Shloka 11

Indra’s Prayers and the Coronation of Śrī Kṛṣṇa as Govinda

Govindābhiṣeka

Devanagari script

स्वच्छन्दोपात्तदेहाय विशुद्धज्ञानमूर्तये । सर्वस्मै सर्वबीजाय सर्वभूतात्मने नम: ॥ ११ ॥

Transliteration

svacchandopātta-dehāya viśuddha-jñāna-mūrtaye sarvasmai sarva-bījāya sarva-bhūtātmane namaḥ

Translation

向那位随信众之愿而自在示现超越之身者顶礼；向那位以清净觉知为体者顶礼；向那位是一切、是一切之种子、亦为一切众生之灵魂者顶礼。

Synonyms

• svacchanda-upātta-dehāya: to (him) who assumes a body by his own will
• svacchanda-upātta-dehāya: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: svacchanda (प्रातिपदिक) + upātta (कृदन्त, क्त from upa-ā-dā) + deha (प्रातिपदिक)
• Form: Tatpuruṣa: ‘to him whose body is assumed at will’; Masculine, Dative (चतुर्थी/4), Singular

• viśuddha-jñāna-mūrtaye: to the embodiment of pure knowledge
• viśuddha-jñāna-mūrtaye: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: viśuddha (प्रातिपदिक) + jñāna (प्रातिपदिक) + mūrti (प्रातिपदिक)
• Form: Tatpuruṣa: ‘whose form is pure knowledge’; Feminine (mūrti), Dative (चतुर्थी/4), Singular

• sarvasmai: to the all (to everyone / to the all-pervading)
• sarvasmai: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: Pronoun/adjective used substantively, Masculine/Neuter, Dative (चतुर्थी/4), Singular

• sarva-bījāya: to the seed of all (causes)
• sarva-bījāya: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: sarva (प्रातिपदिक) + bīja (प्रातिपदिक)
• Form: Tatpuruṣa: ‘seed of all’; Neuter base bīja, Dative (चतुर्थी/4), Singular (masc/neut dative form -āya as per bīja (n.) in -a stem)

• sarva-bhūta-ātmane: to the Self of all beings
• sarva-bhūta-ātmane: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: sarva (प्रातिपदिक) + bhūta (प्रातिपदिक) + ātman (प्रातिपदिक)
• Form: Tatpuruṣa: ‘self of all beings’; Masculine, Dative (चतुर्थी/4), Singular

• namaḥ: salutation
• namaḥ: Sambodhana-prayoga (सम्बोधन-प्रयोग)
• Type: Indeclinable
• Root: namas (प्रातिपदिक)
• Form: Avyaya used as salutation (नमः-प्रयोग)

Purport

We could hardly construe from the first line of this verse that God is somehow impersonal but assumes a personal material body. It is clearly said here that the Lord assumes different forms according to svacchanda — according to His own desire or according to the desires of His devotees. An impersonal God could hardly reciprocate with the personal desires of Its devotees, nor could an impersonal God Itself have desires, since desire is characteristic of personality. Therefore, the Lord’s manifesting different forms in a personal way, responding to personal desires, indicates that He is eternally a person and manifests His different transcendental bodies as an expression of His own eternal nature.

Characters & Entities

• Indra
• Krishna (Govinda)
• Surabhi

FAQs

What does the Srimad Bhagavatam say about Krishna taking a form by His own will?

This verse praises Krishna as svacchandopātta-deha—He accepts a form independently, not forced by karma, revealing His divine freedom and supremacy.

Why did Indra offer these prayers to Krishna in Canto 10 Chapter 27?

After Krishna protected Vraja and humbled Indra’s pride during the Govardhana episode, Indra approached to repent and glorify Krishna as the Supreme Lord, the inner Self of all beings.

How can the teaching ‘Krishna is the Self of all beings’ be applied in modern life?

Seeing the Lord present within every creature encourages humility, non-violence, and respectful conduct—transforming daily relationships into conscious, devotional service.