SB 10.38.33 · Srimad-Bhagavatam

Devanagari

ददर्श कृष्णं रामं च व्रजे गोदोहनं गतौ । पीतनीलाम्बरधरौ शरदम्बुरुहेक्षणौ ॥ २८ ॥ किशोरौ श्यामलश्वेतौ श्रीनिकेतौ बृहद्भ‍ुजौ । सुमुखौ सुन्दरवरौ बलद्विरदविक्रमौ ॥ २९ ॥ ध्वजवज्राङ्कुशाम्भोजैश्चिह्नितैरङ्‍‍‍‍‍घ्रिभिर्व्रजम् । शोभयन्तौ महात्मानौ सानुक्रोशस्मितेक्षणौ ॥ ३० ॥ उदाररुचिरक्रीडौ स्रग्विणौ वनमालिनौ । पुण्यगन्धानुलिप्ताङ्गौ स्‍नातौ विरजवाससौ ॥ ३१ ॥ प्रधानपुरुषावाद्यौ जगद्धेतू जगत्पती । अवतीर्णौ जगत्यर्थे स्वांशेन बलकेशवौ ॥ ३२ ॥ दिशो वितिमिरा राजन्कुर्वाणौ प्रभया स्वया । यथा मारकत: शैलो रौप्यश्च कनकाचितौ ॥ ३३ ॥

Verse text

dadarśa kṛṣṇaṁ rāmaṁ ca vraje go-dohanaṁ gatau pīta-nīlāmbara-dharau śarad-amburahekṣaṇau kiśorau śyāmala-śvetau śrī-niketau bṛhad-bhujau su-mukhau sundara-varau bala-dvirada-vikramau dhvaja-vajrāṅkuśāmbhojaiś cihnitair aṅghribhir vrajam śobhayantau mahātmānau sānukrośa-smitekṣaṇau udāra-rucira-krīḍau sragviṇau vana-mālinau puṇya-gandhānuliptāṅgau snātau viraja-vāsasau pradhāna-puruṣāv ādyau jagad-dhetū jagat-patī avatīrṇau jagaty-arthe svāṁśena bala-keśavau diśo vitimirā rājan kurvāṇau prabhayā svayā yathā mārakataḥ śailo raupyaś ca kanakācitau

Synonyms

dadarśa — he saw ; kṛṣṇam rāmam ca — Lord Kṛṣṇa and Lord Balarāma ; vraje — in the village of Vraja ; go — the cows ; dohanam — to the place of milking ; gatau — gone ; pīta — nīla — yellow and blue ; ambara — clothes ; dharau — wearing ; śarat — of the autumn season ; amburuha — like lotuses ; īkṣaṇau — whose eyes ; kiśorau — the two youths ; śyāmala — śvetau — dark-blue and white ; śrī — niketau — the shelters of the goddess of fortune ; bṛhat — mighty ; bhujau — whose arms ; su — mukhau — with attractive faces ; sundara — varau — the most beautiful ; bala — young ; dvirada — like an elephant ; vikramau — whose walking ; dhvaja — by the flag ; vajra — lightning bolt ; aṅkuśa — elephant goad ; ambhojaiḥ — and lotus ; cihnitaiḥ — marked ; aṅghribhiḥ — with Their feet ; vrajam — the cow pasture ; śobhayantau — beautifying ; mahā — ātmānau — great souls ; sa — anukrośa — compassionate ; smita — and smiling ; īkṣaṇau — whose glances ; udāra — magnanimous ; rucira — and attractive ; krīḍau — whose pastimes ; srak — vinau — wearing jeweled necklaces ; vana — mālinau — and wearing flower garlands ; puṇya — auspicious ; gandha — with fragrant substances ; anulipta — anointed ; aṅgau — whose limbs ; snātau — freshly bathed ; viraja — spotless ; vāsasau — whose garments ; pradhāna — the most exalted ; puruṣau — two persons ; ādyau — primeval ; jagat — dhetū — the causes of the universe ; jagat — patī — the masters of the universe ; avatīrṇau — having descended ; jagati — arthe — for the benefit of the universe ; sva — aṁśena — in Their distinct forms ; bala — keśavau — Balarāma and Keśava ; diśaḥ — all the directions ; vitimirāḥ — free from darkness ; rājan — O King ; kurvāṇau — making ; prabhayā — with the effulgence ; svayā — Their own ; yathā — as ; mārakataḥ — made of emerald ; śailaḥ — a mountain ; raupyaḥ — one made of silver ; ca — and ; kanaka — with gold ; acitau — both decorated .

Translation

Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other’s was white. With Their fine-featured faces They were the most beautiful of all persons. As They walked with the gait of young elephants, glancing about with compassionate smiles, Those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Keśava and Balarāma. O King Parīkṣit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky’s darkness in all directions.

Translation (Visvanatha Cakravarti Thakura)

Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other's was white. With Their fine-featured faces They were the most beautiful of all persons. As They walked with the gait of young elephants, glancing about with compassionate smiles, Those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Keśava and Balarāma. O King Parīkṣit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky's darkness in all directions. KB 10.38.28-33 When Akrūra entered Vṛndāvana, he saw Kṛṣṇa and Balarāma engaged in supervising the milking of the cows. Kṛṣṇa was dressed in yellow garments and Balarāma in bluish. Akrūra also saw that Their eyes were exactly like the beautiful lotus flower that grows during the autumn season. He saw Kṛṣṇa and Balarāma in the spring of Their youth. Although They had the same bodily features, Kṛṣṇa was blackish in complexion, whereas Balarāma 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, Akrūra actually saw Kṛṣṇa and Balarāma face to face. Although They were the most influential personalities, They were glancing at him with smiling faces. Akrūra could understand that both Kṛṣṇa and Balarāma 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. Akrūra greatly appreciated the aroma of the flowers and sandalwood and Their bodily presence. He considered himself very fortunate to see Kṛṣṇa, the Supreme Personality of Godhead, and His plenary expansion, Balarāma, face to face, for he knew that They were the original personalities of the creation. As stated in the Brahma-saṁhitā, Kṛṣṇa is the original Personality of Godhead and the cause of all causes. Akrūra 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.

Purport (Visvanatha Cakravarti Thakura)

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.

Purport (Jiva Goswami)

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 prāñśum 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.

Purport (Sanatana Goswami)

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.