अक्रूर उवाच ।
नतोऽस्म्यहं त्वाखिलहेतुहेतुं
नारायणं पूरुषमाद्यमव्ययम् ।
यन्नाभिजातादरविन्दकोशा-
द्ब्रह्माऽऽविरासीद्यत एष लोकः ॥ १॥
भूस्तोयमग्निः पवनः खमादि-
र्महानजादिर्मन इन्द्रियाणि ।
सर्वेन्द्रियार्था विबुधाश्च सर्वे
ये हेतवस्ते जगतोऽङ्ग भूताः ॥ २॥
नैते स्वरूपं विदुरात्मनस्ते
ह्यजादयोऽनात्मतया गृहीताः ।
अजोऽनुबद्धः स गुणैरजाया
गुणात्परं वेद न ते स्वरूपम् ॥ ३॥
त्वां योगिनो यजन्त्यद्धा महापुरुषमीश्वरम् ।
साध्यात्मं साधिभूतं च साधिदैवं च साधवः ॥ ४॥
त्रय्या च विद्यया केचित्त्वां वै वैतानिका द्विजाः ।
यजन्ते विततैर्यज्ञैर्नानारूपामराख्यया ॥ ५॥
एके त्वाखिलकर्माणि सन्न्यस्योपशमं गताः ।
ज्ञानिनो ज्ञानयज्ञेन यजन्ति ज्ञानविग्रहम् ॥ ६॥
अन्ये च संस्कृतात्मानो विधिनाभिहितेन ते ।
यजन्ति त्वन्मयास्त्वां वै बहुमूर्त्येकमूर्तिकम् ॥ ७॥
त्वामेवान्ये शिवोक्तेन मार्गेण शिवरूपिणम् ।
बह्वाचार्यविभेदेन भगवन् समुपासते ॥ ८॥
सर्व एव यजन्ति त्वां सर्वदेवमयेश्वरम् ।
येऽप्यन्यदेवताभक्ता यद्यप्यन्यधियः प्रभो ॥ ९॥
यथाद्रिप्रभवा नद्यः पर्जन्यापूरिताः प्रभो ।
विशन्ति सर्वतः सिन्धुं तद्वत्त्वां गतयोऽन्ततः ॥ १०॥
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Akrūra prayed : I bow to You, Lord Nārāyaṇa, the most ancient and undecaying Person, the Cause of all causes (the Mahat-tattva and so on), from the lotus bud sprung from whose navel emerged Brahmā, from whom evolved this creation (both animate and inanimate)! (1)
Whatever causes there are, viz., the earth, water, fire, the air, ether and its cause (Ahaṅkāra), the Mahat-tattva (the principle of cosmic intelligence), Prakṛti (primordial Matter) as well as its Cause (the Spirit), the mind, the Indriyas (the five senses of perception and the five organs of action), the objects of all the (five) senses as well as the deities (presiding over them) have all evolved from Your (divine) Person. (2)
(All) these (causes), Prakṛti and so on, which are (objectively) perceived, fail to know Your essential character because of their being material (other than the Spirit); while You are the Spirit. The celebrated Brahmā (too) who is conditioned by the modes of Prakṛti, is unable to know Your reality, which lies beyond the three Guṇas. (3)
(Yet) pious Yogis (those given to contemplation) directly worship (and thereby seek to attain) You as indwelling the (diverse) limbs of the body (the eye, the heart and so on), (nay,) informing all material bodies and presiding over the bodies of the (various) gods, the Inner Controller and Ruler of the universe. (4)
Some Brāhmaṇas given to sacrificial performance worship You alone under the name of gods invested with different forms, through extensive sacrifices as revealed by the three Vedas (Ṛk, Yajus and Sāma). (5)
Some men of wisdom, who have developed dispassion, worship You, the embodiment of (pure) consciousness, through sacrifice in the form of spiritual enlightenment (consisting of absorption in to the Self), renouncing all actions (in the form of worldly as well as religious duties). (6)
And, having consecrated themselves (through initiation in the various forms of worship), and (fully) absorbed in You, others worship You in a plurality of forms (viz., Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) or in one form (that of Nārāyaṇa) according to the procedure taught by Yourself (in Tantric works such as the Pāñcarātra). (7)
Others (the votaries of Lord Śiva) duly worship You alone in the form of Śiva along the lines recommended by Śiva (Himself), (of course,) differing in detail according to the teachings of a plurality of teachers, O almighty Lord ! (8)
Even those who are devoted to other (minor) deities, although they look upon those gods as other than You, O Lord, all worship You alone, the almighty God representing all the gods (in Your Person). (9)
(Just) as rivers having their source in a mountain and made full by the god of rain (and branching forth into so many streams), O Lord, find their way into the ocean from all sides, so do all paths ultimately lead to You alone. (10) (1-10)
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सत्त्वं रजस्तम इति भवतः प्रकृतेर्गुणाः ।
तेषु हि प्राकृताः प्रोता आब्रह्मस्थावरादयः ॥ ११॥
तुभ्यं नमस्तेऽस्त्वविषक्तदृष्टये
सर्वात्मने सर्वधियां च साक्षिणे ।
गुणप्रवाहोऽयमविद्यया कृतः
प्रवर्तते देवनृतिर्यगात्मसु ॥ १२॥
अग्निर्मुखं तेऽवनिरङ्घ्रिरीक्षणं
सूर्यो नभो नाभिरथो दिशः श्रुतिः ।
द्यौः कं सुरेन्द्रास्तव बाहवोऽर्णवाः
कुक्षिर्मरुत्प्राणबलं प्रकल्पितम् ॥ १३॥
रोमाणि वृक्षौषधयः शिरोरुहा
मेघाः परस्यास्थि नखानि तेऽद्रयः ।
निमेषणं रात्र्यहनी प्रजापति-
र्मेढ्रस्तु वृष्टिस्तव वीर्यमिष्यते ॥ १४॥
त्वय्यव्ययात्मन् पुरुषे प्रकल्पिता
लोकाः सपाला बहुजीवसङ्कुलाः ।
यथा जले सञ्जिहते जलौकसो-
ऽप्युदुम्बरे वा मशका मनोमये ॥ १५॥
यानि यानीह रूपाणि क्रीडनार्थं बिभर्षि हि ।
तैरामृष्टशुचो लोका मुदा गायन्ति ते यशः ॥ १६॥
नमः कारणमत्स्याय प्रलयाब्धिचराय च ।
हयशीर्ष्णे नमस्तुभ्यं मधुकैटभमृत्यवे ॥ १७॥
अकूपाराय बृहते नमो मन्दरधारिणे ।
क्षित्युद्धारविहाराय नमः सूकरमूर्तये ॥ १८॥
नमस्तेऽद्भुतसिंहाय साधुलोकभयापह ।
वामनाय नमस्तुभ्यं क्रान्तत्रिभुवनाय च ॥ १९॥
नमो भृगुणां पतये दृप्तक्षत्रवनच्छिदे ।
नमस्ते रघुवर्याय रावणान्तकराय च ॥ २०॥
नमस्ते वासुदेवाय नमः सङ्कर्षणाय च ।
प्रद्युम्नायानिरुद्धाय सात्त्वतां पतये नमः ॥ २१॥
नमो बुद्धाय शुद्धाय दैत्यदानवमोहिने ।
म्लेच्छप्रायक्षत्रहन्त्रे नमस्ते कल्किरूपिणे ॥ २२॥
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Sattva, Rajas and Tamas are the (three) modes of Your (own) Prakṛti (energy). Hence those endowed with a material body—from inanimate creatures (trees etc.) to Brahmā (the creator)—(ultimately) enter into them (and they into Prakṛti, the latter merging in You. In this way all the gods finally enter into You). (11)
(My) salutation be to You, whose mind is unattached, identified as You are with all and the witness of all minds ! This stream of the (three) Guṇas (in the form of the cycle of birth and death), brought about by Avidyā (an energy of Yours that veils one's essential character), operates (only) on those that are identified with a celestial, human or sub-human form. (12)
Fire has been conceived (by Your worshippers for the purpose of meditation) to be Your mouth, the earth as Your feet, the sun as Your eye, the sky as Your navel, and the quarters as Your ears, the highest heaven (the abode of Brahmā) as the top part of Your head, the chiefs of gods (Indra and others) as Your arms, the oceans as Your abdomen and the air as Your life-breath and strength. (13)
Trees and annual plants are looked upon as the hair on Your body, clouds as Your locks, the mountains as the bones and nails of Your transcendent Self, day and night as the twinkling of Your eyes, Brahmā (the lord of creation) as Your membrum virile and rainfall as Your semen. (14)
Conceived in You, the perfect and imperishable person, who can (only) be hinted at by the mind, the (numberless) universes—teeming with innumerable Jivas (embodied beings)—with their guardians move about like the eggs of tiny aquatic creatures in water or even like the (tiny) insects in (the interior of) an Udumbara fruit. (15)
With their grief dispelled by the thought of the several forms You assume (from time to time) for the sake of sport, people sing Your glory with delight. (16)
Hail to You, who appeared as the divine Fish from a definite motive and roamed through the ocean that deluged the world at the time of universal dissolution. Salutation to You, the Slayer of (the demons) Madhu and Kaitabha in the person of Hayagriva (the Lord manifested with the head and neck of a horse). (17)
Hail to You as the gigantic Tortoise that supported Mount Mandara (on His back). Salutation to You in the form of the divine Boar that sported (in the ocean) for lifting up the earth. (18)
Hail to You in the form of a weird lion (half man and half lion), O Dispeller of the fears of the righteous! Salutation to You, again, as the divine Dwarf, who covered (all) the three worlds in one stride. (19)
Hail to You in the form of Paraśurāma (the Lord of the Bhṛgus), who cut down the forest of haughty Kṣatriyas ! Salutation to You as Śrī Rāma (the Chief of the Raghus), who put an end to Rāvaṇa ! (20)
Hail, hail to You, manifested in the (four divine) forms of Vāsudeva (Śrī Kṛṣṇa), Saṅkarṣaṇa (Balarāma), Pradyumna* (Śrī Kṛṣṇa's Son) and Aniruddha (Pradyumna's Son) ! Salutation to You, the Protector of the Sātvatas. (21)
Hail to You as Lord Buddha, who was (altogether) faultless (though His gospel ran counter to the teachings of the Vedas) and who deluded the Daityas and the Dānavas (by preaching an anti-Vedic doctrine) ! Salutation to You in the form of Lord Kalki, (who is going to appear towards the end of Kaliyuga as) the Destroyer of Kṣatriyas, who will have well-nigh been reduced to the position of Mlecchas ! † (22) (11-22)
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भगवन् जीवलोकोऽयं मोहितस्तव मायया ।
अहम्ममेत्यसद्ग्राहो भ्राम्यते कर्मवर्त्मसु ॥ २३॥
अहं चात्माऽऽत्मजागारदारार्थस्वजनादिषु ।
भ्रमामि स्वप्नकल्पेषु मूढः सत्यधिया विभो ॥ २४॥
अनित्यानात्मदुःखेषु विपर्ययमतिर्ह्यहम् ।
द्वन्द्वारामस्तमोविष्टो न जाने त्वात्मनः प्रियम् ॥ २५॥
यथाबुधो जलं हित्वा प्रतिच्छन्नं तदुद्भवैः ।
अभ्येति मृगतृष्णां वै तद्वत्त्वाहं पराङ्मुखः ॥ २६॥
नोत्सहेऽहं कृपणधीः कामकर्महतं मनः ।
रोद्धुं प्रमाथिभिश्चाक्षैर्ह्रियमाणमितस्ततः ॥ २७॥
सोऽहं तवाङ्घ्र्युपगतोऽस्म्यसतां दुरापं
तच्चाप्यहं भवदनुग्रह ईश मन्ये ।
पुंसो भवेद्यर्हि संसरणापवर्ग-
स्त्वय्यब्जनाभ सदुपासनया मतिः स्यात् ॥ २८॥
नमो विज्ञानमात्राय सर्वप्रत्ययहेतवे ।
पुरुषेशप्रधानाय ब्रह्मणेऽनन्तशक्तये ॥ २९॥
नमस्ते वासुदेवाय सर्वभूतक्षयाय च ।
हृषीकेश नमस्तुभ्यं प्रपन्नं पाहि मां प्रभो ॥ ३०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे अक्रूरस्तुतिर्नाम चत्वारिंशोऽध्यायः ॥ ४०॥
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O Lord, infatuated by Your Māyā (deluding potency) and (consequently) clinging to the body and those connected with it (which are all devoid of reality) as the very self and as one's own (respectively), this (entire) world of living beings is made to revolve in the maze of Karma. (23)
I too revolve in the domain of the body, offspring, homestead, wife, wealth, relations and so on—which are all (false) like a dream—thinking them to be real, a fool that I am, O almighty Lord ! (24)
Holding as a matter of fact a contrary view with regard to the transient and to that which is not the Self as well as about that which is rooted in sorrow (or in other words mistaking that which is transient to be eternal, that which is not the self as one's own self and that which is full of sorrow as an embodiment of joy) and taking delight in pairs of opposites I am unable to know You, who are dear to me, enveloped as I am in (the darkness of) ignorance. (25)
(Even) as an ignorant person would actually run after a mirage, abandoning water screened by its own products (viz., duck-weeds and other aquatic plants), so have I turned my face towards the body etc., leaving You. (26)
Possessed of a poor understanding (clouded by an appetite for sensuous pleasures), I am not able to restrain my mind, agitated as it is by cravings and activities (of various kinds) and dragged here and there by the turbulent senses. (27)
As such I have sought as my refuge Your feet, which are (so) difficult of access to the unrighteous. This too I think is possible (only) with Your grace; (for) devotion to You comes through the service of holy men (only) when the end of (the cycle of) birth and death for a man draws near, O Lord with a lotus sprung from Your navel! (28)
Hail to You who are all perfect and possessed of endless potencies, are invested with a body consisting of (pure) consciousness, the Source of all knowledge and the Ruler of all those (viz., the Time-Spirit, Karma, nature and so on) that control (the destiny of) the Jiva! (29)
Salutation to You, the Deity presiding over the intellect (in the form of Vāsudeva), the abode of all created beings (in the form of Lord Saṅkarṣaṇa, the Deity presiding over the ego-sense, which is the sustainer of all living creation)! Hail to You, O Ruler of the senses in the forms of Pradyumna and Aniruddha (the deities presiding over reason and the mind respectively)! (Pray,) protect me, fallen at Your feet, O Lord! (30)
- Even though Pradyumna and Aniruddha were not yet born, Akrūra refers here to Their eternal forms which are only brought to light during Their descent in the world of matter.
(23-30)
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गोर्मासखादको वस्तु विरुद्ध बहु भाषते । धर्माचारविहीनश्च स्तेच्छ इत्यभिधीयते ॥
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† A Mleccha has been characterized by Baudhāyana, a Hindu law-giver, as follows:—
"He who eats beef and indulges in self-contradictory statements, and is devoid of righteousness and purity of conduct is called a Mleccha."
Thus ends the fortieth discourse entitled "Akrūra's Eulogy (of the Lord)" in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (Preamble)
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