Akrura Ghat

Akrura Ghata is named after Krishna’s great devotee Akrora Mahasaya and is considered one of the most important riverside ghatas in Vrindavana Dhama. Although the channel of the Yamuna River has now moved more than one kilometer away from here, one can still visit the ancient Akrura Krishna-Balarama Mandira that is situated where the old ghata used to be. In this temple one can see the deity of Akrora standing in the centre with Krishna and Balarama standing on either side of him. The Bhakti-ratnakara says. “0 Srinivasa, see the best of all holy places Shri Akrura-tirtha. This well known place is very dear to Krishna. By taking bath here on purnima, especially during Karttik, one is liberated from this material world. Whatever result one can achieve by bathing in all the holy places can be attained by taking bath here. Whoever takes bath at this place on the day of the solar eclipse gets the benefit of performing a rajasuya or ashvamedha-yajna. These statements are confirmed in the Saura and Adi-varaha Puranas.”

In the Saura Purana it says. “Among the residences of Lord Ananta, the holy place called
Akrura-tirtha is topmost. It destroys all one’s sinful reactions and is extremely dear to Shri
Hari.”

The Vrajavasis Vision of Vaikuntha
In ancient times this celebrated ghata was also known as ‘Brahma-hrada’, meaning ‘Lake
of Brahma’, because the entire spiritual sky, also known as the Brahma-loka (spiritual planets), was shown to Nanda Maharaja and the cowherd men at this ghata. In this regard, the word ‘brahma’ refers to the ‘spiritual creation’ where the Vaikuntha planets eternally exist. Akrura also had the vision of the Vaikuntha planet of Lord Seshashayi Vishnu at Brahma-hrada.
After Nanda Maharaja had been rescued from the clutches of Varona by Krishna, both
Nanda and the cowherd men were astonished at Krishna’s power and influence. The cowherd men were speculating as to why Varona had so reverentially worshiped Krishna, and were thinking that perhaps Krishna was the Supreme Personality of Godhead. Whereas Nanda Maharaja never considered that his beloved son was the Supreme Lord, and thought that the demigod Varona had worshiped Krishna because He was such a wonderful child. The cowherd men were also speculating whether or not they would ever be liberated and what would be their destination at the time of death. Understanding the minds of the cowherd men and wishing to show them their future destination, Krishna brought Nanda Maharaja and the cowherd men to the bank of the Yamuna at Akrora Ghata, and when they all entered the water to bathe, they immediately received the vision of the transcendental Vaikuntha planets including Goloka Vrindavana.

Akrura’s Vision of Vaikuntha at Akrura Ghata
While Akrura was taking Krishna and Balarama to Mathura on his chariot, when they
eventually arrived at the banks of the Yamuna, Akrura stopped the chariot so they could take a midday bath and refresh themselves during the long ride from Nandagrama to Mathura. Krishna and Balarama first took Their bath in the Yamuna and then sat on the chariot while Akrura went to take his bath. While bathing in the river, Akrura suddenly saw within the crystal clear water both Krishna and Balarama. Akrura was completely astonished, as he was sure Krishna and Balarama were presently sitting on the chariot. Coming out of the water, Akrura went to check on Krishna and Balarama and as he thought, They were still sitting on the chariot. Somewhat bewildered, Akrura immediately returned to the river to confirm who it was he had seen within the water. Entering the river he again saw Krishna and Balarama, but this time Krishna assumed the form of Vishnu with four arms and was sitting on the lap of Balarama, who had assumed the
form of Sesha Naga the celestial serpent who possessed thousands of hoods. They were surrounded by the host of demigods including; Brahma, Shiva, the Charanas, Siddhas, and Gandharvas.
Akrura also saw the four Kumaras, Narada Muni, and Prahlada Maharaja, and also the Lord’s personal associates, Nanda and Sunanda. Overcome by the divine vision within the Yamuna, Akrura bowed his head and began offering prayers of glorification to Krishna and Balarama. just as Akrura finished his prayers, the vision of Vaikuntha suddenly disappeared. Coming out of the river, Akrura returned to the chariot where Krishna and Balarama were sitting. Krishna asked Akrura if he had seen something wonderful either in the water or in space. Akrura replied that when he had seen with his own eyes, Their Lordships Krishna and Balarama, what other wonderful thing in the creation was
there to be seen. Akrura then mounted the chariot and headed towards Mathura.

Krishna’s Final Pastime of His Vraja-lila
This famous ghata on the banks of Yamuna was the last place where Krishna and
Balarama performed Their pastimes before leaving Vraja-Vrindavana for Mathura, where They were destined to kill King Kamsa and release Their parents Vasudeva and Devaki from Kamsa’s prison cell. After arriving at Akrura Ghata, Krishna and Balarama entered the river to take their bath and through the agency of the internal potency yogamaya, They changed Their forms , emerging from the water as Vasudeva and Sankarshana, and then proceeded to Mathura in their two armed Vishnu forms. Therefore, Krishna and Balarama never actually left Vraja-Vrindavana, but remain there unseen, hidden within the hearts and minds of the gopis and gopas of Vraja.
This fact has been confirmed by Uddhava and others. This aspect of Krishna remaining present in Vrindavana but unseen is called His aprakata-lila, or un-manifested pastimes, whereas the prakata-lila is the manifested or visible pastimes. In the Chaitanya-charitamrta, Lord Chaitanya Mahaprabhu told Rupa Goswarni. “The Krishna known as Yadukumara is Vasudeva Krishna. He is different from the Krishna who is the son of Nanda Maharaja. Yadukumara Krishna manifests his pastimes in the cities of Mathura and Dwaraka, but Krishna, the son of Nanda Maharaja never leaves Vrindavana.”
Another truth is that Mathura is an aspect of Vaikuntha, while Vraja-Vrindavana is
within the realm of Goloka, even though they exist within the same spiritual planet of Goloka Vrindavana. Therefore, when Krishna appeared in the prison cell of Kamsa, He appeared before Vasudeva and Devaki in His four armed form complete with all the symbols of Vishnu. This form was then converted by Krishna into His two armed Vishnu form also known as Krishna, and by other names like Mathureshwara, or Dwarkadisha. It has been established by Shrila Jiva Goswami that Krishna, in His original two armed form as Govinda, also simultaneously appeared in Gokula from the womb of Yashoda Mayi along with His sister Ekanamsa (Yogamaya Devi), but by the power of the internal potency, He temporarily remained unseen. Krishna, in His original two armed form known as Govinda, Gopala, or Gopijanabalabha, does not appear in Mathura, but appears only in Gokula, which is also known as Vraja as well as Vrindavana.
When Vasudeva took Krishna from Mathura to Go kula and exchanged Him for Yogamaya Devi, it was by the internal potency of yogamaya, that the Vishnu form merged with the original form of Krishna, Ekanamsa (Yogamaya Devi) was then taken to Mathura by Vasudeva. Some years later, Anirudha’s grandson Maharaja Vajranabha, established the deity of Lord Keshavadeva, a four-armed Vishnu-murti form in Mathura, because Mathura is considered a localized sphere of Vaikuntha within the spiritual planet of Goloka. Dwaraka is in the same category as Mathura, where Krishna performs pastimes in His two armed Vishnu-murti form. Vraja-Vrindavana or Gokula-Vrindavana is where Krishna lives eternally as a cowherd boy, whereas in Mathura and Dwaraka, He lives as a royal prince of the Yadu Dynasty.
Lord Chaitanya Visits Akrura Ghata
After completing the parikrama around the sacred forests of Vrindavana, Lord Chaitanya
Mahaprabhu eagerly arrived in the forest of Vrindavana. In order to avoid the crowds, He stayed at Akrura Ghata which was an isolated spot where the Lord would not be disturbed by large crowds, as had previously happened in Mathura. After completing the parikrama of Vraja, Lord Chaitanya wanted to spend as much time as possible in the forest of Vrindavana and specifically at Seva-kunja where the famed Imli Tala was located. It can also be understood that Vrindavana, and specifically Seva Kunja, is more important to Lord Chaitanya than any other place in Vraja, including Radha-kunda, and He was yearning to reach Seva-kunja so that He could engage in bhajana and chant the holy names of Krishna in complete solitude. Although the pastimes at Radha-kunda are of the highest transcendental flavor, it is a place where the ‘divine lovers’ Radha and Krishna meet together (sambhanda), and enjoy each other’s company. But in the pastimes at Seva-kunja in Vrindavana, besides meeting and enjoying and enjoying each other’s company, there is also the unique aspect of separation ( vipralambha), which brings about an even greater
transcendental ecstasy and unique flavor to the pastimes of Radha and Krishna. In this regard, Lord Chaitanya Mahaprabhu has taught that love in separation ( vipralambha) , is vastly superior to all other rasas and manifests the highest degree of ecstatic love experienced by both Radha and Krishna, and forms the pinnacle of Their Vrindavana pastimes. Similarly, for the devotees of Radha and Krishna, loving service in separation from Their Lordships, is the highest form of devotional service or prema-bhakti that a sadhaka can possibly achieve.
Every morning Lord Chaitanya would walk to Seva-kunja and sit near the banks of the
Yamuna at Imli Tala and chant on His beads. At that time there were no residences there and the whole area bordered by the Yamuna was an uninhabited forest where the rasa-lila and other pastimes had taken place. As some of Krishna’s pastime places were still known because of Vedic scriptures like the Adi-varaha Purana, Vaishnavas pilgrims and local Vrajavasis and would sometimes visit the holy places along the banks of the Yamuna like Kaliya Ghata, Chehana Ghata, Keshi Ghat, Dhira Samira, and Vamsi Vata. Lord Chaitanya’s favorite spot was Imli Tala, where He would sit for hours beneath the ancient tamarind tree by the bank of the Yamuna where He became absorbed in the mood of Radha-bhava, while experiencing Radha’s intense feelings of separation from Krishna, as He chanted the holy names on His beads.
After spending the morning hours chanting japa in Vrindavana, Lord Chaitanya would
return to Akrura Ghata, and after bathing, He would take lunch prepared by his assistant
Balabhadra Bhattacharya. In the afternoon Lord Chaitanya remained at Akrura Ghata where He chanted on His beads and met with the occasional visitor who came to see Him from Mathura or elsewhere. Many brahmanas would come to Akrura Ghata in order to prepare meals for the Lord Chaitanya, and after cooking various preparations and offering it to their shaligrama-shilas, they would very happily feed the Lord with the maha-prashadam. One day while sitting on the river bank, Lord Chaitanya began contemplating the vision of Vaikuntha as seen by Akrura and the Vrajavasis led by Nanda Maharaja at this same spot. Suddenly being overcome with ecstasy, Lord Chaitanya jumped deep into the Yamuna and remained submerged for a long time. Seeing this, a devotee named Krishna Dasa, immediately shouted to Balabhadra that the Lord was drowning, and with great effort they managed to pull Lord Chaitanya from the water in an almost unconscious state. After this incident, Balabhadra saw that the Lord was now beginning to experience an almost uncontrollable ecstasy due to the powerful effects of maha-bhava, and fearing any further incidents, Balabhadra decided to take Lord Chaitanya away from Vrindavana
and start the return journey to Puri.

Akrüra-ghäöa is situated four miles north of Mathurä and one mile south of Våndävana. Nearby is Akrüra-gaon. Çré Kåñëa and Baladeva were seated on Akrüra’s chariot as Akrüra was bringing Them from Nandagaon to Mathurä. Akrüra stopped the chariot at this place and, leaving Kåñëa and Baladeva on it, went alone to bathe in a deep pool in the Yamunä and perform his other regular morning duties. Akrüra remained in the water to chant the mantra of his worshipful Lord, Sanätana Brahma (four-armed Viñëu), and meditate upon Him. On this day, however, instead of having darçana of his worshipful Sanätana Brahma in his meditation, he saw the forms of Çré Räma and Çré Kåñëa. Akrüra became confused. He came out of the water, and looked towards the chariot, where he saw Räma and Kåñëa sitting. Again, when he went into the water, dipped in it and he saw Them there also. He was now fully confident that Çré Räma and Çré Kåñëa were truly the complete Sanätana Brahma. The Gauòéya gosvämés have given an excellent philosophical conclusion in explanation of this incident. Nanda-nandana Çré Kåñëa and Rohiëé-nandana Çré Räma never leave Våndävana to go elsewhere. Therefore, Nanda-nandana Çré Kåñëa and Rohiëénandana Çré Räma only came with Akrüra as far as Akrüra-ghäöa, which marks the line of demarcation between Mathurä and Våndävana. Thereafter, They both remained in Våndävana in Their unmanifest (aprakaöa) forms. It was Devaké-nandana or Vasudevanandana Çré Balaräma, and Devaké-nandana or Vasudeva-nandana Çré Kåñëa, that travelled on the chariot with Akrüra from Akrüraghäöa to Mathurä and performed pastimes there. According to tattva, Yaçodä-nandana and Devaké-nandana are actually one, but from the viewpoint of rasa there is a difference between Them. Once, Nanda Bäbä was observing Ekädaçé without even drinking water. That very night also saw the start of Dvädaçé. Nanda Bäbä entered the water of the Yamunä to take bath but, because on that day this was an inauspicious time the servants of Varuëadeva captured him and brought him to Varuëaloka. Bhagavän Çré Kåñëa went to Varuëaloka, where Çré Varuëadeva worshipped Him with gifts, and returned Çré Nanda Bäbä to Him with honour. This incident surprised Çré Nanda Bäbä, who narrated it to the Vrajaväsés the next day. They requested Çré Kåñëa to give them darçana of His supreme abode. At that very place where the most merciful Bhagavän later gave Akrüra darçana of his worshipful deity, He now gave the Vrajaväsés darçana of His eternal Brahmaloka. Çrémad-Bhägavatam (10.28.14, 16) describes this as follows:
iti saïcintya bhagavän mahä-kärüëiko hariù darçayäm äsa lokaà svaà gopänäà tamasaù param te tu brahma-hådaà nétä magnäù kåñëena coddhåtäù dadåçur brahmaëo lokaà yaträkrüro ’dhyagät purä
“Considering the thoughts of the cowherd men, the all-merciful Bhagavän Çré Hari showed them His own abode, which is beyond material darkness. They were brought to Brahmahrada, submerged into the water by Kåñëa and then lifted out. From that very place where Akrüra beheld his worshipful deity, the cowherd men had darçana of Kåñëa’s transcendental abode.”
Millions of sacred places (térthas)are present at Akrüra-ghäöa. There is a sacred injunction to take a bath here at the time of a solar eclipse.1 When Çré Caitanya Mahäprabhu came to Våndävana from Jagannätha Puré via the Jhärakhaëòa path, there was no settlement in Våndävana, only a deep forest. At night, Mahäprabhu would reside at Akrüra-ghäöa, and at dawn He would sit at Imlétalä-ghäöa on the bank of the Yamunä in Våndävana. Being overwhelmed with prema, Mahäprabhu would chant harinäma there until the afternoon. An uninterrupted stream of tears flowed from His eyes, and brightly shining añöa-sättvika transformations were evident on the limbs of His body. Çré Balabhadra Bhaööäcärya was the only person with Him at that time. Çré Caitanya-caritämåta’s narration of this melts the heart. In ancient times, Çänta Åñi performed a sacrifice for King Båhadsena here. Another name of Akrüra-ghäöa is Brahma-hrada, because here Kåñëa gave the cowherd men darçana of Brahmadhäma. Akrüra also received darçana of the complete Sanätana Brahma here.

akrüradarçanam – Akrura has a Vision
vaiçampäyana uväca
sa nandagopasya gåhaà praviñöaù sahakeçavaù |
gopavåddhänsamänéya proväcämitadakñiëaù ||2-26-1
kåñëaà chaiväbravétprétyä rauhiëeyena saìgatam |

vaiçaàpäyana said:

(O janamejaya!) Entering the residence of nandagopa along with keshava (kåñëa), the one who gives much in carity (akrüra), spoke in a pleasing manner addressing all the elderly gopa-s, kåñëa and the son of rohiëé (balaräma).

çvaù puréà mathuräà täta gamiñyämaù sukhäya vai ||2-26-2

Son! Let us go to the city of mathura, tomorrow, for our good.

yäsyanti ca vrajäù sarve gopäläù saparigrahäù |
kaàsäjïayä samuchitaà karamädäya värñikam ||2-26-3

(Note 1)

All the cow tenders of vraja along with their families are ordered by kaàsa to pay their annual taxes as required.

samåddhastatra kaàsasya bhaviñyati dhanurmahaù |
taà drakñyatha samåddhaà ca svajanaishcha sameñyatha ||2-26-4

kaàsa has arranged a grand bow festival with great pomp and splendour. You can watch this pompous festival and also meet your relatives.

pitaraà vasudevaà ca satatam duùkhabhäjanam |
dénaà putravadhaçräntaà yuvämadya sameñyathaù ||2-26-5

You can meet your father vasudeva, who is always sorrowful and who always laments about his sons who were killed.

satataà péòyamänaà ca kaàsenäçubhabuddhinä |
daçänte çoñitam våddhaà duùkhaiù çithilatäà gatam ||2-26-6

He is always troubled by the evil minded kaàsa. The old man is distressed by sorrow and weakened internally.

kaàsasya bhayasaàtrastaà bhavadbhyäà ca vinä kåtam |
dahyamänaà divä rätrau sotkaëöhenäntarätmanä ||2-26-7

Separated from you, he is terrified of kaàsa. He is burning internally with anxiety, day and night.

täà ca drakñyasi govinda putrairamåditastaném |
devakéà devasaìkäçäà sédantéà vihataprabhäm ||2-26-8

govinda, you can also see your mother, devaké , whose breasts were not sucked by her sons. She has a splendour of a goddess but she has become lusterless, suffering from miseries.

putrashokena çuñyantéà tvaddarçanaparäyaëäm |
viyogaçokasaàtaptäà vivatsämiva saurabhém ||2-26-9

She has become thin due to the grief of her sons. She is eager to see you. She is burning with the sorrow of separation, like the holy cow, surabhé, without her calf.

upaplutekñaëäà dénäà nityaà malinaväsasam |
svarbhänuvadanagrastäà çaçäìkasya prabhämiva ||2-26-10

Her eyes have sunk. She laments daily. She dresses in old cloths. She is like the moonlight swallowed by the mouth of rahu.

tvaddarçanaparäà nityaà tavägamanakäìkñiëém |
tvatpravåttena shokena sédantéà vai tapasviném ||2-26-11

Everyday she thinks of seeing you. Every day she is waiting for you. The poor soul is getting weakened day by day because of sorrow regarding you.

tvatpraläpeñvakuçaläà tvayä bälye viyojitäm |
arüpajïäà tava vibho vaktrasyäsyenduvarchasaù ||2-26-12

She has not heard your sweet talk since you were separated from her from childhood. Lord! She does not know the beauty of your face, beautiful as moon.

yadi tväà janayitvä sä devaké täta tapyate |
apatyärtho nu kastasyä varaà hyevänapatyatä ||2-26-13

Son! Even though devaké gave birth to you, she still suffers much. What is the use of having a child for her? It would have been better for her to remain childless.

aputräëäà hi näréëämekaù shoko vidhéyate |
saputrä tvaphale putre dhikprajätena tapyate ||2-26-14

Women having no children have only one grief. The woman having a son without any association will grieve for ever.

tvaà tu çakrasamaù putro yasyästvatsadåço guëäiù |
pareñämapyabhayado na sä çoñitumarhati ||2-26-15

You are equal to indra in qualities and capable of protecting others. The woman to whom you are a son should never grieve.

våddhau taväàbäpitarau parabhètyatvamägatau |
bhartsitau tvatkåte nityaà kaàsenäçubhabuddhinä ||2-26-16

Your elderly father and mother are living like servants of others. The evil minded kaàsa is abusing them constantly because of you.

yadi te devaké mänyä påthivé vä”tmadhäriëé |
täà shokasalile magnämuttärayitumarhasi ||2-26-17

If devaké, your mother is to be respected like earth, She should be saved from the ocean of sorrow.

taà ca våddhaà priyasutaà vasudevaà sukhochitam |
putrayogena saàyojya kåñëa dharmamaväpsyasi ||2-26-18

If you give vasudeva, who deserves all comforts, the pleasure of your company as son, kåñëa, you will be doing your duty.

yathä nägaù sudurvåtto damito yamunährade |
vimülaù sa kåtaù shailo yathä vai bhüdharastvayä ||2-26-19

You conquered the sinful serpent from the lake of yamunä. You lifted the govardhana hill from the earth.

darpotsiktashcha balavänariñöo vinipätitaù |
parapräëaharaù keçé duñöätmä ca hayo hataù ||2-26-20

You felled the powerful ariñöa, intoxicated with pride. You killed the wicked horse, keshi, who was fond of taking the lives of others.

etenaiva prayatnena våddhävuddhåtya duùkhitau |
yathä dharmamaväpnoñi tatkåñëa parichintyatäm ||2-26-21

You should think of freeing your elderly parents from sorrow and follow the right way as required.

nirbhartsyamäno yairdåñöaù pitä te kaàsasaàsadi |
te sarve cakruraçrüëi netrairduùkhänvitä bhåçam ||2-26-22

All the people who saw kaàsa abusing your father in the assembly were unhappy and shed tears of sorrow from their eyes.

garbhävakartanädéni duùkhäni subahünyapi |
mätä te devaké kåñëa kaàsasya sahate’vaçä ||2-26-23

kåñëa! your mother devaké is suffering many sorrows like destruction of her conceptions, because of kaàsa.

mätäpitåbhyäà sarveëa jätena tanayena vai |
åëaà vai pratikartavyaà yathäyogamudähåtam |||2-26-24

It is said that if a son is born to a mother and father, he should repay his debts suitably.

evaà te kurvataù kåñëa mätäpitroranugraham |
parityajetäà tau çokaà syäccha dharmastavänagha ||2-26-25

kåñëa! If you do like this, it will be a blessing for your parents. O sinless one! They will be free of their sorrow and you will be doing your duty.

vaiçampäyana uväca
kåñëaù suviditärtho vai tamähämitavikramam |
bäòämityeva tejasvé na ca krodhavaçaà gataù ||2-26-26

vaiçaàpäyana said:

(O janamejaya!) kåñëa understood the matter. The splendorous kåñëa did not get angry. He concurred with the valiant akrüra.

te ca gopäù samägamya nandagopapuraùsaräù |
akrüravacanaà çrutvä cheluù kaàsasya çäsanät ||2-26-27

The gopa-s, with nandagopa at the forefront heard the words of akrüra. They began to proceed according to kaàsa’s order.

gamanäya ca te sajjä babhüvurvrajaväsinaù |
sajjaà chopäyanaà kåtvä gopavåddhäù pratasthire ||2-26-28

The residents of vraja made preparations for the journey. The elderly men placed various items on the carts and proceeded.

karaà cänaòuhaù sarpirmahiñäàçchaupanäyikän |
yathäsäraà yathäyüthamupänéya payo dadhi ||2-26-29

Bulls and ghee as tax and buffaloes and other gifts along with milk and curd as tribute were arranged according to their capacity.

taà sajjayitvä kaàsasya karaà chopäyanäni ca |
te sarve gopapatayo gamanäyopatasthire ||2-26-30

Preparing all these gifts, readying the carts and arranging tax, all the leaders of gopa-s assembled for the journey.

akrürasya kathäbhiçcha saha kåñëena jägrataù |
rauhiëeyatåtéyasya sä niçä vyatyavartata ||2-26-31

akrüra spent the full night, awake, talking with kåñëa. The son of rohiëi (balarama), also participated (in the discussion).

tataù prabhäte vimale pakñivyähärasaàkule |
naiçäkare raçmijäle kñaëadäkñayasaàhåte ||2-26-32

In the pollution-less morning, when the birds began to chirp, as the rays of moon became dim at the end of the night,

nabhasyaruëasaàstérëe paryaste jyotiñäà gaëe |
pratyüñapavanäsäraiù kledite dharaëétale ||2-26-33

As the stars began to disappear in the sky which appeared reddish, as the earth became moist with dew due to the morning wind,

kñéëäkäräsu täräsu suptaniñpratibhäsu ca |
naishamantardadhe rüpamudgacchati diväkare ||2-26-34

As the stars appeared dim and looked like sleeping, as the darkness of night vanished and the sun rose,

çétäàçuù çäntakiraëo niñprabhaù samapadyata |
eko näçayate rüpameko vardhayate vapuù ||2-26-35

With its rays weakened, the moon lost its splendour. One (the moon) lost its form while the other (sun) grew its body.

gobhishcha samakérëäsu vrajaniryäëabhümiñu |
manthanävartapürëeñu gargareñu nadatsu ca ||2-26-36

The cows began to crowd on the land of vraja. The sound of churning curd could be heard from everywhere.

dämabhirdamyamäneñu vatseñu taruëeñu ca |
gopairäpüryamäëäsu ghoñarathyäsu sarvaçaù ||2-26-37

The calves were tied with good ropes. The gopa-s started crowding the streets of vraja.

tatraiva gurukaà bhäëòaà çakaöäropitaà bahu |
tvaritäù påñöhataù kåtvä jagmuù syandanavähanäù ||2-26-38

There, loading the carts with many items, those who boarded the vehicles, left quickly.

kåñëo’tha rauhiëeyaçcha sa chaivämitadakñiëaù |
trayo rathagatä jagmustrilokapatayo yathä ||2-26-39

The three, kåñëa, the son of rohiëé and the one who gives much in carity (akrüra), went in the chariot like the lords of the three worlds.

athäha kåçëamakrüro yamunätéramäçritaù |
syandanaà cätra rakñasva yatnaà ca kuru väjiñu ||2-26-40

As they reached the banks of yamunä, akrüra said to kåñëa: Let us stop the chariot here and give rest to the horses.

hayebhyo yavasaà dattvä hayabhäëòe rathe tathä |
pragäòhaà yatnamästhäya kñaëaà täta pratékñyatäm ||2-26-41

feed grass and water to the horses and watch the decorated horses and the chariot. Son! Wait for me here.

yamunäyä hrade hyasminstoñyämi bhujageshvaram |
divyairbhägavatairmantraiù sarvalokaprabhuà yataù ||2-26-42

I will worship the lord of serpents (çeña), the lord of all worlds, in this lake of yamunä, with the chanting of the divine bhägavata mantra.

guhyaà bhägavataà devaà sarvalokasya bhävanam |
srématsvastikamürddhänaà praëamiñyämi bhoginam |
sahasraçirasaà devamanantaà nélaväsasam ||2-26-43

He is the incomprehensible bhägavata. He maintains all the worlds. He is auspicious with the svastika mark on his forehead. I offer my obeisance to the great serpent, having thousand heads, the lord anantha, dressed in blue.

dharmadevasya tasyätha yadviñaà prabhaviñyati |
sarvaà tadamåtaprakhyamaçiñyämyamaro yathä ||2-26-44

Whatever poison that emanates from that lord of dharma, is equivalent to nectar (amåta). I will consume that like a deva.

svastikäyatanaà dåñövä dvijihvaà çrévibhüñitam |
samäjastatra sarpäëäà çäntyarthaà vai bhaviñyati ||2-26-45

Seeing the lord adorned with the mark of svastika, having split tongues, decorated by çré and surrounded by group of serpents will lead to peace and happiness.

ästäà mäà samudékñantau bhavantau saìgatävubhau |
nivåtto bhujagendrasya yävadasmi hradottamät ||2-26-46

Till I return from the best lake (of yamunä), the residence of the lord of serpents, both of you sit here and wait for me.

tamäha kåñëaù saàhåñöo gaccha dharmiñöha mä ciram |
äväà khalu na shaktau svastvayä hénävupäsitum ||2-26-47

Then kåñëa, who was pleased, said: O Right minded one! Go ahead without delay. We are unable to wait for long without you.

sa hrade yamunäyästu mamajjämitadakñiëaù |
rasätale sa dadåçe nägalokamimam yathä ||2-26-48

The one who gives much in carity (akrüra) took a full dip in the lake of yamunä. There he saw the world of näga-s in rasätala as it is.

tasya madhye sahasräsyaà hematälocchritadhvajam |
läìgaläsaktahastägraà musalopäçritodaram ||2-26-49

In the middle (of nägaloka), with thousand heads, with a flag showing a golden palm leaf, carrying a plough in one hand (he saw çeña). A club (musala) was kept near his belly.

asitämbarasaàvétaà päëòuraà päëòuräsanam |
kuëòalaikadharaà mattaà suptamamburuhekñaëam ||2-26-50

Wearing a blue dress, with white complexion and seated on a white seat, wearing one ear ring, intoxicated, with eyes looking like sleepy lotus flowers,

bhogotkaräsane çubhre svena dehena kalpite |
sväsénaà svastikäbhyäà ca varähäbhyäà mahédharam ||2-26-51

seated on the white seat, created by his own serpentine body, adorned by svastika and varäha and holding the earth,

kiïchitsavyäpavåttena maulinä hemacülinä |
jätarüpamayaiù padmairmälayäcchannavakñasam ||2-26-52

with his head slightly inclined to the left adorned with golden ornaments and his chest covered with a garland of golden lotus flowers,

raktachandanadigdhäìgaà dérghabähumarindamam |
padmanäbhasitäbhräbhaà bhäbhirjvalitatejasam ||2-26-53

the killer of enemies with his long arms smeared with paste of red sandal, the one with a lotus flower from his navel, with white complexion, attractive with his effulgence,

dadarsha bhoginäà näthaà sthitamekärëaveçvaram |
püjyamänaà dvijihvendrairväsukipramukhaiù prabhum ||2-26-54

he (akrüra) saw, the king of serpents (çeña), the lord of ekärëava (ocean at the time of deluge), being worshipped by great serpents (having split tongues) such as väsuki.

kambaläçvatarau nägau tau cämarakarävubhau |
avéjayetäà taà devaà dharmäsanagataà prabhum ||2-26-55

Serpents named kambala and ashvataru were fanning the king of serpents, the lord, seated on the righteous seat.

tasyäbhyäçagato bhäti väsukiù pannageçvaraù |
våto’nyaiù sachivaiù sarpaiù karkoöakapuraùsaraiù ||2-26-56

The serpent lord väsuki was standing near him . The king of serpents was surrounded by serpent ministers lead by karkoöaka.

taà ghaöäiù käïchanairdivyaiù paìkajacchannamastakaiù |
räjänaà snäpayämäsuù snätamekärëavämbubhiù ||2-26-57

They performed abhiñeka with divine golden pots covered with lotus flowers on the lord of serpents with water from ekarnava (ocean at the time of deluge).

tasyotsaìgaà ghanaçyämaà çrévatsäccäditorasam |
pétämbaradharaà viñëuà süpaviñöaà dadarsha ha ||2-26-58

He (akrüra) saw viñëu, dark as a rain cloud, dressed in yellow clothes, with the mark of çrévatsa adorning his chest , seated on his (çeña’s) lap.

aparaà caiva somena tulyasaàhananam prabhum |
saìkarñaëamiväsénaà taà divyam viñöaraäà vinä ||2-26-59

akrüra saw another person, lord saìkarçaëa (balaräma), with a white complexion equal to moon, without a divine seat.

sa kåñëaà tatra sahasä vyähartumupacakrame |
tasya saàstambhayämäsa väkyaà kåñëaù svatejasä ||2-26-60

There suddenly, akrüra tried to speak to kåñëa. But, kåñëa, with his splendour, froze his words.

so’nubhüya bhujaìgänäà taà bhägavatamavyayam |
udatiñöhatpunastoyädvismito’mitadakñiëaù || 2-26-61

Seeing the eternal bhägavata among the serpents, the one who gives much in carity (akrüra) rose up from the water, highly astonished.

sa tau rathasthäväsénau tatraiva balakeshavau |
nirékñyamäëävanyonyaà dadarçädbhutarüpiëau ||2-26-62

There also he saw bala (balaräma) and keshava (kåñëa) with wonderful bodies, seated on the chariot, looking at each other.

athämajjatpunastatra tadäkrüraù kutühalät |
ijyate yatra devo’sau nélaväsäù sitänanaù ||2-26-63

Out of curiosity, then, akrüra, again took a full dip in the water and saw the white faced deva, (ananta), dressed in blue, being worshipped.

tathaiväsénamutsaìge sahasräsyadharasya vai |
dadarsha kåñëamakrüraù püjyamänaà tadä prabhum ||2-26-64

akrüra saw lord kåñëa, seated on the lap of the thousand faced lord (ananta), being worshipped.

bhüyaçcha sahasotthäya taà mantram manasä japan |
rathaà tenaiva märgeëa jagämämitadakñiëaù ||2-26-65

akrüra again rose up quickly from the water. Chanting the mantra in his mind, the one who gives much in carity (akrüra), returned to the chariot along the same way.

tamäha keshavo håñöaù sthitamakrüramägamat |
kédåçaà nägalokasya våttaà bhägavate hrade ||2-26-66

When akrüra arrived there, kåñëa asked happily: “O bhägavata! What is happening in the näga world, at the lake of yamunä?

ciraà ca bhavatä kälo vyäkñepeëa vilambitaù |
manye dåñöaà tvayäçcaryaà hådayaà te yathäcalam ||2-26-67

You took a long time and you are delayed due to some diversion. You might have seen some wonder there. Your mind is excited.”

pratyuväca sa taà kåñëamäçcaryaà bhavatä vinä |
kià bhaviñyati lokeñu sthävareñu chareñu ca ||2-26-68

He replied to kåñëa: “What wonder occurs in this world of fixed and moving beings, without you?

taträçcaryaà mayä dåñöaà kåñëa yadbhuvi durlabham |
tadihäpi yathä tatra paçyämi ca ramämi ca ||2-26-69

kåñëa, there I saw a wonder, rare in this world. I see it here as I saw there and I am immensely happy.

saìgataçcäpi lokänämäçcharyeëeha rüpiëä |
ataù parataraà kåñëa näçcaryaà drañöumutsahe ||2-26-70

I am involved with a most wonderful incident in this world. kåñëa, I do not want to see anything more wonderful than this.

tadägaccha gamiñyämaù kaàsaräjapuréà prabho |
yävannästaà vrajatyeña divasänte diväkaraù ||2-26-71

Now, lord! let us proceed to the city of kaàsa, and reach there, before the sun sets at the end of the day.

iti srémahäbhärate khileñu harivaàçe viñëuparvaëi akrürakåtanägalokakathane ñaòviàço’dhyäyaù

Thus this is the translation of the twenty-sixth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, akrüra has a vision.

Note 1

ùarivamça, Vol. 1, critically edited by P.L.Vaidya, The Bhandarkar Oriental Research Institute, Poona (1969), page 451

After sloka 3, N 2,3 , V2, B1.2, Ds, D4, T3.4 ins.,

vayaà caiva pragantäro rathamästhäya saàgatäù |

Hence let us also board a chariot and go there together.

The àalayalam translation of this line is given in bhäñäbhärataà, vol 6, page 406, sloka 4 , kuïïikkuööan taàpurän, DC Books, Kottayam , 2007.

nélakaëöha commentary

ñaòviàçatitamo’dhyäye sarvagoanimantraëam |

darçanaà vaiñëavaà cäàbhasyakrürasyeti varëyate || 1 ||

· 2-26-1 sa nandagopasya amitadakñiëo dänapatiù |

· 2-26-6 daçänte värddhakye çoñitaà kñéëaraktamäàsaà yato våddhaà jarägrastam ||

· 2-26-8 putrairamuditastanémiti kaàsäparädhaà sadyojätaçiçuvadharüpaà süchayati krodhoddépanäya ||

· 2-26-24 jévato väkyakaraëädåëaà pratikartavyamityarthaù ||

· 2-26-27 cheluù prasthänaà cakruù ||

· 2-26-29 aupanäyikän upahärärthän ||

· 2-26-35 näçayate adarçanaà nayati | vapustejaù ||

· 2-26-38 gurukaà bhärayuktaà bhäëòaà upakaraëasämagré ||

· 2-26-41 hayabhäëòe asvabhüñaëädau ||

· 2-26-42 bhujageçvaraà çeñamanantäkhyam ||

· 2-26-44 dharmadevasya dharmädhiñöhätuù anugrahavaçät viñasyäpyamåtam ||

· 2-26-45 svastikasyäyatanabhütaà svastikäyatanaà çeñaà tatra çeñasamépe ||

· 2-26-58 tasyotsaìga ityädigranthaù

“sapta te sapta çäkina ekamekäçatä daduù| yamunäyämadhiçrutamudrädho gavyaà måje nirädho açvyaà måje”

ityetaà mantramupabåàhayati | manträrthastu märutaà süktaà aghamarñaëakäle bhagavantaà dåñövä taddevatäà marutaà evaà stauti | sapta sapta ekonapaïcäçat çäkinaù shaknuvanti te iti vä shaknuvantyetairiti vä çäkinaù çaktimantaù çaktipradä vä marutaù ekamekä pratyekaà çatä çatamaiçvaryaà bhavatéti yäskaù | aiçvaryäëi dadauù yat,aohaà çrutaà eväsya paramä saàpaditi vedaçirobhya äkarëitaà rädho dhanaà süträntyaryämirüpaà yamunäyäà adhi madhye måje mågayämi paçyämétyarthaù | tadeva rädhaù ut ürdhvaà gavyaà goñu süryaraçmiñu sthitaà gavyaà måje tathä ashvyam ashvavati rathe sthitaà ca devaräjani måje adho’pi bhüloke paçyämétyarthaù ||

· 2-26-59 viñöaraà äsanaà vinä bhümämeva ||

· 2-26-67 vyäkñepeëa vyäsaìgena ||

· 2-26-70 rüpiëä mürtimatä ||

éti çrémahäbhärate harivaàçe viñëuparvaëi öékäyäà ñadviàço’dhyäyaù

Text 424
athakrura-térthasya saura-puraëe

ananta-vasati-çreñöhaà
sarva-papa-vinaçanam
akrura-tértham aty-artham
asti priyataraà hareù

atha – now; akrura-térthasya – of Akrüra-tirtha; saura-purane – in the Saura Puräëa; ananta – limitless; vasati – of abodes; çreñöham – the best; sarva-papa-vinaçanam – destroying all sins; akrura-tértham – Akrüra-tirtha; aty-artham asti priyataram – is very dear; hareù – to Lord Hari.

Glorification of Akrüra-tirtha
In the Saura Puräna it is said:

The best of the Lord’s numberless abodes and the destroyer of all sins, Akrüra-tirtha is very dear to Lord Hari.

Text 425

purnimayaà tu yaù snayat
tatra tértha-vare naraù
sa mukta eva saàsarat
karttikyaà tu viçeñataù

purnimayam – on the full-moon day; tu – indeed; yaù – who; snayat – bathes; tatra – there; tértha-vare – at the best of holy places; naraù – a person; sah – he; muktah – liberated; eva – indeed; saàsarat – from birth and death; karttikyam – during Kärttika; tu – indeed; viçeñataù – specifically.

A person who, on the full-moon day of the month of Karttika, bathes at that very holy place, becomes freed from the cycle of repeated birth and death.

Text 426

adi-varahe

tértha-rajaà hi cakruraà
guhyanaà guhyam uttamam
tat-phalaà samavapnoti
sarva-térthavagahanat

adi-varahe – in the Ädi-varäha Puräna; tértha-rajam – the king of holy places; hi – indeed; ca – and; akruram – Akrüra; guhyanam – of secrets; guhyam – secret; uttamam – supreme; tat-phalam – result; samavapnoti – atains; sarva-tértha – in all holy places; avagahanat – from bathing.

In the Ädi-varäha Puräna it is said:

Akrüra-tirtha is the king of holy places, the most confidential of confidential abodes. There one attains the result of bathing in all other holy places.

Text 427

akrure ca punaù snatva
rahu-graste divakare
rajasuyaçvamedhabhyaà
phalaà prapnoti niçcitam

akrure – at Akrüra-tirtha; ca – and; punaù – again; snatva – having bathed; rahu-graste divakare – on a solar eclipse; rajasuya-açvamedhabhyam – of a rajasuya and asvamedha sacrifice; phalam – result; prapnoti – attains; niçcitam – certainly.

A person who, during a solar eclipse, bathes in Akrüra-tirtha, certainly attains the result of performing a räjasüya-yajïa and an açvamedha-yajïa.

CURRENT SITUATION
The temple, weather-worn and neglected, seems lonely and majestic overlooking the plain. A crumbling ghat, surrounded by a masonry wall, once led into the river. This was once Akrura Ghat. Now the river flows half a kilometer to the east.
“This is where Akrura had his vision,”

HISTORY
The pious Akrura, a member of the Yadu dynasty, was Lord Krishna’s uncle. When Kamsa learned that all the demons he’d sent to Vrindaban had been killed by Krishna and Balarama, he requested Akrura to bring the divine brothers to Mathura to see the city’s beauty and enjoy the wrestling matches. In reality, Kamsa planned to have a giant elephant trample Them as soon as They entered the city.
Although Kamsa revealed his plan, Akrura agreed to go because he was eager to see the Lord’s beautiful face. He had heard that many sages had been liberated from the material world just by seeing the shining nails of Krishna’s lotus feet. Akrura knew that Krishna was the Supreme Lord and that Kamsa could pose no real threat. He looked forward to the touch of Krishna’s lotus feet on his head and the awakening of love for Krishna within his soul.
“Krishna is the Supersoul in my heart,” Akrura thought, “and He knows that I’m His unalloyed devotee, even though I’m acting as His enemy’s messenger. Surely He’ll embrace me and call me Uncle. As soon as He touches me, my whole life will be glorious.”
En route, Akrura lost all sense of time. As soon as he entered Vrindaban and saw Krishna’s footprints, he jumped from the chariot and began to roll on the ground in ecstasy and weep.
BATHING IN YAMUNA
The chariot headed directly to the banks of the Jamuna. Krishna and Balarama. bathed in the river, then rested in the shade of a banyan tree while Akrura went to bathe. As Akrura stood in the water chanting Gayatri mantra, he suddenly saw Krishna and Balarama before him. Surprised, he returned to the banyan tree and saw that the brothers were still relaxing on the chariot. Surely he had only imagined seeing Them in the water!
Akrura went back to finish his bath. Again, he saw Krishna and Balarama in the water, this time surrounded by demigods. Then he saw Lord Krishna reclining on the coils of the serpent Ananta Sesha, who had thousands of hoods. Sesha’s complexion was white, and He was clothed with blue garments. As the fourarmed Mahavishnu, Krishna wore a jeweled helmet and was decorated with bracelets, gems, golden armlets, and anklets. His four hands held the sudarsan disc, a conchshell, mace, and lotus flower. The Lord’s eyes were dark, and His face was extremely beautiful. His body was strongly built, His chest and shoulders were broad, His navel was deep, His abdomen marked with three lines, His hips, legs, and arms were powerful yet graceful, His hands and feet as soft as lotus petals, His toenails dazzling. Across His chest hung a brahminical thread and a garland of fragrant flowers. His intimate associates stood before Him with their hands joined in prayer: the four Kumaras, Sunanda and Nanda, the nine learned sages, Prahlad and Narada, and the demigods Brahma and Shiva.
Struck with wonder, Akrura offered prayers in a faltering voice. “You are the Supersoul of everything,” he said, “but no one knows Your transcendental form. Everyone within this material world is covered by the modes of goodness, passion, and ignorance. Only You are beyond these modes, O my Lord.
“O Supreme Person, You are the basis of everything. Fire is Your mouth, the earth Your feet, the sun and moon Your eyes, the sky Your navel, and the directions Your ears. Space is Your head, the demigods Your arms, the oceans Your abdomen, the wind Your vitality, the clouds and vegetation Your hair, the mountains Your bones and nails, the days and nights the twinkling of Your eyes, the progenitors Your genitals, and the rains Your semina.
“As the tortoise Kurma, You held up Mount Mandara; as the boar Varaha, You rescued the earth from the Garbhodaka waters; as the lion Nrishingha, You saved Your devotee Prahlad from the demonic Hiranyakashipu; as the winged horse Hayagriva, You killed the demons Madhu and Kaitabha; as the dwarf Vamana, You covered the universe in two steps; as the brahmin Parasurama, You annihilated the proud kshatriyas twenty-one times; as the perfect monarch Lord Ramachandra, You defeated Ravana; as Buddha, You baffled the atheists; and as Kalki, You chastised the meat-eating barbarians of Kali Yuga. You have also appeared as Lords Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
“My dear Lord, somehow or other I have approached Your lotus feet. This is Your mercy upon me. Your transcendental, eternal form is full of knowledge. By meditating upon You, one can understand everything. You are supremely powerful, the Supreme Brahman, the Supreme Person, Supreme Controller, and Master of the material energies. O Vasudeva, resting place of the creation, O Supreme Personality of Godhead, O Supreme Soul in everyone’s heart, I offer You my humble obeisances. Please protect me.”
When Akrura came out of the river, Krishna smiled and asked whether he had seen anything unusual.
“My dear Lord,” Akrura said, struck with wonder. “On seeing You, I’ve seen everything.”