দেবং দিব্যতনুং সুছন্দবদনং বালার্কচেলাঞ্চিতং
সান্দ্রানন্দপুরং সদেকবরণং বৈরাগ্য-বিদ্যাম্বুধিম্ ।
শ্রীসিদ্ধান্তনিধিং সুভক্তিলসিতং সারস্বতানাম্বরং
বন্দে তং শুভদং মদেকশরণং ন্যাসীশ্বরং শ্রীধরম্ ॥

devam divya-tanum suchhanda-vadanam balarka-chelanchitam
sandrananda-puram sad-eka-varanam vairagya-vidyambudhim
sri-siddhanta-nidhim subhakti-lasitam sarasvatanam varam
vande tam subhadam mad-eka-saranam nyasisvaram sridharam

His divine form is adorned with garments the colour of the newly-risen sun. His speech is most pleasing, and he is an ocean of renunciation and knowledge. He is an abode of divine ecstasy, resplendent with pure devotion. He is a treasure-house of perfect conclusions, the leader of the tridandi sannyasis, and the best of Srila Saraswati Thakur’s followers. He is the only choice of the sadhus, the giver of all goodness, and my only shelter. I offer my obeisance unto my lord, Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

কনকসুরুচিরাঙ্গং সুন্দরং সৌম্যমূর্ত্তিং
বিবুধকুলবরেণ্যং শ্রীগুরুং সিদ্ধিপূর্ত্তিম্ ।
তরুণতপনবাসং ভক্তিদঞ্চিদ্বিলাসং
ভজ ভজ তু মনোরে ! শ্রীধরং শম্বিধানম্ ॥

kanaka-suruchirangam sundaram saumya-murtim
vibudha-kula-varenyam sri-gurum siddhi-purtim
taruna-tapana-vasam bhaktidan chid-vilasam
bhaja bhaja tu mano re sridharam sam-vidhanam

His beautiful, radiant, golden form, the embodiment of serenity, dressed in garments resembling the rising sun, is worshipped by the wise. As the dispeller of darkness and manifestation of the divine play, he gives pure devotion and grants all perfection. O mind, always serve the maker of your fortune, Srila Sridhar Dev-Goswami.

শ্রীস্বরূপ-রায-রূপ-জীব-ভাব-সম্ভরং
বর্ণ-ধর্ম্ম-নির্ব্বিশেষ-সর্ব্বলোক-নিস্তরম্ ।
শ্রীসরস্বতী-প্রিযঞ্চ ভক্তি-সুন্দরাশ্রয়ং
শ্রীধরং নমামি ভক্তিরক্ষকং জগদ্গুরুম্ ॥

sri-svarupa-raya-rupa-jiva-bhava-sambharam
varna-dharma-nirvisesa-sarva-loka-nistaram
sri-sarasvati-priyan cha bhakti-sundarasrayam
sridharam namami bhakti-raksakam jagad-gurum

He carries the conception of Sri Svarup Damodar, Sri Ramananda Ray, Srila Rupa Goswami, and Srila Jiva Goswami. He delivers everyone irrespective of their caste and creed. He is the favourite of Srila Saraswati Thakur and an abode of beauty and devotion (and the shelter of Sri Bhakti Sundar Govinda). I offer my obeisance to Jagad-guru Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

সিন্ধু-চন্দ্র-পর্ব্বতেন্দু-শাক-জন্ম-লীলনং
শুদ্ধ-দীপ্ত-রাগ-ভক্তি-গৌরবানুশীলনম্ ।
বিন্দু-চন্দ্র-রত্ন-সোম-শাক-লোচনান্তরং
শ্রীধরং নমামি ভক্তিরক্ষকং জগদ্গুরুম্ ॥

sindhu-chandra-parvatendu-saka-janma-lilanam
suddha-dipta-raga-bhakti-gauravanusilanam
bindu-chandra-ratna-soma-saka-lochanantaram
sridharam namami bhakti-raksakam jagad-gurum

His Pastime of birth took place in 1817 of the Saka era. He reverentially cultivates pure and exalted loving devotion (raga-bhakti in the posture of vidhi-marga). His disappearance from our eyes took place in 1910 of the Saka era. I offer my obeisance to Jagad-guru Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

Pranam to Srila A.C. Bhaktivedanta Swami Prabhupad

নমঃ ওঁ বিষ্ণুপাদায় কৃষ্ণপ্রেষ্ঠায় ভূতলে ।
স্বামী-শ্রীভক্তিবেদান্ত-প্রভুপাদায় তে নমঃ ॥
গুর্ব্বাজ্ঞাং শিরসী ধৃত্বা শক্ত্যাবেশ-স্বরূপিনে ।
হরেকৃষ্ণেতি মন্ত্রেণ পাশ্চাত্য-প্রাচ্য-তারিণে ॥
বিশ্বাচার্য্য-প্রবর্য্যায় দিব্য-কারুণ্য-মূর্ত্তয়ে ।
শ্রীভাগবত-মাধুর্য্য-গীতা-জ্ঞান-প্রদায়িনে ॥
গৌর-শ্রীরূপ-সিদ্ধান্ত-সরস্বতী-নিষেবিনে ।
রাধা-কৃষ্ণ-পদাম্ভোজ-ভৃঙ্গায় গুরবে নমঃ ॥

namah om visnupadaya krsna-presthaya bhu-tale
svami-sri-bhakti-vedanta-prabhupadaya te namah
gurvajnam sirasi dhrtva saktyavesa-svarupine
hare-krsneti mantrena paschatya-prachya-tarine
visvacharya-pravaryaya divya-karunya-murtaye
sri-bhagavata-madhurya-gita-jnana-pradayine
gaura-sri-rupa-siddhanta-sarasvati-nisevine
radha-krsna-padambhoja-bhrngaya gurave namah

I offer my obeisance again and again unto Krishna’s dearmost on this earth, Om Visnupad Srila A.C. Bhaktivedanta Swami Prabhupad. Bearing the order of his Guru on his head, he became a saktyaves-avatar (of Nityananda Prabhu) and delivered the East and West with the Hare Krishna mahamantra. He is the ultimate Jagad-guru and the embodiment of divine mercy. He distributes the knowledge of Srimad Bhagavad-gita and the sweetness of Srimad Bhagavatam, and is ever-engaged in the service of Srila Bhakti Siddhanta Saraswati Thakur, Srila Rupa Goswami Prabhu, and Sri Gauranga Mahaprabhu. I offer my obeisance to him, my Guru, who is a bumblebee in the lotus feet of Sri Sri Radha-Krishna.

Pranam to Srimad Bhakti Saranga Goswami Maharaj

Originally published in Sri Gaudiya Darsan, Volume 1, Issue 8, Sunday, 11 March 1956.

দিব্যং দীর্ঘ-ভুজারবিন্দ-নয়নং সারস্বতং সুন্দরং
তেজো-দীপ্ত-বপুর্বুধৈক-সুহৃদং কর্বূর-গর্ব্বাপহম্ ।
পাষাণ্ডাসুর-চণ্ড-দণ্ড-দলনং দম্ভাদ্রি-দম্ভোলিকং
বন্দে বন্দ্য-কুলাব্জ-ভাস্কর-বিভুং সারঙ্গ-গোস্বামিনম্ ॥

divyam dirgha-bhujaravinda-nayanam sarasvatam sundaram
tejo-dipta-vapur budhaika-suhrdam karbura-garvapaham
pasandasura-chanda-danda-dalanam dambhadri-dambholikam
vande vandya-kulabja-bhaskara-vibhum saranga-gosvaminam

He has a divine, radiant form, long arms, and lotus eyes. He crushes the pride of the wicked, quells the cruel oppression of the cynical and demonic, and strikes like a thunderbolt atop the mountain of hypocrisy. He is the shining sun above the lotus of the aristocracy, the only friend of the wise, and a beautiful follower of Srila Bhakti Siddhanta Saraswati Thakur. I offer my obeisance unto Srimad Bhakti Saranga Goswami Maharaj.

Pranam to Srimad Bhakti Vichar Jajavar Maharaj

Originally published in Sri Gaudiya Darsan, Volume 1, Issue 10, Thursday, 10 May 1956.

সৌম্যং শুদ্ধতনুং সুধাংশু-বদনং সারস্বতং সুন্দরং
নামানন্দপুরং প্রশান্ত-মনসং সংসার-সন্তারকম্ ।
আবালয়াদ্-ভগবত্-পদাব্জ-মধুপং দীনার্ত্তিহং দৈবতং
বন্দে ভক্তিবিচারকং প্রভুবরং যাযাবর-স্বামিনম্ ॥

saumyam suddha-tanum sudhamsu-vadanam sarasvatam sundaram
namananda-puram prasanta-manasam samsara-santarakam
abalayad-bhagavat-padabja-madhupam dinarti-ham daivatam
vande bhakti-vicharakam prabhu-varam yayavara-svaminam

He has been a bee in the lotus feet of the Lord since his youth and is a beautiful follower of Srila Bhakti Siddhanta Saraswati Thakur. He has a pure, serene form and a face like the nectar-rayed moon. His heart is tranquil, and he is an abode of the Name’s joy. He relieves the poor of their sorrow and delivers the world. I offer my obeisance unto my dear master, the godly Srimad Bhakti Vichar Jajavar Maharaj.

Pranam to Srimad Bhakti Kamal Madhusudan Maharaj

দীর্ঘং সৌম্যবপুর্নবারুণবহির্বাসস্ত্রিদণ্ডান্বিতং
দিব্যং শ্রীগুরু-গৌর-কীর্ত্তন-রসানন্দেন মত্তং সদা ।
শ্রীগৌড়ীয়-যতীন্দ্র-ভক্তিকমলং স্নিগ্ধং কৃপাবিগ্রহং
বন্দে শ্রীমধুসূদনং গুরুবরং বেদান্তবিদ্যাম্বুধিম্ ॥

dirgham saumya-vapur navaruna-bahir-vasas tridandanvitam
divyam sri-guru-gaura-kirtan-rasanandena mattam sada
sri-gaudiya-yatindra-bhakti-kamalam snigdham krpa-vigraham
vande sri-madhusudanam guru-varam vedanta-vidyambudhim

His lofty, serene form, adorned with a tridanda and garments the colour of the newly risen sun, is the embodiment of divine affection and mercy. He is a leader amongst the Gaudiya Vaisnava sannyasis, an ocean of Vedantic knowledge, and always ecstatic with the joyous rasa of Sri Guru and Sri Gauranga’s kirtan. I offer my obeisance unto my dear master, Srimad Bhakti Kamal Madhusudan Maharaj.

Pranam to Srimad Krishnadas Babaji Maharaj

সৌম্যং সত্ত্বতনুং সহাসবদনং কণ্ঠং সুতানান্বিতং
কৃষ্ণানন্দকরং রটন্তমনিশং নামাক্ষরং সুন্দরম্ ।
শ্রীনন্দীশ্বরমাশ্রিতং ব্রজভুবি গৌরে চ মায়াপুরং
বন্দে যুক্তবিরাগ-ভক্তি-লসিতং শ্রীকৃষ্ণদাস-প্রভুম্ ॥

saumyam sattva-tanum sahasa-vadanam kantham sutananvitam
krsnananda-karam ratantam anisam namaksaram sundaram
sri-nandisvaram-asritam vrajabhuvi gaure cha mayapuram
vande yukta-viraga-bhakti-lasitam sri-krsna-dasa-prabhum

With his tranquil divine form, smiling face, and melodious voice, he pleases Sri Krishna by constantly and beautifully calling out His Name. Residing in Sri Nandisvar in Vraja Dham or Sri Mayapur in Gaura Dham, he is resplendent with perfect renunciation and devotion. I offer my obeisance to Srila Krishnadas Babaji Maharaj.

Pranam to Srila Bhakti Siddhanta Saraswati Thakur

Composed on 30 December 2004.

ভগবান্-ভক্তিসিদ্ধান্ত-সরস্বতী-জগদ্-গুরোঃ ।
অত্যুদার-পদাম্ভোজ-ধূলি স্যাম্ জন্ম জন্মনি ॥

bhagavan-bhaktisiddhanta-sarasvati-jagad-guroh
atyudara-padambhoja-dhuli syam janma janmani

Birth after birth, I pray to be a particle of dust at the unlimitedly merciful lotus feet of Jagat Guru Bhagavan Srila Bhakti Siddhanta Saraswati Thakur.

Pranam to Srila Vrndavan Das Thakur
and Srila Krishnadas Kaviraj Goswami

দাস-বৃন্দাবনং বন্দে কৃষ্ণদাস-প্রভুং তথা ।
ছন্নাবতার-চৈতন্যলীলা-বিস্তারকারিণৌ ॥
দ্বৌ নিত্যানন্দপাদাব্জ-করুণারেণু-ভূষিতৌ ।
ব্যক্ত-চ্ছন্নৌ বুধাচিন্ত্যৌ বাবন্দে ব্যাস-রূপিণৌ ॥
শ্রীগুরু-গৌর-গান্ধর্ব্বা-গোবিন্দাশ্চ গণৈঃ সহ ।
জয়ন্তি পাঠকাশ্চাত্র সর্ব্বেষাং করুণার্থিনঃ ॥

dasa-vrndavanam vande krsna-dasa-prabhum tatha
chhannavatara-chaitanya-lila-vistara-karinau
dvau nityananda-padabja-karuna-renu-bhusitau
vyakta-chchhannau budhachintyau vavande vyasa-rupinau
sri-guru-gaura-gandharva-govindas cha ganaih saha
jayanti pathakas chatra sarvesam karunarthinah

vande–I offer my obeisance dasa-vrndavanam–to Srila Vrndavan Das Thakur tatha–and krsna-dasa-prabhum–Srila Krishnadas Kaviraj Goswami Prabhu. vavande–I offer my obeisance dvau–to the two rupinau–forms vyasa–of Vyasa [who are] vistara-karinau–the expounders lila–of the Pastimes chhanna–of the hidden avatara–Avatar chaitanya–Sri Chaitanya [and] bhusitau–adorned renu–with the pollen-like karuna–mercy nityananda–of Nityananda’s abja–lotus pada–feet, [one] vyakta–manifest, [and one] chchhannau–hidden, [one] budha–conceivable, [and one] achintyau–inconceivable. sri-guru–Sri Guru gaura–Sri Gauranga gandharva–Sri Gandharva, govindah–Sri Govindasundar, cha–along saha–with [Their] ganaih–associates, cha–and pathakah–the students atra–here jayanti–are victorious, [and we are] arthinah–seekers karuna–of the mercy sarvesam–of them all.

I offer my obeisance to Srila Vrndavan Das Thakur and Srila Krishnadas Kaviraj Goswami Prabhu. They are the expounders of the Pastimes of the hidden Avatar, Sri Chaitanya, and are adorned with the pollen-like mercy of Nityananda Prabhu’s lotus feet. I offer my obeisance to these two forms of Vyasadev, one manifest and one hidden, one intelligible and one inconceivable (or: one of whom reveals the open, conceivable Pastimes of Sri Chaitanya, and one of whom reveals the hidden, inconceivable Pastimes of Sri Chaitanya). All glory to Sri Guru, Sri Gauranga, Sri Sri Gandharva-Govindasundar, their associates, and the students present here. We pray for the mercy of them all.

Pranam to Sri Sadasiva Gangadhar

Composed 28 March 2003.

দেবাদিদেবমহিভূষণমিন্দুকাশং
পঞ্চাননং পশুপতিং বরদং প্রসন্নম্ ।
গঙ্গাধরং প্রণতপালকমাশুতোষং
বন্দে সদাশিব-হরিপ্রিয়-চন্দ্রমৌলিম্ ॥

devadidevam ahibhusanam indukasam
panchananam pasupatim varadam prasannam
gangadharam pranata-palakam asutosam
vande sadasiva-hari-priya-chandra-maulim

The god of gods, garlanded with a snake, shines like the moon, which he wears on his crown. He has five heads, carries his pasupat arrow, grants boons, and is naturally satisfied. He holds the Ganges, protects those who surrender to him, and is easily pleased. I offer my obeisance unto Sadasiva, who is dear to Hari.⬆︎

AHVANA

An Appeal

A Bengali poem originally published
in the very first issue of Sri Gaudiya Darsan,
on Sunday, 14 August 1955.

জাগাতে নিখিল তমসাবৃত
সুপ্ত জগত-জন ।
সমুদিত আজি গৌড় গগনে
গৌড়ীয়-দর্শন্ ॥১॥

jagate nikhila tamasavrta
supta jagata-jana
samudita aji gauda gagane
gaudiya-darsan [1]

Today Sri Gaudiya Darsan has appeared in the sky of Gauda to awaken the sleeping souls in this world who are covered by darkness.

ছুটে আয় ওরে শান্তির ডাকে
আবাল-বৃদ্ধ-নারী ।
অভিমান শুধু মায়া-বন্ধন
ওষুধ এনেছি তা’রি ॥২॥

chhute aya ore santira dake
abala-vrddha-nari
abhimana sudhu maya-bandhana
osudha enechhi ta’ri [2]

“Hey! Come running!” Sri Gaudiya Darsan peacefully calls to the young and the old, the men and the women: “Pride is the sole cause of your bondage in illusion, and we have brought the medicine to liberate you.

স্বরূপ তোমার নিত্য-চেতন
পরমানন্দময় ।
হাড়-মাংসের থলি কি কখনো
তাহার অধার হয় ? ॥৩॥

svarupa tomara nitya-chetana
paramanandamaya
hada-mamsera thali ki kakhano
tahara adhara haya? [3]

“Your true self is eternal, conscious, and completely joyful. How can this bag of flesh and bones ever be its proper place?

দেহ পরিবার সোনার সংসার
রবে নাকো চির-দিন ।
সব ছেড়ে তোর্ যেতে হবে ওরে
তবে কেন মতি-হীন— ॥৪॥

deha paribara sonara samsara
rabe nako chira-dina
saba chhede tor yete habe ore
tabe kena mati-hina— [4]

“Your body, family, and ‘golden’ household life will not remain forever. Eventually you will have to leave all of it and move on. Hey! Why are you unmindful of this?

শুধু ঘুম-ঘোরে স্বপনের ভরে
আমার আমার করি— ।
বৃথা জড় রসে কাটাইচ কাল
মায়া পিশাচিরে বরি’ ॥৫॥

sudhu ghuma-ghore svapanera bhare
amara amara kari—
vrtha jada rase kataicha kala
maya pisachire bari’ [5]

“Simply dreaming drowsily, proclaiming, ‘Mine! Mine!’, You are spending your time engrossed in meaningless mundane pleasures, bound by the witch Maya.

কান্তা কে তোর? প্রেয়সীর রূপে
বাঘিনী শিয়রে জাগে ।
পুত্র কে তোর? রক্ত শুষিছে
‘বাবা’ বলি’ অনুরাগে ॥৬॥

kanta ke tora? preyasira rupe
vaghini siyare jage
putra ke tora? rakta susichhe
‘baba’ bali’ anurage [6]

“Who is your wife? She is a tigress awake beside your head in the form of a lover. Who is your son? He affectionately calls you ‘father’ but sucks your blood.

বান্ধব নহে দস্যু দানব
সব উদ্যম লুটে’— ।
নিঃস্ব কোরেছে হায় বঞ্চিত !
তবু কি রে চোখ ফোটে ॥৭॥

bandhava nahe dasyu danava
saba udyama lute’—
nihsva korechhe haya vanchita!
tabu ki re chokha phote [7]

“They are not your true friends. They are a thief and a fiend who have stolen all your energy and left you destitute. Alas! You have been deceived! Yet you do not open your eyes!

কত ঘুমাইবি পিশাচির কোলে
মোহ তমসার ঘোরে ।
চির-জনমের বন্ধু রে তোর
ভিখারীর বেশে দ্বরে— ॥৮॥

kata ghumaibi pisachira kole
moha tamasara ghore
chira-janamera bandhu re tora
bhikharira vese dvare— [8]

“How long will you sleep in the lap of the witch Maya under the spell of her dark illusion? Your eternal friend is now at your door in the garb of a beggar.

ঐ ডাকে শোন্ আকুল পরাণে—
আয়—দেশে ফিরে আয় ।
ঘূমাবার আর নাহি রে সময়
ক্রমশঃই বেলা যায় ॥৯॥

ai dake son akula parane—
aya—dese phire aya
ghumabara ara nahi re samaya
kramasah-i bela yaya [9]

“‘Listen,’ he calls with an eager heart, ‘Come! Come back to your homeland! There is no more time to sleep! Gradually time is passing.

এ ভব সাগর হতে হবে পার
অকূল পাথারময় ।
যেমনি তরণী হোক্ তবু, আমি
কাণ্ডারী—নাহি ভয় ॥১০॥

e bhava sagara hate habe para
akula patharamaya
yemani tarani hok tabu, ami
kandari—nahi bhaya [10]

“‘We must cross the boundless expanse of this ocean of material existence. Let your boat (your body) be as it may. I am your captain. Have no fear.

শোক ভয় তাপ বিদূরিত করি
প্রজ্ঞানালোক দিয়া ।
কর্ম্ম-জ্ঞানের মোহ বিনাশিয়া
রখিব স্বরূপে নিয়া— ॥১১॥

পূর্ণানন্দ চিন্ময়-ধামে
লভিবে আপন ধন ।
গন্ধে যাহার সজ্জনগণ
মুগ্ধ-পাগল হন ॥১২॥

soka bhaya tapa vidurita kari
prajnanaloka diya
karma-jnanera moha vinasiya
rakhiba svarupe niya— [11]

purnananda chinmaya-dhame,
labhibe apana dhana
gandhe yahara sajjana-gana
mugdha-pagala hana [12]

“‘I will drive away your lamentation, fear, and suffering with the light of transcendental knowledge. I will destroy the illusions of exploitation and renunciation. I will establish you within your true self and take you to the complete joyful spiritual plane. There you will realise your own wealth, the scent of which astonishes and maddens the sadhus.

কৃষ্ণ-চরণ কমলের মধু
নিরবধি পান করি ।
আনন্দে নচিবে স্বজনের সনে
মুখে বলি হরি হরি ॥১৩॥

krsna-charana kamalera madhu
niravadhi pana kari
anande nachibe svajanera sane
mukhe bali hari hari [13]

“‘There you will endlessly drink the honey from Sri Krishna’s lotus feet and dance in ecstasy in the company of your true friends, calling out, “Hari!” “Hari!”’”⬆︎

VASITA

Captivation

A Bengali poem originally published
in Sri Gaudiya Darsan,
Volume 1, Issue 2, Thursday 16 September 1955.

শুনইতে ব্যাধ- মুরলী-রব মাধুরী
ধাওত মোহিতা কুরঙ্গিনী ।
দরশন মোহে পতঙ্গা অনল ’পরি
মধু-লোভে ভ্রমরা বন্দিনী ॥১॥

suna-ite vyadha- murali-rava madhuri
dhaota mohita kurangini
darasana mohe patanga anala ’pari
madhu-lobhe bhramara vandini [1]

suna-ite–Hearing dhaota–runs [like] mohita–an enchanted kurangini–deer [after] vyadha–a hunter’s madhuri–sweet murali–flute rava–song. darasana–Sight [flies like] patanga–a moth mohe–in enchantment upari–over anala–a fire. [Taste hovers like] bhramara–a bee vandini–bound lobhe–by greed madhu–for honey. [1]

Hearing runs like an enchanted doe after a hunter’s sweet flute-song. Sight flies like an enchanted moth over a fire. Taste hovers like a bee bound by greed for honey.

বিমোহিত মীন বরশী-রস-সৌরভে
পরশে লুবধ করিরাজ ।
এক হি এক বশে হোয়ই হৃতজ্ঞান
ধাওত শমনক পাশ ॥২॥

vimohita mina varasi-rasa-saurabhe
parase lubadha kari-raja
eka hi eka vase hoya-i hrta-jnana
dhaota samanaka pasa [2]

[Smell is like] vimohita–a bewildered mina–fish varasi–on the spear rasa–of pleasing saurabhe–fragrances. parase–Touch [is like] lubadha–a covetous raja–king kari–of elephants. vase–Captivated, eka–one hi eka–by one, [the senses] hoya-i–are hrta-jnana–deluded [and] dhaota–run [into] samanaka–death’s pasa–trap. [2]

Smell is like a bewildered fish on the spear of pleasing fragrances. Touch is like a covetous king of elephants. Captivated one after the other, the senses are deluded and run into Death’s trap.

পঞ্চেন্দ্রিয় বশে পঞ্চ যো সেবত
কহবুঁ কি তাকর বাত ।
দাস ধরম স্মরি’ ভয়ভীত অনুখণ
যাচয়ে প্রভু-পরসাদ ॥৩॥

panchendriya vase pancha yo sevata
kahabu ki takara bata
dasa dharama smari’ bhaya-bhita anukhana
yachaye prabhu-parasada [3]

ki–What bata–words kahabu–shall I speak takara–of those yo–who, vase–captivated panchendriya–by the five senses, sevata–indulge pancha–in the five [objects of the senses]? smari’–Remembering dharama–virtue, [this] dasa–servant [is] anukhana–always bhaya–cautious [and] bhita–afraid, [and] yachaye–prays parasada–for the mercy prabhu–of the Lord. [3]

What shall I say of those who are captivated by the five senses and indulge in the five sense objects? Remembering dharma, this servant is always cautious and afraid, and prays for the mercy of the Lord.⬆︎

CHALAR PATHE

On The Way

A Bengali short story
originally published in Sri Gaudiya Darsan,
Volume 1, Issue 2, 16 September 1955
and Volume 1, Issue 8, 11 March 1956.

It was a Saturday. I was returning home from Kolkata with a friend on the five o’clock afternoon train. The other daily passengers like me, pushing forward their bodies fatigued from a full day of work, were boarding the train in droves and bearing faces smiling with the joy of returning home. There was a big crowd on the train bound for Katwa.

We two friends made and took spaces in one compartment; with the hope of finding a little rest for our weary hearts amidst the monotonously rigid atmosphere of Kolkata, we sat down heaving sighs of relief. Right at that moment, a few gentlemen pushed through the crowd and boarded our compartment. Although they were all about the same age, we thought one of them might be over fifty. Still, we couldn’t say he was an old man by any standard. Although he was elderly, just by hearing him speak it was clear he had not lost his youthful mindset.

Be that as it may, we noticed that as he boarded the train, he immediately discovered two young sadhus. His facial expression was as though he had discovered something tremendous. He then somehow or other made a space beside the two sadhus and cast a glance towards his companions as though he had just discovered something very tasteful.

Without delay, he then asked the boys, “I say, my dear Gauranga! How far are you going?”

The two boys were about eighteen or twenty. Just by seeing their faces, you could tell they were very happy. No marks of worry had yet arisen on their faces whatsoever; they were very bright and cheerful. The older one, with a slight smile, softly replied, “Yes sir, we are on our way home.”

Elder: “You are going home? That’s good! Very good! Where is that, my boy? Is it in the land of your rosary bag? On your neck at least evidence of that can be seen.”

The boy smiled again and said, “Yes sir! In a way, that is so. Where are you going?”

Elder: “Me? While you are on your way, I will get off at Chandan Nagar.”

The boy jokingly answered, “Why on my way? Why don’t you come with me? I’ll make sure you reach home: back to God, back to home.” (As the boy spoke, he smiled gently.)

I understood that the boy was no fool; rather, he was intelligent and witty. The elder, however, immediately, replied, “I am not going to become Lord Gauranga like you! I have a wife and children! If we all become Gauranga, then your Lord’s creation would come to a complete standstill. Ha ha ha.” (He laughs).

The boy also laughed, and with him we did too. We saw, however, that the boy’s face suddenly became somewhat grave, and he then replied, “That’s good! Very good! Seeing your dutifulness, I am now able to understand a little something of your greatness. If people like you do not put any energy into the maintenance of the Lord’s creation, then who else will? Tell me, if you don’t mind, may I ask you for any proof that you are preserving the creation up to the present day?” (The boy’s face became flushed.)

At that moment from outside the whistle announcing the train’s departure resounded. This time it seemed the gentleman was a bit crestfallen. We all laughed seeing his mood. The boy, however, did not laugh this time.

With this, another gentleman—previously his poise had attracted our vision (and from his speech we knew he was going to Kalna)—now spoke up, “Why are you uselessly wasting time? Rather, please seriously ask Brahmachariji a question. I think he is capable of properly answering your questions.”

With a few jerks, our train then started to leave the station. The air also gradually began to brush against us.

After the gentleman spoke, it seemed that everyone in the train became sympathetic towards the two brahmacharis.

The elder gentleman, however, was not a placable fellow, so he asked another question (this time a little more subdued).

Elder: “I will speak, all right, my boy. Is there no happiness in family life?”

Brahmachari: “Sir, how can I say? I think you should tell me. I have been a brahmachari since I was a boy, and I don’t know much at all about family life. You are the one who can answer this question well. Whether there is happiness or not there I can only guess by looking at you all. Consider, you have just gone to the office. There, no one is unaware of the pressure from the boss. You have to come and go from the office on this train also; how much happiness is there with the pressure of all these passengers—that you certainly do not need to explain. And when you reach home and immediately have to hear the gusts from the mouth of your wife, ‘We are out of rice, we are out of dal, we are out of oil, we are out of salt, the children have no clothes, the children have no shirts, and so on, then what assumption should I make about the scope of happiness in family life? Guessing also, at any rate, would not be unreasonable, but perhaps not saying anything about real happiness is best. So, why do you ask me at all?”

My friend, who had been silent all this time, could no longer contain himself and said, “Could you tell us a little bit about the real thing, brother?”

Brahmachari: “For our benefit, the wise sages (aryan rsis) spoke about this long ago; what need is there for me to anything? They opened the doors of our minds and expressed our thoughts with their holy pens. I can give you an example of the way they did this; please listen:

vrddha-kala aola saba sukha bhagala
pida-vase ha-inu katara
sarvendriya durbala ksina kalevara
bhogabhave duhkhita antara
jnana-lava-hina bhakti-rase vanchita
(Saranagati: 6.3–4)

[“‘Old age came, and all happiness fled. Fraught with disease, I became afraid. All my senses became weak, and my body became gaunt. For want of enjoyment, my heart became sad. I don’t have a trace of knowledge, and I am deprived of the nectar of devotion.’”]

The gentlemen mentioned previously then personally spoke to the boy, “Brahmachariji! I am very happy to meet you two. Please ignore his remarks.” He pointed towards the elder gentleman and said, “He likes to have a little fun, but today he has chosen the wrong target. Don’t mind him at all. Let it be, and in a simple way, please give us some advice.”

Brahmachari: “Please consider, here in this train car there is an assembly of people with many different mentalities, so it is very difficult for an insignificant person like me to say something, let alone give any advice.”

Elder: “Yes. Yes. Please give us some advice. We will listen.” Saying this, he heaved a sigh.

The brahmachari continued, “Please consider further, even if I say something, will you be able to listen? And even if you listen, will you be able to grasp it, to understand it? And even if you understand it, I cannot expect that you will put it into practice in your own life. Still, your eagerness has made me somewhat enthusiastic, so my suggestion is that you ask some questions, and I will try to answer them as I am able.”

Gentleman: “(First of all,) forgive my impertinence, all right, but please tell us, why have you left home?”

This time, again with a cheerful face, the brahmachari smiled softly and said, “Although your question is very short and tactful, answering it will take some time as a few other questions are implicit within your question. So, you all will have to listen patiently.”

All: “Be it so. Please speak.”

The brahmachari, becoming a little enthusiastic, began to speak, “First of all, who am I? This is necessary to know. Then, I will answer the questions of ‘mine’, ‘home’, ‘leaving’, ‘why’ and so on.

“Who am I? As soon as we hear this question, immediately the words of Srila Sanatan Goswami come to mind. More or less, you have all heard his name?”

Friend: “Yes. We have read about Sanatan Goswami in a poem. There, in a very beautiful way, it is described that although Sanatan Goswami found a touchstone, he threw it under a tree like an ordinary rock. Later, when a brahman came to him on the order of Lord Siva to pray for wealth, he told the brahman to take the touchstone from beneath the tree. After the man took the jewel, however, he could understand his own foolishness; he came back to the feet of the Goswami Thakur’s feet, bowed down, and said,

ye dhane ha-iya dhani manire na mana muni
tahara khanika
magi ami nata-sire eta bali’ nadi-nire
phelika manika

[“‘“O sage, the treasure that made you so rich that you have no regard for a touchstone—bowing my head, I beg you for a fraction of that.” Saying this, the brahman threw the touchstone into the water of the river.’]

“It is such a beautiful story.”

Brahmachari: “The nature of great souls is difficult to understand. Although they themselves are liberated, they show themselves to endeavour in numerous ways for the welfare of the conditioned souls. Srila Sanatan Goswami was a very dear associate of Sriman Mahaprabhu. When Sriman Mahaprabhu went to Vrndavan, Srila Sanatan Goswami, for the welfare of all souls, left his position as the chief minister of Hussein Shah, all other temporary affairs, and his family life as though it were stool and came to the feet of Sriman Mahaprabhu in Kashi. On our behalf, he asked Sri Chaitanyadev,

ke ami kena amaya jare tapa-traya
(Sri Chaitanya-charitamrta: Madhya-lila, 20. 102)

[“‘Who am I? Why do I suffer from the three miseries?’]

“Mahaprabhu knew the special qualifications of Sanatan.

So, even He said,

saba tattva jana tomara nahi tapa-traya
(Sri Chaitanya-charitamrta: Madhya-lila, 20. 104)

[“‘You know everything, and you do not suffer the three miseries.’]

“‘Still, for the education of people in general, you are asking these questions, so step by step I will answer them. Please listen.

jivera ‘svarupa’ haya krsnera ‘nitya-dasa’
krsnera ‘tatastha-sakti’ ‘bhedabheda-prakasa’
(Sri Chaitanya-charitamrta: Madhya-lila, 20. 108)

[“‘The soul is by nature an eternal servant of Krishna. The soul is Krishna’s marginal energy, a manifestation both different and non-different from Krishna.‘]

“First, we have to see, who am I? In this regard, you will have to hear something more, so please be a little patient as the plane of the discussion we are engaging in is completely self-contained.”

The gentleman humbly said, “Look, we don’t understand much scripture and all that, and I don’t think there is anyone here who is interested in understanding the purports of scriptural statements. So, as far as possible, you will have to teach us using reason.”

Brahmachari: “All right, I will try, but please remember that it is not possible to ascertain our nature or the nature of the Absolute with worldly reasoning, argument, knowledge, intelligence, scholarship, or anything of the like. Still, to give you an overview as far as possible, I will take help here from the reasoning followed by the great souls.”

Suddenly, another gentleman broke his silence. He had been listening all this time, but now he took the role of the speaker and said, “Whether you speak based on reasoning or you speak based on scripture, if there is a subject of discussion, then there may be doubts, and when there are doubts, there will certainly be antitheses. So, without sound conclusions, should we listen to the talk of Tom, Dick, and Harry?”

Brahmachari: (with a gentle smile) “Certainly not, but by hearing your words it seems that you are very fond of textbooks on argument. In any case, I will ask you a question: can you say where it is said that logic and argument can ascertain the nature of the soul and the nature of the Lord? Objects in this material world may be subservient to the faculty of logic, but have you never heard that the soul cannot be perceived by any faculty other than the soul’s own faculty of perception? What happens if we use a microscope with our ears? Can pictures be seen with a microphone? So, how with the instrument of logic can we know or experience something that is beyond the scope of speech and thought? According to my conception based on study of the scriptures, it is not possible to ascertain the soul or Supersoul through argument. These are the statements of Vedic scriptures:

yatnenapadito ’py arthah kusalair anumatrbhih
abhiyuktatarair anyair anyathaivopapadyate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.46)

[“‘Even a conclusion carefully established by an expert can be overturned by someone else who is more qualified.’]

tarkapratisthanat
(Brahma-sutra: 2.1.11)

[“‘There is no certainty in argument.’]

achintyah khalu ye bhava na tams tarkena yojayet
(Mahabharata: Bhisma-parva, 5.22)

[“‘Do not analyse that which is inconceivable with argument.’]

nayam atma pravachanena labhyo
na medhaya na bahuna srutena
(Sri Katha-upanisad: 1.2.23)

[“‘The Supersoul is not attained by reasoning, intelligence, or extensive learning.’]

na chanya eko ’pi chiram vichinvan
(Srimad Bhagavatam: 10.14.29)

[“‘Without His grace, no one can know the Lord, even after searching for a long time.’]

“There are many statements like these in the Vedas and other scriptures. So, I certainly am not saying that you all should listen to the talk of Tom, Dick, and Harry; I am saying that you should listen to the statements of the Vedas and the words of the great souls who are all-knowing.”

I saw that the gentleman, disheartened, was about to speak, but the previous gentleman quickly said, “Brahmachariji, we have very little time. We have only one more station before we will get off. So, please finish what you have to say; when scholars go at one another, it does not appear that they will ever come to an end.”

Brahmachari: “Okay, please listen to what I am saying. First, we have to see: this body, or this mind, or something else—what am I? In this regard, there is a verse in the Gitopanisad that will help us understand:

indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah
(Srimad Bhagavad-gita: 3.42)

Also:

buddher atma mahan parah
(Sri Katha-upanisad: 1.3.10)

“Within the body, the senses are foremost, but if we analyse this, we will find that the senses are simply servants of the mind as someone who is unmindful does not hear a drum even when it is beaten near their ear. Is it not? Again, even a crazy person has a mind, but because their intelligence is deranged, the powerful mind is not under their control. Everything about them is incoherent—out of order. So, herein the conclusion comes that the intelligence is superior [to both the mind and senses]. Again, if even the intelligence does not have a shelter, a basis, a light, then it cannot become manifest or active. That is the soul—spiritual light—self-manifest truth.

Consider further, even when all the parts of the body are present, the whole body is motionless in the absence of one thing. Today, the boy we greatly adore seeing his beauty, qualities, knowledge, and intelligence, whom today if we do not see for a few moments we cannot remain calm—if he dies tomorrow, then what will we do? Not keeping his body, a thing we were very attached to, which was very beautiful and very dear to us, in the house, we take it straight to the cremation ground to obliterate it completely. Even though our heart breaks with grief by doing so, we do it. Why? We well know that he who resided in that body for so long, who laughed and played with us, who sulked and became upset with us, today is no longer there. He has left that body with its senses, and now that body will rot. So, we can clearly understand that the body is not the person; the body is their house, their residence. The person who resided there has left; they are known as the impression-carrying soul. When the soul is not present, the body made of earth, water, fire, air, and space is simply an inanimate object devoid of consciousness, desire, and action.”

[Unfinished]

Note

On 16 September 1955, Srila A.C. Bhatkivedanta Swami Maharaj Prabhupad wrote the following letter from New Delhi to Srila Bhakti Sundar Govinda Dev-Goswami Maharaj:

My dear Sripad Govinda Maharaj,

This morning I received two copies of your Gaudiya Darsan, and I was very glad to see its appearance. When I was at Mathura, I heard from Sripad Kesav Maharaj and so also I heard from Sripad Goswami Maharaj that His Holiness Sripad Sridhar Maharaj is going to publish Gaudiya Darsan, and today I find it actually in hand. I cannot but offer my congratulations to your holiness. Because I know if anything has been done, it is due to your energy. I can understand now why Sripad Sridhar Maharaj bestowed all his mercy upon you. He rightly found in you some dormant energy for future action, and we can see that it is now fructifying duly.

I have read with great interest your article, especially the one which is named as Chalara Pathe. It is not only very amusing but also instructive. Simple dry philosophical arguments will not be appealing now-a-days to people in general. They will like to read such articles as written by you with greater relish. In this article, I can find out that you have really some parts, and in time you can become a great transcendental humorist in the art of journalism. You have the complete mercy of your divine master, and you can depend on his blessings for your future improvement. I sincerely wish you all success. Undoubtedly, you are now in the highest order of varnasram-dharma, but we cannot forget that you belong to the category of our affectionate sons. We cannot forget all such filial love for you, and when we see that you are improving in all respects, it gladdens our heart.

I have just written a letter to Sripad Goswami Maharaj, and in that letter the following statements have been carried to him. The wording is as follows: “This day we have received two copies of Gaudiya Darsan from Sripad Sridhar Maharaj’s Math at Nabadwip. The starting is very good, and I have quite appreciated the endeavour of Sripad Maharaj although very late. It is better late than never. He has a very good assistant in the person of young Govinda Maharaj, and I think it is a good attempt.”

Your poem on Vasita is also good. All these show that you have good tact, and may God help you more and more. Sripad Sridhar Maharaj’s article on Gaudiya Darsan is philosophical, and if he so desires I can get it translated into English by myself and get it published in the Sri Sajjana-tosani Patrika. I understand that Sripad is now out on pilgrimage, and you can let me know his opinion when he comes back or earlier according to your convenience.

Hope you are well. Vrndavan wanted to live with me, and so he has come here from Kolkata just a few days before. Where is Madhusudan Maharaj? Please convey my dandavats to all the Vaisnavas. With my regards for you all.

Yours affectionately,

A. C. Bhaktivedanta⬆︎

CHAOYA

Desire

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 3, on Sunday, 17 October 1955.

আমি চাই না হতে এই জগতের স্বরাজ-দণ্ড-ধর ।
আমি চাই না হতে মুক্তি-পথের নবীন ন্যাসী-বর ॥১॥

ami chai na hate ei jagatera svaraja-danda-dhara
ami chai na hate mukti-pathera navina nyasi-vara [1]

I do not desire to be an autonomous king of this world. I do not desire to be an exalted young renunciant on the path to liberation.

আমি নাই বা গেলাম্ পুরী, গযা, কাশী, বদরীনারা’ণ নাই বা এলাম্ ঘুরি’ ।
যদি কোন জন্মে পাইরে হোতে বৈষ্ণব-কিঙ্কর ।
আমার সকল আশাই মিট্বে রে ভাই পাই যদি ঐ বর ॥২॥

ami nai va gelam puri, gaya, kasi, badarinara’na nai va elam ghuri’
yadi kona janme paire hote vaisnava-kinkara
amara sakala asai mitbe re bhai pai yadi ai vara [2]

I may not have gone to Puri, Gaya, Kashi, or Badarinath, and I may not have turned and come back. If in some lifetime I am able to be the servant of a Vaisnava, then all my desires will be fulfilled, brother, if I receive such a benediction.

আমি চাই না পেতে মুক্তি হাতে—ভুক্তিরে কে মাগে ?
যদি গৌরহরির চরণ-সেবক-চরণ পাইরে লাগে ॥৩॥

ami chai na pete mukti hate—bhuktire ke mage?
yadi gauraharira charana-sevaka-charana paire lage [3]

I do not want to attain liberation in hand, and who prays for enjoyment if they can attain the feet of a servitor of the feet of Gaurahari?

যদি ব্রহ্মা এসে ছলে ইন্দ্র তাহার রাজধানী দেয তাও ফিরাই হেলে ।
আর কি দেবে লক্ষ্মী-নারা’ণ? — তাও হৃদে নাই জাগে ॥৪॥

yadi brahma ese chhale indra tahara rajadhani deya tao phirai hele,
ara ki debe laksmi-nara’na? — tao hrde nai jage [4]

If Brahma comes to me with a ploy or Indra offers me his capital, I will indifferently turn them away as well. And what will Laksmi-Narayan give me? No desire for that arises in my heart either.

আমি চাই রে শুধু শচী-সুতের সেবক-চরণ-রাগে ॥৫॥

ami chai re sudhu sachi-sutera sevaka-charana-rage [5]

I desire only loving attachment to the feet of a servant of Mother Sachi’s son.⬆︎

SVARUPODBODHANA

Awakening the True Self

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 4, Tuesday, 15 November 1955.

আমি গুরু-দাস—নহি অন্য

ami guru-dasa—nahi anya

I am a servant of Guru—nothing else.

আমি করিব ভ্রমন চৌদ্দ-ভুবন
স্বরূপে সবায় করি’ উদ্বোধন ।
হাতে লয়ে যাব প্রেমের নিশান
ধরাব স্বরূপ চিহ্ন ॥১॥

ami kariba bhramana chaudda-bhuvana
svarupe sabaya kari’ udbodhana
hate laye yaba premera nisana
dharaba svarupa chihna [1]

I will travel throughout the fourteen worlds awakening everyone to their true self. I will take the banner of divine love in hand and cause everyone to recognise the sign of the true self.

আমি ছাড়াব সকলে সর্ব্বধর্ম্ম
করিব চূর্ণ জ্ঞান ও কর্ম্ম ।
রচিব বিশাল ভকতি-হর্ম্য
গুরু-দাস নহি অন্য ॥২॥

ami chhadaba sakale sarva-dharma
kariba churna jnana o karma
rachiba visala bhakati-harmya
guru-dasa nahi anya [2]

I will induce everyone to abandon all their duties. I will demolish all exploitation and renunciation. I will construct a grand palace of devotion. I am a servant of Guru—nothing else.

আমি ভাঙ্গিব ছন্দ লাগাব ধন্দ
বাচালের মুখ করিব বন্দ ।
মৃত্যুরে ধরি দানিব শন্দ
নাহি কপটতা দৈন্য ॥৩॥

ami bhangiba chhanda lagaba dhanda
vachalera mukha kariba banda
mrtyure dhari daniba sanda
nahi kapatata dainya [3]

I will break the customs, bemuse everyone, shut the mouths of the garrulous, hold back death, and distribute good fortune to all. I will do so humbly, without deceit.

সেই মহাভারতের মহান্ পর্ব্ব
যাহার প্রকাশে হয়েছে খর্ব্ব ।
দেখাব তাঁহার অসীম গর্ব্ব
কৈতবে করি খিন্ন ॥৪॥

sei mahabharatera mahan parva
yahara prakase hayechhe kharva
dekhaba tahara asima garva
kaitave kari khinna [4]

I will show the unlimited glory of He whose manifestation brought the great portion of the Mahabharata to an end. I will efface all duplicity.

আমি বাজাব জগতে বিজয়-ডঙ্কা
ঘুচাব সকল দ্বন্দ্ব-শঙ্কা ।
বহাব বিশ্বে ভকতি-গঙ্গা
তুষি’ হরি লভি পুণ্য ॥৫॥

ami bajaba jagate vijaya-danka
ghuchaba sakala dvandva-sanka
bahaba visve bhakati-ganga
tusi’ hari labhi punya [5]

I will sound the kettle-drums of victory throughout the world, dispel all quarrel and fear, and let the Ganges of pure devotion flow throughout the universe. Satisfying the Lord in this way, I will attain good fortune.

আমি আর্য্যানার্য্য ম্লেচ্ছ সবায়
লাগাইব বলে কৃষ্ণ-সেবায় ।
চড়াইব সবে গোলোকের না’য়
পৃথ্বী করিব শূণ্য ॥৬॥

ami aryanarya mlechchha sabaya
lagaiba bale krsna-sevaya
chadaiba sabe golokera na’ya
prthvi kariba sunya [6]

I will forcibly engage all—the noble, the ignoble, and even the barbarous—in Krishna’s service. I will board them all in the boat to Goloka and empty the earth.

আমি চালাব সকলে গুরুপদ বলে
বাদাম তুলিব হরি-বোল বলে ।
মহামায়াবিনী ছলনা ছলিলে
করিব চিন্ন-ভিন্ন ॥৭॥

ami chalaba sakale guru-pada bale
vadama tuliba hari-bola bale
mahamaya-vini chhalana chhalile
kariba chinna-bhinna [7]

I will guide them all by the power of my Guru’s feet. I will hoist the boat’s sails by the power of chanting the Holy Name. If Mahamaya presents any illusion, I will cut it asunder.

আমি চিন্ময়-ধামে চালাইব তরী
চতুর্-ভুজ হবে যত নর-নারী ।
স্থাবর জঙ্গম সবে লভি’ হরি
হবে দেব দেব মান্য ॥৮॥

ami chinmaya-dhame chalaiba tari
chatur-bhuja habe yata nara-nari
sthavara jangama sabe labhi’ hari
habe deva deva manya [8]

I will drive the boat to the spiritual world, and all the men and women will assume divine forms. All moving and inert beings will attain the Lord and become worshippable even to the gods.

সবে এক পরিচয়ে দিবে পরিচয়
লভিবে স্বরূপ অমৃত-ময় ।
পূজিবে শ্রীহরি দিবে জয় জয়
নেহারি’ হইব ধন্য ॥৯॥

sabe eka parichaye dibe parichaya
labhibe svarupa amrtamaya
pujibe sri-hari dibe jaya jaya
nehari’ ha-iba dhanya [9]

Everyone will identify with the same identity, realise their immortal self, worship the Lord, and call out, “Jay! Jay!” Seeing this, I will be satisfied.

আমি গুরু-দাস নহি অন্য ।

ami guru-dasa nahi anya

I am a servant of Guru—nothing else.⬆︎

SRI GURU PRASASTI

Praise for Sri Guru
on the anniversary of the 61st auspicious appearance day of
Om Visnupad
Sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj

A Sanskrit poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 4, Tuesday, 15 November 1955;
Volume 9, Issue 4, Thursday, 14 November 1963;
and Volume 11, Issue 4, Saturday, 13 November 1965.

ভাগ্যাধীশ ত্বদীয়ো বিমলসুখময়ঃ সম্প্রকাশস্তুনিত্যো
গৌড়ং রাঢ়ং তথেদং ত্রিভুবনমখিলং ধন্যধন্যঞ্চকার ।
খণ্ডে কালে দৃশাং নো গগনজলনিধিং পূরয়িত্বা বুধানাম্
আনন্দং বর্দ্ধযন্ বৈ স্বপরিজনগণৈর্ধামনি ত্বং বিভাসি ॥১॥

bhagyadhisa tvadiyo vimala-sukhamayah samprakasas tu nityo
gaudam radham tathedam tribhuvanam akhilam dhanya-dhanyan chakara
khande kale drsam no gagana-jala-nidhim purayitva budhanam
anandam varddhayan vai svaparijana-ganair dhamani tvam vibhasi [1]

adhisa–O master [of my] bhagya tu–fortune! tvadiyah–Your vimala–purely sukhamayah–joyful, nityah–eternal, samprakasah–brilliant appearance chakara–has made gaudam–the land of Gauda, radham–the district of Radha, tatha–and akhilam–all idam–of the tribhuvanam–three worlds dhanya-dhanyam–most fortunate. kale–In this time khande–of discord, tvam–you vai–indeed vibhasi–shine dhamani–in [your] abode svaparijana-ganaih–with your associates, [and thereby] purayitva–blow away nidhi–the carriers jala–of water gagana–in the sky [of] nah–our drsam–eyes [and] varddhayan–increase anandam–the joy budhanam–of the wise. [1]

O master of my fortune! Your brillant, eternal appearance, full of pure joy, has made the district of Radha, the land of Gauda, and the whole of the three worlds most fortunate. In this time of discord, you shine in your abode with your associates and thereby remove the clouds from our eyes, and increase the joy of the wise.

দেবাদ্যাস্তেঽখিলগুণগণান্নৈব গাতুং সমর্থাঃ
ক্বাহং জীবোঽতিশয়পতিতো মন্দভাগ্যোঽতিক্ষুদ্রঃ ।
ভো আরাধ্য স্তবনবিষয়ে কিন্তু দীনাধমস্য
প্রত্যাশা তত্ সুকরুণতয়া বীরচন্দ্রাভিদস্ত্বম্ ॥২॥

devadyas te ’khila-guna-ganan naiva gatum samarthah
kvaham jivo ’tisaya-patito manda-bhagyo ’tiksudrah
bho aradhya stavana-visaye kintu dinadhamasya
pratyasa tat sukarunataya virachandrabhidas tvam [2]

deva–O lord! adyah–The highest souls na samarthah–are not able eva–at all gatum–to sing akhila–all te–your guna-ganan–glories. kva–Where [am] aham–I? [I am an] atisaya–extremely patitah–fallen jivah–soul, manda-bhagyah–unfortunate [and] atiksudrah–utterly insignificant. bho–O aradhya–worshippable master! pratyasa–The hope dina–of [this] poor adhamasya–fallen soul, kintu–however, visaye–in the matter stavana–of glorification [of you], [is] tat–that tvam–you, sukarunataya–out of deep compassion, [are] abhidah–known [to be] virachandra–Virachandra Prabhu. [2]

O lord! Even the most exalted souls are unable to sing all your glories. And who am I? I am an extremely fallen soul, unfortunate and utterly insignificant. O worshippable master! This poor and fallen soul’s hope to glorify you, however, is that you, out of deep compassion, are known to be Virachandra Prabhu.

দৃষ্ট্বা বিশ্বস্য জীবান্ খলু হরিবিমুখান্ গৌরদেবো দয়ায়া
রূপং গৌড়ে ভবন্তং পরমকরুণয়া প্রাহিনোদ্দীনবন্ধো ।
এতজ্জ্ঞাত্বা প্রকাশাৎ সুদিনসমুদয়ং স্মারমাশাঃ সহর্ষা
জায়ন্তে চৈব মায়া-নিগড়-নিকর-সংমোচনেঽস্মাকমদ্ধা ॥৩॥

drstva visvasya jivan khalu hari-vimukhan gauradevo dayaya
rupam gaude bhavantam parama-karunaya prahinod dina-bandho
etaj jnatva prakasat sudina-samudayam smaram asah saharsa
jayante chaiva maya-nigada-nikara-sammochane ’smakam addha [3]

drstva–Seeing jivan–the souls visvasya–of the world khalu–so vimukhan–averse hari–to the Lord, gauradevah–divine Gaura, [with] parama–the deepest karunaya–compassion, dayaya–mercifully prahinot–sent bhavantam–you, [your] rupam–form, gaude–to Gauda, bandhah–O friend dina–of the fallen! jnatva–Understanding etat–this [and] smaram–remembering sudina–this fine day, samudayam–an auspicious moment prakasat–because of [your] appearance, asmakam–our asah–hopes cha–and saharsa–joy jayante–are arising eva–certainly sammochane–for liberation nigada-nikara–from the chains maya–of maya addha–in this way. [3]

Seeing the souls of the world so averse to the Lord, Sri Gaura, with the deepest compassion, mercifully sent you to Gauda, O friend of the fallen! Understanding this and remembering this day made most auspicious by your appearance, we are hopeful and joyful that we will be liberated from the chains of maya.

যদ্বদ্ভানুঃ কিরণনিকরৈর্ভাসয়ন্ বিশ্বমেতন্
নাশং কৃত্বা নিখিলতমসাং তেজসা সংবিভাতি ।
কৃত্বা নাশং প্রকৃতিতমসাং সত্যসূর্য্যং প্রকাশ্য
দিব্যজ্ঞানৈর্হরিগুণগণৈস্ত্বঞ্চ তদ্বদ্বিভাসি ॥৪॥

yadvad bhanuh kirana-nikarair bhasayan visvam etan
nasam krtva nikhila-tamasam tejasa samvibhati
krtva nasam prakrti-tamasam satya-suryam prakasya
divya-jnanair hari-guna-ganais tvan cha tadvad vibhasi [4]

yadvad–As bhanuh–the sun bhasayan–illuminates etat–this visvam–world kirana-nikaraih–with [its] rays, nasam krtva–dispels nikhila–all tamasam–darkness, [and] samvibhati–shines tejasa–with brilliance, tadvad–so tvam–you nasam krtva–dispel tamasam–the darkness prakrti–of the material world, prakasya–reveal suryam–the sun satya–of truth, [and] vibhasi–shine [with] divya–divine jnanaih–knowledge cha–and guna-ganaih–the qualities hari–of the Lord. [4]

As the sun illuminates the world with its rays, dispels all darkness, and shines brightly, so you dispel the darkness of the material world, reveal the sun of truth, and shine with divine knowledge and the qualities of the Lord.

দুঃখৈঃ পূর্ণং বিবুধহৃদয়ং কালধর্ম্মাচ্চ দৃষ্ট্বা
মায়াবাদান্ কলিজকুমতান্ দুষ্কৃতান্ শাসিতুঞ্চ ।
দেশে দেশে ভ্রমসি বিতরন্ গৌরবাণীঞ্চ নাম
ধৃত্বা দেব ত্রিভুবনজয়ং বজ্রকল্পং ত্রিদণ্ডম্ ॥৫॥

duhkhaih purnam vibudha-hrdayam kala-dharmmach cha drstva
mayavadan kalija-kumatan duskrtan sasitun cha
dese dese bhramasi vitaran gaura-vanin cha nama
dhrtva deva tribhuvana-jayam vajra-kalpam tridandam [5]

deva–O lord! drstva–Seeing hrdayam–the hearts vibudha–of the wise purnam–filled duhkhaih–with sadness dharmmat–as a result of the influence kala–of time, bhramasi–you roam dese–from place dese–to place sasitum–to subdue mayavadan–the illusionists, kumatan–the misconceptions kalija–produced by Kali, cha cha–and duskrtan–the wicked vitaran–by distributing gaura–Gaura’s vanim–message cha–and nama–Name, dhrtva–carrying [your] tridandam–triple-staff, kalpam–resembling vajra–the thunderbolt jayam–for conquering tribhuvana–the three worlds. [5]

O lord! Seeing the hearts of the wise filled with sadness as a result of the influence of time, you roam from place to place to subdue the illusionists, the misconceptions produced by Kali, and the wicked by distributing Gaura’s message and Name, carrying your tridanda, which resembles the thunderbolt for conquering the three worlds.

বর্ষায়াং বৈ সজল-জলদো বাদয়ন্ মন্দ্রভেরিং
যদ্বদ্বিশ্বে ভ্রমতি বহুধা বারিধারাঞ্চ বর্ষন্ ।
তদ্বদ্ভূমৌ ভ্রমসি সগণৈ র্ঘোযয়ন গৌরগাথা
নিত্যং দিব্যামৃতসুকরুণাং ত্বং হি দেব প্রবর্ষন্ ॥

varsayam vai sajala-jalado vadayan mandra-bherim
yadvad visve bhramati bahudha varidharan cha varsan
tadvad bhumau bhramasi saganair ghosayan gaura-gatha
nityam divyamrta-sukarunam tvam hi deva pravarsan [6]

vai–Indeed yadvat–as sajala-jaladah–the water-bearing cloud bhramati–circles visve–in the sky varsayam–during the rainy season vadayan–playing [its] mandra-bherim–deep kettle-drum cha–and bahudha–profusely varsan–showering varidharam–torrents of rain, tadvat–so tvam–you hi–verily bhramasi–wander bhumau–over the earth saganaih–with [your] associates ghosayan–proclaiming gathah–the glories gaura–of Sri Gaura [and] nityam–constantly pravarsan–showering down divya–the divine amrta–nectar sukarunam–of [your] mercy, deva–O lord!

As the rain-clouds play their deep kettle-drums, circle in the sky, and profusely shower torrents of rain during the rainy season, so you wander over the earth with your associates proclaiming the glories of Sri Gaura and constantly showering down the divine nectar of your mercy, O lord!

শ্রীচৈতন্যবিলাসধামনি নবদ্বীপাশ্রমে সুন্দরে
শ্রীগৌরাঙ্গবিধোস্তথা ব্রজযুনোঃ সেবাসুধাসম্পদম্ ।
তন্বন্ গাঙ্গতটে দয়াময়বিভো সাধূন্ সমাহ্লাদয়ন্
শ্রীরূপানুগসম্প্রদায়বিভবানুদ্ভাসয়ন্ ভাসসে ॥৭॥

sri-chaitanya-vilasa-dhamani navadvipasrame sundare
sri-gauranga-vidhos tatha vraja-yunoh seva-sudha-sampadam
tanvan ganga-tate dayamaya-vibho sadhun samahladayan
sri-rupanuga-sampradaya-vibhavan udbhasayan bhasase [7]

[O] dayamaya–merciful vibho–lord! bhasase–You speak dhamani–in the abode vilasa–of the Pastimes sri-chaitanya–of Sri Chaitanya sundare–in a beautiful asrame–asram navadvipa–in Nabadwip tate–on the bank ganga–of the Ganges [and] tanvan–enhance sampadam–the wealth [that is] sudha–the nectar seva–of the service vidhoh–of the moon sri-gauranga–Sri Gauranga [and] tatha–so also yunoh–the youthful couple vraja–of Vraja, samahladayan–delighting sadhun–the wise, [and] udbhasayan–illuminating vibhavan–the dignity (wealth) sri-rupanuga-sampradaya–of the line of Sri Rupa. [7]

O merciful Lord! You speak in the abode of Sri Chaitanya’s Pastimes in a beautiful asram in Nabadwip on the bank of the Ganges, enhance the wealth that is the nectar of the service of the moon Sri Gauranga and the youthful couple of Vraja, and thus delight the sadhus and illuminate the dignity of the Sri Rupanuga sampradaya.

চার্ব্বাকান্ত-কৃতান্তকোঽখিলগুরুঃ পাষণ্ডশৈলাশনির্
বৌদ্ধ-ধ্বান্ত-মতান্ত-দায়ক-মহামার্ত্তণ্ডচূড়ামণিঃ ।
মায়াবাদ-মহাবিবর্ত্ত-গহণাজ্জীবান্ সমুদ্ধারযন্
শ্রীগৌরেন্দু-জয়ধ্বজো বিজয়তে স্বামিন্ ভবান্নিত্যশঃ ॥৮॥

charvakantakrtantako ’khila-guruh pasanda-sailasanir
bauddha-dhvanta-matantadayaka-mahamarttanda-chudamanih
mayavada-mahavivartta-gahanaj jivan samuddharayan
sri-gaurendu-jayadhvajo vijayate swamin bhavan nityasah [8]

swamin–O master! [As] guruh–the Guru akhila–of all, krtantakah–the destroyer anta–of the conclusion charvaka–of Charvak Muni, asanih–the thunderbolt saila–atop the mountain pasanda–of misconception, chuda–the crown manih–jewel [amongst] mahamarttanda–the great suns [who are] antadayaka–demolishers dhvanta–of the dark mata–conception bauddha–of the Buddhists, bhavan–you samuddharayan–rescue jivan–souls gahanat–from the abyss mahavivartta–of the greatest illusion, mayavada–illusionism, [and] vijayate–are victorious nityasah–always [as] jayadhvajah–the victory flag indu–of the moon sri-gaura–Sri Gaura. [8]

O master! As the universal Guru, the destroyer of the conclusion of Charvak Muni, the thunderbolt atop the mountain of misconception, and the crown jewel amongst the great suns who demolish the dark conception of the Buddhists, you rescue souls from the abyss of the greatest illusion, mayavad, and are ever victorious as the victory flag of the moon Sri Gaura.

শ্রীগৌরাঙ্গসরস্বতীধুনিধর শ্রীভক্তিসংরক্ষক
শ্রীসিদ্ধান্তসরস্বতীপ্রিয়বর ন্যাসীশ্বর শ্রীগুরো ।
অদ্যোদেব ভবৎ শুভোদয়দিনে সংপ্রার্থয়েঽহং বিভো
পাদাব্জে খলু নিত্যভৃত্য ইতি মে কারুণ্যমাতন্বতাম্ ॥৯॥

sri-gauranga-sarasvati-dhunidhara sri-bhakti-samraksaka
sri-siddhanta-sarasvati-priya-vara nyasisvara sri-guro
adyo deva bhavat subhodaya-dine samprarthaye ‘ham vibho
padabje khalu nitya-bhrtya iti me karunyamatanvatam [9]

dhara–O carrier dhuni–of the current sri-gauranga–coming from Sri Gauranga sarasvati–through Srila Saraswati Thakur! samraksaka–O grand guardian sri-bhakti–of pure devotion! priya–O dear vara–most sri-siddhanta-sarasvati–of Sri Siddhanta Saraswati! isvara–O general nyasi–of the sannyasis! sri-guro–O divine dispeller of darkness! deva–O master! vibho–O lord! adya–Today [on the] dine–day [of] bhavat–your subha–auspicious udaya–appearance, aham–I samprarthaye–wholeheartedly pray [that you] atanvatam–will extend [your] karunyam–mercy me–to me khalu–indeed iti–as [an] nitya–eternal bhrtya–servant [of your] abje–lotus pada–feet. [9]

O carrier of the current coming from Sri Gauranga through Srila Saraswati Thakur! O grand guardian of pure devotion! O dearmost of Sri Siddhanta Saraswati! O general of the sannyasis! O divine dispeller of darkness! O master! O lord! Today on the day of your auspicious appearance, I wholeheartedly pray that you will extend your mercy to me as an eternal servant of your lotus feet.⬆︎

ON THE APPEARANCE DAY OF SRILA BHAKTI VINOD THAKUR

A Bengali article prepared from a lecture
given in Sri Dham Nabadwip on 29 September 1955
and originally published in Sri Gaudiya Darshan,
Volume 1, Issue 3, on Sunday, 17 October 1955.

mukam karoti vachalam pangum langhayate girim
yat krpa tam aham vande sri-gurum dina-taranam
(Bhavartha Dipika)

[“I offer my obeisance unto Sri Guru, the saviour of the fallen, by whose mercy a mute can speak and a cripple can cross a mountain.”]

namo bhakti-vinodaya sach-chid-ananda-namine
gaura-sakti-svarupaya rupanuga-varaya te

[“I offer my obeisance unto you, Srila Sachchidananda Bhakti Vinod Thakur, the embodiment of Sri Gaura’s potency, the greatest follower of Srila Rupa Goswami Prabhu.”]

vanchha-kalpa-tarubhyas cha krpa-sindhubhya eva cha
patitanam pavanebhyo vaisnavebhyo namo namah

[“I eternally offer my obeisance unto the Vaisnavas, who are wish-fulfilling trees, oceans of mercy, and saviours of the fallen.”]

Today, in the absence of Sri Guru Padapadma from the Math, I stand before you all by his desire to glorify Srila Bhakti Vinod Thakur. A fallen, lowly, materialistic person like me has no qualification to chant Thakur Mahasay’s supramundane glories.

aprakrta vastu nahe prakrta-gochara
veda-puranete ei kahe nirantara
(Sri Chaitanya-charitamrta: Madhya-lila, 9.194)

[“Supramundane existence is not perceptible materially. The revealed scriptures repeatedly state this.”]

The Supreme Lord and His devotees—His associates—are adhoksaja [transcendental]; their Names, Forms, Qualities, Pastimes, Associates, and Nature are all adhoksaja. It is not possible to understand them with the help of knowledge derived from the senses (aksaja-jnan). This principle is proclaimed clearly throughout all the Vedic scriptures. For example:

nayam atma pravachanena labhyo
na medhaya va bahuna srutena
(Katha-upanisad: 1.2.23)

[“The Supreme Lord cannot be understood by teaching, reasoning, or extensive learning.”]

So, how can a fool like me describe the glories of the Lord and His associates? Still, I have stood before great, wise devotees like you all today only by the merciful order of Sri Guru Padapadma.

vaisnavera guna gana karile jivera trana
suniyachhi sadhu-guru-mukhe
(Acharya-vandana: 18)

[“Souls are delivered by singing the glories of the Vaisnavas. This I have heard from the sadhus and Gurus.”]

I am unqualified. Still, when empowered by Sri Guru Padapadma’s mercy, even a stool-eating crow can attain the position of the Supreme Lord’s carrier Garuda, a cripple can attain the ability to cross a mountain, a great fool can illuminate all directions with the light of genius and learning, and a mute can become an orator like Saraswati. Therefore, I first of all bow to Sri Guru Padapadma and pray for his mercy, desiring to serve him.

By the will of the Supreme Lord Sri Gaurasundar, the embodiment of His mercy, Srila Sachchidananda Bhakti Vinod Thakur, appeared on this day 117 or 118 years ago in the village of Birnagar in the district of Nadia in the land of Sri Gaura.

The characteristics of the Supreme Lord and His associates’ appearance times are seen in the scriptures: when there is a decline of dharma and an insurgence of adharma, the Supreme Lord or His associates appear in this world to deliver or maintain the sadhus, destroy or subdue the miscreants, and re-establish the dharma. Some time after [the lila of] the Supreme Lord Sri Krishna Chaitanya Mahaprabhu, that exact condition had cast the souls of this world into darkness. Gradually, by the influence of time, the essential purport of all the scriptures—the completely pure Vaisnava-dharma—went into hiding, and in its place the witch Maya’s newer and newer dharmas of enjoyment led souls down dark, mistaken paths. As a result, dharma became based on racial caste judgement! Ignorance took the place of virtuousness (sadhuta), yoga became based on the pursuit of enjoyment, the cultivation of knowledge became converted into voidism, japa was practised to attain fame, austerities were practised out of animosity for others, charity was given to procure prestige, terrible adultery was committed in the name of loving service to the Supreme Lord, and even the intelligentsia was conflicted. Seeing the strong influence of time and the arrival of an extremely dangerous and fearsome condition in their lives of service, the sadhus became afraid, and when they made with anxious hearts their sorrowful prayers for the welfare of all souls known at the feet of the Supreme Lord, Srila Sachchidananda Bhakti Vinod Thakur—the embodiment of the mercy of the Avatar of good for the world, the Hero of Nadia, Sri Gaurasundar—appeared, increased the joy in the sadhus’ hearts as the father of Bimalananda (Sri Bimal Prasad Datta—Srila Bhakti Siddhanta Saraswati Thakur), and illuminated the eastern mountain of Nadia to fulfil the desires of His Lord’s heart.

Though the birth and other Pastimes of the Supreme Lord and His associates may seem like material things, they are supramundane (aprakrta). You all have heard this point many times. Bound by the results of their karma, souls are forced to take birth in this world in order to undergo the results of their actions. The Supreme Lord or His associates, however, compelled by mercy, accept the Pastime of birth by their own will in order to take souls from the material world—the dangerous, anxiety-ridden world—to the spiritual, joyful world, and to bestow upon them their true fortune: the joy of the Supreme Lord’s service. One (the conditioned soul) is controlled; the other (the Lord or His devotee) is independent. A partial analogy: prisoners and teachers, who benefit prisoners, can both be held within a prison.

That aside, the Supreme Lord’s associates do not take birth in any social class. Why? Although they take birth in the midst of a social class, they have no relationship with it. Hanuman took birth in a class of monkeys, and the Supreme Lord’s carrier Garuda took birth in a class of birds. Nevertheless, the whole world worships them. Even in the scriptural laws for this world’s spiritual social order (daiva varnasram), it is seen that persons born in any social class will be identified as a brahman, ksatriya, vaisya, sudra, and so on according to the characteristics of their actions and qualities; a person’s occupation will not be determined by their birth. Therefore, how will it be possible to identify the Supreme Lord’s associates, who are eternally liberated, by the identity of their social class? For this reason the teacher of all souls Srila Sanatan Goswami—on the subject of the familial identity of Srila Das Goswami Prabhu—used the phrase kayastha-kulabja-bhaskarah [“the sun above the lotus of the secretarial class”]. The sun has a small relationship with the lotus. The lotus is a soft flower born from water, and the sun is the revealer of the world, a glowing ball of fire. The class, or definition, of these two entities is not the same or similar. Still, the sun accepts a small relationship with the lotus by distributing itself to the lotus and causing the lotus to grow and bloom. The Vaisnavas’ small relationship with social classes is comparable to this, though this example can only be taken partially. Actually, the social class the Lord’s associates or devotees accept when they appear becomes purified. Consider this evidential verse from the scriptures on this subject:

kulam pavitram janani krtartha
vasundhara va vasatis cha dhanya
nrtyanti svare pitaro ’pi tesam
yesam kule vaisnavamadheyam

[“The social class in which a Vaisnava appears becomes purified. His mother becomes glorious, his residence or locality become prosperous, and his ancestors dance in heaven.”]

Mad-bhakta-pujabhyadhika: [Krishna said: “Worshipping My devotees is greater than worshipping Me,”] if we consider statements from the scriptures like this one logically, then we are also able to understand that the appearance days of devotees are even more auspicious than the appearance days of the Supreme Lord. This is because the devotees’ lives and characters give us a better chance to clearly learn about the Lord than the Lord’s life and character does. It is for this reason that the Supreme Lord appeared in this world in the covering of a devotee as Sriman Mahaprabhu and taught devotion.

In this way, the atmosphere of the world gradually changes because of the appearance of Thakur Srila Bhakti Vinod, and the Thakur’s extraordinary characteristics attract the keen attention of the virtuous and fill them with joy.

In terms of his worldly identity, as a young boy with no father, he spent time at his maternal uncle’s house engaged in study and other activities. Seeing his astonishing genius, heart-melting behaviour, unprecedented poetic capability, and deep attachment to dharma, his relatives were astounded and exceedingly affectionate towards the boy. The Thakur strongly adhered to dharma during his early life, and even pandits were bewildered upon seeing his unlimited learning of all the religious scriptures. Even in his youth, Thakur Mahasay wrote numerous books in various languages. Seeing the boy’s youthful beauty, his relatives had him married.

When he grew up, as if he were an ordinary soul immersed in pastimes of karma, Thakur Mahasay accepted the post of a deputy magistrate, which was very difficult for a Bengali to attain, moved to Odissa, and lived near the temple of Sri Jagannath.

At that time he had a good opportunity to discuss dharma: he established a stage beside the Temple of Sri Jagannathdev and, following Srila Sanatan Goswami Prabhu, would discuss Srimad Bhagavatam and other scriptures in the company of numerous devotees, pandits, and brahmans, and cut away the bondage of material existence from the souls of this world. He would become so greatly distressed by the misery of the souls who were averse to Krishna that from time to time, forgetting himself and loudly calling, “O Gauranga! O Nityananda! Once glance towards the souls of this world, O Lords!” he would cry profusely. Because of this anxious appeal by Bhakti Vinod Prabhu to the Lord, the souls of this world one day attained the foot-dust of the manifest embodiment of Sri Gaura Mahaprabhu’s mercy: Srila Saraswati Goswami Prabhupad.

Within a short time Srila Bhakti Vinod Thakur’s name spread everywhere and many educated and respected gentlemen joined him as servants during his Pastimes as an Acharya engaged in preaching the dharma. Prior to Srila Thakur’s preaching, the pure Vaisnava-dharma preached by Sriman Mahaprabhu had become so degraded, corrupted, and disordered by selfish persons that people considered Vaisnava-dharma to be extremely despicable, to be the dharma of detestably low-natured persons. People considered it to be the dharma of the auls, bauls, kartabhajas, sahajiyas, sakhi-bhekis, neda-nedis, and so on, and mocked it. Yet by the appearance and endeavour of Srila Bhakti Vinod, Vaisnava-dharma became free from degradation, again self-manifested its pure nature as the dharma of the soul situated atop the heads of all other dharmas, and attained beauty like that of the newly risen shining sun in the sky of the world’s dharmas. All the virtuous souls understood that Vaisnava-dharma is the one and only pure, effulgent, non-envious, devotional and pleasing (‘bhakti-vinodan kari’) dharma of the self, within which there is no duplicity or contamination. They understood that if all other dharmas are perfectly performed individually and collectively, then they will attain the beautiful position of stairs towards Vaisnava-dharma.

The dharma preached by Sriman Mahaprabhu can refute the misconceptions of so-called harmonisers of spirit and matter and reveal the one and only spiritual harmony of all dharmas. Thakur Mahasay substantiated this in his writing and endeavours. Actually, after Sriman Mahaprabhu and His associates, a second example of the way in which Thakur Mahasay protected the souls of this world from aversion to the Supreme Lord is extremely rare. No one ever saw that Srila Thakur Mahasay fostered an envious mentality towards anyone at any time, yet he had not even a drop of hesitation to proclaim the impartial truth. He never indulged false devotion, non-devotional conceptions, or deceitful dharma in the name of devotion. His pen fearlessly and loudly declared the truth. He considered worldly fame [pratistha] comparable to pig stool. At that time, the greatest playwrights of Bengal specially requested Srila Thakur Mahasay to introduce a drama about Sri Gauranga but he refused, as he staunchly considered such matters adulterated. When a great yogi from Odissa who declared himself—from the peak of a mountain of the pig stool of pratistha—to be an Avatar of Mahavisnu was proceeding with his party down the road to hell and spreading thorns along the path of sanatan-dharma, Srila Thakur Mahasay strongly repressed him. When Thakur Mahasay organised a campaign to purify polluted holy places throughout India, droves of fallen, sinful, and sorrowful persons felt themselves to be fulfilled by touching his cooling lotus feet. How many more examples about him shall I give? By his touring India, numerous antithetical dharmas were abolished. It is not possible for me to even summarise his glory with all these examples.

Srila Saraswati Goswami Prabhupad in a few verses (and elsewhere in extended form) briefly revealed the secret identity of Thakur Mahasay. Thereby the learned understand his true identity. At the end of his Anubhasya on Sri Chaitanya-charitamrta, Srila Prabhupad wrote:

tahara karuna-katha madhava-bhajana-pratha
tulana nahika tribhuvane
tara sama anya keha dhariya e nara-deha,
nahi dila krsna-prema-dhane

[“There is no comparison within the three worlds to His merciful teachings of the practice of devotion to Krishna. No one has ever assumed a human form and distributed the wealth of Krishna-prema like him.]

sei prabhu-sakti pai’ ebe ‘anubhasya’ gai’
ihate amara kichchhu nai
yavat jivana rabe tavat smariba bhave
nitya-kala sei pada chai

[“Receiving his mercy, I now present this Anubhasya, within which there is nothing of my own. So long as I live, I will remember him within my heart. I eternally aspire for his feet.]

sri-gaura-krpaya dui mahima ki kaba mui
aprakrta-parisada-katha
prakata ha-iya seve krsna-gaurabhinna-deve
aprakasya katha yatha tatha

[“He is a manifestation of Sri Gaura’s mercy. What can I say about his greatness? He is one of the Lord’s divine associates. He appeared and served Lord Krishna’s non-different form Sri Gaura. This expression should not be spoken anywhere and everywhere.”]

When we hear these few verses, our mouth and pen completely stop, “What am I thinking?! Attempting to prepare a deity of Siva, we are making a monkey!” Where is our ability to sing the Thakur’s glories like this? What is the spotless character of this super-human Mahapurusa, and who am I? A most fallen, lowly human being! We simply have the solace that even a remote connection with Srila Bhakti Vinod Prabhu can bestow ultimate auspiciousness upon the soul. Actually, Thakur Mahasay’s mercy flowing in thousands of streams from thousands of mouths has purified the universe.

There were no materials, thoughts, or subjects which Srila Thakur did not connect with Krishna. In his endeavours two currents are predominant: like the flow of the Ganges (by his practice and preaching) he purified the entire world and transformed it into materials for Krishna’s service, and like the flow of the Saraswati and Vedavyas, he churned all the Vedic scriptures and freely distributed everywhere the butter of Krishna-prema in an easy and simple way. In this world there is no comparison or substitute to Srila Bhakti Vinod’s unparalleled gift. In the world of literature also Thakur Mahasay’s unprecedented greatness has been and will be remembered always and everywhere. Today, Thakur Mahasay’s published and unpublished jewel-like books—his books of aphorisms, hymns, songs, and lectures; his books about the Lord’s Pastimes and the science of rasa; his books of critical review, commentary, and interpretation; his books on theology, poetry, composition, and philosophy; and all his other noteworthy books—being further illuminated by the pleasing, serving light of Sri Chaitanya-Saraswati—have shown that they are non-different from the supremely compassionate origin of all Avatars’ non-harm producing mercy in uplifting the souls in this world. Time is short, so I will say a couple more things and then take your leave.

Srila Bhakti Vinod Prabhu showed the fulfilment of all his endeavours in his service to Sri Gauranga’s Dham. You have all heard about his manifestation of the Dham. Many selfish persons opposed his discovery of Sriman Mahaprabhu’s birth place in many ways, yet he unwaveringly fulfilled Sri Gaurasundar’s desire of manifesting the Dham so perfectly that today the lies from the tongues of these selfish persons have stopped. They cannot find any way to suppress Mayapur any more; everyone now freely sings Mayapur’s glories. In a phrase, Srila Thakur Bhakti Vinod was the combined form of Svarup, Sanatan, Rupa, Raghunath, Ray Ramananda, Haridas, Sri Jiva, Krishnadas, and Narottam. This is because the fulfilment of all the Goswamis’ endeavours is seen within him in full form. In manifesting the Dham, in restoring the lost holy places, in writing spiritual books, in establishing the truths of devotion, in renunciation, in philosophical analysis, in preaching about the Lord, and in the Pastimes of delivering souls through Hari-nam-sankirtan—the fortunate souls who saw the glory of Srila Bhakti Vinod Thakur’s extraordinary ability in all fields rolled about at his feet.

He appeared on today’s date. Thus, this day is also supremely worshippable, desirable, and merciful. I have no gift with which to worship this great day, but you are all great devotees. May you all mercifully grant me the qualification to worship this holy day. By your mercy, may earnest prayer for Srila Bhakti Vinod Prabhu’s mercy awaken within me, may I be gloriously adorned, internally and externally, with the kirtan prescribed by Sri Gaura, and may I be engaged in the service of Sri Vinod-Saraswati’s followers eternally. This is my prayer.

vaisnavebhyo namo namah

[“I offer my obeisances unto the Vaisnavas.”]

Note

More than fifty years after it was published, Srila Bhakti Sundar Govinda Dev-Goswami Maharaj commented on this article as follows:

“I once gave a lecture about Srila Bhakti Vinod Thakur and then published it in Gaudiya Darshan as an article. By my good fortune, Srila Guru Maharaj and Srila Swami Maharaj very much appreciated it. I sat down to write out the lecture and it came out very nicely. I do not know whether or not it has been published since then. If not, it can be. It is in Bengali but it can be translated. It is a very good article. I like it very much.”⬆︎

MAYA DURATYAYA

Insurmountable Illusion

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 5, 13 December 1955.

মহাভয় শঙ্কুল এ-ভব তরঙ্গিনী
জনম-মরণ মালা-দলে ।
নিশি-দিশি গতাগতি করতঁহি জীবকুল
মোহিত মহামায়া বলে ॥১॥

mahabhaya sankula e-bhava tarangini
janama-marana mala-dale
nisi-disi gatagati karatahi jiva-kula
mohita mahamaya bale [1]

sankula–Stricken mahabhaya–with instense fear, jiva-kula–souls gatagati karatahi–come and go nisi–night [and] disi–day mala-dale–along the chain janama–of birth marana–and death tarangini–within the waves [of] e–this bhava–world, mohita–captivated bale–by the power mahamaya–of the illusory energy.

Stricken with intense fear, souls come and go night and day along the chain of birth and death within the waves of this world, captivated by the power of Mahamaya.

করবি কি মন অভাগিয়া—
ভুবন-মোহন-মায়া কেমনে রে উতরবি
লভিবি কেমনে কানাইয়া? ॥২॥

karabi ki mana abhagiya—
bhuvana-mohana-maya kemane re utarabi
labhibi kemane kanaiya? [2]

mana–O mind! ki–What karabi–will you do [about my] abhagiya–misfortune? kemane re–How utarabi–will you overcome maya–Maya, [who is] mohana–the bewilderer bhuvana–of the world? kemane–How labhibi–will you attain kanaiya–Krishna?

O mind! What will you do about my misfortune? How will you overcome Maya, who bewilders the world? How will you attain Krishna?

নিজ-রূপে বিতারি’ ত্রিগুণ-জালে ফাঁদ রচি’
তঁহি মাহে গণিকা প্রতিষ্ঠা— ।
কনক বরাঙ্গনা দানিয়া আমিষ সম
সঁপিতেছে কাল-করে ধৃষ্টা ॥৩॥

nija-rupe vitari’ tri-guna-jale phada rachi’
tahi mahe ganika pratistha—
kanaka varangana daniya amisa sama
sapitechhe kala-kare dhrsta [3]

vitari’–Expanding nija–her rupe–form, [Maya] rachi’–creates phada–a trap jale–with the net tri-guna–of the three modes, [has] pratistha–the position tahi mahe–within it ganika–as a prostitute—vara–a beautiful kanaka–golden angana–women sama–similar to daniya–offered amisa–meat— [and] sapitechhe–offers dhrsta–the obstinate kare–to the hands kala–of Time.

Expanding herself, Maya creates a trap with the net of the three modes, poses within it as a prostitute—a beautiful, golden woman comparable to offered meat—and places the obstinate in the hands of Time.

মন মঝু বাত অবধান ।
সোই দয়ালু প্রভু চরণ সরোজে মন
ধন-তনু, সবহুঁ দান ॥৪॥

mana majhu vata avadhana
soi dayalu prabhu charana saroje mana
dhana-tanu, sabahu dana [4]

mana–O mind, avadhana–pay attention majhu–to my vata–words! saroje–At the lotus charana–feet soi–of your dayalu–merciful prabhu–Lord, mana–O mind, dana–offer [your] tanu–body dhana–and [your] wealth—sabahu–everything.

O mind, listen to my words! At the lotus feet of your merciful Lord, O mind, surrender your body and your wealth—everything.

যাঁকর মায়া তছু পদে পরণমি
লেহ শরণ হোই দীন ।
স্বপনেহ না ভাবিহ তাঁক চরণ বিনু
ধরম যুকতি সমীচীন ॥৫॥

yakara maya tachhu pade paranami
leha sarana hoi dina
svapaneha na bhaviha taka charana vinu
dharama yukati samichina [5]

paranami–Bow [and] dina hoi–humbly leha–take sarana–shelter pade–at the feet tachhu of He yakara–who [possesses] maya–Maya. svapaneha–Even in dreams, na bhaviha–do not think [you can attain the] samichina–the right yukati–conception dharama–of dharma vinu–apart from taka–His charana–feet.

Bow and humbly take shelter at the feet of Maya’s Master. Do not think, even in dreams, that you can properly understand dharma apart from His feet.⬆︎

SRI SRI GURU-GAURANGA-PRASASTI

Praise of Sri Guru and Sri Gauranga

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 6, Thursday, 12 January 1956.

নিম্নগার রূপে শোভে যাঁর কৃপা-সুধা-স্রোতস্বতী
করিয়াও বিশ্ব-আপ্লাবন ।
ভজি সেই শ্রীচৈতন্য দীনবন্ধু দয়া-মহোদধি
যতিরাজ-যুগলচরণ ॥১॥

nimnagara rupe sobhe yara krpa-sudha-srotasvati
kariyao visva-aplavana
bhaji sei sri-chaitanya dina-bandhu daya-mahodadhi
yati-raja-yugala-charana [1]

The stream of the nectar of His mercy floods the world with beauty and auspiciousness; I serve the feet of the great ocean of mercy Sri Chaitanya, the friend of the humble and best of the sannyasis.

আরাধ্য শ্রীভগবান্ ব্রজেশ-তনয় শ্যাম
ধাম তাঁর শ্রীবৃন্দাবন ।
যে রসেতে ব্রজবধূ উপাসিল কৃষ্ণবিধু
চিদানন্দ রসের নিদান ॥২॥

aradhya sri-bhagavan vrajesa-tanaya syama
dhama tara sri-vrndavana
ye rasete vraja-vadhu upasila krsna-vidhu
chidananda rasera nidana [2]

Our worshippable Supreme Lord is Syam, the son of Maharaj Nanda, whose abode is Sri Vrndavan. The rasa in which the gopis of Vraja worshipped our moon Sri Krishna is the origin of all ecstatic, spiritual rasa.

প্রমাণের শিরোমণি ভাগবত রত্নখনি
অকৈতব প্রেম উপচার ।
নারদের উপদেশে বেদব্যাস সমাধিতে
অনুভবি’ করিল প্রচার ॥৩॥

pramanera siromani bhagavata ratna-khani
akaitava prema upachara
naradera upadese vedavyasa samadhite
anubhavi’ karila prachara [3]

The crown-jewel of the scriptures is the jewel-mine Srimad Bhagavatam. Through Narad’s instructions, Vedavyas realised in meditation that divine love free from all deceit is the path and then propagated this.

জন্মযোগী তাঁর সুত নির্গুণে পরিনিষ্ঠিত
ব্রহ্মানন্দে সতত মগন ।
তিঁহো যাঁর কণামৃত আস্বদিয়া উন্মত্ত
প্রাণ ভরি’ করিলেক পান ॥৪॥

janma-yogi tara suta nirgune parinisthita
brahmanande satata magana
tiho yara kanamrta asvadiya unmatta
prana bhari’ karileka pana [4]

Vedavyas’ son Sukadev, a yogi from birth who was firmly fixed in the transcendental plane and constantly immersed in the pleasure of Brahman, tasted a drop of this divine love’s nectar, became ecstatic, and then drank of it to his heart’s content.

সচ্চিদানন্দময় অখিলরসাশ্রয়
হ্লাদিনীতে সতত বিহার ।
শ্যাম-নবজলধর শিখিচূড় বেণুকর
সর্ব্বাশ্রয়ী কিশোরশেখর ॥৫॥

sach-chid-anandamaya akhila-rasasraya
hladinite satata vihara
syama-nava-jaladhara sikhi-chuda venu-kara
sarvasrayi kisora-sekhara [5]

Sri Krishna is the embodiment of eternal, spiritual joy and the shelter of all rasas. He is ever engaged in play with His pleasure potency. His complexion is like a fresh dark cloud, He wears a peacock-feather crown, and He carries a flute in His hand. He is the shelter of all and the paragon of youth.

জগজ্জীবে কৃপা করি’ নিত্যলীল অবতারী
তমোরাশি করিয়া বিনাশ ।
অষ্টাবিংশ চতুর্যুগে দ্বাপরের শেষভাগে
ধামসহ হৈলা প্রকাশ ॥৬॥

jagaj-jive krpa kari’ nitya-lila avatari
tamo-rasi kariya vinasa
astavimsa chatur-yuge dvaparera sesa-bhage
dhama-saha haila prakasa [6]

Gracing the living beings in this world, He, the origin of all Avatars ever engaged in eternal Pastimes, dispelled all darkness and appeared with His abode at the end of the Age of Dvapar during the twenty-eighth universal age.

দেখাইলা লীলাকণ যাহে ব্রহ্ম-বিমোহন
নারদের ঘটয়ে বিস্ময় ।
সেই লীলামৃত সার হতভাগ্য জীব ছার
না বুঝিল কলুষ-হৃদয় ॥৭॥

dekhaila lila-kana yahe brahma-vimohana
naradera ghataye vismaya
sei lilamrta sara hata-bhagya jiva chhara
na bujhila kalusa-hrdaya [7]

He revealed a drop of His supreme, nectarean Pastimes by which even Brahma is bewildered and Narad is astonished. Unfortunate fallen souls with polluted hearts, however, could not understand them.

জীব-গতি সে চরণ না ভজিল অনুক্ষণ
না করিয়া সে লীলা স্মরণ ।
জড়সুখে মত্ত রহে পাপ পুণ্য বোঝা বহে
সুখ দুঃখ ভুঞ্জে অনুক্ষণ ॥৮॥

jiva-gati se charana na bhajila anuksana
na kariya se lila smarana
jada-sukhe matta rahe papa punya bojha vahe
sukha duhkha bhunje anuksana [8]

The conditioned living beings never served His feet or engaged in remembrance of His Pastimes. They remained bewildered by mundane pleasures, bore the burdens of their sins and piety, and underwent pleasure and pain perpetually.

ত্রিতাপে তাপিত দেহ তবু ভাল মানে সেহ
নাহি ভজে কৃষ্ণ ভগবান্ ।
হেরি’ জীব দুঃখ অতি গোলোকে গোলোকপতি
চিন্তিলা সে জীব-পরিত্রাণ ॥৯॥

tri-tape tapita deha tabu bhala mane seha
nahi bhaje krsna bhagavan
heri’ jiva duhkha ati goloke goloka-pati
chintila se jiva-paritrana [9]

Although their bodies were stricken by the three miseries, they considered themselves well and did not serve Lord Krishna. Seeing from Goloka the great suffering of such living beings, the Lord of Goloka decided to liberate them.

ভুলি’ চিদানন্দ সুখে বদ্ধজীব মরে দুঃখে
বিতরিব প্রেমভক্তি-সার ।
পূর্ব্বে যাহা নাহি দিল ব্রহ্মা অগোচর ছিল
খুলি’ দিব সে প্রেম-ভাণ্ডার ॥১০॥

bhuli’ chidananda sukhe baddha-jiva mare duhkhe
vitariba prema-bhakti-sara
purve yaha nahi dila brahma agochara chhila
khuli’ diba se prema-bhandara [10]

“Forgetting the pleasure of spiritual joy, the conditioned living beings are dying in misery. So, I will distribute the supreme form of divine love and devotion unknown even to Brahma which I have never distributed before. I will open a storehouse of such divine love and distribute it to all.

উন্নত উজ্জ্বল রস যাহে মোর চিত্ত বশ
যাহা মোর ভক্ত-ধন-প্রাণ ।
ভক্তভাব অঙ্গীকরি’ অবনীতে অবতরি’
ভক্তসনে বিলাইমু তান ॥১১॥

unnata ujjvala rasa yahe mora chitta vasa
yaha mora bhakta-dhana-prana
bhakta-bhava angikari’ avanite avatari’
bhakta-sane vilaimu tana [11]

“I will accept the mood of a devotee, descend to the earth, and distribute with My devotees the purest and most exalted rasa by which even My heart is subjugated, the rasa that is the life and wealth of My devotees.”

এতে চিন্তি’ রসরাজ উদিল অবনী মাঝ
সপার্ষদ স্বীয় ধাম-সহ ।
জিনিয়া সুবর্ণদ্যুতি অতিমনোহর মূর্ত্তি
অধিরূঢ মহাভাবময় ॥১২॥

ete chinti’ rasaraja udila avani majha
saparsada sviya dhama-saha
jiniya suvarna-dyuti atimanohara murti
adhirudha mahabhava-maya [12]

Thinking thus, the Lord of rasa appeared on the earth with His associates and abode in His most heart-capturing form, which surpasses the radiance of gold and is filled with fully developed mahabhava.

উঘারিল ভাণ্ডার নাম-প্রেমামৃতসার
আপামরে করাইল পান ।
নিজে যত না পারিল ভক্তদ্বারে বিতরিল
শ্রীকৃষ্ণচৈতন্য ভগবান্ ॥১৩॥

ugharila bhandara nama-premamrta-sara
apamare karaila pana
nije yata na parila bhakta-dvare vitarila
sri-krsna-chaitanya bhagavan [13]

Lord Sri Krishna Chaitanya broke open the storehouse of the supreme nectar of the divine Name and divine love and induced the fallen to drink, and whatever nectar He could not distribute personally He distributed through His devotees.

বাসুদেব সার্ব্বভৌম শ্রীপ্রতাপরুদ্র ধন্য
উচ্চ-নীচ জন্মিলা যতেক ।
জগাই মাধাই করি’ পাষণ্ডী-নিন্দুকে, হরি
উধ্হারিয়া করিলা প্রেমিক ॥১৪॥

vasudeva sarvabhauma sri-prataparudra dhanya
uchcha-nicha janmila yateka
jagai madhai kari’ pasandi-ninduke, hari
udhhariya karila premika [14]

Liberating Vasudev Sarvabhauma, the fortunate Sri Prataparudra, the high-born, the low-born, Jagai, Madhai, the wicked, and the blasphemous, the Lord made them all loving devotees.

দক্ষিণ পশ্চিম দেশে আপনি চলিলা শেষে
শিখাইতে আপন ভজন ।
স্বভজন-বিভজন হৈয়াছে প্রযোজন
সপার্ষদে করে বিতরণ ॥১৫॥

daksina paschima dese apani chalila sese
sikhaite apana bhajana
svabhajana-vibhajana haiyachhe prayojana
saparsade kare vitarana [15]

He personally travelled throughout the South and the West to teach everyone His own service. Serving Himself and distributing His service to others became His aim, and with His associates He engaged in such distribution.

অবতারী ভগবান্ নিজ প্রেম-ভক্তি-ধন
নাহি দেয় বন্ধন কারণ ।
চতুর্বিধ মুক্তি দিয়া ভক্তিযোগ লুকাইয়া
সাধকেরে করে প্রবঞ্চন ॥১৬॥

avatari bhagavan nija prema-bhakti-dhana
nahi deya bandhana karana
chatur-vidha mukti diya bhakti-yoga lukaiya
sadhakere kare pravanchana [16]

The Lord and origin of all Avatars generally does not give out the wealth of loving devotion to Himself because He becomes bound by it. He gives out the four types of liberation, hides the practice of devotion, and deprives practitioners.

এবে শ্রীচৈতন্যরূপে বিতরিল বহুরূপে
জগজ্জীবে যাচিয়া যাচিয়া ।
যার কণার সৌরভে ব্রহ্মানন্দ পরাভবে
নাচে জীব সে রস পাইয়া ॥১৭॥

ebe sri-chaitanya-rupe vitarila bahu-rupe
jagaj-jive yachiya yachiya
yara kanara saurabhe brahmananda parabhave
nache jiva se rasa paiya [17]

But now in the form of Sri Chaitanya, He distributed loving devotion in many forms, repeatedly begging the living beings of this world to accept it. Upon receiving such rasa, the fragrance of a drop of which surpasses the pleasure of Brahman, living beings began to dance.

ঘুচিল যতেক ভয় শোক-দুঃখ সমুচ্চয়
লভিল দাসত্ব কৃষ্ণদাস ।
নিখিল ভুবনে যত জীব ঘুরে অবিরত
টুটিল সবার মায়া ফাঁস ॥১৮॥

ghuchila yateka bhaya soka-duhkha samuchchaya
labhila dasatva krsna-dasa
nikhila bhuvane yata jiva ghure avirata
tutila sabara maya phasa [18]

They cast away all their fear, lamentation, and misery and attained the service of Krishna’s devotees. Constantly roaming throughout the world, they cut away everyone’s bondage in illusion.

এ হেন দয়ালু প্রভু তাঁহার চরণ কভু
না ভজিল যেই মূঢ়জন ।
জন্মৈশ্বর্য্য-বেদ-বিদ্যা সকলি ভেল অবিদ্যা
ছার তার জনম সাধন ॥১৯॥

e hena dayalu prabhu tahara charana kabhu
na bhajila yei mudha-jana
janmaisvarya-veda-vidya sakali bhela avidya
chhara tara janama sadhana [19]

The birth, wealth, and scriptural knowledge of the fools who never served the feet of this most merciful Lord all become illusory, and the lives and endeavours of such persons are useless.

উনবিংশ বর্ষপূর্ব্বে পুনঃ প্রকটিয়া ভবে
বাণী-মূর্ত্তিরূপে ভগবান্ ।
আম্লেচ্ছেরে উদ্ধারিল ভক্তগণে সুখ দিল
করিল পাষণ্ডী পরিত্রাণ ॥২০॥

una-vimsa varsa-purve punah prakatiya bhave
vani-murti-rupe bhagavan
amlechchhere uddharila bhakta-gane sukha dila
karila pasandi paritrana [20]

Again manifesting in this world nineteen years ago in the form of the embodiment of His message, the Lord (Bhagavan Srila Bhakti Siddhanta Saraswati Thakur) uplifted the uncultured, brought joy to the devotees, and delivered the wicked.

বিস্তারি’ বৈভব-লীলা দেশে দেশে পাঠাইলা
জগজ্জীব-চৈতন্য-কারণ ।
বলে, “উঠ জীবগণ ভজ কৃষ্ণ-প্রাণধন
চিন্তামণি চৈতন্য-চরণ” ॥২১॥

vistari’ vaibhava-lila dese dese pathaila
jagaj-jiva-chaitanya-karana
bale, “utha jiva-gana bhaja krsna-prana-dhana
chintamani chaitanya-charana” [21]

He then expanded into his representatives and sent them from place to place to enliven the souls of this world, calling out, “Arise souls! Serve your life and wealth Sri Krishna! Serve the wish-fulfilling jewels of Sri Chaitanya’s feet!”

আজিও জগত মাঝে নাম-প্রেম-দান কাজে
দিব্য দিব্য পার্ষদ তাহাঁর ।
আজিও পাপিষ্ঠ ছার হরি-বিমুখ দুরাচার
লক্ষ লক্ষ হতেছে উদ্ধার ॥২২॥

ajio jagata majhe nama-prema-dana kaje
divya divya parsada tahara
ajio papistha chhara hari-vimukha durachara
laksa laksa hatechhe uddhara [22]

Still today, His divine associates are engaged in the work of distributing the divine Name and divine love throughout this world. Still today, hundreds of thousands of sinful, lowly, and misbehaved persons who are averse to the Lord are being liberated.

মুই সে অধম অতি প্রভু-প্রেষ্ঠ সরস্বতী
কৃপা কর অধম জনেরে ।
তব জন কৃপা বলে চৈতন্য-চরণ মিলে
অন্যথা সে কেহ দিতে নারে ॥২৩॥

নিত্য শুদ্ধ সত্যকাম দীন-দয়াময়-নাম
কৃষ্ণ-প্রেম-সুধার ভাণ্ডারী ।
আমি সে দুষ্কৃত অতি ভক্তিহীন মন্দমতি
কৃপা করি’ দেহ মাধুকরী ॥২৪॥

mui se adhama ati prabhu-prestha sarasvati
krpa kara adhama janere
tava jana krpa bale chaitanya-charana mile
anyatha se keha dite nare [23]

nitya suddha satya-kama dina-dayamaya-nama
krsna-prema-sudhara bhandari
ami se duskrta ati bhakti-hina manda-mati
krpa kari’ deha madhukari [24]

I am such a greatly fallen soul. O favourite of Prabhupad Srila Saraswati Thakur, please bestow your mercy upon this fallen soul. By the mercy of your followers, one can reach Sri Chaitanya’s feet. No one else can give Him whose desires are eternal, pure, and true, who is known to be merciful to the humble, who is the storekeeper of the nectar of divine love for Krishna. I am very misbehaved, devoid of devotion, and dull-witted. Please mercifully give me alms.

সে প্রভুর শ্রীচরণ হৃদে ধরি’ অনুক্ষণ
যেবা পূর্ণ কৈল তাঁর কাম ।
রূপানুগ বলি’ যাঁরে মহাজন গান করে
ভুবন-পাবন যাঁর নাম ॥২৫॥

সচ্চিদানন্দময় অপ্রাকৃত রসাশ্রয়
ভৌমলীলা জগত উদ্ধারী ।
নিত্যানন্দাভিন্ন দেহ প্রেমানন্দসিন্ধু তেঁহ
ভকতিসিদ্ধান্ত-ধারাধারী ॥২৬॥

এ পাপীষ্ঠ মন্দমতি নীচ ঘৃণ্য সুদুষ্কৃতি
কি কহিবে মহিমা তাঁহার ।
এ হেন বিমুখজনে উরুকৃপা বিতরণে
যে চরণ কৈলা অঙ্গীকার ॥২৭॥

যে চরণ কৃপা বলে ব্রজে রাধা-কৃষ্ণ মিলে
গৌরাঙ্গসুন্দর গৌর-ধামে ।
সে চরণে নিত্যাসক্তি মাগে এ অধম ভক্তি-
সুন্দর গোবিন্দ নরাধমে ॥২৮॥

se prabhura sri-charana hrde dhari’ anuksana
yeba purna kaila tara kama
rupanuga bali’ yare mahajana gana kare
bhuvana-pavana yara nama [25]

sach-chid-anandamaya aprakrta rasasraya
bhauma-lila jagata uddhari
nityanandabhinna deha premananda-sindhu teha
bhakati-siddhanta-dhara-dhari [26]

e papistha manda-mati nicha ghrnya suduskrti
ki kahibe mahima tahara
e hena vimukha-jane uru-krpa vitarane
ye charana kaila angikara [27]

ye charana krpa bale vraje radha-krsna mile
gauranga-sundara gaura-dhame
se charane nityasakti mage e adhama bhakti-
sundara govinda naradhame [28]

What can this dull-witted, lowly, repulsive, and misbehaved sinner say about the glory of he (Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj) who always holds at heart the holy feet of that Lord, who fulfils His desires, whom the great souls proclaim to be the follower of Sri Rupa, who is known to be a saviour of the world, who is an embodiment of eternal, spiritual joy, who is an abode of supramundane rasa, who in earthly Pastimes is a liberator of the world, who is a nondifferent form of Nityananda Prabhu, who is an ocean of the joy of divine love, and who is the carrier of the current of bhakti-siddhanta (of Srila Bhakti Siddhanta Saraswati Thakur)? This fallen soul Bhakti Sundar Govinda prays for eternal attachment to the feet of he (Srila Sridhar Maharaj) who bestowed powerful mercy upon him and accepted such an averse person as him, he by the grace of whom one reaches Radha-Krishna in Vraja and Gaurangasundar in Nabadwip.⬆︎

SRI NAVADVIPA-DHAMA-PARIKRAMAYA AHVANA

An invitation to Sri Nabadwip Dham Parikrama

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 1, Issue 8, Sunday, 11 March 1956
and Volume 11, Issue 8, Friday, 11 March 1966.

ভ্রমিতে হবে না আর—এ-ছার্ ভুবন ।
অনিত্য এ দেহ-রথে চড়িয়া মৃত্যুর পথে
হিংস্র-শার্দ্দূল-পূর্ণসংসার-কানন ।
ভ্রমিতে হবে না আর এ-ছার ভুবন ॥১॥

bhramite habe na ara—e-chhar bhuvana
anitya e deha-rathe chadiya mrtyura pathe
himsra-sarddula-purnasamsara-kanana
bhramite habe na ara e-chhara bhuvana [1]

You do not have to wander any longer in this miserable world, riding along the path of death in the chariot of this temporary body within the forest of material existence, which is filled with ferocious tigers. You do not have to wander any longer in this miserable world.

অঞ্চলে অঞ্চল বাঁধি’ যৌবনের সাধ সাধি’
‘গৃহ-ব্রত’ নামে শুধু হলে পরিচিত ।
জন্ম-জন্মান্তর ধরি’ গৃহ পরিক্রমা করি’
বুঝিলে কি মায়া-ভূমি—কণ্টক-আবৃত? ॥২॥

anchale anchala badhi’ yauvanera sadha sadhi’
‘grha-vrata’ name sudhu hale parichita
janma-janmantara dhari’ grha parikrama kari’
bujhile ki maya-bhumi—kantaka-avrta? [2]

Getting married and pursuing the desires of youth, you have known the ‘vow of household life’ in name only. Continuing in this way birth after birth, circling about in household life, have you realised that the land of Maya is covered with thorns?

আরও করিতেছ মন ভ্রমণের আযোজন—
দেশ হতে বিদেশেতে গ্রাম-গ্রামান্তরে ।
এখনো মেটেনি আশা আরও বাঁধিতেছে বাসা—
দুদিনের পান্থ-শালা—পৃথিবীর পরে? ॥৩॥

arao karitechha mana bhramanera ayojana—
desa hate videsete grama-gramantare,
ekhano meteni asa arao badhitechhe vasa—
du’dinera pantha-sala—prthivira pare? [3]

Still your mind is making arrangements to continue your wandering from country to country and village to village, when even now your desires have never been fulfilled? Still you are going to build a residence—a mere temporary inn which lasts but a few days—upon this earth?

মহামায়া-মোহ-ঘোরে আর কত-কাল ওরে !
অনিত্য ও গৃহটিরে—করবি ভ্রমণ ।
দারা-পুত্র-পরিবার অসার-অনিত্য ছার
বিলে—খালে—আঁস্তাকুড়ে মিলে কি রতন ? ॥৪॥

mahamaya-moha-ghore ara kata-kala ore!
anitya o grhatire—karabi bhramana,
dara-putra-paribara asara-anitya chhara
bile—khale—astakude mile ki ratana? [4]

Hey! How much longer will you wander in the darkness of Mahamaya’s illusion in that temporary home? Your wife, sons, and family are worthless, temporary, and miserable. Will you find a jewel within a swamp, trench, or rubbish heap?

পায়ে ধরি’ কহি সার ভ্রমিতে হবে না আর
নাহি হেথা ভরসার—এক-বিন্দু জল ।
নাহি আশা সান্ত্বনার, আছে শুধু হাহাকার
সমস্ত সংসার ভরা—জলন্ত-অনল ॥৫॥

paye dhari’ kahi sara bhramite habe na ara
nahi hetha bharasara—eka-bindu jala,
nahi asa santvanara, achhe sudhu hahakara
samasta samsara bhara—jalanta-anala [5]

Clasping your feet, I tell you this essential truth: you do not have to wander any longer. There is not one drop of the water of hope here. There is no hope of any solace but only cries of distress here. The burdens of material existence are like a blazing fire.

ভ্রমিতে হবে না আর সংসার-কাননে ।
“ঐ শোন”, গৌর-জন ডাকে সর্ব্বজনে ॥৬॥

bhramite habe na ara samsara-kanane
“ai sona”, gaura-jana dake sarva-jane [6]

You do not have to wander any longer in the forest of material existence. The devotees of Gaura call everyone: “Hey, listen!

“আয় আয় ত্বরা করি’ বাল-বৃদ্ধ নর-নারী
দিব্য-চিন্তামণি-ধাম—গৌর-জন্মভূমি ।
প্রণয়ি-ভক্ত সনে জীবনের শুভক্ষণে
গৌরাঙ্গ-জন্ম-দিনে আয় পরিক্রমি’ ॥৭॥

“aya aya tvara kari’ bala-vrddha nara-nari
divya-chintamani-dhama—gaura-janma-bhumi
pranayi-bhakta sane jivanera subha-ksane
gauranga-janma-dine aya parikrami’ [7]

“Men and women, young and old, come immediately! Come to the divine abode made of wish-fulfilling gemstone, the land of Sri Gauranga’s advent! Come and circumambulate this land in the company of loving devotees at the most auspicious time in life: the day of Sri Gauranga’s advent.

ধাম-পরিক্রমা করে সাঙ্গ হবে চির-তরে
অনন্ত জনম ধরে ব্রহ্মাণ্ড-ভ্রমণ ।
দূরে যাবে ভবরোগ খণ্ডিবে সকল ভোগ
ভূলোকে-গোলোক-লাভ” ডাকে গৌরজন ॥৮॥

dhama-parikrama kare sanga habe chira-tare
ananta janama dhare brahmanda-bhramana,
dure yabe bhava-roga khandibe sakala bhoga
bhuloke-goloka-labha”dake gaura-jana [8]

“Circumambulate this divine abode and your prolonged wandering throughout this universe for innumerable births will come to an end. The disease of material existence will go away, all your suffering will be cut away, and you will attain Goloka on this earth.” So call the devotees of Gaura.

ভ্রমিতে হবে না আর এ-ছার ভুবন ॥৯॥

bhramite habe na ara e-chhara bhuvana [9]

You do not have to wander any longer in this miserable world.⬆︎

SRI GURU PUJA

A Bengali editorial originally published in Sri Gaudiya Darsan,
Volume 2, Issue 4, on Tuesday, 13 November 1956,
in honour of the appearance day of
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

On the eleventh of Kartik in Sri Chaitanya Saraswat Math on the auspicious sixty-second appearance day of Om Visnupad Paramahamsa Parivrajakacharya-varya Astottara-sara-sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj, our “Sri Guru Puja” or “Vyasa Puja” festival was celebrated through the endeavours of the association of Sri Chaitanya Saraswat Math’s servitors and the presence and service offerings of numerous distinguished persons.

In all the scriptures, Sri Gurudev has been glorified as being nondifferent from the Lord. When the Lord eagerly appears before us, the troubled souls, to bless us, we behold Sri Guru’s form and become fortunate.

We are extremely troubled souls. Our forgetfulness of our true selves is so severe that although we are disgusted with our extremely painful acts of aversion [to the Lord], we cannot even slightly cast our eyes towards the direction of cutting away the illusion of that aversion. We are so absorbed in our relationship with our body, this bag of flesh and bones, that nothing comes into our thoughts without relation to it. And thus, we do not think of anything except the body.

Why has this happened? Why are we undergoing this sort of worldly suffering—hellish suffering? Why are we not able to satisfy ourselves even after endeavouring from sunrise to sunset, day and night? Why are our great endeavours for happiness all fruitless? Why are there only outbursts of discontent all around me? Why doesn’t the curtain drop on this heart-rending scene for troubled souls like me? Why? Why is the heavy current of this world so cruelly oppressing all souls here? Can we even once calmly enquire about the reason for this? And why can’t we?

We are unfortunate. “Bhute pasyanti barbarah [“Fools see through the past].” We are not only unfortunate, rather, we are ungrateful. It is said, “One sings the glories of whose salt one eats.” Yet we eat the salt of one, and sing the glories of another. Therefore, truly, we are ungrateful.

Sri Chaitanya-charitamrta expresses the essence of all the scriptures:

jivera ‘svarupa’ haya—krsnera ‘nitya-dasa’
krsnera ‘tatastha-sakti’ ‘bhedabheda-prakasa’
(Sri Chaitanya-charitamrta: Madhya-lila, 20.108)

[“The soul is by nature an eternal servant of Krishna, Krishna’s marginal energy, and a manifestation both different and non-different from Krishna.”]

krsna bhuli’ sei jiva anadi-bahirmukha
ataeva maya tare deya samsaradi-duhkha
(Sri Chaitanya-charitamrta: Madhya-lila, 20.117)

[“When souls outside the realm of time and space are unmindful of Krishna and turn away from Him, Maya subjects them to the various miseries of worldly existence.”]

Consider Maya Devi’s list of illusory activities and daunting power. Yet is she at fault in this matter? It will be made more clear in the following verses:

krsna-bahirmukha hana bhoga vanchha kare
nikatastha maya tare japatiya dhare
(Sri Prema-vivarta: 6.2)

[“When the soul becomes averse to Krishna and desires enjoyment, nearby Maya seizes them.”]

kabhu svarge uthaya, kabhu narake dubaya
dandya-jane raja yena nadite chubaya
(Sri Chaitanya-charitamrta: Madhya-lila, 20.118)

[“Maya sometimes raises the soul to heaven, and sometimes submerges the soul in hell like a king who plunges a convict in a river.]

pisachi paile yena mati-chhanna haya
maya-grasta jivera haya se bhava udaya
(Sri Prema-vivarta: 6.3)

[“When one is possessed by a ghost, one becomes bewildered. This condition befalls souls bound by Maya.”]

These verses show that the fault is the soul’s own. So we understand that the soul has become bewildered before becoming possessed by Maya. Otherwise, where is Maya’s need to touch the pure soul? Thus, the devotee Ram Prasad said, “Svakhata salile dube mari syama [“O Durga, I am drowning in water I myself have dug”].”

The Supreme Lord is the supreme conscious being. And He is not only a conscious being: He is sat-chit-ananda. Sat means eternal, chit means conscious, and ananda means joyful—an ocean of rasa. In Srila Rupa Goswami’s language, [He is] the Akhila-rasamrta-murti [“the embodiment of the nectar of all pleasures”]. The soul is also eternal and anuchid-ananda, minutely conscious and joyful. The soul is entitled to the fortune of the joy of service (seva). The Lord’s service is the dharma of the soul’s own eternal self. Situated marginally, however, souls deviate from their duty, from their dharma, as a result of misusing their independence. When the soul becomes intent upon selfish enjoyment instead of the dharma of the self, that is, instead of the Lord’s service—the joy of service to the embodiment of happiness, the embodiment of joy [Krishna]—Maya Devi gets the chance to place her noose around the soul’s neck. And from then on, the soul, undergoing the consequences of forgetting the Lord, wanders throughout the material world (Mayara naphara ha-iya chira-dina bule (Pv: 6.4) [“The soul becomes Maya’s slave and wanders indefinitely”]). The more the soul increases their search for selfish enjoyment in this way, the more they are battered in Maya’s prison unceasingly.

ei-rupe brahmanda bhari’ ananta-jiva-gana
chaurasi laksa yonite karaye bhramana

[“In this way, innumerable souls fill the world and wander amongst the 8,400,000 lifeforms.”]

In this situation, how is an end possible? I will now explain not only that, but also how the soul gets into the previous situation.

sadhu-guru-krpaya yadi krsnonmukha haya
sei jiva nistare maya tahare chhadaya
(Sri Chaitanya-charitamrta: Madhya-lila, 20.120)

[“When a soul becomes Krishna conscious by the mercy of the sadhus and Sri Guru, Maya releases and delivers them.”]

Deliverance from this predicament is only possible by the mercy of Maya’s Master.

Maya’s Master, the Supreme Lord, is benevolent—extremely compassionate. Thus, He is eager to deliver souls from this sort of inauspicious, offensive, miserable life; He cannot remain calm. Thus, from time to time, He is compelled to come to this conditioned world like one of us. Here a question can come: the Lord is omnipotent, therefore what need is there for Him to come? Certainly if He simply wills it, everyone can attain deliverance. The answer is that He does not exert force over the independence He has given the soul; this is His general practice. [The soul’s] independence is there so that the soul can attain the wonderful wealth of service. … The Lord is naturally filled with compassion. Thus, He becomes like us, comes [to the material world], and teaches everyone with His own behaviour all the ways to attain Him. Only at this point, in close proximity to Him through His form as Gurudevatatma [Sri Gurudev—our Lord and beloved], can we be offered to the Lord’s feet, and this is certainly attainable for fortunate souls. Srila Kaviraj Goswami has thus written,

brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
(Sri Chaitanya-charitamrta: Madhya-lila, 19.151)

[“While wandering throughout the world, a fortunate soul attains the seed of the creeper of devotion (faith) by the mercy of Guru and Krishna.”]

And lastly,

krsna-charana kalpa-vrkse kare arohana
(Sri Chaitanya-charitamrta: Madhya-lila, 19.154)

[“The creeper of devotion climbs into the wish-fulfilling tree of Krishna’s feet.”]

This is Sri Gurudev’s external identity.

Actually, without the mercy of Sri Guru, the soul cannot attain any spiritual fortune at all. Thus, Sri Gurudev’s position is varvarti sarvopari [“existing above all”]. Thus, the practice of worshipping Sri Guru before worshipping the Lord is mandated, and thus, Gurudev’s capability to protect one even when the Lord becomes angry is renowned throughout the scriptures.

We are so averse, however, that we consider Sri Guru-pada-padma to be a mortal and simply increase our offensive mentality. We do not even develop understanding of the Lord’s words of caution. The Lord says, “Know Sri Gurudev to be My own nondifferent form, faithfully worship him, and thereby you will attain all fulfilment”, yet we, with behaviour the opposite of this, are becoming even more fallen. Nevertheless, Sri Gurudev is the embodiment of intense compassion, the saviour of the fallen, and thus, despite our hundreds of offences, he does not stop consoling us.

We hear from beginning to end the teaching that the Lord’s power manifests on certain days. The appearance day of Sri Guru, however, is more merciful than any other day. Sri Guru-pada-padma appears on one day of the year and with special affection blesses us by giving us the special opportunity to fully worship him. Not only those who can offer themselves to truly serve this holy day are fortunate, but by their birth, “Vasundhara va vasatis cha dhanya [“Their residence and community also become fortunate.”].”⬆︎

PATRIKA PRASASTI

Praise for the Publication

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 3, Issue 12, 12 July 1958.

যে-দিন উদিলে তুমি সূর্য-সম আঁধার ভেদিয়া,
ভক্তি-জ্ঞান-বিরাগের পূর্ণতম কর প্রকাশিয়া,
সে-দিন ভরিয়াছিল দুঃখ-ভরা এ ভুবন-খানি—
পরানন্দ-কোলাহলে, সাম-গানে, হে গৌড়ীয়-বানী! ॥১॥

ye-dina udile tumi surya-sama adhara bhediya,
bhakti-jnana-viragera purnatama kara prakasiya,
se-dina bhariyachhila duhkha-bhara e bhuvana-khani—
parananda-kolahale, sama-gane, he gaudiya-vani! [1]

he–O gaudiya-vani!–message of Sri Gaudiya Darsan! ye-dina se-dina–The day tumi–you udile–appeared, bhediya–pierced adhara–through the darkness surya-sama–like the sun, [and] prakasiya purnatama kara–fully manifested bhakti-jnana-viragera–devotion, knowledge, and detachment, bhariyachhila–you filled e–this duhkha-bhara–sorrow-ridden bhuvana-khani–world sama-gane–with a thunderous song [and] parananda-kolahale–an ecstatic uproar. [1]

O message of Sri Gaudiya Darsan! The day you appeared, pierced through the darkness like the sun, and fully manifested devotion, knowledge, and detachment, you filled this sorrow-ridden world with a thunderous song and an ecstatic uproar.

আজি তব প্রকাশের পূর্ণ হল তৃতীয় বরষ
সজ্জন আনন্দে নাচে লভি’ তব মঙ্গল পরশ ।
তোমার বিমল করে লভে প্রাণ শত শত প্রাণী
এ-ধরার মাঝে তুমি অমরার মৃত-সঞ্জীবনী ॥২॥

aji tava prakasera purna hala trtiya varasa
sajjana anande nache labhi’ tava mangala parasa
tomara vimala kare labhe prana sata sata prani
e-dharara majhe tumi amarara mrta-sanjivani [2]

aji–Today, trtiya varasa–the third year tava prakasera–of your publication purna hala–is complete. sajjana–The sadhus nache–dance anande–in ecstasy, labhi’–as they experience tava–your mangala–auspicious parasa–touch. tomara vimala kare–By your divine hand, sata sata–thousands prani–of souls labhe–attain prana–life. majhe–Within e–this dharara–world, tumi–you [are] amarara–heaven’s mrta-sanjivani–life-giving nectar for the dead. [2]

Today, the third year of your publication is complete. The sadhus dance in ecstasy as they experience your auspicious touch. By your divine hand, thousands of souls come to life. Within this world, you are heaven’s life-giving nectar for the dead.

হেথা জন্ম-মৃত্যু-জরা শোক-ভরে জর্জরিত লোক
স্বর্গ-মর্ত-নরকেতে নিরন্তর করে কর্ম্ম-ভোগ ।
মহাঘোর অন্ধকারে; হেরিয়া তাদের দুঃখ-গ্লানি
প্রকাশিলে আত্ম-রূপে দুঃখ-হরা হে বৈকুণ্ঠ-বাণী! ॥৩॥

hetha janma-mrtyu-jara soka-bhare jarjarita loka
svarga-marta-narakete nirantara kare karma-bhoga
mahaghora andhakare; heriya tadera duhkha-glani
prakasile atma-rupe duhkha-hara he vaikuntha-vani! [3]

he–O duhkha-hara–remover of sorrow, vaikuntha-vani!–message of the infinite world! heriya–Seeing loka–the souls hetha–here mahaghora andhakare–in terrible darkness, nirantara–constantly karma-bhoga kare–enduring [their] karma svarga-marta-narakete–throughout heaven, earth, and hell, jarjarita–weary janma-mrtyu-jara-soka-bhare–from the burdens of birth, death, old age, and lamentation, prakasile–you manifested atma-rupe–yourself tadera duhkha-glani–to dispel their sorrow. [3]

O remover of sorrow, message of the infinite world! Seeing the souls here in the terrible darkness, constantly enduring their karma throughout heaven, earth, and hell, weary from the burdens of birth, death, old age, and lamentation, You manifested yourself to dispel their sorrow.

তব দৈব-তেজোরাশি জ্বালাময়ী বাসে দৈত্য-কুল
তোমার প্রকাশে লোকে লভিতেছে ভূলোকে গোকুল ।
সাধুগণ স্তুতি করে স্মরি’ তব মহাবদান্যতা
এ মর-জগতে তুমি গোলোকের অমৃত-বারতা ॥৪॥

tava daiva-tejorasi jvalamayi vase daitya-kula
tomara prakase loke labhitechhe bhuloke gokula
sadhu-gana stuti kare smari’ tava mahavadanyata
e mara-jagate tumi golokera amrta-varata [4]

daitya-kula–The ungodly vase–marvel [at] tava–your jvalamayi–blazing daiva-tejorasi–divine glory. tomara prakase–By your appearance, loke–souls labhitechhe–are reaching gokula–Gokula bhuloke–on earth. sadhu-gana–The sadhus stuti kare–praise [you,] smari’–remembering tava–your mahavadanyata–tremendous magnanimity. tumi–You [are] amrta-varata–the nectarean message golokera–of Goloka e mara-jagate–in this mortal world. [4]

The ungodly marvel at your blazing divine glory. By your appearance, souls are reaching Gokula on earth. The sadhus praise you, remembering your tremendous magnanimity. You are the nectarean message of Goloka in this mortal world.

তোমার করুণা-ধারে তুর্য-বর্ষ* করিবারে স্নান
প্রণতি সহস্র-দলে আশা-ভরে করিছে আহ্বান ।
“তুর্য-বর্ষ-পদার্পণে উঠুক্ মঙ্গল-তুর্য্য-ধ্বনি
তোমার মঙ্গল-ঘট উছলিয়া ভাসাক্ মেদিনী” ॥৫॥

tomara karuna-dhare turya-varsa* karibare snana
pranati sahasra-dale asa-bhare karichhe ahvana
“turya-varsa-padarpane uthuk mangala-turya-dhvani
tomara mangala-ghata uchhaliya bhasak medini” [5]

snana karibare–To bathe turya-varsa–in the divine shower (fourth year) tomara karuna-dhare–of the stream of your mercy, pranati–I bow [to you] sahasra-dale–thousands of times, [and] asa-bhare–filled with hope, ahvana karichhe–I pray, “turya-varsa-padarpane–“As we enter your divine shower (set forth into your fourth year), [may your] mangala-turya-dhvani–auspicious, divine voice uthuk–resound! [May] tomara mangala-ghata–the clay pot of your auspiciousness uchhaliya–overflow [and] bhasak–inundate medini”–the earth!” [5]

To bathe in the divine shower (the fourth year) of the stream of your mercy, I bow to you thousands of times, and filled with hope, I pray, “As we enter your divine shower (set foot into your fourth year), may your auspicious, divine voice resound! May the clay pot of your auspiciousness overflow and inundate the earth!”

Note

*In this verse, there is a play on the words turya, which means both “fourth” and “divine” and varsa, which means both “year” and “shower”.⬆︎

SUBHA AVIRBHAV TITHITE DINERA ARTI

A Fallen Soul’s Sorrow

on the 66th anniversary of the holy appearance day of
Om Visnupad Paramahamsa Parivrajacharya-varya Astottara-sata-sri
Sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 6, Issue 3, Thursday, 13 October 1960.

আজি তব শুভ প্রকট-বাসরে
তব নিজজন নানা উপচারে ।
দূর দূর হতে ভেটিতে তোমারে
ব্যাকুলি ছুটিয়া আসে ॥১॥

aji tava subha prakata-vasare
tava nija-jana nana upachare
dura dura hate bhetite tomare
vyakuli chhutiya ase [1]

aji–Today, [on] tava–your subha–auspicious prakata–appearance vasare–day, tava–your nija-jana–associates [with] nana–various upachare–offerings vyakuli–eagerly ase–come chhutiya–streaming [in] hate–from dura dura–afar bhetite–to meet tomare–you. [1]

Today, on the auspicious day of your appearance, your associates with various offerings eagerly stream in from afar to meet you.

হেরি’ ও অভয় চরণ কমল
পুলকিত তনু আঁখি ছল ছল ।
ভাব-গদ্গদ প্রেম-বিহ্বল
আপনা ধন্য বাসে ॥২॥

heri’ o abhaya charana kamala
pulakita tanu akhi chhala chhala
bhava-gadgada prema-vihvala
apana dhanya vase [2]

heri’–Seeing o–your kamala–lotus charana–feet, [the abode of] abhaya–fearlessness, [their] tanu–bodies [are] pulakita–enraptured, [their] akhi–eyes [are] chhala chhala–filled with tears, [they] gadgada–stammer bhava–with emotion, [and,] vivhala–overwhelmed prema–with divine love, vase–they feel apana–themselves [to be] dhanya–blessed. [2]

Seeing your lotus feet, the abode of fearlessness, the hair on their bodies stands on end, tears pour from their eyes, their voices falter with emotion, and, overwhelmed with divine love, they feel themselves to be blessed.

ক্ষমা-সুন্দর হে প্রভু উদার
নাহি মোর কোন পূজা-উপচার ।
যে কিছু বা আছে—পুঙ্কিল ছার
তোমার যোগ্য নয় ॥৩॥

ksama-sundara he prabhu udara
nahi mora kona puja-upachara
ye kichhu va achhe—punkila chhara
tomara yogya naya [3]

[But] mora nahi–I do not have kona–any upachara–article puja–of worship, he–O sundara–beautiful, ksama–forgiving, udara–liberal prabhu–Master! ye kichhu va–Whatever achhe–I have [is] punkila–soiled [and] chhara–worthless. naya–It is not yogya–fit tomara–for you. [3]

But I have no offering, O beautiful, forgiving, liberal Master! Whatever I have is soiled and worthless. It is not fit for you.

সদা জ্বলিতেছি জীবনের ভুলে
আশ্রয়় মাগি তব পদমূলে ।
না পাশরি যেন তোমা কোনকালে
দাও মোরে বরাভয় ॥৪॥

sada jvalitechhi jivanera bhule
asraya magi tava pada-mule
na pasari yena toma kona-kale
dao more varabhaya [4]

jvalitechhi–I am suffering sada–constantly [for my] bhule–mistakes jivanera–in life. magi–I pray [for] asraya–shelter mule–at the root [of] tava–your pada–feet. yena–May pasari na–I not forget toma–you [at] kona–any kale–time. [Please] dao–give more–me [this] vara–boon abhaya–of fearlessness. [4]

I am constantly suffering from my life of mistakes. I pray for shelter at your feet. May I never forget you. Please give me this boon of fearlessness.

আমি মহাপাপী অধম পামর
ষড়রিপুবশে মত্ত বিভোর ।
কাম-ক্রোধ অরি ঠেলিতেছে ঘোর
মরণ-সিন্ধু-তীরে ॥৫॥

ami mahapapi adhama pamara
sada-ripu-vase matta vibhora
kama-krodha ari thelitechhe ghora
marana-sindhu-tire [5]

ami–I [am] mahapapi–a great sinner, adhama–a fallen pamara–wretch. vase–Controlled by sad–the six ripu–enemies, [I am] matta–bewildered [and] vibhora–overwhelmed. kama–Lust, krodha–anger, [and my other] ghora–fearsome ari–foes thelitechhe–drive [me] tire–to the shore sindhu–of the ocean marana–of death. [5]

I am a great sinner, a fallen wretch. Controlled by the six enemies, I am bewildered and overwhelmed. Lust, anger, and my other fearsome foes drive me to the shore of the ocean of death.

মন মায়ামৃগ অবশ আমার
বুঝালে বুঝে না মঙ্গল তার ।
ছুটে চলে বহি’ সংস্কার ভার
শমন-ভবন-দ্বারে ॥৬॥

mana mayamrga avasa amara
bujhale bujhe na mangala tara
chhute chale vahi’ samskara bhara
samana-bhavana-dvare [6]

amara–My mana–mind, [like an] avasa–uncontrollable maya-mrga–phantom, bujhe na–does not understand tara–its [own] mangala–good, [even when] bujhale–I force it to understand. vahi’–Bearing bhara–the burden samskara–of [its] conditioning, chhute chale–it rushes dvare–to the door bhavana–of the house samana–of Death. [6]

My mind, like an uncontrollable phantom, does not understand its own good even when I force it to understand. Bearing the burden of its conditioning, it rushes to the door of the house of Death.

আপনা হারায়ে মায়া-ছলনায়
লভিয়াছি সুখ-দুঃখ হেলায় ।
পুণ্য-পাপের নাগর-দোলায়
জনম-মরণ-মালা ॥৭॥

apana haraye maya-chhalanaya
labhiyachhi sukha-duhkha helaya
punya-papera nagara-dolaya
janama-marana-mala [7]

haraye–Losing apana–myself [in] maya–Maya’s chhalanaya–deception, helaya–carelessly labhiyachhi–I have undergone sukha–happiness [and] duhkha–sadness nagara-dolaya–on the ‘merry-go-round’ papera–of sin [and] punya–piety [along] mala–the chain janama–of birth [and] marana–death. [7]

Lost to myself in Maya’s deception, I have carelessly undergone happiness and sadness on the ‘merry-go-round’ of piety and sin along the chain of birth and death.

“মহা অনর্থে” ভাবিয়া আপন
দূরে ঠেলিয়াছি পরমার্থ-ধন ।
স্বরগ-মর্ত্ত করি’ আলোড়ন
পেয়েছি দহন জ্বালা ॥৮॥

“maha anarthe” bhaviya apana
dure theliyachhi paramartha-dhana
svaraga-marta kari’ alodana
peyechhi dahana jvala [8]

bhaviya–Immersing apana–myself [in] “maha–“total anarthe”–meaninglessness”, theliyachhi–I have thrown dure–away [all] paramartha–spiritual dhana–wealth, [and] alodana kari’–bobbing [between] svaraga–heaven [and] marta–earth, jvala peyechhi–I have been burned dahana–by a blazing fire. [8]

Immersing myself in “total meaninglessness”, I have thrown away all spiritual wealth, and bobbing between heaven and earth, I have been burned by a blazing fire.

চারি-দিকে জ্বলে নরক-কুণ্ড
লেলিহান-শিখা আলোড়ি’ শুণ্ড ।
করিয়া ব্যাদান বিশাল তুণ্ড
গ্রাসিবারে চায় মোরে ॥৯॥

chari-dike jvale naraka-kunda
lelihana-sikha alodi’ sunda
kariya vyadana visala tunda
grasibare chaya more [9]

kunda–The pit naraka–of hell jvale–blazes [in the] chari–four dike–directions. [Its] lelihana–shooting sikha–flames, [with] alodi’–flaring sunda–trunks [and] visala–massive, vyadana kariya–gaping tunda–mouths, chaya–desire grasibare–to devour more–me. [9]

The pit of hell blazes on all sides. With flaring trunks and massive gaping mouths, its shooting flames desire to devour me.

ভুবন-ব্যাপ্ত-দহন-জ্বালায়
মহাত্রাসে প্রাণ ইতি-উতি ধায় ।
ক্লান্ত হইয়া আবার ঘুমায়
মহামায়া-মোহঘোরে ॥১০॥

bhuvana-vyapta-dahana-jvalaya
mahatrase prana iti-uti dhaya
klanta ha-iya abara ghumaya
mahamaya-moha-ghore [10]

[Within this] dahana–blazing jvalaya–fire vyapta–spread bhuvana–throughout the world, [my] prana–heart dhaya–runs iti–hither [and] uti–thither mahatrase–in great fear. ha-iya–Becoming klanta–exhausted, abara–again ghumaya–it falls asleep ghore–in the dark moha–illusion mahamaya–of Mahamaya. [10]

Within this blazing fire that engulfs the world, my heart runs hither and thither in terror. Eventually exhausted, it again falls asleep in Mahamaya’s dark illusion.

তব সুশীতল চরণ ছায়ায়
কত দীন হীন আশ্রয়় পায় ।
এ অধম ভুলি’ মোহিনী মায়ায়
ফেলিছে দীর্ঘশ্বাস ॥১১॥

tava susitala charana chhayaya
kata dina hina asraya paya
e adhama bhuli’ mohini mayaya
phelichhe dirgha-svasa [11]

[In the] susitala–cooling chhayaya–shade [of] tava–your charana–feet, kata–many dina–poor [and] hina–fallen [souls] paya–have found asraya–shelter, [but] e–this adhama–fallen soul, bhuli’–blundering mayaya–in the illusion mohini–of the enchantress, phelichhe–has [only] heaved dirgha–long svasa–sighs. [11]

In the cooling shade of your feet, many poor and fallen souls have found shelter, but this fallen soul, blundering in Maya’s illusion, has only heaved long sighs.

হরিনামামৃত সুরধুনী আনি’
কত দীন হীনে তারিলে আপনি ।
বঞ্চিত শুধু দিবস-যামিনী
এই নগণ্য-দাস ॥১২॥

hari-namamrta suradhuni ani’
kata dina hine tarile apani
vanchita sudhu divasa-yamini
ei naganya-dasa [12]

ani’–You have brought down suradhuni–the river of the gods— amrta–the nectar hari–of the Lord’s nama–Name— [and] apani–personally tarile–delivered kata–many dina–poor [and] hine–fallen [souls] . divasa–Day [and] yamini–night, sudhu–only ei–this naganya–insignificant dasa–servant [remains] vanchita–deprived. [12]

You have brought down the river of heaven—the nectar of the Lord’s Name—and personally delivered many poor and fallen souls. Day and night, only this insignificant servant remains deprived.

ধর ধর প্রভু আপন স্বভাবে
তব কটাক্ষে মায়া পরাভবে ।
হে দীন-শরণ তব বৈভবে
দেখুক জগত জন ॥১৩॥

dhara dhara prabhu apana svabhave
tava katakse maya parabhave
he dina-sarana tava vaibhave
dekhuka jagata jana [13]

dhara–Grab [me!] dhara–Grab [me!] prabhu–O Master! [Out of your] apana–own [good] svabhave–nature. tava–Your katakse–glance [alone] parabhave–dispels maya–Maya. he–O sarana–shelter dina–of the fallen! [Let] jana–the people jagata–of [this] world dekhuka–see tava–your vaibhave–glory! [13]

Grab me! Grab me! O Master! Out of your own good nature. Your glance alone dispels Maya. O shelter of the fallen! Let the people of this world see your glory!

এ মায়া বাধন করিয়া ছেদন
তব পাদ পাই নাহি শক্তি হেন ।
তুমি কৃপা করি’ কাটিয়া আপন
শ্রীচরণে দেহ স্থান ॥১৪॥

e maya badhana kariya chhedana
tava pada pai nahi sakti hena
tumi krpa kari’ katiya apana
sri-charane deha sthana [14]

nahi–I do not have hena–the sakti–power [to] chhedana kariya–cut away e–this badhana–bondage maya–of Maya [and] pai–reach tava–your pada–feet. [May] tumi–you [please] krpa kari’–be merciful, katiya–cut [it] away apana–yourself, [and] deha–give [me] sthana–a place [at your] sri-charane–holy feet. [14]

I do not have the power to cut away Maya’s bondage and reach your feet. Be merciful, cut it away yourself, and give me a place at your holy feet.

মিছে বলা মোর ‘আত্ম-সমর্পণ’
আমার বলিতে নাহি কোন ধন ।
আপন করিয়া পতিত পাবন
গ্রহণ করহ মোরে ॥১৫॥

michhe bala mora ‘atma-samarpana’
amara balite nahi kona dhana
apana kariya patita pavana
grahana karaha more [15]

mora–My bala–talk ‘atma-samarpana’–of ‘self-surrender’ [is] michhe–false. nahi–There is no dhana–value kona–at all [in] amara–my balite–speech. kariya–Make apana–yourself pavana–a saviour patita–of the fallen [and] grahana karaha–rescue more–me. [15]

My talk of ‘self-surrender’ is false. My words have no value. Become a saviour of the fallen and rescue me.

তোমর চরণে এ মোর মিনতি
হও প্রভু মোর জীবনে গতি ।
বাঁধিয়া পালন সেবা দিয়া নিতি
সকরুণ কৃপা-ডোরে ॥১৬॥

tomara charane e mora minati
hao prabhu mora jivane gati
badhiya palana seva diya niti
sakaruna krpa-dore [16]

[At] tomara–your charane–feet, e–this [is] mora–my minati–prayer: hao–be, prabhu–O master, gati–the shelter [in] mora–my jivane–life badhiya–by binding [me] dore–with the ropes [of your] sakaruna–compassionate krpa–mercy [and] niti–always diya–giving [me your] palana–protection [and] seva–service. [16]

At your feet, this is my prayer: O Master, be the shelter in my life by binding me with the rope of your compassionate mercy and always giving me your protection and service.

The fallen,

Sri Bhakti Sundar Govinda⬆︎

SRI GURU PRASASTI

Praise for Sri Guru
on the 66th anniversary of the appearance day of
Om Astottara-sata-sri Paramahamsa Parivrajacharya-varya
Sri Srimad Bhakti Raksak Sridhar Dev-Goswami Visnupad

A Bengali poem originally published in the pen name of Sri Krishnamayi Devi
in Sri Gaudiya Darsan, Volume 6, Issue 3,
on Thursday 13 October 1960.

বেদ-তন্ত্র-পুরাণাদি-শাস্ত্র মহাজন ।
যেই অবিচিন্ত্যরস করে অন্বেষণ ॥
সেই রস মূর্ত্তিমান গোবিন্দ-সুন্দর ।
গীতা ভাগবতাদিতে ব্যক্ত চরাচর ॥১॥

veda-tantra-puranadi-sastra mahajana
yei avichintya-rasa kare anvesana
sei rasa murtimana govinda-sundara
gita-bhagavatadite vyakta charachara [1]

Sri Govindasundar, the embodiment of the inconceivable rasa searched for by the great souls and the scriptures—the Vedas, Tantras, Puranas, and so on—has been revealed in the world by Sri Gita, Srimad Bhagavatam, and other texts.

সেই রসরাজ মূর্ত্তি আত্ম-বিতরণে ।
নিজ নিত্যশক্তি দ্বারে ব্যক্ত আস্বাদনে ॥
শ্রীরাধা-গোবিন্দরূপে তাহাতে প্রকাশ ।
প্রেমভক্তি দ্বারে লভ্য অপূর্ব্ব বিলাস ॥২॥

sei rasa-raja murti atma-vitarane
nija nitya-sakti dvare vyakta asvadane
sri-radha-govinda-rupe tahate prakasa
prema-bhakti dvare labhya apurva vilasa [2]

With His eternal Energy, this embodiment of the highest rasa manifests to distribute and taste Himself. When manifest as Sri Sri Radha-Govinda, Their unprecendented Pastimes are attainable by loving devotion.

সেই অবিচিন্ত্য বেদ-গোপ্য মহারস ।
আপনারে লুটাইতে করিয়া মানস ॥
শ্রীরাধা-গোবিন্দ দুঁহে একমূর্ত্তি ধরি’ ।
শ্রীগৌরসুন্দর-রূপে অপূর্ব্ব মাধুরী ॥৩॥

sei avichintya veda-gopya maharasa
apanare lutaite kariya manasa
sri-radha-govinda du̐he eka-murti dhari’
sri-gaura-sundara-rupe apurva madhuri [3]

When They desire to personally distribute this inconceivable supreme rasa which is hidden in the Vedas, Sri Sri Radha-Govinda assume one form and appear unprecedentedly beautiful as Sri Gaurasundar.

এই নবদ্বীপ জ্ঞানপীঠ মহাধাম ।
জ্ঞান-শিরোভাগে শোভে কৃষ্ণপ্রেম-নাম ॥
আনন্দে উন্মাদ কর কৃষ্ণ-সঙ্কীর্ত্তন ।
এই সব সঙ্গে মহাপ্রভুর আগমন ॥৪॥

ei navadvipa jnana-pitha mahadhama
jnana-sirobhage sobhe krsna-prema-nama
anande unmada kara krsna-sankirtana
ei saba sange mahaprabhura agamana [4]

With this appearance of Sriman Mahaprabhu, the seat of knowledge and supreme abode of Sri Nabadwip Dham manifests, love for Krishna and the Name of Krishna shine atop the head of knowledge, and glorification of Krishna is performed with ecstatic joy.

আপন পরম প্রেম-সুধার ভাণ্ডার ।
উজারিয়া আস্বাদয় করিয়া হুঙ্কার ॥
হাঁসে কাঁদে নাচে গায় উন্মাদ প্রায় ।
বিলাইয়া প্রেম-ধন চারিদিকে ধায় ॥৫॥

apana parama prema-sudhara bhandara
ujariya asvadaya kariya hunkara
hase kade nache gaya unmada praya
vilaiya prema-dhana charidike dhaya [5]

Sriman Mahaprabhu empties the storehouse of the nectar of His own supreme divine love, tastes it, and roars. As though mad, He laughs, cries, dances, sings, and runs in all directions distributing this wealth of divine love.

আচাণ্ডালে দিলা দান দেবের দুর্ল্লভ ।
পশুপক্ষী তৃণ গুল্মে সে প্রেম-সুলভ ॥
অভাগা বঞ্চিত হল হেন অবতারে ।
অহেতুক দয়াসিন্ধু সহিবারে নারে ॥৬॥

achandale dila dana devera durlabha
pasu-paksi trna gulme se prema-sulabha
abhaga vanchita hala hena avatare
ahetuka daya-sindhu sahibare nare [6]

He gives outcasts a gift that is difficult for the gods to attain. He makes divine love easily attainable to even animals, birds, grass, and shrubs. The unfortunate remained deprived during His descent, but because He is an ocean of unconditional mercy, He cannot tolerate this.

দিকে দিকে কালে কালে আপন বৈভব ।
বিস্তারিয়া বিতরিচে কৃষ্ণ-প্রেমাসব ॥
অদ্যাপিও সেই লীলা করে গোরারায় ।
ভাগ্যবান জন লুটে সে পদ-ধুলায় ॥৭॥

dike dike kale kale apana vaibhava
vistariya vitarichhe krsna-premasava
adyapio sei lila kare gora-raya
bhagyavana jana lute se pada-dhulaya [7]

So, from place to place and time to time, He sends His personal expansions and distributes the liqueur of love for Krishna. Still today, Sri Gora Raya performs such Pastimes, and fortunate souls roll in the dust of His feet.

গুরুরূপে গৌরকৃষ্ণ শ্রদ্ধাঞ্জন-মাখা ।
হৃদ্য়-নয়নে মায়া ভেদি’ দেন দেখা ॥
নিত্য লীলাময়-মূর্ত্তি রসের বিলাস ।
শুদ্ধসত্ত্বে প্রেমময় চেতনে প্রকাশ ॥৮॥

guru-rupe gaura-krsna sraddhanjana-makha
hrdaya-nayane maya bhedi’ dena dekha
nitya lilamaya-murti rasera vilasa
suddha-sattve premamaya chetane prakasa [8]

In the form of Sri Guru, Gaura Krishna pierces through the illusory environment and reveals Himself to eyes and hearts that are anointed with the collyrium of faith. His eternal, playful form and His Pastimes of tasting rasa manifest within pure hearts—within consciousness enriched with divine love.

“যথা দেবে তথা গুরৌ”, “গুরুদেবতাত্মা” ।
“গুর্ব্বাত্মদৈবত” শাস্ত্র, অন্যে “নায়মাত্মা” ॥
কৃষ্ণ গুরু এ বিজ্ঞানে অবমতি হলে ।
দিব্যে মর্ত্ত্যবুদ্ধি নীচ-অসুয়ার ফলে ॥৯॥

“yatha deve tatha gurau”, “guru-devatatma”
“gurv-atma-daivata” sastra, anye “nayam atma”
krsna guru e vijnane avamati hale
divye martya-buddhi nicha-asuyara phale [9]

The scriptures say: “As you serve the Lord, so you should serve Sri Guru (Su: 6.23)”, “Sri Guru is your Lord and beloved (SB: 11.2.37)”, “Sri Guru is your beloved and Lord (SB: 11.3.22)”, and “The Supreme Soul is not attained by reasoning, intelligence, or extensive learning; He is attained by those whom He chooses, and He reveals His form only to them (Ku: 1.2.23)”. If we disregard this conception of Krishna and Guru, then we project mortality onto the divine (Sri Guru) as a result of pettiness and envy.

“গুরু কৃষ্ণরূপ হন শাস্ত্রের প্রমাণে ।
গুরু-রপে কৃষ্ণ কৃপা করে ভক্তজনে” ॥
সদ্গুরু লক্ষণে যেই তত্ত্ব বিভূষিত ।
তত্ত্বাভিন্ন সেই দেহ কৃষ্ণ-বিক্রীড়িত ॥১০॥

“guru krsna-rupa hana sastrera pramane
guru-rupe krsna krpa kare bhakta-jane”
sad-guru laksane yei tattva vibhusita
tattvabhinna sei deha krsna-vikridita [10]

“The scriptures confirm that Guru is a form of Krishna. In the form of Guru, Krishna bestows mercy upon the devotees (Cc: Adi, 1.45).” One who is in truth decorated with the characteristics of a genuine Guru is nondifferent from the Truth, and Krishna performs Pastimes in their form.

বাহ্য দৃষ্ট্যে সদ্গুরুর বিষয় গ্রহণ ।
কৃষ্ণার্থে চেষ্টিত চিত্তে কৃষ্ণে নিবেদন ॥
গোলোক ভূলোক গুরু সেতুর স্বরূপ ।
নীচজনে উত্তোলন-মূর্ত্তি অপরূপ ॥১১॥

bahya drstye sad-gurura visaya grahana
krsnarthe chestita chitte krsne nivedana
goloka bhuloka guru setura svarupa
nicha-jane uttolana-murti aparupa [11]

According to external vision, a genuine Guru interacts with matter, but Sri Guru acts only for Krishna’s sake and at heart offers everything to Krishna. Sri Guru is the bridge from the earth to Goloka. He is the miraculous embodiment of deliverance for the fallen souls.

ব্রহ্মাণ্ড ভ্রমিতে কোন সুকৃতি সম্পদে ।
আমা আনি’ দিল কোন গৌরজন-পদে ॥
গৌর-কৃষ্ণ-গাথা শুনি’ জুড়াইল প্রাণ ।
সে গাথা-তাৎপর্য্যে চিত্ত হল আগুযান ॥১২॥

brahmanda bhramite kona sukrti sampade
ama ani’ dila kona gaura-jana-pade
gaura-krsna-gatha suni’ judaila prana
se gatha-tatparye chitta hala aguyana [12]

While wandering throughout the universe, some good fortune—sukrti—brought me to the feet of a devotee of Sri Gaura. Hearing the glories of Gaura and Krishna from him soothed my heart, and my mind was moved by their purport.

রোগে ভোগে শোকে তাপে জড়জড় মন ।
অচিন্ত্য শ্রীকৃষ্ণ-লীলায় পেল আস্বাদন ॥
গুরু-কৃপা-বলে আগুসরি ধীরে ধীরে ।
বহু বাধা মায়াদেবী হানে মোর শিরে ॥১৩॥

roge bhoge soke tape jada-jada mana
achintya sri-krsna-lilaya pela asvadana
guru-krpa-bale agusari dhire dhire
bahu badha mayadevi hane mora sire [13]

Although it was worn and torn by disease, suffering, lamentation, and misery, my heart got a taste of Sri Krishna’s inconceivable Pastimes. Now by Sri Guru’s mercy, I progress gradually, but Maya Devi hurls scores of obstacles at my head.

আপাত দর্শনে তাহা বড়ই দুঃসহ ।
প্রসারিত দৃষ্ট্যে কিন্তু মঙ্গল বিগ্রহ ॥
মায়ার বন্ধন সব ক্রমশঃ টুটিল ।
একান্ত শ্রীকৃষ্ণ-সেবার সুযোগ করিল ॥১৪॥

apata darsane taha bada-i duhsaha
prasarita drstye kintu mangala vigraha
mayara bandhana saba kramasah tutila
ekanta sri-krsna-sevara suyoga karila [14]

At first sight, these obstacles are extremely difficult to bear, but from an expanded angle of vision, they are forms of good fortune. All of Maya’s snares gradually break apart and give me opportunities to sincerely serve Sri Krishna.

যে গুরু-কৃপায় নব জীবন সন্ধন ।
স্বতঃসিদ্ধ আত্ম-জ্ঞানে প্রফুল্লিত প্রাণ ॥
পতিত-পাবন-পদ-গৌরাঙ্গ-ভরসা ।
শ্রীরাধা-গোবিন্দ-লীলা-সুধা-লাভ-আশা ॥১৫॥
যে গুরু-কৃপায় অতি কাঙ্গাল অধম ।
ব্রহ্মাদি দুর্ল্লভ লভে কৃষ্ণপ্রেম-ধন ॥
সে গুরু-চরণ-স্পর্শ পাইল অবনী ।
কার্তিকী নবমী দিনে সাধু-মুখে শুনি ॥১৬॥

ye guru-krpaya nava jivana sandhana
svatah-siddha atma-jnane praphullita prana
patita-pavana-pada-gauranga-bharasa
sri-radha-govinda-lila-sudha-labha-asa [15] ye guru-krpaya ati kangala adhama
brahmadi durlabha labhe krsna-prema-dhana
se guru-charana-sparsa paila avani
kartiki navami dine sadhu-mukhe suni [16]

The Guru by whose mercy new life is attained, by whose mercy the heart blooms with self-evident knowledge of the self, by whose mercy faith in the feet of the saviour of the fallen Sri Gauranga is attained, by whose mercy the hope of tasting the nectar of Sri Sri Radha-Govinda’s Pastimes is attained, by whose mercy very poor and fallen souls attain the wealth of divine love for Krishna, which is difficult to attain even for Brahma and the other gods—I hear from the mouths of the sadhus that the earth received the touch of this Guru’s feet on the ninth day of the month of Kartik.

অষ্টদশ-শত সপ্ত-দশ শকাব্দাতে ।
সৌরাশ্বিনে শনি-বার ষড়্বিংশ দিনেতে ॥
গৌণচান্দ্র দামোদর কৃষ্ণ-নবমীতে ।
পুষ্যাযোগে মধ্যরাত্রে উদয় মহীতে ॥১৭॥

asta-dasa-sata sapta-dasa sakabdate
saurasvine sani-bara sad-vimsa dinete
gaunachandra damodara krsna-navamite
pusya-yoge madhya-ratre udaya mahite [17]

In 1817 of the Saka era, on Saturday the 26th day of the solar month of Ashvin, the ninth day of the dark fortnight in the lunar month of Damodar calculated from the first day of the waning moon, in the middle of the night during conjunction with the Pusya star (on 12 October 1895), he appeared on the earth.

সেই শুভবর্ষ মাস পক্ষ তিথি বার ।
রজনী নক্ষত্র ক্ষণ বন্দি বার বার ॥
আজি এই শুভদিনে মহাজন-মতে ।
সেইক্ষণ অবতীর্ণ হল অবনীতে ॥১৮॥

sei subha-varsa masa paksa tithi bara
rajani naksatra ksana vandi bara bara
aji ei subha-dine mahajana-mate
sei-ksana avatirna hala avanite [18]

I offer my obeisance to this auspicious year, month, fortnight, lunar day, solar day, night, star, and moment again and again. According to the calculation of the experts, this moment occurred on the earth today, on this auspicious day.

বহু ভাগ্যবান মিলি’ এই শুভক্ষণে ।
পূজিছে পবিত্র চিত্তে শ্রীগুরু-চরণে ॥
তাঁদের পশ্চাতে থাকি’ পূজি ঐ পদ ।
জীবনে মরণে হোক এ মোর সম্পদ ॥১৯॥

bahu bhagyavana mili’ ei subha-ksane
pujichhe pavitra chitte sri-guru-charane
tadera paschate thaki’ puji ai pada
jivane marane hoka e mora sampada [19]

Gathering at this auspicious moment, many fortunate souls are worshipping the feet of Sri Guru with pure hearts. Remaining behind them, I also worship his feet. In life and in death, may his feet be my wealth.

ঐ দিব্য দীর্ঘ দেহ দিব্য অবয়ব ।
দিব্য-জ্ঞান-দীপ্ত-নেত্র দিব্য অনুভব ॥
দিব্য ভাষা দিব্যভাব দিব্য-জ্যোতির্ম্ময় ।
দিব্য-দয়াময়-মূর্ত্তি চিত্তে নিত্য রয় ॥২০॥

ai divya dirgha deha divya avayava
divya-jnana-dipta-netra divya anubhava
divya bhasa divya-bhava divya-jyotirmaya
divya-dayamaya-murti chitte nitya raya [20]

His lofty divine form, his divine limbs, his eyes illumined with divine knowledge, his divine perception, his divine language, his divine mood, his divine lustre, and his merciful divine figure remain in my heart forever.

গম্ভীর প্রতিভাময় সরল উদার ।
জড়জ্ঞান-গিরিবজ্র দিব্য দীক্ষাধার ॥
স্বজনে সুশীল স্নিগ্ধ, দুর্জনে দুর্জ্জয় ।
গুরুগৌরানুগ মূর্ত্তি সদা চিত্তে রয় ॥২১॥

gambhira pratibhamaya sarala udara
jada-jnana-giri-vajra divya diksadhara
svajane susila snigdha, durjane durjaya
guru-gauranuga murti sada chitte raya 21]

Sober, brilliant, sincere, and magnanimous, a thunderbolt atop the mountain of mundane knowledge, a conduit of divine revelation, cordial and affectionate to the good and unassailable by the bad, Sri Guru’s form as of follower of Sri Gaura always remains in my heart.

গৌড়ীয়-আচার্য্য-গোষ্ঠী-গৌরব-ভাজন ।
গৌড়ীয়-সিদ্ধান্ত-মণি কণ্ঠ-বিভূষণ ॥
সর্ব্ব দরশন-তত্ত্ব যাঁহার বিচারে ।
অবিচিন্ত্য-ভেদাভেদ সামঞ্জস্য ধরে ॥২২॥

gaudiya-acharya-gosthi-gaurava-bhajana
gaudiya-siddhanta-mani kantha-vibhusana
sarva darasana-tattva yahara vichare
avichintya-bhedabheda samanjasya dhare [22]

He is revered in the assembly of Gaudiya Acharyas, and the jewel-like precepts of the Gaudiya sampradaya are the bright ornaments around his neck. In his conception are the truths within all worldviews, and he harmonises everything with the axiom of inconceivable difference and nondifference.

গৌর-সরস্বতী-স্ফূর্ত্ত সিদ্ধান্তের খনি ।
আবিষ্কৃত যাঁর বাক্যে অর্থ চিন্তামণি ॥
এক-তত্ত্ব বর্ণনেতে নিত্য নব ভাব ।
সুসঙ্গতি সামঞ্জস্য এ সব প্রভাব ॥২৩॥

gaura-sarasvati-sphurta siddhantera khani
aviskrta yara vakye artha chintamani
eka-tattva varnanete nitya nava bhava
susangati samanjasya e saba prabhava [23]

He is a mine of the precepts revealed by Sri Gaura, and the wish-fulfilling jewels of the meanings of these precepts are discovered by his words. He has ever-new feeling in describing the Absolute, and adjustment and harmony are his strengths.

সকল সতীর্থ-বর্গ সবে এক-মতে ।
শ্রীগুরু-সিদ্ধান্ত-ধারা দেখেন যাঁহাতে ॥
তুলসী-মালিকা হস্তে শ্রীনাম-গ্রহণ ।
দেখি’ যাঁর তাঁহাদের ‘প্রভু’ উদ্দীপন ॥২৪॥

sakala satirtha-varga sabe eka-mate
sri-guru-siddhanta-dhara dekhena yahate
tulasi-malika haste sri-nama-grahana
dekhi’ yara tahadera ‘prabhu’ uddipana [24]

Unanimously, all his godbrothers see within him the current of the truths revealed by their Guru, and seeing him chant the Holy Name with tulasi beads in his hand, they are reminded of Srila Prabhupad (Srila Bhakti Siddhanta Saraswati Thakur).

“শ্রীনাথ জানকীনাথ যদ্যপি অভেদ ।
তথাপি সর্ব্বস্ব মোর রামচন্দ্র-পদ” ॥
এই হনুমৎ বাক্য মস্তকেতে ধরি’ ।
জীবনে মরণে চাই ঐ পদ-তরি ॥২৫॥

“sri-natha janaki-natha yadyapi abheda
tathapi sarvasva mora ramachandra-pada”
ei hanumat vakya mastakete dhari’
jivane marane chai ai pada-tari [25]

“Although Ramachandra is nondifferent from Narayan, the feet of Ramachandra are everything to me.” Holding this statement of Hanuman on my head, in life and in death, I desire the shelter of his feet.

“রাধা-ভজনে যদি মতি নাহি ভেল ।
কৃষ্ণ-ভজনে তব অকারণে গেল” ॥
মহাজন-শিক্ষা শিরে করিয়া ধারণ ।
শ্রীগুরুচরণ-সেবা-রত রহু মন ॥২৬॥

“radha-bhajane yadi mati nahi bhela
krsna-bhajane tava akarane gela”
mahajana-siksa sire kariya dharana
sri-guru-charana-seva-rata rahu mana [26]

“If you do not aspire to serve Radha, then your service to Krishna goes for nothing.” Holding this teaching of the great souls on my head, I pray, “May my heart always remain engaged in the service of the feet of Sri Guru.”

References

yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
(Svetasvatara-upanisad: 6.23)

“The meaning of the scriptures is revealed to the great soul who has pure devotion to the Lord, and so also to Sri Guru.”

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo ’smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma
(Srimad Bhagavatam: 11.2.37)

“Those who turn away from the Lord, forget their true self, consider themself to be the opposite of their true self by the influence of the Lord’s illusion, and become intent upon selfish enjoyment become stricken with fear. The wise should serve the Lord with unalloyed devotion, considering Sri Guru to be one’s Lord and beloved.”

tatra bhagavatan dharman siksed gurv-atma-daivatah
amayayanuvrttya yais tusyed atmatma-do harih
(Srimad Bhagavatam: 11.3.22)

“Considering Sri Guru to be one’s beloved and Lord, one should sincerely and submissively learn from him the dharma by which Sri Hari, He who gives Himself (to His devotee), is satisfied.”

nayam atma pravachanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyah
tasyaisa atma vivrnute tanum svam
(Katha-upanisad: 1.2.23)

“The Supreme Soul is not attained by reasoning, intelligence, or extensive learning. He is attained by those whom He chooses. He reveals His form to them.”

tat te ’nukampam susamiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
(Srimad Bhagavatam: 10.14.8)

“One who sees Your mercy perfectly, endures the reactions to one’s past actions, and lives in submission to You with one’s mind, body, and world is an heir to liberation—Your eternal service.”

srinathe janakinathe chabhedah paramatmani
tathapi mama sarvasvam ramah kamala-lochanah
(Prema-bhakti-chandrika: 29)

“Narayan, Ramachandra, and the Paramatma are all nondifferent. Still, lotus-eyed Rama is everything to me.”

radha-bhajane yadi mati nahi bhela
krsna-bhajane tava akarane gela
(Gitavali: Radhastakam, 8.1)

“If you do not aspire to serve Radha, then your service to Krishna goes for nothing.”⬆︎

SRI GURUDEVER AVIRBHAVA-VASARE PRARTHANA

Prayer on the Appearance Day of Sri Gurudev

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 7, Issue 4, Monday, 13 November 1961.

শ্রীগুরুদেবের আবির্ভাব-বাসরে প্রার্থনা

আজি তব আগমনী পুণ্যতিথি গোলোক-নন্দিনী ॥
নিত্যারাধ্য গুরুদেব! গৌড়ীয়-গগন-দিনমণি !

তোমার চরণ প্রান্তে সন্তানের অন্তর বেদন
শত শতদল হয়ে ফুটিয়া উঠুক চিরন্তন
কুসুম-অঞ্জলিরূপে । ধরিত্রীর সহস্র বাসনা
শ্যামলিমা, যুগান্তের পুঞ্জীভূত অনন্তকামনা
তব চিদানন্দরাগে উঠুক রঙ্গিয়া নিত্য নব
অনন্তের সেবা অভিসারে । ওগো একান্ত বান্ধব
চিরনিত্য প্রভু মোর সৌভাগ্য-বিধাতা, ত্রাতা তুমি ।
বহু ভাগ্যবান্ জীব তব পাদপদ্মরেণু চুমি
লভি ধন্য সুখময় সেবাভূমি ব্রজ-গৌরধাম ॥

আর কতদিনে প্রভু পূর্ণ হবে দীন মনস্কাম !
মুছে যাবে মন হতে ধরণীর ধূলার বিস্ময়,
প্রাণ হতে প্রাণের কলুষ । লভি নিত্য পরিচয়
জাগিবে স্বরূপ মোর তোমার করুণারুণরাগে ।
সাধিব অভীষ্ট-সেবা পূর্ণমনে রহি পুরোভাগে ।

দীনাধম—

শ্রীমদ্ভক্তিসুন্দর গোবিন্দ ।

Sri Gurudever Avirbhava-Vasare Prarthana

aji tava agamani punya-tithi goloka-nandini ।
nityaradhya gurudeva! gaudiya-gagana-dinamani!

tomara charana prante santanera antara vedana
sata satadala haye phutiya uthuka chintana
kusumanjali-rupe । dharitrir sahasra vasana
syamalima, yugantera punjibhuta ananta-kamana
tava chidananda-rage uthuka rangiya nitya nava
anantera seva abhisare । ogo ekanta bandhava
chira-nitya prabhu mora saubhagya-vidhata, trata tumi ।
bahu bhagyavan jiva tava pada-padma-renu chumi
labhi dhanya sukhamaya sevabhumi vraja-gaura-dhama ॥

ara kata-dine prabhu purna habe dina manaskama!
muchhe yabe mana hate dharanira dhulara vismaya,
prana hate pranera kalusa । labhi nitya parichaya
jagibe svarupa mora tomara karunaruna-rage ।
sadhiba abhista-seva purna-mane rahi purobhage ॥

Dinadham

Srimad Bhakti Sundar Govinda

Prayer on the Appearance Day of Sri Gurudev

Today is the holy day of your appearance, O darling of Goloka! O eternally worshippable Gurudev! O sun of the Gaudiya sky!

May your son’s inner cries perpetually blossom into hundreds of hundred-petalled lotuses to be offered at your feet. May the darkness of thousands of worldly desires, of unlimited desires accumulated over ages, be coloured by your spiritual, joyful light during my loving journey of service into the ever-new Infinite. O dearest friend, my eternal master, granter of my fortune! You are my saviour. Many fortunate souls kiss the dust of your lotus feet and reach the glorious, joyful land of service: Vraja-Gaura Dham.

O Master! How long will it be until this fallen soul’s desires are fulfilled?! When will you wipe away the dust of worldly illusion from my mind and my heart’s sin from my heart? When will I realise my eternal identity and my true self awaken by your golden mercy? When will I do my deeply cherished service wholeheartedly, remaining in the forefront?

The fallen,

Srimad Bhakti Sundar Govinda⬆︎

477 TAMA SRI SRI GAURAVIRBHAVE

On the 477th Appearance Day of Sri Gaurachandra

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 8, Issue 8, Tuesday, 12 March 1963.

৪৭৭তম শ্রীগৌরাবির্ভাবে

উঠিল মঙ্গল-রোল জগন্নাথ মিশ্রের অঙ্গনে ।
সুপ্ত ধরণীর হল ধ্যানভঙ্গ মহা-সংকীর্ত্তনে ॥

সেদিন মধুর দিব্যধ্বনি, উদ্বেলিয়া ত্রিভুবন
প্রদানিল দিব্যকণ্ঠ । সুরাসুর চেতনাচেতন
অনন্তের মঞ্চতলে প্রেমানন্দে উঠিল গাহিয়া
‘জয় গৌরাঙ্গের জয়’। শচীগর্ভ সিন্ধু বিমথিয়া
সেইক্ষণে আবির্ভূত তুমি অকলঙ্ক পূর্ণশশী
গৌরচন্দ্র । তোমার পার্ষদবৃন্দ মহানন্দে ভাসি’
তুলিল বিকুণ্ঠতান । ধরণীর যত অসুন্দর
হল তব দ্যুতিমালা সন্দীপিত পুরট সুন্দর—
হরি—নিত্যানন্দময় !
সেই শুভ্রা ফাল্গুনী সন্ধ্যায়
যে মহা কীর্ত্তন রোল মহাপ্রেমে মাতিয়া বেড়ায়
অনন্ত ব্রহ্মাণ্ড ভেদি’ গোলোকে-দ্যুলোকে-বৃন্দাবনে—
সে আজি বিমলস্পর্শ দিয়ে যায় দখিনা পবনে
ক্ষণে ক্ষণে দিব্যভাব অনিন্দ্য-সুন্দর অভিনব ।
আজিও ভকত লভি ভক্তিযোগে তারি অনুভব
প্রেমানন্দে গড়ি যায়; অবাধ-আনন্দ-অশ্রুধারা ।
উৎফুল্লা ধরণী তাই জয়োল্লাসে আজি আত্মহারা ॥

বর্ষে বর্ষে যুগে যুগে তারি নিত্য অচিন্ত্যপ্রকাশে
কত কত চন্দ্র সূর্য্য তারাদল উচ্ছলিয়া হাসে
নাচে গায় । সে যে চির নিত্যধন; নিত্য বসুধায়
তোমারি জন্মের মত, তোমারি সে—নিত্যলীলাময় !
অপ্রাকৃত কর্ম্ম সম । সেবাময় প্রেমদৃষ্টি ভরে
ভক্তগণ নিরখিছে তাই আজি শচীর মন্দিরে
তব নিত্য আবির্ভাব । ভক্তবাঞ্ছা কল্পতরু তুমি ।

মায়া-জালাবৃত-চক্ষু সুদর্শন-হীন জন আমি
পতিত, অধম, পুণ্যহীন; নিজকৃত কর্ম্ম-দোষে
ভবার্ণবে পড়ি, বহু দুঃখ পাই অশেষে বিশেষে ।
আমারে তুলিয়া লহ কেশে ধরি’ করিয়া উদ্ধার
শ্রীচরণে । এদীন-তারণ নাম ঘুষুক সংসার ।

আজি শুভ আবির্ভাবে পুনঃ পুনঃ নমি দয়াময়—
ব্রহ্মাদি দুরধিগম্য তব দিব্য অচিন্ত্যলীলায় ॥

477 Tama Sri Sri Gauravirbhave

uthila mangala-rola jagannatha misrera angane
supta dharanira hala dhyana-bhanga mahasankirtane

se-dina madhura divya-dhvani, udveliya tribhuvana
pradanila divya-kanthe । surasura chetanachetana
anantera mancha-tale premanande uthila gahiya
‘jaya gaurangera jaya’ । sachi-garbha sindhu vimathiya
sei ksane avirbhuta tumi akalanka purna-sasi
gaurachandra । tomara parsada-vrnda mahanande bhasi’
tulila vikuntha-tana । dharanira yata asundara
hala tava dyuti-mala sandipita purata-sundara—
hari—nityanandamaya !
sei subhra phalguni sandhyaya
ye maha kirtana-rola mahapreme matiya bedaya
ananta brahmanda bhedi’ goloke-dyuloke-vrndavane—
se aji vimala-sparsa diye yaya dakhina pavane
ksane ksane divya-bhava anindya-sundara abhinava ।
ajio bhakata labhi bhakti-yoge tari anubhava
premanande gadi yaya; abadha-ananda-asru-dhara ।
utphulla dharani tai jayollase aji atma-hara ॥

varse varse yuge yuge tari nitya achintya-prakase
kata kata chandra surya tara-dala uchchhaliya hase
nache gaya । se ye chira nitya-dhana; nitya vasudhaya
tomari janmera mata, tomari se—nitya-lilamaya!
aprakrta karma sama । sevamaya prema-drsti bhare
bhakta-gana nirakhiche tai aji sachi mandire
tava nitya avirbhava । bhakta-vanchha kalpa-taru tumi ।

maya-jalavrta-chaksu sudarsana-hina jana ami
patita, adhama, punya-hina; nija-krta karma-dose
bhavarnave padi, bahu duhkha pai asese visese ।
amare tuliya laha kese dhari’ kariya uddhara
sri-charane । e-dina-tarana nama ghusuka samsara ।

aji subha avirbhave punah punah nami dayamaya—
brahmadi duradhigamya tava divya achintya-lilaya ॥

On the 477th Appearance Day of Sri Gaurachandra

The auspicious sound of a grand sankirtan arose in Jagannath Misra’s courtyard, and the sleeping world’s meditation broke.

That day a sweet, divine vibration produced by divine voices inundated the three worlds.

Both the good and the bad, the conscious and the unconscious, arose from Lord Ananta’s platform (the earth) with the joy of divine love and sang, “Glory! Glory to Gauranga!”

At that time, O spotless full moon Gaurachandra, You stirred from within the ocean of Mother Sachi’s womb and appeared.

Your associates floated in the greatest joy and sang songs from Vaikuntha. All that was not beautiful in the world was illumined by the beauty of Your golden radiance.

O Lord, You are filled with eternal joy!

Maddening everyone with profound divine love, the sound of the grand kirtan on that bright spring evening crossed through innumerable universes and entered Goloka Vrndavan in the heavens.

Today, the pure touch of that grand kirtan in the southern (auspicious) breeze gives rise to beautiful, faultless, ever-new divine feelings from moment to moment.

Today too, hearing this grand kirtan through their devotion, devotees roll about in the ecstasy of divine love and shed unchecked tears of joy. Jubilant Mother Earth is thus beside herself today with the joy of the kirtan’s glory.

How many moons, suns, and stars shine, laugh, dance, and sing, year after year, age after age, by that kirtan’s inconceivable eternal resonance?

That eternal, timeless wealth, like Your eternal birth on earth and Your supramundane activities, is an eternal Pastime.

Thus, with their service-centred vision of love, devotees have seen Your eternal appearance in Mother Sachi’s home today. You are the devotees’ wish-fulfilling tree.

My eyes are covered by Maya’s net. I am devoid of proper vision. I am fallen, lowly, and unfortunate.

As a result of the sins I’ve committed, I have fallen into the ocean of material existence and undergone intense suffering acutely and unlimitedly.

Please grab me by the hair, pick me up, and lift me up to Your divine feet.

May Your name as the liberator of this fallen soul be proclaimed throughout the world.

Today, on Your auspicious appearance day, I bow to You again and again, O merciful Lord in the midst of Your divine, inconceivable Pastimes which are incomprehensible even to Brahma and the gods.⬆︎

UPADESA PANCHAKAM

Five Instructions to the Mind

A Sanskrit poem originally published in Sri Gaudiya Darsan,
Volume 13, Issue 1, Sunday, 24 August 1969.

যদি রে মানস সজ্জন-সঙ্গে
মজ্জনমিচ্ছসি নাম-তরঙ্গে ।
পরিহর দুস্কৃত-দুর্জয়-দুর্গং
ত্বনিশং ভজ তং বুধ-সংসর্গম্ ॥১॥

yadi re manasa sajjana-sange
majjanam ichchhasi nama-tarange
parihara duskrta-durjaya-durgam
tv anisam bhaja tam budha-samsargam [1]

O mind, if you wish to be immersed in the waves of the Holy Name in the association of the sadhus, then leave the unconquerable fortress of sin and constantly serve the sadhus.

তপ্ত-হৃদয়-মরু-বারিদ-চরণং
চেচ্ছসি যদি কুরু সত্-পদ-বরণম্ ।
ত্যক্ত্বা দুর্জন-সঙ্গ-বিলাসং
নিরবধি রাধয় তং হরি-দাসম্ ॥২॥

tapta-hrdaya-maru-varida-charanam
chechchhasi yadi kuru sat-pada-varanam
tyaktva durjana-sanga-vilasam
niravadhi radhaya tam hari-dasam [2]

If you aspire for the Lord’s feet, which are like rain-clouds above the desert of your burning heart, then embrace the shelter of the sadhus’ feet. Stop enjoying in the company of sinners and constantly serve the servants of the Lord.

দুর্ল্লভ-তনুমিহ লব্ধ্বা তূর্ণং
যো ভজতি হরিমখিল-রস-পূর্ণম্ ।
সর্ব্ব-গুণৈরপি মুক্তিস্তস্য
করতল-লগ্না বালিশ পশ্য ॥৩॥

durlabha-tanum iha labdhva turnam
yo bhajati harim akhila-rasa-purnam
sarva-gunair api muktis tasya
karatala-lagna balisa pasya [3]

O fool, just see liberation and all virtues present in the palm of the hand of those who upon attaining a rare human body in this world immediately serve the Lord replete with all rasas.

ধন-জন-জীবন-দেহমনিত্যং
জ্ঞাত্বা মূঢ ত্বক্ত্বাসক্তিম্ ।
শিব-শুক-নারদ-বন্দিত-চরণং
ত্বরিতং ত্বং ব্রজ মানস শরণম্ ॥৪॥

dhana-jana-jivana-deham anityam
jnatva mudha tvaktvasaktim
siva-suka-narada-vandita-charanam
tvaritam tvam vraja manasa saranam [4]

O foolish mind, understanding that wealth, family, life, and the body are temporary, abandon attachment to them, and take shelter now at the Lord’s feet, which are worshipped by Siva, Suka, and Narada.

বিষয়-ভুজঙ্গম-পাশং ছিত্বা
নাম-রসায়ন-মগদং পিত্বা ।
কুরু হরি-সঙ্কীর্তনমনুবন্ধম্
রূপানুগ-জন-পূজন-ছন্দম্ ॥৫॥

visaya-bhujangama-pasam chhitva
nama-rasayana-magadam pitva
kuru hari-sankirtanam anubandham
rupanuga-jana-pujana-chhandam [5]

Break out of the snake-trap of material existence, drink the elixir of the Holy Name, and constantly engage in Hari-sankirtan in accord with the worship of Sri Rupa’s followers.⬆︎

INCONCEIVABLE GLORY

Bengali verses originally published in Sri Gaudiya Darsan,
Volume 14, Issue 1, 24 August 1970.

ধাওল নদীয়ালোক গৌরাঙ্গ দেখিতে
আনন্দ আকুল চিত্ত না পারে চলিতে ।
চির-দিনের গোরাচাঁদ-বদন হেরিয়া
তৃষিত-চাতক-আঁখি রহল মাতিয়া ॥

dhaola nadiya-loka gauranga dekhite
ananda akula chitta na pare chalite
chira-dinera gorachada-vadana heriya
trsita-chataka-akhi rahala matiya

The people of Nadia ran to see Gauranga. Their hearts were filled with delight. They could not move upon seeing the moon of Gora’s face after so long, and the thirsty chatak birds of their eyes were overjoyed.

কি গাহিব প্রভু মহিমা তোমার
আবৃত চেতন অবিদ্যা-জালে ।
তোমার মহিমা জানে মুক্তকুল
তব যশোগান গোলোক-মণ্ডলে ॥

ki gahiba prabhu mahima tomara
avrta chetana avidya-jale
tomara mahima jane mukta-kula
tava yaso-gana goloka-mandale

O master! How shall I sing your glories? My consciousness is covered by the net of ignorance. Liberated souls know your glories and sing your praises in the land of Goloka.⬆︎

RUPANUGA GURU-TATTVA

Chastity to the highest ideal.

A Bengali article published in Sri Gaudiya Darsan,
Volume 14, Issue 2, Tuesday, 1 December 1970
on the appearance day of
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

At Sri Chaitanya Saraswat Math on the 6th of Kartik on the auspicious appearance day of Vyasa’s nondifferent form Sri Guru-pada-padma Om Visnupad Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj and Sri Nityananda Prabhu’s son Srila Virachandra Prabhu, a grand Sri Vyasa-puja festival organised by the devotees of the Math was beautifully observed with great pomp in the presence of highly worshippable Saraswat Vaisnavas and devotees. Although externally natural foul weather (duryoga) was observed on the said date this year, because it gave the Math’s servants a greater opportunity for service, upon observing the smooth conclusion of the festival all the devotees felt jubilant.

ayur harati vai pumsam udyann astam cha yann asau
tasyarte yat-ksano nita uttama-sloka-vartaya
(Srimad Bhagavatam: 2.3.17)

[“Rising and setting, the revolving sun takes away the life of everyone except those who spend their time engaged in discussion of the Supreme Lord.”]

Foul weather has existed even prior to our birth. When birth after birth we have had to cope with foul weather in one body after another, what can we call a fair day? The great souls thus say that only the time we spend engaged in hearing, chanting, and so forth about the Lord has any value.

As a result of the fearsome rainstorm that devastated Pakistan recently, even the glorious leading countries of modern society are bound to realise their own insignificance before nature’s infinite power and bow to it. If such an attack on a nation can be the cause of new life for a nation and make them favourable to the all-mighty Lord, then even such foul weather can create a bright future for a nation; even such foul weather shows the path of opportunity to the wise.

Therefore, when a day on which service activities that would be performed with one level of enthusiasm repaid us with four times greater service responsibilities, then such foul weather indeed gave us a great opportunity for spiritual practice. So, those from distant places who wanted to be present that day later mitigated their remaining despondency.

Anyhow, I will try to reflect according to my understanding the light we have received about Sri Guru-tattva which was glorified by the worshippable Vaisnavas from various places on the said day.

Sri Gurudev is our most worshippable object. How so? Sri Gurudev is not exactly our eternally worshippable beloved as is the Lord; Sri Gurudev is more than Him. This is because the Lord is the nearest and dearest worshippable object of Sri Gurudev, yet the soul’s only medium for communication with the Lord is through Sri Guru-pada-padma and his service. Directly meeting the Lord is not the highest attainment for the soul, rather, service to the Lord under guidance of Sri Guru (Gurv-anugatya) is itself the true fortune of the soul.

The great souls have given a very beautiful analogy for the relationship between the soul, Gurudev, and the Lord:

narayano ’pi vikrtim yati guroh prachyutasya durbuddheh
kamalasya jalad apaiti ravih susyati nasayati cha

They explain that the soul is like a lotus, the Lord is like the sun, and Gurudev is like water. When a lotus is sheltered in water, the rays of the sun nourish the lotus and cause it to bloom. Yet when a lotus is pulled out of water, those very same sun-rays burn the lotus and cause it to dry up. Similarly, although the Lord is the cause of the supreme welfare of the soul who is sheltered under Sri Guru, the soul who offends Sri Guru or leaves the shelter of Sri Guru is forever deprived of the Lord’s merciful glance. It is for this reason that Sri Gurudev has been described in the scriptures as the fundamental shelter of the soul (mula-asraya-vigraha). As much as someone places themselves in the shelter of Sri Guru, so much so they will be sheltered and qualified for devotion to the Lord.

Srila Narottam Thakur has said,

asraya laiya bhaje tare krsna nahi tyaje
ara saba mare akarana

[“Krishna never abandons those who take shelter and engage in service, but all others die in vain.”]

In fact, the profound manifestation within the Rupanuga-sampradaya of the importance and greatness of the shelter (asraya—devotee) over the object of worship (visaya—the Lord) is not seen anywhere else.

Srila Das Goswami Prabhu:

asa-bharair amrta-sindhu mayaih kathanchit
kalo mayati-gamitah kila sampratam hi
tvan chet krpam mayi vidhasyasi naiva kim me
pranair vraje na cha varoru bakarinapi

[“Filled with an abundance of hope, an ocean of nectar, somehow or other I have passed the time. If You do not bestow Your mercy upon me now, O Radha, then what is the use of my life, or Vraja, or even that demon-killer?”]

Srila Narottam Thakur has also said,

sri rupa-manjari-pada sei mora sampada
sei mora bhajana-pujana
sei mora prana-dhana sei mora abharana
sei mora jivanera jivana

[“The feet of Sri Rupa Manjari are my fortune. They are my service and my worship. They are my heart and wealth. They are my ornaments. They are the very life of my life.”]

The revolutionary conception we find in this verse and in this song and its full manifestation in modern times in the sun-like Acharya Srila Saraswati Thakur and our Sri Guru-pada-padma automatically increases the joy in the hearts of those who are truly sheltered in Sri Guru. Where is there any comparison to Srila Saraswati Thakur’s expression of ultimate earnestness for Sri Gurudev as is found in the conclusion of his Anubhasya on Sri Chaitanya-charitamrta? There he has written,

tahara karuna-katha madhava-bhajana-pratha
tulana nahika tribhuvane
tara sama anya keha dhariya e nara-deha
nahi dila krsna-prema dhane

[“There is no comparison within the three worlds to his merciful teachings of the practice of devotion to Madhava. No one has ever assumed a human form and distributed the wealth of divine love for Krishna like him.”]

As Srila Das Goswami Prabhu said with intense chastity (nistha) to his mistress: “O Mistress! I am maintaining my life up to now only in hope of attaining Your mercy. Indeed, without Your mercy, I have no taste for even the mercy of Krishna. Without You, Govinda seems to me to be really nothing more than a demon-killer (Bakari).”

The glory of the mula-asraya-vigraha that has been proclaimed in this verse—it is as though that very same tune has taken on a different form in the verse of Srila Saraswati Thakur. It is as though his intense chastity to the mula-asraya-vigraha has made him blind and he is thus unable to see anything beyond his Sri Guru-pada-padma—without his asraya-vigraha he cannot see even the higher acharyas of his own sampradaya. His chastity to his asraya-vigraha was that intense, and he was thus able to say,

tara sama anya keha dhariya e nara-deha
nahi dila krsna-prema dhane

[“No one has ever assumed a human form and distributed the wealth of divine love for Krishna the way he has.”]

We have also been fortunate to hear from the holy mouth of our Sri Guru-pada-padma that while speaking about the Lord with a servitor, Srila Prabhupad said, “Sri Vrsabhanu Nandini alone beautifully serves Krishna at all times, and my Sri Guru-pada-padma does. I do not know, nor do I need to know, who else does or does not.” This is the ultimate example of chastity to the mula-asraya.

Sri Guru-pada-padma is the full manifestation of shelter (asraya-tattva). The extent to which chastity to Sri Guru-pada-padma makes the soul fortunate is incomprehensible for even liberated souls. Sarva-siddhi karatale [“All success in the palm of the hand”] or muktira dasitva prapti [“The attainment of liberation as one’s maidservant”] are very insignificant notions.

To give us something of the identity of Sri Rupa and Sanatan, Srila Baladev Vidyabhusan Prabhu informs us,

govindabhidham indirasrita-padam hastastha-ratnadivat
tattvam tattvavid-uttamau ksiti-tale yau darsayan chakratu

The ability to show even the worshippable Supreme Lord Govinda at will like hasthastha ratnadivat [“a jewel in one’s hand”] that has been alluded to in this verse is also possible through subservience unto Sri Rupa (Rupanugatya). Thus, the followers of the Lord in His form as an Acharya, Sri Chaitanyadev, the inaugurator of sankirtan and the origin of all Avatars whose purpose is His own service and the distribution of that service, are always well known as the followers of their Lord’s dearmost Sri Rupa—they are not known as the Sri Chaitanya-sampradaya. Where else is there such intense chastity to the asraya? In fact, Rupanugas do not accept that the Lord is even present in any place where the asraya-vigraha is not declared supreme. They say,

radha-bhajane yadi mati nahi bhela
krsna-bhajana tava akarane gela
atapa-rohita suraya nahi jani
radha-virahita madhava nahi mani
(Gitavali: Radhastakam, 8.1–2)

[“If you do not desire to serve Radha, your service to Krishna goes in vain. We do not know the sun to be devoid of sunlight, and we do not recognise Madhava separate from Radha.”]

By the unconditional mercy of my Sri Guru-pada-padma, the light of the unparalleled glory of Sri Guru-tattva is manifest in this world even to this day and is bestowing divine vision upon those blinded by ignorance. I make my prostrate obeisance unto his lotus feet and I earnestly submit this prayer: “O Gurudev! I do not even deserve to cast my eyes towards the light of your supramundane glory; I am that unfortunate and despicable. Therefore, O saviour of the fallen! May you kindly bestow this mercy upon this fallen soul: that in some birth I can, as a particle of dust at Your lotus feet, attain the fortune of constancy in Your service.”⬆︎

SRI GAUDIYA DARSAN PRASASTI

Praise for Sri Gaudiya Darsan

A Bengali poem originally published in Sri Gaudiya Darsan,
Volume 14, Issue 2, Tuesday, 1 December 1970.

যে-দিন উদিলে তুমি সূর্য্য-সম আঁধার ভেদিয়া,
ভক্তি-জ্ঞান-বিরাগের পূর্ণতম কর প্রকাশিয়া,
সে-দিন ভরিয়াছিল দুঃখ-ভরা এ ভুবন-খানি—
পরানন্দ-কোলাহলে, সাম-গানে, হে গৌড়ীয়-বানী! ॥১॥

ye-dina udile tumi surya-sama adhara bhediya,
bhakti-jnana-viragera purnatama kara prakasiya,
se-dina bhariyachhila duhkha-bhara e bhuvana-khani—
parananda-kolahale, sama-gane, he gaudiya-vani! [1]

হেথা জন্ম-মৃত্যু-জরা- শোক-ভরে জর্জরিত লোক
স্বর্গ-মর্ত-নরকেতে নিরন্তর করে কর্ম্ম-ভোগ ।
মহাঘোর অন্ধকারে; হেরিয়া তাদের দুঃখ-গ্লানি
প্রকাশিলে আত্ম-রূপে দুঃখ-হরা হে বৈকুণ্ঠ-বাণী! ॥২॥

hetha janma-mrtyu-jara- soka-bhare jarjarita loka
svarga-marta-narakete nirantara kare karma-bhoga
mahaghora andhakare; heriya tadera duhkha-glani
prakasile atma-rupe duhkha-hara he vaikuntha-vani! [2]

he–O duhkha-hara–remover of sorrow, vaikuntha-vani!–message of the infinite world! heriya–Seeing loka–the people hetha–here mahaghora andhakare–in terrible darkness, nirantara–constantly karma-bhoga kare–enduring [their] karma svarga-marta-narakete–throughout heaven, earth, and hell, jarjarita–weary janma-mrtyu-jara-soka-bhare–from the burdens of birth, death, old age, and lamentation, prakasile–you manifested atma-rupe–yourself tadera duhkha-glani–to dispel their sorrow. [2]

O remover of sorrow, message of the infinite world! Seeing the people here in terrible darkness, constantly enduring their karma throughout heaven, earth, and hell, weary from the burdens of birth, death, old age, and lamentation, you manifested yourself to dispel their sorrow.

নেহারি’ নয়নে তব পরিপূর্ণ কৈশোর বয়স
সজ্জন আনন্দে নাচে লভি’ নিত্য মঙ্গল পরশ,
তোমার বিমল করে নব-জন্ম লভে কত প্রাণী
এ ধরার মাঝে তুমি অমরার মৃত-সঞ্জীবনী ॥৩॥

nehari’ nayane tava paripurna kaisora vayasa
sajjana anande nache labhi’ nitya mangala parasa,
tomara vimala kare nava-janma labhe kata prani
e dharara majhe tumi amarara mrta-sanjivani [3]

nehari’–Seeing nayane–with [their] eyes tava–your paripurna–full kaisora–adolescent vayasa–age, sajjana–the sadhus nache–dance anande–in ecstasy, labhi’–as they experience [your] nitya–eternal, mangala–auspicious parasa–touch. tomara vimala kare–By your divine hand, kata–countless prani–souls labhe–attain nava-janma–a new birth. majhe–Within e–this dharara–world, tumi–you [are] amarara–heaven’s mrta-sanjivani–life-giving nectar for the dead. [3]

Seeing with their eyes your full adolescent age*, the sadhus dance in ecstasy as they experience your eternal, auspicious touch. By your divine hand, countless souls attain new life. Within this world, you are heaven’s life-giving nectar for the dead.

tava daiva-tejorasi jvalamayi vase daitya-kula
tomara prakase loke labhitechhe bhuloke gokula
sadhu-gana stuti kare smari’ tava mahavadanyata
e mara-jagate tumi golokera amrta-varata [4]

daitya-kula–The ungodly vase–marvel [at] tava–your jvalamayi–blazing daiva-tejorasi–divine glory. tomara prakase–By your appearance, loke–people labhitechhe–are finding gokula–Gokula bhuloke–on earth. sadhu-gana–The sadhus stuti kare–praise [you,] smari’–remembering tava–your mahavadanyata–tremendous magnanimity. tumi–You [are] amrta-varata–the nectarean message golokera–of Goloka e mara-jagate–in this mortal world. [4]

The ungodly marvel at your blazing divine glory. By your appearance, people are finding Gokula on earth. The sadhus praise you, remembering your tremendous magnanimity. You are the nectarean message of Goloka in this mortal world.

প্রেম-ভক্তি-স্নিগ্ধ হবে কবে তব করুণা-ধারায়
কঠোর কুলিশ-সম বালিশের ঊষর হৃদয়— ।
সেই আশা-ভরে আজো বহিতেছি এ জীবন-ভার
প্রণতি সহস্র-দলে এ প্রশস্তি লহ দুর্ভাগার ॥৫॥

prema-bhakti-snigdha habe kabe tava karuna-dharaya
kathora kulisa-sama balisera usara hrdaya—
sei asa-bhare ajo bahitechhi e jivana-bhara
pranati sahasra-dale e prasasti laha durbhagara [5]

kabe–When [will] tava–your prema-bhakti-snigdha–divine love, devotion, and affection habe–flow karuna-dharaya–on the river of [your] mercy [into] balisera–this fool’s usara–barren hrdaya–heart [which is] kathora–as hard kulisa-sama–as a thunderbolt? sei asa-bhare–Cherishing this hope, ajo–still today, bahitechhi–I am bearing e jivana-bhara–the burden of this life. pranati–I bow [to you] sahasra-dale–thousands of times. laha–Please accept e–this durbhagara–unfortunate soul’s prasasti–praise. [5]

When will your divine love, devotion, and affection flow on the river of your mercy into this fool’s barren heart which is as hard as a thunderbolt? Cherishing this hope, still today, I am bearing the burden of this life. I bow to you thousands of times. Please accept this unfortunate soul’s praise.

Note

This poem was published in honour of Sri Gaudiya Darsan’s fourteenth year, and the purport of the description of the sadhu’s joy in seeing and being touched by Sri Gaudiya Darsan at this age is that Sri Gaudiya Darsan enlivens the hearts of the sadhus who aspire to serve the Lord in His eternal adolescent form (as summarised to the Lord’s satisfaction by Raghupati Upadhyaya):

syamam eva param rupam puri madhu-puri vara
vayah kaisorakam dhyeyam adya eva paro rasah
(Sri Chaitanya-charitamrta: Madhya-lila, 19.106)

“Krishna’s black form is His supreme form, Mathura Vrndavan is His supreme abode, His adolescent age is to be meditated on, and madhura-rasa is the supreme rasa.”⬆︎

PRANATI DASAKAM

Ten Obeisances

A Sanskrit poem offering on the 97th holy appearance day
of Om Visnupad Paramahamsa Astottara-sata-sri
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj.

নৌমি শ্রীগুরুপাদাব্জং যতিরাজেশ্বরেশ্বরম্ ।
শ্রীভক্তিরক্ষকং শ্রীল-শ্রীধর-স্বামিনং সদা ॥১॥

naumi sri-guru-padabjam yati-rajesvaresvaram
sri-bhakti-raksakam srila-sridhara-svaminam sada [1]

Eternally I offer my obeisance to the lotus feet of Sri Guru, the lord of the masters of the best of the sannyasis, Srila Bhakti Raksak Sridhar Swami.

English translation of the expanded Bengali translation: Eternally I offer my obeisance to the holy lotus feet of my beloved Gurudev, the lord of the masters of the best of the sannyasis, Srila Bhakti Raksak Sridhar Swami.

সুদীর্ঘোন্নতদীপ্তাঙ্গং সুপীব্য-বপুষং পরম্
ত্রিদণ্ড-তুলসীমালা-গোপীচন্দন-ভূষিতম্ ॥২॥

অচিন্ত্য-প্রতিভাস্নিগ্ধং দিব্যজ্ঞান-প্রভাকরম্
বেদাদি-সর্ব্বশাস্ত্রানাং সামঞ্জস্য-বিধায়কম্ ॥৩॥

গৌড়ীয়াচার্য্যরত্নানামুজ্জ্বলং রত্নকৌস্তুভম্
শ্রীচৈতন্যমহাপ্রেমোন্মত্তালীনাং শিরোমণিম্ ॥৪॥

sudirghonnata-diptangam supibya-vapusam param
tridanda-tulasi-mala-gopi-chandana-bhusitam [2]

achintya-pratibha-snigdham divya-jnana-prabhakaram
vedadi-sarva-śastranam samanjasya-vidhayakam [3]

gaudiyacharya-ratnanam ujjvalam ratna-kaustubham
sri-chaitanya-mahapremonmattalinam siromanim [4]

His lofty, exalted, and effulgent form, adorned with a tridanda, tulasi-mala, and gopi-chandan tilak, is the most relishable figure. Inconceivably brilliant and affectionate, he is a sun of divine knowledge and the harmoniser of all the revealed scriptures. He is the bright Kaustubha gem amongst the jewel-like Gaudiya Acharyas, and he is the crown-jewel amongst those who are ecstatic in the divine love of Sri Chaitanya.

Expanded translation: His lofty, dignified, divinely effulgent, incomparable holy form is a delight to the eyes, bears a tridanda, and is adorned with a tulasi necklace and gopi-chandan tilak. Although he is inconceivably brilliant, he is supremely affectionate. The ten directions are fully illuminated by the light of his divine—supramundane, extraordinary—pure knowledge. He is the harmoniser of all the scriptures—the Vedas, Vedanta, Upanisads, Brahma-samhita, and Puranas led by Srimad Bhagavatam. In the necklace of jewel-like Acharyas of the Sri Gaudiya school, he shines like the brilliant kaustubha gem, and he stands out as the crown jewel amongst the bee-like devotees who are ecstatic in the divine love of Sri Chaitanya Mahaprabhu. I offer my obeisance to my beloved Gurudev eternally.

গায়ত্র্যর্থ-বিনির্যাসং গীতাগূঢ়ার্থ-গৌরবম্
স্তোত্ররত্নাদি-সমৃদ্ধং প্রপন্নজীবনামৃতম্ ॥৫॥

অপূর্ব্বগ্রন্থ-সম্ভারং ভক্তানাং হৃদ্রসায়নম্
কৃপয়া যেন দত্তং তং নৌমি কারুণ্য-সুন্দরম্ ॥৬॥

gayatry-artha-viniryasam gita-gudhartha-gauravam
stotra-ratnadi-samrddham prapanna-jivanamrtam [5]

apurva-grantha-sambharam bhaktanam hrd-rasayanam
krpaya yena dattam tam naumi karunya-sundaram [6]

He mercifully gave the most essential meaning of the gayatri-mantra, the profound, hidden meaning of Srimad Bhagavad-gita, the Prapanna-jivanamrta replete with various jewel-like verses (such as those of Sri Yamun Acharya’s Stotra-ratna), and numerous other extraordinary books that are elixirs for the hearts of the devotees. I offer my obeisance to him, the embodiment of beauty and grace.

Expanded translation: He mercifully revealed the hidden meaning of gayatri, the mother of the Vedas, opened the storehouse of the profound hidden wealth of the deep meaning of Srimad Bhagavad-gita, and distributed this to the fallen souls. He composed and gave to the world the best of scriptures, Sri Sri Prapanna-jivanamrta, which is replete with various jewel-like verses of the Lord and His devotees, and a collection of extraordinary books that are elixirs for the hearts and senses of the Lord’s devotees. I offer my obeisance to my beloved Gurudev, the embodiment of beauty and grace.

সঙ্কীর্ত্তন-মহারাস-রসব্ধেশ্চন্দ্রমানিভম্ ।
সংভাতি বিতরণ্ বিশ্বে গৌর-কৃষ্ণং গণৈঃ সহ ॥৭॥

sankirtana-maharasa-rasabdhes chandrama-nibham
sambhati vitaran visve gaura-krsnam ganaih saha [7]

He shines brightly with his associates as he distributes to the world Gaura Krishna, the moon arisen from the ocean of rasa that is the grand dance of Sri Krishna-sankirtan.

Expanded translation: He shines brilliantly as he distributes with his associates throughout the entire world Lord Sri Gaura Krishna, the moon arisen from the ocean of rasa that is the grand dance of Krishna-sankirtan.

ধামনি শ্রীনবদ্বীপে গুপ্তগোবর্দ্ধনে শুভে ।
বিশ্ববিশ্রুত-চৈতন্যসারস্বত-মঠোত্তমম্ ॥৮॥

স্থাপয়িত্বা গুরূন্ গৌর-রাধা-গোবিন্দবিগ্রহান্ ।
প্রকাশয়তি চাত্মানং সেবা-সংসিদ্ধি-বিগ্রহঃ ॥৯॥

গৌর-শ্রীরূপ-সিদ্ধান্ত-দিব্য-ধারাধরং গুরুম্ ।
শ্রীভক্তিরক্ষকং দেবং শ্রীধরং প্রণমাম্যহম্ ॥১০॥

dhamani sri-navadvipe gupta-govardhane subhe
visva-visruta-chaitanya-sarasvata-mathottamam [8]

sthapayitva gurun gaura-radha-govinda-vigrahan
prakasayati chatmanam seva-samsiddhi-vigrahah [9]

gaura-sri-rupa-siddhanta-divya-dhara-dharam gurum
sri-bhakti-raksakam devam sridharam pranamamy aham [10]

In the auspicious place of Gupta Govardhan in Sri Nabadwip Dham, he established the world-renowned and exalted Sri Chaitanya Saraswat Math and the Deities Sri Sri Guru Gauranga Gandharva Govindasundar, and he then manifest himself as the deity of service in perfection. I offer my obeisance to Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, my Gurudev, the carrier of the divine current of Srila Bhakti Siddhanta Saraswati Thakur, Sri Rupa Goswami, and Sri Gauranga Mahaprabhu.

Expanded translation: He established the world-renowned best of Maths, Sri Chaitanya Saraswat Math, in Gupta Govardhan of Sri Nabadwip Dham, which is nondfferent from Vraja, within Sri Koladwip, the Aparadha-bhanjan-pat (place where all offences are forgiven), manifested there beautiful service to the Deities Sri Sri Guru Gauranga Gandharva Govindasundar, and then revealed himself as the Deity of perfection in service. Eternally, I offer my obeisance to the holy lotus feet of Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, the carrier of the divine current of Srila Bhakti Siddhanta Saraswati in the line of Sri Rupa, the dearmost and favourite of Sri Gauranga Mahaprabhu.

শ্রদ্ধয়া যঃ পঠেন্নিত্যং প্রণতি-দশকং মুদা ।
বিশতে রাগমার্গেষু তস্য ভক্ত-প্রসাদতঃ ॥১১॥

sraddhaya yah pathen nityam pranati-dasakam muda
visate raga-margesu tasya bhakta-prasadatah [11]

One who joyfully recites this Pranati-dasakam daily with faith enters the path of love (raga-marg) by the grace of his devotees.

Expanded translation: One who joyfully recites this Pranati-dasakam daily with faith attains the grace of Srila Gurudev’s associates and becomes qualified for service to the Lord on the path of love (raga-marg).⬆︎

DASA-VIDHA-NAMAPARADHA

The Ten Offences to the Holy Name

A Bengali poem composed on 2 April 1992
explaining the ten offences to the Holy Name
as described in the Padma-purana.

হরিনাম মহামন্ত্র সর্ব্বমন্ত্র-সার
যাঁদের করুণাবলে জগতে প্রচার ।
সেই নামপরায়ণ সাধু, মহাজন
তাঁহাদের নিন্দা না করিহ কদাচন ॥১॥

hari-nama mahamantra sarva-mantra-sara
yadera karuna-bale jagate prachara
sei nama-parayana sadhu, mahajana
tahadera ninda na kariha kadachana [1]

sei–Those sadhu–sadhus parayana–devoted nama–to the Name karuna-bale–by the mercy yadera–of whom mahamantra–the great mantra nama–of the Names hari–of the Lord, sara–the best sarva–of all mantra–mantras, [is] prachara–distributed jagate–throughout the world [are] mahajana–great souls. kadachana na–Never kariha–engage ninda–in criticism tahadera–of them.

The Hari-nam mahamantra, the best of all mantras, is distributed throughout the world by the mercy of the sadhus devoted to the Name. Never criticise such great souls.

ব্রজেন্দ্র-নন্দন কৃষ্ণ সর্ব্বেশ্বরেশ্বর
মহেশ্বর আদি তাঁর সেবন-তৎপর ।
নাম চিন্তামণি কৃষ্ণ-চৈতন্য-স্বরূপ
ভেদ-জ্ঞান না করিবে লীলা-গুণ-রূপ ॥২॥

vrajendra-nandana krsna sarvesvaresvara
mahesvara adi tara sevana-tatpara
nama chintamani krsna-chaitanya-svarupa
bheda-jnana na karibe lila-guna-rupa [2]

nandana–The son indra–of the King vraja–of Vraja, krsna–Krishna, [is] isvara–the Lord sarva–of all isvara–Lords. maha-isvara–The great lord (Siva) [and] adi–the other [gods are] tatpara–dedicated [to] tara–His sevana–service. nama–The Name [is] chinta-mani–a wish-fulfilling jewel [and] chaitanya–a spiritual svarupa–form krsna–of Krishna. jnana na karibe–Do not consider [the Name] bheda–distinct [from Krishna’s] rupa–Form, guna–Qualities, [and] lila–Pastimes.

The prince of Vraja Sri Krishna is the Lord of all Lords. Siva and all the other gods are dedicated to His service. The Name is a wish-fulfilling jewel and a spiritual form of Krishna Himself. Do not consider the Name to be distinct from Krishna’s Form, Qualities, or Pastimes.

“গুরু কৃষ্ণ-রূপ হন শাস্ত্রের প্রমাণে
গুরু-রূপে কৃষ্ণ কৃপা করে ভাগ্যবানে” ।
সে গুরুতে মর্ত্য-বুদ্ধি অবজ্ঞাদি ত্যজি’
ইষ্ট-লাভ কর, নিরন্তর নাম ভজি’ ॥৩॥

‘‘guru krsna-rupa hana sastrera pramane
guru-rupe krsna krpa kare bhagyavane’’
se gurute martya-buddhi avajnadi tyaji’
ista-labha kara, nirantara nama bhaji’ [3]

pramane–According to evidence sastrera–in the scriptures, guru–Guru hana–is rupa–a form krsna–of Krishna. rupe–In the form guru–of Guru, krsna–Krishna krpa kare–bestows mercy bhagyavane–upon the fortunate. tyaji’–Giving up buddhi–the mentality se gurute–that the Guru [is] martya–mortal [and] avajna–disrespect (disobedience, envy) adi–and so on, labha kara–attain [your] ista–goal: bhaji’–serving nama–the Name nirantara–eternally.

“The scriptures confirm that Guru is a form of Krishna. In the form of Guru, Krishna bestows His mercy upon the fortunate” (Cc: 1.1.45). Give up the mentality that Guru is a mortal, and all other types of disrespect, and attain your cherished goal: serving the Name eternally.

শ্রুতি, শ্রুতি-মাতা-সহ সাত্বত পুরাণ
শ্রীনাম-চরণ-পদ্ম করে নীরাজন ।
সেই শ্রুতি-শাস্ত্র যেবা করয়ে নিন্দন
সে অপরাধীর সঙ্গ করিবে বর্জ্জন ॥৪॥

sruti, sruti-mata-saha satvata purana
sri-nama-charana-padma kare nirajana
sei sruti-sastra yeba karaye nindana
se aparadhira sanga karibe varjana [4]

sruti–The Vedas, saha–with mata–the mother sruti–of the Vedas (gayatri), [and] satvata purana–Srimad Bhagavatam nirajana kare–worship padma–the lotus charana–feet sri-nama–of the divine Name. varjana karibe–Avoid sanga–the association se aparadhira–of an offender yeba–who nindana karaye–criticises sei–the sruti–Vedas [and other] sastra–scriptures.

The Vedas, their mother Gayatri, and Srimad Bhagavatam worship the lotus feet of the divine Name. Avoid the association of any offender who criticises these scriptures.

নামের মহিমা সর্ব্বশাস্ত্রেতে বাখানে ।
অতিস্তুতি, হেন কভু না ভাবিহ মনে ॥
অগস্ত্য, অনন্ত, ব্রহ্মা, শিবাদি সতত ।
যে নাম-মহিমা-গাথা সঙ্কীর্ত্তন-রত ॥
সে নাম-মহিমা-সিন্ধু কে পাইবে পার ? ।
অতিস্তুতি বলে যেই—সেই দুরাচার ॥৫॥

namera mahima sarva-sastrete vakhane
atistuti, hena kabhu na bhaviha mane
agastya, ananta, brahma, sivadi satata
ye nama-mahima-gatha sankirtana-rata
se nama-mahima-sindhu ke paibe para?
atistuti bale yei—sei durachara [5]

mahima–The glories namera–of the Name [are] vakhane–proclaimed [in] sarva–all sastrete–the scriptures. mane–In [your] mind, bhaviha na–do not think kabhu–at any time hena–that [they are] atistuti–exaggerated praise. agastya–Agastya, ananta–Ananta, brahma–Brahma, siva–Siva, adi–and the other gods [are] satata–always rata–engaged in sankirtana–chanting gatha–narrations mahima–of the glories nama–of the Name. [So,] ke–who paibe–will be able para–to cross over sindhu–the ocean se ye–of these mahima–glories se nama–of the Name? sei–One yei–who bale–considers [them] atistuti–exaggerated praise [is] durachara–wicked.

The glories of the Name are proclaimed in all the scriptures. Never think that they are exaggerated praise. Agastya, Ananta, Brahma, Siva, and so on, are always engaged in chanting narrations of the Name’s glories. So, who can cross the ocean of those glories? Anyone who considers them exaggerated praise is wicked.

কৃষ্ণ-নামাবলি নিত্য গোলোকের ধন ।
কল্পিত, প্রাকৃত, ভাবে—অপরাধি-জন ॥৬॥

krsna-namavali nitya golokera dhana
kalpita, prakrta, bhave—aparadhi-jana [6]

krsna-namavali–Krishna’s Names [are] nitya–the eternal dhana–wealth golokera–of Goloka. bhave–One who thinks [They are] kalpita–imaginary [or] prakrta–mundane [is] aparadhi-jana–an offender.

Krishna’s Names are the eternal wealth of Goloka. Anyone who considers Them imaginary or mundane is an offender.

নামে সর্ব্বপাপ-ক্ষয় সর্ব্বশাস্ত্রে কয় ।
সারাদিন পাপ করি’ সেই ভরসায়— ॥
এমত দুর্ব্বুদ্ধি যার সেই অপরাধী ।
মায়া-প্রবঞ্চিত, দুঃখ ভুঞ্জে নিরবধি ॥৭॥

name sarva-papa-ksaya sarva-sastre kaya
sara-dina papa kari’ sei bharasaya—
emata durbuddhi yara sei aparadhi
maya-pravanchita, duhkha bhunje niravadhi [7]

sarva–All sastre–the scriptures kaya–say [that] sarva–all papa–sin [is] ksaya–destroyed name–by the Name. sei–One yara–who papa kari’–sins sara–all dina–day [with] sei–this bharasaya–expectation, [who has] emata–such durbuddhi–a wicked mentality, [is] aparadhi–an offender, [is] pravanchita–deluded maya–by maya, [and] bhunje–undergoes duhkha–suffering niravadhi–perpetually.

All the scriptures declare that the Name destroys all sin. The wicked who sin all day long in expectation of this are offenders. They are deluded by maya and suffer perpetually.

অতুল্য শ্রীকৃষ্ণনাম পূর্ণরসনিধি ।
তাঁর সম না ভাবিহ শুভকর্ম আদি ॥৮॥

atulya sri-krsna-nama purna-rasa-nidhi
tara sama na bhaviha subha-karma adi [8]

sri-krsna–Sri Krishna’s atulya–incomparable nama–Name [is a] purna–full nidhi–reservoir rasa–of nectar. bhaviha na–Never consider subha–auspicious karma–activities [and] adi–so on (vows, renunciation, austerities, sacrificial offerings) sama–equal tara–to Him.

Sri Krishna’s incomparable Name is a brimming reservoir of rasa. Never consider chanting the Name equal to auspicious activities.

নামে শ্রদ্ধাহীন-জন—বিধাতা বাঞ্চিত ।
তারে নাম দানে অপরাধ সুনিশ্চিত ॥৯॥

name sraddha-hina-jana—vidhata vanchita
tare nama dane aparadha sunischita [9]

jana–Persons hina–devoid sraddha–of faith name–in the Name [are] vanchita–deceived vidhata–by Providence. dane–To give tare–them nama–the Name [is] sunischita–certainly aparadha–an offence.

Those who have no faith in the Name are deceived by Providence. To give the Name to them is certainly an offence.

শুনিয়াও কৃষ্ণনাম-মাহাত্ম্য অপার ।
যে প্রীতি-রহিত, সেই নরাধম ছার ॥
অহংতা মমতা যার অন্তরে বাহিরে ।
শুদ্ধ কৃষ্ণনাম তার কভু নাহি স্ফুরে ॥১০॥

suniyao krsna-nama-mahatmya apara
ye priti-rahita, sei naradhama chhara
ahamta mamata yara antare bahire
suddha krsna-nama tara kabhu nahi sphure [10]

sei–Those ye–who [are] rahita–devoid priti–of love suniyao–even after hearing apara–the boundless mahatmya–glories krsna–of Krishna’s nama–Name [are] chhara–deplorable, adhama–fallen nara–souls. krsna–Krishna’s suddha–pure nama–Name kabhu nahi–never sphure–reveals [Himself] tara–to one yara–who antare–internally [and] bahire–externally [has] ahamta–egotism [and] mamata–possessiveness.

Those who remain devoid of love for Krishna’s Name even after hearing His boundless glories are deplorable, fallen souls. The pure Name of Krishna never reveals Himself to those who are internally and externally ridden with egotism and possessiveness.

এই দশ অপরাধ করিয়া বর্জ্জন ।
যে সুজন করে হরিনাম সঙ্কীর্ত্তন ॥
অপূর্ব্ব শ্রীকৃষ্ণপ্রেম লভ্য তারে হয় ।
নামপ্রভু তার হৃদে নিত্য বিলসয় ॥১১॥

ei dasa aparadha kariya varjana
ye sujana kare hari-nama sankirtana
apurva sri-krsna-prema labhya tare haya
nama-prabhu tara hrde nitya vilasaya [11]

apurva–Extraordinary prema–divine love sri-krsna–for Sri Krishna haya–is labhya–attained tare–by the sujana–great souls ye–who sankirtana kare–chant hari–the Lord’s nama–Name varjana kariya–having given up ei–these dasa–ten aparadha–offences. nama-prabhu–The Name Himself vilasaya–plays [within] tara–their hrde–hearts nitya–eternally.

The great souls who chant the Lord’s Name having given up these ten offences attain extraordinary love for Sri Krishna, and the Name Himself plays within their hearts eternally.⬆︎

SRI GOVINDA KUNDA MAHATMYA

A Bengali poem in praise of the glory of Sri Govinda Kunda

সমুদ্র-সম্ভবা গাভী সুরভী আপন ।
দুগ্ধে অভিষেক কৈল ব্রজেন্দ্র-নন্দন ॥১॥

samudra-sambhava gabhi surabhi apana
dugdhe abhiseka kaila vrajendra-nandana [1]

The cow Surabhi, who appeared from the ocean of milk, bathed the prince of Vraja with her milk.

সেই দুগ্ধে পূর্ণ কুণ্ড ‘শ্রীগোবিন্দ’ নাম ।
রম্য গিরি গোবর্দ্ধনে শোভে অভিরাম ॥২॥

sei dugdhe purna kunda ‘sri govinda’ nama
ramya giri govardhane sobhe abhirama [2]

This milk formed a pond known as ‘Sri Govinda’ which delightfully beautifies wonderful Giriraj Govardhan.

কুণ্ডবারি মহাপাপ-হারী সে চিন্ময় ।
স্নানে পানে ভবভয় ত্রিতাপ নাশয় ॥৩॥

kunda-vari mahapapa-hari se chinmaya
snane pane bhava-bhaya tritapa nasaya [3]

The spiritual water in this pond can absolve even the greatest sins. Bathing in or drinking this water dispels the threefold miseries and all fear of material existence.

বহু-ভাগ্যে কেহ সেই দুগ্ধাস্বাদ পায় ।
চিদানন্দ-দেহ লভি’ কৃষ্ণ-লোকে যায় ॥৪॥

bahu-bhagye keha sei dugdhasvada paya
chidananda-deha labhi’ krsna-loke yaya [4]

Those who are greatly fortunate taste the milk (within this water), attain a divine form, and go to Krishna’s abode.

শ্রীকৃষ্ণ-মানসে যেবা করে হেথা স্নান ।
গুপ্ত-গোবর্দ্ধনে রাধাকৃষ্ণ-সেবা পান ॥৫॥

sri krsna-manase yeba kare hetha snana
gupta-govardhane radha-krsna-seva pana [5]

Those who bathe here, desiring Sri Krishna, attain the service of Radha-Krishna in Gupta Govardhan.

Reference

This poem is based on verses 3.4.8, 16, 17, and 38 of Sri Garga-samhita.⬆︎

MOHA-MUDGARA-STOTRAM TRANSLATIONS

Two poetic Bengali translations
of the twelfth verse of Sri Sankar Acharya’s
Moha-mudgara-stotram: The Hammer upon Illusion.

দিবস-রজনী সন্ধ্যা-সকাল
ষড়্ঋত-সনে খেলে মহাকাল ।
নাশে পরমায়ুৃ; তবু আশা-বায়ু
না ছাড়ে আমায়, এ বিষম-দায় !

divasa-rajani sandhya-sakala
sad-rta-sane khele mahakala
nase paramayu; tabu asa-vayu
na chhade amaya, e visama-daya!

mahakala–Great Time khele–plays sane–with divasa–the days [and] rajani–nights, sandhya–dusks, [and] sakala–dawns, [and] sad–six rta–seasons, [and] nase–ends [my] paramayu–lifetime. tabu–Still, vayu–the disease asa–of desire na–does not chhade–leave amaya–me. e–This [is my] visama–dire daya–condition!

With the days and nights, dusks and dawns,
and six seasons, Great Time plays
and takes away my life. Still, the disease of desire
does not leave me. This is my dire condition!

দিবস-যামিনী সন্ধ্যা-প্রভাত
বসন্ত-শরৎ করে যাতায়াত ।
কাল সেথা খেলে নাশে পরমায়ু
তবু নাহি ছাড়ে দুষ্ট আশা-বায়ু ॥

divasa-yamini sandhya-prabhata
vasanta-sarat kare yatayata
kala setha khele nase paramayu
tabu nahi chhade dusta asa-vayu

divasa–Day [and] yamini–night sandhya–dusk [and] prabhata–dawn vasanta–spring [and] sarat–fall yatayata kare–come and go.kala–Time khele–plays setha–there [and] nase–ends [my] paramayu–lifetime. tabu–Still, dusta–the wicked vayu–disease asa–of desire nahi–does not chhade–leave [me].

Day and night, dusk and dawn,
spring and fall come and go.
Time plays amongst them and takes away my life.
Still, the wicked disease of desire does not let go.

Sri Sankar Acharya’s original verse from the Moha-mudgara-stotram, which Srila Bhakti Sundar Govinda Dev-Goswami Maharaj placed on the wall of his veranda, is cited below:

dina-yaminyau sayam pratah
sisira-vasantau punar ayatah
kalah kridati gachchhaty ayus
tad api na munchaty asa-vayuh
(Moha-mudgara-stotram: 12)

dina–Day [and] yaminyau–night, sayam–dusk [and] pratah–dawn, sisira–winter [and] vasantau–spring punah ayatah–revolve. kalah–Time kridati–plays on, [and] ayuh–life gachchhati–passes away. tad api–Nevertheless, vayuh–the disease asa–of desire na–does not munchati–let go.

Day and night, dusk and dawn,
winter and spring revolve.
Time plays on, and life passes away,
but the disease of desire never lets go.

Purport

Everything comes and goes in the course of time—sunrise and sunset, day and night, winter and springtime, and even life itself—but the false hope of material happiness never goes away.⬆︎

All glory to Sri Guru and Sri Gauranga

RACHANAMRTA

Contents

PRANAMS

Pranams to Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Pranam to Srila A.C. Bhaktivedanta Swami Prabhupad

Pranam to Srimad Bhakti Saranga Goswami Maharaj

Pranam to Srimad Bhakti Vichar Jajavar Maharaj

Pranam to Srimad Bhakti Kamal Madhusudan Maharaj

Pranam to Srimad Krishnadas Babaji Maharaj

Pranam to Srila Bhakti Siddhanta Saraswati Thakur

Pranam to Srila Vrndavan Das Thakur and Srila Krishnadas Kaviraj Goswami

Pranam to Sri Sadasiva Gangadhar

AHVANA

VASITA

CHALAR PATHE

Note

CHAOYA

SVARUPODBODHANA

SRI GURU PRASASTI

ON THE APPEARANCE DAY OF SRILA BHAKTI VINOD THAKUR

Note

MAYA DURATYAYA

SRI SRI GURU-GAURANGA-PRASASTI

SRI NAVADVIPA-DHAMA-PARIKRAMAYA AHVANA

SRI GURU PUJA

PATRIKA PRASASTI

Note

SUBHA AVIRBHAV TITHITE DINERA ARTI

SRI GURU PRASASTI

References

SRI GURUDEVER AVIRBHAVA-VASARE PRARTHANA

শ্রীগুরুদেবের আবির্ভাব-বাসরে প্রার্থনা

Sri Gurudever Avirbhava-Vasare Prarthana

Prayer on the Appearance Day of Sri Gurudev

477 TAMA SRI SRI GAURAVIRBHAVE

৪৭৭তম শ্রীগৌরাবির্ভাবে

477 Tama Sri Sri Gauravirbhave

On the 477th Appearance Day of Sri Gaurachandra

UPADESA PANCHAKAM

INCONCEIVABLE GLORY

RUPANUGA GURU-TATTVA

SRI GAUDIYA DARSAN PRASASTI

Note

PRANATI DASAKAM

DASA-VIDHA-NAMAPARADHA

SRI GOVINDA KUNDA MAHATMYA

Reference

MOHA-MUDGARA-STOTRAM TRANSLATIONS

Purport

Pranam to Srila Vrndavan Das Thakur
and Srila Krishnadas Kaviraj Goswami