Chapter 39 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 39.1
Śukadeva Gosvāmī said: Having been honored so much by Lord Balarāma and Lord Kṛṣṇa, Akrūra, seated comfortably on a couch, felt that all the desires he had contemplated on the road were now fulfilled.
Essence. Honored on a couch by Balarāma and Kṛṣṇa, Akrūra feels every desire he meditated upon along the road now fulfilled. When the Lord receives a devotee, the inner journey of contemplation finishes in an outer scene of welcome.
BG 39.2
My dear King, what is unattainable for one who has satisfied the Supreme Personality of Godhead, the shelter of the goddess of fortune? Even so, those who are dedicated to His devotional service never want anything from Him.
Essence. What is unattainable for one who has satisfied the Supreme Lord, the shelter of Lakṣmī? Yet His devotees never want anything from Him. The paradox of bhakti: all is available, and the devotee no longer wants any of it.
BG 39.3
After the evening meal, Lord Kṛṣṇa, the son of Devakī, asked Akrūra how Kaṁsa was treating their dear relatives and friends and what the King was planning to do.
Essence. After the evening meal Kṛṣṇa asks Akrūra how Kaṁsa is treating relatives and what he is planning. Even after deep welcome, the Lord turns to practical news; intimacy with Him doesn't bypass real-world inquiry.
BG 39.4
The Supreme Lord said: My dear, gentle Uncle Akrūra, was your trip here comfortable? May all good fortune be yours. Are our well-wishing friends and our relatives, both close and distant, happy and in good health?
Essence. Kṛṣṇa addresses Akrūra as 'gentle Uncle' and asks if his trip was comfortable and the relatives well. The Supreme Person doesn't condescend — He inquires into specific persons and small matters of comfort.
BG 39.5
But, my dear Akrūra, as long as King Kaṁsa — that disease of our family who goes by the name “maternal uncle” — is still prospering, why should I even bother to ask about the well-being of our family members and his other subjects?
Essence. But, Kṛṣṇa asks, as long as Kaṁsa — that 'disease of our family who goes by the name maternal uncle' — prospers, why even ask about well-being? Honest naming of toxic relatives is part of even the Lord's family conversation.
BG 39.6
Just see how much suffering I have caused My offenseless parents! Because of Me their sons were killed and they themselves imprisoned.
Essence. Kṛṣṇa says: 'See how much suffering I have caused My offenseless parents — their sons killed, themselves imprisoned, because of Me.' The Lord owns the side effects of His own descent; He doesn't pretend His mission is costless to those who love Him.
BG 39.7
By good fortune We have today fulfilled Our desire to see you, Our dear relative. O gentle uncle, please tell Us why you have come.
Essence. By good fortune, Kṛṣṇa says, We have today fulfilled Our desire to see you, dear uncle — please tell Us why you have come. Even the Lord rejoices to see a devotee; the meeting matters to Him before any errand is unpacked.
BG 39.8
Śukadeva Gosvāmī said: In response to the Supreme Lord’s request, Akrūra, the descendant of Madhu, described the whole situation, including King Kaṁsa’s enmity toward the Yadus and his attempt to murder Vasudeva.
Essence. Akrūra describes the whole situation — Kaṁsa's enmity, the attempted murder of Vasudeva. Full disclosure to the Lord is part of mature devotion; the messenger doesn't soften the report to spare his audience.
BG 39.9
Akrūra relayed the message he had been sent to deliver. He also described Kaṁsa’s real intentions and how Nārada had informed Kaṁsa that Kṛṣṇa had been born as the son of Vasudeva.
Essence. Akrūra relays the message and Kaṁsa's real intentions, plus how Nārada had revealed Kṛṣṇa as Vasudeva's son. Devotees connect dots others miss — they understand both the official text and the underlying intelligence.
BG 39.10
Lord Kṛṣṇa and Lord Balarāma, the vanquisher of heroic opponents, laughed when They heard Akrūra’s words. The Lords then informed Their father, Nanda Mahārāja, of King Kaṁsa’s orders.
Essence. Kṛṣṇa and Balarāma laugh at Akrūra's report and tell Nanda Mahārāja about Kaṁsa's orders. The Lord can find demonic plotting funny — laughter is a legitimate response to the absurdity of opposing Him.
BG 39.11-12
Nanda Mahārāja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda’s domain of Vraja: “Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall go to Mathurā, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going.”
Essence. Nanda orders the village constable to announce: collect milk products, bring gifts, yoke wagons, come to Mathurā tomorrow for the festival. Practical devotional logistics — gathering, packing, taxing — surround every spiritual journey.
BG 39.13
When the young gopīs heard that Akrūra had come to Vraja to take Kṛṣṇa and Balarāma to the city, they became extremely distressed.
Essence. Hearing Akrūra has come to take Kṛṣṇa and Balarāma to Mathurā, the young gopīs become extremely distressed. The news of an impending separation lands harder than the separation itself.
BG 39.14
Some gopīs felt so pained at heart that their faces turned pale from their heavy breathing. Others were so anguished that their dresses, bracelets and braids became loose.
Essence. Some gopīs' faces turn pale with heavy breathing; others' dresses, bracelets, and braids come loose. The body of a devotee shows distress visibly when the Lord is being removed — neat composure isn't the goal.
BG 39.15
Other gopīs entirely stopped their sensory activities and became fixed in meditation on Kṛṣṇa. They lost all awareness of the external world, just like those who attain the platform of self-realization.
Essence. Other gopīs stop sensory activity entirely and become fixed in meditation on Kṛṣṇa, unaware of the external world like self-realized yogīs. Real bhakti reaches the same depth as the yogi's samādhi — sometimes by a different door.
BG 39.16
And still other young women fainted simply by remembering the words of Lord Śauri [Kṛṣṇa]. These words, decorated with wonderful phrases and expressed with affectionate smiles, would deeply touch the young girls’ hearts.
Essence. Other young gopīs faint simply by remembering Kṛṣṇa's words — decorated with wonderful phrases, affectionate smiles, that touched their hearts deeply. The Lord's past words have ongoing power; memory of Him is not nostalgia but living current.
BG 39.17-18
The gopīs were frightened at the prospect of even the briefest separation from Lord Mukunda, so now, as they remembered His graceful gait, His pastimes, His affectionate, smiling glances, His heroic deeds and His joking words, which would relieve their distress, they were beside themselves with anxiety at the thought of the great separation about to come. They gathered in groups and spoke to one another, their faces covered with tears and their minds fully absorbed in Acyuta.
Essence. The gopīs were frightened by even brief separation from Mukunda; remembering His gait, pastimes, smiles, jokes and embraces, they gather in groups, beside themselves with anxiety at the great separation coming. Love that has been intense doesn't gracefully accommodate departure.
BG 39.19
The gopīs said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child’s game.
Essence. O Providence — you have no mercy! You bring creatures together in love and then senselessly separate them before they fulfill their desires. This is like a child's game. Devotees can rage at the design that brings together only to part.
BG 39.20
Having shown us Mukunda’s face, framed by dark locks and beautified by His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you are now making that face invisible. This behavior of yours is not at all good.
Essence. Having shown us Mukunda's face — dark locks, fine cheeks, raised nose, gentle smiles that erase all misery — you now make that face invisible. This is not good behavior. Showing then hiding is the cruelty of giving us a taste.
BG 39.21
O Providence, though you come here with the name Akrūra, you are indeed cruel, for like a fool you are taking away what you once gave us — those eyes with which we have seen, even in one feature of Lord Madhudviṣa’s form, the perfection of your entire creation.
Essence. Though you come with the name Akrūra ('not cruel'), you are cruel — taking back the eyes with which we saw the perfection of creation in Kṛṣṇa's form. Sometimes names mock their bearers; love sees through false labels.
BG 39.22
Alas, Nanda’s son, who breaks loving friendships in a second, will not even look directly at us. Forcibly brought under His control, we abandoned our homes, relatives, children and husbands just to serve Him, but He is always looking for new lovers.
Essence. Alas, Nanda's son, who breaks loving friendships in a second, won't even look at us; we left homes, relatives, children, husbands for Him, and He is looking for new lovers. The gopīs name betrayal frankly — sacred love permits angry accusation.
BG 39.23
The dawn following this night will certainly be auspicious for the women of Mathurā. All their hopes will now be fulfilled, for as the Lord of Vraja enters their city, they will be able to drink from His face the nectar of the smile emanating from the corners of His eyes.
Essence. Tomorrow's dawn will be auspicious for Mathurā's women: all their hopes will be fulfilled as the Lord of Vraja enters their city and they drink the nectar of His smiling glance. Devotees grieve their loss by imagining the joy of strangers — a particularly bitter form of love.
BG 39.24
O gopīs, although our Mukunda is intelligent and very obedient to His parents, once He has fallen under the spell of the honey-sweet words of the women of Mathurā and been enchanted by their alluring, shy smiles, how will He ever return to us unsophisticated village girls?
Essence. Although Mukunda is intelligent and obedient to His parents, once enchanted by Mathurā's honey-worded, shy-smiling women, how will He return to unsophisticated village girls? Devotees doubt themselves when comparing with imagined rivals.
BG 39.25
When the Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the son of Devakī in Mathurā, they will certainly enjoy a great festival for their eyes, as will all those who see Him traveling along the road to the city. After all, He is the darling of the goddess of fortune and the reservoir of all transcendental qualities.
Essence. When Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see Devakī's son, they will enjoy a festival for their eyes; so will all who see Him on the road. He is Lakṣmī's darling and the reservoir of all transcendental qualities. Even in grief, devotees acknowledge the Lord's universal appeal.
BG 39.26
He who is doing this merciless deed should not be called Akrūra. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Kṛṣṇa, who is more dear to us than life itself.
Essence. He who does this merciless deed should not be called Akrūra — he is cruel for taking Kṛṣṇa away without even consoling the sorrowful residents of Vraja. When messengers of separation arrive, the least they could do is acknowledge the grief.
BG 39.27
Hard-hearted Kṛṣṇa has already mounted the chariot, and now the foolish cowherds are hurrying after Him in their bullock carts. Even the elders are saying nothing to stop Him. Today fate is working against us.
Essence. Hard-hearted Kṛṣṇa has mounted the chariot; foolish cowherds rush after Him in carts; even elders say nothing to stop Him. 'Today fate is working against us.' Sometimes the whole community moves in a direction the suffering heart cannot endorse.
BG 39.28
Let us directly approach Mādhava and stop Him from going. What can our family elders and other relatives do to us? Now that fate is separating us from Mukunda, our hearts are already wretched, for we cannot bear to give up His association even for a fraction of a second.
Essence. Let us approach Mādhava directly and stop Him — what can elders and relatives do to us? Now that fate separates us, we cannot bear giving up His association for even a fraction of a second. Real love is willing to scandalize convention to retain the beloved.
BG 39.29
When He brought us to the assembly of the rāsa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopīs, how can we possibly cross over the insurmountable darkness of His absence?
Essence. When He brought us to the rāsa dance — His smiles, secret talks, glances, embraces — nights passed like a single moment. How can we cross the insurmountable darkness of His absence? Time-perception itself collapses with Kṛṣṇa and stretches without Him.
BG 39.30
How can we exist without Ananta’s friend Kṛṣṇa, who in the evening would return to Vraja in the company of the cowherd boys, His hair and garland powdered with the dust raised by the cows’ hooves? As He played His flute, He would captivate our minds with His smiling sidelong glances.
Essence. How can we exist without Ananta's friend Kṛṣṇa, who would return at evening with cowherd boys, hair dusted by hooves, captivating with smiling sidelong glances as He plays His flute? The shape of His daily homecoming becomes the shape of the heart's expectation.
BG 39.31
Śukadeva Gosvāmī said: After speaking these words, the ladies of Vraja, who were so attached to Kṛṣṇa, felt extremely agitated by their imminent separation from Him. They forgot all shame and loudly cried out, “O Govinda! O Dāmodara! O Mādhava!”
Essence. After speaking, the gopīs forget all shame and loudly cry 'O Govinda! O Dāmodara! O Mādhava!' Long-hidden conjugal love is finally too much for concealment; departure breaks the dam of decorum.
BG 39.32
But even as the gopīs cried out in this way, Akrūra, having at sunrise performed His morning worship and other duties, began to drive the chariot.
Essence. Even as they cry, Akrūra — having performed his morning worship and duties at sunrise — drives the chariot. The cosmic chariot of departure runs on schedule regardless of grief; obligation continues alongside lamentation.
BG 39.33
Led by Nanda Mahārāja, the cowherd men followed behind Lord Kṛṣṇa in their wagons. The men brought along many offerings for the King, including clay pots filled with ghee and other milk products.
Essence. Nanda Mahārāja and the cowherd men follow in wagons with clay pots of ghee and milk products for the King. Devotional service includes carrying material offerings — the journey of farewell carries practical tribute too.
BG 39.34
[With His glances] Lord Kṛṣṇa somewhat pacified the gopīs, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still.
Essence. Kṛṣṇa somewhat pacifies the gopīs with His glances; they follow for a while, then stand still hoping for some instruction. Even partial pacification helps — devotees can hold longing in suspense while waiting for a word.
BG 39.35
As He departed, that best of the Yadus saw how the gopīs were lamenting, and thus He consoled them by sending a messenger with this loving promise: “I will return.”
Essence. Seeing the gopīs lament, Kṛṣṇa consoles them through a messenger with the promise: 'I will return.' The Lord's promises arrive sometimes through intermediaries; the message is still binding.
BG 39.36
Sending their minds after Kṛṣṇa, the gopīs stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels.
Essence. Sending their minds after Kṛṣṇa, the gopīs stand motionless as paintings, watching the chariot's flag and then the dust until both are gone. Devotion stays at the window long after most have gone back inside.
BG 39.37
The gopīs then turned back, without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved.
Essence. The gopīs turn back without hope of Govinda's return and spend days and nights chanting His pastimes. When darśana is gone, the substitute that preserves love is constant chanting of His līlā.
BG 39.38
My dear King, the Supreme Lord Kṛṣṇa, traveling as swiftly as the wind in that chariot with Lord Balarāma and Akrūra, arrived at the river Kālindī, which destroys all sins.
Essence. Kṛṣṇa, traveling swiftly with Balarāma and Akrūra, reaches the Kālindī, the river that destroys all sins. Even the Lord, secretly lamenting separation, lets practical movement carry on; His own pleasure potency includes such sorrow.
BG 39.39
The river’s sweet water was more effulgent than brilliant jewels. After Lord Kṛṣṇa had touched it for purification, He drank some from His hand. Then He had the chariot moved near a grove of trees and climbed back on, along with Balarāma.
Essence. Kṛṣṇa touches the sweet, jewel-bright water for purification, drinks from His hand, and moves the chariot near a grove of trees. The Lord performs simple rites; even the Supreme observes etiquette toward sacred elements.
BG 39.40
Akrūra asked the two Lords to take Their seats on the chariot. Then, taking Their permission, he went to a pool in the Yamunā and took his bath as enjoined in the scriptures.
Essence. Akrūra asks the Lords to take Their seats, then with permission goes to a Yamunā pool for his scripture-prescribed bath. Devotional service moves through clear permissions and proper procedures — order serves the heart, not the reverse.
BG 39.41
While immersing himself in the water and reciting eternal mantras from the Vedas, Akrūra suddenly saw Balarāma and Kṛṣṇa before him.
Essence. While immersing and reciting eternal Vedic mantras, Akrūra suddenly sees Balarāma and Kṛṣṇa before him in the water. Disciplined practice often yields sudden, unscripted vision; recitation of mantras is itself a doorway.
BG 39.42-43
Akrūra thought, “How can the two sons of Ānakadundubhi, who are sitting in the chariot, be standing here in the water? They must have left the chariot.” But when he came out of the river, there They were on the chariot, just as before. Asking himself “Was the vision I had of Them in the water an illusion?” Akrūra reentered the pool.
Essence. Akrūra wonders how the two could be both in the chariot and in the water, exits, sees Them on the chariot, and re-enters. Spiritual experience can challenge ordinary location-logic; devotees test rather than ignore strange perceptions.
BG 39.44-45
There Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrūra saw had thousands of heads, thousands of hoods and thousands of helmets. His blue garment and His fair complexion, as white as the filaments of a lotus stem, made Him appear like white Kailāsa Mountain with its many peaks.
Essence. Akrūra sees Ananta Śeṣa with thousands of heads, hoods, and helmets, blue-garmented, fair like lotus filaments, praised by Siddhas, Cāraṇas, Gandharvas and demons all with bowed heads. Beneath every ordinary chariot Kṛṣṇa, an infinite cosmic substrate is being praised.
BG 39.46-48
Akrūra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta Śeṣa. The complexion of that Supreme Person was like a dark-blue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord’s broad shoulders and expansive chest were beautiful, and His arms long and stout. His neck resembled a conchshell, His navel was deep, and His abdomen bore lines like those on a banyan leaf.
Essence. Akrūra sees the Supreme Person lying peacefully on Ananta Śeṣa — dark cloud complexion, yellow garments, four arms, reddish lotus eyes, smiling face. The cosmic Lord of universes is the same beautiful Kṛṣṇa just on the chariot.
BG 39.49-50
He had large loins and hips, thighs like an elephant’s trunk, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet.
Essence. Akrūra sees His large loins and hips, elephant-trunk thighs, shapely knees, raised ankles, and toenails radiating effulgence onto beautiful lotus feet. Even cosmic vision lingers on specific anatomical detail; the spiritual body is exactly a body, gloriously so.
BG 39.51-52
Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland.
Essence. The Lord shines with helmet, bracelets, armlets, jeweled belt, sacred thread, necklaces, ankle bells, earrings; conch, disc, club, lotus; Śrīvatsa, Kaustubha gem, flower garland. Specificity matters — the Person is recognized by these particular emblems, not by vagueness.
BG 39.53-55
Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief demigods; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord’s principal internal potencies — Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā — as were His material potencies Vidyā, Avidyā and Māyā, and His internal pleasure potency, Śakti.
Essence. Encircling Him, worshiping: Nanda, Sunanda; Sanaka and Kumāras; Brahmā, Rudra; nine brāhmaṇas; Prahlāda, Nārada, Uparicara Vasu; with His potencies Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā — each praising in unique ways. The Lord's court is layered; entry into it is by chosen path.
BG 39.56-57
As the great devotee Akrūra beheld all this, he became extremely pleased and felt enthused with transcendental devotion. His intense ecstasy caused His bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrūra bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray.
Essence. Beholding all this, Akrūra is pleased, enthused, hairs on end, tears flowing, body drenched; he bows his head to the ground and prays with joined palms in a voice choked with emotion. The right response to vision is not analysis but full-body submission and broken speech.