KIRTAN ILLUMINATIONS

ŚRĪ ŚRĪ DAYITA-DĀSA-DAŚAKAM

Ten prayers offered unto Śrī Dayita Dās

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Srila-Saraswati-Thakur

The following translation and commentary is formatted in this order:

  1. The original text of each verse in Bengali script,
  2. Its Bengali prose translation,
  3. Its Roman transliteration,
  4. Its verse-ordered word by word gloss,
  5. Its prose-ordered word by word gloss,
  6. A prose translation of its Bengali translation,
  7. Explanatory notes where applicable.

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শ্রীশ্রীদয়িতদাসদশকম্

শ্রীল ভক্তিরক্ষক শ্রীধর দেবগোস্বামী মহারাজ বিরচিতম্

(ওঁ বিষ্ণুপাদ শ্রীশ্রীমদ্ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুরের লীলাসংগোপনের পরে প্রকাশিত)

Śrī Śrī Dayita Dāsa Daśakam

Ten prayers offered unto Śrī Dayita Dās

Composed by Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj (after the withdrawal of Om Viṣṇupād Śrī Śrīmad Bhakti Siddhānta Saraswatī Ṭhākur’s līlā)

নীতে যস্মিন্ নিশান্তে নয়নজলভরৈঃ স্নাতগাত্রার্ব্বুদানাং
উচ্চৈরুৎক্রোশতাং শ্রীবৃষকপিসুতয়াধীরয়া স্বীয়গোষ্ঠীম্ ।
পৃথ্বী গাঢ়ান্ধকারৈর্হৃতনয়নমণীবাবৃতা যেন হীনা
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥১॥

শ্রীশ্রীবৃষভানুনন্দিনী নিশান্তকালে লক্ষ লক্ষ বিলাপকারী, নয়নধারা-সিঞ্চিত-গাত্র জনগণের মধ্য হইতে যাঁহাকে অধীরভাবে নিজ গোষ্ঠীমধ্যে আকর্ষণ করিলে, যাঁহাকে হারাইয়া এই পৃথিবী হৃতনয়নমণিজনের ন্যায় (সরস্বতী ঠাকুরের গূঢ় নাম “নয়নমণি”) গভীর অন্ধকারে আচ্ছন্ন হইয়াছিল,—হে (প্রভুদর্শনবিরহিত) আমার দীন নয়ন ! (পক্ষান্তরে হে দীনোদ্ধারণ ! অথবা সঙ্গে না লইবার জন্য করুণাতে কৃপণতা-প্রকাশকারী হে নয়ন নামক প্রভুজন) ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥১॥

nīte yasmin niśānte nayana-jala-bharaiḥ snāta-gātrārbudānāṁ
uchchair utkrośatāṁ śrī-vṛṣakapi-sutayādhīrayā svīya-goṣṭhīm
pṛthvī gāḍhāndhakārair hṛta-nayana-maṇīvāvṛtā yena hīnā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [1]

nīte–when taken; yasmin–on which; niśa–night; ante–at end; nayana–eye; jala–water; bharaiḥ–with masses; snāta–bathed; gātra–body; arbudānām–of a hundred million; uchchaiḥ–loudly; utkrośatām–of those lamenting; śrī-vṛṣakapi–Śrī Vṛṣabhānu; sutayā–by daughter; adhīrayā–suddenly; svīya–own; goṣṭhīm–entourage; pṛthvī–earth; gāḍhā–dense; andhakāraiḥ–by darknesses; hṛta–taken; nayana–eye; maṇī–jewel; iva–like; āvṛtā–covered; yena–thereby; hīnā–bereft; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

ante–At the end niśa–of the night yasmin–when [he was] adhīrayā–suddenly nīte–taken sutayā–by the daughter śrī-vṛṣakapi–of Śrī Vṛṣabhānu [into Her] svīya–own goṣṭhīm–entourage [from the midst of] arbudānām–millions [who were] uchchaiḥ–loudly utkrośatām–lamenting [and whose] gātra–bodies [were] snāta–bathed bharaiḥ–with masses jala–of water nayana–from the eyes, [then] yena–thereby pṛthvī–the earth, iva–as though maṇī–the jewel nayana–of [her] eyes [had been] hṛta–taken, [became] āvṛtā–covered [by] gāḍhā–dense andhakāraiḥ–darkness [and] hīnā–bereft. he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

At the end of the night when the divine daughter of Vṛṣabhānu suddenly drew him into Her entourage from the midst of thousands of lamenting souls whose bodies were soaked with streams of tears, the earth, loosing him, was enveloped in dense darkness like someone who has lost the jewel of their eyes (Śrīla Saraswatī Ṭhākur’s confidential name is ‘Nayaṇa-maṇi’ (‘jewel of the eye’)). O my poor eyes (dīna-nayana, bereft of vision of my Master)! (Alternately, “O deliverer of the poor!” Or, “O my Master named Nayana who shows miserliness with mercy by not taking me into his company!”) Wherever that great soul may be, please swiftly take this servitor there.

kṛpaṇa-nayana: “O my poor eyes!” Three primary meanings are intended here for name kṛpaṇa-nayana, or dīna-nayana as it is glossed in Bengali. Kṛpaṇa or dīna means ‘poor’, ‘helpless’, ‘sorrowful’, or ‘miserly’ (lit. kṛpaṇa means one who has no (ṇa) mercy (kṛpā): either one who has not been a recipient of mercy or one who is not a giver of mercy). Nayana means ‘eye’ and ‘one who leads or brings’. Here in the vocative case, Kṛpaṇa-nayana is a call: (1) “O my poor (kṛpaṇa) eyes (nayana)!”, (2) “O deliverer (nayana) of the poor (kṛpaṇa)!”, or (3) “O you who are known confidentially as Nayana-maṇi (‘jewel of the eye’) and are acting miserly (kṛpaṇa) for not mercifully bringing (nayana) me into your association!”

śrī-vṛṣakapi-sutayā: “The divine daughter of Vṛṣabhānu.” Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj composed Śrī Śrī Dayita Dāsa Daśakam after the disappearance of Śrīla Saraswatī Ṭhākur in a mood of separation from him comparable to the mood of Śrīla Rūpa Goswāmī’s Prathama Chaitanyāṣṭakam and other works. Śrīla Saraswatī Ṭhākur received from his Guru Śrīla Gaura Kiśor Dās Bābājī Mahārāj at the time of his initiation the name ‘Śrī Vārṣabhānavī Devī Dayita Dās’. Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj has chosen to address his Gurudev by this name in this composition because this name specifically alludes to Śrīla Saraswatī Ṭhākur eternal identity (svarūpa) as an intimate servant of Śrī Vārṣabhānavī, Śrīmatī Rādhārāṇī, whom Śrīla Saraswatī Ṭhākur has returned to upon withdrawing from the earth. The topic chosen for the first verse of Śrī Śrī Dayita Dāsa Daśakam makes this vividly clear.

asau: “That one.” Asau literally means ‘that’ in reference to a person or object distant from the speaker. The Sanskrit language contains four demonstrative pronouns which are used according to the proximity of a subject:

idam astu sannikṛṣṭe samīpataravartti chaitado rūpam
adas astu viprakṛṣṭe tad iti parokṣe vijānīyāt

This verse explains that idam is used for something nearby, etad for something very near, adas for something distant, and tad for something absent. Asau is the singular nominative form of adas, and such usage here (rather than that of tad) to refer to Śrīla Saraswatī Ṭhākur in separation is meant to convey that although Śrīla Saraswatī Ṭhākur is felt to be distant after his disappearance, he is not absent.

যস্য শ্রীপাদপদ্মাৎ প্রবহতি জগতি প্রেমপীযূষধারা
যস্য শ্রীপাদপদ্মচ্যুতমধু সততং ভৃত্যভৃঙ্গান্ বিভর্ত্তি ।
যস্য শ্রীপাদপদ্মং ব্রজরসিকজনো মোদতে সম্প্রশস্য
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥২॥

যাঁহার পাদপদ্ম হইতে জগতে প্রেমসুধানদী প্রবাহিত হইতেছে, যাঁহার পাদপদ্মচ্যুত মধু নিরন্তর পান করিতে করিতে অনুচর-মধুকরগণ নিজ নিজ জীবন ধারণ করিতেছে, ব্রজের বিশ্রম্ভ-রসাশ্রিত জন যাঁহার পাদপদ্মের প্রশংসা করিতে সুখবোধ করিয়া থাকেন—হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥২॥

yasya śrī-pāda-padmāt pravahati jagati prema-pīyūṣa-dhārā
yasya śrī-pāda-padma-chyuta-madhu satataṁ bhṛtya-bhṛṅgān vibhartti
yasya śrī-pāda-padmaṁ vraja-rasika-jano modate sampraśasya
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [2]

yasya–whose; śrī–divine; pāda–foot; padmāt–from lotus; pravahati–flows; jagati–throughout the universe; prema–divine love; pīyūṣa–nectar; dhārā–river; yasya–whose; śrī–divine; pāda–foot; padma–lotus; chyuta–fallen; madhu–nectar; satatam–constantly; bhṛtya–servant; bhṛṅgān–bees; vibhartti–maintains; yasya–whose; śrī–divine; pāda–foot; padmam–lotus; vraja–Vraja; rasika–relisher of rasa; janaḥ–person; modate–delights; sampraśasya–in praising; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

[From] yasya–whose śrī–divine padmāt–lotus pāda–feet dhārā–a river pīyūṣa–of the nectar prema–of divine love pravahati–flows jagati–throughout the universe, madhu–the nectar chyuta–fallen [from] yasya–whose śrī–divine padma–lotus pāda–feet  satatam–constantly vibhartti–maintains [his] bhṛtya–servant bhṛṅgān–bees, [and] yasya–whose śrī–divine padmam–lotus pāda–feet janaḥ–a person [who is] rasika–a relisher of the rasa vraja–of Vraja modate–delights sampraśasya–in praising— he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

From his lotus feet, a river of the nectar of prema flows throughout the universe, his bee servitors maintain their lives by constantly drinking such nectar falling from his lotus feet, and those sheltered in the confidential rasas of Vraja delight in praising his lotus feet. O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

বাৎসল্যং যচ্চ পিত্রো জগতি বহুমতং কৈতবং কেবলং তত্
দাম্পত্যং দস্যুতৈব স্বজনগণ-কৃতা বন্ধুতা বঞ্চনেতি ।
বৈকুণ্ঠস্নেহমূর্ত্তেঃ পদনখকিরণৈর্যস্য সন্দর্শিতোঽস্মি
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৩॥

মাতাপিতার বাৎসল্য বলিয়া জগতে যাহা বহুমানিত, (হরিভক্তির বাধারূপে) তাহা ছলনা মাত্র, সমাজপ্রচলিত তথাকথিত পবিত্র দাম্পত্যপ্রেম (উভয়ের সম্ভাব্য নিরুপাধিক প্রেমসম্পদ্ অর্জ্জনের উদ্যমলুণ্ঠনকারী আসুরিক প্রচেষ্টারূপে) দস্যুতা ভিন্ন কিছুই নয় এবং বন্ধুতা বঞ্চনামাত্র—এই সমুদায় বিচার যে অপ্রাকৃত স্নেহময় বিগ্রহ মহাপুরুষের পদনখকিরণের দ্বারা প্রদর্শিত হইয়াছি—হে দীন নয়ন, ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৩॥

vātsalyaṁ yach cha pitro jagati bahumataṁ kaitavaṁ kevalaṁ tat
dāmpatyaṁ dasyutaiva svajana-gaṇa-kṛtā bandhutā vañchaneti
vaikuṇṭha-sneha-mūrteḥ pada-nakha-kiraṇair yasya sandarśito ’smi
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [3]

vātsalyam–affection; yat–which; cha–even; pitraḥ–of father; jagati–in world; bahumatam–highly esteemed; kaitavam–trickery; kevalam–simply; tat–that; dāmpatyam–matrimony; dasyutā–dacoity; eva–just; svajana–kinsman; gaṇa–group; kṛtā–formed; bandhutā–friendship; vañchana–deceit; iti–thus; vaikuṇṭha–supramundane; sneha–affection; mūrtteḥ–of embodiment; pada–foot; nakha–toenail; kiraṇaiḥ–by rays; yasya–whose; sandarśitaḥ–shown; asmi–I am; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

tat–That yat–which [is] bahumatam–highly esteemed jagati–in the world [as] vātsalyam–affection, cha–even [that] pitraḥ–of a father, [is] kevalam–simply kaitavam–trickery, dāmpatyam–matrimony [is] eva–just dasyutā–dacoity, [and] bandhutā–the friendship kṛtā–formed svajana-gaṇa–by kinsmen [is] vañchana–deceit— asmi–I am sandarśitaḥ–shown iti–thus kiraṇaiḥ–by the rays nakha–of the toes [of] yasya–whose pada–feet, [by the rays of the toes of the feet] mūrtteḥ–of this embodiment [of] vaikuṇṭha–supramundane sneha–affection— he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

That which is so highly esteemed in the world as the affection of a mother and father is simply trickery (as an obstacle to Hari-bhakti); so called pure matrimonial love in vogue in society (as a demonic endeavour which plunders both persons of the opportunity to attain the fortune of unconditional prema) is nothing other than dacoity, and friendship is simply deceit—I have been shown all these conclusions by the rays of light from the nails of the toes of that great soul, the embodiment of supramundane affection. O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

sandarśito ’smi: “I have been shown.” Śrīmad Bhāgavatam (5.5.18) affirms the detestablility of worldly relationships which do not support the cultivation of bhakti:

gurur na sa syāt svajano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś cha sa syān
na mochayed yaḥ samupeta-mṛtyum

“One who cannot save those who are subject to death (saṁsāra) should not be a Guru, should not be a kinsman, should not be a father, should not be a mother, should not be a worshippable deity, and should not be a husband.”

যা বাণী কণ্ঠলগ্না বিলসতি সততং কৃষ্ণচৈতন্যচন্দ্রে
কর্ণক্রোড়াজ্জনানাং কিমু নয়নগতাং সৈব মূর্ত্তিং প্রকাশ্য ।
নীলাদ্রীশস্য নেত্রার্পণভবনগতা নেত্রতারাভিধেয়া
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৪॥

শ্রীকৃষ্ণচৈতন্যচন্দ্রের কণ্ঠস্বরূপের যে বাণী সর্ব্বদা জনগণের কর্ণক্রোড়ে বিলাস করিতেন, তিনিই কি কর্ণ হইতে নয়নগোচর মূর্ত্তি প্রকাশ করিয়া শ্রীনীলাচলচন্দ্রের (রথযাত্রাকালে) নয়নার্পণরূপ প্রসাদপ্রাপ্ত প্রাসাদে প্রকটিত হইয়া “নয়নমণি” নামের সার্থকতা প্রদর্শন করিতেন ? হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৪॥

yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-chaitanyachandre
karṇa-kroḍāj janānāṁ kim u nayana-gatāṁ saiva mūrtiṁ prakāśya
nīlādrīśasya netrārpaṇa-bhavana-gatā netra-tārābhidheyā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [4]

–which; vāṇī–message; kaṇṭha–throat; lagnā–fixed; vilasati–plays; satatam–constantly; kṛṣṇa-chaitanya–Kṛṣṇa Chaitanya; chandre–in the moon; karṇa–ear; kroḍāt–from hollow; janānām–of people; kim–would?; u–indeed; nayana–eye; gatām–known; –that; eva–indeed; mūrtim–form; prakāśya–manifest; nīla–blue; adri–mountain;  īśasya–of Lord; netra–eye; arpaṇa–offering; bhavana–abode; gatā–situated; netra–eye; tāra–pearl; abhidheyā–to be known; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

kim u–Would –that vāṇī–message, –which satatam–constantly vilasati–plays lagnā–fixed [in] kaṇṭha–the throat chandre–of the moon kṛṣṇa-chaitanya–Śrī Kṛṣṇa Chaitanya, kroḍāt–from the hollows karṇa–of the ears janānām–of the people prakāśya–manifest eva–indeed mūrtim–a form gatām–known nayana–to the eyes [as] arpaṇa–an offering netra–to the eyes īśasya–of the Lord nīla–of the blue adri–mountains gatā–situated [in His] bhavana–abode [who is] abhidheyā–meant to be known [as] tāra–the pearl netra–of the eye (Nayana-maṇi)? he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

Would the message from the throat of Śrī Kṛṣṇa Chaitanyachandra, which constantly plays in the hollows of the ears of the people, manifest from their ears into a form perceptible to the eye and demonstrate the fulfilment of the name Nayaṇa-maṇi by appearing in a palace received by His grace in the form of an offering to the eyes of Śrī Nīlāchalachandra (at the time of Ratha Yātrā)? O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

kim u–“Would.” Here the particle kim introduces a question, and the particle u evokes a sense of wonder and exclamation.

vāṇī: “The message.” Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj has similarly praised Śrīla Saraswatī Ṭhākur as the personification of Śrīman Mahāprabhu’s message at the beginning of his Śrī Śrī Prapanna-jīvanāmṛtam (1.2): “Gaura-vāg-vigrahaṁ vande: I offer obeisance unto the embodiment of Gaura’s message.” Śrīla Saraswatī Ṭhākur is also glorified in this way in his customary praṇām-mantra:

namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe

“Obeisance unto you, the divine embodiment of Gaura’s message and liberator of the fallen.”

netrārpaṇa-bhavana-gatā: “Appearing in a palace in the form of an offering to the eyes.” Various biographies of Śrīla Bhakti Siddhānta Saraswatī Ṭhākur recount that during the first Ratha Yātrā after Śrīla Saraswatī Ṭhākur’s appearance in Śrī Puruṣottam Kṣetra in the home Śrīla Bhakti Vinod Ṭhākur received there by the grace of Śrī Jagannāthadev, his mother Bhagavatī Devī brought him before Śrī Jagannāthadev as an offering. A concise biography of Śrīla Saraswatī Ṭhākur published in honour of the one hundredth anniversary of his appearance entitled Prabhupād Śrī Śrīla Saraswatī Ṭhākur recounts this Pastime as follows [translated from the original Bengali]: “Six months after the child’s appearance, the Ratha Yātrā festival arrived. That year, by the will of Śrī Jagannāthadev the chariot arrived at the door of Ṭhākur Bhakti Vinod’s residence and moved no further. Śrī Jagannāthadev remained atop the chariot for three days in front of Ṭhākur Bhakti Vinod’s residence. Under Bhakti Vinod Ṭhākur’s leadership, a festival of Śrī Hari-kīrtan took place for three days in front of Śrī Jagannāthadev. One day during this time, the child of six months, lying in its mother’s arms, came before Śrī Jagannāthadev, extended its hand, embraced Śrī Jagannāthadev’s divine feet, and received a prasādī garland from Śrī Jagannāth’s neck.”

গৌরেন্দোরস্তশৈলে কিমু কনকঘনো হেমহৃজ্জম্বুনদ্যা
আবির্ভূতঃ প্রবর্ষৈর্নিখিলজনপদং প্লাবয়ন্ দাবদগ্ধম্ ।
গৌরাবির্ভাবভূমৌ রজসি চ সহসা সংজুগোপ স্বয়ং স্বং
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৫॥

শ্রীভাগবতোক্ত জম্বুনদের নির্ম্মল স্বর্ণময় জল আকর্ষণ করিয়া কি এই কাঞ্চনবর্ণ মেঘ শ্রীগৌরচন্দ্রের অস্তগমনশৈলে উদিত হইয়া (ত্রিতাপ)-দাবাগ্নিদগ্ধ সমুদায় দেশকে প্রচুর বর্ষণ দ্বারা প্লাবিত করিতে করিতে শ্রীগৌরাঙ্গের উদয়ভুমিরজে অকস্মাৎ আত্মগোপন করিলেন ! হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৫॥

gaurendor asta-śaile kim u kanaka-ghano hema-hṛj-jambu-nadyā
āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham
gaurāvirbhāva-bhūmau rajasi cha sahasā saṁjugopa svayaṁ svaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [5]

gaura–golden; indoḥ–of moon; asta–setting; śaile–above mountain; kim–has?; u–indeed; kanaka–gold; ghanaḥ–cloud; hema–golden; hṛt–taken; jambu–Jambu; nadyā–with river; āvirbhūtaḥ–appeared; pravarṣaiḥ–with rains; nikhila–all; jana–person; padam–abode; plāvayan–inundating; dāva–forest fire; dagdham–scorched; gaura–Gaura; āvirbhāva–appearance; bhūmau–in land; rajasi–in dust; cha–and; sahasā–suddenly; saṁjugopa–hidden; svayam–of own accord; svam–one’s own self; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

kim u–Has [this] kanaka–golden ghanaḥ–cloud āvirbhūtaḥ–appeared [with the] hema–golden jambu–Jambu nadyā–River hṛt–taken [along] śaile–above the mountain [of the] gaura–golden indoḥ–moon’s asta–setting, plāvayan–inundated pravarṣaiḥ–with rains padam–the abodes [of] nikhila–all jana–people dagdham–scorched dāva–by the forest fire, cha–and [then] sahasā–suddenly saṁjugopa–hidden svam–himself svayam–of his own accord rajasi–in the dust bhūmau–of the land [of] gaura–Gaura’s āvirbhāva–appearance? he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

Has this golden cloud draw up the pure golden waters of the Jambu River described in Śrīmad Bhāgavatam, arisen above the mountain where the golden moon (Śrī Gaurachandra) set, inundated with profuse rains the whole countryside which was scorched by the forest fire (of the three miseries), and then suddenly hidden himself in the dust of the land of the appearance of Śrī Gaurāṅga? O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

kim u–“Has.” Here the particles kim and u function in the same manner as in the previous verse.

jambu-nadyā: “Jambu River.” Śrīmad Bhāgavatam (5.16.12, 19–21) states that a jambu (loosely, a rose apple) tree spanning 1,100 yojanas in height and breadth stands atop Mount Merumandara, one of the four mountains surrounding Mount Sumeru at the centre of Bhū Maṇḍala. This jambu tree produces fruits as large as elephants which regularly fall from a height of 10,000 yojanas to the base of the mountain. The juice released by these fruits after their fall forms a river known as the Jambu Nadī, and the earth along the banks of this river which becomes moistened by the jambu juice, as a result of a reaction produced by air and sunlight, transforms into gold. This gold is known as Jambu-nada, and all the crowns, bangles, belts, and other ornaments worn by the devatās are fashioned from it. The Jambu river is thus understood to be the source of finest gold in the universe.

kanaka-ghano: “Golden cloud.” The comparision between Śrīla Saraswatī Ṭhākur and a golden cloud which has drawn up the waters of the Jambu River is meant to convey that Śrīla Saraswatī Ṭhākur was of a wondrous and purely golden nature and to convey more deeply that his golden nature is of the same nature as that of Śrī Gaurāṅga Himself: Śrīla Saraswatī Ṭhākur was empowered to appear and distribute the bhakti of Tapta-kāñchana-gaurāṅgī, Śrīmatī Rādhārāṇī of celebrated molten gold complexion.

āvirbhūtaḥ: “Arisen.” Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj personally explained the purport of this description of Śrīla Saraswatī Ṭhākur’s appearance in Śrī Puruṣottam Kṣetra during his discourse on 13 February 1982 on the anniversary of the appearance day of Śrīla Bhakti Siddhānta Saraswatī Ṭhākur [translated from Bengali]: “It is said, ‘Utkale Puruṣottamāt’ regarding his appearance. In the śāstra we see that from Utkala, the pure domain of Jagannāth, a great hope (bharasā) will arise. He appeared there amidst the atmosphere where Mahāprabhu manifested His eruption of bhāva and mahābhāva in His final days, brought these things to Bengal, and from there began distributing them all over Bhārat. He also endeavoured to arrange that these things would be given in the West as well.

gaurendor asta-śaile kim u kanaka-ghano hema-hṛj-jambu-nadyā
āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham
gaurāvirbhāva-bhūmau rajasi cha sahasā saṁjugopa svayaṁ svaṁ
yatrāsau tatra śīghraṁ …

“From there [Puruṣottam Kṣetra, he as] a golden cloud became infused and then inundated the entire world, distributing pure nectar everywhere. He pacified the hearts of the jīvas scorched by the three miseries of the forest fire [of saṁsāra], and then suddenly came to Māyāpur and hid himself there.”

গৌরো গৌরস্য শিষ্যো গুরুরপি জগতাং গায়তাং গৌরগাথা
গৌড়ে গৌড়ীয়-গোষ্ঠ্যাশ্রিতগণ-গরিমা দ্রাবিড়ে গৌরগর্ব্বী ।
গান্ধর্ব্বা গৌরবাঢ্যো গিরিধরপরমপ্রেয়সাং যো গরিষ্ঠো
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৬॥

যিনি গৌরবর্ণ এবং শ্রীগৌরগাথাগানকারী নিখিল জগতের (স্বাভাবিক) গুরু হইয়াও যিনি শ্রীগৌরকিশোর নামক কোন মহাত্মার শিষ্যত্ব অঙ্গীকার করিয়াছেন, যিনি সমগ্র গৌড়মণ্ডলে শুদ্ধ গৌড়ীয় গোষ্ঠীর আশ্রয়দাতৃগণের গরিমাস্থল, যিনি দ্রাবিড় বৈষ্ণবগণের (লক্ষমীনারায়ণোপাসকগণের) নিকট শ্রীগৌরপ্রদত্ত (শ্রীরাধাগোবিন্দের ব্রজভজনের) কথা কীর্ত্তন করিতে গর্ব্ব অনুভব করেন, শ্রীগান্ধর্ব্বার গণেরও যাঁহার গিরমাসম্পদ্ দৃষ্ট হয় এবং গিরিধারীর পরম প্রিয়মণ্ডলে যিনি শ্রেষ্ঠ স্থানে অধিষ্ঠিত অর্থাৎ মুকুন্দপ্রেষ্ঠ—হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৬॥

gauro gaurasya śiṣyo gurur api jagatāṁ gāyatāṁ gaura-gāthā
gauḍe gauḍīya-goṣṭhy-āśrita-gaṇa-garimā drāviḍe gaura-garvī
gāndharvā gauravāḍhyo giridhara-parama-preyasāṁ yo gariṣṭho
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [6]

gauraḥ–gold; gaurasya–of Gaura; śiṣyaḥ–disciple; guruḥ–Guru; api–although; jagatām–of the people; gāyatām–of the singers; gaura–Gaura; gāthā–praise; gauḍe–in Gauḍa; gauḍīya–Gauḍīya; goṣṭhī–society; āśrita–sheltered; gaṇa–group; garimā–glory; drāviḍe–in Dravida; gaura–Gaura; garvī–proud; gāndharvā–Gāndharvā; gaurava–honour; āḍhyaḥ–rich; giri–mountain; dhara–holder; parama–great; preyasām–of the dear; yaḥ–who; gariṣṭhaḥ–exalted; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

[He] yaḥ–who [is] gauraḥ–gold, [who] api–although [being] guruḥ–the jagatām–of the human beings [who are] gāyatām–singers gāthā–of the praises gaura–of Gaura, [is]  śiṣyaḥ–the disciple gaurasya–of Gaura [Kiśor, who]  gauḍe–throughout Gauḍa [is the] garimā–glory [of those in whom the] gauḍīya–Gauḍīya [Vaiṣṇava] goṣṭhī–society [is] āśrita-gaṇa–sheltered, [who is] garvī–proud [about] gaura–Gaura drāviḍe–in Dravida [Southern India, who is āḍhyaḥ–rich gaurava–in honour gāndharvā–from Gāndharvā, [and who is] gariṣṭhaḥ–exalted preyasām–amidst the dear-parama–most  giri–of the mountain dhara–holder— he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

He who is gold in complexion, he who accepted discipleship to the great soul known as Śrī Gaura Kiśor although he was the (natural) Guru of the entire society of singers of the praises of Śrī Gaura, he who throughout the district of Gauḍa is the repository of the glory of those who grant shelter within the pure Gauḍīya [Vaiṣṇava] society, he who takes pride in propounding the message (of Śrī Rādhā-Govinda’s service in Vraja) given by Śrī Gaura amidst the Dravidian Vaiṣṇavas (worshippers of Lakṣmī-Nārāyaṇ), he whose wealth in glory is seen even amidst the group of Śrī Gāndharvā, and he who is situated in the highest position amidst the circle of Giridharī’s dearmost, that is, he who is Mukunda’s favourite—O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

gauro gaurasya … gariṣṭho: This verse has been highly praised by paṇḍits for its ornament of alliteration.

gāndharvā … giridhara: “Śrī Gāndharvā … Giridhārī.” Both Śrīla Rūpa Goswāmī and Śrīla Raghunāth Dās Goswāmī repeatedly throughout their writings address or refer to Śrīmatī Rādhārāṇī as Gāndharvā and Gāndharvikā (‘She who is a wonderful singer’, or ‘She who is fragrant’) and to Śrī Kṛṣṇa as Giridhara, Giridhārī, and other names with the same import (‘He who lifted Girirāj Govardhan’), and they often use these names when referring to the Divine Couple in tandem. Śrīla Saraswatī Ṭhākur, in keeping with such preference, gave the names for the Deities he installed at Śrī Chaitanya Maṭh in Śrī Dhām Māyāpur as Śrī Śrī Guru Gaurāṅga Gāndharvikā Giridhārī, and knowning of such fondness for these names shared by all, Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj has described here Śrīla Saraswatī Ṭhākur’s endearment to the Divine Couple using these same names.

giridhara-parama-preyasāṁ: “Situated in the highest position amidst the circle of Giridharī’s dearmost.” Such glorification of Śrī Guru echoes Śrīla Raghunāth Dās Goswāmī’s instruction in his Manaḥ-śikṣā (2): “Guru-varaṁ Mukunda-preṣṭhatve: always deeply remember your beloved Gurudev to be Mukunda’s favourite.”

যো রাধাকৃষ্ণনামামৃতজলনিধিনাপ্লাবয়দ্​বিশ্বমেত-
দাম্লেচ্ছাশেষলোকং দ্বিজনৃপবণিজং শূদ্রশূদ্রাপকৃষ্টম্ ।
মুক্তৈঃ সিদ্ধৈরগম্যঃ পতিতজনসখো গৌরকারুণ্যশক্তি-
র্যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৭॥

যিনি শ্রীরাধাকৃষ্ণনামামৃত-সমুদ্রে ব্রাহ্মণ, ক্ষত্রিয়, বৈশ্য, শূদ্র ও অপশূদ্র এমন কি ম্লেচ্ছ পর্য্যন্ত অশেষ লোকাত্মক সমগ্র বিশ্বকে প্লাবিত করিয়াছেন, মুক্ত ও সিদ্ধগণের অগম্য হইয়াও যিনি পতিতজনবন্ধু এবং শ্রীগৌরাঙ্গের করুণাশক্তি বলিয়া পরিচিত—হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৭॥

yo rādhā-kṛṣṇa-nāmāmṛta-jala-nidhināplāvayad viśvam etad
āmlechchhāśeṣa-lokaṁ dvija-nṛpa-vaṇijaṁ śūdra-śūdrāpakṛṣṭam
muktaiḥ siddhair agamyaḥ patita-jana-sakho gaura-kāruṇya-śaktir
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [7]

yaḥ–who; rādhā–Rādhā; kṛṣṇa–Kṛṣṇa; nāma–Name; amṛta–nectar; jala–water; nidhinā–with ocean; aplāvayad–inundating; viśvam–world; etad–this; āmlechchha–even mlechchha; aśeṣa–countless; lokam–being; dvija–brahmaṇ; nṛpa–kṣatriya; vaṇijam–vaiśya; śūdra–śūdra; śūdra–śūdra; apakṛṣṭam–inferior; muktaiḥ–by liberated ones; siddhaiḥ–by realised ones; agamyaḥ–unapproachable; patita–fallen; jana–person; sakhaḥ–friend; gaura–Gaura; kāruṇya–mercy; śaktiḥ–potency; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

[He] yaḥ–who aplāvayad–inundated rādhākṛṣṇanāmaamṛtajalanidhināetad–this viśvam–world [of] aśeṣa–countless lokam–living beings— dvija–brahmaṇs, nṛpa–kṣatriyas, vaṇijam–vaiśyas, śūdra–śūdras, apakṛṣṭam–inferiors [to] śūdra–śūdras, [and] āmlechchha–even mlechchhas, [and who is] agamyaḥ–unapproachable muktaiḥ–by the liberated [and] siddhaiḥ–by the realised, [who is] sakhaḥ–the friend patita-jana–of the fallen, [and who is the] kāruṇya–mercy śaktiḥ–potency gaura–of Gaura— he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

He who inundated the entire world of countless living beings—brāhmaṇs, kṣatriyas, vaiśyas, śūdras, less than śūdras, and even mlechchhas—with the ocean of the nectar of the Names of Śrī Rādhā-Kṛṣṇa, and who although unapproachable by even the liberated and the realised is known to be the friend of the fallen and the mercy potency of Śrī Gaurāṅga—O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

āmlechchha: “Even mlechchhas.” A mleccha is generally understood to mean someone unaware of or averse to the teachings of the Vedas. Śrīla Bhakti Siddhānta Saraswatī Ṭhākur cites the folllowing definition of the term in his Anubhāṣya on Śrī Chaitanya-charitāmṛta (Ādi, 17.192):

go-māṁsā-khādako yas tu viruddhaṁ bahu bhāṣate
sarvāchāra-vihīnaś cha mlechchha ity abhidhīyate

“One who eats cow meat, speaks very adversely, and is devoid of all proper conduct is called a mlechchha.”

gaura-kāruṇya-śaktir: “The mercy potency of Śrī Gaurāṅga.” This echoes Śrīla Saraswatī Ṭhākur customary praṇām-mantra:

śrī-gaura-karuṇā-śakti-vigrahāya namo ’stu te

“Obeisance unto you, the embodiment of Śrī Gaura’s mercy potency.”

muktaiḥ siddhair agamyaḥ: “Unapproachable by even the liberated and the realised.” Here muktaiḥ refers to jñānīs who have attained liberation from ignorance, that is, mundane identification and pursuits, and siddhaiḥ refers to those who have attained through yoga practice any of the eight siddhis (e.g. becoming weightless, acquiring desired objects at will). Śrīla Saraswatī Ṭhākur is here said to be unapproachable by such persons because their desires for mukti and siddhis inhibit them from accepting the gift he appeared to distribute and because he has descended from a plane situated above those of their attainments.

অপ্যাশা বর্ত্ততে তৎ পুরটবরবপুর্লোকিতুং লোকশন্দং
দীর্ঘং নীলাব্জনেত্রং তিলকুসুমনসং নিন্দিতার্দ্ধেন্দুভালম্ ।
সৌম্যং শুভ্রাংশুদন্তং শতদলবদনং দীর্ঘবাহুং বরেণ্যং
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৮॥

সেই লোকমঙ্গলকর পুরটসুন্দর মূর্ত্তি-দর্শনের কি আশা আছে ? সেই সুদীর্ঘ, নীলকমলনয়ন ও তিলফুলজয়ী নাসিকা, সেই অর্দ্ধচন্দ্রধিক্কারী ললাট, সেই সৌম্যবদনকমল, সেই শুভ্রজ্যোতিঃ দন্তপংক্তি ও সেই আজানুলম্বিত বাহুসমন্বিত রমণীয় বিগ্রহের পুনর্দর্শনের কি আশা আছে ? হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৮॥

apy āśā varttate tat puraṭa-vara-vapur lokituṁ loka-śandaṁ
dīrghaṁ nīlābja-netraṁ tila-kusuma-nasaṁ ninditārddhendu-bhālam
saumyaṁ śubhrāṁśu-dantaṁ śata-dala-vadanaṁ dīrgha-bāhuṁ vareṇyaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [8]

api–any; āśā–hope; varttate–is there; tat–that; puraṭa–golden; vara–beautiful; vapuḥ–figure; lokitum–to behold; loka–world; śandam–bestowing good fortune; dīrgham–dilated; nīla–blue; abja–lotus; netram–eye; tila–sesame; kusuma–flower; nasam–nose; nindita–belittled; ārddha–half; indu–moon; bhālam–forehead; saumyam–tranquil; śubhra–bright; aṁśu–ray; dantam–tooth; śata–hundred; dala–petal; vadanam–face; dīrgha–long; bāhum–arm; vareṇyam–exalted; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

varttate–Is there api–any āśā–hope lokitum–to behold tat–that vareṇyam–exalted vara–beautiful puraṭa–golden vapuḥ–figure [which] śandam–bestow good fortune loka–upon the world, [those] dīrgham–dilated, nīla–blue abja–lotus netram–eyes, [that] tila–sesame kusuma–flower nasam–nose, [that] ārddha–half- indu–moon nindita–belitting bhālam–forehead, [those] dantam–teeth [of] śubhra–bright aṁśu–rays, [that] saumyam–tranquil śata-dala–lotus vadanam–face, [and those] dīrgha–long bāhum–arms? he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

Is there any hope of beholding that beautiful golden figure which bestows good fortune upon the world? Is there any hope of again beholding those dilated, blue lotus eyes, that nose which surpasses the sesame flower, that forehead which belittles the half-moon, that tranquil lotus face, that bright lustrous row of teeth, and that charming figure replete with arms extending down to the knees? O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

গৌরাব্দে শূন্যবাণান্বিতনিগমমিতে কৃষ্ণপক্ষে চতুর্থ্যাং
পৌষে মাসে মঘায়ামমরগণগুরোর্বাসরে বৈ নিশান্তে ।
দাসো যো রাধিকায়া অতিশয়দয়িতো নিত্যলীলাপ্রবিষ্টো
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥৯॥

চারি শত পঞ্চাশৎ সংখ্যক (৪৫০) গৌরাব্দে পৌষ মাসে, কৃষ্ণপক্ষে, চতুর্থী তিথিতে, মঘা নক্ষত্রে বৃহস্পতিবারে নিশান্তে সময়ে শ্রীমতী বৃষভানুনন্দিনীর অতীব দয়িত অনুচর যিনি নিত্যলীলায় প্রবেশ করিলেন—হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥৯॥

gaurābde śūnya-vāṇānvita-nigama-mite kṛṣṇa-pakṣe chaturthyāṁ
pauṣe māse maghāyām amara-gaṇa-guror vāsare vai niśānte
dāso yo rādhikāyā atiśaya-dayito nitya-līlā-praviṣṭo
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [9]

gaura–Gaura; abde–in era; śūnya–void—‘0’; vāṇa– arrow—‘5’; anvita– accompanied by; nigama–Veda—‘4’; mite–in measure; kṛṣṇa–dark; pakṣe–in fortnight; chaturthyām– during fourth [lunar phase]; pauṣe–in Pauṣa; māse–in month; maghāyām–under Maghā; amara–immortal; gaṇa–group; guroḥ–of Guru; vāsare–on day; vai–indeed; niśa–night; ante–at end; dāsaḥ–servitor; yaḥ–who; rādhikāyāḥ–of Rādhikā; atiśaya–extremely; dayitaḥ–dear; nitya–eternal; līlā–Pastime; praviṣṭaḥ–entered; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

mite–In the measure nigama–Veda—‘4’ anvita–accompanied by vāṇa–arrow—‘5’ [and] śūnya–void—‘0’ [in the] gaura–Gaura abde–era, māse–in the month pauṣe–of Pauṣa, chaturthyām–during the fourth [lunar phase] kṛṣṇa–of the dark pakṣe–fortnight maghāyām–under Maghā vāsare–on the day guroḥ–of the Guru amara-gaṇa–of the immortals vai–right ante–at the end niśa–of the night, [the] atiśaya–extremely dayitaḥ–dear dāsaḥ–servitor rādhikāyāḥ–of Rādhikā yaḥ–who praviṣṭaḥ–entered [the] nitya–eternal līlā–Pastimes— he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

In 450 of the Gaura era, in the month of Pauṣa, during the fourth lunar phase of the dark fortnight under the Maghā asterism on the day of Bṛhaspati at the time of the night’s end [at 5:30 am on Thursday, 1 January 1937], that extremely dear attendant of Śrīmatī Vṛṣabhānu Nandinī who entered the eternal līlā—O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

śūnya-vāṇānvita-nigama-mite: “In 450.” There is a custom in Sanskrit poetry of communicating numbers through words for things that are well known to exist in certain numbers. So, here vāṇa, arrow, means five, as Kāmadev is well know to carry five arrows, and nigama, a term synonymous with Veda, means four as the Vedas are well know to be four in number. Śūnya, void, means zero. When a multi-digit number is meant to be conveyed, the custom is to present the order of the numbers in reverse. Thus, the phrase śūnya-vāṇānvita-nigama means 450.

হাহাকারৈর্জনানাং গুরুচরণজুষাং পূরিতাভূর্নভশ্চ
যাতোঽসৌ কুত্র বিশ্বং প্রভুপদবিরহাদ্ধন্ত শূন্যায়িতং মে ।
পাদাব্জে নিত্যভৃত্যঃ ক্ষণমপি বিরহং নোৎসহে সোঢ়ুমত্র
যত্রাসৌ তত্র শীঘ্রং কৃপণনয়ন হে নীয়তাং কিঙ্করোঽয়ম্ ॥১০॥

জনসাধারণের ও শ্রীগুরুপাদপদ্মের সেবারত শিষ্যগণের হাহাকারে সমস্ত পৃথিবী ও আকাশ পূর্ণ হইয়া গেল । ঐ মহাপুরুষ কোথায় গেলেন ? হায় ! সমস্ত বিশ্ব আজ প্রভুপাদ-বিরহে শূন্যবোধ হইতেছে । পাদপদ্মের নিত্য ভৃত্য ক্ষণমাত্র বিরহও সহ্য করিতে অসমর্থ । হে দীন নয়ন ! ঐ মহাপুরুষ যেখানে, শীঘ্র এই কিঙ্করকে সেইখানে লইয়া চল ॥১০॥

hā-hā-kārair janānāṁ guru-charaṇa-juṣāṁ pūritābhūr nabhaś cha
yāto ’sau kutra viśvaṁ prabhupada-virahād dhanta śūnyāyitaṁ me
pādābje nitya-bhṛtyaḥ kṣaṇam api virahaṁ notsahe soḍhum atra
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam [10]

hā-hā-kāraiḥ–with the cries of “Hā hā!”; janānām–of people; guru–Guru; charaṇa–foot; juṣām–of the devoted; pūrita–filled; abhūḥ–was; nabhaḥ–sky; cha–and; yātaḥ–gone; asau–that one; kutra–where; viśvam–universe; prabhupada–Prabhupād; virahāt–in separation; hanta–alas; śūnyāyitam–seem void; me–to me; pāda–foot; abje–at lotus; nitya–eternal; bhṛtyaḥ–servant; kṣaṇam–moment; api–even; viraham–separation; na–not; utsahe–able; soḍhum–to endure; atra–here; yatra–wherever; asau–that one; tatra–there; śīghram–swiftly; kṛpaṇa–poor; nayana–eye; he–O; nīyatām–take; ayam–this; kiṅkaraḥ–servitor.

nabhaḥ–The sky abhūḥ–was pūrita–filled hā-hā-kāraiḥ–with the cries of “Hā hā!” janānām–of the people cha–and juṣām–of those devoted charaṇa–to the feet guru–of Guru. kutra–Where [has] asau–that one yātaḥ–gone? hanta–Alas! viśvam–The universe śūnyāyitam–seems void me–to me virahāt–in separation prabhupada–from Prabhupād. [An] nitya–eternal bhṛtyaḥ–servant abje–of [his] lotus pāda–feet [is] na–not utsahe–able soḍhum–to endure api–even kṣaṇam–a moment viraham–of separation atra–here. he–O [my] kṛpaṇa–poor nayana–eyes, yatra–wherever asau–that one [may be, please] śīghram–swiftly nīyatām–take ayam–this kiṅkaraḥ–servitor tatra–there.

The entire earth and sky filled with cries of lamentation from the people, and from the disciples devoted to the service of Śrī Guru’s lotus feet. Where has that great soul gone? Alas! Today the entire universe seems void in separation from Prabhupād. An eternal servitor of his lotus feet is unable to endure even a moment of separation. O Dīna-nayana! Wherever that great soul may be, please swiftly take this servitor there.

śūnyāyitaṁ: “Seems void.” Śrīla Raghunāth Dās Goswāmī Prabhu similarly wrote of Śrīla Rūpa Goswāmī Prabhu:

śūnyāyate mahāgoṣṭhaṁ girīndro ’jagarāyate
vyāghra-tuṇḍāyate kuṇḍaṁ jīvātu-rahitasya me

(Śrī Prārthanāśraya-chaturdaśaka: 11)

“Without my life (Śrī Rūpa), Vraja seems empty, Girirāj seems like a python, and Rādhā Kuṇḍa seems like the jaws of a tiger.”

Composition: This daśakam is composed in the twenty-one syllable meter sragdharā.

Recitation

Śrī Śrī Dayita Dāsa Daśakam recitation by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj.

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is the foremost modern exponent of the conception of Sri Chaitanya Mahaprabhu and the school of Srila Rupa Goswami. Subtle and profound yet vivid and practical, his representation of both the broadest and deepest spiritual truths has and continues to fortify and nurture the faith of spiritual aspirants the world over. For more information on Srila Sridhar Maharaj, please visit his biography page.
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