Śrī Kṛṣṇa’s Shelter and its Fulfillment of All Perfections Śrī Kṛṣṇa, through his divine shelter (āśraya), ensures the attainment of all perfections (sarva siddhi). In this context, Śrī Ācāryacaraṇa, as if bestowing a boon (varadāna) upon his devotees (bhaktān), composes the Śrī Kṛṣṇāśraya Stotra. Through this hymn, he elucidates how, under the influence of the age of Kali (kalikāla), the six conventional means (ṣaṭsādhana) — place (deśa), time (kāla), substance (dravya), agent (kartā), mantra, and action (karma) — are rendered ineffective in achieving the ultimate goals of human life (puruṣārtha).

Instead, Śrī Ācāryacaraṇa proclaims that Bhagavān himself embodies all means (sarvasādhanarūpa) necessary for his devotees’ spiritual fulfillment. Bhagavān is not only the essence of the six means (deśādika ṣaṭsādhana) but also encompasses the four categories of human endeavor (catur prakāraka puruṣārtha). His divine essence is revealed through his ten types of cosmic activities (daśavidha līlā), which serve as a medium for devotion and realization.

Moreover, Bhagavān is the recipient of service from the ten categories of devotees (daśavidha bhaktān). These include nine groups differentiated by the qualities of sattva, rajas, and tamas (sattva-rajas-tamoguṇānke bhedasūṃ nava) and a tenth group that transcends these qualities, being attributeless (nirguṇa). This classification highlights the breadth and inclusivity of devotional service.

Just as the ten vital airs (daśa prāṇa) sustain and perfect the human body, so too does this hymn (stotra) serve as a means to perfect the spiritual life of a devotee. To affirm these profound truths, Śrī Ācāryacaraṇa presents his teachings through ten eloquent verses (daśa ślokān). Of these, the first verse establishes the primacy of time (kāla) as a fundamental component (mukhya aṅga). By rejecting the limitations imposed by the attributes of time (kāladharma), the hymn begins with a heartfelt plea for divine shelter (āśraya).

Verse 1

sarvamārgeṣu naṣṭeṣu kalau ca khaladharmiṇi
pāṣaṇḍapracure loke kṛṣṇa eva gatirmama (1)
सर्वमार्गेषु नष्टेषु कलौ च खलधर्मिणि ।
पाषण्डप्रचुरे लोके कृष्ण एव गतिर्मम ।। १ ।।
Meaning (Bhāvārtha)

In the age of Kali (kaliyuga), where dharma has become wicked (khala) and all spiritual paths (mārga) have been annihilated, people have succumbed to deep heresy (pāṣaṇḍavāro). In such a scenario, Śrī Kṛṣṇa alone becomes my sole refuge (gati).

Commentary (Ṭīkā)

The term “wicked” (khala) refers to something that outwardly appears righteous yet harbors malicious intent within. Such is the nature of dharma during the Kali age. Śrī Kṛṣṇa, as the essence of both existence (kṛṣ, sattā) and bliss (ṇa, ānanda)—together forming eternal bliss (sadānanda)—stands as my only refuge (gatirūpa). It is this eternal bliss, represented by Śrī Kṛṣṇa, that fulfills both my worldly (aihika) and other-worldly (pāralaukika) goals.

On the nature of “wicked dharma” (khaladharma): As heresy (pāṣaṇḍa) becomes widespread among people, the spiritual paths of action (karma), knowledge (jñāna), and other pursuits aimed at achieving human goals (puruṣārtha) have nearly vanished (naṣṭaprāya). For instance, although the Vedas affirm that heaven (svarga) is attained through sacrifices (yajñādika), heretical interpretations reduce ‘heaven’ (svarga) to a mere worldly location rather than self-derived bliss (ātmasukha). Consequently, actions fueled by such misinterpretations fail to bring about mental purification (cittaśuddhi), thereby collapsing the path of action (karmamārga).

Additionally, the emphasis on erroneous doctrines like Māyāvāda disrupts the path of knowledge (jñānamārga). Similarly, the acceptance of atheistic beliefs (nirīśvaravāda) obstructs the path of yoga (yogamārga). The overemphasis on divine powers (vibhūti) undermines the path of worship (upāsanāmārga). The conjunction ‘ca’ in the text further alludes to Mahādeva and other deities becoming unfavorable (anuguṇa) in the context of Kali’s influence. Thus, Śrī Kṛṣṇa remains the exclusive refuge (gati).

The use of ’eva’ in the original negates the possibility of any other refuge, emphasizing that Śrī Kṛṣṇa alone—and not his portions or manifestations (aṃśa-kalādika)—is sufficient.

Addressing Doubts: If human goals (puruṣārtha) could be achieved solely by dwelling in a holy land (puṇyadeśa), then why does the Śrī Kṛṣṇāśraya Stotra emphasize negating other means in favor of divine shelter (āśraya)?

This question is examined and answered in the subsequent discourse.

Verse 2

mlecchākrānteṣu deśeṣu pāpaikanilayeṣu ca
satpīḍāvyagra lokeṣu kṛṣṇa eva gatirmama (2)
म्लेच्छाक्रांतेषु देशेषु पापैकनिलयेषु च ।
सत्पीडाव्यग्र लोकेषु कृष्ण एव गतिर्मम ।। २ ।।
Meaning (Bhāvārtha)

All lands (deśa) have been invaded by barbarians (mleccha), and only sinners (pāpīnko) reside in them. Due to the suffering (pīḍā) of virtuous people (satpuruṣānku), everyone has become distressed (vyagra). In such times, Śrī Kṛṣṇa alone is my refuge (gati).

Commentary (Ṭīkā)

In all these lands (deśanme), the rule of inferior castes (hīna jātīnki sattā), such as barbarians (mlecchādika), has been established. And those barbarians (mleccha) do not abide by dharma, but their primary focus is on sin (pāpameṃhi). Or, lands like Aṅga, Baṅga, Kaliṅga, etc., are such that even mere travel to them necessitates subsequent purification (saṃskāra). In such lands, barbarians (mlecchādika) have invaded. Therefore, even going on pilgrimages (tīrthayātrādika) incurs sin. And due to the suffering (pīḍā) of virtuous people (satpuruṣānku), everyone is distressed (vyagra). Because seeing the suffering of those who practice their own dharma (svadharmādika), others lose faith (śraddhādika) in the path of dharma (dharmamārga). In such times, Śrī Kṛṣṇa alone is my refuge (gati).

If all human goals (sarva puruṣārtha) are achieved through sacred places like the Ganges (gaṅgādika tīrtha), then what is the purpose of advocating only shelter (āśraya)? To address this doubt, the unattainability of substance (dravya) [in the form of sacred places] is stated:

Verse 3

gaṅgāditīrthavaryeṣu duṣṭairevāvr̥teṣviha
tirohitādhidaiveṣu kṛṣṇa eva gatirmama (3)
गंगादितीर्थवर्येषु दुष्टैरेवावृतेष्विह ।
तिरोहिताधिदैवेषु कृष्ण एव गतिर्मम ।। ३ ।।
Meaning (Bhāvārtha)

Even the most exalted sacred places (gaṅgādika uttama tīrtha) have become encircled by wicked individuals (duṣṭānso). Consequently, their divine essence (ādhidaivika svarūpa) has become obscured (tirohita). In such adverse conditions, Śrī Kṛṣṇa alone becomes my sole refuge (gati).

Commentary (Ṭīkā)

The finest sacred places (tīrtha), such as the Ganges (gaṅgādika), have been overtaken by wicked people (duṣṭānso). Consequently, the realization of human goals (puruṣārtha) through these sacred places is no longer feasible.

If Brahmins (brāhmaṇādika) also reside in these sacred places, why are they described as being surrounded by wicked individuals (duṣṭānkarike)? The resolution to this is explained thus: excessive familiarity with the sacred places has led the Brahmins (brāhmaṇādikan) to lose reverence (ādara) for them. This lack of reverence results in an absence of devotion (bhakti). Their continued presence in these places often serves only for the receipt of donations (dānādika), rendering them no different from the wicked (duṣṭapano).

This interpretation is supported by the Vāyu Purāṇa, which states:

Those who lack faith (śraddhārahita), are sinful (pāpātmā), atheistic (nāstika), carry unresolved doubts, and seek worldly causes within sacred places fail to derive their true benefits.

Even when faithless or atheistic individuals dwell in sacred places, their inherent wickedness (duṣṭapano) remains unaffected.

Sacred places have the inherent power to cleanse all faults. Why, then, does this transformative power not eliminate the wickedness (duṣṭapano) of those residing there? The explanation lies in the notion that the divine essence (ādhidaivika svarūpa) of the sacred places, as manifestations of deities (devatārūpa), has become obscured (tirohita). This divine essence reveals itself only to virtuous individuals (satpuruṣan), while remaining hidden to wicked persons (duṣṭapuruṣan). Therefore, in such circumstances, Śrī Kṛṣṇa alone stands as the ultimate refuge (gati).

If the agent (kartā) performing dharma is righteous (samīcīna), it is conceivable that all fruits (sarva phala) of dharma may be achieved. In light of this, why is shelter (āśraya) necessary? To address this, the limitations and ineffectiveness (asādhakapano) of the agent (kartā) are explained, affirming the indispensable need for a prayer of shelter (āśraya).

Verse 4

ahaṁkāra vimūḍheṣu satsu pāpānuvartiṣu
lābhapūjārthayatneṣu kṛṣṇa eva gatirmama (4)
अहंकार विमूढेषु सत्सु पापानुवर्तिषु।
लाभपूजार्थयत्नेषु कृष्ण एव गतिर्मम ।। ४ ।।
Meaning (Bhāvārtha)

Scholars (paṇḍita) have become profoundly deluded (mūḍha) by their ego (ahaṅkāra). They follow sinful men (pāpī puruṣanko anusarīvevāre), and their actions are driven solely by desires for personal gain and recognition (lābhapūjāke artha). In this scenario, Śrī Kṛṣṇa alone stands as my ultimate refuge (gati).

Commentary (Ṭīkā)

The delusion (mūḍhatva) of scholars (paṇḍita) stems from their pride (abhimāna) rooted in the notion of “we know the scriptures (śāstra).” Such arrogance blinds them from seeking guidance or wisdom from others. Additionally, their fixation on doctrinal extremism, such as the teachings of Māyāvāda, has intensified their delusion (mūḍhatva).

These scholars pursue actions driven by selfish motives, like securing personal gain (lābha) or enhancing their reputation (pratiṣṭhā) to earn honor and recognition (satkāra). Even their spiritual endeavors (pāramārthika karma) are undertaken with the aim of attaining material benefits and worship (lābhapūjārtha). Furthermore, they align themselves with sinful individuals (pāpī puruṣa) or those who embrace sinful ways, thereby deviating further from the path of true knowledge and virtue.

In such times, when scholars themselves stray from righteousness, Śrī Kṛṣṇa alone becomes the only refuge (gati).

Addressing Doubts: If the realization of results (phalasiddhi) is assured by the use of mantras, as described in the scriptures on mantras (mantraśāstra), then why is divine shelter (āśraya) emphasized as necessary? To resolve this doubt, the limitations and ineffectiveness (asādhakapano) of mantras are discussed, leading to the conclusion that prayer for shelter (āśraya) is indispensable.

Verse 5

aparijñānanāṣṭeṣu mantreṣvavratayogiṣu
tirohitārthadeveṣu kṛṣṇa eva gatirmama (5)
अपरिज्ञाननष्टेषु मंत्रेष्वव्रतयोगिषु ।
तिरोहितार्थदेवेषु कृष्ण एव गतिर्मम ।। ५ ।।
Meaning (Bhāvārtha)

When the true knowledge of the mantra is lost, the connection with vows (vratādika) is severed, and both the meaning and the deity (devatā) become obscured. As a result, the mantra becomes nearly ineffective. In such times, Śrī Kṛṣṇa alone is my refuge (gati).

Commentary (Ṭīkā)

The degradation of Vedic and Tantric mantras arises due to the loss of their true intent (tātparya), the purpose or fruit (phala), and the form of the deity (devatā). For Vedic mantras to yield their results, one must observe strict disciplines such as residing in a Gurukula, maintaining vows like Brahmacarya, and refraining from studying in the presence of Śūdras. However, these principles are no longer adhered to, rendering the mantras ineffective in their purpose.

Similarly, the intent of Tantric mantras has been misunderstood, causing their meaning and the corresponding deity to become obscured. Consequently, these mantras too fail to fulfill their objectives.

Amidst such spiritual decay, the refuge (āśraya) in the Lord (Bhagavān) becomes the sole means of completion. As affirmed in the verse:

yasya smṛtyā ca nāmoktyā tapo-yajña-kriyādiṣu ।
sarvaṁ sampūrṇatāṁ yāti sadyo vande tam acyutam ॥

Translate to: By remembering and uttering His name, all actions like penance and sacrifice become complete. I bow to that infallible Lord.

Through the remembrance and invocation of Śrī Kṛṣṇa’s name, whatever is deficient becomes whole. Thus, Śrī Kṛṣṇa alone stands as the ultimate refuge (gati).

Verse 6

nānāvādavināṣṭeṣu sarvakarmavratādiṣu
pāṣaṇḍaika prayatneṣu kṛṣṇa eva gatirmama (6)
नानावादविनष्टेषु सर्वकर्मव्रतादिषु ।
पाषण्डैक प्रयत्नेषु कृष्ण एव गतिर्मम ।। ६ ।।
Meaning (Bhāvārtha)

All actions (karma) and vows (vratādika) have been nullified due to various conflicting arguments. In this age, disputations primarily serve to propagate false doctrines (pāṣaṇḍa). In such times, Śrī Kṛṣṇa alone is my refuge (gati).

Commentary (Ṭīkā)

Rituals such as the Somayāga, along with other actions (karma) and vows (vratādika), have been rendered ineffective due to contradictory interpretations. One person recommends a particular method for performing a ritual, while another proposes a different approach, often motivated by envy or disagreement. Similarly, various interpretations of vows (vrata) lead to confusion. Ordinary individuals cannot discern the authenticity of these conflicting claims, ultimately resulting in the ineffectiveness of all actions (karma) and vows (vratādika).

Philosophical Divergences in Doctrines: The Māyāvādīs assert that the entire world is illusory (mithyā), born of ignorance (ajñāna). They regard the Vedas as authoritative solely within the realm of worldly transactions (vyavahāra). This reflects their doctrinal perspective.

The Mīmāṁsakas contend that deities such as Brahmā attained their greatness through sacrifices (yajña). Rooted in tendencies from past actions (vāsanā), they argue that rituals (karma) must be performed to secure their corresponding fruits (phala), rejecting the concept of a conscious deity. According to them, deities are mere constructs of mantras.

The Naiyāyikas emphasize that understanding the sixteen categories (ṣoḍaśa padārtha) leads to ultimate self-realization (ātman), achieved through hearing (śravaṇa), reflection (manana), and meditation (nididhyāsana). They maintain that suffering ceases following such realization, without acknowledging a supreme deity.

The Sāṅkhyas claim that when the modifications of Prakṛti and speech dissolve, the true, pure consciousness of Puruṣa emerges as the ultimate goal. They deny the necessity of worshipping any deity.

Bhagavān’s Role Amid Doctrinal Confusion: These conflicting doctrines have led to the dismantling of actions (karma) and vows (vratādika). However, scriptural truths affirm that the entire world is but the form of Bhagavān, who governs creation, sustenance, and dissolution. Only Bhagavān is worthy of worship. As stated in the Śrīmad Bhāgavatam: “Devās, asuras, humans, yakṣas, and gandharvas—whoever worships the feet of Bhagavān attains auspiciousness.”

Bhagavān alone is the object of ultimate devotion, and sāyujya (union with Him) is the supreme goal. These truths contradict false doctrines. Yet, due to obstinate adherence to erroneous views, people engage in unscriptural actions and vows, such as observing Ekādaśī incorrectly. This has led to the destruction of both actions (karma) and vows (vratādika).

Addressing Doubts About False Practices: Why do propagators of unscriptural practices engage in and advocate these practices, despite knowing them to be false and fruitless? The answer lies in their intent to promote false doctrines (pāṣaṇḍa). As stated in the Padma Purāṇa and Varāha Purāṇa, Bhagavān commanded Lord Śiva to propagate deluding scriptures (moha-śāstra).

Bhagavān Himself worshipped Lord Śiva, requesting a boon to amplify the glory of Śiva’s worship, confusing many. However, it must be understood that any path, unless aligned with the Vedas, is not inherently righteous (sanmārga). This is why paths like the Kaula doctrine of Bṛhaspati or the Buddhist teachings of the Buddha are not considered righteous, despite their divine origins.

Conclusion: In such times, when actions (karma) and vows (vratādika) are overshadowed by doctrinal conflicts, Śrī Kṛṣṇa alone stands as the refuge (gati).

Addressing Further Doubts: The Śrutis assert that sin (pāpa) is eradicated through dharma and that everything resides within dharma. Thus, one must first practice dharma to purify the mind. Once the mind is pure, one can realize Bhagavān’s glory and essence, making refuge possible. An impure mind cannot truly seek refuge, for how can a yogī meditate on the Lord while harboring wicked tendencies?

Verse 7

ajāmilādi doṣāṇāṁ nāśako'nubhave sthitaḥ
jñāpitākhila māhātmyaḥ kṛṣṇa eva gatirmama (7)
अजामिलादि दोषाणां नाशकोऽनुभवे स्थितः।
ज्ञापिताखिल माहात्म्यः कृष्ण एव गतिर्मम ।। ७ ।।
Meaning (Bhāvārtha)

The Lord, who is experienced as the destroyer of the sins of even the most sinful, like Ajāmila, and who reveals His supreme glory, is Śrī Kṛṣṇa. He alone is my refuge (gati).

Commentary (Ṭīkā):

The Vedas affirm:

The Lord cannot be attained merely through scholarly discourse (pravacana), but only by those whom the Lord Himself chooses.

Similarly, the Gītā emphasizes that the Lord is realized through unwavering devotion (ananya bhakti). Thus, when the Lord bestows His grace upon a devotee and accepts them, even those burdened with grievous sins can attain Him through devotion.

Ajāmila, despite his sinful life, attained liberation by merely uttering the name “Nārāyaṇa” out of affection for his son. Hearing the divine words of Viṣṇu’s attendants, he repented for his misdeeds, journeyed to Gaṅgādvāra, and wholeheartedly dedicated himself to the worship of the Lord. This act destroyed all his sins, leading him to the highest state of liberation. Ajāmila’s transformation occurred unintentionally, demonstrating the potency of the Lord’s name and grace. If such liberation is possible for someone acting inadvertently, then how much more certain is the deliverance for those who consciously surrender to the Lord?

Even for those burdened with sins, the only true recourse is to take refuge in Śrī Kṛṣṇa, abandoning reliance on all other means and efforts.

The Vedas declare,

One should study the scriptures (svādhyāya)

and assert that the fruits of study are attained by those who engage in it. Through the path of action (karma-mārga), rituals like Brahma-yajña and scriptural study lead to union with the gods (sāyujya). Similarly, the Gītā teaches that through knowledge of Brahman (brahma-jñāna), one attains union with the imperishable Brahman (akṣara-brahma).

Why, then, should one specifically seek refuge in Śrī Kṛṣṇa? The answer lies in His unique nature as the embodiment of all forms (sarvātmaka). By understanding His supreme essence and recognizing His unmatched ability to liberate, one finds that prayer to Him is the highest and most direct path to spiritual fulfillment.

Verse 8

prākṛtāḥ sakalā devāḥ gaṇitānandakaṁ bṛhat
pūrṇānando haristasmāt kṛṣṇa eva gatirmama (8)
प्राकृताः सकला देवाः गणितानंदकं बृहत् ।
पूर्णानन्दो हरिस्तस्मात् कृष्ण एव गतिर्मम ।। ८ ।।
Meaning (Bhāvārtha)

All deities are manifestations of Prakṛti (material nature), and even the bliss of Akṣara Brahman (the imperishable Absolute) is finite. However, Śrī Hari embodies complete and unlimited bliss (pūrṇānanda). Therefore, Śrī Kṛṣṇa alone is my refuge (gati).

Commentary (Ṭīkā)

All deities are born from sāttvika ahaṅkāra (pure ego) and, therefore, are products of Prakṛti (material nature). The Taittirīya Upaniṣad elucidates the hierarchy of bliss (ānanda) as follows: “The entire earth filled with wealth constitutes one unit of human bliss. A hundredfold of this constitutes the bliss of a human gandharva.” Following this pattern, the bliss of Brahmā is a hundredfold greater than that of human gandharvas, and the bliss of Akṣara Brahman surpasses that of Brahmā by another hundredfold. This process of calculation reveals that the bliss of Akṣara Brahman is still finite (gaṇitānanda).

Unlike these limited measures of bliss, Śrī Kṛṣṇa, the remover of His devotees’ sorrows, embodies infinite and perfect bliss (pūrṇānanda). Thus, Śrī Kṛṣṇa alone is the ultimate refuge (gati).

Even union (sāyujya) with deities, being entities of Prakṛti, results in qualified liberation (saguṇa mukti). Furthermore, as stated in the Gītā, even those who attain Brahmaloka eventually return to the cycle of saṁsāra. Their bliss (alpānanda) is inherently finite.

Similarly, in the path of knowledge (jñāna-mārga), union with Akṣara Brahman (akṣara-sāyujya) provides calculated and finite bliss (gaṇitānanda). This limited bliss is likened to offering a meager meal to someone in dire hunger—it fails to truly satisfy. Thus, the union with Akṣara Brahman is insufficient to meet the soul’s ultimate yearning. On the other hand, Śrī Kṛṣṇa, as complete bliss (pūrṇānanda), grants nirguṇa mukti (liberation beyond qualities), which is supreme and unparalleled.

A question arises: If the Lord can be attained through devotion (bhakti) coupled with discrimination (viveka) and steadfastness (dhairya), why is humility (dainya) necessary in seeking refuge?

The answer lies in the nature of Śrī Kṛṣṇa as the fulfiller of all desires and the source of all fruits (phala). As the embodiment of all desires (kāmarūpa), the Lord fulfills the deepest spiritual aspirations of His devotees. Thus, refuge is sought with complete humility, acknowledging His supreme grace.

Verse 9

vivekadhairya bhaktyādirahitasya viśeṣataḥ
pāpāsaktasya dīnasya kṛṣṇa eva gatirmama (9)
विवेकधैर्य भक्त्यादिरहितस्य विशेषतः।
पापासक्तस्य दीनस्य कृष्ण एव गतिर्मम ।। ९ ।।
Meaning (Bhāvārtha)

Deprived of discrimination (viveka), steadfastness (dhairya), and devotion (bhakti), yet deeply attached to sin (pāpa) and wretched (dīna)—such is my state. In such a condition, Śrī Kṛṣṇa alone is my refuge (gati).

Commentary (Ṭīkā)

Having earlier examined the nature of Śrī Kṛṣṇa, the focus now shifts to the individual soul (jīva). It is stated that those who possess discrimination (viveka) are convinced of the Lord’s will and do not feel the need to seek other recourses. Similarly, those who endure the threefold miseries—ādhibhautika (material), ādhyātmika (spiritual), and ādhidaivika (divine)—without resorting to remedies contrary to devotion (bhakti) are said to possess steadfastness (dhairya). Devotion (bhakti), exemplified by practices like hearing (śravaṇa) and similar actions, serves as the means to liberation. Additionally, the term “ādi” in the root text implies virtuous actions (puṇya).

However, it is acknowledged here that these qualities—discrimination, steadfastness, and devotion—are entirely absent in the speaker. Instead, they admit to being attached to sin (pāpa), meaning they engage in actions contrary to spiritual pursuits, and they identify as wretched (dīna). For such a person, Śrī Kṛṣṇa alone remains the ultimate and sole refuge (gati).

The declarations “I lack discrimination, steadfastness, etc.” and “I am attached to sin” are spoken by Śrī Ācārya on behalf of the devotee. This practice mirrors certain Vedic expressions where statements such as “I fold my hands and seek refuge in the Guru,” “I bow down,” or “May I attain well-being” are recited on behalf of the sacrificer (yajamāna). Similarly, here Śrī Ācārya embodies the perspective of the devotee, offering a relatable voice of humility and surrender.

Addressing Doubts: How can one who is utterly devoid of means (sādhana) achieve the ultimate goal of liberation (mokṣa) even through surrender (śaraṇāgati)? After all, the Lord is said to grant results according to the actions performed by the jīva. Furthermore, if one abandons all means and disrespects other deities, might not those deities create obstacles?

To address this doubt, it is affirmed that liberation (mokṣa) is indeed attainable solely through surrender (śaraṇāgati). The assurance lies in the Lord’s supreme nature and grace. Śrī Kṛṣṇa’s acceptance transcends the limitations of the devotee’s actions or qualities, making Him the ultimate refuge.

Verse 10

sarvasāmarthyasahitaḥ sarvatraivākhilārthakṛt śaraṇasthasamuddhāraṁ kṛṣṇaṁ vijñāpayāmyaham (10)
सर्वसामर्थ्यसहितः सर्वत्रैवाखिलार्थकृत् ।
शरणस्थसमुद्धारं कृष्णं विज्ञापयाम्यहम् ।। १० ।।
Meaning (Bhāvārtha)

Śrī Kṛṣṇa, the all-powerful Lord (sarvasaṃarthya), accomplishes everything universally. Thus, I pray to Śrī Kṛṣṇa to protect and save the souls who have surrendered to Him.

Commentary (Ṭīkā)

Śrī Kṛṣṇa is endowed with infinite powers, enabling Him to accomplish anything purely by His own will. If He wishes to maintain cosmic rules (maryādā), He can even bestow results by granting knowledge (jñāna) or other gifts. Alternatively, Śrī Kṛṣṇa, wielding divine weapons like the Sudarśana, alleviates the adversities of His devotees, showing His active role in their protection and well-being.

Śrī Kṛṣṇa fulfills all purposes for individuals across various lands, castes, stages of life (āśrama), and actions (karma). By His grace, the fruits of surrender (śaraṇāgati) are granted to those who seek refuge in Him. As He declares in the Bhagavad Gītā: “In whatever way one surrenders to Me, I reward them accordingly.” This divine promise underscores the rule of surrender (śaraṇāgati), ensuring that the Lord provides full protection to those who surrender to Him. Therefore, surrender should be accompanied by humility (dīnabhāva), reflecting the devotee’s complete reliance on His mercy.

According to the Śruti, “A living being has ten vital airs (prāṇa), and the soul (ātmā) is the eleventh.” This sacred teaching underscores the interconnectedness of life forces (prāṇa) and the self (ātma).

The stotra (hymn) comprises ten verses, symbolizing actions and accomplishments related to the ten vital airs (prāṇa). The eleventh verse signifies the imperishable nature (akṣaya) of the self (ātma) and elaborates on the fruit attained by reciting the stotra. This final verse emphasizes the eternal spiritual benefits derived from surrendering oneself to Śrī Kṛṣṇa, reaffirming His role as the ultimate savior.

Verse 11

kṛṣṇāśrayamidam stotram yaḥ paṭhetkṛṣṇasannidhau
tasyāśrayo bhavetkṛṣṇa iti śrīvallabho'bravīt (11)
कृष्णाश्रयमिदं स्तोत्रं यः पठेत्कृष्णसन्निधौ ।
तस्याश्रयो भवेत्कृष्ण इति श्रीवल्लभोऽब्रवीत् ।। ११ ।।
Meaning (Bhāvārtha)

Śrī Vallabhācārya proclaims that whoever recites this Kṛṣṇāśraya Stotra (Hymn of Surrender to Kṛṣṇa) in the divine presence of Śrī Kṛṣṇa will ultimately attain Śrī Kṛṣṇa as their refuge (āśraya).

Commentary (Ṭīkā)

This stotra is unparalleled in its ability to exemplify the act of taking refuge (āśraya) in Śrī Kṛṣṇa. By merely reciting it, one’s refuge in Śrī Kṛṣṇa becomes steadfast and unshakeable. Whether the hymn is chanted in Śrī Kṛṣṇa’s presence or with the intention of dedicating it to Him, it ensures that the connection with the Lord becomes firm and profound.

How can such transformative results be achieved through the simple act of reciting the stotra? This is clarified with an example: Nalakūbara and Maṇigrīva, cursed by Śrī Nārada, were turned into the Yamalārjuna trees. Śrī Nārada foretold that their liberation would be granted upon the arrival of Śrī Kṛṣṇa near them. True to this prediction, Śrī Kṛṣṇa appeared, liberated them, and granted them His grace.

In a similar way, Śrī Vallabhācārya, being the very embodiment of the Lord’s divine teachings (His lotus mouth), comprehends the Lord’s true nature and has appeared in this world to guide and liberate divine souls. His words carry the weight of certainty and are vehicles of Śrī Kṛṣṇa’s grace. This is why Śrī Vallabhācārya’s name is specifically highlighted in the root text, emphasizing the infallibility of his teachings and assurance.

Doubts about the efficacy of the stotra should therefore have no basis. It is an unequivocal path to securing Śrī Kṛṣṇa’s refuge and grace.

This concise commentary on the Krisnasrayah by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.