ਬ੍ਰਹ੍ਮ ਸ੍ਤੁਤਿ
Brahma Stuti in Punjabi (Gurmukhi) · ਪੰਜਾਬੀ
ਆਪਣੀ ਭਾਸ਼ਾ/ਲਿਪੀ ਵਿੱਚ ਪੜ੍ਹੋ
ਉਤਪਤੀ ਅਤੇ ਕਥਾ
Srimad Bhagavata Purana, Canto 10, Chapter 14, verses 1–8 (Brahma-stuti, opening verses of Brahma's prayers to Lord Krishna) · Sage Veda-Vyasa (as spoken by Lord Brahma) · Classical Puranic era
While Krishna was enjoying His childhood pastimes as a cowherd in Vrindavana, Lord Brahma, curious to test the divinity of the boy, used his mystic power to steal away all of Krishna's calves and cowherd friends and concealed them. Unperturbed, Krishna personally expanded Himself into identical forms of every missing calf and boy, deceiving even their own mothers for an entire year. When Brahma returned and saw both his hidden charges and Krishna's self-manifested duplicates — and then a vision of countless four-armed Vishnu forms being worshipped — he was utterly humbled. Descending from his swan-carrier, the creator bowed at the feet of the cowherd boy and poured out this prayer, of which these opening verses are the most cherished.
✦ ਸ਼ਾਸਤਰਾਂ ਵਿੱਚ ਦੱਸੇ ਅਨੁਸਾਰ
The Bhagavata relates that when Brahma sought his stolen calves and boys, he found them still asleep where he had hidden them by his illusory power — and simultaneously saw them present with Krishna in Vrindavana, for the Lord had become each one of them exactly. Then before Brahma's eyes every calf and boy appeared as a four-armed Narayana, worshipped by Brahma, Shiva and all beings, leaving the creator stunned and convinced of Krishna's absolute supremacy.
ਅਰਥ ਸਹਿਤ ਪੂਰਾ ਪਾਠ
ਕਿਸੇ ਵੀ ਪੰਗਤੀ ਜਾਂ ▶ ਬਟਨ ਨੂੰ ਛੂਹ ਕੇ ਸੁਣੋ
ਸ਼੍ਰੀਬ੍ਰਹ੍ਮੋਵਾਚ ਨੌਮੀਡ੍ਯ ਤੇऽਭ੍ਰਵਪੁਸ਼ੇ ਤਡਿਦਮ੍ਬਰਾਯ ਗੁਞ੍ਜਾਵਤਂਸਪਰਿਪਿਚ੍ਛਲਸਨ੍ਮੁਖਾਯ । ਵਨ੍ਯਸ੍ਰਜੇ ਕਵਲਵੇਤ੍ਰਵਿਸ਼ਾਣਵੇਣੁ- ਲਕ੍ਸ਼੍ਮਸ਼੍ਰਿਯੇ ਮ੍ਰਿਦੁਪਦੇ ਪਸ਼ੁਪਾਙ੍ਗਜਾਯ ॥ ੧ ॥
śrī-brahmovāca naumīḍya te 'bhra-vapuṣe taḍid-ambarāya guñjāvataṃsa-paripiccha-lasan-mukhāya | vanya-sraje kavala-vetra-viṣāṇa-veṇu- lakṣma-śriye mṛdu-pade paśupāṅgajāya || 1 ||
ਅਰਥ:Lord Brahma said: O most worshipable Lord, I offer my praises unto You. Your body is dark like a rain-cloud and Your garment glistens like lightning; Your face shines with guñjā-berry earrings and a crowning peacock feather. Wearing a garland of forest flowers, beautified by a morsel of food, a herding stick, a buffalo horn and a flute, soft-footed You stand — the son of the cowherd king Nanda.
ਅਸ੍ਯਾਪਿ ਦੇਵ ਵਪੁਸ਼ੋ ਮਦਨੁਗ੍ਰਹਸ੍ਯ ਸ੍ਵੇਚ੍ਛਾਮਯਸ੍ਯ ਨ ਤੁ ਭੂਤਮਯਸ੍ਯ ਕੋऽਪਿ । ਨੇਸ਼ੇ ਮਹਿ ਤ੍ਵਵਸਿਤੁਂ ਮਨਸਾਨ੍ਤਰੇਣ ਸਾਕ੍ਸ਼ਾਤ੍ਤਵੈਵ ਕਿਮੁਤਾਤ੍ਮਸੁਖਾਨੁਭੂਤੇਃ ॥ ੨ ॥
asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya na tu bhūta-mayasya ko 'pi | neśe mahi tv avasituṃ manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ || 2 ||
ਅਰਥ:O Lord, this transcendental body of Yours, manifested out of Your own sweet will as a mercy to Your devotees and not made of material elements — no one is able to fathom even by long mental effort the glory of it; how much less, then, can one comprehend You directly, the very embodiment of self-blissful experience.
ਜ੍ਞਾਨੇ ਪ੍ਰਯਾਸਮੁਦਪਾਸ੍ਯ ਨਮਨ੍ਤ ਏਵ ਜੀਵਨ੍ਤਿ ਸਨ੍ਮੁਖਰਿਤਾਂ ਭਵਦੀਯਵਾਰ੍ਤਾਮ੍ । ਸ੍ਥਾਨੇ ਸ੍ਥਿਤਾਃ ਸ਼੍ਰੁਤਿਗਤਾਂ ਤਨੁਵਾਙ੍ਮਨੋਭਿ- ਰ੍ਯੇ ਪ੍ਰਾਯਸ਼ੋऽਜਿਤ ਜਿਤੋऽਪ੍ਯਸਿ ਤੈਸ੍ਤ੍ਰਿਲੋਕ੍ਯਾਮ੍ ॥ ੩ ॥
jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṃ bhavadīya-vārtām | sthāne sthitāḥ śruti-gatāṃ tanu-vāṅ-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām || 3 ||
ਅਰਥ:Those who, giving up the labour of speculative knowledge, devote themselves simply to offering obeisances and to living by the topics of You as sung by the saints — remaining in whatever situation they are, surrendering through body, words and mind to the message received through the ears — such persons, O unconquerable one, conquer even You within all the three worlds.
ਸ਼੍ਰੇਯਃਸ੍ਰਿਤਿਂ ਭਕ੍ਤਿਮੁਦਸ੍ਯ ਤੇ ਵਿਭੋ ਕ੍ਲਿਸ਼੍ਯਨ੍ਤਿ ਯੇ ਕੇਵਲਬੋਧਲਬ੍ਧਯੇ । ਤੇਸ਼ਾਮਸੌ ਕ੍ਲੇਸ਼ਲ ਏਵ ਸ਼ਿਸ਼੍ਯਤੇ ਨਾਨ੍ਯਦ੍ਯਥਾ ਸ੍ਥੂਲਤੁਸ਼ਾਵਘਾਤਿਨਾਮ੍ ॥ ੪ ॥
śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye | teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām || 4 ||
ਅਰਥ:O almighty Lord, those who cast aside loving devotion, the very path of supreme blessedness, and toil only to attain impersonal knowledge — for them nothing but trouble remains as their reward, just as nothing but labour comes to those who thresh empty husks of grain.
ਪੁਰੇਹ ਭੂਮਨ੍ਬਹਵੋऽਪਿ ਯੋਗਿਨ- ਸ੍ਤ੍ਵਦਰ੍ਪਿਤੇਹਾ ਨਿਜਕਰ੍ਮਲਬ੍ਧਯਾ । ਵਿਬੁਧ੍ਯ ਭਕ੍ਤ੍ਯੈਵ ਕਥੋਪਨੀਤਯਾ ਪ੍ਰਪੇਦਿਰੇऽਞ੍ਜੋऽਚ੍ਯੁਤ ਤੇ ਗਤਿਂ ਪਰਾਮ੍ ॥ ੫ ॥
pureha bhūman bahavo 'pi yoginas tvad-arpitehā nija-karma-labdhayā | vibudhya bhaktyaiva kathopanītayā prapedire 'ñjo 'cyuta te gatiṃ parām || 5 ||
ਅਰਥ:O unlimited Lord, in the past many yogis in this world, dedicating their efforts to You and being enlightened by devotion alone — nourished by hearing Your glories and aided by the merit of their own duties — easily attained Your supreme abode, O infallible one.
ਤਥਾਪਿ ਭੂਮਨ੍ਮਹਿਮਾਗੁਣਸ੍ਯ ਤੇ ਵਿਬੋਦ੍ਧੁਮਰ੍ਹਤ੍ਯਮਲਾਨ੍ਤਰਾਤ੍ਮਭਿਃ । ਅਵਿਕ੍ਰਿਯਾਤ੍ਸ੍ਵਾਨੁਭਵਾਦਰੂਪਤੋ ਹ੍ਯਨਨ੍ਯਬੋਧ੍ਯਾਤ੍ਮਤਯਾ ਨ ਚਾਨ੍ਯਥਾ ॥ ੬ ॥
tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ | avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā || 6 ||
ਅਰਥ:Even so, O all-pervading Lord, the glory of You, who possess transcendental qualities, can be realized only by the pure-hearted, through their own unchanging, formless inner experience in which You alone are to be known — and in no other way.
ਗੁਣਾਤ੍ਮਨਸ੍ਤੇऽਪਿ ਗੁਣਾਨ੍ਵਿਮਾਤੁਂ ਹਿਤਾਵਤੀਰ੍ਣਸ੍ਯ ਕ ਈਸ਼ਿਰੇऽਸ੍ਯ । ਕਾਲੇਨ ਯੈਰ੍ਵਾ ਵਿਮਿਤਾਃ ਸੁਕਲ੍ਪੈਰ੍ ਭੂਪਾਂਸ਼ਵਃ ਖੇ ਮਿਹਿਕਾ ਦ੍ਯੁਭਾਸਃ ॥ ੭ ॥
guṇātmanas te 'pi guṇān vimātuṃ hitāvatīrṇasya ka īśire 'sya | kālena yair vā vimitāḥ su-kalpair bhū-pāṃśavaḥ khe mihikā dyu-bhāsaḥ || 7 ||
ਅਰਥ:Who can measure the transcendental qualities of You, who, though the master of all qualities, have descended for the welfare of all? Indeed one might, in the course of time, count all the atoms of the earth, the snowflakes in the sky, or the particles of starlight — but never Your glories.
ਤਤ੍ਤੇऽਨੁਕਮ੍ਪਾਂ ਸੁਸਮੀਕ੍ਸ਼ਮਾਣੋ ਭੁਞ੍ਜਾਨ ਏਵਾਤ੍ਮਕ੍ਰਿਤਂ ਵਿਪਾਕਮ੍ । ਹ੍ਰਿਦ੍ਵਾਗ੍ਵਪੁਰ੍ਭਿਰ੍ਵਿਦਧਨ੍ਨਮਸ੍ਤੇ ਜੀਵੇਤ ਯੋ ਮੁਕ੍ਤਿਪਦੇ ਸ ਦਾਯਭਾਕ੍ ॥ ੮ ॥
tat te 'nukampāṃ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṃ vipākam | hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk || 8 ||
ਅਰਥ:That person who, earnestly awaiting Your causeless mercy, patiently suffers the reactions of his own past deeds while offering obeisances to You with his heart, words and body — and thus lives — is surely the rightful heir to the kingdom of liberation.
ਸ਼ਬਦ-ਸ਼ਬਦ ਅਰਥ
ਉਚਾਰਨ ਸੁਣਨ ਲਈ ਕਿਸੇ ਵੀ ਸ਼ਬਦ ਉੱਤੇ ਕਲਿੱਕ ਕਰੋ
Brahma Stuti ਪਾਠ ਦੇ ਲਾਭ
Glorifies the supremacy of loving devotion (bhakti) over dry speculative knowledge and laborious yoga.
Verse 3 ('jñāne prayāsam udapāsya') is a cornerstone teaching: surrender and hearing of the Lord's glories conquer even the unconquerable God.
Verse 8 ('tat te 'nukampāṃ') gives the formula for liberation — patient endurance of karma while awaiting the Lord's mercy.
Deepens loving meditation on Krishna's enchanting cowherd form with flute, peacock feather and forest garland.
Cultivates humility, teaching that the Lord's transcendental form and qualities are beyond all measure.
Recited from the Bhagavata, it is held to purify the heart and awaken pure devotion in the chanter.
Brahma Stuti ਪਾਠ ਵਿਧੀ
Recite the verses slowly before an image of Sri Krishna, contemplating Brahma's wonder at the Lord's sweet cowherd form and his confession that devotion alone reveals the Supreme. Dwell especially on the third verse, glorifying the path of hearing and surrender, and on the eighth, the prayer to await the Lord's mercy patiently. Chant with humility, in a mood of loving submission, as the very creator Brahma did before the boy Krishna.
ਅਕਸਰ ਪੁੱਛੇ ਜਾਂਦੇ ਸਵਾਲ
ਇਹ ਵੀ ਪੜ੍ਹੋ
ॐ
ਪੂਰਾ Brahma Stuti ਸ਼ਲੋਕ-ਦਰ-ਸ਼ਲੋਕ ਅਰਥ ਸਹਿਤ ਪੜ੍ਹੋ, ਜਾਂ ਹੋਰ ਪਵਿੱਤਰ ਪਾਠ ਵੇਖੋ