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In the family of pRuthu (a descendant of Dhruva) came PraacInabarhis. He was a ritualistic and filled the earth with darbhas doing one yaga after the other. His children are called pracetasas. Father asked them to get married and continue the family tree. They went towards the sea to do tapas. Rudra, who was very pleased became the GURU for them and adviced the rudra gItam - a praise of Lord narayaNa.
darSanam na: didRukshUNaam dehi bhaagavata arccitaam
rUpam priyatamam swaanaam sarvendriya guNaanjanam 4.24.44
(oh! Lord, please show us that form that you reveal to your devotees. Please show that dearest form that will nurture all the indryaas. A cry like this deep from the heart, under the guidance of a GURU is what one can crave for.)
How beautiful is it? No explanation can be adequate here.
snigdha prAvRUD ghanaSyAmam sarva soundarya vigraham
cArvAyata caturbAhum sujATa rucirAnanam 4.24.45
(oh! kRushNa, You are so soft and delicate. You are as dark as the rainy season clouds. Ha! You are the net total of all the beauty, with beautiful four long hands and round and attrctive face. The beauty just flows from you LORD)
padmakoSa palASa aksham sundara bhrU sunAsikam
sudwijam sukapola Asyam sama kaRNa vibhUshaNa 4.24.46
(Those eyes are like the lotus petals. The face captivates because of the lovely eyebrows, nose, teeth and cheeks. The ears are so symmetric.)
prIti prahasita apAngam aLakai: upaSobhitam
lasat pankaj akinjalka dukUlam mRushTa kuNDalam 4.24.47
(Lord has that beautiful smile that expresses his love for his devotees and that refelcts in his looks. The face is decorated with curly dangling hair locks. He is wearing a beautiful yellow silk that matches with the lotus pollen in color and glow. He is wearing shiny ear drops.)
sphurat kirITa valaya hAra nUpura mekhalam
Sankha cakra gadA padma mAlA maNi uttama Rudhimat 4.24.48
(He is wearing shiny diadem, bracelets, garlands, anklets and waist band.
His hands are decorated with conch, discus, mace and lotus. He is wearing vanamaala and necklace made of precious gems.)
simha skandha twishaa bibhrat soubhaga grIva koustubham
Sriyaa anapaayinyaa aakshipta nikashASma urasA ullasat 4.24.49
(HIS shoulders and majestic like that of a lion. Kaustubha gem decorates his beautiful neck. The beauty of the chest gets lifted becasue of the presence of his inseparable consort mahalaskhmi.)
pUra recaka samvigna valivalgu daLa udaram
prati samkraamayat viSwam naabhyaa aavartta gabhIrayA 4.24.50
(His tender leaf like stomach decorated by three lines and a deep naval moves up and down because of the breathing.)
SyAma SroNi adhirocishNu dukUla swarNa mekhalam
samacaaru anghRi jangha Uru nimna jAnu sudarSanam 4.24.51
(His waist is so dark and beautiful. The shiny yellow silk is tied there and a gold band is tied over it. His feets, leg and thigh are perfectly symmetrical and attractive. His knees are perfect and very beautiful to look at.)
padaa sarat padma palASa rocishA nakha dyubhi: na: antaragham vidhunwatA
pradarSaya swIyam apAsta sAdhwasam padam guro: mArga guru: tamojushAm 4.24.52
(Lord, the glow from your toe nails will remove all the internal stress from us. Your feet are like the petals of a lotus that bloomed in the Sarat season. Oh! Guru, with the radiance from those feet, you show path to the ignorant. With that light you remove the samsAra fear of your devotees. Oh! Guru, please show that form to us.)
etat rUpam anudhyeyam AtmaSuddhim abhIpsatAm
yat bhakti yoga abhayada: swadharmmam anutishTatAm 4.24.53
(This form of the lord is worth meditating upon by the one who desires to purify the soul. The practice of this bhakti yoga gives refuge for a devotee.)
kshaNArdhena api tulaye na swraggam na apunarbhavam
bhagavat sangi sangasya marttyAnAm kimuta ASisha: 4.24.57
(Heaven or moksham can't be compared with even a fraction of a second of contact with a bhaagavta. Then what can we say about the perishable desires of human beings? The best thing one can crave for is satsangham.)
Rudra at the end blesses pracetasas saying anyone who recites rudra gItam in the morning will be released from the bondage of karma and pleased NarayaNa will grant them all the desires. (as they are free of all desires by then and they are ready to do everything with no attachment but with full devotion.)
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Brahma trying to witness an 'exclusive leela'
bhArata evam vatsapeShu bhunjAneshu acchyutAtmasu
vatsA: tu antar vane dUram viviSu: tRuna lobhitA: 10.13.12
(Sree Sukar says to Maharaja Parikshit that while the cowherd boys were thus enjoying their lunch in the forest with Krishna who showered his grace on all of them. Meanwhile the calves went far away, deep into the forest, being allured by green grass.)
iti uktvAdri darI kunja gahvareshu Atma vatsakAn
vichinvan bhagavAn kRushNa: sapANi kavalo yayau 10.13.14
(When Krishna noticed that the other cowherd were a little worried about the cows, he said "Let Me go and search for the calves. Don't disturb your enjoyment." Then, carrying His yogurt and rice in His hand, Krishna, immediately went out to search for the calves of His friends. To please His friends, He began searching in all the mountains, mountain caves, bushes and narrow passages calling, ‘Oh! vatsaa, please come’. Well the one who wanted them to go is calling and they could not come back!.)
ambhojanma janis tad antara gato mAya arbhakasya ISitur
draShTum manju mahitvam anyad api tad vatsAn ito vatsapAn
nItvA anyatra kurUdvaha antaradadhAt khe avasthito ya: purA
dRushthvA aghAsura mokShaNam prabhavata: prApta: param vismayam 10.13.15
(Brahma who was born from a lotus flower was watching with keen interest all the activities of Krishna such as the deliverance of Aghasura and luncheon with other gopa’s. Now that same Brahma wanted to show some of his own power and see the power of Krishna, who was engaged in His childhood pastimes, playing as if he was a cowherd boy. Therefore, in Krishna's absence, Brahma took all the boys and calves to another place. Thus Brahma now became entangled in this issue because Krishna never forsakes any of his devotees. Brahma wanted to see a special leela performed for him!)
tato vatsAn adRushthva etya puline api ca vatsapAn
ubhAv api vane kRushNo vicikAya samantata: 10.13.16
(Thereafter, when Krishna was unable to find the calves, He returned to the bank of the river, but there He did not see the cowherd boys either!. Thus He began to search for both the calves and the boys, as if He could not understand what had happened. Well, HE did not want to disappoint his first born brahma!)
kvApi adRushthvA antar vipine vatsAn pAlAmSca viSvavit
sarvam vidhi kRutam kRushNa: sahasA avjagAma ha 10.13.17
(When Krishna who is aware of everything in this universe was unable to find the calves the cowherd boys, anywhere in the forest, He could understood that this was the work of Lord Brahma.)
How did kRushNa manage? We will see soon. HE satisfies everyone.
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BTW, Balarama did not go with them on the day of aghAsura vadham. So, he missed the vana bhojanam, brahma’s action etc. Let us keep watchign the Leela.
yAvad vatsapa vatsakAlpaka vapur yAvat karAnghri Adikam
yAvad yaShTi viShANa veNu dala Sig yAvad vibhUShAmbaram
yAvat SIla guNAbhidhAkRuti vayo yAvad vihArAdikam
sarvam vishNumayam giro angavad aja: sarva svarUpo babhau 10.13.19
(Maya that will put the Maya to shame! Krishna simply expanded Himself into the exact number of missing cowherd boys and calves, with the exact same physical features as the missing boys/cows. But Krishna also ensured that the clones also had with them their own like sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, as well their own individual behavior (All these are kRushNa). In fact they were so similar to the missing boys that it was impossible for anyone to tell the difference. By expanding Himself in this way, beautiful Krishna proved the statement "Everything consists of Vishnu." While that is the reality, here it is a leela! At the ene of the day, kRushNa tok everyone to their individual homes – like any other day.)
Tan mAtaro veNu rava tvara utthitA utthApya dorbhi: parirabhya nirbharam
Sneha snuta stanya paya: sudhAsavam matvA param brahma sutAn apAyayan 10.13.22
(Imagine the luck of mothers who are going to pampaer the paramaatma. The mothers of the boys, upon hearing the sounds of the flutes and bugles being played by their sons, immediately rose from their household tasks. They rushed out and lifted their boys onto their laps, embraced them with both arms. Now these mothers had the good fortune of having Krishna as their son. Krishna accepted their offerings which were made with such immense love.)
tato nripa unmarddana majja lepana alankAra rakshA tilakam aSanAdibhi:
samlAlita: svAcaritai: praharShayan sAyam gato yAma yamena mAdhava: 10.13.23
(Krishna thus entered into the house of all boys who were stolen and in this way he provided the mothers an opportunity to serve him personally. The mothers took care of the boys by massaging them with oil, bathing them, smearing their bodies with sandalwood pulp, decorating them with ornaments, chanting protective mantras, decorating their bodies with tilaka and serving them delicious food. This way, the mothers served Krishna personally. By serving Krishna in this manner all the mothers were in a state of bliss. Though they had no clue about the reason for their joy.)
Go gopInAm mAtRutAsmin AsIt snehardhikAm vinA
purovad Asu api hare: tokatA mAyayA vinA 10.13.25
(From the very beginning, the gopis had great motherly affection for Krishna. Infact, their affection for Krishna exceeded even their affection for their own sons. But Krishna who is always above the maya loves everyone equally. Now, their love for their own children grew beyond normalcy.)
vrajaukasAm sva tokeShu sneha vally Abdam anvaham
Sanai: ni:sIma vavRudhe yathA kRushNe tu apUrvavat10.13.26
(Although the inhabitants of Vraja, the gopa’s and the gopi’s, previously had more affection for Krishna than for their own children, now, for one year, their affection for their own sons continuously increased, for Krishna had now become their sons. There seemed to be no limit to their affection for their sons, who were now Krishna.)
No wonder poontaanam sang 'uNNikRushNan manassil kaLikkumbol'. Here it is kRushNa is acting as you child! What all won't he do make plunge his devotees in bliss!
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kRushNasya AsIt sakhA kaScit brAhmaNo brahmavittama:
virakta indriya artheshu praSanta AtmA jitendriya: 10.80.6
(The moment Sri Sukar thought about this friend of kRushNa, his heart melted and started narrating. kRushNa had a Kuchela as his friend. He is the best among the knowers of brahmam. He was absolutely detached, with no needs and wants and was very much at peace with himself. He had absolute control over his indriyaas.)
yadRucchayaa upapannena varttamaano gRuhASramI
tasya bhaaryA kucelasya kshutkshAma ca tathAvidhA 1.80.7
(He lead his life with whatever he gets without much effort (He would spend all his time in bhagavat smaraNam). But, he was a gRUhastha. HE IS KUCELA, whose dress is worn out. His wife was also just like him and has grown thin because of hunger. The poverty never bothered them as 'nirdhanaa: te api dhanyaa:')
One day she approched her pati and prayed to him to go and see the Lord Sriya: pati, who is his sakha. As he did not want to go empty handed (take something to offer the amrk of prema), she went and begged for 3 hand full of rice and made flattened rice and packed it in a torn piece of cloth and handed it over for offering. The great devotee started with so much devotion and reached Dwaraka. All through the way he was dreaming about his great friend. There kRushNa demonstarted his true friendship and treated him like his own brother. kRushNa himself did all the service to Sudaama along with his consorts. saakshaat rugmiNi Devi did the fanning for Kucela.
ya: asou triloka guruNaa SrInivAsena sambhRuta:
paryankasthaam Sriyam hittwaa parishwakta: agrajo yathA 10.80.26
(Devis were talking that this kRUshNa who is the GURU fro all the three worlds is making this poor man sit on his bed! Leaving SrIdevi he is hugging this bhikshu as if he were his own brother! What puNya has he done to win his heart like that? Simple prema, devotion, ananya diavattwam.)
They shared all chilhood stories. kRushNa was eagerly waiting for 'something'!. As it did not come out on its own, kRushNa asked for it -
kim upaayanam anItam brahman me bahvataa gRuhaat
aNu api upaahRutam bhaktai: premNaa bhoori eva me bhavet
bhoori api abhakta upahRutam na me toshAya kalpate 10.81.3
(Oh! Great friend, what did you bring for me from home? Even the littlest thing brought to me by my devotee with prema is the greatest for me. I am NOT pleased with even the biggest thing brought to me if he/she is not a devotee.)
patram pushpam phalam toyam yo me bhaktyaa prayacchati
tat aham bhakty upahRutam aSnaami prayata aatmana: 10.81.4
(When a devotee offer me a leaf (tuLasi), flower, fruit or water with devotion, I enjoy it as it is given to me filled with devotion.)
kRushNa ate one handful of pRuthukam and Devi stopped him when tried the second handful saying, 'one handful is enough to satisfy you for Sudama's this life as well as life in all worlds'. Kucela took leave of his dear friend the next day. Nothing was asked, given or offered to Kucela. Kucela still hadn't got out the pleasure shock that he had with kRushNa. With tears he said -
kwaaham daridra: pApIyAn kwa kRushNa: SrIniketana:
brahmabandhu: iti sma aham baahubhyaam parirambhita: 10.81.16
(Where is this poor sinner and where is the kRushNa lord of SrI? What have I done to deserve this love and respect from the lord? Oh! with those great hands he hugged me. Why? (If kucela thinks like that where are we?)
Finally Kucela reached his town and was shocked to see a palace there. His Devi, who was dressed like RugmiNI devi narrated the whole incidence. Kucela realised how silenlty the lord blessed him, just with a smile on his eyes. He prayed -
tasya eva me souhRuda sakhya maitrI daasyam puna: janamani janmani syaat
mahaanubhaavena guNaalayena vishajjata: tat purusha prasanga: 10.81.36
(I am HIS only. Life after life may HE bless me with his prema, friendship and make me to be his servant. I have a special relation with this reservoir of all guNas. May HE bless me with company of HIS devotees for ever.)
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In this way Krishna entertained the entire inhabitants of Vraja with his child-like past times. The Gopa’s and Gopi’s and teh cows were now lucky enough to have Krishna as their sons. About 5-6 days before a year was complete Sri Krishna and Balarama entered the forest while grazing the cows.
ato vidUrAt carato gAvo vatsAn upavrajam
govardhanAdri Sirasi carantyo dadRuSu: tRuNam 10.13.29
(Cows which were pasturing on top of Govardhana Hill, looked down to find some green grass and saw their calves pasturing near Vrindavana far away from the summit.)
dRushthvA atha tat sneha vaSo asmRutAtmA sa go vrajo atyAtmapa durga mArga:
dvipAt kakud grIva udAsya puccho agAt hunkRutair Asru payA: javena 10.13.30
(When the cows saw their own calves from the top of Govardhana Hill, their hearts were filled with such affection that they even forgot themselves. Although the path was very rough, they ran toward their calves with great anxiety, each running as if with one pair of legs. Their udders started flowing with milk (because of love), their heads and tails raised, and their humps moving with their necks, they ran forcefully until they reached their calves to feed them.)
sametya gAvo adho vatsAn vatsavatyo apy apAyayan
gilantya iva cAngAni lihantya: svaudhasam paya: 10.13.31
(Though the cows had very young calves they still allowed the older calves also to suck them for milk. They were filled with so much love that they showered the older calves with more love than what was given to the new born ones. They licked the calves all over their body to show their affection. This behavior was so unnatural.
gopA: tad rodhanAyAsa maughya lajjoru manyunA
durgAdhva kRucchrato abhyetya go vatsair dadRuSu: sutAn 10.13.32
(The cowherd men were angry and ashamed at the same time. They felt ashamed and angry because they were not able to control the cows. They walked down the difficult terrain to reach the cows. They saw that their children, grazing the older calves are the cause for all these. They ran to them with anger.)
tadIkShaNot prema rasAplutASayA jAtAnurAgA gata manyavo arbhakAn
uduhya dorbhi: parirabhya mUrdhani ghrAnair avApu: paramAm mudam te 10.13.33
(The moment they approached their own children, all their anger and exhaustion was gone. They were filled with extreme joy just from the mere sight of their children. They lifted their sons, embraced them in their arms and enjoyed the highest pleasure by smelling their son’s heads (as a token of love)).
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Brahma being on top (nArAyaNam, padmabhuvam (brahma)....) it takes longer for him to get trapped in the maya and it takes even longer for him to get out as he is going to do the longest stuti soon.....!
vrajasya rAmah premardhe: vIkShya outkanThyam anukShaNam
mukta staneshu apatyeshu api ahetuvid acintayat 10.13.35
(It seemed that there was exponentially increased love every where. The cows were behaving uncharacteristically by showering great love even towards the older calves which had stopped sucking the mother’s milk a long time ago, and the Gopa’s and the Gopi’s were ecstatically kissing and hugging their children. Seeing all this Balarama thought as follows:)
kim etad adbhutam iva vAsudeve akhilAtmani
vrajasya sa atmana: tokeshu apUrvam prema vardhate 10.13.36
(What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like it does for Lord Krishna.)
iti sancintya dASArho vatsAn sa vayasAn api
sarvAn AcaShtha vaikunTham cakShuShA vayunena sa: 10.13.38
(Thinking in this way, Balarama (dASArha:) was able to see, with the divine eye of transcendental knowledge, that all these calves and Krishna's friends were merely various form of Krishna. Sarvam kRushNa mayam was witnessed by Balarama. Balarama got the answer for his head breaking puzzle. If only we know this real reality, how can anyone have any hatred towards anyone else?)
tAvad etya Atma bhUr Atma mAnena truthinehasA
purovad Abdam krIdantam dadRuSe sa kalam harim 10.13.40
(At the same time (according to Brahma’s own measurement, it was a tRuTi but on earth it was a year!), Braham saw that Lord Krishna was engaged just as before in playing with the boys and calves. Imagine Brahma’s confusion as he is seeing the kids & calves locked up by him playing here! Should he suspect his security or the Lord’s maya?)
ita ete atra kutratyA man mAyA mohitetare
tAvanta eva tatrAbdam krIdanto viShNunA samam 10.13.42
(Brahma knew that all the boys and calves that he had stolen were still sleeping under the influence of Maya and had not awakened yet. Yet he could see the exact same boys and calves here in Vraja playing with Krishna. He asked himself: “Who are they? Where did they come from?” He forgot that he was dealing with a maayaadhItan!)
evam sammohayan viShNum vimoham viSva mohanam
svayaiva mAyayAjo sapi svayam eva vimohita: 10.13.44
(Thus Lord Brahma, thinking and thinking for a long time, tried to distinguish between those two sets of boys. He tried to understand who was real and who was not real, but he couldn't understand at all. Thus Lord Brahma who wanted to seea leela tried to mystify the all-pervading Lord Krishna. But kRushNa is many step ahead of anyone! He is the 'pUrNam brhama sanAtanam' the one who in fact mystifies the entire universe! Found himself completely in bewilderment by Krishna’s maya shakti.)
Oh! Krushna if Brahma gets trapped in your maya, where are we? Sata koTi namaskaarams at your lotus feet.
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tAvat sarve vatsa pAlA: paSyato ajasya tat kShaNAt
vyadRuSyanta ghana SyAmA: pIta kauSeya vAsasa: 10.13.46
(Brahma was trying to understand the current situation. While he was watching the calves and the boys tending them and everything immediately appeared to have the color of dark rain clouds and to be dressed in beautiful yellow silk garments.)
catur bhujA: Sankha cakra gadA rAjIva pANaya:
kirITina: kunDalino hAriNo vana mAlina: 10.13.47
(Each of them had four arms, holding conch shell, disc, mace and a lotus flower. They wore beautiful crowns on Their heads, earrings on Their ears and garlands of forest flowers around their necks.)
SrIvatsa angada do ratna kambu kankaNa pANaya:
nUpurai: kaTakair bhAtA: kaTi sUtra angulIyakai: 10.13.48
(On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. They wore armlets on Their arms, bangles which were marked with three lines like a conch shell, anklets on Their ankles, ornaments on Their feet, and girdles around Their waists and thus They all appeared very beautiful in naaraayaNa roopam.)
Anghri mastakam ApUrNAs tulasI nava dAmabhi:
Komalai: sarva gAtreShu bhUri puNyavad arpitai: 10.13.49
(Every part of Their bodies, from Their feet to the top of Their heads, was fully decorated with fresh, tender garlands of tulasi leaves offered by devotees engaged in worshiping the Lord. All the nitya soorIs and bhaagavataas were worshipping that Vaikuntha naathan.)
Satya jnAna ananta Ananda mAtraika rasa mUrtaya:
aspRuShtha bhUri mAhAtmyA api hi upanishad dRuSAm 10.13.54
(The Vishnu murtis all had eternal, unlimited forms. They were knowledge personifieed and were in bliss. They were above the influence of time. Their great glory was not even to be touched by the jnanis engaged in constantly studying the Upanishads.)
iti IreSe atarkye nija mahimani sva pramitike paratra ajAto atan nirasana mukha brahmakaa itau
anISe api draShTum kim idam iti vA muhyati sati cacchAda ajo jnAtvA sapadi paramo ajA javanikAm 10.13.57
(Even Lord Brahma who is the spouse of Saraswati devi (goddess of knowledge) got caught in the web of Maya and could not understand the true identity of the cowherd boys. The true nature of this Lord cannot be understood by means of logic or by understanding the prakruti (world around us), his energies are not given to him by anyone but created by Himself. The Upanishads, the crown of the Vedas talk about him by stating what he is not this not this etc. No one can really put it in words what He is. Sri Krishna who is the form of the same Lord, perceived the difficulty in Brahma’s mind and removed the cloak of Maya. Brahma woke up from his state and saw the world around him. Only that? That divine Narayana was not there. A little blue boy dressed in yellow, holding a ball of rice was crying and searching for his friends and calves! The climax of Brahma mohanam! He got down from his hamsa vaahanam and fell at the feet of that 5 year old boy again and again.)
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gurvarthe tyakta rAjyo vyacarat anuvanam padma padbhyaam priyaayaa:
pANi sparSa akshamAbhyAm mRujita patharujo yo harIndra anujaAbhyAm
vaitUpyA SUrppaNakhyA priya viraha rushA Aropita bhrU vijRumbha
trastAbdhi: badha setu: khala dava dahana kosalendro avatAnna: 9.10.4
(For a prime reason (for the sake of his Guru-father) Rama gave up his country and roamed in the forest. His lotus feet feet are so delicate that even the touch of his priya would irritate it. LakhmaNa and hanumAn would clean up the path so as to make it comfortable for Rama and he would walk on that. Becasue they disfigured SUrppaNakha, he had to suffere separation from his priya. This furiated Rama and twisted hsi eyebrows. The ocean gave way, they built the bridge across an burned the forest of wickeds. He returned to kosalam and may that Rama protect us.) Sri Sukar narrats ramayanam in one slokam.)
He is kaalaagni sadRuSa kopa: kshamayA pRuthivI sama: May that Rama save us in this time of crisis.
rAma rAghava rAma rAghava rAma rAghava rakshamAm
kRushNa keSava kRushNa keSava kRushNa keSava pAhimAm
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Brahma Stuti. Brahma did not praise the brahmam, the absolute but he praised and prostrated to the cowherd boy. Either he is still intrans or the first child of that brahmam is waiting for the brahmam to say, ‘Don’t you know that I am brahmam poorNa sanAtanam?’ Well, HE will say that to HIS dear Arjuna, Dear Uddhava, but not to Brahma Ji. Why would HE when he separated his dear friends who say 'taavakaa: kRushNa'? (HE is bhagavaan and not a bhAgavata. HE WILL NOT TAKE ANY BHAGAVATA APACARAM)
noumIdya te abhra vapuShe taTid ambarAya gunja avatamsa paripiccha lasan mukhAya
vanya sraje kavala vetra viShANa veNu lakShma Sriye mRudu pade paSupAngajAya 10.14.1
(Lord Brahma said: Dear one, who is worth praising, I offer my humble obeisance’s and prayers. Your body is dark blue like a dark cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your gunja (some kind of seed - kuntumaNi) 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 ball of rice in Your hand. I offer my prayers to you, O Son of Nanda. Brhama was praising kRushNa who trapped him at the end – the crying little boy! Where is the naaraayaNa roopam and where is this little cute captivating kRushNa!)
asyApi deva vapuSho mad anugrahasya svecchA mayasya na tu bhUta mayasya ko api
neSe mahi tu avasitum manasAntareNa sAkShAt tavaiva kim utAtma sukhAnubhUte: 10.14.2
(My dear Lord, how can I praise you when I don’t understand your greatness. You have appeared in this form just to please your bhakatas. Your body isn’t made of panch bhootas and you can only be enjoyed through Bhakti. When this is Brahma's state how can others even attempt to do that? ) In reality, if you can enjoy kRushNa that is enough, why worry about the rest?
jnAne prayAsam udapAsya namanta eva jIvanti san mukharitAm bhavadIya vArtAm
sthAne sthitA: Sruti gatAm tanu vAng manobhirye prAyaSo ajita jito apyasi tai: trilokyAm 10.14.3
(Those who have given up all desires even to achieve spiritual enlightenment but instead spend all their efforts simply to describe and chant the stories and your glories easily conquer you; but other wise there is no one in all three worlds who can challenge you. If one knows how to enjoy you, oh! gopaala, they are yours.)
tathApi bhUman mahima aguNasya te viboddhum arhati amalAntara Atmabhi:
avikriyAt svAnubhavAd arUpato hi ananya bodhyAtmatayA na cAnyathA 10.14.6
(O Limitless Lord, You are without any gunas and its very difficult to truly understand You. However it is possible to attain you by inwardly introspecting ones inner self. One who purifies his heart and maintain no material attachments to anything crave to attain you and understand you. Only they deserve you vrajanATha.)
tat te anukampAm su samIkshamANo bhunjAna evAtma kRutam vipAkam
hRud vAk vapurbhi: vidadhan namaste jIveta yo muktipade sa dAyabhAk 10.14.8
(My dear Lord, one who earnestly waits for You to bestow Your mercy upon him, all the while patiently suffering the reactions of his past actions (good or bad done by all Indriyas including mind) in a completely detached manner and offering prayers with his heart, words and body, is surely eligible for moksha. THAT IS WHAT WE ALL NEED TO DO NOW. kRushNa one day, we are sure that your kRupa will drench us.)
paSya ISa me anAryam ananta Adye parAtmani tvayi api mAyi mAyini
mAyAm vitatyekshitum Atma vaibhavam hi aham kiyAn aiccham ivArcir agnau 10.14.9
(My Lord, in my moment of weakness I tried to test Your power by trying to cover you around with maya. But You are the master of even the maya, you delude the deluders! What am I compared to You? I am just like a small spark in the presence of a great fire.)
kRushNa, while you are the doer, you make us do something. Without your grace, nothing happens. Please make us your tools.
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Brahma realises his mistake and apologises. Gopaala stuti has been elevated to parabrahmastuti. (In previous avataara Brahma's parabrahma stuti was turned into dasaratha nandana by Rama!)
ata: kShamasva acyuta me rajo bhuvo hi ajAnata: tvat pRuthag ISa mAnina:
ajau Alepa andha tamo andha cakShusha esho anukampyo mayi nAthavAn iti 10.14.10
(I have been foolish in presuming myself as controller of this universe. My eyes are blinded by the darkness of ignorance, which causes me to think of myself as different from you, I am the creator of the universe etc. That is because of the rajo guna in me. Since I Consider you as my lord, please consider that I am Your servant and therefore I am worthy of Your compassion. Therefore, O achyuta, kindly excuse my offenses.)
kvAham tamo mahad aham kha cara agni vAr bhU samveShTita anDa ghatha sapta vitasti kAya:
kva IdRug vidha avigaNita anDa parANu caryA vAtAdhva roma vivarasya ca te mahitvam 10.14.11
(What am I, a small creature measuring seven spans of my own hand? I am presiding over a universe composed of material nature (prakrti), maha tattva, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores at the root of your each hair of Your body. Why did I even try to show off my power?)
utkShepaNam garbha gatasya pAdayo: kim kalpate mAtur adhokShaja Agase
kim asti nAsti vyapadeSa bhUshitam tavAsti kukShe: kiyad api ananta: 10.14.12
(O Lord Adhokshaja (who can be seen only by internalizing the senses), does a mother take offense when the child within her womb kicks with his legs? And is there anything in existence - whether deemed as real or as unreal - that is actually outside You? So, oh! Compassionate Lord, bless me as I am a child in your womb who misbehaved.)
jagat traya anta udadhi samplavode nArAyanasya udara nAbhi nAlAt
vinirgato aja: tu iti vAng na vai mRushA kin tu ISvara tvan na vinirgato asmi 10.14.13
(My dear Lord, it is said that when the three planetary systems (Heavens, Earth and the nether worlds) are merged into the water at the time of dissolution, Lord Narayana (and you are none other than Lord 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? So, please forgive this child’s behavior.)
nArAyana: tvam na hi sarva dehinAm AtmA asi adhISa akhila loka sAkShI
nArAyano angam nara bhU jalAyanAt tat cApi satyam na tavaiva mAyA 10.14.14
(Are You not same as Lord Narayana, O supreme controller, since You are the Soul of every living being and the eternal witness of all lokas? You are NarayaNa (one who is the refuge for all beings) you lie in kaaraNa jalam (nara bhU jalAyanAt). You are all pervading. NarayaNa appears to be confined and that is only because of your maya but you are the amsam of the Supreme and I am your child.)
sureShu RuShiShu ISa tathaiva nRuShu api tiryakshu yAdassu api te ajanasya
janmAsatAm durmada nigrahAya prabho vidhAta: sad anugrahAya ca 10.14.20
(O Lord, You have no material birth, yet to defeat the false pride of the wicked and to show mercy to Your devotees, You take birth among the gods, sages, human beings, animals and even the fishes. Your incarnate in the appropriate form to bring balance in the universe.)
