Śrīmad-Bhāgavatam 10.57.17
Blended reading (Sanskrit + English inline)
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namaḥ
—
obeisances
From √nam (to bow). The opening and closing word of the verse — the praṇāma frames the speech. Gauḍīyas treat namaḥ as the technical vocabulary of surrender; the doubled namaḥ here mirrors the praṇāma-mantras of Vaiṣṇava liturgy.
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adbhuta - karmaṇe
—
to Him whose acts are wonderful
Compound: adbhuta (wonderful) + karman (act). Adbhuta is one of the eight rasas in Sanskrit aesthetics — the wonder-rasa. Gauḍīyas treat Kṛṣṇa's līlās as the unique site where adbhuta-rasa is sustained, not exhausted by exposure.
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anantāya
—
to the unlimited
Dative of ananta. Bhagavān's amplitude refusing every boundary. Gauḍīyas pair ananta with the name Ananta-deva (Śeṣa), Balarāma's tattva — so the verse subtly bows to both brothers at once.
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kūṭa - sthāya
—
to the immovable
Compound: kūṭa (peak / fixed point) + stha (standing). One of the technical names of Brahman / Paramātmā — the fixed center. Gauḍīyas read kūṭa-stha personalistically: Kṛṣṇa is the unmoving Person around whom all līlā revolves, not an impersonal absolute.
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ātmane
—
to the Supreme Soul
Dative of ātman. Gauḍīyas insist on the careful reading: ātmā here refers to Paramātmā, not to the jīva-ātmā. Kṛṣṇa as everyone's inner-witness; the jīva is His aṁśa, not His identity.
Satadhanva left the jewel with Akrura, but he did not give it to him, as he had extreme possessiveness of the jewel. The quality of the horse was its ability to run for hundreds of yojanas in emergency. It will also be seen that because of the difficulty in going all the way from Dvaraka to Mithila, the horse died of exhaustion.
Therefore, I offer respects to the Lord who has astonishing activities. The cause of these astonishing activities is that he is Kṛṣṇa, Para-brahman with human form. Furthermore he is Bhagavān, endowed with all powers in full. Therefore he is unlimited, without end. Furthermore he is without beginning (ādi-bhūtāya). Furthermore he is without change, even in the midst of creating and destroying since he is the antaryāmī of all beings. I again offer respects to him on the ground with great devotion.
Akrūra in this verse becomes a worshiper rather than a tactician — namaḥ, namaḥ, double obeisance, the speech of one who has talked himself into surrender. Even a man who will be exposed three verses later can offer right praise in the right moment, and the Bhāgavata records it.
My note
Source: vedabase.io