Kalyana Kalpataru

 

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A Songbook of 62 Bengali Songs

by

Shrila Saccidananda Bhaktivinoda Thakura

 

Translation by Dasaratha-suta dasa

published by Nectar Books

 

NECTAR BOOKS
P.O. Box 574
Union City, Georgia 30291

 

This Book Is Offered To The Community Of Devotees On The Glorious Occasion Of Lord Chaitanya's 500th Appearance Anniversary

 

* 1486-1986 *

 

Thus Inaugurating An Entire Series Of Special Publications Comprising Translations Of Major Devotional Works About Lord Chaitanya And His Sublime Philosophy: The Blissful Life Of Ecstatic Krishna Consciousness

Dedication

 

Dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Our Spiritual Master
Who Has Spread the Light of
Thakura Bhaktivinoda’s Pure Krishna Consciousness
All Over the World
In Fulfillment
Of the Thakura’s Most Ardent Desire

Introduction

 

Fathomless eternal mercy of Shri Shri Guru-Gauranga has descended to enable the present publication of Shrila Bhaktivinoda Thakura's famous Bengali songbook, Kalyana Kalpa-taru, for the first time in the English language.

 

Feeling great concern for the sufferings of the conditioned souls, Lord Chaitanya's own close associate, Om Vishnupada Shrila Bhaktivinoda Thakura has brought Shri Kalyana Kalpa-taru from the forest of ultimate welfare in Vaikuntha down to this miserable desert-like material world, which is scorched by kali-yuga. From this special desire-tree, he has distributed the fruits of maha-kalyana (topmost spiritual welfare) to the fallen souls, a benefit which cannot possibly be described in the languages of this world. Even the hearts of the atheists, the sinners, the distracted sense-gratifiers and the puffed-up egoists can become soothed in the cooling shade offered by this merciful Kalyana Kalpa-taru, or Desire-tree of Auspiciousness.

 

Thakura Bhaktivinoda states his purpose for bringing the tree in his original Bengali Introduction, "…Those whose lives have been carried away by numerous problems such as useless arguments, idle gossip, sense-gratification, laziness and sleep will sometime get illumination in their lives from the rays offered by the glance of Bhaktidevi (the Goddess of Devotion), due to getting the systematic mercy of the sadhus and Lord Krishna. This illumination will flash in their lives exactly as a brilliant bolt of lightning darts across the cloud-darkened midnight sky, bathing the ground with its dazzling effulgence. Similarly, all the instructions and prayers to the lotus feet of the Lord which are meant for purifying the polluted mind have been compiled and published in this book, Kalyana Kalpa-taru…"

 

In his original preface, the Thakura has revealed his own humble mood while presenting all these instructions, which are meant to educate the mass public, "…The real reason for publishing this book is as follows: if those Vaishnavas who are very fond of the lotus feet of Shri Hari will read this book and then cast their merciful glance in my direction, then without a doubt I will become, by their grace, a suitable recipient of the mercy of Nanda-nandana, Shri Krishna. And this most insignificant soul has no sustenance in life other than the said mercy of these Vaishnavas…"

 

First published on June 14th, 1880 from the institution Hari-bhakti Pradayini Sabha in Calcutta, Kalyana Kalpa-taru was revised by Bhaktivinoda and had its second edition published 17 years later in 1897. Since Bhaktivinoda's passing in 1914, the book was reprinted under the supervision of his son, Shri Shrila Bhaktisiddhanta Sarasvati Thakura, up to the eighth edition. He also published it in the Oriya script for distribution in Orissa. After Bhaktisiddhanta's passing, his disciples have continued further publications up to the 15th edition, adding an explanatory commentary for difficult words and phrases in 1941.

 

Several songs originating in this book have already been presented in the ISKCON songbook, "The Songs of the Vaishnava Acharyas". They are 1) Vijnapti, popularly known as "Gopinatha" (3 III. 1-3) and 2) Nama-kirtana, popularly known as "Vibhavari-sesa" (3. IV. A. 2). Shrila Prabhupada's own explanation of the latter song is included herein. Also the well-known song "Durlabha manava janma" originates from the 2nd chapter of Kalyana Kalpa-taru (2. II. 4).

 

The book Kalyana Kalpa-taru is a description of one special desire-tree which has been brought from Vaikuntha. It has three branches called Upadesa (instructions), Upalabdhi (attainment), and Ucchvasa (overgushing). It bears fruits of special supreme auspiciousness. The three divisions present a systematic path of self-realization in the form of a tree for easy understanding.

 

We pray that all the devotees, who are also like wish-fulfilling desire trees, will be pleased by our attempt at presenting Kalyana Kalpa-taru. If the honest readers will show their favor, then the grace of all the previous acaryas may descend again to allow future publications of their books.

 

Gratitude is hereby extended to all the well-wishing devotees who helped me to complete this project, including several who looked after the English editing. Certain Bengali devotees, whose intimate familiarity with the ecstatic moods of Thakura Bhaktivinoda, coupled with utmost patience in conveying the same to me, are solely responsible for enabling my struggling attempt at translation to bear fruit. Hari bol!

 

Dasaratha-suta dasa
September 19, 1988
Appearance day of
Shrimati Radharani

Basic Outline of the Desire Tree of Auspiciousness

First Branch (Advice)

The first branch, Upadesa, contains the most basic, primary lessons of spiritual advice. Addressing his own mind, Thakura Bhaktivinoda gives the foundation of spiritual insight towards various problems which can distract one in this world from the path of pure devotional service. Treating one specific problem in each of 19 songs, the Thakura expands the first branch of the Kalyana Kalpa-taru in various directions to cover most of the anarthas (or unnecessary impediments) which can hinder one who is on the path back to Godhead. Beginning with the first reason why the jiva soul has come into this world—namely lust—he branches out through numerous other materialistic topics until he finally ends up chastising those who have apparently taken to the devotional path but have fallen short of the mark—due to the same lust all over again. With his sharp sword of pure transcendental knowledge, Bhaktivinoda cuts asunder these final devotional obstacles to prepare the reader for the next stage, presented in the following chapter—assimilation and living realization of the advice.

Second Branch (Attainment)

Next, the second branch of the Kalyana Kalpa-taru, called Upalabdhi, presents an overview of the platform of attainment, assimilation, realization and application of all the advice received from the first branch, Upadesa. This stage of Upalabdhi is further divided into three categories: 1) anutapa—repenting due to genuine spiritual realization; 2) nirveda—thorough detachment from material temptations due to further realization; 3) sambandha-abhidya-prayojana-vijnana—realization of practical action in accordance with one's relationship with the Lord, and realization of the final goal of life. All the preliminary realizations presented in this chapter precede the outburst of gushing spiritual emotions which are to be revealed in the next chapter.

Third Branch (Overgushing)

The third and final branch presents various types of ecstatic Ucchvasa or outbursts of spiritual emotions which overflow and gush out of one's heart after attaining self-realization. This chapter is divided into four sections : 1) prarthana dainyamayi—prayers offered by a pure soul in genuine transcendental humility; 2) prarthana lalasamayi—prayers which express specific transcendental hankerings or longings for devotional service; 3) vijnapti—confessions of one's own mind accompanied by repeated pleading in order to petition the Lord; and 4) ucchvasa kirtana—those songs of worship and praise which express overflowing emotions saturated with pure progressive realization of the Lord's nama (name), rupa (beauty), guna (qualities), lila (pastimes), and finally rasa (mellows). All these features of the Lord's absolute existence are inseparable and identical, but they are progressively realized in these graduating levels as increasing manifestations of sweetness.

In his book named Harinama-cintamani, Shrila Bhaktivinoda Thakura clearly presents the integration of these different aspects, which may be paraphrased here briefly:

 

"The Lord's nama or holy name, is just like the freshly

sprouted bud of a flower;

 

When the bud opens up slightly, then His rupa or beautiful form manifests;

 

The fragrance of this slightly opened bud is His guna, or qualities;

 

When the bud finally blooms fully and opens wide,

then His lila, or eternal daily pastimes are manifested."

 

Thus, the internal spiritual advancement similarly develops for a fortunate soul who properly chants this third branch of Kalyana Kalpa-taru.

 

Then the final song, entitled rasa-kirtana, reveals the culmination of the spiritual life of the aspiring devotee—in the perfect spiritual body of a gopi, one hears Krishna's flute calling and becomes stricken with anxiously frantic insanity. Then, due to the overwhelming transcendental desire to please Krishna with the whole of her existence, she madly rushes to the forest to meet Him for the rasa dance. Coming into the clearing and beholding Krishna in her mood of total self-surrender, the gopi. . . Just then Thakura Bhaktivinoda, fearing that the reader may not have the adhikara (qualification) to hear about what happens next, throws his pen down on the table and cries out in exasperation, "Why is my pen so feeble? It cannot possibly express all these ecstatic pastimes with Krishna which are causing my heart to throb incessantly! Curses on this weak, useless pen! But maybe it is trying to tell me something. The persons who read this book may not be fit to hear the confidential pastimes that are enjoyed by meeting with Krishna and sporting in the forest with Him in thousands of different ecstatic lilas. So therefore, I better take heed of this message hinted to me by my crippled, impotent pen, and thus end my kirtana here." Thakura Bhaktivinoda ends Kalyana Kalpa-taru here, leaving those readers who do have the adhikara on the edge of their seats. . .

 

First Branch: Spiritual Advise (Upadesa)

Introductory Prayer

(1)

vande vrndatavi-candram
radhikaksi-mahotsavam
brahmatmananda-dhikkari-
purnananda-rasalayam

vande—I offer my respectful obeisances; vrnda-atavi—the forest of Vrndavana; candram—the moon; radhika—Shrimati Radharani; aksi—eyes; maha-utsavam—grand festival; brahmatma-ananda—the bliss of merging into the Brahman effulgence; dikkari—puts to shame; purna-ananda—full in spiritual joy; rasa-alayam—the abode of transcendental mellows.

Those aspirants who have first had profound meditation on the purport of great statements like "tat-tvam-asi", and who have attained the bliss of merging into the Brahman effulgence, themselves find that such so-called bliss is put to shame before the completely ecstatic spiritual relationship between the taster and tasted mellows. I offer my respectful obeisances unto that most astonishing abode of such totally blissful mellows, the very moon over Vrndavana: Shri Krishna, Who is the delightful festival for Shri Radhika's eyes.

(2)

chaitanya-caranam vande
krishna-bhakta-janasrayam
advaita-mata-dhaureya
bharapanodanam param

chaitanya-caranam—the lotus feet of Lord Chaitanya; vande—I offer my respectful obeisances; krishna-bhakta—the devotees of Lord Krishna; jana-asrayam—the refuge of such persons; advaita—undifferentiated monism; mata—the opinion; dhaureya—fit for a burden; bhara—the weight; apanodanam—throws away; param—the only.

I offer my respectful obeisances unto the lotus feet of Shri Chaitanya Mahaprabhu, which are the only shelter for all the greatly fortunate devotees of Lord Krishna. His lotus feet cast out to a distant place the unbearable burden of the doctrine of undifferentiated monism, as it was propounded by Shripada Sankaracarya.

(3)

gurum vande maha-bhagam
krishnananda-svarupakam
yan mude racayisyami
kalyana-kalpa-padapam

gurum—unto the spiritual master; vande—I offer my respectful obeisances; maha-bhagam—most worshipable; krishna—of Lord Krishna; ananda—bliss; svarupakam—the original form; yat-mude—the cause of the increase of whose bliss; racayisyami—I will write; kalyana-kalpa-padapam—the book named Kalyana Kalpa-taru.

I offer my respectful obeisances unto the lotus feet of my most worshipable Gurudeva, who is the personified form of blissful Krishna consciousness. Just to increase his transcendental happiness, I will compose the book known as "Kalyana Kalpa-taru".

(4)

aprakrta-rasanande
na yasya kevala ratih
tasyedam na samalocyam
pustakam prema-samputam

aprakrta—transcendental; rasa-anande—in the bliss of transcendental mellow; na—not; yasya—whose; kevala—unalloyed; ratih—love; tasya—his; idam—this; na—not; samalocyam—subject to criticism; pustakam—the book; prema-samputam—a box for the safekeeping of the most extremely confidential jewels of ecstatic love.

The aggregate of the following 24 elements is called "prakrti": the 5 gross elements, the 5 objects of the senses, the 5 working senses, the 5 knowledge-acquiring senses, mind, intelligence, ego, & mahattattva. The truth that is above and beyond all these is called "transcendental truth". That truth, although being the original reservoir of all blissful spiritual mellows, is not appreciated by all persons; indeed, those who have not developed unalloyed love and attachment to this transcendental truth will not read this book, which is just like a small jewel box for guarding the most confidential gems of ecstatic love. Thus they simply remain attached to meditating on material bodily happiness, becoming completely submerged and drowned in the insignificant ocean of lust.

(5)

ayam kalpa-taror-nama
kalyana-padapah subhah
vaikuntha-nilaye bhati
vane nihsreyasahvake

ayam—this; kalpa-taror-nama—named "kalpa-taru"; kalyana-padapah—the desire-tree of auspiciousness; subhah—auspicious; vaikuntha-nilaye—in the abode of Vaikuntha; bhati—conspicuously present; vane—in the forest; nihsreyasa-ahvake—named the "ultimate welfare".

In the abode of Vaikuntha, within the forest of ultimate good, there is one special wish-fulfilling desire-tree of supreme auspiciousness, conspicuously present among all the others.

(6)

tasya skandha-trayam suddham
vartate vidusam mude
upadesas tatha copa-
labdhistucchvasakah kila

tasya—that tree; skandha—branch; trayam—three-fold; suddham—principle; vartate—is existing; vidusam—of learned men; mude—for the purpose of increasing the joy; upadesah—advice; tatha—that; ca—and; upalabdhih—attainment; tu—and; ucchvasakah—overflowing emotions; kila—known as.

This tree is divided into three principal branches known as "Upadesa" (spiritual advice), "Upalabdhi" (attainment of realization), and "Ucchvasa" (overflowing spiritual emotions), which increase the joy of all persons who are actually wise.

(7)

ashritya padapam vidvan
kalyanam labhate phalam
radha-krishna-vilasesu
dasyam vrndavane vane

ashritya—taking shelter; padapam—of the desire-tree; vidvan—most learned persons; kalyanam—in the form of auspiciousness; labhate—attaining; phalam—the fruit; radha-krishna-vilasesu—in the performance of Shri Shri Radha-Krishna's pastimes; vrndavane vane—within the transcendental forest called Vrndavana, beyond the abode of Vaikuntha.

The shelter of this special desire-tree produces the attainment of fruits in the form of auspiciousness. This means eternal servitude to the performance of Shri Shri Radha-Krishna's pastimes in the realm of the transcendental forest named Vrndavana, within the innermost secret abode of Vaikuntha.

(8)

sampujya vaishnavan vipran
sarva-jivams ca nityasah
kirtayami vinito 'ham
gitam vraja-rasashritam

sampujya—fit for being worshipped; vaishnavan—to all Vaishnavas who are residents of Shri Navadvipa, Shri Ksetra, and Shri Vraja-dhama; vipran—to all the brahmanas who are followers of the Vaishnavas; sarva-jivan ca—and also to all souls from Lord Brahma down to the untouchable outcastes and dogs; nityasah—always; kirtayami—I perform kirtana; vinitah—humbly; aham—I; gitam—songs; vraja-rasa—the mellow of Vraja; ashritam—sheltered.

I now humbly perform the chanting of all the songs which are sheltered under the mood of Vraja, just to worship all of Lord Krishna's jiva souls. This includes all the Vaishnava residents of Vraja-dhama, Ksetra-dhama, and Navadvipa-dhama, as well as all the brahmanas who are beyond fruitive activities and speculative knowledge, as well as all the souls from Lord Brahma down to the untouchable outcastes and dogs.

 

[NOTE: The word for word definitions and the verse translations of the above Introductory Prayer are based on Bhaktivinoda's own Bengali translation of his Sanskrit verses. Therefore expanded explanations are evident.]

 

Auspicious Invocation and Description of the Desire Tree of Auspiciousness

(1)

jaya jaya shri-chaitanya patita-pavana
jaya nityananda-prabhu anatha-tarana

All glories, all glories to Lord Shri Chaitanya Mahaprabhu, the deliverer of all the fallen souls! All glories to Shri Nityananda Prabhu, the divine saviour of those who are lost and helpless in this world!

(2)

jaya jayadvaita-candra krpar-sagar
jaya rupa-sanatana, jaya gadadhar

All Glories to Shrimad Advaita Acarya, Who is just like an unfathomable ocean of causeless mercy! All glories to Shrila Rupa Gosvami, Shrila Sanatana Gosvami, and to Shri Gadadhara Pandita!

(3)

shri-jiva gopala-bhatta raghunatha-dvoy
jaya braja-dhama-basi vaishnava-nicoy

All glories to all the multitudes of Vaishnavas who are residing in the holy abode of Vraja-dhama, headed by Shrila Jiva Gosvami, Shrila Gopala Bhatta Gosvami, Shrila Raghunatha dasa Gosvami and Shrila Raghunatha Bhatta Gosvami!

(4)

jaya jaya navadvipa-basi bhakta-gana
sabe mili' krpa more koro' bitarana

All glories to all the devotees of The Lord who live in Shri Navadvipa-dhama! I beg all of you together to kindly bestow your mercy upon me.

(5)

nikhila vaishnava-jana doya prakasiya
shri-jahnava-pade more rakhaha taniya

I pray to all you assembled Vaishnavas throughout the entire universe to please show your compassion by attracting me to the shade of the lotus feet of Shri Jahnava Devi, my eternal shelter and the very pleasure potency of Shri Nityananda Prabhu.

(6)

ami to' durbhaga ati, vaishnava na cini
more krpa koribena vaishnava apani

I am certainly most unfortunate, for I cannot realize who is actually a Vaishnava. Therefore I beg that, if any real Vaishnavas hear my prayer, then please be merciful to me.

(7)

shri-guru-carane more bhakti koro' dana
je carana-bale pai tattver sandhana

Please bestow upon me devotional service to the lotus feet of Shri Gurudeva. Simply by the strength of those feet I can find a clue of the real transcendental truth.

(8)

brahmana sakala kori' krpa mor prati
vaishnava-carane more deho drdhamati

I pray to all the bona-fide brahmanas to please show your favor to me by giving me firm devotional determination unto the lotus feet of the Vaishnavas.

(9)

ucca nica sarva-jiva—carane sarana
loilama ami dina hina akincana

Thus I have taken shelter at the feet of all the jiva souls, whether they are highly elevated or even if they are very low-born, for in truth I am the most fallen soul, very lowly and insignificant.

(10)

sakale koriya krpa deho' more bar
vaisnave koruna ei granther adar

All you Vaishnavas, being very merciful towards me, kindly bless me with the following boon: I pray that all of you will show your soft-hearted compassion by appreciating what this book has to say.

(11)

grantha-dvara vaishnava-janer krpa pai
vaishnava-krpay krishna-labha hoy bhai

If all the devotees thus appreciate this book, then I will receive the causeless mercy that they will shower upon me. Oh brothers! And by the mercy of all these Vaishnavas, I will attain devotion to the Supreme Lord Shri Krishna.

(12)

vaishnava-vimukha ja're, tahar jivana
nirarthaka jano' bhai, prasiddha bacana

My dear friends! Know it for certain that the life of a person who is averse to any Vaishnava is lived meaninglessly, without any purpose at all. Indeed, this is known throughout all the land.

(13)

shri-vaikuntha-dhame ache nihsreyas bana
tahe sobha pay kalpa-taru aganana

In the transcendental realm of Shri Vaikuntha-dhama there is a forest of the supreme perfection of life. Existing beautifully within that transcendental forest are innumerable wish-fulfilling desire-trees.

(14)

taha-majhe e kalyana-kalpa-taru-raja
nitya-kala nitya-dhame korena biraja

Amongst all the desire-trees within this transcendental forest, there stands out one special tree, which is actually the King of them all. This one is named "the Desire-tree of Auspiciousness", and it conspicuously exists here within the eternal abode for all of time.

(15)

skhandha-troy ache ta'r apurva darsana
upadesa, upalabdhi, ucchvasa ganana

What a wonderful sight is this special desire-tree, as it stands with its three-fold trunk! These three divisions branch out as "Upadesa" (spiritual advice), "Upalabdhi" (attainment of realization) and "Ucchvasa" (overflowing spiritual emotions).

(16)

subhakti-prasuna tahe ati sobha pay
‘kalyana' namaka phal aganana tay

This tree is very beautifully decorated with flower blossoms of especially sweet devotional service. Plus there are innumerable fruits which are named ‘kalyana' (auspiciousness).

(17)

je sujana e bitapi korena asroy
krishna-seva-su-kalyana-phal tanra hoy

Any honest and noble person who sincerely takes shelter of this transcendental tree gets to taste these fruits of special, supreme auspiciousness, which is devotional service to Lord Krishna.

(18)

shri-guru-carana-krpa-samarthya labhiya
e-heno apurva brksa dilam aniya

By utilizing the strength that I am obtaining from the mercy of the lotus feet of Shri Gurudeva, I have now brought this wonderful Desire-tree of Auspiciousness here.

(19)

taniya anite brksa e karkasa mana
nasilo ihara sobha, suno, sadhu-jana

Oh honest and noble persons! Please hear what has happened now. When I brought the tree here, I have pulled it forcibly and handled it very roughly with my harsh mentality, thereby destroying its original splendrous beauty.

(20)

tomara sakale hao e brkser mali
sraddha-bari diya punah koro' rupasali

Now I wish that all of you would become the gardeners of this transcendental tree and by regularly watering it with your faith and devotion make it beautiful again.

(21)

phalibe kalyana-phal—jugala-sevana
koribo sakale mili' taha asvadana

By pouring the water of your faith, the fruits of auspiciousness will fructify into eternal service to the Divine Couple Shri Shri Radha-Krishna, which all of us together will taste and relish.

(22)

nrtya kori' hari bolo', khao seva-phal
bhakti-bale koro' dura kutarka-anal

Just eat all these sweet fruits of conjugal service while dancing and chanting the holy names! And on the strength of this devotional service, please extinguish the blazing forest fire of all the useless arguments that I will now begin to describe one by one in the first chapter of this book.

Introduction: Siksa and Diksa Gurus

(1)

diksa-guru-krpa kori mantra-upadesa
koriya dekhan krishna-tattver nirdesa

The initiating spiritual master (diksa-guru) shows his causeless mercy by giving his disciples instructions in chanting the hari-nama mantra. By so doing, he points the disciples in the direction of the truths pertaining to the Supreme Lord, Shri Krishna.

(2)

siksa-guru-brnda krpa koriya apar
sadhake sikhan sadhaner anga-sar

But I consider the numerous instructing spiritual masters (siksa-gurus) to be more important, for they show unlimitedly more mercy by training the neophyte devotees in all the essential aspects of practical devotional service (sadhana-bhakti).

(3)

siksa-guru-gana-pade koriya pranati
upadesa-mala boli nija manah-prati

Therefore, offering my prostrated obeisances unto the lotus feet of all instructing spiritual masters, I will now narrate this garland of different types of spiritual advice, which will all be directed towards my own mind.

Song 1 – The Souls’s Real Position

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

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)