many forms Kṛṣṇa is the aṁśī. Akrūra also says bahu-mūrty-eka-mūrtikam: you are one form with many forms. (SB 10.40.7) The prefix vi in viśuddha means “one,” viśiṣṭa, special, or extraordinary. Therefore (ataeva in Śrīdhara’s commentary)-- because you are this form of knowledge, established by realization--by being firmly situated in your svarūpa, the form of the highest bliss, you completely possess all objects (sva-saṁsthayā samāpta-sarvārtham). Ātmā is the svarūpa which is the shelter of all things, of all causes of knowledge. Since you are ātmā, you are the form of highest bliss, the shelter of the highest, unconditional prema. Because of this, by your nature you have attained all objects since by being bliss itself, everything is yours. Etasyaivānandasyānyāni bhūtāni mātrām upajīvanti: all living being live because of his expansion of bliss. (Brhad-āraṇyaka Upaniṣad 4.3.32) Ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa aṇando na syāt: if the Lord were not blissful, how could any being exist? (Taittirīya Upaniṣad) Thus the meaning of samāpta-sarvārtham is “Because you are bliss, you have many forms by your nature.” Nārada realized that “form of knowledge” in the blissful pastimes of Kṛṣṇa. Though all your desires are already fulfilled, you have desires (vāñchitam). Though you have attained all desires, you attain them in pastimes—actions to attain the desires. Those desires are always fulfilled (amogha), not being produced at some point in time. Those desires do not arise from material māyā. If they were material they would cause bondage. You are eternally free from the action of the guṇas by your śakti (sva-tejasā). This means that your form, qualities and pastimes are beyond māyā. Therefore I worship Bhagavān, who exists by his own support, not by the agency of Brahman. Or I worship that form which is superior to vijñānam, famous among the people. It is pure (śuddha). I surrender to Bhagavān, the condensed form of vijñānam, full of bliss or the condensed form the famous Brahman. “How can vijñānam be a form with hands and feet? How can Bhagavān have hands and feet?” His outstanding quality proved by scripture is stated: by his svarūpa-śakti his form has all qualities (sva-saṁsthayā samāpta-sarvārtham). Parāsya śaktir vividhaiva śruyate: the śaktis of the Lord are many. (Ṣvetāsvatara Upaniṣad) Na cakṣuṣā gṛhate rūpam asya: his form cannot be seen by the material eye. His desires never go unfulfilled. By his iccha-śakti he can reveal or cause the disappearance of anything. “Well I have a śakti known as material māyā. Māyāṁ tu prakṛtiṁ vidyān māyinam tu maheśvaram (Know the material energy and its Lord, the cause of māyā). I am touched by that fault.” By your svarūpa-śakti (sva-tejasā) you are never influenced by the action of the guṇas.

You are pure knowledge. What can be offered or communicated to you? Because you, not dependent on anything, show causeless mercy, you will do everything I have stated (sva-saṁsthayā). You never become tired from anything you do (amogha). Or “Why do you ask that I destroy fear of Kaṁsa for the devotees?” You destroy fear of saṁsāra. By your powers (sva-tejasā) you destroy the influence of the guṇas of māyā.

There is no one like you. You have the power to control all others (isvara). You are not under the shelter of anyone and all others must take shelter of you. (svasrayam). (He thus describes the power of the Lord as not being dependent on any other person.) You create this variegated universe by your dependent maya. Your only object is play. But today you will accept combat with the human Kamsa, becoming enemy of Kamsa just as you became enemy of Kesi, Kamsa’s very life. I offer respects to you. All this is your play, in order protect the Yadus,Vrsnis and Satvatas."

“Why do you deny that I do not have guṇas?” Or “Why do you deny guṇas in the spiritual Vaikuṇṭha? It is like denying darkness in the sun (an obvious fact).” The answer is given in this verse. By your śakti you create the world. Nārada denies any impurity in the Lord. And in the material world your pastimes are pure. Just as, before the agitation of prakṛti, your pure pastime of glancing accepts prakṛti, so the birth pastimes of you and your associates, pure because of being related to the Lord, accept the Yadu dynasty, which was different by nature previously and afterwards. Just as you are the best within the dynasties, the Yadus are the best among all the intimate dynasties. Vṛṣṇis, Yadus and Sātvatas are mentioned separately to show the superiority of the Yadus. “What is the purpose of my appearing in the material world?” You have brought (atta) a human form, Brahman with human form, for displaying pastimes for the devotees in the material world. Or, you have accepted a battle (vigraha) which is human-like, for performing your pastimes. Abhyātta is another version with the same meaning. You have done this now (adya), at the time of your avatāra. Or this is a summary of events to take place. The word viśuddha should be understood in both verses. The first part of the verse shows the Lord’s expansion as the puruṣa and the second part shows his original form for pastimes.

You manifest a human form in all ways (abhi or adya). You are the leader (dhūryam) of the Yadus. The word Yadus also included the Bhojas and others, but the Yadus, Vṛṣṇis and Sātvatas are the most prominent so they alone are mentioned. This is more particular than the other general statements of the Lord’s powers. Ātma-māyayā means “by special śakti which is eternity, knowledge and bliss.” Krīḍārtham (for play) should be added to all the statements in the verse. Or though you are the form of pure knowledge, you have appeared for playing, to benefit the world by your great mercy. Displaying your unlimited powers, I praise you and offer respects. Though you are lord of the universe, you are the shelter of the Yadus (svāśrayam). Though you ignore others, you perform pastimes of unlimited variety (vinirmitāśeṣa-viśeṣa-kalpanam). Thus you manifest a human form. Or I offer respects to you. “How can you, a brāhmaṇa, worthy of my respect, offer respects to me, an inferior?” Your manifestation of power overrides normal behavior. You are the supreme Lord, though you have a human form. Though you are the best of the Yadus, you live in Gokula (svāśrayam). To play you, manifest variegated pastimes. Or I offer respects without fear (abhi). I am qualified to offer respects since my father respected you with devotion on seeing your powers. In Dvārakā, restricting his powers, the Lord worshipped Nārada. Or you should forgive my offense. I surrender to you. He then recites this verse. I have done this to benefit the devatās and Yādavas. You know this since you are the Lord. “This means that you have causes suffering for my parents.” You can do everything just by being situated in Gokula (sva-saṁsthayā). Or everything cannot be accomplished by staying in Gokula. You can destroy their suffering by going to Mathurā. “My parents will suffer on seeing me attacked by the wrestlers when I go.” Without effort, by your desire, everything is achieved (amogha). “How can I forgive you for giving information to Kaṁsa so that he tied up my parents? Could you not avoid my going to Mathurā?” You can forgive because you have unlimited compassion. By your powers you constantly manifest your quality of mercy (sva-tejasā nitya-nivṛtta-māyā-guṇa-pravāham). You are bhagavān, who manifests unlimited qualities like mercy. Thus I surrender to you. The plural is used to include his students. “Great offenses should be forgiven by the great devotees, rather than by approaching me.” (verse 23 answers) You are full of all powers (īśvaram). Moreover, you are the shelter of your devotees (svāśrayam). Moreover by your powers, you unlimitedly glorify your devotees. For play you manifest a human form and act as the chief of the Yadus. You appeared in the Yadu dynasty to benefit the world by manifesting unlimited qualities of Bhagavān. Therefore you should also benefit me. You should forgive my offense or ask your parents. That is now your burden. Or as the chief of the Yadus, you should forgive. Then all others such as your father will forgive.

Since Kṛṣṇa did not want to leave Gokula, he did not directly accept what Nārada said. However by mentioning the word yadu-patim (master of the Yadus), it is suggested that he accepted. Nārada offered respects on the ground because he was the best of the devotees. He knew the intention of the Lord. However in Dvārakā, among crowds of people, Kṛṣṇa offered respects to him. He does not act otherwise towards Nārada. Joyful at seeing Kṛṣṇa, he departed. Why? He was sent off by Kṛṣṇa.

Since he was the lord of the Yadus, he must protect them. He was Kṛṣṇa, who is attracted affectionately to the devotees. Thus Kṛṣṇa did not hate Nārada for informing him of the events. Nārada is again called the best of the devotees, so that Parīkṣit would not hate him. Or Nārada offered respects because Kṛṣṇa was Bhagavān. Though he was lord of the Yadus he was the joy of Gokula (kṛṣṇam). For these reasons Nārada offered respects. He was joyful on seeing Kṛṣṇa. Even then, he departed. Why? He was sent off by Kṛṣṇa (abhyanujñātaḥ). Or he departed fearlessly (abhi), after offering respects, which made him fearless. “Since Nārada was a great devotee why did he not pray to stay in Vraja?” He knew (muniḥ) that by living there at that time, he would commit offense by obstructing the pastimes of Kṛṣṇa with the gopīs in Vraja. Or he understood that the people of Vraja would curse him after understanding that he had come there to advise Kṛṣṇa to go to Matura.

Nārada departed. Though he was Bhagavān, Kṛṣṇa herded the cows because he was Govinda. He enjoyed pastimes suitable as king of the Gokula manifested on earth. This sentence continues the narrative before Nārada arrived. Thus it says “after killing Keśī.” The word āhave (in battle) indicates Kṛṣṇa was not injured by others because of his great strength. He herded cows with the cowherd boys who had now lost all fear and were thus pleased (prītaiḥ). All the people of Vraja were happy, following him as he left Vraja for the forest.

Though he was the Lord he continued to herd the cows. Being affectionate to the devotees how could he not keep Nārada, who desired the Lord, there? Though he was the Lord, he continued to hear the cows with the cowherds because he was the lord of Gokula (govindaḥ). Moreover he brought happiness to Vraja continually. In order to accomplish pastimes with them, he could not keep Nārada there. Or he could not keep Nārada there since he worried about his offense to the people of Vraja since he was affectionate to the devotees. Thus he is called Bhagavān and Govinda. He killed Keśī in battle. This indicates his great strength. He herded the cows with the cowherds who were pleased (prītaiḥ) with his killing Keśī. They praised him with various verses. tato gopyaś ca gopāś ca hate keśini vismitāḥ tuṣṭuvuḥ puṇḍarīkākṣam anurāga-manoramam When Keśī was killed, the cowherds and gopīs were astonished. They praised lotus-eyed Kṛṣṇa, attractive with anurāga. Visṇu Purāṇa taṁ hataṁ keśinaṁ dṛṣṭvā gopā gopastriyaś ca tāḥ / babhūvur muditāḥ sarve hatavighnā hataklamāḥ // dāmodaraṁ ca śrīmantam yathāsthānaṁ yathā vayaḥ / abhyanandan priyair vākyaiḥ pūjayantaḥ punaḥ punaḥ // Seeing Keśī dead, the cowherds and their wives were overjoyed. They were free of all obstacles and fatigue. They welcomed beautiful Kṛṣṇa according to age and place with pleasing words and worshipped him again and again. Hari-vaṁśa According to these authors, Keśī was killed within Vraja. Though they praised Kṛṣṇa before Nārada came, they also praised him afterwards. Out of respect for the greatest guru Nārada, Śukadeva places his praises of the Lord first. Or because Nārada was coming, Kṛṣṇa sent the people here and there. Thus they could not utter their praises at that time Or since killing Keśi was not astonishing they did not utter praises distinctly. Kṛṣṇa continued to give bliss to Vraja. He did not develop yet the desire to go to Mathurā though the information had been given by Nārada.

The boys acted out hiding stolen objects as thieves and protectors of herds of sheep.

Śrīdhara Svāmī explains that Nārada did not see the killing of Vyomāsura. After killing Keśī in the morning and hearing Nārada, Kṛṣṇa continued herding the cows and then killed Vyomāsura. Or the event happened earlier and is related here because it is mentioned along with other demons who took various forms. Others say that this happened before the killing of Śaṅkhacūḍa. Or, the killing of Vyomāsura should not have happened the same day as killing of Keśī since this verse starts with the words “one day,” indicating a different time. Therefore this pastime should have occurred at the end of Kṛṣṇa’s kaumāra period. This is suitable since the gopīs previously said: viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ O greatest of personalities, you have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the wind mixed with rains and the fiery thunderbolt of Indra, from Vatsāsura and from Vyomāsura. SB 10.31.3 Vṛṣātmta-ja means Vatsāsura and Mayātmaja means Vyomāsura as explained previously. They played a game of stealing objects and hiding them. This is described. They played the roles of thieves and herders. The two parties would take other boys who played the role of sheep. That is explained in the next verse.

Śrīdhara Svāmī explains that Nārada did not see the killing of Vyomāsura. Or after killing Keśī in the morning and hearing Nārada, Kṛṣṇa continued herding the cows and then killed Vyomāsura. The boys, pleased that Kṛṣṇa had killed Keśī, or Kṛṣṇa and all the boys (te) played a game of stealing objects and hiding them. This is described. They played the roles of thieves and herders. The two parties would take other boys who played the role of sheep. The sheep are not mentioned since they were less active and thus not prominent in the game.

They played without fear. They were without fear because whoever was stolen and whoever stole, and all the protectors as well, were friends.

This describes the game. They stole the sheep at ease without any shouting, even though killing? They did this on a mountain plateau.

The method of the game is described. In that game or among the boys (tatra), some were thieves, some were shepherds and some were sheep. The sheep were taken easily without shouting. They played on the plateau because they were without fear, by the influence of the Lord. Or all fear had been extinguished after Kṛṣṇa had killed Keśī and other great demons in Vṛndāvana. This was also the cause of Vyoma entering among them. They could only become happy by playing without fear. Or there was no fear of time, since they did not worry about being separated from the Lord. O king! You understand, since when there is a king, the population is without fear.

Vyomasura stole away almost all of the cowherd boys acting as sheep.

Vyoma stole nearly all the boys playing sheep. Only four or five remained.

Maya was famous among magician demons (mahāmāyavin). His son was Vyoma, and thus called Mahāmāya. Or because he had great powers (mahāmāyaḥ) he disguised himself as a cowherd. They did not recognize him as a demon. Or “Why did the Lord accept him in their playing?” He had accepted the dress of a cowherd. He should be merciful to him since he dressed as a cowherd. He stole most of the boys (prāyaḥ bahūn) and only four or five remained. Or the demon showed that his goal was bhakti (pra ayaḥ). Thus he was given some consideration. Or because of that the boys did not shout everywhere about him.

Finally only four or five boys playing sheep were left.

He threw them deep within a cave. Until only four or five, or fifty-four cowherds playing sheep remained. The sandhi is poetic license (it should be catuḥ-pāñcā avaśeṣitaḥ). Or it can be catuḥ-pāñcā vaśeṣitaḥ just as vataṁsa sometimes stands for avataṁsa (where the initial a is dropped). Or of the four or five that remained, he sealed them in the cave. Kṛṣṇa was unaware till that time of Vyomāsura since Kṛṣṇa had wandered off to take away the boys he had stolen.

He threw them deep within a cave until only four or five, or fifty-four cowherds playing sheep remained. Or he put them in the cave gently. If they understood he was a demon, he would not be able to put them in the cave at all. He brought many in at the same time. He was capable because he was a powerful demon (mahāsuraḥ). He had powers of māyā. Four or five boys remained as sheep. The sandhi is poetic license. Or of the four or five that remained playing sheep, he sealed them in the cave. It would have been impossible to put all the unlimited cowherd boys quickly in the cave by himself.

Krsna caught vyomasura just as a lion (hari) attacks a wolf.

Understanding Vyomāsura’s most cruel action (tasya tat karma), Kṛṣṇa, who gives himself as shelter (śarana-daḥ) to all devotees (satām) seized him. What to speak of giving himself to those with rare good fortune among the greatest devotees.

Kṛṣṇa understood the demon’s wicked act. He was the shelter of the devotees. For this reason he wore a cowherd’s dress. Otherwise he could not protect the best devotees, the cowherds. He seized the demon with force (ojasā). The demon resembled a wolf and was thus compared to a wolf in the example.

Though he was strong (balī) and though he wanted to free himself, and though he changed to his original form, he could not get free.

The demon was like a huge mountain and very hard. Though he was strong, he could not free himself because he was helpless in the Lord’s grip.

He strangled Vyomasura just as one strangles a sacrificial animal, just as Vyomasura had tried to kill the cowherd boys by suffocating them in the cave by blocking the opening.

The devatās looked on in joy. The locative case is meant instead of the genitive. They were in the sky, for even then they were hiding out of fear of the demon. He killed the demon like a sacrificial animal by blocking his breath (paśu-māram amārayat). Such a meaning is according to upamāne karmaṇi. (Pāṇini 3.4.45) This was very suitable. In that game for punishing the thief they would imitate suffocating him for a moment, and he had also almost suffocated the cowherd boys in the cave. Kṛṣṇa did not stop performing such pastimes (acyutaḥ).

He took the boys from the place of suffering (kṛcchrataḥ), the cave. Praised by the devatās and the cowherds following him, he entered Gokula with great joy (pra—viveśa). Gokula is mentioned as Kṛṣṇa’s own (sva-gokulam) because he was worried about the future pastimes in which he would leave. In his heart he concluded that he would not give up Gokula to go far away. This will be revealed later. Instead of gopaiḥ devaiś ca often suraiḥ gopaiḥ is seen. This means that the devatās praised him and he joyfully entered Gokula with the cowherd boys.

He took the boys from the place of suffering (kṛcchrataḥ), the cave. Praised by the devatās and the cowherds following him, he entered Gokula with great joy (pra—viveśa). Or he entered in a form surrounded by gopīs. Gokula is mentioned as Kṛṣṇa’s own (sva-gokulam) because he did not intend to give up the place at that time. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Thirty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demons Keśī and Vyoma." 10.38: Akrūra's Arrival in Vṛndāvana verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28-33, 34, 35, 36, 37-38, 39, 40, 41, 42, 43 Chapter Summary This chapter describes Akrūra's trip from Mathurā to Vṛndāvana, his meditation on Kṛṣṇa and Balarāma along the way and the honor the two Lords showed Akrūra upon his arrival. Early in the morning on the day after Kaṁsa had ordered him to bring Kṛṣṇa and Balarāma to Mathurā, Akrūra prepared his chariot and set off for Gokula. As he traveled, he thought as follows: "I am about to attain the great good fortune of seeing Śrī Kṛṣṇa's lotus feet, which are worshiped by Brahmā, Rudra and the other demigods. Although Kaṁsa is an enemy of the Supreme Lord and His devotees, still, it is by Kaṁsa's grace that I will get this great boon of seeing the Lord. When I first catch sight of His lotus feet, all my sinful reactions will be destroyed at once. I will descend from my chariot and fall at the feet of Kṛṣṇa and Balarāma, and even though I have been sent by Kaṁsa, the omniscient Śrī Kṛṣṇa will certainly harbor no animosity toward me." As Akrūra thus thought to himself, he arrived in Gokula at sunset. Alighting from his chariot in the cowherd pasture, he began rolling about in the dust in great ecstasy. Then Akrūra continued on to Vraja. When he saw Kṛṣṇa and Balarāma he fell at Their lotus feet, and both the Lords embraced him. Afterward They brought him to Their residence, inquired from him about the comfort of his trip and honored him in various ways-offering him water for washing his feet, arghya, a seat and so forth. They relieved him of his fatigue by massaging his feet and served him a delicious banquet. Mahārāja Nanda also honored Akrūra with many sweet words.