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.
पद्भ्यां यातं महावीर्यौ रथेनैको विशाम्य् अहम् गन्तव्यं वसुदेवस्य नो भवद्भ्यां तथा गृहे युवयोर् हि कृते वृद्धः कंसेन स निरस्यते
You two heroes of great might, go on foot; I alone will enter with the chariot. It is proper for you not to go to Vasudeva’s house, for on your account, the old man is being cast out by Kamsa.
इत्य् उक्त्वा प्रविवेशासाव् अक्रूरो मथुरां पुरीम् प्रविष्टौ रामकृष्णौ च राजमार्गम् उपागतौ
Having said this, Akrura entered the city of Mathura, while Rama and Krishna entered the royal road.
स्त्रीभिर् नरैश् च सानन्दलोचनैर् अभिविक्षितौ जग्मतुर् लीलया वीरौ प्राप्तौ बालगजाव् इव
The two heroes, having arrived, were gazed upon with joyful eyes by women and men, and walked playfully like two young elephants.
भ्रममाणौ तु तौ दृष्ट्वा रजकं रङ्गकारकम् अयाचेतां स्वरूपाणि वासांसि रुचिराणि तौ
As they wandered, they saw a dyer and a costume-maker, and the two asked them for beautiful garments fitting their own forms.
कंसस्य रजकः सो ऽथ प्रसादारूढविस्मयः बहून्य् आक्षेपवाक्यानि प्राहोच्चै रामकेशवौ
That dyer of Kamsa, struck with astonishment at their graciousness, spoke many harsh words loudly to Rama and Keshava.
ततस् तलप्रहारेण कृष्णस् तस्य दुरात्मनः पातयाम् आस कोपेन रजकस्य शिरो भुवि
Then Krishna, enraged, struck that wicked man with a blow of his palm and made the dyer’s head fall to the ground.
हत्वादाय च वस्त्राणि पीतनीलाम्बरौ ततः कृष्णरामौ मुदायुक्तौ मालाकारगृहं गतौ
Having slain him, they took the garments, and then Krishna and Rama, clad in yellow and blue robes, joyfully went to the house of the garland-maker.
विकासिनेत्रयुगलो मालाकारो ऽतिविस्मितः एतौ कस्य कुतो यातौ मनसाचिन्तयत् ततः
The garland-maker, with eyes wide in amazement, wondered in his mind: ‘Who are these two, and from where have they come?’
पीतनीलाम्बरधरौ दृष्ट्वातिसुमनोहरौ स तर्कयाम् आस तदा भुवं देवाव् उपागतौ
Seeing them wearing yellow and blue garments, exceedingly charming, he thought then: ‘Gods have descended to earth.’
विकाशिमुखपद्माभ्यां ताभ्यां पुष्पाणि याचितः भुवं विष्टभ्य हस्ताभ्यां पस्पर्श शिरसा महीम्
Asked for flowers by those two whose faces bloomed like lotuses, he touched the earth with his hands and bowed his head to the ground.