Srimad Bhagavatam — Navama Skandha, Shloka 21

Lord Rāmacandra’s Charity, Sītā’s Departure, and the Lord’s Return to Vaikuṇṭha

Devanagari script

यस्यामलं नृपसद:सु यशोऽधुनापि गायन्त्यघघ्नमृषयो दिगिभेन्द्रपट्टम् । तं नाकपालवसुपालकिरीटजुष्ट- पादाम्बुजं रघुपतिं शरणं प्रपद्ये ॥ २१ ॥

Transliteration

yasyāmalaṁ nṛpa-sadaḥsu yaśo ’dhunāpi gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam taṁ nākapāla-vasupāla-kirīṭa-juṣṭa- pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye

Translation

罪を滅するその清らかな御名と名声は、方角を征服する勝利の象の飾り布のように、今なお四方に歌われている。マールカンデーヤ仙などの聖者は王の集会で御徳を讃え、シヴァやブラフマーをはじめ諸天と敬虔な王たちは冠を垂れてラグパティの蓮華の御足を礼拝する。私はその御足に帰依する。

Synonyms

• yasya: whose
• yasya: Sambandha (सम्बन्ध/of whom)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: Masculine/Neuter, Genitive (षष्ठी), Singular (एकवचन); relative pronoun

• amalam: spotless, pure
• amalam: Karma (कर्म/object of gāyanti)
• Type: Adjective
• Root: amala (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (द्वितीया), Singular (एकवचन); qualifies yaśaḥ

• nṛpa-sadaḥsu: in royal assemblies
• nṛpa-sadaḥsu: Adhikarana (अधिकरण/location)
• Type: Noun
• Root: nṛpa-sadas (नृप + सदस्) (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Locative (सप्तमी), Plural (बहुवचन)

• yaśaḥ: fame
• yaśaḥ: Karma (कर्म/object of gāyanti)
• Type: Noun
• Root: yaśas (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (द्वितीया), Singular (एकवचन)

• adhunā: now, even today
• adhunā: Kāla (काल/time adjunct)
• Type: Indeclinable
• Root: adhunā (अव्यय)
• Form: कालवाचक-अव्यय (adverb of time)

• api: even, also
• api: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: समुच्चय/अपि-कार (particle: also/even)

• gāyanti: they sing
• gāyanti: Kriya (क्रिया/predicate)
• Type: Verb
• Root: gai (गै) (धातु)
• Form: लट् (Present/लट्), परस्मैपद, प्रथमपुरुष (3rd person), बहुवचन (plural)

• agha-ghnam: destroyer of sin
• agha-ghnam: Karma (कर्म/appositional object)
• Type: Adjective
• Root: agha-ghna (अघ + घ्न) (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Accusative (द्वितीया), Singular (एकवचन); qualifies raghupatiṁ/taṁ

• ṛṣayaḥ: sages
• ṛṣayaḥ: Karta (कर्ता/subject)
• Type: Noun
• Root: ṛṣi (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा), Plural (बहुवचन)

• dik-ibhendra-paṭṭam: (him who is) the diadem/ornament of the lords of the quarters
• dik-ibhendra-paṭṭam: Karma (कर्म/appositional object)
• Type: Noun
• Root: dik-ibhendra-paṭṭa (दिक् + इभेन्द्र + पट्ट) (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (द्वितीया), Singular (एकवचन); used as epithet of taṁ (like 'crowned by')

• tam: him
• tam: Karma (कर्म/object of prapadye)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Masculine, Accusative (द्वितीया), Singular (एकवचन)

• nāka-pāla-vasu-pāla-kirīṭa-juṣṭa-pāda-ambujam: whose lotus-feet are honored by the crowns of the guardians of heaven and earth
• nāka-pāla-vasu-pāla-kirīṭa-juṣṭa-pāda-ambujam: Karma (कर्म/appositional object)
• Type: Noun
• Root: nāka-pāla + vasu-pāla + kirīṭa + juṣṭa + pāda-ambuja (नाका-पाळ + वसु-पाळ + किरीट + जुष्ट + पाद-अम्बुज) (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (द्वितीया), Singular (एकवचन); long determinative: 'lotus-feet honored by the crowns of ...'

• raghu-patim: Raghupati (Rama)
• raghu-patim: Karma (कर्म/appositional object)
• Type: Noun
• Root: raghu-pati (रघु + पति) (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Accusative (द्वितीया), Singular (एकवचन)

• śaraṇam: refuge
• śaraṇam: Karma (कर्म/as refuge)
• Type: Noun
• Root: śaraṇa (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (द्वितीया), Singular (एकवचन); predicate accusative with prapadye

• prapadye: I take refuge (surrender)
• prapadye: Kriya (क्रिया/predicate)
• Type: Verb
• Root: pra-pad (प्र + पद्) (धातु)
• Form: लट् (Present/लट्), आत्मनेपद, उत्तमपुरुष (1st person), एकवचन (singular)

Characters & Entities

• Raghu-pati (Śrī Rāma)
• Ṛṣayaḥ (sages)
• Nāka-pāla (deva rulers)
• Vasu-pāla (earthly kings)

FAQs

What does the Srimad Bhagavatam say about taking shelter of Lord Rama?

This verse models śaraṇāgati by explicitly surrendering to Raghu-pati (Śrī Rāma), whose lotus feet are revered by both celestial and earthly rulers and whose fame destroys sin.

Why are Lord Rama’s lotus feet described as worshiped by the crowns of kings and devas?

It emphasizes Rāma’s supreme sovereignty and purity: even the highest authorities—heavenly guardians and earthly monarchs—bow to Him, placing their crowns at His lotus feet in reverence.

How can a devotee apply the teaching of this shloka in modern life?

By regularly hearing and chanting the spotless glories of Śrī Rāma and practicing surrender—seeking divine refuge over ego, status, or worldly power—one gains purification and steadiness in dharma.