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SB 10.40: The Prayers of Akrūra

This chapter relates Akrūra’s prayers to the Supreme Personality of Godhead.

Akrūra prayed, “Brahmā, who created this visible world, emanated from the lotus navel of the Supreme Lord. The five elements of physical nature, the five corresponding objects of perception, the ten senses, the ego, the total nature, the primeval creator and the demigods all originate from His bodily limbs. He cannot be known by sensory knowledge, and thus even Brahmā and the other demigods are ignorant of His real identity.

“Different classes of people worship the Supreme Personality of Godhead in different ways. Fruitive workers worship Him by performing Vedic sacrifices, philosophers by renouncing material work and pursuing spiritual knowledge, yogīs by meditating, Śaivites by worshiping Lord Śiva, Vaiṣṇavas by following the injunctions of such scriptures as the Pañcarātra, and other saintly persons by worshiping Him as the original form of the self, of the material substance and of the controlling demigods. Just as rivers flow from various directions into the ocean, the worship of those who dedicate themselves to these various entities finds its ultimate purpose within the Supreme Lord Viṣṇu.

“The form of the total universe, the Virāṭ-rūpa, is imagined to be the form of Lord Viṣṇu. Like aquatics moving about in water or like tiny insects burrowing in an udumbara fruit, all living beings move about within the Lord. These living beings, bewildered by His Māyā, wander along the path of material work, falsely identifying with body, home and so forth. Under the sway of illusion, a foolish person may overlook a reservoir of water covered by grass and leaves and instead run after a mirage. Similarly, living beings caught in the grip of ignorance abandon Lord Viṣṇu and become attached to their bodies, homes and so on. Such faithful servants of their senses cannot take shelter of the Supreme Lord’s lotus feet. Only if, by His mercy, they get the association of saintly devotees will their material entanglement end. Only then can they develop Kṛṣṇa consciousness by serving the Lord’s pure devotees.”

SB 10.40.1

śrī-akrūra uvāca
nato ’smy ahaṁ tvākhila-hetu-hetuṁ
 nārāyaṇaṁ pūruṣam ādyam avyayam
yan-nābhi-jātād aravinda-koṣād
 brahmāvirāsīd yata eṣa lokaḥ
śrī-akrūraḥ uvāca — Śrī Akrūra said; nataḥ — bowed down; asmi — am; aham — I; tvā — to You; akhila — of all; hetu — causes; hetum — the cause; nārāyaṇam — Lord Nārāyaṇa; pūruṣam — the Supreme Person; ādyam — original; avyayam — inexhaustible; yat — from whose; nābhi — navel; jātāt — which was generated; aravinda — of a lotus plant; koṣāt — from the whorl; brahmā — Brahmā; avirāsīt — appeared; yataḥ — from whom; eṣaḥ — this; lokaḥ — world.
Śrī Akrūra said: I bow down to You, the cause of all causes, the original and inexhaustible Supreme Person, Nārāyaṇa. From the whorl of the lotus born from Your navel, Brahmā appeared, and by his agency this universe has come into being.

SB 10.40.2

bhūs toyam agniḥ pavanaṁ kham ādir
 mahān ajādir mana indriyāṇi
sarvendriyārthā vibudhāś ca sarve
 ye hetavas te jagato ’ṅga-bhūtāḥ
bhūḥ — earth; toyam — water; agniḥ — fire; pavanam — air; kham — ether; ādiḥ — and its source, false ego; mahān — the mahat-tattva; ajā — the total material nature; ādiḥ — her source, the Supreme Lord; manaḥ — the mind; indriyāṇi — the senses; sarva-indriya — of all the senses; arthāḥ — the objects; vibudhāḥ — the demigods; ca — and; sarve — all; ye — which; hetavaḥ — causes; te — Your; jagataḥ — of the universe; aṅga — from the body; bhūtāḥ — generated.
Earth; water; fire; air; ether and its source, false ego; the mahat-tattva; the total material nature and her source, the Supreme Lord’s puruṣa expansion; the mind; the senses; the sense objects; and the senses’ presiding deities — all these causes of the cosmic manifestation are born from Your transcendental body.

SB 10.40.3

naite svarūpaṁ vidur ātmanas te
 hy ajādayo ’nātmatayā gṛhītaḥ
ajo ’nubaddhaḥ sa guṇair ajāyā
 guṇāt paraṁ veda na te svarūpam
na — do not; ete — these (elements of creation); svarūpam — the true identity; viduḥ — know; ātmanaḥ — of the Supreme Soul; te — You; hi — indeed; ajā-ādayaḥ — headed by the total material nature; anātmatayā — by the status of being nonliving matter; gṛhītāḥ — seized; ajaḥ — Lord Brahmā; anubaddhaḥ — bound up; saḥ — he; guṇaiḥ — by the modes; ajāyāḥ — of material nature; guṇāt — to these modes; param — transcendental; veda na — he does not know; te — Your; svarūpam — true form.
The total material nature and these other elements of creation certainly cannot know You as You are, for they are manifested in the realm of dull matter. Since You are beyond the modes of nature, even Lord Brahmā, who is bound up in these modes, does not know Your true identity.

God is transcendental to material nature. Unless we also transcend the limited consciousness of material existence, we cannot know Him. Even the greatest living entity in the universe, Brahmā, cannot understand the Supreme unless he comes to the platform of pure Kṛṣṇa consciousness.

SB 10.40.4

tvāṁ yogino yajanty addhā
 mahā-puruṣam īśvaram
sādhyātmaṁ sādhibhūtaṁ ca
 sādhidaivaṁ ca sādhavaḥ
tvam — for You; yoginaḥ — yogīs; yajanti — perform sacrifice; addhā — certainly; mahā-puruṣam — for the Supreme Personality; īśvaram — the Godhead; sa-adhyātmam — (the witness of) the living entities; sa-adhibhutam — of the material elements; ca — and; sa-adhidaivam — of the controlling demigods; ca — and; sādhavaḥ — purified persons.
Pure yogīs worship You, the Supreme Personality of Godhead, by conceiving of You in the threefold form comprising the living entities, the material elements that constitute the living entities’ bodies, and the controlling deities of those elements.

SB 10.40.5

trayyā ca vidyayā kecit
 tvāṁ vai vaitānikā dvijāḥ
yajante vitatair yajñair
trayyā — of the three Vedas; ca — and; vidyayā — by the mantras; kecit — some; tvām — You; vai — indeed; vaitānikāḥ — who respect the regulations of the three sacred fires; dvijāḥ — brāhmaṇas; yajante — worship; vitataiḥ — elaborate; yajñaiḥ — with ritual sacrifices; nānā — various; rūpa — having forms; amara — of demigods; ākhyayā — by the designations.
Brāhmaṇas who follow the regulations concerning the three sacred fires worship You by chanting mantras from the three Vedas and performing elaborate fire sacrifices for the various demigods, who have many forms and names.

Akrūra has now described how those who follow the paths of Sāṅkhya, yoga and the three Vedas worship the Supreme Lord in different ways. In the various places where the Vedas appear to recommend that one worship Indra, Varuṇa and other demigods, these demigods are stated to be supreme. But at the same time the Vedas state that there is one supreme controller, the Absolute Truth. That is Śrī Kṛṣṇa, the Personality of Godhead, who expands His potency through material creation into the forms of the demigods. Thus worship of the demigods goes to Him through the indirect method of karma-kāṇḍa, or fruitive religious rituals. Ultimately, however, one who wants to achieve eternal perfection should worship the Lord directly, in full Kṛṣṇa consciousness.

SB 10.40.6

eke tvākhila-karmāṇi
 sannyasyopaśamaṁ gatāḥ
jñānino jñāna-yajñena
 yajanti jñāna-vigraham
eke — some; tvā — to You; akhila — all; karmāṇi — activities; sannyasya — resigning; upaśamam — peace; gatāḥ — attaining; jñāninaḥ — pursuers of knowledge; jñāna-yajñena — by the sacrifice of cultivating knowledge; yajanti — they worship; jñāna-vigraham — the embodiment of knowledge.
In pursuit of spiritual knowledge, some persons renounce all material activities and, having thus become peaceful, perform the sacrifice of philosophic investigation to worship You, the original form of all knowledge.

Modern philosophers pursue knowledge without bothering to worship the Supreme Personality of Godhead, and thus they naturally end up with meager, if not trivial, results.

SB 10.40.7

anye ca saṁskṛtātmāno
 vidhinābhihitena te
yajanti tvan-mayās tvāṁ vai
anye — others; ca — and; saṁskṛta — purified; ātmānaḥ — whose intelligence; vidhinā — by the injunctions (of such scriptures as the Pañcarātra); abhihitena — presented; te — by You; yajanti — worship; tvat-mayāḥ — filled with thought of You; tvām — You; vai — indeed; bahu-mūrti — having many forms; eka-mūrtikam — having one form.
And yet others — those whose intelligence is pure — follow the injunctions of Vaiṣṇava scriptures promulgated by You. Absorbing their minds in thought of You, they worship You as the one Supreme Lord manifesting in multiple forms.

The word saṁskṛtātmānaḥ, “they whose intelligence is pure,” is significant here. It implies that the worshipers mentioned before have not completely purified their intelligence of material contamination and thus worship the Lord indirectly. Those who are purified, however, directly worship the Lord, either as the Supreme Personality of Godhead, Lord Kṛṣṇa, or as one of His various plenary forms, such as Vāsudeva, Saṅkarṣaṇa, Pradyumna or Aniruddha, as indicated here.

SB 10.40.8

tvām evānye śivoktena
 mārgeṇa śiva-rūpiṇam
 bhagavantam upāsate
tvām — You; eva — also; anye — others; śiva — by Lord Śiva; uktena — spoken; mārgeṇa — by the path; śiva-rūpiṇam — in the form of Lord Śiva; bahu-ācārya — of many teachers; vibhedena — following the different presentations; bhagavantam — the Supreme Lord; upāsate — they worship.
There are still others, who worship You, the Supreme Lord, in the form of Lord Śiva. They follow the path described by him and interpreted in various ways by many teachers.

The words tvām eva, “You also,” indicate that the path of worshiping Lord Śiva is indirect and therefore inferior. Akrūra himself is following the superior method by directly worshiping Kṛṣṇa, or Viṣṇu, with his prayers.

SB 10.40.9

sarva eva yajanti tvāṁ
ye ’py anya-devatā-bhaktā
 yady apy anya-dhiyaḥ prabho
sarve — all; eva — indeed; yajanti — worship; tvam — You; sarva-deva — all the demigods; maya — O You who comprise; īśvaram — the Supreme Lord; ye — they; api — even; anya — of other; devatā — deities; bhaktāḥ — devotees; yadi api — although; anya — turned elsewhere; dhiyaḥ — their attention; prabho — O master.
But all these people, my Lord, even those who have turned their attention away from You and are worshiping other deities, are actually worshiping You alone, O embodiment of all the demigods.

The idea here is that even those who worship the demigods are indirectly worshiping the Supreme Lord Viṣṇu. The understanding of such worshipers, however, is imperfect.

SB 10.40.10

yathādri-prabhavā nadyaḥ
 parjanyāpūritāḥ prabho
viśanti sarvataḥ sindhuṁ
 tadvat tvāṁ gatayo ’ntataḥ
yathā — as; adri — from the mountains; prabhavāḥ — born; nadyaḥ — rivers; parjanya — by the rain; āpūritāḥ — filled; prabho — O master; viśanti — enter; sarvataḥ — from all sides; sindhum — the ocean; tadvat — similarly; tvām — You; gatayaḥ — these paths; antataḥ — finally.
As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master.

Lord Kṛṣṇa Himself speaks on this issue of worship in the Bhagavad-gītā (9.23-25):

ye ’py anya-devatā-bhaktā
 yajante śraddhayānvitāḥ
te ’pi mām eva kaunteya
 yayanty avidhi-pūrvakam

ahaṁ hi sarva-yajñānāṁ
 bhoktā ca prabhur eva ca
na tu mām abhijānanti
 tattvenātaś cyavanti te

yānti deva-vratā devān
 pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
 yānti mad-yājino ’pi mām

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way. I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down. Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.”

SB 10.40.11

sattvaṁ rajas tama iti
 bhavataḥ prakṛter guṇāḥ
teṣu hi prākṛtāḥ protā
sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — thus known; bhavataḥ — Your; prakṛteḥ — of the material nature; guṇāḥ — the qualities; teṣu — to them; hi — certainly; prākṛtāḥ — the conditioned living entities; protāḥ — woven; ā-brahma — up to Lord Brahmā; sthāvara-ādayaḥ — starting with the nonmoving creatures.
Goodness, passion and ignorance, the qualities of Your material nature, entangle all conditioned living beings, from Brahmā down to the nonmoving creatures.

SB 10.40.12

tubhyaṁ namas te tv aviṣakta-dṛṣṭaye
 sarvātmane sarva-dhiyāṁ ca sākṣiṇe
guṇa-pravāho ’yam avidyayā kṛtaḥ
 pravartate deva-nṛ-tiryag-ātmasu
tubhyam — to You; namaḥ — obeisances; te — Your; tu — and; aviṣakta — aloof; dṛṣṭaye — whose vision; sarva-ātmane — to the Soul of all; sarva — of everyone; dhiyām — of the consciousness; ca — and; sākṣiṇe — to the witness; guṇa — of the material modes; pravāhaḥ — the flow; ayam — this; avidyayā — by the force of ignorance; kṛtaḥ — created; pravartate — goes on; deva — as demigods; nṛ — humans; tiryak — and animals; ātmasu — among those who assume the identities.
I offer My obeisances to You, who as the Supreme Soul of all beings witness everyone’s consciousness with unbiased vision. The current of Your material modes, produced by the force of ignorance, flows strongly among the living beings who assume identities as demigods, humans and animals.

SB 10.40.13-14

agnir mukhaṁ te ’vanir aṅghrir īkṣaṇaṁ
 sūryo nabho nābhir atho diśaḥ śrutiḥ
dyauḥ kaṁ surendrās tava bāhavo ’rṇavāḥ
 kukṣir marut prāṇa-balaṁ prakalpitam
romāṇi vṛkṣauṣadhayaḥ śiroruhā
 meghāḥ parasyāsthi-nakhāni te ’drayaḥ
nimeṣaṇaṁ rātry-ahanī prajāpatir
 meḍhras tu vṛṣṭis tava vīryam iṣyate
agniḥ — fire; mukham — face; te — Your; avaniḥ — the earth; aṅghriḥ — feet; ikṣaṇam — eye; sūryaḥ — the sun; nabhaḥ — the sky; nābhiḥ — navel; atha u — and also; diśaḥ — the directions; śrutiḥ — sense of hearing; dyauḥ — heaven; kam — head; sura-indrāḥ — the chief demigods; tava — Your; bāhavaḥ — arms; arṇavāḥ — the oceans; kukṣiḥ — abdomen; marut — the wind; prāṇa — vital air; balam — and physical strength; prakalpitam — conceived; romāṇi — bodily hairs; vṛkṣa — the trees; oṣadhayaḥ — the plants; śiraḥ-ruhāḥ — the hair on Your head; meghāḥ — the clouds; parasya — of the Supreme; asthi — bones; nakhāni — and nails; te — of You; adrayaḥ — the mountains; nimeṣaṇam — the blinking of Your eyes; rātri-ahanī — day and night; prajāpatiḥ — the progenitor of mankind; meḍhraḥ — genitals; tu — and; vṛṣṭiḥ — the rain; tava — Your; vīryam — semen; iṣyate — is considered.
Fire is said to be Your face, the earth Your feet, the sun Your eye, and the sky Your navel. The directions are Your sense of hearing, the chief demigods Your arms, and the oceans Your abdomen. Heaven is thought to be Your head, and the wind Your vital air and physical strength. The trees and plants are the hairs on Your body, the clouds the hair on Your head, and the mountains the bones and nails of You, the Supreme. The passage of day and night is the blinking of Your eyes, the progenitor of mankind Your genitals, and the rain Your semen.

SB 10.40.15

tvayy avyayātman puruṣe prakalpitā
 lokāḥ sa-pālā bahu-jīva-saṅkulāḥ
yathā jale sañjihate jalaukaso
 ’py udumbare vā maśakā mano-maye
tvayi — within You; avyaya-ātman — their inexhaustible one; puruṣe — the Supreme Personality of Godhead; prakalpitāḥ — created; lokāḥ — the worlds; sa-pālāḥ — together with their protecting demigods; bahu — with many; jīva — living beings; saṅkulāḥ — crowded; yathā — just as; jale — in water; sañjihate — move about; jala-okasaḥ — aquatic animals; api — indeed; udumbare — in an udumbara fruit (a kind of fig); — or; maśakāḥ — small biting insects; manaḥ — the mind (and other senses); maye — (in You) who comprise.
All the worlds, with their presiding demigods and teeming populations, originate in You, the inexhaustible Supreme Personality of Godhead. These worlds travel within You, the basis of the mind and senses, just as aquatics swim in the sea or tiny insects burrow within an udumbara fruit.

SB 10.40.16

yāni yānīha rūpāṇi
 krīḍanārthaṁ bibharṣi hi
tair āmṛṣṭa-śuco lokā
 mudā gāyanti te yaśaḥ
yāni yāni — which various; iha — in this material world; rūpāṇi — forms; krīḍana — of play; artham — for the sake; bibharṣi — You manifest; hi — indeed; taiḥ — by them; āmṛṣṭa — cleansed; śucaḥ — of their unhappiness; lokāḥ — people; mudā — joyfully; gāyanti — sing; te — Your; yaśaḥ — glories.
To enjoy Your pastimes You manifest Yourself in various forms in this material world, and these incarnations cleanse away all the unhappiness of those who joyfully chant Your glories.

SB 10.40.17-18

namaḥ kāraṇa-matsyāya
 pralayābdhi-carāya ca
hayaśīrṣṇe namas tubhyaṁ
akūpārāya bṛhate
 namo mandara-dhāriṇe
 namaḥ śūkara-mūrtaye
namaḥ — obeisances; kāraṇa — who is the original cause of creation; matsyāya — to the Supreme Lord’s appearance as a fish; pralaya — of annihilation; abdhi — in the ocean; carāya — who moved about; ca — and; haya-śīrṣṇe — to the incarnation who appeared with the head of a horse; namaḥ — obeisances; tubhyam — to You; madhu-kaiṭabha — of the demons Madhu and Kaiṭabha; mṛtyave — to the killer; akūpārāya — to the tortoise; bṛhate — huge; namaḥ — obeisances; mandara — of Mandara Mountain; dhāriṇe — to the holder; kṣiti — of the earth; uddhāra — the lifting up; vihārāya — whose pleasure; namaḥ — obeisances; śūkara — of a boar; mūrtaye — to the form.
I offer my obeisances to You, the cause of the creation, Lord Matsya, who swam about in the ocean of dissolution, to Lord Hayagrīva, the killer of Madhu and Kaiṭabha, to the immense tortoise [Lord Kūrma], who supported Mandara Mountain, and to the boar incarnation [Lord Varāha], who enjoyed lifting the earth.

The Viśva-kośa dictionary states that the word akūpārāya indicates the king of tortoises.

SB 10.40.19

namas te ’dbhuta-siṁhāya
vāmanāya namas tubhyaṁ
 krānta-tribhuvanāya ca
namaḥ — obeisances; te — to You; adbhuta — amazing; siṁhāya — to the lion; sadhu-loka — of all saintly devotees; bhaya — of the fear; apaha — O remover; vāmanāya — to the dwarf; namaḥ — obeisances; tubhyam — to You; krānta — who stepped over; tri-bhuvanāya — the three planetary systems of the universe; ca — and.
Obeisances to You, the amazing lion [Lord Nṛsiṁha], who remove Your saintly devotees’ fear, and to the dwarf Vāmana, who stepped over the three worlds.

SB 10.40.20

namo bhṛguṇāṁ pataye
namas te raghu-varyāya
 rāvaṇānta-karāya ca
namaḥ — obeisances; bhṛgūṇām — of the descendants of Bhṛgu; pataye — to the chief (Lord Paraśurāma); dṛpta — conceited; kṣatra — of the members of the royal order; vana — the forest; chide — who cut down; namaḥ — obeisances; te — to You; raghu-varyāya — the best of the descendants of Raghu; rāvaṇa — of Rāvaṇa; anta-karāya — who put an end; ca — and.
Obeisances to You, Lord of the Bhṛgus, who cut down the forest of the conceited royal order, and to Lord Rāma, the best of the Raghu dynasty, who put an end to the demon Rāvaṇa.

SB 10.40.21

namas te vāsudevāya
 namaḥ saṅkarṣaṇāya ca
 sātvatāṁ pataye namaḥ
namaḥ — obeisances; te — unto You; vāsudevāya — Lord Śrī Vāsudeva; namaḥ — obeisances; saṅkarṣaṇāya — to Lord Saṅkarṣaṇa; ca — and; pradyumnāya — to Lord Pradyumna; aniruddhāya — and to Lord Aniruddha; sātvatām — of the Yādavas; pataye — to the chief; namaḥ — obeisances.
Obeisances to You, Lord of the Sātvatas, and to Your forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.

SB 10.40.22

namo buddhāya śuddhāya
 namas te kalki-rūpiṇe
namaḥ — obeisances; buddhāya — to Lord Buddha; śuddhāya — the pure; daitya-dānava — of the demoniac descendants of Diti and Dānu; mohine — to the bewilderer; mleccha — of the outcaste meat-eaters; prāya — resembling; kṣatra — kings; hantre — to the killer; namaḥ — obeisances; te — to You; kalki-rūpiṇe — in the form of Kalki.
Obeisances to Your form as the faultless Lord Buddha, who will bewilder the Daityas and Dānavas, and to Lord Kalki, the annihilator of the meat-eaters posing as kings.

SB 10.40.23

bhagavan jīva-loko ’yaṁ
 mohitas tava māyayā
ahaṁ mamety asad-grāho
 bhrāmyate karma-vartmasu
bhagavan — O Supreme Lord; jīva — of living entities; lokaḥ — the world; ayam — this; mohitaḥ — bewildered; tava — Your; māyayā — by the illusory energy; aham mama iti — based on the conceptions of “I” and “my”; asat — false; grāhaḥ — whose conception; bhrāmyate — is made to wander; karma — of fruitive work; vartmasu — along the paths.
O Supreme Lord, the living entities in this world are bewildered by Your illusory energy. Becoming involved in the false concepts of “I” and “my,” they are forced to wander along the paths of fruitive work.

SB 10.40.24

ahaṁ cātmātmajāgāra-
bhramāmi svapna-kalpeṣu
 mūḍhaḥ satya-dhiyā vibho
aham — I; ca — also; ātma — concerning my body; ātma-ja — children; agāra — home; dāra — wife; artha — wealth; sva-jana — followers; ādiṣu — and so on; bhramāmi — am deluded; svapna — a dream; kalpeṣu — who are just like; mūḍhaḥ — foolish; satya — that they are real; dhiyā — with the idea; vibho — O almighty Lord.
I too am deluded in this way, O almighty Lord, foolishly thinking my body, children, home, wife, money and followers to be real, though they are actually as unreal as a dream.

SB 10.40.25

 viparyaya-matir hy aham
dvandvārāmas tamo-viṣṭo
 na jāne tvātmanaḥ priyam
anitya — not eternal; anātma — not the real self; duḥkheṣu — in the sources of misery; viparyaya — backwards; matiḥ — whose mentality; hi — indeed; aham — I; dvandva — in duality; ārāmaḥ — taking pleasure; tamaḥ — in ignorance; viṣṭaḥ — absorbed; na jāne — I fail to recognize; tvā — You; ātmanaḥ — of myself; priyam — the dearmost.
Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize You as the real object of my love.

SB 10.40.26

yathābudho jalaṁ hitvā
 praticchannaṁ tad-udbhavaiḥ
abhyeti mṛga-tṛṣṇāṁ vai
 tadvat tvāhaṁ parāṅ-mukhaḥ
yathā — as; abudhaḥ — someone who is unintelligent; jalam — water; hitvā — overlooking; praticchannam — covered; tat-udbhavaiḥ — by the plants growing in it; abhyeti — approaches; mṛga-tṛṣṇām — a mirage; vai — indeed; tadvat — in that same way; tvā — You; aham — I; parāk-mukhaḥ — turned away.
Just as a fool overlooks a body of water covered by the vegetation growing in it and chases a mirage, so I have turned away from You.

SB 10.40.27

notsahe ’haṁ kṛpaṇa-dhīḥ
 kāma-karma-hataṁ manaḥ
roddhuṁ pramāthibhiś cākṣair
 hriyamāṇam itas tataḥ
na utsahe — am not able to find the strength; aham — I; kṛpaṇa — crippled; dhīḥ — whose intelligence; kāma — by material desires; karma — and material activities; hatam — disturbed; manaḥ — my mind; roddhum — to keep in check; pramāthibhiḥ — which are very powerful and willful; ca — and; akṣaiḥ — by the senses; hriyamāṇam — being dragged; itaḥ tataḥ — here and there.
My intelligence is so crippled that I cannot find the strength to curb my mind, which is disturbed by material desires and activities and constantly dragged here and there by my obstinate senses.

SB 10.40.28

so ’haṁ tavāṅghry-upagato ’smy asatāṁ durāpaṁ
 tac cāpy ahaṁ bhavad-anugraha īśa manye
puṁso bhaved yarhi saṁsaraṇāpavargas
 tvayy abja-nābha sad-upāsanayā matiḥ syāt
saḥ — being such; aham — I; tava — Your; aṅghri — feet; upagataḥ asmi — am approaching; asatām — for those who are impure; durāpam — impossible to attain; tat — that; ca — and; api — also; aham — I; bhavat — Your; anugrahaḥ — mercy; īśa — O Lord; manye — think; puṁsaḥ — of a person; bhavet — occurs; yarhi — when; saṁsaraṇa — of his rotation in the cycle of material existence; apavargaḥ — the cessation; tvayi — of You; abja — like a lotus; nābha — O You whose navel; sat — of pure devotees; upāsanayā — by worship; matiḥ — consciousness; syāt — develops.
Being thus fallen, I am approaching Your feet for shelter, O Lord, because although the impure can never attain Your feet, I think it is nevertheless possible by Your mercy. Only when one’s material life has ceased, O lotus-naveled Lord, can one develop consciousness of You by serving Your pure devotees.

SB 10.40.29

namo vijñāna-mātrāya
 brahmaṇe ’nanta-śaktaye
namaḥ — obeisances; vijñāna — of pure knowledge; mātrāya — to the embodiment; sarva — of all; pratyaya — forms of knowledge; hetave — to the source; puruṣa — of a person; īśa — the controlling forces; pradhānāya — to Him who predominates; brahmaṇe — to the Supreme Absolute Truth; ananta — unlimited; śaktaye — whose potencies.
Obeisances to the Supreme Absolute Truth, the possessor of unlimited energies. He is the embodiment of pure, transcendental knowledge, the source of all kinds of awareness, and the predominator of the forces of nature that rule over the living being.

SB 10.40.30

namas te vāsudevāya
 sarva-bhūta-kṣayāya ca
hṛṣīkeśa namas tubhyaṁ
 prapannaṁ pāhi māṁ prabho
namaḥ — obeisances; te — to You; vāsudevāya — the son of Vasudeva; sarva — of all; bhūta — living beings; kṣayāya — the residence; ca — and; hṛṣīka-īśa — O Lord of the mind and senses; namaḥ — obeisances; tubhyam — to You; prapannam — who am surrendered; pāhi — please protect; mām — me; prabho — O master.
O son of Vasudeva, obeisances to You, within whom all living beings reside. O Lord of the mind and senses, again I offer You my obeisances. O master, please protect me, who am surrendered unto You.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fortieth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Prayers of Akrūra.”