॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकोनचत्वारिंशोऽध्यायः - ३९ ॥
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Discourse XXXIX
Departure of Śrī Kṛṣṇa and Balarāma for Mathurā (Preamble)
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श्रीशुक उवाच ।
सुखोपविष्टः पर्यङ्के रामकृष्णोरुमानितः ।
लेभे मनोरथान् सर्वान् पथि यान् स चकार ह ॥ १॥
किमलभ्यं भगवति प्रसन्ने श्रीनिकेतने ।
तथापि तत्परा राजन्न हि वाञ्छन्ति किञ्चन ॥ २॥
सायन्तनाशनं कृत्वा भगवान् देवकीसुतः ।
सुहृत्सु वृत्तं कंसस्य पप्रच्छान्यच्चिकीर्षितम् ॥ ३॥
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Śrī Śuka began again : Having been comfortably seated on a couch and greatly honoured by Balarāma and Śrī Kṛṣṇa, Akrūra actually realized all the aspirations that he had entertained on his way (to Vraja). (1)
What remains unattainable when the Lord, who is the Abode of Śrī (the goddess of beauty and prosperity) is pleased ? Nevertheless those exclusively devoted to Him, O king, seek nothing as a matter of fact. (2)
Having finished His supper, Lord Śrī Kṛṣṇa (the Son of Devaki) enquired (of Akrūra) about the conduct of Kaṃsa towards His kinsmen and what else was sought to be done by Him. (3) (1-3)
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श्रीभगवानुवाच ।
तात सौम्यागतः कच्चित्स्वागतं भद्रमस्तु वः ।
अपि स्वज्ञातिबन्धूनामनमीवमनामयम् ॥ ४॥
किं नु नः कुशलं पृच्छे एधमाने कुलामये ।
कंसे मातुलनाम्न्यङ्ग स्वानां नस्तत्प्रजासु च ॥ ५॥
अहो अस्मदभूद्भूरि पित्रोर्वृजिनमार्ययोः ।
यद्धेतोः पुत्रमरणं यद्धेतोर्बन्धनं तयोः ॥ ६॥
दिष्ट्याद्य दर्शनं स्वानां मह्यं वः सौम्य काङ्क्षितम् ।
सञ्जातं वर्ण्यतां तात तवागमनकारणम् ॥ ७॥
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The glorious Lord said : O dear uncle, O gentle one, I hope you came safely (all the way). May all be well with you ! I believe no outrage has been perpetrated (by the tyrant Kaṃsa) against your friends, your kinsmen and other relations and good health is enjoyed by them all. (4)
So long as Kaṃsa—who, though passing by the name of my maternal uncle, is a (veritable) pestilence to my family—is thriving, O dear uncle, what good indeed is our asking about the welfare of our kinsmen and their progeny ? (5)
Oh, (how) great has been the suffering of our noble parents for our sake; (for) it was due to us that the death of their (other) sons took place and it was on account of us that bondage was accepted by them. (6)
Luckily (enough) has the sight of our kinsmen in yourself, O gentle one, been vouchsafed today to us, by whom it was (long) coveted. (Now) the motive of your visit (to Vraja), O dear uncle ! may (kindly) be communicated (to us). (7) (4-7)
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श्रीशुक उवाच ।
पृष्टो भगवता सर्वं वर्णयामास माधवः ।
वैरानुबन्धं यदुषु वसुदेववधोद्यमम् ॥ ८॥
यत्सन्देशो यदर्थं वा दूतः सम्प्रेषितः स्वयम् ।
यदुक्तं नारदेनास्य स्वजन्मानकदुन्दुभेः ॥ ९॥
श्रुत्वाक्रूरवचः कृष्णो बलश्च परवीरहा ।
प्रहस्य नन्दं पितरं राज्ञाऽऽदिष्टं विजज्ञतुः ॥ १०॥
गोपान् समादिशत्सोऽपि गृह्यतां सर्वगोरसः ।
उपायनानि गृह्णीध्वं युज्यन्तां शकटानि च ॥ ११॥
यास्यामः श्वो मधुपुरीं दास्यामो नृपते रसान् ।
द्रक्ष्यामः सुमहत्पर्व यान्ति जानपदाः किल ।
एवमाघोषयत्क्षत्रा नन्दगोपः स्वगोकुले ॥ १२॥
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Śrī Śuka continued : Questioned by the Lord (as aforesaid), Akrūra (a scion of Madhu) related (to Him) everything, viz., the inveteracy of Kaṃsa's enmity to the Yadus and his attempt to kill Vasudeva, (also) with what message and for what purpose Akrūra himself had been sent by Kaṃsa as his emissary and what was communicated to him by Nārada regarding His having been born of Ānakadundubhi (Vasudeva). (8-9)
Śrī Kṛṣṇa and Bala, the slayer of hostile warriors heartily laughed to hear the message of Akrūra and apprised Their father, Nanda, of the king's command. (10)
Nanda too duly instructed the Gopas (as follows):— "Let all the yield of the cows (in the shape of milk, curds and clarified butter) be collected. (Also) take (with you) presents (of various kinds) and let bullock-carts be got ready. (11)
We shall proceed tomorrow to Mathurā (the city founded by the demon Madhu) and (on arriving there) shall present to the king delicious substances (such as milk, curds and ghee) and witness the grand festival (of a bow-sacrifice). I hear the people of the (entire) kingdom (of Mathurā) are going (there)." Nanda, the chief of the Gopas, caused this to be proclaimed by the watchman all over his Vraja. (12) (8-12)
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गोप्यस्तास्तदुपश्रुत्य बभूवुर्व्यथिता भृशम् ।
रामकृष्णौ पुरीं नेतुमक्रूरं व्रजमागतम् ॥ १३॥
काश्चित्तत्कृतहृत्तापश्वासम्लानमुखश्रियः ।
स्रंसद्दुकूलवलयकेशग्रन्थ्यश्च काश्चन ॥ १४॥
अन्याश्च तदनुध्याननिवृत्ताशेषवृत्तयः ।
नाभ्यजानन्निमं लोकमात्मलोकं गता इव ॥ १५॥
स्मरन्त्यश्चापराः शौरेरनुरागस्मितेरिताः ।
हृदिस्पृशश्चित्रपदा गिरः सम्मुमुहुः स्त्रियः ॥ १६॥
गतिं सुललितां चेष्टां स्निग्धहासावलोकनम् ।
शोकापहानि नर्माणि प्रोद्दामचरितानि च ॥ १७॥
चिन्तयन्त्यो मुकुन्दस्य भीता विरहकातराः ।
समेताः सङ्घशः प्रोचुरश्रुमुख्योऽच्युताशयाः ॥ १८॥
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The cowherd women, of whom so much has been said before, were sore distressed to hear at that time of Akrūra having arrived in Vraja to take Balarāma and Śrī Kṛṣṇa to the capital. (13)
Some had the splendour of their countenance marred by the hot breaths proceeding from the agony caused by that news; others found their scarfs and bangles slipping off and their (braid-knots) loosened. (14)
(Still) others, who had the functions of all their senses suspended by concentrated thought of Śrī Kṛṣṇa, had no consciousness left of their physical body, as though they had risen to the realm of the Spirit. (15)
Other (cowherd) women fainted as they recalled the talks of Śrī Kṛṣṇa (a scion of Śūra), which touched (the very chords of) their heart and consisted of wonderful expressions and were uttered with smiles full of love. (16)
Thinking of the most graceful gait and movements, glances accompanied by loving smiles, jokes that dissipated grief and the extraordinary exploits of Śrī Kṛṣṇa (the Bestower of Liberation), the Gopīs—who were terror-stricken and agitated by the (very) thought of the (impending) separation (from Śrī Kṛṣṇa), met together in groups and feelingly talked to one another the whole night (as follows) with tears on their faces and their mind absorbed in Śrī Kṛṣṇa (the immortal Lord). (17-18) (13-18)
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गोप्य ऊचुः ।
अहो विधातस्तव न क्वचिद्दया
संयोज्य मैत्र्या प्रणयेन देहिनः ।
तांश्चाकृतार्थान् वियुनङ्क्ष्यपार्थकं
विक्रीडितं तेऽर्भकचेष्टितं यथा ॥ १९॥
यस्त्वं प्रदर्श्यासितकुन्तलावृतं
मुकुन्दवक्त्रं सुकपोलमुन्नसम् ।
शोकापनोदस्मितलेशसुन्दरं
करोषि पारोक्ष्यमसाधु ते कृतम् ॥ २०॥
क्रूरस्त्वमक्रूर समाख्यया स्म न-
श्चक्षुर्हि दत्तं हरसे बताज्ञवत् ।
येनैकदेशेऽखिलसर्गसौष्ठवं
त्वदीयमद्राक्ष्म वयं मधुद्विषः ॥ २१॥
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The Gopīs said : O creator, there is no (trace of) compassion anywhere in you since, having united embodied souls through friendly behaviour and affection, you disunite them even when they have not yet (fully) realized their ambition. Your capricious acts are as aimless as the movements of a babe. (19)
Having (once) revealed (to us) the face of Śrī Kṛṣṇa (the Bestower of Liberation) with lovely cheeks and a prominent nose, (nay,) overhung by dark curly locks and charming with a gentle smile that dispels (all) grief, you are screening it from our view. This act of yours is far from good. (20)
You are cruel indeed in that under the appellation of Akrūra (not cruel) you are like an ignorant person taking away (from us) the eye, given by yourself, with which we witnessed all your creative skill (concentrated) in a single limb of Śrī Kṛṣṇa (the Slayer of the demon Madhu) ! (21) (19-21)
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न नन्दसूनुः क्षणभङ्गसौहृदः
समीक्षते नः स्वकृतातुरा बत ।
विहाय गेहान् स्वजनान् सुतान् पतीं-
स्तद्दास्यमद्धोपगता नवप्रियः ॥ २२॥
सुखं प्रभाता रजनीयमाशिषः
सत्या बभूवुः पुरयोषितां ध्रुवम् ।
याः सम्प्रविष्टस्य मुखं व्रजस्पतेः
पास्यन्त्यपाङ्गोत्कलितस्मितासवम् ॥ २३॥
तासां मुकुन्दो मधुमञ्जुभाषितै-
र्गृहीतचित्तः परवान् मनस्व्यपि ।
कथं पुनर्नः प्रतियास्यतेऽबला
ग्राम्याः सलज्जस्मितविभ्रमैर्भ्रमन् ॥ २४॥
अद्य ध्रुवं तत्र दृशो भविष्यते
दाशार्हभोजान्धकवृष्णिसात्वताम् ।
महोत्सवः श्रीरमणं गुणास्पदं
द्रक्ष्यन्ति ये चाध्वनि देवकीसुतम् ॥ २५॥
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Alas I the Darling of Nanda (Himself) whose friendship is (but) momentary, and who is fond of the new, does not even gaze on us, who have been enslaved by the spell cast by Himself and who directly sought His service renouncing our homes, relations, sons and husbands! (22)
Happy will be the dawn following this night for the ladies of the city (of Mathurā); (nay,) their aspirations have been surely realized; (for) they will fondly gaze on the countenance—full of nectarean smiles exhibited by the corners of eyes—of Śrī Kṛṣṇa (the Lord of Vraja), even as He fearlessly enters the city. (23)
How, then, will Śrī Kṛṣṇa (the Bestower of Liberation) return to us, helpless rustic women—even though He has got other relations (too in Vraja), and although He is self-possessed—when His mind is captivated by the utterances, sweet as honey, of those ladies (of Mathurā), and remains deluded by their bashful smiles and amorous glances ? (24)
Today surely a grand feast awaits (in Mathurā) the eyes of the Dāśārhas, the Bhojas, the Andhakas, the Vṛṣṇis and the Sātvatas—who will behold Śrī Kṛṣṇa (the Son of Yaśodā, nicknamed as Devakī), the Spouse of Śrī (the goddess of beauty and prosperity) and the (one) Abode of (all) excellences—as well as to the eyes of those that will see Him (driving) on the road (to Mathurā). (25) (22-25)
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मैतद्विधस्याकरुणस्य नाम भू-
दक्रूरैत्येतदतीव दारुणः ।
योऽसावनाश्वास्य सुदुःखितं जनं
प्रियात्प्रियं नेष्यति पारमध्वनः ॥ २६॥
अनार्द्रधीरेष समास्थितो रथं
तमन्वमी च त्वरयन्ति दुर्मदाः ।
गोपा अनोभिः स्थविरैरुपेक्षितं
दैवं च नोऽद्य प्रतिकूलमीहते ॥ २७॥
निवारयामः समुपेत्य माधवं
किं नोऽकरिष्यन् कुलवृद्धबान्धवाः ।
मुकुन्दसङ्गान्निमिषार्धदुस्त्यजा-
द्दैवेन विध्वंसितदीनचेतसाम् ॥ २८॥
यस्यानुरागललितस्मितवल्गुमन्त्र-
लीलावलोकपरिरम्भणरासगोष्ठ्याम् ।
नीताः स्म नः क्षणमिव क्षणदा विना तं
गोप्यः कथं न्वतितरेम तमो दुरन्तम् ॥ २९॥
योऽह्नःक्षये व्रजमनन्तसखः परीतो
गोपैर्विशन्खुररजश्छुरितालकस्रक् ।
वेणुं क्वणन् स्मितकटाक्षनिरीक्षणेन
चित्तं क्षिणोत्यमुमृते नु कथं भवेम ॥ ३०॥
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'Akrūra' (one who is not cruel) should not have been the name of such a ruthless fellow who is extremely hard-hearted in that he is going to take Śrī Kṛṣṇa (who is dearer than life) beyond the familiar path, not caring to comfort us (the womenfolk), sore distressed as we are. (26)
Śrī Kṛṣṇa (whose mind is altogether devoid of the moisture of love) is (already) comfortably seated in the chariot and, following Him, these arrogant Gopas in their bullock-carts are urging Akrūra to make haste. (On top of it) the aged ones have grown indifferent (do not interfere). And Fate too is working against us today ! (27)
Let us politely approach Śrī Kṛṣṇa (a scion of Madhu) and stop Him. What harm can the elders of the race or our relations do to us, who stand deprived by Providence of Śrī Kṛṣṇa's company—which could not be easily forgone even for half a second—and are (so) distressed in mind ? (28)
How shall we, O cowherd women, be able in fact to get over the anguish of separation—which is so difficult to overcome—without Him in whose company a number of nights were spent by us as an instant in the Rāsa assembly enlivened by His winsome smiles, charming whispers, playful glances and embraces, all of which were inspired by His love ? (29)
How can we really survive without Him who—while entering Vraja at the close of the day, accompanied by Balarāma (who is possessed of infinite strength) and surrounded by cowherd boys and playing on the flute, His curly locks and wreaths of flowers covered all over with the dust raised by the hoofs of the cows—used to captivate our mind with His sidelong glances full of smiles? (30) (26-30)
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श्रीशुक उवाच ।
एवं ब्रुवाणा विरहातुरा भृशं
व्रजस्त्रियः कृष्णविषक्तमानसाः ।
विसृज्य लज्जां रुरुदुः स्म सुस्वरं
गोविन्द दामोदर माधवेति ॥ ३१॥
स्त्रीणामेवं रुदन्तीनामुदिते सवितर्यथ ।
अक्रूरश्चोदयामास कृतमैत्रादिको रथम् ॥ ३२॥
गोपास्तमन्वसज्जन्त नन्दाद्याः शकटैस्ततः ।
आदायोपायनं भूरि कुम्भान् गोरससम्भृतान् ॥ ३३॥
गोप्यश्च दयितं कृष्णमनुव्रज्यानुरञ्जिताः ।
प्रत्यादेशं भगवतः काङ्क्षन्त्यश्चावतस्थिरे ॥ ३४॥
तास्तथा तप्यतीर्वीक्ष्य स्वप्रस्थाने यदूत्तमः ।
सान्त्वयामस सप्रेमैरायास्य इति दौत्यकैः ॥ ३५॥
यावदालक्ष्यते केतुर्यावद्रेणू रथस्य च ।
अनुप्रस्थापितात्मानो लेख्यानीवोपलक्षिताः ॥ ३६॥
ता निराशा निववृतुर्गोविन्दविनिवर्तने ।
विशोका अहनी निन्युर्गायन्त्यः प्रियचेष्टितम् ॥ ३७॥
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Śrī Śuka went on : Talking (to one another) in this strain and sore afflicted at the thought of separation, the women of Vraja—whose mind was deeply attached to Śrī Kṛṣṇa—cried loudly, casting all bashfulness to the winds, "O Protector of cows, O Kṛṣṇa (who was tied at the waist with a string by mother Yaśodā), O Scion of Madhu !" (31)
In spite of the womenfolk (of Vraja) wailing as aforesaid, now that the sun had risen, Akrūra—who had (just) finished his (Sandhyā) prayers to the sun-god and other devotions—presently drove his chariot (in the direction of Mathurā). (32)
The Gopas headed by Nanda thereupon closely followed him in their bullock-carts taking (with them) abundant presents including pitchers full of the yield of cows (in the shape of milk, curds and ghee). (33)
The cowherd women too followed their beloved Śrī Kṛṣṇa (to a short distance) and delighted (to some extent by His turning round and casting loving glances at them) they paused (awhile) awaiting the Lord's message in reply to theirs (which had evidently been sent by them through some special messenger). (34)
Observing them suffering agony as aforesaid at His departure, Śrī Kṛṣṇa (the foremost of the Yadus) comforted them with messages full of love, sent through a messenger, saying "I shall come (back)!" (35)
As long as the flag (of Śrī Kṛṣṇa's chariot) was visible and so long as the dust raised by the chariot continued to be seen, the Gopis—who had sent their mind after the Lord—were seen (standing) like so many painted figures. (36)
Hopeless of Govinda's return, they (all) retraced their steps and, rid of grief (by His loving assurances) passed their days and nights celebrating in songs the pastimes of their beloved Lord. (37) (31-37)
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भगवानपि सम्प्राप्तो रामाक्रूरयुतो नृप ।
रथेन वायुवेगेन कालिन्दीमघनाशिनीम् ॥ ३८॥
तत्रोपस्पृश्य पानीयं पीत्वा मृष्टं मणिप्रभम् ।
वृक्षषण्डमुपव्रज्य सरामो रथमाविशत् ॥ ३९॥
अक्रूरस्तावुपामन्त्र्य निवेश्य च रथोपरि ।
कालिन्द्या ह्रदमागत्य स्नानं विधिवदाचरत् ॥ ४०॥
निमज्ज्य तस्मिन् सलिले जपन् ब्रह्म सनातनम् ।
तावेव ददृशेऽक्रूरो रामकृष्णौ समन्वितौ ॥ ४१॥
तौ रथस्थौ कथमिह सुतावानकदुन्दुभेः ।
तर्हि स्वित्स्यन्दने न स्त इत्युन्मज्ज्य व्यचष्ट सः ॥ ४२॥
तत्रापि च यथा पूर्वमासीनौ पुनरेव सः ।
न्यमज्जद्दर्शनं यन्मे मृषा किं सलिले तयोः ॥ ४३॥
भूयस्तत्रापि सोऽद्राक्षीत्स्तूयमानमहीश्वरम् ।
सिद्धचारणगन्धर्वैरसुरैर्नतकन्धरैः ॥ ४४॥
सहस्रशिरसं देवं सहस्रफणमौलिनम् ।
नीलाम्बरं बिसश्वेतं शृङ्गैः श्वेतमिव स्थितम् ॥ ४५॥
तस्योत्सङ्गे घनश्यामं पीतकौशेयवाससम् ।
पुरुषं चतुर्भुजं शान्तं पद्मपत्रारुणेक्षणम् ॥ ४६॥
चारुप्रसन्नवदनं चारुहासनिरीक्षणम् ।
सुभ्रून्नसं चारुकर्णं सुकपोलारुणाधरम् ॥ ४७॥
प्रलम्बपीवरभुजं तुङ्गांसोरःस्थलश्रियम् ।
कम्बुकण्ठं निम्ननाभिं वलिमत्पल्लवोदरम् ॥ ४८॥
बृहत्कटितटश्रोणिकरभोरुद्वयान्वितम् ।
चारुजानुयुगं चारुजङ्घायुगलसंयुतम् ॥ ४९॥
तुङ्गगुल्फारुणनखव्रातदीधितिभिर्वृतम् ।
नवाङ्गुल्यङ्गुष्ठदलैर्विलसत्पादपङ्कजम् ॥ ५०॥
सुमहार्हमणिव्रातकिरीटकटकाङ्गदैः ।
कटिसूत्रब्रह्मसूत्रहारनूपुरकुण्डलैः ॥ ५१॥
भ्राजमानं पद्मकरं शङ्खचक्रगदाधरम् ।
श्रीवत्सवक्षसं भ्राजत्कौस्तुभं वनमालिनम् ॥ ५२॥
सुनन्दनन्दप्रमुखैः पार्षदैः सनकादिभिः ।
सुरेशैर्ब्रह्मरुद्राद्यैर्नवभिश्च द्विजोत्तमैः ॥ ५३॥
प्रह्लादनारदवसुप्रमुखैर्भागवतोत्तमैः ।
स्तूयमानं पृथग्भावैर्वचोभिरमलात्मभिः ॥ ५४॥
श्रिया पुष्ट्या गिरा कान्त्या कीर्त्या तुष्ट्येलयोर्जया ।
विद्ययाविद्यया शक्त्या मायया च निषेवितम् ॥ ५५॥
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(On this side) the Lord, for His part, safely reached (about noon) with Balarāma and Akrūra, O protector of men, (the bank of) the Kālindī, that washes off (all) sin, in His chariot, swift as wind. (38)
Washing there His hands and feet etc., and drinking of its sweet water green as an emerald, He went near a cluster of trees (where the chariot was made to stand) and got into the chariot alongwith Balarāma. (39)
Helping the two Brothers to get into the chariot and taking leave of Them, Akrūra returned (for his midday devotions) to the pool (known by the name of Ananta-Tirtha or Brahmahrada) in the Yamunā and performed his ablutions with due ceremony. (40)
Plunging in that water and muttering the (holy) Gāyatri-Manṭra (the essence of the eternal Veda), Akrūra beheld (in the water) the same Balarāma and Śrī Kṛṣṇa seated together. (41)
(He said to Himself), "How can the two Sons of Ānakadundubhi, who are seated in the chariot, be here? In that case (if they are really here), they should not be in the chariot." Saying so he emerged from the water and perceived the two Brothers seated even there (in the chariot) as heretofore. He (therefore) took a plunge again saying (to himself), "Is my having seen Them in the water false?" (42-43)
This time he saw in that very water, being glorified by Siddhas, Cāraṇas, Gandharvas and Asuras with bent heads, the thousand-headed god Śeṣa (the lord of serpents)—with his thousand hoods protected by (the same number of) diadems—clad in blue (silk), (himself) white as a lotus fibre and rooted (there) like Mount Kailāsa (the silvery mountain) with its (golden) peaks (corresponding to the diadems of Śeṣa). (44-45)
He (further) beheld on the coils of the serpent-god Lord Viṣṇu (the Supreme Person), dark-brown as a cloud, clad in yellow silk, possessed of four arms and eyes reddish like lotus petals, and looking (very) serene. (46)
He wore a lovely and cheerful countenance with winsome smiles and glances, shapely eyebrows, a prominent nose, beautiful ears, charming cheeks and ruddy lips. (47)
He had pretty long and plump arms, high shoulders, a breast which is the abode of Śrī, a conch-shaped neck, a deep navel and a belly shaped like a leaf (of the Indian fig tree) and marked with folds. (48)
He had bulky buttocks and hips and a pair of thighs, tapering like the outer edge of the hand from the wrist to the root of the little finger, a pair of well-formed knees as well as a pair of shapely shanks. (49)
He had prominent ankles and was enveloped with rays of light radiating from the ruddy nails (of His toes) and had lotus-like feet charming with toes and a pair of big toes tender as petals. (50)
He shone resplendent with a diadem, bracelets and armlets set with most valuable gems, as well as with a girdle, a sacred thread, necklaces and pairs of anklets and ear-rings, and held a lotus (in one of His hands) and a conch, a discus and a mace (in the others). His breast was distinguished with a white curl of hair, the Kaustubha gem shining at His neck, and was adorned with a garland of sylvan flowers. (51-52)
He was being glorified through praises expressive of divergent sentiments by attendants, the foremost of whom were Sunanda and Nanda (and who severally occupied the four quarters and the four intermediate points), the sage Sanaka and his three brothers (Sanandana, Sanātana and Sanatkumāra, all of whom including Sanaka, were standing behind the Lord), the chiefs of gods, headed by Brahmā and Lord Śiva (all of whom occupied a position to His right), the nine foremost Brāhmaṇas (Marīci and others, who stood to His left), as well as by the foremost of the Lord's devotees of pure mind, such as Prahrāda, Nārada and the Vasu (Uparicara by name, all of whom stood in front of the Lord). (53-54)
He was (also) waited upon (in living forms) by Śrī (the goddess of beauty and good fortune), Puṣṭi (the goddess presiding over nutrition), Saraswati (the goddess presiding over speech), Kānti (the goddess presiding over splendour), Kirti (the goddess presiding over glory), Tuṣṭi (the goddess presiding over contentment), Ilā (goddess Earth), Ūrjā (the goddess presiding over omnipotence), Vidyā (the goddess presiding over spiritual enlightenment conducive to Liberation), Avidyā (the goddess presiding over nescience, which binds the Jīva to mundane existence), Śakti (the foremost of all divine energies, going by the name of Hlādini or the delighting potency) and Māyā (the Cause of Vidyā and Avidyā both). (55) (38-55)
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विलोक्य सुभृशं प्रीतो भक्त्या परमया युतः ।
हृष्यत्तनूरुहो भावपरिक्लिन्नात्मलोचनः ॥ ५६॥
गिरा गद्गदयास्तौषीत्सत्त्वमालम्ब्य सात्वतः ।
प्रणम्य मूर्ध्नावहितः कृताञ्जलिपुटः शनैः ॥ ५७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्क्न्धे पूर्वार्धे अक्रूरप्रतियाने एकोनचत्वारिंशोऽध्यायः ॥ ३९॥
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Extremely rejoiced to perceive the Lord and summoning his presence of mind, Akrūra (who belonged to the Sātvata clan) and was full of supreme devotion, greeted the Lord with his head (bent low), and with joined palms and a concentrated mind slowly proceeded to extol the Lord in a voice choked with emotion, his hair standing on end and his mind and eyes moistened with love. (56-57)
Thus ends the thirty-ninth discourse forming part of the story of Akrūra's withdrawal (to Mathurā), in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (56-57)
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