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Kalyana Kalpataru
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1. Basic Outline of the Desire Tree of
Auspiciousness
2. First
Branch: Spiritual Advise (Upadesa)
3. Second Branch: "Upalabdhi"
(Attainment of realization of the previous series of advice)
4. Third
Branch: Overflowing Spiritual Emotions (Ucchvasa)
A Songbook of 62 Bengali
Songs
by
Shrila Saccidananda Bhaktivinoda Thakura
Translation by Dasaratha-suta dasa
published by Nectar Books
NECTAR
BOOKS
P.O. Box
574
Union City, Georgia 30291
This Book Is Offered To
The Community Of Devotees On The Glorious Occasion Of Lord Chaitanya's 500th
Appearance Anniversary
* 1486-1986 *
Thus Inaugurating An
Entire Series Of Special Publications Comprising Translations Of Major
Devotional Works About Lord Chaitanya And His Sublime Philosophy: The Blissful
Life Of Ecstatic Krishna Consciousness
Dedication
Dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Our Spiritual Master
Who Has Spread the Light of
Thakura Bhaktivinoda’s Pure Krishna Consciousness
All Over the World
In Fulfillment
Of the Thakura’s Most Ardent Desire
Introduction
Fathomless eternal mercy
of Shri Shri Guru-Gauranga has descended to enable the present publication of
Shrila Bhaktivinoda Thakura's famous Bengali songbook, Kalyana Kalpa-taru,
for the first time in the English language.
Feeling great concern for
the sufferings of the conditioned souls, Lord Chaitanya's own close associate,
Om Vishnupada Shrila Bhaktivinoda Thakura has brought Shri Kalyana
Kalpa-taru from the forest of ultimate welfare in Vaikuntha down to this
miserable desert-like material world, which is scorched by kali-yuga.
From this special desire-tree, he has distributed the fruits of maha-kalyana
(topmost spiritual welfare) to the fallen souls, a benefit which cannot
possibly be described in the languages of this world. Even the hearts of the
atheists, the sinners, the distracted sense-gratifiers and the puffed-up
egoists can become soothed in the cooling shade offered by this merciful Kalyana
Kalpa-taru, or Desire-tree of Auspiciousness.
Thakura Bhaktivinoda
states his purpose for bringing the tree in his original Bengali Introduction,
"…Those whose lives have been carried away by numerous problems such as
useless arguments, idle gossip, sense-gratification, laziness and sleep will
sometime get illumination in their lives from the rays offered by the glance of
Bhaktidevi (the Goddess of Devotion), due to getting the systematic mercy of
the sadhus and Lord Krishna. This illumination will flash in their lives
exactly as a brilliant bolt of lightning darts across the cloud-darkened
midnight sky, bathing the ground with its dazzling effulgence. Similarly, all
the instructions and prayers to the lotus feet of the Lord which are meant for
purifying the polluted mind have been compiled and published in this book, Kalyana
Kalpa-taru…"
In his original preface,
the Thakura has revealed his own humble mood while presenting all these
instructions, which are meant to educate the mass public, "…The real
reason for publishing this book is as follows: if those Vaishnavas who are very
fond of the lotus feet of Shri Hari will read this book and then cast their
merciful glance in my direction, then without a doubt I will become, by their
grace, a suitable recipient of the mercy of Nanda-nandana, Shri Krishna. And
this most insignificant soul has no sustenance in life other than the said
mercy of these Vaishnavas…"
First published on June
14th, 1880 from the institution Hari-bhakti Pradayini Sabha
in Calcutta, Kalyana Kalpa-taru was revised by Bhaktivinoda and
had its second edition published 17 years later in 1897. Since Bhaktivinoda's
passing in 1914, the book was reprinted under the supervision of his son, Shri
Shrila Bhaktisiddhanta Sarasvati Thakura, up to the eighth edition. He also
published it in the Oriya script for distribution in Orissa. After
Bhaktisiddhanta's passing, his disciples have continued further publications up
to the 15th edition, adding an explanatory commentary for difficult words and
phrases in 1941.
Several songs originating
in this book have already been presented in the ISKCON songbook, "The
Songs of the Vaishnava Acharyas". They are 1) Vijnapti, popularly
known as "Gopinatha" (3 III. 1-3) and 2) Nama-kirtana,
popularly known as "Vibhavari-sesa" (3. IV. A. 2). Shrila
Prabhupada's own explanation of the latter song is included herein. Also the
well-known song "Durlabha manava janma" originates from the 2nd
chapter of Kalyana Kalpa-taru (2. II. 4).
The book Kalyana Kalpa-taru
is a description of one special desire-tree which has been brought from
Vaikuntha. It has three branches called Upadesa (instructions), Upalabdhi
(attainment), and Ucchvasa (overgushing). It bears fruits of special
supreme auspiciousness. The three divisions present a systematic path of
self-realization in the form of a tree for easy understanding.
We pray that all the
devotees, who are also like wish-fulfilling desire trees, will be pleased by
our attempt at presenting Kalyana Kalpa-taru. If the honest
readers will show their favor, then the grace of all the previous acaryas
may descend again to allow future publications of their books.
Gratitude is hereby
extended to all the well-wishing devotees who helped me to complete this
project, including several who looked after the English editing. Certain
Bengali devotees, whose intimate familiarity with the ecstatic moods of Thakura
Bhaktivinoda, coupled with utmost patience in conveying the same to me, are
solely responsible for enabling my struggling attempt at translation to bear
fruit. Hari bol!
Dasaratha-suta dasa
September 19, 1988
Appearance day of
Shrimati Radharani
Basic Outline of the Desire Tree of
Auspiciousness
First Branch (Advice)
The first branch, Upadesa,
contains the most basic, primary lessons of spiritual advice. Addressing his
own mind, Thakura Bhaktivinoda gives the foundation of spiritual insight
towards various problems which can distract one in this world from the path of
pure devotional service. Treating one specific problem in each of 19 songs, the
Thakura expands the first branch of the Kalyana Kalpa-taru in various
directions to cover most of the anarthas (or unnecessary impediments)
which can hinder one who is on the path back to Godhead. Beginning with the
first reason why the jiva soul has come into this world—namely lust—he
branches out through numerous other materialistic topics until he finally ends
up chastising those who have apparently taken to the devotional path but have
fallen short of the mark—due to the same lust all over again. With his sharp
sword of pure transcendental knowledge, Bhaktivinoda cuts asunder these final
devotional obstacles to prepare the reader for the next stage, presented in the
following chapter—assimilation and living realization of the advice.
Second Branch (Attainment)
Next, the second branch
of the Kalyana Kalpa-taru, called Upalabdhi, presents an overview
of the platform of attainment, assimilation, realization and application of all
the advice received from the first branch, Upadesa. This stage of Upalabdhi
is further divided into three categories: 1) anutapa—repenting due to
genuine spiritual realization; 2) nirveda—thorough detachment from
material temptations due to further realization; 3) sambandha-abhidya-prayojana-vijnana—realization
of practical action in accordance with one's relationship with the Lord, and
realization of the final goal of life. All the preliminary realizations
presented in this chapter precede the outburst of gushing spiritual emotions
which are to be revealed in the next chapter.
Third Branch (Overgushing)
The third and final
branch presents various types of ecstatic Ucchvasa or outbursts of
spiritual emotions which overflow and gush out of one's heart after attaining
self-realization. This chapter is divided into four sections : 1) prarthana
dainyamayi—prayers offered by a pure soul in genuine transcendental
humility; 2) prarthana lalasamayi—prayers which express specific
transcendental hankerings or longings for devotional service; 3) vijnapti—confessions
of one's own mind accompanied by repeated pleading in order to petition the
Lord; and 4) ucchvasa kirtana—those songs of worship and praise which
express overflowing emotions saturated with pure progressive realization of the
Lord's nama (name), rupa (beauty), guna (qualities), lila
(pastimes), and finally rasa (mellows). All these features of the Lord's
absolute existence are inseparable and identical, but they are progressively realized
in these graduating levels as increasing manifestations of sweetness.
In his book named Harinama-cintamani,
Shrila Bhaktivinoda Thakura clearly presents the integration of these different
aspects, which may be paraphrased here briefly:
"The Lord's nama
or holy name, is just like the freshly
sprouted bud of a flower;
When the bud opens up
slightly, then His rupa or beautiful form manifests;
The fragrance of this
slightly opened bud is His guna, or qualities;
When the bud finally
blooms fully and opens wide,
then His lila, or
eternal daily pastimes are manifested."
Thus, the internal
spiritual advancement similarly develops for a fortunate soul who properly
chants this third branch of Kalyana Kalpa-taru.
Then the final song,
entitled rasa-kirtana, reveals the culmination of the spiritual life of
the aspiring devotee—in the perfect spiritual body of a gopi, one hears
Krishna's flute calling and becomes stricken with anxiously frantic insanity.
Then, due to the overwhelming transcendental desire to please Krishna with the
whole of her existence, she madly rushes to the forest to meet Him for the rasa
dance. Coming into the clearing and beholding Krishna in her mood of total
self-surrender, the gopi. . . Just then Thakura Bhaktivinoda, fearing
that the reader may not have the adhikara (qualification) to hear about
what happens next, throws his pen down on the table and cries out in
exasperation, "Why is my pen so feeble? It cannot possibly express all
these ecstatic pastimes with Krishna which are causing my heart to throb
incessantly! Curses on this weak, useless pen! But maybe it is trying to tell
me something. The persons who read this book may not be fit to hear the
confidential pastimes that are enjoyed by meeting with Krishna and sporting in
the forest with Him in thousands of different ecstatic lilas. So
therefore, I better take heed of this message hinted to me by my crippled,
impotent pen, and thus end my kirtana here." Thakura Bhaktivinoda
ends Kalyana Kalpa-taru here, leaving those readers who do have the adhikara
on the edge of their seats. . .
First Branch:
Spiritual Advise (Upadesa)
Introductory Prayer
(1)
vande vrndatavi-candram
radhikaksi-mahotsavam
brahmatmananda-dhikkari-
purnananda-rasalayam
vande—I offer my respectful obeisances; vrnda-atavi—the
forest of Vrndavana; candram—the moon; radhika—Shrimati
Radharani; aksi—eyes; maha-utsavam—grand festival; brahmatma-ananda—the
bliss of merging into the Brahman effulgence; dikkari—puts to shame; purna-ananda—full
in spiritual joy; rasa-alayam—the abode of transcendental mellows.
Those aspirants who have first had profound meditation on the
purport of great statements like "tat-tvam-asi", and who have
attained the bliss of merging into the Brahman effulgence, themselves find that
such so-called bliss is put to shame before the completely ecstatic spiritual
relationship between the taster and tasted mellows. I offer my respectful
obeisances unto that most astonishing abode of such totally blissful mellows,
the very moon over Vrndavana: Shri Krishna, Who is the delightful festival for
Shri Radhika's eyes.
(2)
chaitanya-caranam vande
krishna-bhakta-janasrayam
advaita-mata-dhaureya
bharapanodanam param
chaitanya-caranam—the lotus feet of Lord
Chaitanya; vande—I offer my respectful obeisances; krishna-bhakta—the
devotees of Lord Krishna; jana-asrayam—the refuge of such persons; advaita—undifferentiated
monism; mata—the opinion; dhaureya—fit for a burden; bhara—the
weight; apanodanam—throws away; param—the only.
I offer my respectful obeisances unto the lotus feet of Shri
Chaitanya Mahaprabhu, which are the only shelter for all the greatly fortunate
devotees of Lord Krishna. His lotus feet cast out to a distant place the
unbearable burden of the doctrine of undifferentiated monism, as it was
propounded by Shripada Sankaracarya.
(3)
gurum vande maha-bhagam
krishnananda-svarupakam
yan mude racayisyami
kalyana-kalpa-padapam
gurum—unto the spiritual master; vande—I
offer my respectful obeisances; maha-bhagam—most worshipable; krishna—of
Lord Krishna; ananda—bliss; svarupakam—the original form; yat-mude—the
cause of the increase of whose bliss; racayisyami—I will write; kalyana-kalpa-padapam—the
book named Kalyana Kalpa-taru.
I offer my respectful obeisances unto the lotus feet of my most
worshipable Gurudeva, who is the personified form of blissful Krishna
consciousness. Just to increase his transcendental happiness, I will compose
the book known as "Kalyana Kalpa-taru".
(4)
aprakrta-rasanande
na yasya kevala ratih
tasyedam na samalocyam
pustakam prema-samputam
aprakrta—transcendental; rasa-anande—in the
bliss of transcendental mellow; na—not; yasya—whose; kevala—unalloyed;
ratih—love; tasya—his; idam—this; na—not; samalocyam—subject
to criticism; pustakam—the book; prema-samputam—a box for the
safekeeping of the most extremely confidential jewels of ecstatic love.
The aggregate of the following 24 elements is called
"prakrti": the 5 gross elements, the 5 objects of the senses, the 5
working senses, the 5 knowledge-acquiring senses, mind, intelligence, ego,
& mahattattva. The truth that is above and beyond all these is called
"transcendental truth". That truth, although being the original
reservoir of all blissful spiritual mellows, is not appreciated by all persons;
indeed, those who have not developed unalloyed love and attachment to this
transcendental truth will not read this book, which is just like a small jewel
box for guarding the most confidential gems of ecstatic love. Thus they simply
remain attached to meditating on material bodily happiness, becoming completely
submerged and drowned in the insignificant ocean of lust.
(5)
ayam kalpa-taror-nama
kalyana-padapah subhah
vaikuntha-nilaye bhati
vane nihsreyasahvake
ayam—this; kalpa-taror-nama—named "kalpa-taru";
kalyana-padapah—the desire-tree of auspiciousness; subhah—auspicious;
vaikuntha-nilaye—in the abode of Vaikuntha; bhati—conspicuously
present; vane—in the forest; nihsreyasa-ahvake—named the
"ultimate welfare".
In the abode of Vaikuntha, within the forest of ultimate good,
there is one special wish-fulfilling desire-tree of supreme auspiciousness,
conspicuously present among all the others.
(6)
tasya skandha-trayam
suddham
vartate vidusam mude
upadesas tatha copa-
labdhistucchvasakah kila
tasya—that tree; skandha—branch; trayam—three-fold;
suddham—principle; vartate—is existing; vidusam—of learned
men; mude—for the purpose of increasing the joy; upadesah—advice;
tatha—that; ca—and; upalabdhih—attainment; tu—and; ucchvasakah—overflowing
emotions; kila—known as.
This tree is divided into three principal branches known as
"Upadesa" (spiritual advice), "Upalabdhi" (attainment of
realization), and "Ucchvasa" (overflowing spiritual emotions), which
increase the joy of all persons who are actually wise.
(7)
ashritya padapam vidvan
kalyanam labhate phalam
radha-krishna-vilasesu
dasyam vrndavane vane
ashritya—taking shelter; padapam—of the
desire-tree; vidvan—most learned persons; kalyanam—in the form of
auspiciousness; labhate—attaining; phalam—the fruit; radha-krishna-vilasesu—in
the performance of Shri Shri Radha-Krishna's pastimes; vrndavane vane—within
the transcendental forest called Vrndavana, beyond the abode of Vaikuntha.
The shelter of this special desire-tree produces the attainment
of fruits in the form of auspiciousness. This means eternal servitude to the
performance of Shri Shri Radha-Krishna's pastimes in the realm of the
transcendental forest named Vrndavana, within the innermost secret abode of
Vaikuntha.
(8)
sampujya vaishnavan
vipran
sarva-jivams ca nityasah
kirtayami vinito 'ham
gitam vraja-rasashritam
sampujya—fit for being worshipped; vaishnavan—to
all Vaishnavas who are residents of Shri Navadvipa, Shri Ksetra, and Shri
Vraja-dhama; vipran—to all the brahmanas who are followers of the
Vaishnavas; sarva-jivan ca—and also to all souls from Lord Brahma down
to the untouchable outcastes and dogs; nityasah—always; kirtayami—I
perform kirtana; vinitah—humbly; aham—I; gitam—songs; vraja-rasa—the
mellow of Vraja; ashritam—sheltered.
I now humbly perform the chanting of all the songs which are
sheltered under the mood of Vraja, just to worship all of Lord Krishna's jiva
souls. This includes all the Vaishnava residents of Vraja-dhama, Ksetra-dhama,
and Navadvipa-dhama, as well as all the brahmanas who are beyond
fruitive activities and speculative knowledge, as well as all the souls from
Lord Brahma down to the untouchable outcastes and dogs.
[NOTE: The word for word
definitions and the verse translations of the above Introductory Prayer are
based on Bhaktivinoda's own Bengali translation of his Sanskrit verses.
Therefore expanded explanations are evident.]
Auspicious Invocation and Description of the Desire Tree of
Auspiciousness
(1)
jaya jaya shri-chaitanya
patita-pavana
jaya nityananda-prabhu anatha-tarana
All glories, all glories to Lord Shri Chaitanya Mahaprabhu, the
deliverer of all the fallen souls! All glories to Shri Nityananda Prabhu, the
divine saviour of those who are lost and helpless in this world!
(2)
jaya jayadvaita-candra
krpar-sagar
jaya rupa-sanatana, jaya gadadhar
All Glories to Shrimad Advaita Acarya, Who is just like an
unfathomable ocean of causeless mercy! All glories to Shrila Rupa Gosvami,
Shrila Sanatana Gosvami, and to Shri Gadadhara Pandita!
(3)
shri-jiva gopala-bhatta
raghunatha-dvoy
jaya braja-dhama-basi vaishnava-nicoy
All glories to all the multitudes of Vaishnavas who are residing
in the holy abode of Vraja-dhama, headed by Shrila Jiva Gosvami, Shrila Gopala
Bhatta Gosvami, Shrila Raghunatha dasa Gosvami and Shrila Raghunatha Bhatta
Gosvami!
(4)
jaya jaya navadvipa-basi
bhakta-gana
sabe mili' krpa more koro' bitarana
All glories to all the devotees of The Lord who live in Shri
Navadvipa-dhama! I beg all of you together to kindly bestow your mercy upon me.
(5)
nikhila vaishnava-jana
doya prakasiya
shri-jahnava-pade more rakhaha taniya
I pray to all you assembled Vaishnavas throughout the entire
universe to please show your compassion by attracting me to the shade of the
lotus feet of Shri Jahnava Devi, my eternal shelter and the very pleasure
potency of Shri Nityananda Prabhu.
(6)
ami to' durbhaga ati,
vaishnava na cini
more krpa koribena vaishnava apani
I am certainly most unfortunate, for I cannot realize who is
actually a Vaishnava. Therefore I beg that, if any real Vaishnavas hear my
prayer, then please be merciful to me.
(7)
shri-guru-carane more
bhakti koro' dana
je carana-bale pai tattver sandhana
Please bestow upon me devotional service to the lotus feet of
Shri Gurudeva. Simply by the strength of those feet I can find a clue of the
real transcendental truth.
(8)
brahmana sakala kori'
krpa mor prati
vaishnava-carane more deho drdhamati
I pray to all the bona-fide brahmanas to please show your
favor to me by giving me firm devotional determination unto the lotus feet of
the Vaishnavas.
(9)
ucca nica
sarva-jiva—carane sarana
loilama ami dina hina akincana
Thus I have taken shelter at the feet of all the jiva
souls, whether they are highly elevated or even if they are very low-born, for
in truth I am the most fallen soul, very lowly and insignificant.
(10)
sakale koriya krpa deho'
more bar
vaisnave koruna ei granther adar
All you Vaishnavas, being very merciful towards me, kindly bless
me with the following boon: I pray that all of you will show your soft-hearted
compassion by appreciating what this book has to say.
(11)
grantha-dvara
vaishnava-janer krpa pai
vaishnava-krpay krishna-labha hoy bhai
If all the devotees thus appreciate this book, then I will
receive the causeless mercy that they will shower upon me. Oh brothers! And by
the mercy of all these Vaishnavas, I will attain devotion to the Supreme Lord
Shri Krishna.
(12)
vaishnava-vimukha ja're,
tahar jivana
nirarthaka jano' bhai, prasiddha bacana
My dear friends! Know it for certain that the life of a person
who is averse to any Vaishnava is lived meaninglessly, without any purpose at
all. Indeed, this is known throughout all the land.
(13)
shri-vaikuntha-dhame ache
nihsreyas bana
tahe sobha pay kalpa-taru aganana
In the transcendental realm of Shri Vaikuntha-dhama there is a
forest of the supreme perfection of life. Existing beautifully within that
transcendental forest are innumerable wish-fulfilling desire-trees.
(14)
taha-majhe e
kalyana-kalpa-taru-raja
nitya-kala nitya-dhame korena biraja
Amongst all the desire-trees within this transcendental forest,
there stands out one special tree, which is actually the King of them all. This
one is named "the Desire-tree of Auspiciousness", and it
conspicuously exists here within the eternal abode for all of time.
(15)
skhandha-troy ache ta'r
apurva darsana
upadesa, upalabdhi, ucchvasa ganana
What a wonderful sight is this special desire-tree, as it stands
with its three-fold trunk! These three divisions branch out as "Upadesa"
(spiritual advice), "Upalabdhi" (attainment of realization)
and "Ucchvasa" (overflowing spiritual emotions).
(16)
subhakti-prasuna tahe ati
sobha pay
‘kalyana' namaka phal aganana tay
This tree is very beautifully decorated with flower blossoms of
especially sweet devotional service. Plus there are innumerable fruits which
are named ‘kalyana' (auspiciousness).
(17)
je sujana e bitapi korena
asroy
krishna-seva-su-kalyana-phal tanra hoy
Any honest and noble person who sincerely takes shelter of this
transcendental tree gets to taste these fruits of special, supreme
auspiciousness, which is devotional service to Lord Krishna.
(18)
shri-guru-carana-krpa-samarthya
labhiya
e-heno apurva brksa dilam aniya
By utilizing the strength that I am obtaining from the mercy of
the lotus feet of Shri Gurudeva, I have now brought this wonderful Desire-tree
of Auspiciousness here.
(19)
taniya anite brksa e
karkasa mana
nasilo ihara sobha, suno, sadhu-jana
Oh honest and noble persons! Please hear what has happened now.
When I brought the tree here, I have pulled it forcibly and handled it very
roughly with my harsh mentality, thereby destroying its original splendrous
beauty.
(20)
tomara sakale hao e
brkser mali
sraddha-bari diya punah koro' rupasali
Now I wish that all of you would become the gardeners of this
transcendental tree and by regularly watering it with your faith and devotion
make it beautiful again.
(21)
phalibe
kalyana-phal—jugala-sevana
koribo sakale mili' taha asvadana
By pouring the water of your faith, the fruits of auspiciousness
will fructify into eternal service to the Divine Couple Shri Shri
Radha-Krishna, which all of us together will taste and relish.
(22)
nrtya kori' hari bolo',
khao seva-phal
bhakti-bale koro' dura kutarka-anal
Just eat all these sweet fruits of conjugal service while dancing
and chanting the holy names! And on the strength of this devotional service,
please extinguish the blazing forest fire of all the useless arguments that I
will now begin to describe one by one in the first chapter of this book.
Introduction: Siksa and Diksa Gurus
(1)
diksa-guru-krpa kori
mantra-upadesa
koriya dekhan krishna-tattver nirdesa
The initiating spiritual master (diksa-guru) shows his
causeless mercy by giving his disciples instructions in chanting the hari-nama
mantra. By so doing, he points the disciples in the direction of the truths
pertaining to the Supreme Lord, Shri Krishna.
(2)
siksa-guru-brnda krpa
koriya apar
sadhake sikhan sadhaner anga-sar
But I consider the numerous instructing spiritual masters (siksa-gurus)
to be more important, for they show unlimitedly more mercy by training the
neophyte devotees in all the essential aspects of practical devotional service (sadhana-bhakti).
(3)
siksa-guru-gana-pade
koriya pranati
upadesa-mala boli nija manah-prati
Therefore, offering my prostrated obeisances unto the lotus feet
of all instructing spiritual masters, I will now narrate this garland of
different types of spiritual advice, which will all be directed towards my own
mind.
Song 1 – The Souls’s Real Position
(1)
mana re, keno miche
bhajicho asar?
bhuta-maya e samsar, jiver paksete char,
amangala-samudra apar
Oh my dear mind, please tell me why you uselessly adore and
worship such false things in this world? This material world is simply composed
of five gross elements: earth, water, fire, air & ether, but the pure
spirit soul somehow wants to keep himself in a most degraded condition of
abject ruination by remaining within this unfathomable ocean of
inauspiciousness.
(2)
bhutatita suddha-jiva,
niranjana sadasiva,
mayatita premer adhar
taba suddha-satta tai, e jada-jagate bhai,
keno mugdha hao bar bar?
The spirit soul actually lives beyond these five gross elements,
and he is always spotlessly pure, devoid of material designations, and abounds
in auspicious spiritual happiness. He is certainly a fit receptacle for pure
love of Godhead, which is beyond the range of maya's illusions. Oh my
dear mind, my dear friend! You are meant to be situated in pure transcendental
existence as pure spirit soul, so I ask you now—why do you become enchanted and
captivated again and again within this dull material universe?
(3)
phire dekho eka-bara,
atma amrter dharo,
ta'te buddhi ucita tomar
tumi atma-rupi ho'ye, shri-chaitanya-samasraye,
brndabane thako anibar
Just become a little introspective for once, and try to keep in
mind the fact that a pure spirit soul is actually eternal and full of nectar.
Such intelligent judgements are quite befitting you. Reassuming your real form
as pure soul, just remain always in Vrndavana under the shelter of Shri
Chaitanya Mahaprabhu.
(4)
nitya-kala sakhi-sange,
parananda-seba-range,
jugala-bhajana koro' sar
e heno jugala-dhana, chade jei murkha jana,
ta'ra gati nahi dekhi ar
Make the worship of the Divine Couple your only object of pursuit.
And in the company of Their most dear cowherd girlfriends and maidservants,
just perform transcendentally joyful service unto Their pastimes for all of
eternity. I am not able to predict the destination of those foolish souls who
dare to neglect such a treasure as this conjugal service.
Song 2 – Mundane Lust vs. Spiritual Lust
(1)
mana, tumi bhalabasa
kamer taranga
jada-kama parihari', suddha-kama seba kori',
bistaraho aprakrta ranga
My dear mind, you are so fondly attached to rolling to and fro
upon the waves of lust. Abandoning your sensual material lust, just render
service in pure spiritual lust and thus extend yourself into the realm of
transcendentally uncommon pastimes.
(2)
anitya jadiya kama,
santi-hina abisrama,
nahi tahe pipasar bhanga
kamer samagri cao, tabu taha nahi pao,
paileo chade taba sanga
It is not possible to quench the thirst of this temporary mundane
lust, for its nature is to continuously create a disturbing situation. Although
you desire the things associated with lust, still you can not always get them.
And even if you do get the things you lust after, you cannot keep them, for
such temporary things will give up your company very soon.
(3)
tumi seba koro' ja're, se
toma' bhajite nare,
duhkha jwale binoder anga
chado tabe micha-kama, hao tumi satya-kama,
bhajo vrndavaner ananga
janhar kusuma-sare, taba nitya-kalebare,
byapt ha'be prema antaranga
My dear mind, you faithfully render service to this mundane lust,
but I see that it actually cannot give you anything substantial; rather, it
simply burns my entire body with miserable dissatisfaction. So then just give
up all your false material lust and accept the true, spiritual lust by
worshiping the Cupid of Vrndavana. He will shoot your spiritual body full of
His flower-arrows, and you will thereby become filled to the brim with eternal
ecstatic love for Him.
Song 3 – Scientific Doubts Resolved
(1)
mana re, tumi bada
sandigdha-antar
asiyacho e samsare, baddha ho'ye jadadhare,
jadasakta ho'le nirantar
My dear mind, you are most suspicious and doubtful at heart.
Having come into this material world, and becoming conditioned within the
prison cell of this dull material body, you have become stupefied by being
attached continuously to temporary external matter.
(2)
bhuliya svakiya dhama,
sebi' jada-gata kama,
jada bina na dekho apar
tomar tumitva jini, acchadita ho'ye tini,
lupta-praya deher bhitor
Mind, you are forgetting your own eternal home, and you are
rendering faithful service to dull material lust. Thus you cannot perceive
anything beyond the gross inanimate objects which are directly contacted by
your senses. Your true nature as pure spirit soul has become covered over and
remains hidden inside your body.
(3)
tumi to' jadiya jnana,
sada koritecho dhyana,
tahe srsti koro' caracar
e duhkha kohibo ka're, nitya-pati-parihari'
tuccha-tattve korile nirbhar
Dear mind, according to your materialistic knowledge and feeble
enlightenment, you always meditate on so-called scientific subject matters, but
all of that is simply limited to all the moving and non-moving things which are
confined within the jurisdiction of this temporarily created universe. To whom
shall I tell the story of my anguish? I have abandoned my eternal Father simply
to rely on such an unsubstantial reality!
(4)
nahi dekho' atma-tattva,
chadi dile suddha-sattva,
atma ho'te nile abasar
atma ache ki na ache, sandeha tomar kache,
krame krame pailo adar
My dear mind, you are not seeing the truth of the nature of the
soul, and thus you have given up the natural pure goodness of your heart. You
have put a stop to all spiritual activity by taking yourself far away from the
soul. You always maintain the doubt "does the soul exist or not?",
and thus in you so-called scientific meditations you gradually become more and
more fond of such doubting.
(5)
ei-rupe krame krame,
padiya jader bhrame,
apana apani ho'le par
ebe katha rakho mor, nahi hao atma-cor,
sadhu-sanga koro' atahpar
My dear mind, in this way you are falling into the illusory
mistakes of the insensitive world of matter, and thus your own real self has
become transformed into an entirely different, false personality. Now just take
heed of my advice, dear friend, and don't cheat your own soul in this way any
longer, but from now on please keep yourself in the company of the devotees of
the Lord.
(6)
vaisnaver krpa-bale,
sandeha jaibe ca'le,
tumi punah hoibe tomar
pa'be brndabana-dhama, sevibe shri radha-syama
pulakasru-moy kalebar
bhaktibinoder dhana, radha-krishna-shri-carana
tahe rati rahun nirantar
By the power of the Vaishnavas' compassion, then all your doubts
will be long gone, and your soul will become yours once again. You will attain
the transcendental abode of Vrndavana, and there you will wait upon Radha-Syama
in your eternal spiritual body which abounds in ecstatic shivering and torrents
of joyful tears. Thus the real wealth of Bhaktivinoda is to keep continuous,
intense absorption in the beautiful lotus feet of Shri Radha-Krishna.
Song 4 – Demigod Worship Put Into Perspective
(1)
mana, tumi badai pamara
tomar isvar hari, tanke keno parihari',
kama-marge bhajo' devantara?
My dear mind, you are certainly most vile and wicked. Your Lord
is Shri Hari, the Supreme Personality of Godhead. So then why are you
abandoning Him to worship the various demigods, following the path of lust?
(2)
parabrahma ek tattva,
tanhate sanpiya sattva,
nista-gune koroho adar
ara jata deva-gana, misra-sattva aganana,
nija nija karyer isvar
The Supreme Lord is one absolute truth, above and beyond the
Brahman effulgence. Therefore honor Him only with resolute determination, and
completely dedicate the whole of your life unto Him. As far as all the
innumerable demigods are concerned, their power and authority compared to His
is only partial, for they are each the absolute controller of only one specific
type of work within this material world's administrative structure.
(3)
se-sabe sammana kori'
bhajo' eka-matra hari,
jini sarva-isvar-isvar
maya janra chaya-sakti, tante aikantiki bhakti,
sadhi' kala kato' nirantar
Maintaining polite respect for these demigods, worship only Lord
Hari, for He is the Supreme Controller of all these other small controllers.
Incessantly pass your time, my dear mind, by arduously endeavoring for intense,
single-minded devotional service unto Him, Whose total potency of maya
is simply an insignificant shadow reflection.
(4)
mulete sincile jala,
sakha-pallaber bala,
sire bari nahe karyakar
hari-bhakti ache janra, sarva-deva bandhu tanra,
bhakte sabe korena adar
By pouring water on the root of the tree, all the branches and
leaves become strong and healthy. It is useless to try to pour water on the top
part of the tree only. Similarly, all the demigods are the dear friend of one
who has actual devotion to Hari. Indeed, they show great honor and respect to
the devotee of the Lord.
(5)
binoda kohiche mana,
radha-krishna-shri-carana,
bhajo bhajo bhajo nirantar
Now Bhaktivinoda is telling you, dear mind, just worship always,
just worship ceaselessly, just worship eternally the divine lotus feet of Radha
and Krishna.
Song 5 – Impersonal Doubts vs Personal Truth
(1)
mana, keno e samsaya
jada-prati ghrna kori', bhajite premer hari,
svarupa laksite koro' bhoy
My dear mind, why do you have all these skeptical doubts? You
despise the material world just to justify your merging into Brahman, but you
are afraid to worship Hari, the Lord of ecstatic love, for fear of perceiving
your own eternal spiritual form.
(2)
svarupa korite dhyana,
pache jada paya sthana,
ei bhoye bhava' brahma-moy
nirakara niranjana, sarva-vyapi sanatana,
asvarupa koricho niscoy
This fear is due to your thinking that everything is made of
Brahman. You imagine that if you were to meditate on your eternal spiritual
form, then sometime later you may become confused by forms, thinking them to be
made of the material energy. Therefore you are convinced that the Absolute is
without any form, spotlessly pure, all-pervading, eternal and devoid of
tangibility.
(3)
abhava-dharmer base,
svabhava na citta pase,
bhaver abhava tahe hoy
tyaja ei tarka-pasa, parananda-parakasa,
krishna-candra koroho asroy
And now, swayed under the influence of this non-ecstatic
philosophy, your blissful spiritual nature has not entered your heart.
Therefore your so-called impersonal Brahman realization has actually
short-changed you from your true ecstasy, and thus you simply remain in want of
true love. Renouncing this logical jugglery, just take shelter of beautiful
moon-like Krishna-candra, Who is the ecstatic manifestation of supreme bliss.
(4)
sac-cit-ananda-moy,
krsner svarupa hoy,
sarvananda-madhurya niloy
sarvatra sampurna-rupa, ei ek aparupa,
sarva-byapi brahme taha noy
In comparison to the impersonal Brahman, Lord Krishna's original
personal form is composed of eternity, knowledge and bliss. He is the reservoir
of pleasure and sweetness for all living entities. He is the complete form of
beauty at all places and at all times. These are some of His special, wonderful
characteristics. None of these wonderful qualities can be found in the
impersonal Brahman.
(5)
ataeva brahma ta'r,
anga-kanti suvistar,
brhat boliya tanre kay
brahma parabrahma jei, shri-krishna-svarupa sei,
vinoder jahate pranay
Therefore I now declare that the Brahman effulgence is actually
the transcendental effulgence of Lord Krishna's body; it is His extremely vast
and extensive aura. He Who is the Brahman, and above that, the Parabrahman, is
the original form of Lord Shri Krishna, for whom Bhaktivinoda has love and
affection.
Song 6 – Scholarly Logic Kicked Out
(1)
mana, tumi padile ki
char?
nabadvipe patha kori', nyaya-ratna nama dhori',
bheker kac kaci koile sar
My dear mind, what kind of contemptible rubbish have you fallen
into now? Studying intensely in the schools of Navadvipa, you have been awarded
the distinguished title of "nyaya-ratna" (a jewel of a
logician). Then, disguised as a Vaishnava, you indulge in long, dull arguments
based on logic and reasoning, considering such logic to be your best object of
pursuit. However, such time-wasting arguments are exactly like the meaningless croaking
of a small frog in the wilderness. In other words, such a sound is simply an
unnecessary disturbance to the ears.
(2)
dravyadi padartha-jnana,
chaladi nigraha-sthana,
samavaya korile bicar
tarker carama phala, bhoyankara halahala,
nahi bicarile durnibar
To support your deceptive hoax and to get a firm footing on a
bogus intellectual platform for oppressing and defeating others, you deliberate
on an aggregate of materialistic subjects (such as knowledge of intrinsic word
meanings) in relation to all the things which you can perceive within this
universe. However, the ultimate result of all your logical arguments and your
labeling of material objects is simply like a dreadful poison, and you never
considered that this poisonous influence is extremely difficult to check.
(3)
hrdoy kathina ho'lo,
bhakti-bija na badilo,
kise ho'be bhava-sindhu par?
anumile je isvar, se kulala-cakradhar,
sadhana kemone ho'be ta'r?
Just see, dear mind, your heart has indeed become as hard as a
rock, and the seed of the creeper of devotion cannot possibly grow in such a
barren place. So then how will you cross over this vast ocean of material
existence? In this position you can only guess about the nature of the Supreme
Lord, just as a clay pot maker will observe the vast creation. When the
simple-minded potter guesses about the Supreme, he thinks that the entire
material creation is just like a larger version of his own simple potter's
wheel, and that the Lord is the potter. In other words, by seeing a clay pot,
you can guess that there must have been a potter to make it in the first place.
This philosophy is very crude and contains no scope for developing love for the
Supreme Lord.
(4)
sahaja-samadhi tyaji',
anumiti mana bhaji,
tarka-nistha hrdoy tomar
se hrdoye krishna-dhana, nahi pana sukhasana,
aho, dhik sei tarka char
Renouncing your own natural samadhi, and practically
worshiping that which you can prove by simply guessing (without actual
realization), your heart has become devoutly attached to arguing about such
useless logic. Oh, curses on all this rubbish logic! It has not made a
comfortable seat in my heart for Lord Krishna to sit on.
(5)
anyaya nyayer mata, dura
koro abirata,
bhajo krishna-candra saratsar
My dear mind, I advise you to constantly kick out such an
unreasonable argumentative mentality, and just worship the moon-like Krishna-candra,
the Topmost Truth.
Song 7 – Hatha Yoga Is Unnecessary
(1)
mana, jogi ho'te tomar
basana
joga-sastra adhyayana, niyama-yama-sadhana,
pranayama, asana-racana
So, my dear mind, now you want to become a yogi. You read
the various scriptures which describe different routines and techniques of
sense control, breathing exercises and sitting postures.
(2)
pratyahara, dhyana,
dhrti, samadhite ho'le brati,
phala kiba hoibe bolo na
deho-mana suska kori', rohibe kumbhaka dhori,
brahmatmata koribe bhavana
For attaining ultimate samadhi you undertake many
difficult practices like withdrawal of the senses, meditation and perseverance.
Tell me, what wonderful result will be there in exchange for such endeavor?
Minimizing your bodily and mental activities, and making the senses dull and
dry, you live by holding the breath in suspension. Thus you practice the yoga
process while contemplating on the soul's nature as Brahman.
(3)
astadasa siddhi pa'be,
paramartha bhule ja'be,
aisvaryadi koribe kamana
sthula jada parihari', suksmete pravesa kori',
punaraya bhugibe jatana
You will get the eighteen mystic perfections and, mistaking them
to be the greatest object of reality, you will entertain further wishes for
still more wonderful opulences. Abandoning the plane of gross matter and
entering into the subtle astral realm, you will simply undergo more troubles
and tribulations all over again.
(4)
atma nitya suddha-dhana,
hari-dasa akincana,
joge ta'r ki phala ghatana
koro' bhakti-jogasroy, na thakibe kon bhoy,
sahaja amrta sambhavana
The eternally pure wealth of the spirit soul is simply to remain
as the humble servant of Lord Hari. In comparison to this eternal wealth, what
kind of spiritual result could possibly come from your mundane so-called yoga
practice? Just take refuge totally in the yoga of devotional service and
you will become fearless, for then it is possible to attain immortal nectar
very easily.
(5)
binoder e minati, chadi'
anya joga-gati,
koro' radha-krishna aradhana
Bhaktivinoda's humble entreaty is that you just perform the
blissful worship of Radha-Krishna, my dear mind, and immediately reject all
other goals of yoga practice.
Song 8 – Merging with Brahman is Foolish
(1)
ohe bhai, mana keno
brahma ho'te cay
ki ascarya ko'bo ka'ke, sadopasya bolo' ja'ke,
ta'te keno apane misay
Oh brothers! Why does my rascal mind desire to merge into the
Brahman effulgence? How astonishing it is! And to whom shall I admit it? My
dear mind, please tell me why you want to merge yourself with that Supreme
Brahman, considering it to be the most worshipable thing?
(2)
bindu nahi hoy sindhu,
bamana na sparse indu,
renu ki bhudhara-rupa pay?
labha matra aparadha, paramartha hoy badha,
sayujya-badhir hay hay
A drop of water certainly has the qualities of the ocean, but is
obviously not the ocean itself in quantity. A small dwarf cannot possibly touch
the moon, despite his best intentions. And a handful of dust can never assume
that it has become a mountain. Alas! Alas! Such a pitiful position is foolishly
upheld by those who advocate the philosophy of merging into the Lord's bodily
effulgence! The only profit from such doctrines is that it will make one become
offensive towards the Lord, which will hinder one from attaining the supreme
objective of devotion.
(3)
e heno duranta buddhi,
tyaji' koro' sattva-suddhi,
anvesaha pritir upay
'sayujya'-'nirbana'-adi, sastre sabda dekho jadi,
se-sabe bhaktir ange jay
Renouncing this mischievous mentality of trying to artificially
merge, my dear mind, just purify your existence and start searching for the
process of getting real love for Krishna. If you would just try to understand
the statements of the revealed scriptures, you will find that all the conceptions
like sayujya (oneness with the Lord), and nirvana (the highest
blissful absorption) are actually different features which are automatically
achieved by devotion, for these benefits accompany the process of service to
the Lord.
(4)
krishna-priti phalamoy,
'tattvamasi', adi hoy,
sadhaka carame krishna pay
akhanda anandamoy, brndabana krishnaloy,
parabrahma-svarupa janay
Statements like "tat-tvam-asi" (you belong to
Krishna) are fully permeated with real tangible love for Krishna, and
meditating on such Vedic statements helps the aspiring devotee to ultimately
attain the shelter of Krishna's lotus feet. Then one will gain residence in
Krishna's transcendental abode of Vrndavana, which is completely pervaded with
supreme, undivided bliss. Thus one will come to know the original personal form
of Parabrahman, Who is situated far beyond the impersonal Brahman effulgence.
(5)
ta' ho'te kirana-jala,
brahma-rupe sobhe bhalo,
mayika jagat camatkar
maya-baddha jiva tahe, nirbrta hoite cahe,
suryabhave khadyoter praya
The network of transcendental rays emanating from His body forms
the splendrous light known as the Brahman effulgence, which is powerful enough
to amaze the entire collection of material universes. If any of the conditioned
souls desire to become content by merging into that glowing light, then that
would be just like being satisfied at night with the glow of lightning bugs in
the absence of the sun. The insignificant light emitted by such insects will
certainly never serve as a replacement for the radiant sun, and similarly the
devotee of Krishna is never content to merge with the Brahman effulgence, which
is very feeble in comparison to the Lord's original form of bliss.
(6)
jadi kabhu bhagyodoye,
sadhu-guru-samasroye,
brndabana sammukhete bhay
krishnakrsta ho'ye tabe, ksudra-rasa-anubhave,
brahma chadi' parabrahme dhay
If ever there is dawning of one's good fortune, then one will see
Vrndavana shining beckoningly before his very eyes due to taking complete
shelter of the virtuous devotees and spiritual masters. Then, becoming
irresistibly attracted by Krishna, one runs and chases after Him (the
Parabrahman). Thus he simply leaves aside the insignificant realization of
merging with the Brahman effulgence, for he gets completely overwhelmed by the
slightest contact with Krishna's transcendental mellows.
(7)
sukadira su-jivana, koro'
bhai alocana,
e dasa dhoriche taba pay
Discuss and deliberate on this, my friends, and make your life
successful just like the great sages such as Sukadeva, Narada, Vyasa and
others, who all gave up Brahman realization by becoming attracted to Krishna,
and then this servant Bhaktivinoda will hold onto your feet.
Song 9 – Caste–Pride is False
(1)
mana re, keno ar barna
abhiman,
marile pataki ho'ye, jamadute ja'be lo'ye,
na koribe jatir samman
Oh my dear mind, why do you still have this vain egoistic pride
due to your family caste? The fact is that when a sinful man dies, then no
matter who he is the Yamadutas (the agents of Yamaraja, the demigod of death)
will carry him away without paying the slightest respect to his caste and
family lineage.
(2)
jadi bhalo karma koro',
svarga-bhoga atahpara,
ta'te bipra candala saman
narakeo dui jane, danda pa'be ek sane,
janmantare samana bidhan
Even if one does good works and later enjoys celestial pleasures
in the heavenly planetary systems, he is still not safe, for after his good karma
is exhausted he gets equal treatment along with brahmanas as well as
dog-eating outcastes. In hell both persons will receive equal punishment in one
place, and for their next birth, equal ruling is administered.
(3)
tabe keno abhiman, lo'ye
tuccha barna-man,
marana abadhi ja'r man
ucca barna-pada dhori', barnantare ghrna kori',
naraker na koro' sandhan
So then why do you maintain such false pride, dear mind? Your
insignificant caste vanity lasts only up to the time of your death, when it
will be taken away along with your body. My advice to you is please don't
despise any other caste if you have taken a so-called high birth in this
present life. Don't search for suffering in hell by unnecessarily scorning
another's seemingly low birth.
(4)
samajika man lo'ye, thako
bhai bipra ho'ye,
vaisnave na koro' apaman
adara byapari ho'ye, bibada jahaja lo'ye,
kabhu nahi kore' buddhiman
If you have been born into a position of aristocratic social
honor, then just live as a humble, learned brahmana, dear brother, but
don't ever dare to abuse or insult any Vaishnava. For a caste brahmana
to oppose or challenge a Vaishnava is just like the story of the poor ginger
salesman who sells only a few paisa worth of ginger roots in the market
every day. One day he saw a huge ship laden with very costly cargos moored on
the river. He went over to the ship and started demanding information about the
cargo, the price, the destination, the profit and so on. He is simply
insignificant, but he wants to lord it over such huge business affairs as those
of the sea-going vessel. After some time the ship's crew said, "Well, who
are you anyway to interrogate us so?" And he told them, "I just sell
a little ginger in the bazaar." So if a brahmana tries to dishonor
a bona fide Vaishnava, then he simply makes useless conflict and never becomes
wise.
(5)
tabe jadi krishna-bhakti,
sadha' tumi jatha-sakti,
sonaya sohaga pa'be sthan
sarthaka hoibe sutra, sarva-labha iha-mutra,
binoda koribe stuti-gan
So if you would just combine devotion to Krishna with an effort
to the best of your ability, my dear mind, then you will be situated in the
perfect combination of spiritual activity. Then, whatever caste or material
position you happen to be situated in will become really successful, and you
will attain all desirable things. Bhaktivinoda will then sing the praises of your
glories.
Song 10 – Mundane Knowledge is Most Harmful
(1)
mana re, keno koro vidyar
gauraba
smrti-sastra, byakarana, nana-bhasa-alocana,
brddhi kore' jaser saurabha
Oh mind, why do you give such importance to mundane knowledge?
Your discussion and deliberation on the smrti scriptures, various
languages and grammar certainly increases the sweet fragrance of your own
material reputation, name and fame.
(2)
kintu dekho cinta kori',
jadi na bhajile hari,
vidya taba kevala rauraba
krishna prati anurakti, sei bije janme bhakti,
vidya ho'te taha asambhava
But just look here and consider this for your judgement. If you
have not worshiped Lord Hari, then all your so-called knowledge is just like a
vicious hell. True devotional service actually takes its birth from the seed of
attraction and affection for Krishna. Such a seed is impossible to get by the
cultivation of ordinary worldly knowledge.
(3)
vidyar marjana ta'r,
kabhu kabhu apakar,
jagatete kori anubhava
je vidyar alocane, krishna-rati sphure mane,
tahari adara jano' saba
I feel that the hair-splitting scrutiny of mundane knowledge is
actually harmful. On the other hand, everyone will appreciate the cultivation
of that transcendental knowledge which awakens love and attachment for Krishna
within the mind.
(4)
bhakti badha jaha ho'te,
se vidyar mastakete,
padaghata koro' akaitaba
sarasvati krishna-priya, krishna-bhakti ta'r hiya,
binoder sei se vaibhava
Among all the obstacles to devotion, this mundane knowledge is
certainly the foremost. You must sincerely kick it out, dear mind, for the real
understanding is that Mother Sarasvati, the Goddess of learning, is very dear
to Lord Krishna, and devotion to Him is her very heart. This very devotion is
indeed the sanctifying grace of Bhaktivinoda.
Song 11 – Bodily Beauty is Temporary
(1)
ruper gauraba keno bhai
anitya e kalebar, kabhu nahe sthiratar,
samana aile kichu nai
e anga sitala ho'be, ankhi spanda-hina ro'be,
citar agune ho'be chai
Oh mind, my dear friend, why is your bodily beauty such an object
of your proud vanity? This body is temporary, and there is no certainty
whatsoever of permanence. After Yamaraja has paid his visit and taken your soul
away, this body will then become cold. The eyes will remain motionless, and in
the fiery funeral pyre it will simply turn into ashes.
(2)
je saundarya hero,
darpanete nirantar,
sva-sibar hoibe bhojana
je bastre adara koro', jeba abarana para',
kotha saba rohibe takhan?
Mind, you repeatedly behold the lovely handsomeness of this face,
which is your favorite object of constant vanity. It will simply become
delicious food for dogs and jackals. At that time, where will you keep all the
decorative ornaments and valuable clothes which you hold in such high esteem?
(3)
dara suta bandhu sabe,
smasane tomare lo'be,
dagdha kori' grhete asibe
tumi ka'r, ke tomar, ebe bujhi' dekho sar,
deho-nasa abasya ghatibe
Your beloved wife, sons and friends will take you to the
crematorium, and after burning you they will simply return to their homes. You
belong to whom? And who belongs to you? Now just try to grasp the essential
significance of all this. That is, the destruction of this temporary body will
definitely come to pass.
(4)
su-nitya-sambala cao,
hari-guna sada gao,
hari-nama japaha sadai
ku-tarka chadiya mana, koro' krishna aradhana,
binoder asroy tahai
My dear mind, if you really want the eternal, auspicious way of
life, then just sing aloud the glories of the Lord always and everywhere. Also,
one should certainly chant Harinama japa at all times. Abandoning all
useless arguments, just worship Krishna, for such worship is the only shelter
of Bhaktivinoda.
Song 12 – Madness for Wealth is Ridiculous
(1)
mane re, dhana-mada
nitanta asar
dhana jana bitta jata, e deher anugata,
deho gele se sakala char
Oh my dear mind, you are greatly intoxicated by your wealth and
possessions, but just let me tell you that it is completely useless. When this
body is gone, then your wealth, followers, property as well as everything else
that depends on this body will be good for nothing at all.
(2)
vidyar jateka cesta,
cikitsaka upadesta,
keho deho rakhibare nare
ajapa hoile sesa, deha-matra abasesa,
jiva nahi thakena adhare
Despite all the vast medical knowledge and dexterous efforts of
the doctor by the side of the deathbed, one will never be able to keep this
temporary body. When the life airs expire, the only thing which will be left
behind is the gross body, for the soul cannot remain trapped within such a dead
container for very long.
(3)
dhane jadi prana dita,
dhani raja na marita,
dharamar hoito ravana
dhane nahi rakhe deho, deho gele nahe keho,
ataeva ki koribe dhana?
If wealth had the power to prolong life, then a rich king would
never have to die. The demon named Ravana also thought that he possessed
deathlessness, until he was finally killed by Lord Rama. Thus we see that no
one to date has ever been able to keep his body by spending any amount of
money, for no one can prevent his body from dying. Therefore what is the use of
your riches?
(4)
jadi thake bahu dhana,
nije ho'be akincana,
vaisnaver koro upakar
jive doya anuksana, radha-krishna-aradhana,
koro sada ho'ye sadacar
Dear mind, if you have any excess wealth, then just become humble
and use that wealth to do something beneficial for the service of the
Vaishnavas. Constantly showing compassion to all souls, worship Radha-Krishna
and always make your standard of behavior clean, saintly and virtuous.
Song 13 – Sannyasa Not as Important as Devotion
(1)
mana, tumi sannyasi
sajite keno cao?
bahirer saja jata, antarete phanki tata,
dambha puji' sarira nacao
My dear mind, why do you want to disguise yourself as a sannyasi?
As much as you decorate yourself externally with this garb, to that same degree
you deceive yourself internally with this hoax. Worshiping your own false
pride, your simply make a show of your material body by artificially accepting
the dress of the renounced order.
(2)
amar bacana dharo, antara
bisuddha koro,
krishnamrta sada koro pana
jivana sahaje jay, bhakti-badha nahi pay,
tadupaya koroho sandhana
Now please try to understand my advice on how to become a true sannyasi.
Just make your heart completely pure, and constantly drink the nectar of
Krishna consciousness. Search for that life-style in which your spiritual life
can be executed easily and automatically, free from any distracting obstacles
to pure devotion.
(3)
anayase jaha pao, tahe
tusta hoye jao,
adambare na koro prayas
purna-bastra jadi nai, kaupina paro he bhai,
sita-bastra kantha bahirbas
Just be satisfied with whatever you get easily, and never
endeavor for any type of artificial pomp and grandeur. Even if you do not have
proper clothes to wear, just wear a loin-cloth, dear brother! And in cold
weather you can simply wear an old torn quilt.
(4)
aguru candana nai,
mrttika-tilaka bhai,
harer badale dharo mala
ei-rupe asa-pas, sukhadir kubilas,
kharbi chado samsarer jvala
There is no need for fancy sandalwood pulp scented with perfume,
my dear brother; you can use some ordinary earth or clay to mark your forehead
with tilaka. Your fancy necklaces can be exchanged for a nice tulasi-mala.
Living like this in such a simple state of mind, all your nonsense external
arrangements for so-called happiness will diminish, and you will thus be able
to escape from the burning fever of materialistic existence.
(5)
sannyasa-bairagya-bidhi,
sei asramer nidhi,
tahe kabhu na koro' adar
se-saba adare bhai, samsare nistar nai,
dambhiker linga nirantar
In reality it is complete renunciation that is the wealth of the sannyasa-asrama.
By following this rule, one would certainly never look forward to receiving
respect from others. Beware, dear brother! Deliverance from this material world
is not possible for one who wants to get such respect by taking sannyasa.
Instead, he gets ensnared in mundane existence due to constantly maintaining
the conceited pride of subtle profit, adoration and distinction.
(6)
tumi to' chaitanya-das,
hari-bhakti taba as,
asramer linge kiba phal?
pratista koroho dura, basa taba santipura,
sadhu krpa tomar sambal
You are actually an eternal servant of Lord Chaitanya, and your
real interest as such is devotion to Shri Hari. What other wonderful thing
could you get from the external form of the sannyasa-asrama? Casting all
false prestige to a far distant place, make your residence in the
transcendentally peaceful realm, far beyond the varnasrama-dharma
system, and live on the mercy of the Rupanuga Vaishnavas as your only
life-giving substance.
(7)
vaisnaver paricoy,
abasyaka nahi hoy,
adambare kabhu nahi jao
binoder nibedana, radha-krishna-guna-gana,
phukari' phukari' sada gao
It is actually not even necessary to introduce oneself as a
Vaishnava, and once should never try to thereby make a show of external pomp
and grandeur. Bhaktivinoda's humble submission to you is that you should
constantly sing songs about the glorious qualities of Radha and Krishna at the
top of your lungs.
Song 14 – Traveling on Pilgrimage Not Necassary
(1)
mana, tumi tirthe sada
rata
ayodhya, mathura, maya, kasi, kanci, abantiya,
dvarabati, ar ache jata
My dear mind, you are always attached to all the different places
of pilgrimage such as Ayodhya, Mathura, Maya, Kasi (Varanasi), Kancipura, Avantiya,
Dvaravati, and so on.
(2)
tumi caho bhramibare, e
sakala bare bare,
mukti-labha koribara tare
se sakala taba bhrama, nirarthaka parisrama,
citta sthira tirthe nahi kore
You want to travel to all these holy places of pilgrimage again
and again for the sake of obtaining liberation. But it is clear that your heart
is not becoming resolutely fixed up by going to all these places; therefore all
of your wanderings are simply useless labor.
(3)
tirtha-phal sadhu-sanga,
sadhu-sange antaranga,
shri-krishna-bhajana manohar
jatha sadhu, tatha tirtha, sthira kori' nija citta,
sadhu-sanga koro nirantar
The real benefit of any place of pilgrimage is the company of the
pure-hearted devotees of the Lord living there. Establishing intimate and
friendly relations with such great souls, let your mind be captivated by
performing the charming worship of Lord Krishna in their association. Actually
any place in the entire world becomes a worshipable place of pilgrimage if the
Lord's devotees are living there. Thus you should immediately seek out such a
place, wherever you happen to be, and you should become fixed up in Krishna
consciousness by constantly remaining in the company of such devotees.
(4)
je tirthe vaishnava nai,
se tirthe nahi jai,
ki labha hantiya dura-desa
jathay vaishnava-gana, sei stana brndabana,
sei sthane ananda asesa
Personally, I never bother to visit any so-called place of
pilgrimage which is devoid of the presence of unalloyed devotees, for what
other worthwhile benefit could possibly be gained by taking the trouble of
walking to such faraway places? Only that place which is graced by the presence
of the devotees is actually Vrndavana, and only there can you come into contact
with unlimited spiritual pleasure.
(5)
krishna-bhakti jei
sthane, mukti dasi seikhane,
salila tathay mandakini
giri tatha govardhana, bhumi tatha brndabana,
abirbhuta apani hladini
Liberation personified is herself the humble maidservant of that
place which is surcharged with devotion to Krishna. All the water at that place
is the celestial Ganges, every hill there is Govardhana, and the very earth is
indeed Vrndavana. Only such a place can manifest the eternal spiritual joy
which is revealed by the Lord's pleasure-potency.
(6)
binoda kohiche bhai,
bhramiya ki phal pai,
vaishnava-sebana mor brata
I ask you now, dear brother, what benefit would I get by
circumambulating all the holy places of pilgrimage? Personally, my vow is to
serve the Vaishnavas with firm resolution and untiring endeavor.
Song 15 – Austerity and Penances Defined
(1)
dekho mana, brate jena na
hao acchanna
krishna-bhakti asa kori' acho nana brata dhori',
radha-krsne korite prasanna
Be careful, my dear mind, that you don't become bewildered by
mechanically following ritualistic vows. With an aim to please Radha-Krishna
and make Them favorably disposed to you, you accept various types of austere
vows. You consider that this will be conducive to your execution of devotional
service.
(2)
bhakti je sahaja tattva,
citte ta'r ache sattva,
tahar samrddhi taba asa
dekhibe bicara kori', su-katina brata dhori',
sahajer na koro binasa
Devotional service is actually a very simple and easily
understood truth, for it is the soul's natural, inborn tendency. Your desire is
to enrich that devotion which is already existing in your heart. But you should
be careful to consider that by undertaking unnecessarily difficult vows and
austerities, you might destroy the simplicity of the natural bhakti
process.
(3)
krishna-arthe kaya-klesa,
ta'r phal ache sesa,
kintu taha samanya na hoy
bhaktir badhaka ho'le, bhakti ar nahi phale,
tapah-phal hoibe niscoy
The results that you get from hard labor on Krishna's behalf are
extraordinary, and should never be considered to be commonplace. However, if
such service turns into an unnecessarily difficult austerity, then it becomes
an obstacle to devotion, and will prevent you from getting the real benefit of
devotion. Instead, you will only gain the results of the austerity.
(4)
kintu bheve dekho bhai,
tapasyar kaj nai,
jadi hari aradhita hana
bhakti jadi na phalil, tapasyar tuccha phal,
vaishnava na loy kadacana
But just try to understand this, my dear brother. If one is
worshiping Hari, then there is no need for the labor of penances and
austerities. If devotional service does not manifest as the result of some type
of austerity, then the insignificant result of that austerity will never be
valued by a true Vaishnava at any time.
(5)
ihate je gudha marma,
bhujo vaisnaver dharma,
patra-bhede adhikara bhinna
binoder nibedana, bidhi-mukta anuksana,
sara-grahi shri-krishna-prapanna
From all this, just try to understand the deep inner significance
of the principles of Vaishnava behavior. That is, according to differences in
the receptivity of people, there are definite differences in their capacity for
executing devotional service. Bhaktivinoda's humble submission is that you
should just become a sara-grahi and accept the essence of complete
surrender to Krishna, thus becoming freed from (and transcendental to) all
types of scriptural rules and regulations.
Song 16 – Cheating Devotees are Rejectable
(1)
mana, tumi badai cancala
ekanta sarala bhakta- jane naha anurakta,
dhurta-jane asakti prabala
Oh, my dear mind, you are certainly most restless and flickering.
You are not attracted by unalloyed devotees of the Lord who are free from
crooked complications, but instead you remain strongly attached to the company
of sly, hypocritical cheaters.
(2)
bujrugi jane jei, taba
sadhu-jana sei,
ta'r sanga tomare nacay
krura-besa dekho ja'r sraddhaspada se tomar,
bhakti kori pado ta'r pay
Those strange, deviant imposters are considered by you to be sadhus,
and their association causes you to dance obediently. These men who have a
cruel and hard-hearted nature are your most worshipable objects of reverence.
In great devotion you fall down at the feet of such rascals.
(3)
bhakta-sanga hoy janra,
bhakti-phal phale ta'r,
akaitave santa-bhava dharo
cancalata chadi mana, bhajo krishna-shri-carana,
dhurta-sanga dure parihara'
The real fruit of devotion ripens for one who associates with the
true devotees of the Lord in a peaceful mood devoid of cheating propensities.
My dear mind, giving up your unsteady flickering nature, and abandoning the
association of sly deceitful cheaters in a far distant place, just worship the
beautiful lotus feet of Krishna.
Song 17 – Fault-Finders of the Disciplic Succession Retified
(1)
mana, tore boli e barata
apakka bayase hay, bancita bancaka-pa'y,
bikaile nija-svatantrata
My dear mind, I have this message to convey to you. Alas, how
remorseful it is that you have sold your own independence due to being cheated
by deviant rascals who turn you away from the process of spiritual life given
to you by your guru. At your tender immature stage of spiritual realization,
you foolishly listen to such cheaters, only to be misled from the true path.
(2)
sampradaye dosa-bhuddhi,
jani' tumi atma-suddhi,
koribare hoile sabadhan
na nile tilaka-mala, tyajile diksar jvala
nije koile nabina-bidhan
You now have a new talent for finding fault with the society of
devotees and the whole disciplic succession as well. Constantly remembering
these supposed faults that you find, you very carefully try to
"purify" yourself. Wearing neck beads no longer, marking your
forehead with tilaka no longer, you have now made up your own new set of
rules and regulations. You have rejected your initiating spiritual master (diksa-guru),
because you now experience his influence as a burning sensation in your heart.
(3)
purva-mate tali diya,
nija-mata pracariya,
nije avatar buddhi dhori'
bratacar na manile, purva-patha jale dile,
mahajane bhrama-drsti kori'
Dear mind, you artificially agree with your former philosophy,
but you really don't accept or follow it; instead, you broadcast your own
whimsical concoctions just to establish yourself as some sort of incarnation.
Trying to find mistakes in the devotional process established by the great
devotees, you completely toss out your previous spiritual path as rubbish,
neglecting all your former vows and practices.
(4)
phonta, diksa, mala
dhori', dhurta kore' su-caturi,
tai tahe tomar biraga
mahajana-pathe dosa, dekhiya tomar rosa,
patha-prati chado anuraga
You have become most displeased because you think that tilaka,
initiation, and neck beads are accepted only by sly, cunning cheaters. You
become angry when you find some insignificant fault with the process of the
great souls, and thus you reject all attachment to the path.
(5)
ekhan dekhaha bhai,
svarna chadi' loile chai,
iha-kal para-kal jay
kapata bolila sabe, bhakati ba pele kabe,
dehante ba ki ho'be upay?
Now just see here, dear brother, your present life as well as
your future life are at stake. You have renounced pure gold simply to take some
worthless ashes. You say that everyone else is bogus, but if you don't accept
the true process of devotional service, then how will you be delivered at the
time of your death?
Song 18 – Bogus Ecstatic Symptoms
(1)
ki ar bolibo tore mana?
mukhe bolo "prema prema", bastutah tyajiya hema,
sunya-grantha ancale bandhana
What more shall I say to you, my dear mind? You are expert at
giving lip-service by always speaking of "love for Krishna, love for
Krishna", but the real fact is that you are renouncing gold simply to tie
an empty knot in the border of your cloth. (In other words, you lose the
substance to grasp at something false).
(2)
abhyasiya asrupata,
lampha jhamph akasmat,
murccha-pray thakaha padiya
e loka bancite ranga, pracariya asat-sanga,
kamini-kancana labha giya
Well-practiced in artificially shedding tears and in suddenly
leaping here and there, you like to fall on the ground and pretend to be
unconscious in ecstatic love for Krishna. You perform such mischievous pranks
only to cheat the innocent public and thereby sensationalize your own wicked
association. This is all such nonsense just so you can attract women and money.
(3)
premer
sadhana-"bhakti", ta'te noila anurakti,
suddha prema kemone milibe?
dasa-aparadha tyaji', nirantara nama bhaji',
krpa hale su-prema paibe
The means for attaining pure, ecstatic love for Godhead is called
"devotional service". If you have no inclination or attachment to
this pure devotional process, then how do you expect to factually come into
contact with pure love for Krishna? Carefully avoiding the ten offenses in
chanting the holy name, just worship that name incessantly, and you will attain
the highest quality of pure ecstatic love when the mercy comes to you.
(4)
na manile su-bhajan,
sadhu-sange sankirtan,
na korile nirjane smaran
na uthiya brksopari, tanatani phal dhori',
dusta-phal korile arjan
But your idea, dear mind, is to neglect the best and most
auspicious process for worshiping Krishna, namely the congregational chanting
of His holy names in the association of purified devotees. And you don't even
bother to try to remember Him in a lonely place. Your attitude is just like
trying to pick fruits forcibly from a tree by jumping at them from the ground.
Instead of climbing the tree to properly pick the sweet, ripened fruits from
the top of the tree, you will simply get the sour, unripe fruits by such a
jumping process.
(5)
akaitaba krishna-prema,
jena su-bimala hema,
ei phal nr-loke durlabha
kaitabe bancana-matra, hao age jogya-patra,
tabe prema hoibe sulabha
Ecstatic love for Krishna which is completely freed from the
propensity to cheat is just like spotlessly pure gold, and the fruits of such
pure love are rarely found in this world. However, my dear mind, your cheating
process of imitation so-called love is simply a fraud. To get the real pure
love, you have to first make yourself a fit candidate, and then true
transcendental love will become very easily obtainable for you.
(6)
kame-preme dekho bhai,
laksanete bheda nai,
tabu kama 'prema' nahi hoy
tumi to' barile kama, mithya tahe 'prema' nama,
aropile kise subha hoy?
My dear brother, just compare the characteristics of your bogus
lust with the characteristics of true love for Krishna; there is practically no
difference at all in their external symptoms. Nevertheless, this artificial
lust is definitely not true love at all. You are completely covered with lust,
but you lie and falsely call it "prema". Therefore how will
you be blest with real spiritual well-being?
Song 19 – Lust is Not Devotion
(1)
keno mana, kamere nacao
prema-pray?
carma-mamsa-moy kama, jada-sukha abirama,
jada-bisayete sada dhay
Tell me why, my dear mind? Why are you forced to dance by lust,
and why do you think that such dancing is Krishna conscious? Your lust is
simply abounding in skin and meat, and you are addicted to non-stop material
sense gratification. Thus you spend your time in running here and there,
chasing after worldly sense objects.
(2)
jiver svarupa dharma,
cit-svarupe prema-marma,
tahar bisaya-matra hari
kama-abarane hay, prema ebe supta-pray,
prema jagao kama dura kori'
The soul's original eternal nature is pure love within the
innermost core of its spiritually conscious form, and the sole object of that
pure love is Lord Hari. Alas, how lamentable it is that this inherent ecstatic
love is now lying in a dormant state due to the artificial covering of this
temporary lust. My dear mind, banishing this lust to a distant place, just
rouse and reawaken your sleeping prema.
(3)
sraddha hoite
sadhu-sange, bhajaner kriya-range,
nista-ruci-asakti-udoy
asakti hoite bhava, tahe prema pradurbhava,
ei krame prema upajoy
Only in the following sequence does pure love for Krishna awaken:
First one develops sraddha (faith) in the process of Krishna
Consciousness; then, due to that faith one becomes enthusiastic for sadhu-sanga
(the association of devotees); then, by performance of bhajana-kriya
(devotional worship) in the company of the devotees there awakens nista
(steadiness in service), then ruci (taste), then asakti
(attachment to the Lord); this attachment then gives rise to bhava
(genuine ecstatic emotions), from which prema (pure love for Krishna)
manifests its re-awakening. Only in this sequence does prema come into
being.
(4)
ihate jatana ja'r, sei
pay prema-sar,
krama-tyage prema nahi jage
e-krama-sadhane bhoy, keno koro' durasoy,
kame prema kabhu nahi lage
One who endeavors in this process gets the essence of pure
ecstatic love for Krishna. One who neglects the proper order of this procedure
does not experience the reawakening of true prema. My dear mind, why are
you maintaining the wicked mentality of apprehension and fear of this method of
devotional practice? By cultivation of your lust in this mundane sphere, you
will never be able to touch upon genuine ecstatic love for Krishna.
(5)
natakabhinoy pray,
sakapata prema bhay,
tahe matra indriya-santosa
indriya-tosana char, sada koro' parihar,
chado' bhai aparadha-dosa
So by your dramatic performance of dancing in lust, you think
that this is indicative of your prema, but it is actually a deceptive,
feigned imitation of spiritual love. Thus your whole process is simply gross
sense gratification. My dear brother, always refrain from such degraded,
contemptible activities and cast out this grave offense to the Lord.
Second Branch:
"Upalabdhi" (Attainment of realization of the previous series of
advice)
Part 1:
Anutapa-laksana-upalabdhi
(Attainment of the symptoms of repentance)
Song 1 – Whole Life Wasted
(1)
ami ati pamara durjana
ki korinu hay hay, prakrtir dasatay,
katainu amulya jivana
Oh no! Just see my condition now! I must be the most sinful rogue
of all! Alas, alas, what have I done, what have I done? The human form of life
is very rare, but I have passed such a priceless life engaged simply as a slave
in the service of the material energy!
(2)
koto-dina garvbhavase,
katainu anayase,
balya gelo bala-dharma-base
gramya-dharma e jauvana, miche dinu bisarjana,
brddha-kala elo abasese
How much time have I spent packed up in the womb of my mother?
After being born, my childhood was spent simply playing around frivolously,
according to the nature of children. Then my youth quickly passed by in
executing many different obligations according to social customs. All those
days having been wasted uselessly, I now suffer old age in the end as my only
reward.
(3)
bisaye nahiko sukha,
bhoga-sakti subaimukha,
anta danta, sarira asakta
jivana jantranamoy, maranete sada bhoy,
bolo kise hoi anurakta
I can no longer get any pleasure from sense gratification, for my
power to enjoy has become reversed. My teeth as well as my whole body have now
become disabled and weak. Various aches and pains make my daily life
unbearable, and I am haunted by the continuously hovering fear of death. Due to
all this, I don't feel as if there is security anywhere. Therefore to what can
I possibly remain attached in this world?
(4)
bhoga-bastu-bhoga-sakti,
ta'te chilo anurakti,
je-paryanta chilo dehe bala
samasta bigata ho'lo, ki loiya thaki bolo,
ebe citta sadai cancala
My happiness in this body was limited to material sense objects
and my drive to enjoy them. But now my attachment to all this has faded away.
Everything in life having passed me by, my heart is extremely worried about how
to hold onto this emaciated old life.
(5)
samarthya thakite kay,
hari na bhajinu hay,
asanna kalete kiba kori?
dhik mor e jivane, na sadhinu nitya-dhane,
mitra chadi' bhajilam ari
Alas! The real problem is that when I was young and fit, I passed
this life without ever worshiping the Supreme Lord Hari. Being bereft of the
power to hold onto this body, what will I do now that the final moment is
swiftly approaching? Oh, curses on my entire life! I never took advantage of
the actual eternal treasure. Instead, I have abandoned my real friend (Hari)
only to worship my enemy (this miserable material energy).
Song 2 – Bereft of Devotees of Devotees
(1)
sadhu-sanga na hoilo hay!
gelo dina akarana, kori' artha uparjana,
paramartha rohilo kothay?
Alas! Now I realize that all of my days passed uselessly, for I
never had the great fortune of associating with the devotees of the Lord. Therefore
instead of hearing from them about the process of attaining the topmost goal of
human life, I have wasted my time simply working hard to earn money.
(2)
suvarna koriya tyaga,
tuccha lostre anuraga,
durbhagar ei to' laksana
krsnetar sanga kori', sadhu-jane parihari',
mada-garve katanu jibana
This is such a unfortunate calamity, for I now consider that I
have rejected pure gold simply to become attached and devoted to a small clod
of dirt. In other words, I have abandoned the bright-faced golden devotees of
the Lord to associate with filthy dirty persons who are averse to Krishna. Thus
in their company I have passed my entire life dazed in madly intoxicated
vanity.
(3)
bhakti-mudra-darasane,
hasya koritam mane,
batulata boliya tahay
je sabhyata sresta gani', harainu cintamani,
sese taha rohilo kothay?
Whenever I saw someone decorated with the signs of a Vaishnava
like tilaka, neck beads and sikha, I would laugh at them within my mind,
considering them to be completely insane. Regarding this attitude of mine to be
the most highly cultured behavior, I have thereby robbed myself of the
transcendental association of those touchstone-like devotees. So now in the end
I am wondering. . . where has all this nonsense led me?
(4)
jnaner garima bale,
bhakti-rupa susambale,
upeksinu svartha pasariya
dusta jadashrita jnana, ebe ho'lo antardhana,
karma-bhoge amake rakhiya
On the strength of my material education, I became puffed up and
completely overlooked the most auspicious form of spiritual life, which is
available only by devotional service. Thus I have completely steered clear of
the ultimate goal of life. But now in my old age, all of this polluted material
knowledge I worked so hard for is dwindling as my memory gradually fades away.
Just see how I am captured and tormented in enjoying the fruits of my previous
material activities!
(5)
ebe jadi sadhu-jane, krpa
kori' e durjane,
dena bhakti-samudrer bindhu
ta' hoile anayase, mukta ho'ye bhava-pase,
par hoi e samsar sindhu
Now I have just one last hope. If only the devotees would be
merciful to this sinful rogue by sprinkling me with one drop from the
bhakti-rasamrta-sindhu (the nectarine ocean of pure devotion), then I will be
satisfied. By the sweet influence of that single drop, I will instantly and
effortlessly become liberated from the strong grip of this material world, and
thus I will finally be able to cross over the ocean of nescience.
Song 3 – Time Wasted in Karma
(1)
ore mana, karmer kuhare
gelo kal
svargadi sukher ase, porilam karma-phanse,
urnanabhi-sama karma-jal
Oh my dear mind! What shall I say to you now? All my time has
been spent inside the deep pit of fruitive activities. With high hopes of
future happiness in the heavenly planets, I have fallen into the trap of
fruitive actions and reactions, which is exactly like the entangling web of a
spider.
(2)
upavasa-brata dhori',
nana kaya-klesa kori',
bhasme ghrta daliya apar
marilam nija dose, jara-maraner phanse,
hoibare narinu uddhar
Observing many different types of austere vows and fasting to
achieve some future heavenly goal, I thus performed such useless physical labor
for no tangible result. This was just like pouring oblations of ghee onto dry
ashes only. Now I am being strangled within the noose of karma, being destroyed
by my own foolish nonsense. And the only result is that I have not been able to
deliver myself from this predicament.
(3)
varnasrama-dharma yaji',
nana deva-devi bhaji',
mada-garve katainu jivana
sthira na hoilo mana, na labhinu santi-dhana,
na bhajinu shri-krishna-carana
I conducted many sacrifices in honor of many different demigods
and goddesses, as is recommended for householders in the varnasrama-dharma
system. But by doing this I only became so puffed up that I wasted my whole
life in such delirious pride. I never got any peace of mind by doing so, for I
completely missed out on the golden treasure of spiritual satisfaction. So much
trouble I underwent because I never worshiped the beautiful lotus feet of Shri
Krishna!
(4)
dhik mor e jivane, dhik
mor dhana-jane,
dhik mor varna-abhimana
dhik mor kula-mane, dhik sastra adhyayane,
hari-bhakti na pailo sthana
Therefore to hell with my whole life! To hell with all my wealth
and followers! To hell with my caste-pride! To hell with all my so-called
dignity of family prestige! To hell with my studies of the karma-khanda
scriptures, for I have not become fixed up in pure devotion to Lord Hari!
Song 4 –Poisonous Mayavada Philosophy
(1)
ore mana, ki bipada hoilo
amar!
mayar duratmya-jvare, bikar jibere dhore,
taha hoite paite nistar
Oh my dear mind, just see what calamity has befallen me now! My
soul is captured in a perverted delirium due to maya's cruel tyrannical
treatment, which burns me with material miseries just like fire. And with a
hope of becoming freed from all this. . .
(2)
sadhinu advaita mata,
jahe maya hoy hata,
bisa sebi' bikar katilo
kintu e durbhagya mor, bikar katilo ghora,
biser jvalay prana gelo
I took to the path of non-dual mayavada philosophy, which
finishes all of maya's troubles when one merges with the "oneness".
Thus drinking poison, I have successfully become rid of the disturbing delirium
of maya. But just see what an unfortunate mishap has arisen now! Although the
difficulties caused by the material world have been eradicated, my life is now
being vanquished by the burning poison of that deadly mayavada philosophy.
(3)
"ami brahma
eka-matra", e jvalay dahe gatra,
ihar upay kiba bhai?
bikar je chilo bhalo, ausadha janjal ho'lo,
ausadha-ausadha kotha pay?
By thinking "I am only spirit", one certainly burns up
any attachment to the material body. But is that the final remedy, oh mind, my
dear brother? Certainly it is good that the disturbance of material
tribulations has been relieved, but the so-called "medicine" of the
mayavada philosophy has now become an unwanted burden, another trouble all over
again. So now tell me where will you get the medicine to cure this
"medicine"?
(4)
maya-datta ku-bikar,
mayavada bisa-bhar,
e dui apada nibarana
hari-namamrta pana, sadhu baidya-subidhana,
shri-krishna-chaitanya shri-carana
These two dangers, namely the nasty troubles given by maya, and
the poisonous burden of mayavada philosophy, can be relieved completely by
taking the nice medicine prescribed by the devotee-physicians. And that
ecstatic prescription is to drink and relish the immortal nectar of harinama at
the divine lotus feet of Shri Krishna Chaitanya Mahaprabhu.
Song 5 – Remedy for Mayavada and Misery
(1)
ore mana, klesa-tapa
dekhi je asesa
avidya, asmita ar, abhinivesa durbar,
raga, dvesa—ei panca klesa
My dear mind, all I can see is unlimited material miseries and
difficulties on all sides. Especially there are these five troubles: 1)
ignorance, 2) distraction, 3) inability to concentrate, 4) misdirected love, and
5) impurity.
(2)
avidyatma-bismarana,
asmityanya-bibhavana,
abhinivesanye gada-mati
anye priti ragandhata, vidvesatma bisuddhata,
panca klesa sadai durgati
(According to Patanjali's
Yoga-sutra, Sadhana-pada, third sutra:)
The affliction of these five miseries results in continuous
degradation in the following ways: 1) Avidya: ignorance makes me completely
forgetful of my nature as pure spirit soul; 2) Asmita: conceited egoistic pride
causes me to be distracted from the real essence of life; 3) Abhinivesa: I have
become deeply absorbed in trivial pursuits; 4) Raga: I've developed love and
attachment to things which are averse to pure God-consciousness; and 5) Dvesa:
my soul has become filthy and polluted by nasty qualities.
(3)
bhuliya vaikuntha-tattva,
maya-bhoge su-pramatta,
'ami' 'ami' koriya bedai
'e amar, se amar', e bhavana anibar,
byasta kore' mor citta bhai
Due to all these distracting troubles, I am forgetting my real
home in the spiritual world, the eternal land of no anxiety. And I have become
completely mad by frantically trying to enjoy all the so-called enjoyments
offered by maya's illusions. Thus I surround myself with so many
mis-conceptions of "me, me, me". Oh mind, my dear brother, just see
how my heart has become full of so much anxiety due to constant worries about
"this is mine, that is mine".
(4)
e roga-samanopay,
anvesiya hay hay,
mile baidya sadya yamopama
'ami brahma maya-bhrama', ei ausadher krama,
dekhi' cinta hoilo bisama
I am searching for the remedy to cure this material disease of
being tortured by Yamaraja, but oh no! I've met a doctor who is no better than
Yamaraja at all. This 'doctor' has given me the prescription "I am
Brahman, maya is false", but now when I see the result of this so-called
"medicine", I feel unbearable anxiety in my conscience.
(5)
eke to' roger kasta,
yamopama baidya bhrasta,
e jantrana kise jay mor?
shri chaitanya doyamoy, koro' jadi samasroy,
par habe e bipada ghor
On one side I feel great difficulty and grief from the five
material miseries, and on the other side stands the corrupted doctor (the
mayavadi who is just like another Yamaraja). How will I ever be able to get
freed from being stuck between these tormenting agonies? There is only one
remedy; that is, if I would simply take complete shelter of Lord Chaitanya, Who
is know to be the Most Merciful, then only I will easily cross over this
ghastly calamity.
Part 2:
Nirveda-laksana-upalabdhi
(Attainment of the symptoms of despondent, disinterested
callousness towards worldly affairs)
Song 1 – Material Life is Not Nice
(1)
ore mana, bhalo nahi lage
e samsar
janama-marana-jara, je samsare ache bhara,
tahe kiba ache bol' sar
Listen, my dear mind. I don't like this material world at all. It
is simply filled with the sufferings of birth, death, disease and old age.
Besides all this misery, tell me what good thing could possibly be found here?
(2)
dhana-jana-parivar, keho
nahe kabhu ka'r,
kale mitra, akale apar
jaha rakhibare cai, taha nahe thake bhai,
anitya samasta binasvar
Wealth, followers and family members can never really belong to
anyone. For a time they are together, and afterwards they all drift apart. None
of these relationships which you would love to hold on to will remain for long,
my dear mind. Oh brother, know it for sure that all these temporary things are
flimsy and perishable.
(3)
ayu ati alpa-dina, krame
taha hoy ksina,
samaner nikata darsana
roga-soka anibar, citta kore' charakhar,
bandhava-bijoga durghatana
The lifespan of one living in this world is extremely short, and
it gradually decays more and more until one beholds Yamaraja hovering nearby.
Afflicted with continuous diseases and lamenting in heart-broken grief, his
consciousness thus degrades more and more. Finally one meets his downfall, and
he again suffers the calamity of separation from his dear kinsmen.
(4)
bhalo ko're dekho bhai,
amisra ananda nai,
je ache, se duhkher karana
se sukher tore tabe, keno maya-dasa habe,
haraibe paramartha-dhana
Just see here, my dear brother. Don't go for this mixed pain and
pleasure of so-called material happiness, for it is actually the source of all
your troubles. If this is the real situation, then why have you become the
slave of maya just to taste this miserable so-called happiness? Do you realize
what you've done? If you become the slave of maya then you only rob yourself of
the eternal treasure waiting for you, the supreme goal of life.
(5)
itihasa-alocane, bheve'
dekho nija mane,
koto asurika durasoy
indriya-tarpana sar, kori' koto duracar,
sese labhe marana niscoy
Just become a little thoughtful for once and reflect back on your
own life story, how many demonic temptations motivated you. Simply to get a
little sense gratification, how many unlimitedly sinful acts have you
committed? So now just see the result—the only gain in the long run is your
certain death.
(6)
marana-samay ta'ra, upay
hoiya hara,
anutap-anale jvalilo
kukkuradi pasu-pray, jivan katay hay,
paramartha kabhu na cintilo
Alas! Never having once considered the purpose or goal of human
existence, such a person wastes his entire life just like a dog or a pig. Then
at the time of death, being cheated out of any means of deliverance, he laments
bitterly and burns in the fire of repentance.
(7)
emon bisaye mana, keno thako
acetana,
chado chado bisayer asa
shri-guru-caranasroy, koro' sabe bhava joy,
e daser sei to' bharasa
My dear mind, so tell me why you remain stupefied and
unconscious, absorbed in this useless temporary sense gratification? I want you
to give it up right now, and give up all hopes for future sense gratification
as well. For the expectation of this humble servant is that you will be able to
conquer over the miserable material existence by being firmly situated under
the protection offered by the lotus feet of shri guru, your most well-wishing
spiritual master.
Song 2 – How Material Hopes Increase
(1)
ore mana, badibar asa
keno koro'?
parthiba unnati jata, sese abanati tata,
santa hao mor bakya dharo'
My dear mind, why do you want to increase your ambitions
unlimitedly? Don't you know that as much as one gets elevated to the high
position of a king, to that same degree he meets his downfall in the end? So
then calm down, be peaceful and try to grasp what I will say to you now.
(2)
asar iyatta nai,
asa-patha sada bhai,
nairasya-kantake ruddha ache
bado' jata asa tata, asa nahi hoy hata,
asa nahi nityanitya bache
There is no limit to the increase of material desires. This is
how it works: if one fulfills a desire, then he gets pierced by the thorn of
disappointment. By that he is forced to look forward to still another desire,
and in this way one continues moving on and on from one desire to the next. As
much as desires persist in increasing, to that degree there is no cessation.
All such material hopes and aspirations are not stopped even by death; they
will still continue increasing even if you keep on changing bodies.
(3)
ek rajya aj pao, anya
rajya ka'l cao,
sarva-rajya koro' jadi labha
tabu asa nahe sesa, indra-pada avasesa,
chadi' ca'be brahmar prabhava
If you get one kingdom today, then tomorrow you will want still
another kingdom to increase your domain, and after that you will want to rule
the whole world. After getting that, still your desires will not be satisfied,
until finally you will be renouncing your post of Lord Indra in hope of
obtaining the power and influence of Lord Brahma.
(4)
brahmatva chadiya bhai,
siva-pada kise pai,
ei cinta ha'be abirata
sivatva labhiya nara, brahma-samya tadantara,
asa kore' sankaranugata
If you get the post of Lord Brahma, you will then be constantly
plotting how to usurp the post of Lord Siva. If one attains the post of Siva,
then the only thing lift to be attained is the 'oneness' of merging in the
supreme Brahman effulgence. That kind of desire is especially cherished by the
impersonalistic followers of Shri Sankaracarya.
(5)
ataeva asa-pasa, jahe hoy
sarva-nasa,
hrdoy hoite rakho dure
akincana-bhava lo'ye, chaitanya-caranasroye,
basa koro' sada santipure
Therefore, my dear mind, knowing that everything is lost within
the endless network of hopes and aspirations, you should keep all such material
desires at the maximum distance from your heart. Taking on the mood and
behavior of a humble servant under the shelter of Lord Chaitanya's lotus feet,
you should thus always reside in Vaikuntha, that place which is pervaded with
everlasting transcendental peace.
Song 3 – Bhakti and Mukti Rejected
(1)
ore mana, bhukti mukti-sprha
koro' dura
bhoger nahiko sesa, tahe nahi sukha-lesa,
nirananda tahate pracura
Oh my dear mind, cast out all your desires for material enjoyment
and liberation. There is no end to endeavors for so-called material pleasure,
although there is not one iota of real happiness in it; rather, it abounds in
exactly the opposite of happiness, simply profuse misery.
(2)
indriya-tarpana bai,
bhoge ar sukha kai,
seo sukha abhava-purana
je sukhete ache bhoy, ta'ke sukha bola noy,
ta'ke duhkha bole' bijna-jana
Other than merely tingling the senses, tell me where the actual
pleasure is in enjoying so many sense objects? This type of so-called pleasure
is full of deficiency and cannot even be called "pleasure". Indeed,
those who are truly wise will never call that pleasure; they call such cheap
sense gratification by its real name: "suffering". And they even fear
that kind of suffering.
(3)
phal-sruti jata, sei
lobhe koto sata,
mudha-jana bhoga prati dhay
se-saba kaitaba jani', chadiya vaisnaba-jnani,
mukhya-phal krishna-rati pay
Countless persons who are foolish like asses run madly after the
material enjoyments which are recommended in the karma-khanda section of the
scriptures, becoming intensely greedy to enjoy their material senses. But the
wise Vaishnava, knowing all this to be a cheating process only, thereby rejects
such deficient sense gratification and attains genuine love for Lord Krishna,
which is the real essence and principal fruit of all the scriptures.
(4)
mukti-banca dusta ati,
nasta kore' sista-mati,
mukti-sprha kaitaba-pradhana
taha je chadite nare, maya nahi chade ta're,
ta'r jatna nahe phalavan
The desire for emancipation from the material world to merge with
God is yet another wicked desire, for such a desire corrupts the righteous
mentality of steadfast devotion to God. The hard labor of one who tries for
this type of impersonal liberation is a fruitless burden, and is the last snare
of maya. The trick is that he is unable to give up his endeavor, and maya's
illusion does not give him up either.
(5)
ataeva sprha-dvoy, chadi
sodha e hrdoy,
nahi rakho kamer basana
bhoga-moksa nahi cai, shri-krishna-carana pai,
binoder ei to' sadhana
Therefore, my dear mind, just reject these desires for bhukti and
mukti and cleanse this heart; don't keep such lusty desires there. Bhaktivinoda
does not want material enjoyment or liberation at all, but instead practices
proper devotional service to obtain the lotus feet of Shri Krishna; that's all.
Song 4 – Rare Human Birth Wasted
(1)
durlabha manava-janma
labhiya samsare
krishna na bhajinu—duhkha kahibo kahare?
The human form of life is the rarest opportunity for attaining
spiritual perfection. But now I am lamenting bitterly, because I've somehow or
other been born with such an opportunity, and have wasted it by never
worshiping Lord Krishna. Oh, to whom shall I tell the tale of this misery?
(2)
'samsar' 'samsar', ko're
miche gelo kal
labha na koilo kichu, ghatilo janjal
Having married and entered into the entanglements of
materialistic family life, I passed my time in vain. I never got any tangible
gain or permanent benefit, only trouble and botheration.
(3)
kiser samsar ei chayabaji
pray
ihate mamata kori' brtha dina jay
What kind of world is this anyway? It seems to be just like a
magic lantern show that I saw at a carnival, wherein so many shadows and
optical illusions dance magically before my eyes. I feel great attachment and
identification with such a world, and thus day after day passes by fruitlessly,
without any purpose whatsoever.
(4)
e deho patana ho'le ki
ro'be amar?
keho sukha nahi dibe putra-paribar
When this body drops dead on the ground then what will remain
mine? At that moment, all of my sons and dearest loved ones will not be able to
give me any happiness.
(5)
gardhaber mata ami kori
parisram
ka'r lagi' eto kori, na ghucilo bhram
I work hard just like an ass every day, and now I am wondering:
for whom am I working so hard? I am still surrounded by so many illusions.
(6)
dina jay micha kaje, nisa
nidra-base
nahi bhavi—marana nikate ache bo'se
I waste every day in useless, insignificant work, and I waste
every night controlled by sleep. And in every 24 hours I never for one second
consider that cruel death is sitting very close by my side.
(7)
bhalo manda khai, heri,
pari, cinta-hina
nahi bhavi, e deho chadibo kon dina
I imagine that I live a very carefree life-style, sometimes
eating a lot, or eating a little if I feel like it; sometimes I see nice things
around the town, or sometimes I do not go out at all; sometimes I wear opulent
clothing, or if I'm in the mood, I'll wear something simple. I live so carefree
that I never consider that one day I will have to give up this body....
(8)
deho-geho-kalatradi-cinta
abirata
jagiche hrdoye mor buddhi kori' hata
....But actually, my poor heart is plagued by constant anxieties
about the maintenance and daily turmoils created by my body, my house, my wife,
my family members and my social obligations. All these anxieties are pinching
me sharply and destroying all my intelligence.
(9)
hay, hay! nahi
bhavi—anitya e saba
jivana bigate kotha rohibe baibhava?
(10)
smasane sarir mama podiya
rohibe
bihanga-patanga tay bihar koribe
When my body will be thrown into the pit at the cremation
grounds, it will simply lie there motionless. Then many crows, vultures, ants,
and worms will come and playfully sport there.
(11)
kukkur srgal sab anandita
ho'ye
mahotsava koribe amar deho lo'ye
Alas, alas! What a remorseful situation has arisen! I am absorbed
in all this trouble, but I never consider that all these things are temporary
and subject to perish very soon. After I'm dead and gone, where will all my
material opulences remain?
(12)
je deher ei gati, ta'r
anugata
samsar-baibhava ar bandhu-jana jata
Just see, this is the ultimate destination of this material body.
And the most amazing thing is that all of my material opulences, house, family
and friends have exactly the same destination.
(13)
ataeva maya-moha chadi'
buddhiman
nitya-tattva krishna-bhakti korun sandhan
Therefore I ask of anyone who has any sharp intelligence: please
give up all these temporary illusions presented by maya, and kindly search
after the means to get pure devotion to Lord Krishna, for this is the only
really tangible eternal truth.
Song 5 – The Nature of the Misled, Siddha-deha (perfected
spiritual body)
(1)
sarirer sukhe, mana, deho
jalanjali
e deho tomar noy, baranca e satru hoy,
siddha-deho-sadhana-samaye
sarvada ihar bale rohiyacho bali
kintu nahi jano, mana, e sarir acetana
po'de roy jivana-balaye
My dear mind, kindly cease from your endeavors to supply
artificial "pleasures" to the material body. This body does not
belong to you for enjoying as you please. Rather, it is the most formidable
enemy of one who is trying to practice devotional service in his siddha-deha,
or spiritual body. But you, my dear mind, always depend on this body and try to
squeeze whatever pleasure you can right up to the limits of its physical
abilities. But what you're not understanding, dear friend, is that this
material body is insensitive and unconscious, and that it simply drops down on
the ground when your life is finished.
(2)
deher saundarya-bala—nahe
cirodina
ataeva taha lo'ye, na thako garvita ho'ye,
toma' prati ei anunoy
suddha-jiva siddha-dehe sadai nabina
jadi-bhuta deho-joga, jivaner karma-bhoga,
jiver patana jadasroy
The handsomeness of this body, as well as its strength and
abilities, do not last for very long. Therefore my earnest request to you is
that you please accept all these truths and don't become proud. The pure spirit
soul in his siddha-deha is eternal and ever-fresh. But such a transcendental
soul meets his downfall when he becomes stupefied within the cage of the
material body. Thus his pure spiritual life is choked as he is rendered
insensitive due to enjoying the results of temporary fruitive activities within
the shackles of karma.
(3)
je-paryanta e dehete
jiver sangati
caksu, karna, nasa, jihba, tvagadir jada-sprha,
jive lo'ye kore' tanatani
dekho, dekho, bhoyankar jiver durgati
jiva cai krishna bhaji, deho jade jay maji',
sese jiva pasare apani
When an unfortunate soul is trapped in a dull material body, his
riches are counted as the following: two eyes, two ears, a nose, a tongue, some
skin, etc.—different fleshy opulences. Then, numerous material desires arising
from each of these fleshy opulences engage in a tug-of-war with the helpless
soul and pull him in so many different directions. Just see, I say just see the
fearful predicament that has befallen the condemned soul! The pure spirit soul
really wants to worship Krishna eternally, but somehow or other he gets
absorbed in the fleshy affairs of the dead material tabernacle, and thus
completely forgets about his own eternal ecstatic nature.
(4)
ar keno jiva jade koribe
samara
jada deo bisarjana, suddha-jiva-prabodhana,
sahaja-samadhi-joge sadha'
krame krame jada-satta ha'be abasara
siddha-deho-anugata, koro' deho jadashrita,
paramartha na hoibe badha
So tell me right now—why does a spirit soul have to fight such a
battle with matter? Just give up your attachment to temporary matter, and wake
up your soul by worshiping the Lord in your natural constitutional ecstatic
position as pure spirit. Then, although still situated in your material body,
you will become attached to your siddha-deha (perfect spiritual body), and the
material influence will gradually slip away. Thus there will be no hindrance to
your attaining the supreme goal of life.
Part 3:
Sambandha-abhidheya-prayojana-vijanana
(Realization of Relationship with Krishna, Actions according to
that relationship, and the Supreme Goal of life)
KrishnaKrishnaKrishnaKrishnaSong 1 – Sambandha (Relationship
with Krsna)
(1)
ore mana, boli suno
tattva-vivarana
yahar bismrti-janya jiver bandhana
Oh mind! Please listen to me now while I narrate this explanation
of the absolute truth, the forgetfulness of which causes the soul's bondage to
the material world.
(2)
tattva ek advitiya atulya
apar
sei tattva parabrahma sarva saratsar
The truth is one without a second, unparalleled, and
unfathomable. This truth is the Parabrahman, supreme above the Brahman
effulgence, and is the absolute Truth of all truths.
(3)
sei tattva saktiman
sampurna sundar
sakti saktiman ek bastu nirantar
That truth is the energetic source of all energies, and is
complete in transcendental beauty. There is no distinction between the energy
and the energetic; therefore they are eternally inseparable.
(4)
nitya-sakti nitya
sarva-vilasa-posaka
vilasartha vrndabana, vaikuntha, goloka
This eternal potency is supporting and nourishing all the eternal
pastimes of the Lord. For the purpose of executing these varieties of pastimes,
the sakti manifests different realms known as Vrndavana, Vaikuntha and Goloka.
(5)
vilasartha nama-dhama
guna parikar
desa-kala-patra sakti anucar
For the purpose of expanding the Lord's pastimes, this potency
manipulates His name, abode, qualities, and associates according to
transcendental time, place and circumstances.
(6)
saktir prabhava ar
prabhur Vilasa
parabrahma-sahe nitya ekatma-prakasa
The potency's powerful influence is meant for performing the
Lord's pastimes. With Him, the Parabrahma, this sakti is eternally identical to
His personal manifestation.
(7)
ataeva brahma age
sakti-karya pare
je kore siddhanta sei murkha e samsare
Therefore only a fool in this material world concludes that first
there is the impersonal Brahman, and after that comes all the activities of
various divine potencies.
(8)
purna-candra bolile
kirana-saha jani
akirana candra-satta kabhu nahi mani
One can understand the existence of the full moon by the obvious
presence of the shining moonbeams. Without the rays, I will never accept the
presence of the moon.
(9)
brahma ar
brahma-sakti-saha parikar
sama-kala nitya boli' mani atahpar
Brahma is eternally accompanied by the Brahma-sakti. I henceforth
accept both of them to be one and the same eternal truth.
(10)
akhanda vilasa-moy
parabrahma jei
aprakrta vrndabane krishna-candra sei
The moon-like Lord Krsna is that very same Parabrahma, abounding
with all varieties of transcendental pastimes within the supreme realm of
Vrndavana.
(11)
sei se advaya-tattva
paramanandakar
krpaya prakata hoilo bharate amar
He is indeed the non-dual truth and is the supreme source of all
spiritual bliss. By His own causeless mercy He has so kindly manifested Himself
on the very soil of our India.
(12)
krishna se parama-tattva
prakrtir par
vrajete vilasa krishna kore' nirantar
Krsna is that Supreme Absolute Truth existing beyond the material
energy. He eternally performs His daily pastimes within the realm known as
Vraja.
(13)
cid-dhama-bhaskara
krishna, tanra jyotir-gata
ananta citkana jiva tisthe avirata
Krsna is the shining sun of this all-cognizant spiritual abode,
and within His effulgence dwell innumerable fine particles of pure cognizance
called jiva.
(14)
sei jiva prema-dharmi,
krishna-gata-prana
sada krishnakrstha, bhakti-sudha kore' pana
These jiva souls are by their very nature full of pure ecstatic
love and are all the dearly beloved of Lord Krsna. Always being attracted by
Him, they continuously drink the ambrosial nectar of devotion.
(15)
nana-bhava-mishrita piya
dasya-rasa
krsner ananta-gune sada thake basa
Enjoying a mixture of various moods in the mellow of servitude,
the jivas eternally remain subservient to Krsna's unlimited virtuous qualities.
(16)
krishna mata, krishna
pita, krishna sakha, pati
ei sab bhinna-bhave krishna kore rati
They also love Krsna in many different moods, being related to
Him as a mother, father, friend, or husband.
(17)
krishna se purusa ek
nitya vrndabane
jiva-gana nari-vrnda, rame krishna sane
Eternally in Vrndavana, Krsna is the only male (purusa), and all
the jivas there enjoy pastimes in His company in the role of females (prakrti).
(18)
sei to' ananda-lila ja'r
nai anta
ataeva krishna-lila akhanda ananta
There is no end to all these blissful pastimes; therefore Krsna's
pastimes are known for being undoubtedly supreme and limitless.
(19)
je-sab jiver bhoga-vanca
upajilo
purusa bhavete ta'ra jade paravesilo
All the souls in whom the desire to enjoy separately awakens,
have to enter into the material world under the false conception of being a
male (a purusa).
(20)
maya-karya jada
maya—nitya-sakti-chaya
krishna-dasi sei satya, kara-kartri maya
Illusory material activities, as well as maya herself, are both
the shadow reflections of the eternal potency. In reality, maya is the eternal
maidservant of Krsna, but her job is to be in charge of operating the
prison-house of the material world.
(21)
sei maya adarser samasta
bisesa
loiya gathilo visva jahe purna klesa
This illusory energy maya has created the material universe
exactly like an imitation model of the real spiritual variegatedness, but with
the added feature of being full of various miseries.
(22)
jiva jadi hoilena
krishna-bahirmukha
mayadevi tabe ta'r jachilena sukha
If by chance a living entity becomes averse to the Supreme Lord
Krsna, then Mayadevi's duty is to voluntarily offer her temptations of material
happiness.
(23)
maya-sukhe matta jiva
shri-krishna bhulilo
sei se avidya-base asmita janmilo
Intoxicated by maya's illusory happiness, the living entity then
forgets Krsna. Under the influence of such ignorance, false egoistic
selfishness arises.
(24)
asmita hoite hoilo
maya-bhinivesa
taha hoite jada-gata raga ar dvesa
From such selfishness she becomes raptly absorbed in illusion,
and then she develops angry grudges and envious hatred towards other living
entities.
(25)
ei-rupe jiva karma-cakre
pravesiya
uccavaca-gati-krame phirena bhramiya
In this fashion, the living entities are entering the wheel of
fruitive activities, oscillating thereupon, and gradually wandering up and
down.
(26)
kotha se vaikunthananda,
shri-krishna-vilasa
kotha maya-gata sukha, duhkha sarva-nasa!!
Where is the supreme eternal spiritual bliss of Vaikuntha, full
of Krsna's transcendental pastimes? And in comparison, where is so-called
material happiness, in which everything is spoiled by its inherent misery?
(27)
cit-tattva hoiya jiver
mayabhiramana
ati tuccha jugupsita ananta patana
Then when the fine particle of cognizant truth becomes addicted
to the illusory energy, she suffers unlimited defeat at the hands of the very
same maya, and thus she is abused and defamed until she falls into an extremely
insignificant position.
(28)
mayika deher bhavabhave
dasya kori'
para-tattva jiver ki kastha aha mari!!
Alas! How wonderfully astonishing it is that the soul, although composed of transcendental energy, has accepted such difficulty by faithfully