The Kṛṣṇāśrayastotra was composed by Śrīmahāprabhu in Aḍel for Būlā Miśra of Lahore.

Būlā Miśra was born into a Sārasvata Brāhmaṇa family. His father worked as a priest but was otherwise uneducated. When Būlā turned ten, his father called him and said, “Son! You are born in a Brāhmaṇa family. If you study the scriptures even a little, you will be able to live a complete life. Otherwise, you will remain uneducated like me.”

The Paṇḍit to whom his father sent Būlā for education was entirely devoted to Lābhapūjā (material gain). Upon seeing the student, he said, “If you want to study properly, first bring five to ten rupees as an offering and worship me!” (Five to ten rupees was a significant amount five hundred years ago.)

Būlā Miśra became anxious and ran back home. His father, frowning, asked, “Why have you returned? If you stay at home, you will only learn to do women’s work like blowing on the stove. Why are you ashamed to stay at the teacher’s house?” Būlā replied, “This Paṇḍit is demanding a Gurudakṣiṇā (teacher’s fee) even before teaching! And no matter where I go, the situation will be the same. So, I will go to Kāśī to study.” His father taunted him, “You don’t even have the courage to leave home, and now you want to go to Kāśī to study!”

This remark struck Būlā deeply. He touched his father’s feet and left home. Begging for food along the way, he somehow reached Kāśī. There, too, he had no option but to beg, but one Paṇḍit showed him kindness and agreed to teach him. Despite Būlā’s hard work, after three years, he had not gained any significant knowledge. Both the teacher and the student became disheartened. One day, the Paṇḍit plainly said, “Būlā! Sarasvatī (the goddess of knowledge) is not in your destiny. Why waste your effort?”

The poor Būlā Miśra became dejected. He left the Paṇḍit’s school and went to the banks of the Gaṅgā, where he sat, abandoning food and water. A Brāhmaṇa boy, who had lived in Kāśī for three years with the aspiration of gaining knowledge but failed, what other path could there be? Būlā thought that either Sarasvatī would be pleased with his penance, or he would give up his life this way. Three days later, he heard the voice of Sarasvatī, saying that everything happens according to Bhagavad-icchā (the will of God). If it is God’s will, even a Caṇḍāla (outcaste) can become a scholar, and if it is not God’s will, even a Brāhmaṇa remains a fool.

Though Viveka awakened in Būlā Miśra, his patience waned. He thought that if everything happens according to God’s will, then to change God’s will, he should go on a hunger strike in God’s name! With this thought, Būlā sat chanting “Viṣṇu-Viṣṇu-Viṣṇu,” fasting and thirsty. Impatient as he was, by chanting God’s name, Būlā Miśra had a divine vision (Bhagavat-sākṣātkāra) and received the divine command to go to Aḍel to meet Śrīmahāprabhu.

Upon reaching Aḍel, Śrīmahāprabhu welcomed him and said, “Būlā! You are blessed. You have had the vision of God.” Būlā Miśra humbly replied, “Mahārāj! The divine vision is the fruit of your grace. But even after seeing God, I have not experienced the bliss of His divine form!” Śrīmahāprabhu explained, “Once you have had the divine vision, the fear of worldly attachments vanishes, and the soul becomes liberated.” To this, Būlā Miśra pleaded, “Mahārāj! I do not seek liberation; I seek devotion. Therefore, please take me under your shelter!”

Śrīmahāprabhu, pleased, instructed Būlā Miśra to bathe in the Yamunā and then bestowed upon him the Aṣṭākṣara mantra and Brahma-sambandha (initiation into divine connection). To impart the deepest secrets of the scriptures and to help Būlā achieve Mānasi-sevā (mental worship), Śrīmahāprabhu composed the Kṛṣṇāśrayastotra and taught it to Būlā Miśra.

The word Āśraya has two meanings:

  1. One who provides shelter, and
  2. The act of taking shelter.

In the phrase “Kṛṣṇa eva gatirmama” (Kṛṣṇa alone is my refuge), the word Gati (refuge) is used in both senses. That is, God is both the means and the end, the path and the destination—Śrīkṛṣṇa is our foundation, shelter, and refuge in all respects. Therefore, the phrase “Kṛṣṇa eva gatirmama” can be interpreted in two ways: Kṛṣṇa is our refuge, and we should take refuge in Kṛṣṇa.

In this world, there are various types of souls. Some souls have a strong inclination to seek worldly gains through worldly means. This is the primary nature of worldly souls. Some souls seek the fruits of the scriptures through scriptural means alone. This is the nature of souls on the Karma-mārga (path of action) within the Maryādā-mārga (path of rules). Some souls seek Vedic fruits through Vedic means while also taking refuge in God. This is the nature of souls on the Jñāna-mārga (path of knowledge), Upāsanā-mārga (path of worship), and Maryādā-bhakti-mārga (path of devotion within rules). Some souls desire no fruit other than God. Therefore, they accept only Hari as their refuge. Such souls are known as Puṣṭi-jīvas (nourished souls). Thus, the sentiment “Kṛṣṇa eva gatirmama” is the ultimate characteristic of a Puṣṭi-jīva.

The twelfth canto of the Bhāgavata also deals with the theme of Āśraya-līlā (the divine play of refuge). In the Bhāgavata-artha-nibandha, the word Āśraya is shown to have many meanings. For example, from the second to the eleventh cantos of the Bhāgavata, the ninefold divine activities of creation, sustenance, dissolution, etc., are described, and the sole refuge of these activities is Śrīkṛṣṇa. These ninefold activities are the signs, and the signified refuge is Śrīkṛṣṇa alone.

In the first three verses of the Kṛṣṇāśrayastotra, the futility of worldly refuge is described, and in the next three verses, the futility of scriptural refuge is explained. In the following three verses, the greatness of taking refuge in Kṛṣṇa is described from the perspectives of the Karma-mārga, Jñāna-mārga, and Bhakti-mārga. In the last two verses, through the teachings of the Pṛthak-śaraṇa-mārga (path of exclusive surrender) or Prapatti-mārga (path of surrender), Śrīmahāprabhu grants complete fearlessness, just as in the Gītā.

In another approach, the first six verses describe the futility of the six essential components of Dharma: time, place, substance, doer, mantra, and action. Then, in five verses corresponding to the five types of refuge described in the twelfth canto of the Bhāgavata—Kṛṣṇāśraya, Jagadāśraya, Vedāśraya, Bhaktiāśraya, and Bhāgavatāśraya—the greatness of taking refuge in God is explained.

In yet another approach, the first nine verses describe the ninefold divine activities to dispel attachment to other refuges, and the tenth verse firmly establishes Kṛṣṇāśraya (refuge in Kṛṣṇa). The eleventh verse describes the fruits of reciting this Kṛṣṇāśrayastotra.

In this single hymn, Śrīmahāprabhu explained the concept of Kṛṣṇāśraya to Būlā Miśra in various ways, addressing multiple intentions.

  • [Verse 1] Due to Kali-yuga, either internal malice is prevalent in religious practices, or irreligious doctrines like atheism, non-violence, compassion, and public welfare, which oppose the worship of God, are widespread. This has obstructed the paths of Karma, Jñāna, and Bhakti for attaining God. However, those who take refuge solely in Śrīkṛṣṇa as both the means and the end have no fear. Therefore, in this Kali-yuga, Śrīkṛṣṇa alone is the refuge.

  • [Verse 2] The entire country is overrun by Tāmasic and Mleccha (barbaric) forces. Greed, lust, adultery, plunder, violence, and tyranny are rampant. Even those who try to follow their Dharma are subjected to various pains and troubles. In such a situation, it is natural for the virtuous to be anxious. To face such circumstances, only Śrīkṛṣṇa can be our support.

  • [Verse 3] All holy places—temples, ashrams, forests, mountains, lakes, the Gaṅgā, and other pilgrimage sites—are surrounded by greedy and sinful priests, preachers, and ritualists. Thus, the divine influence of these holy places is not visible. However, devotees who long for Śrīkṛṣṇa will never face misfortune.

  • [Verse 4] The doer is considered the fourth component of Dharma. In the present age, doers who perform religious rites with devotion are rare. All religious rites are performed by so-called scholars who imitate and follow Rājasic and Tāmasic natures, with wealth and fame as their primary motives. Yet, those who take refuge in the lotus feet of Śrīkṛṣṇa will be saved from such base desires.

  • [Verse 5] The fifth essential component of Dharma, Mantras, has also lost its efficacy. The power of mantras arises when they are received from a qualified guru through proper initiation, understanding their meaning, and observing the required vows and purity. However, nowadays, mantras are received from unqualified individuals without proper rituals, vows, or purity. Thus, the divine power of mantras has vanished, rendering them ineffective. Yet, Śrīkṛṣṇa is not subject to the power of mantras; rather, all mantra powers are subject to Him. Therefore, one should take refuge in Śrīkṛṣṇa alone.

  • [Verse 6] The sixth essential component of Dharma, Karma (action), has also become corrupted. Various doctrines have emerged in the world. Actions deemed necessary by the scriptures are considered meaningless by these doctrines, while actions not essential according to the scriptures are made obligatory. Even those who accept the authority of the scriptures interpret them with half-hearted faith. Due to such misinterpretations, followers perform scriptural actions incorrectly. Just as actions are destroyed by non-performance, their fruits are destroyed by improper performance. Even those who perform actions correctly often do so hypocritically, for show. Thus, the efficacy of actions has diminished. Yet, taking refuge in Śrīkṛṣṇa, free from the faults of other refuges, is never fruitless. Therefore, Kṛṣṇa alone is now the refuge.

After describing the futility of worldly and scriptural refuges in the first six verses, the next five verses describe the fivefold refuge in Śrīkṛṣṇa, as outlined in the twelfth canto of the Bhāgavata. The seventh verse describes the Karma-mārga perspective, the eighth the Jñāna-mārga perspective, the ninth the Bhakti-mārga perspective, and the tenth and eleventh the Prapatti-mārga perspective, all affirming that Śrīkṛṣṇa alone is the refuge.

  • [Verse 7] Kṛṣṇa is the savior of all; hence, He is capable of saving even the virtuous, the helpless, and the wicked. The story of Ajāmila in the sixth canto of the Bhāgavata illustrates how, despite engaging in sinful actions, all his sins were destroyed without him suffering hell due to God’s grace. Thus, from the Karma-mārga perspective, Śrīkṛṣṇa alone is the refuge.

  • [Verse 8] From the Jñāna-mārga perspective, the eight Vasus, eleven Rudras, twelve Ādityas, Indra, and Prajāpati, or the thirty-three crore gods from Agni to Brahmā, Viṣṇu, and Śiva, are all partial manifestations of God. They are forms assumed by God’s Māyā or Prakṛti, which is the power of His universal sovereignty. Thus, they are subject to appearance and disappearance. Although the Akṣara Brahman (indestructible Brahman) is limitless in space, time, and form and is inseparably connected with Puruṣottama (the Supreme Person), it is the object of knowledge, not of worship. Therefore, the experience of Akṣara Brahman is like a drop in the ocean, not the infinite bliss of Puruṣottama Śrīkṛṣṇa. Thus, even in comparison to the gods of the Upāsanā-mārga and the Akṣara Brahman of the Jñāna-mārga, Śrīkṛṣṇa alone is the refuge.

  • [Verse 9] From the Bhakti-mārga perspective, even in the absence of complete discrimination, patience, or devotion, no matter how sinful the mind may be, if a soul surrenders with humility, the devotion of Śrīkṛṣṇa, which can turn even the most wicked into saints, will surely benefit them.

  • [Verse 10, 11] In the Prapatti-mārga (path of surrender), the Lord Himself says, “Abandon all Dharma and surrender to Me alone. I will liberate you from all sins; do not fear.” Therefore, if Śrīkṛṣṇa, who is capable of doing, undoing, and altering everything, and who fulfills all the desires of His devotees, does not save the surrendered souls, who will? Thus, Śrīmahāprabhu assures all Puṣṭi-jīvas that whoever recites this Kṛṣṇāśrayastotra in the presence of Śrīkṛṣṇa will find Him as their refuge. Just as Śrīkṛṣṇa, the Lord of the entire universe, became the Lord of the small village of Gokula for His devotees!

We can see that Būlā Miśra, due to this Kṛṣṇāśrayastotra, not only attained rare scholarly eloquence but also achieved an extraordinary mind fit for Mānasi-sevā (mental worship). Whether the discrimination and patience described in the Viveka-dhairyāśraya text are attained or not, taking refuge in Śrīkṛṣṇa is always beneficial in all matters, both worldly and spiritual. This hymn was composed to firmly establish this Kṛṣṇāśraya.