दधानम् असिते वस्त्रे चारुरूपावतंसकम् चारुकुण्डलिनं मत्तम् अन्तर्जलतले स्थितम्
He wore dark garments, a beautiful crest-ornament, lovely earrings, and, intoxicated, stood beneath the water's surface.
तस्योत्सङ्गे घनश्यामम् आताम्रायतलोचनम् चतुर्बाहुम् उदाराङ्गं चक्राद्यायुधभूषणम्
On his lap was Krishna, dark as a rain cloud, with coppery lotus-like eyes, four arms, noble limbs, adorned with discus and other weapons.
पीते वसानं वसने चित्रमाल्यविभूषितम् शक्रचापतडिन्मालाविचित्रम् इव तोयदम्
He wore yellow garments, was adorned with wondrous garlands, and shone like a raincloud decorated with the varied garlands of a rainbow.
श्रीवत्सवक्षसं चारुकेयूरमुकुटोज्ज्वलम् ददर्श कृष्णम् अक्लिष्टं पुण्डरीकावतंसकम्
Akrura saw Krishna, untainted, with the mark of Srivatsa on his chest, shining with beautiful armlets and a crown, and adorned with a lotus crest.
सनन्दनाद्यैर् मुनिभिः सिद्धयोगैर् अकल्मषैः संचिन्त्यमानं मनसा नासाग्रन्यस्तलोचनैः
He was contemplated by sages like Sanandana and perfected yogis, pure of heart, their gaze fixed at the tip of the nose in meditation.
बलकृष्णौ तदाक्रूरः प्रत्यभिज्ञाय विस्मितः अचिन्तयद् अथो शीघ्रं कथम् अत्रागताव् इति
Then Akrura, recognizing Balarama and Krishna, was astonished and wondered how they had arrived there so quickly.
विवक्षोः स्तम्भयाम् आस वाचं तस्य जनार्दनः ततो निष्क्रम्य सलिलाद् रथम् अभ्यागतः पुनः
As he wished to speak, Janardana restrained his words; then, coming out from the water, he returned again to the chariot.
ददर्श तत्र चैवोभौ रथस्योपरि संस्थितौ रामकृष्णौ यथा पूर्वं मनुष्यवपुषान्वितौ
There he saw both Rama and Krishna standing upon the chariot, just as before, in their human forms.
निमग्नश् च पुनस् तोये ददृशे स तथैव तौ संस्तूयमानौ गन्धर्वैर् मुनिसिद्धमहोरगैः
Immersed again in the water, he saw those two just as before, being praised by Gandharvas, sages, Siddhas, and great serpents.
ततो विज्ञातसद्भावः स तु दानपतिस् तदा तुष्टाव सर्वविज्ञानमयम् अच्युतम् ईश्वरम्
Then, realizing their true nature, that lord of gifts praised Acyuta, the Lord, who is the essence of all knowledge.
तन्मात्ररूपिणे ऽचिन्त्यमहिम्ने परमात्मने व्यापिने नैकरूपैकस्वरूपाय नमो नमः
Salutations again and again to You, who are the very form of the subtle elements, whose greatness is inconceivable, who are the Supreme Self, all-pervading, of manifold forms and yet one true nature.
शब्दरूपाय ते ऽचिन्त्यहविर्भूताय ते नमः नमो विज्ञानरूपाय पराय प्रकृतेः प्रभो
Salutations to You, whose form is sound, whose manifestation is beyond thought; salutations to You, whose form is knowledge, who are the supreme Lord of Prakriti.
भूतात्मा चेन्द्रियात्मा च प्रधानात्मा तथा भवान् आत्मा च परमात्मा च त्वम् एकः पञ्चधा स्थितः
You are the soul of all beings, the soul of the senses, the soul of the primordial matter, and also the individual soul and the Supreme Soul; You alone exist in these fivefold ways.
प्रसीद सर्वधर्मात्मन् क्षराक्षर महेश्वर ब्रह्मविष्णुशिवाद्याभिः कल्पनाभिर् उदीरितः
Be gracious, O soul of all dharmas, O imperishable and perishable Great Lord, who is described through the conceptions of Brahma, Vishnu, Shiva, and others.
अनाख्येयस्वरूपात्मन्न् अनाख्येयप्रयोजन अनाख्येयाभिधान त्वां नतो ऽस्मि परमेश्वरम्
O One whose form, purpose, and name are indescribable, I bow to You, the Supreme Lord.
न यत्र नाथ विद्यन्ते नामजात्यादिकल्पनाः तद् ब्रह्म परमं नित्यम् अविकारि भवान् अजः
O Lord, where there are no conceptions such as name or class, that is the supreme, eternal, changeless Brahman; You are unborn.
न कल्पनाम् ऋते ऽर्थस्य सर्वस्याधिगमो यतः ततः कृष्णाच्युतानन्त विष्णुसंज्ञाभिर् ईड्यसे
Because all understanding of things depends on conception, therefore, O Krishna, Acyuta, Ananta, You are praised by the names of Vishnu and others.
सर्वात्मंस् त्वम् अज विकल्पनाभिर् एतैर् देवास् त्वं जगद् अखिलं त्वम् एव विश्वम् विश्वात्मंस् त्वम् अतिविकारभेदहीनः सर्वस्मिन् नहि भवतो ऽस्ति किंचिद् अन्यत्
You are the soul of all, unborn, and through these conceptions, You are the gods; You alone are the entire world, the universal soul, utterly free from all change and difference; in You, there is nothing else at all.
त्वं ब्रह्मा पशुपतिर् अर्यमा विधाता त्वं धाता त्रिदशपतिः समीरणो ऽग्निः तोयेशो धनपतिर् अन्तकस् त्वम् एको भिन्नात्मा जगद् अपि पासि शक्तिभेदैः
You are Brahma, Pashupati, Aryaman, the Creator, the Sustainer, the Lord of the gods, the Wind, Fire, the Lord of waters, the Lord of wealth, and Death; You alone, with diverse powers, protect the world, though Your self is one.
विश्वं भवान् सृजति हन्ति गभस्तिरूपो विश्वं च ते गुणमयो ऽयम् अज प्रपञ्चः रूपं परं सदितिवाचकम् अक्षरं यज् ज्ञानात्मने सदसते प्रणतो ऽस्मि तस्मै
You create and destroy the universe, appearing as rays; this entire world, composed of qualities, is Your unborn manifestation; I bow to that supreme form, called 'Sat', the imperishable, which is the soul of knowledge, of being and non-being.
ॐ नमो वासुदेवाय नमः संकर्षणाय च प्रद्युम्नाय नमस् तुभ्यम् अनिरुद्धाय ते नमः
Om, salutations to Vāsudeva, salutations to Sankarṣaṇa, salutations to Pradyumna, and salutations to Aniruddha.
एवम् अन्तर् जले कृष्णम् अभिष्टूय स यादवः अर्घयाम् आस सर्वेशं धूपपुष्पैर् मनोमयैः
Thus, in the water, that Yadava praised Krishna, and offered to the Lord of all an arghya with incense and flowers made of his mind.
परित्यज्यान्यविषयं मनस् तत्र निवेश्य सः ब्रह्मभूते चिरं स्थित्वा विरराम समाधितः
Abandoning all other objects, he fixed his mind there; remaining long in the state of Brahman, he ceased, absorbed in meditation.
कृतकृत्यम् इवात्मानं मन्यमानो द्विजोत्तमाः आजगाम रथं भूयो निर्गम्य यमुनाम्भसः
Thinking himself as one who had fulfilled his purpose, O best of twice-born, he returned again to his chariot, coming out from the waters of the Yamuna.
रामकृष्णौ ददर्शाथ यथापूर्वम् अवस्थितौ विस्मिताक्षं तदाक्रूरं तं च कृष्णो ऽभ्यभाषत
He saw Rama and Krishna standing as before; then Krishna, noticing Akrura's astonished gaze, spoke to him.
किं त्वया दृष्टम् आश्चर्यम् अक्रूर यमुनाजले विस्मयोत्फुल्लनयनो भवान् संलक्ष्यते यतः
What wonder have you seen, Akrura, in the waters of the Yamuna, that your eyes are wide with amazement?
अन्तर् जले यद् आश्चर्यं दृष्टं तत्र मयाच्युत तद् अत्रैव हि पश्यामि मूर्तिमत् पुरतः स्थितम्
O Achyuta, the wonder I saw within the water, I now see here itself, embodied and standing before me.
जगद् एतन् महाश्चर्यरूपं यस्य महात्मनः तेनाश्चर्यपरेणाहं भवता कृष्ण संगतः
This whole world is of wondrous form, belonging to that great soul; by you, O Krishna, who surpass all wonders, I have been united.
तत् किम् एतेन मथुरां प्रयामो मधुसूदन बिभेमि कंसाद् धिग् जन्म परपिण्डोपजीविनः
So what is the use of this? Let us go to Mathura, O Madhusudana. I fear Kamsa—shame on the life of one who lives off others.
इत्य् उक्त्वा चोदयाम् आस तान् हयान् वातरंहसः संप्राप्तश् चापि सायाह्ने सो ऽक्रूरो मथुरां पुरीम् विलोक्य मथुरां कृष्णं रामं चाह स यादवः
Having spoken thus, he urged on those swift horses, and when evening had come, that Yadava Akrura, upon seeing Mathura city, spoke to Krishna and Rama.