Shloka 32
Akrūra’s Journey to Vraja and His Devotional Vision of Kṛṣṇa and Balarāma
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 ॥
dadarśa kṛṣṇaṁ rāmaṁ ca vraje go-dohanaṁ gatau pīta-nīlāmbara-dharau śarad-amburahekṣaṇau
They were the primeval Supreme Persons—the cause and masters of the worlds. For the earth’s welfare They had descended as Their own expansions in the forms of Balarāma and Keśava (Kṛṣṇa); thus Akrūra beheld Them.
FAQs
This verse says Kṛṣṇa and Balarāma descend for “jagaty-arthe”—the benefit and welfare of the world—while remaining the original cause and Lord of the universe.
Śukadeva describes Balarāma and Kṛṣṇa (Keśava) as the original pradhāna-puruṣa principles—both the source of material nature and the Supreme Person—therefore the cause (jagad-dhetu) and Lord (jagat-pati) of the universe.
By remembering Kṛṣṇa as both the compassionate avatāra and the supreme controller, a devotee gains trust, steadiness, and devotion—seeing divine purpose even amid worldly change.