10.39 · Akrūra's Vision

This thirty ninth chapter describes how the gopis became very disturbed when Krsna departed for Mathura, and began to discuss among themselves. Akrura, submerging himself in the Yamuna, saw Vaikuntha.

The meaning is this. Nanda, after pleasing him, entered the inner quarters to perform some night duties. Directed by Kṛṣṇa and Balarāma, led there by a servant, he then sat on the couch in a relaxed manner (sukha). Kṛṣṇa and Balarāma then respected him by offerings of betel nut, sandalwood, flowers, water and fan supplied by servants, Then he became completely satisfied (lebhe manoratham). When Kṛṣṇa and Balarāma entered their quarters, Akrūra became agitated, but gradually he considered that he was completely fulfilled on thinking that he had finally attained the two boys. All desires in which he had indulged on the road were satisfied. The word ha means “clearly.” It was expected because of his full devotion. Dehaṁ-bhṛtām iyān arthaḥ: the very goal of life for all embodied beings is this ecstasy. (SB 10.38.27) Seeing Kṛṣṇa and Balarāma was perfection. (SB 10.38.28) He jumped from the chariot and offered respects, and then had his hands held by Kṛṣṇa and received his merciful glance. He was embraced by Kṛṣṇa and addressed with affection by Kṛṣṇa. Previously he had thought of these things and then they came true. Balarāma had welcomed him and asked about the suffering of his friends in Mathurā. Taking him by the hand he had taken him to Nanda’s house. Thus his desires concerning Balarāma were also fulfilled.

He who inspires me to explain the pastimes which immediately throws the whole world into an ocean of suffering is my goal. He was sitting comfortably on a couch. This shows that he was welcomed properly, for till that time he was welcomed as a guest. Being respected by Kṛṣṇa and Balarāma, his desires were fulfilled since the two had embraced him. He received even more than he had desired (uru). Bhagavāṁs tam abhipretya: Kṛṣṇa drew him close. (SB 10.38.36) In verse 4 Kṛṣṇa addresses him as “uncle.” What he desired Balaṛāma to ask was asked by Kṛṣṇa himself. Or after sitting comfortably, he was further respected by offerings of cloth and ornaments by the two boys. Balarāma is mentioned first because he was most prominent in respecting Akrūra. Ha indicates joy or means “clearly.”

"Why did Akrura only desire to see and touch Krsna, and not desire to attain Brahman or sayujya mukti?" This verse answers. If Krsna, who is the shelter of Laksmi, the goddess of all wealth, in the form of a line on his chest is pleased, what more could one desire?

“Did he not have desires for dharma, artha and mokṣa? What is not attained by satisfying the Lord since as Bhagavān he shelters Lakṣmī on his chest as a golden line? The devotees do not desire anything except what is the mercy of the Lord for this is the goal of the living entities. (SB 10.38.27) O King! You know this certainly.

By having his desire fulfilled to take Kṛṣṇa from Gokula, the people of Vraja developed hatred for him. What cannot be obtained by satisfying the Lord, the abode of Mahālakṣmī, endowed with all types of wealth and good qualities, who manifests unlimited powers (bhagavati)? Everything--material, siddhis, liberation and bhakti can be easily attained. What was astonishing if he attained what he desired by entering the Lord’s house and being welcomed? But those who are dedicated to the Lord do not desire anything besides the Lord. Desire for enjoyment or for independence with many desires would destroy the dedication. Na abhivāñchanti (instead of na hi vāñchanti) means “they do not desire at all.” Or they do not desire because they fear destruction of their dedication. O king! You understand this. Or “Why did Akrūra not desire the destruction of evil Kaṁsa who harmed the Yadu dynasty? That would be fulfilled at this time.” One who has satisfied the Lord attains everything. The Lord’s chest is the abode of Lakṣmī. He is controlled by his devotees. Since nothing is unobtainable, he will be immediately killed by the Lord’s power. Thus the devotees do not desire anything except the Lord. They do not even desire to see the Lord since they only desire to dedicate themselves to him. Or the Lord, since he knows their dedication, gives them spiritual happiness, rare, even though they do not desire it. Or “Why did the Lord embrace Akrūra, when it is rare even for Lakṣmī?” This verse answers. He is the abode of all beauty. Or he is served by Lakṣmī, who does great austerities. He is the supreme object of service. He was pleased. Therefore those who are completely dedicated receive in the same manner (tathā). They desire (na vāñchanti kiṁca na) to satisfy the Lord. This desire arises in them by dedicating themselves to him.

Kṛṣṇa took his evening meal. Eating twice on Dvādaśī is not against the rules for a person who has not taken upanāyanam (sacred thread). He is here called the son of Devakī, for he now took on that mood in speaking to Akrūra. He asked about the present activities of Kaṁsa towards the Yadus (suhṛtsu vṛttim). Another version had vrṭtam, meaning the past activities. He asked about what Kaṁsa planned to do in the future. Or he asked the activities of Kaṁsa towards the Yadus since Kaṁsa desired to kill Kṛṣṇa. He asked the question to establish Kaṁsa’s faults. Even though Balarāma asked this question previously, but now Balarāma remained silent for moment out of regard for his younger brother. The words of Kṛṣṇa representing Balarāma were acknowledged by Balarāma.

Kṛṣṇa took his evening meal. Eating twice on Dvādaśī is not against the rules for a person who has not taken upanāyanam (sacred thread). After becoming a brahmācārī the rule applies. Aṣṭavarṣādhiko bālaḥ: the rules apply to a child above eight years. And the rules apply mainly to brāhmaṇas, since they take upanāyanam when eight years of age. He asked how Kaṁsa was treating the Yadus, since he was born of Devakī, and was dedicated to helping devotees (bhagavān). Or generally he wanted to help because they were friends. He asked what else Kaṁsa was planning at the moment. By asking these questions he showed Kaṁsa’s fault in causing affliction, and showed his affection for his mother and devotees in general. Or the Lord, though omniscient (bhagavān), asked. Why? He was the son of Devakī. This shows he was performing human pastimes.

Sva indicates friends, jnati indicates relatives of direct kinship through mother and father for seven generations. Bandhu indicates those without direct kinship. Are they all without sin (anamivam) and healthy (anamayam)?

As a paternal uncle Kṛṣṇa addresses him like a father (tāta). O gentle one (saumya), possessing good qualities! Both names indicate great respect. The plural verb āgataḥ (you came) and plural pronoun vaḥ (you) also indicate respect. Another version has āgatah in the singular. May you have auspiciousness? The question and the blessing are according to proper conduct but are also meant to pacify Akrūra, who has come with feeling of lowliness. Are you free of sorrow and ill health? These two are general and particular questions about lack of suffering. Or, his coming was actually impossible. Kṛṣṇa satisfies him by being joyful that he could succeed. This will be expressed also in verse 7 where he says “By good fortune you have come”. In this verse he says “Having you come here in comfort (svātam kāccit āgataḥ)?”

"Asking about their welfare is not an intelligent question. Oh Akrura (anga), should I ask about the welfare of relatives when Kamsa, the disease of our family, is present?"

Kṛṣṇa asked if Akrūra was free of disease. Here he reveals the meaning of the question, by stating the Kaṁsa is the disease in the family. When Kaṁsa stops his persecution, Akrūra will be free of disease. He is a maternal uncle in name only since he is actually a disease. He has appeared to create problems within the family, not from outside. It is not a disease afflicting one person, but the whole dynasty. Therefore he should be destroyed. Until this time he was not noticed because he went by the name of “uncle.” Why ask about our family or his subjects (tat-prajāsu)? Or why ask about his followers who are like his younger brothers (tat-prajāsu), who are also prospering?

" From me, their son, they have suffered. Though I am their son, I have caused their sons to be killed."

Because of me (asmad) there has been much suffering for my parents. The plural is used to represent Kṛṣṇa, and said out of respect. Or it can mean Kṛṣṇa and Balarāma. Asmados dvayoś ca: the plural of asmad can indicate the singular or dual. (Pāṇini 1.2.59) Yad-dhetoḥ is repeated to express that he is the sole cause of their suffering and because of his deep sense of repentance.

e remembered the suffering of his parents, with himself as the cause and repents. Aho indicates lamentation. Plural is used to indicate Balarāma and others or to respect those to whom he caused suffering. Yaddhetoḥ is repeated to indicate that he was the sole cause. I am the cause. This gives a reason for going to Mathurā and giving relief to Akrūra.

" I have desired to see you for a long time, for after seeing you and getting good reason for going, I can go to Mathura and kill Kamsa."

In this situation, seeing you today has been brought about completely (saṁ—jātam) by good fortune. You are our relative (svānām). Though Kaṁsa is the king of the Bhojas I do not consider him my relative, since he was born from a demon, not Ugresena, and is cruel. Or you are like a treasure (svānām). Or you are mine. I have desired to see you. If it is possible to see one dear person from Mathurā who has come out of friendship, the method of killing Kaṁsa has been accomplished. But I have more affection for my mother and father here than my mother and father in Mathurā. I need their permission to go to Mathurā. I will assist anyone who has come from Mathurā to kill Kaṁsa, who has committed many offenses. If someone comes with this intention, at his request I will take my parents’ permission. Joining with him, I will cause the death of Kaṁsa. The means of killing him will appear. Please tell the reason you have come. Knowing that, I will think of the future.

“If you knew your parents were suffering, why did you stay indifferent for so long?” I could not go unless urged by some relative. He first pacifies Akrūra who actually had the desire to take Kṛṣṇa to kill Kaṁsa. Vaḥ in the plural indicates respect. O gentle one, Akrūra (same meaning)! This is uttered with respect. He does not say his name directly. Or it indicates his gentle nature. He also addresses him as uncle (tāta). Because I respect you, everything will be accomplished.

Madhava here indicates Akrura of the Madhu dynasty. Krsna asked him about the events in Mathura.

Akrūra, asked by the Lord in the previous two verses, then spoke to inform the Lord. The dative indicates that he described for the Lord, since the Lord desired to kill him. Another version has bhagavatā (asked by the Lord). Akrūra was born in the dynasty of Madhu and was thus allies with Kṛṣṇa. What did he describe? He described Kaṁsa’s continually animosity to the Yadus. The description continues in the next verse.

Asked by the Lord, Akrūra related in summary the many events in two verses. In the description he shows the present condition and does not hide the truth. He spoke this to the Lord who displays his unlimited qualities to the dedicated devotees. Akrūra was born in the dynasty of Madhu and was thus allies with Kṛṣṇa. Like the bee which takes the honey, Akrūra spoke a little here and there, which was the essence. Kaṁsa began to act inimical to the Yadus in general (anubandham) or acted constantly against them. He was eager to kill Vasudeva. He does not mention Kaṁsa’s name, since one should not utter anything inauspicious.

Akrura described how he was sent to invite them to dhanur yajna for the purpose of being killed by Canura.

He described the message he was sent to deliver and its purpose. He also described the cause of enmity—what Nārada had explained about his birth from Vasudeva. This was previously described in chapter 36. Nanda and the cowherds would be called along with Kṛṣṇa and Balarāma (the message) in order that the wrestlers could kill Kṛṣṇa (the purpose). This is also described in Hari-vaṁśa. Hari-vaṁśa also described other information given by Akrūra. śvaḥ purīṁ mathurāṁ tāta gamiṣyāmaḥ sukhāya vai // yāsyanti ca vrajāḥ sarve sagokula-parigrahāḥ / kaṁsājñayā samucitaṁ karam ādāya vārṣikam // samṛddhas tasya kaṁsasya bhaviṣyati dhanurmahaḥ / taṁ drakṣyatha samṛddhaṁ ca svajanaṁ ca sameṣyatha // pitaraṁ vasudevaṁ ca satataṁ duḥkha-bhājanam / dīnaṁ putra-vadhaśrāntaṁ yuvām atha sameṣyathaḥ // satataṁ pīḍyamānaṁ ca kaṁsenāśubha-buddhinā / daśānte śoṣitaṁ vṛddhaṁ duḥkhaiḥ śithilatāṁ gatam // kaṁsasya ca bhayāt trastaṁ bhavadbhyāṁ ca vinākṛtam / dahyamānaṁ divā rātrau sotkaṇṭhenāntarātmanā // tāṁ ca drakṣyāmi govinda putrair amṛdita-stanīm / devakīṁ deva-saṁkāśāṁ sidantīṁ vihata-prabhām // putraśokena śuṣyantīṁ tvad darśana-parāyaṇām / viyoga-śoka-saṁtaptāṁ vivatsām iva saurabhīm // upaplutekṣaṇāṁ nityaṁ nityaṁ malina-vāsasam / svarbhānu-vadana-grastāṁ śaśāṇkasya prabhām iva // tvad-darśana-parāṁ nityaṁ tavāgamana-kāṇkṣiṇīm / tvat-pravṛttena śokena sīdantīṁ vai tapasvinīm // tatprabheṣv akuśalāṁ tvayā bālye viyojitām / Arūpajñāṁ tava vibho vaktrasyāsyendu-varcasaḥ // yadi tvāṁ janayitvā sā kliśyate kṛṣṇa devakī / apatyārtho nu kas tasyā varaṁ hy evānapatyatā // tvaṁ tu śakra-samaḥ putro yasyās tvat-sadṛśo guṇaiḥ / pareṣām apy abhayado na sā śocitum arhati // vṛddhau tavāmbāpitarau para-bhṛtyatvam āgatau / bharstyete tvat-kṛte tena kaṁsenāśubha-buddhinā // yadi te devakī mānyā pṛthivīvātma-dhāriṇī / tāṁ śoka-salile magnām uttārayitum arhasi // taṁ ca vṛddhaṁ priyasutaṁ vasudevaṁ sukhocitam / putra-yogena saṁyojya kṛṣṇa dharmam avāpsyasi yathā nāgaḥ sudurvṛtto damito yamunā-hrade / vipulaś ca dhṛtaḥ śailo yathā vai bhū-dharas tvayā // darpotsikaś ca balavān ariṣṭo vinipātitaḥ / para-prāṇa-haraḥ keśī duṣṭātmā ca hatas tvayā // etenaiva prayatnena vṛddhāv uddhṛtya duḥkhitau / yathā dharmam avāpnoṣi tat kṛṣṇa paricintyatām // nirbhartsyamāno yair dṛṣṭaḥ pitā te kṛṣṇa saṁsadi / te sarve cakrur aśrūṇi netrair duḥkhānvitā bhṛśam // garbhāv akṛntanādīni duḥkhāni ca bahūny api / mātā te devakī kṛṣṇa kaṁsasya sahate 'vaśā // We will go happily to Mathurā tomorrow. All the people of Vraja will go along with their families, taking the yearly tax as ordered by Kaṁsa. The festival of the great bow of Kaṁsa will be held. You will see the prosperity and meet your relatives. You will meet Vasudeva, your father, always grieving and miserable, exhausted because his sons were killed. He is always in pain, thinking of Kaṁsa’s evil. He has aged, is dried up, with limp body, and is almost dead. He is fearful of Kaṁsa, and burns day and night, internally and externally, out of longing in separation from you and Balarāma. O Govinda! You will see Devakī, her breasts unsucked by sons. She is depressed, like a devatā without effulgence, dried up because of lamentation for her sons. She depends on seeing you. She is afflicted with lamentation in separation from you, like a cow without her calf. Her eyes are continually filled with tears. Her clothing is soiled. She resembles the moon devoured by Rāhu. She longs to see you, and desires your coming at all times. Depressed because of lamentation for you, she has become austere. She has lost all power because of being separated from you when you were a baby. O Lord! She does not know the effulgence of your moon-like face. O Kṛṣṇa! Having given birth to you, if she suffers, what is the purpose of having a son? It is better she had no children. There is only suffering for women without sons. You are her son equal to Indra, with similar qualities to him. You should give fearlessness to others. She should not lament. Your elderly parents have become subservient to others. For you, they endure chastisement from evil-minded Kaṁsa. Since Devakī, tolerant like the earth, respects you, you must deliver her, for she is inundated in the ocean of suffering. O Kṛṣṇa! You must be reunited with elderly Vasudeva, affectionate for you, and attain dharma. Just as you subdued the wicked snake in the lake of the Yamunā, just as you held up the huge mountain as if holding up the earth, so you killed strong, proud Ariṣṭa and evil, murderous Keśī. O Kṛṣṇa! You should deliver your parents with care, and attain dharma. Think of this. Those who saw your father scolded by Kaṁsa in the assembly became filled with grief and shed tears. Your mother Devakī, dependant on Kaṁsa, bears unlimited suffering, which tears apart her womb.

Svayam means Akrūra. “Why did you wait so long and only now have come?” He related Nārada’s words. He explained his intention to take Kṛṣṇa along with his father and brother to Mathurā from Gokula (yad-artham) and what Kaṁsa had told him. Śukadeva does not give details of these talks out of his pain. Hari-vaṁsa gives more details. śvaḥ purīṁ mathurāṁ tāta gamiṣyāmaḥ sukhāya vai // yāsyanti ca vrajāḥ sarve sagokula-parigrahāḥ / kaṁsājñayā samucitaṁ karam ādāya vārṣikam // samṛddhas tasya kaṁsasya bhaviṣyati dhanurmahaḥ / taṁ drakṣyatha samṛddhaṁ ca svajanaṁ ca sameṣyatha // pitaraṁ vasudevaṁ ca satataṁ duḥkha-bhājanam / dīnaṁ putra-vadhaśrāntaṁ yuvām atha sameṣyathaḥ // satataṁ pīḍyamānaṁ ca kaṁsenāśubha-buddhinā / daśānte śoṣitaṁ vṛddhaṁ duḥkhaiḥ śithilatāṁ gatam // kaṁsasya ca bhayāt trastaṁ bhavadbhyāṁ ca vinākṛtam / dahyamānaṁ divā rātrau sotkaṇṭhenāntarātmanā // tāṁ ca drakṣyāmi govinda putrair amṛdita-stanīm / devakīṁ deva-saṁkāśāṁ sidantīṁ vihata-prabhām // putraśokena śuṣyantīṁ tvad darśana-parāyaṇām / viyoga-śoka-saṁtaptāṁ vivatsām iva saurabhīm // upaplutekṣaṇāṁ nityaṁ nityaṁ malina-vāsasam / svarbhānu-vadana-grastāṁ śaśāṇkasya prabhām iva // tvad-darśana-parāṁ nityaṁ tavāgamana-kāṇkṣiṇīm / tvat-pravṛttena śokena sīdantīṁ vai tapasvinīm // tatprabheṣv akuśalāṁ tvayā bālye viyojitām / Arūpajñāṁ tava vibho vaktrasyāsyendu-varcasaḥ // yadi tvāṁ janayitvā sā kliśyate kṛṣṇa devakī / apatyārtho nu kas tasyā varaṁ hy evānapatyatā // tvaṁ tu śakra-samaḥ putro yasyās tvat-sadṛśo guṇaiḥ / pareṣām apy abhayado na sā śocitum arhati // vṛddhau tavāmbāpitarau para-bhṛtyatvam āgatau / bharstyete tvat-kṛte tena kaṁsenāśubha-buddhinā // yadi te devakī mānyā pṛthivīvātma-dhāriṇī / tāṁ śoka-salile magnām uttārayitum arhasi // taṁ ca vṛddhaṁ priyasutaṁ vasudevaṁ sukhocitam / putra-yogena saṁyojya kṛṣṇa dharmam avāpsyasi yathā nāgaḥ sudurvṛtto damito yamunā-hrade / vipulaś ca dhṛtaḥ śailo yathā vai bhū-dharas tvayā // darpotsikaś ca balavān ariṣṭo vinipātitaḥ / para-prāṇa-haraḥ keśī duṣṭātmā ca hatas tvayā // etenaiva prayatnena vṛddhāv uddhṛtya duḥkhitau / yathā dharmam avāpnoṣi tat kṛṣṇa paricintyatām // nirbhartsyamāno yair dṛṣṭaḥ pitā te kṛṣṇa saṁsadi / te sarve cakrur aśrūṇi netrair duḥkhānvitā bhṛśam // garbhāv akṛntanādīni duḥkhāni ca bahūny api / mātā te devakī kṛṣṇa kaṁsasya sahate 'vaśā // We will go happily to Mathurā tomorrow. All the people of Vraja will go along with their families, taking the yearly tax as ordered by Kaṁsa. The festival of the great bow of Kaṁsa will be held. You will see the prosperity and meet your relatives. You will meet Vasudeva, your father, always grieving and miserable, exhausted because his sons were killed. He is always in pain, thinking of Kaṁsa’s evil. He has aged, is dried up, with limp body, and is almost dead. He is fearful of Kaṁsa, and burns day and night, internally and externally, out of longing in separation from you and Balarāma. O Govinda! You will see Devakī, her breasts unsucked by sons. She is depressed, like a devatā without effulgence, dried up because of lamentation for her sons. She depends on seeing you. She is afflicted with lamentation in separation from you, like a cow without her calf. Her eyes are continually filled with tears. Her clothing is soiled. She resembles the moon devoured by Rāhu. She longs to see you, and desires your coming at all times. Depressed because of lamentation for you, she has become austere. She has lost all power because of being separated from you when you were a baby. O Lord! She does not know the effulgence of your moon-like face. O Kṛṣṇa! Having given birth to you, if she suffers, what is the purpose of having a son? It is better she had no children. There is only suffering for women without sons. You are her son equal to Indra, with qualities similar to him. You should give fearlessness to others. She should not lament. Your elderly parents have become subservient to others. For you, they endure chastisement from evil-minded Kaṁsa. Since Devakī, tolerant like the earth, respects you, you must deliver her, for she is inundated in the ocean of suffering. O Kṛṣṇa! You must be reunited with elderly Vasudeva, affectionate for you, and attain dharma. Just as you subdued the wicked snake in the lake of the Yamunā, just as you held up the huge mountain as if holding up the earth, so you killed strong, proud Ariṣṭa and evil, murderous Keśī. O Kṛṣṇa! You should deliver your parents with care, and attain dharma. Think of this. Those who saw your father scolded by Kaṁsa in the assembly became filled with grief and shed tears. Your mother Devakī, dependent on Kaṁsa, bears unlimited suffering, which tears apart her womb. He said this to invoke the Lord’s compassion.

Their smile indicated that Kamsa’s plan of inviting Krsna and Balarama to Mathura would bring about Kamsa’s own death. They informed everything about Kamsa’s invitation to the dhanur yajna to their father.

Laughing at those words, the two informed Nanda, since they desired to go to Mathurā (verse 7). Or while laughing they informed Nanda, in order to relieve him of fear, by showing their disregard for Kaṁsa, since they could kill enemies of great prowess (para-vīra-hā). Because he was their father, they informed him of what Kaṁsa had ordered (paying the taxes), since that was necessary. They did not inform him of other topics mentioned by Akrūra. Or they laughed out of affection for their father. They informed him so that they could kill Kaṁsa (para-vīra-hā). In order to inform him they approached him personally. The verb vijajñatuḥ has a causative meaning (“they make known” instead of “they knew”).

The two boys were vanquishers of the heroism of enemies. They laughed with disregard for Kaṁsa, since killing him was easy. Because Akrūra spoke with affection, fear and humility, they would go with gifts to Mathurā for the festival ordered by Kaṁsa. But they did not speak about the suffering of Vasudeva and Devakī described by Akrūra, or the words of Nārada. They spoke to Nanda because he was their father and because the king had given this order. They must thus inform Nanda. Or hearing the cruel words (krūra-vacaḥ), to comfort Nanda, Kṛṣṇa smiled, since his father was controlled by his affection. They revealed everything because they were killers of enemies of heroism. They wanted to kill Kaṁsa.

Nanda (sah) gave the order to the cowherd men. We will pay the tax to the king with ghee (rasan). All the village people are going to watch the festival, so what do we have to worry about. He sent one of the security officers (ksatra) to inform everyone.

Famous Nanda, though he was anxious about the safety of his sons (saḥ api) gave the orders. He was bewildered by Kṛṣṇa’s information just as he was when Kṛṣṇa ordered stopping the sacrifice to Indra. It should be understood that no one else objected. Another meaning of api is that though Nanda was the king of the cowherds, he did not object, but rather gave orders to go to Mathurā. Śukadeva echoes the gopīs grief. “Others are going” is stated so that they will have no fear. Kila indicates that it is well known.

The king of the cowherd (saḥ) did not disagree, but rather (api) ordered the cowherds. This indicates Śukadeva’s lamentation. Madhupurim indicates that they would be happy there. There would be no suffering. He says this to pacify the cowherds. The word kila at the end of the statement indicates that the festival would be attractive. Nanda was the protector of the cows and Vraja (gopaḥ). He was the king, and thus made the announcement. He was the protector of Gokula (gopaḥ). If he protected them, who would protect him? That is indicated by the word gopaḥ

Then (tat) those gopis , who had made Krsna their live, heard that Akrura had come to take Krsna and Balarama to Mathura from others.

The gopīs heard from someone talking (upaśrutya) since they could not have heard directly. They were extremely pained. In their extreme distress they felt that death was preferable. Or the nitya-siddha gopīs, just on hearing Nanda’s announcement became overcome with grief, whereas the sādhana-siddha gopīs, on hearing that Akrūra had come to take Kṛṣṇa, became aggrieved. Their grief arose from fear of separation from Kṛṣṇa, not from fearing he would be harmed in Mathurā for verse 23 expresses their fear that he will be attracted to the women of Mathurā. Kṛṣṇa went with the approval of the senior cowherd like Upananda and Nanda (and therefore he would be safe). If it had not been so, the gopīs would have immediately died. The līlā-śakti made this arrangement. Their fear of separation was not fear of separation forever, since they believed he would stay in Mathurā for only a short time. They address him in verse 22 as the son of Nanda, to affirm his connection with Vraja. Their only fear was that he would be attracted to the women of Mathurā (verse 23). If they had thought otherwise they would have stated it. The hope that he would return was the reason they maintained their lives. This condition of the women in separation (proṣita) is caused by their extreme anurāga.

The gopīs heard from someone talking or from the announcement (upaśrutya) since they could not have heard directly. They were extremely pained. In their extreme distress they felt that death was preferable. Or hearing the announcement they were pained and later, hearing that Kṛṣṇa and Balarāma would go, they became greatly pained.

Five verses describe the mental anguish of the gopis. Among them, Bhadra and others are described. Bhadra’s face was withered, due to lack of breath from the increase in heat on hearing the news. Next the withering of the limbs of Syamala and others is described. They became so thin that their ornaments began to fall off.

In the description of the rāsa dance, degrees of prema were described in different gopīs. Three verses show in succession higher degrees of prema. It was described in the explanation of the previous verse that some gopīs personally heard the announcement. Just on hearing they became aggrieved-- not by first taking a few seconds understand the meaning. The second line also describes gopīs who heard and instantly became aggrieved, since it indicates their activities and is mentioned in the same verse. Since they became aggrieved simply on hearing, and then their clothing and hair slackened, what would happen if they contemplated the meaning? These two types, nitya-siddhas, are the best, because of their spontaneous emotions. Those who became grieved on understanding Akrūra would take him away (mentioned in the commentary of the previous verse) are sādhana-siddhas, since the emotion is not spontaneous. The second type mentioned in this verse is superior to the first type, since the first has less intense prema than the latter. The first line describes Bhadrā and others, whose tilaka (mukha-śrīyah) immediately became pale by their heavy breathing. What to speak of their complexion. That they all became aggrieved should be understood in all the descriptions of the different gopīs. The latter gopīs also exhibit the symptoms of the previous types. The gopīs whose clothing became loose are Śyāmala and others. Their clothing became loose because they became thin.

Three verses describe the different reactions of different groups of gopīs, according to differing bhāvas. The announcement (tat-krṭa) caused the reactions. It was described in the explanation of the previous verse that some gopīs reacted just on hearing of the announcement. Just on hearing they became aggrieved-- not by first taking a few seconds understand the meaning. Their natural beauty faded. They felt extreme pain in their hearts. Their clothing became loose because of the intense grief at immanent separation.

This verse describes the prema of Candravali and others. Absorbed in meditation, their senses could not recognize their proper objects, like people who have realized paramatma and lose consciousness of their bodies. However, the example is not raised to compare the gopis taste to that of the meditators, for the taste of prema is completely different from that of Brahman, like gold in comparison to glass.

Others such as Candrāvalī, after thinking of the meaning of the announcement, developed fear of separation and then, in a state of absorption, felt love for him. The mention of meditation in this verse distinguishes these gopīs from the previous ones. They were like persons who had attained their svarūpa (ātma-lokam), jīvanmuktas. The example shows that they forgot about their bodies. Or they meditated on Kṛṣṇa going. “How will he go there? How will he stay there? How will we continue to live?” And by that they stopped the functions of their minds. They were not aware of their bodies or things related to the body at all.

They were like persons who had attained their svarūpa (ātma-lokam), jīvanmuktas. The example shows that they forgot about their bodies. Or they meditated on Kṛṣṇa going. “How will he go there? How will he stay there? How will we continue to live?” And by that they stopped the functions of their minds. They were not aware of their bodies or things related to the body at all.

This verse describes the extremely intense prema of Radha and others. Here Krsna is described as sura, or brave warrior, a person now identifying himself as a ksatriya, and thus wanting to go to Mathura. This indicates Sukadeva’s inclination to the gopis. They became bewildered on remembering the statements of sauri composed of astonishing words and soft smiles indicating his attraction for them. For example "na paraye’ham..." remembering these words they became completely (samyak) bewildered. The previous gopis through meditation on Krsna became bewildered (mumuhuh), but these gopis became completely bewildered (sam mumuhuh), and just by remembrance, not by having to concentrate in meditation. This shows these gopis’ superior prema.

This verse describes the most intense love within Rādhā’s group. Kṛṣṇa is called śaureḥ because he was now identifying himself as a member of the Śura dynasty in desiring to go to Mathurā. It is Śukadeva’s comment in hatred and love since he sided with the gopīs. His anurāga could be understood from the tone of his voice and his gestures. The words of Kṛṣṇa touched the heart because of their meaning. The words were excellent because of the choice of words—using double meaning and alliteration. This showed his special love for them. They became completely bewildered, as if being struck unconscious, with no chance of recovery. They were women (striyaḥ), and thus they could not personally remedy the situation.

Śaureḥ indicates that he was born in the Śaura dynasty to manifest his nature as Bhagavān. Śauri means the son of the lord of Vraja (Nanda). Madhvācārya quotes Brahmā’s statement: tasmai varaḥ sa mayā sannisṛṣṭaḥ sa cāsa nāndākhya utāsya bhāryā | nāmnā yaśodā sa ca śūra-tāta- sutasya vaiśyā-prabhavasya gopaḥ || I have given the boon to Nanda whose wife was named Yaśodā. He was a cowherd coming through Śūra’s father (Devamīḍha) and a vaiśya mother. Bhārata-tātparya This indicates his form, qualities and pastimes. His words gave happiness to the mind because his smiles expressed his anurāga. His words were most attractive because of meaning and results since they were filled with the rasa of prema. They caused joy when heard. The combination of words was also astonishing with alliteration and double meanings. They fainted for a long time (sammumuhuḥ). Because they were women, they immediately reached this condition. Or because they were women, it was unsuitable that they lament in this way. The different groups reacted differently, with increasing symptoms in the sequence of verses. Some were kaniṣṭhas, some were madhyamas and some were uttamas. One gopī was the best of all. Or there were gopīs were previously sages, śrutis, wives of devatās and nityasiddhas. These are described in three verses in order. Or maugdhya with mārdava (mṛdu) and prākharya types and prauḍha with māṛdava and prākharya types are shown. Some who were pained were mṛdu-mugdha. Those whose clothes loosened were prakhara-mugdhas. Those who meditated on him were mṛdu-prauḍhas. Those who fainted were prakhara-prauḍhas. Or some were unmarried young girls or married and very young. Some were married and prauḍha. Others were attached only to Kṛṣṇa and performed Kātyāyanī-vrata. Among them some were unmarried and some had an appearance of marriage. The different types reacted as described in the verses.

In this way they spent the night experiencing various sancari bhavas such as fainting (murccha), the waves of prema. Gaining external consciousness through the strength of the sancari bhava of anxiety over whether they would see him again, they gathered in the early morning in front of Nanda’s door in great longing, and all being afflicted with the coming separation, began discussing in a group. Those gopis who feared even a moment’s separation, were now afflicted with an approaching lengthy separation. When all the different groups joined together, they began conversing.

Then what happened? Affected by their great anxiety, they gathered in front of his door with great longing, and in grief began crying and lamenting. They remembered him as he departed and returned with longing from the forest. They remembered his various pastimes with his friends. They remembered his smiling glance toward them with deep affection. His walking, his pastimes and his smile were all playful (sulalitam). The affix su in sulalitam indicates that his playful acts were most excellent. They knew them but could not explain them. When he glanced at them with affection they did not believe him. He then joked with them. This removed their sorrow. In his jokes he hinted at meeting them, and with jokes, took them to the groves and had intimate pastimes with them out of deep anurāga. They began to think, “He will now leave us.” They experienced regret. Their faces became covered with tears, for they feared even a moment’s separation from him. But they became most agitated with the upcoming great separation, for he was fixed in his resolve (acyuta). They were attached to him in spite of this. But he also was fixed in not giving them up. Though they met together they still had different groups. They then spoke with great suffering (pra—ucuḥ). They spoke as one person since they were one at heart. Sometimes they would hear the words of the chief gopī and agree with everything she said because of reverence, similar feelings and satisfaction. Their lamentation continued from the time of the announcement in the evening until he departed.

Two verses describe how they gathered together crying in lamentation, to cancel the separation. They remembered his gait, like that of an intoxicated elephant. This was most beautiful. The phrase sulalitam can modify the other words in the sentence also. The description is representative of his other actions as well. His acts were heroic feats like killing Pūtanā (ceṣṭam). These are acts involving the whole body. Or it can refer to his manifestation of qualities like mercy. His glance was endowed with a charming smile. This indicates his sweetness. His jokes (words) completely removed all lamentation—dissatisfaction and regret or fear of their husbands. His pastimes such as the rāsa dance were most astonishing (proddāma). These pastimes also removed all lamentation (ca). Thus his qualities, form, words and pastimes were all sweet. He bestowed the highest bliss (mukundasya) through his gait, qualities, etc. By their nature, they were afraid of separation. Now however, they were pained at the approaching separation. Previously they gathered in their separate groups but now they all gathered together. They spoke (procuḥ) in pitiful voices which would break wood or stone. Because they were weeping, their faces were covered with tears because they had taken shelter of Kṛṣṇa, who never deviates from his qualities of favoring the suffering souls. Will he come back at some time because of our painful cries, since he favors the miserable? Or “In travelling one should feel it is auspicious and not cry in lamentation.” Our discrimination has disappeared because our hearts have been permanently stolen by him (acyuta). Or they became lost in thought about the present instructions since their minds did not deviate (acyuta) from Kṛṣṇa or his gait etc. Or their fixed minds were the cause of continuously thinking of him and all other actions mentioned in the verse.

As in the case of meeting him, the gopis could not find any reason for Krsna leaving them, so they began to criticize the creator. "O creator! Your act of injustice is astonishing." "What is so unjust?" "You do not have one drop of mercy. This is very unfair." "How have you concluded this?" "You bring together people in friendship and intense mutual exchange of mind, life and intellect, and then separate them again without giving them a chance to enjoy."

In being separated from Kṛṣṇa, they search out another reason. Thinking the creator is the cause they criticize him in three verses. Aho expresses lamentation. O creator, you make everything happen! You should be merciful to all living beings but do not have any mercy at all. They indicate his lack of mercy by showing what he does. The jīvas living here and there, identifying with their bodies, are brought together as friends only and then develop affection. This is your arrangement. They indicate that in their meeting with Kṛṣṇa they have no qualities to deserve it. It is arranged by the creator. The word api means “and.” Then you separate them though they are not fully satisfied, and they have become useless in their various actions. Apārthakam means “that which has no goal.” Why do you bring them together? Without being satisfied, why do you separate them? We do not understand. If there is a reason and a goal, it is improper to suddenly separate those who have come together. An example of uselessness is given. Your playing is like actions of a child, which have no reason or goal. The actions are performed out of foolishness. In his commentary Śrīdhara Svāmī says that maitryā means “affection based on performing beneficial acts.” Praṇayena means “affection based on a relationship of love.” Or you bring together people with friendship, which is actually pure prema, and then separate them.

"You should not compare me to an inexperienced boy." Fearing such a response from the creator, the gopis said, "You give sorrow to the souls of this world." "Though you are the creator, you show us the beautiful, smiling face of Mukunda which removes all suffering, and then make it disappear. That is very bad."

So much for a general description of your actions! Now we will speak of what is really outrageous. You showed that face in an excellent way, with its indications of rasa (pra—darśya). That face was surrounded by black, curly locks of hair, spread like bees over his upper forehead, making his top portion beautiful. On the sides of the face are two beautiful cheeks. The nose creates beauty in the middle. The inside is beautiful with the sweetness of his teeth surrounded by his red lips slightly open with sweet smile, which removes all suffering. Because you make this beautiful face invisible to us, your action is improper. sāraṁ samasta-goṣṭhasya vidhinā haratā harim / prahṛtaṁ gopa-yoṣitsu nirghṛṇena durātmanā The cruel creator who breaks relationships has separated Kṛṣṇa, the life of all Vraja, from the gopīs. Viṣṇu Purāṇa Or, having shown clearly us the face of he who delivers us from all suffering you have made it invisible. Parokṣyam is formed like caturvarṇyam, meaning “pertaining to invisibility.” That is your unjust act. What to speak of causing separation of those who come together with friendship and love, just showing us his face is to be criticized. What then to speak of showing his face in detail (pra—darśya). They then show the details of his face.

"Akrura is taking him to Mathura, not I." "Though you are cruel (krura), you have come with a name of opposite meaning (akrura). No one except you could do such cruel work, giving and then taking back from us our eyes. " "You are complaining that I, like a person ignorant of sin and piety who takes back what he has given, I have done the same. But I have come to take Krsna, so why do you speak about your eyes?" "Because we will become blind without Krsna, when you take Krsna, you also take our eyes. What will we do with these eyes which have seen the pinnacle of all beauty in the face and eyes of Madhusudana? Therefore we will become blind."

Certainly (hi) you have stolen him. Bata indicates lamentation. Viṣṇu Purāṇa says: aho gopī-janasyāsya darśayitvā mahā-indhim utkṛttāny adya netrāṇi vidhātrā karuṇātmanā Having shown the one great treasure to the gopīs, the merciful creator has torn out their eyes today. This is like a person who does not know sin and piety, who takes back what he has given. Though you are omniscient you act like a fool. Since you end up by giving us the greatest suffering this is more sinful than doing an act in ignorance. How did you steal our eyes? By those eyes we saw the pinnacle of all beauty in your creation, in one particle of Kṛṣṇa. We saw in a portion of a portion of the ocean of beauty of his eyes and face the perfection of the beauty of the lotus and moon. Since our eyes have no taste for any other object, by taking him, you have taken our eyes as well. Madhudviṣaḥ (killer of sweetness) here indicates that his sweetness makes all sweetness derived from material objects or liberation useless. He is endowed with all qualities since he is “like Nārāyaṇa.” Or he takes away (dveṣṭi) the sweetness of liberation and material enjoyment (madhu) from his devotees. Or, he is the hater (dviṣaḥ) or Kaṁsa who is called madhu since he was the king of Madhupuri (Mathurā) and was thus equivalent to the city. If he kills Kaṁsa and attains the kingdom, he will not come back here.

"The object of our love, the cause of our life, Krsna, is indifferent to us. Why, then should we criticize the creator? How has he broken this very strong bond of love? Friendship broken in an instant cannot be real friendship. Though he has brought us to the point of death, he does not even look at us. He has decided to go to Mathura for his own happiness, even if we should cry and eventually die. Giving up house, husband and son, we became his servants. In order to become his servants we gave up all these things, but now he is giving us up and going away. Why? Because he has new lovers. Because we have become old lovers, he is giving us up and going away. Thus in this life we achieve nothing (having left our husbands and Krsna having left us), and in next life also (since we have broken laws of dharma.)"

Why should we criticize the indifferent creator? The son of Nanda, the reason for our existence, or intimate possession, is the same. Because he is the son of the king of the cowherds, and he has a loving relationship with us, he should look at us cowherd girls. He does not give regard to us (na samīkṣate) since he is eager to go far away even without asking us. One can speak of the future, but at this moment we do not see that he notices us. Though he knows we are strongly bound to him in friendship, he is a person who breaks such friendship in a moment. Why should he give us regard? In order of importance they list what they have given up: house, relatives, sons and husbands. Directly (addhā) we have come close to him as his servants, offering our bodies to him (dāsyam). This indicates a special type of dāsya. They have approached him because they are full of pain, having been brought under control (sva-kṛtāturā) by his smile and other features. Or they state the reason he should look at them: they are pained by what he has done (sva-kṛta), giving them up. They are not suffering from sickness. Simply he does not look at them. Still, giving up all the people of Vraja, on the pretext of seeing relatives, he appears most pleasing (nava-priyaḥ) by his sweet qualities at this time as we see him go.

Na is placed first in the sentence, expressing negation, but with respect. Because he is the son of a cowherd (nanda-sunuḥ) he should look at us, but in departing he does not even glance at us, or in going to Mathurā he does not even consider us—because in a moment he breaks friendships. “Being indifferent to people there, after some time he will think of us.” He will ignore us because we have been experienced so much previously. He likes new things (nava-priyaḥ). Or seeing Kṛṣṇa who does not look at the gopīs or worry about their intense suffering, they speak. Shall we criticize the creator? The son of Nanda does not see us. He should see us by his nature since he is the son of Nanda. They describe their qualification according to their bhāva. We have given up houses, relatives, sons and husbands (in order of increasing excellence) and gained at close hand (upa) service directly (addhā) by giving our bodies etc. The speciality of their dāsya is indicated by this. The reason for attaining him is that he has made us desire him (sva-kṛtāturāḥ). Or “Your beloved is going on his own. What is my fault?” They speak to the creator. He does not break his friendship easily since he is Nanda’s son. He should not ignore us since we are solely devoted to him. O creator! He does notice us, since he made us desire him. We have become his servants, giving up everything. Otherwise we would be ungrateful. And moreover he is most attractive (nava-priyaḥ).

"Ah, is this so astonishing? We have become unfortunate, and simultaneously the women of Mathura have become fortunate. For the women of Mathura, it is an auspicious daybreak, and for us it is the daybreak of inauspiciousness. The blessings given to them by the brahmanas, or their long standing aspirations, have been fulfilled, whereas ours have become frustrated. These women of Mathura will be able to relish the taste of that face, intoxication incarnate (asava), whose smiling glances hinting at secrets are full of the highest rasa. Giving up propriety, shame and fear instantly, they will accept those hints he gives. Then, at suitable time, unseen by others, they will directly and completely taste his face."

In five verses the gopīs speak in envy. Long held hopes of the women of Mathurā or the blessing of brāhmaṇas have now born fruit. He should be seen by the people of Vraja (vrajas-pateḥ), but he will enter into the city. The “s” in vrajas is poetic license. They will taste the nectar of his smile by their eyes in the form of tongues. Viṣṇu Purāṇa says: suprabhātādya rajanī mathurā-vāsayoṣitām / pāsyanty acyuta-vaktrābjaṁ yāsāṁ netrāli-paṅktayaḥ // The night today is glorious for the women of Mathurā, since their eyes will see the lotus face of Acyuta.

Long held hopes of the women of Mathurā or the blessing of brāhmaṇas have now born fruit. They see his sweet smile endowed with loving glances. The whole phrase can modify the verb also. His special bhāvas indicate the good fortune of the women of Mathurā. Viṣṇu Purāṇa says: suprabhātādya rajanī mathurā-vāsayoṣitām pāsyanty acyuta-vaktrābjaṁ yāsāṁ netrāli-paṅktayaḥ The night today is glorious for the women of Mathurā, since their eyes will see the lotus face of Acyuta.

"Perhaps he will stay there a few days, and then being attracted by our love, will be brought back by his parents." "O foolish woman! You do not know the truth. Listen. Though obedient to his parents, being overwhelmed by the sweet words of the women of Mathura, how will he return to us? Why do you give useless hope to the minds of us village women who are devoid of beauty, arts and strength (abalah)?’ "But though that is so, you should have faith that he will return, intelligently remembering his parents and sense of duty." "But he will become bewildered by their amorous suggestive actions and shy smiles, and forget all of that."

He will completely forget everything (bhraman) because of the women of Mathurā. Though he is obedient to his parents (para-vān) he will fall under their control (gṛhīta-cittaḥ). Or, because he falls under their control (gṛhīta-cittaḥ) he will be dependent on those women (para-vān). mathurāṁ prāpya govindaḥ kathaṁ gokulam eṣyati / nagara-strī-kalālāpa-madhu śrotreṇa pāsyati // vilāsi-vākya-pāneṣu nāgarīṇāṁ kṛtāspadam / cittam asya kathaṁ bhūyo grāmya-gopīṣu yāsyati // grāmyo harir ayaṁ tāsāṁ vilāsa-nigaḍair yutaḥ / bhavatīnāṁ punaḥ pārśvaṁ kayā yuktyā sameṣyati // If Govinda goes to Mathurā, why will he return to Gokula? He will drink the honey of the city women’s arts and speech with his hears. How will his heart, relishing their words and gestures, taking shelter of them, return to rustic gopīs? This village boy will be bound by the chains of their flirting. By what logic will he return to you women of Gokula? Viṣṇu Purāṇa This shows that falling under their control (gṛhīta-cittaḥ) he will be dependent on those women (para-vān).

"The people of Mathura will today attain the bliss that the inhabitants of Vraja had. The eyes of the city people of the Dasarha, bhoja and others, who see him on the road will become joyful." Or "The eyes of the city people and the people on the road will become joyful." Drsah is a singular form of "eye" to indicate species.

They will see Kṛṣṇa, the shelter of all types of qualities. By taking shelter of him those qualities reach perfection. Because he has all qualities in perfection, he produces rati in even Lakṣmī (śrī-rāmaṇam), dear to Viṣṇu. This is a bold statement. They had heard that he was in previous birth the son of Vasudeva from Garga. Thus they address him as the son of Devakī. Even Nanda and Yaśodā recognized Kṛṣṇa as Vasudeva’s son. Or Devakī can mean Yaśodā as previously explained. Those living on the road and travelers will also see him. dhanyāste pathi ye kṛṣṇam ito yāntam anivāritāḥ / udvahiṣyanti paśyantaḥ sva-dehaṁ pulakāñcitam // mathurā-nagarī-paura-nayanānāṁ mahotsavaḥ / govindāvayavair dṛṣṭair atīvādya bhaviṣyati // ko nu svapnaḥ sva-bhāgyābhir dṛṣṭas tābhir adhokṣajam / vistāritānta-nayanā yā drakṣyanty anivāritāḥ // Fortunate are the people on the path who see Kṛṣṇa without obstruction and then their hairs stand on end. There will be great joy for the eyes of Mathurā’s citizens when they see his limbs. What dream have I seen? With wide eyes they will see him unobstructed with their fortunate eyes.

The groups mentioned are various members of the Yadu dynasty. Though there were others like the Kukuras, these were the main groups. They will see the person who give pleasure to Lakṣmī (śrī-ramaṇam) or he who gives pleasure the wolrdd by his great beauty. This indicates his great beauty and his attractive dress. He is the abode of all qualities such as his merciful glance and sweet pastimes. He has appeared in the Dāśārha family (devakī-sutam). Or Devakī can mean Yaśodā as previously explained. Those living on the road and travelers will also see him. dhanyāste pathi ye kṛṣṇam ito yāntam anivāritāḥ / udvahiṣyanti paśyantaḥ sva-dehaṁ pulakāñcitam // mathurā-nagarī-paura-nayanānāṁ mahotsavaḥ / govindāvayavair dṛṣṭair atīvādya bhaviṣyati // ko nu svapnaḥ sva-bhāgyābhir dṛṣṭas tābhir adhokṣajam / vistāritānta-nayanā yā drakṣyanty anivāritāḥ // Fortunate are the people on the path who see Kṛṣṇa without obstruction. Their hairs stand on end. There will be great joy for the eyes of Mathurā’s citizens when they see his limbs. What dream have I seen? With wide eyes they will see him unobstructed with their fortunate eyes. Viṣṇu Purāṇa

In this verse the gopis curse Akrura. "It is not proper for person like this to have the name Akrura (not cruel), because he is extremely cruel. His name should be Krura. He does not promise that he will bring Krsna back again to those who are suffering (suduhkhitam), those who are nearing death. This akrura will be committing the sin of killing people of Vraja. He is taking Krsna, more dear than our life, far off where we cannot go."

Since iti also means etad, Śrīdhara Svāmī does not say ity etad in his commentary. Or as in the usage ity evam ādi the phrase iti etad is permissible according to the example of go-balī-varda. He is most cruel. That person (asau), (whom they cannot even mention because of his cruelty), is taking Kṛṣṇa. Or that person, who we can see over there, is taking Kṛṣṇa. He does not even console the people by saying, “I am taking him, and will bring him back to you.” He should at least give some general consolation to the people (janam). What to speak of consoling us weak women. The addition of su (very) in su-duḥkhitam indicates that very soon he will be responsible for death of women. Thus he is very cruel. kiṁ na vetti nṛśaṁso ‘yam anurāga-paraṁ janam / yenaivam akṣṇor āhlādaṁ nayaty anyatra no harim // Does this cruel person not know about people having great love? He takes away our Kṛṣṇa who is joy for our eyes to some other place. Viṣṇu Purāṇa Therefore his name should be Krūra, not Akrūra. Or, he should not have the name Akrūra, or any other name with a similar meaning.

Akrura, in coming to Vraja has spread cruelty everywhere. Though seeing us crying, the hard hearted Krsna simply sits on the chariot. Sridama and other cowherd boys are following behind Krsna in a cart, but they have become very foolish because they are not aware that when Krsna does not return here, they will also die. The elders do not stop him from going and thus overlook their own lives. And today fate has been unkind to us. If fate were kind to us, it would have produced some obstacle to his going. It is certain that the inhabitants of Vraja will no longer live."

Ah! Akrūra, a messenger of Kaṁsa, is cruel. Now the soft-hearted merciful son of Nanda has become hard hearted towards us. They speak in extreme pain. He is hard-hearted because he is now seated firmly (sam—sthithaḥ) on the chariot. Foolish cowherds like Śrīdāmā hurry behind (anu) the chariot, using carts (anobhiḥ). Or, being situated among the carts, the cowherds have mounted them and move quickly. Or they hurry to go at every second (tam anu) since they are insane. Otherwise they would have carefully considered first.

After discussing everything thoroughly, the gopis attained the highest state of ecstasy. "Coming close to the charioteer, we will stop it with our hands and garments. We will also stop it using words such as, "O dear one, please step down from the chariot so that you do not commit the crime of killing thousands of people." "Seeing our foolishness, people will laugh at us, and our secret will be public. Seeing all this, our friends will also reject us. They can do nothing for us, who have become separated from Krsna. If we stop Krsna from going to Mathura, and are rejected by friends, then we will live like forest deities in Vrndavana. Thus our desires will all be fulfilled. Or if we are punished or kept in our houses, we will happily maintain our lives by his chewed tambula and old garlands obtained by friends. If we do not stop him, then we will certainly die."

From infancy we have accepted him in our minds with dedication. He also has accepted us in this way. He should be our husband. Now he is rejecting us and going away. How can we stop him? Who will restrain us? That is expressed in this verse. Giving up shyness and become bold we will come close to him (sam--upetya). We will immediately stop him by grabbing his hand. “How can you accept him independently without the permission of your parents?” He is Mādhava, husband of Lakṣmī (mā). Secretly she has accepted him also. You cannot question whether it is proper conduct. This will be established later in verse 31. “Seeing your audacity, the elders will punish you.” Seeing our boldness even though confirming our secret attraction, what can the elders who institute dharma as well as husbands and others bound by affection, do to us? By our unavoidable karma (daivena), from first seeing him (mukunda-saṅgāt), our hearts have detached (vidhvaṁsita) from body and house and miserable because of not attaining him. “Then it is better that you separate from him according to your karma. Give up you eagerness to associate with him now.” In fear they say “We cannot give him up for a second.” “Will they not do anything to you?” Because of our attraction to Mukunda, they cannot do anything, since he frees us from all troubles (mukunda). But because of association with him as Mādhava, by fate, we have been destroyed and are miserable. Because of his association as Mukunda, we have found it hard to separate from him for even a moment. If we prevent him from going, and if we are rejected by the elders, then we will surrender to the forest like forest spirits and serve him happily. If we are punished and are locked up, then seeing him leave, we will die in happiness. If we cannot prevent him from going, we will die. The others can do nothing. Thus we should attempt to stop him.

Gving up shame and being bold, coming to him, we will stop him by holding his hands and clothing. He is going to protect the Yadus, having been born in the Madhu dynasty (mādhavam). He is attached to performing pastimes with madhura-rasa (mādhavam). We will stop him because what attachment do we have for husbands and friends, and elders following dharma? “Will they give up peace and to this for me?” We cannot give up he who gives the highest bliss and is most beautiful (mukunda) for even half a moment, even if it is ordained by the creator. Therefore we are miserable. Or we have been destroyed and our hearts are miserable because we cannot give him up for half a moment. A long separation will kill us. We have no relationship to the elders. All this has become insignificant by having a relationship with Mukunda. “Disregard for elders will produce infamy and a bad future life.” That is fate. There is nothing more miserable than giving up Mukunda. Why think about it?

"There are other reasons for stopping him also. We spent all our nights as if they were a few seconds at the rasa mandala full of intimate discussions of rasa and sweet smiles tinged with love. Without Krsna, how can we cross the dark ocean of separation whose shore we cannot fathom? As much as we spent so many nights as if they were seconds, so now a moment of separation is a thousand yugas. So how will we pass the many nights that now await us in the future?"

Though they were eager to stop him, seeing the impenetrable crowd of people, they could not find a means to approach him. In fear they speak. Though they speak of the rāsa dance, other pastimes are also included. Valgu-mantra means sweet messages secretly conveyed through hints. Sma indicates surprise. Nu indicates conjecture. Atitarema means “how will we cross over the dense darkness which is impossible to cross.” Just as many nights passed in a moment in the happiness of the rāsa dance, in the sorrow of separation a moment will become like a hundred yugas. We will not be able to tolerate that.

His gentle smiles were filled with anurāga, with intense prema of the rāsa dance. This conquered us. He brought us to the rāsa dance filled with his smiles, his conversations filled with hints of madhura-rasa (valgu-mantra), and his bewildering glances. Sma means certainly. Nu indicates lamentation. How will we cross the most expansive ocean of darkness? O gopīs! It is most difficult for us, so soft with prema. Or “Misfortune due to karma should be tolerated by discrimination with determination.” This verse answers. Just as many nights passed with the happiness of the rāsa dance as if it were a second, so now with the sorrow of separation from him, a moment will be like a hundred yugas. We will not be able to tolerate it. Though his smiles, talks, glances and embraces out of love produced the highest bliss, in separation, remembering those features produces the greatest pain.

Moreover, today in the evening we will die. At the end of the day, the friend of Balarama, Krsna, while entering Vraja, will glance upon our breasts. By that our hearts become bewildered. How will we live without Krsna? If this evening we do not receive that glance, how can we maintain our lives?

Ananta is one name of Saṅkarṣaṇa or Balarāma since he is white like Ananta and has unlimited strength like Ananta. Like Kṛṣṇa, Balarāma has many well known names in Vraja. Ananta-sakhaḥ therefore means “the friend of Balarāma,” or “along with Balarāma.” Accompanied by Balarāma, surrounded by cowherd boys, Kṛṣṇa entered Vraja in the evening. He would bewilder our hearts with prema, by his soft smile and his side glance looking at our breasts. Nu indicates worry. How can we exist without him? We will die now, right here.

After discussing in this way, when they assembled in a group and began to go towards the chariot in order to bring Krsna down from it, their legs became paralyzed and all they could do was weep. Due to the pain of separation they could neither move a step nor utter clear words. "O govinda, take (vinda) all of our thousands of senses such as mind and eye (go). Mercifully take these gopis who are following you. Let our senses remain joined to the bull of your mind. Do not neglect them. If our bodies are not suitable for meeting with you, and you do not come to us, then right here we will leave our bodies. If you want, you may kill women, but you cannot kill your mother, from love of whom you accepted the bondage of the ropes (damodara). If you do not appear the day after tomorrow, then she will die. So do not be a killer of your mother. O husband of Laksmi (Madhava), you are not our husband, but a friend. As husband, you would not be at fault if you protected or destroyed us, because we would be your property. But we belong to someone else. Therefore do not do something which will be a cause of our destruction."

By the power of their lamenting words caused by intense pain of separation, they wailed using his names which intensified their sorrow. The phrase “After speaking in this way” means that they spoke other words also. The cause was the uncontrollable pain caused by separation (virahāturā). The cause of this was that they were the women of Vraja (vraja-striyaḥ), famous for natural prema. Their minds were attached to Kṛṣṇa in prema. Giving up shyness they cried loudly and pitiably (su-svaram). Sma merely completes the meter. Because of the pain they could do nothing more. They cried out his names. O Govinda! You are the king of Gokula. Without you all of Gokula will be destroyed in a moment. O Dāmodara! The name makes Yaśodā recall her repentance at tying you up. Without you, what state will she be in, remembering that name? O Mādhava! Even Lakṣmī has secretly accepted you. Jayati te ’dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi: by your birth the land of Vraja has become exceedingly glorious, and thus Lakṣmī always resides here. (SB 10.31.1) Satatam urasi saumya śrīr vadhūḥ sākam āste: Lakṣmī is always with him, staying upon his chest. (SB 10.47.20) Since you are the supreme lover, you are the object of our attraction. Remembering this, they say, “How will we spend our time?” Mādhava means “he who makes Lakṣmī agitated (mā dhunoti).” Therefore they utter this name suitably at this time. How will we live without you, though you are the Lord spread everywhere? But in dying, we will not be able to see you! They uttered many other names also.

Akrura disrespected the gopis by not comforting them and saying ,"O Mother Yasoda, please forgive my offense, because I am simply the servant of the king. With my own hand I will bring him back to you." Some devotees say that because of this disrespect or offense, later Akrura became separated from Krsna during the Syamantaka jewel episode, giving up Dvaraka and living in infamous Varanasi. Completely his morning duties such as bathing, sandhya rites etc. Akrura mounted the chariot. Some say that because he was so absorbed in the gopis’ lamentation at this time, that Sukadeva could not describe the lamentation of Yasoda. Others say that she was assured by Nanda, the cowherd men and her peers among the women of Vraja that there was no need to worry because her son, so anxious to see the festivities of the dhanur yajna, was going with his father, eating with his father at the proper time and sleeping on his lap. The day after tomorrow he would be returning. Therefore she did not lament.

As the gopīs cried in this way, Akrūra began to depart. The grammatical structure indicates that he ignored or disrespected them. This was an offense. They deserved everyone’s sympathy and they were the women of Vraja, and they were crying out of prema for Kṛṣṇa! And he departed without giving them any comfort at all. Previously in verse 26 they had stated that they thought of him as an offender. “He is so extremely cruel that without even trying to console the sorrowful residents of Vraja he left.” Viṣṇu Purāṇa says: akrūraḥ krūrahṛdayaḥ śīghraṁ prerayate hayān / eva mārtāsu yoṣitsu kṛpā kasya na jāyate // Akrūra with cruel heart began to hasten the horses. Who would not have mercy on dying women? Those who know the glory of Gokula say that because of this offense he was later involved in the conspiracy with the Śyamantaka gem and fled Dvārakā. At an auspicious moment after the sun rose the two boys mounted the chariot.

As the gopīs cried in this way, Akrūra began to depart. The grammatical structure indicates that he ignored or disrespected them. This was an offense. They deserved everyone’s sympathy and they were the women of Vraja, and they were crying out of prema for Kṛṣṇa! And he departed without giving them any comfort at all. Previously in verse 26 they had stated that they thought of him as an offender. “He is so extremely cruel that without even trying to console the sorrowful residents of Vraja he left.” Viṣṇu Purāṇa says: akrūraḥ krūrahṛdayaḥ śīghraṁ prerayate hayān / eva mārtāsu yoṣitsu kṛpā kasya na jāyate // Akrūra with cruel heart began to hasten the horses. Who would not have mercy on dying women? Those who know the glory of Gokula say that because of this offense he was later involved in the conspiracy with the Śyamantaka gem and fled Dvārakā. At an auspicious moment after the sun rose the two boys mounted the chariot. Or he waited till the sun rose because of there could be attack by thieves at night. This would avoid cause for further lamenation by the gopīs. Out of great pain of separation they could fall in front of the chariot without his noticing if he left at night. Verse 27 has already mentioned that Kṛṣṇa had mounted the chariot. It is not mentioned here because Parikṣit would develop extreme pain. Or Śukadeva himself could not speak properly.