Gajendra Moksha Stotram Lyrics In Hindi
१. श्रीबादरायणि उवाच
॥ श्लोक १ ॥
एवं व्यवसितो बुद्ध्या समाधाय मनो हृदि ।
जजाप परमं जाप्यं प्राग्जन्मनि अनुशिक्षितम् ॥
२. श्रीगजेन्द्र उवाच
॥ श्लोक २ ॥
ॐ नमो भगवते तस्मै यत एतद् चिदात्मकम् ।
पुरुषाय आदिबीजाय परेशायाभिधीमहि ॥
॥ श्लोक ३ ॥
यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् ।
योऽस्मात् परस्माच्च परः तंस्तं प्रपद्ये स्वयम्भुवम् ॥
॥ श्लोक ४ ॥
यः स्वात्मनीदं निजमाययार्पितं
क्वचिद्विभातं क्व च तत्तिरोहितम् ।
अविद्धदृक् साक्ष्युभयं तदीक्षते
स आत्ममूलोऽवतु मां परात्परः ॥
॥ श्लोक ५ ॥
कालेन पञ्चत्वमितेषु कृत्स्नशो
लोकेषु पालेषु च सर्वहेतुषु ।
तमस्तदासीद् गहनं गभीरं
यस्तस्य पारेऽभिविराजते विभुः ॥
॥ श्लोक ६ ॥
न यस्य देवा ऋषयः पदं विदुः
जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् ।
यथा नटस्याकृतिभिर्विचेष्टतो
दुरत्ययानुक्रमणः स मावतु ॥
॥ श्लोक ७ ॥
दिदृक्षवो यस्य पदं सुमङ्गलं
विमुक्तसङ्गा मुनयः सुसाधवः ।
चरन्त्यलोकव्रतमव्रणं वने
भूतात्मभूताः सुहृदः स मे गतिः ॥
॥ श्लोक ८ ॥
न विद्यते यस्य च जन्म कर्म वा
न नामरूपे गुणदोष एव वा ।
तथापि लोकाप्ययसम्भवाय यः
स्वमायया तान्यनुकालमृच्छति ॥
॥ श्लोक ९ ॥
तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये ।
अरूपायोरुरूपाय नम आश्चर्यकर्मणे ॥
॥ श्लोक १० ॥
नम आत्मप्रदीपाय साक्षिणे परमात्मने ।
नमो गिरां विदूराय मनसश्चेतसामपि ॥
॥ श्लोक ११ ॥
सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता ।
नमः कैवल्यनाथाय निर्वाणसुखसंविदे ॥
॥ श्लोक १२ ॥
नमः शान्ताय घोराय मूढाय गुणधर्मिणे ।
निर्विशेषाय साम्याय नमो ज्ञानघनाय च ॥
॥ श्लोक १३ ॥
क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे ।
पुरुषायात्ममूलाय मूलप्रकृतये नमः ॥
॥ श्लोक १४ ॥
सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे ।
असताच्छाययोक्ताय सदाभासाय ते नमः ॥
॥ श्लोक १५ ॥
नमो नमस्तेऽखिलकारणाय
निष्कारणायाद्भुतकारणाय ।
सर्वागमाम्नायमहार्णवाय
नमोऽपवर्गाय परायणाय ॥
॥ श्लोक १६ ॥
गुणारणिच्छन्नचिदुष्मपाय
तत्क्षोभविस्फूर्जितमानसाय ।
नैष्कर्म्यभावेन विवर्जितागम
स्वयंप्रकाशाय नमस्करोमि ॥
॥ श्लोक १७ ॥
मादृक् प्रपन्नपशुपाश विमोक्षणाय
मुक्ताय भूरिकरुणाय नमोऽलयाय ।
स्वांशेन सर्वतनुभृन्मनसि प्रतीत
प्रत्यग्दृशे भगवते बृहते नमस्ते ॥
॥ श्लोक १८ ॥
आत्मात्मजाप्तगृहवित्तजनेषु सक्तैः
दुष्प्रापणाय गुणसंगविवर्जिताय ।
मुक्तात्मभिः स्वहृदये परिभाविताय
ज्ञानात्मने भगवते नम ईश्वराय ॥
॥ श्लोक १९ ॥
यं धर्मकामार्थविमुक्तिकामा
भजन्त इष्टां गतिमाप्नुवन्ति ।
किं चाशिषो रात्यपि देहमव्ययं
करोतु मेऽदभ्रदयो विमोक्षणम् ॥
॥ श्लोक २० ॥
एकान्तिनो यस्य न कञ्चनार्थं
वाञ्छन्ति ये वै भगवत्प्रपन्नाः ।
अत्यद्भुतं तच्चरितं सुमङ्गलं
गायन्त आनन्दसमुद्रमग्नाः ॥
॥ श्लोक २१ ॥
तमक्षरं ब्रह्म परं परेशं
अव्यक्तमाध्यात्मिकयोगगम्यम् ।
अतीन्द्रियं सूक्ष्ममिवातिदूरं
अनन्तमाद्यं परिपूर्णमीडे ॥
॥ श्लोक २२ ॥
यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः ।
नामरूपविभेदेन फल्ग्व्या च कलया कृताः ॥
॥ श्लोक २३ ॥
यथार्चिषोऽग्नेः सवितुर्गभस्तयो
निर्यान्ति संयान्त्यसकृत्स्वरोचिषः ।
तथा यतोऽयं गुणसम्प्रवाहो
बुद्धिर्मनः खानि शरीरसर्गाः ॥
॥ श्लोक २४ ॥
स वै न देवासुरमर्त्यतिर्यङ्
न स्त्री न षण्ढो न पुमान्न जन्तुः ।
नायं गुणः कर्म न सन्न चासन्
निषेधशेषो जयतादशेषः ॥
॥ श्लोक २५ ॥
जिजीविषे नाहमिहामुया किम्
अन्तर्बहिश्चावृतयेभयोन्या ।
इच्छामि कालेन न यस्य विप्लवः
तस्यात्मलोकावरणस्य मोक्षम् ॥
॥ श्लोक २६ ॥
सोऽहं विश्वसृजं विश्वं अविश्वं विश्ववेदसम् ।
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् ॥
॥ श्लोक २७ ॥
योगरन्धितकर्माणो हृदि योगविभाविते ।
योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् ॥
॥ श्लोक २८ ॥
नमो नमस्तुभ्यमसह्यवेग
शक्तित्रयायाखिलधीगुणाय ।
प्रपन्नपालाय दुरन्तशक्तये
कदिन्द्रियाणां अनवाप्यवर्त्मने ॥
॥ श्लोक २९ ॥
नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् ।
तं दुरत्ययमाहात्म्यं भगवन्तं इतोऽस्म्यहम् ॥
३. श्रीशुक उवाच
॥ श्लोक ३० ॥
एवं गजेन्द्रमुपवर्णितनिर्विशेषं
ब्रह्मादयो विविधलिंगभिदाभिमानाः ।
नैते यदोपससृपुर्निखिलात्मकत्वात्
तत्राखिलामरमयो हरिराविरासीत् ॥
॥ श्लोक ३१ ॥
तं तद्वदार्तमुपलभ्य जगन्निवासः
स्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः ।
छन्दोमयेन गरुडेन समुह्यमानः
चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्रः ॥
॥ श्लोक ३२ ॥
सोऽन्तःसरस्युरुबलेन गृहीत आर्तो
दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम् ।
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रात्
नारायणाखिलगुरो भगवन्नमस्ते ॥
॥ श्लोक ३३ ॥
तं वीक्ष्य पीडितमजः सहसावतीर्य
सग्राहमाशु सरसः कृपयोज्जहार ।
ग्राहाद्विपाटितमुखादरिणा गजेन्द्रं
संपश्यतां हरिरमूमुचदुस्त्रियाणाम् ॥
समापन
॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायाम् अष्टमस्कन्धे गजेन्द्रमोक्षणे तृतीयोऽध्यायः ॥
॥ हरिः ॐ तत्सत् श्रीकृष्णार्पणमस्तु ॥
Gajendra Moksha Stotram Lyrics with English Meaning
1. Śrīśuka Uvāca
Verse 1
Evaṁ vyavasito buddhyā samādhāya mano hṛdi ।
Jajāpa paramaṁ jāpyaṁ prāgjanmany anuśikṣitam ॥ 1 ॥
Shukadeva Goswami said: Having made a firm decision through his intelligence, Gajendra withdrew his mind into his heart and began reciting the supreme prayer that he had learned in his previous birth.
2. Gajendra Uvāca
Verse 2
Oṁ namo bhagavate tasmai yat etac cidātmakam ।
Puruṣāyādibījāya pareśāyābhidhīmahi ॥ 2 ॥
I offer my respectful obeisances to the Supreme Lord, the source of all consciousness, the original seed of creation, the Supreme Person and the supreme controller. I meditate upon Him.
Verse 3
Yasminn idaṁ yataś cedaṁ yenedaṁ ya idaṁ svayam ।
Yo’smāt parasmāc ca paraḥ taṁ prapadye svayambhuvam ॥ 3 ॥
I surrender to the self-existent Supreme Lord, in whom this entire universe exists, from whom it originates, by whom it is sustained, and who Himself exists within everything. He is beyond all that is perceived and beyond even the supreme cause of this universe.
Verse 4
Yaḥ svātmanīdaṁ nijamāyayārpitaṁ
Kvacid vibhātaṁ kva ca tat tirohitam ।
Aviddhadṛk sākṣy ubhayaṁ tad īkṣate
Sa ātma-mūlo’vatu māṁ parātparaḥ ॥ 4 ॥
The Supreme Lord places this universe within Himself through His own divine energy. Sometimes it becomes manifest, and at other times it remains unmanifest. Yet He remains the unchanging witness of both states, untouched by illusion. May that Supreme Lord, who is the ultimate source of everything and beyond all transcendence, protect me.
Verse 5
Kālena pañcatvam iteṣu kṛtsnaśo
Lokeṣu pāleṣu ca sarvahetuṣu ।
Tamas tadāsīd gahanaṁ gabhīraṁ
Yas tasya pāre’bhivirājate vibhuḥ ॥ 5 ॥
When time brings about the dissolution of all worlds, their guardians, and every cause of creation, everything becomes covered in deep and impenetrable darkness. Yet the Supreme Lord, who is all-pervading, continues to shine beyond that darkness.
Verse 6
Na yasya devā ṛṣayaḥ padaṁ vidur
Jantuḥ punaḥ ko’rhati gantum īritum ।
Yathā naṭasyākṛtibhir viceṣṭato
Duratyayānukramaṇaḥ sa māvatu ॥ 6 ॥
Neither the gods nor the sages can understand the true nature of the Supreme Lord. How, then, can an ordinary living being comprehend or describe Him? Just as no one can understand the movements of an actor who assumes different forms, the Lord’s ways are impossible to comprehend. May that Supreme Lord protect me.
Verse 7
Didṛkṣavo yasya padaṁ sumaṅgalaṁ
Vimuktasaṅgā munayaḥ susādhavaḥ ।
Caranty alokavratam avraṇaṁ vane
Bhūtātma-bhūtāḥ suhṛdaḥ sa me gatiḥ ॥ 7 ॥
Great sages and saintly souls, who have freed themselves from worldly attachments, seek to behold the most auspicious feet of the Supreme Lord. They live in forests, following the path of renunciation, remaining friendly towards all living beings and free from selfish desires. May that Supreme Lord become my ultimate refuge.
Verse 8
Na vidyate yasya ca janma karma vā
Na nāmarūpe guṇadoṣa eva vā ।
Tathāpi lokāpyaya-sambhavāya yaḥ
Sva-māyayā tāny anukālam ṛcchati ॥ 8 ॥
The Supreme Lord has no birth, material activities, name, form, or material qualities and defects. Yet, for the creation, maintenance, and dissolution of the universe, He manifests these through His own divine energy at the appropriate times.
Verse 9
Tasmai namaḥ pareśāya brahmaṇe’nantaśaktaye ।
Arūpāyorurūpāya nama āścaryakarmaṇe ॥ 9 ॥
I offer my obeisances to the Supreme Lord, the Supreme Brahman, who possesses unlimited powers. He is without a material form, yet manifests countless forms. I bow to Him, whose divine activities are wondrous beyond comprehension.
Verse 10
Nama ātmapradīpāya sākṣiṇe paramātmane ।
Namo girāṁ vidūrāya manasaś cetasām api ॥ 10 ॥
I offer my obeisances to the Supreme Soul, who illuminates the self and witnesses everything. He is beyond the reach of words, the mind, and even the deepest workings of intelligence.
Verse 11
Sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā ।
Namaḥ kaivalyanāthāya nirvāṇasukhasaṁvide ॥ 11 ॥
I bow to the Lord, who can be realised by wise and spiritually awakened people through purity of consciousness and freedom from the bondage of material actions. He is the Lord of liberation and the source of the supreme bliss of spiritual freedom.
Verse 12
Namaḥ śāntāya ghorāya mūḍhāya guṇadharmiṇe ।
Nirviśeṣāya sāmyāya namo jñānaghanāya ca ॥ 12 ॥
I bow to the Supreme Lord, who manifests as peaceful, fierce, and bewildering through the three modes of material nature. Yet He Himself is beyond all material distinctions, remains equal towards all, and is the embodiment of complete spiritual knowledge.
Verse 13
Kṣetrajñāya namas tubhyaṁ sarvādhyakṣāya sākṣiṇe ।
Puruṣāyātmamūlāya mūlaprakṛtaye namaḥ ॥ 13 ॥
I offer my obeisances to You, the knower of the body, the overseer of everything, and the eternal witness. You are the Supreme Person, the source of all individual souls and the ultimate cause of material nature.
Verse 14
Sarvendriyaguṇadraṣṭre sarvapratyayahetave ।
Asatāc chāyayoktāya sadābhāsāya te namaḥ ॥ 14 ॥
I bow to You, who witness the activities of all senses and are the ultimate source of all knowledge and perception. You are associated with the temporary material world as its underlying reality, yet You remain eternally self-illuminating.
Verse 15
Namo namas te’khilakāraṇāya
Niṣkāraṇāyādbhuta-kāraṇāya ।
Sarvāgamāmnāya-mahārṇavāya
Namo’pavargāya parāyaṇāya ॥ 15 ॥
Repeatedly, I offer my obeisances to You, the cause of all causes, who are Yourself without any external cause and are the wondrous origin of everything. You are the vast ocean of all revealed scriptures. I bow to You, the giver of liberation and the ultimate refuge of all beings.
Verse 16
Guṇāraṇicchanna-cidūṣmapāya
Tatkṣobha-visphūrjita-mānasāya ।
Naiṣkarmya-bhāvena vivarjitāgama-
Svayaṁprakāśāya namaskaromi ॥ 16 ॥
I offer my obeisances to the Supreme Lord, whose spiritual consciousness remains concealed by the friction of the material modes of nature, just as fire remains hidden within wood. When these modes are disturbed by His power, the cosmic mind and material creation emerge. He is self-luminous and can be realised through the state of freedom from material action.
Verse 17
Mādṛk prapanna-paśupāśa-vimokṣaṇāya
Muktāya bhūrikaruṇāya namo’layāya ।
Svāṁśena sarvatanubhṛn-manasī pratīta-
Pratyagdṛśe bhagavate bṛhate namas te ॥ 17 ॥
I bow to the Supreme Lord, who liberates surrendered souls like me from the bondage of material existence. He is eternally free, infinitely compassionate, and imperishable. Through His own expansions, He resides within the hearts of all embodied beings as the inner witness. My obeisances to that infinite Supreme Personality.
Verse 18
Ātmātmajāpta-gṛha-vitta-janeṣu saktair
Duṣprāpaṇāya guṇasaṅgavivarjitāya ।
Muktātmabhiḥ svahṛdaye paribhāvitāya
Jñānātmane bhagavate nama īśvarāya ॥ 18 ॥
I bow to the Supreme Lord, who is difficult to attain for those attached to their bodies, children, relatives, homes, wealth, and worldly relationships. He is free from the influence of material qualities and is realised within the hearts of liberated souls. He is the embodiment of divine knowledge and the Supreme Controller.
Verse 19
Yaṁ dharmakāmārthavimuktikāmā
Bhajanta iṣṭāṁ gatim āpnuvanti ।
Kiṁ tv āśiṣo rāty api deham avyayaṁ
Karotu me’dabhra-dayo vimokṣaṇam ॥ 19 ॥
Those who seek righteousness, material prosperity, fulfilment of desires, or liberation worship the Supreme Lord and attain their desired goals. He can even grant an imperishable spiritual body to His devotees. Yet, I do not seek such blessings. May that infinitely compassionate Lord simply grant me liberation from material bondage.
Verse 20
Ekāntino yasya na kañcanārthaṁ
Vāñchanti ye vai bhagavatprapannāḥ ।
Atyadbhutaṁ tac caritaṁ sumaṅgalaṁ
Gāyanta ānandasamudramagnāḥ ॥ 20 ॥
Those who have completely surrendered themselves to the Supreme Lord desire nothing else from Him. They sing about His wonderful and auspicious divine activities, becoming immersed in an ocean of spiritual bliss.
Verse 21
Tam akṣaraṁ brahma paraṁ pareśam
Avyaktam ādhyātmikayogagamyam ।
Atīndriyaṁ sūkṣmam ivāti dūraṁ
Anantam ādyaṁ paripūrṇam īḍe ॥ 21 ॥
I glorify the eternal and imperishable Supreme Brahman, the Supreme Lord of all lords. He is unmanifest and can be realised through spiritual yoga. He is beyond the senses, extremely subtle and seemingly far beyond our reach. He is infinite, the original source of everything, and completely perfect.
Verse 22
Yasya brahmādayo devā vedā lokāś carācarāḥ ।
Nāmarūpavibhedena phalguvyā ca kalayā kṛtāḥ ॥ 22 ॥
Brahma and all other gods, the Vedas, all worlds, and every living and non-living being have emerged from a tiny portion of the Supreme Lord’s divine power. Their different names and forms are manifestations of His inconceivable energy.
Verse 23
Yathārciṣo’gneḥ savitur gabhastayo
Niryānti saṁyānty asakṛt svarociṣaḥ ।
Tathā yato’yaṁ guṇasampravāho
Buddhir manaḥ khāni śarīrasargāḥ ॥ 23 ॥
Just as flames emerge from fire and rays of light emanate from the sun before returning to their source, the three modes of material nature, intelligence, mind, senses, and the creation of material bodies all originate from the Supreme Lord and ultimately return to Him.
Verse 24
Sa vai na devāsura-martya-tiryaṅ
Na strī na ṣaṇḍho na pumān na jantuḥ ।
Nāyaṁ guṇaḥ karma na san na cāsan
Niṣedhaśeṣo jayātād aśeṣaḥ ॥ 24 ॥
The Supreme Lord is neither a demigod, demon, human being, nor animal. He is neither female, male, nor neuter. He is not a material quality, an action, an existent object, or a non-existent object. He transcends every material classification and remains the ultimate reality beyond all descriptions. May that unlimited Supreme Lord be victorious.
Verse 25
Jijīviṣe nāham ihāmuyā kim
Antar bahiś cāvṛtayebhayonyā ।
Icchāmi kālena na yasya viplavas
Tasyātmalokāvaraṇasya mokṣam ॥ 25 ॥
I no longer wish to continue living in this body, which is surrounded internally and externally by ignorance and material bondage. What is the use of such a life? I desire liberation from the coverings of the self, which conceal spiritual reality, and to attain the eternal abode of the Supreme Lord, which is untouched by the destruction brought about by time.
Verse 26
So’haṁ viśvasṛjaṁ viśvam aviśvaṁ viśvavedasam ।
Viśvātmānam ajaṁ brahma praṇato’smi paraṁ padam ॥ 26 ॥
I bow down to the Supreme Brahman, who is the creator of the universe, who Himself is the universe and yet transcends it. He is the knower of everything, the soul of the entire universe, unborn, and the ultimate spiritual destination.
Verse 27
Yogarandhitakarmāṇo hṛdi yogavibhāvite ।
Yogino yaṁ prapaśyanti yogeśaṁ taṁ nato’smy aham ॥ 27 ॥
The great yogis, who have burned away the bondage of material actions through spiritual discipline and whose hearts have been purified by yoga, perceive the Supreme Lord within themselves. I offer my obeisances to that Lord of all yoga.
Verse 28
Namo namas tubhyam asahyavega-
Śaktitrayāyākhiladhīguṇāya ।
Prapannapālāya durantśaktaye
Kadindriyāṇām anavāpyavartmane ॥ 28 ॥
Repeatedly, I bow to You, whose three divine energies possess an irresistible power and whose nature is beyond the comprehension of even the greatest intellects. You are the protector of those who surrender to You and possess unlimited, inconceivable powers. You are beyond the reach of those who remain controlled by their material senses.
Verse 29
Nāyaṁ veda svam ātmānaṁ yacchaktyāhaṁdhiyā hatam ।
Taṁ duratyayamāhātmyaṁ bhagavantam ito’smy aham ॥ 29 ॥
The living being, whose consciousness has been overwhelmed by the Lord’s material energy and the false identification of the ego, cannot understand his own true self. I take shelter of that Supreme Personality of Godhead, whose greatness and divine power are impossible to overcome or fully comprehend.
3. Śrīśuka Uvāca
Verse 30
Evaṁ gajendram upavarṇita-nirviśeṣaṁ
Brahmādayo vividha-liṅga-bhedābhimānāḥ ।
Naite yadopasasṛpur nikhilātmakatvāt
Tatrākhilāmaramayo harir āvirāsīt ॥ 30 ॥
Shukadeva Goswami said: When Gajendra had offered his prayer to the Supreme Lord, who is beyond all material distinctions, Brahma and the other demigods did not approach him. Each of them identifies with a particular divine form, whereas Gajendra’s prayer was addressed to the Supreme Soul who exists within everyone. At that moment, Lord Hari, the embodiment of all the demigods, appeared before him.
Verse 31
Taṁ tadvad ārtaṁ upalabhya jagannivāsaḥ
Stotraṁ niśamya divijaiḥ saha saṁstuvadbhiḥ ।
Chandomayena garuḍena samuhyamānaḥ
Cakrāyudho’bhyagamad āśu yato gajendraḥ ॥ 31 ॥
Seeing Gajendra in such distress and hearing his prayer, Lord Vishnu, the refuge of the entire universe, immediately set out towards him. Holding His discus and riding upon Garuda, who represents the Vedic metres, the Lord arrived swiftly, accompanied by the demigods who were singing His praises.
Verse 32
So’ntaḥ-sarasy urubalena gṛhīta ārto
Dṛṣṭvā garutmati hariṁ kha upātta-cakram ।
Utkṣipya sāmbuja-karaṁ giram āha kṛcchrāt
Nārāyaṇākhila-guro bhagavan namaste ॥ 32 ॥
Trapped inside the lake and held tightly by the powerful crocodile, Gajendra was suffering greatly. When he saw Lord Hari approaching through the sky upon Garuda, carrying His discus, he raised his trunk, holding a lotus flower, and with great difficulty uttered these words:
“O Narayana, Supreme Teacher of all, O Lord, I offer my respectful obeisances unto You!”
Verse 33
Taṁ vīkṣya pīḍitam ajaḥ sahasāvatīrya
Sagrāham āśu sarasaḥ kṛpayojjahāra ।
Grāhād vipāṭita-mukhād ariṇā gajendraṁ
Saṁpaśyatāṁ harir amūmucad ucchriyāṇām ॥ 33 ॥
Seeing Gajendra suffering, the unborn Supreme Lord immediately descended and, out of compassion, swiftly lifted both the elephant and the crocodile out of the lake. Then, in the presence of all the assembled demigods, Lord Hari severed the crocodile’s jaws with His discus and liberated Gajendra.
Closing verse
Iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām aṣṭamaskandhe gajendramokṣaṇe tṛtīyo’dhyāyaḥ ॥
Thus ends the third chapter, entitled Gajendra Moksha, in the eighth Skandha of the Śrimad Bhagavata Mahapurana, the supreme scripture of the Paramahamsas.
॥ Hariḥ Om Tat Sat ॥
Overall Meaning and Summary of Gajendra Moksha Stotram
The Gajendra Moksha Stotram is a devotional prayer offered by Gajendra, the king of elephants, to Lord Vishnu when he finds himself trapped by a powerful crocodile. It is a beautiful reminder of the power of complete surrender (शरणागति) and unwavering faith in Bhagwan Vishnu.
The story begins when Gajendra, along with his herd, enters a lake to drink water and enjoy the cool surroundings. While bathing, a powerful crocodile catches his leg and begins pulling him into the water. Gajendra struggles for a long time to free himself, but despite his immense strength, he cannot escape the crocodile’s grip.
As the struggle continues, Gajendra gradually loses his strength. His family and fellow elephants cannot rescue him, and he realises that his physical power is no longer enough to save him. At this moment of helplessness, he remembers the divine prayer he had learned in his previous birth.
Gajendra raises his trunk towards the sky and offers a lotus flower to Lord Vishnu while reciting the Gajendra Moksha Stotram. His prayer is not simply a request to escape physical suffering. It is a profound expression of devotion in which he recognises the Supreme Lord as the ultimate source, protector, and controller of the entire universe.
He praises Bhagwan Vishnu as the eternal, unborn, all-pervading Supreme Being who exists beyond material creation and the three modes of nature. Gajendra seeks freedom not merely from the crocodile but from the bondage of material existence itself.
Hearing his devotee’s desperate prayer, Lord Vishnu immediately arrives on Garuda, carrying His Sudarshan Chakra. He rescues Gajendra from the crocodile and grants him liberation.
The central message of the Gajendra Moksha Stotram is that when a devotee surrenders to Bhagwan Vishnu with complete faith, the Lord becomes their ultimate refuge. It teaches us that human strength, wealth, relationships, and worldly support have limitations, but sincere devotion connects us with the eternal Supreme Lord.
Best Time to Chant Gajendra Moksha Stotram Lyrics in Hindi
There is no single compulsory time prescribed for chanting the Gajendra Moksha Stotram. Devotees can recite this sacred Vishnu Stotram whenever they wish to remember Bhagwan Vishnu and seek His blessings. However, certain times are traditionally considered suitable for prayer and devotional chanting.
Here are some ideal times to recite the Gajendra Moksha Stotram:
- Early Morning (Brahma Muhurta): Chanting the Gajendra Moksha Stotram during Brahma Muhurta, before sunrise, is a peaceful way to begin the day with Bhagwan Vishnu’s remembrance. The calm surroundings can also help devotees focus on the verses and their meanings.
- During Daily Vishnu Puja: Devotees can include the Gajendra Moksha Stotram in their daily worship of Lord Vishnu. Chanting it after offering flowers, lighting a diya, and performing their regular prayers can help deepen their devotional practice.
- During Difficult Times: The prayer is especially meaningful when someone is going through difficult circumstances, fear, uncertainty, or emotional distress. Gajendra’s story reminds devotees to maintain faith in Bhagwan Vishnu even when situations seem beyond their control.
- On Ekadashi: Ekadashi is dedicated to the worship of Bhagwan Vishnu. Devotees observing Ekadashi Vrat can include the Gajendra Moksha Stotram in their prayers and spend time reflecting on its message of surrender and devotion.
- During the Evening: Those who cannot chant in the morning can recite the stotram during their evening prayers. A quiet environment and a focused mind are more important than following a rigid schedule.
How to Chant Gajendra Moksha Stotram?
For a more meaningful recitation, devotees can follow these simple practices:
1. Take a bath and wear clean clothes before beginning the prayer, if possible.
2. Sit in a clean and peaceful place, preferably facing east or north.
3. Place an image or idol of Bhagwan Vishnu in front of you.
4. Light a diya and offer flowers or Tulsi leaves to the Lord.
5. Recite the Gajendra Moksha Stotram with devotion and try to understand the meaning of each verse.
6. Conclude the prayer by offering your obeisances to Bhagwan Vishnu.
Remember, sincere devotion is more important than perfect timing. Even if you cannot follow every ritual, you can recite this sacred prayer with faith and a peaceful mind.
Benefits of Chanting Gajendra Moksha Stotram
The Gajendra Moksha Stotram is considered a powerful prayer of surrender to Bhagwan Vishnu. Its verses glorify the Supreme Lord as the protector of devotees, the source of all creation, and the ultimate giver of liberation. Chanting this stotram with devotion allows devotees to reflect on its spiritual teachings and strengthen their connection with Bhagwan Vishnu.
Here are some spiritual benefits associated with reciting the Gajendra Moksha Stotram:
1. Develops Faith and Surrender Towards Bhagwan Vishnu
The story of Gajendra teaches that true devotion begins when a person surrenders their ego and places their faith in the Supreme Lord. Regularly chanting this stotram reminds devotees to seek Bhagwan Vishnu’s guidance and protection during difficult situations.
2. Helps Overcome Fear and Difficulties
Gajendra’s struggle represents the helplessness that living beings sometimes experience in life. His prayer reminds devotees that they are never without hope when they turn towards Bhagwan Vishnu with sincere devotion. Reciting the stotram can provide spiritual reassurance during periods of fear, uncertainty, and hardship.
3. Encourages Freedom from Material Attachments
In his prayer, Gajendra recognises that attachment to the body, family, wealth, and worldly possessions can keep the soul bound to material existence. The stotram encourages devotees to develop detachment, understand the temporary nature of material life, and focus on their spiritual journey.
4. Strengthens Devotion and Spiritual Awareness
The verses describe Bhagwan Vishnu as the eternal Supreme Being who exists beyond the material universe. Reflecting on these descriptions helps devotees deepen their understanding of the Lord and develop a stronger sense of devotion, humility, and spiritual awareness.
5. Reminds Devotees of the Power of Divine Grace
One of the most beautiful teachings of Gajendra Moksha is that Bhagwan Vishnu responds to the sincere prayers of His devotees. The Lord arrives without delay when Gajendra calls upon Him with complete surrender. This story strengthens the belief that divine grace is beyond material strength and worldly limitations.
6. Inspires the Desire for Moksha
Unlike someone who seeks only material comforts, Gajendra ultimately prays for liberation from material bondage. Chanting the stotram reminds devotees that the highest spiritual goal is not merely freedom from temporary difficulties but attaining the grace of the Supreme Lord and liberation from the cycle of birth and death.
A Note for Devotees: The greatest teaching of the Gajendra Moksha Stotram is not simply to ask Bhagwan Vishnu to remove our difficulties. It is to develop the faith and surrender that Gajendra demonstrated when everything else failed. Chant the verses with devotion, understand their meaning, and remember the Lord with a sincere heart.
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