Stotra · Krishna
Gopal Stotram: lyrics with meaning
A short hymn that paints Krishna as Gopala, the young cowherd of Vrindavan: the peacock feather, the flute, the cows, the Yamuna, Govardhan held up like an umbrella. Fifteen verses to picture him, two on the fruit of reciting them.
Listen: Gopal Stotram
A calm computer-voiced recitation over soft music, checked line by line against the text. It is an aid to reading along, not a replacement for a priest or a family elder.
What the Gopal Stotram is
Gopala means “protector of cows”: Krishna as the boy who grew up among the cowherds of Gokul and Vrindavan. Many Sanskrit hymns praise this form; the one printed simply as “Gopala Stotram” in the old stotra collections is this one, spoken by the sage Narada. One tradition places it in the Narada Pancharatra (where it is also called the Gopala Stavaraja, “king of hymns to Gopala”); the Brihat Tantrasara, a well-known Bengali compendium of worship, gives the same hymn as “Gopala Stotram” from the Gautamiya Tantra.
It is a dhyana hymn, a hymn for picturing. Verse by verse it draws a scene: Krishna dark as a rain cloud, peacock feathers in his hair, flute at his lips, the gopis around him, the boys wrestling, the cows lifting their heads at his music, Govardhan raised on his left palm while Indra's rain pours down, and finally Narada and the sages singing his praise. The last two verses describe the fruit of reciting it, as stotras traditionally do.
How to recite it
At a steady pace it takes about four to five minutes.
- Sit before a picture of Krishna, Bal Gopal or Radha-Krishna; light a diya and offer a tulsi leaf, a flower or a little butter and sugar if you like.
- The text itself suggests the three junctions of the day: dawn, noon and dusk. Once a day is the usual practice; Janmashtami, Ekadashi and the months of Kartik and Shravan are favourite times.
- Read slowly and let each verse become a picture in your mind before moving on; that is the purpose of the hymn.
- End with “Om Namo Bhagavate Vasudevaya” or the Krishna aarti.
Gopal Stotram, with meaning
Fifteen verses picturing Gopala, then two verses on the fruit of reciting it (phalashruti).
Verse 1
श्रीनारद उवाच।
नवीननीरदश्यामं नीलेन्दीवरलोचनम्।
बल्लवीनन्दनं वन्दे कृष्णं गोपालरूपिणम्॥
Shri Narada uvacha.
Navina-nirada-shyamam nilendivara-lochanam,
ballavi-nandanam vande krishnam gopala-rupinam.
अर्थ: श्री नारद जी बोले: जो नए बरसाती बादल जैसे साँवले हैं, जिनकी आँखें नीले कमल जैसी हैं, जो ग्वालिनों के आनंद हैं (यशोदा जी के लाल), उन गोपाल रूप वाले श्रीकृष्ण को मैं प्रणाम करता हूँ।
Meaning: Shri Narada said: Dark as a fresh rain cloud, with eyes like blue lotuses, the joy of the cowherd women (and son of one of them, Yashoda): I bow to Krishna in the form of Gopala, the cowherd.
Verse 2
स्फुरद्बर्हिदलोद्बद्धनीलकुञ्चितमूर्धजम्।
कदम्बकुसुमोद्बद्धवनमालाविभूषितम्॥
Sphurad-barhi-dalodbaddha-nila-kunchita-murdhajam,
kadamba-kusumodbaddha-vanamala-vibhushitam.
अर्थ: उनके काले, घुँघराले बालों में चमकते मोरपंख बँधे हैं, और वे कदंब के फूलों से गुँथी वनमाला से सजे हैं।
Meaning: His dark curly hair is tied with shimmering peacock feathers, and he wears a forest garland woven with kadamba flowers.
Verse 3
गण्डमण्डलसंसर्गिचलत्कुञ्चितकुन्तलम्।
स्थूलमुक्ताफलोदारहारद्योतितवक्षसम्॥
Ganda-mandala-samsargi-chalat-kunchita-kuntalam,
sthula-muktaphalodara-hara-dyotita-vakshasam.
अर्थ: उनकी घुँघराली लटें हिलती हुई उनके गोल गालों को छूती हैं, और उनकी छाती बड़े मोतियों के सुंदर हार से चमक रही है।
Meaning: His curly locks swing and brush against his round cheeks, and his chest gleams with a fine necklace of large pearls.
Verse 4
हेमाङ्गदतुलाकोटिकिरीटोज्ज्वलविग्रहम्।
मन्दमारुतसंक्षोभचलिताम्बरसञ्चयम्॥
Hemangada-tulakoti-kiritojjvala-vigraham,
manda-maruta-samkshobha-chalitambara-sanchayam.
अर्थ: सोने के बाजूबंद, पायल और मुकुट से उनका शरीर दमक रहा है, और धीमी हवा के झोंकों से उनके वस्त्रों की परतें लहरा रही हैं।
Meaning: His body glows with golden armlets, anklets and a crown, and the folds of his garment flutter in the gentle breeze.
Verse 5
रुचिरौष्ठपुटन्यस्तवंशीमधुरनिःस्वनैः।
लसद्गोपालिकाचेतो मोहयन्तं पुनः पुनः॥
Ruchiraushtha-puta-nyasta-vamshi-madhura-nihsvanaih,
lasad-gopalika-cheto mohayantam punah punah.
अर्थ: अपने सुंदर होंठों पर रखी बाँसुरी की मीठी धुन से वे सजी-धजी ग्वालिनों के मन को बार-बार मोह लेते हैं।
Meaning: With the sweet notes of the flute set on his lovely lips, he charms the hearts of the bright-faced cowherd girls again and again.
Verse 6
बल्लवीवदनाम्भोजमधुपानमधुव्रतम्।
क्षोभयन्तं मनस्तासां सस्मेरापाङ्गवीक्षणैः॥
Ballavi-vadanambhoja-madhu-pana-madhuvratam,
kshobhayantam manas tasam sasmerapanga-vikshanaih.
अर्थ: ग्वालिनों के कमल जैसे चेहरों का रस पीने वाले भौंरे जैसे वे, मुस्कुराती तिरछी नज़रों से उनके मन में हलचल मचा देते हैं।
Meaning: Like a bee drinking honey from the lotus faces of the cowherd women, he stirs their hearts with smiling sidelong glances.
Verse 7
यौवनोद्भिन्नदेहाभिः संसक्ताभिः परस्परम्।
विचित्राम्बरभूषाभिर्गोपनारीभिरावृतम्॥
Yauvanodbhinna-dehabhih samsaktabhih parasparam,
vichitrambara-bhushabhir gopa-naribhir avritam.
अर्थ: वे यौवन से खिली, एक-दूसरे का हाथ थामे, रंग-बिरंगे वस्त्रों और गहनों से सजी गोप-स्त्रियों से घिरे हैं।
Meaning: He is surrounded by cowherd women in the bloom of youth, holding on to one another, dressed in bright clothes and ornaments.
Verse 8
प्रभिन्नाञ्जनकालिन्दीजलकेलिकलोत्सुकम्।
योधयन्तं क्वचिद्गोपान् व्याहरन्तं गवां गणम्॥
Prabhinnanjana-kalindi-jala-keli-kalotsukam,
yodhayantam kvachid gopan vyaharantam gavam ganam.
अर्थ: वे पिसे हुए काजल जैसे गहरे रंग वाली यमुना (कालिंदी) के जल में खेलने को उत्सुक हैं; कभी ग्वाल-बालों को आपस में कुश्ती लड़ाते हैं, कभी गायों के झुंड को पुकारते हैं।
Meaning: He is eager for games in the waters of the Yamuna (Kalindi), dark as ground kohl; sometimes he sets the cowherd boys wrestling, sometimes he calls out to the herd of cows.
Verse 9
कालिन्दीजलसंसर्गिशीतलानिलसेविते।
कदम्बपादपच्छाये स्थितं वृन्दावने क्वचित्॥
Kalindi-jala-samsargi-shitalanila-sevite,
kadamba-padapa-chchhaye sthitam vrindavane kvachit.
अर्थ: कभी वे वृंदावन में कदंब के पेड़ की छाया में खड़े हैं, जहाँ यमुना के जल को छूकर आती ठंडी हवा बहती है।
Meaning: Sometimes he stands in Vrindavan in the shade of a kadamba tree, where a cool breeze blows that has touched the Yamuna's water.
Verse 10
रत्नभूधरसंलग्नरत्नासनपरिग्रहम्।
कल्पपादपमध्यस्थहेममण्डपिकागतम्॥
Ratna-bhudhara-samlagna-ratnasana-parigraham,
kalpa-padapa-madhyastha-hema-mandapikagatam.
अर्थ: कभी वे रत्नों के पर्वत पर रखे रत्न-जड़ित आसन पर बैठे हैं, कल्पवृक्षों के बीच बने सोने के छोटे मंडप में।
Meaning: Or he is seated on a jewelled throne set on a mountain of gems, in a small golden pavilion among wish-fulfilling trees.
Verse 11
वसन्तकुसुमामोदसुरभीकृतदिङ्मुखे।
गोवर्धनगिरौ रम्ये स्थितं रासरसोत्सुकम्॥
Vasanta-kusumamoda-surabhikrita-dinmukhe,
govardhana-girau ramye sthitam rasa-rasotsukam.
अर्थ: सुंदर गोवर्धन पर्वत पर, जहाँ वसंत के फूलों की सुगंध से सारी दिशाएँ महक रही हैं, वे रास के आनंद के लिए उत्सुक खड़े हैं।
Meaning: On lovely Govardhan hill, where the scent of spring flowers fills every direction, he stands eager for the joy of the rasa dance.
Verse 12
सव्यहस्ततलन्यस्तगिरिवर्यातपत्रकम्।
खण्डिताखण्डलोन्मुक्तमुक्तासारघनाघनम्॥
Savya-hasta-tala-nyasta-girivaryatapatrakam,
khanditakhandalonmukta-muktasara-ghanaghanam.
अर्थ: उन्होंने बाएँ हाथ की हथेली पर महान गोवर्धन पर्वत को छाते की तरह उठा रखा है, जबकि जिन इंद्र का घमंड उन्होंने तोड़ा, उनके छोड़े घने बादल मोतियों की लड़ियों जैसी मूसलधार बारिश बरसा रहे हैं।
Meaning: On the palm of his left hand he holds up the great hill like an umbrella, while the heavy clouds let loose by Indra, whose pride he has broken, pour down rain like strings of pearls.
Verse 13
वेणुवाद्यमहोल्लासकृतहुङ्कारनिःस्वनैः।
सवत्सैरुन्मुखैः शश्वद्गोकुलैरभिवीक्षितम्॥
Venu-vadya-mahollasa-krita-hunkara-nihsvanaih,
savatsair unmukhaih shashvad gokulair abhivikshitam.
अर्थ: बाँसुरी की धुन से आनंद में भरकर रँभाती गायों के झुंड, अपने बछड़ों के साथ सिर उठाए, उन्हें लगातार निहार रहे हैं।
Meaning: The herds of cows with their calves, lowing in delight at the music of his flute, raise their heads and gaze at him without end.
Verse 14
कृष्णमेवानुगायद्भिस्तच्चेष्टावशवर्तिभिः।
दण्डपाशोद्यतकरैर्गोपालैरुपशोभितम्॥
Krishnam evanugayadbhis tach-cheshta-vasha-vartibhih,
danda-pashodyata-karair gopalair upashobhitam.
अर्थ: उनके चारों ओर ग्वाल-बाल शोभा बढ़ा रहे हैं, जो केवल कृष्ण के ही गीत गाते हैं, उनकी हर चाल के पीछे चलते हैं, और हाथों में लाठी और रस्सी उठाए हुए हैं।
Meaning: He is graced by cowherd boys who sing of no one but Krishna, follow his every move, and hold up their sticks and ropes.
Verse 15
नारदाद्यैर्मुनिश्रेष्ठैर्वेदवेदाङ्गपारगैः।
प्रीतिसुस्निग्धया वाचा स्तूयमानं परात्परम्॥
Naradadyair muni-shreshthair veda-vedanga-paragaih,
priti-susnigdhaya vacha stuyamanam paratparam.
अर्थ: नारद आदि श्रेष्ठ मुनि, जो वेदों और वेदांगों के पारंगत हैं, प्रेम से भीगी वाणी में उन ऊँचे से भी ऊँचे प्रभु की स्तुति कर रहे हैं।
Meaning: Narada and the greatest sages, masters of the Vedas and their branches, praise him, higher than the highest, in words soft with love.
Verse 16
य एवं चिन्तयेद्देवं भक्त्या संस्तौति मानवः।
त्रिसन्ध्यं तस्य तुष्टोऽसौ ददाति वरमीप्सितम्॥
Ya evam chintayed devam bhaktya samstauti manavah,
tri-sandhyam tasya tushto 'sau dadati varam ipsitam.
अर्थ: (फलश्रुति) जो व्यक्ति सुबह, दोपहर और शाम, तीनों संध्याओं में भगवान का इस तरह ध्यान करता है और भक्ति से उनकी स्तुति करता है, उससे प्रसन्न होकर भगवान मनचाहा वरदान देते हैं, ऐसा यह श्लोक कहता है।
Meaning: (The fruit of reciting) Whoever pictures the Lord in this way and praises him with devotion at the three junctions of the day (dawn, noon and dusk), the verse says, pleases him, and he grants the boon that person longs for.
Verse 17
राजवल्लभतामेति भवेत्सर्वजनप्रियः।
अचलां श्रियमाप्नोति स वाग्मी जायते ध्रुवम्॥
Raja-vallabhatam eti bhavet sarva-jana-priyah,
achalam shriyam apnoti sa vagmi jayate dhruvam.
अर्थ: (फलश्रुति) ऐसा व्यक्ति शासकों का प्रिय बनता है, सब लोगों को प्यारा होता है, स्थिर समृद्धि पाता है और निश्चय ही अच्छा वक्ता बनता है, ऐसा परंपरा से माना जाता है।
Meaning: (The fruit of reciting) Such a person, it is traditionally said, wins the favour of rulers, becomes dear to everyone, gains lasting prosperity and surely becomes a gifted speaker.
Questions
Which Gopala Stotram is this?
There are many hymns to Gopala. This is the seventeen-verse hymn spoken by Narada that begins “Navina-nirada-shyamam”, printed as “Gopala Stotram” on Sanskrit Wikisource, on sanskritdocuments.org and in the Brihat Tantrasara. Other hymns with similar names, such as the Gopala Ashtakam, the Santana Gopala Stotram or the Gopala Sahasranama, are different texts.
Who composed it?
The hymn is put in the mouth of the sage Narada. Its source is given as the Narada Pancharatra in one line of copies and as the Gautamiya Tantra in the Brihat Tantrasara. Like most stotras it cannot be dated exactly; it is an old, public-domain text.
Is it right to ask for something through this hymn?
The closing verses speak of favour, affection, prosperity and eloquence, as many stotras do; these are traditional beliefs, not promises. Most people recite it simply to spend a few quiet minutes picturing Krishna, and that is the heart of the hymn.
Text and sources
The Sanskrit text is public domain. We checked every verse against two independent lines of the text: the version on sanskritdocuments.org (“Gopala Stotram or Gopala Stavaraja Stotram”, from the Narada Pancharatra, Jnanamritasara, fourth ratra), which the Sanskrit Wikisource page “Gopalastotram” reproduces word for word, and the “Gopala Stotram” in the Brihat Tantrasara (chapter 4) as transcribed on Sanskrit Wikisource, which attributes it to the Gautamiya Tantra. We follow the first where both readings are sound, and take the Tantrasara reading where the metre or grammar needs it: “sthula-muktaphalodara-hara-dyotita” (verse 3, for “sthulam muktaphalodara-harodyotita”), “yauvanodbhinna” (verse 7, for “yauvanodbhi”) and “gopalair upashobhitam” (verse 14). Tantrasara variants not followed: “chalat-kanchana-kundalam”, swinging golden earrings (verse 3), “valgitambara” (verse 4) and “muhur muhuh” (verse 5); its other differences are b/v spellings and typing slips. The dhyana verse “Sajala-jalada-nilam” that sanskritdocuments prints before the hymn is found only in that source, so we leave it out. The transliteration and meanings are our own.
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