Glorification of the songs of Srila Bhakti Vinod Thakur.
raksa karabi tuhu nischaya jani
pana karabu hama yamuna-pani
Srila Bhakti Vinod Thakur described the surrendered soul’s mood of devotion in this song: “Krishna must save us. So, we have no fear of anything.” We become fearful when we see that we are living within a body, but if we live within our consciousness—real Krishna consciousness—then we have nothing to fear. Actually, bodies come and go. We are not greatly interested in our body. We are interested in our spiritual body, our transcendental body. That exists within the plane of service, and service exists within the plane of faith. Service does not come to someone who is not faithful to their Guru. Such persons lose their service. So, we should try to understand the plane of real devotion, and then we will be able to play there.
raksa karabi tuhu nischaya jani
pana karabu hama yamuna-pani
kaliya-dokha karabi vinasa
sodhabi nadi-jala badaobi asa
[“Knowing for certain that You will protect me, I will drink the water of the Yamuna (even though it has been poisoned by the serpent Kaliya). You will absolve Kaliya of his offences, purify the Yamuna’s waters, and thus increase my faith.”]
This song of Srila Bhakti Vinod Thakur is very nice. All his songs give us life—real life. It is not necessary to read any scripture. The songs of Srila Bhakti Vinod Thakur alone can give us all wealth.
I am very happy with the songs of Bhakti Vinod Thakur. All my knowledge first came to a steady position after reading and singing his songs. Srila Narottam Thakur also has many songs. We may read and chant other songs, but that is for luxury. Our strength in life—the elixir of life—is given in the songs of Srila Bhakti Vinod Thakur and Srila Narottam Thakur. We use these two Acharyas’ songs, and actually we use very few other songs. We know one or two songs of Vidyapati, and one or two songs of Lochan Das Thakur. Like that. Very few. But at random we are using the songs of Bhakti Vinod Thakur. There is the elixir of life. We are getting strength and enthusiasm through his songs.
Srila Bhakti Vinod Thakur composed everything for us. You know the song Gopinatha, mama nivedana suna. There, the heart of a conditioned soul is fully expressed, and how the soul will get the remedy for their condition is also explained. Everything is expressed there.
When I joined the Mission of Srila Guru Maharaj, Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, he marked thirty-two songs in Saranagati for me and said, “You first memorise these thirty-two songs.” He gave me seven days time, and within those seven days I did it. Then Srila Guru Maharaj gave me the chance to sing those songs, and whenever Srila Guru Maharaj would sit in a meeting, he would say to me, “You sing this song. You sing that song.” Mostly, he wanted to hear two songs of Srila Bhakti Vinod Thakur and two songs of Srila Narottam Thakur. The two songs of Srila Bhakti Vinod Thakur were Ki jani ki bale Tomara dhamete ha-inu saranagata and Emana durmati samsara bhitare padiya achhinu ami. The two songs of Srila Narottam Thakur were hari hari! viphale janama gonainu and hari hari! bada sela maramera rahila. At almost every meeting I was present in, Srila Guru Maharaj would order me to sing these songs. In them is the heart expression of the conditioned soul. They explain our very clear approach to Krishna. Hearing these songs, everyone will be happy.
Spoken 23 January 1993.
ki jani ki bale tomara dhamete
tumi dayamaya patita-pavana
patita-tarane rata 
[O Lord,] ki jani–I do not know [by] ki–what bale–force ha-inu–I have become saranagata–a surrendered soul [in] tomara–Your dhamete–abode. tumi–You [are] dayamaya–meriful; [You are] pavana–the saviour patita–of the fallen, [and You are] rata–engaged tarane–in delivering patita–the fallen. 
O Lord, I do not know how I have become a soul surrendered in Your abode. You are merciful; You are the saviour of the fallen, and You are always engaged in delivering them.
ভরসা আমার এই মাত্র নাথ !
তুমি ত’ করুণাময় ।
তব দয়াপাত্র নাহি মোর সম
অবশ্য় ঘুচাবে ভয় ॥২॥
bharasa amara ei matra natha!
tumi ta’ karuna-maya
tava daya-patra nahi mora sama
avasya ghuchabe bhaya 
natha!–O Lord! ei–This matra–alone [is] amara–my bharasa–hope: tumi–You [are] ta’–certainly karuna-maya–compassionate. nahi–There is no patra–candidate [for] tava–Your daya–mercy sama–equal mora–to me. avasya–Certainly, ghuchare–You will subdue [all my] bhaya–fear. 
My only hope, O Lord, is that You are compassionate! There is no one so in need of Your mercy as I. You must subdue my fear.
আমারে তারিতে কাহার শকতি
অবনী ভিতরে নাহি ।
দয়াল ঠাকুর ! ঘোষণা তোমার
অধম পামরে ত্রাহি ॥৩॥
amare tarite kahara sakati
dayala thakura! ghosana tomara
adhama pamare trahi 
nahi–There is no one bhitare–on avani–the earth kahara–who has sakati–the power tarite–to deliver amare–me. [O] dayala–merciful thakura!–Lord! tomara–Your ghosana–declaration [is that] trahi–You deliver adhama–the lowly [and] pamare–sinful. 
No one in this world who has the power to deliver me, but You, O merciful Lord, have declared that You deliver the lowly and sinful.
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! 
chhadiya–Leaving sakala–everything, ami–I asiyachhi–have come [to] tomara–Your charane–feet, natha!–O Lord! ami–I [am Your] nitya–eternal dasa–servant, [and] tumi–You [are my] palayita–maintainer. tumi–You [are my] gopta–guardian, jagannatha!–O Lord of the universe! 
Leaving everything, I have come to Your feet, O Lord! I am Your eternal servant, and You are my maintainer. You are my guardian, 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 
sakala–Everyting [is] tomara–Yours. ami–I [am] matra–only [Your] dasa–servant. tumi–You taribe–must deliver amare–me. varana karinu–I have embraced tomara–Your charana–feet, [and] ami–I ta–certainly nahi–am not amara–my own. 
Everything is Yours. I am only Your servant. You must deliver me. I have embraced Your feet, and I no longer belong to myself.
ভকতিবিনোদ কাঁদিয়া শরণ
লয়েছে তোমার পায় ।
ক্ষমি’ অপরাধ নামে রুচি দিয়া
পালন করহে তায় ॥৬॥
bhakati-vinoda kadiya sarana
layechhe tomara paya
ksami’ aparadha name ruchi diya
palana karahe taya 
kadiya–Weeping, bhakati-vinoda–Bhakti Vinod layechhe–has taken sarana–shelter [at] tomara–Your paya–feet. ksami’–By forgiving [his] aparadha–offences [and] diya–giving [him] ruchi–taste name–for [Your] Name, [please mercifully] palana karahe–maintain taya–him. 
Weeping, Bhakti Vinod has taken shelter at Your feet. By forgiving his offences and giving him taste for Your Name, please mercifully maintain him.
emana durmati samsara bhitare
padiya achhinu ami
tava nija-jana kona mahajane
pathaiya dile tumi 
he–O prabhu–Lord! [I am] emana–so durmati–wicked-minded, [and] ami–I padiya achhinu–have fallen bhitare–into samsara–the material world, [but] tumi–You pathaiya dile–have sent kona–some mahajane–great soul, [one of] tava–Your nija-jana–associates (to rescue me). 
O Lord! I am so wicked-minded, and I have fallen into the material world, but You have sent a great soul, Your 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 
daya kari’–Being merciful more–to me [upon] dekhiya–seeing [me so] patita–fallen, giya–he came amare–to me [and] kahila–said, ohe–“O dina-jana–humble soul, suna–listen [to this] bhala–wonderful katha–message, [and your] hiya–heart habe–will be ullasita–delighted. 
Being merciful upon seeing me so fallen, he came to me and said, “O humble soul, listen to this wonderful message, and your heart will rejoice.
তোমারে তারিতে শ্রীকৃষ্ণচৈতন্য
নবদ্বীপে অবতার ।
তোমা হেন কত দীন-হীন জনে
করিলেন ভব-পার ॥৩॥
tomare tarite sri-krsna-chaitanya
toma hena kata dina-hina jane
karilena bhava-para 
sri-krsna-chaitanya–Sri Krishna Chaitanya [has] avatara–appeared navadvipe–in Nabadwip tarite–to deliver tomare–you. para karilena–He has rescued kata–many dina-hina–poor and humble jane–souls [just] hena–like toma–you bhava–from the ocean of material exitence. 
“Sri Krishna Chaitanya has appeared in Nabadwip to deliver you. He has rescued many poor and humble souls just like you from the ocean of material existence.
বেদের প্রতিজ্ঞা রাখিবার তরে
রুক্ম-বর্ণ বিপ্র-সুত ।
মহাপ্রভু নামে নদীয়া মাতায়
সঙ্গে ভাই অবধূত ॥৪॥
vedera pratijna rakhibara tare
mahaprabhu name nadiya mataya
sange bhai avadhuta 
tare–For the sake rakhibara–of fulfilling vedera–the Vedas’ pratijna–prophecies, [He has appeared with] rukma–a golden varna–complexion [as] suta–the son vipra–of a brahamn name–with the name mahaprabhu–‘Mahaprabhu’ [and driven] nadiya–Nadai mataya–mad sange–in the company [of Hisl bhai–brother avadhuta–Nityananda. 
“To fulfil the prophecies in the Vedas, He has appeared with a golden complexion as a brahman’s son with the name ‘Mahaprabhu’ and driven Nadia mad in the company of His brother the Avadhut.
নন্দসুত যিনি চৈতন্য় গোসাঞী
নিজ নাম করি’ দান ।
তারিল জগত্ তুমিও যাইয়া
লহ নিজ পরিত্রাণ ॥৫॥
nanda-suta yini chaitanya gosani
nija nama kari’ dana
tarila jagat tumio yaiya
laha nija paritrana 
gosani–Lord chaitanya–Chaitanya, yini–who [is] suta–the son nanda–of Nanda, dana kari’–has distributed [His] nija–own nama–Name [and] tarila–delivered jagat–the world. tumi-o–You too yaiya–should go [and] laha–accept [your] nija–own paritrana–deliverance. 
“Lord Chaitanya, who is the son of Nanda Himself, has distributed His own Name and delivered the world. You too should go and accept your deliverance.”
সে কথা শুনিয়া আসিয়াছি, নাথ !
তোমার চরণ-তলে ।
ভকতি-বিনোদ কাঁদিয়া কাঁদিয়া
আপন-কাহিনী বলে ॥৬॥
se katha suniya asiyachhi, natha!
bhakati-vinoda kadiya kadiya
apana-kahini bale 
natha!–O Lord, suniya–hearing se–this katha–message, bhakati-vinoda–Bhakti Vinod asiyachhi–has come tale–to the soles [of] tomara–Your charana–feet. kadiya–Weeping [and] kadiya–weeping, bale–he tells [his] apana–own kahini–story. 
O Lord, hearing this message, Bhakti Vinod has come to the soles of Your feet. Weeping and weeping, he tells his story.
viphale janama gonainu
manusya-janama paiya radha-krsna na bhajiya
janiya suniya visa khainu 
hari–O Lord! hari!–O Lord! [My] janama–birth gonainu–has passed viphale–in vain. paiya–I have obtained [a] manusya–human janama–birth, [but] bhajiya na–I have not served radha–Radha [and] krsna–Krishna. janiya–Knowingly [and] suniya–having heard, khainu–I have drunk visa–poison. 
O Lord! O Lord! My birth has passed in vain. I have obtained a human birth, but I have not served Radha and Krishna. Knowingly and having heard, I have drunk poison.
(jene sune visa khelam)
(hay! hay! ami ki karilam jene sune visa khelam)
(krsna-charan na bhajilam jene sune visa khelam)
Knowingly and having heard, I have drunk poison. Alas! Alas! What have I done? Knowingly and having heard, I have drunk poison. I have not served Krishna’s feet: knowingly and having heard, I have drunk poison.
গোলোকের প্রেমধন হরিনাম-সঙ্কীর্ত্তন
রতি না জন্মিল কেন তায় ।
সংসার-বিষানলে দিবানিশি হিয়া জ্বলে
জুড়াইতে না কৈনু উপায় ॥২॥
golokera prema-dhana hari-nama-sankirtana
rati na janmila kena taya
samsara-visanale diva-nisi hiya jvale
judaite na kainu upaya 
sankirtana–The chanting hari–of the Lord’s nama–Name, dhana–the wealth [and] prema–the divine love golokera–of Goloka— kena–why [has] rati–attachment taya–to these janmila na–not developed [within me]? [My] hiya–heart jvale–burns diva–day [and] nisi–night visa–[in the] poisonous anale–fire samsara–of the material world, [and] kainu na–I have not taken up [any] upaya–means judaite–to relieve [it]. 
Why didn’t I develop attachment to Hari-nam-sankirtan, to the wealth and love of Goloka? My heart burns day and night in the poisonous fire of samsara, and I have not made any attempt to relieve it.
(amar) (rati-mati hala na re)
(golokera prema-dhane (amar) rati-mati hala na re)
(hari-nama-sankirtane (amar) rati-mati hala na re)
(nama-aparadha bale (amar) rati-mati hala na re)
I have developed no love and attachment. I have develpted no love and attachment to the wealth and love of Goloka. I have develpted no love and attachment to the chanting of the Lord’s Name.
(ami) kona upay karlam na re
(samsara-jvala judaite (ami) kona upay karlam na re)
(samsara-jvalay jare marlam (ami) kona upay karlam na re)
ব্রজেন্দ্রনন্দন যেই শচীসুত হৈল সেই
বলরাম হইল নিতাই ।
দীনহীন যত ছিল হরিনামে উদ্ধারিল
তার সাক্ষী জগাই মাধাই ॥৩॥
vrajendra-nandana yei sachi-suta haila sei
balarama ha-ila nitai
dina-hina yata chhila hari-name uddharila
tara saksi jagai madhai 
sei yei–He who [is] nandana–the son indra–of the king vraja–of Vraja haila–has become suta–the son sachi–of Sachi, [and] balarama–Balaram ha-ila–has become nitai–Nitai. name–With the Name hari–of Hari, uddharila–They have liberated yata–all dina–the poor [and] hina–fallen [souls] chhila–there were. jagai–Jagai [and] madhai–Madhai [are] saksi–evidence tara–of this. 
The prince of Vraja has become the son of Sachi, and Balaram has become Nitai. With the Name of Hari, They have liberated all the poor and fallen souls. Jagai and Madhai are evidence of this.
(vrajer balai nitai hala)
(vrajer kanai gaura hala vrajer balai nitai hala)
Balaram of Vraja has become Nitai. Krsna of Vraja has become Gaura and Balaram of Vraja has become Nitai.
হা হা প্রভু নন্দসুত বৃষভানুসুতাযুত
করুণা করহ এইবার ।
নরোত্তমদাস কয় না ঠেলিহ রাঙ্গা পায়
তোমা বিনে কে আছে আমার ॥৪॥
ha ha prabhu nanda-suta vrsabhanu-suta-yuta
karuna karaha ei-bara
narottama-dasa kaya na theliha ranga paya
toma vine ke achhe amara 
ha–O prabhu–Lord! ha–O suta–son nanda–of Nanda yuta–with suta–the daughter vrsabhanu–of Vrsabhanu! karuna karaha–Be merciful [to me] ei–this bara–time. narottama–Narottam dasa–Das kaya–says, [“Please] theliha na–do not push [me away from Your] ranga–reddish paya–feet. vine–Without toma–You, ke–who [do] amara achhe–I have?” 
O Lord! O son of Nanda with the daughter of Vrsabhanu! Be merciful to me this time. Narottam Das says, “Please do not push me away from Your reddish feet. Without You, who do I have?”
(toma vine amar keha nai hari!)
(janme janme prabhu tumi toma vine amar keha nai hari!)
Without You, I have no one, O Lord! Birth after birth, You are my master. Without You, I have no one, O Lord!
bada sela marame rahila
paiya durlabha tanu sri-krsna-bhajana vinu
janma mora viphala ha-ila 
hari–O Lord! hari!–O Lord! [A] bada–huge sela–spear rahila–remains marame–in [my] heart. paiya–I obtained [a] durlabha–rare [human] tanu–body, [but] vinu–without bhajana–service sri-krsna–to Sri Krishna, mora–my janma–birth ha-ila–has been viphala–useless. 
O Lord! O Lord! A huge spear has pierced my heart. I obtained a rare human body but did not serve Sri Krishna. My birth has now passed in vain.
ব্রজেন্দ্রনন্দন হরি নবদ্বীপে অবতরি’
জগৎ ভরিয়া প্রেম দিল ।
মুঞি সে পামরমতি বিশেষে কঠিন অতি
তেঁই মোরে করুণা নহিল ॥২॥
vrajendra-nandana hari navadvipe avatari’
jagat bhariya prema dila
muni se pamara-mati visese kathina ati
tei more karuna nahila 
hari–Sri Hari, nandana–the son indra–of the king vraja–of Vraja, avatari’–has descended navadvipe–in Nabadwip [and] dila–given out prema–divine love, bhariya–filling jagat–the world. muni–I [am] se–so pamara-mati––wicked-minded; [I am] visese–especially [and] ati–extremely kathina–obstinate. tei–So, nahila–there has been no karuna–mercy more–for me. 
Sri Hari, the prince of Vraja, has descended in Nabadwip and filled the world with divine love, but I am wicked-minded; I am especially and extremely obstinate. So, I did not receive His mercy.
স্বরূপ সনাতন রূপ রঘুনাথ ভট্টযুগ
তাহাতে না হৈল মোর মতি ।
দিব্য চিন্তামণি-ধাম বৃন্দাবন হেন স্থান
সেই ধামে না কৈনু বসতি ॥৩॥
svarupa sanatana rupa raghunatha bhatta-yuga
tahate na haila mora mati
divya chintamani dhama vrndavana hena sthana
sei dhame na kainu vasati 
svarupa–Svarup Damodar, sanatana–Sanatan Goswami, rupa–Rupa Goswami, raghunatha–Raghunath Goswami, [and] yuga–the two bhatta–Bhattas (Gopal Bhatta and Raghunath Bhatta)— mora–my mati–mind haila na–has never been [inclined] tahate–towards them. dhama–An abode [of] divya–divine, chintamani–wish-fulfilling gemstone— vrndavana–Vrndavan [is] hena–such sthana–a place, [but] vasati kainu na–I have not resided [in] sei–that dhame–abode. 
Svarup, Sanatan, Rupa, Raghunath Das, Gopal Bhatta, and Raghunath Bhatta—I have had no attachment to them, and Sri Vrndavan Dham, the abode of divine, wish-fulfilling gemstone—I have never resided there.
বিশেষ বিষয়ে মতি নহিল বৈষ্ণবে রতি
নিরন্তর খেদ উঠে মনে ।
নরোত্তম দাস কহে জীবার উচিত নহে
শ্রীগুরুবৈষ্ণব-সেবা বিনে ॥৪॥
visesa visaye mati nahila vaisnave rati
nirantara kheda uthe mane
narottama dasa kahe jibara uchita nahe
sri-guru-vaisnava-seva vine 
[My] mati–mind [is] visesa–completely [absorbed] visaye–in the mundane, [and] nahila–I have no rati–attachment vaisnave–to the Vaisnavas. [Thus,] kheda–lamentation nirantara–constantly uthe–arises [in my] mane–mind. narottama–Narottam dasa–Das kahe–says, [“I] uchita–should nahe–not jibara–live vine–without seva–service sri-guru–to Sri Guru [and] vaisnava–the Vaisnavas.” 
I am completely absorbed in the mundane, and I have no attachment to the Vaisnavas. Thus, I constantly lament. Narottam Das says, “I have no reason to live without the service of Sri Guru and the Vaisnavas.”