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NITAAI-Veda.nyf > Holy Days of the Year > Holy Days > Shrila Shyamananda Dasa Goswami

Title: Shrila Shyamananda Dasa Goswami

User: Damodara Svarupa dasa      Date: 2005-03-05 11:33:50

 

The Disappearance Day of Shri Shyamananda Dasa Goswami -- By Swami Gaurangapada

 

Shrila Rasikananda Thakura's

Shri Syamananda-Shataka         

100 Beautiful Verses Describing the Glories of Shrila Shyamananda Dasa Goswami

 

Text 1

 

sandrananda-nidhih prasada-jaladhis trailokya-sobha-nidhih

 purna-prema-rasamrtaksaya-nidhih saubhagya-laksmi-nidhih

santaptaika-maha-nidhir drava-nidhih karunya-lila-nidhih

 syamananda-kala-nidhir vijayate madhurya-sampan-nidhih

 

   sandrananda-of intense bliss; nidhih-ocean; prasada-jaladhis-ocean of mercy; trailokya-sobha-of glory in the three worlds; nidhih-ocean; purna-prema-rasamrtaksaya-nidhih-eternal ocean of nectar love; saubhagya-of good fortune; laksmi-nidhih-ocean of opulence; santaptaika-maha-nidhir-great ocean of splendor; drava-nidhih-ocean of pastimes; karunya-of mercy; lila-nidhih-ocean of pastimes; syamananda-Syamananda; kala-nidhir-ocean of artistic skill; vijayate-glory; madhurya-of sweetness; sampan-nidhih-ocean of opulence.

 

 

   Glory to Shri Syamananda, who is 1. an ocean of transcendental bliss, 2. an ocean of mercy, 3. an ocean of glory that fills the three worlds, 4. an eternal nectar ocean of spiritual love, 5. an ocean of glorious good fortune, 6. a great ocean of splendor, 7. an ocean of gracefulness, 8. an ocean of the pastimes of compassion, 9. an ocean of artistic skill, and 10. an ocean of sweetness.

 

Text 2

 

yam loka bhuvi kirtayanti hrdayanandasya sisyam priyam

 saksac chri-subalasya yam bhagavatah presthanusisyam tatha

sa shriman rasikendra-mastaka-manis citte mamahar-nisam

 shri-radha-priya-narma-marmasu rucim sampadayan bhasatam

 

   yam-whom; loka-the people; bhuvi-in the world; kirtayanti-praise; hrdayanandasya-of Hrdayananda; sisyam-disciple; priyam-dear; saksac-directly; chri-subalasya-of Shri Subala; yam-whom; bhagavatah-of the Lord; presthanusisyam-dear grand disciple; tatha-so; sa-he; shriman-glorious; rasikendra-mastaka-of Rasikananda's head; manis-jewel; citte-in the heart; mama-of me; ahar-nisam-day and night; shri-radha-priya-dear to Shri Shri Radha-Krishna; narma-joking; marmasu-in the heart; rucim-pleasure; sampadayan-doing; bhasatam-is glorious.

 

 

   May Shri Syamananda, whom the people of this world praise as the dear disciple of Hrdayananda and the dearest grand disciple of of Bhagavan Shri Subala, and who is the crest jewel in the crowns of the kings of the rasikas, and who pleases Shri Radha's playful friends, day and night be gloriously manifest in my heart.

 

 

Text 3

 

syamenaiva rasena yas tri-jagatim anandayaty ullasan

 syamananda itirayanti kavayo yam karsna-rajam bhuvi

sangupta-vraja-sundarendra-ramani-bhava-prakasojjvalam

 tam vande jagatam gurum sa-karunam shri-durika-nandanam

 

   syamena-dark; eva-indeed; rasena-by nectar; yas-who; tri-jagatim-three worlds; anandayaty-delights; ullasan-joyful; syamananda-Syamananda; iti-thus; irayanti-say; kavayo-poets; yam-whom; karsna-rajam-king of devtoees; bhuvi-in the earth; sangupta-hidden; vraja-sundarendra-of the king of handsome boys in Vraja; ramani-of a beautiful girl; bhava-nature; prakasa-manifest; ujjvalam-splendid; tam-to him; vande-I bow; jagatam-of the worlds; gurum-the guru; sa-karunam-merciful; shri-dutika-nandanam-the son of Shri Dutika.

 

 

   I offer my repsectful obeisances to the great devotee who, because he delights (ananda) the three worlds with the dark nectar of Lord Krishna (syama), the poets call Shri Syamananda. He is the king of the devotees of Lord Krishna. He reveals the secret truths of the beautiful gopis dear to Vraja's handsome prince. He is the son of Shri Durika-devi and the merciful spiritual master of all the worlds.

 

Text 4

 

atha asirvada-rupe mangalacaranam

 

cetas ced virala-pracara-madhura-premamrtasvadane

 kamo marganaya vina yadi sukhad bhavakhya-cintamanau

ced raganuga-bhakti-sampadi rucih sarvatma-bhavat tada

 syamananda-suparva-padapam imam nityam bhajadhvam janah

 

   atha-now; asirvada-rupe-in the form of a blessing; mangalacaranam-auspicious introduction; cetas-heart; ced-if; virala-pracara-madhura-rare and sweet; premamrta-nectar of love; asvadane-in tasting; kamo-desire; marganaya-by searching; vina-without; yadi-if; sukhad-happily; bhavakhya-cintamanau-the contamani jewel of ecstatic love; ced-if; raganuga-bhakti-spontaneous devotion; sampadi-in the treasure; rucih-attraction; sarvatma-bhavat-with all your heart; tada-then; syamananda-of Syamanada; suparva-glorious; padapam-tree; imam-this; nityam-always; bhajadhvam-please worship; janah-O people.

 

 

   An Auspicious Introduction in the Form of a Blessing

 

   O people, if your hearts yearn to taste the rare sweet nectar of love for Lord Krishna, if you wish, without the trouble of great searching, to find the cintamani jewel of ecstatic love for Lord Krishna, and if you are attracted to the great treasure of spontaneous love for Lord Krishna, then with all your heart please always worship the kalpavrksa tree that bears the name Shri Syamananda.

 

 

Text 5

 

atha sandrananda-nidhih

 

yasya shri-caranaravinda-yugala-sparsadhikarotsava

 snigdheyam dharani vibhati nitaram karsnaih strtah sarvatah

tam karsnim pranato 'smi krishna-rasadam cit-saukhya-sandrakrtim

 syamanandam amanda-lila-paramanandam surendrarcitam

 

   atha-now; sandrananda-nidhih-an ocean of intense bliss; yasya-of whom; shri-caranaravinda-lotus feet; yugala-pair; sparsa-touch; adhikarotsava-great festival; snigdha-affectionate; iyam-she; dharani-the earth; vibhati-is manifest; nitaram-always; karsnaih-by devotees of Lord Krishna; strtah-sxtended; sarvatah-in every way; tam-hom; karsnim-devotee of Lord Krishna; pranato 'smi-I bow down; krishna-rasadam-giving the nectar of Lord Krishna; cit-saukhya-sandrakrtim-a form of spiritual bliss; syamanandam-Syamananda; amanda-lila-paramanandam-thebliss of glorious transcendental pastimes; surendrarcitam-worshiped by the king of the demigods.

 

 

   1. An Ocean of Transcendental Bliss

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. He is a great devotee of Lord Krishna. To this world he gives the nectar of Lord Krishna. His form is filled with spiritual bliss. He is delighted by hearing Lord Krishna's glorious pastimes. He is worshiped by the king of the demigods. The touch of his glorious feet brings a great festival of bliss to the affectionate goddess of the earth. By preaching the Lord's glories he has created devotees of Lord Krishna in every direction.

 

Text 6

 

santa brahma-rasamburasim iha yam jananti subhrasaya

 yam su-prema-rasojjvalas ca parama-premaspadam kovidah

maya-mohita-manasas ca yam ami ajna janah prakrtam

 tam vande misa-manusakrtim ajam shri-durika-garbha-jam

 

   santas-peaceful; brahma-rasamburasim-the nectar ocean of Brahman; iha-here; yam-who; jananti-know; subhrasayas-glorious hearts; yam-whom; su-prema-rasojjvalas-glistening with the nectar of transcendental love; ca-and; parama-premaspadam-the gerat abode of transcendental love; kovidah-expert; maya-mohita-manasas-hearts bewildered by maya; ca-and; yam-whom; ami-they; ajnas-fools; janah-people; prakrtam-material; tam-him; vande-I offer respectful obesiances; misa-manusakrtim-pretending to be an ordinary human being; ajam-birthless; shri-durika-garbha-jam-born in Shri Dutika's womb.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda, who although he is unborn, pretends to be a human being born from Shri Durika's womb. The pure-hearted devotees in santa-rasa think he is plunged in an ocean of the nectar happiness of Brahman. The expert devotes glistening with devotional love know he is the great abode of devotional love. The fools, their hearts bewildered by maya think him an ordinary human being.

 

 

Text 7

 

pasandadhama-saiva-saktaka-maha-daityendra-sena-yutair

 vikrantair vikalam vilokya parito gam karsna-senavrtah

asil locana-gocaro 'tra krpaya yah prema-sastranvitas

 tam vande kali-kalmasaugha-dalanam karsnim jagan-mangalam

 

   pasandadhama-the lowest offensders; saiva-saktaka-saivas and saktas; maha-daityendra-sena-the armies of the great kings of the demons; yutair-with mullions; vikrantair-powerful; vikalam-frightened; vilokya-seeing; parito-everywhere; gam-the earth; karsna-of devotees of Lord Krishna; senavrtah-surrounded by the armies; asit-was; locana-gocaro-in the range of sight; atra-here; krpaya-mercifully; yah-who; prema-of love; sastranvitas-with the scriptures; tam-to him; vande-I bow; kali-kalmasaugha-dalanam-stopping the flood of sin in the kali-yuga; karsnim-devotee of Lord Krishna; jagan-mangalam-auspiciousness of the world.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda, the auspiciousness of the worlds. Seeing the frightend earth overrun by millions of powerful armies of atheists, sinners, Saivas, Saktas, and great demon kings, Syamananda came before our eyes. Surrounded by armies of Krishna devotees, and bearing the weapons of the devotional scriptures, he mercifully slashed into pieces the flood of sins that had covered the people in Kali-yuga.

 

Text 8

 

mayaranya-carendrata-mada-bhara-procchrnkhalollanghanam

 samsarati-bhayankarogra-balavac chardula-vikriditam

yan-namna kali-kala-sanga-valitam stambham yayau tat-ksanat

 tam karsnim pranamami murtimad idam tejo maha-bhi-bhayam

 

   mayaranya-in maya's forest; cara-wandering; indrata-kingdship; mada-bhara-wildness; procchrnkhala-unchained; ullanghanam-jumping over; samsarati-bhayankarogra-great fear of birth and death; balavat-powerful; chardula-vikriditam-tiger's play; yan-namna-by whose name; kali-kala-sanga-valitam-in the kali yuga; stambham-stunned; yayau-of whom; tat-ksanat-from that moment; tam-him; karsnim-son of Krishnananda; pranamami-I bow; murtimad-personified; idam-this; tejo-power; maha-bhi-bhayam-frightening fear itself.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. He is great power personified. He frightend fearful Yamaraja himself. His name alone stuns Maya's Kali-yuga forest, a forest where wild passions roam, a forest that is the playground of the fearsome tigers of repeated birth and death.

 

 

Text 9

 

dastam kala-kubhogina nipatitam samsara-kupe kalau

 samslistam visayandhakara-vidrsam yam preksya lokam grhi

dattva svanghry-avalamba-bhakty-agada-rat-premanjanany uddharet

 samseve vyasanardanam tri-jagatas tam krishna-sunum prabhum

 

   dastam-bitten; kala-kubhogina-by the balck snake of time; nipatitam-fallen; samsara-kupe-in the well of repated birth and death; kalau-in kali-yuga; samslistam-embraced; visaya-by sense objects; andhakara-vidrsam-blinded; yam--whom; preksya-seeing; lokam-world; grhi-merciful; dattva-giving; svanghry-of his feet; avalamba-placing; bhakty-of devotional service; agada-of medicines; rat-the king; premanjanany-ointments of devotional love; uddharet-lifts; samseve-I serve; vyasanardanam-removing pain; tri-jagatas-of the three worlds; tam-him; krishna-sunum-the son of Krishnananda; prabhum-the master.

 

 

   I serve Krishnananda's son, Shri Syamananda. He is my master. He relieved the sufferings of the three worlds. Seeing the people in Kali-yuga bitten by the black snake of time, fallen into the well of repeated birth and death, and blinded by the darkness of material pleasures, with his feet he mercifully gave the king of medicines, the medicine of pure devotional service performed with sincere love. He cured the people and delivered them.

 

Text 10

 

dagdhah phalgu-viraktito 'rasa-hrdas cadhyatmika-jnanato

 vyasaktah kila haituka drdha-jaran-mimamsakas tapasah

anye ye kathinas ca te yad-amala-premambu-bindu-drutah

 krishnananda-sutam nato 'smi tam aham lila-rasambhonidhim

 

   dagdhah-burned; phalgu-viraktito-by false renunciation; arasa-hrdas-with no nectar in the heart; ca-and; adhyatmika-jnanato-from spiritual knowledge; vyasaktah-detached; kila-indeed; haituka-with a cause; drdha-jaran-mimamsakas-followers of mimamsa; tapasah-ascetrics; anye-others; ye-who; kathinas-hard; ca-and; te-they; yad-amala-pure; prema-of love; ambu-bindu-drops; drutah-wet; krishnananda-sutam-the son of Krishnananda; nato-bowed odwn; asmi-I am; tam-to him; aham-I; lila-rasambhonidhim-a nectar ocean of transcendental pastimes.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. Because of his preaching the burned pretended renunciates, who have no nectar in their hearts, the renounced philosophers filled with impersonal ideas, the speculative thinkers who follow the vaisesika and nyaya theories, the followers of karma-mimamsa, the ascetics, and all other followers of hard-hearted philosophies have now become devotees melthing with pure love for Lord Krishna.

 

 

Text 11

 

magnam ghora-su-dustare 'khila-janam samsara-varamnidhau

 paravara-gamagama-vyasanitam uddhatu-kamo gatah

krishna-prema-vahitram avirakarod yah karnadharah svayam

 sandranugraha-murtaye bhagavate tasmai namah karsnaye

 

   magnam-plunged; ghora-su-dustare-horrible and impassable; akhila-janam-all people; samsara-of birth and death; varamnidhau-in the ocean; paravara-high and low; gamagama-coming and going; vyasanitam-greta power; uddhatu-kamo-desiring to rescue; gatah-attained; krishna-prema-vahitram-the boat of pure love for Lord Krishna; avirakarod-appeared; yah-who; karnadharah-the captain of the ship; svayam-personally; sandranugraha-murtaye-greta mercy personified; bhagavate-the exalted person; tasmai-to him; namah-obeisances; karsnaye-to the son of Krishnananda.

 

 

   I offer my respectful obeisances to Krishnananda's exalted son, Shri Syamananda. He is great mercy pwrsonified. He is the captain of the boat. Desiring to rescue the people drowning in the horrible impassible ocean of repeated birth and death, he came to this world, bringing with him the wonderfully powerful boat of pure love for Lord Krishna, a boat that at once takes one to the farther shore.

 

Text 12

 

atha prasada-jaladhih

 

bhinnabhih srutibhih smrti-prabhrtibhir bhrantah puranagamaih

 siddhantair api krishna-bhakti-rasikah syur yat-prasada-sthirah

dura-nandanam anato 'smi tam aham vedartha-saraspadam

 trayya-gita-gunanuvadam atulanandam paresam param

 

   atha-now; prasada-jaladhih-an ocean of mercy; bhinnabhih-different; srutibhih-by Vedas; smrti-prabhrtibhir-by Smrti-sastras and other scriptures; bhrantah-bewildered; puranagamaih-by puranas and Agamas; siddhantair-by conclusions; api-also; krishna-bhakti-rasikah-they who taste the nectar of pure devotional service to Lord Krishna; syur-are; yat-prasada-sthirah-steady by whose mercy; dura-nandanam-the son of Shri Durika-devi; anato-bowed down; asmi-I am; tam-to him; aham-I; vedartha-sara-of the exxential meaning of the Vedas; aspadam-the abode; trayya-by the three Vedas; gita-sung; guna-virtues; anuvadam-description; atula-peerless; anandam-bliss; paresam-of the best; param-the best.

 

 

   2. An Ocean of Mercy

 

   I offer my respectful obeisances to Shri Durika-devi's son, Shri Syamananda. He is the abode where the true meanings of all the Vedas rest. He teaches that the three Vedas describe Lord Krishna's glories. His bliss has no equal. He is the most exalted of exalted devotees. By his mercy the people bewilderd by the different Vedas, Smrti-sastras, Puranas, Agamas, and philosophies have now become devotees who taste the nectar of service to Lord Krishna.

 

 

Text 13

 

vadodarka-kutarkakarkasa-dhiyah sankhyati-sankhyonnata

 vedantadhvani panthatam upagata vaisesikodvakra-gah

mimamsa-prabalas ca ye vyasaninah patanjale te 'bhavan

 yasyanugraha-lesato 'cyuta-paras tasmai namah karsnaye

 

   vadodarka-kutarka-karkasa-dhiyah-the hard-hearted followers of dry logic; sankhyati-sankhyonnatas-the followers of atheistic sankhya; vedantadhvani panthatam-they who walk on the path of impersonal Vedanta; upagata- vaisesikodvakra-gah-the followers of crooked vaisesika; mimamsa-prabalas-the followers of Vedanta; ca-and; ye-who; vyasaninah-thinkers; patanjale-in the patanjala yoga system; te-they; abhavan-became; yasya-of whom; anugraha-lesato-by a small fragment of the mercy; acyuta-paras-devoted to the infallible Supreme Personality of Godhead; tasmai-to him; namah-obeisances; karsnaye-to the son of Krishnananda.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. By a small fragment of His mercy the hard-hearted logicians, the followers of atheistic sankhya, the persons who walk on the path of impersonal Vedanta, the crooked followers of vaisesika, and the followers of mimamsa have all become devotees of the infallible Supreme Personality of Godhead, Lord Krishna.

 

Text 14

 

vani yasya vinodini su-vidusam govinda-vartankita

 lila yasya subhankari tri-jagatah krishnanuraga-prada

haso yasya madandhakara-dalano nana-madandhatmanam

 drstir yasya krpavaloka-madhura tasmai namah karsnaye

 

   vani-the words; yasya-of whom; vinodini-playful; su-vidusam-of the wise; govinda-of Lord Krishna; varta-news; ankita-marked; lila-pastimes; yasya-of whom; subhankari-auspicious; tri-jagatah-of the three worlds; krishnanuraga-prada-giving love for Lord Krishna; haso-smile; yasya-of whom; madandhakara-dalano-breaking the darkness of material illusion; nana-madandhatmanam-of the people blinded by material illusions; drstir-glance; yasya-of whom; krpavaloka-madhura-sweet qwith mercy; tasmai-to him; namah-oebisances; karsnaye-t9o the son of Krishnananda.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. Filled with news of Lord Krishna, his graceful words delight the wise. His auspicious pastimes make the three worlds fall in love with Lord Krishna. His smile breaks apart the darkness that blinds the materialists. His glance is sweet with mercy.

 

 

Text 15

 

sausilyena vinodayan sujanatam manena dustan nayan

 kainkaryam parimodayan kila balat panditya-sarair budhan

visvam krishna-rasavahena vapusa nihsesam anandayan

 sadgunyadbhuta-viryavan vijayate ko 'pi prabhunam prabhuh

 

   sausilyena-with good character; vinodayan-delighting; sujanatam-the pious people; manena-with respect; dustan-the wicked; nayan-bringing; kainkaryam-to service; parimodayan-delighting; kila-indeed; balat-greatly; panditya-sarair-with great learning; budhan-the wise; visvam-the world; krishna-rasavahena-bearing the nectar of Lord Krishna; vapusa-with the form; nihsesam-completely; anandayan-delighting; sadgunya-virtues; adbhuta-wonderfully; viryavan-powerful; vijayate-glory; ko 'pi-to someone; prabhunam-of masters; prabhuh-the master.

 

 

   Glory to a saintly and wonderfully powerful person, a person who is the master of masters, a person who with His saintly virtues delights the pious, a person who respectfully leads even the wicked to the path of devotional service, a person who with his great learning pleases the learned, a person with his glorious form filled with the nectar of love for Lord Krishna delights the whole world.

 

Text 16

 

netrananda-kisora-hari-murajid-damodara-shri-hari-

 shri-gopi-bala-ratna-mathura-mukha-sva-grava-khandani yah

loke 'smin prakatany amuni krtavams tejo-'nkitany atmanas

 tam karsnim dyu-manim bhaje bhava-maha-duhkhandhakara-dvisam

 

   netrananda-bliss of the eyes; kisora-youht; hari-playful; murajid-killer of Mura; damodara-Damodara; shri-hari-Shri Hari; shri-gopi-Shri Gopi; bala-Balarama; ratna-jewels; mathura-mukha-of the leader of Mathura-mandala; sva-own; grava-khandani-suryakanta jewels; yah-who; loke 'smin-in this world; prakatany-manifested; amuni-them; krtavams-did; tejo-'nkitany-market with power; atmanas-of the self; tam-him; karsnim-the son of Krishnananda; dyu-manim-the sun like a jewel in the sky; bhaje-I worship; bhava-of the material world; maha-great; duhkha-sufferings; andhakara-blinding darkness; dvisam-the feroicious enemy.

 

 

   I serve Krishnananda's son, Shri Syamananda. He is a sun like a jewel in the sky, a sun that is the ferocious enemy of the blinding darkness that is the torment of living in this world of birth and death, a sun that with its brilliant light places in this world the suryakanta jewels of Lord Krishna's holy names, names like Netrananda (the bliss of the eyes), Kisora (the most charming of youths), Hari (the playful Lord), Murajit (the killer of Mura), Damodara (the Lord whose waist was tied with a rope), Shri Hari (the Lord who removes all that is inauspicious), Shri-gopi (the master of the gopis), and Bala (Balarama).

 

 

Text 17

 

dainyadambara-sannatendra-vibhava-praudhatya-lilotsavah

 sainyadambara-samvrtati-balavat pasanda-senotsavah

van-madhurya-visirna-dambhika-kulaunmukhya-prabhavotsavah

 ko 'pi prema-durandharo 'stu jagad-anandaya karsnotsavah

 

   dainya-humbleness; adambara-pride; sannatendra-king of the humble; vibhava-praudhatya-great glory; lila-pastimes; utsavah-festival; sainya-soldiers; adambara-pride; samvrtati-balavat-great power; pasanda-sena-armies of the atheists; utsavah-festival; vak-words; madhurya-sweetness; visirna-ripped apart; dambhika-pride; kulaunmukhya-prabhava-great power; utsavah-festival; ko 'pi-someone; prema-durandharo-filled with love; astu-may be; jagad-anandaya-for the delight of the worlds; karsna-in relation to Lord Krishna; utsavah-a festival.

 

 

   May he who is a festival of the pastimes of humbleness, a festival that crushes the arrogance of the atheists, a festival of sweet words that rip pride into pieces, a festival filled with ecstatic love, a festival celebrating the glories of Lord Krishna, delight the worlds.

 

Text 18

 

uddharmasura-sekharan ati-balan mandyam nayams tejasa

 sva-pranesa-yaso-'mrtaih kali-tapah klistam jagat plavayan

vidvan-manya-madacalam vimala-cid-dambholina darayan

 jiyat karsni-purandaro bhuvi sada karsnaditeyagranih

 

   uddharmasura-sekharan-they who are like crowns of the sinful demons; ati-balan-very powerful; mandyam-weakness; nayams-leading; tejasa-with power; sva-pranesa-of the master of his life; yaso-'mrtaih-with the nectar of the glories; kali-tapah-the sufferings of Kali-yuga; klistam-suffering; jagat-the world; plavayan-flooding; vidvat-of the learned; manya-mada-of arrogant pride; acalam-the mountain; vimala-pure and splendid; cid-of spirit; dambholina-with the thunderbolt; darayan-breaking to pieces; jiyat-all glories; karsni-purandaro-the king of Krishna devotees; bhuvi-in the world; sada-always; karsnaditeyagranih-the son of Krishnananda.

 

 

   All glories eternally to to Krishnananda's son, Shri Syamananda. With his great power he makes the powerful sinners who are like the crowns worn by the demons weak and helpless. With the nectar of the glories of Lord Krishna, who is his life's master, he floods a world tormented by Kali-yuga. With his glistening thunderbolt of spiritual knowledge he breaks into pebbles the great mountains of the learned scholars' pride.

 

 

Text 19

 

aslesat kali-ghora-duhkha-dahana-jvalopataptasaya

 magna yasya krpakulad vraja-vadhu-pranesa-lila-rase

tam vande karunamburasim adhika-priti-prasannananam S premanugraha-vigraham guru-bhavottapavali-nigraham

 

   aslesat-from an embrace; kali-of Kali-yuga; ghora-horrible; duhkha-suffering; dahana-burning; jvala-flames; upatapta-tormented; asayas-hearts; magnas-plunged; yasya-of whom; krpakulad-from the great mercy; vraja-vadhu-pranesa-of He whom is the life's master of Vraja's girls; lila-rase-in the nectar of transcendental pastimes; tam-to him; vande-I bow; karunamburasim-an ocean of mercy; adhika-priti-prasannananam-whose face glistens with cheerful spiritual love; premanugraha-vigraham-the form of love and kindness; guru-bhavottapavali-the sufferibgs of material life; nigraham-defeating.

 

 

   I offer my respectful obeisances to Shri Syamananda, who is an ocean of mercy. He is kindness and spiritual love personified. His face is always cheerful with spiritual love. He is a soldier who defeats the horrible sufferings of life in the material world. By his merciful embrace, they who are tortured by the flames of Kali-yuga's torments find themselves plunged in the nectar of Lord Krishna's pastimes, Lord Krishna who is the life's master of Vraja's girls.

 

Text 20

 

dusta vyadha-pulinda-huna-yavanah sumbhah khasah pukkasa

 ye canye 'subha-vrttayah su-patitah krurantyaja durhrdah

yal-lila-sravanamrta-svadanatas tyakta-svabhava babuh

 premananda-rasojjvalas tam adhamoddharavataram bhaje

 

   dustas-wicked; vyadha-hunters; pulinda-huna-yavanah-Pulindas, Hunas, and Yavanas; sumbhah-Sumbhas; khasah-Khasas; pukkasa-Pukkasas; ye-who; ca-and; anye-others; asubha-vrttayah-inauspicious deeds; su-patitah-very fallen; krurantyaja-cruel antyajas; durhrdah-people with wicked hearts; yal-lila-whose pastimes; sravana-hearing; amrta-nectar; svadanatas-by tasting; tyakta-abandoned; svabhavas-own natures; babuh-become; premananda-rasojjvalas-splendid with the nectar and bliss of spiritual love; tam-to him; adhama-the fallen; uddhara-to deliver; avataram-descended to this world; bhaje-I worship.

 

 

   I worship Shri Syamananda, who descended to this world to deliver the fallen people. By tasting the nectar of hearing of his pastimes, the wicked hunters, Pulindas, Hunas, Yavanas, Sumbhas, Khasas, Pukkasas, cruel Antyajas, and all other sinners with wicked hearts and inauspicious deeds have given up their old natures and become devotees glorious with the nectar of spiritual love and bliss.

 

Text 21

 

atha trailokya-sobha-nidhih

 

yat-padabja-paraga-ragi-hrdayas tivranuraga janah

 shri-krishna-pratimurti-sesa-nilayah ksma-mandale sarvatah

asan kirtana-nartanadi-rasikah sa-prema-seva-paras

 tam gopi sa-nitanta-bhakti-sukhadam karsnim bhaje 'ntar hrdi

 

   atha-now; trailokya-sobha-nidhih-an ocean of glory in the three worlds; yat-padabja-of whose lotus feet; paraga-the pollen dust; ragi-reddened; hrdayas-hearts; tivranuraga-intrense love; janah-people; shri-krishna-of Shri Krishna; pratimurti-every form; sesa-nilayah-abodes; ksma-mandale-on the earth; sarvatah-completely; asan-were; kirtana-nartanadi-beginning with singing and dancing; rasikah-tasting the nectar; sa-prema-seva-paras-attached to loving devotional service; tam-him; gopi sa-nitanta-bhakti-devotion to the master of the gopis; sukhadam-giving happiness; karsnim-to the son of Krishnananda; bhaje-I worship; antar-within; hrdi-the heart.

 

 

   3. An Ocean of Glory That Fills the Three Worlds

 

   In my heart I worship Krishnananda's son, Shri Syamananda. To the people of this world he gives the gift of joyful devotion to Lord Krishna, the gopis' master. The great devotees on this earth, the devotees intent on serving Lord Krishna with love, the devotees who deeply love Lord Krishna, the devotees who are like temples where Lord Krishna's forms are worshiped, the devotees who taste the nectar of singing and dancing in the kirtana gloriufying Lord Krishna's holy names, have made their hearts red with the pollen dust of Shri Syamananda's lotus feet.

 

Text 22

 

yal-lila-rasa-sagarottha-madhubhid-varta-navinamrtam

 tan-madhurya-kala-prasanga-valitotkanthati-ragakulah

patum mukta-mumuksavo visayinas cec chanti-trsnoddhatas

 tyakta-sva-sthiti-vaibhava rasavate tasmai namah karsnaye

 

   yal-lila-rasa-the nectar of whose pastimes; sagara-from the ocean; uttha-risen; madhubhid-of Lord Krishna; varta-news; navina-new; amrtam-nectar; tan-madhurya-of His sweetness; kala-art; prasanga-contact; valita-manifest; utkantha-longings; ati--ragakulah-with great love; patum-to drink; mukta-mumuksavo-liberated and desiring to attain liberation; visayinas-hedonists; cet-if; santi-peace; trsna-thirst; uddhatas-great; tyakta-abandoned; sva-sthiti-own places; vaibhava-glories; rasavate-the taster of nectar; tasmai-to him; namah-obeisances; karsnaye-to the son of Krishnananda.

 

 

   I offer my respectful obeisances to Krishnananda's son, Shri Syamananda. Leaving behind their homes and opulences, the liberated souls, souls desiring libveration, and even the materialists now yearn to taste the nectar of Lord Krishna's sweet and graceful pastimes, pastimes that have risen from the nectar ocean of Shri Syamananda's actions.

 

 

Text 23

 

premollasa-ghanam rasonnati-ghanam lavanya-laksmi-ghanam

 san-madhurya-ghanam kalavali-ghanam tejo-ghanam shri-ghanam

dhairya-sthairya-ghanam krpa-bhara-ghanam sobha-ghanam hri-ghanam

 vande daura-maho-ghanam sukha-ghanam lila-ghanam cid-ghanam

 

   premollasa-ghanam-great joy and bliss; rasonnati-ghanam-intense rasas; lavanya-laksmi-ghanam-intense handsomeness and opulence; san-madhurya-ghanam-intense sweetness; kalavali-ghanam-intense artistic skill; tejo-ghanam-intense power; shri-ghanam-intense grace; dhairya-sthairya-ghanam-intense steadiness and determination; krpa-bhara-ghanam-intense mercy; sobha-ghanam-intense glory; hri-ghanam-intense shyness; vande-I bow; daura-maho-ghanam-intense splendor; sukha-ghanam-intense happiness; lila-ghanam-intense pastimes; cid-ghanam-intense spirit.

 

 

   I offer my respectful obeisances to Shri Syamananda. He is filled with blissful love for Lord Krishna. He is a monsoon cloud showering the nectar of the rasas of love for Lord Krishna. He is a great forest of the descriptions of Lord Krishna's handsomeness and glories. He is filled with descriptions of Lord Krishna's gopi-beloveds' sweetness. He is the expert teacher of the 64 arts. He is a weapon that rips apart the people's aversion to Lord Krishna. He is an iron mace that breaks to pieces the pride of so-called scholars averse to Lord Krishna. He is steady, determined, and fearless. He is a monsoon cloud of mercy. He is intent on chanting Lord Krishna's glories. He is humble, glorious, and joyful. He is rapt in remembering and describing Lord Krishna's pastimes. He is a preacher of Lord Krishna's glories.

 

Text 24

 

yad-vaktrambuja-nihsrtacyuta-katha-madhvika-panonmado

 muktim pasyati sampavad itaran vantannavad vargakan

bhutim capy animadikam kuhukavac chakradikam rankavat

 tam saksad vraja-sundari-priya-rasasvadanubhavam bhaje

 

   yad-of whom; vaktra-mouth; ambuja-lotus; nihsrta-flowed; acyuta-katha-madhvika-the madhvika nectar of descriptions of Lord Krishna; pana-by drinking; unmado-intoxicated; muktim-liberation; pasyati-sees; sampavad-like a blade of straw; itaran-other; vantannavad-like vomit; vargakan-goals of life; bhutim-mystic powers; ca-and; apy-also; animadikam-beginning with anima-siddhi; kuhukavat-like a series of tricks; sakradikam-the demigods headed by Indra; rankavat-like a group of wretched penniless beggars; tam-him; saksad-directly; vraja-sundari-priya-of Lord Krishna, the beloved of Vraja's beautiful girls; rasa-the nectar; asvada-tasting; anubhavam-experience; bhaje-I worship.

 

 

   I worship Shri Syamananda. He always tastes the nectar of hearing and talking about Lord Krishna, the beautiful vraja-gopis' beloved. Anyone who tastes from his lotus lips the madhvika nectar of talking about Lord Krishna becomes wild with bliss. The drinker will see impersonal liberation to be like a blade of straw, the other goals of life to be like vomit, the mystic powers beginning eith anima-siddhi to be like a series of clever tricks, and the demigods headed by Indra to be like a host of wretched penniless beggars.

 

 

Text 25

 

syamangam vraja-nagarasya dayita-bhavollasan-manasam

 gopikanta-vicitra-manmatha-kala-vaidagdhya-lila-pratham

antar-bhava-vilasi-hava-valitam raganubhavojjvalam

 tam seve madhuratmakam vraja-vadhu-bhavaptaye nityasah

 

   syamangam-love for Lord Krishna personified; vraja-nagarasya-of Vraja's hero; dayita-of the gopi-beloved; bhava-love; ullasat-splendid; manasam-heart; gopikanta-of Lord Krishna; vicitra-wonderful; manmatha-amorous; kala-expert skill; vaidagdhya-expertise; lila-pastimes; pratham-revealing; antar-within the heart; bhava-vilasi-hava-valitam-playfulness; raganubhavojjvalam-splendid with ecstatic symptoms; tam-him; seve-I serve; madhuratmakam-chamring; vraja-vadhu-of ther gopis; bhava-state; aptaye-to attain; nityasah-always.

 

 

   So one day I may love Lord Krishna as the vraja-gopis do, every day I worship Shri Syamananda. He is ecstatic love for Lord Krishna personified. His heart is glorious with meditation on Shri Radha's flirting pastimes with Lord Krishna. He describes Lord Krishna's graceful amorous pastimes with the gopis. His heart is filled with thoughts of Lord Krishna's playfulness. His limbs are glorious with symptoms of ecstatic love. He is graceful and charming.

 

Text 26

 

purna-prema-rasamrtaksaya-nidhih

 

praudha-priti-mayaih payobhir atala-sparso 'nukampa-ksama-

 vatsalya-pranayanuraga-madhuralapadi-kallolavan

hri-laksmi-suvidagdhatadi-tatini-srenibhir alingitah

 syamananda-maharnavo disatu nah purno mano-dohadam

 

   purna-prema-rasamrtaksaya-nidhih-an eternal ocean of the nectar of love; praudha-priti-mayaih-consisting of great love; payobhir-with water; atala-sparso-fathomless; anukampa-mercy; ksama-patience; vatsalya-parental affection; pranaya-love; anuraga-love; madhura-sweet; alapa-talking; adi-begining; kallolavan-with waves; hri-modesty; laksmi-glory; suvidagdhata-expert intelligence; adi-beginnging with; tatini-srenibhir-with banks; alingitah-embraced; syamananda-maharnavo-the great ocean of Syamananda; disatu-may show; nah-us; purno-filled; mano-hearts; dohadam-desire.

 

 

   4. An Eternal Nectar Ocean of Spiritual Love

 

   May the fathomless ocean of Shri Syamananda, an ocean filled with the milk of spiritual love, an ocean filled with waves of mercy, tolerance, a father's love for his disciples and the people in general, a son's love for his spiritual master and grand spiritual master, sweet words, and a host of virtues, an ocean embraced by flowing rivers of modesty, glory, expert intelligence, and a host of other virtues, fulfill the yearnings of my heart.

 

 

Text 27

 

radhaya dayitam sakhim bhagavatah krishnasya nitya-priyam

 kancit prema-rasatmikam vraja-vadhu-yuthagrimam mohinim

rasollasa-vilasinim rati-kala-vaicitrya-simam navam

 premananda-vinodinim rasavatim syamamrta-syandinim

 

   radhayas-of Shri Radha; dayitam-dear; sakhim-gopi friend; bhagavatah-of the Supreme Personality of Godhead; krishnasya-Krishna; nitya-priyam-eternally dear; kancit-someone; prema-rasatmikam-the soul of nectar; vraja-vadhu-of the girls of VRaja; yutha-of nthe groups; agrimam-the first; mohinim-charming; rasollasa-vilasinim-playfulk in the joyful rasa dance; rati-kala-the arts of amorous pastimes; vaicitrya-of wonder; simam-the limit; navam-new; premananda-vinodinim-playful in blissful pastimes of love; rasavatim-sweet like nectar; syamamrta-syandinim-a flowing river of the nectar of transcendental amorous pastimes.

 

 

   I worship Shri Syamananda who, concealing his original form as Radha's dear gopi friend, a gopi eternally dear to Lord Krishna, a gopi whose heart is filled with the nectar of spiritual love, a charming leader of many vraja-gopis, a gopi glorious in the rasa-dance pastime, a gopi who stays at the highest limit of wonderful skill in transcendental amorous pastimes, a young playful gopi filled with the bliss of spiritual love, a gopi sweet like nectar, a gopi like a flowing river of playful amorous pastimes, . . .

 

 

   Note: Texts 27-54 are a single sentence. The gist of this sentence is:

 

   "I worship Shri Syamananda who, concealing his original form as a gopi (a gopi described here in texts 27-48), a gopi who, playing the vina, inspired Radha and Krishna (who are described in texts 49-53) to dance, was sent (text 54) to the material world by her beloved compassionate to the fallen souls in the material wrld, and who, playing the part of a human being as an actor plays a part on a stage, caused the people of the world to fall in love with the lotus feet of Shri Krishna, the master of the gopis. I worship him, Shri Syamananda, who is full of nectar, who is the abode of love for Lord Krishna, and who is compassion personified."

 

Text 28

 

vrndaranya-vane yami-tata-bhuvi shrimat-kadambatavi-

 madhye kalpa-taros tale sumanasam renutkarair dusare

cintaranta-maya-sthale su-vimale gopangana-mandale

 krishnasyantika-samsthitam kula-pateh shri-yoga-pithopari

 

   vrndaranya-vane-in Vrndavana forest; yami-tata-bhuvi-on the Yamuna's shore; shrimat-beautiful; kadambatavi-madhye-in the midst of akadamba forest; kalpa-taros-of a kalpavrksa tree; tale-at the base; sumanasam-of sumanah flowers; renutkarair-with the pollen; dusare-darkened; cintaranta-maya-sthale-in a ground paved with cintamani jewels; su-vimale-very pure and glorious; gopangana-mandale-in the circle; krishnasya-Lord Krishna; antika-samsthitam-near; kula-pateh-of the master; shri-yoga-pithopari-in the sacred place.

 

 

 . . . a gopi who stays at Lord Krishna's side in the midst of many gopis under a kalpa-vrksa tree in a transcendental place glorious with sumanah-flower pollen, a place paved with a mosaic of cintamani jewels, a glorious place in a beautiful kadamba forest of Vrndavana by the Yamuna's bank, . . .

 

 

Text 29

 

tarunyankura-madhuri-parilasat-kaisora-citra-shriyam

 shri-godhug-yuva-raja-matta-madhupa-krida-kala-vallarim

nihsesadbhuta-rupa-rasi-ramani-cudavatamsa-srajam

 vailaksanya-samullasan-nava-rasa-protsari-lilotsavam

 

   tarunya-of youth; ankura-sprout; madhuri-sweetness; parilasat-glistening; kaisora-youth; citra-wonderful; shriyam-beauty; shri-godhug-yuva-raja-ofnthe gopa prince; matta-wild; madhupa-bumblebee; krida-pastimes; kala-skill; vallarim-vine; nihsesa-comple;e adbhuta-wonderful; rupa-form; rasi-abundance; ramani-beautiful girl; cudavatamsa-srajam-crowning garland; vailaksanya-samullasan-nava-rasa-protsari-manifesting new nectar; lila-of pastimes; utsavam-festival.

 

 

 . . . a gopi with wonderful beauty glistening with the sweetness of newly blossomed youth, a gopi like a flowering vine that attracts the wild black bumblebee that is the gopa prince Shri Krishna, a gopi like a crest of flowers in the hair of the all wonderfully beautiful girls, a gopi like a festival of newer and newer wonderful nectar pastimes, . . .

 

Text 30

 

vibbokodaya-caturi-madhurima-prollasi-lilodyamaih

 pranesasya rasojjvalam nava-navam rasotsavam tanvatim

helodancad-ananga-ranga-vilasat-saundarya-sarancitam

 nana-keli-taranga-sangam avalat-saubhagya-sampad-dhuram

 

   vibbokodaya-haughty feigned indifference; caturi-expert; madhurima-sweetness; prollasi-glorious; lilodyamaih-with pastimes; pranesasya-of the master of herlife; rasojjvalam-splendid with nectar; nava-navam-newer and newer; rasotsavam-festival of the rasa dance; tanvatim-manifesting; hela-contempt; udancad-rising; ananga-ranga-amorosu pastimes; vilasat-glistening; saundarya-good fortune; sara-essence; ancitam-with; nana-keli-many pastimes; taranga-sangam-with waves; avalat-saubhagya-sampad-dhuram-great good fortune.

 

 

 . . a gopi who, pretending arrogant indifference, flirts with Lord Krishna, a gopi who enjoys newer and newer nectar rasa-dance festivals with Lord Krishna, a gopi who, feigning contempt, gloriously flirts with Lord Krishna, a splendidly beautiful fortunate gopi who plays in the waves of many pastimes with Lord Krishna, . . .

 

 

Text 31

 

atha saubhagya-laksmi-nidhih

 

vaidagdhi-nikuramba-keli-vasatim madhurya-kallolinim

 lavanyamrta-dhorinim parivalac-caturya-lila-rasam

lalityotkara-satkrti-pravilasat-pratyanga-bhangi-sata-

 prakatyadbhuta-madhuri-parimalakrsta-priyantar-drsam

 

   atha-now; saubhagya-of good fortune; laksmi-opulence; nidhih-ocean; vaidagdhi-nikuramba-keli--vasatim-the home of expert intelligence and pastimes; madhurya-kallolinim-river filled with eaves of sweetness; lavanyamrta-dhorinim-flooding nectar of beauty; parivalac-caturya-lila-rasam-nectar of expert pastimes; lalityotkara-playfulness and grace; satkrti-respect; pravilasat-glistening; pratyanga-every limb; bhangi-waves; sata-hundred; prakatya-manifestation; adbhuta-wonderful; madhuri-sweetness; parimala-fragrance; akrsta-attracted; priya-beloved; antar-within; drsam-eyes.

 

 

   5. An Ocean of Glorious Good Fortune

 

 . . . a gopi who is the abode of playfulness and intelligence, a gopi who is a river flowing with waves of sweetness, a gopi who is a flood of the nectar of exquisite beauty, a gopi filled with the sweet nectar of graceful pastimes, a gopi whose every splendid limb is worshiped by the glory of charming playfulness, whose every limb creates hundreds of waves of sweetness, waves whose fragarnce attracts her lover's eyes and heart, . . .

 

Text 32

 

vidyut-kunkuma-ketaki-kanaka-sad-gorocana-campaka-

 sphita-shri-hari-tala-panka-susama-sampad-vidambi-dyutim

bibhranam bhramaranjanambuda-tamah pronmilad-indivara-

 sreni-manjulam ambaram viracayat kantanga-sanga-bhramam

 

   vidyut-lightning; kunkuma-kunkuma; ketaki-ketaki; kanaka-gold; sad-gorocana-gorocana; campaka-campaka; sphita-great; shri-haritala-haritala; panka-paste; susama-sampad-vidambi-dyutim-gloriously splendid; bibhranam-manifesting; bhramara-bumblbees; a{.sy 241}jana-mascara; ambuda-clouds; tamah-darkness; pronmilad-manifesting; indivara-blue lotus flowers; sreni-multitudes; manjulam-graceful; ambaram-garments; viracayat-creating; kanta-beloved's; anga-limbs; sanga-touch; bhramam-bewilderment.

 

 

 . . . a gopi whose glorious fair complexion mocks lightning, kunkuma, ketaki flowers, gold, gorocana, campaka flowers, and splendid haritala paste, a gopi whose blue garments are more glorious than black bees, mascara, monsoon clouds, darkness, and blossoming blue lotus flowers, a gopi overcome by the touch of her lover's limbs, . . .

 

 

Text 33

 

santaptaika-maha-nidhih

 

sandra-snigdha-su-kuncitasita-kacam jaijhyac-catakollasad-

 dhammilla-dyuti-manjari-parimalam pinchavatamsojjvalam

rocirbhir mukha-mandalasya madhuraih kandarpa-kallolibhir

 manadhyam upamana-pungava-ghatam hasyaspadam kurvatim

 

   santaptaika-maha-nidhih-great ocean of splendor; sandra-intense; snigdha-glistening; su-kuncita-gracefully curly; asita-black; kacam-hair; jaijhyat-curly; catakollasad-splendid; dhammilla-braids; dyuti-splendor; ma{.sy 241}jari-flower buds; parimalam-fragrance; pinchavatamsojjvalam-splendid with peacock feathers; rocirbhir-with splendor; mukha-mandalasya-of the circle of the face; madhuraih-sweet; kandarpa-kallolibhir-with waves of amorous palyfulness; manadhyam-rice with haughtiness; upamana-pungava-ghatam-glorious; hasyaspadam-the abode of smiles; kurvatim-doing.

 

 

   6. A Great Ocean of Splendor

 

 . . . a gopi beautiful with curly, thick, glistening black hair, a gopi fragrant with the flower buds decorating her splendid curly braids, a gopi opulent with the splendor of her round face and with waves of amorous playfulness, a gopi who is the abode of smiles, . . .

 

Text 34

 

navyendu-pratimalika-pravilasat-sindura-bindu-cchavim

 vyalolalaka-bhrnga-raji-lalita-vyakosa-vaktrambujam

bhru-valli-dyuti-ninditatanu-dhanuh sautirya-saroddhatim

 sasvan-mara-madalasam vikiratim drstim priye mohinim

 

   navya-new; indu-moon; pratima-form; alika-forehead; pravilasat-glistening; sindura-of sindura; bindu-dots; cchavim-splendor; vyalola-moving; alaka-locks of hair; bhrnga-bees; raji-series; lalita-playful grace; vyakosa-blossoming; vaktra-face; ambujam-lotus; bhru-eyebrows; valli-vines; dyuti-splendor; nindita-rebuking; atanu-of K.amadeva; dhanuh-bow; sautirya-haughtiness; sara-essence; uddhatim-raising; sasvat-eternal; mara-amorous; mada-passiona; alasam-languid; vikiratim-casting; drstim-glance; priye-the beloved; mohinim-enchanting.

 

 

 . . a gopi whose half-moon forehead is glorious with glistening red sindura dots, a gopi whose blossoming lotus face is graceful with black-bee locks of curly hair, a gopi whose glorious vine eyebrows mock the great powers of Kamadeva's bow, a gopi whose passionate, languid, amorous glances enchant and bewilder her beloved, . . .

 

 

Text 35

 

khelat-khanjana-yugma-vibhramatara-spardhi-ksanendivaram

 kama-ksmapati-sayaka-pratibhatapangavaloka-cchatam

rajat-kajjala-locanancala-lasac-caturya-punja-sphurat-

 kandarpengita-caruta-nava-sudha-pronmadita-preyasam

 

   khelat-playing; khanjana-khanjana birds; yugma-pair; vibhramatara-graceful; spardhi-rivalling; ksana-moment; indivaram-blue lotus flowers; kama-Kama; ksmapati-king; sayaka-arrows; pratibhata-soldiers; apangavaloka-sidelong glances; cchatam-splendor; rajat-glistening; kajjala-mascara; locana-eyes; ancala-corners; lasat-glistening; caturya-intelligence; punja-abundance; sphurat-manifest; kandarpa-amorous; ingita-hints; caruta-beauty; nava-new; sudha-nectar; pronmadita-made passionate; preyasam-beloved.

 

 

 . . . a gopi whose playful khanjana bird eyes mock the blue lotus flowers, a gopi whose glistening sidelong glances defeat Kamadeva's archers, a gopi whose glistening mascara-decorated eyes expertly speak from their corners the ever-new nectar of many beautiful amrous hints, hints that arouse her beloved's passionate desires, . . .

 

Text 36

 

mugdha-shri-kaladhauta-sutra-kalita-bhrajisnu-muktollasan-

 nasagram vara-bandhujiva-patali-rocih-suramyadharam

bhasvan-mauktika-raji-vaibhavam idam din-mandalam kurvatam

 dantanam kiranojjvalam paramaya mandam hasantim ruca

 

   mugdha-charming; shri-beauty; kaladhauta-gold; sutra-string; kalita-seen; bhrajisnu-splendid; mukta-pearls; ullasat-glustening; nasagram-tip of the nose; vara-bandhujiva-patali-rocih-splendor of beautiful bandhujiva flowers; suramya-charming; adharam-lips; bhasvat-splenidd; mauktika-raji-pearls; vaibhavam-glory; idam-this; dik-of the dfirections; mandalam-circle; kurvatam-doing; dantanam-of teeth; kiranojjvalam-splendor; paramaya-great; mandam-gently; hasantim-smiling; ruca-with splendor.

 

 

 . . . a gopi whose nose is beautiful with a splendid pearl on a golden ring, a gopi whose lips are more splendid than glorious bandhujiva flowers, a gopi the splendor of whose smiles, smiles Srevealing the glistening pearls of her teath, illuminates the circle of the directions, . . .

 

 

Text 37

 

isan-manjula-komala-smita-sudha-svar-dirghika-nirjharam

 manjv-alapa-tarangitam vikiratim pranadhi-nathe rasat

tambula-drava-sundaradhara-radarunya-prasastya muhuh

 kidrn misra-vimoha-bhajam atulam ragam nayantim patim

 

   isat-slightly; manjula-graceful; komala-gentle; smita-smile; sudha-nectar; svar-dirghika-celestial Ganga; nirjharam-swiftly-flowing stream; manjv-charming; alapa-talk; tarangitam-waves; vikiratim-manifesting; pranadhi-nathe-the master of her life; rasat-from the nectar; tambula-betelnuts; drava-liquid; sundara-beautiful; adhara-lips; rada-teeth; arunya-redness; prasastya-with the glory; muhuh-again and again; kidrk-like what?; misra-mixed; vimoha-charm; bhajam-possessing; atulam-peerless; ragam-redness; nayantim-leading; patim-master.

 

 

 . . . a gopi whose gentle, charming smile is a swiftly-flowing nectar celestial Ganga, a gopi whose sweet talking is like waves in that celestial Ganga, waves flowing with nectar for the master of her life, a gopi whose charming betelnut-reddened lips again and again arouse the desires of her master, . . .

 

Text 38

 

preyas-cumbana-lagna-naga-latika-ragati-laksmi-sphurad-

 gandanta-pratibimba-sonima-lasad-ratnojjvale kundale

vasanti-stavakavalim api daronmilat-prasunodarim

 rolambavali-lalitam sravanayoh krishnarpitam bibhratim

 

   preyas-of her lover; cumbana-kisses; lagna-resting; naga-latika-betelnuts; raga-red; ati-laksmi-great glory; sphurad-manifesting; gandanta-cheeks; pratibimba-reflection; sonima-redness; lasad-ratnojjvale-splendid glistening jewels; kundale-earrings; vasanti-stavakavalim-with bunches of vasanti flowers; api-also; daronmilat-slightly risen; prasunodarim-flowers; rolambavali-bees; lalitam-playful and graceful; sravanayoh-of the ears; krishna-to Krishna; arpitam-offered; bibhratim-holding.

 

 

 . . . a gopi whose cheeks are reddened by the reflection of her glistening ruby-earrings and by her beloved's betelnut-decorated kisses, a gopi whose ears are decorated with just beginning to blossom vasanti flowers placed there by Lord Krishna, flowers that still attract the playful black bees, . . .

 

 

Text 39

 

samphullambuja-kaccha-vibhrama-milad-bhrngabham aty-ujjvalam

 syamam bindhum ativa-caru-cibuke snigdha-tvisam bibhratim

rajan-nutna-suratna-yatna-ghatita-graiveyakodbhasitam

 kasturi-ghanasara-kunkuma-lasac-chrikhanda-liptangikam

 

   samphulla-blossoming; ambuja-lotus flowers; kaccha-border; vibhrama-charming; milad-meeting; bhrnga-black bees; abham-splendor; aty-ujjvalam-very splendid; syamam-dark; bindhum-dot; ativa-caru-cibuke-on the beautiful chin; snigdha-tvisam-splendid; bibhratim-manifesting; rajan-nutna-suratna-yatna-ghatita-glistening jewels; -graiveyaka-necklace; udbhasitam-splendid; kasturi-musk; ghanasara-camphor; kunkuma-kunkuma; lasat-glistening; shrikhanda-sandal; lipta-anointed; angikam-limbs.

 

 

 . . . a gopi whose beautiful chin is decorated with a glistening musk-dot graceful like a black bee landed on a blossoming lotus flower, a gopi splendid with a collar-necklace made of glistening jewels, a gopi whose limbs are anointed with musk, camphor, kunkuma, and glistening sandal paste, . . .

 

Text 40

 

ratnodyotita-sundarangada-parisvangati-rajad-bhujam

 ksauni-bhrd-bhida-subhra-ratna-valaya-sreni-sphurac-chrikaram

divyan-manjula-mudrika-mani-lasad-raktanguli-pallavam

 kandarpesu-manoramaih kararuhair agre karair bhrajitam

 

   ratna-jewels; udyotita-glistening; sundara-beautiful; angada-armlets; parisvanga-embrace; ati-rajad-glistening; bhujam-arms; ksauni-bhrd-bhida-sapphires; subhra-splendid; ratna-jewel; valaya-sreni-bracelets; sphurt-glistening; -shri-beautiful; karam-wrists; divyat-glistening; manjula-beautiful; mudrika-rings; mani-jewels; lasad-glistening; rakta-reddish; anguli-finger; pallavam-budding twigs; kandarpesu-Kamadeva's arrows; manoramaih-delighting the heart; kararuhair-with hairs; agre-in the tip; karair-with hands; bhrajitam-glistening.

 

 

 . . . a gopi whose splendid arms are embraced by glistening beautiful jewel armlets, a gopi whose beautiful wrists glisten with splendid sapphire bracelets, a gopi whose splendid reddish budding-twig fingers are glorious with glistening jewel rings, a gopi whose fingertips are splendid with nails delightful like Kamadeva's arrows, . . .

 

Text 41

 

antar-mugdha-manoja-keli-rabhasa-vyamugdha-radhapati-

 shri-hastambuja-citritam su-lalitam kasturika-patrakam

mukta-hara-vihara-manjula-rucor vaksojayoh pitayoh

 phullam nila-saroja-dama dadhatim kanthe ca krishnarpitam

 

   antar-within the heart; mugdha-charmed; manoja-amorous; keli-pastimes; rabhasa-passion; vyamugdha-bewildered; radhapati-Krishna; shri-hastambuja-by the graceful lotus hand; citritam-pcitures drawn; su-lalitam-very graceful; kasturika-patrakam-pictures drawn in musk; mukta-hara-pearl necklace; vihara-manjula-rucor-of the beautiful splendor; vaksojayoh-on the breasts; pitayoh-fair; phullam-blossoming; nila-saroja-dama-blue lotus garland; dadhatim-placing; kanthe-on the neck; ca-and; krishnarpitam-placed by Lord Krishna.

 

 

 . . . a gopi whose fair pearl-necklace decorated breasts are inscribed with graceful pictures drawn in musk by amorous Krishna's glorious hand, a gopi on whose neck is a blue-lotus garland placed by Krishna's hand, . . .

 

Text 42

 

krsnorah-parirambha-sangi-taralodara-tvisoddyotitah

 preyo-drg-vara-mina-keli-grha-sad-romali-kalindikam

unmilan-nava-yauvanarnava-milat-kaisora-kallolini-

 kallolabha-bali-trayi-latikaya citra-shriya sobhitam

 

   krishna-of Lord Krishna; urah-on the chest; parirambha-embrace; sangi-touching; tarala-central jewel; udara-great; tvisa-splendor; uddyotitah-illumined; preyo-of the beloved; drg-vara-the graceful eyes; mina-fish; keli-pastimes; grha-home; sad-romali-graceful line of hairs; kalindikam-Yamuna river; unmilan-openming; nava-yauvana-of new youth; arnava-ocean; milat-meeting; kaisora-kaisora age; kallolini-river filled with waves; kallola-waves; abha-splendor; bali-lines; trayi-three; latikaya-by the vine; citra-shriya-with wonderful beauty; sobhitam-beautiful.

 

 

 . . . a gopi effulgent in the Kaustubha jewel's light as Krishna embraces her to His chest, a gopi whose belly is decorated with a line of black hairs, hairs that are a black Yamuna river where the fish of Krishna's glances play, a gopi who is like a great ocean of new youth, an ocean where the wave-filled rivers of childhood flow, a gopi splendid with very wonderful beauty, . . .

 

 

Text 43

 

caru-ksama-sumadhyamam prthutara-sroni-rasan-mekhalam

 sac-camikara-rambhikotkara-mada-prollunthanoru-dvayim

pratyagra-sthala-pankajaruna-java-puspavali-shrimusa

 rucy-alaktaka-raga-ramya-rucina svanghri-dvayenancitam

 

   caru-beautiful; ksama-slender; sumadhyamam-waist; prthutara-broad; sroni-hips; rasat-tinkling; mekhalam-belt; sac-camikara-gold; rambhika-of banana trees; utkara-mada-prollunthan-removing the pride; uru-thighs; dvayim-two; pratyagra-sthala-every limb; pankaja-lotus; aruna-red; java-puspavali-roses; shrimusa-beautiful; rucy-splendor; alaktaka-lac; raga-red; ramya-delightful; rucina-splendor; svanghri-dvayena-feet; ancitam-endowed.

 

 

 . . . a gopi whose waist is graceful and slender, a gopi whose broad hips are decorated with a tinkling belt, a gopi whose thighs uproot the pride of the golden banana trees, a gopi whose every limb is glorious like red roses or lotus flowers, a gopi whose feet are gracefully anointed with red lac, . . .

 

Text 44

 

gacchantya kalahamsa-raja-padavim cittam harantya balan

 nanascarya-vibhanga-citra-padaya lila-lasac-chri-bhrta

gatya nupura-nihkvanair lalitaya vismapayantim harim

 padambhoja-nakhancala-dyuti-dhutanantendu-laksmi-madam

 

   gacchantya-going; kalahamsa-raja-the king of swans; padavim-path; cittam-heart; harantya-removing; balat-forcibly; nana-various; ascarya-wonderful; vibhanga-citra-padaya-with wonderful steps; lila-pastimes; lasat-glistening; shri-beauty; bhrta-with; gatya-going; nupura-nihkvanair-tinkling of anklets; lalitaya-graceful; vismapayantim-filling with wonder; harim-Krishna; padambhoja-lotus feet; nakhancala-toenails; dyuti-splendor; dhuta-washed; ananta-limitless; indu-moons; laksmi-splendor; madam-pride.

 

 

 . . . a gopi whose swanlike steps charm the heart, a gopi who with her wonderful, colorful, graceful, playful, splendid, beautiful gestures and with the tinkling of her anklets fills Lord Krishna with wonder, a gopi whose effulgent nails on her lotus feet rob limitless moons of the pride they hold in their own beauty, . . .

 

 

Text 45

 

trailokyadbhuta-saubhagam pratilava-pratyagra-vesamalam

 sarvascarya-camakrtakhila-kala-panditya-saraspadam

vasanti-vara-keli-kunja-nilayam govinda-netrotsavam

 srngaramrta-dirghikam vrajapati-shri-gaura-vakso-manim

 

   trailokya-three worlds; adbhuta-wonderful; saubhagam-good fortune; pratilava-at every moment; pratyagra-new; vesamalam-glorious; sarva-all; ascarya-camakrta-wonderful; akhila-kala-all arts; panditya-learning; sara-best; aspadam-abode; vasanti-vasanti; vara-excellent; keli-pastime; kunja-grove; nilayam-abode; govinda-of Krishna; netra-eyes; utsavam-festival; srngara-amorous pastimes; amrta-dirghikam-nectar pond; vrajapati-of Krishna; shri-gaura-vakso-manim-the topaz on the graceful chest.

 

 

 . . . a gopi whose good fortune fills the three worlds with wonder, a gopi whose splendor is newer and newer at every moment, a gopi who is the abode of very wonderful skill in all the arts, a gopi whose home is in a grove of vasanti flowers, a gopi who is a festival of bliss for Lord Krishna eyes, a gopi who is a nectar lake of transcendental amorous pastimes, a gopi who is a topaz on the graceful chest of Vraja's prince, . . .

 

Text 46

 

atha drava-nidhih

 

krishna-priti-sudha-vaham rasamayim ullasi-havavalim

 kandarpagama-tattva-sara-kalita-krida-kala-pesalam

sandrananda-rasaika-nirjhara-darim sangita-ratnakaram

 shrimat-kunja-dharadhipa-pranayinim shri-rasa-lila-nidhim

 

   atha-now; drava-nidhih-an ocean of gracefulness; krishna-priti-of love; sudha-nectar; vaham-carrying; rasamayim-full of nectar; ullasi-havavalim-splendid flirting; kandarpa-of Kamadeva; agama-scriptures; tattva-truth; sara-essence; kalita-known; krida-pastimes; kala-arts; pesalam-expert; sandrananda-intense bliss; rasa-nectar; eka-one; nirjhara-dtream; darim-cave; sangita-of songs; ratnakaram-an ocean filled with jewels; shrimat-kunja-dharadhipa-of the forest gorve's king; pranayinim-the beloved; shri-rasa-lila-nidhim-a treasure of the rasa dance pastimes.

 

 

   7. An Ocean of Gracefulness

 

 . . . a gopi filled with the nectar of love for Lord Krishna, a gopi sweet with nectar, a gopi who again and again splendidly and happily flirts with Lord Krishna, a gopi learned in the playful arts described in the Kama-sastras, a gopi who is a cave that is the source of the swiftly-flowing nectar stream of the sweetest bliss, a gopi who is an ocean filled with the jewels of sweet songs, a gopi who dearly loves the handsome king of the forest groves, a gopi who is a great treasure of the rasa-dance pastime, . . .

 

 

Text 47

 

vamsi-manjula-gana-sudhruva-milan-nadamrtodgarina

 niskujat-parivadini-kala-rava-vyamisra-lila-jusa

tri-gama-svara-murchanonnasa-bala-tanona-pancasata

 kantam gana-bharena rasa-militam vyamohayantim kvacit

 

   vamsi-flute; manjula-beautiful; gana-songs; sudhruva-eternal; milat-meeting; nada-sound; amrta-nectar; udgarina-manifesting; niskujat-parivadini-playing the vina; kala-rava-sweet sounds; vyamisra-mixed; lila-pastimes; jusa-endowed; tri-gama-svara-three melodies; murchanonnasa-bala-overcome; tanona-pancasata-49 key notes; kantambeloved; gana-bharena-with songs; rasa-rasa dance; militam-met; vyamohayantim-enchanting; kvacit-somehwre.

 

 

 . . . a gopi who, meeting her beloved in the rasa-dance, charms Him by sweetly accompanying Him nectar flute music by playing on the vina, playing many graceful nectar melodies beginning with the 49 keynotes, . . .

 

Text 48

 

kujan-nupura-kanci-venu-valayodara-svanalambini

 bhramyad-gopanitambini-jana-kalottana-svarodganake

shrimac-chri-nata-nagarendra-natanamande sutauryatrike

 nrtyantim saha saurina nava-navananda-svarupe kvacit

 

   kujat-tinkling; nupura-anklets; kanci-belt; venu-flute; valaya-bracelets; udara-great; svana-sounds; alambini-making; bhramyad-moving; gopanitambini-jana-gopis with beautiful thighs; kalottana-svarodganake-with beautiful music; shrimac-chri-nata-nagarendra-ofnthe handsome king of dancers; natanamande-great dancing; sutauryatrike-singing, dancing, and isnturmental music; nrtyantim-dancing; saha-with; saurina-Krishna; nava-navananda-svarupe-newer and newer bliss; kvacit-somewhere.

 

 

 . . . a gopi who in the great festival of singing, dancing, and instrumental music, a festival filled with flute music, the beautiful gopis' singsing and the tinkling of the gopis' bracelets and anklets, gracefully dances with Krishna, the handsome king of dancers, . . .

 

 

Text 49

 

pratyanga-pranaya-sthiti-prativalan-navyanuraga-shriyau

 snigdhabhir lalitadibhih parivrtau lila-tarangambudhau

anyonyam vadanendu-varya-susamalokati-lubdheksanau

 gopi-mandala-mandite vidadhatau rasotsave tandavam

 

   pratyanga-every limb; pranaya-love; sthiti-place; prativalat-navyanuraga-shriyau-glorious with ever new love; snigdhabhir-affectionate; lalitadibhih-with Lalita and the other gopis; parivrtau-surrounded; lila-tarangambudhau-oceans filled with waves of pastimes; anyonyam-mutually; vadana-face; indu-moon; varya-best; susama-beautiful; aloka-glance; ati-lubdha-very greedy; iksanau-glance; gopi-of gopis; mandala-circle; mandite-decorated; vidadhatau-placing; rasotsave-in the festival of the rasa dance; tandavam-enthusiastic dancing.

 

 

 . . . a gopi who, playing the vina by the Yamuna's bank, inspires the dancing of Shri Shri Radha and Krishna, Radha and Krishna whose every limb are filled with beauty and spiritual love, Radha and Krishna who are surrounded by Lalita and Their other friends, Radha and Krishna who gaze at each other with beautiful passionate glances, Radha and Krishna who enjoy a rasa dance festival in the center of the gopis' circle, . . .

 

Text 50

 

dampatyoh kamaniyayo rasavato laksmi-bhrtor etayor

 anyonyam dyuti-madhurim prapibator drk-patra-bhangyangikim

nrtyam visva-drg-utsavam sumukhayor ity ukti-lilollasat-

 somabha-prabhrti-vrajambuja-drg-ullasa-prasamsa-mudau

 

   dampatyoh-of the divine couple; kamaniyayo-charming; rasavato-full of nectar; laksmi-bhrtor-glorious; etayor-of Them; anyonyam-mutual; dyuti-madhurim-sweetness of splendor; prapibator-drinking; drk-patra-with cups of the eyes; bhangya-with waves; angikim-limbs; nrtyam-dance; visva-drg-utsavam-a festival for the eyes of the world; sumukhayor-smiling faces; ity-thus; ukti-statement; lila-pastimes; ullasat-glistening; somabha-Candravali; prabhrti-beginning; vraja-of Vraja; ambuja-drk-lotus eyed girls; ullasa-splendor; prasamsa-praise; mudau-delighted.

 

 

 . . . Radha and Krishna who are pleased when they hear Candravali and the other gopis joyfully say, "With the cups of they eyes, graceful, charming, nectar Radha and Krishna drink the sweet nectar splendor of each other's limbs as They dance. In this way they create a festival of bliss for all our eyes", . . .

 

 

Text 51

 

anghri-nyasa-vicitra-bahu-dhutibhir bhangi-satair netrayos

 cilli-vallari-vibhramaih smita-lavair mugdhanga-bhangair api

ramyaih kankana-sinjitaih kala-tula-koti-svanair vallaki-

 kanci-vamsa-mrdanga-vadya-kalitaih sammohayantau mithah

 

   anghri-feet; nyasa-placing; vicitra-wonderful; bahu-arms; dhutibhir-waving; bhangi-satair-with hundreds of waves; netrayos-of the eyes; cilli-vallari-vibhramaih-graceful vines; smita-lavair-with gentle smiles; mugdhanga-charming limbs; bhangair-with waves; api-also; ramyaih-delightful; kankana-si{.sy 241}jitaih-with tinkling bracelets; kala-tula-koti-svanair-with millions of sweet sounds; vallaki--vina; kanci-belts; vamsa-flute; mrdanga-mrdangas; vadya-sounds; kalitaih-heard; sammohayantau-charming; mithah-each other.

 

 

 . . . Radha and Krishna who delight each other with Their graceful steps, the wonderful gestures of Their arms, the hundreds of waves of Their crooked glances, the playful movements of Their vine eyeborws, Their gentle smiles, the waving motions of Their sublimely beautiful limbs, the delightful tinkling of Their anklets, belts, and ornaments, and the millions of sweet sounds of the flute, vina, and mrdanga, . . .

 

Text 52

 

asta-vyasta-vilasa-lola-dalakau gande calat-kundalau

 smerau sundara-kesa-pasa-vigalad-vyakosa-malli-srajau

vibhrasyat-kuca-pattika-muralikav anyonya-samsparsana-

 sphitananga-rasau mitho nava-rasenabaddha-hastau muhuh

 

   asta-vyasta-scattered; vilasa-pastimes; lolad-moving; alakau-hair; gande-on the cheek; calat-kundalau-moving earrings; smerau-smiling; sundara-kesa-pasa-from the beautiful hair; vigalad-fallen; vyakosa-malli-srajau-jasmine garland; vibhrasyat-falling; kuca-pattika-bodice; muralikau-and flute; anyonya-samsparsana-touching each other; sphitananga-rasau-the nectar of passionate amorous pastimes; mitho-mutual; nava-rasena-with newer and newer nectar; abaddha-hastau-holding hands; muhuh-again and again.

 

 

 . . . Radha and Krishna who, Their hair scattered in Their pastimes, Their earrings swinging on Their cheeks, smiling, the jasmine flowers falling from Their hair, Their flute and bodice undone, and Their limbs filled with nectar pleasure as They touch each other's limbs and hands, . . .

 

 

Text 53

 

unmilan-madanam parisrama-galad-gharmambu-bindv-akulam

 hastenambuja-santamena vadanam premna mrjantau mithah

kalindi-puline vane priyatamau talair vipancy-utthitaih

 shri-radha-vrajanagarau nata-varau sannartayantim kvacit

 

   unmilan-opening; madanam-amorous pastimes; parisrama-fatigue; galad-falling; gharmambu-bindv-akulam-covered with perspiration; hastena-with the hand; ambuja-lotus; santamena-most glorious; vadanam-face; premna-with love; mrjantau-wiping away; mithah-mutually; kalindi-puline-on the Yamuna's bank; vane-in the forest; priyatamau-most dear; talair-with rhythm; vipancy-utthitaih-risen from the vina;; shri-radha-vrajanagarau-Shri Shri Radha-Krishna; nata-varau-the best of dancers; sannartayantim-cause to dance; kvacit-somewhere.

 

 

 . . . dear Radha and Krishna who are the best of dancers, and who with Their most glorious lotus hands wipe the perspiration from each other's delightful faces, . . .

 

T

 

Title: Shrila Shyamananda Prabhu

User: Swami Gaurangapada Date: 2006-06-12 06:06:45

 

Shrila Shyamananda Prabhu

 

Those who know the associates of Shri Gauranga to be eternally liberated

souls will attain their place by the side of the son of the king of Vraja.

 

Shri Syamananda Prabhu, Shrinivasa Acarya and Shri Narottama dasa Thakura were

the internal associates of Shri Gaurasundara. They incarnated in this world

in order to spread the teachings of Shri Gaura-Krishna after His departure from

it.

 

Shri Syamananda made his appearance at Utkala in the village of Dharenda

Bahadurpur. His father's name was Shri Krishna Mandal and his mother's name was

Shri Durika. Shri Krishna Mandal, who descended in the line of sad-gopas, (what

dat, man?) had many sons and daughters who unfortunately passed away before

the birth of this son. For this reason this son was named Dukhiya.

 

Everyone said that this child would be a very high-souled saintly person.

"On the full moon day of the month of Caitra he has taken his birth at a

very auspicious moment, by the mercy of Lord Jagannatha. It is as though

Lord Jagannatha has personally brought him here in order to propagate His

teachings, and therefore He is personally maintaining him. He looks just

like a new cupid. One's eyes and mind are soothed just to look upon him."

 

As time passed, the purificatory rites, his first taking of grains, tonsure

(the hair-cutting ceremony) and the rites for beginning his education were

performed, one after the other. The scholars were astounded to see his

profound intellect. Within a short period he completed his studies of

grammar, poetry and rhetoric. When he heard of the glories of Shri

Gaura-Nityananda  from the Vaishnavas of his village, a very deep attachment

to Their lotus feet developed in him.

 

Shri Krishna Mandal was himself a very advanced devotee. Seeing that his son

was always absorbed in thinking of Gaura-Nityananda. He told him that he

should be initiated into the divine mantra.

 

The boy replied, "Shri Hrdaya Chaitanya is my guru. He is at Ambika  Kalna.

His guru is Shri Gauri dasa Pandita. The two brothers, Shri Gaura-Nityananda,

are eternally present in his house. If you give your permission, I will

proceed to there to become his disciple." His father asked, "But Duhkhiya,

how will you get there?"  "Father, there are many people from here who go

there to bath in the Ganges. I will go with them."

 

His father deliberated for a great while on this matter and after going so

he finally gave his permission. Thus Duhkhiya set out for Gaudadesa.

Gradually he came to Navadwipa, then Santipur and finally Ambika Kalna,

where he inquired from the local people where he might find the house of

Gauri dasa Pandita. Outside the gate of the mandira, he fell down and

offered his dandavats. Shri Hrdaya Chaitanya happened to be passing by at this

time. Hrdaya Chaitanya Prabhu looked at him for a few moments and then asked,

"Who are you?"

 

Dukhiya replied, "I have come to serve Your lotus feet. My home is at

Dharenda Bahadurpur. I was born in the caste of sad-gopas. My father's name

is Shri Krishna Mandal. My name is Duhkhiya."

 

Shri Hrdaya Chaitanya was very pleased by this sweet speech. He told the boy,

"From now your name is Krishna das. Since early this morning I was feeling

that someone would come today."

 

Shri Krishna dasa began his service with great devotion, and on an auspicious

day his guru initiated him into the divine mantra. Shri Hrdaya Chaitanya could

see that his new disciple was extremely intelligent and at the same time

very devoted, so he ordered him to go to Vrindavana to study the literatures

of the   under the tutelage of Shrila Jiva Gosvami. Shri Krishna das bowed his

head in assent, and on an auspicious day he set out for the holy dhama. At

the time of his departure, his guru gave him many instructions and conveyed

through his disciple  his obeisances to the lotus feet of the Gosvamis of

Vrindavan.

 

Duhkhi Krishna das first came to Navadwipa. After inquiring from someone as to

the whereabouts of Shri Jagannatha Misra Bhavan, he came there and went

inside. Seeing Shri Isana Thakura, he fell down and offered his obeisances.

Isana Thakura then asked him who he was, and so the boy introduced himself.

Isana Thakura blessed him and he remained there that day.

 

The next day he set out for Mathura with a party of pilgrims. Upon coming to

Gaya Dham he took of the lotus feet of Shri Vishnu there. He remembered

Mahaprabhu's lila of accepting initiation from Shri Isvara Puri here and

became overwhelmed in ecstatic love. From Gaya he came to Kasi Dham where he

met with Tapan Misra, Candrasekhara and the other devotees, and he offered

his salutations to their lotus feet. They in turn blessed him.

 

He finally entered Mathura Dhama. After taking bath at Visrama Ghata, he

took darsana of Shri Adikesava and rolled on the ground in the dust of the

birthplace of Shri Krishna. From here he proceeded towards Vrindavana where,

after learning the where abouts of Shrila Jiva Gosvami, he offered his

obeisances to the lotus feet of that great acarya. After being asked, he

introduced himself with full particulars.

 

"Gurudeva has committed me to your charge. His petition to Your Divine Grace

is, 'I am entrusting Duhkhi Krishna das to your care. Please fulfill his

mind's desire and send him back to me after some time.'"

 

Shrila Jiva Gosvami was extremely happy to receive Duhkhi Krishna dasa into his

care. Krishna das very carefully began to serve Jiva Gosvami as well as study

the literatures of the Gosvamis.

Shrinivasa Acarya and Narottama dasa Thakura also came to Shri Jiva at this

time to study under him. Thus Krishna das had the opportunity to meet them.

 

Krishna das requested Shrila Jiva Gosvami for a special service. Shri Jiva

instructed him to sweep the forest grove of Sevakunja everyday. From that

day he began to carry out this service with great pleasure. He felt that his

life had become successful. As he swept, tears flowed from his eyes.

Sometimes he would loudly chant the names of Shri Shri Radha-Govinda and

sometimes he would become inert while remembering Their pastimes. Sometimes

he would put the broom, which was full of dust, on his head. Even Lord

Brahma and Lord Shiva pray to receive a little of this dust of Vrindavana on

their heads.

 

The Lord of Vrindavana and His consort were very pleased with the service of

Krishna das, and desired to grant him Their darshan. One day while Krishna das

was cleaning the kunja, his heart filled with love. Just then he happened to

notice a very beautiful ankle bracelet lying in the dust. He picked it up,

touched it to his head and then bound it in the corner of his upper cloth.

"I'll give it to whom ever it belongs to when they come to look for it," he

thought.

 

The next morning the were quite shocked when they noticed that Shrimati

Radharani's left ankle bracelet was missing. Radharani explained, "Last

night, when I was dancing in the kunja, it must have fallen off. Please look

for it and bring it back to me, who ever finds it."

 

When the gopis came to search for the bracelet, Visakha devi noticed Krishna

das sweeping the grove. She asked him, "Have you found an ankle bracelet

here?" Duhkhi Krishna dasa was so mesmerized by her sweet words and radiant

form, which was like that of a demigoddess descended from heaven, that he

simply stared at her dumbfounded. Again she asked him, "Have you found an

ankle bracelet here?"

 

Duhkhi Krishna made obeisances and humbly replied, "Yes, I found it. Who are

you?"

 

"I am a cowherd girl."

"Where do you stay?"

"In this village."

"Is it your ankle bracelet?"

"No it isn't mine. It belongs to a new bride in our house."

"How did it get here?"

"She came here yesterday to pick flowers and it must have fallen off then."

"All right, then please tell her she can come and collect it from me."

"No, you can just give it to me."

"No, I want to give it to her personally."

 

After a few moments, Visakha devi returned with Shrimati Radha  Thakurani who

stood in the shade at the foot of a large tree. Visakha called out to Krishna

dasa, "Bhakta, the person who lost her ankle bracelet has come to receive

it."

 

Duhkhi Krishna das completely forgot himself while gazing, even though it was

from some distance, at the unparalleled, brilliant splendor of Shri

Vrsabhanunandini. In great joy he handed the ankle bracelet to Visakha. At

this point, Duhkhi Krishna dasa could sense hat something very profound was

about to take place. His eyes filled with tears and he fell down on the

ground to offer his obeisances. In great ecstasy he rolled in the dust.

 

Visakha then told him, "O best of the devotees! Our Sakhi wants to give you

a benediction to express her gratitude."

 

Duhkhi Krishna dasa saw the holy waters of Radha kunda before him. After

offering his obeisances, he immersed himself in her waters. Thus he attained

a transcendentally beautiful feminine form. Coming out of the sacred kunda,

he stood before Visakha devi and offered prayers. Taking this 'forest sakhi'

by the hand, Visakha approached Shrimati Radha Thakurani, and the new sakhi

fell down at Her lotus feet. Then Shrimati Radharani decorated her forehead

with tilaka using the ankle bracelet and the kumkum of her lotus feet.

 

"This tilak will remain on your forehead. From today you will be known as

Syamananda. Now you can go." After She said this, Shrimati Radha Thakurani

and Her sakhis were no longer to be seen. Dukhi Krishna dasa's trance broke

and he found himself as before, alone and in his male body: yet with the

tilaka applied by Shrimati Radharani still on his forehead. Being overwhelmed

with emotion, he repeated over and over, "What have I seen?"

"What have I seen?", while tears of ecstasy rolled down his cheeks.

 

After reciting prayers hundreds and hundreds of times to Shri Radhika, he

finally returned to Shrila Jiva Gosvami. Shri Jiva Prabhu was struck with

wonder when he saw the brilliant new design of tilaka on his young student's

forehead. After offering his prostrated obeisances, Dukhi Krishna dasa, his

eyes brimming with tears, recounted at Jiva Goswami's request his experience

in Sevakunja. Hearing of his great fortune, Shri Jiva was elated, but

cautioned Dukhi, "Don't reveal this blessed event to anyone. From today,

just carry on with the name Syamananda."

 

Noticing that Dukhi Krishna dasa's name and style of tilaka had for reasons

unknown been changed, the Vaishnavas naturally began to discuss this strange

development amongst themselves. The news finally reached Ambika Kalna.  When

he heard of the seemingly unauthorized behavior of his disciple, Hrdaya

Chaitanya Prabhu was unsettled and angered. He immediately set out for

Vrindavana.

 

Arriving there some months later, he let it be known he wished to see the

rest while Dukhi Krishna dasa, Syamananda came and offered his prostrated

obeisances at his gurudeva's lotus feet. Seeing his disciple's tilaka,

Hrdaya Chaitanya Prabhu was enraged and exclaimed, "Your conduct towards me

is completely abominable."

 

He continued to chastise him and eventually even began beating him.  The

Vaishnavas finally managed to restrain and pacify him by offering various

explanations on Syamananda's behalf.  Shyamananda simply tolerated it all

with an unfaded countenance and continued to serve his gurudeva faithfully.

 

That night, Shri Hrdaya Chaitanya Prabhu had a dream in which Shri Radha

Thakurani appeared in a very severe mood. She rebuked him by saying, "I am

the one who, being very satisfied by Dukhi Krishna dasa's service, changed his

tilaka and his name. What do you or anyone else have to say about it?"

Hrdaya Chaitanya Prabhu prayed  for forgiveness at the lotus feet of Shri

Vrajesvari and considered what an offender he had become.

 

The next morning he called for Syamananda. Taking him in his lap, he

embraced him again and again in great affection. With his eyes brimming with

tears he repeated, "You are so fortunate."

 

Shri Hrdaya Chaitanya Prabhu remained at Vrajadhama for a while and then,

after instructing Syamananda to remain with Shri Jiva Gosvami for some more

days, he returned to Gaudadesa.

 

Shri Syamananda, Shrinivasa and Shri Narottama began to pass their days in

great bliss, studying the literatures of the goswamis and begging a little

to eat from door to door.  The three of them resolved to continue in this

way and thus devote the better part of their time to serving and worshipping

Shri Krishna in Vrindavana.

 

The goswamis held a council together and decided that these three should be

sent to Gaudadesa to preach the teachings of Mahaprabhu as presented in the

gosvami literature.  One day Shrila Jiva Gosvami called the three of them

together and informed them of this decision. Thus the three of them accepted

that order on their bowed heads.

 

Thereafter, on an auspicious day Shrila Jiva Gosvami sent them on their way

with a large, nicely decorated container filled with scriptures. But the

books were stolen by the dacoit king, Sir Hambhir, in Bisnupur. There

Shrinivasa Acarya prabhu remained behind to recover the books while Narottama

continued on towards Kheturi and Shyamananda proceeded to Ambika Kalna.

Arriving there, Syamananda paid his obeisances to his guru, and Shri Hrday

Chaitanya Prabhu embraced him and inquired about the well being of the

gosvamis of Vrindavana. When he heard that the books of the gosvamis had

been stolen in Bishnupur, he was very concerned.

 

Syamananda served the lotus feet of his guru in great happiness and in this

way passed his days.  At this time most of the devotees of Lord Chaitanya in

Orissa had all passed away. Thus the preaching of Mahaprabhu's teachings had

all but come to a halt. Hrdaya Chaitanya Prabhu considered this a very

serious problem and finally instructed Syamananda Prabhu to go there to

carry on the preaching of Mahaprabhu's mission.

 

Syamananda was at first very sad that he would have to be separated again so

soon from his spiritual master, but Shri Hrdaya Chaitanya Prabhu explained

clearly that he had other alternative but to accept this order on his head.

 

Syamananda set out for Utkaladesh (Orissa). After entering Orissa he first

went to his birth place at Dharenda Bahadurpur.  The villagers were

overjoyed to see him after so many years.  He remained there for some days

and preached Krishna consciousness, the result of which was that many people

became attracted and took shelter at his lotus feet.  From there he came to

Dandeshwar, where his father, Shri Krishna Mandal, had previously resided. The

people there were similarly delighted to receive him and a festival of Hari

katha was held there for a few days. Here also many people were attracted by

his spiritual potency and became his disciples. Thus, by the auspicious

arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived.

 

On the banks of the Suvarna Rekha River lived one pious and devoted

landholder by the name Shri Acyuta deva.  His only son was called Rasik.

From his very childhood Rasik was very devoted to Lord Krishna.  As he

gradually attained the appropriate, age his father engaged some panditas to

see to his education.  However he didn't have much regard for material

knowledge. He had already ascertained that the greatest goal in life is

devotion to Lord Hari.  Rasik became anxious to take shelter at the lotus

feet of a bonafide spiritual master. One day as he was sitting alone,

contemplating on this subject, when he heard a divine voice: "Rasik!  Don't

be in anxiety anymore.  Very soon a very great personality of the name

Syamananda will arrive here.  Just take shelter of his lotus feet."

 

Hearing this, Rasika was encouraged and took to continuously waiting and

watching for the arrival of Prabhu Syamananda. After a few days Shyamananda

prabhu, accompanied by his disciples, came to the village of Rohini,

situated very beautifully on the banks of the Suvarna Rekha River.  Rasik's

happiness knew no bounds. After offering his prostrated obeisances, he very

humbly led Syamananda prabhu into his house and worshipped his lotus feet

along with his family members, wife and sons, who all surrendered completely

to Shyamananda.

 

On an auspicious day Syamananda prabhu initiated Rasika into the Radha-Krishna

mantra and Shri Rasik Deva began a festival of namaRsankirtan in his home.

He invited all of his friends as well as the tenants of his estates and

everyone was so attracted by the teachings of Shri Gaura Nityananda, as

expounded by Syamananda prabhu, that they immediately wanted to take shelter

at his lotus  feet.  Thus many people of Rohini became disciples of

Syamananda prabhu.

 

There lived a very well known yogi in Rohini by the name Damodara. One day

he came to have darsana of Syamananda prabhu. He became captivated.  Even

from a distance he saw a brilliant effulgence emanating from his body.

Coming closer he offered salutations at the Acarya's lotus feet. Syamananda

in turn offered his greetings.  With tears in his eyes, Shyamananda

requested the yogi,  "In your purified state you should always chant the

holy names of Shri Gaura-Nityananda.  They are extremely merciful, and they

will bestow upon you love of Krishna."

 

Hearing these statements of the Acarya, the yogi Damodara's mind became

softened in love, and he replied, "I will worship the lotus feet of Gaura

Nityananda.  Please be merciful to me." And so the Acarya blessed him.  Thus

the yogi became a great devotee and continuously sang the glories of

Gaura-Nityananda with tears in his eyes.

 

Many wealthy gentlemen lives in the village of Balarampur. When they heard

of the glories of Syamananda, they became very eager to see him, and a few

came to beseech him to visit their town. Syamananda very mercifully accepted

their invitation and, with Rasikananda, Damodar and some of his other

disciples, he very triumphantly entered Balarampur, where the noble and up

right citizens very ecstatically received him by worshipping his lotus feet

and making arrangements for his meal.  A festival of Hari-katha was held

over the next few days during which many people accepted shelter at his

lotus feet.

 

From here Shri Syamananda Prabhu went to Shri Nrsimhapur, where many atheists

lived.  But when Syamananda stayed a few days, these atheists got the chance

to hear his necterian talks, which melted their hard hearts in love for

Krishna.  Thus, in this place also, he gained many disciples.

 

Day by day the glories of Syamananda spread throughout Utkaladesa. From

Nrsimhapur he came to Gopiballabhpur.  Here again, many well to do people

were attracted to his lotus feet and so took shelter there.  The people here

especially requested him to install the Shri Vigraha of Radha-Krishna.  Thus

from their contributions, a temple for the deity complete with a hall for

sankirtana, a kitchen, quarters for the devotees, a pond (bathing tank) and

surrounding gardens were constructed.

 

Thereafter Acarya Shri Syamananda performed the installation of Shri Shri

Radha-Govinda and a great festival was held at which it seemed the greater

part of the population of Bengal, Orissa was present.  Seeing the graceful,

sweet loveliness of the transcendental forms of Shri Radha and Govinda, the

peoples' hearts were fully satisfied.  Syamananda Prabhu entrusted Shri

Rasikananda  with the worship. After traveling throughout the length and

breath of Orissa and preaching the message of Shri Gaura-Nityananda,

Syamananda returned to the lotus feet of Shri Hrdaya Chaitanya Prabhu at

Ambika Kalna.  After offering his prostrated obeisances at the lotus feet of

his guru, Syamananda narrated how the victory banner of Shri Gaura Nitai was

now flying throughout Utkaladesa. Shri Hrdaya Chaitanya very affectionately

embraced him in gratitude.

 

Syamananda was invited to the festival at Kheturi, which he attended with

his disciples.  Once again he was united with his old friends Shrinivasa and

Shri Narottama.  These three floated in an ocean of happiness as they

exchanged affections and embraces. Shri Jahnava Mata, Shri Raghunanandana

Thakura, Shri Acyutananda, Shri Vrindavana dasa Thakura, as well as many other

stalwart leaders of the preaching mission of Mahaprabhu of this time, were

also present.  After the conclusion of the celebrations, Syamananda took

leave from the Vaishnavas there and set out for Utkaladesa.

 

When he came to Kantaknagar, he again met with Shrinivasa Acarya Prabhu, and

in Jajigram he saw Shri Raghunandana Thakura once more.  He was informed that

by this time many of the last remaining personal associates of Mahaprabhu

had recently disappeared from this world.

 

Gradually, Syamananda Prabhu entered Utkaladesa.  Along the way he stayed at

the homes of different devotees and blessed them with his mercy.  In this

way he again came to Gopiballabhpur. Here he received the news that his

guru, Shri Hrdaya Chaitanya prabhu, had also departed from this world, he

fainted dead away. After recovering his consciousness, he wept for some

time, terribly distraught. Shri Hrdaya Chaitanya appeared to him  in a dream

and comforted him.

 

The greatness of Syamananda became known throughout all of Orissa and the

worship of Shri Gaura-Nityananda was inaugurated in many, many places.  Shri

Rasika Murari, Shri Radhananda, Shri Purusottama, Shri Manohara, Cintamani,

Balabhadra, Shri Jagadisvara, Shri Uddhava, Akrura Madhurana, Shri Govinda, Shri

Jagannatha, Gadadhar, Anandanandana and Shri Radha Mohan were among the

intimate and dear disciples of Shri Syamananda prabhu.

 

After conquering in all directions Syamananda returned to Gopi-ballabhpur

where he observed a great festival for some days. Then he came to Uddanda

Raya Bhui's house, at Nrsimhapur where he held a great festival.  On the

first day of the dark fortnight in the month of Asar Shri Syamananda Prabhu

left this world.

 

Syamananda Prabhu's puspa samadhi and the place where he found Shrimati

Radharani's ankle bracelet is just across the street from Shri Shri

Radha-Syamsundara's temple in Vrndavana. Shri Shri Radha-Syamsundara are his

worshippable Deities.