मथुरानगरीपौरनयनानां महोतूसवः । गोविन्दावयवैर्दृष्टरतीवाद्य भविष्यति ।। ५-१८-
Today will be a great festival for the eyes of the citizens of Mathura, as they behold the limbs of Govinda.
को नु स्वप्रः सुभाग्याभिर्दृष्टस्ताभिरधोक्षजम् । विस्तारिकान्तिनयना या द्रक्ष्यन्त्यनिवारितम् ।। ५-१८-
Who among their own people, truly fortunate, has been seen by those blessed women, whose wide-eyed gaze will freely behold the transcendent Lord?
अहो गोपीजनस्यास्य दर्शयित्वा महानिधिम् । उद्धृतान्यत्र नेत्राणि विधात्राकरुणात्मना ।। ५-१८-
Alas! After showing this great treasure to the women of the cowherds, the Creator, whose heart is unkind, has now taken their eyes elsewhere.
अनुरागेण शैथिल्यमस्मासु व्रजता हरेः ! शैथिल्यमुपयान्त्याशु करेषु वलयान्यपि ।। ५-१८-
As Hari departs, our affection grows faint; even the bangles on our hands quickly become loose.
अक्रूरः क्रूरह्टदयः शीघ्र प्रेरयते हयान् । एवमार्त्तासु योषित्सु घृणा कस्य न जायते ।। ५-१८-
Akrura, whose heart is cruel, urges the horses on swiftly; with the women so distressed, who would not feel pity?
हा हा कृष्णरथस्योच्चैश्व क्ररेणुर्निरीक्ष्यताम् । दूरीकृतो हरिर्येन सोऽपि रेणुर्न लक्ष्यते ।। ५-१८-
Alas! Behold the dust raised high by Krishna's chariot; by which Hari has been taken far away, and even that dust is now out of sight.
इत्येवमतिहार्द्दन गोपीजननिरीक्षितः । तत्याज व्रजभूभागं सह रामेण केशवः ।। ५-१८-
Thus, while the cowherd women gazed on in deep anguish, Keshava departed from the land of Vraja together with Rama.
गच्छन्तो जविताश्वेन रथेन यमुनातटम् । प्राप्ता मध्याह्नसमये रामाक्रू रजनार्द्दनाः ।। ५-१८-
Traveling swiftly by chariot with fast horses, Rama, Akrura, and the subduer of enemies reached the bank of the Yamuna at midday.
अथाह कृष्णमक्रूरो भवद्भयां तावदास्यताम् । यावत् करोमि कालिन्द्यामाह्निकार्हणमम्भसि ।। ५-१८-
Then Akrura said to Krishna, 'Please allow me a moment; I will perform my midday ablutions in the waters of the Kalindi.'
तथेत्युक्तं ततः स्त्रातः स्वाचान्तः स महामतिः । दध्यौ ब्रह्म परं विप्र!प्रविश्य यमुनाजले ।। ५-१८-
When Krishna agreed, that wise one, having received permission, entered the waters of the Yamuna and meditated on the supreme Brahman, O sage.
फणासहस्त्रमालाञय बलभद्र ददर्श सः । कुन्दमालाङ्गमुन्निद्र-पद्मपत्रारुणोक्षणम् ।। ५-१८-
There he saw Balabhadra, adorned with a garland of a thousand hoods, with a body bright as jasmine, and eyes red as lotus petals, wide open.
वृतं वासुकिरम्भाद्यैर्महद्भिः पवनाशिभिः । संस्तूयमानं गन्धर्वैर्वनमालाविभूषितम् ।। ५-१८-
Surrounded by Vasuki and other great, wind-like serpents, praised by the Gandharvas, and adorned with a garland of forest flowers.
दधानमसिते वस्त्रे चारुपद्मावतंसकम् । चारुकुण्डलिनं भान्तमन्तर्जलतले स्थितम् ।। ५-१८-
Wearing dark garments, with a lovely lotus ornament on his head, shining with beautiful earrings, he stood beneath the surface of the water.
तस्योतूसङ्ग घनश्याममाताम्रायतलोचनम् । चतुर्बाहुमुदाराङ्ग चक्राद्यायुधभूषणम् ।। ५-१८-
On his lap was a dark-hued one, with coppery, wide eyes, four arms, noble limbs, adorned with weapons such as the discus.
पीते वसानं वसने चित्रमाल्य-विभूषणाम् । शक्रचापतड़िन्माला-विचित्रमिव तोयदम् ।। ५-१८-
Clad in yellow garments, adorned with varied garlands and ornaments, he appeared like a raincloud splendidly decorated with a garland of the rainbow.
श्रीवत्सवक्षसञ्चारुकेयूरमुकुटोज्जवलम् । ददर्श कृष्णमक्लिष्ट-पुण्डरीकावतंसकम् ।। ५-१८-
He beheld Krishna, whose chest bore the mark of Srivatsa, radiant with armlets and a shining crown, adorned with an unblemished lotus as an ornament.
सनन्दनाद्यैर्मुनिभिः सिद्धयोगैरकल्मषैः । विचिन्त्यमानं तत्रस्थैर्नासाग्रन्यस्तलोचनैः ।। ५-१८-
There, he saw him contemplated by Sanandana and other sages, accomplished in yoga and free from impurity, their gaze fixed at the tip of their noses.
बल-कृष्णौ तथाक्रूरः प्रत्यभिज्ञाय विस्मितः । सोऽचिन्तयदू रथाच्छीघ्रं कथमत्रागताविति ।। ५-१८-
Then Akrura, recognizing Balarama and Krishna, was astonished and thought, 'How did they come here so swiftly from the chariot?'
विवक्षोः स्तम्भयामास वाचं तस्य जनार्द्दनः । ततो निष्कम्य सलिलादू रथमभ्यागतः पुनः ।। ५-१८-
As he wished to speak, Janardana restrained his words; then, emerging from the water, he returned again to the chariot.
ददर्श तत्र चैवोभौ रथस्योपर्य्यधिष्ठितौ । राम-कृष्णौ यथापूर्व्वं मनुष्यवपुषान्वितौ ।। ५-१८-
There he saw both Rama and Krishna seated upon the chariot as before, possessing human forms.
निमग्रश्व ततस्तोये स ददर्ख तथैव तौ । संस्तूयमानौ गन्धर्व्व-मुनि-सिद्ध-महोरगैः ।। ५-१८-
Immersing himself again in the water, he saw them likewise, being praised by Gandharvas, sages, Siddhas, and great serpents.
ततो विज्ञातसद्भावः स तु दानपतिस्तथा । तुष्टाव सर्व्वविज्ञानमयमच्युतमीश्वरम् ।। ५-१८-
Then, realizing their true nature, that lord of gifts praised the infallible Lord, the embodiment of all knowledge.
सन्मात्ररूपिणेऽचिन्त्यमहिम्ने परमात्मने । व्यापिने नैकरूपैकखरूपाय नमो नमः ।। ५-१८-
Obeisance to you, who are of the form of pure existence, of inconceivable greatness, the supreme self, all-pervading, of many forms and yet of one imperishable form.
सत्त्वरूपाय तेऽचिन्त्य! हविर्भूताय ते नमः । नमोऽविज्ञातपाराय पराय प्रकृतेः प्रभो ।। ५-१८-
Salutations to you, O inconceivable one, who are of the form of sattva, who have become the oblation; obeisance to you, Lord, unknowable in your limit, supreme over nature.
भूतात्मा चेन्द्रियात्मा च प्रधानात्मा तथा भवान् । आत्मा च परमात्मा च त्वमेकः पञ्चधा स्थितः ।। ५-१८-
You are the self of beings, the self of the senses, and also the self of the primordial matter; you are both the self and the supreme self, existing singly in fivefold ways.
प्रसीद सर्व्व सर्व्वात्मन् क्षराक्षरमयेश्वर । ब्रह्म-विष्णु-शिव्राद्याभिः कल्पनाभिरुदीरितः ।। ५-१८-
Be gracious, O all, O soul of all, Lord of the perishable and imperishable; you are spoken of through the concepts of Brahma, Vishnu, Shiva, and others.
अनाख्येयखरूपात्मन्!अनाख्येयप्रयोजन! अनाख्येयाभिधानं त्वां नतोऽस्मि परमेश्वर ।। ५-१८-
O one whose form, purpose, and name are indescribable! I bow to you, Supreme Lord.
न यत्र-नाथ!विद्यन्ते नामजात्यादिकल्पनाः । तदू ब्रह्म परमं नित्यमविकारि भवानजः ।। ५-१८-
O Lord, where there are no concepts such as name, class, or the like, that is the supreme, eternal, unchanging Brahman—you are that unborn one.
न कल्पनामृतेऽर्थस्य सर्व्वस्याधिगमो यतः । ततः कृष्णाच्युतानन्तबिष्णुसंज्ञाभिरीडयसे ।। ५-१८-
Since all understanding of objects is only through conceptualization, therefore you are praised by the names Krishna, Achyuta, Ananta, and Vishnu.
सर्व्वार्थस्त्वमज! विकल्पनाभिरेतदू दवाद्य जगदखिलं त्वमेव विश्वम् । विश्वात्मंस्त्वमिति विकारभावहीनः सर्व्वस्मिन् न हि भबतोऽस्ति किञ्चिदन्यत् त्वं ब्रह्मा पशुपतिरर्य्यमा विधाता धाता त्वं त्रिदशपतिः समीरणोऽग्रिः । तोयेशो धनपतिरन्तकस्त्वमेको भिन्नार्थैर्जगदपि पासि शक्तिभेदैः ।। ५-१८-
You are all that exists, O unborn one! By these conceptualizations, this entire world, beginning with this, is truly you alone, the universe. You are the soul of the universe, free from all change and modification; in you there is nothing other. You are Brahma, Shiva, Aryaman, the creator, the sustainer, the lord of the gods, the wind, fire, lord of waters, lord of wealth, the ender—alone you protect the world, though its purposes are diverse, by the divisions of your power.