Śrīmad-Bhāgavatam 10.41.4
Blended reading (Sanskrit + English inline)
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viśva-ātmake
—
who comprise everything
Locative of viśva-ātmaka — having the universe as one's body. Gauḍīya frame: this is not Advaitin merging but acintya-bhedābheda — the cosmos is Kṛṣṇa's śakti, simultaneously one with and different from Him.
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adbhutāni
—
wonderful things
Neuter plural. Akrūra answers Kṛṣṇa's question by relocating the locus of wonder — not 'out there' but 'in You.' The verse-grammar enacts the very dāsya it confesses.
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adṛṣṭam
—
not seen
Past participle of √dṛś with privative a-. The rhetorical climax: 'what have I not seen?' For a devotee who has seen Bhagavān, no other vision is news. Echoes Kunti's tvāṁ sākṣāt draṣṭum īśate (SB 1.8.20).
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vipaśyataḥ
—
while seeing You
Present participle, genitive (of one who is seeing). vi + √paś — to see thoroughly. Darśana here is sustained, not a flash. Gauḍīyas read this as nirantara-smaraṇa, the unbroken interior vision of the devotee.
"Krsna has shown me his own opulences (as described in the previous chapter verses 44-55)." Akrura came to this conclusion, when Krsna asked his question. With great joy he then spoke the truth. "Whatever remarkable things are on the earth, in the sky or water, they are all within your form as the universe. Seeing you before me, what more remarkable sight remains? Everything is seen by seeing you."
Having understood that Kṛṣṇa was non-different from that form, now he considered that all this to be Kṛṣṇa’s power after Kṛṣṇa mercifully asked him a question and he gained further realization. Whatever remarkable things exist on earth, in the sky and in the water exist within you alone. They do not exist separately in water, on earth or in the sky since you are the root cause of the universe (viśvātmake), giving shelter to it. The middle term of the compound is omitted. Yasmin vijñāte sarvaṁ vijñātaṁ bhavati: knowing him, everything is known. (Śāndilya Upaniṣad) What can I see that is astonishing on earth, in the water or in the air? Nothing. What I have seen, I have seen within you. In seeing you, I have seen everything.
Iha means “in the world.” The cause of astonishing things is you, the form of the universe (viśvātmake). As I directly saw (vipaśyataḥ) you, what have I not seen?
- Where do you still chase wonders apart from Him when He already includes them?
- What single 'wonder' could you redirect into looking at Kṛṣṇa instead?
A child who has seen the ocean cannot be surprised by any river. Akrūra, having seen Kṛṣṇa, the viśvātmā, can no longer encounter anything that is not already inside Him.
In SB 10.8, when mother Yaśodā asked baby Kṛṣṇa to open His mouth to check for clay, she saw inside it all the worlds — the directions, the stars, the wind, the fire, the moon, even herself holding Him. She nearly fainted.
Akrūra's confession here echoes that moment in the dāsya key: whatever is wonderful in earth, sky or water — all of it lives inside the Person whose hand he is presently driving toward Mathurā. Viśva is not somewhere else; viśva is in Him.
My note
Source: vedabase.io