Devanagari
नम: कृष्णाय शुद्धाय ब्रह्मणे परमात्मने ।
योगेश्वराय योगाय त्वामहं शरणं गता ॥ १३ ॥
Verse text
namaḥ kṛṣṇāya śuddhāya
brahmaṇe paramātmane
yogeśvarāya yogāya
tvām ahaṁ śaraṇaṁ gatā
Synonyms
namaḥ
—
obeisances
;
kṛṣṇāya
—
to Kṛṣṇa
;
śuddhāya
—
the pure
;
brahmaṇe
—
the Absolute Truth
;
parama
—
ātmane — the Supersoul
;
yoga
—
of pure devotional service
;
īśvarāya
—
the controller
;
yogāya
—
the source of all knowledge
;
tvām
—
You
;
aham
—
I
;
śaraṇam
—
for shelter
;
gatā
—
have approached .
Translation
I offer my obeisances unto You, Kṛṣṇa, the supreme pure, the Absolute Truth and the Supersoul, the Lord of pure devotional service and the source of all knowledge. I have come to You for shelter.
Translation (Visvanatha Cakravarti Thakura)
I offer my obeisances unto You, Kṛṣṇa, the supreme pure, the Absolute Truth and the Supersoul, the Lord of pure devotional service and the source of all knowledge. I have come to You for shelter.
KB 10.49.13
“My dear Kṛṣṇa, You are the supreme pure one, the Supersoul and the master of all yogīs. What can I say? I can simply offer my respectful obeisances unto You. Accept me as Your fully surrendered devotee.”
Purport
Śrīla Śrīdhara Svāmī has translated the word
yogāya
as “unto Kṛṣṇa, the source of knowledge.” The word
yoga
indicates connection and also the means to achieve something. As conscious souls, we have a connection with the Supreme Soul through
bhakti,
or devotion. Through that relationship we experience perfect knowledge of the Supreme Soul. Since the Supreme Soul is the Absolute Truth, perfect knowledge of Him means perfect knowledge of everything. As stated in the
Muṇḍaka Upaniṣad
(1.3),
yasmin vijṣāte sarvam evam vijṣātaṁ bhavati:
When the Absolute is understood, everything is understood. Thus Lord Kṛṣṇa Himself, by His spiritual potency, establishes our connection with Him, and that connection is the source of all spiritual knowledge. Thus Ācārya Śrīdhara, by his thoughtful translation, stimulates us to deeper understanding of Kṛṣṇa conscious philosophy.
Purport (Visvanatha Cakravarti Thakura)
"I offer respects unto Krsna, the worshipful object of the devotees; unto he who is pure (suddhaya), above maya, though appearing to my eyes; unto brahman, the worshipful object of the jnanis; unto paramatma, the worshipful object of the yogis; unto the person capable of giving all these methods of attaining you (yoga isvaraya); unto the very svarupa of all these methods (yogaya)."
Purport (Jiva Goswami)
Having explained her relationship she offers respects and surrenders. You are the embodiment of dharma (śuddhāya). Therefore you must protect those who have surrendered. Because you are Brahman and Paramātmā, you should protect everyone at all times in all places. You can protect everyone because you are full of all aspects (yogeśvarāya). You do not dependent on anyone else for knowledge (yogāya).
Or, you are Kṛṣṇa full of all powers of all types of bhakti. You are the form of consciousness alone of the impersonal jñānīs and the form for those attracted to your powers as antaryāmī alone. All these forms are free of the touch of māyā (śuddhāya). You give methods of realizing your forms which appear here and there in the world (yogeśvarāya). You are both śakti and śaktimān (yogāya). Thus nothing is impossible for you. Therefore I surrender to you.
Purport (Sanatana Goswami)
Describing Kṛṣṇa clearly as the supreme Lord with zeal, she offers obeisances with devotion and surrenders to him with great humility. By mentioning Kṛṣṇa she indicates his power. By mention purity etc. she further makes his power clear. Or since he is pure, following dharma, he will protect those who are surrendered. Since he is Brahman and Paramaṭmā, he should always in all circumstances protect everyone. Thus he is the lord of yoga and is perfect in all ways. He is not dependent on knowledge from others (yogāya). The list of items is in order of increasing excellence as reasons for surrender.
Or she surrenders in great pain and describes his glories, first offering respects. He is directly the supreme Lord, manifesting unlimited powers (kṛṣṇāya). He is devoid of all faults or devoid of māyā (śuddhāya). He is all pervading (brahmaṇe), and present in all hearts as the antaryāmī (paramātmane). Moreover he is the cause of bhakti-yoga (yogeśvarāya). Therefore he meets with his devotees in prema (yogāya). Therefore as a miserable entity I surrender to you alone.
Out of great devotion, giving up the correct order, she addresses him indirectly as Kṛṣṇa, and only later as “you.” This illustrates her humility. Or after namaḥ the word tubhyam (unto you) can be understood.