SECTION XVIII.Parāçara said Thus meditating, Akrura, born in the race of the Yadus, bowed his hand down to the feet of Hari saying—"I am Akrura". And Krishna placed his hand upon him, which was marked with the flag, the thunder-bolt, the lotus, and drew him towards him and affectionately embraced him.Being thus honored by him, Balarāma and Kesava, delighted, entered with him their own habitation. Having entered into conversation with them and been fed, he related to them everything duly, how their father Anakadundhubi, the princess Devaki and even his own father had been insulted by the wicked demon Kansa and for what purpose he had been despatched. Having heard all from him the illustrious slayer of Kesin said—"O thou of liberal gift, I know all thou hast said; O great one, I shall devise proper measures for this—do not think otherwise of this; consider Kansa as already slain. Rāma and I will go to Mathura tomorrow along with you. The elders of the cow-herds shall accompany us carrying sufficient offerings. Rest here tonight and drive all thy anxiety. Within three nights I will destroy Kansa and all his followers".Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired to rest and slept soundly in the house of Nanda. The next morning was clear and the young men prepared to proceed to Mathura with Akrura. The females of the cow-herds, on seeing them about to depart, were much afflicted. They wept bitterly—their bracelets were loose upon their arms—and they thus thought within themselves—"If Govinda goes to Mathura, how will he come back to Gokula? His ears will be pleased by the sweet and finished conversation of the damsels of the city. And being used to the language of the graceful females of Mathura he will never again like the rustic expressions of the Gopees. Hari, the pride of our village is taken away and a fatal blow is laid upon us by inexorable destiny."The women of the city have sweet smiles, graceful language, beautiful air, elegant gait and significant glances. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kevasa, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rāma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will delight today the eyes of the inhabitants of Mathura when they will behold the person of Govinda. What pleasurable dream was seen by the happy damsels of the city that their graceful eyes shall behold unobstructed the countenance of Krishna! Alas! the eyes of the females of cow-herds have been deprived of their vision by the relentless Brahmā, after he had shown them this great treasure. Hari departing with his love for us decayed, the bracelets from our arms slip. The cruel-hearted Akrura urges on the steeds; who does not feel pity for females like us who are bewailing? Alas! behold the dust of Krishna's chariot-wheels! and now he is distanced from us by that for even that dust is no longer to be seen". Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. Travelling in a car drawn by quick-coursing steeds they reached, at noon, the banks of the Yamuna when Akrura requested them to halt a little whilst he performed the usual daily ceremonial in the river. They having agreed to this, the high-minded Akrura bathed in the water and rinsed his mouth and then entering the stream he stood meditating upon the Supreme Being. He beheld, in his meditation, Balabhadra, having a thousand-hooded heads, a garland of jasmine flowers, having large-red eyes resembling lotus petals, surrounded by Vasuki, Rambba and other mighty serpents, praised by Gandharvas, decorated with garlands of wild flowers, clad in dark-coloured raiment, crowned with a chaplet of lotuses, adorned with brilliant ear-rings, drunk and standing at the bottom of the river in the water. He saw on his lap Vishnu, having four arms, and holding conch, discus, and mace, having the complexion of cloud, coppery and expansive eyes, excellent ear-rings and an elegant form, clad in yellow clothes, adorned with many coloured flowers and appearing like a cloud adorned with streams of lightnings and the bow of Indra; his breast was marked with celestial sign, four arms were adorned withkeyurasand head with a brilliant crown: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.Understanding them as Krishna and Balarāma, Akrura was struck with amazement; and he thought how they could so quickly have got there from the chariot. He desired to ask them of this, but Janarddana deprived him of the faculty of speech at that moment. Having come out of the waters he then came to the chariot and saw there, like before, Rāma and Krishna stationed in their human forms. And having entered the stream again he saw those two forms praised by Gandharvas, great ascetics, Siddhas and great serpents. Apprehending then their real nature he eulogized the eternal deity gifted with discriminative knowledge.Akrura said:—"Salutation to thee, who art uniform and manifold, all pervading, Supreme spirit, of inconceivable glory and who art simple existence. Salutation to thee, O inscrutable, who art truth and the essence of oblations. Salutation to thee, O Lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, identical with the elements, with the faculties, with matter, with the living soul and with the Supreme spirit. Be propitiated with me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, whose nature is indestructible, whose purposes cannot be deciphered, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art that, the supreme Brahman, eternal, unchangeable, uncreated. But as our objects can not be accomplished but through some specific from, thou art termed by us Krishna, Achyuta, Ananta or Vishnu. Thou, unborn divinity, art all the objects of these impersonation; thou art the gods and all other beings; thou art the whole world, thou art all. Soul of the universe, thou art free from change and there is nothing except thee in all this existence. Thou art Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, fire, the regent of the waters, the god of wealth and the judge of the dead; and thou, although but one, presidest over the world with various energies directed to various purposes. Thou, identical with the solar ray, createst the universe: all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable termSat. I bow to him who is identical with true knowledge and who is and is not perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to Pradyumna and to Aniruddha".
SECTION XVIII.Parāçara said Thus meditating, Akrura, born in the race of the Yadus, bowed his hand down to the feet of Hari saying—"I am Akrura". And Krishna placed his hand upon him, which was marked with the flag, the thunder-bolt, the lotus, and drew him towards him and affectionately embraced him.Being thus honored by him, Balarāma and Kesava, delighted, entered with him their own habitation. Having entered into conversation with them and been fed, he related to them everything duly, how their father Anakadundhubi, the princess Devaki and even his own father had been insulted by the wicked demon Kansa and for what purpose he had been despatched. Having heard all from him the illustrious slayer of Kesin said—"O thou of liberal gift, I know all thou hast said; O great one, I shall devise proper measures for this—do not think otherwise of this; consider Kansa as already slain. Rāma and I will go to Mathura tomorrow along with you. The elders of the cow-herds shall accompany us carrying sufficient offerings. Rest here tonight and drive all thy anxiety. Within three nights I will destroy Kansa and all his followers".Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired to rest and slept soundly in the house of Nanda. The next morning was clear and the young men prepared to proceed to Mathura with Akrura. The females of the cow-herds, on seeing them about to depart, were much afflicted. They wept bitterly—their bracelets were loose upon their arms—and they thus thought within themselves—"If Govinda goes to Mathura, how will he come back to Gokula? His ears will be pleased by the sweet and finished conversation of the damsels of the city. And being used to the language of the graceful females of Mathura he will never again like the rustic expressions of the Gopees. Hari, the pride of our village is taken away and a fatal blow is laid upon us by inexorable destiny."The women of the city have sweet smiles, graceful language, beautiful air, elegant gait and significant glances. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kevasa, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rāma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will delight today the eyes of the inhabitants of Mathura when they will behold the person of Govinda. What pleasurable dream was seen by the happy damsels of the city that their graceful eyes shall behold unobstructed the countenance of Krishna! Alas! the eyes of the females of cow-herds have been deprived of their vision by the relentless Brahmā, after he had shown them this great treasure. Hari departing with his love for us decayed, the bracelets from our arms slip. The cruel-hearted Akrura urges on the steeds; who does not feel pity for females like us who are bewailing? Alas! behold the dust of Krishna's chariot-wheels! and now he is distanced from us by that for even that dust is no longer to be seen". Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. Travelling in a car drawn by quick-coursing steeds they reached, at noon, the banks of the Yamuna when Akrura requested them to halt a little whilst he performed the usual daily ceremonial in the river. They having agreed to this, the high-minded Akrura bathed in the water and rinsed his mouth and then entering the stream he stood meditating upon the Supreme Being. He beheld, in his meditation, Balabhadra, having a thousand-hooded heads, a garland of jasmine flowers, having large-red eyes resembling lotus petals, surrounded by Vasuki, Rambba and other mighty serpents, praised by Gandharvas, decorated with garlands of wild flowers, clad in dark-coloured raiment, crowned with a chaplet of lotuses, adorned with brilliant ear-rings, drunk and standing at the bottom of the river in the water. He saw on his lap Vishnu, having four arms, and holding conch, discus, and mace, having the complexion of cloud, coppery and expansive eyes, excellent ear-rings and an elegant form, clad in yellow clothes, adorned with many coloured flowers and appearing like a cloud adorned with streams of lightnings and the bow of Indra; his breast was marked with celestial sign, four arms were adorned withkeyurasand head with a brilliant crown: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.Understanding them as Krishna and Balarāma, Akrura was struck with amazement; and he thought how they could so quickly have got there from the chariot. He desired to ask them of this, but Janarddana deprived him of the faculty of speech at that moment. Having come out of the waters he then came to the chariot and saw there, like before, Rāma and Krishna stationed in their human forms. And having entered the stream again he saw those two forms praised by Gandharvas, great ascetics, Siddhas and great serpents. Apprehending then their real nature he eulogized the eternal deity gifted with discriminative knowledge.Akrura said:—"Salutation to thee, who art uniform and manifold, all pervading, Supreme spirit, of inconceivable glory and who art simple existence. Salutation to thee, O inscrutable, who art truth and the essence of oblations. Salutation to thee, O Lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, identical with the elements, with the faculties, with matter, with the living soul and with the Supreme spirit. Be propitiated with me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, whose nature is indestructible, whose purposes cannot be deciphered, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art that, the supreme Brahman, eternal, unchangeable, uncreated. But as our objects can not be accomplished but through some specific from, thou art termed by us Krishna, Achyuta, Ananta or Vishnu. Thou, unborn divinity, art all the objects of these impersonation; thou art the gods and all other beings; thou art the whole world, thou art all. Soul of the universe, thou art free from change and there is nothing except thee in all this existence. Thou art Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, fire, the regent of the waters, the god of wealth and the judge of the dead; and thou, although but one, presidest over the world with various energies directed to various purposes. Thou, identical with the solar ray, createst the universe: all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable termSat. I bow to him who is identical with true knowledge and who is and is not perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to Pradyumna and to Aniruddha".
SECTION XVIII.Parāçara said Thus meditating, Akrura, born in the race of the Yadus, bowed his hand down to the feet of Hari saying—"I am Akrura". And Krishna placed his hand upon him, which was marked with the flag, the thunder-bolt, the lotus, and drew him towards him and affectionately embraced him.Being thus honored by him, Balarāma and Kesava, delighted, entered with him their own habitation. Having entered into conversation with them and been fed, he related to them everything duly, how their father Anakadundhubi, the princess Devaki and even his own father had been insulted by the wicked demon Kansa and for what purpose he had been despatched. Having heard all from him the illustrious slayer of Kesin said—"O thou of liberal gift, I know all thou hast said; O great one, I shall devise proper measures for this—do not think otherwise of this; consider Kansa as already slain. Rāma and I will go to Mathura tomorrow along with you. The elders of the cow-herds shall accompany us carrying sufficient offerings. Rest here tonight and drive all thy anxiety. Within three nights I will destroy Kansa and all his followers".Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired to rest and slept soundly in the house of Nanda. The next morning was clear and the young men prepared to proceed to Mathura with Akrura. The females of the cow-herds, on seeing them about to depart, were much afflicted. They wept bitterly—their bracelets were loose upon their arms—and they thus thought within themselves—"If Govinda goes to Mathura, how will he come back to Gokula? His ears will be pleased by the sweet and finished conversation of the damsels of the city. And being used to the language of the graceful females of Mathura he will never again like the rustic expressions of the Gopees. Hari, the pride of our village is taken away and a fatal blow is laid upon us by inexorable destiny."The women of the city have sweet smiles, graceful language, beautiful air, elegant gait and significant glances. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kevasa, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rāma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will delight today the eyes of the inhabitants of Mathura when they will behold the person of Govinda. What pleasurable dream was seen by the happy damsels of the city that their graceful eyes shall behold unobstructed the countenance of Krishna! Alas! the eyes of the females of cow-herds have been deprived of their vision by the relentless Brahmā, after he had shown them this great treasure. Hari departing with his love for us decayed, the bracelets from our arms slip. The cruel-hearted Akrura urges on the steeds; who does not feel pity for females like us who are bewailing? Alas! behold the dust of Krishna's chariot-wheels! and now he is distanced from us by that for even that dust is no longer to be seen". Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. Travelling in a car drawn by quick-coursing steeds they reached, at noon, the banks of the Yamuna when Akrura requested them to halt a little whilst he performed the usual daily ceremonial in the river. They having agreed to this, the high-minded Akrura bathed in the water and rinsed his mouth and then entering the stream he stood meditating upon the Supreme Being. He beheld, in his meditation, Balabhadra, having a thousand-hooded heads, a garland of jasmine flowers, having large-red eyes resembling lotus petals, surrounded by Vasuki, Rambba and other mighty serpents, praised by Gandharvas, decorated with garlands of wild flowers, clad in dark-coloured raiment, crowned with a chaplet of lotuses, adorned with brilliant ear-rings, drunk and standing at the bottom of the river in the water. He saw on his lap Vishnu, having four arms, and holding conch, discus, and mace, having the complexion of cloud, coppery and expansive eyes, excellent ear-rings and an elegant form, clad in yellow clothes, adorned with many coloured flowers and appearing like a cloud adorned with streams of lightnings and the bow of Indra; his breast was marked with celestial sign, four arms were adorned withkeyurasand head with a brilliant crown: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.Understanding them as Krishna and Balarāma, Akrura was struck with amazement; and he thought how they could so quickly have got there from the chariot. He desired to ask them of this, but Janarddana deprived him of the faculty of speech at that moment. Having come out of the waters he then came to the chariot and saw there, like before, Rāma and Krishna stationed in their human forms. And having entered the stream again he saw those two forms praised by Gandharvas, great ascetics, Siddhas and great serpents. Apprehending then their real nature he eulogized the eternal deity gifted with discriminative knowledge.Akrura said:—"Salutation to thee, who art uniform and manifold, all pervading, Supreme spirit, of inconceivable glory and who art simple existence. Salutation to thee, O inscrutable, who art truth and the essence of oblations. Salutation to thee, O Lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, identical with the elements, with the faculties, with matter, with the living soul and with the Supreme spirit. Be propitiated with me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, whose nature is indestructible, whose purposes cannot be deciphered, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art that, the supreme Brahman, eternal, unchangeable, uncreated. But as our objects can not be accomplished but through some specific from, thou art termed by us Krishna, Achyuta, Ananta or Vishnu. Thou, unborn divinity, art all the objects of these impersonation; thou art the gods and all other beings; thou art the whole world, thou art all. Soul of the universe, thou art free from change and there is nothing except thee in all this existence. Thou art Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, fire, the regent of the waters, the god of wealth and the judge of the dead; and thou, although but one, presidest over the world with various energies directed to various purposes. Thou, identical with the solar ray, createst the universe: all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable termSat. I bow to him who is identical with true knowledge and who is and is not perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to Pradyumna and to Aniruddha".
Parāçara said Thus meditating, Akrura, born in the race of the Yadus, bowed his hand down to the feet of Hari saying—"I am Akrura". And Krishna placed his hand upon him, which was marked with the flag, the thunder-bolt, the lotus, and drew him towards him and affectionately embraced him.
Being thus honored by him, Balarāma and Kesava, delighted, entered with him their own habitation. Having entered into conversation with them and been fed, he related to them everything duly, how their father Anakadundhubi, the princess Devaki and even his own father had been insulted by the wicked demon Kansa and for what purpose he had been despatched. Having heard all from him the illustrious slayer of Kesin said—"O thou of liberal gift, I know all thou hast said; O great one, I shall devise proper measures for this—do not think otherwise of this; consider Kansa as already slain. Rāma and I will go to Mathura tomorrow along with you. The elders of the cow-herds shall accompany us carrying sufficient offerings. Rest here tonight and drive all thy anxiety. Within three nights I will destroy Kansa and all his followers".
Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired to rest and slept soundly in the house of Nanda. The next morning was clear and the young men prepared to proceed to Mathura with Akrura. The females of the cow-herds, on seeing them about to depart, were much afflicted. They wept bitterly—their bracelets were loose upon their arms—and they thus thought within themselves—"If Govinda goes to Mathura, how will he come back to Gokula? His ears will be pleased by the sweet and finished conversation of the damsels of the city. And being used to the language of the graceful females of Mathura he will never again like the rustic expressions of the Gopees. Hari, the pride of our village is taken away and a fatal blow is laid upon us by inexorable destiny.
"The women of the city have sweet smiles, graceful language, beautiful air, elegant gait and significant glances. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kevasa, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rāma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will delight today the eyes of the inhabitants of Mathura when they will behold the person of Govinda. What pleasurable dream was seen by the happy damsels of the city that their graceful eyes shall behold unobstructed the countenance of Krishna! Alas! the eyes of the females of cow-herds have been deprived of their vision by the relentless Brahmā, after he had shown them this great treasure. Hari departing with his love for us decayed, the bracelets from our arms slip. The cruel-hearted Akrura urges on the steeds; who does not feel pity for females like us who are bewailing? Alas! behold the dust of Krishna's chariot-wheels! and now he is distanced from us by that for even that dust is no longer to be seen". Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. Travelling in a car drawn by quick-coursing steeds they reached, at noon, the banks of the Yamuna when Akrura requested them to halt a little whilst he performed the usual daily ceremonial in the river. They having agreed to this, the high-minded Akrura bathed in the water and rinsed his mouth and then entering the stream he stood meditating upon the Supreme Being. He beheld, in his meditation, Balabhadra, having a thousand-hooded heads, a garland of jasmine flowers, having large-red eyes resembling lotus petals, surrounded by Vasuki, Rambba and other mighty serpents, praised by Gandharvas, decorated with garlands of wild flowers, clad in dark-coloured raiment, crowned with a chaplet of lotuses, adorned with brilliant ear-rings, drunk and standing at the bottom of the river in the water. He saw on his lap Vishnu, having four arms, and holding conch, discus, and mace, having the complexion of cloud, coppery and expansive eyes, excellent ear-rings and an elegant form, clad in yellow clothes, adorned with many coloured flowers and appearing like a cloud adorned with streams of lightnings and the bow of Indra; his breast was marked with celestial sign, four arms were adorned withkeyurasand head with a brilliant crown: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.
Understanding them as Krishna and Balarāma, Akrura was struck with amazement; and he thought how they could so quickly have got there from the chariot. He desired to ask them of this, but Janarddana deprived him of the faculty of speech at that moment. Having come out of the waters he then came to the chariot and saw there, like before, Rāma and Krishna stationed in their human forms. And having entered the stream again he saw those two forms praised by Gandharvas, great ascetics, Siddhas and great serpents. Apprehending then their real nature he eulogized the eternal deity gifted with discriminative knowledge.
Akrura said:—"Salutation to thee, who art uniform and manifold, all pervading, Supreme spirit, of inconceivable glory and who art simple existence. Salutation to thee, O inscrutable, who art truth and the essence of oblations. Salutation to thee, O Lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, identical with the elements, with the faculties, with matter, with the living soul and with the Supreme spirit. Be propitiated with me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, whose nature is indestructible, whose purposes cannot be deciphered, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art that, the supreme Brahman, eternal, unchangeable, uncreated. But as our objects can not be accomplished but through some specific from, thou art termed by us Krishna, Achyuta, Ananta or Vishnu. Thou, unborn divinity, art all the objects of these impersonation; thou art the gods and all other beings; thou art the whole world, thou art all. Soul of the universe, thou art free from change and there is nothing except thee in all this existence. Thou art Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, fire, the regent of the waters, the god of wealth and the judge of the dead; and thou, although but one, presidest over the world with various energies directed to various purposes. Thou, identical with the solar ray, createst the universe: all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable termSat. I bow to him who is identical with true knowledge and who is and is not perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to Pradyumna and to Aniruddha".