Sri Chaitanya Mahaprabhu’s Siksastakam explained in song.
The following songs are sung nightly during the holy month of Kartik.
Sri Gitavali
Sri Siksataka
Songs 1–8
Verses 1 2 3 4 5 6 7 8
Verse One
cheto-darpana-marjanam bhava-mahadavagni-nirvapanam
sreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam [1]
marjanam–The cleanser darpana–of the mirror chetah–of consciousness, nirvapanam–the extinguisher maha–of the great dava–forest agni–fire bhava–of material existence, vitaranam–the shiner chandrika–of moonlight kairava–on the evening lotus sreyah–of good fortune, jivanam–the life vadhu–of the wife vidya–of knowledge, vardhanam–the expander ambudhi–of the ocean ananda–of ecstasy, asvadanam–the taste purna–of full amrta–nectar prati–at every padam–moment, [and] snapanam–the soother sarva–of the entire atma–self, [may] sankirtanam–chanting [the Name] sri-krsna–of Sri Krsna [be] param–supremely vijayate–victorious! [1]
Sri Krsna-sankirtan cleanses the mirror of consciousness, extinguishes the raging forest fire of material existence, shines moonlight on the evening lotus of good fortune, is the life of the divine knowledge—the life of souls enlightened with paramour love for the Lord, expands the ocean of ecstasy, is the taste of full nectar at every moment, and soothes the entire self. May Sri Krsna-sankirtan be supremely victorious!
Giti
pita-varana kali-pavana gora
gaoya-i aichhana bhava-vibhora [1]
pita–Golden varana–coloured gora–Gora, pavana–the saviour kali–of the Age of Kali, gaoya-i–sings aichhana–as follows, vibhora–overwhelmed bhava–with love. [1]
Golden Gora, the saviour of the Age of Kali, sings as follows, overwhelmed with love.
chitta-darpana-parimarjanakari
krsna-kirtana jaya chitta-bihari [2]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, [which is] parimarjanakari–the purifier darpana–of the mirror chitta–of consciousness [and] bihari–the delight chitta–of the soul! [2]
All glory to Krsna-kirtan, which cleanses the mirror of consciousness and delights the soul!
hela-bhava-dava-nirvapana-vrtti
krsna-kirtana jaya kleśa-nivrtti [3]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, [which] nirvapana-vrtti–extinguishes dava–the fire hela–of miserable bhava–material existence [and is] nivrtti–the termination [of all] kleśa–suffering! [3]
All glory to Krsna-kirtan, which extinguishes the fire of material existence and ends all suffering!
sreyah-kumuda-vidhu-jyotsna-prakasa
krsna-kirtana jaya bhakti-vilasa [4]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, vilasa–the joy bhakti–of devotion, [which is] prakasa–a manifestation vidhu-jyotsna–of moonlight [on] kumuda–the evening lotus sreyah–of good fortune! [4]
All glory to Krsna-kirtan, the joy of devotion, which shines moonlight on the evening lotus of good fortune!
visuddha-vidya-vadhu-jivana-rupa
krsna-kirtana jaya siddha-svarupa [5]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, siddha–the fulfulment svarupa–of the self, [which takes] rupa–form jivana–as the life vadhu–of the wives [who have] visuddha–pure vidya–knowledge! [5]
All glory to Krsna-kirtan, the fulfilment of the self, the life of the souls purely enlightened with paramour love for the Lord!
ananda-payonidhi-vardhana-kirti
krsna-kirtana jaya plavana-murti [6]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, [which is] kirti–renowned vardhana–for expanding payonidhi–the milk-ocean ananda–of ecstasy [and assuming] murti–the form plavana–of a flood! [6]
All glory to Krsna-kirtan, which is renowned for swelling the milk-ocean of ecstasy and causing it to overflow!
pade pade piyusa-svada-pradata
krsna-kirtana jaya prema-vidhata [7]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, [which is] pradata–a giver svada–of the taste piyusa–of nectar pade pade–at every moment [and is] vidhata–a giver prema–of divine love! [7]
All glory to Krsna-kirtan, which gives the soul the taste of nectar at every moment and grants divine love!
bhakati-vinoda svatma-snapana-vidhana
krsna-kirtana jaya prema-nidana [8]
jaya–All glory kirtana–to the chanting krsna–of the Name of Krsna, [which is] vidhana–the establishment snapana–of a bath sva-atma–for the soul bhakati-vinoda–of Bhakti Vinod [and is] nidana–a storehouse prema–of divine love! [8]
All glory to Krsna-kirtan, which soothes the soul of Bhakti Vinod and is a storehouse of divine love!
Verse Two
namnam akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah [2]
bhagavan–O Lord, akari–You have manifested [Your] bahudha–various namnam–Names, arpita–put sarva–all nija–of [Your] own saktih–power tatra–in Them, [and] na–not niyamitah–prescribed kalah–any time smarane–for remembering [Them]. etadrsi–Such [is] tava–Your krpa–mercy. mama–My durdaivam–misfortune [is] idrsam–such, api–however, [that my] anuragah–attachment iha–to Them ajani na–has not developed. [2]
O Lord, You have manifested Your many Names, put all Your power in Them, and made no rules regarding the time for remembering Them. Such is Your great mercy. My misfortune, however, is such that I have no attachment to Your Names.
Giti
tuhu daya-sagara tarayite prani
nama aneka tuya sikhaoli ani’ [1]
tuhu–You [are] sagara–an ocean sagara–of mercy. tarayite–To deliver prani–the souls, ani’–You have brought tuya–Your aneka–many nama–Names [and] sikhaoli–taught [them]. [1]
You are an ocean of mercy. To deliver the souls, You have brought Your many Names to this world and taught everyone to chant Them.
sakala sakati dei’ name tohara
grahane rakhali nahi kala-vichara [2]
dei’–You have put sakala–all [Your] sakati–power [in] tohara–Your name–Names, [and] rakhali nahi–You have not made vichara–any rules kala–regarding the time grahane–for chanting. [2]
You have put all Your power in Your Names, and You have not made any rules regarding the time for chanting Them.
sri-nama-chintamani tohari samana
visve bilaoli karuna-nidana [3]
[Your] sri-nama–Holy Names [are] chintamani–a wish-fulfilling jewels samana–equal tohari–to You, [and] bilaoli–You have distributed [Them] visve–throughout the world, karuna-nidana–O Ocean of mercy! [3]
Your Names are wish-fulfilling jewels equal to You, and You have distributed Them throughout the world, O ocean of mercy!
tuya doya aichhana parama udara
atisaya manda natha! bhaga hamara [4]
aichhana–Such [is] tuya–Your parama–extremely udara–liberal doya–mercy. hamara–My bhaga–fortune, [however,] natha!–O Lord, [is] atisaya–extremely manda–bad. [4]
Such is Your extremely liberal mercy. I, however, O Lord, am extremely unfortunate.
nahi janamala name anuraga mora
bhakti-vinoda-chitta duhkhe vibhora [5]
mora–My anuraga–attachment name–to [Your] Names janamala nahi –has never developed. chitta–The heart bhakti-vinoda–of Bhakti Vinod [is] vibhora–overwhelmed duhkhe–with sorrow. [5]
I have no attachment to Your Names. The heart of Bhakti Vinod is overwhelmed with sorrow.
Verse Three
trnad api sunichena taror iva sahisnuna
amanina manadena kirtaniyah sada harih [3]
harih–The Name of Hari kirtaniyah–should be chanted sada–always sunichena–by one who is humble api–more so trnat–than a blade of grass, sahisnuna–who is tolerant iva–like taroh–a tree, amanina–who is prideless, [and] manadena–who is respectful.
“The Name of the Lord should be chanted always by one who is more humble than a blade of grass, tolerant like a tree, respectful to others, and free from desire for respect.”
Giti
sri-krsna-kirtane yadi manasa tohara
parama yatane tahi labha adhikara [1]
yadi–If tohara [achchhe]–you have manasa–a mind kirtane–to chant sri-krsna–the Name of Sri Krsna, [then with] parama–great yatane–care, labha–get adhikara–the qualification tahi–for that. [1]
If you aspire to chant the Name of Krsna, then, with great care, become qualified to do so.
trnadhika hina, dina, akinchana, chhara
apane manabi sada chhadi’ ahankara [2]
chhadi’–Give up [your] ahankara–false ego, [and] sada–always manabi–consider apane–yourself hina–lower adhika–than trna–grass, dina–poor, akinchana–needy, [and] chhara–mean. [2]
Give up your false ego, and always consider yourself lower than grass, poor, needy, and mean.
vrksa-sama ksama-guna karabi sadhana
pratihimsa tyaji’ anye karabi palana [3]
sadhana karabi–Practise guna–the quality ksama–of tolerance sama–like vrksa–a tree. tyaji’–Give up pratihimsa–vengeance [and] palana karabi–nurture anye–others. [3]
Practise tolerance like a tree. Give up vengeance and nurture others.
jivana-nirvahe ane udvega na dibe
para-upakare nija-sukha pasaribe [4]
dibe na–Do not cause udvega–anxiety ane–to others jivana-nirvahe–for the maintenance of [your] life, [and] pasaribe–forget [your] nija–own sukha–happiness upakare–in the course of helping para–others. [4]
Do not trouble others for your own upkeep, and forget your own happiness in the course of helping others.
ha-ileo sarva-gune guni mahasaya
pratisthasa chhadi’ kara amani hrdaya [5]
ha-ileo–Even if you are mahasaya–honourable [and] guni–qualified [with] sarva–all gune–qualities, chhadi’–give up asa–desire pratistha–for prestige [and] kara–make [your] hrdaya–heart amani–prideless. [5]
Even if you are honourable and qualified with all qualities, give up desire for prestige and make heart your prideless.
krsna-adhisthana sarva-jive jani’ sada
karabi sammana sabe adare sarvada [6]
jani’–Knowing [that] sarva–every jive–soul [is] sada–eternally adhisthana–an abode krsna–of Krsna, sarvada–always adare–respectfully sammana karabi–honour sabe–everyone. [6]
Knowing Krsna resides eternally within every soul, always respectfully honour everyone.
dainya, daya, anye mana, pratistha-varjana
chari gune guni hai’ karaha kirtana [7]
dainya–Humility, daya–compassion, mana–honouring anye–others, [and] varjana–giving up pratistha–prestige— hai’–become guni–qualified [with these] chari–four gune–qualities [and] kirtana karaha–chant. [7]
Humility, compassion, honouring others, and giving up prestige—become qualified with these four qualities and chant the Name.
bhakati-vinoda kadi’ bale prabhu-paya
“heno adhikara kabe dibe he amaya” [8]
kadi’–Crying paya–at the feet prabhu–of the Lord, bhakati-vinoda–Bhakti Vinod bale–says, “he–“O kabe–when dibe–will You give amaya–me hena–these adhikara”–qualifications?” [8]
Crying at the feet of the Lord, Bhakti Vinod says, “O when will You give me these qualifications?”
Verse Four
na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi [4]
isa–O Lord jagad–of the universe! kamaye–I desire na–neither dhanam–wealth, na–nor janam–followers, na–nor sundarim–beautiful women, va–nor kavitam–learning. janmani–Birth janmani–after birth, isvare–O Lord, mama bhavatat–let me have ahaituki–unconditional bhaktih–devotion tvayi–to You. [4]
“O Lord of the universe! I do not desire wealth, followers, beautiful women, or learning. Birth after birth, O Lord, let me have unconditional devotion to You.”
Giti
prabhu tava pada-yuge mora nivedana
nahi magi deha-sukha, vidya, dhana, jana [1]
prabhu–O Lord! [This is] mora–my nivedana–appeal [at] tava–Your pada-yuge–feet: magi nahi–I do not pray deha–for bodily sukha–pleasure, vidya–learning, dhana–wealth, [or] jana–followers. [1]
O Lord! This is my appeal at Your feet: I do not pray for bodily pleasure, learning, wealth, or followers.
nahi magi svarga ara moksa nahi magi
na kari prarthana kona vibhutira lagi’ [2]
magi nahi–I do not pray svarga–for heaven, ara–and magi nahi–I do not pray moksa–for liberation. kari na–I do not prarthana–pray lagi’–for kona–any vibhutira–supernatural powers. [2]
I do not pray for heaven, I do not pray for liberation, and I do not pray for any supernatural powers.
nija-karma-guna-dose ye ye janma pai
janme janme yena tava nama guna gai [3]
pai–Receiving ye ye–any sort janma–of birth dose–as a result of the faults guna–and qualities nija–of [my] own karma–actions, janme–birth janme–after birth yena–may gai–I sing tava–Your nama–Name [and] guna–glories. [3]
Receiving any birth as a result of my piety and sins, birth after birth, let me sing Your Name and glories.
ei matra asa mama tomara charane
ahaituki-bhakti hrde jage anuksane [4]
mama–My matra–only asa–desire [is] ei–that ahaituki–unconditional bhakti–devotion [to] tomara–Your charane–feet anuksane–always jage–arises hrde–in [my] heart. [4]
My only desire is that unconditional devotion to Your feet always arises in my heart constantly.
visaye ye priti ebe achhaye amara
sei mata priti hauk charane tomara [5]
ye–The priti–love [that] amara achhaye–I have visaye–for material things ebe–now, hauk–let me have sei–that mata–sort priti–of love [for] tomara–Your charane–feet. [5]
Let me have love for Your feet like the love I have now for material things.
vipade sampade taha thakuk samabhave
dine dine vrddhi hauk namera prabhave [6]
vipade–In misfortune [and] sampade–in good fortune, [let] taha–that thakuk–remain samabhave–the same, [and] dine–day dine–by day hauk–let it vrddhi–increase prabhave–by the influence namera–of [Your] Name. [6]
In misfortune and in good fortune, let that love remain the same, and day by day, let it increase by the influence of Your Name.
pasu paksi haye thaki’ svarge va niraye
tava bhakti rahu bhakti-vinoda-hrdaye [7]
haye–Being paksi–a bird [or] pasu–a beast [and] thaki’–living svarge–in heaven va–or niraye–in hell, [let] bhakti–devotion tava–to You rahu–remain hrdaye–in the heart bhakti-vinoda–of Bhakti Vinod. [7]
Whether a bird or a beast, in heaven or in hell, let devotion to You remain in the heart of Bhakti Vinod.
Verse Five
ayi nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vichintaya [5]
ayi–O tanuja–Son nanda–of Nanda, krpaya–mercifully vichintaya–consider mam–me, [Your] kinkaram–servant patitam–who has fallen visame–into the terrible ambudhau–ocean bhava–of material existence, [to be] sadrsam–like dhuli–a particle of dust sthita–situated [at] tava–Your pankaja–lotus pada–feet. [5]
O Son of Nanda, mercifully consider me, Your servant who has fallen into the terrible ocean of material existence, to be a particle of dust at Your lotus feet.
Giti
anadi karama-phale padi’ bhavarnava-jale
taribare na dekhi upaya
e-visaya-halahale diva-nisi hiya jvale
mana kabhu sukha nahi paya [1]
phale–As a result karama–of [my] actions [which are] anadi–without beginning, padi’–I have fallen jale–into the waters arnava–of the ocean bhava–of material existence, [and] dekhi na–I do not see [any] upaya–means taribare–of deliverance. diva–Day [and] nisi–night, [my] hiya–heart jvale–burns halahale–in the vicious poison e-visaya–of this world, [and my] mana–mind kabhu nahi–never paya–finds [any] sukha–satisfaction. [1]
As a result of my actions prior to contact with time and space, I have fallen into the ocean of material existence, and I do not see any means of deliverance. Day and night, my heart burns in the vicious poison of this world, and my mind never finds any satisfaction.
asa-pasa sata sata klesa deya avirata
pravrtti-urmira tahe khela
kama-krodha-adi chhaya batapade deya bhaya
avasana haila asi’ bela [2]
pasa–The shackles sata–of hundreds [and] sata–hundreds asa–of desires avirata–constantly klesa deya–trouble [me, and] tahe–in the midst of that [is] khela–the play urmira–of waves pravrtti–of the tendency to enjoy. chhaya–The six batapade–bandits kama–lust, krodha–anger, adi–and so on, bhaya deya–torment [me, and] bela–the time avasana–of [my] death asi’ haila–has come. [2]
The shackles of hundreds and hundreds of desires constantly trouble me, and the waves of the tendency to enjoy play all round me. The six bandits of lust, anger, greed, pride, illusion, and envy torment me, and the time of my death has come.
jnana-karma thaga dui more pratariya lai’
avasese phele sindhu-jale
e hena samaye bandhu tumi krsna krpa-sindhu
krpa kari’ tola more bale [3]
dui–The two thaga–thugs jnana–renunciation [and] karma–exploitation pratariya lai’–have cheated more–me [and] avasese–finally phele–thrown [me] jale–into the waters sindhu–of the ocean [of material existence]. [At] hena–such samaye–a time e–as this, tumi–You, krsna–Krsna, krpa-sindhu–the ocean of mercy, [are my only] bandhu–friend. krpa kari’–Mercifully tola–pull more–me [out] bale–by force. [3]
The thugs renunciation and exploitation have cheated me and finally thrown me into the ocean of material existence. At such a time as this, You, Krsna, the ocean of mercy, are my only friend. Mercifully rescue me by force.
patita kinkare dhari’ pada-padma-dhuli kari’
deha bhakti-vinode asraya
ami tava nitya dasa bhuliya mayara pasa
baddha haye achhi dayamaya [4]
dhari’–Take [Your] patita–fallen kinkare–servant [and] kari’–make [him] dhuli–a paticle of dust padma–at [Your] lotus pada–feet; deha–give bhakti-vinode–Bhakti Vinod asraya–shelter. bhuliya–Forgetting [that] ami–I [am] tava–Your nitya–eternal dasa–servant, haye achhi–I am baddha–bound pasa–by the shackles mayara–of the goddess of Illusion, dayamaya–O merciful Lord! [4]
Take Your fallen servant and make him a particle of dust at Your lotus feet; give Bhakti Vinod shelter. Forgetting that I am Your eternal servant, I am bound by the shackles of Maya, O merciful Lord!
Verse Six
nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavisyati [6]
kada–When [will my] nayanam–eyes bhavisyati–be [filled] dharaya–with streams galat–of flowing asru–tears, [when will my] vadanam–mouth [be] ruddhaya–blocked by gadgada–faltering gira–words, [and when will my] vapuh–body [be] nichitam–covered pulakair–with hair standing on end grahane–while chanting tava–Your nama–Name? [6]
When will tears stream from my eyes, my voice falter, and the hair on my body stand on end as I call Your Name?
Giti
aparadha-phale mama chitta bhela vajra-sama
tuya name na labhe vikara
hatasa ha-iya hari tava nama uchcha kari
bada duhkhe daki bara bara [1]
phale–As a result [of] mama–my aparadha–offences, [my] chitta–heart bhela–has become sama–like vajra–a thunderbolt. labhe na–It does not find [any] vikara–ecstasy [in] tuya–Your name–Name. hatasa ha-iya–In despair, hari–O Lord, uchcha kari–I chant tava–Your nama–Name. [With] bada–great duhkhe–sorrow, daki–I call [Your Name] bara–again [and] bara–again. [1]
As a result of my offences, my heart has become as hard as a thunderbolt and experiences no ecstasy in chanting Your Name. In despair, O Lord, I chant Your Name. With great sorrow, I call Your Name again and again.
dina-dayamaya karuna-nidana
bhava-bindu dei rakhaha parana [2]
nidana–O ocean karuna–of mercy, dayamaya–compassionate dina–to the poor, dei–give [me] bindu–a drop bhava–of love. rakhaha–Save [my] parana–life. [2]
O ocean of mercy, compassionate to the poor, give me a drop of love. Save my life.
kabe tuya nama-uchcharane mora
nayane jharaba dara dara lora [3]
kabe–When [will] dara dara–streams lora–of tears jharaba–pour [from] mora–my nayane–eyes uchcharane–as I chant tuya–Your nama–Name? [3]
When will streams of tears pour from my eyes as I chant Your Name?
gadagada-svara kanthe upajaba
mukhe bola adha adha bahiraba [4]
[When will] gada-gada-svara–stammering upajaba–arise [in my] kanthe–throat? [When will] adha adha–mumbling bola–speech bahiraba–come out mukhe–of [my] mouth? [4]
When will my voice falter? When will words come from my mouth?
pulake bharaba sarira hamara
sveda-kampa-stambha habe bara bara [5]
[When will] hamara–my sarira–body bharaba–become covered pulake–with hairs standing on end? [When will] sveda–perspiration, kampa–trembling, [and] stambha–stupor habe–occur bara–again [and] bara–again? [5]
When will the hair on my body stand on end? When will I perspire, tremble, and become stunned again and again?
vivarna-sarire haraobu jnana
nama-samasraye dharabu parana [6]
[When] haraobu–will I loose jnana–consciousness [in a] vivarna–pale sarire–body? [When will my] parana–heart dharabu–take samasraye–full shelter nama–in [Your] Name? [6]
When will I turn pale and faint? When will my heart take full shelter in Your Name?
milaba hamara kiye aichhe dina
roye bhakati-vinoda mati hina [7]
kiye–When [will] hamara–I milaba–meet aichhe–such dina–a day? bhakati-vinoda–Bhakti Vinod rooye–is hina–bereft mati–of devotion. [7]
When will I meet with such a day? Bhakti Vinod has no devotion.
Verse Seven
yugayitam nimesena chaksusa pravrsayitam
sunyayitam jagat sarvam govinda-virahena me [7]
virahena–In separation govinda–from Govinda, nimesena–a moment yugayitam–feels like an age, me–my chaksusa–eyes pravrsayitam–seem to pour rain, [and] sarvam–the whole jagat–world sunyayitam–feels empty.
In separation from Govinda, a moment feels like an age, my eyes seem to pour rain, and the whole world feels empty.
Giti
gaite gaite nama ki dasa ha-ila
“krsna-nitya-dasa mui” hrdaye sphurila [1]
gaite–Chanting [and] gaite–chanting [Your] nama–Name, ki–what dasa–condition ha-ila–came about? [The realisation,] “mui–“I [am an] nitya–eternal dasa–servant krsna”–of Krsna” sphurila–arose hrdaye–in [my] heart. [1]
What happened to me while chanting Your Name? In my heart it was revealed, “I am an eternal servant of Krsna.”
janilama maya-pase e jada jagate
govinda-virahe duhkha pai nana-mate [2]
janilama–I realised [that I, in] e–this jada–material jagate–world [and] pase–the shackles maya–of the goddess of illusion, duhkha pai–suffer [in] nana–various mate–ways virahe–in separation govinda–from Govinda. [2]
I realised that I, in the material world and the shackles of Maya, suffer in various ways in separation from Govinda.
ara ye samsara mora nahi lage bhala
kaha yai’ krsna heri e chinta visala [3]
ye–This samsara–world nahi–does not lage–strike mora–me bhala–well ara–any more. kaha–Where yai’–can I go [and] heri–see krsna–Krsna? e–This [has become my] visala–great chinta–concern. [3]
I do not like this world any more. Where can I go to see Krsna? This has become my greatest concern.
kadite kadite mora akhi varisaya
varsa-dhara hena chakse ha-ila udaya [4]
kadite–Crying [and] kadite–crying, mora–my akhi–eyes varisaya–shed tears. hena–Such dhara–torrents varsa–of rain udaya ha-ila–arise chakse–from [my] eyes. [4]
As I cried, my eyes shed tears. Torrents of rain fall from my eyes.
nimesa ha-ila mora sata yuga-sama
govinda-viraha ara sahite aksama [5]
nimesa–A moment ha-ila–has become sama–like sata–a hundred yuga–ages mora–to me. aksama–I cannot sahite–bear viraha–separation govinda–from Govinda ara–any longer. [5]
A moment has become like a hundred ages to me. I cannot bear separation from Govinda any longer.
sunya dhara-tala chaudike dekhiye
parana udasa haya
ki kari ki kari sthira nahi haya
jivana nahika raya [6]
dekhiye–Seeing tala–the surface dhara–of the earth chaudike–in the four directions sunya–empty, [my] parana–heart haya–is udasa–listless. ki–What kari–should I do? ki–What kari–should I do? [My heart] nahi–cannot haya–become sthira–steady, [and my] jivana–life nahika–cannot raya–go on. [6]
Seeing the surface of the earth in all directions empty, my heart is listless. What should I do? What should I do? My heart cannot become steady, and my life cannot go on.
vraja-vasi-gana mora prana rakha
dekhao sri-radha-nathe
bhakati-vinoda- minati maniya
laohe tahare sathe [7]
vasi-gana–O residents vraja–of Vraja, rakha–save mora–my prana–life [and] dekhao–show [me] sri-radha–Sri Radha’s nathe–Lord. maniya–Accept minati–this prayer bhakati-vinoda–of Bhakti Vinod [and] laohe–take tahare–him sathe–with [You]. [7]
O residents of Vraja! Save my life and and show me Sri Radha’s Lord. Accept this prayer of Bhakti Vinod and take him with you.
sri-krsna-viraha ara sahite na pari
parana chhadite ara dina dui chari [8]
pari na–I cannot sahite–bear viraha–separation sri-krsna–from Sri Krsna ara–any longer. [I am ready] chhadite–to give up [my] parana–life [within] ara–another dui–two [to] chari–four dina–days. [8]
I cannot bear separation from Krsna any longer. I will give up my life within a few days.
gaite govinda-nama upajila bhava-grama
dekhilama yamunara kule
vrsabhanu-suta-sange syama natavara range
vasari bajaya nipa-mule [9]
gaite–As I chanted govinda–Govinda’s nama–Name, grama–a group bhava–of ecstasies upajila–arose. dekhilama–I saw syama–Krsna, vara–the best nata–of dancers, range–joyfully bajaya–playing vasari–the flute sange–with suta–the daughter vrsabhanu–of Vrsabhanu kule–on the bank yamunara–of the Yamuna mule–at the base nipa–of a kadamba tree. [9]
Then, as I chanted Govinda’s Name, various ecstasies arose. I saw Syam, the best of dancers, playing the flute with Vrsabhanu’s daughter on the bank of the Yamuna beneath a kadamba tree.
dekhiya yugala-dhana asthira ha-ila mana
jnana-hara ha-ilu takhana
kata-ksane nahi jani jnana-labha ha-ila mani
ara nahi bhela darasana [10]
dekhiya–Seeing dhana–the wealth yugala–of the Couple, [my] mana–heart ha-ila–became asthira–unsteady, [and] takhana–then, hara ha-ilu–I lost jnana–consciousness. [After] kata–how much ksane–time, jani nahi–I do not know, labha ha-ila–I regained jnana–consciousness [and] mani–found [that] bhela nahi–there was no ara–more darasana–vision [of the Couple]. [10]
Seeing the Divine Couple, my heart became unsteady, and then I lost consciousness. After how long I don‘t know, I regained consciousness and found that They were gone.
(sakhi go) kemate dhariba parana
nimesa ha-ila yugera samana [11]
go–O sakhi–friend! kemate–How dhariba–can I continue [my] parana–life? nimesa–A moment ha-ila–has become samana–equal yugera–to an age. [11]
O friend! How can I continue my life? A moment feels like an age.
sravanera dhara akhi varisaya
sunya bhela dhara-tala
govinda-virahe prana nahi rahe
kemane vachiba bala [12]
[My] akhi–eyes varisaya–shed tears [like] dhara–the rains sravanera–of Sravan [July–August (the peak of the monsoon), and] tala–the surface dhara–of the earth bhela–has become sunya–empty. virahe–In separation govinda–from Govinda, [my] prana–life nahi–cannot rahe–go on. bala–Tell [me,] kemane–how vachiba–shall I live? [12]
My eyes shed tears like the rains of Sravan, and the surface of the earth has become empty. In separation from Govinda, my life cannot go on. Tell me, how shall I live?
bhakati-vinoda asthira ha-iya
punah namasraya kari’
dake radhanatha diya darasana
prana rakha, nahe mari [13]
ha-iya–Being asthira–unsteady, bhakati-vinoda–Bhakti Vinod punah–again asraya kari’–takes shelter nama–of the Name [and] dake–calls out, natha–“O Lord radha–of Radha! darasana diya–Appear [before me and] rakha–save [my] prana–life. [If] nahe–You do not, mari–I will die!” [13]
Unsteady, Bhakti Vinod again takes shelter of the Name and calls out, “O Lord of Radha! Appear before me and save my life. Otherwise, I will die!”
Verse Eight
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah [8]
aslisya va–He may embrace pada-ratam–this maidservant of [His] feet [and] pinastu–squeeze mam–me, va–or karotu–He may hatam–break [my] marma–heart adarsanat–with separation. yatha tatha–Whatever lampatah–that debauchee vidadhatu va–may do, tu–still sah–He eva–alone, [and] na aparah–no one else, [is] nathah–the Lord mat–of my prana–heart. [8]
He may tightly embrace this maidservant, or He may leave me and break my heart. That debauchee may do as He likes, but He alone, and no one else, is the Lord of my heart.
Giti
(bandhu-gana) sunaha vachana mora
bhavete vibhora thakiye yakhana
dekha deya chitta-chora [1]
(bandhu-gana)–O friends! sunaha–Listen [to] mora–my vachana–words. thakiye–I am vibhora–overwhelmed bhavete–with ecstasy yakhana–when chora–the thief chitta–of [my] heart dekha deya–appears [before me]. [1]
O friends! Listen to my words. I am overwhlemed with ecstasy when the thief of my heart appears before me.
vichaksana kari’ dekhite chahile
haya akhi-agochara
punah nahi dekhi’ kadaye parana
duhkhera na thake ora [2]
[But] chahile–when I look vichaksana kari’–and focus dekhite–to see [Him], agochara haya–He disappears akhi–from [my] eyes. punah–Again, nahi–not dekhi’–seeing [Him], [my] parana–heart kadaye–cries, [and] ora–an end duhkhera–to [my] saddness thake na–does not exist. [2]
But when I look to see Him more clearly, He disappears. Again, not seeing Him, my heart cries, and my saddness has no end.
jagatera bandhu sei kabhu more laya satha
yatha tatha rakhu more amara se prananatha [3]
kabhu–Sometimes, sei–He, bandhu–the friend jagatera–of the world, laya–takes more–me satha–with [Him]. yatha tatha–Howsoever rakhu–He may treat more–me, se–He [is] natha–the Lord amara–of my prana–heart. [3]
Sometimes, He, the friend of the world, takes me with Him. Howsoever He may treat me, He is the Lord of my heart.
darsana-ananda-dane sukha deya mora prane
bale more pranaya-vachana
punah adarsana diya dagdha kare mora hiya
prane more mare prana-dhana [4]
dane–By giving [me] ananda–the joy darsana–of meeting [Him and] bale–by speaking pranaya–loving vachana–words more–to me, sukha deya–He delights mora–my prane–heart. punah–Again, adarsana diya–by leaving [me], dagdha kare–He burns mora–my hiya–heart. mare–He kills more–my prane–heart. [Still, He is] dhana–the wealth prana–of [my] heart. [4]
By giving me the joy of meeting Him and by speaking loving words to me, He delights my heart. Again, by leaving me, He burns and breaks my heart. Still, He is my beloved.
yahe tara sukha haya, sei sukha mama
nija sukhe duhkhe mora sarvadai sama [5]
sei yahe–Howsoever tara haya–He is sukha–happy [is] mama–my sukha–happiness. [My] nija–own sukhe–happiness [and] duhkhe–sadness [are] sarvadai–always sama–the same mora–to me. [5]
Howsoever He is happy is my happiness. My own happiness and sadness are always the same to me.
bhakati-vinoda samyoge viyoge
tahe jane pranesvara
tara sukhe sukhi sei prananatha
se kabhu na haya para [6]
bhakati-vinoda–Bhakti Vinod, samyoge–in union [and] viyoge–in separation, jane–knows tahe–Him [to be] isvara–the Lord prana–of [his] heart. [I am] sukhi–happy [because of] tara–His sukhe–happiness. sei–He [is] natha–the Lord prana–of [my] heart. se–He [will] kabhu na–never haya–be para–someone else. [6]
Bhakti Vinod, in union and in separation, knows Him to be the Lord of his heart. I am happy because of His happiness. He is the Lord of my heart, and no one else will ever be.
Part 2 (This is portion is typically not sung aloud)
yoga-pithopari-sthita asta-sakhi-suvestita
vrndaranye kadamba-kanane
radha-saha vamsi-dhari visva-jana-chitta-hari
prana mora tahara charane [1]
sthita–Situated upari–at yoga-pitha–the Yoga Pith aranye–in the forest vrnda–of Vrnda [and] suvestita–surrounded asta-sakhi–by the eight sakhis kanane–in a grove kadamba–of kadamba trees saha–with radha–Radha [is] dhari–the Player vamsi–of the flute, hari–the stealer chitta–of the heart jana–of the souls visva–throughout the world. mora–My prana–heart [is at] tahara–His charane–feet. [1]
Situated at the Yoga Pith in Vrndavan and surrounded by the eights sakhis in a grove of kadamba trees with Radha is the Flute Player, the stealer of the heart of every soul throughout the world. My heart is at His feet.
sakhi-ajnamata kari dohara sevana
palya-dasi sada bhavi dohara charana [2]
mata–According ajna–to the orders sakhi–of the sakhis, sevana kari–I serve dohara–Them [Radha and Krsna]. palya-dasi–As a maintained maidservant, [I] sada–always bhavi–think [of] dohara–Their charana–feet. [2]
According to the orders of the sakhis, I serve Radha and Krsna. As a maintained maidservant, I always think of Their feet.
kabhu krpa kari’ mama hasta dhari’
madhura-vachana bale
tambula la-iya khaya dui jane
mala laya kutuhale [3]
kabhu–Sometimes, krpa kari’–They mercifully dhari’–hold mama–my hasta–hands [and] bale–speak madhura–sweet vachana–words [to me]. dui hane–They la-iya–accept tambula–pan, khaya–chew [it], [and] kutuhale–eagerly laya–accept mala–garlands. [3]
Sometimes, They mercifully hold my hands and speak sweet words to me. They accept pan from me, chew it, and eagerly wear garlands I have prepared.
adarsana haya kakhana ki chhale
na dekhiya dohe hiya mora jvale [4]
kakhana–Sometimes, adarsana haya–They disappear [by] ki–some chhale–ploy. na–Not dekhiya–seeing dohe–Them, mora–my hiya–heart jvale–burns. [4]
Sometimes, They disappear by some ploy. Not seeing Them, my heart burns.
yekhane sekhane thakuka du’ jane
ami ta charana-dasi
milane ananda virahe yatana
sakala samana vasi [5]
yekhane sekhane–Wherever du’jane–They thakuka–may be, ami–I [am] ta–certainly dasi–a servant charana–of [Their] feet. ananda–The joy milane–of union, yatana–the pain virahe–of separation— vasi–I fell sakala–everything [to be] samana–the same. [5]
Wherever They may be, I am a servant of Their feet. The joy of union, the pain of separation—I am remain the same in all circumstances.
radha-krsna prana mora jivane marane
more rakhi’ mari’ sukhe thakuka du’jane [6]
radha–Radha [and] krsna–Krsna [are] mora–my prana–heart, jivane–in life [and] marane–in death. rakhi’–They may keep more–me [or] mari’–kill [me, but let] du’jane–Them thakuka–be sukhe–happy. [6]
Radha and Krsna are my heart, in life and in death. They may keep me or kill me, but let Them be happy.
bhakati-vinoda ana nahi jane
padi’ nija sakhi-paya
radhikara gane thakiya satata
yugala-charana chaya [7]
bhakati-vinoda–Bhakti Vinod jane nahi–do not know ana–anyone else. padi’–Bowing paya–at the feet nija–of his own sakhi–sakhi, thakiya–he stays satata–always gane–in the group radhikara–of Sri Radhika [and] chaya–desires charana–the feet yugala–of the Couple. [7]
Bhakti Vinod knows no one else. Bowing at the feet of the sakhi he follows, he stays always in the group of Sri Radhika and desires the feet of the Divine Couple.
