Garbha Stuti (Prayers of the Demigods to Krishna in the Womb) Meaning — Line by Line
गर्भ स्तुति
Every verse and every word explained in English & Hindi
Meaning — Line by Line
Every verse of Garbha Stuti (Prayers of the Demigods to Krishna in the Womb) with its English meaning. Tap any word to hear it, or ▶ to recite the verse.
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- Verse 1. satya-vrataṃ satya-paraṃ tri-satyaṃ
- Verse 2. ekāyano 'sau dvi-phalas tri-mūlaś
- Verse 3. tvam eka evāsya sataḥ prasūtis
- Verse 4. bibharṣi rūpāṇy avabodha ātmā
- Verse 5. tvayy ambujākṣākhila-sattva-dhāmni
- Verse 6. svayaṃ samuttīrya sudustaraṃ dyuman
- Verse 7. ye 'nye 'ravindākṣa vimukta-māninas
- Verse 8. tathā na te mādhava tāvakāḥ kvacid
- Verse 9. sattvaṃ viśuddhaṃ śrayate bhavān sthitau
- Verse 10. sattvaṃ na ced dhātar idaṃ nijaṃ bhaved
- Verse 11. na nāma-rūpe guṇa-janma-karmabhir
- Verse 12. śṛṇvan gṛṇan saṃsmarayaṃś ca cintayan
- Verse 13. diṣṭyā hare 'syā bhavataḥ pado bhuvo
- Verse 14. na te 'bhavasyeśa bhavasya kāraṇaṃ
- Verse 15. matsyāśva-kacchapa-nṛsiṃha-varāha-haṃsa-
- Verse 16. diṣṭyāmba te kukṣi-gataḥ paraḥ pumān
satya-vrataṃ satya-paraṃ tri-satyaṃ
सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये । सत्यस्य सत्यमृतसत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्नाः ॥ २६ ॥
satya-vrataṃ satya-paraṃ tri-satyaṃ satyasya yoniṃ nihitaṃ ca satye | satyasya satyam ṛta-satya-netraṃ satyātmakaṃ tvāṃ śaraṇaṃ prapannāḥ || 26 ||
MeaningWe surrender unto You, whose very nature is Truth — ever-truthful, the Supreme Truth, the truth in past, present and future, the source of all truth, hidden within truth, the truth of all truths, whose eye is unfailing truth.
ekāyano 'sau dvi-phalas tri-mūlaś
एकायनोऽसौ द्विफलस्त्रिमूल- श्चतूरसः पञ्चविधः षडात्मा । सप्तत्वगष्टविटपो नवाक्षो दशच्छदी द्विखगो ह्यादिवृक्षः ॥ २७ ॥
ekāyano 'sau dvi-phalas tri-mūlaś catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā | sapta-tvag aṣṭa-viṭapo navākṣo daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ || 27 ||
MeaningThis primeval tree (the cosmos / the living body) has one resting ground, two fruits, three roots, four sap-flavours, five modes of perception, six natures, seven barks, eight branches, nine hollows, ten leaves, and two birds nesting within it.
tvam eka evāsya sataḥ prasūtis
त्वमेक एवास्य सतः प्रसूति- स्त्वं सन्निधानं त्वमनुग्रहश्च । त्वन्मायया संवृतचेतसस्त्वां पश्यन्ति नाना न विपश्चितो ये ॥ २८ ॥
tvam eka evāsya sataḥ prasūtis tvaṃ sannidhānaṃ tvam anugrahaś ca | tvan-māyayā saṃvṛta-cetasas tvāṃ paśyanti nānā na vipaścito ye || 28 ||
MeaningYou alone are the origin of this manifest universe, You are its sustenance and its withdrawal as well. Those whose minds are veiled by Your Maya see manifold variety, but the truly wise do not.
bibharṣi rūpāṇy avabodha ātmā
बिभर्षि रूपाण्यवबोध आत्मा क्षेमाय लोकस्य चराचरस्य । सत्त्वोपपन्नानि सुखावहानि सतामभद्राणि मुहुः खलानाम् ॥ २९ ॥
bibharṣi rūpāṇy avabodha ātmā kṣemāya lokasya carācarasya | sattvopapannāni sukhāvahāni satām abhadrāṇi muhuḥ khalānām || 29 ||
MeaningO embodiment of pure knowledge, You assume various forms for the welfare of the world of moving and unmoving beings — forms full of goodness that bring happiness to the saintly, though they spell repeated ruin for the wicked.
tvayy ambujākṣākhila-sattva-dhāmni
त्वय्यम्बुजाक्षाखिलसत्त्वधाम्नि समाधिनावेशितचेतसैके । त्वत्पादपोतेन महत्कृतेन कुर्वन्ति गोवत्सपदं भवाब्धिम् ॥ ३० ॥
tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-cetasaike | tvat-pāda-potena mahat-kṛtena kurvanti go-vatsa-padaṃ bhavābdhim || 30 ||
MeaningO lotus-eyed Lord, abode of all existence, some, fixing their minds upon You in deep meditation, take to the strong boat of Your lotus feet, glorified by the great souls, and thus make this vast ocean of material existence as easy to cross as the hoof-print of a calf.
svayaṃ samuttīrya sudustaraṃ dyuman
स्वयं समुत्तीर्य सुदुस्तरं द्युमन् भवार्णवं भीममदभ्रसौहृदाः । भवत्पदाम्भोरुहनावमत्र ते निधाय याताः सदनुग्रहो भवान् ॥ ३१ ॥
svayaṃ samuttīrya sudustaraṃ dyuman bhavārṇavaṃ bhīmam adabhra-sauhṛdāḥ | bhavat-padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho bhavān || 31 ||
MeaningHaving themselves crossed the fearsome and most difficult ocean of birth and death, O self-luminous one, those friends of boundless compassion leave behind for others here the boat of Your lotus feet — for You are most gracious to the devotees.
ye 'nye 'ravindākṣa vimukta-māninas
येऽन्येऽरविन्दाक्ष विमुक्तमानिन- स्त्वय्यस्तभावादविशुद्धबुद्धयः । आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्यधोऽनादृतयुष्मदङ्घ्रयः ॥ ३२ ॥
ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ | āruhya kṛcchreṇa paraṃ padaṃ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ || 32 ||
MeaningO lotus-eyed one, others who vainly think themselves liberated — their intelligence unpurified for want of devotion to You — rise with great labour to the supreme position, yet fall down again, because they neglect Your feet.
tathā na te mādhava tāvakāḥ kvacid
तथा न ते माधव तावकाः क्वचिद् भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः । त्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो ॥ ३३ ॥
tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ | tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho || 33 ||
MeaningBut Your own devotees, O Madhava, bound to You in firm love, never fall from the path; protected by You, they wander fearless, treading even upon the heads of the commanders of all obstacles.
sattvaṃ viśuddhaṃ śrayate bhavān sthitau
सत्त्वं विशुद्धं श्रयते भवान् स्थितौ शरीरिणां श्रेयउपायनं वपुः । वेदक्रियायोगतपःसमाधिभि- स्तवार्हणं येन जनः समीहते ॥ ३४ ॥
sattvaṃ viśuddhaṃ śrayate bhavān sthitau śarīriṇāṃ śreya-upāyanaṃ vapuḥ | veda-kriyā-yoga-tapaḥ-samādhibhis tavārhaṇaṃ yena janaḥ samīhate || 34 ||
MeaningIn the work of maintaining the worlds You take on the form of pure goodness, which bestows the highest blessing upon embodied beings — a form by worshipping which through Vedic ritual, yoga, austerity and meditation people strive for their good.
sattvaṃ na ced dhātar idaṃ nijaṃ bhaved
सत्त्वं न चेद्धातरिदं निजं भवेद् विज्ञानमज्ञानभिदापमार्जनम् । गुणप्रकाशैरनुमीयते भवान् प्रकाशते यस्य च येन वा गुणः ॥ ३५ ॥
sattvaṃ na ced dhātar idaṃ nijaṃ bhaved vijñānam ajñāna-bhidāpamārjanam | guṇa-prakāśair anumīyate bhavān prakāśate yasya ca yena vā guṇaḥ || 35 ||
MeaningO Creator, were this pure-goodness form of Yours not manifest — the very knowledge that dispels the darkness of ignorance — Your existence could only be inferred from the workings of the modes; for You are known by the very quality through which anything is revealed.
na nāma-rūpe guṇa-janma-karmabhir
न नामरूपे गुणजन्मकर्मभि- र्निरूपितव्ये तव तस्य साक्षिणः । मनोवचोभ्यामनुमेयवर्त्मनो देव क्रियायां प्रतियन्त्यथापि हि ॥ ३६ ॥
na nāma-rūpe guṇa-janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ | mano-vacobhyām anumeya-vartmano deva kriyāyāṃ pratiyanty athāpi hi || 36 ||
MeaningYour name and form, which can be defined by no material quality, birth or activity, cannot be ascertained by ordinary means, since You are their witness and Your path is to be known only by mind and speech (turned in devotion); yet through Your activities people do indeed perceive You.
śṛṇvan gṛṇan saṃsmarayaṃś ca cintayan
शृण्वन्गृणन्संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मङ्गलानि ते । क्रियासु यस्त्वच्चरणारविन्दयो- राविष्टचेता न भवाय कल्पते ॥ ३७ ॥
śṛṇvan gṛṇan saṃsmarayaṃś ca cintayan nāmāni rūpāṇi ca maṅgalāni te | kriyāsu yas tvac-caraṇāravindayor āviṣṭa-cetā na bhavāya kalpate || 37 ||
MeaningWhoever, while engaged in any activity, becomes absorbed in Your lotus feet — hearing, chanting, remembering and meditating upon Your auspicious names and forms — is no longer fit for material rebirth.
diṣṭyā hare 'syā bhavataḥ pado bhuvo
दिष्ट्या हरेऽस्या भवतः पदो भुवो भारोऽपनीतस्तव जन्मनेशितुः । दिष्ट्याङ्कितां त्वत्पदकैः सुशोभनै- र्द्रक्ष्याम गां द्यां च तवानुकम्पिताम् ॥ ३८ ॥
diṣṭyā hare 'syā bhavataḥ pado bhuvo bhāro 'panītas tava janmaneśituḥ | diṣṭyāṅkitāṃ tvat-padakaiḥ suśobhanair drakṣyāma gāṃ dyāṃ ca tavānukampitām || 38 ||
MeaningBy great good fortune, O Hari, the burden of this earth is now removed by Your birth as its Lord; and by good fortune we shall behold the earth, and heaven too, beautified and blessed by the auspicious marks of Your feet.
na te 'bhavasyeśa bhavasya kāraṇaṃ
न तेऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे । भवो निरोधः स्थितिरप्यविद्यया कृता यतस्त्वय्यभयाश्रयात्मनि ॥ ३९ ॥
na te 'bhavasyeśa bhavasya kāraṇaṃ vinā vinodaṃ bata tarkayāmahe | bhavo nirodhaḥ sthitir apy avidyayā kṛtā yatas tvayy abhayāśrayātmani || 39 ||
MeaningO Lord, You who are beyond birth — we can find no cause for Your appearance other than Your own divine play; for although creation, dissolution and maintenance are wrought by ignorance, they rest in You, the fearless shelter of all.
matsyāśva-kacchapa-nṛsiṃha-varāha-haṃsa-
मत्स्याश्वकच्छपनृसिंहवराहहंस- राजन्यविप्रविबुधेषु कृतावतारः । त्वं पासि नस्त्रिभुवनं च यथाधुनेश भारं भुवो हर यदूत्तम वन्दनं ते ॥ ४० ॥
matsyāśva-kacchapa-nṛsiṃha-varāha-haṃsa- rājanya-vipra-vibudheṣu kṛtāvatāraḥ | tvaṃ pāsi nas tri-bhuvanaṃ ca yathādhuneśa bhāraṃ bhuvo hara yadūttama vandanaṃ te || 40 ||
MeaningO Lord, You who descend among the fish, horse, tortoise, man-lion, boar and swan, and among kings, brahmanas and demigods — as You now protect us and the three worlds, so, O best of the Yadus, relieve the earth of its burden. Our obeisances unto You.
diṣṭyāmba te kukṣi-gataḥ paraḥ pumān
दिष्ट्याम्ब ते कुक्षिगतः परः पुमा- नंशेन साक्षाद्भगवान् भवाय नः । माभूद्भयं भोजपतेर्मुमूर्षो- र्गोप्ता यदूनां भविता तवात्मजः ॥ ४१ ॥
diṣṭyāmba te kukṣi-gataḥ paraḥ pumān aṃśena sākṣād bhagavān bhavāya naḥ | mābhūd bhayaṃ bhoja-pater mumūrṣor goptā yadūnāṃ bhavitā tavātmajaḥ || 41 ||
MeaningO mother Devaki, by great fortune the Supreme Person Himself, the Lord, has entered your womb in His full self for our welfare. Have no fear of the king of the Bhojas (Kamsa), who is doomed to die — for your son shall become the protector of the Yadu dynasty.
Word-by-Word Breakdown
Origin & History
Source: Srimad Bhagavata Purana, Canto 10, Chapter 2, verses 26–41 (Garbha-stuti / prayers of the demigods)
Author: Sage Veda-Vyasa (as spoken by Brahma, Shiva and the demigods)
Period: Classical Puranic era
Oppressed by the demoniac kings led by Kamsa, the goddess Earth, in the form of a cow, approached Lord Brahma for relief. Brahma, together with Lord Shiva and the host of demigods, went to the shore of the Milk Ocean and prayed to Lord Vishnu. The Lord assured them He would soon descend to remove the earth's burden. When the Supreme Lord then took His place within the womb of Devaki in Mathura, the demigods came and offered these sixteen verses of glorification — recognizing Him as the embodiment of Truth and the shelter of all worlds, and consoling Devaki that her son would be the saviour of the Yadu dynasty.
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