Brahmakrita Srikrishna Stotram ( Bhagavatm Canto 10, Chapter 14,slokas 1-40)

                   ब्रह्मणा
कृतं श्रीकृष्णस्तोत्रम्
                     (श्रीमद्भागवते दशमस्कंधे अध्यायः १४, श्लोकाः १-४०)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
[Context:  Krishna is picnicking in
the forest with the cowherd boys. Brahma kidnaps the boys and the calves while
Krishna is away in search of some calves. 
When Krishna returned there was neither the cowherd boys nor the
calves.  Instantly He knew that this was
the handiwork of Brahma.  Now, Krishna
himself became the cowherd boys and calves and all the things the boys carried
with them.  This drama went on for quite
a few days. When Brahma found two sets of 
identical cowherd boys and calves, one in his possession and the other
with Krishna, he was thoroughly confused. 
Then suddenly all the cowherd boys and calves appeared to him in the
form of Maha Vishnu with four hands carrying the conch, the disc, the mace and
the lotus.  He becomes ashamed of what he
has done. He praises Krishna and pays obeisance to Him in this stotra]     
ब्रह्मोवाच-                               
नौमीड्य तेऽभ्रवपुषे तडिदम्बराय
    गुञ्जावतंसपरिपिच्छलसन्मुखाय।
वन्यस्रजे कवलवेत्रविषाणवेणु-
     लक्ष्मश्रिये मृदुपदे पशुपाङ्गजाय ॥१॥
Lord Brahma said: My dear Lord, You are the only worshipable Lord, the
Supreme Personality of Godhead, and therefore I offer my humble obeisances and
prayers just to please You. O son of the king of the cowherds, Your
transcendental body is dark blue like a new cloud, Your garment is brilliant
light lightning, and the beauty of your face is enhanced by Your gunja
earrings and the peacock feather on Your head. 
Wearing garlands of various forest flowers and leaves, and equipped with
a herding stick, a buffalo horn and a flute, You stand beautifully with a
morsel of food in Your hand.   
अस्यापि देव वपुषो मदनुग्रहस्य
    स्वेच्छामयस्य न तु भूतमयस्य कोऽपि।
नेशे महि त्ववसितुं मनसाऽऽन्तरेण
    साक्षात्तवैव किमुतात्मसुखानुभूतेः ॥२॥
My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of yours, which has shown such mercy to me and which
appears just to fulfill the desires of Your pure devotees.  Although my mind is completely withdrawn from
material affairs, I cannot understand Your personal form.  How, 
then, could I possibly understand 
the happiness You experience within Yourself. 
ज्ञाने प्रयासमुदपास्य नमन्त एव
    जीवन्ति सन्मुखरितां भवदीयवार्ताम्।
स्थाने स्थिताः श्रुतिगतां तनुवाङ्मनोभि-
     र्ये प्रायशोऽजित जितोऽप्यसि तैस्त्रिलोक्याम्॥३॥
Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with their body,
words and mind offer all respects to descriptions of Your personality and
activities, dedicating their lives to these narrations, which are vibrated by
You personally and by Your pure devotees, certainly conquer Your Lordship,
although You are otherwise unconquerable by anyone within the three
worlds. 
श्रेयःसृतिं भक्तिमुदस्य ते विभो
    क्लिश्यन्ति ये केवलबोधलब्धये।
तेषामसौ क्लेशल एव शिष्यते
    नान्यद् यथा स्थूलतुषावघातिनाम् ॥४॥
My dear Lord, devotional service unto You is the best path for
self-realization.  If someone gives up
that path and engages in the cultivation of speculative knowledge, he will
simply undergo a troublesome process and will not achieve his desired result. As
a person who beats an empty husk of wheat cannot get grain, one who simply
speculates cannot achieve self-realization. 
His only gain is trouble.
पुरेह भूमन् बहवोऽपि योगिन-
  स्त्वदर्पितेहा निजकर्मलब्धया।
विबुध्य भक्त्यैव कथोपनीतया
  प्रपेदिरेऽञ्जोऽच्युत ते गतिं पराम् ॥५॥
O almighty Lord, in the past many yogis in this world achieved the
platform of devotional service by offering all their endeavours unto You and
faithfully carrying out their prescribed duties.  Through such devotional service, perfected by
the processes of hearing and chanting about You, they came to understand You, O
infallible one, and could easily surrender to You and achieve Your supreme
abode.
तथापि भूमन् महिमागुणस्य ते
  विबोद्धुमर्हत्यमलान्तरात्मभिः।
अविक्रियात् स्वानुभवादरूपतो
  ह्यनन्यबोधात्मतया न चान्यथा ॥६॥
Nondevotees, however, cannot realize You in Your full personal
feature.  Nevertheless, it may be
possible for them to realize Your expansion as the impersonal Supreme by
cultivating direct perception of the Self within the heart.  But they can do this only by purifying their
mind and senses of all conceptions of material distinctions and all attachment
to material sense objects.   Only in this
way will Your impersonal feature manifest itself to them.
गुणात्मनस्तेऽपि गुणान् विमातुं
  हितावतीर्णस्य क ईशिरेऽस्य।
कालेन यैर्वा विमिताः सुकल्पै-
  र्भूपांसवः खे मिहिका द्युभासः ॥७॥
In time, learned philosophers or scientists might be able to count all
the atoms of the earth, the particles of snow, or perhaps even the shining
molecules radiating from the Sun, the stars and other luminaries.  But among these learned men, who could
possibly count the unlimited transcendental qualities possessed by You, the
Supreme Personality of Godhead, who have descended onto the surface of the
earth for the benefit of all living entities.
तत्तेऽनुकम्पां सुसमीक्षमाणो
   भुञ्जान एवात्मकृतं विपाकम्।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते
    जीवेत यो मुक्तिपदे स दायभाक्॥८॥
My dear Lord, one who honestly waits for You to bestow Your causeless
mercy upon him, all the while patiently suffering the reactions of his past
misdeeds and offering You respectful obeisances with his heart, words and body,
is surely eligible for liberation, for it has become his rightful claim.
पश्येश मेऽनार्यमनन्त आद्ये
   परात्मनि त्वय्यपि मायिमायिनि।
मायां वितत्येक्षितुमात्मवैभवं
    ह्यहं कियानैच्छमिवार्चिरग्नौ ॥९॥
My Lord, just see my uncivilized impudence! To test your power I tried
to extend my illusory potency to cover You, the unlimited and primeval Super
soul, who bewilder even the masters of illusion.  What am I compared to you? I am just like a
small spark in the presence of a great fire. 
अतः क्षमस्वाच्युत मे रजोभुवो
    ह्यजानतस्त्वत्पृथगीशमानिनः।
अजावलेपान्धतमोऽन्धचक्षुष
     एषोऽनुकम्प्यो मयि नाथवानिति॥१०॥
Therefore, O infallible Lord, kindly excuse my offenses.  I have taken birth in the mode of passion and
am therefore simply foolish, presuming myself a controller independent of Your
Lordship.  My eyes are blinded by the
darkness of ignorance, which causes me to think of myself as the unborn creator
of the universe.  But please consider
that I am Your servant and therefore worthy of Your compassion.
क्वाहं तमोमहदहंखचराग्निवार्भू-
  संवेष्टिताण्डघटसप्तवितस्तिकायः।
क्वेदृग्विधाविगणिताण्डपराणुचर्या-
  वाताध्वरोमविवरस्य च ते महित्वम् ॥११॥
What am I, a small creature measuring seven spans of my own hand?  I am enclosed in a potlike universe composed
of material nature, the total material energy, false ego, ether, air, water and
earth.  And what is Your glory? Unlimited
universes pass through the pores of Your body just as particles of dust pass
through the openings of a screened window.

उत्क्षेपणं गर्भगतस्य पादयोः
   किं कल्पते मातुरधोक्षजागसे।
किमस्तिनास्ति व्यपदेशभूषितं
   तवास्ति कुक्षेः कियदप्यनन्तः ॥१२॥
O Lord Adhokshaja, does a mother take offence when the child within her
womb kicks with his legs? And is there anything in existence- whether
designated by various philosophers as real or as unreal-  that is actually outside your abdomen?  
जगत्त्रयान्तोदधिसंप्लवोदे
   नारायणस्योदरनाभिनालात्।
विनिर्गतोऽजस्त्विति वाङ् न वै मृषा
   किंत्वीश्वर त्वन्न विनिर्गतोऽस्मि ॥१३॥
My dear Lord, it is said that when the three planetary systems are
merged into the water at the time of dissolution, You plenary portion, Narayana,
lies down on the water, gradually a lotus flower grows from His navel, and
Brahma takes birth upon that lotus flower. 
Certainly, these words are not false. Thus am I not born from You?
नारायणस्त्वं न हि सर्वदेहिना-
   मात्मास्यधीशोऽखिललोकसाक्षी।
नारायणोऽङ्गं नरभूजलायना-
   त्तच्चापि सत्यं न तवैव माया ॥१४॥
Are You not the original Narayana, O supreme controller, since you are
the Soul of every embodied being and the eternal witness of all created realms?
Indeed, Lord Narayana is Your expansion, and he is called Narayana because He
is the generating source of the primeval water of the universe.  He is real, not a product of Your illusory
Maya.
तच्चेज्जलस्थं तव सज्जगद्वपुः
   किं मे न दृष्टं भगवंस्तदैव।
किं वा सुदृष्टं हृदि मे तदैव
   किं नो सपद्यैव पुनर्व्यदर्शि॥१५॥
My dear Lord, if Your transcendental body, which shelters the entire
universe, is actually lying upon the water, then why were You not seen by me
when I searched for You?  And why, though
I could not envision You properly within my heart, did You then suddenly reveal
Yourself?
अत्रैव मायाधमनावतारे
   ह्यस्य प्रपञ्चस्य बहिः स्फुटस्य
कृत्स्नस्य चान्तर्जठरे जनन्या
   मायात्वमेव प्रकटीकृतं ते ॥१६॥
My dear Lord, in this incarnation You have proved that you are the
supreme controller of Maya. Although you are now within this universe, the
whole universal creation is within Your transcendental body – a fact You
demonstrated by exhibiting the universe within Your abdomen before Your mother,
Yasoda. 
यस्य कुक्षाविदं सर्वं सात्मं भाति यथा तथा।
तत्त्वय्यपीह तत् सर्वं किमिदं मायया विना ॥१७॥
Just as this entire universe, including You, was exhibited within Your
abdomen, so it is now manifested here externally in the same exact form.  How could such things happen unless arranged
by Your inconceivable energy.  
अद्यैव त्वदृतेऽस्य किं मम न ते मायात्वमादार्शित-
  मेकोऽसि प्रथमं ततो व्रजसुहृद्वत्साः समस्ता अपि।
तावन्तोऽसि चतुर्भुजास्तदखिलैः साकं मयोपासिता-
  स्तावन्त्येव जगन्त्यभूस्तदमितं ब्रह्माद्वयं शिष्यते ॥१८॥
Have you not shown me today  that
both You Yourself and everything within this creation are manifestations of
Your inconceivable potency? First You appeared alone, and then You manifested
Yourself as all Vrindavan’a calves and cowherd boys, Your friends.  Next you appeared as an equal number of
four-handed Vishnu forms, who were worshiped by all living beings, including
me, and after that You appeared as an equal number of complete universes.
Finally,  You have now returned to your
unlimited form as the Supreme Absolute Truth, one without a second.   
अजानतां त्वत्पदवीमनात्म-
  न्यात्माऽऽत्मना भासि वितत्य मायाम् ।
सृष्टाविवाहं जगतो विधान
   इव त्वमेषोऽन्त इव त्रिनेत्रः ॥१९॥
To persons ignorant of Your actual transcendental position, You appear
as part of the material world, manifesting Yourself by the expansion of Your
inconceivable energy. Thus for the creation  of the universe You appear as me [Brahma], for
its maintenance You appear as Yourself [Vishnu], and for its annihilation You
appear as Lord Trinetra[Shiva].
सुरेष्वृषीष्वीश तथैव नृष्वपि
    तिर्यक्षु यादस्स्वपि तेऽजनस्य।
जन्मासतां दुर्मदनिग्रहाय
    प्रभो विधातः सदनुग्रहाय च ॥२०॥
O Lord, O supreme creator and master, You have no material birth, yet to
defeat the false pride of the faithless demons and show mercy to Your saintly
devotees, You take birth among the demigods, sages, human beings, animals and
even the aquatics.
 को वेत्ति भूमन् भगवन् परात्मन्
   योगेश्वरोतीर्भवतस्त्रिलोक्याम्।
क्व वा कथं वा कति वा कदेति
   विस्तारयन् क्रीडसि योगमायाम् ॥२१॥
O supreme great one! O Supreme Personality of Godhead! O Supersoul,
master of all mystic power! Your pastimes are taking place continuously in
these three worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing these innumerable pastimes? No one can
understand the mystery of how Your spiritual energy acts. 
तस्मादिदं जगदशेषमसत्स्वरूपं
   स्वप्नाभमस्तधिषणं पुरुदुःखदुःखम्।
त्वय्येव नित्यसुखबोधतनावनन्ते
   मायात उद्यदपि यत् सदिवावभाति ॥२२॥
Therefore this entire universe, which like a dream is by nature unreal,
nevertheless appears real, and thus it covers one’s consciousness and assails
one with repeated miseries.  This
universe appears real because it is manifested by the potency of illusion
emanating from You, whose unlimited transcendental forms are full of eternal
happiness and knowledge.  
एकस्त्वमात्मा पुरुषः पुराणः
   सत्यः स्वयंज्योतिरनन्त आद्यः ।
नित्योऽक्षरोऽजस्रसुखो निरञ्जनः
   पूर्णोऽद्वयो मुक्त उपाधितोऽमृतः ॥२३॥
You are the one Supreme Soul, the primeval Supreme Personality, the
Absolute Truth  self-manifested, endless
and beginningless.  You are eternal and
infallible, perfect and complete, without any rival and free from all material
designations.  Your happiness can never
be obstructed, nor have You any connection with material contamination.  Indeed, You are the indestructible nectar of
immortality. 
एवं विधं त्वां सकलात्मनामपि
   स्वात्मानमात्मात्मतया विचक्षते।
गुर्वर्कलब्धोपनिषत्सु चक्षुषा
    ये ते तरन्तीव भवानृताम्बुधिम्॥२४॥
Those who have received the clear vision of knowledge from the sunlike
spiritual master can see You in this way, as the very Soul of all souls, the
Supersoul of everyone’s own self.  Thus
understanding Your original personality, they are able to cross over the ocean
of illusory material existence.
आत्मानमेवात्मतयाविजानतां
   तेनैव जातं निखिलं प्रपञ्चितम्।
ज्ञानेन भूयोऽपि च तत्प्रलीयते
  रज्ज्वामहेर्भोगभवाभवौ यथा ॥२५॥
A person who mistakes a rope for a snake becomes fearful, but he then
gives up his fear upon realizing that the so-clled snake does not exist.  Similarly, for those who fail to recognise
You as the Supreme Soul of all souls, the expansive illusory material existence
arises, but knowledge of You at once causes it to subside. 
अज्ञानसंज्ञौ भवबन्धमोक्षौ
   द्वौ नाम नान्यौ स्त ऋतज्ञभावात्।
अजस्रचित्यात्मनि केवले परे
   विचार्यमाणे तरणाविवाहनी ॥२६॥
The conception of material bondage and the conception of liberation are
both manifestations of ignorance.  Being
outside the scope of true knowledge, they cease to exist when one correctly
understands that the pure spirit soul is distinct from matter and always fully
conscious.  At that time bondage and
liberation no longer have any significance, just as day and night have no
significance from the perspective of the sun.
त्वामात्मानं परं मत्वा परमात्मानमेव च ।
आत्मा पुनर्बहिर्मृग्य अहोऽज्ञजनाज्ञता ॥२७॥
Just see the foolishness of those ignorant persons who consider You to
be some separated manifestation of illusion and who consider the self, which is
actully You, to be something else, the material body. Such fools conclude that
the supreme soul is to be searched for somewhere outside Your supreme
personality.
अन्तर्भवेऽनन्त भवन्तमेव
  ह्यतत्त्यजन्तो मृगयन्ति सन्तः ।
असन्तमप्यन्त्यहिमन्तरेण
   सन्तं गुणं तं किमु यन्ति सन्तः ॥२८॥
O unlimited Lord, the saintly devotees seek You out within their own
bodies by rejecting everything separate from You.  Indeed, how can discriminating persons
appreciate the real nature of a rope lying before  them until they refute the illusion that it
is a snake?
अथापि ते देव पदाम्बुजद्वय-
  प्रसादलेशानुगृहीत एव हि।
जानाति तत्त्वं भगवन्महिम्नो
  न चान्य एकोऽपि चिरं विचिन्वन्॥२९॥
My Lord, if one is favoured by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality.  But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue
to study the Vedas for many years.
तदस्तु ते नाथ स भूरिभागो
  भवेऽत्र वान्यत्र तु वा तिरश्चाम्।
 येनाहमेकोऽपि भवज्जनानां
   भूत्वा निषेवे तव पादपल्लवम् ॥३०॥
My dear Lord, I therefore pray to be so fortunate that in this life as
Lord Brahma or in another life, wherever I take my birth, I may be counted as
one of Your devotees.  I pray that
wherever I may be, even among the animal species, I can engage in devotional
service to Your lotus feet.
अहोऽतिधन्या व्रजगोरमण्यः
   स्तन्यामृतं पीतमतीव ते मुदा।
यासां विभो वत्सतरात्मजात्मना
    यत्तृप्तयेऽद्यापि न चालमध्वराः ॥३१॥
O almighty Lord, how greatly fortunate are the cows and ladies of
Vrindavan, the nectar of whose breast-milk You have happily drunk to Your full
satisfaction, taking the form of their calves and children!  All the Vedic sacrifices performed from time
immemorial up to the present day have not given You as much satisfaction.
अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम्।
यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम् ॥३२॥
How greatly fortunate are Nanda Maharaja, the cowherd men and all the
other inhabitants of Vrajabhumi! There is no limit to their good fortune,
because the Absolute Truth, the source of transcendental bliss, the eternal
Supreme Brahman, has become their friend. 
 
एषां तु भाग्यमहिमाच्युत तावदास्ता-
  मेकादशैव हि वयं बत भूरिभागाः।
एतद्धृषीकचषकैरसकृत् पिबामः
   शर्वादयोऽङ्घ्र्युदजमध्वमृतासवं ते ॥३३॥
Yet even though the extent of the good fortune of these residents of
Vrindavana is inconceivable, we eleven presiding deities of the various senses,
headed by Lord Siva, are also most fortunate, because the senses of these
devotees of Vrindavana are the cups through which we repeatedly drink the
nectarean, intoxicating beverage of the honey of Your lotus feet.
तद् भूरिभाग्यमिह जन्म किमप्यटव्यां
   यद् गोकुलेऽपि कतमाङ्घ्रिरजोऽभिषेकम्।
यज्जीवितं तु निखिलं भगवान् मुकुन्द-
   स्त्वद्यापि यत्पदरजः श्रुतिमृग्यमेव ॥३४॥
My greatest possible good fortune would be to take any birth whatever in
this forest of Gokula and have my head bathed by the dust falling from the
lotus feet of any of its residents. 
Their entire life and soul is the Supreme Personality of Godhead,
Mukunda, the dust of whose lotus feet is still being searched for in the Vedic
mantras.
 एषां घोषनिवासिनामुत भवान् किं देव रातेति न-
   श्चेतो विश्वफलात् फलं त्वदपरं कुत्राप्ययन् मुह्यति।
 सद्वेषादिव पूतनापि सकुला त्वामेव देवापिता
   यद्धामार्थसुहृत्प्रियात्मतनयप्राणाशयास्त्वत्कृते ॥३५॥
My mind becomes bewildered just trying to think of what reward other
than You could be found anywhere.  You
are the embodiment of all benedictions, which You bestow upon these residents
of the cowherd community of Vrindavana. 
You have already arranged to give Yourself to Putana and her family
members in exchange for her disguising herself as a devotee.  So what is left for You to give these
devotees of Vrindavana, whose homes, wealth, friends, dear relations, bodies,
children and very lives and hearts are all dedicated only to you.
तावद् रागादयः स्तेनास्तावत् कारागृहं गृहम्।
तावन्मोहोऽङ्घ्रिनिगडो यावत् कृष्ण न ते जनाः ॥३६॥
My dear Lord Krishna, until people become your devotees their material
attachments and desires remain thieves, their homes remain prisons, and their
affectionate feelings for their family members remain foot-shackles.
प्रपञ्चं निष्प्रपञ्चोऽपि विडम्बयसि भूतले
प्रपन्नजनतानन्दसन्दोहं  प्रथितुं प्रभो ॥३७॥
My dear master, although You have nothing to do with material existence,
You come to this earth and imitate material life just to expand the varieties
of ecstatic enjoyment for Your surrendered devotees
जानन्त एव जानन्तु किं बहूक्त्या न मे प्रभो।
मनसो वपुषो वाचो वैभवं तव गोचरः ॥३८॥
There are people who say, “I know everything about Krishna.” Let them
think that way.  As far as I am
concerned, I do not wish to speak very much about this matter.  O my Lord, let me say this much: As far as
Your opulences are concerned, they are all beyond the reach of my mind, body
and words. 
अनुजानीहि मां कृष्ण सर्वं त्वं वेत्सि सर्वदृक्।
त्वमेव जगतां नाथो जगदेतत्तवार्पितम्॥३९॥
My dear Krishna, I now humbly request permission to leave. Actually, You
are the knower and seer of all things. 
Indeed, You are the Lord of all the universes, and yet I offer this one
universe unto You. 
श्रीकृष्ण वृष्णिकुलपुष्करजोषदायिन्       
  क्ष्मानिर्जरद्विजपशूदधिवृद्धिकारिन्।
उद्धर्मशार्वरहर क्षितिराक्षसध्रु-
   गाकल्पमार्कमर्हन् भगवन् नमस्ते ॥४०॥
My dear Krishna, You bestow happiness upon the lotuslike Vrishni dynasty
and expand the great oceans consisting of the earth, the demigods, the brahmanas
and the cows. You dispel the dense darkness of irreligion and oppose the demons
who have appeared on this earth.  O
Supreme Personality of Godhead, as long as this universe exists and as long as
the sun shines, I will offer my obeisances unto You.     
 

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