He saw Balarama and Krsna, whose glances were smiling with mercy, at the place where the cows were to be milked. Or he saw Krsna and Balarama engaged in milking the cows. Pradhana purusa means those two person who appeared as avataras within matter (pradhana). They divided up the work of protecting the earth (svamsena). Krsna killed Agha and Baka, whereas Balarama killed Dhenuka and Pralamba. Krsna killed Canura and Kamsa, whereas Balarama killed Mustika and Dvivida.

Six verses describe Kṛṣṇa and Balarāma and his reaction. First he, with intense bhakti, saw Kṛṣṇa, manifesting his special powers, as he was wandering in the place of cow (vraje). They were going to the milking place. He saw them among the place for calves. Viṣṇu Purāṇa says sa dadarśa tadā tatra kṛṣṇam ādohane gavām / vatsa-madhyāgataṁ phullanīlotpala-dala-cchavim // Akrūra saw Kṛṣṇa with complexion of a blossoming blue lotus amidst the calves at the place for milking the cows. Hari-vaṁśa says: praviśann eva ca dvāri dadarśādohane gavām / vatsa-madhye sthitaṁ kṛṣṇaṁ savatsam iva govṛṣam // Entering the gate Akrūra saw Kṛṣṇa amongst the calves, like a bull with calves, at the place for milking the cows. The calves were gathered together along with the cow being milking by the cowherds. The two boys are then described in five and a half verses. From far off he saw their dress. He saw them glance at him, since by their nature their glances of mercy were attractive to internal and external senses. Their eyes, like bunches of white kandali flowers, were brighter than lightning. They were also red at the edges. That manifests in the kaiśora age. With the appearance of unsteadiness (fickleness), in order to realize everything, Akrūra first describes their complexion, then their great beauty, and then their arms raised in order to gather the cows. Coming closer, he could see the beauty of all their limbs. He then noticed the two boys of kaiśora age walking strongly like elephants. He then describes the marks of the Lord on their feet. The plural is used because there are four feet. He became stunned by the astonishing sweetness, and then again received glances of mercy. They had very attractive pastimes as they smile while calling and keeping the cows in their place. They then revealed by their mercy by their attire for pastimes which he did not see previously, in order to show their completely sweetness. He sees all the details of their attire, which is described in order. They wore short, medium and long forest garlands. The word viraja-vāsisau instead of virajo-vāsisau is like the usage in arthāḥ pāda-rajopamā: wealth is like dust on the feet. (mahā-subhaṣīta-saṁgraha) It is understood that after returning home, they had bathed and put on fresh clothing. Astonished on realizing their sweetness, he then became astonished at their power. Kṛṣṇa was the chief among all beings (pradhāna) and no one else was equal to Balarāma. Svāṁśena means “with different avatāra forms” since both are being described (jagat-patī). Bala-keśavau indicates Balarāma with great strength and Kṛṣṇa who killed Keśī. Thus Kṛṣṇa would certainly kill Kaṁsa. “How could he see these details from a great distance?” The two boys were very brilliant. Though night had started to appear, they shone brightly, dispelling darkness in all directions. They are compared to mountains, because compared to other boys their age they were bigger, with chests like mountains. Viṣṇu Purāṇa says prāṣśum uttuṅga-bāhvaṁśam: they had long, thick arms. They were like emerald and silver mountains decorated with gold, because of their size and golden ornaments. That beauty radiated in all directions.

Kṛṣṇa is mentioned first, since he had special devotion to him or because of Kṛṣṇa special powers, he noticed him first. The two boys were going to milk the cows in the place where the cows lived, in Vraja. He saw them among the cows. sa dadarśa tadā tatra kṛṣṇam ādohane gavām vatsa-madhyāgataṁ phullanīlotpala-dala-cchavim Akrūra saw Kṛṣṇa with complexion of a blossoming blue lotus amidst the calves at the place for milking the cows. Viṣṇu Purāṇa praviśann eva ca dvāri dadarśādohane gavām vatsa-madhye sthitaṁ kṛṣṇaṁ savatsam iva govṛṣam Entering the gate Akrūra saw Kṛṣṇa amongst the calves, like a bull with calves, at the place for milking the cows. Hari-vaṁśa He mixed with the calves, like cowherds milking cows mixing with the calves. The two boys are then described in five and a half verses. After seeing details are described as he got closer. He saw Kṛṣṇa’s yellow cloth. This is representative of other things he saw such as ornaments. Those are described later in verse 33. Their eyes were like autumn rain clouds. This represents other aspects of his beauty also. They were of kaiśora age, with black and white complexions. They were the abodes of various types of glory such as beauty. They had huge arms, showing their heroic stature. They had beautiful faces, showing their attractiveness. Or they had the abodes of Lakṣmī on their chests. They had the best arms and faces. Other features are also beautiful (sundarau). Like young elephants (being of kaiśora age) they were valorous. Their valorous carriage indicate they were also proud. Vikrama also indicates their gait. They moved like young elephants. They made Vraja beautiful by the marks on their feet. Or they made Vraja beautiful by their feet with marks. Plural of “feet” means four feet. They wandered about here and there at will, making marks everywhere. Another version has maṇḍayantau. Since they were going to milk the cows, they made marks. Tuṅga-rakta-nakhaṁ padbhyāṁ dharaṇyāṁ supratiṣṭitam There were clear marks on the earth made by their feet. Viṣṇu Purāṇa Bhuvi padbhyāṁ vyavasthitaḥ There marks made by his feet on the ground. Hari-vaṁśa They were endowed with all qualities (mahaṭmānau). Their main quality is mercy (anukrośa). This also indicates their sweetness. They played (milking the cows, playing the flute etc.) attractively, bestowing all desires, or in an extraordinary way (udāra). They were decorated with jewel garlands or with flower garlands on their heads (sragvinau) or with garlands reaching their feet. Their limbs were smeared with sandalwood mixed with kuṁkuma, drawn in patterns, in various colors like yellow and blue. They had been bathed by their mothers to remove the cow dust. They wore dust free cloth (viraja-vāsasau). The ending on viraja is like the usage in arthāḥ pāda-rajopamāḥ. Their greatness is described. They are appear as one bhagavān in two forms (svāṁsena). Thus the dual ending is used in all these verses. They are both lords of the universe (jagat-patī). They can thus remove the burden of the earth. Their names are Balarāma and Keśava. Balādhikyād balaṁ viduḥ: he will be known as bala because of his great strength. (SB 10.8.12) Keśava means he who killed Keśī. Balarāma is mentioned first because he appeared first. They appeared in order to spread prema in the universe (jagaty arthe). They appeared together with portions of their associates (svāṁśena). Aṁśas can mean Śrīdāmā and others. Dual ending is used to show that they are both avatāras as explained in First Canto, Third Chapter.

How could he see all these details from his chariot far away? They revealed everything through their natural effulgence. They were most effulgent. O king! Śukadeva calls out in astonishment at Akrūra’s good fortune. Or rājan can be connected the second line. They shone (rājan) like emerald and silver mountains decorated with gold. The example is incomplete without an element of similarity (shining). The mountains are in the singular, but kanakācitau (decorated with gold) is in the dual case to complete the analogy. They are compared to mountains because they were huge in size. Parvata-pravarākṛtiḥ: he had a form like the best mountain. (Hari-vaṁśa) prāṁśum uttūṅgavāhvaṁsam: he was tall with thick arms and shoulders. By their nature, they could thus defeat all others. Or they could not be surpassed, like mountains. Or they only appeared like this in order to kill Kaṁśa. Otherwise the women of Mathurā could not say that their limbs were soft. (SB 10.44.8) One should not say that the two appeared soft to the women of Mathurā because of their intense affection, for one does not find that they were actually huge in form anywhere else. This would also act as an obstacle to playing in Vraja.