CHAPTER THIRTY-EIGHT
NÄrada Muni did not mention KášášŁášaâs killing VyomÄsura, which means that he was killed on the same day as the KeĹÄŤ demon. The KeĹÄŤ demon was killed in the early morning, and after that the boys went to tend the cows on Govardhana Hill, and it was there that VyomÄsura was killed. Both demons were killed in the morning. AkrĹŤra was requested by Kaášsa to arrive in VášndÄvana by evening. After receiving instruction from Kaášsa, AkrĹŤra started the next morning via chariot for VášndÄvana. Because AkrĹŤra himself was a great devotee of the Lord, while going to VášndÄvana he began to pray to the Lord. Devotees are always absorbed in thoughts of KášášŁáša, and AkrĹŤra was constantly thinking of Lord KášášŁášaâs lotus eyes.
He did not know what sort of pious activities he must have performed to gain an opportunity to go see Lord KášášŁáša and Lord BalarÄma in VášndÄvana on that day. A pure Vaiᚣášava always thinks himself unfit to serve KášášŁáša. So AkrĹŤra began to think within himself that he was unfit for gaining the transcendental opportunity of seeing the Supreme Personality of Godhead. He considered himself as unfit for seeing KášášŁáša as a materialistic person is for understanding the science of God or as a fourth-class person (a ĹĹŤdra) is for studying the Vedas. But then AkrĹŤra began to think, âBy the grace of KášášŁáša everything is possible, and thus if He likes, I will be able to see Him. Just as a blade of grass floating on the waves of a river may by chance come near the shore and gain shelter, a conditioned soul carried away by the waves of material existence may sometimes be saved by the grace of KášášŁáša.â AkrĹŤra thus thought that if KášášŁáša willed, he would be able to see Him. AkrĹŤra considered himself most fortunate that he was going to see KášášŁáša, whom great mystic yogÄŤs desire to see. He was confident that on that day all the sinful reactions of his past life would be finished and his fortunate human form of life would be successful. AkrĹŤra also considered that he was very much favored by Kaášsa, who was sending him to bring back KášášŁáša and BalarÄma and thus enabling him to see the Lord. AkrĹŤra continued to consider that formerly great sages and saintly persons were liberated from the material world simply by seeing the shining nails of the lotus feet of KášášŁáša.
âThat Supreme Personality of Godhead has now come just like an ordinary human being, and it is my great fortune to be able to see Him face to face,â AkrĹŤra thought. He was thrilled with expectations of seeing the very lotus feet which are worshiped by great demigods like BrahmÄ, NÄrada and Lord Ĺiva, which traverse the ground of VášndÄvana, and which touch the breasts of the gopÄŤs, covered with tinges of kuáš kuma. He thought, âI am so fortunate that I will be able to see those very lotus feet on this day, and certainly I shall be able to see the beautiful face of KášášŁáša, which is marked on the forehead and the nose with tilaka. And I shall also see His smile and His curling black hair. I can be sure of this opportunity because I see that today the deer are passing on my right side. Today it will be possible for me to actually see the beauty of the spiritual kingdom of Viᚣášuloka because KášášŁáša is the Supreme Viᚣášu and He has advented Himself out of His own good will. He is the reservoir of all beauty; therefore today my eyes will achieve perfection.â
AkrĹŤra knew beyond a doubt that Lord KášášŁáša is the Supreme Viᚣášu. Lord Viᚣášu glances over the material energy, and thus the cosmic manifestation comes into being. And although Lord Viᚣášu is the creator of this material world, He is free, by His own energy, from the influence of the material energy. By His internal potency He can pierce the darkness of the material energy. Similarly, KášášŁáša, the original Viᚣášu, by expanding His internal potency, created the inhabitants of VášndÄvana. In the Brahma-saášhitÄ it is confirmed that the paraphernalia and the abode of KášášŁáša are expansions of His internal potency. The same internal potency KášášŁáša exhibits in Goloka VášndÄvana is exhibited in the earthly VášndÄvana, where He enjoys Himself with His parents and in the company of His friends, the cowherd boys and gopÄŤs. By the statement of AkrĹŤra it is clear that, since KášášŁáša is transcendental to the modes of material nature, the inhabitants of VášndÄvana, who are always engaged in loving service to the Lord, are also transcendental.
AkrĹŤra also considered the necessity of the transcendental pastimes of the Lord. He thought that the transcendental activities, instructions, qualities and pastimes of KášášŁáša are all for the good fortune of people in general. The people can remain constantly in KášášŁáša consciousness by discussing the Lordâs transcendental form, qualities, pastimes and paraphernalia. By doing so, the whole universe can actually live auspiciously and advance peacefully. But without KášášŁáša consciousness, civilization is but a decorated dead body. A dead body may be decorated very nicely, but without consciousness such decorations are useless. Human society without KášášŁáša consciousness is useless and lifeless.
AkrĹŤra thought, âThat Supreme Personality of Godhead, KášášŁáša, has now appeared as one of the descendants of the Yadu dynasty. The principles of religion are His enacted laws. Those who are abiding by such laws are demigods, and those who are not abiding are demons. He has advented Himself to give protection to the demigods, who are very obedient to the laws of the Supreme Lord. The demigods and the devotees of the Lord take pleasure in abiding by the laws of KášášŁáša, and KášášŁáša takes pleasure in giving them all sorts of protection. As confirmed in the Bhagavad-gÄŤtÄ, these activities of KášášŁášaâHis protecting the devotees and killing the demons, are always good for men to hear and narrate. The glorious activities of the Lord will ever increasingly be chanted by the devotees and demigods.
âKášášŁáša, the Supreme Personality of Godhead, is the spiritual master of all spiritual masters; He is the deliverer of all fallen souls and the proprietor of the three worlds. Anyone who is able to see Him by eyes smeared with love of Godhead enjoys a festival of seeing. Today I shall be able to see the Supreme Personality of Godhead, who by His transcendental beauty has attracted the goddess of fortune to live with Him perpetually. As soon as I arrive in VášndÄvana, I will get down from this chariot and fall prostrate to offer my obeisances to the Supreme Lord, the master of material nature and all living entities. The lotus feet of KášášŁáša are always worshiped by great mystic yogÄŤs, so I shall also worship His lotus feet and become one of His friends in VášndÄvana like the cowherd boys. When I bow down before Lord KášášŁáša in that way, certainly He will place His fearless lotus hand on my head. His hand is offered to all conditioned souls who take shelter under His lotus feet. KášášŁáša is the ultimate goal of life for all people who fear material existence, and certainly when I see Him He will give me the shelter of His lotus feet. I am aspiring for the touch of His lotuslike hand on my head. When that hand touched the presentations of King Indra and King Bali, these two became qualified to be lords of the universe, and when that hand touched the gopÄŤs as they danced with KášášŁáša in the rÄsa-lÄŤlÄ, it relieved all their fatigue.â
In this way AkrĹŤra expected blessings from the hand of KášášŁáša. He knew that Indra, who is the King of heaven and the master of the three worldsâthe upper, middle and lower planetary systemsâwas blessed by the Lord simply for his offering a little water which KášášŁáša accepted. Similarly, Bali MahÄrÄja gave only three paces of land in charity to VÄmanadeva, and he also offered a little water which Lord VÄmanadeva accepted, and thereby Bali MahÄrÄja attained the position of Indra. When the gopÄŤs were dancing with KášášŁáša in the rÄsa dance, they became fatigued, and KášášŁáša wiped His hand, which is as fragrant as a lotus flower growing in MÄnasa-sarovara Lake, over the pearllike drops of perspiration on the faces of the gopÄŤs, and immediately the gopÄŤs became refreshed. Thus AkrĹŤra was expecting benediction from that supreme hand of KášášŁáša. KášášŁášaâs hand is capable of bestowing benediction upon all kinds of men if they take to KášášŁáša consciousness. If one wants material happiness like that of the King of heaven, he can derive that benediction from the hand of KášášŁáša; if one wants liberation from the pangs of material existence, he can also get that benediction from the hand of KášášŁáša; and if one in pure transcendental love for KášášŁáša wants personal association and the touch of His transcendental body, he can also gain that benediction from His hand.
AkrĹŤra was afraid, however, because he had been deputed by Kaášsa, the enemy of KášášŁáša. He thought, âI am going to see KášášŁáša as a messenger of the enemy.â At the same time, he thought, âKášášŁáša is in everyoneâs heart as the Supersoul, so He must know my heart.â Although AkrĹŤra was trusted by the enemy of KášášŁáša, his heart was clear. He was a pure devotee of KášášŁáša. He risked becoming Kaášsaâs deputy just to meet KášášŁáša. He was certain that although he was going as a representative of Kaášsa, KášášŁáša would not accept him as an enemy. âEven though I am on a sinful mission, being deputed by Kaášsa, when I approach the Supreme Personality of Godhead, I shall stand before Him with all humility and folded hands. Surely He will be pleased with my devotional attitude, and maybe He will smile lovingly and look upon me and thereby free me from all kinds of sinful reactions. I shall then be on the platform of transcendental bliss and knowledge. Since KášášŁáša knows my heart, certainly when I approach Him, He will embrace me. Not only am I a member of the Yadu dynasty, but I am His relative and an unalloyed, pure devotee. By His merciful embrace, surely my body, heart and soul will be completely cleansed of the actions and reactions of my past life. When our bodies touch, I will immediately stand up with folded hands, with all humility. Certainly KášášŁáša and BalarÄma will call me âAkrĹŤra, Uncle,â and at that time my whole life will be glorious. Unless one is recognized by the Supreme Personality of Godhead, his life cannot be successful.â
It is clearly stated here that one should try to be recognized by the Supreme Personality of Godhead by oneâs service and devotion, without which the human form of life is condemned. As stated in the Bhagavad-gÄŤtÄ, the Supreme Lord, the Personality of Godhead, is equal to everyone. He has no friends and no enemies. But He is inclined to a devotee who renders Him service with devotional love. The Bhagavad-gÄŤtÄ also declares that the Supreme Lord is responsive in proportion to the devotional service rendered by the devotee. AkrĹŤra thought that KášášŁáša was like the desire tree in the heavenly planets, which gives fruit according to the desire of the worshiper. The Supreme Personality of Godhead is also the source of everything. A devotee must know how to render service unto Him and thus be recognized by Him. In the Caitanya-caritÄmášta it is therefore explained that one should serve both the spiritual master and KášášŁáša simultaneously and in that way make progress in KášášŁáša consciousness. Service rendered to KášášŁáša under the direction of the spiritual master is bona fide service because the spiritual master is the manifested representative of KášášŁáša. ĹrÄŤ ViĹvanÄtha CakravartÄŤ ᚏhÄkura says that when one satisfies the spiritual master, he satisfies the Supreme Lord. It is exactly like service in a government office. One has to work under the supervision of the departmental head. If the supervisor of the department is satisfied with the service of a particular person, a promotion and increase in pay will automatically come.
AkrĹŤra then thought, âWhen KášášŁáša and BalarÄma are pleased with my behavior, certainly They will take my hand, receive me within Their home and offer me all kinds of respectable hospitalities, and They will surely ask me about the activities of Kaášsa and his friends.â
In this way, AkrĹŤra, the son of Ĺvaphalka, meditated on ĹrÄŤ KášášŁáša on his journey from MathurÄ. He reached VášndÄvana by the end of the day. AkrĹŤra passed the whole journey without knowing how long it took. When he reached VášndÄvana, the sun was setting. As soon as he entered the boundary of VášndÄvana, he saw the hoofprints of the cows and Lord KášášŁášaâs footprints, impressed with the signs of His solesâthe flag, trident, thunderbolt and lotus flower. These symbols on the soles of the Lordâs transcendental lotus feet are worshiped by all the demigods and other great personalities throughout the three worlds. Upon seeing the footprints of KášášŁáša, AkrĹŤra immediately jumped down from the chariot out of respect. He became overwhelmed with all the symptoms of ecstasy; he wept, and his body trembled. Out of extreme jubilation upon seeing the dust touched by the lotus feet of KášášŁáša, AkrĹŤra fell flat on his face and began to roll on the ground.
AkrĹŤraâs journey to VášndÄvana is exemplary. One who intends to visit VášndÄvana should follow the ideal footsteps of AkrĹŤra and always think of the pastimes and activities of the Lord. As soon as one reaches the boundary of VášndÄvana, he should immediately smear the dust of VášndÄvana over his body without thinking of his material position and prestige. ĹrÄŤla Narottama dÄsa ᚏhÄkura has sung in a celebrated song, viᚣaya chÄá¸iyÄ kabe Ĺuddha habe mana: âWhen my mind will be purified after leaving the contamination of material sense enjoyment, I shall be able to visit VášndÄvana.â Actually, one cannot go to VášndÄvana by purchasing a ticket. The process of going to VášndÄvana is shown by AkrĹŤra.
When AkrĹŤra entered VášndÄvana, he saw KášášŁáša and BalarÄma engaged in supervising the milking of the cows. KášášŁáša was dressed in yellow garments and BalarÄma in bluish. AkrĹŤra also saw that Their eyes were exactly like the beautiful lotus flower that grows during the autumn season. He saw KášášŁáša and BalarÄma in the spring of Their youth. Although They had the same bodily features, KášášŁáša was blackish in complexion, whereas BalarÄma was whitish. Both were the shelter of the goddess of fortune. They had well-constructed bodies, beautiful hands and pleasing faces, and They were as strong as elephants. Now, after seeing Their footprints, marked with flag, trident, thunderbolt and lotus, AkrĹŤra actually saw KášášŁáša and BalarÄma face to face. Although They were the most influential personalities, They were glancing at him with smiling faces. AkrĹŤra could understand that both KášášŁáša and BalarÄma had returned from tending cows in the forest; They had taken Their baths and were dressed with fresh clothing and garlanded with flowers and with necklaces made of valuable jewels. Their bodies were smeared with the pulp of sandalwood. AkrĹŤra greatly appreciated the aroma of the flowers and sandalwood and Their bodily presence. He considered himself very fortunate to see KášášŁáša, the Supreme Personality of Godhead, and His plenary expansion, BalarÄma, face to face, for he knew that They were the original personalities of the creation.
As stated in the Brahma-saášhitÄ, KášášŁáša is the original Personality of Godhead and the cause of all causes. AkrĹŤra could understand that the Supreme Personality of Godhead had appeared personally for the welfare of His creation, to reestablish the principles of religion and to annihilate the demons. With Their bodily effulgence the brothers were dissipating all the darkness of the world, as if They were mountains of sapphire and silver. Without hesitating, AkrĹŤra immediately got down from his chariot and fell flat, just like a rod, before KášášŁáša and BalarÄma. Upon touching the lotus feet of the Supreme Personality of Godhead, he became overwhelmed with transcendental bliss; his voice choked up, and he could not speak. Due to his transcendental pleasure, incessant torrents of tears fell from his eyes. He remained stunned in ecstasy, as if devoid of all powers to see and speak. Lord KášášŁáša, who is very kind to His devotees, raised AkrĹŤra with His hand and embraced him. It appeared that Lord KášášŁáša was very much pleased with AkrĹŤra. BalarÄma also embraced AkrĹŤra. Then the two Lords took him by the hand and brought him to Their sitting room, where They offered him a very nice sitting place and water for washing his feet. They also worshiped him with a suitable presentation of honey mixed with other ingredients. When AkrĹŤra was thus comfortably seated, KášášŁáša and BalarÄma offered Him a cow in charity and then brought very palatable dishes, and AkrĹŤra accepted them. When AkrĹŤra finished eating, BalarÄma gave him betel nut and spices, as well as pulp of sandalwood, just to make him more pleased and comfortable. The Vedic system of receiving a guest was completely observed by Lord KášášŁáša Himself to teach all others how to receive a guest at home. It is a Vedic injunction that even if a guest is an enemy he should be received so well that he does not apprehend any danger from the host. If the host is a poor man, he should at least offer a straw mat as a sitting place and a glass of water to drink. KášášŁáša and BalarÄma welcomed AkrĹŤra in a way just befitting his exalted position.
After AkrĹŤra was thus properly received and seated, Nanda MahÄrÄja, the foster father of KášášŁáša, said, âMy dear AkrĹŤra, what shall I inquire from you? I know that you are being protected by Kaášsa, who is most cruel and demoniac. His protection is just like the slaughterhouse keeperâs protection of animals he will kill in the future. Kaášsa is so selfish that he has killed the sons of his own sister, so how can I honestly believe that he is protecting the citizens of MathurÄ?â This statement is most significant. If the political or executive heads of the state are simply interested in themselves, they can never look after the welfare of the citizens.
As Nanda MahÄrÄja spoke to AkrĹŤra with pleasing words, AkrĹŤra forgot all the fatigue of his dayâs journey from MathurÄ to VášndÄvana.
Thus ends the Bhaktivedanta purport of the Thirty-eighth Chapter of KášášŁáša, âAkrĹŤraâs Arrival in VášndÄvana.â