Bhagavata Purana

तस्योत्सङ्‌गे घनश्यामं पीतकौशेयवाससम् । पुरुषं चतुर्भुजं शान्तं पद्मपत्रारुणेक्षणम्

On his lap rested a dark, cloud-hued person, dressed in yellow silk, four-armed, peaceful, with lotus-petal reddish eyes.

चारुप्रसन्नवदनं चारुहासनिरीक्षणम् । सुभ्रून्नसं चरुकर्णं सुकपोलारुणाधरम्

His face was beautiful and serene, his gaze adorned with a charming smile; his brows, nose, ears, cheeks, and lips were all lovely and reddish.

प्रलम्बपीवरभुजं तुङ्‌गांसोरःस्थलश्रियम् । कम्बुकण्ठं निम्ननाभिं वलिमत्पल्लवोदरम्

His arms were long and full, his chest broad and splendid, his neck like a conch, his navel deep, his abdomen marked with folds like tender leaves.

बृहत्कतिततश्रोणि करभोरुद्वयान्वितम् । चारुजानुयुगं चारु जङ्‌घायुगलसंयुतम्

His hips and thighs were large, his hands and knees well-formed, his legs graceful and beautifully shaped.

तुङ्‌गगुल्फारुणनख व्रातदीधितिभिर्वृतम् । नवाङ्‌गुल्यङ्‌गुष्ठदलैः विलसत् पादपङ्‌कजम्

His ankles were high, his nails reddish, shining with rays; his feet, adorned with nine toes and thumb-like digits, gleamed like lotus flowers.

सुमहार्हमणिव्रात किरीटकटकाङ्‌गदैः । कटिसूत्रब्रह्मसूत्र हारनूपुरकुण्डलैः

He was adorned with priceless jewels: crown, bracelets, armlets, sacred thread, waistband, garlands, anklets, and earrings.

भ्राजमानं पद्मकरं शङ्‌खचक्रगदाधरम् । श्रीवत्सवक्षसं भ्राजत् कौस्तुभं वनमालिनम्

His lotus hands shone, holding conch, discus, and mace; his chest bore the mark of Srivatsa, the radiant Kaustubha gem, and a garland of forest flowers.

सुनन्दनन्दप्रमुखैः पर्षदैः सनकादिभिः । सुरेशैर्ब्रह्मरुद्राद्यैः नवभिश्च द्विजोत्तमैः

Attended by Sunanda, Nanda, and other associates, by the Sanaka sages, by the lords of the gods such as Brahma and Rudra, and by nine foremost twice-born sages,

प्रह्रादनारदवसु प्रमुखैर्भागवतोत्तमैः । स्तूयमानं पृथग्भावैः वचोभिरमलात्मभिः

By Prahlada, Narada, Vasu and other foremost devotees, who praised him with words, each from their own perspective, their hearts pure and spotless,

श्रिया पुष्ट्या गिरा कान्त्या कीर्त्या तुष्ट्येलयोर्जया । विद्ययाविद्यया शक्त्या मायया च निषेवितम्

Served by Sri (fortune), Pushti (nourishment), speech, brilliance, fame, satisfaction, dissolution, victory, knowledge, ignorance, power, and illusion,

विलोक्य सुभृशं प्रीतो भक्त्या परमया युतः । हृष्यत्तनूरुहो भाव परिक्लिन्नात्मलोचनः

Beholding him, deeply delighted, filled with supreme devotion, his body thrilled with joy, his heart overflowing with emotion, his eyes moist,

गिरा गद्‍गदयास्तौषीत् सत्त्वमालम्ब्य सात्वतः । प्रणम्य मूर्ध्नावहितः कृताञ्जलिपुटः शनैः

With a choked voice, standing firm in goodness, the devotee praised him, bowing low with his head, palms joined in reverence, slowly and with care.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे अक्रूरप्रतियाने एकोन्चत्वारिंशोऽध्यायः

Thus ends the thirty-ninth chapter, 'Akrura's Return,' in the first half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the supreme scripture for the paramahaṃsas.

अक्रूरकृता भगवत् स्तुति - श्रीअक्रूर उवाच - ( मिश्र ) नतोऽस्म्यहं त्वाखिलहेतुहेतुं नारायणं पूरुषमाद्यमव्ययम् । यन्नाभिजातादरविन्दकोषाद् ब्रह्माऽऽविरासीद् यत एष लोकः

Śrī Akrūra said: I bow to you, the cause of all causes, Nārāyaṇa, the primeval, imperishable Person, from whose navel-lotus Brahmā arose, and from whom this world has come forth.

भूस्तोयमग्निः पवनं खमादिः महानजादिर्मन इन्द्रियाणि । सर्वेन्द्रियार्था विबुधाश्च सर्वे ये हेतवस्ते जगतोऽङ्‌गभूताः

Earth, water, fire, wind, space, the great elements, the origin of the unmanifest, mind, senses, all the objects of the senses, and all the gods—these are the elements that make up the world, O Lord.

नैते स्वरूपं विदुरात्मनस्ते ह्यजादयोऽनात्मतया गृहीताः । अजोऽनुबद्धः स गुणैरजाया गुणात् परं वेद न ते स्वरूपम्

Yet these, beginning with the unmanifest, do not know your true nature, for they are grasped as not-self; even the unborn, bound by qualities to the unborn, knows only what is beyond qualities, not your true form.

( अनुष्टुप् ) त्वां योगिनो यजन्त्यद्धा महापुरुषमीश्वरम् । साध्यात्मं साधिभूतं च साधिदैवं च साधवः

Yogis worship you directly as the Supreme Person, the Lord, O righteous one, as the principle within the self, within beings, and within the gods.

त्रय्या च विद्यया केचित् त्वां वै वैतानिका द्विजाः । यजन्ते विततैर्यज्ञैः नानारूपामराख्यया

Some twice-born, following the Vedic path, worship you through the threefold Veda, with elaborate sacrifices of many forms and names.

एके त्वाखिलकर्माणि सन्न्यस्योपशमं गताः । ज्ञानिनो ज्ञानयज्ञेन यजन्ति ज्ञानविग्रहम्

Others, having renounced all actions and attained tranquility, worship you, the embodiment of knowledge, through the sacrifice of wisdom.

अन्ये च संस्कृतात्मानो विधिनाभिहितेन ते । यजन्ति त्वन्मयास्त्वां वै बहुमूर्त्येकमूर्तिकम्

Still others, purified in mind and following prescribed rites, worship you, who are composed of all, as the one with many forms and yet a single form.

त्वामेवान्ये शिवोक्तेन मार्गेण शिवरूपिणम् । बह्वाचार्यविभेदेन भगवन् समुपासते

Others worship you, O Lord, as Śiva, following the path taught by Śiva, in various ways according to the teachings of many teachers.

सर्व एव यजन्ति त्वां सर्वदेवमयेश्वरम् । येऽप्यन्यदेवताभक्ता यद्यप्यन्यधियः प्रभो

Indeed, all worship you, the Lord in whom all gods reside, even those devoted to other deities, though their minds are set elsewhere, O Master.

यथाद्रिप्रभवा नद्यः पर्जन्यापूरिताः प्रभो । विशन्ति सर्वतः सिन्धुं तद्वत्त्वां गतयोऽन्ततः

Just as rivers born from mountains, filled by rain, flow from all sides into the ocean, so too do all paths ultimately reach you.

सत्त्वं रजस्तम इति भवतः प्रकृतेर्गुणाः । तेषु हि प्राकृताः प्रोता आब्रह्मस्थावरादयः

Sattva, rajas, and tamas are the qualities of your nature; in these, all beings from Brahmā down to the immovable are woven.

( मिश्र ) तुभ्यं नमस्तेऽस्त्वविषक्तदृष्टये सर्वात्मने सर्वधियां च साक्षिणे । गुणप्रवाहोऽयमविद्यया कृतः प्रवर्तते देवनृतिर्यगात्मसु

Homage to you, whose vision is unattached, who are the self of all, the witness of all minds; this flow of qualities, produced by ignorance, moves among gods, humans, and animals.

अग्निर्मुखं तेऽवनिरङ्‌घ्रिरीक्षणं सूर्यो नभो नाभिरथो दिशः श्रुतिः । द्यौः कं सुरेन्द्रास्तव बाहवोऽर्णवाः कुक्षिर्मरुत् प्राणबलं प्रकल्पितम्

O Lord, fire is Your mouth, the earth is Your feet, the sun is Your eye, the sky is Your navel, the chariot is Your heart, the directions are Your ears, the heavens are Your head, Indra and the gods are Your arms, the oceans are Your belly, the wind is Your breath, and strength is established as Your energy.

रोमाणि वृक्षौषधयः शिरोरुहा । मेघाः परस्यास्थिनखानि तेऽद्रयः । निमेषणं रात्र्यहनी प्रजापतिः मेढ्रस्तु वृष्टिस्तव वीर्यमिष्यते

The trees and herbs are Your body hair, the hair on Your head is the vegetation, the clouds are Your bones and nails, the mountains are Your teeth, blinking is day and night, Prajapati is Your mind, the generative organ is rain, and virility is considered to be Yours.

त्वय्यव्ययात्मन् पुरुषे प्रकल्पिता लोकाः सपाला बहुजीवसङ्‌कुलाः । यथा जले सञ्जिहते जलौकसो ऽप्युदुम्बरे वा मशका मनोमये

In You, the imperishable Self, O Person, the worlds with their guardians and the multitude of living beings are established, just as aquatic creatures gather in water, or as gnats assemble on a fig tree, or as thoughts arise in the mind.

( अनुष्टुप् ) यानि यानीह रूपाणि क्रीडनार्थं बिभर्षि हि । तैरामृष्टशुचो लोका मुदा गायन्ति ते यशः

Whatever forms You assume here for the sake of play, by those forms, the worlds, cleansed of impurity, joyfully sing Your glory.