श्रीमद्भागतमहापुराणम् दशम: स्कन्ध: चत्वारिंश: अध्याय: अक्रूर उवाच - Akroora said - नतोऽस्म्यहं त्वाखिलहेतुहेतुं नारायणं पूरुषमाद्यमव्ययम् ।
यन्नाभिजातादरविन्दकोशाद् ब्रह्माऽऽविरासीद् यत एष लोक: ॥१॥
नत:-अस्मि-अहम् तु- bowed am I, indeed,
अखिल-हेतु-हेतुम् नारायणम् to, of all causes The Cause, Naaraayana, पूरुषम्-आद्यम्-अव्ययम् The Peron Primary, undecaying, यत्-नाभि-जातात्- from Whose navel sprung अरविन्द-कोशात् ब्रह्मा- from that lotus bud, Brahmaa आविरासीत् यत: एष: लोक: emerged, from whom this creation I bow down, indeed, to The Cause of all causes, Naaraayana, The Undecaying Primary Person, from Whose navel sprung the lotus, from which emerged Brahmaa, and from whom evolved this creation.


भूस्तोयमग्नि: पवन: खमादिर्महानजादिर्मन इन्द्रियाणि ।
सर्वेन्दियार्था विबुधाश्च सर्वे ये हेतवस्ते जगतोऽङ्गभूता: ॥२॥
भू:-तोयम्-अग्नि: पवन: the earth, water, fire, air,
खम्-आदि:-महान्-अज-आदि:- sky, and others, the Mahat-tatva, Prakriti, Purush, मन: इन्द्रियाणि Mind, Indriyas, सर्वेन्दिय-अर्था: विबुधा:-च of all Indriyas the organs, the presiding deities, and सर्वे ये हेतव:-ते all those causes, from Your, जगत:-अङ्ग-भूता: of the universe, limbs evolved The earth, water, fire, air, sky, and others, the Mahat-tatva, Prakriti, Purush, Mind, Indriyas, and of all the Indriyas the organs and their presiding deities, and also the cause of their existence are evolved from Your limbs.


नैते स्वरूपं विदुरात्मनस्ते ह्यजादयोऽनात्मतया गृहीता: ।
अजोऽनुबद्ध: स गुणैरजाया गुणात् परं वेद न ते स्वरूपम् ॥३॥
न-एते स्वरूपम् विदु:- not they the (real) form know
आत्मन:-ते हि-अज-आदय:- of the Self Yours, indeed, Prakriti Purusha and others अनात्मतया गृहीता: objectively perceived, अज:-अनुबद्ध: स: Brahmaa conditioned, he, गुणै:-अजाया: गुणात् परम् by the Gunas, of The Unborn, from the Gunas beyond, वेद न ते स्वरूपम् know not Your essential character Indeed, the Prakriti, Purusha and others, who are objectively perceived, do not know Your real form. Even Brahmaa, who is conditioned by the Gunas, does not know Your essential character, as You are the Unborn, and beyond all the Gunas.


त्वां योगिनो यजन्त्यद्धा महापुरुषमीश्वरम् ।
साध्यात्मं साधिभूतं च साधिदैवं च साधव: ॥४॥
त्वाम् योगिन: यजन्ति- You, the Yogis worship,
अद्धा महा-पुरुषम्-ईश्वरम् and seek The Person, The Ruler, साध्यात्मम् साधिभूतम् च the Indweller, The Inner Controller and साधिदैवम् च साधव: presiding over the gods, and the pious The pious Yogis worship, You, and seek The Person, The Ruler, the Indweller, The Inner Controller and The One presiding over the gods.


त्रय्या च विद्यया केचित् त्वां वै वैतानिका द्विजा: ।
यजन्ते विततैर्यज्ञैर्नानारूपामराख्यया ॥५॥
त्रय्या च विद्यया by the three Veda's knowledge
केचित् त्वाम् वै some You indeed वैतानिका: द्विजा: ritualistic Braahmanas यजन्ते विततै:-यज्ञै: worship by extensive sacrifices नाना-रूप-अमर-आख्यया through various forms of gods invested with Some Braahmanas, who are given to ritualistic performances, worship You, indeed by the extensive rituals indicated in the knowledge given in the three Vedas, through the gods invested with different forms and names.


एके त्वाखिलकर्माणि संन्यस्योपशमं गता: ।
ज्ञानिनो ज्ञानयज्ञेन यजन्ति ज्ञानविग्रहम् ॥६॥
एके तु-अखिल-कर्माणि some, indeed, the endless activities
संन्यस्य-उपशमम् गता: renouncing, dispassion achieving ज्ञानिन: ज्ञान-यज्ञेन the wise , by the knowledge sacrifice यजन्ति ज्ञान-विग्रहम् worship (You), The Knowledge Personified Some wise people, renounce all activities, and achieve dispassion, and then through the knowledge sacrifice, worship You, The Knowledge Personified.


अन्ये च संस्कृतात्मानो विधिनाभिहितेन ते ।
यजन्ति त्वन्मयास्त्वां वै बहुमूर्त्येकमूर्तिकम् ॥७॥
अन्ये च संस्कृत-आत्मान: others and having disciplined themselves
विधिना-अभिहितेन ते systematically , directed by You, यजन्ति त्वन्मया:-त्वाम् वै worship in You fixed minded, You, indeed बहुमूर्ति-एक-मूर्तिकम् through many forms, The Singular Form Others having disciplined themselves in a particular system of worship, as directed by You, with their minds fixed in You, worship You, The Singular Form, in many forms.


त्वामेवान्ये शिवोक्तेन मार्गेण शिवरूपिणम् ।
बह्वाचार्यविभेदेन भगवन् समुपासते ॥८॥
त्वाम्-एव-अन्ये शिव-उक्तेन You alone, the others, by Shiva directed
मार्गेण शिव-रूपिणम् lines, in Shiva form बहु-आचार्य-विभेदेन by the teacher many different भगवन् समुपासते O Lord! Worship O Lord! The others worship You alone, in the form of Shiva, directed by Shiva, in accordance to the different details taught by many teachers.


सर्व एव यजन्ति त्वां सर्वदेवमयेश्वरम् ।
येऽप्यन्यदेवताभक्ता यद्यप्यन्यधिय: प्रभो ॥९॥
सर्वे एव यजन्ति त्वाम् all only worship You
सर्व-देवमय-ईश्वरम् of all the gods comprising The Lord ये-अपि-अन्य-देवता-भक्ता: they even, of other gods devotees, यदि-अपि-अन्य-धिय: प्रभो if even of differentiating mind, O Lord! O Lord! All those who worship other gods, worship You alone, as You represent all the gods in Person, even if the devotees of other gods have a mind considering You to be different.


यथाद्रिप्रभवा नद्य: पर्जन्यापूरिता: प्रभो ।
विशन्ति सर्वत: सिन्धुं तद्वत्त्वां गतयोऽन्तत: ॥१०॥
यथा-अद्रि-प्रभवा: नद्य: just as from mountain originating rivers,
पर्जन्य-आपूरिता: प्रभो by rain water are full, O Lord! विशन्ति सर्वत: सिन्धुम् and enter from everywhere the ocean, तत्-वत्-त्वाम् गतय:-अन्तत: that like, in You, the paths ultimately (merge in) O Lord! Just as, the rivers originating from the mountains, are full with the rain water, and from all sides enter the ocean, like that, all the paths of worship ultimately lead the devotee towards You.


सत्त्वं रजस्तम इति भवत: प्रकृतेर्गुणा: ।
तेषु हि प्राकृता: प्रोता आब्रह्मस्थावरादय: ॥११॥
सत्त्वम् रज:-तम इति Sattva, Rajas, Tamas, these,
भवत: प्रकृते:-गुणा: of Your Prakriti the modes तेषु हि प्राकृता: प्रोता: in them only by Prakriti saturated आब्रह्म-स्थावर-आदय: from Brahmaa and inanimate all The three Gunas, Sattva, Rajas, Tamas, are the modes of Your own Prakriti. Right from Brahmaa to the inanimate creation everything is saturated by Prakriti, and so by You.


तुभ्यं नमस्तेऽस्त्वविषक्तदृष्टये सर्वात्मने सर्वधियां च साक्षिणे ।
गुणप्रवाहोऽयमविद्यया कृत: प्रवर्तते देवनृतिर्यगात्मसु ॥१२॥
तुभ्यम् नमस्ते-अस्तु- for You salutations mine be,
अविषक्त-दृष्टये सर्व-आत्मने for the Untainted vision, of all The Soul सर्व-धियाम् च साक्षिणे of all the minds and The Witness गुण-प्रवाह:-अयम्- the Guna's stream this अविद्यया कृत: प्रवर्तते by Avidyaa is caused and is present देव-नृ-तिर्यक्-आत्मसु in the celestial, human, sub-human forms O Lord! Of Untainted Vision! May my salutations be for You, Who are The Soul of all souls, and The Witness of all minds. This stream of Gunas is caused by Avidyaa, and is present in all the celestial, human and sub-human forms.


अग्निर्मुखं तेऽवनिरङ्घ्रिरीक्षणं सूर्यो नभो नाभिरथो दिश: श्रुति: ।
द्यौ: कं सुरेन्द्रास्तव बाहवोऽर्णवा: कुक्षिर्मरुत् प्राणबलं प्रकल्पितम् ॥१३॥
अग्नि:-मुखम् ते-अवनि:-अङ्घ्रि:- fire mouth Your, earth, the feet
ईक्षणम् सूर्य: नभ: नाभि:- eyes the Sun, the sky the navel, अथ: दिश: श्रुति: then, the directions the ears, द्यौ: कम् सुरेन्द्रा: the heaven the head the gods' leaders, तव बाहव:-अर्णवा: कुक्षि:- Your arms, the oceans, the abdomen, मरुत् प्राण-बलम् प्रकल्पितम् the air, breath and strength is imagined to be Fire is Your mouth, earth the feet , Sun the eyes, sky the navel, directions the ears, heaven the head, the leaders of the gods, Indra and others, Your arms, the oceans the abdomen, the air the breath and strength, so it is imagined to be, by Your devotees.


रोमाणि वृक्षौषधय: शिरोरुहा मेघा: परस्यास्थिनखानि तेऽद्रय: ।
निमेषणं रात्र्यहनी प्रजापतिर्मेढर्स्तु वृष्टिस्तव वीर्यमिष्यते ॥१४॥
रोमाणि वृक्ष-औषधय: the hair on the body, the trees and herbs,
शिरोरुहा मेघा: परस्य- the hair on the head, the clouds, of The Lord अस्थि-नखानि ते-अद्रय: bones and nails Your, the mountains निमेषणम् रात्रि-अहनी the twinkling (of the eyes) night and day, प्रजापति:-मेढ:-तु the creator, (Brahmaa) generative organs, indeed, वृष्टि:-तव वीर्यम्-इष्यते the rains, Your semen is imagined (to be) The hair on Your body, are imagined to be, the trees and herbs, the hair on Your head, the clouds, of You, The Lord, Your bones and nails, the mountains, the twinkling of Your eyes, the night and day, Your generative organs, indeed, the creator, (Brahmaa), and Your semen is imagined (to be) the rains.


त्वय्यव्ययात्मन् पुरुषे प्रकल्पिता लोका: सपाला बहुजीवसङ्कुला: ।
यथा जले सञ्जिहते जलौकसोऽप्युदुम्बरे वा मशका मनोमये ॥१५॥
त्वयि-अव्यय-आत्मन् in You, O Immortal Spirit!
पुरुषे प्रकल्पिता: लोका: in Human form, are imagined the universes, सपाला: बहु-जीव-सङ्कुला: with the guardians, many Jivas, (beings) teeming, यथा जले सञ्जिहते like in the water are nurtured जल-ओकस:-अपि-उत्-उम्बरे aquatic creatures, also, indeed in the Udumbara (fruit) वा मशका: मनोमये or insects mentally perceived O Immortal Spirit! in You, in Your human form, which is only mentally perceived, are imagined the various universes, with the guardians, many Jivas, beings teeming, like in the water are nurtured the aquatic creatures, and also, indeed, in the Udumbara (fruit) are the insects.


यानि यानीह रूपाणि क्रीडनार्थं बिभर्षि हि ।
तैरामृष्टशुचो लोका मुदा गायन्ति ते यश: ॥१६॥
यानि यानि-इह रूपाणि those all, here, forms
क्रीडन्-अर्थम् बिभर्षि हि for sporting purpose project indeed, (You) तै:-आमृष्ट-शुच: लोका: by them, washed off of sorrow, the people, मुदा: गायन्ति ते यश: delightfully sing, Your fame All those forms, which You project, for the purpose of sporting, by them the sorrows of the people are washed off, and they sing with delight Your glory.


नम: कारणमत्स्याय प्रलयाब्धिचराय च ।
हयशीर्ष्णे नमस्तुभ्यं मधुकैटभमृत्यवे ॥१७॥
नम: कारण-मत्स्याय salutations to The Cause of The Fish (descent)
प्रलय-अब्धि चराय च in the delusion oceans roaming and हयशीर्ष्णे नम:-तुभ्यम् a horses' head having, salutations to You, मधु-कैटभ-मृत्यवे Madhu and Kaitabha killer Salutations to You, Who descended as The Divine Fish for a cause, and roamed the delusion waters. Salutations to You, Who, with the head and neck of a horse killed the demons Madhu and Kaitabha.


अकूपाराय बृहते नमो मन्दरधारिणे ।
क्षित्युद्धारविहाराय नम: सूकरमूर्तये ॥१८॥
अकूपाराय बृहते as a tortoise gigantic
नम: मन्दर-धारिणे salutations, for the Mandara supporter क्षिति-उद्धार-विहाराय for the earth rescue sporting, नम: सूकर-मूर्तये salutations to the Boar form Salutation to You, Who, as a gigantic Divine Tortoise supported the Mandara mountain. Salutations to You, Who, in the Divine Boar form, sported in the ocean to rescue the earth.


नमस्तेऽद्भुतसिंहाय साधुलोकभयापह ।
वामनाय नमस्तुभ्यं क्रान्तत्रिभुवनाय च ॥१९॥
नमस्ते-अद्भुत-सिंहाय salutations to the weird lion
साधु-लोक-भय-अपह of the righteous people fears Dispeller वामनाय नम:-तुभ्यम् to the Dwarf salutations, to You, क्रान्त-त्रिभुवनाय च Who covered the three worlds and Salutations to the weird Lion, The Dispeller of the fears of the noble people. Salutations to You, Who covered the three worlds in the form of the Divine Dwarf.


नमो भृगूणां पतये दृप्तक्षत्रवनच्छिदे ।
नमस्ते रघुवर्याय रावणान्तकराय च ॥२०॥
नमो: भृगूणाम् पतये salutation to the Bhrigu's Lord,
दृप्त-क्षत्र-वन-च्छिदे the arrogant Kshatriya forest Cutter नमस्ते रघुवर्याय salutations to of the Raghus' The Chief, रावण-अन्तकराय च of Raavana the end Bringer and Salutations to The Lord of the Bhrigus', Who cut the forest of the arrogant Kshatriyas. Salutations to the Chief of the Raghus', Who put an end to Raavana.


नमस्ते वासुदेवाय नम: सङ्कर्षणाय च ।
प्रद्युम्नायानिरुद्धाय सात्वतां पतये नम: ॥२१॥
नमस्ते वासुदेवाय salutations to Vasudeva,
नम: सङ्कर्षणाय च salutations to Sankarshana, and प्रद्युम्नाय-अनिरुद्धाय to Pradyumna, to Aniruddha, सात्वताम् पतये नम: to the Saatvata's Lord, salutations Salutations to Vasudeva, salutations to Sankarshana, to Pradyumna, and to Aniruddha, and salutations to the Lord of the Saatvata's.


नमो बुद्धाय शुद्धाय दैत्यदानवमोहिने ।
म्लेच्छप्रायक्षत्रहन्त्रे नमस्ते कल्किरूपिणे ॥२२॥
नम: बुद्धाय शुद्धाय salutations to Buddha, The Faultless,
दैत्य-दानव-मोहिने to the Daityas and the Daanavas' Enchanter, म्लेच्छ-प्राय-क्षत्र-हन्त्रे to the Mlechchas reduced Kshatriyas, the killer नमस्ते कल्कि-रूपिणे salutations to the Kalki form Salutations to Buddha, The Faultless, to The Enchanter of the Daityas and the Daanavas', to The Killer of Kshatriyas, reduced to Mlechchas, and salutations to the form of Kalki.


भगवञ्जीवलोकोऽयं मोहितस्तव मायया ।
अहंममेत्यसद्ग्राहो भ्राम्यते कर्मवर्त्मसु ॥२३॥
भगवन्-जीव-लोक:-अयम् O Lord! the living beings' world this,
मोहित:-तव मायया deluded by Your Maayaa, अहंम्-मम-इति-असत्-ग्राह: me, mine thus, to the unreal clinging, भ्राम्यते कर्म-वर्त्मसु goes around the Karma maze O Lord! this world, of the living beings, is deluded by Your Maayaa, and keeps clinging to the unreal, the material, with the sense of me and mine, and so goes on round and round in the path of Karma, like a maze.


अहं चात्मात्मजागारदारार्थस्वजनादिषु ।
भ्रमामि स्वप्नकल्पेषु मूढ: सत्यधिया विभो ॥२४॥
अहम् च-आत्म-आत्मज-आगार- I and, in self, son, home,
दारा-अर्थ-स्व-जन-आदिषु wife, wealth, own people and others involved, भ्रमामि स्वप्न-कल्पेषु revolve in dream (like) false, मूढ: सत्य-धिया विभो a fool, real understanding, O Almighty Lord! O Almighty Lord! Even I, revolve in the dream like false domain of self, son, home, wife, wealth, own people and others, like a fool, understanding them to be real.


अनित्यानात्मदु:खेषु विपर्ययमतिर्ह्यहम् ।
द्वन्द्वारामस्तमोविष्टो न जाने त्वाऽऽत्मन: प्रियम् ॥२५॥
अनित्य-अनात्म-दु:खेषु in the transient, and the not self, and sorrow,
विपर्यय-मति:-हि-अहम् with a contrary view, indeed, I द्वन्द्व-आराम:-तमो:-विष्ट:- in dualities revelling, in the darkness (of ignorance) न जाने त्वा-आत्मन: प्रियम् do not know You, of (my) self the Dear The transient taking to be eternal, and mistaking that which is not the self, to be the self, the cause of sorrow, I revel in the dualities, covered in the darkness of ignorance, I do not You, Who are dear to me, myself.


यथाबुधो जलं हित्वा प्रतिच्छन्नं तदुद्भवै: ।
अभ्येति मृगतृष्णां वै तद्वत्त्वाहं पराङ्मुख: ॥२६॥
यथा-अबुध: जलम् हित्वा just as, an ignorant, water abandoning,
प्रतिच्छन्नम् तत्-उद्भवै: covered, by its product (the weed etc) अभ्येति मृगतृष्णाम् वै तत्-वत्- runs to the mirage, certainly, that like, त्वा-अहम् पराङ्मुख: You, I am turned faced Just as an ignorant person, runs after a mirage, abandoning the water which is covered by its own products, the weeds etc., certainly, in that manner I have turned my face from You, and run after the body etc.


नोत्सहेऽहं कृपणधी: कामकर्महतं मन: ।
रोद्धुं प्रमाथिभिश्चाक्षैर्ह्रियमाणमितस्तत: ॥२७॥
न-उत्सहे-अहम् कृपणधी: not eager am I dumb witted,
काम-कर्म-हतम् मन: by desires and activities thrashed mind रोद्धुम् प्रमाथिभि:-च-अक्षै:- to restrain, by the stormy and senses, ह्रियमाणम्-इत:-तत: dragged here and there Dumb witted as I am, I am not eager to restrain my mind which is thrashed by the desires and activities, and is dragged here and there by the stormy senses.


सोऽहं तवाङ्घ्र्युपगतोऽस्म्यसतां दुरापं तच्चाप्यहं भवदनुग्रह ईश मन्ये ।
पुंसो भवेद् यर्हि संसरणापवर्गस्त्वय्यब्जनाभ सदुपासनया मति: स्यात् ॥२८॥
स:-अहम् तव-अङ्घ्रि- that I, Your feet
अपगत:-अस्मि- reached have असताम् दुरापम् for the wicked unapproachable तत्-च-अपि-अहम् that and also, I, भवत्-अनुग्रह ईश मन्ये Your grace, O Lord consider, पुंस: भवेद् यर्हि- of a man, is, when संसरण-अपवर्ग:- the cycle of birth and death (draws near) त्वयि-अब्जनाभ- in You, with a lotus in the navel सत्-उपासनया by the righteous service मति: स्यात् inclination will be O Lord! That I have reached Your feet, which are inaccessible to the wicked, that also, I consider to be Your grace. O Lord! With a lotus in the navel, when the end of the cycle of birth and death of a man draws near, by doing service to the righteous, he develops the inclination of devotion to You.


नमो विज्ञानमात्राय सर्वप्रत्ययहेतवे ।
पुरुषेशप्रधानाय ब्रह्मणेऽनन्तशक्तये ॥२९॥
नम: विज्ञान-मात्राय salutations to (You) consciousness itself,
सर्व-प्रत्यय-हेतवे of all the knowledge The Source, पुरुष-ईश-प्रधानाय of man's rulers, The Chief Ruler ब्रह्मणे-अनन्त-शक्तये Brahman, of eternal potencies Salutations to You, Who are Consciousness Personified, The Source of all knowledge, The Chief Ruler of the rulers of man's destiny, (Time, Karma, nature etc.,), Brahman, and You are of eternal potencies.


नमस्ते वासुदेवाय सर्वभूतक्षयाय च ।
हृषीकेश नमस्तुभ्यं प्रपन्नं पाहि मां प्रभो ॥३०॥
नमस्ते वासुदेवाय salutations to Vaasudeva,
सर्व-भूत-क्षयाय च of all the beings, The Destroyer, and, हृषीकेश नम:-तुभ्यम् to The Ruler of the senses, salutation to You, प्रपन्नम् पाहि माम् प्रभो fallen at (Your) feet, protect me, O Lord! Salutations to Vaasudeva, and, to The Destroyer of all the beings, to The Ruler of the senses. Salutations to You, O Lord! Protect me who has fallen at Your feet.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे अक्रूरस्तुतिर्नाम चत्वारिंश: अध्याय: ॥४०॥
Thus ends the fortieth discourse entitled 'Akroora's Eulogy (of the Lord)' in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.