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Kalyana Kalpataru

 

Please support Dasharatha-suta Dasa for his wonderful translations by purchasing the paper books from http://www.nectarbooks.com/list.htm

 

 

 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

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

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

Basic Outline of the Desire Tree of Auspiciousness

First Branch (Advice)

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)

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)

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)

First Branch:
Spiritual Advise (
Upadesa)

Introductory Prayer

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

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

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

Song 1 – The Souls’s Real Position

Verse 1

(1)

mana re, keno miche bhajicho asar?
bhuta-maya e samsar, jiver paksete char,
amangala-samudra apar

TRANSLATION

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.

Verse 2

(2)

bhutatita suddha-jiva, niranjana sadasiva,
mayatita premer adhar
taba suddha-satta tai, e jada-jagate bhai,
keno mugdha hao bar bar?

TRANSLATION

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?

Verse 3

(3)

phire dekho eka-bara, atma amrter dharo,
ta'te buddhi ucita tomar
tumi atma-rupi ho'ye, shri-chaitanya-samasraye,
brndabane thako anibar

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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

Song 2 – Mundane Lust vs. Spiritual Lust

Verse 1

(1)

mana, tumi bhalabasa kamer taranga
jada-kama parihari', suddha-kama seba kori',
bistaraho aprakrta ranga

TRANSLATION

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.

Verse 2

(2)

anitya jadiya kama, santi-hina abisrama,
nahi tahe pipasar bhanga
kamer samagri cao, tabu taha nahi pao,
paileo chade taba sanga

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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

Song 3 – Scientific Doubts Resolved

Verse 1

(1)

mana re, tumi bada sandigdha-antar
asiyacho e samsare, baddha ho'ye jadadhare,
jadasakta ho'le nirantar

TRANSLATION

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.

Verse 2

(2)

bhuliya svakiya dhama, sebi' jada-gata kama,
jada bina na dekho apar
tomar tumitva jini, acchadita ho'ye tini,
lupta-praya deher bhitor

TRANSLATION

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.

Verse 3

(3)

tumi to' jadiya jnana, sada koritecho dhyana,
tahe srsti koro' caracar
e duhkha kohibo ka're, nitya-pati-parihari'
tuccha-tattve korile nirbhar

TRANSLATION

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!

Verse 4

(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

TRANSLATION

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.

Verse 5

(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

TRANSLATION

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.

Verse 6

(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

TRANSLATION

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

Song 4 – Demigod Worship Put Into Perspective

Verse 1

(1)

mana, tumi badai pamara
tomar isvar hari, tanke keno parihari',
kama-marge bhajo' devantara?

TRANSLATION

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?

Verse 2

(2)

parabrahma ek tattva, tanhate sanpiya sattva,
nista-gune koroho adar
ara jata deva-gana, misra-sattva aganana,
nija nija karyer isvar

TRANSLATION

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.

Verse 3

(3)

se-sabe sammana kori' bhajo' eka-matra hari,
jini sarva-isvar-isvar
maya janra chaya-sakti, tante aikantiki bhakti,
sadhi' kala kato' nirantar

TRANSLATION

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.

Verse 4

(4)

mulete sincile jala, sakha-pallaber bala,
sire bari nahe karyakar
hari-bhakti ache janra, sarva-deva bandhu tanra,
bhakte sabe korena adar

TRANSLATION

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.

Verse 5

(5)

binoda kohiche mana, radha-krishna-shri-carana,
bhajo bhajo bhajo nirantar

TRANSLATION

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

Song 5 – Impersonal Doubts vs Personal Truth

Verse 1

(1)

mana, keno e samsaya
jada-prati ghrna kori', bhajite premer hari,
svarupa laksite koro' bhoy

TRANSLATION

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.

Verse 2

(2)

svarupa korite dhyana, pache jada paya sthana,
ei bhoye bhava' brahma-moy
nirakara niranjana, sarva-vyapi sanatana,
asvarupa koricho niscoy

TRANSLATION

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.

Verse 3

(3)

abhava-dharmer base, svabhava na citta pase,
bhaver abhava tahe hoy
tyaja ei tarka-pasa, parananda-parakasa,
krishna-candra koroho asroy

TRANSLATION

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.

Verse 4

(4)

sac-cit-ananda-moy, krsner svarupa hoy,
sarvananda-madhurya niloy
sarvatra sampurna-rupa, ei ek aparupa,
sarva-byapi brahme taha noy

TRANSLATION

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.

Verse 5

(5)

ataeva brahma ta'r, anga-kanti suvistar,
brhat boliya tanre kay
brahma parabrahma jei, shri-krishna-svarupa sei,
vinoder jahate pranay

TRANSLATION

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

Song 6 – Scholarly Logic Kicked Out

Verse 1

(1)

mana, tumi padile ki char?
nabadvipe patha kori', nyaya-ratna nama dhori',
bheker kac kaci koile sar

TRANSLATION

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.

Verse 2

(2)

dravyadi padartha-jnana, chaladi nigraha-sthana,
samavaya korile bicar
tarker carama phala, bhoyankara halahala,
nahi bicarile durnibar

TRANSLATION

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.

Verse 3

(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?

TRANSLATION

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.

Verse 4

(4)

sahaja-samadhi tyaji', anumiti mana bhaji,
tarka-nistha hrdoy tomar
se hrdoye krishna-dhana, nahi pana sukhasana,
aho, dhik sei tarka char

TRANSLATION

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.

Verse 5

(5)

anyaya nyayer mata, dura koro abirata,
bhajo krishna-candra saratsar

TRANSLATION

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

Song 7 – Hatha Yoga Is Unnecessary

Verse 1

(1)

mana, jogi ho'te tomar basana
joga-sastra adhyayana, niyama-yama-sadhana,
pranayama, asana-racana

TRANSLATION

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.

Verse 2

(2)

pratyahara, dhyana, dhrti, samadhite ho'le brati,
phala kiba hoibe bolo na
deho-mana suska kori', rohibe kumbhaka dhori,
brahmatmata koribe bhavana

TRANSLATION

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.

Verse 3

(3)

astadasa siddhi pa'be, paramartha bhule ja'be,
aisvaryadi koribe kamana
sthula jada parihari', suksmete pravesa kori',
punaraya bhugibe jatana

TRANSLATION

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.

Verse 4

(4)

atma nitya suddha-dhana, hari-dasa akincana,
joge ta'r ki phala ghatana
koro' bhakti-jogasroy, na thakibe kon bhoy,
sahaja amrta sambhavana

TRANSLATION

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.

Verse 5

(5)

binoder e minati, chadi' anya joga-gati,
koro' radha-krishna aradhana

TRANSLATION

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

Song 8 – Merging with Brahman is Foolish

Verse 1

(1)

ohe bhai, mana keno brahma ho'te cay
ki ascarya ko'bo ka'ke, sadopasya bolo' ja'ke,
ta'te keno apane misay

TRANSLATION

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?

Verse 2

(2)

bindu nahi hoy sindhu, bamana na sparse indu,
renu ki bhudhara-rupa pay?
labha matra aparadha, paramartha hoy badha,
sayujya-badhir hay hay

TRANSLATION

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.

Verse 3

(3)

e heno duranta buddhi, tyaji' koro' sattva-suddhi,
anvesaha pritir upay
'sayujya'-'nirbana'-adi, sastre sabda dekho jadi,
se-sabe bhaktir ange jay

TRANSLATION

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.

Verse 4

(4)

krishna-priti phalamoy, 'tattvamasi', adi hoy,
sadhaka carame krishna pay
akhanda anandamoy, brndabana krishnaloy,
parabrahma-svarupa janay

TRANSLATION

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.

Verse 5

(5)

ta' ho'te kirana-jala, brahma-rupe sobhe bhalo,
mayika jagat camatkar
maya-baddha jiva tahe, nirbrta hoite cahe,
suryabhave khadyoter praya

TRANSLATION

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.

Verse 6

(6)

jadi kabhu bhagyodoye, sadhu-guru-samasroye,
brndabana sammukhete bhay
krishnakrsta ho'ye tabe, ksudra-rasa-anubhave,
brahma chadi' parabrahme dhay

TRANSLATION

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.

Verse 7

(7)

sukadira su-jivana, koro' bhai alocana,
e dasa dhoriche taba pay

TRANSLATION

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

Song 9 – Caste–Pride is False

Verse 1

(1)

mana re, keno ar barna abhiman,
marile pataki ho'ye, jamadute ja'be lo'ye,
na koribe jatir samman

TRANSLATION

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.

Verse 2

(2)

jadi bhalo karma koro', svarga-bhoga atahpara,
ta'te bipra candala saman
narakeo dui jane, danda pa'be ek sane,
janmantare samana bidhan

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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.

Verse 5

(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

TRANSLATION

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

Song 10 – Mundane Knowledge is Most Harmful

Verse 1

(1)

mana re, keno koro vidyar gauraba
smrti-sastra, byakarana, nana-bhasa-alocana,
brddhi kore' jaser saurabha

TRANSLATION

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.

Verse 2

(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

TRANSLATION

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.

Verse 3

(3)

vidyar marjana ta'r, kabhu kabhu apakar,
jagatete kori anubhava
je vidyar alocane, krishna-rati sphure mane,
tahari adara jano' saba

TRANSLATION

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.

Verse 4

(4)

bhakti badha jaha ho'te, se vidyar mastakete,
padaghata koro' akaitaba
sarasvati krishna-priya, krishna-bhakti ta'r hiya,
binoder sei se vaibhava

TRANSLATION

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

Song 11 – Bodily Beauty is Temporary

Verse 1

(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

TRANSLATION

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.

Verse 2

(2)

je saundarya hero, darpanete nirantar,
sva-sibar hoibe bhojana
je bastre adara koro', jeba abarana para',
kotha saba rohibe takhan?

TRANSLATION

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?

Verse 3

(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

TRANSLATION

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.

Verse 4

(4)

su-nitya-sambala cao, hari-guna sada gao,
hari-nama japaha sadai
ku-tarka chadiya mana, koro' krishna aradhana,
binoder asroy tahai

TRANSLATION

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

Song 12 – Madness for Wealth is Ridiculous

Verse 1

(1)

mane re, dhana-mada nitanta asar
dhana jana bitta jata, e deher anugata,
deho gele se sakala char

TRANSLATION

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.

Verse 2

(2)

vidyar jateka cesta, cikitsaka upadesta,
keho deho rakhibare nare
ajapa hoile sesa, deha-matra abasesa,
jiva nahi thakena adhare

TRANSLATION

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.

Verse 3

(3)

dhane jadi prana dita, dhani raja na marita,
dharamar hoito ravana
dhane nahi rakhe deho, deho gele nahe keho,
ataeva ki koribe dhana?

TRANSLATION

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?

Verse 4

(4)

jadi thake bahu dhana, nije ho'be akincana,
vaisnaver koro upakar
jive doya anuksana, radha-krishna-aradhana,
koro sada ho'ye sadacar

TRANSLATION

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

Song 13 – Sannyasa Not as Important as Devotion

Verse 1

(1)

mana, tumi sannyasi sajite keno cao?
bahirer saja jata, antarete phanki tata,
dambha puji' sarira nacao

TRANSLATION

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.

Verse 2

(2)

amar bacana dharo, antara bisuddha koro,
krishnamrta sada koro pana
jivana sahaje jay, bhakti-badha nahi pay,
tadupaya koroho sandhana

TRANSLATION

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.

Verse 3

(3)

anayase jaha pao, tahe tusta hoye jao,
adambare na koro prayas
purna-bastra jadi nai, kaupina paro he bhai,
sita-bastra kantha bahirbas

TRANSLATION

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.

Verse 4

(4)

aguru candana nai, mrttika-tilaka bhai,
harer badale dharo mala
ei-rupe asa-pas, sukhadir kubilas,
kharbi chado samsarer jvala

TRANSLATION

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.

Verse 5

(5)

sannyasa-bairagya-bidhi, sei asramer nidhi,
tahe kabhu na koro' adar
se-saba adare bhai, samsare nistar nai,
dambhiker linga nirantar

TRANSLATION

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.

Verse 6

(6)

tumi to' chaitanya-das, hari-bhakti taba as,
asramer linge kiba phal?
pratista koroho dura, basa taba santipura,
sadhu krpa tomar sambal

TRANSLATION

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.

Verse 7

(7)

vaisnaver paricoy, abasyaka nahi hoy,
adambare kabhu nahi jao
binoder nibedana, radha-krishna-guna-gana,
phukari' phukari' sada gao

TRANSLATION

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

Song 14 – Traveling on Pilgrimage Not Necassary

Verse 1

(1)

mana, tumi tirthe sada rata
ayodhya, mathura, maya, kasi, kanci, abantiya,
dvarabati, ar ache jata

TRANSLATION

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.

Verse 2

(2)

tumi caho bhramibare, e sakala bare bare,
mukti-labha koribara tare
se sakala taba bhrama, nirarthaka parisrama,
citta sthira tirthe nahi kore

TRANSLATION

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.

Verse 3

(3)

tirtha-phal sadhu-sanga, sadhu-sange antaranga,
shri-krishna-bhajana manohar
jatha sadhu, tatha tirtha, sthira kori' nija citta,
sadhu-sanga koro nirantar

TRANSLATION

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.

Verse 4

(4)

je tirthe vaishnava nai, se tirthe nahi jai,
ki labha hantiya dura-desa
jathay vaishnava-gana, sei stana brndabana,
sei sthane ananda asesa

TRANSLATION

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.

Verse 5

(5)

krishna-bhakti jei sthane, mukti dasi seikhane,
salila tathay mandakini
giri tatha govardhana, bhumi tatha brndabana,
abirbhuta apani hladini

TRANSLATION

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.

Verse 6

(6)

binoda kohiche bhai, bhramiya ki phal pai,
vaishnava-sebana mor brata

TRANSLATION

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

Song 15 – Austerity and Penances Defined

Verse 1

(1)

dekho mana, brate jena na hao acchanna
krishna-bhakti asa kori' acho nana brata dhori',
radha-krsne korite prasanna

TRANSLATION

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.

Verse 2

(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

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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.

Verse 4

(4)

kintu bheve dekho bhai, tapasyar kaj nai,
jadi hari aradhita hana
bhakti jadi na phalil, tapasyar tuccha phal,
vaishnava na loy kadacana

TRANSLATION

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.

Verse 5

(5)

ihate je gudha marma, bhujo vaisnaver dharma,
patra-bhede adhikara bhinna
binoder nibedana, bidhi-mukta anuksana,
sara-grahi shri-krishna-prapanna

TRANSLATION

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

Song 16 – Cheating Devotees are Rejectable

Verse 1

(1)

mana, tumi badai cancala
ekanta sarala bhakta- jane naha anurakta,
dhurta-jane asakti prabala

TRANSLATION

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.

Verse 2

(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

TRANSLATION

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.

Verse 3

(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'

TRANSLATION

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

Song 17 – Fault-Finders of the Disciplic Succession Retified

Verse 1

(1)

mana, tore boli e barata
apakka bayase hay, bancita bancaka-pa'y,
bikaile nija-svatantrata

TRANSLATION

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.

Verse 2

(2)

sampradaye dosa-bhuddhi, jani' tumi atma-suddhi,
koribare hoile sabadhan
na nile tilaka-mala, tyajile diksar jvala
nije koile nabina-bidhan

TRANSLATION

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.

Verse 3

(3)

purva-mate tali diya, nija-mata pracariya,
nije avatar buddhi dhori'
bratacar na manile, purva-patha jale dile,
mahajane bhrama-drsti kori'

TRANSLATION

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.

Verse 4

(4)

phonta, diksa, mala dhori', dhurta kore' su-caturi,
tai tahe tomar biraga
mahajana-pathe dosa, dekhiya tomar rosa,
patha-prati chado anuraga

TRANSLATION

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.

Verse 5

(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?

TRANSLATION

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

Song 18 – Bogus Ecstatic Symptoms

Verse 1

(1)

ki ar bolibo tore mana?
mukhe bolo "prema prema", bastutah tyajiya hema,
sunya-grantha ancale bandhana

TRANSLATION

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).

Verse 2

(2)

abhyasiya asrupata, lampha jhamph akasmat,
murccha-pray thakaha padiya
e loka bancite ranga, pracariya asat-sanga,
kamini-kancana labha giya

TRANSLATION

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.

Verse 3

(3)

premer sadhana-"bhakti", ta'te noila anurakti,
suddha prema kemone milibe?
dasa-aparadha tyaji', nirantara nama bhaji',
krpa hale su-prema paibe

TRANSLATION

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.

Verse 4

(4)

na manile su-bhajan, sadhu-sange sankirtan,
na korile nirjane smaran
na uthiya brksopari, tanatani phal dhori',
dusta-phal korile arjan

TRANSLATION

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.

Verse 5

(5)

akaitaba krishna-prema, jena su-bimala hema,
ei phal nr-loke durlabha
kaitabe bancana-matra, hao age jogya-patra,
tabe prema hoibe sulabha

TRANSLATION

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.

Verse 6

(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?

TRANSLATION

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

Song 19 – Lust is Not Devotion

Verse 1

(1)

keno mana, kamere nacao prema-pray?
carma-mamsa-moy kama, jada-sukha abirama,
jada-bisayete sada dhay

TRANSLATION

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.

Verse 2

(2)

jiver svarupa dharma, cit-svarupe prema-marma,
tahar bisaya-matra hari
kama-abarane hay, prema ebe supta-pray,
prema jagao kama dura kori'

TRANSLATION

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.

Verse 3

(3)

sraddha hoite sadhu-sange, bhajaner kriya-range,
nista-ruci-asakti-udoy
asakti hoite bhava, tahe prema pradurbhava,
ei krame prema upajoy

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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.

Verse 5

(5)

natakabhinoy pray, sakapata prema bhay,
tahe matra indriya-santosa
indriya-tosana char, sada koro' parihar,
chado' bhai aparadha-dosa

TRANSLATION

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)

Second Branch:
"Upalabdhi" (Attainment of realization of the previous series of advice)

Part 1 Anutapa-laksana-upalabdhi

Part 1:
Anutapa-laksana-upalabdhi

(Attainment of the symptoms of repentance)

Song 1 – Whole Life Wasted

Song 1 – Whole Life Wasted

Verse 1

(1)

ami ati pamara durjana
ki korinu hay hay, prakrtir dasatay,
katainu amulya jivana

TRANSLATION

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!

Verse 2

(2)

koto-dina garvbhavase, katainu anayase,
balya gelo bala-dharma-base
gramya-dharma e jauvana, miche dinu bisarjana,
brddha-kala elo abasese

TRANSLATION

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.

Verse 3

(3)

bisaye nahiko sukha, bhoga-sakti subaimukha,
anta danta, sarira asakta
jivana jantranamoy, maranete sada bhoy,
bolo kise hoi anurakta

TRANSLATION

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?

Verse 4

(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

TRANSLATION

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.

Verse 5

(5)

samarthya thakite kay, hari na bhajinu hay,
asanna kalete kiba kori?
dhik mor e jivane, na sadhinu nitya-dhane,
mitra chadi' bhajilam ari

TRANSLATION

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

Song 2 – Bereft of Devotees of Devotees

Verse 1

(1)

sadhu-sanga na hoilo hay!
gelo dina akarana, kori' artha uparjana,
paramartha rohilo kothay?

TRANSLATION

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.

Verse 2

(2)

suvarna koriya tyaga, tuccha lostre anuraga,
durbhagar ei to' laksana
krsnetar sanga kori', sadhu-jane parihari',
mada-garve katanu jibana

TRANSLATION

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.

Verse 3

(3)

bhakti-mudra-darasane, hasya koritam mane,
batulata boliya tahay
je sabhyata sresta gani', harainu cintamani,
sese taha rohilo kothay?

TRANSLATION

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?

Verse 4

(4)

jnaner garima bale, bhakti-rupa susambale,
upeksinu svartha pasariya
dusta jadashrita jnana, ebe ho'lo antardhana,
karma-bhoge amake rakhiya

TRANSLATION

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!

Verse 5

(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

TRANSLATION

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

Song 3 – Time Wasted in Karma

Verse 1

(1)

ore mana, karmer kuhare gelo kal
svargadi sukher ase, porilam karma-phanse,
urnanabhi-sama karma-jal

TRANSLATION

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.

Verse 2

(2)

upavasa-brata dhori', nana kaya-klesa kori',
bhasme ghrta daliya apar
marilam nija dose, jara-maraner phanse,
hoibare narinu uddhar

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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!

Verse 4

(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

TRANSLATION

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

Song 4 –Poisonous Mayavada Philosophy

Verse 1

(1)

ore mana, ki bipada hoilo amar!
mayar duratmya-jvare, bikar jibere dhore,
taha hoite paite nistar

TRANSLATION

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. . .

Verse 2

(2)

sadhinu advaita mata, jahe maya hoy hata,
bisa sebi' bikar katilo
kintu e durbhagya mor, bikar katilo ghora,
biser jvalay prana gelo

TRANSLATION

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.

Verse 3

(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?

TRANSLATION

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"?

Verse 4

(4)

maya-datta ku-bikar, mayavada bisa-bhar,
e dui apada nibarana
hari-namamrta pana, sadhu baidya-subidhana,
shri-krishna-chaitanya shri-carana

TRANSLATION

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

Song 5 – Remedy for Mayavada and Misery

Verse 1

(1)

ore mana, klesa-tapa dekhi je asesa
avidya, asmita ar, abhinivesa durbar,
raga, dvesa—ei panca klesa

TRANSLATION

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.

Verse 2

(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:)

TRANSLATION

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.

Verse 3

(3)

bhuliya vaikuntha-tattva, maya-bhoge su-pramatta,
'ami' 'ami' koriya bedai
'e amar, se amar', e bhavana anibar,
byasta kore' mor citta bhai

TRANSLATION

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".

Verse 4

(4)

e roga-samanopay, anvesiya hay hay,
mile baidya sadya yamopama
'ami brahma maya-bhrama', ei ausadher krama,
dekhi' cinta hoilo bisama

TRANSLATION

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.

Verse 5

(5)

eke to' roger kasta, yamopama baidya bhrasta,
e jantrana kise jay mor?
shri chaitanya doyamoy, koro' jadi samasroy,
par habe e bipada ghor

TRANSLATION

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

Part 2:
Nirveda-laksana-upalabdhi

(Attainment of the symptoms of despondent, disinterested callousness towards worldly affairs)

Song 1 – Material Life is Not Nice

Song 1 – Material Life is Not Nice

Verse 1

(1)

ore mana, bhalo nahi lage e samsar
janama-marana-jara, je samsare ache bhara,
tahe kiba ache bol' sar

TRANSLATION

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?

Verse 2

(2)

dhana-jana-parivar, keho nahe kabhu ka'r,
kale mitra, akale apar
jaha rakhibare cai, taha nahe thake bhai,
anitya samasta binasvar

TRANSLATION

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.

Verse 3

(3)

ayu ati alpa-dina, krame taha hoy ksina,
samaner nikata darsana
roga-soka anibar, citta kore' charakhar,
bandhava-bijoga durghatana

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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.

Verse 5

(5)

itihasa-alocane, bheve' dekho nija mane,
koto asurika durasoy
indriya-tarpana sar, kori' koto duracar,
sese labhe marana niscoy

TRANSLATION

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.

Verse 6

(6)

marana-samay ta'ra, upay hoiya hara,
anutap-anale jvalilo
kukkuradi pasu-pray, jivan katay hay,
paramartha kabhu na cintilo

TRANSLATION

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.

Verse 7

(7)

emon bisaye mana, keno thako acetana,
chado chado bisayer asa
shri-guru-caranasroy, koro' sabe bhava joy,
e daser sei to' bharasa

TRANSLATION

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

Song 2 – How Material Hopes Increase

Verse 1

(1)

ore mana, badibar asa keno koro'?
parthiba unnati jata, sese abanati tata,
santa hao mor bakya dharo'

TRANSLATION

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.

Verse 2

(2)

asar iyatta nai, asa-patha sada bhai,
nairasya-kantake ruddha ache
bado' jata asa tata, asa nahi hoy hata,
asa nahi nityanitya bache

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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.

Verse 4

(4)

brahmatva chadiya bhai, siva-pada kise pai,
ei cinta ha'be abirata
sivatva labhiya nara, brahma-samya tadantara,
asa kore' sankaranugata

TRANSLATION

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.

Verse 5

(5)

ataeva asa-pasa, jahe hoy sarva-nasa,
hrdoy hoite rakho dure
akincana-bhava lo'ye, chaitanya-caranasroye,
basa koro' sada santipure

TRANSLATION

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

Song 3 – Bhakti and Mukti Rejected

Verse 1

(1)

ore mana, bhukti mukti-sprha koro' dura
bhoger nahiko sesa, tahe nahi sukha-lesa,
nirananda tahate pracura

TRANSLATION

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.

Verse 2

(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

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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.

Verse 5

(5)

ataeva sprha-dvoy, chadi sodha e hrdoy,
nahi rakho kamer basana
bhoga-moksa nahi cai, shri-krishna-carana pai,
binoder ei to' sadhana

TRANSLATION

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

Song 4 – Rare Human Birth Wasted

Verse 1

(1)

durlabha manava-janma labhiya samsare
krishna na bhajinu—duhkha kahibo kahare?

TRANSLATION

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?

Verse 2

(2)

'samsar' 'samsar', ko're miche gelo kal
labha na koilo kichu, ghatilo janjal

TRANSLATION

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.

Verse 3

(3)

kiser samsar ei chayabaji pray
ihate mamata kori' brtha dina jay

TRANSLATION

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.

Verse 4

(4)

e deho patana ho'le ki ro'be amar?
keho sukha nahi dibe putra-paribar

TRANSLATION

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.

Verse 5

(5)

gardhaber mata ami kori parisram
ka'r lagi' eto kori, na ghucilo bhram

TRANSLATION

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.

Verse 6

(6)

dina jay micha kaje, nisa nidra-base
nahi bhavi—marana nikate ache bo'se

TRANSLATION

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.

Verse 7

(7)

bhalo manda khai, heri, pari, cinta-hina
nahi bhavi, e deho chadibo kon dina

TRANSLATION

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....

Verse 8

(8)

deho-geho-kalatradi-cinta abirata
jagiche hrdoye mor buddhi kori' hata

TRANSLATION

....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.

Verse 9

(9)

hay, hay! nahi bhavi—anitya e saba
jivana bigate kotha rohibe baibhava?

Verse 10

(10)

smasane sarir mama podiya rohibe
bihanga-patanga tay bihar koribe

TRANSLATION

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.

Verse 11

(11)

kukkur srgal sab anandita ho'ye
mahotsava koribe amar deho lo'ye

TRANSLATION

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?

Verse 12

(12)

je deher ei gati, ta'r anugata
samsar-baibhava ar bandhu-jana jata

TRANSLATION

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.

Verse 13

(13)

ataeva maya-moha chadi' buddhiman
nitya-tattva krishna-bhakti korun sandhan

TRANSLATION

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)

Song 5 – The Nature of the Misled, Siddha-deha (perfected spiritual body)

Verse 1

(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

TRANSLATION

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.

Verse 2

(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

TRANSLATION

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.

Verse 3

(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

TRANSLATION

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.

Verse 4

(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

TRANSLATION

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

Part 3:
Sambandha-abhidheya-prayojana-vijanana

(Realization of Relationship with Krishna, Actions according to that relationship, and the Supreme Goal of life)

Song 1 – Sambandha (Relationship with Krsna)

KrishnaKrishnaKrishnaKrishnaSong 1 – Sambandha (Relationship with Krsna)

Verse 1

(1)

ore mana, boli suno tattva-vivarana
yahar bismrti-janya jiver bandhana

TRANSLATION

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.

Verse 2

(2)

tattva ek advitiya atulya apar
sei tattva parabrahma sarva saratsar

TRANSLATION

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.

Verse 3

(3)

sei tattva saktiman sampurna sundar
sakti saktiman ek bastu nirantar

TRANSLATION

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.

Verse 4

(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.

Verse 5

(5)

vilasartha nama-dhama guna parikar
desa-kala-patra sakti anucar

TRANSLATION

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.

Verse 6

(6)

saktir prabhava ar prabhur Vilasa
parabrahma-sahe nitya ekatma-prakasa

TRANSLATION

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.

Verse 7

(7)

ataeva brahma age sakti-karya pare
je kore siddhanta sei murkha e samsare

TRANSLATION

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.

Verse 8

(8)

purna-candra bolile kirana-saha jani
akirana candra-satta kabhu nahi mani

TRANSLATION

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.

Verse 9

(9)

brahma ar brahma-sakti-saha parikar
sama-kala nitya boli' mani atahpar

TRANSLATION

Brahma is eternally accompanied by the Brahma-sakti. I henceforth accept both of them to be one and the same eternal truth.

Verse 10

(10)

akhanda vilasa-moy parabrahma jei
aprakrta vrndabane krishna-candra sei

TRANSLATION

The moon-like Lord Krsna is that very same Parabrahma, abounding with all varieties of transcendental pastimes within the supreme realm of Vrndavana.

Verse 11

(11)

sei se advaya-tattva paramanandakar
krpaya prakata hoilo bharate amar

TRANSLATION

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.

Verse 12

(12)

krishna se parama-tattva prakrtir par
vrajete vilasa krishna kore' nirantar

TRANSLATION

Krsna is that Supreme Absolute Truth existing beyond the material energy. He eternally performs His daily pastimes within the realm known as Vraja.

Verse 13

(13)

cid-dhama-bhaskara krishna, tanra jyotir-gata
ananta citkana jiva tisthe avirata

TRANSLATION

Krsna is the shining sun of this all-cognizant spiritual abode, and within His effulgence dwell innumerable fine particles of pure cognizance called jiva.

Verse 14

(14)

sei jiva prema-dharmi, krishna-gata-prana
sada krishnakrstha, bhakti-sudha kore' pana

TRANSLATION

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.

Verse 15

(15)

nana-bhava-mishrita piya dasya-rasa
krsner ananta-gune sada thake basa

TRANSLATION

Enjoying a mixture of various moods in the mellow of servitude, the jivas eternally remain subservient to Krsna's unlimited virtuous qualities.

Verse 16

(16)

krishna mata, krishna pita, krishna sakha, pati
ei sab bhinna-bhave krishna kore rati

TRANSLATION

They also love Krsna in many different moods, being related to Him as a mother, father, friend, or husband.

Verse 17

(17)

krishna se purusa ek nitya vrndabane
jiva-gana nari-vrnda, rame krishna sane

TRANSLATION

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).

Verse 18

(18)

sei to' ananda-lila ja'r nai anta
ataeva krishna-lila akhanda ananta

TRANSLATION

There is no end to all these blissful pastimes; therefore Krsna's pastimes are known for being undoubtedly supreme and limitless.

Verse 19

(19)

je-sab jiver bhoga-vanca upajilo
purusa bhavete ta'ra jade paravesilo

TRANSLATION

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).

Verse 20

(20)

maya-karya jada maya—nitya-sakti-chaya
krishna-dasi sei satya, kara-kartri maya

TRANSLATION

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.

Verse 21

(21)

sei maya adarser samasta bisesa
loiya gathilo visva jahe purna klesa

TRANSLATION

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.

Verse 22

(22)

jiva jadi hoilena krishna-bahirmukha
mayadevi tabe ta'r jachilena sukha

TRANSLATION

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.

Verse 23

(23)

maya-sukhe matta jiva shri-krishna bhulilo
sei se avidya-base asmita janmilo

TRANSLATION

Intoxicated by maya's illusory happiness, the living entity then forgets Krsna. Under the influence of such ignorance, false egoistic selfishness arises.

Verse 24

(24)

asmita hoite hoilo maya-bhinivesa
taha hoite jada-gata raga ar dvesa

TRANSLATION

From such selfishness she becomes raptly absorbed in illusion, and then she develops angry grudges and envious hatred towards other living entities.

Verse 25

(25)

ei-rupe jiva karma-cakre pravesiya
uccavaca-gati-krame phirena bhramiya

TRANSLATION

In this fashion, the living entities are entering the wheel of fruitive activities, oscillating thereupon, and gradually wandering up and down.

Verse 26

(26)

kotha se vaikunthananda, shri-krishna-vilasa
kotha maya-gata sukha, duhkha sarva-nasa!!

TRANSLATION

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?

Verse 27

(27)

cit-tattva hoiya jiver mayabhiramana
ati tuccha jugupsita ananta patana

TRANSLATION

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.

Verse 28

(28)

mayika deher bhavabhave dasya kori'
para-tattva jiver ki kastha aha mari!!

TRANSLATION

Alas! How wonderfully astonishing it is that the soul, although composed of transcendental energy, has accepted such difficulty by faithfully serving the temporary material body in various ways!

Verse 29

(29)

bhramite bhramite jadi sadhu-sanga hoy
punaraya gupta nitya-dharmer udoy

TRANSLATION

Thus wandering and wandering, if by chance the poor soul gets the association of the devotees of the Lord, then her eternal nature, which has been covered over for so long, will once again become aroused.

Verse 30

(30)

sadhu-sange krishna-katha hoy alocana
purva-bhava udi' kate mayar bandhan

TRANSLATION

By discussing topics concerning Krsna in the association of devotees, and thus awakening her previous mentality of servitude to Krsna, all bondage to maya's illusion become severed.

Verse 31

(31)

krishna-prati jiva jabe korena iksana
vidya-rupa maya kore' bandhana chedana

TRANSLATION

When the conditioned soul thus looks towards Krsna, by such an act this very same maya, in the form of transcendental knowledge, severs all her material bonds.

Verse 32

(32)

mayika jagate vidya nitya-vrndabana
jiver sadhana-janya kore' vibhavana

TRANSLATION

The seat of all transcendental knowledge is present within this very universe as the eternal Vrndavana-dhama in India. Lord Krsna expands His abode and pastimes at this Vrndavana just to facilitate the conditioned souls' practice of devotional service.

Verse 33

(33)

sei vrndabane jiva bhavavistha ho'ye
nitya seva labha kore' chaitanya-asraye

TRANSLATION

When she comes into contact with this Vrndavana, the living entity becomes overwhelmed and lost in emotional ecstasy. Remaining under the shelter of Lord Chaitanya, she attains eternal service.

Verse 34

(34)

prakatita lila, ar goloka-vilasa
ek tattva, bhinna noy, dvividha prakasa

TRANSLATION

The Lord's pastimes of appearing in this world, as well as His simultaneous pastimes in Goloka, are one in the same truth. Being non-different, they are simply two different manifestations of the same lila.

Verse 35

(35)

nitya-lila nitya-dasa-ganer niloy
e prakata-lila baddha-jiver asroy

TRANSLATION

The eternal pastimes in Goloka are the abode of all the eternally liberated servitors, whereas the manifest pastimes in the material world are the refuge for all the bound-up conditioned living entities.

Verse 36

(36)

ataeva vrndabana jiver avasa
asar samsare nitya-tattver prakasa

TRANSLATION

Therefore Vrndavana is the living entities' original eternal home, manifesting its own eternally true nature within the dead material world.

Verse 37

(37)

vrndabana-lila jiva koroho asroy
atma-gata rati-tattva jahe nitya hoy

TRANSLATION

When the soul takes refuge in the lila of Vrndavana, then, absorbed in the real self, she enters into that eternal essence of the most divine principles of love.

Verse 38

(38)

jada-rati-khadyoter aloka adhama
atma-rati-suryodaye hoy upasama

TRANSLATION

When in love with matter, the soul gives off an insignificant light like that of a small glow-worm; but, when relieved of the material atmosphere, she glows brilliantly like the sun, being in love with the real self.

Verse 39

(39)

jada-rati-gata jata subhasubha karma
jiver sambandhe sab aupadhika dharma

TRANSLATION

All good and bad works performed out of loving attachment to matter arise from the temporary designative nature superimposed over the eternal soul.

Verse 40

(40)

jada-rati hoite loka-bhoga avirata
jada-rati aisvaryer sada anugata

TRANSLATION

Due to love of matter, people continuously try to enjoy sense gratification, being always attached to the opulence of such material infatuation.

Verse 41

(41)

jada-rati, jada-deha prabhu-sama bhaya
mayika visaya-sukhe jivake nacaya

TRANSLATION

Due to this love of matter, the soul in her material body lives just like an imitation God, but in reality she is forced to dance for the illusory happiness of material sense gratification.

Verse 42

(42)

kabhu ta're lo'ye jay brahma-loka jatha
kabhu ta're siksa deya yogaisvarya-katha

TRANSLATION

Sometimes the love for matter makes the living entity wander up to the planet of Brahma-loka, and sometimes it gives her an inclination to attain the opulences of the eight-fold mystic yoga system.

Verse 43

(43)

yogaisvarya, bhogaisvarya sakali sabhoy
vrndabane atma-rati jiver abhoy

TRANSLATION

The opulences of the yoga system, as well as the opulences of material enjoyment are both causes for fear. However, the soul becomes completely fearless when she attains real love of the self in Vrndavana.

Verse 44

(44)

shri-krishna-vimukha jana aisvaryer ase
mayika jadiya sukhe baddha maya-pase

TRANSLATION

Persons who become averse to Krsna, being blinded by desires for material opulence, thus become bound up in illusory material pleasures within the snare of maya's trap.

Verse 45

(45)

akincana atma-rata krishna-rati-sar
jani' bhukti-mukti-asa kore' parihar

TRANSLATION

But if she becomes humble and thereby gets firmly established in the true self, knowing the essence of love for Krsna, the soul then rejects all desires for material enjoyment and liberation.

Verse 46

(46)

samsare jivana-yatra anayase kori'
nitya-dehe nitya seve atma-prada hari

TRANSLATION

Then the journey of life goes on very smoothly and automatically, for Lord Hari bestows upon the jiva eternal service in an eternal spiritual body, even while still remaining within this world.

Verse 47

(47)

varna-mada, bala-mada, rupa-mada, jata
bisarjana diya bhakti-pathe hana rata

TRANSLATION

Relinquishing all mad intoxication due to caste, bodily abilities or beauty, one becomes attached to the path of devotional service.

Verse 48

(48)

asramadi bidhanete raga-dvesa-hina
eka-matra krishna-bhakti jani' samicina

TRANSLATION

Knowing devotional service to Krsna to be the only proper path, she remains situated in the rules of conduct for her particular order of life, devoid of any kind of anger or envy.

Verse 49

(49)

sadhu-gana-sange sada hari-lila-rase
japana korena kal nitya-dharma-base

TRANSLATION

Under the controlling influence of her eternal natural activities, she passes her time always tasting the mellows of Hari's pastimes in the association of devotees.

Verse 50

(50)

jivana-jatrar janya vaidika-vidhana
raga-dvesa bisarjiya korena sammana

TRANSLATION

Abandoning anger and envy, she gives due honor and respect to the Vedic injunctions, which are meant to be good instructions for the proper conduct of life's journey.

Verse 51

(51)

samanya vaidika-dharma artha-phala-prada
artha hoite kama-labha mudher sampada

TRANSLATION

But we see that the general characteristic of the Vedic injunctions is that they are meant for facilitating the success of economic development, and from such wealth comes the fulfillment of lusty desires for sense gratification, which is usually the prized treasure of fools.

Verse 52

(52)

sei dharma, sei artha, sei kama jata
svikara korena dina-japaner mata

TRANSLATION

Thus many souls accept all this religion, economic development and sense gratification simply as a means of passing the days.

Verse 53

(53)

tahate jivana-jatra korena nirvaha
jivaner artha—krishna-bhaktir pravaha

TRANSLATION

People are generally spending their lives in that way, but the real meaning of life is to participate in the flowing current of devotional service to Krsna.

Verse 54

(54)

ataeva linga-hina sada sadhu-jana
dvandvatita ho'ye korena shri-krishna-bhajana

TRANSLATION

Therefore the devotees of the Lord perform the exclusive worship of Lord Krsna, which situates them above any external system such as varnasrama, etc. Thus they transcend all the dualities of the material body.

Verse 55

(55)

jnaner prayase kal na kori' japana
bhakti-bale nitya-jnana korena sadhana

TRANSLATION

She does not waste any time endeavoring separately for knowledge, for she automatically realizes eternal knowledge by the strength of her devotional service.

Verse 56

(56)

jatha tatha basa kori', je bastra pori'
sulabdha-bhojana-dvara deha raksa kori'

TRANSLATION

Living here and there and anywhere, wearing any available cloth, she maintains her body by taking only that food which is easily obtained.

Verse 57

(57)

krishna-bhakta krishna-seva-anande matiya
sada krishna-prema-rase phirena gahiya

TRANSLATION

In this way, the devotee of Krsna, being overwhelmingly absorbed in the joy of serving Krsna, always wanders and roams about in the mellows of pure love for the Lord, preaching the glories of such love.

Verse 58

(58)

nabadvipe shri-chaitanya-prabhu avatara
bhakativinoda gay krpay tanhar

TRANSLATION

Thus Bhaktivinoda is singing about the causeless mercy of Lord Shri Chaitanya Mahaprabhu, Who has so kindly descended at Navadvipa-dhama.

Song 2 – Vaisnava Truth

VaishnavaVaishnavaVaishnavaSong 2 – Vaisnava Truth

Verse 1

(1)

apurva vaishnava-tattva! atmar ananda
prasravana! nahi ja'ra tulana samsare
sva-dharma boliya ja'r ache paricoy
e jagate! e tattver suno vivarana.

TRANSLATION

Oh most powerful essential truth of the Vaisnava! Oh gushing fountain of the bliss of the self! A similar truth of which there is no equal within this material world! On account of its own nature and characteristics, it is famous throughout this entire universe! Please hear the description of the essence of this truth.

Verse 2

(2)

parabrahma sanatana ananda-svarupa,
nitya-kal rasa-rupa, raser adhar—
paratpar, advitiya, ananta, apar!
tathapi svarupa-tattva, sakti saktimana;
lila-rasa-parakastha, asraya-svarupa.
tarka ki se tattva kabhu sparsibare pare?
rasa-tattva sugambhira! samadhi-asraye
upalabdha! aha mari, samadhi ki dhana!!

TRANSLATION

The Parabrahma is the original eternal form of bliss, as well as a deep reservoir of all transcendental mellows. He is greater than the grestest, one without a second, unlimited and unfathomable! Yet still the truth of His original form is the energetic source of all energires, the extreme zenith of mellows in transcendental pastimes, and the Supreme shelter-giving abode. How can any ordinary argument ever be able to touch this truth? The truth of such transcendental mellows is extremely deep and grave! It is attained only under the shelter of samadhi! Ah, such a wonderful treasure is samadhi!!

Verse 3

(3)

samadhistha ho'ye dekho, susthira antare,
he sadhaka! rasa-tattva akhanda ananda;
kintu tahe asvadaka-asvadya-bidhana,
nitya-dharma anusyuta! advitiya prabhu,
asvadaka krishna-rupa,—asvadya radhika,
dvaitananda! parananda-pitha vrndabana!

TRANSLATION

Oh aspiring devotee! Just see the characteristics of samadhi with an unagitated and peaceful mind. The truth of rasa is that such mellows produce complete, absolutely undivided supreme bliss. However, within that, the dealings between the taster of mellows and that which is tasted have an eternal principle that is inseparable. The Supreme Lord is one without a second, and in His original form of Lord Krsna He is the taster of transcendental mellows, and His object to be tasted is Shri Radhika. Oh, the joy of the meeting of the Supreme subject and object! And their transcendentally blissful meeting place is Shri Vrndavana.

Verse 4

(4)

prakrta jagate ja'r prakasa-visesa,
jogamaya prakasita! tanhar asraye
labhiche sadhaka-vrnda nitya prema-tattva—
adarsa, jahar nama vaikuntha-kalyana!!

TRANSLATION

The special manifestation of Shri Vrndavana within the material universe is revealed directly by the potency of Yogamaya! Those aspiring devotees who take refuge in this Vrndavana attain the eternal truth of ecstatic love. Indeed, the very name of this model of Vrndavana here on the earth's surface is all-auspicious even within the realm of Vaikuntha!!

Verse 5

(5)

jadi caha nityananda pravaha sevite
avirata, guru-padasraya koro' jiva!
nirasa bhajana samudaya parihari'
brahma-cinta adi jata, sada sadha' rati,
kusumita vrndabane shri-rasa-mandale.

TRANSLATION

If you ever want to continuously render service to the flowing current of eternal bliss, then just take shelter at the feet of a bona fide spiritual master, oh spirit soul! Then rejecting all types of dry, sapless worship which is devoid of appreciation for higher sentiments, please reflect deeply on the nature of the Absolute, and always endeavor to lovingly worship the circle of the divine rasa dance (the rasa-mandala) in ever-blossoming Vrndavana.

Verse 6

(6)

purusatva-ahankara nitanta durbala
taba. tumi suddha jiva. asvadya svajana,
shri-radhikar nitya sakhi! parananda-rasa
anubhavi'. maya-bhoga tomar patana!!!

TRANSLATION

My friend, your false egoistic conception of being a male is extremely feeble, for you are in reality pure spirit soul. And your real family is the beloved objects whom are tasted by Krsna, namely the eternal girlfriends of Shri Radhika! Just realize the mellows of such transcendental ecstasy! The enjoyment of maya is your downfall!!

Song 3 – Imitation Model of Vaikuntha

Song 3 – Imitation Model of Vaikuntha

Verse 1

(1)

cijjader dvaita jini korena sthapana
jadiya kutarka-bale hay
bhrama-jal ta'r buddhi kore acchadana
vijnana-aloka nahi tay

TRANSLATION

Sometimes one may foolishly try to establish the difference between spirit and matter in a manner based only on materialistic speculative theorems; but alas! his intelligence becomes covered over by a network of illusions, and thus he can have no real illumination of realized knowledge.

Verse 2

(2)

cit-tattve adarsa boli' jane jey jane
jade anukrti, boli' mani
tahar vijnana suddha rahasya sadhane
samartha boliya ami jani

TRANSLATION

Whoever understands that matter is simply an imitation model of the true spiritual ideal achieves realization of the secret mysteries of the absolute dilemma. And I would consider such a person to be truly competent.

Verse 3

(3)

ataeva e jagate jaha laksya hoy
vaikunthera jada anukrti
nirdosa vaikuntha-gata-satta-samudoy
sadosa jadiya parimiti

TRANSLATION

Therefore you can observe that this universe is simply a material imitation of the supreme Vaikuntha realm. The difference is that all of the existence in Vaikuntha is spotlessly pure, without any blemish whatsoever, whereas the material sphere is always full of faults and inebrieties.

Verse 4

(4)

vaikuntha-nilaye jei aprakrta rati
su-madhura maha-bhavavadhi
ta'r tuccha anukrti purusa-prakrti
sanga-sukha-samklesa jaladhi

TRANSLATION

In the abode of Vaikuntha the transcendental love culminates in the highest limit of super-sweet mahabhava. In contrast, the paltry semblance of the relationship between male and female in this world, and the resultant so-called pleasure of their association together, is simply an ocean of complete misery.

Verse 5

(5)

aprakrta siddha-deha koriya asroy
sahaja-samadhi-yoga-bale
sadhaka prakrti-bhave shri-nanda-tanoy
bhajena sarvada kautuhale

TRANSLATION

Taking refuge in a transcendentally perfect siddha-deha, or spiritual body, on the strength of his union with his own natural samadhi, the aspirant thus eternally worships in novel curiosity the Son of Nanda Maharaja in the mood and emotions of a female.

Song 4 – Worship Now, Not Later

Song 4 – Worship Now, Not Later

Verse 1

(1)

jivana-samapt-kale koribo bhajana,
ebe kori grha-sukha'
kakhan e katha nahi bole vijna-jana,
e deho patanonmukha

TRANSLATION

A wise, experienced man will never say: 'At the end of my life I will worship God, but now I will enjoy happiness in family life'—for he knows that this body is tottering and unstable, about to drop at any second.

Verse 2

(2)

aji ba sateka barse avasya marana,
niscinta na thako bhai
jata sighra para, bhajo shri-krishna-carana,
jivaner thik nai

TRANSLATION

Death certainly must come, either today or in about one hundred years, so don't live so carefree, brothers! Immediately begin worshiping the lotus feet of Krsna, for there is no fixed certainty of this life.

Verse 3

(3)

samsar nirvaha kori' ja'bo ami vrndabana
rna-troy sodhibare koritechi sujatana

TRANSLATION

One thinks: 'After I finish living my worldly life I shall go to Vrndavana, but to purify myself of the three debts (to the demigods, forefathers and family members), I am now endeavoring very hard'.

Verse 4

(4)

e asay nahi prayojana
emon durasa base, ja'bo prana abasese,
na hoile dina-bandhu-carana-sevana

TRANSLATION

This type of idea is not the ultimate goal of life. By the influence of such a nonsensical desire, your life will depart in the end without your ever having worshiped the lotus feet of Dina-bandhu, the dearmost Friend of the fallen.

Verse 5

(5)

jadi sumangala cao, sada krishna-nama gao,
grhe thako, bane thako, ithe tarka akarana

TRANSLATION

If you want the topmost auspiciousness, then just sing always the name of Krsna whether you live at home or in the forest. All these other arguments described here are simply aimless excuses.

Third Branch: Overflowing Spiritual Emotions (Ucchvasa)

Third Branch:
Overflowing Spiritual Emotions
(Ucchvasa)

(Swelling and overflowing spiritual emotions)

Part 1 "Prarthana Dainyamayi"
(Prayers in Utter Humility)

Part 1:
"Prarthana Dainyamayi"
(Prayers in Utter Humility)

Song 1 – Vaisnavas Can Give Krsna

Song 1 – Vaisnavas Can Give Krsna

Verse 1

(1)

kabe shri-chaitanya more koribena doya
kabe ami paibo vaishnava-pada-chaya

TRANSLATION

When will Shri Chaitanya Mahaprabhu show His causeless mercy to me by allowing me to attain the shade of the lotus feet of all the Vaisnavas?

Verse 2

(2)

kabe ami chadibo e visayabhiman
kabe visnu-jane ami koribo samman

TRANSLATION

When will I be able to give up this false ego which is so deeply engrossed in sense gratification? And when will I be able to properly honor the associates of the Lord?

Verse 3

(3)

gala-bastra krtanjali vaishnava-nikate
dante trna kori' dandaibo niskapate

TRANSLATION

I will stand before the Vaisnavas with folded hands, a cloth binding my neck, and a straw between my teeth, sincerely awaiting their order.

Verse 4

(4)

kandiya kandiya janaibo duhkha-gram
samsara-anala hoite magibo bisrama

TRANSLATION

Weeping and weeping, I will understand the real nature of this abode of misery, and I will beg for relief from the blazing fire of this material world.

Verse 5

(5)

suniya amar duhkha vaishnava Thakur
ama lagi' krishna avedibena pracur

TRANSLATION

Hearing about all of my miserable sufferings, the Vaisnava Thakuras will submit an appeal unto Lord Krsna on my behalf.

Verse 6

(6)

vaisnaver avedane krishna doyamoy
e heno pamara prati ha'bena sadoy

TRANSLATION

By the prayer of the Vaisnavas, the all-merciful Lord Krsna will then become compassionate towards such a sinner as me.

Verse 7

(7)

vinoder nivedana vaishnava-carane
krpa kori' sange laha ei akincane

TRANSLATION

Bhaktivinoda prays unto the lotus feet of the Vaisnavas, "Please be merciful and take this worthless person into your association".

Song 2 – Lord Caitanya is Patita-pavana

ChaitanyaChaitanyaChaitanyaChaitanyaSong 2 – Lord Caitanya is Patita-pavana

Verse 1

(1)

ami to' durjana ati sada duracar
koti koti janme mor nahiko uddhar

TRANSLATION

I am certainly the most wicked person, always performing sinful actions. For millions and millions of births I have not been able to gain release from this predicament.

Verse 2

(2)

e heno doyalu keba e jagate ache
e-mata pamare uddhariya la'be kache?

TRANSLATION

Who is so merciful within this material universe as to pick such a sinner up and take me close to Himself?

Verse 3

(3)

suniyachi, shri-chaitanya patita-pavana
ananta-pataki jane korila mocana

TRANSLATION

But I have heard about Shri Caitanya Mahaprabhu, Who is known as the deliverer of the most fallen. Innumerable sinners have already been freed by Him.

Verse 4

(4)

e-mata doyar sindhu krpa bitariya
kabe uddharibe more shri-carana diya?

TRANSLATION

Such an ocean of compassion He is, distributing His own causeless mercy! When will He deliver me by bestowing upon me His own Divine Lotus Feet?

Verse 5

(5)

ei-bar bujha ja'be karuna tomar
jadi e pamara-jane koribe uddhar

TRANSLATION

Oh Lord! Now I will really understand the extent of Your compassion only if You are able to deliver this most sinful person.

Verse 6

(6)

karma nai, jnana nai, krishna-bhakti nai
tabe bolo' ki-rupe o shri-carana pai

TRANSLATION

By what means will I get those lotus feet since I am completely bereft of good karma, bereft of knowledge, and bereft of any kind of devotion to You?

Verse 7

(7)

bharasa amar matra koruna tomar
ahaituki se koruna veder vicar

TRANSLATION

My only hope is Your compassion, for the opinion of all the Vedas is that Your mercy is causeless.

Verse 8

(8)

tumi to' pavitra-pada, ami durasoy
kemone tomar pade paibo asroy?

TRANSLATION

You are the very abode of purity, and I am most wicked and evil-minded. So how will I attain the shelter of Your lotus feet?

Verse 9

(9)

kandiya kandiya bole' e patita char
patita-pavana nama prasiddha tomar

TRANSLATION

Weeping and weeping, this fallen and most contemptible person says: "Dear Lord, all I know is that Your most celebrated name is Patita-Pavana, the deliverer of the fallen".

Song 3 – The Ocean of Material Existence

Song 3 – The Ocean of Material Existence

Verse 1

(1)

bhavarnave pa'de mor akula paran
kise kula pa'bo, ta'r na pai sandhan

TRANSLATION

Having fallen into this vast ocean of material existence, my heart has become extremely worried. I search for the shore, but have no idea how to reach it.

Verse 2

(2)

na ache karama-bala, nahi jnana-bala
jaga-joga-tapodharma—na ache sambala

TRANSLATION

I have no strength from my previous karma or from all my knowledge. Nor do I have any help from virtues accrued by sacrifices, yoga practice or austerities.

Verse 3

(3)

nitanta durbala ami, na jani santar
e bipade ke amare koribe uddhar?

TRANSLATION

I am extremely feeble, and I don't know how to swim. Who will rescue me from this dreadful calamity?

Verse 4

(4)

bisaya-kubhira tahe bhisana-darsana
kamer taranga sada kore' uttejana

TRANSLATION

I see the horrible alligator of sense gratification present before me, and the waves of lust are constantly agitating and provoking me.

Verse 5

(5)

prattana-vayur vega sahite na pari
kandiya asthira mana, na dekhi kandari

TRANSLATION

I can no longer cope with all the urges that are pushing me like a raging wind from my previous births. I simply weep with an agitated mind, for there is no rescuer in sight.

Verse 6

(6)

ogo shri jahnava devi! e dase koruna
koro' aji nija-gune, ghucao jantrana

TRANSLATION

Oh most revered Jahnava Devi! Please show mercy to this servant today by virtue of your own good qualities, and kindly relieve all his afflictions.

Verse 7

(7)

tomar carana-tari koriya asroy
bhavarnava par ha'ba korechi niscoy

TRANSLATION

By taking shelter in the boat of Your lotus feet I will certainly be able to cross over this vast ocean of material existence.

Verse 8

(8)

tumi nityananda-sakti krishna-bhakti-guru
e dase koroho dana pada-kalpa-taru

TRANSLATION

You are the very pleasure potency of Lord Nityananda, and you are the teacher of devotion to Lord Krsna. Kindly bestow upon this servant the wish-fulfilling desire-tree of your lotus feet.

Verse 9

(9)

kota kota pamarere ko'recho uddhar
tomar carane aj e kangal char

TRANSLATION

Thus, this most wretched and shameful rogue begs at your feet today, for he sees that you are delivering many other sinners.

Song 4 – Tha Delusion of Sense Gratification

Song 4 – Tha Delusion of Sense Gratification

Verse 1

(1)

bisaya-basana-rupa citter bikar
amar hrdoye bhoga ka're anibar

TRANSLATION

The delusion rooted deeply in my heart has taken the shape of desires for sense gratification. Thus in my heart I am constantly trying to enjoy.

Verse 2

(2)

je kota jatana ami korilam hay
na gelo bikar, bujhi sese prana jay

TRANSLATION

Alas! How much endeavor have I made for such enjoyment? My delusions have not gone away, and I understand that now in the end my life is departing.

Verse 3

(3)

e ghor bikar more korilo asthira
santi na pailo sthan, antara adhira

TRANSLATION

This ghastly delusion has made me extremely restless. I have not achieved any peace, and I am most disturbed at heart.

Verse 4

(4)

shri rupa goswami more krpa bitariya
uddharibe kabe yukta-vairagya arpiya

TRANSLATION

When will Shrila Rupa Gosvami bestow his mercy upon me? When will he deliver me by imparting knowledge of yukta-vairagya (the science of renunciation which dovetails all favorable things in devotional service)?

Verse 5

(5)

kabe sanatana more chadaye bisoy
nityanande samarpibe haiya sadoy

TRANSLATION

When will Shrila Sanatana Gosvami cause me to give up this materialistic sense gratification? Being gracious to me, he will offer me in devotion to Lord Nityananda Prabhu.

Verse 6

(6)

shri jiva goswami kabe siddhanta-salile
nivaibe tarkanala, citta jahe jwale

TRANSLATION

When will Shrila Jiva Gosvami pour the waters of his strong conclusive truths and thereby extinguish the fire of false arguments that burns my heart?

Verse 7

(7)

shri-chaitanya-nama sune udibe pulaka
radha-krishnamrta-pane haibo asoka

TRANSLATION

My jubilation will arise when I hear the chanting of the holy name of Shri Krsna Caitanya, and by drinking the nectar of Radha-Krsna I will become free from all of my lamentations.

Verse 8

(8)

kangaler sukangal durjana e jana
vaishnava-caranasroy jace akincana

TRANSLATION

This rogue is not only the most wicked amongst the wicked, but is the most wretched amongst the wretched. Therefore he now begs for the shelter of the lotus feet of all the Vaisnavas.

Song 5 – Prayer to Yogamaya

Song 5 – Prayer to Yogamaya

Verse 1

(1)

amar saman hina nahi e samsare
asthira ha'yechi padi' bhava parabare

TRANSLATION

The likes of such a lowly soul as me is not to be found anywhere in this world. Thus I have become most agitated due to falling into this vast ocean of material existence.

Verse 2

(2)

kuladevi yogamaya more krpa kori'
abarana sambaribe kabe visvodari

TRANSLATION

Oh Yogamaya! When will you show mercy to me by lifting up the curtain of illusion with which you shroud the universe in your external form of Mahamaya? You are known as Kuladevi, the traditional worshipable Goddess of all the Vaisnavas dynasties.

Verse 3

(3)

sunechi agame-vede mahima tomar
shri krishna-vimukhe bandhi' karao samsar

TRANSLATION

I have heard of your glories and activities from the Vedic literatures. You take all those souls who are averse to Krsna and bind them within the material world.

Verse 4

(4)

shri-krishna-sammukhya ja'r bhagya-krame hoy
ta're mukti diya koro' asoka abhoy

TRANSLATION

To that person whose good fortune gradually dawns, allowing him to again become favorably disposed to Krsna, you award liberation and make him free from all grief and fear.

Verse 5

(5)

e dase janani! kori' akaitava doya
vrndabane deha' sthana tumi yogamaya

TRANSLATION

Oh my dear Mother! Showing your causeless mercy to this servant, give me a place in Vrndavana, for you are Yogamaya Herself (the internal energy of yoga, or union).

Verse 6

(6)

tomake langhiya kotha jive krishna pay
krishna rasa prakatilo tomar krpay

TRANSLATION

Without complying with you, no soul at any time can get Krsna, for the manifestation of Krsna's pastimes is all enacted only by your mercy.

Verse 7

(7)

tumi krishna-sahacari jagata-janani
tumi dekhaile more krishna-cintamani

TRANSLATION

You are the devoted follower of Lord Krsna, and you are the Mother of the universe. You have shown me the trans-cendental touchstone of Krsna consciousness.

Verse 8

(8)

niskapata ho'ye mata cao mor pane
vaisnave visvasa vrddhi ha'ka prati-ksane

TRANSLATION

My dear Mother, I sincerely wish that you will let my faith in the Vaisnavas increase at every moment.

Verse 9

(9)

vaishnava-carana bina bhava-parabar
bhakativinoda nare hoibare par

TRANSLATION

Without the lotus feet of the devotees of the Lord, Bhaktivinoda is not able to cross to the other side of this ocean of material existence.

Part 2 "Prarthana Lalasamayi"
(Prayers of Eager Longing)

Part 2:
"Prarthana Lalasamayi"
(Prayers of Eager Longing)

Song 1 – Longing

Song 1 – Longing

Verse 1

(1)

kabe mor subha-dina hoibe udoy
vrndabana-dhama mama hoibe asroy

TRANSLATION

When will that auspicious day dawn when I will achieve full shelter in the transcendental abode of Vrndavana?

Verse 2

(2)

ghucibe samsara-jvala, bisaya-basana
vaisnave-samsarge mor puribe kamana

TRANSLATION

The burning fire of this material world will cease, as well as all desires for sense gratification, for by being with the devotees of the Lord all my longings will be fulfilled.

Verse 3

(3)

dhulaya dhusara ho'ye hari-samkirtane
matta ho'ye pa'de ro'ba vaishnava-carane

TRANSLATION

Becoming maddened by their chanting of the holy name of the Lord, I will fall down and roll in the dust at the devotees' feet, completely covering myself with that sacred powder.

Verse 4

(4)

kabe shri jamuna-tire kadamba-kanane
heribo jugala-rupa hrdoya-nayane

TRANSLATION

When, in a kadamba grove on the bank of the Yamuna river, will I behold the beauty of the Divine Couple within the eyes of my heart?

Verse 5

(5)

kabe sakhi krpa kori' jugala-sevay
niyukta koribe more rakhi' nija pa'y

TRANSLATION

When will a sakhi show her gracious mercy to me by engaging me in conjugal service, keeping me at her own lotus feet?

Verse 6

(6)

kabe ba jugala-lila ko'ri darasana
premananda-bhare ami ha'bo acetana

TRANSLATION

And when will I catch a glimpse of Their divine conjugal pastimes? Becoming filled with the ecstasy of pure spiritual love I will lose consciousness.

Verse 7

(7)

kataksana acetana padiya rahibo
apan sarir ami kabe pasaribo?

TRANSLATION

Falling down, I will remain unconscious for a long time, and will completely forget about my own body.

Verse 8

(8)

uthiya smaribo punah acetana-kale
ja' dekhinu krishna-lila bhasi' anhki-jale

TRANSLATION

Regaining consciousness, I will again remember that sight which I saw while in trance—darsana of the ecstatic pastimes of Krsna that caused me to swim in an ocean of tears.

Verse 9

(9)

kakuti minati kori' vaishnava-sadane
bolibo bhakati-bindu deha' e durjane

TRANSLATION

Making repeated requests in the presence of the devotees, I will ask them to give just one drop of the ocean of devotion to this wicked person.

Verse 10

(10)

shri ananga manjarir carana sarana
e bhakativinoda asa kore' anuksana

TRANSLATION

Bhaktivinoda's incessant longing is for the shelter of the lotus feet of Shri Ananga Manjari. (Shrimati Radharani's little sister, the original form of Shri Jahnava Devi, who is Lord Nityananda's consort and pleasure potency.)

Song 2 – Servant of the Servant

Song 2 – Servant of the Servant

Verse 1

(1)

shri-guru-vaishnava-krpa kota dine habe
upadhi-rahita-rati citte upajibe

TRANSLATION

After how many days will I get the mercy of the spiritual master and the devotees, which will awaken pure love devoid of designations in my heart?

Verse 2

(2)

kabe siddha-deha mor haibe prakasa
sakhi dekhaibe more jugala-vilasa

TRANSLATION

When, oh when will my perfect spiritual body become manifest so that a confidential girlfriend of Shri Radha will show me the conjugal pastimes of the Divine Couple?

Verse 3

(3)

dekhite dekhite rupa hoibo batula
kadamba-kanane ja'bo tyaji' jati kula

TRANSLATION

In an instant I will take on the form of a madwoman, and will rush to the kadamba forest, renouncing all my family members.

Verse 4

(4)

sveda kampa pulakasru vaivarnya praloy
stambha swara-bheda kabe hoibe udoy

TRANSLATION

When will I then experience the awakening of the eight sattvika ecstatic symptoms of perspiring, shivering, jubilation, tears, fading of bodily color, complete devastation, stupor, and choked voice?

Verse 5

(5)

bhavamoy vrndabana heribo nayane
sakhira kinkori ho'ye sevibo du'jane

TRANSLATION

I will behold that spiritual abode of Vrndavana-dhama with these very eyes and, becoming the humble maid-servant of a sakhi, I will serve those two Persons.

Verse 6

(6)

kabe narottama-saha saksat hoibe
kabe ba prarthana-rasa citte pravesibe

TRANSLATION

When will I ever be able to come into the very presence of Shrila Narottama dasa Thakura, and when will the mellows he expressed in his book "Prarthana" enter into my heart?

Verse 7

(7)

chaitanya-daser das chadi' anya rati
kara-yudi' mage aj shri-chaitanya mati

TRANSLATION

Rejecting any love or attachment for anything else, this servant of the servant of Lord Caitanya begs the guru and the Vaisnavas for the blessing of devotional inclination towards Him only.

Song 3 – Give Up Non-devotees

Song 3 – Give Up Non-devotees

Verse 1

(1)

amar emon bhagya kota dine ha'be
amare apana boli' janibe vaisnave

TRANSLATION

After how many days will my good fortune dawn when a Vaisnava will consider me to be his very own property?

Verse 2

(2)

shri-guru-caranamrta-madhvika-sevane
matta ho'ye krishna-guna gabo vrndabane

TRANSLATION

By drinking the honey-wine ambrosia that has washed the lotus feet of my divine spiritual master, I will become madly intoxicated and sing wildly about the glorious qualities of Lord Krsna in Vrndavana.

Verse 3

(3)

karmi, jnani, krishna-dvesi bahirmukha-jana
ghrna kori' akincane koribe barjana

TRANSLATION

I will abandon the company of all fruitive workers, mental speculators, those who are envious of Krsna, as well as those who have turned away from the Lord, despising them all as being insignificant.

Verse 4

(4)

karma-jada-smarta-gana koribe siddhanta
acara-rohita nitanta asanta

TRANSLATION

The smarta brahmanas who simply pursue dull, materialistic fruitive results will conclude that I am a very agitated person and bereft of any proper behavior.

Verse 5

(5)

batula boliya more panditabhimani
tyajibe amar sanga mayavadi jnani

TRANSLATION

Such puffed-up scholars, who are actually impersonalist speculators, will then renounce my association, considering me to be completely mad.

Verse 6

(6)

kusanga-rohita dekhi' vaishnava-sujana
krpa kori' amare dibena alingana

TRANSLATION

Seeing me thus bereft of all such bad association, the most virtuous true devotee of the Lord will then show his kindness to me by embracing me in great affection.

Verse 7

(7)

sparsiya vaishnava-deha e durjana char
anande lobhibe kabe sattvika bikar

TRANSLATION

Thus touching the body of the devotee, this most wicked and rejected person will joyfully experience all the eight transcendentally ecstatic sattvika transformations.

Song 4 – The Secret of Lord Caitanya’s Enemies

Song 4 – The Secret of Lord Caitanya’s Enemies

Verse 1

(1)

chaitanya-candrer lila-samudra apar
bujhite sakti nahi, ei katha sar

TRANSLATION

The essence of this narration is that no one can possibly have the power to understand the unfathomable ocean of Lord Caitanya-Candra's transcendental pastimes.

Verse 2

(2)

sastrer agamya tattwa shri krishna amar
tanra lila-anta bujhe sakati kahar

TRANSLATION

The incomprehensible truth revealed in the scriptures is my Lord Shri Krsna. Who has the power to understand the limit of His transcendental pastimes?

Verse 3

(3)

tabe murkha jana keno sastra bicariya
gaura-lila nahi mane anta na paiya

TRANSLATION

So then why are foolish persons analyzing and discussing the revealed scriptures? They are not reaching the end simply because they have not accepted the transcendental pastimes of Lord Gauranga.

Verse 4

(4)

ananter anta ache, kon sastre gay?
sastradhina krishna, iha suni' hasi pay

TRANSLATION

Which scripture sings of the limit of the unlimited? I laugh heartily when I hear them say that Krsna is subordinate to and limited by the descriptions of the sastra.

Verse 5

(5)

krishna hoibena gora iccha ho'lo tanra
sa-vaikuntha navadvipe hoila avatara

TRANSLATION

The Supreme Lord Krsna has become fair-complexioned, and according to His own sweet will has descended along with His Vaikuntha abode in Navadvipa-dhama.

Verse 6

(6)

jakhan asena krishna jiva uddharite
sange sab sahacar ase prthivite

TRANSLATION

When Krsna comes to deliver the fallen souls, then all His associates and followers also come with Him to the surface of the earth.

Verse 7

(7)

gora avatare tanra shri jaya-vijaya
navadvipe satru-bhave hoilo udoy

TRANSLATION

Along with this fair incarnation, His own devotees Jaya and Vijaya have appeared in Navadvipa (as Jagai and Madhai), in the mood of being the enemy of the Lord.

Verse 8

(8)

purve purve avatare asura achilo
sastre bole pandita hoiya janamila

TRANSLATION

In many previous incarnations they have taken birth as demons, but the revealed scriptures say that they were born in a brahmana family during Gauranga-lila.

Verse 9

(9)

smrti-tarka-sastre bole vairi prakasiya
goracandra-saha rana korilo matiya

TRANSLATION

The smrti scriptures say that they become absorbed in a fighting spirit with Lord Gaura-candra, manifesting enmity and hostility.

Verse 10

(10)

ataeva navadvipa-basi jata jana
shri-chaitanya-lila-pusti kore anuksana

TRANSLATION

Therefore it is a fact that all the residents of Navadvipa, whether friendly or inimical, are eternally nourishing the development of Lord Caitanya's pastimes.

Verse 11

(11)

ekhon je brahma-kule caitanyer ari
ta'ke jani caitanyer lila-pustikari

TRANSLATION

I know that these enemies of Lord Caitanya, even though coming from brahmana background, are actually assistants for giving nourishment to Lord Caitanya's pastimes.

Verse 12

(12)

shri-chaitanya-anucara satru-mitra jata
sakaler shri-carane hoilama nata

TRANSLATION

I have thus prostrated myself at the lotus feet of all the enemies as well as friends who are accompanying Lord Caitanya during His lila.

Verse 13

(13)

tomara koroho krpa e daser prati
chaitanya sudrdha koro vinoder mati

TRANSLATION

All of you eternal associates, kindly show your mercy to this servant and please make his devotion to Lord Caitanya become completely fixed up.

Song 5 – How to Take Shelter of Vrndavana

Song 5 – How to Take Shelter of Vrndavana

Verse 1

(1)

kabe mor mudha mana chadi anya dhyana
shri-krishna-carane pabe bisramer sthana

TRANSLATION

When, oh when will my foolish ass-like mind finally attain a place to rest at the lotus feet of Lord Krsna, rejecting all other meditations?

Verse 2

(2)

kabe ami janibo apane akincana
amar apeksa ksudra nahi anya jana

TRANSLATION

When will I finally understand my own worthlessness? Actually there is no other soul who is lower than me.

Verse 3

(3)

kabe ami acandale koribo pranati
krishna-bhakti magi laba koriya minati

TRANSLATION

When will I offer my respectful obeisances to all the untouchables? Submitting prayers unto them, I will humbly beg for a drop of devotion to Lord Krsna.

Verse 4

(4)

sarva-jive doya mor kota-dine habe
jiver durgati dekhi lotaka padibe

TRANSLATION

And when will I finally exhibit real compassion to all living entities? Seeing the degradation of the conditioned souls, I will fall to the ground crying.

Verse 5

(5)

kandite kandite ami jabo vrndabana
braja-dhame vaisnaver loibo sarana

TRANSLATION

Weeping and weeping, I will sadly go to Shri Vrndavana, and will take shelter of a Vaisnava in that abode of Vraja.

Verse 6

(6)

brajabasi-sannidhane judi dui kar
jijnasibo lila-sthana hoiya katar

TRANSLATION

Standing before a resident of Vraja I will grasp both his hands and question him intensively about all the holy places of the Lord's pastimes there.

Verse 7

(7)

ohe brajabasi! more anugraha kori
dekhao kothay lila korilena hari

TRANSLATION

I will say: "Oh resident of Vraja! Please exhibit your favor and kindly show me where all the pastimes of Hari have taken place!"

Verse 8

(8)

tabe kon braja-jana sakrpa-antare
amare jabena loye bipina-bhitore

TRANSLATION

Then, with a gracious heart, that resident of the dhama will personally take me into the depths of the forest.

Verse 9

(9)

bolibena, dekho ei kadamba-kanana
jatha rasa-lila koila brajendra-nandana

TRANSLATION

He will say: "Just look there! That is the kadamba grove in which the delightful Son of Maharaja Nanda sported the rasa dance."

Verse 10

(10)

ai dekho nanda-grama nander avasa
ai dekho baladeva jatha koilo rasa

TRANSLATION

"Look! Here is Nanda-grama, which is the residence of Krsna's parents, Nanda and Yasoda. Look! Here is where Lord Balarama sported His own rasa dance."

Verse 11

(11)

ai dekho jatha hoilo dukula-harana
ai sthane bakasura hoilo nidhana

TRANSLATION

"Look! Here is where Lord Krsna stole the clothes of all the gopis as they bathed. And just see this place! It is where the demon Bakasura met his fate."

Verse 12

(12)

ei-rupe braja-jana-saha vrndabane
dekhibo lilar sthana satrsna-nayane

TRANSLATION

In this fashion I will behold all the places of pastimes in Vrndavana with my intensely thirsty eyes in the company of the residents of Vraja.

Verse 13

(13)

kabhu ba jamuna tire suni' bamsi-dhvani
abasa hoiya labha koribo dharani

TRANSLATION

If ever I hear the vibration of a flute upon the banks of the Yamuna river, then becoming ecstatically overwhelmed I will fall senseless upon the earth.

Verse 14

(14)

krpamoy braja-jana 'krishna krishna' boli'
pana koraibe jal puriya anjali

TRANSLATION

Chanting the holy names, "Krsna! Krsna!" into my ears, then the all-merciful residents of Vraja will take a palmful of Yamuna water and make me drink.

Verse 15

(15)

hari-nama sune punah paiya cetana
braja-jana-saha ami koribo bhramana

TRANSLATION

By hearing the holy names being vibrated and again becoming conscious, I will then continue wandering about in the company of the Brijbasis.

Verse 16

(16)

kabe heno subha-dina hoibe amar
madhukori kori' bedaibo dvar dvar

TRANSLATION

When, oh when will such auspicious days be mine? Begging a little food like a bee (madhukori) I will wander from door to door.

Verse 17

(17)

jamuna-salila pibo anjali bhariya
deva-dvare ratri-kale rohibo suiya

TRANSLATION

I will drink a little water from the Yamuna, filling my palm. And at night I will go to sleep by the door of some temple I happen to wander near.

Verse 18

(18)

jakhan asibe kala e bhautika pura
jala-jantu-mahotsava hoibe pracura

TRANSLATION

Then that time will come when this material body will become a tasty feast for all of the aquatics. (When it is thrown into the river at the time of death.)

Verse 19

(19)

siddha dehe nija-kunje sakhira carane
nitya-kala thakiya sevibo krishna-dhane

TRANSLATION

Then, living eternally in my spiritual body, at the feet of a gopi in her own grove, I will finally serve my greatly treasured Lord Krsna.

Verse 20

(20)

ei se prarthana kore' e pamara char
shri jahnava more doya koro' ei-bar

TRANSLATION

Oh Jahnava Devi! Please show your causeless mercy to me now! This is all that is prayed for today by this desperate, worthless sinner.

Song 6 – Favorable Pracites

Song 6 – Favorable Pracites

Verse 1

(1)

hari hari kabe mora ho'be heno dina
bimala vaisnabe, rati upajibe,
basana hoibe ksina

TRANSLATION

Oh my Lord Hari, when will such a day be mine? Developing love and attachment for a pure devotee, my material desires will thereby become weakened and subdued.

Verse 2

(2)

antara-bahire, sama vyavahara,
amani manada ho'bo
krishna-sankirtane, shri-krishna-smarane,
satata majiya ro'bo

TRANSLATION

However I feel in the core of my heart, I will behave accordingly, totally free from duplicity. Without demanding any respect, I will give all honor unto others. I will constantly remain absorbed in ecstatic remembrance of the Lord by performing the congregational chanting of His holy names.

Verse 3

(3)

e deher kriya, abyase koribo,
jivana japana lagi'
shri-krishna-bhajane, anukula jaha,
tahe ho'bo anuragi

TRANSLATION

Just to pass this life I will perform only whatever minimum activity is required to maintain this body, and I will become attached only to that which is favorable for the worship of Lord Krsna.

Verse 4

(4)

bhajaner jaha, pratikula taha,
drdha-bhave teyagibo
bhajite bhajite, samaya asile,
e deha chadiya dibo

TRANSLATION

I will forcibly reject whatever is unfavorable for His service. Thus worshiping and worshiping, the time has come that I will have to give up this body.

Verse 5

(5)

bhakativinoda, ei asa kori',
basiya godruma-bane
prabhu-krpa lagi', vyakula antare,
sada kande sangopane

TRANSLATION

These are the hopes of Bhaktivinoda while living within the forest of Godruma. Hiding in secrecy, he continuously weeps with an extremely eager heart only for receiving the causeless mercy of the Supreme Lord.

Song 7 – The Pure Devotee

Song 7 – The Pure Devotee

Verse 1

(1)

kabe mui vaishnava cinibo hari hari
vaishnava carana, kalyaner khani,
matibo hrdaye dhori'

TRANSLATION

Oh my Lord Hari, when will I ever be able to realize who is actually a real Vaisnava, the lotus feet of whom are like a mine of all-auspiciousness? When will I become madly overwhelmed by holding these lotus feet within the core of my heart?

Verse 2

(2)

vaishnava-thakura, aprakrta sada,
nirdosa, anandamoy
krishna-name priti, jade udasina,
jivete dayardra hoy

TRANSLATION

Such a revered devotee is always transcendental, free from all faults, and fully joyful in spiritual bliss. Being lovingly attached to the holy name of the Lord, and always disinterested and callous towards worldly interests, he is always melted with compassion for all souls.

Verse 3

(3)

abhimana-hina, bhajane pravina,
bisayete anasakta
antara-bahire, niskapata sada,
nitya-lila-anurakta

TRANSLATION

Devoid of any trace of false ego, fully experienced and expert in bhajana, the pure devotee is completely detached from all types of sense objects. He is always straightforward both internally and externally, and he is completely attracted to relishing the eternal pastimes of the Lord.

Verse 4

(4)

kanistha, madhyama, uttama prabhede,
vaishnava tri-vidha gani
kanisthe adara, madhyame pranati,
uttame susrusa suni

TRANSLATION

I discriminate between the three types of Vaisnavas, namely the kanistha (beginning neophyte), the madhyama (middle class), and the uttama (highest pure devotee). I respect the kanistha, I offer my respectful obeisances unto the madhyama, and I fully submit myself to hearing from the uttama.

Verse 5

(5)

je jena vaishnava, ciniya loiya,
adara koribo jabe
vaisnaver krpa, jahe sarva-siddhi,
avasya paibo tabe

TRANSLATION

At that time when I learn to properly honor such a pure devotee, recognizing his real quality, then I will certainly achieve all spiritual perfection by his mercy.

Verse 6

(6)

vaishnava caritra, sarvada pavitra,
jei ninde himsa kori'
bhakativinoda, na' sambhase ta're
thake sada mauna dhori'

TRANSLATION

Bhaktivinoda always keeps a vow to abstain from speaking any type of envious blasphemy unto such a spotless devotee, whose life and charac-teristics are in all ways pure.

Song 8 – Prayer to the Pure Devotee

Song 8 – Prayer to the Pure Devotee

Verse 1

(1)

krpa koro' vaishnava Thakura
sambandha janiya, bhajite bhajite,
abhiman hao dura

TRANSLATION

Please give your mercy to me now, oh revered pure devotee! Vaisnava Thakura! Then only my false ego will go far away by constant worship in full knowledge of my real eternal position.

Verse 2

(2)

'ami to vaishnava', e buddhi hoile,
amani na ho'bo ami
pratisthasa asi', hrdoy dusibe,
hoibo niraya-gami

TRANSLATION

If I think "I am a Vaisnava", then I shall look forward to receiving respect from others. And if the desire for fame and reputation pollute my heart, then certainly I shall descend towards life in hell.

Verse 3

(3)

tomar kinkor, apane janibo,
'guru'-abiman tyaji'
tomar ucchistha, pada-jala-renu,
sada niskapate bhaji

TRANSLATION

Renouncing the false conception that "I am a guru", I will understand myself to be your humble servant. I sincerely worship the remnants of your food, oh pure devotee, as well as the water that has washed the sacred dust of your lotus feet.

Verse 4

(4)

'nije srestha' jani', ucchisthadi dane,
ho'be abhiman bhar
tai sisya taba, thakiya sarvada,
na loibo puja ka'r

TRANSLATION

By giving others the remnants of my food, I shall consider myself "superior" and will be burdened with the weight of false pride. Therefore, always remaining your surrendered disciple, I shall not accept worship from anyone else.

Verse 5

(5)

amani manada, hole kirtane,
adhikar dibe tumi
tomar carane, niskapate ami,
kandiya lutibo bhumi

TRANSLATION

If you will bestow upon me the right to chant the holy name, I will then give all honor to others without expecting any for myself. Thus I will sincerely weep in ecstasy while rolling on the ground at your lotus feet.

Song 9 – Navadvipa Bhajan-Kutir

Song 9 – Navadvipa Bhajan-Kutir

Verse 1

(1)

kabe ha'be heno dasa mor
tyaji' jada asa, vividha bandhana,
chadibo samsar ghor

TRANSLATION

When, oh when will such a condition be mine? Renouncing all my mundane desires which are producing various types of bondage, I will give up this dark, ghastly material existence.

Verse 2

(2)

vrndabanabhede, navadvipa-dhame,
bandhibo kutira-khani
sacir nandana- carana-asroy
koribo sambandha mani'

TRANSLATION

I will build my small hut at Navadvipa-dhama, seeing the land as being non-different from Vrndavana-dhama. There I will finally establish my relationship with Lord Krsna under the shelter of the lotus feet of the Son of Mother Saci.

Verse 3

(3)

jahnavi-puline, cinmoy-kanane,
basiya vijana-sthale
krishna-namamrta, nirantara pibo,
dakibo 'gauranga' bo'le

TRANSLATION

Living in a solitary place in a spiritually conscious forest on the bank of the Ganga, I will incessantly drink the pure nectar of Krsna's name, and will loudly shout the name of Gauranga thus:

Verse 4

(4)

ha gaura-nitai, tora du'ti bhai,
patita-janer bandhu
adhama patita, ami he durjana,
hao more krpa sindhu

TRANSLATION

"Oh Gaura-Nitai! You two Brothers are the only true friends of all the fallen souls! I am the lowest of the low, most fallen and wicked-minded, so kindly bestow Your ocean of mercy upon me!"

Verse 5

(5)

kandite kandite, sola-krosa-dhama,
jahnavi ubhoy kule
bhramite bhramite, kabhu bhagya-phale,
dekhi kichu taru-mule

TRANSLATION

Thus repeatedly sobbing and calling out, I will roam all over the abode of 32 square miles, sometimes on one bank of the Ganga and sometimes on the other. And possibly, while wandering about, if I ever receive a drop of good fortune, I may suddenly glance over at the base of a tree (and behold some vision there…)

Verse 6

(6)

ha ha manohara, ki dekhinu ami,
boliya murchita ho'bo
samvit paiya, kandibo gopane,
smari dunhu krpa-lava

TRANSLATION

I will blurt out: "Ha Ha, how wonderful! What amazing thing have I seen now?!!", and I will faint senseless on the spot. Regaining consciousness later, I will hide and weep secretly, remembering that all this ecstasy is due to receiving just a tiny speck of Shri Shri Gaura-Nitai's mercy.

Song 10 – Prayer to Gaura-Kisora in Navadvipa

Song 10 – Prayer to Gaura-Kisora in Navadvipa

Verse 1

(1)

ha ha mora gaura-kisora
kabe doya kori', shri godruma-bane,
dekha dibe mana-cora

TRANSLATION

Oh, my most youthful Lord Gaura-Kisora! When will You be merciful and show Yourself to me, thus stealing my mind within the forest of Godruma?

Verse 2

(2)

ananda-sukhada, kunjer bhitore,
gadadhare bame kori'
kancana-barana, cancara cikura,
natana suvesa dhori'

TRANSLATION

In the grove of Ananda-sukhada-kunja, You stand with Shri Gadadhara on Your left side, radiating the effulgence of pure gold. With beautiful curling hair, You are wearing the fine dress of a dramatic actor.

Verse 3

(3)

dekhite dekhite, shri radha-madhava,
rupete koribe ala
sakhi-gana-sange, koribe natana,
galete mohana-mala

TRANSLATION

In an instant Shri Shri Radha-Madhava will appear and brilliantly illuminate the entire scene. Accompanied by all Their confidential friends and associates, They will dance with Their necks decorated with various types of golden necklaces.

Verse 4

(4)

ananga-manjari, sadoy hoiya,
e dasi-karete dhori'
duhe nivedibe, dunhara madhuri,
heribo nayana bhari'

TRANSLATION

The merciful Ananga Manjari, catching the hands of this maidservant, will take me to offer me in devotion unto Shri Shri Radha-Madhava, and my eyes will be brimming with pleasure to behold the beauty and sweetness of Them both.

 

(NOTE: The above prayer is submitted by Thakura Bhaktivinoda unto Shri Shri Gaura-Gadadhara, the personal deities of his home in Godruma.)

Song 11 – The Splendor of Vraja at Navadvipa

Song 11 – The Splendor of Vraja at Navadvipa

Verse 1

(1)

ha ha kabe gaura-nitai
e patita-jane, uru krpa kori'
dekha dibe du'ti bhai

TRANSLATION

Alas, alas! When, oh when will the two Brothers Gaura-Nitai show Themselves to this most fallen person, thus exhibiting Their causeless mercy?

Verse 2

(2)

dunhu-krpa-bale, navadvipa-dhame,
dekhibo brajer sobha
ananda-sukhada- kunja mahohara,
heribo nayana-lobha

TRANSLATION

By the power of the mercy of Them both, I will see the transcendental splendor of Vraja at Navadvipa. My mind being charmed thus at my residence in Ananda-sukhada-kunja, I will behold such wondrous things with my very eyes.

Verse 3

(3)

tahar nikate, shri-lalita-kunda,
ratna-vedi kota sata
jatha radha-krishna, lila bistariya,
biharena avirata

TRANSLATION

Just nearby my kutir is Lalita-kunda, surrounded by hundreds of bejewelled altars. At that place Shri Radha-Krsna can be seen, continuously sporting as They expand Their pastimes.

Verse 4

(4)

sakhi-gana jatha, lilar sahay,
nana seva-sukha pay
e dasi tathay, sakhira ajnate,
karye iti-uti dhay

TRANSLATION

All of Their confidential girlfriends are also there, assisting the pastimes by performing various services for the pleasure of Their Lordships. This maidservant is also there, busily running here and there on the orders of the sakhis.

Verse 5

(5)

malatir mala, ganthiya anibo,
dibo tabe sakhi-kare
radha-krishna-gale, sakhi paraibe,
nacibo ananda-bhare

TRANSLATION

Stringing a garland of malati flowers, I will bring it and place it into the hands of a sakhi. She will drape it around the necks of Shri Radha-Krsna, and I will dance, filled with ecstasy.

Song 12 – Wandering in Navadvipa

Song 12 – Wandering in Navadvipa

Verse 1

(1)

kabe aha gauranga boliya
bhojane-sayane, deher jatana,
chadibo virakta hana

TRANSLATION

Alas… what sorrow I am expressing! When will I ever take the name of Gauranga and become disgusted with sense gratification, giving up all bodily endeavors for eating and sleeping?

Verse 2

(2)

navadvipa dhame, nagare nagare,
abhimana parihari'
dhama-basi-ghare, madhukori lobo',
khaibo udar bhari'

TRANSLATION

And when will I ever wander from village to village in Shri Navadvipa-dhama, completely giving up my false ego? I will beg madhukori from the homes of the dhama-basis, and thus I will fill my belly.

Verse 3

(3)

nadi-tate giya, anjali anjali,
pibo prabhu-pada-jala
taru-tale podi', alasya tyajibo,
paibo sarire bala

TRANSLATION

Sometimes I will wander to the bank of the Ganga, and if I feel thirsty, then I will drink that sacred water that has washed the lotus feet of the Lord, palmful by palmful. If I feel tired, I will simply fall down under the nearest tree. When I feel enough strength, I will give up my idleness and continue wandering here and there.

Verse 4

(4)

kakuti koriya, 'gaura-gadadhara',
'shri-radha-madhava' nama
kandiya kandiya, daki ucca-rave,
bhramibo sakala dhama

TRANSLATION

In a mood of humble solicitation I will call out loudly the names of "Gaura-Gadadhara!" and "Shri Radha-Madhava!"; thus weeping and weeping I will wander throughout the entire dhama.

Verse 5

(5)

vaishnava dekhiya, padibo carane,
hrdayer bandhu jani'
vaishnava thakura, 'prabhur kirtana'
dekhaibe das mani'

TRANSLATION

Seeing a Vaisnava devotee, I will fall at his lotus feet, knowing him to be the only true friend of my heart. Accepting me as his servant, the most revered devotee will then reveal to me the most confidential kirtana for worshiping the Lord.

 

Part 3 "Vijnapti"
(Confidential Confessions)

Part 3:
"Vijnapti"
(Confidential Confessions)

Song 1 – Gopinatha

Song 1 – Gopinatha

Verse 1

(1)

gopinatha, mama nivedana suno
visayi durjana, sada kama-rata,
kichu nahi mor guna

TRANSLATION

Oh Gopinatha, Lord of the gopis, please hear my request to You now. I am just a gross sense-gratifier and a wicked rogue. I am continuously addicted to chasing after material desires, and I don't even possess a drop of any good qualities at all. This is my real position.

Verse 2

(2)

gopinatha, amar bharasa tumi
tomar carane, loinu sarana,
tomar kinkor ami

TRANSLATION

Oh Gopinatha, You are my only last hope; therefore I have taken full shelter of Your lotus feet for protection. Please consider me to be Your insignificant menial servant.

Verse 3

(3)

gopinatha, kemone sodhibe more
na jani bhakati, karme jada-mati,
podechi samsar-ghore

TRANSLATION

Oh Gopinatha, how is it possible to purify someone like me? I have no idea about what devotion is, for my materialistic mind is completely absorbed in fruitive actions and reactions. This is my pitiful condition now that I've fallen into the ghastly dark pit of this material world.

Verse 4

(4)

gopinatha, sakali tomar maya
nahi mama bala, jnana sunirmala,
svadhina nahe e kaya

TRANSLATION

Oh Gopinatha, everything in this world is made of Your temporary illusory energy. This body is also, and it is totally dependent on strict material laws. Being trapped within such a body, I now find myself helplessly defeated and bereft of all transcendental knowledge.

Verse 5

(5)

gopinatha, niyata carane sthana
mage e pamara, kandiya kandiya,
korohe karuna dana

TRANSLATION

Oh Gopinatha, this sinner is weeping and weeping, begging piteously for an eternal place close by Your lotus feet. Please, please be merciful and bestow such a favor on this fallen soul.

Verse 6

(6)

gopinatha, tumi to' sakali par
durjane tarite, tomar sakati,
ke ache papir ar

TRANSLATION

Oh Gopinatha, You are the Supreme Lord; certainly You are able to do anything You like. I know that You have the power to deliver all sinners. So now I am admitting to You—who can be more of a sinner than my most wicked self?

Verse 7

(7)

gopinatha, tumi krpa parabara
jiver karane, asiya prapance,
lila koile suvistar

TRANSLATION

Oh Gopinatha, Your are like an unlimited ocean of causeless mercy. Just to show compassion to all the fallen souls, You personally come into this material world and expand so many nice pastimes before their very eyes.

Verse 8

(8)

gopinatha, ami ki dose dosi
asura sakala, pailo carana,
vinoda thakilo basi'

TRANSLATION

Oh Gopinatha, how much of a sinner amongst sinners am I? So many demons have attained Your lotus feet, but Bhaktivinoda has simply remained here trapped in this worldly existence.

Song 2 – Gopinatha

Song 2 – Gopinatha

Verse 1

(1)

gopinatha, ghucao samsar-jvala
avidya-jatana, ar nahi sahe,
janama-marana-mala

TRANSLATION

Oh Gopinatha, Lord of the gopis, please remove the burning torment I am feeling due to this worldly existence. I won't be able to tolerate even one second more of the pain and agony of this repeated succession of births and deaths steeped in the mode of ignorance.

Verse 2

(2)

gopinatha, ami to' kamer dasa
visaya-basana, jagiche hrdoye,
phandiche karama phanse

TRANSLATION

Oh Gopinatha, I am actually the most faithful servant of lust. So many desires for mundane sense enjoyment are dawning within my heart, and I am being choked by the noose of fruitive actions and reactions.

Verse 3

(3)

gopinatha, kabe ba jagibo ami
kama-rupa ari, dure teyagibo,
hrdoye sphuribe tumi

TRANSLATION

Oh Gopinatha, tell me when I will finally wake up and abandon afar my most formidable enemy in the form of lust? I will only be able to do so if You would kindly manifest Yourself in my heart.

Verse 4

(4)

gopinatha, ami to' tomar jana
tomare chadiya, samsar bhajinu,
bhuliya apana-dhana

TRANSLATION

Oh Gopinatha, I am actually Your eternal devotee, but somehow or other I have abandoned You to worship this useless material world. Thus I have completely forgotten about the supreme treasure which is my birthright.

Verse 5

(5)

gopinatha, tumi to' sakali jano
apanar jane, dandiya ekhon,
shri-carane deho sthan

TRANSLATION

Oh Gopinatha, You certainly know everything. If You wish, You may now punish this servant and kindly give him eternal residence close by Your lotus feet.

Verse 6

(6)

gopinatha, ei ki vicar taba
vimukha dekhiya, chado nija-jane,
na koro' karuna lava

TRANSLATION

Oh Gopinatha, tell me if this is Your mentality—do You see that Your own eternal servant is averse to You in this world, and do You completely abandon him, not bestowing even a drop of mercy?

Verse 7

(7)

gopinatha, ami to' murakha ati
kise bhalo hoy, kabhu na bujhinu,
tai heno mama gati

TRANSLATION

Oh Gopinatha, I am without a doubt the greatest of fools; I could never understand what was good for me. Such is my fate.

Verse 8

(8)

gopinatha, tumi to' pandita bara
mudher mangala, tumi anvesibe,
e dase na bhavo' para

TRANSLATION

Oh Gopinatha, You are indeed the wisest Person of all. Therefore I am now requesting You to find some way to bring about auspiciousness for this great fool. Please don't consider that this servant is some outsider.

Song 3 – Gopinatha

Song 3 – Gopinatha

Verse 1

(1)

gopinatha amar upay nai
tumi krpa kori, amare loile,
samsare uddhar pai

TRANSLATION

Oh Gopinatha, Lord of the gopis, I can't see any possible means of deliverance. Only if You bestow Your causeless mercy and take me back to Godhead, then it will be possible for me to get out of this predicament.

Verse 2

(2)

gopinatha, podechi mayar phere
dhana, dara, suta, ghireche amare,
kamete rekheche jere

TRANSLATION

Oh Gopinatha, I've fallen into the dangerous perils of material illusion. Wealth, wife and sons have completely encircled me, and I have been wasted away by the smouldering coals of lust.

Verse 3

(3)

gopinatha, mana je pagala mora
na mane sasana, sada acetana,
visaye ro'yeche ghora

TRANSLATION

Oh Gopinatha, my mind has gone completely insane. It has no respect at all for any kind of authority, and it is forcing me to remain senselessly in the dark ghastly pit of material sense gratification.

Verse 4

(4)

gopinatha, hara je menechi ami
aneka jatana, hoilo biphala,
ekhon bharasa tumi

TRANSLATION

Oh Gopinatha, I now give in and accept my defeat. All of my various endeavors have proved futile. Now You and You alone are my only last hope.

Verse 5

(5)

gopinatha, kemone hoibe gati
prabala indriya, vasibhuta mana,
na chade visaya-rati

TRANSLATION

Oh Gopinatha, how can I make any advancement towards the ultimate goal? My mind has come under the control of the powerful senses and cannot give up its addiction to enjoying material sense objects.

Verse 6

(6)

gopinatha, hrdoye basiya mor
manake samiya, loho nija pane,
ghucibe vipada ghora

TRANSLATION

Oh Gopinatha, the horribly dangerous predicament I am faced with in this world will cease only if You would kindly make my heart Your sitting place. Subduing my mind, please attract me to Yourself from within.

Verse 7

(7)

gopinatha, anatha dekhiya more
tumi hrsikesa, hrsika damiya,
tara' he samsrti-ghore

TRANSLATION

Oh Gopinatha, You are known as Hrsikesa, the Master of the senses. Seeing me in such a helpless condition, kindly subdue my senses and deliver me from this dark and perilous worldly existence.

Verse 8

(8)

gopinatha, galay legeche phansa
krpa-asi dhori', bandhana chediya,
vinode koroho dasa

TRANSLATION

Oh Gopinatha, the noose of materialism is tightly fixed around my neck. Taking up the sharp sword of Your mercy and severing this bondage, please make this Bhaktivinoda Your eternal servant again.

Song 4 – Petition for Service

Song 4 – Petition for Service

Verse 1

(1)

shri-radha-krishna-pada-kamale mana
kemone lobhibe carama sarana

TRANSLATION

Oh mind, tell me how I can possibly attain ultimate refuge at the lotus feet of Shri Radha-Krsna?

Verse 2

(2)

cirodina koriya o-carana as
ache he basiya e adhama das

TRANSLATION

This most fallen servant has been living for a very long time being desirous of those lotus feet.

Verse 3

(3)

he radhe, he krishna-candra bhakta-pran
pamare jugala-bhakti koro' dan

TRANSLATION

Oh Radhe, Oh Krsna-candra, the very life of Your devotees! Please give devotion unto Yourselves in charity to this fallen sinner.

Verse 4

(4)

bhakti-hina boli' na koro' upeksa
murkha-jane deho' jnana-susiksa

TRANSLATION

Please do not neglect me because I am devoid of devotion. Kindly give Your most auspicious instructions to this fool.

Verse 5

(5)

bisaya pipasa-prapidita dase
deho' adhikar jugala-vilase

TRANSLATION

Your servant is very much diseased with the thirst for material sense gratification, so he's asking You to kindly give him the capacity to assist in Your divine conjugal pastimes.

Verse 6

(6)

cancala-jivana- srota pravahiya,
kaler sagare dhay
gelo je divas, na asibe ar,
ebe krishna ki upay

TRANSLATION

This flickering life is slowly drifting away, flowing onward into the ocean of time. So many days have gone by; no more will come, so now I am wondering how to get back to You, my dear Lord Krsna!

Verse 7

(7)

tumi patita-janer bandhu
jani he tomare natha
tumi to' koruna-jala-sindhu

TRANSLATION

Oh Lord! I know that You are the dearmost friend of the fallen souls. Indeed, You are a veritable ocean of compassion.

Verse 8

(8)

ami bhagya-hina, ati arvacina,
na jani bhakati-lesa
nija-gune natha, koro' atmasat,
ghucaiya bhava-klesa

TRANSLATION

I am most unfortunate, backward and inexperienced, for I do not understand even a tiny fraction of devotion. But by virtue of Your own good qualities, oh Lord, make me Your very own beloved and thus put an end to all my worldly afflictions.

Verse 9

(9)

siddha-deha diya, vrndabana-majhe,
sevamrta koro' dana
piyaiya prema, matta kori' more,
suno nija guna-gana

TRANSLATION

Giving me a spiritual body within the transcendental realm of Vrndavana, bestow upon me the nectar of Your service. Thus I will become madly intoxicated with pure love by drinking such ambrosial seva. Just hear this song about Your own divine qualities!

Verse 10

(10)

jugala-sevay, shri-rasa-mandale,
niyukta koro' amay
lalita sakhir, ayogya kinkori,
vinoda dhoriche pay

TRANSLATION

Please engage me in rendering confidential services within the circle of the divine Rasa-mandala. Thus Bhaktivinoda, the unworthy maidservant of Shri Lalita Sakhi, is catching hold of Your feet under her guidance.

Part 4 "Ucchvasa Kirtana"
(The chanting aloud of swelling and overflowing spiritual emotions)

Part 4:
"Ucchvasa Kirtana"
(The chanting aloud of swelling and overflowing spiritual emotions)

Song 1 – Names of Lord Caitanya (Nama-kirtana)

Song 1 – Names of Lord Caitanya (Nama-kirtana)

Verse 1

(1)

kali-kukkura-kadana jadi cao (he)
kali-yuga-pavana, kali-bhoya-nasana,
shri-saci-nandana gao (he)

TRANSLATION

If you want to be rid of the influence of the dog-like personality of Kali, then just sing the glories of the beautiful Son of Mother Saci (Saci-nandana). He is the Saviour of the kali-yuga (Kali-yuga Pavana), and He is the destroyer of all fear caused by the age of quarrel (Kali-bhoya-nasana).

Verse 2

(2)

gadadhara-madana, nita'yer prana-dhana,
advaiter prapujita gora
nimani bisvambhar, shrinivas-iswar,
bhakta-samuha-cita-cora

TRANSLATION

He maddens Shri Gadadhara with His name (Gadadhara-madana), He is the treasure of the life of Shri Nityananda Prabhu (Nita'yer Prana-dhana), and He is the most worshipable object of Shri Advaita Acarya (Advaiter Prapujita). He is affectionately named Nimai by His mother, due to being born under a Nim tree, and He has been named Visvambhara by His grandfather. He is the only Lord of Shrivasa Pandita (Shrinivas-iswar), and He steals the hearts of all the assembled devotees (Bhakta-samuha-cita-cora).

Verse 3

(3)

nadiya-sasadhar, mayapura-iswar,
nama-pravartana sura
grhi-jana-siksaka, nyasi-kula-nayaka,
madhava radha-bhava-pura

TRANSLATION

Lord Caitanya is the corrector and purifier of Sarvabhauma Bhattacarya (Sarvabhauma-sodhana), and the deliverer of King Pratapa Rudra (Gajapati-tarana), the source of nourishment for Shrila Ramananda Raya (Ramananda-posana), and He is a great hero (Vira). He increases the ecstasy of Shrila Rupa Gosvami (Rupananda-vardhana), He is the maintainer and protector of Shrila Sanatana Gosvami (Sanatana-palana), He gladdens Haridasa Thakura (Haridasa-modana), and He is very grave (Dhira).

Verse 4

(4)

sarvabhauma-sodhana, gajapati-tarana,
ramananda-posana vira
rupananda-vardhana, sanatana-palana,
haridasa-modana dhira

TRANSLATION

Lord Caitanya is the moon over Nadiya (Nadiya-sasadhar), the Lord of Shri Mayapura-dhama (Mayapura-iswar), and the divine propagator of His own holy name (Nama- pravartana Sura). He is the instructor of family men (Grhi-jana-siksaka), and He is also the hero of those who are in the renounced order (Nyasi- kula-nayaka). He is the husband of the Goddess of Fortune (Madhava), and He is overflowing with the ecstatic moods and sentiments of Shrimati Radharani (Radha-bhava-pura).

Verse 5

(5)

braja-rasa bhavana, dusta-mata-satana,
kapati vighatana kama
suddha-bhakta-palana, suska-jnana tadana,
chala-bhakti-dusana rama

TRANSLATION

Lord Caitanya meditates on all the transcendental mellows of Vraja- dhama (Braja-rasa Bhavana), He is the destroyer of all mischievous and wicked mentalities (Dusta-mata-satana), and He dissolves the mundane lust of the deceitful insincere souls by His causeless mercy (Kapati Vighatana Kama). He maintains and protects His pure Vaisnava devotees (Suddha-bhakta-palana), and He chastises dry speculative knowledge (Suska-jnana Tadana). He destroys pretentious and hypocritical devotion (Chala-bhakti-dusana), and He is the reservoir of pleasure (Rama).

Nama-kirtana

Song 2 – Names of Lord Krsna  (Nama-kirtana)

Song 2 – Names of Lord Krsna  (Nama-kirtana)

(Unedited translation and purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.)

Verse 1

(1)

vibhavari sesa, aloka-pravesa,
nidra chadi' utho jiva
bolo' hari hari, mukunda murari,
rama krishna hayagriva

TRANSLATION

This is a song sung by Bhaktivinoda Thakura. He's asking everyone to rise early in the morning. Vibhavari sesa—the night is over; aloka pravesa—the glimpses of sunlight are there. Now you get up—nidra chadi' utho jiva—don't sleep anymore. That is way of Vedic life. One should not sleep after sunrise; you must rise before sunrise. That is healthy life also. So, just instantly after rising from the bed, one should chant the holy names of the Lord. Here, it is suggested, "bolo Hari Hari". Now, we chant Hare Krsna mantra. Mukunda Murari. Krsna's different names. Mukunda means "One who gives liberation". Murari—Murari means Krsna, the enemy of the demon of the name Mura. Rama—His another name celebrated as Rama. Krsna, Hayagriva. Hayagriva is another incarnation of Krsna.

Verse 2

(2)

nrsimha bamana, shri-madhusudana,
brajendra-nandana syama
putana-ghatana, kaitabha-satana,
jaya dasarathi-rama

TRANSLATION

Similarly Nrsimha, Narahari—half-lion, half-man Nrsimhadeva. Vamana incarnation, Nrsimha Vamana, Shri Madhusudana. Madhusudana—there was a demon Madhu, and Kaitabha, they came to swallow up Brahma after his creation. So, they were killed. Therefore, Krsna's another name is Madhu- sudana. Madhusudana name is found in Bhagavad-gita in various places. Madhusudana means "the enemy of Madhu". Krsna is both friend and enemy. He's actually friend of everyone, but He becomes enemy-like for one who treats Him like enemy. He's nobody's enemy, but if anyone wants to see Him as enemy, He appears like enemy. That is absolute. So the demons, they want to see Krsna as enemy. So, accepting the desire of the demons, He appears before him as enemy, kills him and gives him liberation. That is absolute pastime of Krsna. Madhusudana, Brajendra-nandana Syama. Actually, God has no name, but His names are selected according to His pastimes. Just like this Madhusudana name is given to Him because He killed the Madhu demon. Similarly, He is known as Brajendra-nandana, the Son of Vrndavana, because He appeared as the Son of Yasoda and Nanda Maharaja, so Brajendra- nandana. Syama—His bodily hue is black hue, therefore He is called Syamasundara. Putana-ghatana, Kaitabha-satana, jaya Dasarathi-Rama. So. because He killed the demon Putana, His name is Putana-ghatana. "Ghatana" means killer. Kaitabha-satana, and He's chastiser of all kind of dangers. Jaya Dasarathi-Rama. In connection of His killing of the Ravana, He is glorified—jaya. Dasarathi. Dasarathi means His father's name was Dasaratha, so He's Dasarathi. Dasarathi Rama. Jaya Dasarathi-Rama. Dasarathi-Rama.

Verse 3

(3)

jasoda-dulala, govinda-gopala,
vrndabana-purandara
gopi-priya-jana, radhika-ramana,
bhuvana-sundara-bara

TRANSLATION

Yasoda-dulala, Govinda-Gopala. Yasoda-dulala means pet son of Mother Yasoda. Govinda-Gopala. And He's cowherd's boy—Govinda, giving pleasure to the cows. Vrndavana-purandara—the chief of the Vrndavana land. He's the center of attraction for everyone in Vrndavana. Gopi-priya-jana. He's very favorable to the gopis—Gopi-priya. Radhika-ramana, and He's always enjoying the company of Radharani, therefore His name is Radhika-ramana. Bhuvana-sundara-bara. So, He attracted so many gopis. That means He's attractive to the whole universe. Nobody is more attractive than Krsna within this universe—or within anywhere. Therefore He's called Bhuvana- sundara-bara. "Bara" means the chief.

Verse 4

(4)

ravanantakara, makhana-taskara,
gopi-jana-bastra-hari
brajer rakhala, gopa-vrnda-pala,
citta-hari bamsi-dhari

TRANSLATION

Ravanantakara, Makhana-taskara, Gopijana-Vastrahari. As Rama, when He appeared as Lord Ramacandra, He killed Ravana. Ravanantakara. Makhana- taskara—and in Vrndavana, He's known as the "Butter Thief". In His childhood pastimes, He used to steal butter from the pots of the gopis. That was His pleasure pastime, therefore He's called Makhana-taskara, Makhana- cora. Gopi-jana-vastrahari—and, He also stole the garments of the gopis while they were taking bath. This is very confidential; actually, the gopis wanted Krsna—they prayed to Katyayani Devi, Goddess Katyayani, prayed to Mother Katyayani, because He was attractive to all the girls of His age. So, they wanted Krsna as husband. So, superficially Krsna was of the same age, and how He could be husband for all the gopis, that is superficial. But He accepted. Because the gopis wanted to become wives of Krsna therefore Krsna accepted that proposal. In order to show them the mercy, He stolen the garments, because the husband can take away the covering of wife's bodily garment; nobody can touch her. So that is the purport, but people do not know, and therefore Krsna's lila has to be heard from realized soul, or, these portions should be avoided. Otherwise, we shall misunderstand that Krsna took away the garments and He was woman-hunter—not like that. He's Supreme Lord. He fulfills the desire of every devotee. So Krsna had no business to see the gopis naked, but because they wanted to become wife, and so He fulfilled their desire. Token. "Yes, I'm your husband, I'm taking your garment. Now you take your garment and go home". Therefore He's known as Gopi-jana-vastra-hari. Brajendra-rakhala, Gopa-vrnda-pala, Citta-hari, Vamsi-dhari. Brajendra-rakhala, the cowherd boys in Vrndavana. And, Gopa-vrnda-pala, His only object was to satisfy the cowherds men, including His father and uncle—they're all keeping cows—to please them. So He's Gopa-vrnda-pala. Citta-hari Vamsi-dhari, and when He's playing the flute, it was taking the heart of everyone—Citta-hari—He was taking away the heart of everyone.

Verse 5

(5)

jogindra-vandana, shri-nanda-nandana,
braja-jana-bhoyahari
navina-nirada, rupa manohara,
mohana-bamsi-bihari

TRANSLATION

Yogindra-vandana—in spite of Krsna's playing like a small cowherd boy in Vrndavana, just like a village boy making jokes with His friends—but still He's Yogindra-vandana. Yogindra means greatest yogis, mystics. . . The meditation—whom they are trying to find out? This Krsna, they're trying to find out Krsna, but they do not know they're trying to find out Krsna—they're thinking something else. So unless they come to the point of concentrating their mind on Krsna, their yogic principle or mystic power is baffled. Yoginam api sarvasah mad-gatenantaratmanah. The yogi, the first-class yogi must keep always Krsna within his heart. That is perfection of yoga. Therefore He is called Yogindra-vandana. Shri Nanda-nandana, Braja-jana- bhoyahari. Although He's worshiped by the great mystics, still He lives in Vrndavana as the son of Nanda Maharaja. The residents of Vrndavana, they feel safe and sound under the protection of Krsna. Navina-nirada, Rupa-manohara, Mohana-vamsi-bihari. Navina-nirada. Nirada means cloud; His complexion is just like new cloud. New cloud, blackish. Generally black is not considered very beautiful within this material world, but because His body is transcendental, even He's blackish, He's the universally attractive—Rupa-manohara. Mohana-vamsi-bihari—simply when He stands with His flute He, even though He's blackish, He becomes so attractive to everyone.

Verse 6

(6)

jasoda-nandana, kamsa-nisudana,
nikunja-rasa-vilasi
kadamba-kanana, rasa-parayana,
vrnda-bipina-nibasi

TRANSLATION

Yasoda-nandana, Kamsa-nisudana. He is very much celebrated as the son of Mother Yasoda, He's the killer of Kamsa and Nikunja-rasa-vilasi. And, He used to dance rasa dance in the nikunja. Vamsi-vata, nikunja. Kadamba-kanana, Rasa-parayana. There are many kadamba trees. Kadamba is a kind of flower that is especially grown in Vrndavana. Very fragrant and beautiful, solid flower, round. So Kadamba-kanana—He used to enjoy the rasa dance underneath the tree of this kadamba.

Verse 7

(7)

ananda-vardhana, prema-niketana,
phula-sara-jojaka kama
gopangana-gana, citta-binodana,
samasta-guna-gana-dhama

TRANSLATION

Ananda-vardana, Prema-niketana, Phula-sara-jojaka kama. So, He was exciting the lusty desires of the gopis, and increasing their transcendental bliss—Ananda-vardhana. Prema-niketana—because He's reservoir of all pleasure. The gopis used to come because He's the reservoir of all pleasure. Just like if we go to take water from a lake, where there is water; similarly, if we want actually blissful life, then we should draw it from the reservoir of all pleasure—Krsna. Ananda-vardhana—that pleasure will increase. In the material pleasure, it'll decrease; you cannot enjoy for a long time—it will decrease. But, spiritual pleasure, if you want to draw it from the reservoir of all pleasure Krsna, then it will increase, your pleasure potency will increase and you'll get more and more pleasure. As you increase your pleasure potency or desire, the supply is also incessant—there's no limit. Phula-sara-jojaka kama. He's the transcendental Cupid. Cupid, with his bows and arrows, increases the lusty desires of the material world; similarly, in the spiritual world He's the Supreme Cupid. He was increasing the lusty desires of the gopis. They used to come there, and both of them—there was no decrease; they were increasing their desire, and Krsna was supplying that. Without any material concept of life, they were simply dancing, that's all. Gopangana-gana Citta-vinodana, Samasta-guna-gana-dhama. He's especially attractive for the Gopangana. Gopangana means the damsel of Vraja-dhama. Gopangana-gana, Citta-vinodana—they were simply absorbed in Krsna's thought—they were so much became attracted and attached to Krsna that they could not give up His existence of His form within the heart for a moment. Citta-vinodana—He captured the hearts of the gopis. Citta-vinodana. Samasta-guna-gana-dhama—He's the reservoir of all transcendental qualities.

Verse 8

(8)

jamuna-jivana, keli-parayana,
manasa-candra-cakora
nama-sudha-rasa, gao krishna-jasa,
rakho vacana mana mora

TRANSLATION

Yamuna-jivana, Keli-parayana, Manasa-candra-cakora. Manasa-candra- cakora—there is a bird which is known as cakora. He looks toward the moonshine. Similarly, He was the moon among the gopis, and they were simply looking after Him. And He's the life of the river Yamuna, because He used to enjoy jumping over the river of Yamuna. Nama-sudha-rasa, gao-krishna-jasa, rakho vacana, so Bhaktivinoda Thakura is requesting everyone, "Now you chant all these different names of the Lord, and sing . . . rakho vacana mana, my dear mind, please keep my word—don't refuse! Go on chanting all these holy names of Krsna".

Song 1 – Description of Krsna’s Beauty (Rupa-kirtana)

Song 1 – Description of Krsna’s Beauty (Rupa-kirtana)

(Kamoda)

Verse 1

(1)

janama saphala ta'r, krishna-darasana ja'r,
bhagye hoiyache eka-bar
bikasiya hrn-nayana, kori' krishna-darasana,
chade jiva citter bikar

TRANSLATION

His birth is successful whose good fortune dawns so as to have the vision of Lord Krsna just once. When the jiva gives up all delusions of the mind, then only he will see the vision of Krsna blooming within the eyes of his heart.

Verse 2

(2)

vrndabana-keli catur vana-mali
tri-bhanga-bhangima rupa, bamsi-dhari aparupa
rasamoy-nidhi, guna-sali

TRANSLATION

One sees Krsna there fully decorated with garlands of forest flowers as the most expert connoisseur of all the amorous love-sports in Vrndavana. His transcendental form bent in three places, playing wonderfully on His flute, He is the reservoir of all relishable mellows and is the abode of all virtuous qualities.

Verse 3

(3)

varna-nava-jaladhara, sire sikhi piccha bara,
alaka tilaka sobha pay
paridhana pita-bas, vadane madhura has,
heno rupa jagata matay

TRANSLATION

By such a beautiful form He is maddening the entire universe. His complexion is like that of a fresh new rain cloud, His head is decorated with a big peacock feather, and the sandalwood tilaka on His forehead is most becoming. Wearing brilliant yellow-colored garments, He stands with His face decorated by a wide, sweet smile.

Verse 4

(4)

indranila jini', krishna-rupakhani,
heriya kadamba-mule
mana ucatana, na cale carana,
samsar gelama bhule

TRANSLATION

Beholding Him standing thusly at the base of a kadamba tree, I can see that Krsna's beauty is conquering the luster of an entire mine of sapphires. Seeing this, my mind has become so restless that my feet will move no longer, and I've completely forgotten about my family and home life in this world.

Verse 5

(5)

(sakhi he) sudhamoy, se rupa-madhuri,
dekhile nayana, hoy acetana,
jhare premamoy bari

TRANSLATION

Oh sakhi! Oh dear girlfriend! Seeing that sweet form abounding in nectar, I have fallen unconscious as a fountain of tears gushing with ecstatic love cascades from my eyes.

Verse 6

(6)

kiba cuda sire, kiba bamsi kare,
kiba se tri-bhanga-thama
carana-kamale, amiya uchale,
tahate nupura-dama

TRANSLATION

What a wonderful crown upon His head! What a wonderful flute He is holding in His hand! What a wonderfully beautiful form as He stands in His three-fold bending posture! The nectar of His lotus feet is overflowing with the tinkling sound coming from the clusters of anklebells which are decorating them.

Verse 7

(7)

sada asa kori, bhrnga-rupa dhori',
carana-kamale sthan
anayase pai, krishna-guna gai,
ar na bhajabo an

TRANSLATION

Accepting the form of a honeybee, I always hope for a residence near His lotus feet. And I will get it very easily because I always sing the glories of this Krsna, adoring no one else.

Song 1 – Krsna’s Quality of Mercy (Guna-kirtana)

Song 1 – Krsna’s Quality of Mercy (Guna-kirtana)

(To be sung in raga Dhanashri)

Verse 1

(1)

bahirmukha ho'ye, mayare bhajiye,
samsare hoinu ragi
krishna doyamoy, prapance udoy,
hoila amar lagi

TRANSLATION

Becoming inimical towards the Lord, and adoring illusion, I have become madly attached to this material existence. However, Krsna is so kind for He has arisen within this material world just for my sake.

Verse 2

(2)

(sakhi he) krishna-candra guner sagar
aparadhi jane, krpa bitarane,
sodhite nahe katar

TRANSLATION

Oh sakhi! My dear girlfriend! The moon-like Krsna-candra is certainly an unlimited ocean of auspicious qualities! He distributes His causeless mercy to all the offenders, not hesitating to purify them and relieve them of their afflictions.

Verse 3

(3)

samsare asiya, prakrti bhajiya,
purusabhimane mari
krishna doya kori', nije avatari',
bamsi-rabe nila hari'

TRANSLATION

I have come into this false material existence, adoring the material energy as if it is fit for my enjoyment, and I am seized with the false conception that I am a male (a purusa). But Lord Krsna, showing His compassion, descends and forcibly steals away all such false conceptions with the transcendental sound of His flute.

Verse 4

(4)

emon ratane, visesa jatane,
bhajo sakhi avirata
vinoda ekhone, shri-krishna-carane,
gune bandha, sada nata

TRANSLATION

My dear girlfriend, just worship such a jewel-like Krsna with special care and attention. Now Bhaktivinoda admits that he is helplessly bound up to the wonderful qualities of Shri Krsna's lotus feet. Thus, I always bow my head in great awe and reverence before them.

Song 2 – Krsna’s Unlimited Qualities (Guna-kirtana)

Song 2 – Krsna’s Unlimited Qualities (Guna-kirtana)

(To be sung in raga Bhatiyari)

Verse 1

(1)

suno, he rasika jana, krishna-guna aganana,
ananta kahite nahi pare
krishna jagater guru, krishna vanca-kalpa-taru,
navika se bhava-parabare

TRANSLATION

Listen to this, oh wisest relishers of mellows! The transcendental qualities of Shri Krsna are innumerable; indeed it is not possible to describe such unlimited divine attributes. Krsna is the spiritual master of the entire universe, He is like a wish-fulfilling desire-tree, and He is the helmsman of the boat on the ocean of material existence.

Verse 2

(2)

hrdoya pidita ja'r, krishna cikitsaka ta'r,
bhava-roga nasite catur
krishna-bahirmukha-jane, premamrta-bitarane,
krame loya nija antahpura

TRANSLATION

Krsna is just like a doctor for those whose hearts are ailing, as He is very expert at destroying the diseased condition of material existence. By distributing the nectar of ecstatic love to all the inimical souls, He gradually takes them back into His own confidential realm.

Verse 3

(3)

karma-bandha, jnana-bandha, avese manava andha,
ta'r krishna karuna-sagar
pada-padma-madhu diya, andha-bhava ghucaiya,
carane korena anucar

TRANSLATION

Krsna is an ocean of compassion for those who are bound up in fruitive reactions, as well as for those bound up in philosophical speculation, and for those blinded by other human perplexities. Giving the honey of His lotus feet, and thus relieving the darkness of such worldliness, He makes one an attendant of His own feet.

Verse 4

(4)

vidhi-marga-rata-jane, swadhinata-ratna-dane,
raga-marge korana pravesa
raga-basavarti ho'ye, parakiya-bhavasroye,
labhe jiva krishna-premavesa

TRANSLATION

Krsna eventually bestows the jewel of independence unto those persons who are attached to the path of rules and regulations, thereby allowing them entrance into the path of spontaneous loving service. Becoming influenced by such spontaneity, remaining under the shelter of the mellows of unwedded love (parakiya-bhava), the soul finally attains all the symptoms of ecstatic love for Krsna.

Verse 5

(5)

premamrta bari-dhara, sada pana-rata tanra,
krishna tanhader bandhu, pati
sei saba braja-jana, sukalyana-niketana,
dina-hina vinoder gati

TRANSLATION

Krsna is the dearmost friend and husband of those who are always attached to drinking the fountain of ecstatic tears of love. Thus, the goal of this most fallen and lowly Bhaktivinoda is to be with all such residents of Vraja within the abode of Supreme auspiciousness.

Song 1 – Krsna’s Human-like Pastimes (Lila-kirtana)

Song 1 – Krsna’s Human-like Pastimes (Lila-kirtana)

(To be sung in raga Dhanashri)

Verse 1

(1)

jive krpa kori', goloker hari,
braja-bhava prakasilo
se bhava-rasajna, vrndabana-yogya,
jada-buddhi na hoilo

TRANSLATION

Showing His causeless mercy to the fallen souls, the Lord of Goloka has revealed the moods and sentiments of Vraja. One who knows about the mellows of such loving exchanges of Vraja is fit to enter Vrndavana, as long as he does not maintain materialistic misconceptions.

Verse 2

(2)

krishna-lila-samudra apar
vaikuntha-bihar, samana ihar,
kabhu nahe ja'no sar

TRANSLATION

The pastimes of Krsna are like an unfathomable ocean. All the activities taking place in Vaikuntha can never be compared to the sweet essence of Krsna's pastimes in Goloka.

Verse 3

(3)

krishna narakar, sarva-rasadhar,
srngarer visesatah
vaikuntha-sadhaka, sakhye aparaka,
madhure na hoy rata

TRANSLATION

Krsna's pastimes in the form of a two-armed human being are the reservoir of all transcendental mellows—especially the conjugal mellow. The devotee who is following the rules and regulations of Vaikuntha develops only up to the mellow of fraternity, and is in comparison completely unable to taste any such sweetness as is found in the conjugal relationship.

Verse 4

(4)

braje krishna-dhana, nabina-madana,
aprakrta rasamoy
jiver sahita, nitya-lilocita,
krishna-guna-gana hoy

TRANSLATION

Krsna in Vraja is just like an ever-fresh youthful Cupid, abounding in all transcendental ecstatic mellows. He always performs suitable pastimes with the different jiva souls according to their capacity. Thus some of the multitude of Krsna's virtuous qualities are mentioned.

Song 2 – Krsna’s Pastimes with the Gopis (Lila-kirtana)

Song 2 – Krsna’s Pastimes with the Gopis (Lila-kirtana)

(To be sung in raga Dhanashri)

Verse 1

(1)

jamuna-puline, kadamba-kanane,
ki herinu sakhi! Aja
syama bamsidhari, mani-mancopari,
kore' lila rasaraja

TRANSLATION

Oh sakhi! My dear girlfriend! What have I seen today? In a kadamba grove on the bank of the Yamuna, a beautiful blackish boy holding a long flute named vamsi is seated upon a throne of jewels, performing His pastimes as the King of all transcendental mellows!

Verse 2

(2)

krishna-keli sudha-prasravana
astha-dalopari, shri-radha shri hari,
astha-sakhi parijana

TRANSLATION

Situated upon the eight petals of the jewelled altar are Shri Radha and Shri Hari surrounded by Their dearmost attendants, the eight chief gopis. There Krsna performs His amorous pastimes which are just like a waterfall of nectar.

Verse 3

(3)

sugita nartane, saba sakhi-gane,
tusiche jugala-dhane
krishna-lila heri', prakrti-sundari,
bistariche sobha vane

TRANSLATION

By singing sweet songs and by dancing nicely, all the gopis satisfy the treasured Divine Couple. Thus I am beholding Krsna's pastimes with His beautiful female consorts expanding throughout the splendrous forest.

Verse 4

(4)

ghare na jaibo, vane pravesibo,
o lila-raser tare
tyaji' kula-laja, bhaja braja-raja,
vinoda minati kore'

TRANSLATION<