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NITAAI-Veda.nyf > All Scriptures By Acharyas > Prayers and Songs > Songs of the Vaishnava Acharyas > Standard Prayers

Standard Prayers

 

Shri Guru Pranama

om ajnana-timirandhasya jnananjana-shalakaya

cakshur unmilitam yena tasmai shri-gurave namah

om—address; ajnana—(of) ignorance; timira—(by) the darkness; andhasya—of one who was blinded; jnana-anjana—(by) the ointment of spiritual knowledge; shalakaya—by a medical instrument called a shalaka, which is used to apply medical ointment to eyes afflicted with cataracts; cakshuh—eyes; unmi1itam—were opened; yena—by whom; tasmai—unto him; shri-gurave—unto my spiritual master; namah—obeisances.

I offer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.

Shri Rupa Pranama

shri-chaitanya-mano-’bhishtam sthapitam yena bhu-tale

svayam rupah kada mahyam dadati sva-padantikam

shri-chaitanya—(of) Lord Chaitanya; manah—(within) the mind; abhishtam—what is desired; sthapitam—established; yena—by whom; bhu-tale—on the surface of the globe; svayam—himself; rupah—Shrila Rupa Gosvami; kada—when; mahyam—unto me; dadati—will give; sva—his own; pada—lotus feet; antikam—proximity to.

When will Shrila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?

Mangalacarana

vande ‘ham shri-guroh shri-yuta-pada-kamalam shri-gurun vaishnavamsh ca

shri-rupam sagrajatam saha-gana-raghunathanvitam tam sa jivam

sadvaitam savadhutam parijana-sahitam krishna-chaitanya-devam

shri-radha-krishna-padan saha-gana-lalita- shri-vishakhanvitamsh ca

vande—offer my respectful obeisances; aham—I; shri-guroh—of my initiating spiritual master or instructing spiritual master; shri-yuta-pada-kamalam—unto the opulent lotus feet; shri-gurun—unto the spiritual masters in the parampara system, beginning from Madhavendra Puri down to Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada; vaishnavan—unto all the Vaishnavas, beginning from Lord Brahma and others coming from the very start of the creation; ca—and; shri-rupam—unto Shrila Rupa Gosvami; sa-agra-jatam—with his elder brother, Shri Sanatana Gosvami; sahagana-raghunatha-anvitam—with Raghunatha dasa Gosvami and his associates; tam—unto him; sa-jivam—with Jiva Gosvami; sa-advaitam—with Advaita Acarya; sa-avadhutam—with Nityananda Prabhu; parijana-sahitam—and with Shrivasa Thakura and all the other devotees; krishna-chaitanya-devam—unto Lord Shri Chaitanya Mahaprabhu; shri-radha-krishna-padan—unto the lotus feet of the all-opulent Shri Krishna and Radharani; saha-gana—with associates; lalita-shri-vishakha-anvitan—accompanied by Lalita and Shri Visakha; ca—also.

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaishnavas and unto the six Gosvamis, including Shrila Rupa Gosvami, Shrila Sanatana Gosvami, Raghunatha dasa Gosvami, Jiva Gosvami, and their associates. I offer my respectful obeisances unto Advaita Acarya Prabhu, Shri Nityananda Prabhu, Shri Chaitanya Mahaprabhu, and all His devotees, headed by Shrivasa Thakura. I then offer my respectful obeisances unto the lotus feet of Lord Krishna, Shrimati Radharani, and all the gopis, headed by Lalita and Vishakha.

Shrila Prabhupada Pranati

nama om vishnu-padaya krishna-preshthaya bhu-tale

shrimate bhaktivedanta-svamin iti namine

namah—obeisances; om—address; vishnu-padaya—unto him who is at the feet of Lord Vishnu; krishna-preshthaya—who is very dear to Lord Krishna; bhu-tale—on the earth; shrimate—all-beautiful; bhaktivedanta-svamin—A. C. Bhaktivedanta Swami; iti—thus; namine—who is named.

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet.

namas te sarasvate deve gaura-vani-pracarine

nirvishesha-shunyavadi-pashcatya-desha-tarine

namah—obeisances; te—unto you; sarasvate deve—servant of Bhaktisiddhanta Sarasvati Gosvami; gaura-vani—the message of Lord Chaitanya; pracarine—who are preaching, nirvishesha—(from) impersonalism; shunya-vadi—(from) voidism; pashcatya—Western; desha—countries; tarine—who are delivering.

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

Shrila Bhaktisiddhanta Sarasvati Pranati

nama om vishnu-padaya krishna-preshthaya bhu-tale

shrimate bhaktisiddhanta-sarasvatiti namine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhanta Sarasvati, who is very dear to Lord Krishna, having taken shelter at His lotus feet.

shri-varshabhanavi-devi-dayitaya kripabdhaye

krishna-sambandha-vijnana-dayine prabhave namah

shri-varshabhanavi-devi-dayitaya—unto Shri Varshabhanavi-devi-dayita dasa, the servant of the lover of Shrimati Radharani; kripa-abdhaye—who is an ocean of mercy; krishna-sambandha—(of) the relationship with Krishna; vijnana—(of) the science; dayine—who is the deliverer; prabhave—unto the master; namah—obeisances.

I offer my respectful obeisances to Shri Varshabhanavi-devi-dayita dasa [another name of Shrila Bhaktisiddhanta Sarasvati], who is favored by Shrimati Radharani and who is the ocean of transcendental mercy and the deliverer of the science of Krishna.

madhuryojjvala-premadhya-shri-rupanuga-bhaktida

shri-gaura-karuna-shakti-vigrahaya namo ’stu te

madhurya—conjugal; ujjvala—brilliant; prema—love; adhya enriched with; shri-rupa-anuga—following Shrila Rupa Gosvami; bhakti-da—delivering devotional service; shri-gaura—(of) Lord Chaitanya Mahaprabhu; karuna—(of) the mercy; shakti—energy; vigrahaya—unto the personified; namah—obeisances; astu—let there be; te—unto you.

I offer my respectful obeisances unto you, the personified energy of Shri Chaitanya’s mercy, who deliver devotional service which is enriched with conjugal love of Radha and Krishna, coming exactly in the line of revelation of Shrila Rupa Gosvami.

namas te gaura-vani-shri-murtaye dina-tarine

rupanuga-viruddhapasiddhanta-dhvanta-harine

namah—obeisances; te—unto you; gaura-vani—teachings of Lord Chaitanya; shri-murtaye—unto the personified; dina—(of) the fallen; tarine—unto the deliverer; rupa-anuga—the philosophy which follows the teachings of Shrila Rupa Gosvami; viruddha—against; apasiddhanta—(of) unauthorized statements; dhvanta—the darkness; harine—unto you who are removing.

I offer my respectful obeisances unto you, who are the personified teachings of Lord Chaitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Shrila Rupa Gosvami.

Shrila Gaurakishora Pranati

namo gaura-kishoraya sakshad-vairagya-murtaye

vipralambha-rasambhode padambujaya te namah

namah—obeisances; gaura-kishoraya—unto Gaurakisora dasa Babaji saksat—directly; vairagya—renunciation; murtaye—unto the personified; vipralambha—(of) separation (from Krishna); rasa— (of) the mellow; ambhodhe—O ocean; pada-ambujaya—unto the lotus feet; te—your; namah—obeisances.

I offer my respectful obeisances unto Gaura-kishora dasa Babaji Maharaja [the spiritual master of Shrila Bhaktisiddhanta Sarasvati], who is renunciation personified. He is always merged in a feeling of separation and intense love of Krishna.

Shrila Bhaktivinoda Pranati

namo bhaktivinodaya sac-cid-ananda-namine

gaura-shakti-svarupaya rupanuga-varaya te

namah—obeisances; bhaktivinodaya—unto Shrila Bhaktivinoda Thakura; sat-cit-ananda-namine—known as Saccidananda; gaura—(of) Lord Chaitanya; shakti—energy; svarupaya—unto the personified; rupa-anuga-varaya—who is a revered follower of Shrila Rupa Gosvami; te—unto you.

I offer my respectful obeisances unto Saccidananda Bhaktivinoda, who is transcendental energy of Chaitanya Mahaprabhu. He is a strict follower of the Gosvamis, headed by Shrila Rupa.

Shrila Jagannatha Pranati

gauravirbhava-bhumes tvam nirdeshta saj-jana-priyah

vaishnava-sarvabhaumah shri-jagannathaya te namah

gaura—(of) Lord Chaitanya; avirbhava—(of) the appearance; bhumeh—of the place; tvam—you; nirdeshta—the indicator; sat-jana—(to) all saintly persons; priyah—dear; vaishnava—(of) the Vaishnavas; sarvabhaumah—chief; shri-jagannathaya—unto Jagannatha dasa Babaji; te—unto you; namah—obeisances.

I offer my respectful obeisances to Jagannatha dasa Babaji, who is respected by the entire Vaishnava community and who discovered the place where Lord Chaitanya appeared.

Shri Vaishnava Pranama

vancha-kalpatarubhyash ca kripa-sindhubhya eva ca

patitanam pavanebhyo vaishnavebhyo namo namah

vancha-kalpa-tarubhyah—who are desire trees; ca—and; kripa—(of) mercy; sindhubhyah—who are oceans; eva—certainly; ca—and; patitanam—of the fallen souls; pavanebhyah—who are the purifiers; vaishnavebhyah—unto the Vaishnavas; namah namah—repeated obeisances.

I offer my respectful obeisances unto all the Vaishnava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

Shri Gauranga Pranama

namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-chaitanya-namne gaura-tvishe namah

namah—obeisances; maha-vadanyaya—who is most munificent and charitably disposed; krishna-prema—love of Krishna; pradaya—who can give; te—unto You; krishnaya—the original Personality of Godhead; krishna-chaitanya-namne—under the name Krishna Chaitanya; gaura-tvishe—whose complexion is the golden complexion of Shrimati Radharani; namah—obeisances.

O most munificent incarnation! You are Krishna Himself appearing as Shri Krishna Chaitanya Mahaprabhu. You have assumed the golden color of Shrimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You.

Shri Panca-tattva Pranama

panca-tattvatmakam krishnam bhakta-rupa-svarupakam

bhaktavataram bhaktakhyam namami bhakta-shaktikam

panca-tattva-atmakam—comprehending the five transcendental subject matters; krishnam—unto Lord Krishna; bhakta-rupa—in the form of a devotee; sva-rupakam—in the expansion of a devotee; bhakta-avataram—in the incarnation of a devotee; bhakta-akhyam—known as a devotee; namami—I offer my obeisances; bhakta-shaktikam—the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.

I offer my obeisances unto the Supreme Lord, Krishna, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

Shri Krishna Pranama

he krishna karuna-sindho

dina-bandho jagat-pate

gopesha gopika-kanta

radha-kanta namo ’stu te

he—O; krishna—Krishna; karuna-sindho—O ocean of mercy; dina—(of) the distressed; bandho—O friend; jagat—(of) the universe; pate—O Lord; gopa-isha—O master of the cowherdmen, gopika-kanta—O lover of the gopis; radha-kanta—O lover of Radharani; namah—obeisances; astu—let there be; te—unto You.

O my dear Krishna, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopis, especially Radharani. I offer my respectful obeisances unto You.

Sambandhadhideva Pranama

jayatam suratau pangor mama manda-mater gati

mat-sarvasva-padambhojau radha-madana-mohanau

jayatam—all glory to; su-ratau—most merciful, or attached in conjugal love; pangoh—of one who is lame; mama—of me; manda-mateh—foolish; gati—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; radha-madana-mohanau—Radharani and Madana-mohana.

Glory to the all-merciful Radha and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

 Abhidheyadhideva Pranama

divyad-vrindaranya-kalpa-drumadhah

shrimad-ratnagara-simhasana-sthau

shrimad-radha-shrila-govinda-devau

preshthalibhih sevyamanau smarami

divyat—shining; vrinda-aranya—(in) the forest of Vrindavana; kalpa-druma—desire tree; adhah—beneath; shrimat—most beautiful; ratna-agara—(in) a temple of jewels; simha-asana-sthau—sitting on a throne; shrimat—very beautiful; radha—Shrimati Radharani; shrila-govinda-devau—and Shri Govindadeva; preshtha-alibhih—by most confidential associates; sevyamanau—being served; smarami—I remember.

In a temple of jewels in Vrindavana, underneath a desire tree, Shri Shri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my most humble obeisances unto Them.

Prayojanadhideva Pranama

shriman rasa-rasarambhi vamshi-vata-tata-sthitah

karshan venu-svanair gopir gopinathah shriye ’stu nah

shriman—most beautiful; rasa—(of) the rasa dance; rasa—(of) the mellow; arambhi—the initiator; vamshi-vata—(of) the name Vamshivata; tata—on the shore; sthitah—standing; karshan—attracting; venu—(of) the flute; svanaih—by the sounds; gopih—the cowherd girls; gopi-nathah—Shri Gopinatha; shriye—benediction; astu—let there be; nah—our.

Shri Shrila Gopinatha, who originated the transcendental mellow of the rasa dance, stands on the shore in Vamshivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

Shri Radha Pranama

tapta-kancana-gaurangi radhe vrindavaneshvari

vrishabhanu-sute devi pranamami hari-priye

tapta—molten; kancana—(like) gold; gaura—fair complexion; angi—O one whose body; radhe—O Radharani; vrindavana-ishvari— O Queen of Vrindavana; vrishabhanu-sute—O daughter of King Vrishabhanu; devi—O goddess; pranamami—I offer my respects; hari-priye—O one who is very dear to Lord Krishna.

I offer my respects to Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrindavana. You are the daughter of King Vrishabhanu, and You are very dear to Lord Krishna.

Panca-tattva Maha-mantra

(jaya) shri-krishna-chaitanya prabhu nityananda

shri-advaita gadadhara shrivasadi-gaura-bhakta-vrinda

 

Purport

by His Divine Grace

A. C. Bhaktivedanta Swami Prabhupada

 

Shri Chaitanya Mahaprabhu is always accompanied by His plenary expansion Shri Nityananda Prabhu, His incarnation Shri Advaita Prabhu, His internal potency Shri Gadadhara Prabhu, and His marginal potency Shrivasa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Shri Chaitanya Mahaprabhu is always accompanied by these other tattvas. Therefore our obeisances to Shri Chaitanya Mahaprabhu are complete when we say, shri-krishna-chaitanya prabhu nityananda shri-advaita gadadhara shrivasadi-gaura-bhakta-vrinda. As preachers of the Krishna consciousness movement, we first offer our obeisances to Shri Chaitanya Mahaprabhu by chanting this Panca-tattva mantra; then we say, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are ten offenses in the chanting of the Hare Krishna maha-mantra, but these are not considered in the chanting of the Panca-tattva mantra, namely, shri-krishna-chaitanya prabhu nityananda shri-advaita gadadhara shrivasadi-gaura-bhakta-vrinda. Shri Chaitanya Mahaprabhu is known as maha-vadanyavatara, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the maha-mantra (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare), we must first take shelter of Shri Chaitanya Mahaprabhu, learn the Panca-tattva mantra, and then chant the Hare Krishna maha-mantra. That will be very effective.

Hare Krishna Maha-mantra

HARE KRiShNA HARE KRiShNA KRiShNA KRiShNA HARE HARE

HARE RAMA HARE RAMA RAMA RAMA HARE HARE

Purport

by His Divine Grace

 A. C. Bhaktivedanta Swami Prabhupada

 

The transcendental vibration established by the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the sublime method of reviving our Krishna consciousness. As living spiritual souls we are all originally Krishna conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere. The material atmosphere, in which we are now living, is called maya, or illusion. Maya means "that which is not." And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, this is called illusion. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our Krishna consciousness.

Krishna consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And this process is recommended for this age by authorities. By practical experience also, one can perceive that by chanting this maha-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. And when one is factually on the plane of spiritual understanding—surpassing the stages of senses, mind, and intelligence—one is situated on the transcendental plane. This chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness—namely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation or any intellectual adjustment for chanting this maha-mantra. It springs automatically from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification, and dance in ecstasy.

We have seen this practically. Even a child can take part in the chanting, or even a dog can take part in it. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on the hearers, and as such, this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided. Milk touched by the lips of a serpent has poisonous effects.

The word Hara is the form of addressing the energy of the Lord, and the words Krishna and Rama are forms of addressing the Lord Himself. Both Krishna and Rama mean "the supreme pleasure," and Hara is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord.

The material energy, called maya, is also one of the multienergies of the Lord. And we, the living entities, are also the energy—marginal energy—of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, called Hara, the living entity is established in his happy, normal condition.

These three words, namely Hare, Krishna, and Rama, are the transcendental seeds of the maha-mantra. The chanting is a spiritual call for the Lord and His internal energy, Hara, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother. Mother Hara helps the devotee achieve the grace of the supreme father, Hari, or Krishna, and the Lord reveals Himself to the devotee who chants this mantra sincerely.

No other means of spiritual realization, therefore, is as effective in this age as chanting the maha-mantra: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Shri Shri Gurv-ashtaka

Eight Prayers to the Guru

by Shrila Vishvanatha Cakravarti Thakura

Shrila Vishvanatha Cakravarti Thakura, who appeared in the middle of the seventeenth century, is a great spiritual master in the Krishna conscious chain of gurus and disciples. He says, "One who, with great care and attention, loudly recites this beautiful prayer to the spiritual master during the brahma-muhurta obtains direct service to Krishna, the Lord of Vrindavana, at the time of his death."

(1)

samsara-davanala-lidha-loka-

tranaya karunya-ghanaghanatvam

praptasya kalyana-gunarnavasya

vande guroh shri-caranaravindam

samsara—(of) material existence; dava-anala—(by) the forest fire; lidha—afflicted; loka—the people; tranaya—to deliver; karunya—of mercy; ghanaghana-tvam—the quality of a cloud; praptasya—who has obtained; kalyana—auspicious; guna—(of) qualities; arnavasya—who is an ocean; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.

(2)

mahaprabhoh kirtana-nritya-gita-

vaditra-madyan-manaso rasena

romanca -kampashru-taranga-bhajo

vande guroh shri-caranaravindam

mahaprabhoh—of Lord Chaitanya Mahaprabhu; kirtana—(by) chanting; nritya—dancing; gita—singing; vaditra—playing musical instruments; madyat—gladdened; manasah—whose mind; rasena—due to the mellows of pure devotion; roma-anca—standing of the hair; kampa—quivering of the body, ashru-taranga—torrents of tears; bhajah—who feels; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Chaitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(3)

shri-vigraharadhana-nitya-nana-

shringara-tan-mandira-marjanadau

yuktasya bhaktamsh ca niyunjato ’pi

vande guroh shri-caranaravindam

shri-vigraha—(of) the arca-vigraha (Deities), aradhana—the worship; nitya—daily; nana—(with) various; shringara—clothing and ornaments; tat—of the Lord; mandira—(of) the temple; marjana-adau—in the cleaning, etc.; yuktasya—who is engaged; bhaktan—his disciples; ca—and; niyunjatah—who engages; api—also; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is always engaged in the temple worship of Shri Shri Radha and Krishna. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(4)

catur-vidha-shri-bhagavat-prasada-

svadv-anna-triptan hari-bhakta-sanghan

kritvaiva triptim bhajatah sadaiva

vande guroh shri-caranaravindam

catuh—four; vidha—kinds; shri—holy, bhagavat-prasada—which have been offered to Krishna; svadu—palatable; anna—(by) foods; triptan—spiritually satisfied; hari—(of) Krishna; bhakta-sanghan—the devotees; kritva—having made; eva—thus; triptim—satisfaction; bhajatah—who feels; sada—always; eva—certainly; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is always offering Krishna four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasada, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(5)

shri-radhika-madhavayor apara-

madhurya-lila guna-rupa-namnam

prati-kshanasvadana-lolupasya

vande guroh shri-caranaravindam

shri-radhika—(of) Shrimati Radharani; madhavayoh—of Lord Madhava (Krishna); apara—unlimited; madhurya—conjugal; lila—pastimes; guna—qualities; rupa—forms; namnam—of the holy names; prati-kshana—at every moment; asvadana—relishing; lolupasya—who aspires after; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Radhika and Madhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(6)

nikunja-yuno rati-keli-siddhyai

ya yalibhir yuktir apekshaniya

tatrati-dakshyad ati-vallabhasya

vande guroh shri-caranaravindam

nikunja-yunah—of Radha and Krishna; rati—(of) conjugal love; keli—(of) pastimes; siddhyai—for the perfection; ya ya— whatever; alibhih—by the gopis; yuktih—arrangements; apekshaniya—desirable; tatra—in that connection; ati-dakshyat—because of being very expert; ati-vallabhasya—who is very dear; vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha and Krishna’s conjugal loving affairs within the groves of Vrindavana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.

(7)

sakshad-dharitvena samasta-shastrair

uktas tatha bhavyata eva sadbhih

kintu prabhor yah priya eva tasya

vande guroh shri-caranaravindam

sakshat—directly; hari-tvena—with the quality of Hari; samasta— all; shastraih—by scriptures; uktah—acknowledged; tatha—thus bhavyate—is considered; eva—also; sadbhih—by great saintly persons; kintu—however; prabhoh—to the Lord; yah—who; priyah—dear; eva—certainly; tasya—of him (the guru); vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Shri Hari [Krishna].

(8)

yasya prasadad bhagavat-prasado

yasyaprasadan na gatih kuto ’pi

dhyayan stuvams tasya yashas tri-sandhyam

vande guroh shri-caranaravindam

yasya—of whom (the spiritual master); prasadat—by the grace; bhagavat—(of) Krishna; prasadah—the mercy; yasya—of whom; aprasadat—without the grace; na—not; gatih—means of advancement; kutah api—from anywhere; dhyayan—meditating upon; stuvan—praising; tasya—of him (the spiritual master); yashah—the glory; tri-sandhyam—three times a day (sunrise, noon, and sunset); vande—I offer obeisances; guroh—of my spiritual master; shri—auspicious; carana-aravindam—unto the lotus feet.

By the mercy of the spiritual master one receives the benediction of Krishna. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.

Shri Shri Shad-gosvamy-ashtaka

Eight Prayers to the Six Gosvamis

by Shrinivasa Acarya

(1)

krishnotkirtana-gana-nartana-parau premamritambho-nidhi

dhiradhira-jana-priyau priya-karau nirmatsarau pujitau

shri-chaitanya-kripa-bharau bhuvi bhuvo bharavahantarakau

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhatöa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who are always engaged in chanting the holy name of Krishna and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Chaitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe.

(2)

nana-shastra-vicaranaika-nipunau sad-dharma-samsthapakau

lokanam hita-karinau tri-bhuvane manyau sharanyakarau

radha-krishna-padaravinda-bhajananandena mattalikau

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gopis and are engaged in the transcendental loving service of Radha and Krishna.

(3)

shri-gauranga-gunanuvarnana-vidhau shraddha-samriddhy-anvitau

papottapa-nikrintanau tanu-bhritam govinda-ganamritaih

anandambudhi-vardhanaika-nipunau kaivalya-nistarakau

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who are very much enriched in understanding of Lord Chaitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviors of the living entities from the devouring mouth of liberation.

(4)

tyaktva turnam ashesha-mandala-pati-shrenim sada tuccha-vat

bhutva dina-ganeshakau karunaya kaupina-kanthashritau

gopi-bhava-rasamritabdhi-lahari-kallola-magnau muhur

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopis’ love for Krishna and bathe always and repeatedly in the waves of that ocean.

(5)

kujat-kokila-hamsa-sarasa-ganakirne mayurakule

nana-ratna-nibaddha-mula-viöapa-shri-yukta-vrindavane

radha-krishnam ahar-nisham prabhajatau jivarthadau yau muda

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who were always engaged in worshiping Radha-Krishna in the transcendental land of Vrindavana where there are beautiful trees full of fruits and flowers which have under their roots all valuable jewels. The Gosvamis are perfectly competent to bestow upon the living entities the greatest boon of the goal of life.

(6)

sankhya-purvaka-nama-gana-natibhih kalavasani-kritau

nidrahara-viharakadi-vijitau catyanta-dinau ca yau

radha-krishna-guna-smriter madhurimanandena sammohitau

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord.

(7)

radha-kunda-taöe kalinda-tanaya-tire ca vamshivaöe

premonmada-vashad ashesha-dashaya grastau pramattau sada

gayantau ca kada harer guna-varam bhavabhibhutau muda

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who were sometimes on the bank of the Radha-kunda lake or the shores of the Yamuna and sometimes at Vamshivaöa. There they appeared just like madmen in the full ecstasy of love for Krishna, exhibiting different transcendental symptoms in their bodies, and they were merged in the ecstasy of Krishna consciousness.

(8)

he radhe vraja-devike ca lalite he nanda-suno kutah

shri-govardhana-kalpa-padapa-tale kalindi-vane kutah

ghoshantav iti sarvato vraja-pure khedair maha-vihvalau

vande rupa-sanatanau raghu-yugau shri-jiva-gopalakau

I offer my respectful obeisances unto the six Gosvamis, namely Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Raghunatha Bhaööa Gosvami, Shri Raghunatha dasa Gosvami, Shri Jiva Gosvami, and Shri Gopala Bhaööa Gosvami, who were chanting very loudly everywhere in Vrindavana, shouting, "Queen of Vrindavana, Radharani! O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?" These were their moods in executing Krishna consciousness.

Shri Shri Shikshashöaka

Eight Instructions

Lord Shri Chaitanya Mahaprabhu

 

Lord Chaitanya Mahaprabhu instructed His disciples to write books on the science of Krishna, a task which His followers have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Chaitanya are, in fact, the most voluminous, exacting, and consistent, due to the system of disciplic succession. Although Lord Chaitanya was widely renowned as a scholar in His youth, He left only eight verses, called Shikshashöaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

(1)

ceto-darpana-marjanam bhava-maha-davagni-nirvapanam

shreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam

anandambudhi-vardhanam prati-padam purnamritasvadanam

sarvatma-snapanam param vijayate shri-krishna-sankirtanam

Glory to the shri-krishna-sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

(2)

namnam akari bahudha nija-sarva-shaktis

tatrarpita niyamitah smarane na kalah

etadrishi tava kripa bhagavan mamapi

durdaivam idrisham ihajani nanuragah

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

(3)

trinad api sunicena

taror api sahishnuna

amanina manadena

kirtaniyah sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

(4)

na dhanam na janam na sundarim

kavitam va jagad-isha kamaye

mama janmani janmanishvare

bhavatad bhaktir ahaituki tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.

(5)

ayi nanda-tanuja kinkaram

patitam mam vishame bhavambudhau

kripaya tava pada-pankaja-

sthita-dhuli-sadrisham vicintaya

O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

(6)

nayanam galad-ashru-dharaya

vadanam gadgada-ruddhaya gira

pulakair nicitam vapuh kada

tava-nama-grahane bhavishyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

(7)

yugayitam nimeshena

cakshusha pravrishayitam

shunyayitam jagat sarvam

govinda-virahena me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

(8)

ashlishya va pada-ratam pinashöu mam

adarshanan marma-hatam-hatam karotu va

yatha tatha va vidadhatu lampaöo

mat-prana-nathas tu sa eva naparah

I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.