Śrīyamunāṣṭaka, when recited with a proper understanding of its meaning, leads to the attainment of the bliss of devotion (bhajanānanda). With this purpose in mind, Śrīmad Vallabhācārya describes the divine form of Śrīyamunā through eight verses.

These eight verses to guide puṣṭi-jīvas in understanding the greatness and divine qualities of Śrīyamunā. This understanding strengthens their devotion and brings them closer to the divine bliss that lies at the heart of Śrīyamunā’s grace. Through these eight verses, the deep essence of Śrīyamunā’s divine svarūpa is poetically encapsulated, offering a pathway to both spiritual fulfillment and transcendence.

Verse 1

namāmi yamunāmahaṃ sakalasiddhihetuṃ mudā ।
murāripadapaṃkaja sphuradamandareṇūtkaṭām ।।
taṭastha navakānanaprakaṭa modapuṣpāmbunā ।
surāsura supūjitasmarapituḥ śriyaṃ bibhratīm ।। 1 ।।
नमामि यमुनामहं सकलसिद्धिहेतुं मुदा ।
मुरारिपदपंकज स्फुरदमन्दरेणूत्कटाम् ।।
तटस्थ नवकाननप्रकट मोदपुष्पाम्बुना ।
सुरासुर सुपूजितस्मरपितुः श्रियं बिभ्रतीम् ।। १ ।।
Meaning (Bhāvārtha)

I bow to Yamunā with joy, who is the cause of all perfections (sakala-siddhi-hetuṁ). She is adorned with the shining and ceaseless dust (amanda-reṇu) from the lotus feet (pada-paṅkaja) of Murāri (Śrī Kṛṣṇa). Her banks (taṭastha) are lined with fresh forests (nava-kānana), whose blooming flowers (moda-puṣpa) fill her waters (ambunā) with fragrance.

Worshipped by both gods (sura) and demons (asura), she bears the glory (śriyam) of being the consort of Śrī Kṛṣṇa, the father of Kamadev (smara-pituḥ). Śrīyamunā embodies splendor and divine magnificence, making her worthy of reverence.

Commentary (Ṭīkā)

I bow to Śrī Yamunājī. Śrī Yamunājī’s qualities are described as being the source of all perfections. She enhances bhagavad-bhāva (devotion to Bhagavān) in devotees, removes every obstacle in establishing a connection with Bhagavān, purifies the devotee to the extent necessary for experiencing Bhagavān, effortlessly enables connection with Bhagavān, establishes belovedness in Bhagavān’s presence, and eliminates the effects of Kali Yuga.

She embodies divinity’s glory, creates a new body suitable for divine service (prabhusevopayogī deha), and possesses eightfold divine opulence (aṣṭavidha aiśvarya). She bestows the vision of the Lord’s pastimes (līlā-darśana), enables the bliss of experiencing such pastimes, establishes the realization of sarvātmabhāva (universal oneness), and even during separation, provides a divine state where Bhagavān’s essence is realized.

To those detached from worldly inclinations and focused inwardly, she grants the vision of Bhagavān’s līlā (divine play). She fulfills the essential sarvātmabhāva during times of longing for Bhagavān, encompassing countless perfections that Śrīyamunājī embodies.

The dust of Murāri’s (Śrī Kṛṣṇa’s) lotus feet illuminates more than water itself. Among Bhagavān’s many names, “Murāri” specifically signifies how he liberated sixteen thousand royal maidens imprisoned by Bhaumāsura, vanquishing the water-bound demon Mura, an obstacle to divine attainment. By overcoming such hindrances, Bhagavān accepts his devotees. Śrīyamunājī is likened to reflecting this dust of Murāri’s lotus feet.

The forests along the banks exude fragrance from their flowers, imbuing even the waters with this aroma, evoking memories (smaraṇa) of Bhagavān among both devotees with sura-bhāva (humble nature) and asura-bhāva (prideful nature). These devotees worship Śrīyamunājī to attain Bhagavān.

Verse 2

kalindagirimastake patadamandapūrojjvalā ।
vilāsa gamanollasatprakaṭa gaṇḍa śailonnatā ।।
saghoṣagatidanturā samadhirūḍhadolottamā ।
mukundarativardhinī jayati padmabandhoḥ sutā ।। 2 ।।
कलिन्दगिरिमस्तके पतदमन्दपूरोज्ज्वला ।
विलास गमनोल्लसत प्रकट गण्ड शैलोन्नता ।।
सघोष गतिदन्तुरा समधिरूढदोलोत्तमा ।
मुकुन्दरतिवर्धिनी जयति पद्मबन्धोः सुता ।। २ ।।
Meaning (Bhāvārtha)

Victory to Śrīyamunā; the daughter of the sun (padma-bandhoḥ sutā); who begins her journey from the peak of the Kalinda mountain (kalinda-giri mastake) with an unceasing; bright stream (amanda-pūra ujjvalā); her playful and graceful movements (vilāsa gamanā) adorn her prominent elevated banks (prakaṭa gaṇḍa śaila unnata); as she flows noisily (saghoṣa gati); her oscillating and undulating waters (danturā dolo-uttamā) create a magnificent spectacle; she enhances the love (rati varddhinī) of Śrī Mukunda (Kṛṣṇa) and is celebrated for her divine splendor.

Commentary (Ṭīkā)

Nārāyaṇa residing in the solar sphere (sūryamaṇḍala) manifests as a blissful essence (ānandātmaka hṛdaya), liquefied into a nectarous form (dravībhūta rasātmaka), and descends from the sūryamaṇḍala onto the Kalinda mountain. There, this sacred essence merges into Kālin̄dī (Yamunā). From a great height, her descent is accompanied by abundant froth (phen), resulting in a flowing torrent (pūra), which appears resplendent (ujjvala).

Her upward and downward movements over the undulating terrain of mountains represent her graceful playfulness (vilāsagati). Her current, adorned with beauty (suśobhita), carries such momentum (pravāhako vega) that it propels rocks upward (pāṣāṇakūṃ ūṃche phẽke), revealing these stones prominently (prakaṭa). Consequently, Śrīyamunājī’s flow appears elevated and majestic. With accompanying sounds (śabdasahita), her flow demonstrates elegance.

Wherever the residents of Vraja (vrajavāsī) travel, they take Vraja along with them (vrajakuṃ saṅga). Thus, the movement of Vraja along with its residents exhibits a similar playfulness (vilāsayukta). Although Śrīyamunājī does not physically swing (nāhīṃ virāje hindolāmeṃ), her alternating flow over high and low terrain resembles her being seated on a majestic swing (uttama hindola).

Here, the term uttama dolā signifies this oscillatory nature, symbolizing her eagerness for the vision (darśana) of Bhagavān. Hence, her flow is described as “seated upon the best swing” (uttama dolāmeṃ adhirūḍha he). Mukunda (Śrī Kṛṣṇa), the giver of liberation (mokṣa), increases love (prīti) in devotees toward himself and enhances their devotion toward him. As the daughter of the sun (kamalabandhu rūpa sūrya), Śrīyamunājī surpasses all in grandeur (virājita heṃ).

Verse 3

bhuvam bhuvana pāvanīmadhigatāmaneka svanaih ।
priyābhiriva sevitām śukamayūrahansādibhiḥ ।।
tarangabhujakankaņa prakața muktikāvālukā ।
nitambatața sundarīṁ namata kṛṣṇaturyapriyām ।। 3 ।।
भुवं भुवन पावनीमधिगतामनेक स्वनैः ।
प्रियाभिरिव सेवितां शुकमयूरहंसादिभिः ।।
तरङ्गभुजकङ्कण प्रकट मुक्तिकावालुका ।
नितम्बतट सुन्दरीं नमत कृष्णतुर्यप्रियाम् ।। ३ ।।
Meaning (Bhāvārtha)

Bow down to Śrīyamunā, the sanctifier (pāvanīm) of the earth and the world (bhuvaṁ, bhuvana), who flows with melodious sounds (aneka svanaiḥ). Attended lovingly as if by dear companions (priyābhiḥ iva sevitām), she is served by parrots (śuka), peacocks (mayūra), swans (haṁsa), and others (ādibhiḥ). Her waves (taraṅga), adorned like arms with bangles made of visible pearls (bhujakaṅkaṇa prakaṭa muktikā), flow gracefully over sandbanks (vālukā). She appears like a beautiful maiden with her curving banks (nitamba taṭa sundarīm), and she is beloved by Śrī Kṛṣṇa, the companion of his enchanting flute (kṛṣṇa turya-priyām).

Commentary (Ṭīkā)

Śrīyamunājī descended to earth and purifies the devotees by instilling bhagavadbhāva (devotion to Bhagavān) while removing other conflicting emotions (anyabhāva) and refining the body to make it suitable for divine service (bhagavatseva). In this way, she sanctifies the world (loka). Śrīgopīs, who serve Śrīyamunājī, are accompanied by birds like parrots (śuka), peacocks (mayūra), and swans (haṁsa), which also attend to her.

The waves (taraṅga) are considered Śrīyamunājī’s divine arms (śrīhasta). When these waves reach the banks, they spread out, revealing shimmering sand (vālukā). However, this sand is not ordinary—it represents the bangles (kaṅkaṇa) adorning Śrīyamunājī’s arms, inlaid with luminous pearls (muktāphala).

The elevated banks of Śrīyamunājī are likened to her hips (nitamba-rūpa). With the force of the waves, the sand appears attached to the banks, giving the impression that her divine arms are gracefully resting upon her hips. The shining sand reflects the pearls in her bangles, creating a brilliant spectacle.

Among the four principal groups of devotees (bhakta-yūtha), Śrīyamunājī is considered the foremost leader of the fourth group (caturtha yūtha). How can a soul do anything but bow in reverence to such greatness? Thus, Śrī Ācāryajī instructs all devotees to bow before Śrīyamunājī with devotion.

Verse 4

To illustrate that Śrīyamunājī embodies virtues similar to those of Bhagavān, the qualities common to both are described further.

anantaguna bhūṣite śivavirañcidevastute ।
ghanāghananibhe sadā dhruvaparāśarābhiṣṭade ।।
viśuddha mathurātațe sakalagopagopīvrte ।
kṛpājaladhisanśrite mama manaḥ sukham bhāvaya ।। 4 ।।
अनन्तगुण भूषिते शिवविरञ्चिदेवस्तुते ।
घनाघननिभे सदा ध्रुवपराशराभिष्टदे ।।
विशुद्ध मथुरातटे सकलगोपगोपीवृते ।
कृपाजलधिसंश्रिते मम मनः सुखं भावय ।। ४ ।।
Meaning (Bhāvārtha)

Adorned with infinite virtues (ananta-guṇa), and praised by Śiva (śiva), Brahmā (virañci), and the gods (deva-stute), Śrīyamunā resembles the beauty of dark clouds (ghanāghana-nibhe). She is eternally revered by sages such as Dhruva and Parāśara (sadā dhruva-parāśara-abhiṣṭade). Dwelling on the pure banks of Mathurā (viśuddha mathurā-taṭe), she is surrounded by cowherds (gopa) and cowherd maidens (gopī-vṛte). Sheltered in the ocean of compassion (kṛpā-jaladhi-saṁśrite), Śrīyamunā brings happiness (sukhaṁ) to my mind—may she inspire joy within me.

Commentary (Ṭīkā)

In this, six qualities (ṣaṭdharma) are embodied, and the seventh quality (saptama dharma) is described. To illustrate this, seven attributes (viśeṣaṇa) are given. When these attributes are applied to Bhagavān (śrīthākurajī), they signify the meaning of the seventh case (saptamī vibhakti). When applied to Śrīyamunājī, these attributes denote invocation (sambodhana).

  1. Śrīthākurajī possesses countless qualities (asaṅkhya guṇa), and Śrīyamunājī, in divine celebrations like rāsotsava (Rāsa festival), embodies the qualities of Bhagavān in infinite forms.
  2. [Aiśvarya (divine opulence)] Śiva, Brahmā, and other gods offer praises (stuti) to Bhagavān as well as Śrīyamunājī.
  3. [Vīrya (valor)] Both Bhagavān and Śrīyamunājī are resplendent, like dark clouds ready to shower gentle rain (mandamanda varṣāyukta śyāma-megha).
  4. [Srī (beauty)] Both are ever prepared to bestow all kinds of desired results (vāñchita phaladāna) to sages like Dhruva and Parāśara.
  5. [Yaśa (fame)] The extremely pure (atyanta śuddha) Mathurā city (śrīmathurājī) is situated on the banks of Śrīyamunājī.
  6. [Jñāna (knowledge)] Śrīthākurajī is surrounded by all gopa-s (cowherds) and gopī-s (cowherd maidens). Similarly, on the banks of Śrīyamunājī, the cowherds and maidens, who had first experienced their connection with Śrīthākurajī, make her banks graced with their presence.
  7. [Vairāgya (detachment)] Śrīthākurajī is the beautiful abode (āśraya) of the ocean of compassion (kṛpārūpa jaladhi). Similarly, Śrīyamunājī, residing in the ocean of compassion that is Bhagavān, continues to serve as his abode.
  8. [Dharma (righteousness)] Thus, possessing these six qualities (ṣaṭdharma), Śrīyamunājī! You, merging into the boundless ocean of mercy that is Śrīthākurajī, bring everything attained through you directly to Bhagavān. Therefore, you dwell in the ocean of compassion and possess all six qualities (ṣaṭdharma). How can my mind (manaḥ) dwell blissfully (sukha-anubhava) in Śrīthākurajī without your grace? You should contemplate this and inspire in my mind the joy (sukha) of experiencing the divine form of Bhagavān (bhagavatsvarūpa). When this thought manifests within you, this happiness will also be granted to me.

Who can truly praise Śrīyamunājī, who extols the virtues of Bhagavān?

Verse 5

yayā caranapadmajā muraripoh priyambhāvukā ।
tamāgamanato bhavatsakala siddhidā sevatām ।।
ayā sadṛśatāmiyātkamalajā sapatnīva yat ।
hari priyakalindayā manasi me sadā sthīyatām ।। 5 ।।
यया चरणपद्मजा मुररिपोः प्रियम्भावुका ।
तमागमनतो भवत्सकल सिद्धिदा सेवताम् ।।
अया सदृशतामियात्कमलजा सपत्नीव यत् ।
हरि प्रियकलिन्दया मनसि मे सदा स्थीयताम् ।। ५ ।।
Meaning (Bhāvārtha)

May my mind always dwell on Kalindā (Yamunā), who, being affectionate to the beloved of Murāri (Śrī Kṛṣṇa), is the lotus-born goddess (padmaja). By her union (samāgamana) with Murāri, she bestows all accomplishments (sakal siddhidā) upon those who serve her (sevatām). Lakṣmī (kamalajā), like a wife (sapatnīva), attains similarity (sadṛśatām) with her. May my mind always remain established (manasi me sadā sthīyatām) in Hari’s beloved (haripriya) Kalindā.

Commentary (Ṭīkā)

Gaṅgājī emerged from the lotus feet of Bhagavān, embodying the path of devotion (bhaktimārgīya) and pure, faultless qualities. She meets Śrīyamunājī at Prayāga, and thus Muraripu (Śrī Kṛṣṇa), who removes the obstacles of devotees, holds her in high regard. Śrīyamunājī grants all accomplishments (samagra siddhi) to those who serve her.

Who can be equal to Śrīyamunājī? Perhaps only Śrī Lakṣmījī. Why? Because Śrī Lakṣmījī is the consort of Bhagavān and thus becomes a co-wife (sapatnī) of Śrīyamunājī. Here, the term sapatnī signifies having a nature contrary to that of Śrīyamunājī. Hence, it indicates that Śrī Lakṣmījī’s nature is contrary to Śrīyamunājī’s nature.

It is said that Śrīyamunājī, who removes the faults of Kali (yuga) in devotees and the sins and sorrows of the devotees of Bhagavān, should be established in my mind. Śrī Lakṣmījī is not favorable to devotees, whereas Śrīyamunājī is favorable to devotees.

Therefore, Śrīyamunājī, who embodies the virtues that even Śrī Lakṣmījī cannot match, should dwell in my mind, filling it with the bliss of experiencing Bhagavān. In this way, by contemplating on Śrīyamunājī, one attains the grace and joy derived from the divine essence of Bhagavān.

Verse 6

namo'stu yamune sadā tava caritramatyadbhutam ।
na jātu yamayātanā bhavati te payaḥ pānatah ।।
yamo'pi bhaginī sutānkathamuhanti duṣṭānapi ।
priyo bhavati sevanāttava hareryathā gopikāḥ ।। 6 ।।
नमोऽस्तु यमुने सदा तव चरित्रमत्यद्भुतम् ।
न जातु यमयातना भवति ते पयः पानतः ।।
यमोऽपि भगिनी सुतां कथमुहन्ति दुष्टानपि ।
प्रियो भवति सेवनात्तव हरेर्यथा गोपिकाः ।। ६ ।।
Meaning (Bhāvārtha)

Salutations always to Yamunā, whose deeds are very wonderful (atyadbhutam). Never does the torment of Yama (yamayātanā) befall those who drink your waters (te payaḥ pānataḥ). Even Yama, being your brother (bhaginī), refrains from harming his devotees (sutān), even if they are wicked (duṣṭān). Those who serve you (sevanāt), beloved like the Gopikās of Hari (hareḥ yathā gopikāḥ), become dear to you.

Commentary (Ṭīkā)

The glory (māhātmya) of Bhagavān is widely celebrated in all scriptures, making it straightforward to bow to him. However, the glory of Śrīyamunājī becomes evident only after experiencing the emotions arising from participation in divine pastimes (līlāsṛṣṭi). It is with this realization that one truly understands her greatness and then offers reverence. With this perspective, a prayer is made: “O Śrīyamunājī! I bow to you always.” Your deeds are astonishing (atyadbhuta caritra). It is truly marvelous that those who drink your waters (payaḥ-pāna) are never subjected to the torment of Yama (yamayātanā).

Just as Bhagavān performs wondrous deeds, transforming obstacles like desire (kāma), fear (bhaya), and enmity (dveṣa) into means to attain him—where Śrīgopīs attained him through desire, Kaṁsa through fear, and Śiśupāla through enmity—similarly, drinking Śrīyamunājī’s waters, though not intended as a direct means to liberation, nevertheless removes the torment of Yama. This exceptional attribute of Śrīyamunājī highlights her unparalleled greatness.

The removal of Yama’s torment by drinking Śrīyamunājī’s waters is explained logically: “How can Yama punish even the wicked sons of his sister (bahinī-sutān)? For a sister’s son is always to be respected and protected.” Moreover, after Yama’s birth, Śrīyamunājī manifested to absolve him of his faults (doṣa), making her supremely revered by him.

The term payaḥ encompasses both milk and water, symbolizing nourishment. Thus, those who drink Śrīyamunājī’s waters become her children and Yama’s nephews (bhāneja). Therefore, how could Yama ever punish them?

After describing this unique ability to absolve faults, the text moves to Śrīyamunājī’s remarkable ability to bestow blessings. Just as Śrīgopīs became beloved to Hari through their devotion, those who serve Śrīyamunājī (sevana) also become dear to Bhagavān. Unlike worldly service, where pleasing others is not always observed, the service to Śrīyamunājī undoubtedly pleases Bhagavān. An example of this is seen during the Kātyāyanī-vrata, where Śrīkṛṣṇa was pleased with the maidens who served Śrīyamunājī. This is another of her extraordinary deeds (adbhuta caritra).

Verse 7

mamāstu tava sannidhau tanunavatvametāvatā ।
na durlabhatama ratirmuraripau mukundapriye ।।
ato'stu tava lalanā suradhunī param sangamat ।
tavaivabhuvi kīrtitā na tu kadāpi pustisthitaiḥ ।। 7 ।।
ममास्तु तव सन्निधौ तनुनवत्वमेतावता ।
न दुर्लभतम रतिर्मुररिपौ मुकुन्दप्रिये ।।
अतोऽस्तु तव ललना सुरधुनी परम् सङ्गमत् ।
तवैवभुवि कीर्तिता न तु कदापि पुस्तिस्थितैः ।। ७ ।।
Meaning (Bhāvārtha)

May I attain renewal of the body (tanunavatvam) in your proximity (sannidhau), O beloved of Mukunda (mukunda-priye). By this, may I obtain the rarest love (rati) for Murāri (muraripau). Therefore, may your nurturing (lālanā) be supreme, surpassing even the union (saṅgamāt) of the divine river Gaṅgā (suradhunī). On this earth (bhuvi), your glory (kīrtitā) remains unparalleled, as it is not celebrated (na kīrtitā) by those outside the Puṣṭimārga (puṣṭisthitaiḥ).

Commentary (Ṭīkā)

May I attain a renewed divine body (tanunavatvam), suitable for participation in your divine pastimes (līlā), through your proximity (sannidhau), O Śrīyamunājī. With the purification of the physical form and the bestowal of this ethereal body, developing deep love (prīti) for Muraripu (Śrī Kṛṣṇa) no longer remains difficult. Even if obstacles arise, they will undoubtedly be removed by Bhagavān through his connection with you. In this state of divine grace, one can experience liberation (mokṣa-sukha) even within one’s home and relish the joy of all four puruṣārthas—dharma (righteousness), artha (prosperity), kāma (desires), and mokṣa (liberation). This message is conveyed through the invocation of the names “Muraripu” and “Mukundapriye” to reflect this profound connection. Furthermore, the attainment of the divine body highlights the transformative power of being in your presence.

It is emphasized that where Śrīyamunājī departs due to the presence of wicked individuals, attaining such a divine body is impossible. The proximity to Śrīyamunājī is where divine transformation occurs, and thus, how could there ever be any torment from Yama (yamayātanā) in such proximity? This clearly underscores the unrivaled grace of Śrīyamunājī.

Until one transcends the limitations of the current physical body, Śrīyamunājī’s praise functions like nurturing (lālana), much like a mother lovingly cares for her child while singing their praises. This nurturing is a reflection of her limitless compassion.

Even Gaṅgājī, renowned as one of the most revered rivers, finds her true glory (kīrtana) only when praised in connection with Śrīyamunājī (tava saṅgamat). Why is this so? In the Bhagavad Gītā’s Vibhūti Yoga (Chapter 10), Gaṅgājī is recognized as one of Bhagavān’s divine manifestations (vibhūti). Those who lack complete knowledge, or those who worship manifestations alone, may praise Gaṅgājī. However, devotees of Puṣṭimārga, who worship Pūrṇa Puruṣottama (the Supreme Being), do not merely glorify Gaṅgājī as a vibhūti. Instead, they praise her solely in her connection to Śrīyamunājī.

Thus, even the veneration of Gaṅgājī, who is otherwise highly revered, becomes meaningful only through her association with you, Śrīyamunājī (at Prayag). Who, then, could ever fully articulate your glory? This sentiment reveals the profound and unparalleled reverence Śrīyamunājī commands.

Verse 8

stutiṃ tava karoti kaḥ kamalajā sapatni priye ।
hareryadanusevayā bhavati saukhyamāmokṣataḥ ।।
iyaṃ tava kathādhikā sakalagopikāsaṃgamaḥ ।
smaraśramajalāṇubhiḥ sakalagātrajaiḥ saṃgamaḥ ।। 8 ।।
स्तुतिं तव करोति कः कमलजा सपत्नि प्रिये ।
हरेर्यदनुसेवया भवति सौख्यमामोक्षतः ।।
इयं तव कथाधिका सकलगोपिकासंगमः ।
स्मरश्रमजलाणुभिः सकलगात्रजैः संगमः ।। ८ ।।
Meaning (Bhāvārtha)

Who can adequately perform your praise (stutiṁ), O Śrīyamunājī, the beloved (priye) co-wife (sapatnī) of Lakṣmī (kamalajā)? Through service to Hari (hareḥ anusevayā), devotees achieve bliss (saukhyam) that surpasses even liberation (amokṣataḥ). Your tales (kathā) are superior (adhikā) to all, even to the union (saṅgamaḥ) of the Gopikās with Śrī Kṛṣṇa (sakala-gopikā-saṅgamaḥ).

In your waters are mingled the droplets of perspiration (śrama-jala) from Kamdev’s passionate efforts, which touch every part of the body (sakal-gātrajaiḥ). Such union with you symbolizes both divine intimacy and unparalleled grace.

Commentary (Ṭīkā)

O Śrīyamunājī! You, who are beloved (priye) of Hari (Śrī Kṛṣṇa) and the co-wife (sapatnī) of Lakṣmījī, who can truly compose your praise (stuti)? No one can. Why? While you share the same good fortune as Lakṣmījī, you are especially dear to Hari. Primarily, through serving Hari (sevana), with his grace, even secondary devotion to Lakṣmījī can grant happiness up to the state of liberation (mokṣa). However, Lakṣmījī, as a divine manifestation (vibhūtirūpa), entices worldly attachments (viṣayāsakti) through wealth and prosperity (dhanādi-sampatti), which can obstruct the path to liberation (mokṣa).

On the other hand, your glories (kathā) are far superior. You not only enable the realization of liberation’s bliss (mokṣa-sukha) but also unite devotees with the essence of Śrīgopīs. Through their union (saṅgama) with Śrī Kṛṣṇa, their efforts (śrama) lead to the divine droplets of perspiration (sveda-jala) forming on their bodies (sakala-śarīra). You connect devotees with these sacred droplets, which symbolize the essence of divine love. Thus, your narrative and significance (kathā) surpass all.

While Lakṣmījī’s praise may be celebrated, who can truly extol your greatness? No one can adequately compose such praise.

Verse 9

tavāṣṭakamidaṃ mudā paṭhati sūrasute sadā ।
samastaduritakṣayo bhavati vai mukunde ratiḥ ।।
tayā sakalasiddhayo muraripuśca santuṣyati ।
svabhāva vijayo bhavedvadati vallabhaḥ śrīhareḥ ।। 9 ।।
तवाष्टकमिदं मुदा पट्हति सूरसुते सदा ।
समस्तदुरितक्षयो भवति वै मुकुन्दे रतिः ।।
तया सकलसिद्धयो मुररिपुश्च सन्तुष्यति ।
स्वभाव विजयो भवेद्वदति वल्लभः श्रीहरेः ।। ९ ।।
Meaning (Bhāvārtha)

Whoever joyfully recites this eight-verse hymn (aṣṭakam) in praise of you, O daughter of the Sun (sūrasute), regularly and with devotion (sadā), experiences the destruction (kṣayaḥ) of all sins (durita) and miseries. Such recitation naturally leads to unwavering love and devotion (ratiḥ) toward Mukunda (Śrī Kṛṣṇa). Through this hymn, all perfections (sakala siddhayaḥ) are bestowed, and Śrī Muraripu (Kṛṣṇa) is immensely pleased (santuṣyati).

Moreover, by your grace, even one’s inherent tendencies (svabhāva) and weaknesses are overcome (vijayaḥ), bringing ultimate spiritual triumph. As Śrī Vallabha declares, this hymn fosters pure devotion and secures Bhagavān Śrī Hari’s favor for the reciter.

Commentary (Ṭīkā)

By reciting this hymn (stotra), Śrīyamunājī bestows bliss (ānanda) upon the devotee. Śrī Ācāryajī Mahāprabhu, explains that Śrīyamunājī removes the sorrows (duḥkha) and sins (pāpa) of devotees.

Although there are other hymns dedicated to Śrīyamunājī, only the recitation of this particular hymn grants all the desired outcomes (phala). Why? Because other hymns lack such precise descriptions of her divine form (svarūpa-nirūpaṇa). When this hymn is recited continuously with joy (ānanda), its fruits are achieved. This is because understanding the meaning (artha-jñāna) of the verses brings true bliss. Additionally, when recited regularly (sadā-pāṭha), it prevents the influence of demonic forces (āsurāveśa).

Therefore, the results associated with Śrīyamunājī’s hymn can only be achieved through this specific aṣṭaka and not through others. Why? Because Bhagavān endowed Śrīyamunājī with eightfold divine opulences (aṣṭavidha aiśvarya). Thus, by joyfully and continually reciting this hymn with a deep understanding of its meaning (arthānusaṃdhāna), all desired results are attained.

Thus concludes the commentary (ṭīkā) of the Śrīyamunāṣṭaka, composed by Śrīvallabhācārya and explained by Gosvāmi Śrīnṛsiṁhalālajī Mahārāj.