The village of Bijvari is situated almost halfway in-between
How to get there: You can go by Taxi or if you want to use public transport than, at Attlachunji in Vrindavana you will find many shared autos to take you to Mathura Bus stop, from there buses are available to take you to Nandagoan or Nandagrama, than you can hire auto to go around Bijavari.
Akrura’s Arrival in Vrindavana
His Divine Grace Srila Prabhupada explains the beautiful pastime:
Akrura was requested by Kamsa to arrive in Vrindavana by evening. After receiving instruction from Kamsa, Akrura started the next morning via chariot for Vrindavana. Because Akrura himself was a great devotee of the Lord, while going to Vrindavana he began to praise the Lord. Devotees are always absorbed in thoughts of Krishna, and Akrura was constantly thinking of Lord Krishna’s lotus eyes.
He did not know what sort of pious activities he must have done to gain an opportunity to go see Lord Krishna. Akrura thought that if Krishna willed, he would be able to see Him. Akrura considered himself most fortunate that he was going to see Krishna, whom great mystic yogis 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. Akrura also considered that he was very much favoured by Kamsa, who was sending him to bring back Krishna and Balarama and thus enabling him to see the Lord. Akrura 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 Krishna.
” That 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,” Akrura thought. He was thrilled with expectations of seeing the very lotus feet which are worshiped by great demigods like Brahma, Narada, and Lord Siva, which traverse the ground of Vrindavana and which touch the breasts of the gopis covered with tinges of kunkuma. He thought, “I 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 Krishna, 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 Vishnuloka because Krishna is the Supreme Vishnu, and He has advented Himself out of His own good will. He is the reservoir of all beauty; therefore my eyes will be filled today.”
Akrura knew beyond doubt that Lord Krishna is the Supreme Vishnu. Lord Vishnu glances over the material energy, and thus the cosmic manifestation comes into being. And although Lord Vishnu is the creator of this material world, He is free, by His own energy, from the influence of material energy. By His internal potency He can pierce the darkness of material energy. Similarly, Krishna the original Vishnu, by expansion of His internal potency, created the inhabitants of Vrindavana. In the Brahma-samhita it is also confirmed that the paraphernalia and the abode of Krishna are expansions of His internal potency. The same internal potency is exhibited on earth as Vrindavana, where Krishna enjoys Himself with His parents and in the company of His friends, the cowherd boys and gopis. By the statement of Akrura, it is clear that, since Krishna is transcendental to the modes of material nature, the inhabitants of Vrindavana, who are engaged in loving service of the Lord, are also transcendental.
Akrura also considered the necessity of the transcendental pastimes of the Lord. He thought that the transcendental activities, instructions, qualities and pastimes of Krishna are all for the good fortune of people in general. The people can remain constantly in Krishna consciousness by discussing the Lord’s transcendental form, qualities, pastimes, and paraphernalia. By doing so, the whole universe can actually live auspiciously and advance peacefully. But without Krishna consciousness, civilization is but a decoration for a dead body. A dead body may be decorated very nicely, but without consciousness such decorations are useless. Human society without Krishna consciousness is useless and lifeless.
Akrura thought, “That Supreme Personality of Godhead, Krishna, 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 the 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 Krishna, and Krishna takes pleasure in giving them all sorts of protection. These activities of Krishna, His protection of the devotees and killing the demons, as confirmed in the Bhagavad-gita, 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.
“Krishna, 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 is able to see Him by eyes smeared with love of Godhead. 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 Vrindavana, 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 Krishna are always worshiped by great mystic yogis, so I shall also worship His lotus feet and become one of His friends in Vrindavana like the cowherd boys. When I bow down before Lord Krishna 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. Krishna 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 lotus-like hands on my head.”
In this way Akrura expected blessings from the hand of Krishna. He knew that Indra, who is the king of heaven and the master of the three worlds the upper, middle, and lower planetary systems-was blessed by the Lord simply for his offering a little water which Krishna accepted. Similarly, Bali Maharaja gave only three feet of land in charity to Vamanadeva, and he also offered a little water which Lord Vamanadeva accepted, and thereby Bali Maharaja attained the position of Indra. When the gopis were dancing with Krishna in the rasa dance, they became fatigued, and Krishna smeared His hand, which is as fragrant as a lotus flower, over the pearl-like drops of perspiration on the faces of the gopis, and immediately they became refreshed. Thus Akrura was expecting benediction from that supreme hand of Krishna. Krishna’s hand is capable of bestowing benediction to all kinds of men if they take to Krishna consciousness. If one wants material happiness like the king of heaven, he can derive that benediction from the hand of Krishna; if one wants liberation from the pangs of material existence, he can also get benediction from the hand of Krishna; and if one in pure transcendental love for Krishna wants personal association and the touch of His transcendental body, he can also gain benediction from His hand.
Akrura was afraid, however, of being deputed by Kamsa, the enemy of Krishna. He thought, “I am going to see Krishna as a messenger of the enemy.” And at the same time, he thought, “Krishna is in each and everyone’s heart as the Supersoul, so He must know my heart.” Although Akrura was trusted by the enemy of Krishna, his heart was clear. He was a pure devotee of Krishna. He risked Kamsa’s wrath just to meet Krishna. He was certain that although he was going as a representative of Kamsa, Krishna would not accept him as an enemy. “Even though I am on a sinful mission, being deputed by Kamsa, 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 reaction. I shall then be on the platform of transcendental bliss and knowledge. Since Krishna knows my heart, certainly when I approach Him, He will embrace me. I am not only one of the members of the Yadu dynasty, but I am an unalloyed pure devotee. By His merciful embrace, my body, my 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 Krishna and Balarama will call me, ‘Akrura, uncle,’ 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.”
It is clearly stated here that one should try to be recognized by the Supreme Personality of Godhead by one’s service and devotion, without which the human form of life is condemned. As stated in the Bhagavad-gita, the Supreme Lord, 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-gita also declares that the Supreme Lord is responsive to the devotional service rendered by the devotee. Akrura thought that Krishna 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-caritamrta it is therefore explained that one should serve both the spiritual master and Krishna simultaneously and in that way make progress in Krishna consciousness. Service rendered to Krishna under the direction of the spiritual master is bona fide service because the spiritual master is the manifested representative of Krishna. Sri Visvanatha Cakravarti Thakur 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.
Akrura then thought, “When Krishna and Balarama are pleased with my prayers, certainly They will take my hand, receive me within Their homes and offer me all kinds of respectable hospitalities, and They will surely ask me of the activities of Kamsa and his friends.”
In this way, Akrura, who was the son of Svaphalka, meditated on Sri Krishna on his journey from Mathura. He reached Vrindavana by the end of the day. Akrura passed the whole journey without knowing how long it took. When he reached Vrindavana, the sun was setting. As soon as he entered the boundary of Vrindavana, he saw the footprints of the cows and Lord Krishna’s footprints, impressed with the signs of His sole, the flag, trident, thunderbolt and lotus flower. Upon seeing the footprints of Krishna, Akrura 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 Krishna, Akrura fell flat on his face and began to roll on the ground.
Akrura’s journey to Vrindavana is exemplary. One who intends to visit Vrindavana should follow the ideal footsteps of Akrura and always think of the pastimes and activities of the Lord. As soon as one reaches the boundary of Vrindavana, he should immediately smear the dust of Vrindavana over his body without thinking of his material position and prestige. Narottamadasa Thakur has sung in his celebrated song, visaya chadiya kabe suddha habe mana: “When my mind will be purified after leaving the contamination of material sense enjoyment, I shall be able to visit Vrindavana.” Actually, one cannot go to Vrindavana by purchasing a ticket. The process of going to Vrindavana is shown by Akrura.
When Akrura entered Vrindavana, he saw Krishna and Balarama engaged in supervising the milking of the cows. Krishna was dressed in yellow garments and Balarama in bluish. Akrura also saw that Krishna’s eyes were exactly like the beautifully grown lotus flower of the autumn season. He saw both Krishna and Balarama in the spring of Their youth. Although both were similar in bodily features, Krishna was blackish in complexion, whereas Balarama 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, Akrura actually saw Krishna and Balarama, face to face. Although They were the most influential personalities, They were glancing at him with smiling faces. Akrura could understand that both Krishna and Balarama had returned from tending cows in the forest; They had taken Their baths and were dressed with fresh clothing and garlanded with flowers and necklaces made of valuable jewels. Their bodies were smeared with the pulp of sandalwood. Akrura greatly appreciated the aroma of flowers and sandalwood and Their bodily presence. He considered himself very fortunate to see Krishna, the Supreme Personality of Godhead, and His plenary expansion, Balarama, face to face, for he knew that They were the original personalities of the creation.
As stated in the Brahma-samhita, Krishna is the original Personality of Godhead and the cause of all causes. Akrura could understand that the Supreme Personality of Godhead 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, Akrura immediately got down from his chariot and fell flat, just like a rod, before Krishna and Balarama. 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 Krishna’s transcendental presence, incessant torrents of tears fell from his eyes. He remained stunned in ecstasy, as if devoid of all powers to see and speak. Lord Krishna, who is very kind to His devotees, raised Akrura with His hand and embraced him. It appeared that Lord Krishna was very pleased with Akrura. Balarama also embraced Akrura. Taking him by the hand, Krishna and Balarama 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 suitable presentations of honey and other ingredients. When Akrura was thus comfortably seated, both Krishna and Balarama offered Him a cow in charity and then brought very palatable dishes of eatables, and Akrura accepted them. When Akrura finished eating, Balarama 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 Krishna 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. Krishna and Balarama welcomed Akrura just befitting his exalted position.
After Akrura was thus properly received and seated, Nanda Maharaja, the foster father of Krishna, said, “My dear Akrura, what shall I inquire from you? I know that you are being protected by Kamsa, who is most cruel and demoniac. His protection is just like the slaughterhouse keeper’s protection of animals he will kill in the future. Kamsa 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 Mathura?” 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 Maharaja spoke to Akrura with pleasing words, Akrura forgot all the fatigue of his day’s journey from Mathura to Vrindavana.
Gopis becoming grief-stricken at Krishna’s leaving Vrindavana
Akrura was warmly received by Lord Krishna and Nanda Maharaja and offered a resting place for the night. In the meantime, the two brothers Balarama and Krishna went to take Their supper. Akrura sat on his bed and began to reflect that all the desires which he had anticipated while coming from Mathura to Vrindavana had been fulfilled. Lord Krishna is the husband of the goddess of fortune; being pleased with His pure devotee, He can offer whatever the devotee desires. But the pure devotee does not ask anything from the Lord for his personal benefit.
After taking Their supper, Krishna and Balarama came to bid goodnight to Akrura. Krishna asked about His maternal uncle, Kamsa, “How is he dealing with his friends?” And He asked, “How are my relatives?” He also inquired into Kamsa’s plans. The Supreme Personality of Godhead then informed Akrura that his presence was very much welcome. He inquired from him whether all his relatives and friends were well and free from all kinds of ailments. Krishna stated that He was very sorry that His maternal uncle Kamsa was the head of the kingdom; He said that Kamsa was the greatest anachronism in the whole system of government and that they could not expect any welfare for the citizens while he ruled. Then Krishna said, “My father has undergone much tribulation simply from My being his son. For this reason also he has lost many other sons. I think Myself so fortunate that you have come as My friend and relative. My good friend Akrura, please tell me the purpose of your coming to Vrindavana.”
After this inquiry, Akrura, who belonged to the dynasty of Yadu, explained the recent events in Mathura, including Kamsa’s attempt to kill Vasudeva, the father of Krishna. He related the things which happened after the disclosure by Narada that Krishna was the son of Vasudeva. Sitting by Him in the house of Nanda Maharaja, Akrura narrated all the stories regarding Kamsa. He told how Narada met Kamsa and how he himself was deputed by Kamsa to come to Vrindavana. Akrura explained to Krishna that Narada had told Kamsa all about Krishna’s being transferred from Mathura to Vrindavana just after His birth and about His killing all the demons sent by Kamsa. Akrura then explained to Krishna the purpose of his coming to Vrindavana: to take him back to Mathura. After hearing of these arrangements, Balarama and Krishna, who are very expert in killing opponents, mildly laughed at the plans of Kamsa.
They asked Nanda Maharaja to invite all the cowherd boys to go to Mathura to participate in the ceremony known as Dhanur-yajna. Kamsa wanted them all to go there to participate in the function. On Krishna’s word, Nanda Maharaja at once called for the cowherd boys and asked them to collect all kinds of milk preparations and milk to present in the ceremony. He also sent instructions to the police chief of Vrindavana to tell all the inhabitants about Kamsa’s great Dhanur-yajna function and invite them to join. Nanda Maharaja informed the cowherd boys that they would start the next morning. They therefore arranged for the cows and bulls to carry them all to Mathura.
When the gopis saw that Akrura had come to take Krishna and Balarama away to Mathura, they became overwhelmed with anxiety. Some of them became so aggrieved that their faces turned black, and they began to breathe warmly and had palpitations of the heart. They discovered that their hair and dress immediately loosened. Hearing the news that Krishna and Balarama were leaving for Mathura, others who were engaged in household duties stopped working as if they had forgotten everything, like a person who is called forth to die and leave this world at once. Others immediately fainted due to separation from Krishna. Remembering His attractive smile and His talks with them, the gopis became overwhelmed with grief. They all remembered the characteristics of the Personality of Godhead, how He moved within the area of Vrindavana and how, with joking words, He attracted all their hearts. Thinking of Krishna and of their imminent separation from Him, the gopis assembled together with heavy beating hearts. Completely absorbed in thought of Krishna, tears fell from their eyes. They began to converse as follows.
“O Providence, you are so cruel! It appears that you do not know how to show mercy to others. By your arrangement, friends contact one another, but without fulfilling their desires you separate them. This is exactly like children’s play that has no meaning. It is very abominable that you arrange to show us beautiful Krishna, whose bluish curling hair beautifies His broad forehead and sharp nose, who is always smiling to minimize all contention in this material world, and then arrange to separate Him from us. O Providence, You are so cruel! But most astonishingly You appear now as’ Akrura,’ which means ‘not cruel.’ In the beginning we appreciated Your workmanship in giving us these eyes to see the beautiful face of Krishna, but now, just like a foolish creature, You are trying to take out our eyes so we may not see Krishna here again. Krishna, the son of Nanda Maharaja, is also very cruel! He must always have new friends; He does not like to keep friendship for a long time with anyone. We gopis of Vrindavana, having left our homes, friends, and relatives, have become Krishna’s maidservants, but He is neglecting us and going away. He does not even look upon us, although we are completely surrendered unto Him. Now all the young girls in Mathura will have the opportunity. They are expecting Krishna’s arrival, and they will enjoy His sweet smiling face and will drink its honey. Although we know that Krishna is very steady and determined, we are threatened that as soon as He sees the beautiful faces of the young girls in Mathura, He will forget Himself. We fear He will become controlled by them and will forget us, for we are simple village girls. He will no longer be kind to us. We therefore do not expect Krishna to return to Vrindavana. He will not leave the company of the girls in Mathura.”
The gopis began to imagine the great functions in the city of Mathura. Krishna would pass through the streets, and the ladies and young girls of the city would see Him from the balconies of their respective houses. Mathura City contained different communities, known then as Dasarha, Bhoja, Andhaka and Satvata. All these communities were different branches of the same family in which Krishna appeared, namely the Yadu dynasty. They were also expecting the arrival of Krishna. It had already been ascertained that Krishna, who is the rest of the goddess of fortune and reservoir of all pleasure and transcendental qualities, was going to visit Mathura City.
made by the tears of the gopis.
The gopis then began to condemn the activities of Akrura. They stated that he was taking Krishna, who was more dear than the dearest to them and who was the pleasure of their eyes. He was being taken from their sight without their being informed or solaced by Akrura. Akrura should not have been so merciless but should have taken compassion on them. The gopis went on to say: “The most astonishing feature is that Krishna, the son of Nanda, without consideration, has already seated Himself on the chariot. From this it appears that Krishna is not very intelligent. Yet He may be very intelligent-but He is not very civilized. Not only Krishna, but all the cowherd men are so callous that they are already yoking the bulls and calves for the journey to Mathura. The elderly persons in Vrindavana are also merciless; they do not take our plight into consideration and stop Krishna’s journey to Mathura. Even the demigods are very unkind to us; they are not impeding His going to Mathura.”
The gopis prayed to the demigods to create some natural disturbance, such as a hurricane, storm or heavy rainfall, so that Krishna could not go to Mathura. They then began to consider: “Despite our elderly parents and guardians, we shall personally stop Krishna from going to Mathura. We have no other alternative than to take this direct action. Everyone has gone against us to take away Krishna from our sight. Without Him we cannot live for a moment.” The gopis thus decided to obstruct the passage through which the chariot of Krishna was supposed to pass. They began to talk among themselves: “We have passed a very long night-which seemed only a moment-engaged in the rasa dance with Krishna. We were looking at His sweet smile and were embracing and talking. Now, how shall we live even for a moment if He goes away from us? At the end of the day, in the evening, along with His elder brother Balarama, Krishna would return home with His friends. His face would be smeared with the dust raised by the hooves of the cows, and He would smile and play on His flute and look upon us so kindly. How shall we be able to forget Him? How shall we be able to forget Krishna, who is our life and soul? He has already taken away our hearts in so many ways throughout our days and nights, and if He goes away, there is no possibility of our continuing to live.” Thinking like this, the gopis became more and more grief stricken at Krishna’s leaving Vrindavana. They could not check their minds, and they began to cry loudly, calling the different names of Krishna, “O dear Damodara! Dear Madhava!”
The gopis cried all night before the departure of Krishna. As soon as the sun rose, Akrura finished his morning bath, got on the chariot and began to start for Mathura with Krishna and Balarama. Nanda Maharaja and the cowherd men got up on bullock carts, after loading them with milk preparations, such as yogurt, milk, and ghee, filled in big earthen pots, and began to follow the chariot of Krishna and Balarama. In spite of Krishna’s asking them not to obstruct their way, all the gopis surrounded the chariot and stood up to see Krishna with pitiable eyes. Krishna was very much affected upon seeing the plight of the gopis, but His duty was to start for Mathura, for this was foretold by Narada. Krishna, therefore, consoled the gopis. He told them that they should not be aggrieved; He was coming back very soon after finishing His business. But they could not be persuaded to disperse. The chariot, however, began to head west, and as it proceeded, the minds of the gopis followed it as far as possible. They watched the flag on the chariot as long as it was visible; finally they could only see the dust of the chariot in the distance. The gopis did not move from their places but stood until the chariot could not be seen at all. They remained standing still, as if they were painted pictures. All the gopis decided that Krishna was not returning immediately, and with greatly disappointed hearts, they returned to their respective homes. Being greatly disturbed by the absence of Krishna, they simply thought all day and night about His pastimes and thus derived some consolation.
The Lord, accompanied by Akrura and Balarama, drove the chariot with great speed towards the bank of the Yamuna.
In this village is Bijore kund which was made by the tears of the gopis.