Shloka 6
Brahmā’s Prayers to Lord Kṛṣṇa (Brahmā-stuti) and the Restoration of Vraja’s Lunch Pastime
तथापि भूमन्महिमागुणस्य ते विबोद्धुमर्हत्यमलान्तरात्मभि: । अविक्रियात् स्वानुभवादरूपतो ह्यनन्यबोध्यात्मतया न चान्यथा ॥ ६ ॥
tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā
Namun begitu, wahai Bhūman, kemuliaan sifat-sifat-Mu hanya layak difahami oleh mereka yang batinnya suci. Melalui pengalaman langsung terhadap Diri yang tidak berubah, Engkau menzahirkan diri sebagai Brahman tanpa rupa; kerana Engkau ialah Paramatma yang hanya dapat diketahui dengan cara itu, bukan dengan cara lain.
It is difficult for conditioned souls to understand all the transcendental features of the Supreme Lord. As confirmed in the First Canto of Śrīmad-Bhāgavatam (1.2.11) : brahmeti paramātmeti bhagavān iti śabdyate. The transcendental existence of God is understood progressively as the impersonal effulgence, the localized Supersoul in one’s heart, and finally the Supreme Personality of Godhead existing in His eternal abode. Lord Kṛṣṇa’s transcendental existence is beyond the qualities of material nature. Thus here the Lord is referred to as aguṇasya, without material qualities.
FAQs
This verse says Kṛṣṇa’s glory is understood by those with a purified heart, because He is changeless and self-revealing—known through direct inner realization rather than material or merely external means.
After being humbled by Kṛṣṇa’s inconceivable power (Brahmā-vimohana-līlā), Brahmā offers prayers admitting that the Lord is not grasped by ordinary cognition, but is realized by the pure-hearted as the transcendental, nondual Self.
Cultivate inner purity through sincere devotion, humility, and steady practice; then spiritual truth becomes experiential and transformative rather than only intellectual.