Saranagati 2017-03-22T08:14:07+00:00
ALL GLORY TO SRI GURU AND SRI GAURANGA

শরণাগতি

SARANAGATI

Surrender

composed by the
pre-eminent associate of Sri Gauranga Mahaprabhu

Srila Sachchidananda Bhakti Vinod Thakur

with

শ্রীলঘুচন্দ্রিকাভাষ্য

Sri Laghu-chandrika-bhasya

Gentle Moonlight Commentary

composed by the
Founder-President-Acharya
of Sri Chaitanya Saraswat Math
Ananta-sri-vibhusita Om Visnupad Paramahamsa-kula-chudamani

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Translated into English
by the inspiration, merciful encouragement,
and specific desire of his dearmost associate
Sri Chaitanya Saraswat Math President-Sevaite-Acharya
Om Visnupad Visva-guru Astottara-sata-sri

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Contents

Translator’s Note

In Praise of Saranagati

Editor’s Note

Mangalacharana: Invocation of Auspiciousness of Sri Laghu-chandrika-bhasya

Preface to Sri Laghu-chandrika-bhasya

Mangalacharana: Invocation of Auspiciousness of Saranagati

Dainyatmika: Humility

Atma-nivedanatmika: Self-Submission

Goptrtve Varana: Embracing the Lord’s Guardianship

Visrambhatmika: Confidence in the Lord’s Protection

Varjanatmika: Rejecting the Unfavourable

Anukulyatmika: Accepting the Favourable

Bhajana-lalasa: Hankering for Service

Siddhi-lalasa: Hankering for Fulfilment

Vijnapti: Prayer of Heartfelt Hankering

Sri Nama-mahatmya: The Glories of the Name

Saranagatera Prarthana: Prayers of the Surrendered Souls

Sri Sri Hari-Guru-Vaisnava-Vandana: Prayers unto Sri Hari, Sri Guru, and the Vaisnavas

Ma Muncha Pancha-Dasakam

Guide to Reading and Pronouncing Bengali

Kirtan Index

End Notes

Translator’s Note

With overflowing joy in my heart, I would like to begin by offering my obeisance unto my spiritual masters, the devotees, and the readers of Saranagati, praying this publication is pleasing to them all.

Content

In this introductory note I will briefly explain the content of this book and the method by which it has been presented. Following this introduction is a short compilation of expressions by Srila Bhakti Sundar Govinda Dev-Goswami Maharaj and Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj in praise of Saranagati, and an English translation of the Editor’s Note from the original 1949 Sri Chaitanya Saraswat Math Bengali edition. Thereafter, the text of Saranagati herself is presented along with the Sri Laghu-chandrika-bhasya.

In accordance with the 1949 edition, sections entitled Saranagatera Prarthana (a collection of prayers compiled from Srimad Bhagavatam and other scriptures) and Sri Sri Hari-Guru-Vaisnava-vandana (a set of prayers recited daily in Sri Chaitanya Saraswat Math) have been included. These sections conclude the Sri Laghu-chandrika-bhasya. Following them, a poem by the commentator entitled Ma Muncha Pancha-dasakam, which deeply illustrates saranagati’s integral mood of dainya, humility, is presented as an appendix. Lastly, an introductory guide to reading and pronouncing Bengali is provided.

Layout

The verses of Saranagati have been presented in a five-fold format: 1) the Bengali text of each verse; 2) its Roman transliteration; 3) its word-for-word gloss; 4) its prose translation; and 5) a translation of the commentary on the verse from the Sri Laghu-chandrika-bhasya.

The Sri Laghu-chandrika-bhasya consists of three types of annotations: 1) synonyms: common sadhu-bhasa or chalit-bhasa forms of rare or esoteric sadhu-bhasa and Vraja-bhuli expressions; 2) scriptural references: citations of verses from texts such as Srimad Bhagavatam, Sri Chaitanya-charitamrta, and Sri Bhakti-rasamrta-sindhu which reveal the origins and profundity of the expressions within the verses; and 3) explanatory prose: short explanations of significant or enigmatic words or concepts within the verses (in many cases the Bengali prose explanations are themselves citations from other writings of Srila Bhakti Vinod Thakur).

The Bengali synonyms given in the Sri Laghu-chandrika-bhasya have been presented in parentheses within the word-for-word gloss. Where the synonyms are virtually identical in meaning to the original text, no additional translation of them has been given. In all other instances the synonyms have been translated and presented in parentheses. All the scriptural references have been translated and presented as notes below the prose translations of the verses to which they refer. The Bengali explanatory prose has been translated and presented in some instances in parentheses within the word-for-word gloss, and in all others as notes.

Translation

With regard for the direct, heart-touching simplicity of the original text, as well as the brevity and feel of the commentary (styled laghu, lit. ‘light’ or ‘gentle’), the translation has aimed at simply and clearly conveying the concepts and sentiments expressed within the text using language that is succinct and readily understandable. As far as possible, the use of English idioms, embellishments, affectations, and so forth, has been avoided. The axiom mitancha sarancha vacho hi vagmita, ‘True eloquence is concise, essential speech’ (Sri Chaitanya-charitamrta: Adi-lila, 1.106), has been the guiding principle.

All translation has been undertaken with reference to relevant treatises: most commonly Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj’s Sri Sri Prapanna-jivanamrtam, Srila Bhakti Vinod Thakur’s Amrta-pravaha-bhasya and Piyusa-varsini-vrtti, and Srila Bhakti Siddhanta Saraswati Thakur’s Anubhasya and Anuvrtti.

Acknowledgements

Out of affection and appreciation, I feel compelled to mention the numerous devotees who helped with this publication. Sripad Bhakti Prapanna Tirtha Maharaj supported and guided me over the course of the project. Kanai Lal Prabhu, Purusottam Jagannath Prabhu, and Anindita Devi Dasi assisted with translation. Sri Lekha Devi Dasi, Krishna Prema Prabhu, Nrsimha Chaitanya Prabhu, Jagadananda Prabhu, and Sundar Gopal Prabhu proofread the text. Rasa Mayi Pandita Devi Dasi prepared the Bengali text and assisted with proofreading. Bisakha Devi Dasi provided indispensable assistance with all aspects of the project: proofreading, formatting, editing, type-setting, and so on. Lalita Madhav Prabhu provided essential guidance regarding methodology and thoroughly edited the text. His work greatly improved both the accuracy and clarity with which the original text and the concepts it expresses have been represented. I am deeply indebted to him for his contribution and consider that this publication really should be credited to him. Mahamantra Prabhu prepared the photos of the Guru-parampara and designed the cover. Srila Bhakti Sudhir Goswami Maharaj and Sripad Mahananda Prabhu Bhakti Ranjan did the final checking of the book as a whole.

Despite all the assistance I have received from these devotees it is inevitable that, as one who is perpetually subject to misunderstanding (bhram) and erroneous perception (karanapatava), I have made mistakes within this publication. I beg all the revered readers’ forgiveness for this.

Genesis

To conclude this introduction I would like to explain how this publication of Saranagati came about. In gist, I was present in a class given by our beloved Gurudev, Srila Bhakti Sundar Govinda Dev-Goswami Maharaj, in February of 2009 in which His Divine Grace spoke as follows:

“There are many very sweet, sweet songs in the book Saranagati. It is my request to the devotees that, if possible, they try to memorise those songs. When I joined the Mission of Srila Guru Maharaj he gave me this book and said, ‘If you can memorise it, you take it.’ … Now I am thinking, ‘After me, who will be able to recite?’ I have some hope that in our sampradaya there must be someone who will be able to continue. There are many very sweet, sweet songs in Saranagati, and at least devotees can learn songs like Atma-samarpane gela abhimana and Sarvasva Tomara charane sa̐piya. There are so many sweet songs in Saranagati which are very nice to chant every day.”

The next day I enquired from Srila Govinda Maharaj as follows:

Kamal Krishna Das: Yesterday you requested the devotees to memorise the songs of Saranagati. You mentioned that Srila Guru Maharaj tick-marked thirty-two songs for you to memorise. Could you tell us which songs those were? And would it be pleasing to you for us to print an English version of this book?

Srila Govinda Maharaj: It is not necessary to print only those thirty-two songs; it is necessary to print all of the songs. Actually, all of the songs in Saranagati are very important. Sometimes some songs are a little less important, but otherwise all of the songs are very important. I can tick-mark the songs Srila Guru Maharaj chose for me though, no problem.

Kamal Krishna Das: So it would be pleasing to you for us to try to make an English version of this book?

Srila Govinda Maharaj: That would be very good.

Kamal Krishna Das: With Srila Guru Maharaj’s Laghu-chandrika commentary?

Srila Govinda Maharaj: It has not been printed already?

Kamal Krishna Das: No.

Srila Govinda Maharaj: Okay. If you can do it, that is very good, because you know: the only life of a practitioner is saranagati, surrender.

In his introduction Srila Bhakti Vinod Thakur similarly sings: sikhaya saranagati bhakatera prana, ‘the teachings of saranagati are the life of the devotees.’

In closing, it is my earnest prayer that, by the grace of Srila Govinda Maharaj, everyone will find in this presentation of Saranagati a profound source of spiritual vitality and thus receive inspiration to dedicate their lives to surrendered service unto Sri Guru and Vaisnav (anugatya-bhajan).

Sri Gaura-jana-kinkar,

Bhakti Kamal Tyagi

Sri Gadadhar Pandit Avirbhav Tithi

3 May 2011

Sri Chaitanya Saraswat Math, Nabadwip

In Praise of Saranagati

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Srila Guru Maharaj, Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, gave much attention to the writings of Srila Bhakti Vinod Thakur. Bhakti Vinod Thakur is very sober and has expressed our conception in a very beautiful way through his songs. I feel and think that for anyone who practises Krishna consciousness, who is eager to practise Krishna consciousness, and has affection for the line of Krishna consciousness, it is not necessary to read anything else—the songs of Bhakti Vinod Thakur are sufficient. That is, one will obtain all knowledge through his songs. You may not find all the references for this knowledge in his songs, but you will find all knowledge and our conception expressed very clearly there.

I think the songs of Bhakti Vinod Thakur are sufficient for everyone, and whenever I get a chance I read the songs of Bhakti Vinod Thakur. You do not know how much happiness I felt when Saranagati was published in a beautiful form. Many books of Srila Guru Maharaj had been published. We were very happy to see even Brahma-samhita published. But when Saranagati was published, I was overjoyed to see her form.

Bankim Chandra, the emperor of Bengali literature, wrote, “Balya-prema vara sangadi”. This means that the very strong love felt between young men and women is unbreakable and is the sweetest form of love in this world. When I was very young and first joined Krishna consciousness, Srila Guru Maharaj gave me Saranagati. I first published Saranagati for Srila Guru Maharaj in 1949, and at that time I felt this type of happiness; I felt my experience of balya-prema was with Saranagati.

When I joined the lotus feet of Srila Guru Maharaj as a young boy, he gave me this book and said, “If you can memorise it, you take it.” I had some capacity as a kirtan singer from my childhood, and Srila Guru Maharaj wanted to begin training me according to my qualifications. As a boy I had learned from my father many Vaisnava songs. They were good songs, no doubt, but they are songs which are sung by sahajiyas. Srila Guru Maharaj told me, “First you must forget all of those songs.” I said, “Yes, I will not sing any of those songs again.” And I never sang those songs again. Later, maybe twenty-five or thirty years later, Srila Guru Maharaj wanted to hear some of those songs from me and he asked me, “Can you remember those songs now?” I said, “Maharaj, I cannot remember the style of singing for those songs.”

Anyhow, when Srila Guru Maharaj first gave me Saranagati, he tick-marked thirty-two songs and said, “Memorise these thirty-two songs within seven days. Then every day, one by one or as required, you can sing those songs.” That book is still in my room, and I memorised those songs. How that happened, I do not know.

Now my memory is not always working; still, I hate to look at the book when I am singing. I never want to sing any song which I do not know. All the songs are within my memory. Now maybe I may miss one point as I am singing, but still I am never prepared to read from the book as I sing. And that was Srila Guru Maharaj’s style. Guru Maharaj knew all the songs and he would always sing them without the book. Previously he sang so much; he sang all the songs and showed us everything. After I joined, Guru Maharaj got some relief and would give charge to me, saying, “Govinda Maharaj, you sing, you sing, you sing.”

During assemblies of devotees, Srila Guru Maharaj would always request me to sing two particular songs from Saranagati: Emana durmati samsara bhitare and Ki jani ki bale Tomara dhamete. Guru Maharaj gave me these two songs for my own realisation. He wanted that every day I would really think, “Ki jani ki bale Tomara dhamete ha-inu saranagata—by what force have I surrendered unto your lotus feet?”

Every day very nice sankirtan is happening here in our temple. I cannot go and join the sankirtan party, but I am always joining with the devotees mentally. I also hear the songs they are singing; every day they are singing such beautiful songs. It is very important though to have some realisation about those songs. Every phrase within the songs we sing is very sweet and very meaningful, and it is necessary to realise why we are singing these songs every day. Through that realisation we can cross over illusion.

We have heard from Srila Guru Maharaj many times that Prabhupad Srila Saraswati Thakur would tell his disciples that some of the songs are very important to realise. He would say especially that the song Amara jivana sada pape rata is very important for practitioners to realise. Srila Guru Maharaj told us that he would say that we must realise the position of our own self. What are we doing? What are we eating? How are our activities going on? We must have some realisation about these things.

I am thinking it is no doubt difficult for everyone to go on living every day without worldly forms of enjoyment. I am always thinking so much about the situation of the conditioned souls in this mundane world. It is unpalatable and very hard, no doubt. But Srila Saraswati Thakur’s advice is that we must clean our mind every day by singing the songs of Saranagati, and especially this song, Amara jivana sada pape rata. Just as we clean our home when we awaken in the morning by sweeping with a broom, so we should clean our mind by sweeping it with this song. By sweeping our mind with this song, the dirt within it is removed, it becomes cleaned, and our activities are redirected in the proper way. Srila Guru Maharaj told us this many times: it is necessary to sweep clean our minds every day through sankirtan.

It is very good that the devotees are patiently trying to follow this. I am getting inspiration by seeing their activities. Maya, the illusory environment of Lord Krishna, is always living beside us and trying to attract us. But by the grace of the mood of surrender and devotion to Lord Krishna, under the direction of Guru-Vaisnava, we must cross over the illusory environment.

Srila Bhakti Vinod Thakur, Srila Bhakti Siddhanta Saraswati Thakur, and Srila Guru Maharaj have tried to give the conditioned souls inspiration to surrender. This is the primary purpose of their teachings. I have seen that it is not necessary to know so many things. If you know how to swim then you can cross a river. You do not need to know where the river is coming from, where it is going, what is inside the river, or which way the river is flowing. You do not need to check the speed at which the river is flowing or analyse the river with a barometer, temperature gauge, or anything else. You only need to know how to swim and in which direction you need to swim. That is sufficient for swimming across a river. The knowledge presented in Saranagati by Bhakti Vinod Thakur is like that. It is clear, simple knowledge which by itself is sufficient for us to cross over this illusory environment and reach the divine abode of the Lord.

Saranagati is a small book, but all wealth is present within it in a glorious way. Through the songs of Srila Bhakti Vinod Thakur we get the gist of all the scriptures. If all the scriptures disappeared from this mundane world but Srila Bhakti Vinod Thakur’s songs remained, we would still have everything. We can get everything through his songs.

In Praise of Saranagati1

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

When I entered Sri Gaudiya Math, I received Srila Bhakti Vinod Thakur’s small Bengali book Saranagati for the very first time. It was so sweet to me that I purchased several copies and distributed them amongst my friends. Its price was only four paise. It was so sweet, it touched my heart. I thought, “Here is Krishna—Krishna-katha (talks of Krishna) is Krishna Himself. Here is talk about Krishna, the adhoksaja, the transcendental.” I later composed a short commentary when I was in Nanda Gram, and it is published along with Srila Bhakti Vinod Thakur’s commentary in Bengali.

I wrote an introductory poem to the commentary on Saranagati:

svairacharabdhi-sammagnan jivan gauranghri-pankaje
uddhrtya saranapatter mahatmyam samabodhayat

“All the conditioned souls are sammagnan—they are diving or struggling in the ocean of svairachara or pleasure-seeking—anyabhilas—immoral or whimsical activities. Gauranghri-pankaje uddhrtya: taking them out of that ocean, you put them in the lotus—you took them to the lotus feet of Gauranga. You collected them from the wide, troubled ocean, and gave them to the lotus feet of Gauranga. Uddhrtya saranapatter mahatmyam samabodhayat: and so, having placed them there, you began to instruct them about the great nobility and high value of saranagati, exclusive surrender. Samabodhayat: you tried to make them understand and realise the efficacy of saranagati proper. You, my Gurudev, Srila Bhakti Siddhanta Saraswati Thakur Prabhupad, did so, so I bow down unto you first.” Then I also wrote a verse offering obeisance unto the writer of Saranagati, Srila Bhakti Vinod Thakur.2

Editor’s Note

(translated from the original 1949 Bengali edition)

Srila Sachchidananda Bhakti Vinod Thakur, the magnanimous, eternally liberated associate of Sri Gaurasundar—the Supreme Personality of Godhead, who descends in the Age of Kali as the saviour of the fallen—has described the fundamental characteristics of pure devotion in his songbook known as Saranagati. The author of Sri Chaitanya-charitamrta, Srila Krishna Das Kaviraj Goswami Prabhu, has described the distinction between surrender (saranagati) and detachment (akinchanatva) as follows:

saranagatera, akinchanera—eka-i laksana
tara madhye pravesaye ‘atma-samarpana’
sarana lana kare krsne atma-samarpana
krsna ta̐re kare tat-kale atma-sama
(Sri Chaitanya-charitamrta: Madhya-lila, 22.96, 99)

“Although a devotee who is surrendered to Krishna (saranagata) and a devotee who is detached from this world (akinchan) have the same external characteristics, the surrendered devotee has the superlative qualification of having fully offered their very soul to Krishna. As soon as a surrendered soul takes shelter of Krishna and fully offers themself to Him, Krishna immediately accepts him as His own (as an associate equal to Himself).”

Being detached from this world (akinchan), maintaining genuine faith (sraddha) within the heart, and taking shelter of the lotus feet of Sri Krishna in all respects, is said to be saranagati. The fundamental teachings of saranagati are found within the Vedas, Srimad Bhagavatam, Srimad Bhagavad-gita, the Ramayana, the Puranas, other scriptures auxiliary to the Vedas, and the writings of all the previous Acharyas. Herein, I am citing a few examples from these sources of knowledge:

In the Sruti:

syamach chchhavalam prapadye
savalach chchhyamam prapadye
(Chhandogya-upanisad: 8.13.1)

“By the mercy of Syam (Krishna), I surrender unto Savala (Radha). By the mercy of Savala, I surrender unto Syam.”

yo brahmanam vidadhati purvam yo brahma-vidyam
tasmai gah palayati sma krsnah
tam hi devam atma-vrtti-prakasam
mumuksur vai saranam amum vrajet
(Tapanyam, Brahma-samhita tika)

“In the beginning of creation, He who created Brahma, and then imparted to him knowledge of Brahma—He is the selfsame Lord Krishna, who tends cows. Those desirous of liberation should surrender unto that Lord, who reveals the innate function of the soul.”

yatha nadyah syandamanah samudre
’stam gachchhanti nama-rupe vihaya
tatha vidvan nama-rupad vimuktah
parat param purusam upaiti divyam
(Mundaka-upanisad: 3.2.8)

“As flowing rivers, abandoning their names and forms, return to the ocean, so the enlightened souls, being completely liberated from their mundane names and forms, meet the supramundane Supreme Personality of Godhead.”

In Srimad Bhagavatam:

tasmat tvam uddhavotsrjya chodanam pratichodanam
pravrttin cha nivrttin cha srotavyam srutam eva cha
mam ekam eva saranam atmanam sarva-dehinam
yahi sarvatma-bhavena maya sya hy akuto-bhayah
(11.12.14–15)

[Krishna says:] “O Uddhava, totally abandoning the Vedas and their auxiliaries, all of their prescriptions and prohibitions, and everything you have ever heard or may come to hear, take exclusive shelter of Me, the life of all beings, with all your heart. By My grace you will become completely fearless.”

devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni cha rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam
(11.5.41)

“One who has completely abandoned all worldly duties and surrendered wholeheartedly unto the ultimate shelter, Mukunda, is no longer a debtor to, nor a servant of, the demigods, sages, other living entities, relatives, mankind, or ancestors.”

martyo yada tyakta-samasta-karma
niveditatma vichikirsito me
tadamrtatvam pratipadyamano
mayatma-bhuyaya cha kalpate vai
(11.29.34)

[Krishna says to Uddhava:] “When a mortal being completely abandons all mundane endeavours, surrenders themself unto Me, and acts according to My desires, he attains immortality and becomes fit to associate with Me.”

yesam sa eva bhagavan dayayed anantah
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti cha deva-mayam
naisam mamaham iti dhih sva-srgala-bhaksye
(2.7.42)

“If one wholeheartedly takes shelter of the Infinite Supreme Lord’s feet, the Lord bestows His true mercy upon him and he thereby transcends the Lord’s insurmountable maya. The Lord does not bestow His mercy upon those who ascribe the conceptions of ‘I’ and ‘mine’ to the material body, which is nothing more than food for jackals and dogs.”

kah panditas tvad aparam saranam samiyad
bhakta-priyad rta-girah suhrdah krta-jnat
sarvan dadati suhrdo bhajato ’bhikaman
atmanam apy upachayapachayau na yasya
(10.48.26)

“O Lord, You are the truthful, grateful, and affectionate friend of Your devotees. What learned person would ever take shelter of anyone but You? You fulfil all the desires of Your friends who serve You—You even give Your very self to them—and yet You are neither augmented nor diminished thereby.”

aho baki yam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-uchitam tato ’nyam
kam va dayalum saranam vrajema
(3.2.23)

[Lamenting in separation, Uddhava marvels:] “Oh! Even though the wicked Putana nursed Krishna with her poison-smeared breasts, intending to kill Him, Krishna granted her a position befitting His mother! Of what merciful Lord shall we take shelter other than Him?”

kim durapadanam tesam pumsam uddama-chetasam
yair asritas tirtha-padas charano vyasanatyayah
(3.23.42)

“The Supreme Lord’s feet destroy all material attachment. What remains unobtainable for even persons of agitated mind who surrender unto them?”

naham atmanam asase mad-bhaktaih sadhubhir vina
sriyam chatyantikim brahman yesam gatir aham para
(9.4.64)

[Narayan declares to Durvasa Muni:] “O brahman, without My devotees, those sadhus for whom I am the only shelter, I desire neither the bliss of My own nature nor My six eternal opulences.”

samasrita ye pada-pallava-plavam
mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam
(10.14.58)

“For those who have taken refuge in the supreme shelter—the boat of the lotus feet of Sri Murari, who is renowned as purity personified—the ocean of material existence becomes as insignificant as the water contained in a calf’s hoof-print. Their destination is the supreme abode, never this world where there is danger at every step.”

chiram iha vrjinartas tapyamano ’nutapair
avitrsa-sad-amitro ’labdha-santih kathanchit
sarana-da samupetas tvat-padabjam paratman
abhayam rtam asokam pahi mapannam isa
(10.51.57)

“O Supreme Soul, for so long in this world I have been tormented by sin, burned by remorse, and constantly harassed by my six insatiable enemies. I have never obtained peace. O Bestower of Shelter, somehow I have come before Your lotus feet, which are the abode of fearlessness, sorrowlessness, and immortality. O Lord, please protect me; I am in danger.”

tan me bhavan khalu vrtah patir anga jayam
atmarpitas cha bhavato ’tra vibho vidhehi
ma vira-bhagam abhimarsatu chaidya arad
gomayu-van mrga-pater balim ambujaksa
(10.52.39)

[A letter of appeal from Rukmini to Krishna:] “O lotus-eyed Lord, I have chosen You as my husband and offered myself unto You. Therefore, O Almighty One, please come and take me as Your wife, before Sisupal, like a jackal plundering a lion’s prey, suddenly touches me; I am to be enjoyed by You alone.”

In Srimad Bhagavad-gita:

sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma suchah
(18.66)

“Abandon all forms of religion and surrender exclusively unto Me. I will liberate you from all sin. Do not despair.”

tam eva saranam gachchha sarva-bhavena bharata
tat-prasadat param santim sthanam prapsyasi sasvatam
(18.62)

“O Arjun, surrender unto the Lord in all respects. By His grace you will attain His eternal abode and supreme peace.”

daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te
(7.14)

“My alluring, trimodal maya is insurmountable. Only those who surrender unto Me can transcend maya.”

bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma sudurlabhah
(7.19)

“After many births, an enlightened soul surrenders unto Me, realising, ‘Vasudev is everything’. Such a great soul is extremely rare.”

And so on. In the Visnu-purana:

smrte sakala-kalyana-bhajanam yatra jayate
purusas tam ajam nityam vrajami saranam harim

“Upon remembering Sri Hari, the soul becomes a recipient of all auspiciousness. I take shelter of Him, the unborn, eternal Supreme Lord.”

In the Brahma-vaivarta-purana:

prapyapi durlabhataram manusyam vibudhepsitam
yair asrito na govindas tair atma vanchitas chiram

“Those who attain a human birth, which is extremely rare and desired by even the demigods, but do not take shelter of Govinda deceive themselves perpetually.”

In the Brhan-naradiya-purana:

samsare ’smin maha-ghore moha-nidra-samakule
ye harim saranam yanti te krtartha na samsayah

“Within this ghastly material world, which is engulfed in ignorance and sleep, those who surrender unto the Supreme Lord are successful in all their endeavours. Of this there is no doubt.”

paramartham asesasya jagatam adi karanam
saranyam saranam yato govindam navasidati

“Govinda is the origin of all the universes, the Supreme Truth, and the ultimate shelter. One who surrenders unto Him never falls down.”

In the Padma-purana:

ahankrtir ma-karah syan na-karas tan nisedhakah
tasmat tu namasa ksetri-svatantryam pratisidhyate
bhagavat-paratantro ’sau tadayatatma-jivanah
tasmat sva-samarthya-vidhim tyajet sarvam asesatah

“In the word namah (‘obeisance’), the syllable ma indicates the self-asserting ego (ahankar, lit. ‘I am the doer’), and the syllable na indicates its prevention. Thus, the act of offering obeisance (namah) nullifies the offerer’s independence. The soul is by nature subordinate to the Supreme Lord; their innate function is servitude to Him. Therefore, all actions performed with the conception, ‘I am the doer’ should be utterly abandoned.”

In the Narasimha-purana:

tvam prapanno ’smi saranam deva-devam janardanam
iti yah saranam praptas tam klesad uddharamy aham

“I deliver from all suffering one who takes shelter of Me, declaring, ‘O Supreme Refuge, O Lord of Lords, O Janardan, I am surrendered unto You.’”

sarvachara-vivarjitah satha-dhiyo vratya jagad-vanchaka
dambhahankrti-pana-paisuna-parah papantyaja nisthurah
ye chanye dhana-dara-putra-niratah sarvadhamas te ’pi hi
sri-govinda-padaravinda-sarana mukta bhavanti dvija

“O twice-born, persons who are devoid of all virtuous practices, deceitful, uncultured, fraudulent, arrogant, egotistical, addicted to intoxicants, sinful, malicious, cruel-natured, grossly infatuated with son, wife, wealth, and so forth—even such extremely fallen persons are liberated by surrendering unto the lotus feet of Sri Govinda.”

In the Ramayana:

sakrd eva prapanno yas tavasmiti cha yachate
abhayam sarvada tasmai dadamy etad vratam mama
(Ramayana: Yuddha-kanda, 18.33)

[Ramchandra proclaims:] “Anyone who even once sincerely surrenders unto Me, declaring, ‘I am Yours’, and prays for fearlessness—it is My vow that I will always grant that to them.”

Examples of expressions of saranagati from the writings of the Acharyas prior to Sriman Mahaprabhu:

Sri Yamun Acharya:

na dharma-nistho ’smi na chatma-vedi
na bhaktimams tvach-charanaravinde
akinchano ’nanya-gatih saranya
tvat-pada-mulam saranam prapadye
(Sri Stotra-ratna: 22)

“O Supreme Refuge, I am not religious, I do not know the nature of the soul, and I do not have any devotion to Your lotus feet. I am bereft and have no other shelter. Such as I am, I surrender unto the soles of Your feet.”

Sri Kulasekhar:

bhava-jaladhi-gatanam dvandva-vatahatanam
suta-duhitr-kalatra-trana-bhararditanam
visama-visaya-toye majjatam aplavanam
bhavati saranam eko visnu-poto naranam
(Mukunda-mala-stotra: 11)

“For those persons who have fallen into the ocean of mundane existence; who are being lashed by the hurricane of duality; who are crushed by the burden of maintaining their wife, family, and so on; who are drowning in the ghastly whirlpool of sensual pleasures and bereft of a vessel—the only shelter is the lifeboat of the Supreme Lord.”

And so on and so forth.

The teachings of saranagati given to the world by the supremely merciful Avatar, Sri Chaitanya Mahaprabhu, are of unparalleled greatness. This is because His teachings are able to bestow the fortune of loving service (prema-seva) to Sri Krishna, who is the origin and embodiment of all rasas. In this book Sriman Mahaprabhu’s follower, the great soul Srila Bhakti Vinod Thakur, has taught the souls of this world those very teachings of saranagati.

It is certain that the supreme feet of Visnu and the service of Krishna are attainable through saranagati. The Supreme Lord is by nature affectionate to the surrendered souls (Saranagata-vatsal); He dispels their suffering and showers His supramundane sweetness upon their hearts.

Some have said that saranagati is realisation of the non-separateness of all living beings and objects which is brought about by vision of the indwelling omnipresence of the Supreme Lord. Such realisation, however, is a part of jnana-bhakti (devotion adulterated by knowledge); it is not integral to pure devotion.

We, as enjoyers who have forgotten the Lord, are perpetually burning in the blazing fire of the threefold miseries of this illusory universe. Various evil desires (anarthas) have made us forgetful of our true selves—that we are Sri Krishna’s servants and children of nectar—and turned us into slaves of maya.

Thus the magnanimous Thakur, Srila Bhakti Vinod, being sorrowful about the sorrow of others, has sung:

vinoda kahe haya! haya!
hari-dasa hari nahi paya

“Alas! Alas! The Lord’s servants have not attained the Lord!”

We cannot attain happiness in this world by our own persistent endeavours because we have rejected happiness Himself, ecstasy Himself, the embodiment of all rasas (Akhila-rasamrta-murti), Sri Krishna.

To attain true happiness, we must serve that Supreme Person whom the Vedas have described with the expression Raso vai Sah. Thus, the great souls have said that there is no other recourse for the souls than to become detached from this world (niskinchan) and surrender to the lotus feet of that Supreme Person—ecstasy Himself.

Without saranagati, the state of truly being ‘His own’ (‘tadiyatva’) is never realised. Thus, the learned profusely praise saranagati’s unprecedented fruit.

In the Vaisnava-tantra, the characteristics of saranagati have been explained as follows:

anukulyasya sankalpah pratikulya-vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih

“Accepting everything favourable, rejecting everything unfavourable, being confident that Krishna will grant His protection, embracing Krishna’s guardianship, fully offering one’s self to Krishna, and feeling oneself to be lowly are the six aspects of saranagati.”

Among these six aspects, goptrtve varanam (‘embracing the Lord’s guardianship’) is the complete embodiment (angi) of saranagati; the other five aspects are limbs (angas).

There are three ways in which one embraces the Lord as one’s guardian: physically, verbally, and mentally. These are described in Sri Hari-bhakti-vilasa:

tavasmiti vadan vacha tathaiva manasa vidan
tat-sthanam asritas tanva modate saranagatah

“Declaring with their words, ‘I am Yours’, knowing this within their mind, and taking shelter of Your abode with their body, the surrendered soul rejoices.”

Surrender performed in full in these three ways swiftly grants complete success. Otherwise, the result obtained is proportionate to the depth of one’s surrender.

In order to learn saranagati, one must first fall at the feet of Srila Bhakti Vinod Thakur, the teacher of saranagati to the souls who is the personification of the ideal of supramundane devotion (and non-different from the acharyas Sri Rupa and Sri Sanatan), and pray:

ka̐diya ka̐diya bale—‘ami ta’ adhama
sikhaye saranagati karahe uttama’

“Crying incessantly, I pray, ‘I am so lowly! Please elevate me by teaching me saranagati.’”

In the teachings of our Param Gurudev, the supremely worshippable, radiant Vaisnava Acharya Om Visnupad Sri Srila Bhakti Siddhanta Saraswati Goswami Prabhupad, we find: “The good fortune of the world will be realised by profuse preaching of the songs of Saranagati.” Thus, in accordance with Srila Saraswati Thakur’s teachings and desire, our dearly beloved Gurudev, the embodiment of eternal ecstasy (Nityananda), OmVisnupad Astottara-sata-sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj, has, for the ultimate welfare of all souls, written a befitting commentary for relishing the poetry of Saranagati known as Sri Laghu-chandrika.

This edition has been compiled to help those desirous of shelter to see the way of progress towards the feet of the Lord. Only after obtaining my Gurudev’s merciful blessings, which bestow good fortune upon the world, has an unworthy and fallen servant such as I become engaged in the publication of this book.

In this connection I could not restrain my eagerness to cite his unprecedented treatise on saranagati, the compilation known as Sri Sri Prapanna-jivanamrtam. Within that book are recorded numerous fundamental truths, conceptual analyses, and so forth, related to surrender, which are essential for faithful and inquisitive persons to understand.

This edition has been published for the welfare of the world. For the convenience of elderly readers, it has been formatted with large lettered type-setting for the main text and slightly smaller lettered type-setting for the commentary. It has also been furnished at the end with a collection of prayers by surrendered souls (Saranagatera Prarthana) and prayers unto Sri Guru (Sri Guru Vandana).

On account of my various shortcomings, there is no doubt that faults and omissions have occurred within this beautiful book. O Vaisnavas—saviours of the fallen—and well-wishing readers, please bestow your forgiveness and affectionate mercy on this fallen soul; purify him and make him fit to serve Sri Guru and Sri Gauranga.

In conclusion, this humble soul’s prayer at the feet of Sri Hari, Guru, and Vaisnava is that this book, Saranagati, may reveal her innate supramundane sweetness all over the world and thereby bestow eternal welfare upon the souls.

The Editor

Sri Gaurendu Brahmachari Vidyaranjan3

শ্রীলঘুচন্দ্রিকাভাষ্য – মঙ্গলাচরণ

Sri Laghu-chandrika-bhasya – Mangalacharana

Gentle Moonlight Commentary – Invocation of Auspiciousness

মহাপ্রভু শ্রীচৈতন্য রাধাকৃষ্ণ নহে অন্য
রূপানুগ জনের জীবন ।
বিশ্বম্ভর প্রিয়ঙ্কর শ্রীস্বরূপ-দামোদর
শ্রীগোস্বামী রূপ-সনাতন ॥১॥

mahaprabhu sri-chaitanya radha-krsna nahe anya
rupanuga janerna jivana
visvambhara priyankara sri svarupa damodara
sri gosvami rupa-sanatana [1]

mahaprabhu sri-chaitanya–Sri Chaitanya Mahaprabhu; radha-krsna–Sri Sri Gandharva Govindasundar; nahe–is not; anya–different; rupanuga–followers of Srila Rupa Goswami Prabhu; janera–of those persons; jivana–the very life; visvambhara–Sriman Mahaprabhu; priyankara–most dear, pleasing; sri svarupa damodara–Srila Svarup Damodar; sri gosvami rupa-sanatana–Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu. [1]

(1) Sri Chaitanya Mahaprabhu is non-different from Sri Sri Radha-Krishna and is the very life of Srila Rupa Goswami Prabhu’s followers. Srila Svarup Damodar Goswami, Srila Rupa Goswami Prabhu, and Srila Sanatan Goswami Prabhu are most dear to Visvambhar.

রূপপ্রিয় মহাজন জীব-রঘুনাথ হন
তাঁর প্রিয় কবি কৃষ্ণদাস ।
কৃষ্ণদাস-প্রিয়বর নরোত্তম সেবাপর
যাঁর পদ বিশ্বনাথ-আশ ॥২॥

rupa-priya mahajana jiva, raghunatha hana
ta̐ra priya kavi krsna-dasa
krsna-dasa priya-vara narottama seva-para
ya̐ra pada visvanatha-asa [2]

rupa–to Srila Rupa Goswami Prabhu; priya–dear; mahajana–the great souls; jiva–Srila Jiva Goswami Prabhu; raghunatha–Srila Raghunath Das Goswami Prabhu; hana–became; ta̐ra–their; priya–dear; kavi krsna-dasa–Srila Krishna Das Kaviraj Goswami; krsna dasa–of Srila Krishna Das Kaviraj Goswami; priya-vara–dearmost; narottama–Srila Narottam Das Thakur; seva–service; para–engaged in; ya̐ra–whose; pada–feet; visvanatha–Srila Visvanath Chakravarti Thakur; asa–aspiration. [2]

(2) The great souls Srila Jiva Goswami Prabhu and Srila Raghunath Das Goswami Prabhu are the dear followers of Srila Rupa Goswami Prabhu. Their dear follower is Srila Krishna Das Kaviraj Goswami. His dearmost follower is Srila Narottam Das Thakur, who is ever engaged in divine service. His feet are the aspiration of Srila Visvanath Chakravarti Thakur.

বিশ্বনাথ ভক্তসাথ বলদেব, জগন্নাথ
তাঁর প্রিয় শ্রীভক্তিবিনোদ ।
মহাভাগবত-বর শ্রীগৌরকিশোর-বর
হরি ভজনেতে যাঁর মোদ ॥৩॥

visvanatha bhakta-satha baladeva, jagannatha
ta̐ra priya sri-bhakti-vinoda
mahabhagavata-vara sri gaura-kisora-vara
hari-bhajanete ya̐ra moda [3]

visvanatha–Srila Visvanath Chakravarti Thakur; bhakta–devotees; satha–with; baladeva–Srila Baladev Vidyabhusan; jagannatha–Srila Jagannath Das Babaji; ta̐ra–his; priya–dear; sri-bhakti-vinoda–Srila Bhakti Vinod Thakur; maha–topmost; bhagavata–of the devotees; vara–best; sri-gaura-kisora–Srila Gaura Kisor Das Babaji Maharaj; vara–the great; hari–of Sri Hari; bhajanete–in the service; ya̐ra–whose; moda–joy. [3]

(3) The foremost devotees of Srila Visvanath Chakravarti Thakur are Srila Baladev Vidyabhusan and Srila Jagannath Das Babaji. Their dear follower is Srila Bhakti Vinod Thakur. His associate is the best of the topmost devotees, Srila Gaura Kisor Das Babaji, whose sole joy is the service of Sri Hari.

তদনুগ মহাজন শ্রীকৃষ্ণ-কীর্ত্তন-ধন
যেবা দিল পুরি’ জগ কাম ।
শ্রীবার্ষভানবীবরা সদা সেব্য সেবাপরা
তাঁহার ‘দয়িতদাস’ নাম ॥৪॥

tadanuga mahajana sri-krsna-kirtana-dhana
yeba dila puri’ jaga kama
sri-varsabhanavi-vara sada sevya-seva-para
ta̐hara ‘dayita-dasa’ nama [4]

tad–His; anuga–follower; mahajana–great soul; sri-krsna-kirtana–the glorification of Sri Sri Radha-Krishna; dhana–the wealth; yeba–who; dila–gave; puri’–fulfilling; jaga–of the universe; kama–desires; sri-varsabhanavi–of the daughter of Maharaj Vrsabhanu, Srimati Radharani; vara–dearmost; sada–always; sevya–who is to be served—Srimati Radharani, Sri Gurudev; seva–service; para–engaged in, aspires for; ta̐hara–his; dayita-dasa–Srila Bhakti Siddhanta Saraswati Thakur; nama–name. [4]

(4) The follower of Srila Gaura Kisor Das Babaji, the great soul Dayita Das (Srila Saraswati Thakur), whose wealth is Sri Krishna-kirtan, fulfils the desires of the whole world. He is the dearmost of Sri Varsabhanavi and is always engaged in Her service.

জীবাভিন্ন দেহ দিব্য স্বরূপ-রূপ-রঘু-জীব্য
সদা সেব্য সেই পাদপদ্ম ।
যার ভাগ্যোদয় শন্দ দাস রামানন্দ মন্দ
শ্রীচন্দ্রিকা দেখে সেবাসদ্ম ॥৫॥

jivabhinna deha divya svarupa-rupa-raghu-jivya
sada sevya sei padapadma
yara bhagyodaya sanda dasa ramananda manda
sri-chandrika dekhe seva-sadma [5]

jiva–from Srila Jiva Goswami Prabhu; abhinna–non-different; deha–form; divya–divine; svarupa–Srila Svarup Damodar; rupa–Srila Rupa Goswami Prabhu; raghu–Srila Raghunath Das Goswami; jivya–life; sada–always; sevya–who is to be served; sei–he; pada–feet; padma–lotus; yara–whose; bhagya–fortune; udaya–appear; sanda–auspiciousness; dasa–servitor; ramananda–Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj; manda–feeble; sri-chandrikaSri Laghu-chandrika commentary; dekhe–sees; seva–service; sadma–temple. [5]

(5) The divine personage Sri Dayita Das is non-different from Srila Jiva Goswami Prabhu. His very life is Srila Svarup Damodar, Srila Rupa Goswami Prabhu, and Srila Raghunath Das Goswami Prabhu. His lotus feet are to be served eternally.

The feeble Ramananda Das, whose good fortune has arisen, sees this Sri Laghu-chandrika-bhasya as the temple of his service.

স্বৈরাছারাব্ধি সংমগ্নান্ জীবান্ গৌরাঙ্ঘ্রি-পঙ্কজে ।
উদ্ধৃত্য শরণাপত্তে র্মাহাত্ম্যং সমবোধয়ৎ ॥৬॥
যস্তস্য ভক্তি-সিদ্ধান্ত-সরস্বতী-প্রভোর্গুরোঃ ।
অত্যুদার-পদাম্ভোজ-ধূলিঃ স্যাং জন্ম জন্মনি ॥৭॥

svairacharabdhi sammagnan jivan gauranghri-pankaje
uddhrtya saranapatter mahatmyam samabodhayat [6] yas tasya bhakti-siddhanta-sarasvati-prabhor guroh
atyudara-padambhoja-dhulih syam janma janmani [7]

svairachara–whimsical activities; abdhi–in the ocean; sammagnan–submerged; jivan–the jivas; gaura–of Sriman Mahaprabhu; anghri–feet; pankaje–to the lotus; uddhrtya–uplifting; saranapatteh–of saranagati; mahatmyam–about the greatness; samabodhayat–enlightened; yah–who; tasya–his; bhakti-siddhanta-sarasvati-prabhoh–Sri Bhakti Siddhanta Saraswati Prabhupad; guroh–spiritual master’s; ati–extremely; udara–magnanimous; pada–feet; ambhoja–lotus; dhulih–dust; syam–may I be; janma–birth; janmani–after birth. [6–7]

(6–7) Birth after birth, let me be a speck of dust at the supremely magnanimous lotus feet of the universal Guru, Bhagavan Srila Bhakti Siddhanta Saraswati Thakur, who uplifted the conditioned souls submerged in the ocean of their whimsical activities to the lotus feet of Sri Gauranga and enlightened them about the greatness of saranagati.

গুরুদং গ্রন্থদং গৌরধামদং নামদং মুদা ।
ভক্তিদং ভূরিদং বন্দে ভক্তিবিনোদকং সদা ॥৮॥

guru-dam grantha-dam gaura-dhama-dam nama-dam muda
bhakti-dam bhuri-dam vande bhakti-vinodakam sada [8]

guru–of the spiritual master; dam–giver; grantha–of scriptures; dam–giver; gaura–of Sriman Mahaprabhu; dhama–the abode; dam–giver; nama–of the Name; dam–giver; muda–joy; bhakti–of devotion; dam–giver; bhuri–abundance; dam–giver; vande–I offer my obeisance; bhakti-vinodakam–Sri Bhakti Vinod Thakur; sada–always. [8]

(8) I perpetually offer my obeisance unto Srila Bhakti Vinod Thakur with great joy. Guru-dam: he is (first and foremost) the giver of Sri Guru—Bhagavan Srila Bhakti Siddhanta Saraswati Thakur (the inaugurator of the new era of Gaudiya Vaisnavism). Grantha-dam: he is the author of numerous commentaries, treatises, articles, novels, and songbooks (which represent the condensed essence of revealed truth). Gaura-dhama-dam: he is the revealer of the abode of Sriman Mahaprabhu (which had become lost due to the course of time). Nama-dam: he is the giver of the Name (the proper conception of the Name). Bhakti-dam: he is the giver of pure devotion (the proper conception of pure devotion in the line of Srila Rupa Goswami Prabhu). Bhuri-dam: he is the bestower of an abundance of divine fortune (ultimately, the service of Srimati Radharani).

ভক্তি-বিনোদ-দেবেন ‘শরণাগতি’-নামিকা ।
রচিতা পুস্তিকা কাচিত্তস্যা ভাষ্যে কৃতোদ্যমঃ ॥৯॥

bhakti-vinoda-devena ‘saranagati’-namika
rachita pustika kachit tasya bhasye krtodyamah [9]

bhakti-vinoda-devena–by Srila Bhakti Vinod Thakur; ‘saranagati’–as ‘Saranagati’; namika–entitled; rachita–composed; pustika–short book; kachit–some; tasyah–on her; bhasye–in regard to a commentary; krta–done; udyamah–undertaking. [9]

(9) Srila Bhakti Vinod Thakur composed a short book entitled Saranagati upon which I have written a commentary.

ইদানীমতিমন্দোঽপি ভক্তেভ্যো ভক্তিসংগ্রহে ।
শ্রীলঘু-চন্দ্রিকাভাষ্যং প্রকাশার্থং দদাম্যহম্ ॥১০॥

idanim atimando ’pi bhaktebhyo bhakti-samgrahe
sri-laghu-chandrika-bhasyam prakasartham dadamyaham [10]

idanim–now; ati–very; mandah–dull-witted; api–although; bhaktebhyah–to the devotees; bhakti–devotion; samgrahe–in representing; sri-laghu-chandrika-bhasyamGentle Moonlight Commentary; prakasa–of illumination; artham–for the purpose; dadami–give; aham–I. [10]

(10) Now, though I am very dull-witted, for the sake of illumination, I offer the devotees this Gentle Moonlight Commentary, which represents the conclusions of pure devotion.

মুখবন্ধ

Preface

by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Sri Krishna Chaitanyadev has clearly declared within this material world the message that the fortune of Sri Krishna-prema, divine love for Sri Krishna, which condemns the four ends of conventional religion—dharma, piety; artha, wealth; kama, enjoyment; and moksa, liberation—is the fifth and supreme end of human life. Saranagati is the sole means to obtain that topmost end of human life. To enlighten the souls conditioned in the material world about this, and to reveal the process of saranagati, Sri Krishna Chaitanyadev Himself descended, along with His eternal associates and divine abode Sri Nabadwip Dham. He taught saranagati through His own practice and preaching, as well as through the practice and preaching of His capable servants. Some time later, one of His devotee-associates, Srila Bhakti Vinod Thakur, gave extensive guidance about the practice of saranagati through analysis and description of its limbs and sub-limbs in this small book named Saranagati.

Prior to Srila Bhakti Vinod Thakur, other Acharyas also spoke at length about saranagati. Additionally, the fundamental teachings of saranagati are found within Srimad Bhagavad-gita and Srimad Bhagavatam. The subject of saranagati is also especially well known within the Sri sampradaya. Still, the way in which Sri Krishna Chaitanyachandra has revealed the fundamental nature of saranagati is unparalleled; He has taught that saranagati is the appropriate means of attaining the fortune of the divine loving service (prema-seva) of Vrajendra Nandan Krishna, the whimsical enjoyer of the wives of the cowherd men of Vraja, whose divine form is the origin of the Absolute Truth. Therefore, in order to distribute these illustrious teachings of saranagati, Srimad Bhakti Vinod Thakur has invoked the benediction of that supreme munificent origin of all Avatars, Sri Chaitanyachandra, by first mentioning His name while establishing the theme of his treatise within his invocation of auspiciousness.

শরণাগতি – মঙ্গলাচরণ

Saranagati – Mangalacharana

Surrender – Invocation of Auspiciousness

(১)
(1)

শ্রীকৃষ্ণচৈতন্য প্রভু জীবে দয়া করি’ ।
স্বপার্ষদ স্বীয় ধাম সহ অবতরি’ ॥১॥

sri-krsna-chaitanya prabhu jive daya kari’
sva-parsada sviya dhama saha avatari’ [1]

sri-krsna-chaitanya–Sri Gaurasundar; prabhu–Lord; jive–to the conditioned souls; daya–mercy; kari’–doing; sva-parsada–His own associates; sviya–His own; dhama–abode; saha–with; avatari’–descending. [1]

(1) Being merciful to the souls, Sri Krishna Chaitanya Mahaprabhu descends with His associates and abode.

(1) sri-krsna-chaitanya: ‘Sri Krishna Chaitanya’ is the sannyas name of Sri Gaurasundar. Sarvabhauma Bhattacharya uses this name in his prayers to the Lord:

kalan nastam bhakti-yogam nijam yah
praduskartum krsna-chaitanya-nama
avirbhutas tasya padaravinde
gadham gadham liyatam chitta-bhrngah
(Sri Chaitanya-bhagavat: Antya-lila, 3.123)

“May the honeybee of my heart be ever more deeply attached to the lotus feet of He who has now appeared as Sri Krishna Chaitanya to revive the practice of devotion to Himself, which had become lost due to the influence of time.”

In Sri Chaitanya-bhagavat (Madhya-lila, 28.175–176, 181), Sri Gaurasundar’s sannyas ceremony is described:

yata jagatere tumi ‘krsna’ bolaila
karaila chaitanya—kirtana prakasila
eteke tomara nama sri krsna chaitanya
sarvaloka toma’ haite yate haila dhanya

[Sri Kesava Bharati said:] “You have induced the whole world to chant Krishna’s Name and brought everyone to life (chaitanya) by inaugurating the sankirtan movement. Therefore Your name will be ‘Sri Krishna Chaitanya’. Because of You, everyone in the whole universe has become fortunate.”

hena mate sannyasa kariya prabhu dhanya
prakasila atma-nama “sri krsna chaitanya”

“In this way, the Lord gloriously accepted sannyas and revealed His name ‘Sri Krishna Chaitanya’.”

sva-parsada: “His associates.” This means His servants, as is implied in Srimad Bhagavad-gita (9.25):

yanti deva-vrata devan pitrn yanti pitr-vratah
bhutani yanti bhutejya yanti mad-yajino ’pi mam

“Those who are devoted to the demigods go to the realm of the demigods; those who are devoted to the ancestors go to the realm of their ancestors; those who are devoted to ghosts and spirits go to the realm of such beings; and those who are devoted to Me come to Me (reside in My abode).”

dhama: “Abode.” This means the spiritual domain of the Lord. Krishna describes His abode in Srimad Bhagavad-gita (15.6):

na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama

“Having reached My supreme abode, which cannot be illuminated by the sun, the moon, or fire (anything material), the surrendered souls never return to this mundane world.”

অত্যন্ত দুর্ল্লভ প্রেম করিবারে দান ।
শিখায় শরণাগতি ভকতের প্রাণ ॥২॥

atyanta durlabha prema karibare dana
sikhaya saranagati bhakatera prana [2]

atyanta–extremely; durlabha–rare, precious, difficult to obtain; prema–divine love; karibare–in order to do; dana–distribution; sikhaya–teaches; saranagati–surrender; bhakatera–of the devotees; prana–the life. [2]

(2) To distribute the most rare form of prema, He teaches saranagati, which is the life of the devotees.

(2) atyanta durlabha prema: “The most rare form of prema.” This refers to the fifth (ultimate) end of human life: Sri Krishna-prema. The rarity of Sri Krishna-prema has been noted by Srila Rupa Goswami Prabhu in his Bhakti-rasamrta-sindhu (1.1.36):

jnanatah sulabha muktir bhuktir yajnadi-punyatah
seyam sadhana-sahasrair hari-bhaktih sudurlabha

[Siva says:] “Liberation (moksa) is easily attained by cultivating knowledge of Brahma (jnan). Heavenly enjoyment (bhukti) is easily attained by performing various types of pious activities (karma), such as sacrifices. However, even by following thousands of different spiritual practices, Hari-bhakti is extremely difficult to attain (as it requires: servitude to the Lord’s pure devotees; a proper conception of the Lord’s divine nature; firmly fixed loving attachment for the Lord devoid of any impurities (asakti); and the Lord’s merciful acceptance of the practitioner).”

In Sri Chaitanya-charitamrta (Adi-lila, 1.4), this most rare form of prema, which Sri Chaitanya Mahaprabhu came to distribute, is described as follows:

anarpita-charim chirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah sachi-nandanah

“May the radiant, golden Lord, Sri Sachi Nandan, always be manifest in the core of your heart. He mercifully descended in the Age of Kali to give the wealth devotion to Himself—supremely exalted madhura-rasa—which had never been given before.”

saranagati: “Surrender.” This means to take shelter of the Lord in all respects. Saranagati is defined in essence in Sri Sri Prapanna-jivanamrtam (1.35):

bhagavad-bhaktitah sarvam ity utsrjya vidher api
kainkaryam krsna-padaikasrayatvam saranagatih

“Having faith that everything is attained by serving the Supreme Lord, abandoning subservience to even scriptural injunctions, and taking shelter of Sri Krishna’s feet exclusively, is known as saranagati.”

দৈন্য, আত্মনিবেদন, গোপ্তৃত্বে বরণ ।
‘অবশ্য রক্ষিবে কৃষ্ণ’—বিশ্বাস পালন ॥৩॥
ভক্তি-অনুকূল মাত্র কার্য্যের স্বীকার ।
ভক্তি-প্রতিকূল-ভাব বর্জ্জনাঙ্গীকার ॥৪॥
ষড়অঙ্গ শরণাগতি হইবে যাঁহার ।
তাঁহার প্রার্থনা শুনে শ্রীনন্দকুমার ॥৫॥

dainya, atma-nivedana, goptrtve varana
‘avasya raksibe krsna’—visvasa palana [3] bhakti-anukula-matra karyera svikara
bhakti-pratikula-bhava varjanangikara [4] sad-anga saranagati ha-ibe ya̐hara
ta̐hara prarthana sune sri-nanda-kumara [5]

dainya–humility; atma–self; nivedana—submission; goptrtve–of guardianship; varana–acceptance; avasya–certainly; raksibe–will protect; krsna–the Supreme Personality of Godhead; visvasa–faith; palana–maintenance; bhakti–to devotion; anukula–favourable; matra–only; karyera–of actions; svikara–acceptance; bhakti–to devotion; pratikula–unfavourable; bhava–nature, disposition; varjana–rejection; angikara–acceptance. [3–4]

sad–six; anga (prakara angera dvara)–aspects (by way of these); saranagati (prapatti)–surrender; ha-ibe–will be; ya̐hara–whose; ta̐hara–his; prarthana–prayers; sune–hears; sri-nanda-kumara–Krishna, the son of Nanda Maharaj. [5]

(3–5) Humility, self-submission, embracing the Lord’s guardianship, maintaining the faith that ‘Krishna will certainly protect me’, engaging only in activities which are favourable to devotion, and rejecting everything unfavourable to devotion—Sri Nanda Kumar hears the prayers of one who surrenders in this six-fold way.

(3) dainya: “Humility.” This is also known as karpanya, experience of one’s lamentable condition. Dainya has been defined in Sri Sri Prapanna-jivanamrtam (8.1–2):

bhagavan raksa raksaivam arta-bhavena sarvatah
asamorddhva-daya-sindhor hareh karunya-vaibhavam
smaratams cha visesena nijati-sochya-nichatam
bhaktanam arti-bhavas tu karpanyam kathyate budhaih

“‘O Lord, please protect me, protect me …’ Praying thus in a mood of distress, while remembering in all respects the greatness of the mercy of the Supreme Lord, the unparalleled ocean of compassion, and remembering in particular one’s own most lamentable lowliness—this condition of the devotees is described by the learned as karpanya.”

atma-nivedana: “Self-submission.” This is also known as atmotsarga, self-dedication, and has been defined in Sri Sri Prapanna-jivanamrtam (7.4):

krsnayarpita-dehasya nirmamasyanahankrteh
manasas tat svarupatvam smrtam atma-nivedanam

Atma-nivedan is known as the condition of having offered one’s self to Krishna (solely to satisfy Him), while being devoid of possessiveness and false egotism.”

goptrtve varana: “Embracing the Lord’s guardianship.” This is also referred to as accepting the Lord as one’s maintainer and has been defined in Sri Sri Prapanna-jivanamrtam (6.1–2):

he krsna! pahi mam natha krpayatmagatam kuru
ity evam prarthanam krsnam praptum svami-svarupatah
goptrtve varanam jneyam bhaktair hrdyataram param
prapatty ekarthakatvena tad angitvena tat smrtam

“‘O Krishna, please protect me! O Lord, kindly accept me as Your own.’ This prayer to attain Sri Krishna as one’s master is supremely pleasing to the hearts of the devotees and is known as goptrtve varanam, ‘embracing the Lord’s guardianship’. Goptrtve varanam expresses the very ideal of surrender and is thus considered to be its complete embodiment (angi). (The other five aspects of surrender are considered limbs (angas).)”

‘avasya raksibe krsna’: “Krishna will certainly protect me.” This refers to faith that ‘Sri Krishna will assuredly grant His protection’ and has been defined in Sri Sri Prapanna-jivanamrtam (5.1):

raksisyati hi mam krsno bhaktanam bandhavas cha sah
ksemam vidhasyatiti yad visvaso ’traiva grhyate

“‘Certainly Krishna will protect me, because He is the true friend of the devotees. He will definitely bless me with all good fortune.’ Herein, such faith is sustained.”

(4) anukula: “Favourable.” This refers to anything helpful for attaining Krishna and has been defined in Sri Sri Prapanna-jivanamrtam (3.1):

krsna-karsnaga-sad-bhakti prapannatvanukulake
krtyatva-nischayas chanukulya-sankalpa uchyate

“Resolute conviction to do everything that is favourable to the service of Krishna, to the service of His devotees, and to surrender, is called anukulyasya-sankalpah, acceptance of the favourable.”

pratikula: “Unfavourable.” This refers to anything that is an obstacle to attaining Krishna, and has been defined in Sri Sri Prapanna-jivanamrtam (4.1):

bhagavad-bhaktayor bhakteh prapatteh pratikulake
varjyatve nischayah pratikulya-varjanam uchyate

“Resolute conviction to abandon everything that is opposed to the service of the Lord, to the service of His devotees, and to surrender, is called pratikulya-varjanam, rejection of the unfavourable.”

(5) sad-anga saranagati: “Surrenders in this six-fold way.” The six aspects of surrender are defined within Sri Vayu-purana and the Vaisnava-tantra:

anukulyasya sankalpah pratikulya-vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa karpanye sad-vidha saranagatih

“Accepting everything favourable, rejecting everything unfavourable, being confident that Krishna will grant His protection, embracing Krishna’s guardianship, fully offering one’s self to Krishna, and feeling oneself to be lowly are the six aspects of saranagati.”

prarthana sune: “Sri Nanda Kumar hears their prayers.” This means Krishna reciprocates with the surrendered souls in accordance with their prayers.

sakrd eva prapanno yas tavasmiti cha yachate
abhayam sarvada tasmai dadamy etad vratam mama
(Ramayana: Yuddha-kanda, 18.33)

[Ramchandra proclaims:] “Anyone who even once sincerely surrenders unto Me, declaring, ‘I am Yours’, and prays for fearlessness—it is My vow that I will always grant that to them.”

রূপ-সনাতন-পদে দন্তে তৃণ করি’ ।
ভকতিবিনোদ পডড় দুহুঁ পদ ধরি’ ॥৬॥

rupa-sanatana-pade dante trna kari’
bhakati-vinoda pade duhu̐ pada dhari’ [6]

rupa–Srila Rupa Goswami Prabhu; sanatana–Srila Sanatan Goswami Prabhu; pade–at the feet of; dante–in the teeth; trna–piece of straw; kari’–doing; bhakati-vinoda–Bhakti Vinod; pade–falls; duhu̐–both; pada–feet; dhari’–clasping. [6]

(6) Bhakti Vinod places a straw between his teeth and falls before Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu, clasping their feet.

(6) sri-rupa-sanatana: Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu are the two Acharyas who teach saranagati.

কাঁদিয়া কাঁদিয়া বলে আমি ত’ অধম ।
শিখায়ে শরণাগতি করহে উত্তম ॥৭॥

ka̐diya ka̐diya bale ami ta’ adhama
sikhaye saranagati karahe uttama [7]

ka̐diya–crying; ka̐diya–and crying; bale–says; ami–I; ta’–certainly; adhama–fallen, lowest; sikhaye–by teaching; saranagati–surrender; karahe–please make; uttama–elevated, beyond the darkness of illusion. [7]

(7) Crying incessantly, he prays, “I am so lowly! Please elevate me by teaching me saranagati.”

(7) uttama: “Elevated.” This refers to one who is qualified for the topmost form of devotion, prema-bhakti. In Srimad Bhagavatam (11.11.32), Krishna says:

ajnayaivam gunan dosan mayadistan api svakan
dharman santyajya yah sarvan mam bhajet sa cha sattamah

“Realising the qualities and faults of the socio-religious system (varnasram-dharma) which I have instituted, one who completely abandons it and serves Me is the best of all sadhus.”

দৈন্যাত্মিকা

Dainyatmika: Humility

(২)
(2)

ভুলিয়া তোমারে সংসারে আসিয়া
পেয়ে নানা-বিধ ব্যথা ।
তোমার চরণে আসিয়াছি আমি
বলিব দুঃখের কথা ॥১॥

bhuliya tomare samsare asiya
peye nana-vidha vyatha
tomara charane asiyachhi ami
baliba duhkhera katha [1]

bhuliya–forgetting; tomare–about You; samsare–in the material world; asiya–coming; peye–experiencing; nana–various; vidha–forms; vyatha–of suffering; tomara–Your; charane–at the feet; asiyachhi–have come; ami–I; baliba–will say; duhkhera–of distress; katha–tale. [1]

(1) Forgetting You and coming to the material world, I have undergone all sorts of suffering. Now I have come before Your feet and will express my tale of distress.

(1) bhuliya tomare … nana-vidha vyatha: “Forgetting You … I have undergone all sorts of suffering.” Undergoing the miseries of material existence is the result of forgetfulness of the Lord. This is described in Sri Chaitanya-charitamrta (Madhya-lila, 20.117) and Srimad Bhagavatam (11.2.37):

krsna bhuli’ sei jiva anadi-bahirmukha
ataeva maya tare deya samsaradi-duhkha

“When a soul outside the realm of time and space (in the tatastha-sakti*) turns away from Krishna and forgets Him, Maya subjects him to the various miseries of worldly existence.”

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo ’smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma

“By the influence of the Lord’s maya, those who are intent upon selfish enjoyment and turn away from the Lord forget the Lord, consider themself to be the opposite of their true self, and become stricken with fear. Thus the wise should serve the Lord with unalloyed devotion, considering Sri Guru to be non-different from the Lord and most beloved.”

nana-vidha vyatha: “All sorts of suffering.” This refers to the threefold miseries (lit. burning heat) of material existence: adhyatmik-tap, miseries caused by one’s body and mind; adhibhautik-tap, miseries caused by other souls; and adhidaivik-tap, miseries caused by the demigods and demons.

The suffering mentioned in this verse also refers to a fivefold state of affliction (kles): (1) avidya: ignorance of one’s true identity as an eternal soul and servant of Krishna; (2) asmita: identification with the mundane ego, mind, and body; (3) abhinives: absorption in mundane experience; (4) raga: obsession with mundane pleasures and their paraphernalia; and (5) dves: revulsion to dissatisfaction and its causes.

জননী-জঠরে ছিলাম যখন
বিষম বন্ধন-পাশে ।
একবার প্রভু! দেখা দিয়া মোরে
বঞ্চিলে এ দীন দাসে ॥২॥

janani-jathare chhilama yakhana
visama bandhana-pase
eka-bara prabhu! dekha diya more
vanchile e dina dase [2]

janani–of my mother; jathare–in the womb; chhilama–I was; yakhana–when; visama–terrible; bandhana–binding; pase–with the ropes; eka–one; bara–time; prabhu!–O Lord!; dekha–sight; diya–giving; more–to me; vanchile–deprived; e–this; dina–poor; dase–to this servant. [2]

(2) While I was bound in the terrible confines of my mother’s womb, You once revealed Yourself to me, O Lord! Yet since then You have deprived this poor servant.

(2) janani-jathare … e dina dase: “O Lord! … You have deprived this poor servant.” Only souls who, through divine fortune, directly meet the Lord while bound within the womb of their mother feel separation from Him (upon being born) and are able to say, “O Lord! You have deprived this poor servant.” This is not the case for all souls. Srila Jiva Goswami Prabhu has established this conclusion in his Sandarbhas.

তখন ভাবিনু জনম পাইয়া
করিব ভজন তব ।
জনম হইল পড়ি’ মায়া-জালে
না হইল জ্ঞান-লব ॥৩॥

takhana bhavinu janama paiya
kariba bhajana tava
janama ha-ila padi’ maya-jale
na ha-ila jnana-lava [3]

takhana–then; bhavinu–I thought; janama–birth; paiya–obtaining; kariba–I will do; bhajana–service; tava–Your; janama–birth; ha-ila–happened; padi’–falling; maya (mayara)–of Maya; jale (pha̐de)–into the net (trap); na–not; ha-ila–became; jnana (jnanera)–of knowledge; lava (lesa)–a fraction (trace). [3]

(3) At that moment I thought I would engage in Your service after taking birth. Yet when I was born, I fell into maya’s trap, and not a trace of such consciousness remained.

(3) maya-jale: “Maya’s trap.” Srila Bhakti Vinod Thakur has described the function of maya as follows:

svaruparthair hinan nija-sukha-paran krsna-vimukhan
harer maya dandyan guna-nigada-jalaih kalayati
tatha sthulair lingair dvividha-varanaih klesa-nikarair
maha-karmalanair nayati patitan svarga-nirayau
(Dasa-mula-siksa: 6)

“With the shackles of the modes of material nature, Sri Hari’s maya binds those who have turned away from Him, become intent upon selfish happiness, and forgotten the actual interest of their true selves. Covering them with gross and subtle material bodies, and subjecting them to all sorts of suffering, maya perpetually drags them by the heavy ropes of their karma throughout heavenly and hellish conditions.”

Also, in Bhakti-rasamrta-sindhu (1.1.4) ‘Maya’s trap’ is described as paribhutam kala-jala-bhiyah, “The fearsome net of time (which is the cause of the continuous succession of miseries produced by the bondage of birth, death, and so forth).”

আদরের ছেলে স্বজনের কোলে
হাসিয়া কাটানু কাল ।
জনক-জননী- স্নেহেতে ভুলিয়া
সংসার লাগিল ভাল ॥৪॥

adarera chhele svajanera kole
hasiya katanu kala
janaka-janani- snehete bhuliya
samsara lagila bhala [4]

adarera–of adoring parents; chhele–a son; svajanera–of relatives; kole–in the lap; hasiya–smiling, laughing; katanu–I passed; kala–time; janaka–of my father; janani–of my mother; snehete–due to the affection; bhuliya–forgetting; samsara–family life, the material world; lagila–felt; bhala–good. [4]

(4) As a son of adoring parents, I spent my time in their laps, smiling and laughing. Because of my mother and father’s affection, I forgot You and took pleasure in family life (material existence).

ক্রমে দিন দিন বালক হইয়া
খেলিনু বালক সহ ।
আর কিছুদিনে জ্ঞান উপজিল
পাঠ পড়ি অহরহঃ ॥৫॥

krame dina dina balaka ha-iya
khelinu balaka saha
ara kichhu-dine jnana upajila
patha padi ahar-ahah [5]

krame–gradually; dina–day; dina–day; balaka–a boy; ha-iya–becoming; khelinu–I played; balaka–boys; saha–with; ara–more; kichhu–some; dine–after days; jnana–faculty of knowledge; upajila (udita ha-ila)–arose; patha–lessons; padi–I study; ahar-ahah (dina dina, sarva-ksana)–day after day (all the time). [5]

(5) Day by day I grew into a young boy and played with other young boys. Later on my intellect developed, and I studied my lessons day in and day out.

বিদ্যার গৌরবে ভ্রমি’ দেশে দেশে
ধন উপার্জ্জন করি’ ।
স্বজন-পালন করি এক-মনে
ভুলিনু তোমারে, হরি! ॥৬॥

vidyara gaurave bhrami’ dese dese
dhana uparjana kari’
svajana-palana
kari eka-mane
bhulinu tomare hari! [6]

vidyara–of learning; gaurave–on the strength; bhrami’–travelling; dese–in country; dese–in (another) country; dhana–wealth; uparjana–earning; kari’–doing; svajana–relatives; palana–maintenance; kari–I do; eka–single; mane–with a mind; bhulinu–I forgot; tomare–about You; hari!–O Lord! [6]

(6) Then on the strength of my learning, I travelled from place to place, earned money, and maintained my family with undivided attention. I forgot You, O Lord!

(6) dhana uparjana o svajana-palana: “Earned money and maintained my family.” This is described by Sukadev Goswami to Maharaj Pariksit in Srimad Bhagavatam (2.1.3):

nidraya hriyate naktam vyavayena cha va vayah
diva charthehaya rajan kutumba-bharanena va

“O King, the lifetime of materialistic householders is wasted by night in sleeping or engaging in sexual indulgence, and by day in earning money and maintaining family members.”

বার্দ্ধক্যে এখন ভকতিবিনোদ
কাঁদিয়া কাতর অতি ।
না ভজিয়া তোরে দিন বৃথা গেল
এখন কি হ’বে গতি ॥৭॥

varddhakye ekhana bhakati-vinoda
ka̐diya katara ati
na bhajiya tore dina vrtha gela
ekhana ki ha’be gati? [7]

varddhakye–in old age; ekhana–now; bhakati-vinoda–Bhakti Vinod; ka̐diya–crying; katara–distressed; ati–very; na–not; bhajiya–serving; tore–to You; dina–days; vrtha–vain; gela–passed; ekhana–now; ki–what?; habe–will be; gati–destination. [7]

(7) Now aged, Bhakti Vinod cries in great distress, “Not serving You, I have passed my days in vain. What will be my fate now?”

(৩)
(3)

বিদ্যার বিলাসে কাটাইনু কাল
পরম সাহসে আমি ।
তোমার চরণ না ভজিনু কভু
এখন শরণ তুমি ॥১॥

vidyara vilase katainu kala
parama sahase ami
tomara charana na bhajinu kabhu
ekhana sarana tumi [1]

vidyara–of learning; vilase–in the pleasures; katainu–I passed; kala–the time; parama–great; sahase–with confidence; ami–I; tomara–Your; charana–feet; na–not; bhajinu–I served; kabhu–ever; ekhana–now; sarana–shelter; tumi–You. [1]

(1) I spent my time absorbed in the pleasures of learning with great confidence. I never served Your feet. Now You are my shelter.

পড়িতে পড়িতে ভরসা বাড়িল
জ্ঞানে গতি হবে মানি’ ।
সে আশা বিফল সে জ্ঞান দুর্ব্বল
সে জ্ঞান অজ্ঞান জানি ॥২॥

padite padite bharasa badila
jnane gati habe mani’
se asa biphala se jnana durbala
se jnana ajnana jani [2]

padite–studying; padite–and studying; bharasa–confidence; badila–increased; jnane–through knowledge; gati–goal; habe–will be attained; mani’–considering; se–that; asa–hope; biphala–fruitless; se–that; jnana–knowledge; durbala–powerless; se–that; jnana–knowledge; ajnana–ignorance; jani–I know. [2]

(2) Studying continuously, my confidence that I would attain the fulfilment of life through knowledge increased. Yet that hope was futile, and that knowledge was useless. I now know such ‘knowledge’ to be ignorance.

(2) jnane gati: “I would attain the fulfilment of life through knowledge.” In Srimad Bhagavad-gita (4.33), Krishna says:

sarvam karmakhilam partha jnane parisamapyate

“O Arjun, all actions culminate in knowledge.”

se jnana durbala: “That knowledge was useless.” Knowledge alone is unable to fulfil one’s spiritual desires. This is explained by Sriman Mahaprabhu to Srila Sanatan Goswami Prabhu in Sri Chaitanya-charitamrta (Madhya-lila, 22.17–18):

krsna-bhakti haya abhidheya-pradhana
bhakti-mukha-niriksaka karma-yoga-jnana
ei saba sadhanera ati tuchchha bala
krsna-bhakti vina taha dite nare phala

“Krishna-bhakti is the fundamental means of spiritual progress (because the soul is by nature an eternal servant of Krishna). Karma (pious action), yoga (self-regulation), and jnan (knowledge) are all dependent on bhakti; they have no actual power of their own. Without Krishna-bhakti, they are all unable to deliver results.”

se jnana ajnana: “That ‘knowledge’ is ignorance.” All knowledge of the mundane world is really illusory knowledge, in other words, ignorance. This is described in the Katha-upanisad (1.2.5):

avidyayam antare vartamanah
svayam dhirah panditam manyamanah
damdramyamanah pariyanti mudha
andhenaiva niyamana yathandhah

“Insincere fools who remain in ignorance yet consider themselves sober (free from any illusion) and wise (learned authorities) are deluded just like blind persons being led by other blind persons.”

জড়বিদ্যা যত মায়ার বৈভব
তোমার ভজনে বাধা ।
মোহ জনমিয়া অনিত্য সংসারে
জীবকে করয়ে গাধা ॥৩॥

jada-vidya yata mayara vaibhava
tomara bhajane badha
moha janamiya anitya samsare
jivake karaye gadha [3]

jada–material; vidya–learning; yata–all; mayara–of the illusory energy; vaibhava–the opulence; tomara–Your; bhajane–in the service; badha–an obstacle; moha–infatuation; janamiya–bringing about; anitya–non-eternal; samsare–in the material world; jivake–to the soul; karaye–makes; gadha–an ass. [3]

(3) All mundane learning is an exhibition of maya and an obstacle to Your service. It brings about infatuation for the temporary world and makes an ass of the soul.

(3) jada-vidya … jivake karaye gadha: “Mundane learning makes an ass of the soul.” This refers to apara-vidya, inferior knowledge, that is, knowledge which construes material objects as meant for one’s selfish enjoyment.

In this regard, shortly after returning from Gaya, Nimai Pandit advised His students as follows (Sri Chaitanya-bhagavat: Madhya-lila, 1.158–9):

sastrera na jane marma, adhyapana kare
garddabhera praya yena sastra bahi’ mare
padina sunina loka gela chhare-khare
krsna maha-mahotsave vanchila tahare

“Those who do not know the purport of the scriptures yet teach them to others are like asses: they bear the load of the scriptures in vain. Reading and hearing the scriptures leads only to death and destruction for both these teachers and their audiences. They are all deprived of the joy of the grand festival of love for Krishna.”

In Srimad Bhagavatam (10.84.13), Krishna Himself explains:

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhichij
janesv abhijnesu sa eva go-kharah

“One who considers his decaying material body, made of mucus, bile, and air, to be his actual self (but does not realise himself to be a servant of the Lord); who considers his spouse, family, and associated paraphernalia to be his possessions (but feels no affectionate attachment for the Lord’s devotees); who considers a graven image made of earth or other material elements to be the Lord (but has no reverence for the Lord’s devotees); and who considers a body of water to be a place of pilgrimage (but fails to understand that the Lord’s devotees are the ultimate place of pilgrimage)—such a person is an ass among cows (a foolish beast fit only to bear the burden of carrying food for other animals).”

Krishna explains the components of His inferior energy (apara-prakrti) in Srimad Bhagavad-gita (7.4–5):

bhumir apo ’nalo vayuh kham mano buddhir eva cha
ahankara itiyam me bhinna prakrtir astadha । apareyam

“Earth, water, fire, air, space, mind, intelligence, and false ego are the eight divisions of My inferior, material energy.”

সেই গাধা হ’য়ে সংসারের বোঝা
বহিনু অনেক কাল ।
বার্দ্ধক্যে এখন শক্তির অভাবে
কিছু নাহি লাগে ভাল ॥৪॥

sei gadha ha’ye samsarera bojha
bahinu aneka kala
varddhakye ekhana saktira abhave
kichhu nahi lage bhala [4]

sei–that very; gadha–ass; ha’ye–becoming; samsarera–of material existence, of family life; bojha–the burden; bahinu–I carried; aneka–much; kala–time; varddhakye–in old age; ekhana–now; saktira–of ability; abhave–in the absence; kichhu–something; nahi–not; lage–strikes; bhala–good. [4]

(4) I became such an ass and bore the burden of my household for so long. Now aged and devoid of strength, nothing brings me any pleasure.

জীবন যাতনা হইল এখন
সে বিদ্যা অবিদ্যা ভেল ।
অবিদ্যার জ্বালা ঘটিল বিষম
সে বিদ্যা হইল শেল ॥৫॥

jivana yatana ha-ila ekhana
se vidya avidya bhela
avidyara jvala ghatila visama
se vidya ha-ila sela [5]

jivana–life; yatana–agony; ha-ila–became; ekhana–now; se–that; vidya–learning; avidya–ignorance; bhela–became; avidyara–of ignorance; jvala–the burning pain; ghatila–became; visama–torturous; se–that; vidya–learning; ha-ila–became; sela (marma-bhedi astra visesa)–a heart-piercing spear. [5]

(5) Now My life has become agony. My learning has proven to be ignorance, and the burning pain of that ignorance has become unbearably torturous. My ‘learning’ has turned into a spear (that has pierced my heart).

তোমার চরণ বিনা কিছু ধন
সংসারে না আছে আর ।
ভকতিবিনোদ জড়বিদ্যা ছাড়ি’
তুয়া পদ করে সার ॥৬॥

tomara charana vina kichhu dhana
samsare na achhe ara
bhakati-vinoda jada-vidya chhadi’
tuya pada kare sara [6]

tomara–Your; charana–feet; vina–apart from; kichhu–any; dhana–treasure; samsare–in the material world; na–not; achhe–is; ara–other; bhakati-vinoda–Bhakti Vinod; jada–material; vidya–learning; chhadi’–abandoning; tuya–Your; pada–feet; kare–makes; sara–the essence. [6]

(6) O Lord! There is nothing of value in this material world other than Your feet. Bhakti Vinod abandons all mundane learning and accepts Your feet as his be-all and end-all.

(৪)
(4)

যৌবনে যখন, ধন উপার্জ্জনে
হইনু বিপুল কামী ।
ধরম স্মরিয়া, গৃহিণীর কর
ধরিনু তখন আমি ॥১॥

yauvane yakhana, dhana-uparjane
ha-inu vipula kami
dharama smariya, grhinira kara
dharinu takhana ami [1]

yauvane–in youth; yakhana–when; dhana–wealth; uparjane–in earning; ha-inu–I became; vipula–greatly; kami–desirous; dharama–religion; smariya–remembering; grhinira–of a wife; kara–the hand; dharinu–took; takhana–then; ami–I. [1]

(1) When I was young I became greatly desirous of earning money. Remembering my religious duty, I took the hand of a wife.

(1) dharama smariya: “Remembering my religious duty.” This refers to the injunction: sa-striko dharmam acharet, one should practise religion with a wife.

সংসারে পাতা’য়ে, তাহার সহিত
কালক্ষয় কৈনু কত ।
বহু সুত-সুতা, জনম লভিল
মরমে হইনু হত ॥২॥

samsare pata’ye, tahara sahita
kala-ksaya kainu kata
bahu suta-suta, janama labhila
marame ha-inu hata [2]

samsare–to household life, material existence; pata’ye–setting out; tahara–her; sahita–with; kala–of time; ksaya–destruction; kainu–did; kata–so much; bahu–many; suta–sons; suta–and daughters; janama–birth; labhila–attained; marame–in my core; ha-inu–I became; hata–distressed. [2]

(2) I established a household with her and wasted so much time. We had many sons and daughters, and I became distressed at heart.

সংসারের ভার, বাড়ে দিনে দিনে
অচল হইল গতি ।
বার্দ্ধক্য আসিয়া, ঘেরিল আমারে
অস্থির হইল মতি ॥৩॥

samsarera bhara, bade dine dine
achala ha-ila gati
varddhakya asiya, gherila amare
asthira ha-ila mati [3]

samsarera–of household life; bhara–the burden; bade–increasing; dine–day; dine–by day; achala–immobile; ha-ila–became; gati–my path, destination; varddhakya–old age; asiya–coming; gherila–besieged; amare–to me; asthira–unsteady, restless; ha-ila–became; mati–mind. [3]

(3) The burden of my household increased day by day, and my progress towards attaining the goal of life came to a standstill. As old age came and besieged me, my mind became disturbed.

(3) achala ha-ila gati: “My progress towards attaining the goal of life came to a standstill.” This is explained by Sri Prabuddha to Maharaj Nimi in Srimad Bhagavatam (11.3.18):

karmany arabhamananam duhkha-hatyai sukhaya cha
pasyet paka-viparyasam mithuni-charinam nrnam

“One must see that those humans who unite in conjugal relationships and make endeavours to eliminate their distress and attain happiness (through sexual relations, producing offspring, accumulating wealth, maintaining a household, and so forth) incur the exact opposite result.”

varddhakya asiya … asthira ha-ila mati: “As old age came … my mind became disturbed.” Seeing everyone suffering in illusion as he wandered throughout ancient India, Sankar Acharya would lament:

balas tavat kridasaktah tarunas tavat taruni-raktah
vrddhas tavat chinta-magnah pare brahmani ko ’pi na lagnah
(Moha-mudgara-stotram: 7)

“Boys are attached to play. Youths are attached to young women. The elderly are absorbed in worries. Alas! No one is conscious of the Supreme Absolute (Parabrahma).”

পীড়ায় অস্থির, চিন্তায় জ্বরিত
অভাবে জ্বলিত চিত ।
উপায় না দেখি, অন্ধকার-ময়
এখন হয়েছি ভীত ॥৪॥

pidaya asthira, chintaya jvarita
abhave jvalita chita
upaya na dekhi, andhakara-maya
ekhana hayechhi bhita [4]

pidaya–with disease; asthira–unsteady; chintaya–with anxiety; jvarita–feverish; abhave–in want, in privation; jvalita–burning; chita–heart; upaya–way out; na–not; dekhi–I see; andhakara–blinding darkness; maya–filled with; ekhana–now; hayechhi–I have become; bhita–frightened. [4]

(4) Restless with disease and feverish with anxiety, my heart burns with unfulfilled desire. I see no way out of this darkness and have now become fearful.

সংসার-তটিনী- স্রোত নহে শেষ
মরণ নিকটে ঘোর ।
সব সমাপিয়া, ভজিব তোমায়
এ আশা বিফল মোর ॥৫॥

samsara-tatini- srota nahe sesa
marana nikate ghora
saba samapiya, bhajiba tomaya
e asa biphala mora [5]

samsara–of household life, of material existence; tatini (nadi)–the river; srota–the current; nahe–does not; sesa–end; marana–death; nikate–near; ghora–terrible; saba–everything; samapiya–concluding; bhajiba–will serve; tomaya–You; e–this; asa–hope; biphala–fruitless; mora–of mine. [5]

(5) There is no end to the torrent of the river of household life, and fearsome death always looms nearby. “After finishing all of this, I will serve You”—this hope of mine has proven vain.

এবে শুন প্রভু! আমি গতিহীন
ভকতিবিনোদ কয় ।
তব কৃপা বিনা, সকলি নিরাশা
দেহ’ মোরে পদাশ্রয় ॥৬॥

ebe suna prabhu! ami gati-hina
bhakati-vinoda kaya
tava krpa vina, sakali nirasa
deha’ more padasraya [6]

ebe–now; suna–please listen; prabhu!–O Lord!; ami–I; gati–means of deliverance; hina–devoid of; bhakati-vinoda–Bhakti Vinod; kaya–says; tava–Your; krpa–mercy; vina–without; sakali–everything; nirasa–hopeless; deha’–please bestow; more–upon me; pada–of Your feet; asraya–the shelter. [6]

(6) Now please listen, O Lord! I am utterly helpless. Bhakti Vinod prays, “Without Your mercy, everything is hopeless. Please give me the shelter of Your feet.”

(৫)
(5)

আমার জীবন, সদা পাপে রত
নাহিক পুণ্যের লেশ ।
পরেরে উদ্বেগ, দিয়ছি যে কত
দিয়াছি জীবেরে ক্লেশ ॥১॥

amara jivana, sada pape rata
nahika punyera lesa
parere udvega, diyachhi ye kata
diyachhi jivere klesa [1]

amara–my; jivana–life; sada–always; pape–in sin; rata–engaged; nahika–there is not; punyera–of piety; lesa–a trace; parere–to others; udvega–agitation; diyachhi–I have given; ye–which; kata–so much; diyachhi–I have given; jivere–to other souls; klesa–afflictions. [1]

(1) My life is always engrossed in sin; there is not a trace of piety within it. I have caused others so much anxiety and trouble.

(1) sada pape rata: “Always engrossed in sin.” As Sankar Acharya expresses in his Moha-mudgara-stotram:

papo ’ham papa-karmaham papatma papa-sambhavah

“I am sinful, my actions are sinful, my soul is sinful, and my birth is sinful.”

নিজ সুখ লাগি’, পাপে নাহি ডরি
দয়াহীন স্বার্থপর ।
পর-সুখে দুঃখী, সদা মিথ্যাভাষী
পরদুঃখ সুখকর ॥২॥

nija sukha lagi’, pape nahi dari
daya-hina svartha-para
para-sukhe duhkhi, sada mithya-bhasi
para-duhkha sukha-kara [2]

nija–my own; sukha–happiness; lagi’–for the sake; pape–in sin; nahi–do not; dari–I fear; daya–mercy; hina–devoid of; svartha–self-interest; para–intent upon; para–of others; sukhe–by the happiness; duhkhi–distressed; sada–always; mithya–lies; bhasi–speaking; para–of others; duhkha–distress; sukha–happiness; kara–producing. [2]

(2) I am never afraid to engage in sinful activities for the sake of my own happiness. I am merciless and selfish. I am distressed by the happiness of others, I am a perpetual liar, and the distress of others pleases me.

অশেষ কামনা, হৃদি মাঝে মোর
ক্রোধী, দম্ভপরায়ণ ।
মদমত্ত সদা, বিষয়ে মোহিত
হিংসা-গর্ব্ব বিভূষণ ॥৩॥

asesa kamana, hrdi majhe mora
krodhi, dambha-parayana
mada-matta sada, visaye mohita
himsa-garva vibhusana [3]

asesa–unlimited; kamana–sinful desires; hrdi–in the heart; majhe–in the interior; mora–my; krodhi–angry; dambha–arrogance; parayana–filled with; mada–vanity; matta–intoxicated; sada–always; visaye–by mundanity; mohita–infatuated; himsa–malice, jealousy, violence; garva–pride, egotism; vibhusana–ornaments. [3]

(3) There are unlimited sinful desires within the core of my heart. I am angry and arrogant, always maddened with vanity, infatuated with mundanity, and ornamented with malice and pride.

(3) dambha-parayana: “Arrogant.” This refers to a dharma-dhvaji, a hypocrite who makes a show of being religious for mundane purposes (lit. one who waves the flag of dharma but does not practise it).

নিদ্রালস্য-হত, সুকার্য্যে বিরত
অকার্য্যে উদ্যোগী আমি ।
প্রতিষ্ঠা লাগিয়া, শাঠ্য-আচরণ
লোভ-হত সদা কামী ॥৪॥

nidralasya-hata, sukarye virata
akarye udyogi ami
pratistha lagiya, sathya-acharana
lobha-hata sada kami [4]

nidra–by sleep; alasya–laziness; hata–subdued; sukarye–to good deeds; virata–averse; akarye–for sinful deeds; udyogi–eager; ami–I; pratistha (sammana)–fame (exaltation); lagiya–for; sathya (vanchana)–deceitful; acharana–behaviour; lobha–by greed; hata–attacked, destroyed, conquered; sada–always; kami–covetous. [4]

(4) I am subdued by laziness and sleep, averse to performing good deeds, and eager to perform sinful deeds. I engage in deceitful behaviour in pursuit of prestige. I am ruined by greed and constantly covetous.

এ হেন দুর্জ্জন, সজ্জন-বর্জ্জিত
অপরাধী নিরন্তর ।
শুভকার্য্যশূন্য, সদানর্থমনা
নানা দুঃখে জর জর ॥৫॥

e hena durjana, sajjana-varjita
aparadhi nirantara
subha-karya-sunya, sadanartha-mana
nana duhkhe jara jara [5]

e–this; hena–such as; durjana–bad person; sajjana–by devotees; varjita–rejected; aparadhi–an offender; nirantara–incessantly; subha–good; karya–motive; sunya–devoid of; sada–always; anartha–evil; mana–minded; nana–various; duhkhe–by miseries; jara–worn; jara–and torn. [5]

(5) Such a sinner as I is shunned by devotees, and is a constant offender. I am devoid of virtuous motives, always intent upon evil, and racked by various miseries.

(5) sadanartha-mana: “Always intent upon evil.” This means incessantly malevolent.

বার্দ্ধক্যে এখন, উপায়-বিহীন
তা’তে দীন অকিঞ্চন ।
ভকতিবিনোদ, প্রভুর চরণে
করে দুঃখ নিবেদন ॥৬॥

varddhakye ekhana, upaya-vihina
ta’te dina akinchana
bhakati-vinoda, prabhura charane
kare duhkha nivedana [6]

varddhakye–in old age; ekhana–now; upaya–means; vihina–devoid (of any other); ta’te–thereby; dina–distressed; akinchana (sangati-sunya)–poor (without means); bhakati-vinoda–Bhakti Vinod; prabhura–of the Lord; charane–at the feet; kare–makes; duhkha–sorrow; nivedana–submission. [6]

(6) Now aged, I am devoid of any means of deliverance, and thus destitute and distressed. Bhakti Vinod submits this remorseful confession at the feet of the Lord.

আত্মনিবেদনাত্মিকা

Atma-Nivedanatmika: Self-Submission

(৬)
(6)

(প্রভু হে!) শুন মোর দুঃখের কাহিনী ।
বিষয়-হলাহল, সুধাভাণে পিয়লুঁ,
আব অবসান দিনমণি ॥১॥

(prabhu he!) suna mora duhkhera kahini
visaya halahala, sudha-bhane piyalu̐
aba avasana dinamani [1]

prabhu–Lord; he!–oh!; suna–please listen; mora–my; duhkhera–of distress; kahini–tale; visaya–of mundanity; halahala (garala, visa)–mortal poison (poisonous venom); sudha–nectar; bhane (bhrame)–as though enacting a drama (by mistake); piyalu̐ (pan karilama)–I drank; aba (ekhana)–now; avasana–the disappearance; dinamani (surya)–jewel of the day (sun). [1]

(1) O Lord! Please listen to my tale of distress. Mistaking it for nectar, I drank the terrible poison of mundanity, and now the sun is setting (my life is coming to an end).

খেলারসে শৈশব, পড়ইতে কৈশোর
গোঁয়াওলুঁ না ভেল বিবেক ।
ভোগবশে যৌবনে, ঘর পাতি বসিলুঁ
সুত-মিত বাড়ল অনেক ॥২॥

khela-rase saisava, padaite kaisora
go̐yaolu̐ na bhela viveka
bhoga-vase yauvane, ghara pati vasilu̐
suta-mita badala aneka [2]

khela–of play; rase–in the pleasure; saisava–childhood; padaite (patha karite)–in studying; kaisora–adolescence; go̐yaolu̐ (ativahita karilama)–I spent; na–did not; bhela (ha-ila)–became; viveka–conscience; bhoga–of enjoyment; vase–under the control; yauvane–in my youth; ghara–a home; pati–arrange; vasilu̐–I sat; suta–children; mita (mitra)–friends; badala (vrddhi prapta ha-ila)–increased; aneka–many. [2]

(2) I spent my childhood immersed in the pleasures of play and my adolescence in study. My conscience never developed. Captivated by worldly enjoyment in my youth, I established myself within household life, and my children and friends multiplied.

(2) khela-rase saisava: “I spent my childhood immersed in the pleasures of play.” Sankar Acharya describes the deluded masses in this way:

balas tavat kridasaktah tarunas tavat taruni-raktah
vrddhas tavat chinta-magnah pare brahmani ko ’pi na lagnah
(Moha-mudgara-stotram: 7)

“Boys are attached to play. Youths are attached to young women. The elderly are absorbed in worries. Alas! No one is conscious of the Supreme Absolute (Parabrahma).”

বৃদ্ধকাল আওল, সব সুখ ভাগল
পীড়াবশে হইনু কাতর ।
সর্ব্বেন্দ্রিয় দুর্ব্বল ক্ষীণ কলেবর
ভোগাভাবে দুঃখিত অন্তর ॥৩॥

vrddha-kala aola, saba sukha bhagala
pida-vase ha-inu katara
sarvendriya durbala ksina kalevara
bhogabhave duhkhita antara [3]

vrddha–old; kala–age; aola (asila)–came; saba–all; sukha–happiness; bhagala (palayana karila)–fled; pida–of disease vase–under the control of; ha-inu– I became; katara–distressed; sarvendriya–all of my senses; durbala–incapacitated; ksina–emaciated; kalevara–body; bhoga–enjoyment; abhave–for want of; duhkhita–sorrowful; antara–interior. [3]

(3) Then old age came, and all happiness fled. Subjugated by disease, I became distressed. All of my senses became incapacitated, and my body became emaciated. For want of enjoyment, my heart became sorrowful.

জ্ঞান-লব-হীন, ভক্তিরসে বঞ্চিত
আর মোর কি হবে উপায় ।
পতিত-বন্ধু তুহুঁ, পতিতাধম হাম
কৃপায় উঠাও তব পায় ॥৪॥

jnana-lava-hina, bhakti-rase vanchita
ara mora ki habe upaya
patita-bandhu tuhu̐, patitadhama hama
krpaya uthao tava paya [4]

jnana–of knowledge; lava–a trace; hina–devoid of; bhakti–of devotion; rase–in the nectar; vanchita–deprived of; ara–else; mora–my; ki–what?; habe–will be; upaya–means; patita–of the fallen; bandhu–friend; tuhu̐ (tumi)–You; patita–fallen; adhama–lowly; hama (ami)–I; krpaya–by Your mercy; uthao–please pick up; tava–Your; paya–to the feet. [4]

(4) Now I am devoid of even a trace of actual knowledge and deprived of the nectar of devotion. What will be my means of deliverance? You are the friend of the fallen, and I am the lowest of the fallen; please mercifully uplift me to Your feet.

বিছারিতে আওবি, গুণ নাহি পাওবি
কৃপা কর ছোড়ত বিচার ।
তব পদ-পঙ্কজ, সীধু পিবাওত
ভকতিবিনোদে কর’ পার ॥৫॥

vicharite aobi, guna nahi paobi
krpa kara chhodata vichara
tava pada-pankaja, sidhu pibaota
bhakativinode kara’ para [5]

vicharite–to judge; aobi (asibe)–will come; guna–good qualities; nahi–not; paobi (paibe)–will get; krpa–mercy; kara–please do; chhodata (chhada)–abandoning; vichara–judgment; tava–Your; pada–feet; pankaja–lotus; sidhu (madhu)–nectar (flower nectar); pibaota (pana karaiya)–causing to drink; bhakati-vinode–of Bhakti Vinod; kara’–please do; para–deliverance. [5]

(5) If You come to judge me, you will not find any good qualities. So, mercifully forgo judgement and induce me to drink the nectar of Your lotus feet. Deliver this Bhakti Vinod.

(৭)
(7)

(প্রভু হে!) তুয়া পদে এ মিনতি মোর ।
তুয়া পদপল্লব, ত্যজত মরুমন
বিষম বিষয়ে ভেল ভোর ॥১॥

(prabhu he!) tuya pade e minati mora
tuya pada-pallava, tyajata maru-mana
visama visaye bhela bhora [1]

prabhu–Lord; he!–oh; tuya (tomara)–Your; pade–at the feet; e–this; minati (anunaya)–prayer (entreaty); mora–my; tuya–Your; pada–feet; pallava–tender new sprigs; tyajata (tyaga kariya)–abandoning; maru-mana (maru-bhumira nyaya mana)–(my) desert-like heart; visama (ghora)–terrible; visaye–in mundanity; bhela (ha-ila)–became; bhora (magna)–deeply absorbed (submerged). [1]

(1) O Lord! This is my prayer at Your feet. Abandoning Your tender feet, my desert-like heart has become deeply submerged in the terrors of mundanity.

উঠয়িতে তাকত, পুনঃ নাহি মিলই
অনুদিন করহুঁ হুতাশ ।
দীনজন-নাথ, তুহুঁ কহায়সি
তোহারি ছরণ মম আশ ॥২॥

uthayite takata, punah nahi mila-i
anudina karahu̐ hutasa
dina-jana-natha, tuhu̐ kahayasi
tohari charana mama asa [2]

uthayite (uthite)–to get up; takata (sakti, bala, samarthya, tagad)–power, strength, ability, capacity; punah–again; nahi–not; mila-i (militechhe)–I am finding; anudina (sarvada)–daily (always, constantly); karahu̐ (karitechhi)–I am doing; hutasa–dismay; dina–fallen; jana–souls; natha– Lord; tuhu̐–to You; kahayasi (kathita hao, balaiya thaka)–are known (it is said); tohari (tomara-i)–of only You; charana–feet; mama–my; asa–hope. [2]

(2) I cannot find the strength to rise again, and thus I constantly lament. You are known as the Lord of the fallen; Your feet are my only hope.

ঐছন দীনজন, কঁহি নাহি মিলই
তুহুঁ মোরে কর পরসাদ ।
তুয়া জন সঙ্গে, তুয়া কথা-রঙ্গে
ছাড়হুঁ সকল পরমাদ ॥৩॥

aichhana dina-jana, ka̐hi nahi mila-i
tuhu̐ more kara parasada
tuya jana sange, tuya katha-range
chhadahu̐ sakala paramada [3]

aichana (airupa)–such (something of that kind); dina–fallen; jana–soul; ka̐hi (kothao, kona-sthane)–anywhere, in any place; nahi–not; mila-i–I find; tuhu̐–You; more–to me; kara–please do; parasada (prasada, anugraha, krpa)–grace, favour, mercy; tuya–Your; jana–people; sange–in the company; tuya–of You; katha–of discussion; range–in ecstasy; chhadahu̐–I abandon; sakala–all; paramada–illusion. [3]

(3) Such a fallen soul as I cannot be found anywhere. Please bestow Your mercy upon me. Then in the company of Your devotees, in the ecstasy of discussion about You, I will leave behind all illusion.

তুয়া ধাম-মাহে, তুয়া নাম গাওত
গোঁয়ায়বুঁ দিবানিশি আশ ।
তুয়া পদছায়া পরম সুশীতল
মাগে ভকতিবিনোদ দাস ॥৪॥

tuya dhama-mahe, tuya nama gaota
go̐yayabu̐ diva-nisi asa
tuya pada-chhaya parama susitala
mage bhakati-vinoda dasa [4]

tuya–Your; dhama–abode; mahe (majhe)–within; tuya–Your; nama–Name; gaota (gahiya)–singing; go̐yayabu̐ (yapana kariba)–I will pass; diva–the days; nisi–and nights; asa–hope, desire; tuya–Your; pada–of feet; chhaya–the shade; parama–supremely; susitala–cooling; mage–begs; bhakati-vinoda–Bhakti Vinod; dasa–Your servant. [4]

(4) I will spend my days and nights in Your abode singing Your Name. Your servant, Bhakti Vinod, prays for the supremely cooling shade of Your feet.

(4) susitala: “The supremely cooling shade of Your feet.” Srila Narottam Das Thakur describes the feet of Sri Nityananda Prabhu in this way (Prarthana: 36.1):

nitai-pada-kamala koti-chandra-susitala
ye chhayaya jagata judaya

“Cooling like ten million moons, Nitai’s lotus feet soothe the world with their shade (they relieve the burning pain of the threefold miseries of material existence).”

(৮)
(8)

এমন দুর্ম্মতি, সংসার ভিতরে
পড়িয়া আছিনু আমি ।
তব নিজ-জন, কোন মহাজনে
পাঠাইয়া দিলে তুমি ॥১॥

emana durmati, samsara bhitare
padiya achhinu ami
tava nija-jana, kona mahajane
pathaiya dile tumi [1]

emana–such; durmati–evil-hearted; samsara–material world; bhitare–within; padiya–falling; achhinu–am; ami–I; tava–Your; nija-jana (parsada)–own person (eternal, personal associate); kona–who; mahajane (acharya sri-gurudeva)–great soul (exemplary teacher, spiritual master); pathaiya–sending; dile–gave; tumi–You. [1]

(1) I am a most sinful-hearted person and have fallen into this material world, but You have sent a great soul, Your own associate (to rescue me).

দয়া করি’ মোরে, পতিত দেখিয়া
কহিল আমারে গিয়া ।
ওহে দীনজন, শুন ভাল কথা
উল্লসিত হবে হিয়া ॥২॥

daya kari’ more, patita dekhiya
kahila amare giya
ohe dina-jana, suna bhala katha
ullasita habe hiya [2]

daya–mercy; kari’–doing; more–to me; patita–fallen; dekhiya–seeing; kahila–said; amare–to me; giya–going; ohe–oh!; dina–humble; jana–person; suna–please listen; bhala–good; katha–word; ullasita–elated; habe–will be; hiya–heart. [2]

(2) Seeing my fallen condition and being merciful to me, he came to me and said, “O humble soul, listen to this wonderful message and your heart will rejoice.

(2) suna bhala katha: “Listen to this wonderful message.” Krishna prefaces His final teaching in Srimad Bhagavad-gita (18.64) similarly:

sarva-guhyatamam bhuyah srnu me paramam vachah
isto ’si me drdham iti tato vaksyami te hitam

“Now again hear from Me My supreme teaching, the most hidden treasure of all. I tell you this for your benefit as you are most dear to Me.”

Sriman Mahaprabhu also alludes to a wonderful message while narrating a parable to Srila Sanatan Goswami Prabhu in Sri Chaitanya-charitamrta (Madhya-lila, 20.127–8):

‘sarvajna’ asi’ duhkha dekhi’ puchhaye tahare
‘tumi kene duhkhi, tomara achhe pitr-dhana’

“Coming to the house of a poor man (a fallen soul) and observing his suffering, Sarvajna (the personification of the revealed scriptures) questioned him, ‘Why are you so miserable? You have a great inheritance!’”

তোমারে তারিতে, শ্রীকৃষ্ণচৈতন্য
নবদ্বীপে অবতার ।
তোমা হেন কত, দীনহীন জনে
করিলেন ভবপার ॥৩॥

tomare tarite, sri-krsna-chaitanya
navadvipe avatara
toma hena kata, dina-hina jane
karilena bhava-para [3]

tomare–to you; tarite–to deliver; sri-krsna-chaitanya–Sriman Mahaprabhu; navadvipe–in Nabadwip; avatara–descent; toma–you; hena–similar; kata–so many; dina–poor; hina–lowly; jane–to persons; karilena–did; bhava–of the material existence; para–deliverance. [3]

(3) “‘Sri Krishna Chaitanya has descended in Nabadwip to deliver you. He has safely conducted many humble and fallen souls like you across the ocean of material existence.

(3) sri krsna chaitanya: “Sri Krishna Chaitanya.” This name of the Lord is mentioned in the Padma-purana:

nama chintamanih krsna-chaitanyo rasa-vigrahah
purnah suddho nitya-mukto ’bhinnatvan nama-naminoh

“The Name ‘Krishna Chaitanya’ is a wish-fulfilling jewel and an embodiment of rasa. He is complete, pure, eternally liberated, and non-different from whom He names.”

navadvipe avatara: “Descended in Nabadwip.” This is described in the Ananta-samhita:

avatirno bhavisyami kalau nija-ganaih saha
sachi-garbhe navadvipe svardhuni-parivarite

“In the Age of Kali, I will descend in Nabadwip with My eternal associates beside the banks of the Ganges, taking birth from the womb of Sachi Devi.”

bhava-para: “The shore of the ocean of material existence.” In Srimad Bhagavatam (11.5.34), Sri Chaitanya Mahaprabhu is described as the deliverer of the fallen souls from the ocean of material existence:

dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinchi-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te charanaravindam

“O Mahaprabhu! I offer my obeisance unto Your lotus feet, which are the ultimate object of eternal meditation; which destroy illusion and fulfil all desires; which are the supreme place of pilgrimage; which are worshipped by Sadasiva and Brahma; which are the shelter of everything; which dispel the suffering of Your servants; which maintain all who surrender unto them; and which are the boat to cross the ocean of material existence.”

বেদের প্রতিজ্ঞা, রাখিবার তরে
রুক্মবর্ণ বিপ্রসুত ।
মহাপ্রভু নামে, নদীয়া মাতায়
সঙ্গে ভাই অবধূত ॥৪॥

vedera pratijna, rakhibara tare
rukma-varna vipra-suta
mahaprabhu name, nadiya mataya
sange bhai avadhuta [4]

vedera–of the Vedas; pratijna–the prophecies; rakhibara–to maintain; tare–for; rukma-varna (gaura-varna, purata sundara dyuti)–golden-coloured (beautiful golden radiance); vipra–of a brahman; suta–a son; mahaprabhuMahaprabhu’; name–Named; nadiya–Nadia, the whole world; mataya–intoxicated; sange–in the company; bhai–brother; avadhuta–Sri Nityananda Prabhu. [4]

(4) “‘To fulfil the prophecies of the Vedas, He has appeared with a golden complexion as a brahman’s son bearing the name ‘Mahaprabhu’ and driven all of Nadia mad with prema in the company of His brother Nityananda.

(4) vedera pratijna: “The prophecies of the Vedas.” This refers to the promises made in the Vedas that the Supreme Lord would appear as Sri Krishna Chaitanya Mahaprabhu.

rukma-varna: “Golden complexion.” That the Lord would appear with a golden complexion is prophesied in Sri Mundaka-upanisad (3.1.3):

yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
tada vidvan punya-pape vidhuya
niranjanah paramam samyam upaiti

“When a soul sees the golden Lord, who is the supreme controller and the source of Brahma, they become wise, free from the reactions of both pious and impious activities, and pure, and they attain supreme equanimity.”

The Visnu-sahasra-nama of the Mahabharata (Dana-dharma-parva, 189) has also prophesied the divine form and Pastimes of Sri Chaitanya Mahaprabhu:

suvarna-varno hemango varangas chandanangadi
sannyasa-krch chhamah santo nistha-santi-parayanah

“His complexion is golden, His limbs appear like molten gold, His beautiful body is adorned with sandalwood paste and flower garlands, He accepts sannyas, He is equanimous and peaceful, and He is the supreme abode of steadfast devotion (mahabhava).”

mahaprabhu: “Bearing the Name ‘Mahaprabhu’.” That the Lord would be known by the Name ‘Mahaprabhu’ is prophesied in Sri Svetasvatara-upanisad (2.12):

mahan prabhur vai purusah sattvasyaisa pravartakah
sunirmalam imam praptim isano jyotir avyayah

“Sri Mahaprabhu, the supreme master, is verily the Supreme Personality of Godhead. He is the originator of existence, the eternally effulgent Lord. By His grace one attains ultimate purity.”

avadhuta: “Nityananda.” An avadhut has been described by Srila Sridhar Swami in his commentary on Srimad Bhagavatam as avajnaya-janais tyakto yah, one who is abandoned by general people with disregard (because his ecstatic, purely devotional behaviour is incomprehensible).

নন্দসুত যিনি, চৈতন্য গোসাঞী
নিজ নাম করি’ দান ।
তারিল জগৎ, তুমিও যাইয়া
লহ নিজ পরিত্রান ॥৫॥

nanda-suta yini, chaitanya gosani
nija nama kari’ dana
tarila jagat, tumio yaiya
laha nija paritrana [5]

nanda–of Nanda Maharaj; suta–the son (Krishna); yini–who; chaitanya–Chaitanya; gosani–great personage; nija–own; nama–Name; kari’–doing; dana–gift; tarila–delivered; jagat–the world; tumio–you also, too; yaiya–going; laha–accept; nija–own; paritrana–deliverance. [5]

(5) “‘Sri Chaitanya Gosani, who is Nanda Suta Himself, has delivered the universe by distributing His Name. You too should go and accept your deliverance.’”

(5) nanda-suta: “The son of Nanda.” Srila Jiva Goswami Prabhu has described the identity of Sriman Mahaprabhu in his Tattva-sandarbha (2):

antah krsnam bahir gauram darsitangadi-vaibhavam
kalau sankirtanadyaih sma krsna-chaitanyam asritah

“Sri Krishna Chaitanya is internally Krishna Himself and outwardly golden. He has manifest in the Age of Kali in all His glory, accompanied by His entourage. We take shelter of Him by performing Hari-nam-sankirtan and related devotional services.”

Sriman Mahaprabhu is also described in the Kapila-tantra:

premalingana-yogena chachintya-sakti-yogatah
radha-bhava-kanti-yutam murtim ekam prakasayet

“By the loving embrace of His inconceivable potency, Krishna has manifested a form enriched with the heart and halo of Sri Radha—the divine form of Sri Chaitanya Mahaprabhu.”

সে কথা শুনিয়া, আসিয়াছি নাথ
তোমার চরণতলে ।
ভকতিবিনোদ, কাঁদিয়া কঁদিয়া
আপন কাহিনী বলে ॥৬॥

se katha suniya, asiyachhi, natha!
tomara charana-tale
bhakati-vinoda, ka̐diya ka̐diya
apana kahini bale [6]

se–this; katha–message; suniya–hearing; asiyachhi–I have come; natha!–O Lord!; tomara–Your; charana–feet; tale–beneath; bhakati-vinoda–Bhakti Vinod; ka̐diya–crying; ka̐diya–and crying; apana–personal; kahini (katha)–tale (narrative); bale–speaks. [6]

(6) O Lord! Hearing this message, I have come before Your feet. Crying incessantly, Bhakti Vinod tells the story of his life.

(৯)
(9)

না করলুঁ করম, গেয়ান নাহি ভেল
না সেবিলুঁ ছরণ তোহার ।
জড়সুখে মাতিয়া, আপনকু বঞ্চই
পেখহুঁ ছৌদিশ আন্ধিয়ার ॥১॥

na karalu̐ karama, geyana nahi bhela
na sevilu̐ charana tohara
jada-sukhe matiya, apanaku vancha-i
pekhahu̐ chaudisa andhiyara [1]

na–not; karalu̐ (karilama)–I did; karama (karma)–pious deeds; geyana (jnana)–knowledge; nahi–not; bhela–happened; na–not; sevilu̐ (sevilama)–I served; charana–feet; tohara (tomara)–Your; jada–material; sukhe–by pleasures; matiya–being intoxicated; apanaku (apanake)–to myself; vancha-i (vanchana kariya)–cheating; pekhahu̐ (dekhitechhi)–I see; chaudisa (charidik)–in the four directions; andhiyara (andhakara)–blinding darkness. [1]

(1) I have never performed any good works. I have never acquired any knowledge. I have never served Your feet. Maddened by mundane pleasures, cheating my own self, I see darkness in all directions.

তুহুঁ নাথ! করুণানিদান ।
তুয়া পদপঙ্কজে, আত্মসমর্পিলুঁ
মোরে কৃপা করবি বিধান ॥২॥

tuhu̐ natha! karuna-nidana
tuya pada-pankaje, atma-samarpilu̐
more krpa karabi vidhana [2]

tuhu̐–You; natha!–Lord!; karuna–of mercy; nidana (akara)–ocean (source); tuya–Your; pada–feet; pankaje–at the lotus; atma–self; samarpilu̐ (samarpana karilama)–I fully offered; more–to me; krpa–mercy; karabi–please make; vidhana (vyavastha)–arrangements. [2]

(2) O Lord! You are the source of all mercy. I have fully surrendered myself at Your lotus feet; please make arrangements to bestow Your mercy upon me.

প্রতিজ্ঞা তোহার ঐ য়োহি শরণাগত
নাহি সো জানব পরমাদ ।
সো হাম দুষ্কৃতি, গতি না হেরই আন
আব্ মগোঁ তুয়া পরসাদ ॥৩॥

pratijna tohara ai yohi saranagata
nahi so janaba paramada
so hama duskrti, gati na hera-i ana
ab mago̐ tuya parasada [3]

pratijna–promise; tohara (tomara)–Your; ai–that; yohi–who; saranagata–a surrendered soul; nahi–not; so (sei)–he; janaba–will know; paramada–illusion; so–he; hama–I; duskrti–misbehaviour; gati–shelter; na–not; hera-i–I see; ana–another; ab–now; mago̐ (magitechhi)–I beg; tuya–Your; parasada (prasada)–mercy. [3]

(3) Your promise is that one who is surrendered will never know illusion. I am most sinful and see no other shelter but You; I now pray for Your mercy.

(3) pratijna tohara: “Your promise.” As Ramchandra proclaims:

sakrd eva prapanno yas tavasmiti cha yachate
abhayam sarvada tasmai dadamy etad vratam mama
(Ramayana: Yuddha-kanda, 18.33)

“Anyone who even once sincerely surrenders unto Me, declaring, ‘I am Yours’, and prays for fearlessness—it is My vow that I will always grant that to them.”

gati na hera-i: “I see no other shelter.” This sentiment has been expressed by Sri Yamun Acharya in his Sri Stotra-ratna (22):

na dharma-nistho ’smi na chatma-vedi
na bhaktimams tvach-charanaravinde
akinchano ’nanya-gatih saranya
tvat-pada-mulam saranam prapadye

“O Supreme Refuge, I am not religious, I do not know the nature of the soul, and I do not have any devotion to Your lotus feet. I am bereft and have no other shelter. Such as I am, I surrender unto the soles of Your feet.”

আন মনোরথ, নিঃশেষ ছোড়ত
কব্ হাম্ হউবুঁ তোহারা ।
নিত্য-সেব্য তুহুঁ নিত্য-সেবক মুঞি
ভকতিবিনোদ ভাব-সারা ॥৪॥

ana manoratha, nihsesa chhodata
kab ham ha-ubhu̐ tohara
nitya-sevya tuhu̐ nitya-sevaka muni
bhakati-vinoda bhava sara [4]

ana (anya)–other; manoratha (abhilasa)–wishes (desires); nihsesa (sampurna-rupe)–completely (fully); chhodata–abandoning; kab–when?; ham–I; ha-ubhu̐ (ha-iba)–will be; tohara–Your; nitya–eternally; sevya–who is to be served; tuhu̐–You; nitya–eternal; sevaka–servant; muni–I; bhakati-vinoda–of Bhakti Vinod; bhava–of the heart; sara (sara, athava samasta)–essence (substance, or everything). [4]

(4) When will I completely abandon all other desires and become Yours? You are my eternal Lord, and I am Your eternal servant. This is the essence of Bhakti Vinod’s heart.

(১০)
(10)

(প্রাণেশ্বর!) কহবুঁ কি সরম কি বাত ।
ঐছন পাপ নাহি, যো হাম্ না করলুঁ
সহস্র সহস্র বেরি নাথ! ॥১॥

(pranesvara!) kahabu̐ ki sarama ki bata
aichhana papa nahi, yo ham na karalu̐
sahasra sahasra beri natha! [1]

prana–of my heart; isvara!–O Lord!; kahabu̐–I will tell; ki–what?; sarama–shame; ki–what?; bata–explanation; aichhana (airupa)–such (that kind); papa–sin; nahi–not; yo–which; ham–I; na–not; karalu̐–did; sahasra–thousands; sahasra–and thousands; beri (bara)–of times; natha–O Lord! [1]

(1) O Lord of my heart! How can I explain my shame? O Lord! There is no sin I have not committed thousands and thousands of times.

(1) kahabu̐ ki sarama ki bata: “How can I explain my shame?” This can also be expressed as, “How shall I express the tale of my shame?”

aichhana papa nahi … sahasra beri natha!: “There is no sin I have not committed thousands of times.” This sentiment is expressed by Sri Yamun Acharya in his Sri Stotra-ratna (20):

na ninditam karma tad asti loke
sahasraso yan na maya vyadhayi
so ’ham vipakavasare mukunda
krandami sampraty agatis tavagre

“O Mukunda! There is no sinful act in this world that I have not committed thousands and thousands of times. Now, as the reactionsfor these sins strike down upon me, I have no alternative but to simply weep before You.”

সোহি করম-ফল, ভবে মোকে পেশই
দোখ্ দেওব আব কাহি ।
তখনক পরিণাম, কছু না বিচারলুঁ
আব্ পছু তরইতে চাহি ॥২॥

sohi karama-phala, bhave moke pesa-i
dokh deoba aba kahi
takhanaka parinama, kachhu na vicharalu̐
ab pachhu tara-ite chahi [2]

sohi (sei)–those; karama–actions; phala–results; bhave (samsare)–in the material world; moke (amake)–to me; pesa-i (pesana kare)–crush; dokh (dosa)–fault; deoba (diba)–I will give; aba–now; kahi (kake)–to whom? takhanaka (takhana)–then; parinama–the results; kachhu (kichhu)–some; na–not; vicharalu̐–I considered; ab–now; pachhu (pichhe)–afterwards; tara-ite (uttirna ha-ite)–to be delivered; chahi–I want. [2]

(2) The consequences of those sinful actions crash down upon me in this material world. Who shall I now blame? Previously I did not consider the consequences, yet now I want to be exonerated.

দোখ বিচারই, তুহুঁ দণ্ড দেওবি
হাম ভোগ করবুঁ সংসার ।
করত গতাগতি, ভকত-জন-সঞে
মতি রহুঁ চরণে তোহার ॥৩॥

dokha vichara-i, tuhu̐ danda deobi
hama bhoga karabu̐ samsara
karata gatagati, bhakata-jana-sane
mati rahu̐ charane tohara [3]

dokha–faults; vichara-i (vichara kariya)–judging; tuhu̐–You; danda–punishment; deobi (dibe)–will give; hama–I; bhoga–experience; karabu̐–will do; samsara–the material world; karata (karite karite)–while doing; gatagati–coming and going; bhakata–of devotees; jana–persons; sane–in the association; mati–heart; rahu̐ (thakuka)–may remain; charane–at the feet; tohara–Your. [3]

(3) Judging my sins, You will punish me, and I will endure the sufferings of this material world. Yet as I come and go (revolve within the cycle of perpetual birth and death), please let me remain in the association of Your devotees, my heart fixed upon Your feet.

আপন চতুরপণ, তুয়া পদে সোঁপলুঁ
হৃদয়-গরব দূরে গেলা ।
দীন দয়াময়, তুয়া কৃপা নিরমল
ভকতিবিনোদ আশা ভেলা ॥৪॥

apana chaturapana, tuya pade so̐palu̐
hrdaya-garava dure gela
dina daya-maya, tuya krpa niramala
bhakati-vinoda asa bhela [4]

apana–my own; chaturapana (buddhimatta)–intelligence; tuya–Your; pade–at the feet; so̐palu̐–I place in the care of; hrdaya–of the heart; garava (garva)–pride; dure–far away; gela–went; dina–to the fallen; daya–mercy; maya–full of; tuya–Your; krpa–mercy; niramala (nirmala)–spotless, pure; bhakati-vinoda–Bhakti Vinod; asa–desire; bhela (ha-ila)–became. [4]

(4) I offer my intelligence at Your feet; the pride in my heart has gone away. You are merciful to the fallen, and Your pure mercy has become the desire of Bhakti Vinod.

(১১)
(11)

মানস, দেহ, গেহ, যো কিছু মোর ।
অর্পিলুঁ তুয়া পদে নন্দকিশোর ॥১॥

manasa, deha, geha, yo kichhu mora
arpilu̐ tuya pade nanda-kisora [1]

manasa (mana)–mind; deha–body; geha (grha)–home; yo–which; kichhu–something; mora–mine; arpilu̐ (arpana karilama)–I offered; tuya (tomara)–Your; pade–at the feet; nanda–of Nanda Maharaj; kisora–adolescent son. [1]

(1) I have offered my mind, my body, my household, and whatever else may be mine at Your feet, O Nanda Kisor!

সম্পদে বিপদে জীবনে মরণে ।
দায় মম গেলা তুয়া ও পদ বরণে ॥২॥

sampade vipade jivane marane
daya mama gela tuya o pada varane [2]

sampade–in happiness, good fortune, affluence, health; vipade–in distress, danger, poverty, sickness, misfortune; jivane–in life; marane–in death; daya (dayitva)–responsibility, anxiety; mama–my; gela–went; tuya–Your; o–those; pada–feet; varane–by accepting, choosing. [2]

(2) In good times and in bad, in life and in death, all responsibility has gone away by embracing Your feet.

মারবি রাখবি যো ইচ্ছা তোহারা ।
নিত্যদাস প্রতি তুয়া অধিকারা ॥৩॥

marabi rakhabi yo ichchha tohara
nitya-dasa prati tuya adhikara [3]

marabi (maribe)–You may kill; rakhabi–You may protect; yo (ye)–which; ichchha–desire; tohara–Your; nitya–eternal; dasa–to Your servant; prati–towards; tuya–Your; adhikara–authority. [3]

(3) You may kill me or protect me as You wish. You have full authority over Your eternal servant.

জন্মাওবি মোয়ে ইচ্ছা যদি তোর ।
ভক্তগৃহে জনি জন্ম হউ মোর ॥৪॥

janmaobi moye ichchha yadi tora
bhakta-grhe jani janma ha-u mora [4]

janmaobi–You may cause to take birth; moye–to me; ichchha–desire; yadi–if; tora–Your; bhakta–(of a) devotee; grhe–in the home; jani (yena)–so that; janma–birth; ha-u (ha-uka)–let be; mora–my. [4]

(4) If it is Your desire that I take birth again, let me do so in the home of Your devotee.

কীট জন্ম হউ যথা তুয়া দাস ।
বহির্মুখ ব্রহ্মজন্মে নাহি আশ ॥৫॥

kita janma ha-u yatha tuya dasa
bahir-mukha brahma-janme nahi asa [5]

kita–a worm, insect; janma–birth; ha-u–may be; yatha–as long as; tuya–Your; dasa–servant; bahir–outward; mukha–facing; brahma–as Brahma, the universal creator; janme–such a birth; nahi–not; asa–desire. [5]

(5) Let me be born again even as a worm, so long as I can remain Your servant. I have no desire to be born even as Brahma, if I will be averse to You.

(5) kita janma ha-u: “Let me be born again even as a worm …” This sentiment has been expressed by Sri Yamun Acharya in his Sri Stotra-ratna (55):

tava dasya-sukhaika sanginam
bhavanesv astv api kita-janma me
itarav asathesu ma sma bhud
api me janma chaturmukhatmana

“O Lord! Let me take birth, even as a worm, in the home of those whose sole happiness is Your service. O Lord, never let me take birth, even as Brahma, among those who are averse to You.”

ভুক্তি-মুক্তিস্পৃহা-বিহীন যে ভক্ত ।
লভইতে তাঁ’ক সঙ্গ অনুরক্ত ॥৬॥

bhukti-mukti-sprha-vihina ye bhakta
labha-ite ta̐’ka sanga anurakta [6]

bhukti–mundane enjoyment, exploitation; mukti–liberation, renunciation; sprha–desire; vihina–without; ye–who; bhakta–devotees; labha-ite (labha karite)–to obtain; ta̐’ka (ta̐dera)–their; sanga–association; anurakta (anuraga)–attachment (loving attachment). [6]

(6) I am always eager to attain the association of devotees who are completely devoid of all desire for mundane enjoyment and liberation.

(6) bhukti-mukti-sprha: “Desire for mundane enjoyment and liberation.” In this regard the following verse from Sri Bhakti-rasamrta-sindhu (1.2.22) should be mentioned:

bhukti-mukti-sprha yavat pisachi hrdi vartate
tavad bhakti-sukhasyatra katham abhyudayo bhavet

“So long as the desires for mundane enjoyment and liberation, which are like two witches, remain in the heart, how can the ecstasy of devotion manifest there?”

জনক, জননী, দয়িত, তনয় ।
প্রভু, গুরু, পতি তুহুঁ—সর্ব্বময় ॥৭॥

janaka, janani, dayita, tanaya
prabhu, guru, pati tuhu̐—sarva-maya [7]

janaka–father; janani–mother; dayita (priya)–beloved; tanaya–son; prabhu–Lord; guru–spiritual master; pati–husband; tuhu̐–You; sarva–all; maya–consist of. [7]

(7) Father, mother, lover, son, Lord, Guru, husband—You are everywhere.

(7) tuhu̐ sarva-maya: “You are everywhere.” That is to say, “The deep touch of Your connection is all-pervading. (Essentially, in all my relationships I am relating with You.)”

ভকতিবিনোদ কহে শুন কান! ।
রাধানাথ! তুহুঁ হামার পরাণ ॥৮॥

bhakati-vinoda kahe suna kana!
radhanatha! tuhu̐ hamara parana [8]

bhakati-vinoda–Bhakti Vinod; kahe–says; suna–please listen; kana! (kanai!)–O Krishna; radhanatha!–O Lord of Radha; tuhu̐–You; hamara–my; parana–life, soul (the sole focus of my loving attachment). [8]

(8) Bhakti Vinod says, “Please listen, O Kan! O Radhanath! You are my life and soul.”

(১২)
(12)

‘অহং’-‘মম’-শব্দ অর্থে যাহা কিছু হয় ।
অর্পিলুঁ তোমার পদে ওহে দয়াময়! ॥১॥

‘aham’-‘mama’-sabda arthe yaha kichhu haya
arpilu̐ tomara pade ohe daya-maya! [1]

‘aham’I’; ‘mama’mine’; sabda–of the words; arthe–by the meaning; yaha–which; kichhu–anything; haya–happens; arpilu̐–I offered; tomara–Your; pade–at the feet; ohe–oh!; daya–mercy; maya–made of. [1]

(1) O merciful Lord! I have surrendered all that is meant by the words ‘I’ and ‘mine’ at Your feet.

(1) ‘aham’ ‘mama’-sabda arthe: “Meant by the words ‘I’ and ‘mine’.” Sri Yamun Acharya has explained this in his Sri Stotra-ratna (49):

vapur-adisu yo ’pi ko ’pi va
gunato ’sani yatha-tatha-vidhah
tad aham tava pada-padmayor
aham adyaiva maya samarpitah

“O Lord, whatever I possess in terms of this body and its paraphernalia, and whatever character I have acquired through the modes of nature—this whole sense of ego I offer at Your lotus feet today.”

‘আমার’ আমি ত’ নাথ! না রহিনু আর ।
এখন হইনু আমি কেবল তোমার ॥২॥

‘amara’ ami ta’ natha! na rahinu ara
ekhana ha-inu ami kevala tomara [2]

‘amara’–‘my’; ami–I; ta’–certainly; natha!–O Lord!; na–does not; rahinu–I remained; ara–more; ekhana–now; ha-inu–became; ami–I; kevala–only; tomara–Yours. [2]

(2) O Lord! I no longer remain ‘mine’. I have now become Yours exclusively.

‘আমি’-শব্দে দেহী জীব অহংতা ছাড়িল ।
ত্বদীয়াভিমান আজি হৃদয়ে পশিল ॥৩॥

‘ami’-sabde dehi jiva ahamta chhadila
tvadiyabhimana aji hrdaye pasila [3]

‘ami’–‘I’; sabde–by the word; dehi–animator of the material body; jiva–the life, the soul; ahamta–the conception of ‘I’, false egotism; chhadila–abandoned; tvadiya–Your own; abhimana–ego; aji–today; hrdaye–in the heart; pasila (pravesa karila)–entered. [3]

(3) I now understand that the word ‘I’ means the soul who animates the material body and have thus abandoned all false egotism. Today the ego of being ‘Your own’ has entered my heart.

(3) tvadiyabhimana: “The ego of being ‘Your own’.” This means the ego of being Your (the Lord’s) faithfully devoted follower (anugata-jan).

আমার সর্ব্বস্ব, দেহ, গেহ, অনুচর ।
ভাই, বন্ধু, দারা, সুত, দ্রব্য, দ্বার, ঘর ॥৪॥
সে সব হইল তব, আমি হইনু দাস ।
তোমার গৃহেতে এবে আমি করি বাস ॥৫॥

amara sarvasva, deha, geha, anuchara
bhai, bandhu, dara, suta, dravya, dvara, ghara [4] se saba ha-ila tava, ami ha-inu dasa
tomara grhete ebe ami kari vasa [5]

amara–my; sarvasva–the whole of my wealth; deha–body; geha–home; anuchara–servants; bhai–brothers; bandhu–friends and relatives; dara–wife; suta–children; dravya–possessions; dvara–door; ghara–house; se–them; saba–all; ha-ila–became; tava–Yours; ami–I; ha-inu–became; dasa– servant; tomara–Your; grhete–in Your house; ebe–now; ami–I; kari–do; vasa–residence. [4–5]

(4–5) Everything I considered mine—my body, home, servants, brothers, friends, wife, children, personal belongings, and household—has become Yours. I have become Your servant, and I now reside in Your house.

তুমি গৃহস্বামী, আমি সেবক তোমার ।
তোমার সুখেতে চেষ্টা এখন আমার ॥৬॥

tumi grha-svami, ami sevaka tomara
tomara sukhete chesta ekhana amara [6]

tumi–You; grha–of the house; svami–the master; ami–I; sevaka–servant; tomara–Your; tomara–Your; sukhete–for Your pleasure; chesta–endeavours; ekhana–now; amara–my. [6]

(6) You are the master of the house, and I am Your servant. All my endeavours are now for Your satisfaction.

স্থূল-লিঙ্গ-দেহে মোর সুকৃত দুষ্কৃত ।
আর মোর নহে, প্রভু! আমি ত’ নিষ্কৃত ॥৭॥

sthula-linga-dehe mora sukrta duskrta
ara mora nahe, prabhu! ami ta’ niskrta [7]

sthula–gross; linga–subtle; dehe–with the bodies; mora–my; sukrta–good deeds; duskrta–bad deeds; ara–any more; mora–mine; nahe–not; prabhu!–O Lord!; ami–I; ta’–certainly; niskrta–free, liberated. [7]

(7) Whatever good or bad deeds are performed by my gross and subtle bodies are no longer mine, O Lord! I am free.

(7) sukrta duskrta: “Good or bad deeds.” The state of being beyond the scope of both good and bad actions and reactions is described in Sri Mundaka-upanisad (3.1.3):

yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
tada vidvan punya-pape vidhuya
niranjanah paramam samyam upaiti

“When a soul sees the golden Lord, who is the supreme controller and the source of Brahma, they become wise, free from the reactions of both pious and impious activities, and pure, and they attain supreme equanimity.”

তোমার ইচ্ছায় মোর ইচ্ছা মিশাইল ।
ভকতিবিনোদ আজ আপনে ভুলিল ॥৮॥

tomara ichchhaya mora ichchha misaila
bhakati-vinoda aja apane bhulila [8]

tomara–Your; ichchhaya–with desire; mora–my; ichchha–desire; misaila–mixed; bhakati-vinoda–Bhakti Vinod; aja–today; apane–himself; bhulila–forgot. [8]

(8) My desires have merged with Your desires. Today, Bhakti Vinod has forgotten himself.

(১৩)
(13)

‘আমার’ বলিতে প্রভু! আর কিছু নাই ।
তুমি-ই আমার মাত্র পিতা-বন্ধু-ভাই ॥১॥

‘amara’ balite prabhu! ara kichhu nai
tumi-i amara matra pita-bandhu-bhai [1]

‘amara’–‘mine’; balite–to consider; prabhu!–O Lord!; ara–another; kichhu–something; nai–is not; tumi-i–You alone; amara–my; matra–only; pita–father; bandhu–friend; bhai–brother. [1]

(1) O Lord! Nothing else is to be considered ‘mine’. You alone are my father, my friend, and my brother.

(1) pita-bandhu-bhai: “You alone are my father, my friend, and my brother.” In Srimad Bhagavad-gita (11.44), Arjun prays to Krishna similarly:

tasmat pranamya pranidhaya kayam
prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum

“Offering my prostrate obeisance unto You, I pray for Your mercy, O worshippable Lord! As a father, friend, or lover forgives his son, dear companion, or beloved, please mercifully forgive my offences.”

বন্ধু, দারা, সুত, সুতা, তব দাসী, দাস ।
সেই ত’ সম্বন্ধে সবে আমার প্রয়াস ॥২॥

bandhu, dara, suta, suta, tava dasi, dasa
sei ta’ sambandhe sabe amara prayasa [2]

bandhu–friends; dara–wife; suta–sons; suta–daughters; tava–Your; dasi–maidservants; dasa–servants; sei–that; ta’–certainly; sambandhe–in relationship; sabe–with all; amara–my; prayasa–endeavours. [2]

(2) My friends, wife, sons, and daughters are all Your servants and maidservants. All my endeavours are based on that relationship.

ধন, জন, গৃহ, দ্বার, ‘তোমার’ বলিয়া ।
রক্ষা করি আমি মাত্র সেবক হইয়া ॥৩॥

dhana, jana, grha, dvara, ‘tomara’ baliya
raksa kari ami matra sevaka ha-iya [3]

dhana–wealth; jana–people; grha–household; dvara–gateway; tomara–Yours; baliya–considering; raksa–protection; kari–do; ami–I; matra–only; sevaka–servant; ha-iya–being. [3]

(3) Considering my wealth, relatives, and household to be ‘Yours’, only as Your servant do I maintain them.

তোমার কার্য্যের তরে উপার্জ্জিব ধন ।
তোমার সংসারব্যয় করিব বহন ॥৪॥

tomara karyera tare uparjiba dhana
tomara samsara-vyaya kariba vahana [4]

tomara–Your; karyera–of the duty; tare–for; uparjiba–I will earn; dhana–money; tomara–Your; samsara–of the household; vyaya–expenses; kariba–I will do; vahana–bearing. [4]

(4) In order to maintain what is Yours, I will earn money and bear the expenses of Your household.

(4) tomara karyera tare uparjiba dhana: “In order to maintain what is Yours, I will earn money.” This practice is described as an integral limb of devotion in Bhakti-rasamrta-sindhu: tad arthe khila chestitam, “Performing all of one’s endeavours for Krishna’s sake.”

ভালমন্দ নাহি জানি সেবামাত্র করি ।
তোমার সংসারে আমি বিষয়-প্রহরী ॥৫॥

bhala-manda nahi jani seva-matra kari
tomara samsare ami visaya-prahari [5]

bhala–good; manda–bad; nahi–not; jani–I know; seva–service; matra–only; kari–I do; tomara–Your; samsare–in the household; ami–I; visaya–property; prahari–watchman. [5]

(5) I do not know what is good or what is bad; I only serve. I am simply a guardian of the property within Your household.

তোমার ইচ্ছায় মোর ইন্দ্রিয়-চালনা ।
শ্রবণ, দর্শন, ঘ্রাণ, ভোজন-বাসনা ॥৬॥

tomara ichchhaya mora indriya-chalana
sravana, darsana, ghrana, bhojana-vasana [6]

tomara–Your; ichchhaya–by the desire; mora–my; indriya–of the senses;chalana–direction; sravana–hearing; darsana–seeing; ghrana–smelling; bhojana–eating; vasana–desires. [6]

(6) I direct my senses—my desires for hearing, seeing, smelling, tasting, and so forth—in accordance with Your will.

নিজসুখ লাগি’ কিছু নাহি করি আর ।
ভকতিবিনোদ বলে তব সুখ সার ॥৭॥

nija-sukha lagi’ kichhu nahi kari ara
bhakati-vinoda bale tava sukha sara [7]

nija–own; sukha–happiness; lagi’–for (the sake of); kichhu–something; nahi–not; kari–I do; ara–more; bhakati-vinoda–Bhakti Vinod; bale–declares; tava–Your; sukha–happiness; sara–the essence. [7]

(7) I no longer endeavour for my own happiness. Bhakti Vinod understands, “Your satisfaction is the essence.”

(১৪)
(14)

বস্তুতঃ সকলি তব, জীব কেহ নয় ।
‘অহং’-‘মম’-ভ্রমে ভ্রমি’ ভোগে শোক-ভয় ॥১॥

vastutah sakali tava, jiva keha naya
‘aham’-‘mama’-bhrame bhrami’ bhoge soka-bhaya [1]

vastutah–actually; sakali–everything; tava–Yours; jiva–the individual soul; keha–someone; naya–is not; ‘aham’–‘I’; ‘mama’‘mine’; bhrame–mistaken by; bhrami’–wandering; bhoge–experiences; soka–lamentation; bhaya–fear. [1]

(1) In reality, everything is Yours; nothing belongs to the soul. However, wandering (throughout material existence), bewildered by misconceptions of ‘I’ and ‘mine’, the soul laments and fears.

‘অহং’-‘মম’ অভিমান এই মাত্র ধন ।
বদ্ধ জীব নিজ বলি’ জানে মনে মন ॥২॥

‘aham’-‘mama’ abhimana ei matra dhana
baddha-jiva nija bali’ jane mane mana [2]

‘aham’–‘I’; ‘mama’–‘mine’; abhimana–misconceptions; ei–these; matra–only; dhana–wealth; baddha–bound; jiva–individual souls; nija–own; bali’–considering; jane–knows; mane–in their mind; mana–mind. [2]

(2) Deep within, the conditioned soul considers his misconceptions of ‘I’ and ‘mine’ to be his only wealth.

সেই অভিমানে আমি সংসারে পড়িয়া ।
হাবুডুবু খাই ভবসিন্ধু সাঁতারিয়া ॥৩॥

sei abhimane ami samsare padiya
habudubu khai bhava-sindhu sa̐tariya [3]

sei–this; abhimane–by the conception; ami–I; samsare–in the material world; padiya–falling; habudubu–bobbing up and down; khai–I experience; bhava–of mundanity, repeated birth and death; sindhu–the ocean; sa̐tariya–swimming. [3]

(3) Having fallen into this world due to such misconception, I flounder as I try to swim within this ocean of material existence.

তোমার অভয় পদে লইয়া শরণ ।
আজি আমি করিলাম আত্মনিবেদন ॥৪॥

tomara abhaya pade laiya sarana
aji ami karilama atma-nivedana [4]

tomara–Your; abhaya–fearless; pade–at the feet; laiya–taking; sarana–shelter; aji–today; ami–I; karilama–did; atma–self; nivedana–submission. [4]

(4) Taking shelter at Your feet, which are the abode of fearlessness, I have submitted myself unto You today.

‘অহং’-‘মম’ অভিমান ছাড়িল আমায় ।
আর যেন মম হৃদে স্থান নাহি পায় ॥৫॥
এইমাত্র বল প্রভু! দিবে হে আমারে ।
অহংতা-মমতা দূরে পারি রাখিবারে ॥৬॥

‘aham’-‘mama’ abhimana chhadila amaya
ara yena mama hrde sthana nahi paya [5] ei matra bala prabhu! dibe he amare
ahamta-mamata dure pari rakhibare [6]

‘aham’–‘I’; ‘mama’–‘mine’; abhimana–conceptions; chhadila–abandoned; amaya–to me; ara–again; yena–so that; mama–my; hrde–in the heart; sthana–place; nahi–not; paya–obtain; ei–this; matra–only; bala (sakti)–strength (ability); prabhu!–O Lord!; dibe–will give; he–oh; amare–to me; ahamta–false egotism, ‘I’; mamata–possessiveness, ‘mine’; dure–far away; pari–I am able; rakhibare–to keep. [5–6]

(5–6) Those misconceptions of ‘I’ and ‘mine’ have now left me. O Lord! So that they will never attain a place within my heart again, please give me just this one ability: that I may be able to keep all false egotism and possessiveness far away.

(15) vastutah sakali tava … sthana nahi paya: “Everything is Yours … (may) the misconceptions of ‘I’ and ‘mine’ never attain a place within my heart again.” The principle underlying this prayer to surrender oneself to the Lord is expressed in the Padma-purana and cited in Sri Sri Prapanna-jivanamrtam:

ahankrtir ma-karah syan na-karas tan nisedhakah
tasmat tu namasa ksetri-svatantryam pratisidhyate
bhagavat-paratantro ’sau tadayatatma-jivanah
tasmat sva-samarthya-vidhim tyajet sarvam asesatah

“In the word namah (‘obeisance’), the syllable ma indicates the self-asserting ego (ahankar, lit. ‘I am the doer’), and the syllable na indicates its prevention. Thus, the act of offering obeisance (namah) nullifies the offerer’s independence. The soul is by nature subordinate to the Supreme Lord; the soul’s innate function is servitude to Him. Therefore, all actions performed with the conception, ‘I am the doer’, should be utterly abandoned.”

আত্মনিবেদন-ভাব হৃদে দৃঢ় রয় ।
হস্তিস্নান সম যেন ক্ষণিক না হয় ॥৭॥

atma-nivedana-bhava hrde drdha raya
hasti-snana sama yena ksanika na haya [7]

atma–self; nivedana–submission; bhava–mood; hrde–in the heart; drdha–firm; raya–stays; hasti–elephant; snana–bath; sama–same; yena–like; ksanika (samayika matra)–momentarily (only temporarily); na–not; haya–be. [7]

(7) May the mood of self-submission remain steadfast within my heart. May it not remain only momentarily, like the cleanliness of an elephant.

ভকতিবিনোদ প্রভু নিত্যনন্দ-পায় ।
মাগে পরসাদ, যাহে অভিমান যায় ॥৮॥

bhakati-vinoda prabhu nityananda-paya
mage parasada, yahe abhimana yaya [8]

bhakati-vinoda–Bhakti Vinod; prabhu–Lord; nityananda–Nityananda; paya–feet; mage–begs; parasada–mercy; yahe–by which; abhimana–misconceptions of ‘I’ and ‘mine’; yaya–go. [8]

(8) At Sri Nityananda Prabhu’s feet, Bhakti Vinod prays for the mercy by which the misconceptions of ‘I’ and ‘mine’ are dispelled forever.

(8) nityananda paya: “At Sri Nityananda Prabhu’s feet.” By the mercy of Sri Guru, who is non-different from Sri Nityananda Prabhu, all misconception (self-establishing ego) is destroyed and servitude to the Vaisnavas is realised.

(১৫)
(15)

নিবেদন করি প্রভু! তোমার চরণে ।
পতিত অধম আমি, জানে ত্রিভুবনে ॥১॥

nivedana kari prabhu! tomara charane
patita adhama ami jane tribhuvane [1]

nivedana–submission; kari–I do; prabhu!–O Lord!; tomara–Your; charane–at the feet; patita–fallen; adhama–low; ami–I; jane–know; tribhuvane–in the three worlds. [1]

(1) O Lord! I submit myself at Your feet. It is known throughout the three worlds that I am fallen and lowly.

আমা-সম পাপী নাই জগৎ-ভিতরে ।
মম-সম অপরাধী নাহিক সংসারে ॥২॥

ama-sama papi nahi jagat-bhitare
mama-sama aparadhi nahika samsare [2]

ama–like me; sama–equal; papi–sinner; nahi–is not; jagat–the world; bhitare–within; mama–my; sama–equal; aparadhi–offender; nahika–is not; samsare–in the world. [2]

(2) There is no sinner within this world so sinful as I. There is no offender within this material world so offensive as I.

সেই সব পাপ আর অপরাধ আমি ।
পরিহারে পাই লজ্জা, সব জান তুমি ॥৩॥

sei saba papa ara aparadha ami
parihare pai lajja, saba jana tumi [3]

sei–these; saba–all; papa–sins; ara–and; aparadha–offences; ami–I; parihare (ksamapane)–in giving up (in begging forgiveness); pai–I feel; lajja–shame; saba–all; jana–know; tumi–You. [3]

(3) I feel ashamed to beg for forgiveness for all my sins and offences. You know all of this.

(3) parihare pai lajja: “I feel ashamed to beg for forgiveness.” This sentiment is described in the Padma-purana (and was expressed by Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu when they surrendered unto Sriman Mahaprabhu):

mat-tulyo nasti papatma naparadhi cha kaschana
parihare ’pi lajja me kim bruve purusottama

“There is no sinner so sinful as I. There is no offender so offensive as I. O Supreme Lord, I am ashamed to pray for forgiveness for all of my sins and offences (and all the more ashamed of my attempts to abandon them). What more can I say than this?”

তুমি বিনা কা’র আমি লইব শরণ ?
তুমি সর্ব্বেশ্বরেশ্বর, ব্রজেন্দ্রনন্দন ॥৪॥

tumi vina ka’ra ami la-iba sarana?
tumi sarvesvaresvara, vrajendra-nandana [4]

tumi–You; vina–without; ka’ra–of whom?; ami–I; la-iba–will take; sarana–shelter; tumi–You; sarva–of all; isvara–Lords; isvara–the Lord; vraja–of Vrndavan; indra–of the king; nandana–darling son, Krishna. [4]

(4) Yet of whom shall I take shelter other than You? You are the Lord of all Lords, Vrajendra Nandan.

জগৎ তোমার নাথ! তুমি সর্ব্বময় ।
তোমা প্রতি অপরাধ তুমি কর ক্ষয় ॥৫॥

jagata tomara natha! tumi sarva-maya
toma prati aparadha tumi kara ksaya [5]

jagata–universe; tomara–Your; natha!–O Lord!; tumi–You; sarva–everything; maya–consisting of; toma–of You; prati–towards; aparadha–offences; tumi–You; kara–do; ksaya–destroy. [5]

(5) The world is Yours, O Lord! You are present everywhere, and You destroy all offences committed against You.

(5) jagata tomara natha … tumi kara ksaya: “The world is Yours, O Lord! … You destroy all offences committed against You.”

tasmin tuste jagat tustam prinite prinitam jagat

“By satisfying the Supreme Lord, the whole world becomes satisfied. By pleasing the Supreme Lord, the whole world becomes pleased.”

তুমি ত’ স্খলিতপদ জনের আশ্রয় ।
তুমি বিনা আর কিবা আছে দয়াময় ॥৬॥

tumi ta’ skhalita-pada janera asraya
tumi vina ara kiba achhe daya-maya [6]

tumi–You; ta’–certainly; skhalita–fallen; pada–feet; janera–of the people; asraya–shelter; tumi–You; vina–without; ara–else; kiba–what; achhe–there is; daya–mercy; maya–full of. [6]

(6) You alone are the shelter of those who have fallen. What else is there besides You, O merciful Lord?

(6) tumi ta’ skhalita-pada … daya-maya: “O merciful Lord, You are the sole shelter of those who have fallen.” This conception is expressed in the Skanda-purana:

bhumau skhalita-padanam bhumir evavalambanam
tvayi jataparadhanam tvam eva saranam prabho

“O Lord! As the ground is the only support for those who have fallen upon it, so You are the only refuge for those who have offended You.”

সেইরূপ তব অপরাধী জন যত ।
তোমার শরণাগত হইবে সতত ॥৭॥

sei-rupa tava aparadhi jana yata
tomara saranagata ha-ibe satata [7]

sei–that; rupa–form; tava–Your; aparadhi–offensive; jana–persons; yata–all (whom); tomara–Your; saranagata–coming to the shelter; ha-ibe–will be; satata–always. [7]

(7) In this way, everyone who has been offensive towards You will eventually come to Your shelter.

ভকতিবিনোদ এবে লইয়া শরণ ।
তুয়া পদে করে আজ আত্মসমর্পণ ॥৮॥

bhakati-vinoda ebe la-iya sarana
tuya pade kare aja atma-samarpana [8]

bhakati-vinoda–Bhakti Vinod; ebe–now; la-iya–taking; sarana–shelter; tuya–Your; pade–at the feet; kare–does; aja–today; atma–self; samarpana–full offering. [8]

(8) Now taking shelter, Bhakti Vinod today fully offers himself at Your feet.

(১৬)
(16)

আত্মনিবেদন, তুয়া পদে করি’
হইনু পরম সুখী ।
দুঃখ দূরে গেল, ছিন্তা না রহিল
চৌদিকে আনন্দ দেখি ॥১॥

atma-nivedana, tuya pade kari’
ha-inu parama sukhi
duhkha dure gela, chinta na rahila
chaudike ananda dekhi [1]

atma–self; nivedana–submission; tuya–Your; pade–at the feet; kari’–doing; ha-inu–I became; parama–supremely; sukhi–happy; duhkha–distress; dure–far away; gela–went; chinta–thought, anxiety; na–did not; rahila–remained; chaudike–in the four directions; ananda–ecstasy; dekhi–I see. [1]

(1) By surrendering myself at Your feet, I have become supremely happy. All my distress has gone away, I have no more anxiety, and I see ecstasy in all directions.

(1) chaudike ananda dekhi: “I see ecstasy in all directions.” This state of surrender is described by Krishna in Srimad Bhagavatam (11.14.13):

maya santusta-manasah sarvah sukha-maya disah

“All directions are filled with happiness for one whose heart is completely satisfied by Me.”

অশোক-অভয়, অমৃত-আধার
তোমার চরণদ্বয় ।
তাহাতে এখন, বিশ্রাম লভিয়া
ছাড়িনু ভবের ভয় ॥২॥

asoka-abhaya, amrta-adhara
tomara charana-dvaya
tahate ekhana, visrama labhiya
chhadinu bhavera bhaya [2]

asoka–of sorrowlessness; abhaya–of fearlessness; amrta–of immortality; adhara–reservoir; tomara–Your; charana–feet; dvaya–two; tahate–in them; ekhana–now; visrama–rest; labhiya–obtaining; chhadinu–I abandoned; bhavera–of material existence, cyclic birth and death; bhaya–fear. [2]

(2) Your feet are the abode of sorrowlessness, fearlessness, and immortality. Receiving shelter beneath them, I have abandoned all fear of material existence.

তোমার সংসারে, করিব সেবন
নহিব ফলের ভাগী ।
তব সুখ যাহে, করিব যতন
হ’য়ে পদে অনুরাগী ॥৩॥

tomara samsare, kariba sevana
nahiba phalera bhagi
tava sukha yahe, kariba yatana
ha’ye pade anuragi [3]

tomara–Your; samsare–in the household; kariba–I will do; sevana–service; nahiba–I will not become; phalera–of the fruits; bhagi–shareholder; tava–Your; sukha–happiness; yahe–by which; kariba–I will do; yatana–careful endeavour; ha’ye–being; pade–to Your feet; anuragi–deeply, lovingly attached. [3]

(3) I will render service in Your household and will not become an enjoyer of the results. Lovingly attached to Your feet, I will carefully endeavour for whatever pleases You.

(3) tomara samsare, kariba sevana, nahiba phalera bhagi: “I will render service in Your household and will not become an enjoyer of the results.” In Srimad Bhagavad-gita (2.47), Sri Krishna describes the soul’s position:

karmany evadhikaras te ma phalesu kadachana
ma karma-phala-hetur bhur ma te sango ’stv akarmani

“Your right is to engage in My service, not to enjoy the results. So engage in My service without being motivated by any desire to enjoy the results, and never become inclined to abandon My service.”

তোমার সেবায়, দুঃখ হয় যত
সেও ত’ পরম সুখ ।
সেবা-সুখ-দুঃখ, পরম সম্পদ
নাশয়ে অবিদ্যা-দুঃখ ॥৪॥

tomara sevaya, duhkha haya yata
seo ta’ parama sukha
seva-sukha-duhkha, parama sampada
nasaye avidya-duhkha [4]

tomara–Your; sevaya–in service; duhkha–distress; haya–happens; yata–all; se–that; o–also; ta’–certainly; parama–supreme; sukha–happiness; seva–service; sukha–happiness; duhkha–and distress; parama–supreme; sampada–fortune; nasaye–destroy; avidya–of ignorance; duhkha–distress. [4]

(4) All the distress I encounter in Your service is also my greatest happiness. Both the distress and the happiness that come from engagement in Your service are my greatest fortune; they both destroy the distress of ignorance.

(4) seva-sukha-duhkha … nasaye avidya-duhkha: “Both the distress and the happiness that come from engagement in Your service … destroy the distress of ignorance.” In Srimad Bhagavad-gita (7.14), Sri Krishna explains that only those who unconditionally surrender unto Him are liberated from maya:

daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te

“My alluring, trimodal maya is insurmountable. Only those who surrender unto Me can transcend maya.”

[Translator’s note: In Sri Chaitanya-bhagavat, Madhya-khanda, 9.240, Srila Vrndavan Das Thakur comments:

yata dekha vaisnavera vyavahara duhkha
nischaya janiha sei parananda sukha

“You should know for certain that a devotee’s apparent distress is actually their ecstatic spiritual happiness.”]

পূর্ব্ব ইতিহাস, ভুলিনু সকল
সেবা-সুখ পেয়ে মনে ।
আমি ত’ তোমার, তুমি ত’ আমার
কি কাজ অপর ধনে ॥৫॥

purva itihasa, bhulinu sakala
seva-sukha peye mane
ami ta’ tomara, tumi ta’ amara
ki kaja apara dhane [5]

purva–previous; itihasa–history; bhulinu–I forgot; sakala–all; seva–service; sukha–happiness; peye–obtaining; mane–in the heart; ami–I; ta’–certainly; tomara–Yours; tumi–You; ta’–certainly; amara–mine; ki–what; kaja–necessity; apara–any other; dhane–for wealth. [5]

(5) Feeling the happiness of Your service in my heart, I have completely forgotten all past history. I am Yours, and You are mine. What need is there for any other wealth?

(5) purva itihasa: “All past history.” This refers to one’s behaviour prior to the beginning of their life as a devotee. In Sri Chaitanya-charitamrta (Antya-lila, 6.236), Sri Chaitanya Mahaprabhu forbids His followers from continuing to behave like common people after taking up the practice of devotion:

gramya-katha na sunibe, gramya-varta na kahibe

“Do not listen to mundane talks or speak of mundane news.”

Moreover, Sri Chaitanya-charitamrta (Antya-lila, 13.132) cites the absence of the tendency to discuss worldly subjects as a prominent attribute of a great devotee:

gramya-varta na sune, na kahe jihvaya
krsna-katha-pujadite asta-prahara yaya

“He never listens to mundane news, and never speaks about it either. He passes every day engaged in discussion, worship, and other services to Krishna.”

In Srimad Bhagavatam (11.29.34), Krishna describes to Uddhava the transformation of a surrendering soul:

martyo yada tyakta-samasta-karma
niveditatma vichikirsito me
tadamrtatvam pratipadyamano
mayatma-bhuyaya cha kalpate vai

“When a mortal being completely abandons all mundane endeavours, surrenders himself unto Me, and acts according to My desires, he attains immortality and becomes fit to associate with Me.”

ভকতিবিনোদ, আনন্দে ডুবিয়া
তোমার সেবার তরে ।
সব ছেষ্টা করে, তব ইচ্ছা মত
থাকিয়া তোমার ঘরে ॥৬॥

bhakati-vinoda, anande dubiya
tomara sevara tare
saba chesta kare, tava ichchha mata
thakiya tomara ghare [6]

bhakati-vinoda–Bhakti Vinod; anande–in ecstasy; dubiya–plunging; tomara–Your; sevara–of service; tare–on account of; saba–all; chesta–endeavours; kare–does; tava–Your; ichchha–desire; mata–according to; thakiya–staying; tomara–Your; ghare–in the house. [6]

(6) Diving in the ecstasy of Your service, Bhakti Vinod performs all his endeavours in accordance with Your will, residing within Your home.

গোপ্তৃত্বে বরণ

Goptrtve Varana: Embracing the Lord’s Guardianship

(১৭)
(17)

কি জানি কি বলে, তোমার ধামেতে
হইনু শরণাগত ।
তুমি দয়াময়, পতিতপাবন
পতিত তারণে রত ॥১॥

ki jani ki bale, tomara dhamete
ha-inu saranagata
tumi daya-maya, patita-pavana
patita-tarane rata [1]

ki–what?; jani–I know; ki–what; bale–by force; tomara–Your; dhamete–in the abode; ha-inu–I became; saranagata–surrendered; tumi–You; daya–mercy; maya–full of; patita–fallen; pavana–saviour; patita–fallen; tarane–in delivering; rata–ever engaged. [1]

(1) I do not know by what force I have taken shelter within Your abode. You are the merciful saviour of the fallen, who is ever engaged in delivering them.

(1) ki jani ki bale: “I do not know by what force …” Krishna explains to Uddhava in Srimad Bhagavatam (11.20.8):

yadrchchhaya mat-kathadau jata-sraddhas tu yah puman
na nirvinno nati-sakto bhakti-yogo ’sya siddhi-dah

“One who is neither excessively averse nor excessively attached (to mundane existence) and who, by some good fortune, develops faith in narrations about Me—his practice of bhakti-yoga results in perfection.”

ভরসা আমার, এই মাত্র নাথ!
তুমি ত’ করুণাময় ।
তব দয়া পাত্র, নাহি মোর সম
অবশ্য ঘুচাবে ভয় ॥২॥

bharasa amara, ei matra natha!
tumi ta’ karuna-maya
tava daya-patra, nahi mora sama
avasya ghuchabe bhaya [2]

bharasa–hope; amara–my; ei–this; matra–only; natha!–O Lord!; tumi–You; ta’–certainly; karuna–mercy; maya–full of; tava–Your; daya–mercy; patra–recipient; nahi–there is not; mora–my; sama–equal; avasya–certainly; ghuchabe–will dispel; bhaya–fear. [2]

(2) O Lord! You are merciful. This is my sole hope. There is no candidate for Your mercy like me; certainly You will dispel all my fear.

(2) tava daya-patra: “Candidate for Your mercy.” In his Sri Stotra-ratna (47), Sri Yamun Acharya prays:

na mrsa paramartham eva me
srnu vijnapanam ekam agratah
yadi me na dayisyase tada
dayaniyas tava natha durlabhah

“O Lord, please listen as I make before You this one petition, which is not false, but utterly sincere: if You do not bestow Your mercyupon me, it will be extremely difficult for You to find a more befitting recipient of Your mercy.”

আমারে তারিতে, কাহারো শকতি
অবনী ভিতরে নাহি ।
দয়াল ঠাকুর! ঘোষনা তোমার
অধম পামরে ত্রাহি ॥৩॥

amare tarite, kaharo sakati
avani-bhitare nahi
dayala thakura! ghosana tomara
adhama pamare trahi [3]

amare–to me; tarite–to deliver; kaharo–someone; sakati–power; avani–Earth; bhitare–upon; nahi–there is not; dayala–merciful; thakura–Lord; ghosana–declaration; tomara–Your; adhama–low; pamare–to the sinners; trahi (trana kara)–You deliver. [3]

(3) There is no one on Earth who has the power to deliver me. O merciful Lord! It is Your declaration that You deliver the lowest, most sinful persons.

(3) ghosana tomara: “Your declaration.” This is described in Sri Chaitanya-charitamrta (Antya-lila, 4.68), wherein Sriman Mahaprabhu says to Srila Sanatan Goswami Prabhu:

dinere adhika daya kare bhagavan

“The Supreme Lord bestows greater mercy upon the destitute.”

সকল ছাড়িয়া, আসিয়াছি আমি
তোমার চরণে নাথ!
আমি নিত্যদাস, তুমি পালয়িতা
তুমি গোপ্তা, জগন্নাথ! ॥৪॥

sakala chhadiya, asiyachhi ami
tomara charane natha!
ami nitya-dasa, tumi palayita
tumi gopta, jagannatha! [4]

sakala–everything; chhadiya–abandoning; asiyachhi–have come; ami–I; tomara–Your; charane–at the feet; natha!–O Lord!; ami–I; nitya–eternal; dasa–servant; tumi–You; palayita–maintainer; tumi–You; gopta (palana-karta)–protector; jagannatha!–O Lord of the universe! [4]

(4) Abandoning everything, I have come to Your feet, O Lord! I am Your eternal servant, and You are my maintainer and protector, O Lord of the universe!

তোমার সকল, আমি মাত্র দাস
আমারে তারিবে তুমি ।
তোমার চরণ, করিনু বরণ
আমার নাহি ত’ আমি ॥৫॥

tomara sakala, ami matra dasa
amare taribe tumi
tomara charana, karinu varana
amara nahi ta’ ami [5]

tomara–Yours; sakala–everything; ami–I; matra–only; dasa–a servant; amare–to me; taribe–will deliver; tumi–You; tomara–Your; charana–feet; karinu–I did; varana (avalambana-rupe grahana)–embrace (accept as my support); amara–mine; nahi–not; ta’–certainly; ami–I. [5]

(5) Everything is Yours. I am only a servant. Certainly You will deliver me. I have embraced Your feet and no longer belong to myself.

(5) amara nahi ta’ ami: “I no longer belong to myself.” The result of this type of wholesale surrender is described by Krishna to Uddhava in Srimad Bhagavatam (11.29.34):

mayatma-bhuyaya cha kalpate vai

“The surrendered soul becomes fit to associate with Me (he awakens to his divine form like My own).”

ভকতিবিনোদ, কাঁদিয়া শরণ
ল’য়েছে তোমার পায় ।
ক্ষমি’ অপরাধ, নামে রুচি দিয়া
পালন করহে তায় ॥৬॥

bhakati-vinoda, ka̐diya sarana
la’yechhe tomara paya
ksami’ aparadha, name ruchi diya
palana karahe taya [6]

bhakati-vinoda–Bhakti Vinod; ka̐diya–crying; sarana–shelter; la’yechhe–has taken; tomara–Your; paya–feet; ksami’–forgiving; aparadha–offences; name–for Your Name; ruchi (anuraga)–taste (deep loving attachment); diya–giving; palana–protection; karahe–please do; taya–him. [6]

(6) Crying, Bhakti Vinod has taken shelter at Your feet. Forgiving his offences and granting him taste for Your Name, please maintain him.

(6) ksami’ aparadha … palana karahe taya: “Forgiving his offences … please maintain him.” Forgiving their offences and granting them taste for the Name is the Lord’s maintenance of His devotees.

(১৮)
(18)

দারা, পুত্র, নিজদেহ, কুটুম্ব পালনে ।
সর্ব্বদা ব্যাকুল আমি ছিনু মনে মনে ॥১॥

dara, putra, nija-deha, kutumba palane
sarvada vyakula ami chhinu mane mane [1]

dara–wife; putra–children; nija–own; deha–body; kutumba–relatives; palane–in the maintenance of; sarvada–always; vyakula–anxious; ami–I; chhinu–was; mane–in mind; mane–in mind. [1]

(1) Deep within, I was always anxious about the maintenance of my wife, children, body, and relatives.

কেমনে অর্জ্জিব অর্থ যশ কিসে পাব ।
কন্যা-পুত্র-বিবাহ কেমনে সম্পাদিব ॥২॥

kemane arjiba artha yasa kise paba
kanya-putra-vivaha kemane sampadiba [2]

kemane–how?; arjibah–I will earn; artha–money; yasa–fame; kise–by what means?; paba–I will attain; kanya–of daughters; putra–of sons; vivaha–marriage; kemane–how?; sampadiba–I will arrange. [2]

(2) “How shall I earn money? How shall I attain fame? How will I arrange the marriages of my sons and daughters?”

এবে আত্মসমর্পণে চিন্তা নাহি আর ।
তুমি নির্ব্বাহিবে প্রভো! সংসার তোমার ॥৩॥

ebe atma-samarpane chinta nahi ara
tumi nirvahibe prabho! samsara tomara [3]

ebe–now; atma–myself; samarpane–by fully offering; chinta–anxiety; nahi–not; ara–any more; tumi–You; nirvahibe–will maintain; prabho!–O Lord!; samsara–household; tomara–Yours. [3]

(3) Now that I have fully offered myself, I have no more anxiety. You will maintain Your household, O Lord!

তুমি ত’ পালিবে মোরে নিজ-দাস জানি’ ।
তোমার সেবায় প্রভু! বড় সুখ মানি ॥৪॥

tumi ta’ palibe more nija-dasa jani’
tomara sevaya prabhu! bada sukha mani [4]

tumi–You; ta’–certainly; palibe–will protect; more–me; nija–Your own; dasa–servant; jani’–knowing; tomara–Your; sevaya–in the service; prabhu!–O Lord!; bada–great; sukha–happiness; mani–I find. [4]

(4) You will certainly maintain me, knowing me to be Your servant. O Lord! In Your service I feel the greatest joy.

তোমার ইচ্ছায় প্রভু, সব কার্য্য হয় ।
জীব বলে—‘করি আমি’, সে ত’ সত্য নয় ॥৫॥

tomara ichchhaya prabhu, saba karya haya
jiva bale—‘kari ami’, se ta’ satya naya [5]

tomara–Your; ichchhaya–by the desire; prabhu–O Lord; saba–all; karya–activity; haya–happens; jiva–the conditioned souls; bale–consider; kari–do; ami–I; se–that; ta’–certainly; satya–truth; naya–is not. [5]

(5) All activity happens according to Your will, O Lord, yet souls think, “I do”. This is not at all true.

(5) jiva bale—‘kari ami’, se ta’ satya naya: “Souls think, ‘I do’. This is not at all true.” Krishna explains this in Srimad Bhagavad-gita (3.27):

prakrteh kriyamanani gunaih karmani sarvasah
ahankara-vimudhatma kartaham iti manyate

“Actions in the world are effected, in every respect, by the modes of material nature. Yet one deluded by false ego thinks, ‘I am the doer’.”

জীব কি করিতে পারে, তুমি না করিলে ।
আশা মাত্র জীব করে, তব ইচ্ছা ফলে ॥৬॥

jiva ki karite pare, tumi na karile
asa matra jiva kare, tava ichchha phale [6]

jiva–the soul; ki–what?; karite–to act; pare–can; tumi–You; na–do not; karile–if act; asa–desire; matra–only; jiva–souls; kare–do; tava–Your; ichchha–will; phale–manifests. [6]

(6) What are the souls able to do if You do not act? The souls can only desire. It is Your will alone that comes to pass.

নিশ্ছিন্ত হইয়া আমি সেবিব তোমায় ।
গৃহে ভাল মন্দ হ’লে নাহি মোর দায় ॥৭॥

nischinta ha-iya ami seviba tomaya
grhe bhala-manda ha’le nahi mora daya [7]

nischinta–devoid of anxiety; ha-iya–being; ami–I; seviba–will serve; tomaya–unto You; grhe–in the house; bhala–good; manda–bad; ha’le–when happens; nahi–not be; mora–my; daya–responsibility. [7]

(7) Free from all anxiety, I will serve You. Whatever happens in Your household, be it good or bad, will not be my responsibility.

ভকতিবিনোদ নিজ-স্বাতন্ত্য ত্যজিয়া ।
তোমার চরণ সেবে অকিঞ্চন হইয়া ॥৮॥

bhakati-vinoda nija-svatantrya tyajiya
tomara charana seve akinchana ha-iya [8]

bhakati-vinoda–Bhakti Vinod; nija–own; svatantrya–independence; tyajiya–abandoning; tomara–Your; charana–feet; seve’–serves; akinchana–detached; ha-iya–being. [8]

(8) Completely detached, Bhakti Vinod abandons his independence and serves Your feet.

(১৯)
(19)

সর্ব্বস্ব তোমার, চরণে সঁপিয়া
পড়েছি তোমার ঘরে ।
তুমি ত’ ঠাকুর, তোমার কুকুর
বলিয়া জানহ মোরে ॥১॥

sarvasva tomara, charane sa̐piya
padechhi tomara ghare
tumi ta’ thakura, tomara kukkura
baliya janaha more [1]

sarvasva–everything; tomara–Yours; charane–at the feet; sa̐piya–offering; padechhi–I have fallen; tomara–Your; ghare–in the house; tumi–You; ta’–certainly; thakura–the master; tomara–Your; kukkura–dog; baliya–considering; janaha–please know; more–to me. [1]

(1) I have offered everything at Your feet and taken shelter in Your home. You are my Master. Consider me Your dog.

বাঁধিয়া নিকটে, আমারে পালিবে
রহিব তোমার দ্বারে ।
প্রতীপ-জনেরে, আসিতে না দিব
রাখিব গডের পারে ॥২॥

ba̐dhiya nikate, amare palibe
rahiba tomara dvare
pratipa-janere, asite na diba
rakhiba gadera pare [2]

ba̐ndhiya–tying up; nikate–nearby; amare–to me; palibe–will maintain; rahiba–will keep; tomara–Your; dvare–at the door; pratipa (pratikula, guru-vaisnava-dvesi)–adverse (unfavourable, inimical to the spiritual master and the devotees); janere–persons who are; asite–to come; na–not; diba–I will allow; rakhiba–I will keep; gadera (durga, parikha)–of the moat (impassable ditch); pare–on the other side. [2]

(2) You will tie me up nearby and maintain me. I will remain at Your doorstep. I will not allow any inimical persons to enter; I will keep them on the far side of Your moat.

তব নিজ-জন, প্রসাদ সেবিয়া
উচ্ছিষ্ট রাখিবে যাহা ।
আমার ভোজন, পরম-আনন্দে
প্রতিদিন হবে তাহা ॥৩॥

tava nija-jana, prasada seviya
uchchhista rakhibe yaha
amara bhojana, parama-anande
prati-dina habe taha [3]

tava–Your; nija–own; jana–person; prasada (anugraha, ekhane anugraha purvaka pradatta vastu)–the remnants of offerings of food unto You (mercy; in this instance meaning items mercifully bestowed); seviya–serving; uchchhista–remnants; rakhibe–will leave behind; yaha–whatever; amara–my; bhojana–eating; parama–great; anande–with joy; prati–every; dina–day; habe–will be; taha–that. [3]

(3) Whatever remnants Your devotees leave behind after honouring Your prasad I will eat every day with great joy.

বসিয়া শুইয়া, তোমার চরণ
চিন্তিব সতত আমি ।
নাচিতে নাচিতে, নিকটে যাইব
যখন ডাকিবে তুমি ॥৪॥

basiya suiya, tomara charana
chintiba satata ami
nachite nachite, nikate yaiba
yakhana dakibe tumi [4]

basiya–sitting up; suiya–lying down; tomara–Your; charana–feet; chintiba–will think; satata–always; ami–I; nachite–dancing; nachite–and dancing; nikate–nearby; yaiba–I will go; yakhana–when; dakibe–will call; tumi–You. [4]

(4) While sitting up or lying down, I will always think of Your feet. I will come to You whenever You call me, dancing all the way.

নিজের পোষণ, কভু না ভাবিব
রহিব ভাবের ভরে ।
ভকতিবিনোদ, তোমারে পালক
বলিয়া বরণ করে ॥৫॥

nijera posana, kabhu na bhaviba
rahiba bhavera bhare
bhakati-vinoda, tomare palaka
baliya varana kare [5]

nijera–of my own; posana–maintenance, nourishment; kabhu–ever; na–not; bhaviba–I will think; rahiba–I will remain; bhavera–of loving attachment; bhare–in the shelter; bhakati-vinoda–Bhakti Vinod; tomare–to You; palaka–protector; baliya–considering; varana–choose; kare–does. [5]

(5) I will never think about my own maintenance; I will always remain within the shelter of loving attachment to You. Bhakti Vinod embraces You as his maintainer.

(5) nijera posana kabhu na bhaviba: “I will never think about my own maintenance.” This state of surrender is described in Sri Bhakti-rasamrta-sindhu (1.2.195):

chintam kuryan na raksayair vikritasya yatha pasoh
tatharpayan harau deham viramedasya raksanat

“As one does not worry about the maintenance of a sold animal, so one will not worry about maintaining oneself upon fully offering one’s body unto the Supreme Lord.”

(২০)
(20)

তুমি সর্ব্বেশ্বরেশ্বর, ব্রজেন্দ্রকুমার!
তোমার ইচ্ছায় বিশ্বে সৃজন সংহার ॥১॥

tumi sarvesvaresvara, vrajendra-kumara!
tomara ichchhaya visve srjana samhara [1]

tumi–You; sarvesvaresvara–the Lord of all Lords; vrajendra–of the king of Vraja; kumara–the son, Krishna; tomara–Your; ichchhaya–by the will; visve–in the universe; srjana–creation; samhara–annihilation. [1]

(1) You are the Lord of all Lords, O Vrajendra Kumar! In accordance with Your will, creation and annihilation take place within the universe.

(1) tumi sarvesvaresvara: “You are the Lord of all Lords.” The supreme position and identity of Krishna is described throughout the scriptures:

ete chamsa-kalah pumsah krsnas tu bhagavan svayam
indrari-vyakulam lokam mrdayanti yuge yuge
(Srimad Bhagavatam: 1.3.28)

“All these Avatars are manifestations or partial manifestations of the Purus-avatars (Karanodaksayi Visnu, Garbhodaksayi Visnu, and Ksirodaksayi Visnu), but Krishna is Svayam Bhagavan, the Supreme Lord Himself. In every age these Avatars protect the demon-ridden universe.”

srjami tan-niyukto ’ham haro harati tad-vasah
visvam purusa-rupena paripati tri-sakti-dhrk
(Srimad Bhagavatam: 2.6.32)

“In accordance with the order of Sri Hari, I create the universe and Siva annihilates it. Sri Hari, the controller of the three modes of material nature, maintains the universe with His form of Ksirodaksayi Visnu.”

isvarah paramah krsnah sach-chid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam
(Sri Brahma-samhita: 5.1)

“The embodiment of spiritual energy, consciousness, and ecstasy, Sri Krishna, who is known as Govinda, is the Supreme Lord of all Lords. He has no origin, He is the origin of all, and He is the cause of all causes.”

aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah
(Srimad Bhagavad-gita: 10.8)

[Krishna Himself explains:] “I am the origin of everything. Everything emanates from Me. Realising this, the wise serve Me, fully imbued with divine love.”

mattah parataram nanyat kinchid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva
(Srimad Bhagavad-gita: 7.7)

“O Arjun, there is nothing superior to Me. All that exists is strung upon Me like jewels upon a thread.”

তব ইচ্ছামত ব্রহ্মা করেন সৃজন ।
তব ইচ্ছামত বিষ্ণু করেন পালন ॥২॥

tava ichchha-mata brahma karena srjana
tava ichchha-mata visnu karena palana [2]

tava–Your; ichchha–will; mata–according to; brahma–the universal creator; karena–does; srjana–creation; tava–Your; ichchha–will; mata–according to; visnu–the maintainer of the material nature; karena–does; palana–maintenance. [2]

(2) In accordance with Your will, Brahma creates the universe. In accordance with Your will, Visnu maintains the universe.

তব ইচ্ছামত শিব করেন সংহার ।
তব ইচ্ছামতে মায়া সৃজে কারাগার ॥৩॥

tava ichchha-mata siva karena samhara
tava ichchha-mate maya srje karagara [3]

tava–Your; ichchha–will; mata–according to; siva–the topmost Vaisnava who serves Krishna in a wide variety of ways; karena–does; samhara–annihilation; tava–Your; ichchha–will; mate–according to; maya–the goddess of illusion; srje–creates; karagara–prison. [3]

(3) In accordance with Your will, Siva annihilates the universe.In accordance with Your will, Maya Devi creates her prisonhouse.

তব ইচ্ছামত জীবের জনম-মরণ ।
সমৃদ্ধি-নিপাত দুঃখ সুখ-সংঘটন ॥৪॥

tava ichchha-mata jivera janama-marana
samrddhi-nipata duhkha sukha-samghatana [4]

tava–Your; ichchha–will; mata–according to; jivera–of the individual souls; janama–birth; marana–death; samrddhi (unnati)–increase (prosperity); nipata (avanati)–decline (degradation); duhkha–distress; sukha–happiness; samghatana–occurrence. [4]

(4) In accordance with Your will, the souls take birth and die. In accordance with Your will, they experience prosperity and ruin, happiness and distress.

(4) samrddhi-nipata: “Prosperity and ruin.” The supreme authority of Krishna’s will is described as follows:

apane ichchhaya jiva koti vanchha kare
krsna ichchha hale tare tabe phala dhare

“According to their will, the souls desire innumerable ends. Yet only if Krishna wills it are their desires fulfilled.”

মিছে মায়াবদ্ধ জীব আশাপাশে ফিরে ।
তব ইচ্ছা বিনা কিছু করিতে না পারে ॥৫॥

michhe maya-baddha jiva asa-pase phire
tava ichchha vina kichhu karite na pare [5]

michhe–vainly; maya–goddess of illusion; baddha–bound; jiva–the individual souls; asapase–all around; phire–wander; tava–Your; ichchha–will; vina–without; kichhu–anything; karite–to do; na–not; pare–able. [5]

(5) Bound by Maya, the souls vainly wander about. Unless it is Your will, they are not able to do anything.

তুমি ত’ রক্ষক আর পালক আমার ।
তোমার চরণ বিনা আশা নাহি আর ॥৬॥

tumi ta’ raksaka ara palaka amara
tomara charana vina asa nahi ara [6]

tumi–You; ta’–certainly; raksaka–the protector; ara–and; palaka–maintainer; amara–my; tomara–Your; charana–feet; vina–apart from; asa–hope, desire; nahi–not; ara–another. [6]

(6) You are my protector and maintainer. I aspire for nothing other than Your feet.

নিজবল-ছেষ্টা প্রতি ভরসা ছাড়িয়া ।
তোমার ইচ্ছায় আছি নির্ভর করিয়া ॥৭॥

nija-bala-chesta prati bharasa chhadiya
tomara ichchhaya achhi nirbhara kariya [7]

nija–own; bala–strength; chesta–endeavours; prati–upon; bharasa–reliance; chhadiya–abandoning; tomara–Your; ichchhaya–according to will; achhi–I am; nirbhara–dependence; kariya–doing. [7]

(7) Abandoning reliance on my own strength and endeavour, I depend upon Your will.

(7) nija-bala-chesta … nirbhara kariya: “Abandoning reliance upon my own strength and endeavour.” Srila Bhakti Vinod Thakur also sings about this in his Kalyana-kalpa-taru (3.3.3):

gopinatha, hara ye menechhi ami
(amara) aneka yatana, ha-ila biphala
ekhana bharasa tumi

“O Gopinath, I have accepted defeat. All of my endeavours were useless. I now rely upon You.”

ভকতিবিনোদ অতি দীন অকিঞ্চন ।
তোমার ইচ্ছায় তা’র জীবন মরণ ॥৮॥

bhakati-vinoda ati dina akinchana
tomara ichchhaya ta’ra jivana marana [8]

bhakati-vinoda–Bhakti Vinod; ati–very; dina–surrendered; akinchana–detached; tomara–Your; ichchhaya–according to will; ta’ra–his; jivana–life; marana–death. [8]

(8) Bhakti Vinod is completely surrendered and detached. He lives and dies in accordance with Your will.

বিশ্রম্ভাত্মিকা

Visrambhatmika: Confidence in the Lord’s Protection

(২১)
(21)

এখন বুঝিনু প্রভু! তোমার চরণ ।
অশোক-অভয়ামৃত-পূর্ণ সর্ব্বক্ষণ ॥১॥

ekhana bhujhinu prabhu! tomara charana
asoka-abhayamrta-purna sarva-ksana [1]

ekhana–now; bhujinu–I have understood; prabhu!–O Lord!; tomara–Your; charana–feet; asoka–sorrowlessness; abhaya–fearlessness; amrta–nectar; purna–full of; sarva–all; ksana–moments. [1]

(1) O Lord! Now I have understood that Your feet are always replete with sorrowlessness, fearlessness, and immortality.

সকল ছাড়িয়া তুয়া চরণকমলে ।
পড়িয়াছি আমি নাথ! তব পদতলে ॥২॥

sakala chhadiya tuya charana-kamale
padiyachhi ami natha! tava pada-tale [2]

sakala–everything; chhadiya–abandoning; tuya–Your; charana–feet; kamale–at the lotus; padiyachhi–have fallen; ami–I; natha!–O Lord!; tava–Your; pada–feet; tale–beneath. [2]

(2) I have relinquished everything at Your lotus feet and fallen before them, O Lord!

তব পাদপদ্ম, নাথ! রক্ষিবে আমারে ।
আর রক্ষাকর্ত্তা নাহি এ ভবসংসারে ॥৩॥

tava pada-padma, natha! raksibe amare
ara raksa-karta nahi e bhava-samsare [3]

tava–Your; pada–feet; padma–lotus; natha!–O Lord!; raksibe (raksa karibe)–will protect; amare–to me; ara–other; raksa–protection; karta–doer; nahi–is not; e–this; bhava–of birth and death; samsare–in this world. [3]

(3) O Lord! Your lotus feet will protect me. There is no other protector in this world of birth and death.

আমি তব নিত্যদাস—জানিনু এবার ।
আমার পালন-ভার এখন তোমার ॥৪॥

ami tava nitya dasa—janinu e-bara
amara palana-bhara ekhana tomara [4]

ami–I; tava–Your; nitya–eternal; dasa–servant; janinu–I have understood; e–this; bara–time; amara–my; palana–protection; bhara–responsibility; ekhana–now; tomara–Your. [4]

(4) Now I have understood that I am Your eternal servant. The responsibility of maintaining me is now Yours.

বড় দুঃখ পাইয়াছি স্বতন্ত্র জীবনে ।
সব দুঃখ দূরে গেল, ও পদ বরণে ॥৫॥

bada duhkha paiyachhi svatantra jivane
saba duhkha dure gela, o pada varane [5]

bada–great; duhkha–distress; paiyachhi–I have experienced; svatantra (anasrita)–independent (unsheltered); jivane–in life; saba–all; duhkha–distress; dure–far away; gela–went; o–those; pada–feet; varane–by accepting. [5]

(5) I experienced only great distress in my independent life. All my distress has gone away by embracing Your feet.

(5) o pada varane: “By embracing Your feet.” In Prarthana (43.1), Srila Narottam Thakur has written:

asraya la-iya bhaje tare krsna nahi tyaje
ara saba mare akarana

“Krishna never abandons one who takes shelter and serves Him. All others die in vain.”

যে পদ লাগিয়া রমা তপস্যা করিল ।
যে পদ পাইয়া শিব ‘শিবত্ব’ লভিল ॥৬॥
যে পদ লভিয়া ব্রহ্মা কৃতার্থ হইল ।
যে পদ নারদ-মুনি হৃদয়ে ধরিল ॥৭॥
সেই সে অভয় পদ শিরেতে ধরিয়া ।
পরম আনন্দে নাচি পদগুণ গাইয়া ॥৮॥

ye pada lagiya rama tapasya karila
ye-pada paiya siva ‘sivatva’ labhila [6] ye-pada labhiya brahma krtartha ha-ila
ye-pada narada-muni hrdaye dharila [7] sei se abhaya pada sirete dhariya
parama-anande nachi pada-guna gaiya [8]

ye–whose; pada–feet; lagiya–for attaining; rama–the Goddess of fortune Laksmi Devi; tapasya–austerity; karila–did; ye–whose; pada–feet; paiya–obtaining; siva–the chief of the demigods and topmost devotee, Mahadev; ‘sivatva’–auspiciousness, the status of being ‘Siva’; labhila–obtained; ye–whose; pada–feet; labhiya–obtaining; brahma–the universal creator; krtartha–fulfilled; ha-ila–became; ye–whose; pada–feet; narada muni–Devarsi Narad, the son of Brahma and Guru of Vedavyas; hrdaye–in the heart; dharila–embraced; sei–those very; se–those; abhaya–fearless; pada–feet; sirete–on the head; dhariya–holding; parama–great; anande–with joy; nachi–I dance; pada–of the feet; guna–the qualities; gaiya–singing. [6–8]

(6–8) Those feet which Laksmi Devi performed austerities to attain; those feet from which Siva artained the quality of sivatva, auspiciousness; those feet by which Brahma became fulfilled; those feet which Narad Muni embraced in his heart—holding upon my head those very feet, which are the abode of fearlessness, I dance with great joy, chanting their glories.

(6) siva ‘sivatva’ labhila: “Siva attained the quality of sivatva, auspiciousness.” This is described by Sri Kapiladev in Srimad Bhagavatam (3.28.22):

yach-chhaucha-nihsrta-sarit-pravarodakena
tirthena murdhny adhikrtena sivah sivo ’bhut
dhyatur manah samala-saila-nisrsta-vajram
dhyayech chiram bhagavatas charanaravindam

“Siva became imbued with the quality of sivatva, auspiciousness, by bearing upon his head the holy waters of the greatest of all rivers, the Ganges, whose origin is the foot-wash of the Supreme Lord. The sins in the heart of one who meditates on that Supreme Lord’s lotus feet are destroyed just as a mountain is levelled by an onslaught of thunderbolts. Thus one should always meditate on the Supreme Lord’s lotus feet.”

সংসার-বিপদ্ হ’তে অবশ্য উদ্ধার ।
ভকতিবিনোদ (ও)পদ করিবে তোমার ॥৯॥

samsara-vipada ha’te avasya uddhara
bhakati-vinoda (o)-pada karibe tomara [9]

samsara–of this material world; vipada–dangers; ha’te–from; avasya–certainly; uddhara–deliverance; bhakati-vinoda–Bhakti Vinod; o–those; pada–feet; karibe–will do; tomara–Your. [9]

(9) Your feet will surely deliver Bhakti Vinod from the dangers of material existence.

(২২)
(22)

তুমি ত’ মারিবে যারে, কে তারে রাখিতে পারে
তব ইচ্ছা-বশ ত্রিভুবন ।
ব্রহ্মা আদি-দেবগণ, তব দাস অগণন
করে তব আজ্ঞার পালন ॥১॥

tumi ta’ maribe yare ke tare rakhite pare
tava ichchha-vasa tribhuvana
brahma adi-deva-gana tava dasa aganana
kare tava ajnara palana [1]

tumi–You; ta’–certainly; maribe–will kill; yare–whom; ke–who?; tare–him; rakhite–to protect; pare–can; tava–Your; ichchha–will; vasa–under the control; tribhuvana–the three worlds—Svarga, Martya, and Patal (heaven, earth, and hell); brahma–the universal creator; adi–and so forth; deva–of demigods; gana–the group; tava–Your; dasa–servants; aganana–numberless; kare–do; tava–Your; ajnara–of the orders; palana–following. [1]

(1) Who can protect one whom You will kill? The three worlds are subservient to Your will. Brahma and the countless demigods are Your servants and carry out Your orders.

(1) tumi ta’ maribe … tava ichchha-vasa tribhuvana: “The three worlds are subservient to Your will.” Krishna describes His unassailable will to Arjun just before the battle of Kuruksetra:

mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sachin
(Srimad Bhagavad-gita: 11.33)

“All the warriors on this battlefield have already been killed by Me. O Arjun, simply be My instrument.”

brahma-adi-deva-gana … kare tava ajnara palana: “Brahma and the countless demigods … carry out Your orders.” Brahma himself describes this in Srimad Bhagavatam (2.6.32):

srjami tan-niyukto ’ham haro harati tad-vasah
visvam purusa-rupena paripati tri-sakti-dhrk

“In accordance with the order of Sri Hari, I create the universe and Siva annihilates it. Sri Hari, the controller of the three modes of material nature, maintains the universe with His form of Ksirodaksayi Visnu.”

তব ইচ্ছা-মতে যত, গ্রহগণ অবিরত
শুভাশুভ ফল করে দান ।
রোগ-শোক-মৃতি-ভয়, তব ইচ্ছা-মতে হয়
তব আজ্ঞা সদা বলবান্ ॥২॥

tava ichchha-mate yata graha-gana avirata
subhasubha phala kare dana
roga-soka-mrti-bhaya tava ichchha-mate haya
tava ajna sada balavan [2]

tava–Your; ichchha–will; mate–in accordance with; yata–all; graha–planets;gana–the group of; avirata–uninterruptedly; subha–auspicious; asubha–inauspicious; phala–results; kare–do; dana–grant; roga–disease; soka–lamentation; mrti (marana)–death; bhaya–fear; tava–Your; ichchha–will; mate–in accordance with; haya–happen; tava–Your; ajna–orders; sada–always; balavan–powerful. [2]

(2) In accordance with Your will, all the planets perpetually exert their auspicious and inauspicious influences. Disease, lamentation, death, and fear all occur in accordance with Your will. Your orders are always predominant.

তব ভয়ে বায়ু বয়, চন্দ্র-সূর্য্য সমুদয়
স্ব-স্ব-নিয়মিত-কার্য্য করে ।
তুমি ত’ পরমেশ্বর, পরব্রহ্ম পরাৎপর
তব বাস ভকত-অন্তরে ॥৩॥

tava bhaye vayu vaya chandra-surya samudaya
sva-sva-niyamita-karya kare
tumi ta’ paramesvara parabrahma paratpara
tava vasa bhakata-antare [3]

tava–of You; bhaye–out of fear; vayu–the wind; vaya–blows; chandra–the moon; surya–and the sun; samudaya–all the celestial bodies; sva–own; sva–respective; niyamita–prescribed; karya–duties; kare–do; tumi–You; ta’–certainly; parama–supreme; isvara–controller; parabrahma–the supreme; Absolute; paratpara (asamorddhva)–greater than the greatest (unparalleled); tava–Your; vasa–residence; bhakata–the devotees; antare–within. [3]

(3) Out of fear of You, the wind blows, and the moon, the sun, and all the celestial bodies perform their respective duties. You are the Supreme Lord, the unparalleled Supreme Absolute. You reside in the hearts of Your devotees.

(3) tava vasa bhakata-antare: “You reside in the hearts of Your devotees.” In Srimad Bhagavatam (9.4.68), Visnu explains:

sadhavo hrdayam mahyam sadhunam hrdayam tv aham
mad-anyat te na jananti naham tebhyo manag api

“Sadhus are My heart, and I alone am their heart. They do not know anyone other than Me, and I do not know anyone other than them.”

Srila Narottam Thakur sings about this in Prarthana (45.5):

tomara hrdaye sada govinda-visrama
govinda kahena—mama vaisnava parana

“Govinda always rests in your heart, and He declares, ‘My devotees are My heart.’”

সদা শুদ্ধ সিদ্ধকাম, ভকতবৎসল নাম
ভকত-জনের নিত্য স্বামী ।
তুমি ত’ রাখিবে যারে, কে তারে মারিতে পারে
সকল বিধির বিধি তুমি ॥৪॥

sada-suddha siddha-kama bhakata-vatsala nama
bhakata-janera nitya-svami
tumi ta’ rakhibe yare ke tare marite pare
sakala vidhira vidhi tumi [4]

sada–eternally; suddha–pure; siddha–fulfilled; kama–desire; bhakata–devotees; vatsala–affectionate; nama–name; bhakata–devotees; janera–of the persons; nitya–eternal; svami–Master; tumi–You; ta’–certainly; rakhibe–will protect; yare–whom; ke–who?; tare–him; marite–to kill; pare–can; sakala–all; vidhira–of destinies, laws, providence; vidhi–determining element; tumi–You. [4]

(4) You are eternally pure. Your desires are always fulfilled. You are known as Bhakta-vatsal, He who is affectionate to His devotees. You are the eternal master of Your devotees. Who can kill one whom You will protect? You are the author of all destinies.

(4) siddha-kama: “Your desires are always fulfilled.” In Srimad Bhagavatam (6.9.22), the demigods describe the Lord in this way:

avismitam tam paripurna-kamam
svenaiva labhena samam prasantam
vinopasarpaty aparam hi balisah
sva-langulenatititarti sindhum
(Srimad Bhagavatam: 6.9.22)

“The eternally smiling Supreme Lord is never surprised by anything. His desires are always fulfilled. He is self-sufficient, equanimous, and peaceful. One who rejects Him and approaches anyone else for shelter is certainly a fool; he is like one who desires to cross the ocean by taking hold of a dog’s tail.”

bhakata-janera nitya-svami: “You are the eternal master of Your devotees.” In Srimad Bhagavad-gita (9.29), Krishna says:

samo ’ham sarva-bhutesu na me dvesyo ’sti na priyah
ye bhajanti tu mam bhaktya mayi te tesu chapy aham

“I am equally disposed to all; no one is My enemy or My friend. Yet, those who serve Me with devotion—as they are lovingly attached to Me, so I am lovingly attached to them.”

তোমার চরণে নাথ! করিয়ছে প্রণিপাত
ভকতিবিনোদ তব দাস ।
বিপদ্ হইতে স্বামী! অবশ্য তাহারে তুমি
রক্ষিবে,—তাহার এ বিশ্বাস ॥৫॥

tomara charane natha! kariyachhe pranipata
bhakati-vinoda tava dasa
vipada ha-ite svami! avasya tahare tumi
raksibe,—tahara e visvasa [5]

tomara–Your; charane–at the feet; natha!–O Lord!; kariyachhe–have done; pranipata–obeisance; bhakati-vinoda–Bhakti Vinod; tava–Your; dasa–servant; vipada–danger; ha-ite–from; svami!–Master!; avasya–surely; tahare–him; tumi–You; raksibe–will protect; tahara–his; e–this; visvasa–faith. [5]

(5) O Lord! Your servant Bhakti Vinod has offered his obeisance at Your feet. O Master! You will certainly protect him from all danger—this is his faith.

(২৩)
(23)

আত্মসমর্পণে গেলা অভিমান ।
নাহি করবুঁ নিজ রক্ষা-বিধান ॥১॥

atma-samarpane gela abhimana
nahi karabu̐ nija raksa-vidhana [1]

atma–myself; samarpane–by fully offering; gela–went; abhimana (svasamarthya-buddhi)–false egotism (conception of self-sufficiency); nahi–not; karabu̐–I will make; nija–own; raksa–protection; vidhana–arrangements. [1]

(1) By fully offering myself unto You, my false egotism has gone away. I will no longer make any arrangements to protect myself.

তুয়া ধন জানি’ তুহুঁ রাখবি নাথ!
পাল্য গোধন জানি করি’ তুয়া সাথ ॥২॥

tuya dhana jani’ tuhu̐ rakhabi natha!
palya go-dhana jani kari’ tuya satha [2]

tuya–Your; dhana–property; jani’–knowing; tuhu̐–You; rakhabi–will protect; natha!–O Lord!; palya–to be protected; go–cow; dhana–property; jani–knowing; kari’–doing; tuya–Your; satha–company. [2]

(2) O Lord! Knowing me to be Your property, You will maintain me and keep me with You as one of Your protected cows.

চরাওবি মাধব! যামুনতীরে ।
বংশী বাজাওত ডকবি ধীরে ॥৩॥

charaobi madhava! yamuna-tire
vamsi bajaota dakabi dhire [3]

charaobi (pasu charana karibe)–You will herd (You will tend Your cows); madhava!–O Krishna!; yamuna–of the river Yamuna; tire–on the bank; vamsi–flute; bajaota (bajaiya)–sounding; dakabi–You will call; dhire–gently. [3]

(3) O Madhava! You will herd me along the bank of the Yamuna. You will play Your flute and call me gently.

অঘ-বক মারত রক্ষা বিধান ।
করবি সদা তুহুঁ গোকুল-কান! ॥৪॥

agha-baka marata raksa vidhana
karabi sada tuhu̐ gokula-kana! [4]

agha-baka (vraja-bhajanera vividha vighna svarupa)–the python demon, Agha, and the crane demon, Baka (various obstacles to the practice of pure devotion in the mood of Vraja); marata (mariya)–killing; raksa–protection; vidhana–arrangements; karabi–will do; sada–always; tuhu̐–You; gokula–of Gokul; kana!–O Krishna! [4]

(4) By killing Aghasura, Bakasura, and so on, You will always make all arrangements for my protection, O Kan of Gokul!

রক্ষা করবি তুহুঁ নিশ্চয় জানি ।
পান করবুঁ হাম্ যামুনপানি ॥৫॥

raksa karabi tuhu̐ nischaya jani
pana karabu̐ hama yamuna-pani [5]

raksa–protection; karabi–will do; tuhu̐–You; nischaya–certainly; jani–I know; pana–drink; karabu̐–will do; hama–I; yamuna–of the river Yamuna; pani–the water. [5]

(5) Knowing that You will certainly protect me, I will drink the water of the Yamuna (regardless of the fact that it is poisoned by the serpent Kaliya).

কালীয়-দোখ করবি বিনাশা ।
শোধবি নদীজল বাড়াওবি আশা ॥৬॥

kaliya-dokha karabi vinasa
sodhabi nadi-jala badaobi asa [6]

kaliya–of Kaliya; dokha (dosa)–fault (sin); karabi–You will do; vinasa–destruction; sodhabi–You will purify; nadi–of the river; jala–water; badaobi–You will increase; asa–hope. [6]

(6) You will absolve Kaliya’s offences, purify the Yamuna’s waters, and thus increase my faith.

পিয়ত দাবানল রখবি মোয় ।
গোপাল গোবিন্দ নাম তব হোয় ॥৭॥

piyata davanala rakhabi moya
‘gopala’ ‘govinda’ nama tava hoya [7]

piyata (pana kariya)–swallowing; dava–forest; anala–fire; rakhabi–You will protect; moya (amake)–to me; ‘gopala’He who maintains the cows’; ‘govinda’He who pleases the cows’; nama–names; tava–Your; hoya (haya)–happen. [7]

(7) By swallowing the forest fire, You will protect me and thus become known as ‘Gopal’ and ‘Govinda’.

সুরপতি দুর্ম্মতি-নাশ বিচারি’ ।
রাখবি বর্ষণে গিরিবরধারি! ॥৮॥

surapati durmati-nasa vichari’
rakhabi varsane giri-vara-dhari! [8]

surapati (indra)–king of the demigods (‘Indra’); durmati–wicked-hearted; nasa–destruction; vichari’ (vichara kariya)–deciding; rakhabi–You will protect; varsane–from the rains; giri–of all mountains; vara–the best (Giriraj Govardhan); dhari–lifter. [8]

(8) Deciding to level the pride of Devaraj Indra, You will protect me from his rains, O Lifter of Giriraj Govardhan!

চতুরানন করব যব চোরি ।
রক্ষা করবি মোয়ে গোকুল হরি! ॥৯॥

chaturanana karaba yava chori
raksa karabi moye gokula-hari! [9]

chaturanana–Brahma (‘He who possesses four faces’); karaba–will do; yava–when; chori (churi)–steals; raksa–protection; karabi–You will do; moye–me; gokula–of Gokul; hari!–O Lord! [9]

(9) When Brahma will abduct me, You will rescue me, O Lord of Gokul!

ভকতিবিনোদ তুয়া গোকুল-ধন ।
রাখবি কেশব! করত যতন ॥১০॥

bhakati-vinoda tuya gokula-dhana
rakhabi kesava! karata yatana [10]

bhakati-vinoda–Bhakti Vinod; tuya–Your; gokula–in Gokul; dhana–property (cow); rakhabi–You will protect; kesava!–O Krishna!; karata–doing; yatana–care. [10]

(10) Bhakti Vinod is one of Your cows in Gokul. O Kesava! Surely you will carefully protect him.

(২৪)
(24)

ছোড়ত পুরুষ-অভিমান ।
কিঙ্করী হইলুঁ আজি, কান! ॥১॥

chhodata purusa-abhimana
kinkari ha-ilu̐ aji, kana! [1]

chhodata–abandoning; purusa–male; abhimana (purusavat bhoktrtvabhiman)–ego (the ego of being a male enjoyer); kinkari–a maidservant; ha-ilu̐–I will be; aji–today; kana!–O Krishna! [1]

(1) Abandoning the false ego of a male enjoyer, today I have become a maidservant, O Kan!

(1) kinkari: “Maidservant.” This refers to a maidservant of the madhura-rasa-sevikas, the gopis, that is, Radha’s girlfriends who assist Her and Sri Krishna in Their amorous Pastimes.

বরজ-বিপিনে সখীসাথ ।
সেবন করবুঁ রাধানাথ! ॥২॥

varaja-vipine sakhi-satha
sevana karabu̐ radha-natha! [2]

varaja (vraja)–of Vraja; vipine (kanane)–in the forest; sakhi–of girlfriends; satha–in the company; sevana–service; karabu̐–I will do; radha-natha!–O Lord of Radha! [2]

(2) In the groves of Vraja, under the guidance of Radha’s girlfriends, I will engage in service, O Lord of Radha!

কুসুমে গাঁথবুঁ হার ।
তুলসী-মণিমঞ্জরী তার ॥৩॥

kusume ga̐thabu̐ hara
tulasi-mani-manjari tara [3]

kusume–with flowers; ga̐thabu̐ (ga̐thiba)–I will string; hara–garland; tulasi–tulasi; mani–jewels; manjari (ukta kusuma harera madhye madhye samyukta)–flower spikes (with tulasi flower spikes set between the flowers of the garland); tara–along the garland. [3]

(3) I will make flower garlands with tulasi-manjaris arranged like jewels in between the flowers.

যতনে দেওবুঁ সখীকরে ।
হাতে লওব সখী আদরে ॥৪॥

yatane deobu̐ sakhi-kare
hate laoba sakhi adare [4]

yatane–with care; deobu̐ (diba)–I will give; sakhi–of a girlfriend; kare–in the hands; hate–in the hands; laoba (la-ibe)–will take; sakhi–the girlfriend; adare–with love. [4]

(4) I will carefully place those garlands in the hands of one of Radha’s girlfriends, and she will lovingly accept them in her hands.

সখী দিব তুয়া দুহুঁক গলে ।
দূরত হেরবুঁ কুতূহলে ॥৫॥

sakhi diba tuya duhu̐ka gale
durata herabu̐ kutuhale [5]

sakhi–girlfriend; diba (dibe)–will give; tuya–Your; duhu̐ka (du-janera)–both (Radha and Krishna); gale–on the necks; durata (dura ha-ite)–from afar; herabu̐–I will behold; kutuhale–in wonder. [5]

(5) Radha’s girlfriend will place those garlands around the necks of You both. From afar, I will behold this in wonder.

সখী কহব, শুন সুন্দরী ।
রহবি কুঞ্জে মম কিঙ্কোরী ॥৬॥

sakhi kahaba, suna sundari
rahabi kunje mama kinkori [6]

sakhi–girlfriend; kahaba–will say; suna–please listen; sundari–O beautiful girl; rahabi (rahibe)–you will stay; kunje–in this forest grove; mama–my; kinkari–maidservant. [6]

(6) Radha’s girlfriend will then say to me, “O beautiful girl, please stay in this forest grove as my maidservant.

গাঁথবি মালা মনোহারিণী ।
নিতি রাধাকৃষ্ণ-বিমোহিনী ॥৭॥

ga̐thabi mala manoharini
niti radha-krsna-vimohini [7]

ga̐thobi–you will string; mala–garlands; mano–heart; harini–stealer; niti (nitya)–daily; radha-krsna–the Divine Couple; vimohini–completely enchant. [7]

(7) “String beautiful garlands every day that will completely enchant Radha and Krishna.

তুয়া রক্ষণ-ভার হামারা ।
মম কুঞ্জকুটীর তোহারা ॥৮॥

tuya raksana-bhara hamara
mama kunja-kutira tohara [8]

tuya–Your; raksana–protection; bhara–responsibility; hamara–of me; mama–my; kunja–forest; kutira–cottage; tohara–yours. [8]

(8) “I will take full responsibility for your maintenance. My forest cottage is yours.

রাধামাধব-সেবনকালে ।
রহবি হামার অন্তরালে ॥৯॥

radha-madhava-sevana-kale
rahabi hamara antarale [9]

radha-madhava–of the Divine Couple; sevana–of service; kale–at the time; rahabi–you will stay; hamara–my; antarale (parsve)–behind (near). [9]

(9) “When I serve Radha and Madhav, you will stay right behind me.

তাম্বুল সাজি’ কর্পূর আনি’ ।
দেওবি মোয়ে আপন জানি’ ॥১০॥

tambula saji’ karpura ani’
deobi moye apana jani’ [10]

tambula–betel leaves, pan; saji’ (sajjita kariya)–preparing (with supari (areca nut), lime, khayer (catechu, an extract from Indian acacia trees), cinnamon, clove, and various other ingredients); karpura–camphor; ani’–bringing; deobi–you will give; moye–to me; apana–your own; jani’–knowing. [10]

(10) “You will prepare betel leaves, fetch camphor, and hand them to me, knowing me to be your intimate friend.”

ভকতিবিনোদ শুনি’ বাত ।
সখীপদে করে প্রণিপাত ॥১১॥

bhakati-vinoda suni’ bata
sakhi-pade kare pranipata [11]

bhakati-vinoda–Bhakti Vinod; suni’–hearing; bata (vakya)–expression, order; sakhi–of the girlfriend; pade–at the feet; kare–does; pranipata–obeisance. [11]

(11) Hearing her expression, Bhakti Vinod offers obeisance to the feet of Radha’s girlfriend.

বর্জ্জনাত্মিকা

Varjanatmika: Rejecting the Unfavourable

(২৫)
(25)

কেশব! তুয়া জগত বিচিত্র ।
করমবিপাকে, ভব-বন ভ্রমই’
পেখলুঁ রঙ্গ বহু চিত্র ॥১॥

kesava! tuya jagata vichitra
karama-vipake, bhava-vana-bhrama-i
pekhalu̐ ranga bahu chitra [1]

kesava!–O Krishna!; tuya–Your; jagata–material world; vichitra–variegated, strange; karama–of my actions; vipake (karma-chakre)–according to the results (in the cycle of action and reaction); bhava–the mundane world of repeated birth and death; vana–in the forest; bhrama-i (bhramana kariya)–wandering; pekhalu̐ (dekhilama)–I saw; ranga (tamasa)–hoax (trick, joke); bahu (nana)–many (various); chitra (rakama)–types. [1]

(1) O Kesava! Your material creation is extremely variegated. I have wandered throughout this forest of birth and death according to the consequences of my actions and seen so many kinds of hoaxes.

তুয়া পদবিস্মৃতি, আ-মর যন্ত্রণা
ক্লেশ-দহনে দহি’ যাই ।
কপিল পতঞ্জলি, গৌতম কণভোজী
জৈমিনী, বৌদ্ধ আওয়ে ধাই ॥২॥

tuya pada-vismrti, a-mara yantrana
klesa-dahane dahi’ yai
kapila patanjali, gautama kanabhoji
jaimini, bauddha aoye dhai [2]

tuya–Your; pada–feet; vismrti–forgetfulness; a-mara (marana avadhi)–until death; yantrana–tortures; klesa–of suffering; dahane (jvalaya)–in the fire; dahi’ (dagdha ha-iya)–burning; yai–I go; kapila–teacher of atheistic Samkhya philosophy (systematic analysis of the material elements) who appeared in the lineage of Agnidev; patanjali–famous rsi who authored the Yoga-sutra (guidelines for astanga-yoga practice); gautama–author of the Nyaya-sutra (principles of logic); kanabhoji–Kanada, the author of Vaisesika-darsan (atomic theory); jaimini–the author of Purva-mimamsa (theory based on the idea that karma is an absolute principle, unassailable even by God); bauddha–Buddhists; aoye (aise)–come; dhai (dhaiya)–running. [2]

(2) As a result of forgetting Your feet, I am being tortured until my death, burning in a fire of suffering. Meanwhile, Kapila, Patanjali, Gautam, Kanabhoji, Jaimini, and the Buddhists (the proponents of all sorts of ideologies) come running to me.

তব কই’ নিজ মতে, ভুক্তি মুক্তি যাচত
পাতই’ নানা-বিধ ফাঁদ ।
সো সবু—বঞ্চক, তুয়া ভক্তি-বহির্ম্মুখ
ঘটাওয়ে বিষম পরমাদ ॥৩॥

tava ka-i’ nija mate, bhukti mukti yachata
pata-i nana-vidha pha̐da
so sabu—vanchaka, tuya bhakti-bahir-mukha
ghataoye visama paramada [3]

tava–about You; ka-i’ (tomara kahiya arthat tomara dohai diya)–explaining (speaking about You, that is, appealing on Your behalf); nija–their own; mate (svasiddhanta)–opinions (own conclusions); bhukti–mundane enjoyment; mukti–liberation; yachata (yachna kare arthat grahana karaibara janya anurodha kare)–appeal (ask, that is, request me to accept); pata-i (patiya)–setting; nana–various; vidha–kinds; pha̐da (jala)–of traps; so (tara)–they; sabu (sakalei)–all; vanchaka (prataraka)–cheaters; tuya–Your; bhakti–devotional service; bahirmukha–averse; ghataoye (ghataya)–they create; visama–terrible; paramada (bhranti)–illusion. [3]

(3) Speaking about You according to their own conclusions, they implore me to accept the pursuits of either worldly enjoyment or liberation by setting various types of traps. They are all cheaters who are averse to devotion; they simply devise terrible illusions.

বৈমুখ-বঞ্চনে, ভট সো-সবু
নিরমিল বিবিধ পসার ।
দণ্ডবৎ দূরত, ভক্তিবিনোদ ভেল
ভকতচরণ করি’ সার ॥৪॥

vaimukha-vanchane, bhata so-sabu
niramila vividha pasara
dandavat durata, bhakti-vinoda bhela
bhakata-charana kari’ sara [4]

vaimukha (vimukha)–averse; vanchane–for cheating; bhata (vira)–warriors (expert fighters); so-sabu (sei samudaya)–all of them; niramila–built; vividha–various; pasara (dokana)–shop; dandavat (sammana)–obeisance (gesture of respect); durata (dura ha-ite)–from afar; bhakti-vinoda–Bhakti Vinod; bhela–became; bhakata–of the devotees; charana–the feet; kari’–doing; sara (sarvasva)–the be-all and end-all. [4]

(4) All these combatants have set up various shops for cheating those who are averse to You. Bhakti Vinod has offered his respects to them all from afar and accepted the feet of Your devotees as his be-all and end-all.

(4) dandavat durata … bhakata-charana kari’ sara: “Bhakti Vinod … has accepted the feet of Your devotees as his be-all and end-all.” This conviction has been expressed by Sri Desik Acharya:

jnanavalambakah kechit kechit karmavalambakah
vayam tu hari-dasanam pada-tranavalambakah

“Some take shelter of the path of knowledge (jnan). Some take shelter of the path of action (karma). We, however, take shelter of the sandals of the Supreme Lord’s servants.”

[Translator’s note: A recapitulation of this song by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is found in his book The Search for Sri Krishna:

O my Lord Krishna, I see that everything is available in Your world, which has an infinite variegated nature. Separated from You, however, we are always feeling miseries. A continuous flow of suffering has swallowed us from birth to death, and we cannot tolerate the pain of such misery. And so many relief agents—Kapila, Patanjali, Gautam, Kanada, Jaimini, and Buddha—are running towards us, offering their solutions.

Kapila has come with the Samkhya philosophical systemof analysis saying, “Analyse matter, and you will be free from all this pain.” Patanjali has come with yoga, “Hey, jivatma! Come to meet Paramatma! Then all the problems of this world will go away from you. Come in connection with Paramatma, the Supersoul.” This is his recommendation.

Gautam comes with logic, Nyaya-sastra, saying: “There is one Maker, one Creator, but He is indifferent. He has created this world, finished, and left it. You must try to live with the help of your reason. Develop your reasoning faculty, and be reasonable in all your conduct. Then only can you help yourself in this world. There is no other remedy. Be a good logician, and then you will be able to control the environment with the power of reason, and you will be happy.”

Then Kanada says: “By chance atoms have combined, and with the dissolution of atoms, nothing will remain. Why do you bother? Don’t care. What is fate? It is nothing; ignore it. And when the body is dissolved, nothing will remain. Why lament?”

Then with the philosophy of Karma-mimamsa, Jaimini says, “There may be One who has connected us with this world and our karma, but karma is all-in-all. He is an indif-ferent inspector. He has got no hold on us any longer. According to our karma we shall thrive or we shall go down. So, these activities are recommended to you. If you go on with your karma you will be happy. Of course, it cannot be denied; karma-phal, the result of karma, diminishes and is ended. But stick to karma, good karma, don’t go to bad karma. The result of good karma will be finished, but that does not matter; again go on doing good karma, and the good result will await you in heaven, and you will have a happy life. If anything is friendly to you, it is your karma. There is God, but He is indifferent. He is bound to serve you whether good or bad, according to your karma. He has no independence.”

Then another class of philosophy is that of Buddha: “Only the combination of different things has created your mental system. With the dissolution of the mental system, nothing remains. So, somehow, we must dissolve the mental system. Practise ahimsa, non-violence, satya, truthfulness, and so on.”

It is seen that all these philosophers are talking either of renunciation or of exploitation (bhukti, mukti). And by setting different types of enchanting traps, they arrange to capture the jiva. Bhakti Vinod Thakur says, “But I have come to realise that these fellows are all cheaters. And they all have this common stand: they have no touch of Your devotion, Your service. There, they are one. They cannot deliver any real good. They are common to oppose Your devotional service and supremacy. And ultimately they leave us in chaos.

“But from the ultimate standpoint, I see that they are agents engaged by You to segregate the seriously diseased persons to another ward, for the good of the less seriously diseased patients. It is Your arrangement to segregate the hopeless persons to another side for the benefit of the good side. That is Your design, and they are playing at Your hand like so many dolls. They are Your agents and they are also serving You in some way, because nothing is outside You.” Bhakti Vinod Thakur concludes by saying, “I bid goodbye to them all. I feel in my heart that I shall show respect to all these so-called good agents from a distance; however, my only real capital is the dust of the holy feet of Your devotees. I rely on that dust as the source of all my prospects. I seek to put all my energy into taking the dust of their holy lotus feet upon my head. This is everything for me.”]

(২৬)
(26)

তুয়া ভক্তি-প্রতিকূল ধর্ম্ম যাতে রয় ।
পরম যতনে তাহা ত্যজিব নিশ্চয় ॥১॥

tuya bhakti-pratikula dharma yate raya
parama yatane taha tyajiba nischaya [1]

tuya–Your; bhakti–devotion; pratikula–unfavourable; dharma–nature; yate–in which; raya–exists; parama–great; yatane–with care; taha–that; tyajiba–I will abandon; nischaya–certainly. [1]

(1) I will certainly abandon with great care everything that is unfavourable to devotion to You.

তুয়া ভক্তি-বহির্ম্মুখ সঙ্গ না করিব ।
গৌরাঙ্গবিরোধি-জন-মুখ না হেরিব ॥২॥

tuya bhakti-bahirmukha sanga na kariba
gauranga-virodhi-jana-mukha na heriba [2]

tuya–Your; bhakti–devotion; bahirmukha (krsna-vimukha janera)–of persons averse (to Krishna); sanga–association; na–not; kariba–I will do; gauranga–Sriman Mahaprabhu; virodhi–adverse to; jana–persons; mukha–faces; na–not; heriba–I will see. [2]

(2) I will not associate with those who are averse to devotion to You. I will not even look at the faces of those who are inimical to Sri Gauranga.

(2) bahirmukha sanga: “Associate with those who are averse.” This refers to the association of those who are averse to Krishna. The extreme to which such association should be abhorred is described in the Katyayana-samhita:

varam hutavaha-jvala panjarantar-vyavasthitih
na sauri-chinta-vimukha-jana-samvasa-vaisasam

“It is better to endure the pain of being locked in a cage surrounded by blazing fire than keep the distressing association of persons averse to Krishna consciousness.”

gauranga-virodhi: “Persons inimical to Sri Gauranga.” In his Sri Chaitanya-chandramrta (58), Sri Prabodhananda Saraswati writes:

vaso me varam astu ghora-dahana-jvalavali-panjare
sri-chaitanya-padaravinda-vimukhair ma kutrachit sangamah

“Let me remain within a cage of blazing fire, but never in the association of persons averse to Sri Chaitanya’s lotus feet.”

ভক্তিপ্রতিকূল স্থানে না করি বসতি ।
ভক্তির অপ্রিয় কার্য্যে নাহি করি রতি ॥৩॥

bhakti-pratikula sthane na kari vasati
bhaktira apriya karye nahi kari rati [3]

bhakti–towards devotion; pratikula–unfavourable; sthane–in a place; na–not; kari–I do; vasati–residence; bhaktira–of devotion; apriya–not dear; karye–in activities; nahi–not; kari–I do; rati–attachment. [3]

(3) I will not reside in a place that is unfavourable to devotion. I will not have affection for any activities that are unfavourable to devotion.

ভক্তির বিরোধী গ্রন্থ পাঠ না করিব ।
ভক্তির বিরোধী ব্যাখ্যা কভু না শুনিব ॥৪॥

bhaktira virodhi grantha patha na kariba
bhaktira virodhi vyakhya kabhu na suniba [4]

bhaktira–of devotion; virodhi–adverse to; grantha–literature; patha–read; na–not; kariba–I will do; bhaktira–of devotion; virodhi–adverse to; vyakhya–explanations; kabhu–ever; na–not; suniba–I will listen. [4]

(4) I will not read any literature that is opposed to devotion. I will never listen to any discourses that are opposed to devotion.

(4) bhaktira virodhi grantha: “Literature that is opposed to devotion.” Once, when Sriman Mahaprabhu was describing His day of study to Mother Sachi Devi, He quoted the following verse from Sri Mahabharata about worldly literature:

yasmin sastre purane va hari-bhaktir na drsyate
srotavyam naiva tach chhastram yadi brahma svayam vadet

“One should never hear a scripture that does not describe devotion to Hari, even if it is recited by Brahma himself (the original narrator of vedic knowledge).”

গৌরাঙ্গবর্জ্জিত স্থান তীর্থ নাহি মানি ।
ভক্তির বাধক জ্ঞান-কর্ম্ম তুচ্ছ জানি ॥৫॥

gauranga-varjita sthana tirtha nahi mani
bhaktira badhaka jnana-karma tuchchha jani [5]

gauranga–Sriman Mahaprabhu; varjita–bereft of; sthana–place; tirtha–holy place; nahi–not; mani–I consider; bhaktira–of devotion; badhaka–obstructing; jnana–knowledge; karma–action; tuchchha–contemptible; jani–I think. [5]

(5) I will not consider any place bereft of Sri Gauranga to be a holy place. I will consider all knowledge and activity that obstruct devotion to be contemptible.

(5) bhaktira badhaka jnana-karma tuchchha jani: “I will consider all knowledge and activity that obstruct devotion to be contemptible.” In Srimad Bhagavatam (1.5.12), Devarsi Narad instructs Vyasadev:

naiskarmyam apy achyuta-bhava-varjitam
na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare
na charpitam karma yad apy akaranam

“Even pure knowledge (jnan) free from all worldly entanglement is never beautiful if it is devoid of devotion to Achyuta. How, then, can action (karma), which is always miserable, ever be beautiful if it is not offered to Him, even if it is selflessly performed?”

ভক্তির বাধক কালে না করি আদর ।
ভক্তি-বহির্ম্মুখ নিজ জনে জানি পর ॥৬॥

bhaktira badhaka kale na kari adara
bhakti-bahirmukha nija jane jani para [6]

bhaktira–of devotion; badhaka–encumbering; kale–of times, occasions; na–not; kari–I do; adara–fondness; bhakti–devotion; bahir–outward; mukha–facing; nija–own; jane–persons; jani–I know; para–strangers. [6]

(6) I will have no fondness for times that are encumbering to devotion. I will consider all my relatives who are averse to devotion to be strangers.

ভক্তির বাধিক স্পৃহা করিব বর্জ্জন ।
অভক্ত-প্রদত্ত অন্ন না করি গ্রহণ ॥৭॥

bhaktira badhika sprha kariba varjana
abhakta-pradatta anna na kari grahana [7]

bhaktira–of devotion; badhika–opposing; sprha–desires; kariba–I will do; varjana–rejection; abhakta–non-devotees; pradatta–given; anna–food; na–not; kari–I do; grahana–acceptance. [7]

(7) I will abandon all desires that hinder devotion. I will not accept any food presented to me by non-devotees.

যাহা কিছু ভক্তি-প্রতিকূল বলি’ জানি ।
ত্যজিব যতনে তাহা এ নিশ্চয় বাণী ॥৮॥

yaha kichhu bhakti-pratikula bali’ jani
tyajiba yatane taha e nischaya vani [8]

yaha–which; kichhu–something; bhakti–to devotion; pratikula–unfavourable; bali’–considering; jani–I know; tyajiba–I will reject; yatane–with care; taha–that; e–this; nischaya–certainly; vani–word. [8]

(8) I will carefully abandon whatever I know to be unfavourable to devotion. This is my resolute vow.

ভকতিবিনোদ পড়ি’ প্রভুর চরণে ।
মাগয়ে শকতি প্রাতিকূল্যের বর্জ্জনে ॥৯॥

bhakati-vinoda padi’ prabhura charane
magaye sakati pratikulyera varjane [9]

bhakati-vinoda–Bhakti Vinod; padi’–falling; prabhura–of the Lord; charane–at the feet; magaye–begs; sakati–power; pratikulyera–of what is unfavourable; varjane–to reject. [9]

(9) Falling at the feet of the Lord, Bhakti Vinod prays for the ability to abandon everything unfavourable to devotion.

(২৭)
(27)

বিষয়বিমূঢ় আর মায়াবাদী জন ।
ভক্তিশূন্য দুঁহে প্রাণ ধরে অকারণ ॥১॥

visaya-vimudha ara mayavadi jana
bhakti-sunya du̐he prana dhare akarana [1]

visaya–by mundanity; vimudha–bewildered; ara–and; mayavadi–illusionists (those who consider devotion (bhakti), devotees (bhaktas), and the eternal personal Lord (Bhagavan) to be illusory); jana–persons; bhakti–devotion; sunya–devoid of; du̐he–both; prana–life; dhare–maintain; akarana–in vain. [1]

(1) Both materialists and illusionists (mayavadis) are devoid of devotion and maintain their lives in vain.

এই দুই সঙ্গ নাথ! না হয় আমার ।
প্রার্থনা করিয়ে আমি চরণে তোমার ॥২॥

ei dui sanga natha! na haya amara
prarthana kariye ami charane tomara [2]

ei–of these; dui–two; sanga–association; natha!–O Lord!; na–not; haya–happen; amara–my; prarthana–prayer; kariye–do; ami–I; charane–at the feet; tomara–Your. [2]

(2) O Lord! At Your feet I pray that I will never associate with these two kinds of offenders.

সে দু’য়ের মধ্যে বিষয়ী তবু ভাল ।
মায়াবাদীসঙ্গ নাহি মাগি কোন কাল ॥৩॥

se du’yera madhye visayi tabu bhala
mayavadi-sanga nahi magi kona kala [3]

se–those; du’yera–of the two; madhye–between; visayi–materialists; tabu–still; bhala–better; mayavadi–illusionists; sanga–association with; nahi–not; magi–I ask; kona–any; kala–time. [3]

(3) Between the two of them, however, materialists are better. I never, ever, desire the association of illusionists.

বিষয়ি-হৃদয় যবে সাধুসঙ্গ পায় ।
অনায়াসে লভে ভক্তি ভক্তের কৃপায় ॥৪॥

visayi-hrdaya yabe sadhu-sanga paya
anayase labhe bhakti bhaktera krpaya [4]

visayi–of a materialist; hrdaya–the heart; yabe–when; sadhu–saintly devotees; sanga–the association of; paya–obtains; anayase–without toil; labhe–obtains; bhakti–devotion; bhaktera–of the devotees; krpaya–by the mercy. [4]

(4) When the hearts of materialists come into the association of sadhus, they easily attain devotion by the mercy of those devotees.

মায়াবাদ-দোষ যার হৃদয়ে পশিল ।
কুতর্কে হৃদয় তার বজ্রসম ভেল ॥৫॥

mayavada-dosa yara hrdaye pasila
kutarke hrdaya tara vajra-sama bhela [5]

mayavada–of illusionism; dosa–the contamination; yara–of whom; hrdaye–in the heart; pasila (pravesa karila)–entered; kutarke–with fallacious logic; hrdaya–the heart; tara–of him; vajra–a thunderbolt; sama–like; bhela–becomes. [5]

(5) Once the contamination of illusionism has entered one’s heart, however, one’s heart becomes as hard as a thunderbolt by the influence of fallacious logic.

ভক্তির স্বরূপ আর ‘বিষয়’, ‘আশ্রয়’ ।
মায়াবাদী ‘অনিত্য’ বলিয়া সব কয় ॥৬॥

bhaktira svarupa ara ‘visaya’, ‘asraya’
mayavadi ‘anitya’ baliya saba kaya [6]

bhaktira–of devotion; svarupa–the true form; ara–and; visaya (bhajaniya-tattva)–the object (recipient of service—the Lord); asraya (bhakta-tattva)–the shelter (the devotee); mayavadi–the illusionists; anitya (nasvara)–non-eternal (transitory); baliya–saying; saba–all; kaya–say. [6]

(6) The illusionists say that the Lord, His devotees, and devotion itself are non-eternal (and thus illusory).

ধিক্ তার কৃষ্ণ-সেবা শ্রবণ-কীর্ত্তন ।
কৃষ্ণ-অঙ্গে বজ্রহানে তাহার স্তবন ॥৭॥

dhik tara krsna-seva sravana-kirtana
krsna-ange vajra-hane tahara stavana [7]

dhik–fie!; tara–their; krsna–to Krishna; seva–service; sravana–hearing; kirtana–and chanting; krsna–of Krishna; ange–at the divine form; vajra–thunderbolts; hane (sachchidananda vigrahake mayamaya baliya kutarkastra niksepa)–strike (saying the Lord’s eternal, conscious, ecstatic form is illusory, they hurl the weapon of their fallacious logic); tahara–their; stavana–prayers. [7]

(7) Fie on their pretence of service to Krishna! Fie on their pretence of hearing and chanting Krishna’s glories! Their prayers to Krishna are like thunderbolts hurled at His divine body.

মায়াবাদ সম ভক্তি-প্রতিকূল নাই ।
অতএব মায়াবাদিসঙ্গ নাহি চাই ॥৮॥

mayavada sama bhakti-pratikula nai
ataeva mayavadi-sanga nahi chai [8]

mayavada–with illusionism; sama–equal; bhakti–to devotion; pratikula–unfavourable; nai–is not; ataeva–therefore; mayavadi–of illusionists; sanga–the association; nahi–not; chai–I want. [8]

(8) There is nothing more unfavourable to devotion than illusionism. Therefore, I never desire the association of illusionists.

ভকতিবিনোদ মায়াবাদ দূর করি’ ।
বৈষ্ণব-সঙ্গেতে বৈসে নামাশ্রয় ধরি’ ॥৯॥

bhakati-vinoda mayavada dura kari’
vaisnava sangete vaise namasraya dhari’ [9]

bhakati-vinoda–Bhakti Vinod; mayavada–from illusionism; dura–far away; kari’–doing; vaisnava–of the devotees; sangete (vaisnava sanga-i mayavada ha-ite niskrtira upaya)–in the association (the association of devotees is the only way of deliverance from illusionism); vaise–sits; nama–of the Name; asraya–the shelter; dhari’–holding. [9]

(9) Keeping illusionism far away, Bhakti Vinod remains in the association of devotees and takes shelter of the Name.

(২৮)
(28)

আমি ত’ স্বানন্দসুখদবাসী ।
রাধিকামাধবচরণ-দাসী ॥১॥

ami ta’ svananda-sukhada-vasi
radhika-madhava-charana-dasi [1]

ami–I; ta’–certainly; svananda-sukhada (sri radha-kainkaryera kunja-visesa)–the grove known as ‘Svananda Sukhada’ (the place of the personal service of Srimati Radharani); vasi–a resident; radhika-madhava–of the Divine Couple; charana–of the feet; dasi–a maidservant. [1]

(1) I am a resident of Svananda Sukhada Kunja and a maidservant of Sri Sri Radhika-Madhava’s feet.

দুঁহার মিলনে আনন্দ করি’ ।
দুঁহার বিয়োগে দুঃখেতে মরি ॥২॥

du̐hara milane ananda kari’
du̐hara viyoge duhkhete mari [2]

du̐hara–of the Divine Couple; milane–in the meeting; ananda–ecstasy; kari’–I do; du̐hara–of the Divine Couple; viyoge–in the separation; duhkhete–by the distress; mari–I die. [2]

(2) I rejoice when the Divine Couple are united. I die in distress when They are separated.

সখীস্থলী নাহি হেরি নয়নে ।
দেখিলে শৈব্যাকে পড়য়ে মনে ॥৩॥

sakhi-sthali nahi heri nayane
dekhile saibyake padaye mane [3]

sakhi-sthali (chandravali paksera adhikrta sthana)–at the place known as ‘Sakhi Sthali’ (the place occupied by Chandravali) nahi–not; heri–I look; nayane–with my eyes; dekhile–if I see; saibyake (chandravalira paksera anugata sakhi visesa)–to Saibya (a friend and follower of Chandravali); padaye–falls; mane–in my mind. [3]

(3) I never cast my glance towards Sakhi Sthali. If I see it, I am reminded of Saibya.

যে যে প্রতিকূল চন্দ্রার সখী ।
প্রাণে দুঃখ পাই তাহারে দেখি’ ॥৪॥

ye ye pratikula chandrara sakhi
prane duhkha pai tahare dekhi’ [4]

ye ye–whoever; pratikula–unfavourable; chandrara–of Chandravali; sakhi–girlfriends; prane–in my heart; duhkha–distress; pai–I get; tahare–of them; dekhi’–seeing. [4]

(4) I feel pain in my heart whenever I see any of Chandravali’s unfavourable friends.

রাধিকা-কুঞ্জ আঁধার করি’ ।
লইতে চাহে সে রাধার হরি ॥৫॥

radhika-kunja a̐dhara kari’
la-ite chahe se radhara hari [5]

radhika–of Radharani; kunja–grove; a̐dhara–gloom; kari’–doing; la-ite–to take; chahe–want; se–they; radhara–of Radharani; hari–Krishna. [5]

(5) They always want to take away Radha’s Hari and enshroud Her grove in gloom.

শ্রীরাধাগোবিন্দ-মিলন-সুখ ।
প্রতিকূলজন না হেরি মুখ ॥৬॥

sri-radha-govinda-milana-sukha
pratikula-jana na heri mukha [6]

sri-radha-govinda–of the Divine Couple; milana–meeting; sukha–happiness; pratikula–unfavourable; jana–of persons; na–not; heri–I look; mukha–at the face. [6]

(6) I never look at the face of anyone who is opposed to the ecstatic union of Sri Radha and Sri Govinda.

রাধা-প্রতিকূল যতেক জন ।
সম্ভাষণে কভু না হয় মন ॥৭॥

radha-pratikula yateka jana
sambhasane kabhu na haya mana [7]

radha–towards Radharani; pratikula–unfavourable; yateka–all; jana–persons; sambhasane–in conversing; kabhu–ever; na–not; haya–is; mana–in the heart. [7]

(7) I never desire to speak with anyone who is inimical towards Sri Radha.

ভকতিবিনোদ শ্রীরাধা-চরণে ।
সঁপেছে পরাণ অতীব যতনে ॥৮॥

bhakati-vinoda sri-radha-charane
sa̐pechhe parana ativa yatane [8]

bhakati-vinoda–Bhakti Vinod; sri-radha–of Radharani; charane–at the feet; sa̐pechhe–has surrendered; parana (prana)–his life (heart); ativa–very greatly; yatane–with care. [8]

(8) Bhakti Vinod has surrendered his heart at Sri Radha’s feet with great care.

আনুকূল্যাত্মিকা

Anukulyatmika: Accepting the Favourable

(২৯)
(29)

তুয়া ভক্তি-অনুকূল যে যে কার্য্য হয় ।
পরম যতনে তাহা করিব নিশ্চয় ॥১॥

tuya bhakti-anukula ye ye karya haya
parama yatane taha kariba nischaya [1]

tuya–Your; bhakti–to devotion; anukula–favourable; ye ye–whatever; karya–activities; haya–are; parama–great; yatane–with care; taha–them; kariba–I will do; nischaya–certainly. [1]

(1) I will certainly perform with great care all activities that are favourable to devotion to You.

ভক্তি-অনুকূল যত বিষয় সংসারে ।
করিব তাহাতে রতি ইন্দ্রিয়ের দ্বারে ॥২॥

bhakti-anukula yata visaya samsare
kariba tahate rati indriyera dvare [2]

bhakti–to devotion; anukula–favourable; yata–all; visaya–material; samsare–in the world; kariba–I will do; tahate–for that; rati (sukhanvesana)–attach (search for happiness); indriyera–of the senses; dvare–by the gates. [2]

(2) With my senses, I will take pleasure in those things within the material world that are favourable to devotion.

শুনিব তোমার কথা যতন করিয়া ।
দেখিব তোমার ধাম নয়ন ভরিয়া ॥৩॥

suniba tomara katha yatana kariya
dekhiba tomara dhama nayana bhariya [3]

suniba–I will hear; tomara–about You; katha–discussion; yatana–care; kariya–doing; dekhiba–I will see; tomara–Your; dhama–abode; nayana–eyes; bhariya–filling. [3]

(3) I will carefully listen to discussions about You. Beholding Your abode, I will fill my eyes.

তোমার প্রসাদে দেহ করিব পোষণ ।
নৈবেদ্য তুলসী ঘ্রাণ করিব গ্রহণ ॥৪॥

tomara prasade deha kariba posana
naivedya tulasi ghrana kariba grahana [4]

tomara–Your; prasade (uchchhiste)–with the remnants; deha–body; kariba–I will do; posana–nourishment; naivedya–offerings; tulasi–tulasi leaves and flower spikes; ghrana–smell; kariba–I will do; grahana–acceptance. [4]

(4) I will maintain my body with Your remnants alone. I will savour the fragrance of the tulasi leaves and manjaris that have been offered to You.

কর দ্বারে করিব তোমার সেবা সদা ।
তোমার বসতিস্থলে বসিব সর্ব্বদা ॥৫॥

kara dvare kariba tomara seva sada
tomara vasati-sthale vasiba sarvada [5]

kara–my hands; dvare–with; kariba–I will do; tomara–Your; seva–service; sada–always; tomara–Your; vasati–residence; sthale–in the place; vasiba–I will reside; sarvada–always. [5]

(5) With my hands, I will always engage in Your service. I will always reside in a place where You reside.

তোমার সেবায় কাম নিয়োগ করিব ।
তোমার বিদ্বেষি-জনে ক্রোধ দেখাইব ॥৬॥

tomara sevaya kama niyoga kariba
tomara vidvesi-jane krodha dekhaiba [6]

tomara–Your; sevaya–in the service; kama–desires; niyoga–employ; kariba–I will do; tomara–Your; vidvesi–those who are inimical; jane–to the persons; krodha–anger; dekhaiba–I will show. [6]

(6) I will engage all my desires in Your service. I will show anger towards those who are inimical to You.

এইরূপে সর্ব্ববৃত্তি আর সর্ব্বভাব ।
তুয়া অনুকূল হ’য়ে লভুক প্রভাব ॥৭॥

ei-rupe sarva-vrtti ara sarva-bhava
tuya anukula ha’ye labhuka prabhava [7]

ei-rupe–in this way; sarva–all; vrtti–my faculties, my propensities; ara–and; sarva–all; bhava–thoughts; tuya–Your; anukula–favourable; ha’ye–being; labhuka–may obtain; prabhava–glory. [7]

(7) Having become favourable to devotion in these ways, may all of my actions and thoughts gain glory.

(7) tomara sevaya … labhuka prabhava: “May all of my actions and thoughts gain glory.” In his Prema-bhakti-chandrika (2.10), Srila Narottam Thakur describes how one can engage lust, anger, greed, and so forth, in devotional service:

‘kama’ krsna-karmarpane ‘krodha’ bhakta-dvesi-jane
‘lobha’ sadhu-sange hari-katha
‘moha’ ista-labha-vine ‘mada’ krsna-guna-gane
niyukta kariba yatha tatha

“I will engage my selfish desires by offering my actions to Krishna; I will direct my anger towards those inimical to the devotees; I will engage my greed in hearing and discussing the Lord in the association of sadhus; I will become bewildered if I am unable to obtain my beloved master; and I will madly chant Krishna’s glories in an intoxicated mood. In this way, I will befittingly engage my enemies in the Lord’s service.”

তুয়া ভক্ত-অনুকূল যাহা যাহা করি ।
তুয়া ভক্তি-অনুকূল বলি’ তাহা ধরি ॥৮॥

tuya bhakta-anukula yaha yaha kari
tuya bhakti-anukula bali’ taha dhari [8]

tuya–Your; bhakta–to the devotee; anukula (bhaktera anukulata bhagavanera anukulyera-i samana)–favourable (that which is favourable to devotees is as good as that which is favourable to the Lord); yaha yaha–whatever; kari–I do; tuya–Your; bhakti–devotion; anukula–favourable; bali’–considering; taha–that; dhari–I hold. [8]

(8) Whatever I do that is favourable to Your devotees I consider to be favourable to devotion to You.

ভকতিবিনোদ নাহি জানে ধর্ম্মাধর্ম্ম ।
ভক্তি-অনুকূল তার হউ সব কর্ম্ম ॥৯॥

bhakati-vinoda nahi jane dharmadharma
bhakti-anukula tara ha-u saba karma [9]

bhakati-vinoda–Bhakti Vinod; nahi–not; jane–knows; dharma–piety; adharma–and impiety; bhakti–to devotion; anukula–favourable; tara–of him; ha-u–may be; saba–all; karma–actions. [9]

(9) Bhakti Vinod knows neither religion nor irreligion. May all his actions be favourable to devotion.

(৩০)
(30)

গোদ্রুমধামে ভজন-অনুকূলে ।
মাথুর শ্রীনন্দীশ্বর সমতুলে ॥১॥
তঁহি মাহ সুরভি-কুঞ্জ-কুটীরে ।
বৈঠবুঁ হাম সুরতটিনী-তীরে ॥২॥
গৌরভকত-প্রিয় বেশ দধানা ।
তিলক-তুলসীমালা-শোভমানা ॥৩॥

godruma-dhame bhajana-anukule
mathura sri-nandisvara-sama-tule [1] ta̐hi maha surabhi-kunja-kutire
vaithabu̐ hama suratatini-tire [2] gaura-bhakata-priya vesa dadhana
tilaka-tulasi-mala-sobhamana [3]

godruma (abhinna nanda gram)–the island known as ‘Godrum’ (the non-different form of Sri Nanda Gram of Vraja Dham); dhame–in the abode; bhajana–devotional service; anukule–favourable to; mathura–of Mathura (Vraja); sri nandisvara (parvata o tadupasthita grama)–the mountain and village situated on top of the mountain where Nanda Maharaj resides; sama–equal; tule–in comparison; ta̐hi (tara)–there; maha (majhe)–within; surabhi–known as ‘Surabhi’; kunja–in the grove; kutire–in a cottage; vaithabu̐ (basiba)–will reside; hama–I; suratatini (bhagirathi)–of the Ganges; tire–on the bank; gaura–of Sriman Mahaprabhu; bhakata–to the devotees; priya–dear; vesa–appearance; dadhana (dharana kariya)–wearing; tilaka–markings made with gopi-chandan clay which signify the body to be a temple; tulasi–of tulasi; mala–necklace; sobhamana–beautiful. [1–3]

(1–3) In the abode of Godrum, which is most favourable to devotional service and non-different from Sri Nandisvar in Sri Mathura Mandal, I will reside in a small cottage in Surabhi Kunj on the bank of the Ganges, wearing tilak, a beautiful tulasi mala, and the garb most dear to Sri Gaurasundar’s devotees.

(2) surabhi-kunja: The place where Markandeya Muni obtains the mercy of Sri Gaura. Srila Bhakti Vinod Thakur made a bhajan-kutir here.

(3) gaura-bhakta-priya vesa: “Garb most dear to the devotees of Sri Gauranga.” This refers to the twelve marks of gopi-chandan clay that signify the body to be a temple of the Supreme Lord (tilak), the necklace of tulasi beads worn around the neck, and so on.

চম্পক, বকুল, কদম্ব, তমাল ।
রোপত নিরমিব কুঞ্জ বিশাল ॥৪॥

champaka, bakula, kadamba, tamala
ropata niramiba kunja visala [4]

champaka–tree known as the champak (Magnolia champaca or Michelia champaca); bakula–tree known as the bakul (Mimusops elengi); kadamba–tree known as the kadamba (Neolamarckia cadamba or Anthocephalus cadamba); tamala–tree known as the tamal (Garcinia xanthochymus or Garcinia tinctoria); ropata (ropana kariya)–planting; niramiba–I will make; kunja–a grove; visala–great. [4]

(4) Planting champak, bakul, kadamba, and tamal trees, I will establish a large grove.

মাধবী, মালতী, উঠাবুঁ তাহে ।
ছায়া-মণ্ডপ করবুঁ তহিঁ মাহে ॥৫॥

madhavi, malati, uthabu̐ tahe
chhaya-mandapa karabu̐ tahi̐ mahe [5]

madhavi–a flowering vine known as madhavi (Hiptage madablota or Hiptage benghalensis); malati–a flowering vine known as malati (Aganosma dichotoma); uthabu̐–I will make to climb; tahe–there; chhaya–shade; mandapa (nirmita pavitra asraya sthana)–pavilion (a pure, constructed, sheltered area); karabu̐–I will make; tahi̐–there; mahe–within. [5]

(5) I will plant madhavi and malati creepers to climb those trees, and in the middle of the grove I will make a shady pavilion.

রোপবুঁ তত্র কুসুমবনরাজি ।
যূথি, জাতি, মল্লী বিরাজব সাজি ॥৬॥

ropabu̐ tatra kusuma-vana-raji
yuthi, jati, malli virajaba saji’ [6]

ropabu̐–I will plant; tatra–there; kusuma–flowers; vana–garden; raji (sreni)–rows; yuthi–flower known as juthi (Jasminum molle or Jasminum auriculatum); jati–flower known as jati (Jasminum officinale); malli–flower known as malli (Jasminum sambac); virajaba (viraja karibe)–I will situate; saji’ (sajita ha-iya)–decorating (being decorated). [6]

(6) I will plant rows of various forest flowers there and decoratively arrange juthis, jatis, and mallis.

মঞ্ছে বসাওবুঁ তুলসী-মহারাণী ।
কীর্ত্তন-সজ্জ তঁহি রাখব আনি’ ॥৭॥

manche basaobu̐ tulasi-maharani
kirtana-sajja ta̐hi rakhaba ani’ [7]

manche (vedi)–on a raised platform (altar); basaobu̐–I will place; tulasi-maharani–the great queen Tulasi Devi; kirtana–for musical glorification; sajja (saja-saranjama)–instruments (equipment—mrdangas, kartals); ta̐hi–there; rakhaba–I will keep; ani’–bringing. [7]

(7) I will place Tulasi Maharani on a raised platform and keep instruments for kirtan there.

বৈষ্ণবজন সহ গাওবুঁ নাম ।
জয় গোদ্রুম জয় গৌর কি ধাম ॥৮॥

vaisnava jana saha gaobu̐ nama
jaya godruma jaya gaura ki dhama [8]

vaisnava–devotee; jana–persons; saha–with; gaobu̐ (gahiba)–I will sing; nama–the Name of the Lord; jayaall glories’; godruma–to Godrumdwip; jayaall glories’; gaura–of Lord Gauranga; ki–to; dhama–the divine abode. [8]

(8) In the association of devotees, I will sing the Name. All glories to Godrumdwip! All glories to the abode of Sri Gauranga!

ভকতিবিনোদ ভক্তি-অনুকূল ।
জয় কুঞ্জ, মুঞ্জ, সুরনদীকূল ॥৯॥

bhakati-vinoda bhakti-anukula
jaya kunja, munja, suranadi-kula [9]

bhakati-vinoda–Bhakti Vinod; bhakti–to devotion; anukula–favourable; jayaall glories’; kunja–grove; munja (trnavisesa, sara)–grass, reeds; suranadi (ganga)–of the Ganges; kula (tata)–the bank. [9]

(9) Bhakti Vinod glorifies all that is favourable to devotion. All glories to the groves, the grass, and the bank of the River Ganges!

(৩১)
(31)

শুদ্ধ ভকত- চরণ-রেণু
ভজন-অনুকূল ।
ভকত-সেবা, পরম-সিদ্ধি
প্রেমলতিকার মূল ॥১॥

suddha-bhakata charana-renu
bhajana-anukula
bhakata-seva, parama-siddhi
prema-latikara mula [1]

suddha–pure; bhakata–of devotees; charana–of the feet; renu–dust; bhajana–devotion; anukula–favourable; bhakata–to the devotees; seva–service; parama–supreme; siddhi–fulfilment; prema–divine love; latikara–of the creeper; mula–the root. [1]

(1) Pure devotees’ foot-dust is favourable to devotion. Service to the devotees is the supreme fulfilment and the root of the creeper of prema.

(1) suddha-bhakata charana-renu: “Pure devotees’ foot-dust.” In Srimad Bhagavatam (5.12.12), Jad Bharat advises:

rahuganaitat tapasa na yati
na chejyaya nirvapanad grhad va
na chchhandasa naiva jalagni-suryair
vina mahat-pada-rajo ’bhisekam

“O Maharaj Rahugan, regardless of whether one engages in austerities, performs worship according to scriptural guidelines, takes sannyas, follows the religious principles of household life, studies the Vedas, or worships the deities of the natural elements, one can never attain devotion without bathing in the foot-dust of pure devotees.”

Additionally, in Sri Chaitanya-charitamrta (Antya-lila, 16.60), it is explained:

bhakta-pada-dhuli ara bhakta-pada-jala
bhakta-bhukta-sesa—ei tina sadhanera bala

“The dust of the devotees’ feet, the water that has washed the devotees’ feet, and the devotees’ food remnants—honouring these gives one strength to engage in devotional practices.”

মাধব-তিথি, ভক্তি-জননী
যতনে পালন করি ।
কৃষ্ণবসতি, বসতি বলি’
পরম আদরে বরি ॥২॥

madhava-tithi, bhakti-janani
yatane palana kari
krsna-vasati, vasati bali’
parama adare bari [2]

madhava-tithi–holy days which are especially related to Hari, such as Sri Harivasar (Ekadasi), the appearance day of Krishna, and so on; bhakti–of devotion; janani–the mother; yatane–with care; palana–observe; kari–I do; krsna–of Krishna; vasati (sri dhama)–holy abode; vasati–my dwelling place; bali’–considering; parama–great; adare–with adoration; bari (varana kari)–I choose, accept. [2]

(2) I carefully observe the holy days related to Madhava; they are the mother of devotion. With great adoration, I embrace Krishna’s abode as my own.

গৌর আমার, যে সব স্থানে
করল ভ্রমণ রঙ্গে ।
সে সব স্থান, হেরিব আমি
প্রণয়ি-ভকত-সঙ্গে ॥৩॥

gaura amara, ye saba sthane
karala bhramana range
se saba sthana, heriba ami
pranayi-bhakata-sange [3]

gaura–Gaurasundar; amara–my; ye–which; saba–all; sthane–in the places; karala–did; bhramana–tour; range (lilaya)–during Pastimes; se–those; saba–all; sthana–places; heriba–will behold ami–I; pranayi–loving; bhakata–of devotees; sange–in the company. [3]

(3) In the company of loving devotees, I behold all the places my Gaurasundar visited during His Pastimes.

মৃদঙ্গবাদ্য, শুনিতে মন
অবসর সদা যাচে ।
গৌর-বিহিত, কীর্ত্তন শুনি’
আনন্দে হৃদয় নাচে ॥৪॥

mrdanga-vadya, sunite mana
avasara sada yache
gaura-vihita, kirtana suni’
anande hrdaya nache [4]

mrdanga–of the clay drum; vadya–sound; sunite–to hear; mana–heart; avasara (suyoga)–opportunity; sada–always; yache–begs; gaura–by Sri Gaurasundar; vihita (anumata)–prescribed; kirtana–the musical glorification; suni’–hearing; anande–with joy; hrdaya–heart; nache–dances. [4]

(4) My heart always begs for the opportunity to hear the sound of the mrdanga. Hearing the kirtan prescribed by Sri Gaurasundar, my heart dances with joy.

যুগলমূর্ত্তি, দেখিয়া মোর
পরম আনন্দ হয় ।
প্রসাদ-সেবা করিতে হয়
সকল প্রপঞ্চ জয় ॥৫॥

yugala-murti, dekhiya mora
parama-ananda haya
prasada-seva karite haya
sakala prapancha jaya [5]

yugala–of the Divine Couple; murti–Deity form; dekhiya–beholding; mora–my; parama–great; ananda–joy; haya–happens; prasada–of the remnants of food offerings; seva–service; karite–in doing; haya–happens; sakala–all; prapancha (pancha-bhuta nirmita jagat)–the universe made of the five material elements; jaya–conquest. [5]

(5) Beholding the Deity forms of the Divine Couple, I feel great joy. By honouring prasad, I overcome the entire material creation.

যে দিন গৃহে, ভজন দেখি
গৃহেতে গোলোক ভায় ।
চরণসীধু, দেখিয়া গঙ্গা
সুখ না সীমা পায় ॥৬॥

ye dina grhe, bhajana dekhi
grhete goloka bhaya
charana-sidhu, dekhiya ganga
sukha na sima paya [6]

ye–which; dina–days; grhe–in house; bhajana–devotional service; dekhi–I see; grhete–within house; goloka—the spiritual abode of Krishna; bhaya (anubhuta haya)–is experienced; charana-sidhu (sri-charanamrta)–the nectar of the feet of the Lord; dekhiya–seeing; ganga–river Ganges; sukha–happiness; na–no; sima–limit; paya–obtains. [6]

(6) On days when I see devotional service going on within my home, I feel that Goloka has manifested there. Seeing the Ganges, the river of nectar that emanates from the Lord’s feet, my happiness has no limit.

তুলসী দেখি’ জুড়ায় প্রাণ
মাধবতোষণী জানি’ ।
গৌর-প্রিয় শাক সেবনে
জীবন সার্থক মানি ॥৭॥

tulasi dekhi’ judaya prana
madhava-tosani jani’
gaura-priya saka sevane
jivana sarthaka mani [7]

tulasi–the dearmost plant of Krishna; dekhi’–seeing; judaya–relieves; prana–my heart; madhava-tosani (Gaura-krsna-priya)–pleasing to Madhava (pleasing to Sri Gaura Krishna); jani’–knowing; gaura–of Sri Gaurasundar; priya–dear, favourite; saka–preparations of leafy greens; sevane–by serving; jivana–my life; sarthaka (saphala)–successful; mani–I consider. [7]

(7) Seeing Tulasi Devi relieves my heart, for I know she is pleasing to Madhava. By honouring sak, a favourite of Sri Gaurasundar, I consider my life successful.

(7) gaura-priya saka: “Sak, a favourite of Sri Gaurasundar.”

ai jane—prabhura santosa bada sake
(Sri Chaitanya-bhagavat: Antya-lila, 4.279)

“Sachi Devi knows the Lord is greatly pleased by sak, preparations of leafy greens.”

ভকতিবিনোদ, কৃষ্ণভজনে
অনুকূল পায় যাহা ।
প্রতি দিবসে, পরম সুখে
স্বীকার করয়ে তাহা ॥৮॥

bhakati-vinoda, krsna-bhajane
anukula paya yaha
prati-divase, parama-sukhe
svikara karaye taha [8]

bhakati-vinoda–Bhakti Vinod; krsna–of Krishna; bhajane–for the service; anukula–favourable; paya–obtains; yaha–whatever; prati–every; divase–on the day; parama–great; sukhe–with happiness; svikara (angikara)–acceptance; karaye–does; taha–that. [8]

(8) Whatever Bhakti Vinod obtains that is favourable to the service of Krishna he accepts every day with the greatest joy.

(৩২)
(32)

রাধাকুণ্ডতট-কুঞ্জকুটীর ।
গোবর্দ্ধনপর্ব্বত যামুনতীর ॥১॥

radha-kunda-tata-kunja-kutira
govardhana-parvata yamuna-tira [1]

radha–of Radharani; kunda–the pond; tata–on the bank; kunja–in a grove; kutira (sri krsnera vilasa-bhavana)–the cottage (amorous pleasure-house of Sri Krishna); govardhana–known as Govardhan (‘He who nourishes the cows’); parvata–the hill; yamuna–of the Yamuna; tira–the bank. [1]

(1) The cottage in the grove on the bank of Radha Kunda, Govardhan Hill, the banks of the river Yamuna …

কুসুমসরোবর, মানসগঙ্গা ।
কলিন্দনন্দিনী বিপুলতরঙ্গা ॥২॥

kusuma-sarovara, manasa-ganga
kalinda-nandini vipula-taranga [2]

kusuma-sarovara–the pond near Govardhan Hill; manasa-ganga–a pond near Govardhan Hill; kalinda-nandini–of the river Yamuna (the daughter of Mount Kalinda); vipula–great; taranga–waves. [2]

(2) Kusum Sarovar, Manasa Ganga, the great waves of the Yamuna …

বংশীবট, গোকুল, ধীরসমীর ।
বৃন্দাবনতরু-লতিকা-বানীর ॥৩॥

vamsi-vata, gokula, dhira-samira
vrndavana-taru-latika-vanira [3]

vamsi-vata–the place beneath a banyan tree near the site of the Rasa-lila in Vrndavan where Krishna stands and plays His flute; gokula–the land of Krishna’s Pastimes; dhira-samira–a site of various Pastimes of Krishna (lit. ‘gentle breeze’); vrndavana–of the homeland of Krishna (lit. forest of tulasi); taru–trees; latika–vines; vanira (vetasa vrksa)–palm trees. [3]

(3) Vamsi Vat, Gokul, Dhira Samira, the trees, the vines, the palms of Vrndavan …

খগমৃগকুল, মলয়-বাতাস ।
ময়ূর, ভ্রমর, মুরলী-বিলাস ॥৪॥

khaga-mrga-kula, malaya-vatasa
mayura, bhramara, murali-vilasa [4]

khaga–birds; mrga–animals; kula–multitudes; malaya (vasanta)–springtime; vatasa (samirana)–breezes; mayura–peacocks; bhramara–bumblebees; murali–of the eighteen-inch wooden flute known as murali; vilasa–play. [4]

(4) The birds, the animals, the cool springtime breeze, the peacocks, the bumblebees, the play of the murali flute …

বেণু, শৃঙ্গ, পদচিহ্ণ, মেঘমালা ।
বসন্ত, শশাঙ্ক, শঙ্খ, করতাল ॥৫॥

venu, srnga, pada-chihna, megha-mala
vasanta, sasanka, sankha, karatala [5]

venu–the six-inch whistling flute known as venu; srnga–horn; pada-chihna–footprints (of the cows); megha–of clouds; mala–rows; vasanta–springtime; sasanka–moon; sankha–conch; karatala–hand-cymbals. [5]

(5) The venu flute, the buffalo-horn bugle, the footprints, the rows of clouds, the springtime, the moon, the conch, the kartals …

যুগলবিলাসে অনুকূল জানি ।
লীলা-বিলাস-উদ্দীপক মানি ॥৬॥

yugala-vilase anukula jani
lila-vilasa-uddipaka mani [6]

yugala–of the Divine Couple; vilase–within the Pastimes; anukula–favourable; jani–I know; lila-vilasa–Their Pastimes of love; uddipaka–stimulate; mani–I know. [6]

(6) I know all of these things are favourable to the Divine Couple’s Pastimes. I know they all stimulate Their loving Pastimes.

এ সব ছোড়ত কাঁহা নাহি যাউঁ ।
এ সব ছোড়ত পরাণ হারাউঁ ॥৭॥

e saba chhodata ka̐ha nahi yau̐
e saba chhodata parana harau̐ [7]

e–these; saba–all; chhodata–abandoning; ka̐ha (kothao)–somewhere; nahi–not; yau̐–I will go; e–these; saba–all; chhodata–abandoning; parana–my life; harau̐ (harai)–I will lose. [7]

(7) I will never abandon these things and go elsewhere. I will lose my life if I abandon these things.

ভকতিবিনোদ কহে শুন কান!
তুয়া উদ্দীপক হামার পরাণ ॥৮॥

bhakati-vinoda kahe suna kana!
tuya uddipaka hamara parana [8]

bhakati-vinoda–Bhakti Vinod; kahe–says; suna–please listen; kana!–O Krishna!; tuya–of You; uddipaka (smaraka vastu-samuha)–stimulating (all things which cause remembrance); hamara–my; parana–life and soul. [8]

(8) Bhakti Vinod says, “Please listen, O Kan! All these things that remind me of You are my life and soul.”

ভজন-লালসা

Bhajana-Lalasa: Hankering for Service

(১)
(1)

হরি হে!
প্রপঞ্চে পড়িয়া, অগতি হইয়া
না দেখি উপায় আর ।
অগতির গতি, চরণে শরণ
তোমায় করিনু সার ॥১॥

hari he!
prapanche padiya, agati ha-iya
na dekhi upaya ara
agatira gati, charane sarana
tomaya karinu sara [1]

hari–Lord; he–oh!; prapanche (pancha-bhautika jagate)–in the material world (composed of the five gross elements, namely, earth, water, fire, air, and space); padiya–falling; agati (asatkrta)–helpless (a wrong-doer, one engaged in illusory activities); ha-iya–becoming; na–not; dekhi–I see; upaya–way; ara–another; agatira–of the shelterless; gati–the shelter (the Lord); charane–at the feet; sarana–refuge; tomaya–in You; karinu–I did; sara–the essence. [1]

(1) O Lord! Having fallen into this material world and become wicked, I see no other means of deliverance. Shelter at Your feet is the only help for the helpless. I have accepted You as my be-all and end-all.

করম গেয়ান, কিছু নাহি মোর
সাধন ভজন নাই ।
তুমি কৃপাময়, আমি ত’ কাঙ্গাল
অহৈতুকী কৃপা চাই ॥২॥

karama geyana, kichhu nahi mora
sadhana bhajana nai
tumi krpa-maya, ami ta’ kangala
ahaituki krpa chai [2]

karama–pious action; geyana–knowledge; kichhu–something; nahi–not; mora–mine; sadhana–devotional practice; bhajana–devotional service; nai–there is no; tumi–You; krpa–mercy; maya–full of; ami–I; ta’–certainly; kangala (ati dina)–poor (extremely fallen); ahaituki (yogyata apeksa na kariya)–causeless (not depending on fitness); krpa–mercy; chai–I desire. [2]

(2) I perform no pious actions, I have no knowledge, I do not engage in any devotional practices, and I do not perform any devotional service. You are merciful, and I am most fallen. I pray for Your unconditional mercy.

বাক্য-মনো-বেগ, ক্রোধ-জিহ্বা-বেগ
উদর-উপস্থ-বেগ ।
মিলিয়া এ সব, সংসারে ভাসায়ে
দিতেছে পরমোদ্বেগ ॥৩॥

vakya-mana-vega, krodha-jihva-vega
udara-upastha-vega
miliya e saba, samsare bhasaye
ditechhe paramodvega [3]

vakya–of speech; mana–of the mind; vega–the urges; krodha–of anger; jihva–of the tongue; vega–the urges; udara–of the belly; upastha–and the genitals; vega–the urges; miliya–meeting; e–these; saba–all; samsare–in the material world; bhasaye–casting me adrift; ditechhe–have given; paramodvega (daruna duhkha)–great anxiety (severe distress). [3]

(3) Uniting together and casting me adrift in the ocean of material existence, the urges of speech, the mind, anger, the tongue, the belly, and the genitals cause me terrible distress.

অনেক যতনে, সে সব দমনে
ছাড়িয়াছি আশা আমি ।
অনাথের নাথ! ডাকি তব নাম
এখন ভরসা তুমি ॥৪॥

aneka yatane, se saba damane
chhadiyachhi asa ami
anathera natha! daki taba nama
ekhana bharasa tumi [4]

aneka–numerous; yatane–by efforts; se–they (these urges); saba–all; damane–in subduing; chhadiyachhi–have abandoned; asa–hope; ami–I; anathera–of the helpless; natha!–O Lord; daki–I call; tava–Your; nama–Name; ekhana–now; bharasa–shelter, hope; tumi–You. [4]

(4) I have given up hope in subduing these urges by my own persistent endeavours. O Lord of the helpless! I call Your Name. You are now my only hope.

(1–4) This song is based on the first verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

vacho vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat

“A sober person who can control the urges of speech, the mind, anger, the tongue, the belly, and the genitals can also conquer the entire world.”

(২)
(2)

হরি হে!
অর্থের সঞ্চয়ে, বিষয়-প্রয়াসে
আন-কথা-প্রজল্পনে ।
আন-অধিকার, নিয়ম আগ্রহে
অসৎসঙ্গ-সংঘটনে ॥১॥
অস্থির সিদ্ধান্তে, রহিনু মজিয়া
হরি ভক্তি রৈল দূরে ।
এ হৃদয়ে মাত্র, পরহিংসা মদ
প্রতিষ্ঠা, শঠতা স্ফুরে ॥২॥

hari he!
arthera sanchaye, visaya-prayase
ana-katha-prajalpane
ana-adhikara, niyama-agrahe
asat-sanga-samghatane [1] asthira siddhante, rahinu majiya
hari-bhakti raila dure
e hrdaye matra, para-himsa mada
pratistha, sathata sphure [2]

hari–Lord; he!–oh!; arthera–of wealth; sanchaye–in accumulating; visaya–for mundane ends; prayase (udyame)–in endeavour; ana (baje)–other (unnecessary); katha (krsna-katha vyatita anya-katha)–talks (all talks other than those which relate to Krishna); prajalpane (vrtha vakya-vyaye)–in prattle (vain use of words); ana–for other; adhikara–levels of qualification; niyama–prescriptions and prohibitions; agrahe (anyera adhikaragata niyama grahana o nijadhikaragata niyama agrahana va varjana-karye)–in accepting (in accepting the prescriptions and prohibitions meant for those of other stages of spiritual advancement and rejecting the prescriptions and prohibitions meant for one’s own stage of advancement); asat–of non-devotees; sanga–association; samghatane (asadhura sanga grahane)–in joining with (in accepting the association of non-devotees); asthira–unsteady; siddhante (laulya, anischita vichara)–within conclusions (fickle-mindedness, indecision); rahinu–I remained; majiya (magna ha-iya)–being immersed; hari-bhakti–devotional service of Krishna; raila (rahila)–remained; dure–far away; e–this; hrdaye–in the heart; matra–only; para–towards others; himsa–malice; mada (mattata)–madness (intoxication); pratistha (yasolipsa)–prestige (desiring fame); sathata (dhurtata)–insincerity (mischievousness); sphure (sphurita haya)–appear (are present). [1–2]

(1–2) O Lord! I have remained immersed in the defects of over-accumulating wealth, endeavouring for worldly ends, prattling about topics unrelated to You, acting in accordance with guidelines meant for others and disregarding guidelines meant for myself, associating with non-devotees, and being fickle-minded. Thus devotion to You has remained far away from me. Only malice towards others, pride, desire for worldly prestige, and insincerity flourish within my heart.

(12) asat-sanga-samghatane: “Associating with non-devotees.” Asat-sanga, bad association, is defined in Sri Chaitanya-charitamrta (Madhya-lila, 22.84):

asat-sanga-tyaga,—ei vaisnava-achara
‘stri-sangi’—eka asadhu, ‘krsnabhakta’ ara

“Proper Vaisnava behaviour is to reject bad association. There are two forms of bad association: the association of persons attached to the opposite sex and the association of persons who are not devotees of Krishna.”

এ সব আগ্রহ, ছাড়িতে নারিনু
আপন দোষেতে মরি ।
জনম বিফল, হইল আমার
এখন কি করি, হরি! ॥৩॥

e saba agraha, chhadite narinu
apana dosete mari
janama biphala, ha-ila amara
ekhana ki kari, hari! [3]

e–these; saba–all; agraha (akarsana)–attachments (attractions); chhadite–to abandon; narinu–I was not able; apana–own; dosete–by faults; mari–I die; janama–birth; biphala–fruitless; ha-ila–became; amara–my; ekhana–now; ki–what?; kari–I do; hari!–O Lord! [3]

(3) I have not been able to abandon any of these attachments. I now die due to my own defects. My birth has become useless. O Lord! What should I do now?

আমি ত’ পতিত, পতিতপাবন
তোমার পবিত্র নাম ।
সে সম্বন্ধ ধরি’, তোমার চরণে
শরণ লইনু হাম ॥৪॥

ami ta’ patita, patita-pavana
tomara pavitra nama
se sambandha dhari’, tomara charane
sarana la-inu hama [4]

ami–I; ta’–certainly; patita–of the fallen; pavana–saviour; tomara–Your; pavitra–purifying; nama–Name; se (sad-guru)–that (perfect spiritual master); sambandha–relationship; dhari’ (grahana kariya)–holding (accepting); tomara–Your; charane–at the feet; sarana–shelter; la-inu–took; hama–I. [4]

(4) I am fallen. Your purifying Name is the saviour of the fallen. Embracing that relationship (through my relationship with Sri Guru), I have taken shelter at Your feet.

(1–4) This song is based on the second verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

atyaharah prayasas cha prajalpo niyamagrahah
jana-sangas cha laulyancha sadbhir bhaktir vinasyati

“Devotion is destroyed by these six defects: (1) over-accumulation; (2) materialistic endeavour; (3) unnecessary talk; (4) rejecting guidelines meant for one’s self and following guidelines meant for others; (5) association with non-devotees; and (6) fickle-mindedness.”

(৩)
(3)

হরি হে!
ভজনে উৎসাহ, ভক্তিতে বিশ্বাস
প্রেমলাভে ধৈর্য্য-ধন ।
ভক্তি-অনুকূল, কর্ম্ম-প্রবর্ত্তনে
অসৎসঙ্গ-বিসর্জ্জন ॥১॥
ভক্তি-সদাচার, এই ছয় গুণ
নহিল আমার, নাথ!
কেমনে ভজিব, তোমার চরণ
ছাড়িয়া মায়ার সাথ ॥২॥

hari he!
bhajane utsaha, bhaktite visvasa
prema-labhe dhairya-dhana
bhakti-anukula, karma-pravartane
asat-sanga-visarjana [1] bhakti-sadachara, ei chhaya guna
nahila amara, natha!
kemane bhajiba, tomara charana
chhadiya mayara satha [2]

hari–Lord; he!–oh!; bhajane (sravana-kirtanadi bhaktyanusthane)–for devotional practice (for the devotional practices of hearing, chanting, and so forth); utsaha–enthusiasm; bhaktite (bhakti-siddhante)–in devotional service (in the perfect conclusions of pure devotion); visvasa (astha)–faith (conviction); prema (krsna-priti)–of divine love (desire to lovingly satisfy Krishna); labhe (sadhane)–in the obtainment (in the process of obtaining); dhairya–of perseverance; dhana–the wealth; bhakti–to devotional service; anukula–favourable; karma–activities; pravartana (pravrtta haoya)–engagement in (to be engaged); asat–bad; sanga–association; visarjana–rejecting; bhakti–of devotional service; sat–proper; achara–behaviour; ei–these; chhaya–six; guna–qualities; nahila–are not; amara–mine; natha!–O Lord!; kemane–how?; bhajiba–I will serve; tomara–Your; charana–feet; chhadiya–abandoning; mayara–of illusion; satha–association. [1–2]

(1–2) Enthusiasm for devotional practice, conviction in devotion, the wealth of perseverance in striving for prema, engagement in activities favourable to devotion, rejection of bad association, proper devotional behaviour—I have never had these six qualities. O Lord! How shall I serve Your feet and abandon the association of maya?

গর্হিত আচারে, রহিলাম মজি’
না করিনু সাধুসঙ্গ ।
ল’য়ে সাধু-বেশ, আনে উপদেশি
এ বড় মায়ার রঙ্গ ॥৩॥

garhita achare, rahilama maji’
na karinu sadhu-sanga
la’ye sadhu-vesa, ane upadesi
e bada mayara ranga [3]

garhita (nindita)–abominable (condemned); achare (karme)–in behaviour (activities); rahilama–I remained; maji’–being immersed; na–not; karinu–I did; sadhu–of saintly devotees; sanga–association; la’ye–taking; sadhu–of a saintly devotee; vesa–the garb; ane–to others; upadesi–advise; e–this; bada–great; mayara–of illusion; ranga (vichitra khela)–trick (strange play). [3]

(3) I have remained immersed in offensive behaviour and never associated with sadhus. Yet I wear the garb of a sadhu and instruct others. This is a great trick of maya.

এ হেন দশায়, অহৈতুকী কৃপা
তোমার পাইব, হরি!
শ্রীগুরু-আশ্রয়ে, ডাকিব তোমায়
কবে বা মিনতি করি’ ॥৪॥

e hena dasaya, ahaituki krpa
tomara paiba, hari!
sri-guru-asraye, dakiba tomaya
kabe va minati kari’ [4]

e–this; hena–such; dasaya–in a condition; ahaituki–causeless; krpa–mercy; tomara–Your; paiba–I will obtain; hari!–O Lord!; sri-guru–of my spiritual master; asraye–in the shelter; dakiba–I will call; tomaya–to You; kabe–when?; va[emphatic particle]; minati–prayer; kari’–doing. [4]

(4) In such a state, I will attain only Your unconditional mercy, O Lord! When will I prayerfully call out to You under the shelter of Sri Guru?

(1–4) This song is based on the third verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

utsahan nischayad dhairyat tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh sadbhir bhaktih prasidhyati

“Devotion is nourished by these six qualities: (1) enthusiasm; (2) conviction; (3) perseverance; (4) engaging in activities that satisfy the Lord and His devotees; (5) abandoning all bad association and wrong attachment; and (6) following the behaviour prescribed by pure devotees.”

(৪)
(4)

হরি হে!
দান, প্রতিগ্রহ, মিথো গুপ্তকথা
ভক্ষণ ভোজন-দান ।
সঙ্গের লক্ষণ— এই ছয় হয়
ইহাতে ভক্তির প্রাণ ॥১॥

hari he!
dana, pratigraha, mitho gupta-katha
bhaksana bhojana-dana
sangera laksana— ei chhaya haya
ihate bhaktira prana [1]

hari–Lord; he!–oh!; dana–giving gifts; pratigraha (dana grahana)–accepting gifts; mitho (paraspara)–mutual; gupta–confidential; katha–talks; bhaksana–partaking of foodstuffs; bhojana–foodstuffs; dana–giving; sangera–of association; laksana–the characteristics; ei–these; chhaya–six; haya–are; ihate–in these; bhaktira–of devotion; prana–the life. [1]

(1) O Lord! Giving and accepting gifts, disclosing and listening to confidential matters, giving and partaking of foodstuffs—these are the six forms of loving association. The life-force of devotion abides within them.

তত্ত্ব না বুঝিয়ে, জ্ঞানে বা অজ্ঞানে
অসতে এ সব করি’ ।
ভক্তি হারাইনু, সংসারী হইনু
সুদূরে রহিলে হরি ॥২॥

tattva na bujhiye, jnane va ajnane
asate e saba kari’
bhakti harainu, samsari ha-inu
sudure rahile hari [2]

tattva–this truth; na–not; bujhiye–understanding; jnane–in knowledge; va–or; ajnane–in ignorance; asate–with non-devotees, in a materialistic manner; e–these; saba–all; kari’–doing; bhakti–devotion; harainu–I lost; samsari–a worldly person, a family man; ha-inu–I became; sudure–very far away; rahile–remain; hari–the Lord. [2]

(2) Not understanding this truth, and knowingly or unknowingly associating with non-devotees in all these ways, I have lost devotion and become a worldly person. The Lord has thus remained far away from me.

কৃষ্ণভক্ত জনে, এই সঙ্গ-লক্ষণে
আদর করিব যবে ।
ভক্তি-মহাদেবী, আমার হৃদয়-
আসনে বসিবে তবে ॥৩॥

krsna-bhakta-jane, ei sanga-laksane
adara kariba yabe
bhakti-mahadevi, amara hrdaya-
asane basibe tabe [3]

krsna–of Krishna; bhakta–devotee; jane–with persons; ei–these; sanga–of association; laksane–characteristics; adara–adore; kariba–I will do; yabe–when; bhakti–of devotion; maha–great; devi–goddess; amara–my; hrdaya–of the heart; asane–in the seat; basibe–will sit; tabe–then. [3]

(3) When I will adore Krishna’s devotees through these six forms of association, the great goddess of devotion will sit upon the throne of my heart.

যোষিৎসঙ্গী জন, কৃষ্ণাভক্ত আর
দুহুঁ সঙ্গ পরিহরি’ ।
তব ভক্তজন, সঙ্গ অনুক্ষণ
কবে বা হইবে হরি! ॥৪॥

yosit-sangi jana, krsnabhakta ara
duhu̐-sanga parihari’
tava bhakta-jana, sanga anuksana
kabe va ha-ibe hari! [4]

yosit-sangi (stri-sangi)–those who mix with women; jana–persons; krsnabhakta (krsnera abhakta arthat bhakti-hina—yatha mayavadi, nirvisesavadi prabhrti)–those who are devoid of devotion to Krishna (illusionists, impersonalists, materialists, and so on); ara–and; duhu̐ (dui-janera)–of these two persons; sanga–the association; parihari’–abandoning; tava–Your; bhakta–devotee; jana–persons; sanga–the association; anuksana–at every moment; kabe–when?; va–[an emphatic particle]; ha-ibe–will be; hari!–O Lord! [4]

(4) O Lord! When will I abandon the association of both those who mix with the opposite sex and non-devotees, and constantly associate with Your devotees?

(1–4) This song is based on the fourth verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

dadati pratigrhnati guhyam akhyati prchchhati
bhunkte bhojayate chaiva sad-vidham priti-laksanam

“Giving and accepting gifts, expressing and enquiring about confidential matters, and giving and partaking of foodstuffs are the six forms of loving association.”

(৫)
(5)

হরি হে!
সঙ্গদোষশূন্য, দীক্ষিতাদীক্ষিত
যদি তব নাম গা’য় ।
মানসে আদর, করিব তাঁহারে
জানি’ নিজ জন তায় ॥১॥

hari he!
sanga-dosa-sunya, diksitadiksita
yadi tava nama ga’ya
manase adara, kariba ta̐hare
jani’ nija-jana taya [1]

hari–Lord; he!–oh!; sanga–association; dosa (asat)–faulty (bad); sunya (mukta)–free from; diksita (sri guru-padasrita)–initiated (sheltered at the feet of Sri Guru); adiksita (tat-purvavastha prapta)–not initiated (situated in the preliminary stage prior to taking shelter of Sri Guru); yadi–if; tava–Your; nama–Name; ga’ya–sings; manase–within my heart; adara (ta̐hara hrdgata bhavera prati samana)–honour (for their heartfelt faith and devotion); kariba–I will do; ta̐hare–of them; jani’–knowing; nija–own; jana–person; taya–them. [1]

(1) O Lord! If one free from bad association, be they initiated or yet to be initiated, sings Your Name, I will honour them within my heart, knowing them to be Yours.

দীক্ষিত হইয়া, ভজে তুয়া পদ
তাঁহারে প্রণতি করি ।
অনন্য-ভজনে, বিজ্ঞ যেই জন
তাঁহারে সেবিব হরি! ॥২॥

diksita ha-iya, bhaje tuya pada
ta̐hare pranati kari
ananya-bhajane, vijna yei jana
ta̐hare seviba hari! [2]

diksita–initiated; ha-iya–being; bhaje–serves; tuya–Your; pada–feet; ta̐hare (sad-guru padasraye prakasita bhakti-chihna bhaktake)–to them (to a devotee who exhibits symptoms of devotion while sheltered at the feet of a true Guru); pranati (prakasita maryada dana kariya)–bow (offering honour); kari (kariba)–I do (I will do); ananya (aikantika)–unalloyed (sincere, wholehearted); bhajane (bhajanasilera)–in devotional service (of devotional practice); vijna–expert; yei–who; jana–person; ta̐hare–their; seviba (seva kariba)–I will serve; hari!–O Lord! [2]

(2) I will offer my obeisance to anyone who has been initiated and serves Your feet. I will serve anyone who is expert in unalloyed devotional service, O Lord!

সর্ব্বভূতে সম, যে ভক্তের মতি
তাঁহার দর্শনে মানি ।
আপনাকে ধন্য, সে সঙ্গ পাইয়া
চরিতার্থ হইলুঁ জানি ॥৩॥

sarva-bhute sama, ye bhaktera mati
ta̐hara darsane mani
apanake dhanya, se sanga paiya
charitartha ha-ilu̐ jani [3]

sarva–all; bhute–to living entities; sama–equal; ye–who; bhaktera–of a devotee; mati–disposition; ta̐hara (samudaya vastute krsna sambandha-darsi bhaktake)–their (a devotee who sees the presence or connection of Krishna within all things); darsane–in the sight; mani–I consider; apanake–to myself; dhanya–fortunate; se–their; sanga–association; paiya–obtaining; charitartha (krtartha)–fulfilled; ha-ilu̐–I have become; jani–I know. [3]

(3) I consider myself fortunate to attain the merciful glance of a devotee who is equally disposed towards all beings (who sees Your presence within everything). Attaining their association, I know myself to have become fulfilled.

নিষ্কপট-মতি, বৈষ্ণবের প্রতি
এই ধর্ম্ম কবে পা’ব ।
কবে এ সংসার- সিন্ধু-পার হ’য়ে
তব ব্রজপুরে য়া’ব ॥৪॥

niskapata-mati, vaisnavera prati
ei dharma kabe pa’ba
kabe e samsara- sindhu-para ha’ye
tava vraja-pure ya’ba [4]

niskapata (akrtrima-bhave)–non-deceitful (in a non-artificial, sincere way); mati–disposition; vaisnavera–of devotees; prati–towards; ei–this; dharma–nature; kabe–when?; pa’ba–I will obtain; kabe–when?; e–this; samsara–of material existence; sindhu–the ocean; para–to the farther shore; ha’ye–being; tava–Your; vraja–known as ‘Vraja’; pure–to the village; ya’ba–I will go. [4]

(4) When will I attain this sincere disposition towards Your devotees? When will I cross over this ocean of material existence and enter Your abode of Vraja?

(1–4) This song is based on the fifth verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

krsneti yasya giri tam manasadriyeta
diksasti chet pranatibhis cha bhajantam isam
susrusaya bhajana-vijnam ananyam anya-
nindadi-sunya-hrdam ipsita-sanga-labdhya

“One who chants Krishna’s Name (the kanistha-adhikari) should be honoured within the heart. One who is initiated and engaged in the Lord’s service (the madhyam-adhikari) should be honoured with obeisance. One who is expert in devotion, who sees nothing apart from Krishna, and whose heart is free from the duality of criticising and praising others (the uttam-adhikari) should be considered most desirable association and honoured through submissive service.”

(৬)
(6)

হরি হে!
নীরধর্মগত, জাহ্ণবী-সলিলে
পঙ্ক-ফেন দৃষ্ট হয় ।
তথাপি কখন, ব্রহ্মদ্রব-ধর্ম্ম
সে সলিল না ছাড়য় ॥১॥

hari he!
nira-dharma-gata, jahnavi-salile
panka-phena drsta haya
tathapi kakhana, brahma-drava-dharma
se salila na chadaya [1]

hari–Lord; he!–oh!; nira–of water; dharma–the nature; gata–as; jahnavi–the Ganges; salile–in the waters; panka–mud; phena–foam; drsta–seen; haya–are; tathapi–still; kakhana–at any time; brahma (chinmaya)–spiritual; drava (taralya)–fluid (liquid state); dharma–nature; se–that; salila–water; na–not; chadaya–gives up. [1]

(1) O Lord! Mud and foam are seen in the water of the Ganges; they naturally appear within river water. Nevertheless, the water of the Ganges never loses its spiritual nature.

বৈষ্ণব-শরীর, অপ্রাকৃত সদা
স্বভাব বপুর ধর্ম্মে ।
কভু নহে জড়, তথাপি যে নিন্দে
পড়ে সে বিষমাধর্ম্ম ॥২॥

vaisnava-sarira, aprakrta sada
svabhava-vapura dharme
kabhu nahe jada, tathapi ye ninde
pade se visamadharme [2]

vaisnava–of a devotee; sarira–the body; aprakrta (prakrtira niyamera atita)–supramundane (beyond the laws of material nature); sada–always; svabhava (nicha-kula avirbhava, karkasata, va alasyadi svabhavika dosa)–of the inborn nature (faults within their inborn nature, such as appearance within a low section of society, roughness [harshness or crassness], laziness, and so forth); vapura (kadarya-varna, kugathana, pida-jaradi-janita kudarsana prabhrti sarira-gata dosa)–of the body (faults within their body, such as an unpleasant complexion, a deformed figure, disease, unsightliness as a result of age, and so forth); dharme–in the nature; kabhu–at any time; nahe–is not; jada–material; tathapi–still; ye–who; ninde–blasphemes; pade–falls; se–they; visama (gurutara)–terrible (extremely heavy); adharme–into irreligion. [2]

(2) Similarly, the body of a devotee is always supramundane. Although one may see faults within the inborn nature or body of a devotee, a devotee is never mundane. One who nonetheless criticises a devotee commits a terrible sin.

সেই অপরাধে, যমের যাতনা
পায় জীব অবিরত ।
হে নন্দনন্দন! সেই অপরাধে
যেন নাহি হই হত ॥৩॥

sei aparadhe, yamera yatana
paya jiva avirata
he nanda-nandana! sei aparadhe
yena nahi ha-i hata [3]

sei–this; aparadhe–as a result of offence; yamera–of Yamaraj, the lord of punishment; yatana–tortures; paya–attaining; jiva–the soul; avirata–incessantly; he–oh; nanda–of Nanda Maharaj; nandana!–darling son!; sei–that; aparadhe–by offence; yena–so that; nahi–not; ha-i–I become; hata–destroyed. [3]

(3) For such an offence, the soul is incessantly subjected to the tortures of Yamaraj. O Nanda Nandan! May I never be ruined by committing such an offence.

তোমার বৈষ্ণব, বৈভব তোমার
আমারে করুণ দয়া ।
তবে মোর গতি, হবে তব প্রতি
পা’ব তব পদছায়া ॥৪॥

tomara vaisnava, vaibhava tomara
amare karuna daya
tabe mora gati, habe tava prati
pa’ba tava pada-chhaya [4]

tomara–Your; vaisnava–devotee; vaibhava–wealth, glory; tomara–Your; amare–to me; karuna–may they do; daya–mercy; tabe–then; mora–my; gati–movement; habe–will be; tava–Your; prati–towards; pa’ba–I will obtain; tava–Your; pada–of the feet; chhaya–the shade. [4]

(4) Your devotees are Your wealth. May they bestow mercy upon me; then my destiny will lead me towards You, and I will attain the shade of Your feet.

(1–4) This song is based on the sixth verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

drstaih svabhava-janitair vapusas cha dosair
na prakrtatvam iha bhakta-janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagachchhati nira-dharmaih

“One should not consider devotees in this world mundane despite the presence of visible faults within their inborn nature and body. The water of the Ganges never loses its spiritual nature despite the fact that it exhibits bubbles, foam, and mud, which naturally appear within river water.”

(৭)
(7)

ওহে!
বৈষ্ণব ঠাকুর দয়ার সাগর
এ দাসে করুণা করি’ ।
দিয়া পদছায়া শোধ হে আমায়
তোমার চরণ ধরি ॥১॥

ohe!
vaisnava thakura dayara sagara
e dase karuna kari’
diya pada-chhaya sodha he amaya
tomara charana dhari [1]

ohe!–oh!; vaisnava–devotee; thakura–worshippable, topmost; dayara–of mercy; sagara–ocean; e–this; dase–to this servant; karuna–mercy; kari’–doing; diya–giving; pada–of Your feet; chhaya–the shade; sodha–purify; he–oh!; amaya–to me; tomara–Your; charana–feet; dhari–I clasp. [1]

(1) O Vaisnav Thakur! O Ocean of Mercy! Please be merciful to this servant. Give me the shade of your feet and purify me. I clasp hold of your feet.

ছয় বেগ দমি’ ছয় দোষ শোধি’
ছয় গুণ দেহ’ দাসে ।
ছয় সৎসঙ্গ দেহ’ হে আমারে
বসেছি সঙ্গের আশে ॥২॥

chhaya vega dami’ chhaya dosa sodhi’
chhaya guna deha’ dase
chhaya sat-sanga deha’ he amare
basechhi sangera ase [2]

chhaya–the six; vega–urges; dami’–subduing; chhaya–the six; dosa–defects; sodhi’–purifying; chhaya–the six; guna–qualities; deha’–please give; dase–to this servant; chhaya–the six; sat–with devotees sanga–forms of association; deha’–please give; he–oh; amare–to me; basechhi–I have sat; sangera–of association; ase–with the desire. [2]

(2) Please subdue the six urges, purify me of the six defects, and give this servant the six qualities. Please grant me the six types of association. I have sat before you in hope of attaining that association.

(2) The six urges are those of speech, the mind, anger, the tongue, the belly, and the genitals. The six defects are over-accumulation, materialistic endeavour, unnecessary talk, rejecting the guidelines meant for one’s self and following guidelines meant for others, association with non-devotees, and fickle-mindedness or maintaining taste for sense gratification. The six good qualities are enthusiasm for devotional practice, conviction in devotion, perseverance in striving for prema, engagement in activities favourable to devotion, rejection of bad association, and proper devotional behaviour. The six forms of association are giving and accepting gifts, hearing about and discussing the service of the Lord, and partaking of and distributing mahaprasad.

একাকী আমার নাহি পায় বল
হরিনাম-সংকীর্ত্তনে ।
তুমি কৃপা করি’ শ্রদ্ধাবিন্দু দিয়া
দেহ’ কৃষ্ণ-নাম-ধনে ॥৩॥

ekaki amara nahi paya bala
hari-nama-sankirtane
tumi krpa kari’ sraddha-bindu diya
deha’ krsna-nama-dhane [3]

ekaki–alone; amara–my; nahi–do not; paya–obtain; bala–ability; hari–of the Lord; nama–of the Name; sankirtane–to engage in complete glorification and chanting; tumi–you; krpa–mercy; kari’–doing; sraddha–of faith; bindu–a drop; diya–giving; deha’–please give; krsna–of Krishna; nama–of the Name; dhane–in the wealth. [3]

(3) Alone I do not have the ability to properly chant the Lord’s Name. Please mercifully give me a drop of faith; give me the wealth of Krishna’s Name.

কৃষ্ণ সে তোমার কৃষ্ণ দিতে পার
তোমার শকতি আছে ।
আমি ত’ কাঙ্গাল ‘কৃষ্ণ’ ‘কৃষ্ণ’ বলি’
ধাই তব পাছে পাছে ॥৪॥

krsna se tomara krsna dite para
tomara sakati achhe
ami ta’ kangala ‘krsna’ ‘krsna’ bali’
dhai tava pachhe pachhe [4]

krsna–the Lord; se–He; tomara–yours; krsna–Krishna Himself; dite–to give; para–able; tomara–your; sakati–power; achhe–is present; ami–I; ta’–certainly; kangala–poor; krsna–the Name of ‘Krishna’; krsna–the Name of ‘Krishna’; bali’–saying; dhai–I run; tava–your; pachhe–after; pachhe–behind. [4]

(4) Krishna is yours. You are able to give Krishna; you have that power. I am very poor. Calling, ‘Krishna!’ ‘Krishna!’, I run after you.

(৮)
(8)

হরি হে!
তোমারে ভুলিয়া, অবিদ্যা-পীড়ায়
পীড়িত রসনা মোর ।
কৃষ্ণনামসুধা, ভাল নাহি লাগে
বিষয়-সুখেতে ভোর ॥১॥

hari he!
tomare bhuliya, avidya-pidaya
pidita rasana mora
krsna-nama-sudha, bhala nahi lage
visaya-sukhete bhora [1]

hari–Lord; he!–oh!; tomare–about You; bhuliya–forgetting; avidya–of ignorance, averse to You; pidaya–with the disease jaundice, a condition which makes sweet taste bitter; pidita–afflicted; rasana–tongue; mora–my; krsna–of Krishna; nama–the Name; sudha–nectar; bhala–good; nahi–not; lage–strikes; visaya–mundane; sukhete–in happiness; bhora–engrossed. [1]

(1) O Lord! I have forgotten You, and my tongue has become afflicted with the jaundice of ignorance. Engrossed in mundane pleasures, my tongue does not like the nectar of Krishna’s Name.

প্রতিদিন যদি, আদর করিয়া
সে নাম কীর্ত্তন করি ।
সিতপল যেন, নাশি’ রোগ-মূল
ক্রমে স্বাদু হয়, হরি! ॥২॥

prati-dina yadi, adara kariya
se nama kirtana kari
sitapala yena, nasi’ roga-mula
krame svadu haya, hari! [2]

prati–every; dina–day; yadi–if; adara–faith; kariya–doing; se–that; nama–Name; kirtana–chanting, glorification; kari–I do; sitapala (michhari)–sugar candy; yena–like; nasi’–destroying; roga–of the disease (jaundice); mula–the root; krame–gradually; svadu–taste; haya–happens; hari!–O Hari! [2]

(2) Yet if I faithfully chant the Name every day, then, as sugar candy eradicates jaundice, so my taste for the Name will gradually develop, O Lord!

দুর্দ্দৈব আমার, সে নামে আদর
না হইল, দয়াময়!
দশ অপরাধ, আমার দুর্দ্দৈব
কেমনে হইবে ক্ষয় ॥৩॥

durdaiva amara, se name adara
na ha-ila, dayamaya!
dasa aparadha, amara durdaiva
kemane ha-ibe ksaya [3]

durdaiva (duskrti, aparadha)–misfortune (misbehaviour, offences); amara–my; se–that; name–to the Name; adara–love; na–not; ha-ila–happened; dayamaya–merciful; dasa–ten; aparadha–offences; amara–my; durdaiva–misfortune; kemane–how?; ha-ibe–will be; ksaya–destruction. [3]

(3) My misfortune is that I have never had faith in the Name. O merciful Lord! How will the ten offences, my misfortune, be destroyed?

(3) dasa aparadha: “The ten offences.” Srila Bhakti Vinod Thakur has defined the ten offences to Krishna’s Name as follows: (1) to criticise sadhus devoted to the Name; (2) to consider the Names, Forms, Qualities, and Pastimes of the Supreme Lord to be distinct from Him, and to consider that Siva and other demigods are Lords independent of the Supreme Lord; (3) to disrespect Sri Guru, who enlightens others about the Name; (4) to disrespect the scriptures which narrate the Name’s glories; (5) to consider the Name’s glories to be nothing more than praise (to have no factual existence); (6) to consider the Name Himself to be imaginary; (7) to commit sin on the strength of the Name; (8) to consider serving the Name to be equal to pious activity; (9) to instruct faithless persons about the Name; (10) to engage in the service of the Name with mundane egotism and possessiveness. These ten offences must be completely abandoned.

অনুদিন যেন, তব নাম গাই
ক্রমেতে কৃপায় তব ।
অপরাধ যা’বে, নামে রুচি হ’বে
আস্বাদিব নামাসব ॥৪॥

anudina yena, tava nama gai
kramete krpaya tava
aparadha ya’be, name ruchi ha’be
asvadiba namasaba [4]

anudina (nirantara)–every day (incessantly); yena–as; tava–Your; nama–Name; gai–I sing; kramete–gradually; krpaya–by mercy; tava–Your; aparadha–offences; ya’be–will go; nama–for Your Name; ruchi–taste; ha’be–will be; asvadiba–I will taste; namasaba (nama-madhu)–the nectar (honey) of Your Name. [4]

(4) As I constantly chant Your Name, my offences will gradually go away by Your mercy. I will attain taste for Your Name, and I will relish Your Name’s nectar.

(1–4) This song is based on the seventh verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

syat krsna-nama-charitadi-sitapy avidya-
pittopatapta-rasanasya na rochika nu
kintv adarad anudinam khalu saiva justa
svadvi kramad bhavati tad-gada-mula-hantri

“Alas! Although Krishna’s Name, Pastimes, and so forth are sweet like sugar candy, They are not relishable to a tongue severely afflicted by the jaundice of ignorance. Certainly, however, if They are incessantly served with faith, They gradually become relishable and the jaundice of ignorance is eradicated.”

(৯)
(9)

হরি হে!
শ্রীরূপ-গোসাঞি, শ্রীগুরু-রূপেতে
শিক্ষা দিলা মোর কাণে ।
“জান মোর কথা, নামের কাঙ্গাল!
রতি পাবে নাম-গানে ॥১॥

hari he!
sri-rupa-gosani, sri-guru-rupete
siksa dila mora kane
“jana mora katha, namera kangala!
rati pa’be nama-gane [1]

hari–Lord; he!–oh!; sri-rupa-gosani–Srila Rupa Goswami Prabhu; sri-guru-rupete–in the form of my spiritual master; siksa–instruction; dila–gave; mora–my; kane–in the ear; jana–understand; mora–my; katha–words; namera–for the Name; kangala!–O beggar!; rati–melted-hearted, loving attachment; pa’be–will obtain; nama–the Name; gane–for singing. [1]

(1) O Lord! Sri Rupa Gosani, in the form of Sri Guru, spoke these instructions into my ears: “O beggar for the Name! Understand my words and you will attain loving attachment for chanting the Name.

কৃষ্ণ-নাম-রূপ- গুণ-সুচরিত
পরম যতনে করি’ ।
রসনা-মানসে, করহ নিয়োগ
ক্রম-বিধি অনুসরি’ ॥২॥

krsna-nama-rupa- guna-sucharita
parama yatane kari’
rasana-manase, karaha niyoga
krama-vidhi anusari’ [2]

krsna–of Krishna; nama–the Names; rupa–Forms; guna–Qualities; sucharita (aprakrta-lila)–supramundane Pastimes; parama–great; yatane–with care; kari’–doing; rasana–tongue; manase–the mind; karaha–do; niyoga–engagement; krama-vidhi–the gradual process; anusari’ (anusarana kariya)–following. [2]

(2) “Engage your tongue and mind in chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes with great care, following the gradual process of development.

(2) krama-vidhi: “The gradual process of development.” This refers to the stages of: sravan-dasa, hearing; varan-dasa, accepting; smaran-dasa, meditating; apan-dasa, attaining (svarup-siddhi); and sampatti-dasa, supreme fortune (vastu-siddhi).

ব্রজে করি’ বাস, রাগানুগা হঞা
স্মরণ কীর্তন কর ।
এ নিখিল কাল, করহ যাপন
উপদেশ-সার ধর” ॥৩॥

vraje kari’ vasa, raganuga hana
smarana kirtana kara
e nikhila kala, karaha yapana
upadesa-sara dhara” [3]

vraje–in Vraja; kari’–doing; vasa–residence; raganuga (nitya-siddha ragatmika vraja-vasi janera anugatya)–follower of the eternally perfect ragatmika devotees who reside in Vraja; hana–becoming; smarana–remembering; kirtana–chanting, glorification; kara–do; e–this; nikhila–all; kala–time; karaha–do; yapana–spend; upadesa–of instructions; sara–the essence; dhara–hold. [3]

(3) “Reside in Vraja, become a raganuga, and engage in remembrance and kirtan. Spend all of your time in this way, and cherish this as the essence of all instruction.”

হা! রূপ-গোসাঞি, দয়া করি’ কবে
দিবে দীনে ব্রজবাসা ।
রাগাত্মিক তুমি, তব পদানুগ
হইতে দাসের আশা ॥৪॥

ha! rupa-gosani, daya kari’ kabe
dibe dine vraja-vasa
ragatmika tumi, tava padanuga
ha-ite dasera asa [4]

ha!–oh!; rupa-gosani–Srila Rupa Goswami Prabhu; daya–mercy; kari’–doing; kabe–when; dibe–will give; dine–to this beggar; vraja–in Vraja; vasa–residence; ragatmika (vrajera nitya-siddha dasa, sakha, pitradi o preyasira gana—ihara ragatmika jana)–a devotee who by nature has deep loving attachment for the service of Krishna (raga) and who as a result is perpetually absorbed in the service of Krishna (the eternally perfect residents of Vraja who serve Krishna as His servants, friends, guardians, and lovers); tumi–you; tava–your; pada–the footsteps; anuga–following; ha-ite–to become; dasera–of a servant; asa–desire, aspiration. [4]

(4) O Sri Rupa Gosani! When will you mercifully grant this beggar residence in Vraja? You are a ragatmika devotee. To follow in your footsteps is this servant’s desire.

(1–4) This song is based on the eighth verse of Srila Rupa Goswami Prabhu’s Sri Upadesamrta:

tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi-jananugami
kalam nayed akhilam ity upadesa-saram

“Having engaged one’s tongue and mind in the gradual process of chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes, one should reside in Vraja and spend all of their time as a follower of those who have deep loving attachment to Krishna. This is the essence of all instruction.”

(১০)
(10)

গুরুদেব!
বড় কৃপা করি’, গৌড়বন-মাঝে
গোদ্রুমে দিয়াছ স্থান ।
আজ্ঞা দিল মোরে, এই ব্রজে বসি’
হরিনাম কর গান ॥১॥

gurudeva!
bada krpa kari’, gauda-vana-majhe
godrume diyacha sthana
ajna dila more, ei vraje vasi’
hari-nama kara gana [1]

gurudeva!–O spiritual master!; bada–great; krpa–mercy; kari’–doing; gauda–of the land of ‘Gauda’, the region where Sriman Mahaprabhu enacted His Pastimes; vana–the forest; majhe–in the midst; godrume (abhinna nandisvara)–on the island of ‘Godrum’ (the non-different form of Sri Nandisvar); diyacha–have given; sthana–a place; ajna–order; dila–gave; more–to me; ei–this; vraje (vraja abhinna navadvip)–in Vraja (in Nabadwip which is non-different from Vraja); vasi’–residing; hari–of the Lord; nama–the Name; kara–do; gana–song. [1]

(1) O Gurudev! You have very mercifully given me a place in Sri Godrumdwip amid the forests of Gauda, and ordered me: “Reside in this abode which is non-different from Vraja and chant the Lord’s Name.”

কিন্তু কবে প্রভো, যোগ্যতা অর্পিবে
এ দাসেরে দয়া করি’ ।
চিত্ত স্থির হবে, সকল সহিব
একান্তে ভজিব হরি ॥২॥

kintu kabe prabho, yogyata arpibe
e dasere daya kari’
chitta sthira habe, sakala sahiba
ekante bhajiba hari [2]

kintu–but; kabe–when?; prabho–O master; yogyata–qualification; arpibe–you will give; e–this; dasere–to the servant; daya–mercy; kari’–doing; chitta–the heart; sthira–steadfast; habe–will be; sakala–all; sahiba–I will tolerate; ekante–in a solitary place, sincerely; bhajiba–I will serve; hari–my Lord. [2]

(2) But when, O master, will you mercifully grant this servant the qualification to do this? Then my heart will become steadfast, I will tolerate everything, and I will serve the Lord sincerely.

শৈশব-যৌবনে, জড়সুখ-সঙ্গে
অভ্যাস হইল মন্দ ।
নিজকর্ম্ম-দোষে, এ দেহ হইল
ভজনের প্রতিবন্ধ ॥৩॥

saisava-yauvane, jada-sukha-sange
abhyasa ha-ila manda
nija-karma-dose, e deha ha-ila
bhajanera pratibandha [3]

saisava–childhood; yauvane–in youth; jada–material; sukha–happiness; sange–in association with; abhyasa–habits; ha-ila–were; manda–bad; nija–own; karma–actions; dose–by the fault; e–this; deha–body; ha-ila–became; bhajanera–to devotional service; pratibandha (antaraya, vighna, badha)–an obstacle (obstruction, hindrance, impediment). [3]

(3) In my childhood and youth, I was attached to material happiness and my habits were wicked. Now because of my sins this body has become an impediment to engagement in service.

বার্দ্ধক্যে এখন, পঞ্চরোগে হত
কেমনে ভজিব বল’ ।
কাঁদিয়া কাঁদিয়া, তোমার চরণে
পড়িয়াছি সুবিহ্বল ॥৪॥

vardhakye ekhana, pancha-roge hata
kemane bhajiba bala’
ka̐diya ka̐diya, tomara charane
padiyachhi suvihvala [4]

vardhakye–in old age; ekhana–now; pancha (vividha)–five (various); roge–by diseases; hata–attacked; kemane–how?; bhajiba–I will serve; bala’–please say; ka̐diya–weeping; ka̐diya–and weeping; tomara–your; charane–at the feet; padiyachhi–I have fallen; suvihvala–greatly overwhelmed. [4]

(4) Now aged, I am afflicted by various diseases. Tell me, how shall I serve? Crying incessantly, I have fallen at your feet, utterly overwhelmed.

(4) pancha-roge: “By various diseases.” This refers to a fivefold state of affliction (kles): (1) avidya: ignorance of one’s true identity as an eternal servant of Krishna; (2) asmita: identification with the mundane ego, mind, and body; (3) abhinives: absorption in mundane experience; (4) raga: obsession with mundane pleasures and their paraphernalia; and (5) dves: revulsion to dissatisfaction and its causes.

Alternately, pancha-roga can refer to various forms of bodily diseases (such as diseases which impair one’s ability to see, hear, smell, taste, and touch).

(১১)
(11)

গুরুদেব!
কৃপাবিন্দু দিয়া, কর’ এই দাসে
তৃণাপেক্ষা অতি দীন ।
সকল সহনে, বল দিয়া কর’
নিজ মানে স্পৃহাহীন ॥১॥

gurudeva!
krpa-bindu diya, kara’ ei dase
trnapeksa ati dina
sakala sahane, bala diya kara’
nija-mane sprha-hina [1]

gurudeva!–O spiritual master!; krpa–of mercy; bindu–a drop; diya–giving; kara’–please make; ei–this; dase–to the servant; trna–blade of grass; apeksa–more than; ati–very; dina–humble; sakala–all; sahane–for tolerating; bala–strength; diya–giving; kara’–please make; nija–own; mane–for honour; sprha–desire; hina–devoid. [1]

(1) O Gurudev! Give this servant a drop of your mercy and make him more humble than a blade of grass. Give him the strength to tolerate everything, and make him free from any desire for personal honour.

সকলে সম্মান, করিতে শকতি
দেহ’ নাথ! যথাযথ ।
তবে ত’ গাইব, হরিনাম সুখে
অপরাধ হবে হত ॥২॥

sakale sammana, karite sakati
deha’ natha! yathayatha
tabe ta’ gaiba, hari-nama sukhe
aparadha ha’be hata [2]

sakale–to everyone; sammana–honour; karite–to do; sakati–the strength; deha’–please give; natha!–O master!; yathayatha–befittingly; tabe–then; ta’–certainly; gaiba–I will sing; hari–of the Lord; nama–the Name; sukhe–happily; aparadha–offences; ha’be–will be; hata–destroyed. [2]

(2) O master! Give me the ability to befittingly honour everyone. Then I will sing the Lord’s Name happily, and all my offences will be eradicated.

কবে হেন কৃপা, লভিয়া এ জন
কৃতার্থ হইবে, নাথ!
শক্তিবুদ্ধিহীন, আমি অতি দীন
কর’ মোরে আত্মসাথ ॥৩॥

kabe hena krpa, labhiya e jana
krtartha ha-ibe, natha!
sakti-buddhi-hina, ami ati dina
kara’ more atma-satha [3]

kabe–when?; hena–such; krpa–mercy; labhiya–obtaining; e–this; jana–person; krtartha–fulfilled; ha-ibe–will be; natha!–O master!; sakti–strength; buddhi–and intelligence; hina–devoid; ami–I; ati–greatly; dina–distressed; kara’–please do; more–to me; atma–self; satha–with. [3]

(3) When will this soul attain such mercy and become fulfilled? O master! I am devoid of ability and intelligence, and greatly distressed. Please accept me as your own.

যোগ্যতা-বিচারে, কিছু নাহি পাই
তোমার করুণা সার ।
করুণা না হৈলে, কাঁদিয়া কাঁদিয়া
প্রাণ না রাখিব আর ॥৪॥

yogyata-vichare, kichhu nahi pai
tomara karuna—sara
karuna na haile, ka̐diya ka̐diya
prana na rakhiba ara [4]

yogyata–fitness; vichare–in considering; kichhu–anything; nahi–not; pai–I obtain; tomara–your; karuna–mercy; sara–the essence; karuna–merciful; na–not; haile–if you are; ka̐diya–crying; ka̐diya–and crying; prana–life; na–not; rakhiba–I will maintain; ara–any more. [4]

(4) When I examine my qualifications, I find none. Your mercy is everything. If you are not merciful to me, then, crying incessantly, I will not live any longer.

(1–4) This song is based on the third verse of Sriman Mahaprabhu’s Siksastakam:

trnad api sunichena taror iva sahisnuna
amanina manadena kirtaniyah sada harih

“The Lord’s Name is always to be chanted with more humility than a blade of grass, tolerance like that of a tree, respect for everyone, and without desire for respect from anyone.”

(১২)
(12)

গুরুদেব! কবে মোর সেই দিন হবে ।
মন স্থির করি’, নির্জ্জনে বসিয়া
কৃষ্ণনাম গাব যবে ।
সংসার-ফুকার, কাণে না পশিবে
দেহ-রোগ দূরে রবে ॥১॥

gurudeva! kabe mora sei dina ha’be
mana sthira kari’, nirjane vasiya
krsna-nama gaba yabe
samsara-phukara, kane na pasibe
deha-roga dure rabe [1]

gurudeva!–O spiritual master!; kabe–when?; mora–mine; sei–that; dina–day; ha’be–will be; mana–mind; sthira–steady; kari’–doing; nirjane–in a solitary place; vasiya–residing; krsna–of Krishna; nama–the Name; gaba–I will sing; yabe–when; samsara–of the material world; phukara (kolahala)–loud shouting (confused noise); kane–in the ear; na–not; pasibe–will enter; deha–of the material body; roga (smrti)–disease (remembrance); dure–far away; rabe–will remain. [1]

(1) O Gurudev! When will that day be mine, when I will steady my mind, reside in a solitary place, and chant Krishna’s Name? Then all the cacophony of the material world will no longer enter my ears, and the disease of bodily consciousness will remain far away from me.

(1) nirjane: “In a solitary place.” In this connection Srila Bhakti Siddhanta Saraswati Thakur has written in his poem Vaisnava Ke?:

kirtana prabhave, smarana ha-ibe
se kale bhajana nirjana sambhava

“The practice of kirtan results in the qualification to serve the Lord in meditation (smaran). Only at that time is service to the Lord in solitude possible.”

‘হরে কৃষ্ণ’ বলি’, গাহিতে গাহিতে
নয়নে বহিবে লোর ।
দেহেতে পুলক, উদিত হইবে
প্রেমেতে করিবে ভোর ॥২॥

‘hare krsna’ bali’, gahite gahite
nayane bahibe lora
dehete pulaka, udita ha-ibe
premete karibe bhora [2]

‘hare krsna’–O Radha! O Krishna!; bali’–calling; gahite–chanting; gahite–and chanting; nayane–from my eyes; bahibe–will flow; lora (asru)–tears; dehete–in the body; pulaka (romancha)–horripilation (ecstasy); udita–rise; ha-ibe–will be; premete–with divine love; karibe–will do; bhora–overcome. [2]

(2) Chanting continuously, I will call out, “Hare Krsna”, tears will flow from my eyes, the hair of my body will stand on end, and I will be overwhelmed with prema.

গদ-গদ বাণী, মুখে বাহিরিবে
কাঁপিবে শরীর মম ।
ঘর্ম্ম মুহুর্মুহুঃ, বিবর্ণ হইবে
স্তম্ভিত প্রলয়-সম ॥৩॥

gada-gada vani, mukhe vahiribe
ka̐pibe sarira mama
gharma muhur-muhuh, vivarna ha-ibe
stambhita pralaya-sama [3]

gada-gada–faltering; vani–utterances; mukhe–from my mouth; vahiribe–will come out; ka̐pibe–will tremble; sarira–body; mama–my; gharma–perspiration; muhuh–again; muhuh–and again; vivarna–turning pale; ha-ibe–will be; stambhita–stunned; pralaya–devastation; sama–like. [3]

(3) Faltering utterances will issue from my mouth. My body will tremble, perspire again and again, turn pale, and become stunned as though devastated.

নিষ্কপটে হেন, দশা কবে হ’বে
নিরন্তর নাম গাব ।
আবেশে রহিয়া, দেহযাত্রা করি’
তোমার করুণা পাব ॥৪॥

niskapate hena, dasa kabe ha’be
nirantara nama gaba
avese rahiya, deha-yatra kari’
tomara karuna paba [4]

niskapate–without deceit, sincerely; hena–such; dasa–condition, state of ecstasy; kabe–when?; ha’be–will be; nirantara–incessantly; nama–the Name; gaba–I will chant; avese–in ecstasy; rahiya–remaining; deha–of the body; yatra–maintenance; kari’–doing; tomara–your; karuna–mercy; paba–I will obtain. [4]

(4) When will I genuinely experience such a state? Then I will chant the Name incessantly. Remaining rapt in ecstasy and somehow or other maintaining my body, I will receive your mercy.

(2–4) Offenceless chanting of the Lord’s Names results in the appearance of supramundane transformations of spiritual ecstasy. This is mentioned in Sri Chaitanya-charitamrta (Antya-lila, 4.71):

tara madhye sarva-srestha nama-sankirtana
niraparadhe nama laile paya prema-dhana

“Among the nine forms of devotional service, Nam-sankirtan is supreme. If one chants the Lord’s Name without offence, he attains the wealth of prema.”

There are eight primary transformations of spiritual ecstasy (asta-sattvika vikar): (1) stambha, stupefaction; (2) sved, perspiration; (3) romancha, horripilation; (4) svara-bhed, faltering of the voice; (5) kampa, trembling; (6) vaivarnya, pallor; (7) asru, tears; and (8) pralaya (murchchha), devastation (fainting).

(১৩)
(13)

গুরুদেব! কবে তব করুণা প্রকাশে ।
শ্রীগৌরাঙ্গলীলা, হয় নিত্যতত্ত্ব
এই দৃঢ় বিশ্বাসে ।
‘হরি’ ‘হরি’ বলি’, গোদ্রুম-কাননে
ভ্রমিব দর্শন আশে ॥১॥

gurudeva! kabe tava karuna prakase
sri-gauranga-lila, haya nitya-tattva
ei drdha visvase
‘hari’ ‘hari’ bali’, godruma-kanane
bhramiba darsana-ase [1]

gurudeva!–O spiritual master!; kabe–when?; tava–your; karuna–mercy; prakase–by the manifestation; sri-gauranga–of Sriman Mahaprabhu; lila–the Pastimes; haya–become; nitya–eternal; tattva–truth; ei–this; drdha–firm; visvase–with faith; hari–Name of ‘Hari’; hari–Name of ‘Hari’; bali’–calling; godruma–of the island known as ‘Godrum’; kanane–in the forest; bhramiba–I will wander; darsana (bahir-darsana)–to see (to see outwardly before me); ase–with the desire. [1]

(1) O Gurudev! When, by the manifestation of your mercy, will I have firm faith in the eternal truth of Sri Gauranga’s Pastimes, and wander amid the forest of Sri Godrumdwip calling out, “Hari!” “Hari!” in hope of beholding those Pastimes before me?

নিতাই গৌরাঙ্গ, অদ্বৈত শ্রীবাস
গদাধর পঞ্চজন ।
কৃষ্ণনাম-রসে, ভাসা’বে জগৎ
করি’ মহাসংকীর্ত্তন ॥২॥

nitai gauranga, advaita srivasa
gadadhara pancha-jana
krsna-nama-rase, bhasa’be jagat
kari’ maha-sankirtana [2]

nitai–Sri Nityananda Prabhu; gauranga–Sriman Mahaprabhu; advaita–Sri Advaita Prabhu; srivasa–Srivas Thakur; gadadhara–Gadadhar Pandit; pancha–five; jana–persons; krsna–of Krishna; nama–the Names; rase–with the nectar; bhasa’be–will make float; jagat (bhuvana)–the universe (the world); kari’–doing; maha–great; sankirtana–congregational chanting. [2]

(2) Sri Nityananda Prabhu, Sri Gauranga Mahaprabhu, Sri Advaita Prabhu, Sri Srivas Thakur, and Sri Gadadhar Pandit—these five great personages will inundate the world with the rasa of Krishna’s Name by performing mahasankirtan.

নর্ত্তন-বিলাস, মৃদঙ্গ-বাদন
শুনিব আপন-কাণে ।
দেখিয়া দেখিয়া, সে লীলা-মাধুরী
ভাসিব প্রেমের বানে ॥৩॥

nartana-vilasa, mrdanga-vadana
suniba apana-kane
dekhiya dekhiya, se lila-madhuri
bhasiba premera vane [3]

nartana–of dancing; vilasa–Pastimes; mrdanga–of the clay drum; vadana–sound; suniba–I will hear; apana–my own; kane–with the ears; dekhiya–seeing; dekhiya–and seeing; se–those; lila–of the Pastimes; madhuri–sweetness; bhasiba–I will float; premera–of divine love; vane–in a flood. [3]

(3) I will hear with my own ears the sounds of the mrdanga and the movements of Their dancing. Beholding the sweet beauty of such Pastimes, I will float in a flood of prema.

না দেখি’ আবার, সে লীলা-রতন
কাঁদি ‘হা গৌরাঙ্গ!’ বলি’ ।
আমারে বিষয়ী, ‘পাগল’ বলিয়া
অঙ্গেতে দিবেক ধূলি ॥৪॥

na dekhi’ abara, se lila-ratana
ka̐di ‘ha gauranga!’ bali’
amare visayi, ‘pagala’ baliya
angete dibeka dhuli [4]

na–not; dekhi’–seeing; abara–again; se–these; lila–Pastimes; ratana–jewel-like; ka̐di–I cry; ha–oh!; gauranga–the name ‘Gauranga’; bali’–calling; amare–to me; visayi–materialists; pagala–a madman; baliya–calling; angete–on my body; dibeka–will put; dhuli–dust. [4]

(4) Again, not seeing those jewel-like Pastimes before me, I will cry, calling out, “O Gauranga!” Considering me a madman, materialists will kick dust upon my body.

(4) ‘pagala’ baliya: “Considering me a madman.” Sarvabhauma Bhattacharya has similarly declared:

parivadatu jano yatha tathayam
nanu mukharo na vayam vicharayamah
hari-rasa-madira-madatimatta
bhuvi viluthama natama nirvisamah
(Padyavali: 73)

“Let the garrulous masses criticise us howsoever they please; we will not consider their words. Wildly intoxicated by drinking the wine of the rasa of the Lord, we will dance, roll on the ground, and faint.”

সিদ্ধি-লালসা

Siddhi-Lalasa: Hankering for Fulfilment

(১৪)
(14)

কবে গৌর-বনে, সুরধুনী-তটে
‘হা রাধে হা কৃষ্ণ’ বলে’ ।
কাঁদিয়া বেড়াব, দেহ-সুখ ছাড়ি’
নানা লতাতরুতলে ॥১॥

kabe gaura-vane, suradhuni-tate
‘ha radhe ha krsna’ bale’
ka̐diya bedaba, deha-sukha chhadi’
nana lata-taru-tale [1]

kabe–when?; gaura (sri gaurasundarer)–of Sri Gaurasundar; vane (vihara-ksetre)–in the forest (in the place of the Pastimes of Sri Gaurasundar—Sri Nabadwip Dham); suradhuni–of the Ganges; tate–on the bank; ha–oh!; radhe–Srimati Radharani; ha–oh!; krsna–Krishna; bale–say; ka̐diya–crying; bedaba–I will wander; deha–of the body; sukha–happiness; chhadi’–abandoning; nana–various; lata–creepers; taru–trees; tale–at the base. [1]

(1) When will I abandon all bodily pleasures and wander along the banks of the Ganges beneath the trees and creepers of the forests of the land of Sri Gaurasundar, crying and calling out, “O Radha! O Krishna!”?

শ্বপচ-গৃহেতে, মাগিয়া খাইব
পিব সরস্বতী জল ।
পুলিনে পুলিনে, গড়াগড়ি দিব
করি’ কৃষ্ণ-কোলাহল ॥২॥

svapacha-grhete, magiya khaiba
piba sarasvati-jala
puline puline, gada-gadi diba
kari’ krsna-kolahala [2]

svapacha (kukura mamsa-bhoji chandala)–of low-class persons who eat dog-meat; grhete–in the homes; magiya–begging; khaiba–I will eat; piba–I will drink; saraswati–of the river Sarasvati; jala–the water; puline–on the banks; puline–along the banks; gada-gadi–rolling on the ground; diba–I will give; kari’–making; krsna–of Krishna; kolahala–an uproar. [2]

(2) Then I will eat by begging food from the houses of dog-eating outcasts and drink the water of the Saraswati. I will roll about on the banks of the Ganges and uproariously call out, “Krishna!”

ধামবাসী জনে, প্রণতি করিয়া
মাগিব কৃপার লেশ ।
বৈষ্ণব-চরণ- রেণু গায় মাখি’
ধরি’ অবধূত-বেশ ॥৩॥

dhama-vasi jane, pranati kariya
magiba krpara lesa
vaisnava-charana- renu gaya makhi’
dhari’ avadhuta-vesa [3]

dhama–of the holy abode; vasi–residents; jane–to the people; pranati–obeisance; kariya–doing; magiba–I will beg; krpara–of mercy; lesa (kana)–a trace (a particle); vaisnava–of the devotees; charana–of the feet; renu–the dust; gaya–on the body; makhi’–smearing; dhari’–wearing; avadhuta–of an itinerant mendicant transcendental to varnasram-dharma, whose ecstatic, purely devotional behaviour is incomprehensible (and disregarded) by worldly persons (and neophyte devotees); vesa–the garb. [3]

(3) I will bow down before the residents of Sri Gaurasundar’s abode and beg for a particle of their mercy. I will wear the garb of an avadhut and smear my body with the devotees’ foot-dust.

গৌড়-ব্রজ-জনে, ভেদ না হেরিব
হইব বরজবাসী ।
ধামের স্বরূপ, স্ফুরিবে নয়নে
হইব রাধার দাসী ॥৪॥

gauda-vraja-jane, bheda na heriba
ha-iba varaja-vasi
dhamera svarupa, sphuribe nayane
ha-iba radhara dasi [4]

gauda (sri-gauda-mandala)–of the district of Gauda; vraja (sri vraja-mandala)–of the district of Vraja; jane (parikara, bhagavat parsada)–the people (retinue, associates of the Lord); bheda–difference; na–not; heriba–I will see; ha-iba–I will become; varaja (vraja)–of Vraja; vasi–a resident; dhamera–of the abode (of Vraja); svarupa (chidananda svarupa)–the true nature (ecstatic spiritual nature); sphuribe–will be manifest; nayane–before my eyes; ha-iba (labha kariba)–I will become (I will obtain); radhara–of Srimati Radharani; dasi (kainkarya)–a maidservant (servitude). [4]

(4) I will see no difference between the residents of Gauda and the residents of Vraja, and I will become a resident of Vraja. The true nature of the Lord’s abode will manifest before my eyes, and I will become Sri Radha’s maidservant.

(4) gauda-vraja-jane: “The residents of Gauda and the residents of Vraja.” In this connection, Srila Narottam Thakur has written in his composition Prarthana (39.3):

sri-gauda-mandala-bhumi yeba jane chintamani
tara haya vraja-bhume vasa

“One who knows the land of Sri Gauda to be made of wish-fulfilling jewels (that is, to be spiritual) resides in the land of Vraja.”

(১৫)
(15)

দেখিতে দেখিতে, ভুলিব বা কবে
নিজ-স্থূল-পরিচয় ।
নয়নে হেরিব, ব্রজপুরশোভা
নিত্য চিদানন্দময় ॥১॥

dekhite dekhite, bhuliba va kabe
nija-sthula-parichaya
nayane heriba, vraja-pura-sobha
nitya chid-ananda-maya [1]

dekhite dekhite–immediately; bhuliba–I will forget; va–[an emphatic particle]; kabe–when?; nija–own; sthula (jada jagatera)–gross (of the material world); parichaya–identity; nayane–in the eyes; heriba–I will behold; vraja–of Vraja; pura–the village; sobha–the beauty; nitya–eternal; chit–spiritual; ananda–ecstasy; maya–consisting of. [1]

(1) When will I at once forget my gross material identity? Then I will behold before my eyes the beauty of the eternal, spiritual, ecstatic abode of Vraja.

বৃষভানুপুরে, জনম লইব
যাবটে বিবাহ হ’বে ।
ব্রজগোপী-ভাব, হইবে স্বভাব
আন-ভাব না রহিবে ॥২॥

vrsabhanu-pure, janama la-iba
yavate vivaha ha’be
vraja-gopi-bhava, ha-ibe svabhava
ana-bhava na rahibe [2]

vrsabhanu–of King Vrsabhanu (the father of Srimati Radharani); pure–in the village; janama–birth; la-iba–I will take; yavate (sri radharanira svasuralaye)–in the village of Yavat (in the abode of the father-in-law of Srimati Radharani); vivaha–wedding; ha’be–will be; vraja–of Vraja; gopi–cowherd lady; bhava–nature, identity, mood; ha-ibe–will be; svabhava–nature; ana (gopi-bhinna anya)–another (different from that of a gopi); bhava–nature; na–not; rahibe–will remain. [2]

(2) I will take birth in the village of Vrsabhanu and be married in the village of Yavat. My nature will become that of a Vraja-gopi; no other nature will remain within me.

(2) vrsabhanu-pure … ana-bhava na rahibe: “I will take birth in the village of Vrsabhanu … No other nature will remain within me.” Srila Narottam Thakur has written a verse similar to this in Prarthana (12.1–2):

kabe vrsabhanu-pure ahiri gopera ghare
tanaya ha-iya janamiba
yavate amara kabe e-pani grahana habe
vasati kariba kabe taya

“When will I be born as a daughter in the home of an Ahiri cowherd man in the village of Vrsabhanu? When will I be married in the village of Yavat? When will I reside there (and serve Sri Radha’s intimate friends)?”

নিজ সিদ্ধদেহ, নিজ সিদ্ধনাম
নিজ-রূপ-স্ববসন ।
রাধাকৃপা-বলে, লভিব বা কবে
কৃষ্ণপ্রেম প্রকরণ ॥৩॥

nija-siddha-deha, nija-siddha-nama
nija-rupa-sva-vasana
radha-krpa-bale, labhiba va kabe
krsna-prema-prakarana [3]

nija–own; siddha–perfect; deha–body; nija–own; siddha–perfect; nama–name; nija–own; rupa–form; sva–own; vasana–garments; radha (radhabhinna sri guru)–of Sri Radha (of Sri Radha’s non-different form of Sri Guru); krpa–of the mercy; bale–by the strength; labhiba–I will obtain; va–[an emphatic particle]; kabe–when; krsna–of Sri Krishna; prema–divine love; prakarana (paddhati)–method (path). [3]

(3) When will I attain, by the mercy of Sri Radha (Sri Guru), my eternal name, eternal body, eternal dress, and the path of Krishna-prema?

(3) nija-siddha-deha … krsna-prema-prakarana: “When will I obtain … the path of Krishna-prema?” Srila Bhakti Vinod Thakur has described this path in further detail in his Sri Hari-nama-chintamani as follows:

“A practitioner whose natural propensity is to pursue a relationship of amorous love (madhura-rasa) with the Lord must accept the practice of subservience (anugatya) to a Vraja-gopi. If he does not accept the nature of a Vraja-gopi, he will not become qualified for a relationship of amorous love with the Lord. When a practitioner accepts the eleven aspects of a Vraja-gopi’s the nature (bhava), he will attain the position of a Vraja-gopi.

“The eleven aspects of a Vraja-gopi’s nature are: (1) sambandha: relationship in madhura-rasa; (2) vayas: age; (3) nam: name; (4) rupa: form; (5) yutha-praves: group of girlfriends; (6) ves: dress; (7) ajna: duties; (8) vasa-sthan: place of residence; (9) seva: service to Srimati Radharani; (10) parakastha: paramount aspiration; and (11) palya-dasi-bhava: mood of a protected maidservant.

“In whatever form a practitioner may live in within this world, he will engage in service, having embraced within his heart these leven aspects of Vraja-gopi-bhava.”

যামুন সলিল আহরণে গিয়া
বুঝিব যুগল-রস ।
প্রেমমুগ্ধ হ’য়ে, পাগলিনী-প্রায়
গাইব রাধার যশ ॥৪॥

yamuna-salila- aharane giya
bujhiba yugala-rasa
prema-mugdha ha’ye, pagalini-praya
gaiba radhara yasa [4]

yamuna–of the river Yamuna; salila–water; aharane–to collect; giya–going; bujhiba–I will understand; yugala–of the Divine Couple; rasa–ecstatic relationship; prema–with divine love; mugdha–overwhelmed; ha’ye–becoming; pagalini–madwoman; praya–almost; gaiba–I will sing; radhara–of Sri Radha; yasa–the glories. [4]

(4) Then as I collect water from the river Yamuna, I will have realisations about the Divine Couple’s loving relationship. I will become overwhelmed with prema and sing Sri Radha’s glories like a madwoman.

(১৬)
(16)

বৃষভানুসুতা- চরণ-সেবনে
হইব যে পাল্যদাসী ।
শ্রীরাধার সুখ, সতত সাধনে
রহিব আমি প্রয়াসী ॥১॥

vrsabhanu-suta- charana-sevane
ha-iba ye palya-dasi
sri-radhara sukha, satata sadhane
rahiba ami prayasi [1]

vrsabhanu–of Vrsabhanu; suta–of the daughter; charana–feet; sevane–in the service; ha-iba–I will become; ye–which; palya–to be maintained; dasi (nitya-siddha sakhi-gana asrita)–maidservant (sheltered maidservant of the eternal, spiritual girlfriends of Srimati Radharani); sri-radhara–of Sri Radha; sukha–happiness; satata–always; sadhane–in pursuits; rahiba–will remain; ami–I; prayasi–one who endeavours. [1]

(1) I will become a maintained maidservant engaged in the service of Vrsabhanu Suta’s feet and constantly endeavour for Her happiness.

(1) palya-dasi: “A maintained maidservant.” Srila Raghunath Das Goswami has described the mood (bhava) of a palya-dasi in his composition Vraja-vilasa-stava (29):

sandra-prema-rasaih pluta priyataya pragalbhyam apta tayoh
prana-prestha-vayasyayor anudinam lilabhisaram kramaih
vaidagdhyena tatha sakhim prati sada manasya siksam rasair
yeyam karayatiha hanta lalita grhnatu sa mam ganaih

Srila Bhakti Vinod Thakur has translated this verse in his Jaiva-dharmaas follows: “Sri Lalita Devi, steeped in intense divine love and impudent as an expression of her affection, makes daily arrangements for the secluded amorous union of her dearly beloved Sri Radha and Sri Krishna. With her cunning, she teaches her dearest girlfriend, Sri Radhika, the art of exhibiting jealous anger (man). May that Lalita Devi accept me within her group of associates; may she accept me as her maintained maidservant (palya-dasi).”

শ্রীরাধার সুখে, কৃষ্ণের যে সুখ
জানিব মনেতে আমি ।
রাধাপদ ছাড়ি’, শ্রীকৃষ্ণ-সঙ্গমে
কভু না হইব কামী ॥২॥

sri-radhara sukhe, krsnera ye sukha
janiba manete ami
radha-pada chhadi’, sri-krsna-sangame
kabhu na ha-iba kami [2]

sri-radhara–of Sri Radha; sukhe–in the happiness; krsnera–of Sri Krishna; ye–which; sukha–happiness; janiba–I will know; manete–in my heart; ami–I; radha–of Sri Radha; pada–the feet; chhadi’–abandoning; sri-krsna–with Sri Krishna; sangame–for union; kabhu–ever; na–not; ha-iba–I will become; kami–desirous. [2]

(2) I will know within my heart the pleasure that Krishna finds in the pleasure of Sri Radha. I will never abandon Sri Radha’s feet and become desirous of direct union with Sri Krishna.

(2) sri radhara sukhe … kami: “I will never become desirous of direct union with Sri Krishna.” This mood of chastity has been explained by Srila Bhakti Vinod Thakur in his Jaiva-dharma as follows:

“You are a maidservant of Sri Radhika—Her service alone is your service. If, being sent by Her, you enter into the presence of Krishna in a solitary place and Krishna approaches you amorously, you should not consent to His advances. You are Sri Radhika’s maidservant; without Sri Radhika’s permission you should not independently serve Krishna. Although you should maintain equal affection for both Radha and Krishna, you should be more eager to engage in the loving service (dasya-prema) of Sri Radhika than the loving service of Sri Krishna. This is known as seva. Your only seva is to engage in Sri Radha’s service during all eight periods of the day (asta-kalin).”

সখীগণ মম পরম-সুহৃৎ
যুগল-প্রেমের গুরু ।
তদনুগ হ’য়ে, সেবিব রাধার
চরণ-কলপ-তরু ॥৩॥

sakhi-gana mama parama-suhrt
yugala-premera guru
tad anuga ha’ye, seviba radhara
charana-kalapa-taru [3]

sakhi–of girlfriends; gana–group; mama–my; parama–supreme; suhrt–the well-wishers; yugala–of the Divine Couple; premera–of divine love; guru–guardians, instructors; tad–of them; anuga–the follower; ha’ye–being; seviba–I will serve; radhara–of Sri Radha; charana–of the feet; kalapa-taru–the wish-fulfilling tree. [3]

(3) Sri Radha’s girlfriends are my greatest well-wishers. They are my Gurus who teach me about the Divine Couple’s prema. As their follower, I will serve the wish-fulfilling tree of Sri Radha’s feet.

(3) sakhi-gana … kalpa-taru: “Sri Radha’s girlfriends are my Gurus … As their follower, I will serve Sri Radha.” This practice of subservience unto Sri Radha’s girlfriends has been explained by Srila Raghunath Das Goswami Prabhu in his Vraja-vilasa-stava (38):

tambularpana-pada-mardana-payo-danabhisaradibhir
vrndaranya-mahesvarim priyataya yas tosayanti priyah
prana-prestha-sakhi-kulad api kilasankochita bhumikah
keli-bhumisu rupa-manjari-mukhas ta dasikah samsraye

Srila Bhakti Vinod Thakur translates this verse as follows in his Jaiva-dharma: “The group of Sri Radhika’s maidservants led by Sri Rupa Manjari always please Her by offering Her betel-rolls, massaging Her feet, bringing Her water, arranging for Her secluded amorous unions with Her paramour, Sri Krishna, and by performing other such services with affection. They are by nature more unreserved in their service activities than the prana-prestha-sakhis (Lalita Devi, Visakha Devi, and so forth). I take complete shelter of them (I accept them as my instructing guardians (Siksa-gurus) who guide me in my service activities).”

রাধা-পক্ষ ছাড়ি’ যে জন সে জন
যে ভাবে সে ভাবে থাকে ।
আমি ত’ রাধিকা- পক্ষপাতী সদা
কভু নাহি হেরি তাকে ॥৪॥

radha-paksa chhadi’ ye-jana se-jana
ye bhave se bhave thake
ami ta’ radhika- paksapati sada
kabhu nahi heri ta’ke [4]

radha–of Sri Radha; paksa–the party; chhadi’–abandoning; ye–which; jana–persons; se–those; jana–persons; ye–which; bhave–nature; se–that; bhave–mood; thake–stay; ami–I; ta’–certainly; radhika–of Sri Radha; paksapati–partial; sada–always; kabhu–ever; nahi–not; heri–I see; ta’ke–to them. [4]

(4) I am always completely partial to Sri Radha’s party. I never even look at those who have abandoned Her party, whoever they are, and whatever their nature may be.

(4) radha-paksa … ta’ke: “I am always completely partial to Sri Radha’s party …” This conviction has been expressed by Srila Raghunath Das Goswami Prabhu in the sixth verse of his Svaniyama-dasakam:

anadrtyodgitam api muni-ganair vainika-mukhaih
pravinam gandharvam api cha nigamais tat-priyatamam
ya ekam govindam bhajati kapati dambhikataya
tad-abhyarne sirne ksanam api na yami vratam idam

“I never, even for a moment, go near the impure vicinity of a conceited charlatan who worships Sri Govinda alone, having disregarded His dearmost beloved Srimati Gandharva, whose super-excellent glories are sung throughout all the scriptures by the great sages headed by the vina player Narad Muni. This is my solemn vow.”

Srila Bhakti Vinod Thakur expresses the same conviction in the ninth verse of his Svaniyama-dvadasakam:

aradham govindam bhajati nitaram dambhikataya
tad-abhyase kintu ksanam api na yami vratam idam

“I will never, even for a moment, go anywhere near those who, ridden with extreme conceit, worship Sri Govinda without Sri Radha. This is my vow.”

বিজ্ঞপ্তি

Vijnapti: Prayer of Heartfelt Hankering

কবে হবে বল সে দিন আমার ।
(আমার) অপরাধ ঘুচি’, শুদ্ধ নামে রুচি
কৃপা-বলে হবে হৃদয়ে সঞ্চর ॥১॥

kabe ha’be bala se dina amara
(amara) aparadha ghuchi’, suddha name ruchi
krpa-bale ha’be hrdaye sanchara [1]

kabe–when?; ha’be–will be; bala–please tell; se–that; dina–day; amara–mine; aparadha–offences; ghuchi’–dispelling; suddha–pure; name–for the Name; ruchi (anuraga)–taste (deep loving attachment); krpa (nama va guru krpa)–of mercy (of the mercy of the Name, or, of the mercy of Sri Guru); bale–by the power; ha’be–will be; hrdaye–in my heart; sanchara–infused. [1]

(1) Please tell me, when will that day be mine when my offences will be dispelled and taste for the pure Name will be infused within my heart by the power of mercy?

তৃণাধিক হীন, কবে নিজে মানি
সহিষ্ণুতা-গুণ হৃদয়েতে আনি’ ।
সকলে মানদ, আপনি অমানী
হয়ে আস্বাদিব নাম-রস-সার ॥২॥

trnadhika hina, kabe nije mani
sahisnuta-guna hrdayete ani’
sakale manada, apani amani
ha’ye asvadiba nama-rasa-sara [2]

trna–a blade of grass; adhika–more than; hina–low; kabe–when?; nije–towards myself; mani–considering; sahisnuta–of tolerance; guna–the quality; hrdayete–in the heart; ani’–bringing; sakale–to all; manada–desire to offer honour; apani–myself; amani–without desire for honour; ha’ye–being; asvadiba–I will taste; nama–of the Name; rasa–of the ecstatic nectar; sara–the essence. [2]

(2) When will I feel myself to be lower than a blade of grass, bring the quality of tolerance within my heart, become eager to honour everyone and devoid of desire for honour from anyone, and relish the essence of the Name’s rasa?

(2) trnadhika hina … nama-rasa-sara: “When will I relish the Name’s rasa?” This verse was written in accordance with the third verse of Sriman Mahaprabhu’s Siksastakam:

trnad api sunichena taror iva sahisnuna
amanina manadena kirtaniyah sada harih

“One who is more humble than a blade of grass, is as tolerant as a tree, and gives due honour to everyone without desiring honour from anyone, is capable of always chanting the Lord’s Name (without offence).”

ধন জন আর, কবিতা-সুন্দরী
বলিব না চাহি দেহ-সুখকরী ।
জন্মে জন্মে দাও, ওহে গৌরহরি!
অহৈতুকী ভক্তি চরণে তোমার ॥৩॥

dhana jana ara, kavita-sundari
baliba na chahi deha-sukha-kari
janme janme dao, ohe gaurahari!
ahaituki bhakti charane tomara [3]

dhana–wealth; jana–followers (family); ara–and; kavita–erudition; sundari–beautiful women; baliba–I will say; na–not; chahi–I desire; deha– the material body; sukha–pleasure; kari–doing; janme–in birth; janme–after birth; dao–please give; ohe–oh; gaurahari!–Sriman Mahaprabhu!; ahaituki–causeless; bhakti–devotion; charane–for the feet; tomara–Your. [3]

(3) When will I declare that I do not desire wealth, followers, erudition, beautiful women, or any other bodily pleasure? O Gaurahari! Birth after birth, please give me unconditional devotion to Your feet.”

(3) dhana jana ara … charane tomara: “When will I declare that I do not desire wealth … Please give me unconditional devotion to Your feet.” This verse was written in accordance with the fourth verse of Sriman Mahaprabhu’s Siksastakam:

na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“O Lord of the universe, I do not desire wealth, followers, beautiful women, or erudition (dharma, artha, kama, or moksa). Birth after birth, I desire only unconditional devotion to You.”

(কবে) করিতে শ্রীকৃষ্ণ- নাম উচ্চারণ
পুলকিত দেহ গদ্গদ বচন ।
বৈবর্ণ্য-বেপথু, হবে সংঘটন
নিরন্তর নেত্রে ব’বে অশ্রুধার ॥৪॥

(kabe) karite sri-krsna- nama uchcharana
pulakita deha gadgada vachana
vaivarnya-vepathu, ha’be samghatana
nirantara netre va’be asru-dhara [4]

kabe–when?; karite–in doing; sri-krsna–of Sri Krishna; nama–the Name; uchcharana–expression aloud; pulakita–horripilation; deha–body; gadgada–choked up; vachana–utterances; vaivarnya–turning; vepathu–trembling; ha’be–will be; samghatana–occurrence; nirantara–incessantly; netre–in the eyes; va’be–will flow; asru–of tears; dhara–streams. [4]

(4) When will my hair stand on end, my voice falter, my complexion turn pale, my body tremble, and tears pour incessantly from my eyes while I call aloud Sri Krishna’s Name?

(4) vaivarnya-vepathu ityadi: The symptoms of turning pale, trembling, and so forth, refer to asta-sattvika-vikar, the eight primary transformations of divine ecstasy.

[Translator’s note: this verse is reminiscent of the sixth verse of Sriman Mahaprabhu’s Siksastakam:

nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavisyati

“When will tears stream from my eyes, my voice falter, and the hair of my body stand on end as I call Your Name?”]

কবে নবদ্বীপে, সুরধুনী-তটে
‘গৌর-নিত্যানন্দ’ বলি’ নিষ্কপটে ।
নাচিয়া গাইয়া, বেড়াইব ছুটে
বাতুলের প্রায় ছাড়িয়া বিচার ॥৫॥

kabe navadvipe, suradhuni-tate
‘gaura-nityananda’ bali’ niskapate
nachiya gaiya, bedaiba chhute
vatulera praya chhadiya vichara [5]

kabe–when?; navadvipe–in Nabadwip; suradhuni–of the Ganges; tate–on the bank; gaura-nityanandaGaura-Nityananda!’; bali’–saying; niskapate–sincerely; nachiya–dancing; gaiya–singing; bedaiba–I will wander; chhute–running about; vatulera–as a madman; praya–almost; chhadiya–abandoning; vichara–concern, prudence. [5]

(5) When will I wander along the banks of the Ganges in Nabadwip, sincerely calling out, “Gaura-Nityananda!”, while dancing, singing, and running about, having abandoned all concerns as though mad?

(5) kabe navadvipe … chhadiya vichara: “When will I wander in Nabadwip … as though mad?” A similar expression of longing to feel separation from the Lord is cited in Sri Sri Prapanna-jivanamrtam (3.25):

kadaham yamuna-tire namani tava kirtayan
udbaspah pundarikaksa rachayisyami tandavam
(Narada-pancharatra)

“O lotus-eyed Lord! When will I dance on the banks of the Yamuna chanting Your Names as tears pour from my eyes?”

কবে নিত্যানন্দ, মোরে করি’ দয়া
ছাড়াইবে মোর বিষয়ের মায়া ।
দিয়া মোরে নিজ- চরণের ছায়া
নামের হাটেতে দিবে অধিকার ॥৬॥

kabe nityananda, more kari’ daya
chhadaibe mora visayera maya
diya more nija- charanera chhaya
namera hatete dibe adhikara [6]

kabe–when?; nityananda–Sri Nityananda Prabhu; more–to me; kari’–doing; daya–mercy; chhadaibe–will cause to abandon; mora–my; visayera–of mundanity; maya–attachment; diya–giving; more–to me; nija–own; charanera–of His feet; chhaya–shade; namera–of the Name; hatete–in the marketplace; dibe–will give; adhikara–qualification. [6]

(6) When will Nityananda be merciful to me and cause me to abandon my attachment to mundanity? When will He give me the shade of His feet and grant me a place in the marketplace of the Name?

(6) kabe nityananda … visayera maya: “When will Nityananda cause me to abandon my attachment to mundanity?” Srila Narottam Thakur has similarly prayed in Prarthana (1.2):

ara kabe nitaicha̐da karuna karibe
samsara-vasana more kabe tuchchha ha’be

“When will Sri Nitaicha̐d bestow His mercy? When will my worldly desires become insignificant?”

কিনিব লুটিব, হরি-নাম-রস
নম-রসে মাতি’ হইব বিবশ ।
রসের রসিক- চরণ-পরশ
করিয়া মজিব রসে অনিবার ॥৭॥

kiniba lutiba, hari-nama-rasa
nama-rase mati’ ha-iba vivasa
rasera rasika- charana-parasa
kariya majiba rase anibara [7]

kiniba–I will buy; lutiba–I will festively scatter; hari–of Sri Hari; nama–of the Name; rasa–the nectar; nama–of the Name; rase–with the nectar; mati’–being intoxicated; ha-iba–I will become; vivasa (atma-vismrta)–overwhelmed (self-forgetful); rasera–of nectar; rasika (nama rasa-data sri gurudeva)–of a relisher, of a topmost devotee (of Sri Gurudev, the distributer of the rasa of the Name); charana–feet; parasa–touch; kariya–doing; majiba–I will become submerged; rase–in nectar; anibara–incessantly. [7]

(7) When will I buy and festively scatter the rasa of the Lord’s Name? When will I become intoxicated and overwhelmed with that rasa? When will I touch the feet of a relisher of that rasa and become immersed in that rasa perpetually?

কবে জীবে দয়া, হইবে উদয়
নিজ সুখ ভুলি’ সুদীন-হৃদয় ।
ভকতিবিনোদ, করিয়া বিনয়
শ্রীআজ্ঞা-টহল করিবে প্রচার ॥৮॥

kabe jive daya, ha-ibe udaya
nija-sukha bhuli’ sudina-hrdaya
bhakati-vinoda, kariya vinaya
sri-ajna-tahala karibe prachara [8]

kabe–when?; jive–for souls; daya–mercy; ha-ibe–will be; udaya–an arising; nija–own; sukha–happiness; bhuli’–forgetting; sudina–most humble; hrdaya–heart; bhakati-vinoda–Bhakti Vinod; kariya–doing; vinaya–humility; sri-ajna–divine order; tahala–patrol; karibe–will do; prachara–preaching. [8]

(8) When will compassion for all souls arise within me? When will Bhakti Vinod forget his own happiness and travel about respectfully preaching the divine order with a most humble heart?

(8) jive daya: “Compassion for all souls.” Jive daya means to make souls who are averse to Krishna become conscious of Him.

sri ajna-tahal: “The divine order.” This refers to following Sriman Mahaprabhu’s order to travel about continuously engaged in Nam-kirtan. Srila Bhakti Vinod Thakur has described Sriman Mahaprabhu’s order as follows:

prabhura ajnaya bhai, magi ei bhiksa
bala krsna, bhaja krsna, kara krsna-siksa

“O brothers, on the order of Sriman Mahaprabhu, I beg from you this favour: chant ‘Krishna’, serve Krishna, and learn about Krishna.

aparadha-sunya ha’ye laha krsna-nama
krsna mata krsna pita krsna dhana prana

“Be free from offences and chant Krishna’s Name. Krishna is your mother. Krishna is your father. Krishna is your wealth and life.

krsnera samsara kara chhadi’ anachara
jive daya krsna-nama sarva-dharma-sara

“Abandon sinful behaviour and dedicate your family life to Krishna. Being merciful to all souls by practicing Krishna-nam-sankirtan is the essence of all religion.”

শ্রীনাম-মাহাত্ম্য

Sri Nama-Mahatmya: The Glories of the Name

কৃষ্ণনাম ধরে কত বল ।
বিষয়বাসনানলে, মোর চিত্ত সদা জ্বলে
রবিতপ্ত মরুভূমি-সম ।
কর্ণরন্ধ্র পথ দিয়া, হৃদি মাঝে প্রবেশিয়া
বরিষয় সুধা অনুপম ॥১॥

krsna-nama dhare kata bala
visaya-vasananale mora chitta sada jvale
ravi-tapta maru-bhumi-sama
karna-randhra patha diya hrdi majhe pravesiya
varisaya sudha anupama [1]

krsna–of Krishna; nama–the Name; dhare–bears; kata–how much?; bala–power; visaya–mundane; vasana–of desire; anale–in the fire; mora–my; chitta–heart; sada–always; jvale–burns; ravi–by the sun; tapta–burned; maru–desert; bhumi–land; sama–like; karna–of the ears; randhra–of the holes; patha–the pathway; diya–through; hrdi–in the heart; majhe–in the middle; pravesiya–entering; varisaya (varsana kare)–showers; sudha–nectar; anupama (atulaniya)–unequalled (incomparable). [1]

(1) How much power does Krishna’s Name possess? My heart constantly burns in the fire of mundane desire like a desert scorched by the blazing sun. The Name enters the core of my heart through the gateway of my ears (upon being transmitted to me by Sri Guru) and showers incomparable nectar.

(1) karna-randhra patha … sudha anupama: “The Name enters the core of my heart through the gateway of my ears and showers incomparable nectar.” Sri Chandi Das has described Srimati Radharani’s experience of the Name’s descent as follows:

kanera bhitara diya marame pasila go
akula karila mama prana
na jani kateka madhu syama-name achhe go
parana chhadite nahi pare

“Syam’s Name entered through My ears into the core of My being and overwhelmed My heart. I do not know how much nectar is present within Syam’s Name. My heart is unable to leave Him.”

হৃদয় হইতে বলে, জিহ্বার অগ্রেতে চলে
শব্দরূপে নাচে অনুক্ষণ ।
কণ্ঠে মোর ভঙ্গে স্বর, অঙ্গ-কাঁপে থর থর
স্থির হইতে না পারে চরণ ॥২॥

hrdaya ha-ite bale jihvara agrete chale
sabda-rupe nache anuksana
kanthe mora bhange svara anga-ka̐pe thara thara
sthira ha-ite na pare charana [2]

hrdaya–heart; ha-ite–from; bale (bala purvaka)–by force; jihvara–of my tongue; agrete–on the tip; chale–goes; sabda–of sound; rupe–in the form; nache–dances; anuksana–at every moment; kanthe–in the throat; mora–my; bhange–falters; svara–voice; anga–body; ka̐pe–trembles; thara–shaking; thara–quaking; sthira–still; ha-ite–to be; na–not; pare–able; charana–legs. [2]

(2) Forcefully, the Name moves from my heart to the tip of my tongue and continuously dances there in the form of sound. My voice falters in my throat, my body trembles violently, and my legs become unable to remain steady.

চক্ষে ধারা দেহে ঘর্ম্ম, পুলকিত সব চর্ম্ম
বিবর্ণ হইল কলেবর ।
মূর্চ্ছিত হইল মন, প্রলয়ের আগমন
ভাবে সর্ব্ব-দেহ জর জর ॥৩॥

chakse dhara dehe gharma pulakita saba charma
vivarna ha-ila kalevara
murchhita ha-ila mana pralayera agamana
bhave sarva-deha jara jara [3]

chakse–from my eyes; dhara–streams; dehe–on my body; gharma–perspiration; pulakita–horripilation saba–all over; charma–my skin; vivarna–pale; ha-ila–becomes; kalevara–my body; murchhita–fainted; ha-ila–becomes; mana–mind; pralayera (mrtyera nyaya avastha)–of devastation (a condition like that of death); agamana–coming; bhave–with divine emotion; sarva–entire; deha–body; jarajara (jadya-bhava-maya)–traumatised (a condition of being utterly inert). [3]

(3) Tears stream from my eyes, perspiration soaks my body, my hair stands on end, my complexion turns pale, my mind becomes dazed, a death-like state overtakes me, and my entire body becomes stunned with emotion.

করি’ এত উপদ্রব, চিত্তে বর্ষে সুধাদ্রব
মোরে ডারে প্রেমের সাগরে ।
কিছু না বুঝিতে দিল, মোরে ত’ বাতুল কৈল
মোর চিত্ত-বিত্ত সব হরে ॥৪॥

kari’ eta upadrava chitte varse sudha-drava
more dare premera sagare
kichhu na bujhite dila more ta’ vatula ka-ila
mora chitta-vitta saba hare [4]

kari’ (kariyao)–(although) making; eta–such; upadrava (bahya drstite utpata)–disturbance (what appears to be mayhem through external vision); chitte–in the heart; varse–showers; sudha (amrta)–nectarean; drava (rasa)–liquid (juice); more–to me; dare (dhailya deya)–submerges; premera–of divine love; sagare–in an ocean; kichhu–anything; na–not; bujhite–to know; dila–allowed; more–to me; ta’–certainly; vatula–madman; ka-ila–made; mora–my; chitta–heart; vitta–wealth; saba–all; hare–steals. [4]

(4) Although making such a severe disturbance externally, Krishna’s Name showers nectar upon my heart and submerges me in an ocean of prema. Krishna’s Name has prevented me from understanding anything, made me a madman, and stolen my heart and wealth.

(4) mora chitta-vitta saba hare: “Stolen my heart and wealth.” Srila Bilvamangal Thakur describes this:

advaita-vithi-pathikair upasyah
svananda-simhasana-labdha-diksah
sathena kenapi vayam hathena
dasi-krta gopa-vadhu-vitena
(Sri Bhakti-rasamrta-sindhu: 3.1.44)

“Although consecrated on the throne of self-satisfaction and worshipped by wanderers on the path of non-dualism, I have been forcibly converted into a maidservant by some deceitful hunter of cowherd men’s wives.”

লইনু আশ্রয় যা’র, হেন ব্যবহার তা’র
বলিতে না পারি এ সকল ।
কৃষ্ণনাম ইচ্ছাময়, যাহে যাহে সুখী হয়
সেই মোর সুখের সম্বল ॥৫॥

la-inu asraya ya’ra hena vyavahara ta’ra
varnite na pari e sakala
krsna-nama ichchha-maya yahe yahe sukhi haya
sei mora sukhera sambala [5]

la-inu–I took; asraya–shelter; ya’ra–of whom; hena–such; vyavahara–behaviour; ta’ra–of Him; balite–to describe; na–not; pari–I am able; e–this; sakala–all; krsna–of Krishna; nama–the Name; ichchha–desire; maya–made of; yahe–with which; yahe–with whom; sukhi–happy; haya–becomes; sei–that, they; mora–my; sukhera (sadhanera)–of happiness (of endeavour to serve Him); sambala (upakarana)–means (ingredients). [5]

(5) Such is the behaviour of the Name of whom I have taken shelter. I am not able to describe all this. Howsoever Krishna’s whimsical Name becomes pleased—that is my means of happiness (the basis of my endeavour to serve Him).

প্রেমের কলিকা নাম, অদ্ভূত রসের ধাম
হেন বল করয়ে প্রকাশ ।
ঈষৎ বিকশি’ পুনঃ, দেখায় নিজ রূপগুণ
চিত্ত হরি’ লয় কৃষ্ণপাশ ॥৬॥

premera kalika nama adbhuta rasera dhama
hena bala karaye prakasa
isat vikasi’ punah dekhaya nija-rupa-guna
chitta hari’ laya krsna-pasa [6]

premera–of divine love; kalika (ku̐di)–the bud; nama–the Name; adbhuta–wonderful; rasera–of nectar; dhama (adhara)–abode (reservoir); hena–such; bala–power; karaye–does; prakasa–manifestation; isat (svalpa)–slightly; vikasi’ (atma-prakasa kariya)–blossoming (revealing Himself); punah–again, further; dekhaya–shows; nija–own; rupa–form; guna–and qualities; chitta–heart; hari’–stealing; laya–takes; krsna–of Krishna; pasa–the side. [6]

(6) As a bud of the flower of prema, the Name, the abode of wondrous rasa, manifests such power! Upon blossoming slightly further, the Name shows me His personal form and qualities, steals my heart, and takes me to Krishna’s side.

পূর্ণ বিকশিত হঞা, ব্রজে মোরে যায় লঞা
দেখায় মোরে স্বরূপ-বিলাস ।
মোরে সিদ্ধ দেহ দিয়া, কৃষ্ণপাশে রাখে গিয়া
এ দেহের করে সর্ব্বনাশ ॥৭॥

purna vikasita hana vraje more yaya lana
dekhaya more svarupa-vilasa
more siddha-deha diya krsna-pase rakhe giya
e dehera kare sarva-nasa [7]

purna–fully; vikasita–blossomed; hana–becoming; vraje–in Vraja; more–to me; yaya–goes; lana–taking; dekhaya–shows; more–to me; svarupa (chid)–own (spiritual); vilasa (vaichitrya)–Pastimes (beauty, variegated activities); more–to me; siddha–perfect; deha (sri radha-krsna-sevanopayogi chinmaya deha)–body (a spiritual body suitable for engaging in the service of Sri Sri Radha-Krishna); diya–giving; krsna–of Krishna; pase–by the side; rakhe–keeps; giya–going; e–this; dehera–of the body; kare–does; sarva–complete; nasa (vastu-siddhi dana kare)–destruction (grants me supreme perfection). [7]

(7) Upon fully blossoming, the Name takes me to Vraja and shows me His divine Pastimes. He gives me an eternal body, keeps me by Krishna’s side, and completely destroys this material body (grants me supreme perfection).

(7) purna vikasita … svarupa-vilasa: “Upon fully blossoming, the Name takes me to Vraja and shows me His divine Pastimes.” This refers to realisation of the non-difference between the Name and the Lord Himself.

কৃষ্ণনাম-ছিন্তামণি, অখিল রসের খনি
নিত্য-মুক্ত শুদ্ধরসময় ।
নামের বালাই যত, সব ল’য়ে হই হত
তবে মোর সুখের উদয় ॥৮॥

krsna-nama-chintamani akhila rasera khani
nitya-mukta suddha-rasa-maya
namera balai yata saba la’ye ha-i hata
tabe mora sukhera udaya [8]

krsna–of Krishna; nama–the Name; chintamani (abhista phala-data)–a spiritual jewel (giver of one’s desired ends); akhila–all; rasera–divine relationships; khani–mine; nitya–eternally; mukta–liberated; suddha–pure; rasa–divine ecstasy; maya–made of; namera–of the Name; balai (vighna, aparadha)–obstacles (offences); yata–as many; saba–all; la’ye–taking; ha-i–I become; hata–destroyed; tabe–then; mora–my; sukhera–of happiness; udaya–arise. [8]

(8) Krishna’s Name is the fulfiller of one’s desires. He is a mine of all rasas. He is eternally liberated and an embodiment of spiritual rasa. If I die removing all offences to the Name (from the hearts of the souls), I will be happy.

(8) krsna-nama chintamani … suddha-rasa-maya: “Krishna’s Name is the fulfiller of one’s desires.” This is explained in the Padma-purana and the Bhakti-rasamrta-sindhu:

nama chintamanih krsnas chaitanya-rasa-vigrahah
purnah suddho nitya-mukto ’bhinnatvan nama-naminoh

“The Name ‘Krishna’ is a wish-fulfilling jewel and an embodiment of spiritual rasa. He is complete, pure, eternally liberated, and non-different from whom He names.”

[Translator’s note: A recapitulation of this song by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is found in his book The Search for Sri Krishna:

My heart is just like a desert, hot with the rays of the sun. This is my internal mental condition. The desire for mortal things cannot satisfy me because by nature they are death-producing. And not one or two, but thousands of such death-producing desires have taken shelter in my mind. So, my subconscious region is always burning. This is my condition.

But somehow, by the grace of Sadhu and Guru, the Name of Krishna with its infinite prospect has entered through the holes of my ears and reached the plane of my heart. And there, with some peculiar hope, with infinite, auspicious possibilities, it touched my heart with a new kind of nectar.

New hope is aroused by that sound. Then by force, it comes from the heart towards the tongue. Not that by the endeavour of my tongue I am producing that sound—no. What came from the heart of a saint through my ear entered my heart, and that forcibly appeared upon my tongue and began to dance. That is the Name proper. It descends from above. It cannot be produced by the material form of this tongue. Its source is above.

And through an agent of the Absolute it comes through the ear to the heart. From the heart it gathers some sympathy, then the Name of Krishna forcibly appears on the tongue and begins to dance. With great force it comes to the end of the tongue, and that sweet sound begins its dancing.

The real effects of the Divine Name have been described here. If it is a living and real Name, the voice will be choked up, there will be shivering in the body, and the legs will be unable to stand. Sometimes tears will flow in a current on the body, and one’s hairs will stand on end. Sometimes changes of colour will be found in the body, and we will be unable to find any trace of the mind or consciousness. We may fall in a swoon, the whole body and mind will appear as if it is being attacked, shivering and influenced in different ways. Apparently it may seem that so many troubles are created in the body and mind, but the real heart is overflowing with a particular kind of strange, sweet juice.

At that point Bhakti Vinod says: “I am in an ocean of nectar. My whole existence is within an ocean of nectarean liquid. I am beside myself. I can’t understand where I am. Where am I? What is this? What is all about me? It has almost made me mad. Am I a madman? Where is my past experience, my seriousness, my gravity? Where are they? What am I?

“I have been converted wholesale by a foreign thing. I am a doll in the hands of a great force, which is also so affectionate to me. I can’t ascertain how it is possible that by my faith I have entered this great, unknown environment, unexperienced before.

“And at last I find that I am captivated. My entire being, within and without, has been captured by a particular sweet force. I can’t help being prey to such a sweet power. I can’t give any proper description of this. I came to take shelter under Him and accept Him as my guardian; now at His hand I am being dealt with in such a merciless and despotic way. Still, I feel that everything is very pleasing, beyond my experience. What is this?

“I can’t resist anymore. I am fully captured. Let my fate go anywhere. I can’t come out. I am a captive in the hand of a sweet friend; my whole independence is gone. There is no way left to me but to surrender. I am unable to describe my real position. I find that He’s an autocrat. Whatever He likes to do, He will do. Since it is not possible for me to give any resistance, I must surrender. Let me also cooperate with whatever He is pleased to do. Otherwise, what can I do? I am helpless.

“Sometimes I find that the sweetness of the Name is condensed like a blossoming flower, and very wonderful streams of sweet current are flowing from it. The Name contains so many sweet variegated forms of current within Him, and He is wonderfully expressing Himself in different ways. Sometimes He emanates a peculiar type of colour and figure, and disappears.

“So many charming aspects are shown as if to my eyes within, and He forcibly takes me to surrender at the foot of that altar. He shows Himself in His full-fledged form in Vrndavan, in His Vraja-lila, with Radharani, and He takes me there. I find that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He says, ‘You see! I have so many wonderful things. This is your home. I am not merely imagination, but concrete reality. You will find here that the environment is very favourable and sweet. You are to live here.’

“I see there that He is dealing in different ways with His associates, in different rasas. And I find that I have another body that has emerged from my previous one, and that has a permanent place here in His service. Such a new life I find here. And then I find ultimately that all consideration of my past life and experience has vanished. And it is true—my real life is here. This is proper, and that was a sham. That life has vanished.

“Then I find that chanting the Name gives me new encouragement, a new prospect, and new hope. Whatever we want, whatever is our internal demand, it is supplied by the Name. If we take the Name, all our internal hankerings will be fulfilled. It is eternal. It is the purest of the pure. And it is full of ecstasy. Now I find that I have been completely converted.

“Now my innermost hankering is this: let whatever is against this sweet Name vanish eternally from the world. If anything is in opposition to this sweet life, let it vanish. And if necessary, I will give my life to make it disappear from the world forever. Then others will be able to enjoy it at their free will. No hindrance should come to that fulfilment of life. It has no parallel, no equal; it is second to nothing. So, everyone may come to this plane of realisation, and, if necessary, I will sacrifice myself to finish any opposition, so that all can smoothly, peacefully, and without any danger, enjoy this absolute, sweet, and blissful life.”]

Saranagatera Prarthana: Prayers of Surrendered Souls

tava dasya-sukhaika-sanginam
bhavanesv astv api kita-janma me
itarav asathesu ma sma bhud
api me janma chaturmukhatmana
(Stotra-ratna: 55)

“O Lord! Let me take birth, even as a worm, in the home of those whose sole happiness is Your service. O Lord, never let me take birth, even as Brahma, among those who are averse to You.”

kamadinam kati na katidha palita durnidesas
tesam jata mayi na karuna na trapa nopasantih
utsrjyaitan atha yadu-pate sampratam labdha-buddhis
tvam ayatah saranam abhayam mam niyunksvatma-dasye
(Sri Bhakti-rasamrta-sindhu: Paschima-vibhaga, 2.35)

“O Lord, I have obeyed the wicked dictates of lust, anger, and so on, for so long and in so many ways! Yet they have never taken pity upon me, and I have never felt shame or satisfaction! O Lord of the Yadus, now I have abandoned them and attained proper consciousness: I have surrendered unto You, the abode of fearlessness. Please engage me in Your service.”

naitan manas tava kathasu vikuntha-natha
sampriyate durita-dustam asadhu tivram
kamaturam harsa-soka-bhayaisanartam
tasmin katham tava gatim vimrsami dinah*
(Srimad Bhagavatam: 7.9.39)

durita-dusita mana asadhu manasa
kama-harsa-soka-bhaya-esanara vasa
tava katha-rati kise ha-ibe amara?
kise krsna tava lila kariba vichara?

“My mind is sinful, polluted, and dishonest. It is controlled by lust, pleasure, lamentation, fear, and desire. How will I obtain loving attachment for discussions about You? O Krishna, how will I reflect upon Your Pastimes?”

jihvaikato ’chyuta vikarsati mavitrpta
sisno ’nyatas tvag-udaram sravanam kutaschit
ghrano ’nyatas chapala-drk kva cha karma-saktir
bahvyah sapatnya iva geha-patim lunanti
(Srimad Bhagavatam: 7.9.40)

jihva tane rasa prati upastha kadarthe
udara bhojane tane visama anarthe
charma tane sayyadite, sravana kathaya
ghrana tane surabhite, chaksu drsye yaya
karmendriya karme tane, bahu-patni yatha
grha-pati akarsaya mora mana tatha
emata avastha mora sri-nanda-nandana
ki-rupe tomara lila kariba smarana?

“Like a householder pulled in different directions by each of his wives, my mind is pulled by the tongue towards tastes, by the genitals towards perversion, by the belly towards eating, by the skin towards a comfortable bed, by the ears towards discussions, by the nose towards fragrances, by the eyes towards sights, and by the senses of action towards their respective functions. Such is my predicament, O Nanda Nandan! How shall I remember Your Pastimes?”

tad astu me natha sa bhuri-bhago
bhave ’tra vanyatra tu va tirascham
yenahameko ’pi bhavaj-jananam
bhutva niseve tava pada-pallavam
(Srimad Bhagavatam: 10.14.30)

ei brahma-janmei va anya kona bhave
pasu-paksi haye janmi tomara vibhave
ei matra asa tava bhakta-gana sange
thaki tava pada-seva kari nana range

“In this birth as Brahma, or in another life born as an animal or bird by Your will, I desire only to remain in the association of Your devotees and to engage in various ways in the service of Your feet.”

ko nv isa te pada-saroja-bhajam
sudurlabho ’rthesu chatursv apiha
tathapi naham pravrnomi bhuman
bhavat-padambhoja-nisevanotsukah
(Srimad Bhagavatam: 3.4.15)

krsna, tava pada-padme bhakti achhe ya̐ra
chatur-varga madhye kiba aprapya ta̐hara
tathapi tomara pada-seva matra chai
anya kona arthe mora prayojana nai

“O Krishna, which of the four ends (dharma, artha, kama, and moksa) remain unattainable for one who has devotion to Your lotus feet? Still, I desire only the service of Your feet; I have no need for any other end.”

na kamaye natha tad apy aham kvachin
na yatra yusmach-charanambujasavah
mahattamantar-hrdayan mukha-chyuto
vidhatsva karnayutam esa me varah
(Srimad Bhagavatam: 4.20.24)

yahate tomara pada-seva-sukha nai
sei vara ami natha kabhu nahi chai
bhaktera hrdaya haite tava guna-gana
sunite ayuta karna karaha vidhana

“I never desire any benediction which does not grant the joy of service to Your feet. O Lord! Grant me ten thousand ears to hear the narrations of Your glories from the hearts of Your devotees.”

na naka-prstham na cha paramesthyam
na sarva-bhaumam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
samanjasa tva virahayya kankse
(Srimad Bhagavatam: 6.11.25)

svarga, paramesthi-sthana, sarvabhauma-pada
rasatala-adhipatya, yogera sampada
nirvana ityadi yata chhadi’ seva tava
nahi magi, e mora pratijna akaitava

“O Ultimate Principle, I do not desire residence in the heavenly planets, the post of Brahma, dominion over the Earth, rule of the hellish planets, the powers produced by yoga practice, liberation from the material world, or any other such end, if I have to give up Your service. This is my sincere promise.”

aham hare tava padaika-mula
dasanudaso bhavitasmi bhuyah
manah smaretasu-pater gunams te
grnita vak karma karotu kayah
(Srimad Bhagavatam: 6.11.24)

chhinu tava nitya-dasa gale ba̐dhi’ maya-pasa
samsare painu nana klesa
ebe punah kari’ asa hana tava dasera dasa
bhaji’ pai tava bhakti-lesa

pranesvara tava guna smaruka mana punah punah
tava nama jihva karuka gana
karadvaya tava karma kariya labhuka sarma
tava pade sa̐pinu parana

“I was Your eternal servant but I became bound around the neck by the ropes of maya and suffered in various ways within this material world. Now again I am hoping that by becoming the servant of Your servants and serving You, I may attain some trace of devotion. O Lord of my heart, may my mind perpetually remember Your glories. May my tongue chant Your Name. May I obtain fulfilment by engaging my hands in Your service. I have offered my heart at Your feet.”

Sri Sri Hari-Guru-Vaisnava-Vandana:
Prayers unto Sri Hari, Sri Guru, and the Vaisnavas

vande ’ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams cha
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krsna-chaitanya-devam
sri-radha-krsna-padan saha-gana-lalita-sri-visakhanvitams cha

vande–offer obeisance; aham–I; sri-guroh–of my initiating spiritual master and instructing spiritual masters; sri-yuta–beautiful, glorious, divine; pada-kamalam–unto the lotus feet; sri-gurun–unto the spiritual masters of the Brahma-Madhva-Gaudiya parampara; vaisnavan–unto all of the Lord’s devotees within all universal ages (unto all devotees of the past, present, and future); cha–and; sri-rupam–unto Srila Rupa Goswami Prabhu; sa–along with; agra-jatam–his elder brother Srila Sanatan Goswami Prabhu; saha–along with; gana–his devoted followers, all the devotees of the Rupanuga sampradaya; raghunatha–Srila Raghunath Das Goswami; anvitam–along with; tam–him, Srila Rupa Goswami Prabhu; sa–along with; jivam–Srila Jiva Goswami Prabhu; sa–along with; advaitam–Sri Advaita Acharya Prabhu; sa–along with; avadhutam–Sri Nityananda Prabhu; parijana–His associates (Sri Gadadhar Pandit, Sri Srivas Thakur, and so forth); sahitam–along with; krsna-chaitanya-devam–the Supreme Lord Sriman Mahaprabhu; sri-radha-krsna–of Sri Sri Radha-Krishna; padan–unto the feet; saha–along with; gana–all Their associates (Their sakhis and attendant manjaris); lalita–Sri Lalita Devi; sri-visakha–Sri Visakha Devi; anvitan–along with; cha–and.

I offer my obeisance unto the lotus feet of my initiating Guru, all of my instructing Gurus, all of the Gurus within the disciplic succession, and all of the Lord’s devotees. Next, I offer my obeisance unto Srila Rupa Goswami Prabhu, Srila Sanatan Goswami Prabhu, Srila Raghunath Das Goswami Prabhu, Srila Jiva Goswami Prabhu, and all of Srila Rupa Goswami Prabhu’s associates and followers. Thereafter, I offer my obeisance unto Sri Chaitanya Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Prabhu, and all of Sri Chaitanya Mahaprabhu’s associates. Finally, I offer my obeisance unto the feet of Sri Sri Radha-Krishna, Sri Lalita Devi, Sri Visakha Devi, and all of Their associates.

om ajnana-timirandhasya jnananjana-salakaya
chaksur unmilitam yena tasmai sri-gurave namah

om–[prayerful address]; ajnana–of ignorance; timira–by the darkness; andhasya–of one who is blind; jnana–of knowledge; anjana–the collyrium (eye-salve); salakaya–pencil for applying collyrium; chaksuh–my eyes; unmilitam–opened; yena–by whom; tasmai–unto him; sri-gurave–unto my spiritual master; namah–I offer obeisance.

I offer my obeisance unto Sri Gurudev, who has opened my eyes, which were blinded by the darkness of ignorance, with the salve of divine knowledge.

gurvabhista-supurakam guru-ganair asisa-sambhusitam
chintyachintya-samasta-veda-nipunam sri-rupa-panthanugam
govindabhidham ujjvalam vara-tanum bhakty anvitam sundaram
vande visva-gurun cha divya-bhagavat-premno hi bija-pradam

guru–of his spiritual master; abhista–desires; supurakam–fulfilling; guru–of his spiritual master; ganaih–associates; asisa–blessings; sambhusitam–fully adorned; chintya–conceivable; achintya–inconceivable; samasta–all; veda–knowledge, aspects of the Vedic scriptures; nipunam–expert; sri-rupa–of Srila Rupa Goswami Prabhu; pantha–the path; anugam–(pre-eminent) follower; govinda–‘Govinda’—Srila Bhakti Sundar Govinda Dev-Goswami Maharaj; abhidham–named; ujjvalam–effulgent, divine; vara–exalted; tanum–form; bhakti–devotion; anvitam–infused; sundaram–beauty; vande–I offer my obeisance; visva–of the universe; gurum–spiritual master; cha–and; divya–divine; bhagavat–of the Supreme Lord; premnah–of divine love; hi–certainly; bija–seed; pradam–bestower.

I offer my obeisance unto he who perfectly fulfils his Gurudev’s most cherished desires; who is fully adorned with the blessings of his Gurudev’s associates; who is expert in all aspects of Vedic knowledge, both conceivable and inconceivable; who is the pre-eminent follower of Srila Rupa Goswami Prabhu’s line; who is known as ‘Govinda’—Srila Bhakti Sundar Govinda Dev-Goswami Maharaj; whose beautiful, effulgent, exalted form is infused with pure devotion; who is the Guru of the entire universe; and who is the giver of the seed of divine love for the Supreme Lord.

devam divya-tanum suchanda-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

devam–lord; divya–divine; tanum–form; suchanda–most pleasing; vadanam–speaking; balarka–of the newly risen sun; chela–with garments; anchitam–adorned; sandra–intense; ananda–of ecstasy; puram–abode; sad–of the sadhus; eka–one; varanam–choice; vairagya–of renunciation; vidya–of knowledge; ambudhim–ocean; sri-siddhanta–of perfect conclusions; nidhim–reservoir; subhakti–with pure, highly advanced devotion; lasitam–resplendent; sarasvatanam–of the followers of Srila Bhakti Siddhanta Saraswati Thakur; varam–the best; vande–I offer my obeisance; tam–unto him; subhadam–bestower of goodness; mad–my; eka–sole; saranam–shelter; nyasi–of all tridandi sannyasis; isvaram–leader, master; sridharam–Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, the carrier of the current of pure devotion to Srimati Radharani flowing through Srila Rupa Goswami Prabhu.

I offer my obeisance unto my lord, Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, whose speech is most pleasing; whose divine form is adorned with garments the colour of the newly-risen sun; who is an abode of intense, ecstatic devotion; who is the sadhus’ sole choice; who is an ocean of renunciation and knowledge; who is a treasure-house of perfect conclusions; who is resplendent with pure devotion; who is the best of Srila Saraswati Thakur’s followers; who is the giver of all good; who is the leading general of tridandi sannyasis; and who is my sole shelter.

sri-siddhanta-sarasvatiti vidito gaudiya-gurv-anvaye
bhato bhanur iva prabhata-gagane yo gaura-sankirtanaih
mayavada-timingilodara-gatan uddhrtya jivaniman
krsna-prema-sudhabdhi-gahana-sukham pradat prabhum tam bhaje

sri-siddhanta-sarasvati–Srila Bhakti Siddhanta Saraswati Thakur; iti–thus; viditah–known; gaudiya–from Sri Svarup Damodar and Srila Rupa Goswami Prabhu (of madhura-rasa-bhakti); guru–of spiritual masters; anvaye–in the lineage; bhatah–shining; bhanuh–the sun; iva–like; prabhata–morning; gagane–in the sky; yah–who; gaura–of Sriman Mahaprabhu; sankirtanaih–through sankirtan (congregational glorification of the Names, Forms, Qualities, Pastimes, Associates, and Paraphernalia); mayavada–of illusionism; timingila–of the extraordinarily massive sea-creature (lit. whale-swallower); udara–the belly; gatan–those situated within; uddhrtya–delivering; jivaniman–the souls; krsna–of Krishna; prema–divine love; sudha–of the nectar; abdhi–in the ocean; gahana–of diving, swimming, bathing; sukham–the happiness; pradat–bestowed; prabhum–my lord, spiritual master; tam–him; bhaje–I serve.

I serve my lord, who is known as Srila Bhakti Siddhanta Saraswati Thakur. Within the Gaudiya sampradaya’s lineage of Gurus, he shines like the sun in the morning sky. Through the sankirtan of Sriman Mahaprabhu he rescues the jivas engulfed within the belly of the timingila of illusionism and bestows upon them the ecstasy of swimming in the nectarean ocean of divine love for Krishna.

namo gaura-kisoraya bhaktavadhuta murtaye
gauranghri padma-bhrngaya radha-bhava-nisevine

namah–I offer my obeisance; gaura-kisoraya–unto Srila Gaura Kisor Das Babaji Maharaj; bhakta–of the devotee; avadhuta–an itinerant mendicant transcendental to varnasram-dharma whose ecstatic, purely devotional behaviour is incomprehensible (and disregarded) by worldly persons (and neophyte devotees); murtaye–unto the divine form; gaura–of Sriman Mahaprabhu; anghri–of the feet; padma–lotus; bhrngaya–unto the honey-bee; radha–Srimati Radharani; bhava–loving attachment (rati); nisevine–unto he who serves.

I offer my obeisance unto the divine form of the devotee-avadhut Srila Gaura Kisor Das Babaji Maharaj, who is a honey-bee at Sri Gaurasundar’s lotus feet and a servant of Srimati Radharani imbued with deep loving attachment.

vande bhakti-vinodam sri-gaura-sakti-svarupakam
bhakti-sastrajna-samrajam radha-rasa-sudha-nidhim

vande–I offer my obeisance; bhakti-vinodam–Srila Bhakti Vinod Thakur; sri-gaura–of Sriman Mahaprabhu; sakti–of the potency; svarupakam–the personification; bhakti–of pure devotion; sastrajna–of knowers of the scriptures; samrajam–king; radha–to Srimati Radharani; rasa–of devotion; sudha–of the nectar; nidhim–reservoir.

I offer my obeisance unto Srila Bhakti Vinod Thakur, the embodiment of Sri Gaurasundar’s potency. He is the king of all knowers of the scriptures of pure devotion and an ocean of the nectar of devotion to Srimati Radharani.

gaura-vrajasritasesair vaisnavair vandya-vigraham
jagannatha-prabhum vande premabdhim vrddha-vaisnavam

gaura–of Sri Nabadwip Dham; vraja–of Sri Vrndavan Dham; asrita–by those who have taken shelter; asesaih–by all of those; vaisnavaih–by the devotees; vandya–worshippable; vigraham–form; jagannatha–Srila Jagannath Das Babaji Maharaj; prabhum–my lord; vande–I offer my obeisance; prema–of divine love; abdhim–an ocean; vrddha–elder; vaisnavam–devotee.

I offer my obeisance unto my lord, the ocean of divine love, Srila Jagannath Das Babaji Maharaj. He is the senior-most devotee, and worshipped by all who have taken shelter in Sri Nabadwip Dham and Sri Vraja Dham.

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

vanchha–of desires; kalpa-tarubhyah–unto the wish-fulfilling trees; cha–and; krpa–of mercy; sindhubhyah–unto the oceans; eva–certainly; cha–and; patitanam–of the fallen; pavanebhyah–unto the saviours; vaisnavebhyah–unto the devotees of the Supreme Lord; namah namah–I offer my obeisance perpetually.

I eternally offer my obeisance unto the Lord’s devotees, who are saviours of the fallen, oceans of mercy, and wish-fulfilling trees.

pancha-tattvatmakam krsnam bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam namami bhakta-saktikam

pancha–of five; tattva–truths; atmakam–the origin; krsnam–Sri Krishna Chaitanyadev; bhakta–of a devotee; rupa–form (of a devotee intent upon tasting the ecstatic nature of Himself); svarupakam–Sri Nityananda Prabhu, the brother of Sriman Mahaprabhu; bhakta–of a devotee; avataram–descended form (Sri Advaita Prabhu); bhakta–of a devotee (Sri Srivas Thakur and all devotees of the Lord sheltered in the rasas of santa, dasya, and vatsalya); akhyam–known as; namami–I offer my obeisance; bhakta–as a devotee; saktikam–potency (Sri Gadadhar Pandit, Sri Svarup Damodar, Sri Ramananda Ray, and so forth—all the devotees sheltered in madhura-rasa).

I offer my obeisance unto the five-fold manifestation of Sri Krishna Chaitanya Mahaprabhu known as the Pancha-Tattva: His form as a devotee (Sri Chaitanya Himself), His expanded form as a devotee (Sri Nityananda Prabhu), His Avatar as a devotee (Sri Advaita Prabhu), His pure devotees (Srivas Thakur, and so forth), and His devotional potency (Sri Gadadhar Pandit, and so forth).

namo maha-vadanyaya krsna-prema-pradaya te
krsnaya krsna-chaitanya-namne gaura-tvise namah

namah–I offer my obeisance; maha–supremely; vadanyaya–unto the merciful; krsna–of Krishna; prema–of divine love; pradaya–unto the bestower; te–unto You; krsnaya–unto the dearmost beloved of the gopis; krsna-chaitanya–as ‘Sri Krishna Chaitanya’; namne–unto You who are known; gaura–golden; tvise–unto You who bear an effulgence; namah–I perpetually offer my obeisance.

I perpetually offer my obeisance unto You, Sri Krishna Chaitanya, the supremely merciful, golden form of Sri Krishna, the giver of Krishna-prema.

jayatam suratau pangor mama manda-mater gati
mat-sarvasva-padambhojau radha-madana-mohanau

jayatam–all glories; suratau–most merciful, or extremely, lovingly, attached in amorous Pastimes; pangoh–of one who is lame; mama–my; manda-mateh–of one who has meagre intelligence which is absorbed in mundanity (of one who is insincere and eager to pursue worldly enjoyment through selfish action, heavenly enjoyment through pious action, or liberation through knowledge); gati–shelter; mat–my; sarvasva–everything; padambhojau–lotus feet; radha–Srimati Radharani; madana–of Cupid; mohanau–enchanter.

All glory to merciful Sri Sri Radha–Madan Mohan! Though I am lame and wicked, They are my sole shelter, and Their lotus feet are everything to me.

nama-srestham manum api sachi-putram atra svarupam
rupam tasyagrajam uru-purim mathurim gostha-vatim
radha-kundam giri-varam aho radhika-madhavasam
prapto yasya prathita-krpaya sri-gurum tam nato ’smi

nama–Name; srestham–the supreme (the Hare Krishna mahamantra); manum–the eighteen-syllable bij-mantra heard and chanted by Brahma at the beginning of creation; api–also; sachi–of Srimati Sachi Devi; putram–the son (Sriman Mahaprabhu); atra–in this connection; svarupam–Srila Svarup Damodar; rupam–Srila Rupa Goswami Prabhu; tasya–his; agrajam–his elder brother, Srila Sanatan Goswami Prabhu; uru–supreme; purim–abode; mathurim–of Mathura; gostha–pasture-land; vatim–abode (place of the Pastimes of Krishna—Vrndavan); radha–of Sri Radha; kundam–the pond; giri–of mountains; varam–the best (Giriraj Govardhan); aho–oh!; radhika-madhava–for (the service of) Sri Sri Radha-Madhava; asam–the desire, eternal aspiration; praptah–obtained; yasya–whose; prathita–celebrated, extended; krpaya–by mercy; sri-gurum–my spiritual master; tam–to him; natah–one who offers obeisance; asmi–I am.

I offer my obeisance unto Sri Gurudev, by whose infinite mercy I have received the best of all the Lord’s Names (the mahamantra), the eighteen-syllable bij-mantra, Sriman Mahaprabhu, Srila Svarup Damodar, Srila Rupa Goswami Prabhu, Srila Sanatan Goswami Prabhu, the supreme abode of Mathura, Radha Kunda, Giriraj Govardhan, and the aspiration to serve Sri Sri Radha-Madhava.

atha natva mantra-gurun gurun bhagavatarthadan
vyasan jagat-gurun natva tato jayam udirayet

atha–thus; natva–after offering obeisance; mantra-gurun–unto the spiritual masters who confer initiation; gurun–unto the spiritual masters; bhagavata–of Srimad Bhagavatam (of the scriptures of pure devotion) artha–of the meaning; dan–givers; vyasan–the authors of vedic literature); jagat–of the whole universe; gurun–unto the spiritual masters; natva–after offering obeisance; tatah–thereafter; jayam–‘all glories’; udirayet–one should say.

After offering obeisance unto one’s initiating Guru, unto the Gurus who have taught one the meaning of the scriptures of pure devotion, and unto all the authors of Vedic literature, who are the Gurus of the entire universe, one should proclaim, “Jay!”

jayah sa-parikara sri-sri-guru-gauranga-gandharvika-
giridhari-padapadmanam jayastu!

All glory to the lotus feet of Sri Gurudev, Sri Gauranga, Sri Sri Gandharvika-Giridhari, and all of Their associates!

vedartu-yuga-gaurabde gauravirbhava-vasare
sri-laghu-chandrika-bhasyam samaptam sadhu-sangatam

This Gentle Moonlight Commentary was completed in the association of sadhus in the year four hundred and sixty-four of the Gaurabda era (1949), on the appearance day of Sriman Mahaprabhu.

samapto ’yam grantham

This book is concluded.

Ma Muncha Pancha-Dasakam

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Originally published in Sri Gaudiya Darsan
Volume 12, Issue 6, Thursday, 12 January 1967

ma muncha muncha mam krsna! dasam dina-dayarnava!
patitam ghora-samsare hy avasam prakrter vasat [1]

ma–do not; muncha–abandon; muncha–deliver; mam–me; krsna!–O Krishna!; dasam–servant; dina–distressed; daya–of mercy; arnava–ocean; patitam–fallen; ghora–terrible; samsare–in the material world; hi–certainly; avasam–helplessly; prakrteh–by material nature; vasat–under control. [1]

(1) I have fallen into this terrible world and am helplessly subjugated by material nature. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
anadi-bhagya-vaigunyat bhoga-mugdham durasayam [2]

anadi–prior to contact with the realm of time and space; bhagya–of fortune; vaigunyat–from faultiness; bhoga–selfish enjoyment; mugdha–bewildered; durasayam–wicked. [2]

(2) Due to my ‘time-less’ misfortune, I have been bewildered by the wicked desire to selfishly enjoy. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
maya-kridanakam dinam niralambam nirasrayam [3]

maya–of Maya Devi; kridanaka–toy; dinam–poor; niralambam–devoid of support; nirasrayam–devoid of shelter. [3]

(3) I am a toy of Maya Devi. I am distressed. I have no support. I have no shelter. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
janma-mrtyu-jara-vyadhi-bhiti-chintati-kataram [4]

janma–birth; mrtyu–death; jara–old age; vyadhi–disease; bhiti–fear; chinta–anxiety; ati–very; kataram–distressed. [4]

(4) I am deeply troubled by birth, death, old age, disease, fear, and anxiety. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
jnanajnana-krtananta-papa-bhoga-bhayakulam [5]

jnana–with knowledge; ajnana–in ignorance; krta–done; ananta–unlimited; papa–sin; bhoga–undergoing; bhaya–fear; akulam–overwhelmed. [5]

(5) I am overwhelmed with fear as I suffer the reactions for the unlimited sins I have knowingly and unknowingly committed. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
kama-krodhadi-dasyubhir nirdayam padamarditam [6]

kama–lust; krodha–anger; adi–and so forth; dasyubhih–by the bandits; nirdayam–merciless; pada–feet; marditam–trampled. [6]

(6) I have been trampled by the feet of the merciless bandits lust, anger, and so on. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
antahsatru-viparyastam punah punar vilanchhitam [7]

antah–internal; satru–enemies; viparyastam–bewildered; punah–again; punah–and again; vilanchhitam–harassed. [7]

(7) I am bewildered and harassed by internal enemies again and again. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
tranartham prarthyamano ’pi na mam pasyati kaschanah [8]

trana–of deliverance; artham–purpose; prarthyamanah–one who is praying; api–although; na–not; mam–me; pasyati–sees; kaschanah–someone. [8]

(8) Although I am praying for deliverance, no one sees me. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
pitaro bandhava deva asamarthah paranmukhah [9]

pitarah–ancestors; bandhavah–friends; devah–demigods; asamarthah–incapable; paranmukhah–those who are averse. [9]

(9) My ancestors, my friends, and the demigods are all incapable (of delivering me) and opposed to me. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
sva-para-bharasa-hinam nirupayam nirakrtam [10]

sva–own; para–others; bharasa–hope; hinam–devoid; nirupayam–devoid of any means (of deliverance); nirakrtam–rejected. [10]

(10) I am devoid of any hope in myself and in others. I have no means whatsoever (of deliverance), and I am utterly spurned. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
mahaparadha-rasi-namalayam tyakta-sadhanam [11]

maha–great; aparadha–offences; rasi–multitude; nama–to the Name; alayam–abode; tyakta–abandoned; sadhanam–means, practice. [11]

(11) I am an abode of a profusion of terrible offences against the Name, and I have abandoned the way of deliverance. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
he sad-asad-vicharorddha-prapannartiharo hare! [12]

he–oh!; sat–good; asat–bad; vichara–judgement; uddha–beyond; prapanna–surrendered souls; arti–distress; harah–who takes away; hare!–O Hari! [12]

(12) O Lord! You remove the distress of the surrendered souls, who are beyond all consideration of good and bad. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
dasatvam dehi dasanam tava deva dayanidhe! [13]

dasatvam–servitude; dehi–give; dasanam–of the servants; tava–Your; deva–O Lord; daya–mercy; nidhe!–O reservoir! [13]

(13) O Lord! O Ocean of Mercy! Please give me the service of Your servants. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
niyunksva nityadasye mam pradaya prema-vartanam [14]

niyunksva–engage; nitya–eternal; dasye–in servitude; mam–me; pradaya–granting; prema–divine love; vartanam–salary. [14]

(14) Please engage me in Your eternal service and grant me a salary of prema. O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha muncha mam krsna! dasam dina-dayarnava!
svantaranga-sevam dehi he gopijana-vallabha! [15]

sva–own; antaranga–intimate; sevam–service; dehi–please bestow; he–oh; gopi–cowherd women; jana–persons; vallabha!–beloved! [15]

(15) Please bestow Your intimate service upon me, O Beloved of the gopis! O Krishna! O Ocean of Mercy for the distressed! Don’t abandon me. Deliver this servant.

ma muncha-pancha-dasakam! krsna dina-dayarnava!
tridandi-sridharodgitam grhanedam stavamrtam [16]

tridandi–Vaisnava sannyasi; sridhara–‘Sridhar’; udgitam–sings aloud; grhana–please accept; idam–this; stava–prayer; amrtam–nectar. [16]

(16) Tridandi Bhiksu Sri Sridhar sings aloud this Ma Muncha Pancha-Dasakam. O Ocean of Mercy for the distressed, Sri Krishna! Please accept this nectarean prayer.

Guide to Reading and Pronouncing Bengali

The Bengali Alphabet and Roman Diacritical Equivalents

Vowels (Svara-varna)

অ a আ a ই ki ঈ i উ u ঊ u

ঋ r এ e ঐ ai ও o ঔ au

Vowel Signs

Whenever a vowel follows a consonant, it is written in sign form as follows:

া a ি i ী i ু u ূ u

ৃ r ে e ৈ ai ো o ৌ au

The only exception is the inherent vowel, a. This vowel is considered inherent in all consonants unless they are assigned one of the aforementioned vowel signs or are the first members of a conjunct consonant.

Examples: ক ka কা ka কি ki কী ki কু ku কূ ku

Examples: কৃ kr কে ke কৈ kai কো ko কৌ kau

Examples: ল্ল lla প্ত pta ঙ্গ nga ন্দ্র ndra

Consonants (Vyanjan-varna)

Gutturals: ক ka খ kha গ ga ঘ gha ঙ na

Palatals: চ cha ছ chha জ ja ঝ jha ঞ na

Cerebrals: ট ta ঠ tha ড় (ড) da ঢ় (ঢ) dha ণ na

Dentals: ত ta থ tha দ da ধ dha ন na

Labials: প pa ফ pha ব ba (va) ভ bha ম ma

Semivowels: য (য়) ya র ra ল la

Sibilants: শ sa ষ sa স sa

Aspirates: হ ha

Gutturals (Kanthya-varna): consonants pronounced using the throat.

Palatals (Talabya-varna): consonants pronounced by bringing the tongue to the palate.

Cerebrals (Murdhanya-varna): consonants pronounced by applying the tip of the tongue to the roof of the mouth.

Dentals (Dantya-varna): consonants pronounced by applying the tip of the tongue to the back of the front teeth.

Labials (Osthya-varna): consonants pronounced using the lips.

Semivowels (Antahstha-varna): consonants which also function as vowels.

Sibilants (Usma-varna): consonants pronounced by making a hissing sound. The three sibilants are also palatal (sa), cerebral (sa), and dental (sa) respectively.

Aspirates: consonants pronounced by exhaling air from the throat. The following consonants are aspirates: kha, gha, chha, jha, tha, dha, tha, dha, pha, and bha.

Conjunct Consonants

There are numerous conjunct characters in Bengali formed by the combination of two or more adjacent consonants. In most cases, these conjunct characters bear close resemblance to the features of the individual characters they represent; there are, however, a number of exceptions.

Typical examples: ল্ল lla প্ত pta ন্দ nda দ্ব dva ণ্ট nta

Atypical examples: ক্ষ ksa স্থ stha ব্ধ bdha ত্য tya ঞ্চ ncha

Additional examples: হ্ম hma ঙ্গ nga ক্ত kta ক্র kra গ্র gra ষ্ট sta

Additional Signs

Anusvar: ং m

Visarga:ঃ h

Chandrabindu: ঁ

Reph: র্

Viram: ্

Examples: কং kam কিঃ kih কাঁ ka̐ র্ক rka ক্ k

Pronunciation (Uchcharan)

Vowels (Svara-varna)

a Like the o in cot, but like the u in sum or the o in go when it occurs after a conjunct consonant or in the second syllable of a word; a is often silent when it follows a single consonant at the end of a word.

a Like the a in father or star.

i Like the i in bin.

i Like the ee in deep.

u Like the u in put.

u Like the oo in moon.

r Like the ri in rim.

e Like the ay in play or like the a in bat.

ai Like the o in cot combined with the ee in see.

o Like the o in go.

au Like the o in go combined with the oo in moon.

Consonants (Vyanjan-varna)

k Like the c in cot.

kh k pronounced with aspiration.

g Like the g in got; never like the g in religion.

gh g pronounced with aspiration.

n Like the ng in sing.

ch Like the ch in chop.

chh ch pronounced with aspiration.

j Like the j in job.

jh j pronounced with aspiration.

n Like the n in lunch.

t Like the t in taught (pronounced cerebrally).

th t pronounced with aspiration. Never like the th in through.

d In between the d in dawn and the r in raw (pronounced cerebrally).

dh d pronounced with aspiration.

n Like the n in non.

t Like the t in taught (pronounced dentally).

th t pronounced with aspiration. Never like the th in through.

d Like the d in dawn (pronounced dentally).

dh d pronounced with aspiration.

n Like the n in non.

p Like the p in paw.

ph p pronounced with aspiration. Often sounds like the f in fall.

b (v) Like the b in ball. When b follows a consonant, it issilent and the preceding consonant is doubled.

bh b pronounced with aspiration.

m Like the m in mop. When m follows a consonant, it is often silent and the preceding consonant is doubled.

y When y is the first letter of a word, it is pronounced like the j in job. When y occurs elsewhere within a word and is preceded by a vowel, it is pronounced like the y in yawn or the w in wand. When y follows a consonant, it is silent and the preceding consonant is doubled, except when it is followed by r, in which case it is pronounced like the j in job.

r Like the r in raw, though the tongue is slightly trilled.

l Like the l in law.

s Like the sh in shawl.

s Like the sh in shawl.

s Like the s in song or the sh in shawl.

h Like the h in hot.

Additional Signs and Conjuncts

m Like a softened form of the ng in sing.

h h is not pronounced when it occurs at the end of a word. When it occurs in the middle of a word, the consonant which follows it is doubled.

̐ The chandrabindu indicates that the vowel beneath it should be pronounced nasally.

ks Pronounced like kh when at the beginning of a word and like k-kh when in the middle of a word.

jn Pronounced like g when at the beginning of a word andlike g-g between vowels. An a following jn is pronounced like the a in bat.

Kirtan Index

‘aham’-‘mama’ sabda arthe yaha kichhu haya

‘amara’ balite prabhu! ara kichhu nai

amara jivana, sada pape rata

ami ta’ svananda-sukhada-vasi

atma-nivedana, tuya pade kari’

atma-samarpane gela abhimana

bhuliya tomare, samsare asiya

chhodata purusa-abhimana

dara, putra, nija-deha, kutumba palane

dekhite dekhite, bhuliba va kabe

ekhana bujhinu prabhu! tomara charana

emana durmati, samsara bhitare

godruma-dhame bhajana-anukule

gurudeva! bada krpa kari’, gauda-vana majhe

gurudeva! kabe mora sei dina ha’be

gurudeva! kabe tava karuna prakase

gurudeva! krpa-bindu diya, kara’ ei dase

hari he! arthera sanchaye, visaya prayase

hari he! bhajane utsaha, bhaktite visvasa

hari he! dana, pratigraha, mitho gupta-katha

hari he! nira-dharma-gata, jahnavi-salile

hari he! prapanche padiya, agati ha-iya

hari he! sanga-dosa-sunya diksitadiksita

hari he! sri-rupa-gosani, sri-guru-rupete

hari he! tomare bhuliya, avidya-pidaya

kabe gaura-vane, suradhuni tate

kabe ha’be bala se-dina amara

kesava! tuya jagata vichitra

ki jani ki bale, tomara dhamete

Krishna-nama dhare kata bala

manasa, deha, geha, yo kichhu mora

na karalu̐ karama, geyana nahi bhela

nivedana kari prabhu! tomara charane

ohe! vaisnava thakura, dayara sagara

(prabhu he!) suna mora duhkhera kahini

(prabhu he!) tuya pade e minati mora

(pranesvara!) kahabu̐ ki sarama ki bat

radha-kunda-tata-kunja-kutira

sarvasva tomara, charane sa̐piya

sri-Krishna-chaitanya prabhu jive daya kari’

suddha-bhakata-charana-renu

tuya bhakti anukula ye ye karya haya

tuya bhakti pratikula dharma yate raya

tumi sarvesvaresvara, vrajendra-kumara!

tumi ta’ maribe yare, ke tare rakhite pare

vastutah sakali tava, jiva keha naya

visaya-vimudha ara mayavadi jana

vidyara vilase, katainu kala

vrsabhanu-suta-charana-sevane

yauvane yakhana, dhana-uparjane

End Notes

(1) This passage is excerpted from Sermons of the Guardian of Devotion, Volume One.

(2) Srila Bhakti Sundar Govinda Dev-Goswami Maharaj’s name before receiving sannyas

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