Kalyana-kalpataru

MangalacaranaInvoking Auspiciousness

Poem 1

Text 1

vande vrndatavi can-dramradhikaksi mah-otsavam

brahmatmananda dhi k -kari­

purnananda rasa-layam

vande I of fer my respectful obeisances; vrndatavi cand-ram to the moon ofVrndavana; radhika of Sri Radha; aksi of t he eyes; maha gr ea t; utsavam

festival; brahmatma of the impersonalists; ananda the happiness; dhik kari­mocking; purna fu l l ; ananda bl i s s ; rasalayam ne c ta r .

I offer my respectful obeisances to Srt Krsna, who is the moon of Vrndavana,

a moon that is the abode of wonderful nectar and bl iss, a moon that is a festivalof joy for Srt Radha s eyes, a moon that with the nectar and bl iss tasted by bothLord Krsna and His devotees mocks the realizations of the impersonalists raptin meditation on "tat tvam asi" and other maha-vakyas.

Note: This English translation of this and the following seven Sanskrit verses isbased on Bhaktivinoda Thakura's own Bengali translations of them.

Text 2

caitanya caranam -vandekrsna bhakta j-anasray-am

advaita mata dh-aurey-abharapanodanam param

caitanya of Lord Cai tanya; caranam to t he feet; vande I bow; krsna bhakta­jana of the devotees of Lord Krsna; asrayam the shel ter; advaita o f t heimpersonalists; mata of the ideas; dhaureya bhara t-he heavy burdens;

apanodanam th rowing away; param gr e a t .

I offer my respectful obeisances to the feet of Lord Caitanya, which are theplace where Lord Krsna's devotees, devotees who have thrown far away the

heavy burden that is Sankaracarya a theory of impersonalism, take shelter.

Text 3

gurum vande maha b-hagamkrsnananda sv-arupakam

yan m-ude racayisyamika2yana ka-2pa pa-dapam

gurum sp i r i tual master; vande I bow; maha bh-agam glorious; krsnananda

svarupakam Krsnananda-svarupa; yat of who m; mude fo r t he p leasure;racayisyami I w i l l w r i t e ; ka2yana ka2-pa pad-apam th is Kalyana-kalpataru.

I offer my respectful obeisances to worshipable Krsnananda-svarupaGurudeva Gosvamz Prabhu, for whose pleasure I wil l now wr i te this Kalyana­kalpataru.

aprakrta rasa-nande

na yasya kevala ratihtasyedam na samalocyam

pustakam prema samp-utam

aprakrta not mater ial; rasa me l l ows; anande in t he b l iss; na no t ; yasyaof whom; kevala exc lus ive; ratih ed l i g h t ; tasya of h i m; idam th i s ; na n ot ;samalocyam to be considered; pustakam bo o k; prema of s p i r i t ua l love;samputam the j ewelry chest.

A person who does not l ike spir i tual nectar and bl iss wil l not read this book,which is a jewelry-case of spiritual love.

Note: Srila Bhaktivinoda Thakura explains that the word "prakrta" (material)refers to the five material eleements, the five material sense-objects, the fivematerial working senses, the five material knowledge-acquiring senses, and thematerial mind, intell igence, false-ego, and mahat-tattva. What is beyond these 20

material elements is called "aprakrta". The word "aprakrta" then refers to thatwhich is made of spiritual bliss and nectar. Persons who do not l ike spiritual blisswill not read this book, which is l ike a jewelry-case where spiritual love is kept.

Because they have no power to taste the sweetness of spiritual nectar, thesepersons think only of the dull material pleasures present in the material body. Inthis way they are always plunged in an ocean of pathetic material desires.

ayam kalpa taror nam-a

kalyana padapah -subhahvaikuntha nilaye bha-ti

vane nihsreyasahvake

ayam th is; ka2pa t-aroh desire tree; nama na med; ka2yana p-adapahkalyana-kalpataru; subhah auspic ious; vaikuntha n-i2aye in the abode ofVaikuntha; bhati is sp lendidlyman i fest; vane in t he forest; nihsreyasa t h e

best; ahvake named.

In the world of Vaikuntha, in the forest of Nihsreyasa-vana (the forest of thesupreme good), this auspicious kalyana-kalpataru desire-tree is splendidlymanifest.

Text 6

tasya skandha tray-am suddhamvartate vidusam mude

upadesas tatha copa2abdhis tucchvasakah ki2a

tasya of i t ; skandha br a nches; trayam th r e e; suddham pu r e ; vartate a r e ;vidusam of the wise; mude fo r the del ight; upadesah in s t ruc t ion; tatha t h e n ;

ca and; upa2abdhih re a l izat ion; tu an d ; ucchvasakah ecs tasy; ki2a in d eed.

To please the wise, this tree has three main branches: I. upadesa

(instruction), 2. upalabdhi (realization), and 3. Ucchvasa (ecstasy).

asritya padapam vidvan

ka2yanam 2abhate pha2amradha krsna -vilase-sudasyam vrndavane vane

asritya tak ing shelter; padapam of th is t ree; vidvan wi s e; kalyanamauspiciousness; 2abhate attains; pha2am fru i t ; radha krsna -vi2ases-u in Sri SriRadha-Krsna s transcendental pastimes; dasyam serv ice; vrndavane i n

Vrndavana; vane fo rest.

Taking shelter of this tree, a wise person will pick its auspicious fruit, fruitthat is service to Srt Srt Radha and Krsna in Their pastimes in Vrndavana forest,the innermost, most private part of the spiritual world.

Text 8

sampuj ya vaisnavan vipran

sarva j ivams ca nityasahkirtayami vinito 'ham

gitam vraj a rasasritam­

sampujya wo rsh ip ing; vaisnavan the Vaisnavas; vipran br a hmanas; sarva­

j ivan al l l iv ing entr i t ies; ca an d; ni tyasah al w a ys; kir tayami I glorify;vinitah hu mb le; aham I ; gi t am so n g ; vraj a r-asa the nectar of Vraja; asritamtaking shelter.

Worshiping the Vaisnavas, who live in Vraja, Jagannatha Purt, andNavadvtpa, worshiping the brahmanas, who are attached either to karma (piousr ituals) or jnana (phi losophical speculation), and worshiping all l iv ing ent i t ies,from the demigod Brahma down to the candalas and dogs, again and again I

humbly sing these songs about Vraja.

Poem 2

Text 1

j ayaj aya sri cait-anya patita paba-na

j aya nityananda prabhu anatha tara-na

j aya glo ry; sri caita-nya to Sri Caitanya; patita paba-na the pur i f ier of thefallen; nityananda to N i t yananda; prabhu Lo r d ; anatha taran-a the savior of theshelterless.

Glory, glory to Srz Caitanya, the savior of the fallen! Glory to LordNityananda, the savior of the shelterless!

j ayaj ayadwaitacandra krpara sagara

j aya rupa sanata-naj aya gadadhara

j aya glory; adwaitacandra to Advaitacandra; krpara of mercy; sagara an

ocean; rupa sanatan-a Rupa Gosvami and Sanatana Gosvami; gadadhara

Gadadhara Pandita.

Glory to Advaitacandra, who is an ocean of mercy. Glory to Rupa Gosvamz

and Sanatana Gosvamt! Glory to Gadadhara Pandita!

sri j iba gopala bhatta ra-ghunatha dwoya­

j aya braj a dhama b-asi bais-naba nicoya ­

sri jiba Sri J iva; gopala bhatta -Gopala Bhatta; raghunatha dwoya -the two

Raghunathas; braj a dhama ba-si the -residents of Vraja; baisnaba nicoya -theVaisnavas.

Glory to Sri Jiva Gosvami, Gopala Bhatta Gosvami, Raghunatha dasaGosvami, Raghunatha Bhatta Gosvami, the residents of Vraja, and all theVaisnavas!

j ayaj aya nabadwipa ba-si bhakta ga-nasabe mili' krpa more koro bitarana

j aya glo ry; nabadwipa ba-si the residents of Navadvipa; bhakta ga-na thedevotees; sabe al l; mil i ' m e e t i ng together; krpa me r c y; more to m e; korah

please do; bitarana g i f t .

Glory to the devotees who live in Navadvipa! All of you please give yourmercy to me.

Text 5

nikhila bais-naba jana doya prakasiyasri jahnaba pade -more rakhaho taniya

ni khi la baisn-aba jana al l the Vaisnavas; doy a mercy; prakasiy a mani fest ing;sri jahnaba of Sri Jahnava-devi; pade at the feet; more me; rakhahah p l e a se

protect; taniya br i ng ing .

0 Vaisnavas, please be merciful to me. Bring me to Jahnava-devi s feet and

give me shelter there.

Text 6

ami to' durbhaga ati baisnaba na cinimore krpa koribena baisnaba apani

ami I; to durbhaga un f o r t una te; ati v e r y ; baisnaba Va i snavas; na n o t ;cini th ink; more to m e r ; krpa me r c y ; kor ibena wi l l d o; baisnaba Va i nsava;

apani personally.

I am very unfortunate. I do not understand the Vaisnavas. I pray that theVaisnavas will be merciful to me.

Text 7

sri guru car-ane m-ore bhakti koro dana

j e carana bale pai -tattwera sandhana

sri guru car-ane -to the feet of the spiritual master; more to me; bhakti

devotion; korah pl e ase do; dana gi f t ; j e wh i c h ; carana bale by - th epower of

the feet; pai I a t ta in; tattwera of t he t ru th; sandhana search.

0 Vaisnavas, please give me the gift of devotion to my spir i tual master s feet.By the power of his feet, I wil l f ind the t ru th .

Text 8

brahmana sakala kori' krpa mora prati

baisnaba ca-rane more deho drdha m-ati

brahmana brahmanas; sakala all; kori doing; krpa mercy; mora to me;

prati to ; baisnaba of t he Vaisnavas; carane at the feet; more of me; dehahplease give; drdha fi rm; mat i heart.

0 brahmanas, please be kind to me. Please make my heart steady at myspiritual master's feet.

Text 9

ucca nica sarba j iba carane sarana

2oi2ama ami dina hma akincana

ucca high; nica lo w ; sarba j iba al l l i v i ng ent i t ies; carane at the feet;sarana shelter; 2oi2ama at ta ined; ami I ; di na poo r ; hina ins i g n i f i cant ;

akincana who has nothing.

I, who am poor, lowly, and have nothing of value, take shelter of the feet ofall living entit ies, both high and low.

Text 10

salake koriya krpa deho' more bara

baisnabe koruna ei granthera adara

salake all; koriya doing; krpa mercy; deho' give; more to me; bara

boon; baisnabe of the Vaisnavas; koruna mercy; ei this; granthera book;

adara at tent ion.

0 Vaisnavas, please be merciful and give to me this boon: Please give yourattention to this book.

Text 11

grantha dwara b-aisnaba janera krpa pai

baisnaba krpaya k-rsna 2abha ho-ya bhai

grantha book; dwara by ; ba isnaba janera the Viasnavas; krpa me rcy;

pai I attain; baisnaba of the Vaisnavas; krpaya by the mercy; krsna o f L o r d

Krsna; 2abha attainment; hoya is ; bhai 0 my b r o t h e rs .

By writing this book I wil l a t tain the Vaisnavas mercy. 0 my bro thers, by theVaisnavas' mercy I wil l at tain Lord Krsna.

Text 12

baisnaba bi-mukhaj a re taharaj Ibana

nirarthakaj ano' bhai prasiddha bacana

baisnaba to the Vaisnavas; bimukha avers ion; j a re of whom; tahara o fhim; jibana l i f e ; nirarthaka wa s t ed; j ano pl e a se know; bhai 0 my b r o t h e rs ;

prasiddha famous; bacana words.

0 my brothers, please know that a person who turns away from theVaisnavas lives in vain. This everyone knows.

Text 13

sri baik-untha dham-e ache nihsreyasa bana

tahe sobha paya kalpa taru -aganana

sri baiku-ntha dham-e in the abode of Sri Vaikuntha; ache is ; nihsreyasa be s t ;bana in the forest; tahe th e re; sobha be auty; paya at t a in ing; kalpa taru -akalpa-taru tree; aganana number less.

In the realm of Srt Vaikuntha, in the forest of Nihsreyasa-vana arenumberless beautiful kalpataru trees.

Text 10

taha maj he e ka2yana ka2pa -taru ra-j a ­

nitya ka2a ni-tya dhame -korena biraj a

taha of them; maj he in t he midst; e th i s ; ka lyana of a uspc i iousness;ka2pa taru -of kalpataru trees; raj a the king; nitya et e rna l; ka2a ti m e; ni tya

eternal; dhame in the abode; korena do es; biraj a ma n i festation.

Among the trees in that eternal abode this tree, king of the kalpataru trees of

auspiciousness, is manifest eternally.

Text 15

skandha troya ac-he ta'ra apurba darsana

upadesa upalabdhi ucchwasa ganana

skandha branches; troya th r e e; ache ar e ; ta ' ra of t h a t ; apurba wo n d e r fu l ;

darsana sight; upadesa teaching; upalabdhi re a l izat ion; ucchwasa ecstasy;

ganana count ing.

That tree is very wonderful to see. It has three branches: l. upadesa(teaching), 2. upalabdhi (realization), and 3. ucchwasa (ecstasy).

Text 16

su bh-akti pr-asuna tahe ati sobha payaka2yana namaka pha2a aganana taya

su excellent; bhakti of d evo t ional service; prasuna flowe rs; tahe t h e re ;ati very; sobha be aut i fu l; paya at t a in ing; kalyana au s p ic iousness; namaka

named; phala fr u i t s ; aganana nu m b e r less; taya o f t ha t .

On that tree are beautiful flowers of pure devotional service and numberlessfruits that bear the name "kalyana" (auspiciousness).

Text 17

je sujana e bitapi korena asroyakrsna seba -su k-a2y-ana pha2-a tanra hoya

who; suj ana good people; e ; bitapi tr ee; korena do ; asroya sh e l t e r ;to Lord Krsna; seba service; su gr e a t; ka/yana of a u s p ic iousness;

fruits; tanra of h i m ; hoya a r e .

Good people who take shelter of that tree may gather many kalyana fruits ofdevotional service to Lord Krsna.

gekrsna

pha2a

Text 18

sri guru c-arana -krpa s-amar-thya labhiya

e heno apurba brkha dilama aniya

sri guru -of the spiritual master; carana of the feet; krpa the mercy;samarthya ab i l i t y; /abhiya at t a in ing; e th i s ; henah l i k e ; apurba wo n d e r fu l ;

brkha tree; dilama I g i v e ; aniya t a k i n g .

Becoming powerful by the mercy at my spir i tual master's feet, I brought that

wonderful tree here.

Text 19

taniya anite brkha e karkasa mana

nasilo ihara sobha suno sadhu jana

taniya anite br ing ing; brkha tr e e ; e th i s ; ka rkasa he a rd; mana he a r t ;

nasilah destroyed; ihara of i t ; sobha th e beauty; sunah pl e ase hear; sadhu

j ana 0 saintly devotees.

My heart is very hard. When I carr ied it , I destroyed that tree's beauty. 0saintly devotees, please hear this.

tomara saka2a ha o-e brkhera ma2israddha ba-ri diya punah koro rupasali

tomara of you; sakala al l ; ha ah -p l e ase do; e th i s ; brkhera of t he t ree;mali gardeners; sraddha of fa i th; bari wa t e r ; diya gi v i n g ; punah ag a in ;korah make; rupasali be a u t i fu l .

A ll of you please become the gardeners of this tree. Nourishing on with thewater of Your faith, please make it beautiful again.

Text 21

phalibe kalyana-phala jugala-sebanakoribo sakale mili' taha aswadana

phalibe will bear; kalyana-phala the fruit of auspiciousness; jugala for thed ivine couple; sebana service; koribah w i l l do ; sakale a l l ; m i l i gat h e r i n g

together; taha of that; aswadana ta s te .

Then the tree will bear the auspicious fruits of service to the divine couple,and you will all taste the sweetness of those fruits.

nrtya kori' hari bo2o' kha oseba -pha2a­

bhakti ba2e ko-ro' dura kutarka anala­

nrtya dan icng; kori' do i n g ; hari Har i ; bo lo' ch a n t ; kha ah ta - s te; seba

pha2a the fruits of devotional service; bhakti ba2e b-y the power of devotionalservice; koro' please do; dura fa r away; kutarka of f au l ty log ic; anala t h eflames.

Stay far away from the flames of faulty, material istic logic. Chant, "Hari ! " ,dance, and taste these fruits of devotional service.

Part OneUpdesa

Teaching

Text I

diksa g-uru krpa kori mantra u-padesakoriya dekhana krsna ta-ttwera nirdesa

diksa in i t ia t ing; guru sp i r i t ual master; krpa me r c y; kori doin g ; mant ramantra; upadesa teachin; koriya doin g; de k hana se e ; krsna ta-ttwera o f thetruth of Lord Krsna; nirdesa in s t ruc t ion.

The dzksa-guru (init iat ing spir i tual master) mercifully teaches the mantra. Inthis way he shows the truth about Lord Krsna.

siksa gur-u brn-da krpa koriya aparasadhake sikhana sadhanera anga sara­

siksa guru -instruct ing spiritual masters; brnda ma ny; krpa me r c y ; kor iyadoing; apara li m i t l ess; sadhake to the aspirign devotee; sikhana in s t ruc t ion;sadhanera of sadhana; anga of the body; sara th e essence.

With limit less kindness, the many siksa-gurus (instruct ing spir i tualmasters), instruct the aspiring devotee in the practices of sadhana-bhakti.

Text 3

siksa guru g-ana -pade k-oriya pranatiupadesa ma2a b-o2i nij a manah -prati

siksa guru -of instructing spiritual masters; gana of the mul t i tude; pade a tthe feet; koriya do i n g; pranati ob e i sances; upadesa of teaching; mala ga r l and;boli I say; nij a my o wn; manah he a r t ; prati di r e c t ed to.

I bow down before the feet of my many siksa-gurus. To my own heart I wi l lnow speak what is a garland of good instruct ion.

Song I

Text I

mana re, keno miche bhajicho asara?

bhuta moya e so-msara jibera pakhete chara

amangala s-amudra apara

mana mind; re 0 ; k e n ah wh y ? ; miche fa l s e ly; bhaj ichah wo r sh ip ;asara? what is useless; bhuta moya ma de of the material elements; e t h i s ;

somsara material world; j ibera of t he soul; pakhete to t he s ide; chara a p i l eof ashes; amangala of what is inauspicious; samudra an ocean; aparashoreless.

0 my heart, why do you worship something that is worth less? For the soulthis world made of material elements, this world of bi rth and death, isworthless like a pile of ashes. It is l ike a shoreless ocean of inauspiciousness.

bhutatita suddha j iba, nir a n j ana sada sib-a

taba suddha satt-a tai, ej o d a j a ga te bhai

mayatita premera adhara

keno mugdha ha oba-ra bara

bhuta mater ial elements; atita beyond; suddha pu r e ; j iba s o u l ;niranj ana un touched; sada al ways; siba au s p ic ious; maya Ma y a; at i ta

beyond; premera of love; adhara the abode; taba of You; suddha pure;

satta existence; tai, man i f ests; e th i s ; j oda ma t e r ia l; j agate in t he wor ld ;

bhai 0 my brothers; kenah why?; mugdha bewildered; ha ah -are; bara

again; bara and again.

The pure soul is beyond the material elements, beyond maya, untouched by

matter, always auspicious, the abode of spir i tual love. 0 my bro thers, your true

nature is pure and spir i tual. Why are you bewi ldered again and again by thismaterial world?

Text 3

phire dekho eka bara ­ atma amrtera dhara

tumi atma rupi ho -ye sri caitany-a samasr-oye

ta'te buddhi ucita tomara

brndabane thako anibara

phire again; dekhah lo o k ; eka bara o-ne t ime; atma so u l ; amrtera o fnectar; dhara a f lood; ta te ma n i f es ts; buddhi in t e l l i gence; ucita app ropr ia te;tomara of you; tumi y o u ; atma rupi th -e form of the soul; hoye ar e ; sr icaitanya of Lord Cai tanya; samasroye in the shelter; brndabane in Vrndavana;thakah stay; anibara al w a ys .

Just once see that the soul is flooded with nectar. That is the rightunderstanding. Understanding that you are a pure soul, please take shelter ofLord Caitanya and always stay in Vrndavana.

Text 0

nitya k-ala sakhi s-ange, p a r a nanda s-eba r-ange

e heno j ugala d-hana charej ei murkhaj ana

jugala b-hajana koro' sara

ta'ra gati nahi dekhi ara

nitya eternal; kala t i m e ; sakhi of t he gop is; sange in t he company;

parananda transcendental bliss; seba service; range wi th joy; j ugala t h edivine couple; bhaj ana worship; koro do ; sa ra be s t ; e th i s ; henah l i k e ;

jugala of the d iv ine couple; dhana treasure; chare tu rn ; je i t h i s ; mu rkha

fool;jana pe r sons; tara of t h e m; gati go a l ; nahi not ; de khi I s e e ; araother.

For eternal time stay among the gopzs and happily serve the divine couple. I

cannot see what will happen to the fools who turn away from the treasure that isthe divine couple.

Song 2

Text I

mana tumi bhalabasa kamera taranga

j oda kama -pari hori ' suddha kama -seba k-ori '

bistaraho aprakrta ranga

mana 0 he ar t; tumi yo u ; bha labasa lo v e ; kamera of d es i re; tarangawaves; j oda kama -material desire; parihori renouncing; suddha pure; kama

desire; seba service; kori do i n g ; bis tarahah pl e ase manifest; aprakrtaspiritual; ranga pl easure.

0 my heart, why do you play in the waves of material desire? Turn from

material desire. Try to fulfill spiritual desires. Enjoy spiritual pleasures.

anityajadiya kama s a n t i h ina abis-rama

kamera samagri cao t a b u t aha nahi paonahi tahe pipasara bhanga

paileo chare taba sanga

anitya temporary; j adiya ma t e r ia l; kama de s i re; santi pe a cefulness; hmawithout; abisrama wi t h o ut rest; nahi no t ; tahe of y o u ; pipasara o f t h i r s t ;bhanga breaking; kamera of des i re; samagri th i n g s; caah de s i re; tabu o f

you; taha of that; nahi no t ; paah at t a i n ; pai leah at t a ined; chare le a ve ;

taba ofyou; sanga the company.

Material desire will give you only temporary th ings. It wil l never let you be

peaceful. It wil l never let you rest. Your thirst for material th ings wil l never beslaked. You desire many material things, but you wil l never attain them, or i f

you do attain them, they wil l soon flee far away.

tumi seba koro'j are se toma' bhajite nare

charo tabe micha kam-a h a o tu m i sa tya ka-ma

j anhara kusuma sar-e taba ni tya kal-ebare

duhkhajwale binodera anga

bhaj o brndabanera ananga

byapta ha'be prema antaranga

tumi you; seba se rv ice; koro' do ; j are to w h i c h ; se th a t ; toma' y o u ;bhajite worsh ip; nare no t ; duhkha su f f e r ing ; jwa le b u r n s ; binodera o fBhaktivinoda; anga li m bs; charah tu r n ; tabe of y o u ; micha kam-a i l l usory

desire; hao be; tumi y o u ; sa tya tr u e ; kama de s i r e ; bhaj ah wo r s h ip ;brndabanera of Vrndavana; ananga the Kamadeva; j anhara o f whom;kusuma flower; sare arrows; taba of you; nitya eternal; kalebare body;

byapta mani fested; ha'be wi l l be; prema of l ove; antaranga in t e rna l .

You served material desire, and it gave you nothing. It only madeBhaktivinoda s limbs burn with flames of suffer ing. Turn from desir ing what isfalse. Desire what is real. Worship the Kamadeva of Vrndavana. Wounded byHis flower-arrows, you wil l mani fest a dif ferent, an eternal body, a body f i l ledwith spiritual love.

Song 3

Text I

mana re, tumi boro sandigdha antara­asiyacho e somsare b a d dha hoyejodadhare

j odasakta ho'le nirantara

mana heart; re 0 ; tu m i you ; bo r ah ver y ; sandigdha fu l l o f doubts ;antara wi th in; asiyachah co m e; e th i s ; somsare in t he wor ld of bir th anddeath; baddha bound; hoye are; j oda of matter; adhare in the abode; j oda to

dull material things; asakta at tached; ho'le are; nirantara a l w a ys .

0 my heart, you are very suspicious. You came to this world of bi rth and

death. You were imprisoned in this world of matter. Now you are attached todull material things.

bhuliya swakiya dhama s eb i j oda ga-ta kama

tomara tumitwajin i acc h a d i ta ho'ye tinij oda bina na dekho apara

lupta pr-aya dehera bhitora

bhuliya fo rget t ing; swakiya ow n ; dhama ho m e ; sebi se r v i n g ; j oda gat-amaterial; kama des i re; j oda ma t te r; bina e x c ept for; na no t ; dekhah s e e ;

apara other; tomara of y ou; tumitwa id e n t i t y ; j i n i wh i ch ; ac chaditacovered; ho'ye is ; tini th a t ; lup ta pra-ya almost lost; dehera the body;bhitora wi t h in .

Forgetting your true home, you serve material desires. You see nothing butmatter. Your true identity is covered, almost lost, hidden inside your body.

Text 3

tumi to'jodiyajnana sada k o r i t echo dhyana

e duhkha kohibo ka're nitya pati p-arihari'tahe srsti koro' caracara

tuccha tattw-e korile nirbhara

tumi you; to in de e d ; j odiya ma t e r ia l; j nana kn o w l e dge; sada al ways;

koritechah do; dhyana me d i a t t ion; tahe in t h a t ; srsti cr e a t ion; koro d o;caracara mov ing and unmoving; e th i s ; duhkha su f f e r ing; kohibah wi l l t e l l ;ka're to whom>; nitya et e rna l; pati ma s t e r; parihari' le a v ing; tucchainsignificant; tattwe tr u t h ; kor i le do ; ni r bhara de p e ndence.

You always think of material things. Your actions are all material. To whomwill I tell my suffer ings? Turning away from your eternal master, you takeshelter of something worthless and pathetic.

Text 0

nahi dekho atma tattwa - c h ad i d i le suddha sattwa ­

atma ho'te nile abasara

krame krame pailo adaraatma ache ki na ache sandeha tomara kache

nahi no t; dekho se e ; atma tattwa -own truth; chari tu r n i ng away; dile

give; suddha sattwa -pure identity; atma self; ho te is ; nile no t ; abasaraopportunity; atma se l f ; ache is ; ki wh ;a t na not ; ac he is ; sandeha d o u b t ;

tomara of you; kache near; krame krame gradually; pailah attains; adara

respect.

You don't see the truth of the soul. You have turned from the pure truth. Youare not interested in the soul. More and more you l ike to doubt, "Does the soulexist, or not?"

Text 5

ei rupe krame krame padiyaj odera bhrame

ebe katha rakho mora naho hao atma co-raapana apani ho'le para

sadhu san-ga koro' atah para

ei rupe in th is way; krame krame gr adual ly; padiya f a l l i ng ; jodera o fmatter; bhrame in i l l us ion; apana ow n ; apani in t he se l f ; ho le is ; paraother; ebe now; katha talk; rakhah keep; mora of me; nahah not; hao is;

atma of the soul; cora th i e f ; sadhu san-ga associatuion with saintly devotees;koro' please do; atah para then.

In this way you gradually fell in the i l lus ions of matter. You became differentfrom what you really are. Please take my advice. Don't be a thief who robs the

soul. Associate with the Lord's devotees.

baisnabera krpa ba2e - s an d e h a j a ibe ca'2e

pa be brndabana dham-a sebibe sri radha -syam-a

tumi punah hoibe tomara

pu2akasru moya ka-2ebara

baisnabera of the Vaisnavas; krpa of t he mercy; bale by t he power;sandeha doubts; j aibe conquer; ca le go ; tumi yo u ; pu nah ag a i n ; hoibe w i l l

be; tomara of you; pa be attasn; brndabana dhama -the abode of Vrndavana;

sebibe wi ll serve; sri radha -syama -Sri Sri Radha and Krsna; pulaka ha i r sstanding erect in ecstasy; asru tears; moya co n s is t ing of; kalebara b o d y .

By the power of the Vaisnavas' mercy, you wil l conquer all doubts. Your soulwill be yours again. You wil l go to the world of Vrndavana. Tears in your eyesand the hairs of your body erect with joy, you wil l serve Srz Srz Radha andKrsna.

bhaktibinodera dhana radha krsna sr-i caran-a­

tahe rati rahun nirantara

bhaktibinodera of Bhakt iv inoda; dhana the t reasure; radha krsna sri -caran-a ­

the graceful feet of Sri Sri Radha-Krsna; tahe in them; rati lo v e ; rahun I k e e p ;

nirantara always.

Srt Srt Radha and Krsna's graceful feet are the great treasure carefully keptby Bhaktivinoda. That treasure I wil l always love.

Song 0

Text 1

mana, tumi bodai pamora

kama ma-rge bhaj o' debantora

tomara iswara hari tan k e kena parihari '

mana 0 he ar t; tumi yo u ; bodai ve r y ; pamora si n f u l ; tomara o f y o u ;

iswara Lo rd; hari Kr s n a ; tanke Hi m ; ke na wh y ? ; par ihar i ' ab a n d on ing ;kama mar-ge the path of material desires; bhaj o' fo l low; debantora o t h e rdeities.

0 my wretched heart, why do you turn away from your Lord Krsna? Why do

you walk on the path of material desires and worship the demigods?

para brahm-a eka tattw-a t an h a te sanpiya sattwa

araj ata deba gana - m i s ra sat twa -aganana

nistha gune k-oroho adara

nij a nij a karj era iswara

para brahm-a the Supreme; eka tattwa -one truth; tanhate Him; sanpiyamanifesting; sattwa go odness; nistha gune -virtue offaith; korohah do; adarahonor; ara and; j ata wh i c h ; deba gana -demigods; misra mi x e d; sattwa

goodness; aganana count less; nij a ow n; nij a ow n ; ka r j era of w o r k ; iswaramaster.

Please faithfully worship the one Supreme Personality of Godhead, who issituated in transcendental goodness. The numberless demigods, whose

goodness is mixed with other modes, are entrusted with specific dut ies.

sesabesammanakori ' bhaj o ' e k a m a t r a ha-ri

mayajanra chaya sakti -tante aikantiki bhaktijini sarba iswara is-wara ­

sadhi' kala kato nirantara

se sabe all of them; sammana ho n o r ; kor i ' do i n g ; bhaj o' wo r s h ip; eka­matra on ly; hari Lo r d K r s na; j ini i n w h o m ; sarba al l ; iswara of c o n t r o l le rs ;Iswara the contto l ler; maya Ma y a ; jan ra of w h o m ; chaya sh a d o w; sakt i

potency; tan'te of H im; a ikant ik i u n m o t i v a ted; bhakti d e v o t ion; sadhi' d o i n g ;kala time; katah pa s s; nirantara a l w a ys .

Honor all the demigods, but worship Lord Krsna alone. He is the master ofall masters. Goddess Maya is His shadow potency. Please pass your time always

serving Him with unalloyed devotion.

Text 0

mu2etesinci2eja2a sakha pa2-2aberaba2asire bari nahi karj akara

hari-bhakti achejanra sarba deb-abandhu tanrabhakte sabe korena adara

mu2ete the root; sinci2e water; j a2a wi th water; sakha pa22-abera thebranches and leaves; ba2a strength; sire on t he head; bari w a t e r ; nahi n o t ;karj akara to be done; hari-bhakti de v o t ion to Lord Krsna; ache is ; j anra o f

whom; sarba deba -all the demigods; bandhu fr i end; tanra of H i m; bhaktedevoted; sabe al l; korena do ; adara w o r s h i p .

If one waters a tree's roots, the leaves and branches will become strong. Oneshould not water the top part of the tree. All the demigods become friends ofLord Krsna's devotee. They honor him.

Text 5

binoda kohiche mana radha krsna -sri car-ana­

bhaj o bhaj o bhaj o nirantara

binoda Bhakt iv inoda; kohiche says; mana 0 he a r t ; radha krsna -sri car-ana­the graceful feet of Sri Sri Radha-Krsna; bhaj ah worship; nirantara a l w a ys .

0 my heart, Bhaktivinoda tells you this: Please always worship, worship,worship the graceful feet of Srz Srz Radha and Krsna.

Song 5

Text I

mana, keno e samsoya

joda prati ghrna kori' bhajite premera hori

swarupa lakhite koro bhoya

mana 0 he ar t; kenah wh y ? ; e th i s ; samsoya wo r ld of b i r th and death;

j oda matter; prati to ; ghrna ha t r e d; kori doi n g ; bha j i te t o w o r s h ip ;

premera of love; hori Lord Krsna; swarupa fo rm; /akhite to a t t a in; korahdo; bhoya fear.

0 my heart, you hate the material world. Why do you hesitate to worshipLord Krsna with love? You are afraid to think of a form.

Text 2

swarupa korite dhyana pache j o d a paya sthana

nirakara niranj ana s a r b a bya-pi sanatanaei bhoye bhaba' bhrama mo-ya

aswarupa koricho niscoya

swarupa own nature; korite to d o; dhyana ma e d i ta t ion; pache be h ind ;

j oda matter; paya ata in ing; sthana pl a ce; ei th i s ; bhoye fe a r ; bhaba

meditating; bhrama moy-a fu l l o f i l l us ion; nirakara fo r m l e ss; niranjanawithout qualities; sarba byap-i all pervading; sanatana ete rnal; aswarupaintangible; korichah do ; niscoya ce r ta in ty .

You think that if you meditate on a form you wil l remain entangled in theworld of matter. Pushed by that fear, you meditate on the impersonal Brahman.You are certain the Supreme is formless, qualityless, all-pervading, eternal, andintangible.

abhaba dharm-era base swabhaba na citta pase

tyaj a ei tarka pasa -parananda paraka-sabhabera abhaba tahe hoya

krsnacandra koroho asroya

abhaba dharme-ra of this untrue nature; base under the control; swabhabaown nature; na no t ; ci t ta he a r t ; pase en t e r ; bhabera of t he nature; abhabawithout a nature; tahe in t ha t ; hoya is ; tya ja re n o u n c e; ei th i s ; ta rka pasa ­

ropes oflogic; parananda tr anscendental bliss; parakasa ma n i festation;krsnacandra Lo rd Krsna; korohah do ; asroya sh e l t e r .

0 my heart, in the grip of these il lusions you do not understand the form of

the Supreme Lord. What is true you think is an i l lus ion. Please cut the ropes offalse logic and take shelter of supremely bl issful Lord Krsnacandra.

sac c-id ananda moya k r s n era swarupa hoya

sarbatra sampurna r-upa e i e k a aparupasarbananda madhury a ni loya

sarba b-yapi brahme taha noya

sac ci-d a-nanda m-oya eternal and full of knowledge and bliss; krsnera o f LordKrsna; swarupa fo rm; hoya is ; sarbananda al l b l i ss; madhurya sw e e tness;niloya abode; sarbatra everywhere; sampurna ru-pa perfect abnd complete;

ei th is; eka on e ; aparupa wo n d e r fu l ; sarba by-api al l pervading; brahmeBrahman; taha Hi m; noya n o t .

Lord Krsna's form is eternal and ful l of knowledge and bl iss. It is the abode

of sweetness and bliss. These wonderful features are not present in the all­pervading impersonal Brahman

ata eva brahma ta ra anga kan-ti su bist-ara

brahma para brah-ma j ei s r i k r s n-a sw a-rupa seibrhat boliya tanre koya

binoderaj ahate pranoya

ata eva therefore; brahma Brahman; ta'ra of Him; anga of the body;

kanti the effulgence; su bista-ra expanded; brhat gr e a t; boliya sa y ing; tanreof Him; koya says; brahma Br a hman; para brahm-a Supreme Brahman; j eiwhich; sri krsna -Sri Krsna; swarupa fo r m; sei th i s ; binodera of B hak t iv inoda;

jahate to H im; pranoya l o v e .

The impersonal Brahman is the effulgence emanating fro Lord Krsna's body.This I say. The words "Brahman" and "Supreme Brahman" refer to Lord Krsna'sform. With that form Bhakt iv inoda has fallen in love.

Song 6

Text I

mana, tumi padile ki chara?

bhekera kac kaci koile saranabadwipa patha kori' nyaya ratna na-ma dhori'

mana 0 he ar t; tumi yo u ; pad i le fa l l e n; ki wh y > ; chara pi l e o f ashes;nabadwipa Navadvipa; patha st u dy; kori doin g ; nyaya ratna t- he jewel oflogic; nama named; dhori' ho l d i n g ; bhekera of a f rog; kac ka c ! ; kaci k a c ! ;

koile does; sara be s t .

0 my heart, what pi les of ashes are you studying now? Studying inNavadvtpa, you earned the ti tle "Nyaya-ratna" (jewel of logic). But the truth isthat all your words are l ike the frogs' announcement, "Kach! Kach!"

Text 2

drabyadi padartha jnana cha l ad i n igraha st-hana

tarkera carama pha2a bhoy a n k ara ha2aha2a

samabaya korile bicara

nahi bicarile durnibara

drabya th ings; adi be g inn ing wi th; padartha th e meanings of words;

j nana knowledge; chala tr i c ke ry; adi be g i nn ing wi th; nigraha sth-ana log icalerrors; samabaya connect ion; kori le di d ; bicara co n s i de rat ion; tarkera o f

logic; carama fi nba l; pha2a fr u i t ; bhoyankara fe a r fu l ; ha2aha2a po ison; nahinot; bicarile co ns idered; durnibara di f f i cu l t to overcome.

You thought and spoke of the dif ferent branches of logic, about the meaningsof words (padartha), about "things as they are (dravya), about flaws in logicalarguments (nigraha-sthana), about similar i t ies between things (chala), and

about relationships between things (samavaya). But you did not know that thefruit of logic was fi l led with a fearful deadly poison.

Text 3

hrdoya kathina ho 2o b h a k t i bzj a n-a bari2o

anumi2e je iswara se ku 2 a2a cakra-dharakise ho'be bhaba sindh-u para?­

sadhana kemone ho'be tara?

hrdoya heart; kathina ha r d ; ho lah is ; bhakti bij a -the seed of devotionalservice; na no t ; bari lah gr o e s; kise wh a t k ind>; ho'be wi l l be; bhaba o f b i r t h

and death; sindhu of the ocean; para the fa r ther shore; anumile co n jec tures;

je who; iswara the Supreme Personality of Godhead; se He; ku2a2acakradhara of a pot ter; sadhana ac t ion; kemone li ke what; ho be wi l l be ;

tara of h im.

0 my heart, you are very hard. How wil l the seed of devotion grow in you?How will you take me to the farther shore of the ocean of birth and death? Youthink the Supreme Lord creates the world l ike a potter makes a pot. To what

kind of spiri tual l i fe wil l you lead me?

sahaj a samadhi -tyaji anumi t i m ana bhaj i

se hrdoye krsna dhana ­ nahi pana sukhasanatarka nistha hr-doya tomara

adho dhik sei tarka chara

sahaj a natural; samadhi me d i ta t ion; tyaj i re n o u n c ing; anumiti o f l o g i c ;mana pr ide; bhaji wo r s h i p ; ta rka in l o g i c ; nistha fa i t h ; hrdoya 0 h e a r t ;

tomara ofy o u; se th i s ; hrdoye he a r t ; krsna d-hana the t reasure thatis SriKrsna; nahi no t ; pana at t a i ns; sukhasana a comfor table seat; adhah be low;dhik fi e . ; sei th i s ; ta rka lo g i c ; chara pi l e o f ashes.

Turning from meditat ion on the Supreme, you worship logic. 0 my heart ,you have faith only in logic. That is why the great treasure Srz Krsna will nothappily sit in my heart. Ah. To hell with this logic. This logic is worth less l ike a

pile of ashes!

anyaya nyayera mata d u r a koro abiratabhaj o krsnacandra sarat sar-a

anyaya il l og ical; nyayera of l og ic; mata id e a s; dura fa r away; korah d o ;abirata wi t hout s top; bhajah wo r s h ip; krsnacandra Sr i K rsnacandra; sarat

sara the geratest of the great.

Please throw this i l logical logic far away. Please worship Lord Krsnacandra,the greatest of the great.

Song 7

Texts 1 and 2

mana, j ogi ho te tomara basana

j oga sastra a-dhyayana niyama yama s-adhan-a

pranayama asana racana­

pratyahara dhyana dhrti sam a d h i te ho'2e brati

deho mana suska kori' rohibe kumbhaka dhori'pha2a kzba hozbe bo2o na

brahmatmata koribe bhabana

mana 0 my hear t; jogi y o g i ; ho te is ; tomara of y o u ; basana th e des ire;

j oga sastra t-eh yoga scriptures; adhyayana study; niyama yama sa-dhana -withpractices of yama and niyama; pranayama wi th con t ro l l ing the breath; asanaracana si t t ing postures; pratyahara wi t h d rawing f rom the external world;dhyana medi tat ion; dhrti ra p t med i ta t ion; samadhite tr a nce; ho 2e is; brativowed; pha2a fru i t ; kiba wh a t > ; hoibe wi l l be; bo2ah say; na no t ; dehah

body; mana hear t; suska dry and wi thered; kori doi n g ; roh ibe wi l l k e ep ;kumbhaka stopping the breathing; dhori' ma n i f es t ing; brahma the SupremeBrahman; atmata the ident i ty; koribe wi l l be; bhabana me d i ta t ion.

0 my heart, now you want to be yogi. Now you study the yoga scriptures.

Now you vow to practice yama (control l ing the senses), niyama (control l ing themind), pranayama (breath control), asana (sitt ing postures), pratyahara(withdrawing from the material wor ld), dhyana (meditat ion), dhrt i ( raptmeditation), and samadhi (trance). What wonderful benefit wil l you gain fromall this> You cannot say. Making the body and heart dry and wi thered, andstopping the breath, you wil l imagine I have become the Supreme Brahman.

astadasa siddhi pa'be par a m a r tha bhulej a'be

sthulajoda parihari ' suks m e te prabesa kori'aiswaryadi koribe kamana

punaraya bhugibej atana

astadasa 18; siddhi pe r f ec t ions; pa be wi l l a t ta in; paramartha su p remebenefit; bhule fo rget; jabe wi l l b e ; aiswarya op u l e n ces; adi be g inn ing ;koribe wi l l do; kamana de s i res; sthula gr o ss; j oda ma t te r; parihari

renouncing; suksmete in what is subtle; prabesa mani festation; kori d oi n g ;

punaraya again; bhugibe will experience; j atana to rment .

Attaining the eighteen mystic perfections, you wil l forget the true goal of l i fe.

You will hanker for more and more mystic powers. Leaving the gross worldbehind, you wil l enter the world of subtle matter, but st il l you wi l l su f fer .

atma nitya suddha dhana h a r i d asa a-kincana

koro bhakti jogasro-ya na thakibe kona bhoya

j oge ta'ra ki phala ghatana

sahaj a amrta sambhabana

atma soul; nitya et e r na l; suddha pu r e ; dhana we a l t h; hari dasa -servantof Krsna; akincana wi t hout any other property; joge in y o g a; tara of hi m ; k i

what; phala fr u i t ; ghatana oc c u rance; koro do ; bh akt i jogasroy-a tak ingshelter of the yoga of devotional service; na no t ; thakibe wi l l s tay; kona wh a t > ;bhoya fear; sahaj a na tura l; amrta ne c t a r; sambhabana po ss ibi l i ty .

The eternal soul already possesses a great wealth. He has nothing to do wi thmatter. He is a servant of Lord Krsna. What benefit wil l yoga bring to the soul>Therefore please take shelter of devotional service. Then you wil l not have anyfears. Then you wil l taste nectar.

binodera e minati cha r i a n y a j oga gat ikoro' radha krsna aradhana

binodera of Bhakt iv inoda; e th i s ; minati pr a y e r ; chari ren o u n i c ng; anya

j oga g-ati other yoga paths; koro do ; ra dha k-rsna a-radhana worsh ip of Sri SriRadha-Krsna.

Here is Bhaktivinoda's request: Turning away from all other yogas, pleaseworship Srz Srz Radha and Krsna.

Song 8

Text I

ohe bhai, mana keno brahma ho'te caya

ki ascarj a ko'bo ka'ke sadopasya bolo j a'keta'te keno apane misaya

ohe 0; bhai, brother; mana mind; kenah why.; brahma Brahman;ho'te who; caya des ir ing; ki wh a t > ; ascarj a wo n d er; ko'bah wi l l be; ka 'keto which; sadopasya always the object ofworship; bolah pl e ase tell; jake to

which; ta'te to tha t; kenah wh y ? ; apane ow n ; misaya me r g i ng .

0 my dear brother heart, why do you hanker after the impersonal Brahman?What wonderful thing will you obtain by always worshiping Brahman? Please

tell me. Why do you wish to merge with Brahman?

bindu nahi hoya sindhu bama n a na sparse indu

labha matra aparadha par am a r t h a hoya badharenu ki bhudhara rupa p-aya

sayuj ya badhira -haya haya

bindu a drop; nahi not; hoya becomes; sindhu the ocean; bamana a

dwarf; na no t ; sparse to u c hes; indu th e moon; renu du s t ; ki wh et h e r > ;

bhudhara rupa t-he form of a mountain; paya at t a in ing; labha at t a inment ;matra on ly; aparadha of f e nse; paramartha the supreme benefit; hoya i s ;badha obstruct ion; sayujya badhira -the obstacle ofimpersonal liberation;haya alas; haya alas.

A drop of water cannot become an ocean. A dwarf cannot touch the moon.

Can a grain of dust become a mountain? Impersonal liberation is an obstacle. Itblocks the true goal of life. It is only an offense.

e heno duranta buddhi

saj uj ya n-irbana a-di sast r e sabda dekho j adi

tyaji' koro' sattwa s-uddhi

anwesaha pritira upaya

se sabe bhaktira angej aya

e th is; henah l i k e ; duranta mi s c h ievous; buddhi in t e l l i gence; tyaj iabandoning; koro' do ; sattwa su-ddhi pu r i ty of existence; anwesaha seek;

pritira of l ove; upaya the means; saj uj ya nir-bana ad-i beginning withimpersonal liberation and nirvana; sastre in the scr iptures; sabda wo rds ;

dekhah see; j adi if ; se th e y ; sabe al l ; bhakt ira of d e v o t ional service; ange

parts; j aya attaining.

Turning away from all these horrible misconceptions, please become pure.

Seek the path of spiri tual love. If you see them in the scriptures, please knowthat words like "sayujya" or "n i rvana" are meant to describe the stages ofdevotional service.

Text 0

krsna priti -phal-amoya tat t w a m -asi a-di h-oya

akhanda anandamoya b r n d a bana krsnaloya

sadhaka carame krsna paya

para brahm-a sw aru-pa j anay a

krsna for Lord Krsna; priti lo v e ; phala fr u i t ; moya co n s i s t ing; tat twam­

asi adi -beginning with the words "tat tvam asi"; hoya is ; sadhaka th e sp i r i tua l

aspirant; carame at the end; krsna Kr s n a; paya at t a i n ing; akhanda un b r o ken;anandamoya blissful; brndabana Vrndavana; krsnaloya Lord Krsna s abode;

para brahm-a swaru-pa the form of the Supreme Brahman; j anaya make toexperience.

"Tat tvam asi" and other teachings of the scriptures give love for Krsna as

their final fruit . In the end they br ing the devotee to Krsna. They make thedevotee see Vrndavana, Lord Krsna's eternal, blissful, spir i tual abode.

Text 5

ta' ho'te kirana ja2a brahma rupe sob-he bha2o

maya baddhaj-iba tahe ni rbr t a h o i te cahemayikaj agat camatkara

surj abhabe khadyotera praya

ta' of Him; ho'te is ; ki rana of l i g h t ; j ala ne t w o r k ; brahma rupe in - theform of Brahman; sobhe sh ines; bhalah go o d; mayika of m a y a; j agat o f t he

world; camatkara wo n d e r; maya baddha -bound by maya; j iba souls; tahe i n

that; nirbrta fr ee f rom sufferings; hoite be come; cahe de s i re; surj a of t he sun;abhabe in the absence; khadyotera of f i ref lies; praya l i k e .

The impersonal Brahman is Lord Krsna's bodily effulgence. It f i l l 's Maya'sworld with wonder. The souls in Maya s prison may sometimes escape into it .As fireflies seem bril l iant when the sun does not shine, so the impersonal

Brahman is glorious only when Lord Krsna's form remains unseen.

j adi kabhu bhagyodoye s a dhu gu-ru sa-masroye

krsnakrsta ho'ye tabe khud r a r a s-a an-ubhabebrndabana sammukhete bhaya

brahma chari' para bra-hme dhaya

j adi if; kabhu when; bhagya of good for tune; udoye ar i sa l; sadhu o f t hedevotees; guru and the spir i tual master; samasroye in the shelter; brndabana

Vrndavana; sammukhete in the presence; bhaya sp lendid ly manifest; krsna t oLord Krsna; akrsta at t racted; hoye is ; tabe th e n ; khudra in s i g n i f i cant; rasanectar; anubhabe in the perception; brahma Br a hman; chari' re n o u nc ing; parabrahme to the Supreme Brahman; dhaya r u n s .

If your good fortune arises, you wil l take shelter of the spir i tual master andthe Lord's devotees. Then the world of Vrndavana wil l be splendidly mani festbefore you. You wil l at tracted to Lord Krsna. Turning from the pal try so-called

nectar of the impersonal Brahman, you wil l run to the supreme personalBrahman.

sukadira su j ibana k o r o b ha i a locanae dasa dhoriche taba paya

sukadira of the sages headed by Sukadeva Gosvami; su j ibana the l i fe ;koro do; bhai 0 my b r o t h e r ; alocana se e ing; e th i s ; dasa se r vant ;dhoricheholds; taba of you; paya at t a in ing .

This servant grasps your feet and begs: 0 my brother, please try tounderstand Lord Krsna, the l ife of Sukadeva and the sages.

Song 9

Text I

mana re, keno ara barna abhimana

mari2e pataki ho'ye j amadutej a'be 2o'yena koribej atira sammana

mana heart; re 0; kenah why?; ara or; barna caste; abhimana pride;

marile dies; pataki si n n e r ; ho'ye is ; j amadute Ya madutas; j a'be wi l l go;2oye accepts; na no t ; kor ibe wi l l d o ; j at i ra of b i r t h ; sammana h o n o r .

0 my heart, why are you proud of my caste> When a sinner dies, theyamadutas carry him away. They don't respect his noble bir th.

Text 2

jadi bhalo karma koro' swarga bho-gaatah para

narake od-ui jane dan d a pa 'be eka sane

ta'te bipra candala samana

j anmantare samana bidhana

j adi if; bhalah good; karma deeds; koro' you do; swarga bho-gahappiness of Svargaloka; atah para th e n; ta ' te ma n i f es t; bipra br a h m ana;

candala outcaste; samana the same; narake ah -Narakaloka; dui bo t h ; janepersons; danda pun ishment; pa'be at ta in; eka sane to ge ther; j anma b i r t h ;antare another; samana the same; bidhana ar rangement.

If they do good deeds, the brahmana and the outcaste alike go to Svargaloka.

I f they act badly, the brahmana and the outcaste alike are punished in hell . Thesame rules govern the future bir ths of the brahmana and the outcaste.

Text 3

tabe keno abhimana lo'ye tuccha barna mana­

ucca barna pada d-hori' barn a n t are ghrna kori '

marana abadhi j a'ra mana

narakera na koro' sandhana

tabe of you; kenah wh y ? ; abhimana pr i d e ; lo 'ye a ccepts; tucchainsignificant; barna mana -pr ide of caste; marana de a th; abadhi op t o ; j a raold age; mana pride; ucca great; barna pada -attainment of caste; dhori'holding; barnantare another caste; ghrna contempt; kori' doing; narakera

hell; na no t ; koro' do ; sandhana se a rch.

Why are you proud? Pride of caste is petty. If t i l l the moment of death youremain proud of your high caste and contemptuous of other castes, you wil l

only beg to be sent to hell .

of

Text 0

thako bhai bipra ho'yesamaj ika mana lo'ye

baisnabe na koro apamana

kabhu nahi kore' buddhimanaadara byapari ho'ye bibadaj ahaj a lo'ye

samaj ika social; mana pr i d e ; lo ye ac c epts; thakah s tay; bhai 0 mybrother; bipra brahmana; hoye is; baisnabe in a Vaisnava; na not; korah

does; apamana dis respect; adara ho n o r ; byapari me r c h ant; hoye is ; bibadadispute; j ahaj a a ship; /o'ye accepts; kabhu when; nahi not; kore' does;

buddhimana in te l l igent.

0 my brother, you may l ive as a brahmana and accept the honors othersoffer. Still, do not dishonor any Vaisnava. A petty merchant is natural ly

respectful to a great merchant who owns many ships. He wil l not p ick a f ight, i fhe is intelligent

Text 5

tabej adi krsna bha-kti sad h a tu m i j atha sakt-isonaya sohaga pa'be sthana

binoda koribe stuti gana­

sarthaka hoibe sutra sarba labh-a iha mut-ra

tabe then; j adi i f ; krsna bhak-titumi you; j atha sakti -as you have

affection; pa'be wi l l a t ta in; sthanasutra the str ing; sarba al l ; /abhanext; binoda Bhaktivinoda; koribe

If you serve Lord Krsna as far as you are able, you wil l at tain a great treasure.Your efforts will meet success. You will attain everything in this l i fe and thenext. Bhaktivinoda wil l s ing your glor ies.

devotion to Lord Krsna; sadha' at ta in ing;the power; sonaya a great treasure; sohaga

place; sarthaka successful; hoibe wi l l be;attainment; iha mutra -in th is l i fe and thewill do; stuti gana -prayers.

Song 10

Text 1

mana re, keno koro bidyara gauraba

brddhi kore'j asera saurabhasmrti sastra by-akarana n a n a b h asa a-locana­

mana heart; re 0; kenah why>; korah you do; bidyara of knowledge;

gauraba respect; smrti sastra t-he smrti-sastras; byakarana grammar; nanavarious; bhasa languages; alocana study; brddhi increase; kore does; j asera

of fame; saurabha the f ragrance.

0 my heart, why do you worship material knowledge? Your learning insmrti-sastra, Sanskrit grammar, and various languages expands the sweetfragrance of your fame.

kintu dekho cinta kori ' j a d i n a bhaj i le hori

krsna prati aurakti s e i b t j ej anme bhakti

bidya taba kebala rauraba

bidya ho'te taha asambhaba

kintu ho wever; dekhah lo o k ; cinta th i n k i n g ; kori doin g ; j adi i f ; n a

not; bhaji2e worship; hori Krsna; bidya knowledge; taba your; keba2a only;rauraba he l l ; krsna Kr s n a; prati to ; au rak t i lov e ; sei th i s ; bt j e th e seed;

j anme bi r th; bhakti de v o t i on; bidya kn o w l e dge; ho te is; taha tha t ;asambhaba not possible.

Look, please think about this: If you do not worship Lord Krsna, then mereknowledge will turn your l i fe into hell . At t ract ion to Krsna is the seed that

grows into devotional service. Mere knowledge cannot grow in that way.

bidyara marjana ta'ra kabhu k a bhu apakara

j e bidyara alocane krsna rati s-phure manej agatete kori anubhaba

tahari adaraj ano' saba

bidyara of knwo ledge; marj ana pu rif ic a t i o n; ta ra of t h a t ; kabhu w h e n ;kabhu when; apakara harm; j agatete to the world; kori does; anubhaba

attraction;je w h i ch ; bidyara of k n o w l e d ge; alocane in t he consideration;

krsna rati -love for Krsna; sphure mani fest; mane in t he heart; tahari t o h i m ;

adara respect; j ano' know; saba all.

I have seen how hair-split t ing academic knowledge harms the world. Butknowledge that makes one attracted to Krsna delights everyone.

Text 0

bhakti badhaj aha ho'te s e b i dyara mastakete

saraswati krsna priya -k rsna bhakti ta -ra hiyapadaghata koro' akaitaba

binodera sei se baibhaba

bhakti devot ional service; badha obs tacles; j aha wh ich; ho te ar e ; se t h a t ;bidyara of knowledge; mastakete at the head; padaghata ki c k ing; koro d o ;

akaitaba sincerely; saraswati Go d d ess Sarasvati; krsna priya d- ear to Lord

Krsna; krsna bhakti de vo t ional service to Lord Krsna; ta ra of t ha t ; hiya h e a r t ;

binodera of Bhakt iv inoda; sei th a t ; se th i s ; baibhaba g l o r y .

Please earnestly kick the head of material knowledge, which is only anobstacle to devotional service. Goddess Sarasvatt is herself very dear to LordKrsna. Devotion to Lord Krsna always stays in her heart. Devotion to Lord

Krsna is the glory of Bhaktivinoda.

Song 11

Text I

rupera gauraba keno bhai

samana aile kichu nai

citara agune ho'be chai

anitya e kalebara kab h u n ahi sthiratara

e anga sitala ho'be a n kh i spanda hina -ro'be

rupera of beauty; gauraba honor; kenah why?; bhai 0 brother; anitya

temporary; e th i s ; kalebara bo d y; kabhu wh e n ; nahi not ; sth i ra tara s t e a dy ;samana Yamaraja; aile co mes; kichu so m e th ing; nai no t ; e th is ; anga

body; sitala co ld; ho'be wi l l be; ankhi ey e s ; spanda hma -mot ion less; ro'bewill stay; citara of t he funeral pyre; agune in t he f i re; ho be wi l l become;chai ashes.

0 my brother, why are you so pleased by the beauty of the material body?The body is not eternal. It wil l not stay beauti ful forever. When Yamarajacomes, nothing wil l remain. The l imbs wil l grow cold. They eyes wil l be st i l l .Then the flames of the funeral pyre wil l turn them into ashes.

j e saundarj a hero darpanete nirantara

j e bastre adara koro' j e b a a b harana poro'swa sibara h-oibe bhoj ana

kotha saba rohibe takhana?

j e which; saundarj a beauty; herah see; darpanete in the mirror;

nirantara always; swa of dogs; sibara of j acka ls; hoibe wi l l be; bhoj anafood; j e which; bastre in c lo th ing; adara l i k i n g ; koro do ; j eba wh a t e ve r ;abharana ornaments; poro' gr e a t; kotha w h e r e >; saba al l ; roh ibe wi l l s tay ;

takhana then.

Again and again you gaze at your beauty in the mirror. Where wil l you keep

your favorite clothes and ornaments when the dogs and jackals eat your body?

Text 3

dara suta bandhu sabe smasane tomara lo'be

tumi ka'ra ke tomara ebe bujhi dekho saradagdha kori' grhete asibe

deho na-sa abasya ghatibe

dara wi fe; suta ch i l d ren; bandhu fr i e nds and kinsmen; sabe al l ; smasanein th0e crematorium; tomara ofyou; lo'be accept; dagdha burned; kori'

doing; grhete at home; asibe wi l l come; tumi y o u ; ka ' ra of w h o m >; kewho?; tomara of you; ebe no w; buj hi 1 kno w; dekhah se e; sara be s t ;dehah of the body; nasa de s t ruct ion; abasya in e v i table; ghatibe wi l l be .

After burning your body at the cremation ground, your wife, children,

friends, and kinsmen will all return to their homes. With whom have you alasting relationship? Who has a lasting relationship with you? Please know this:The destruction of your body is inevitable.

su nitya -samb-ala cao hari g u n a -sada gao

ku tarka -chadiya mana koro kr s n a a radhanahari nama -j apoho sadai

binodera asroya tahai

su very; nitya et e rna l; sambala we a l th; caah de s i re; hari guna -the glor iesof Krsna; sada always; gaah si ng; hari nama -the names of Lord Krsna;

j apohah chant; sadai al w a ys; ku tarka -fa lse logic; chariya renouncing;mana 0 heart; koro' do; krsna of Lord Krsna; aradhana worship; binodera

of Bhaktivinoda; asroya she l ter; tahai i n H i m .

0 my heart, if you wish to find a treasure that is eternal, then please chantLord Krsna's glories. Always chant Lord Krsna's holy names. Turn away fromthe fallacies that are material logic, and worship Lord Krsna, who isBhaktivinoda's shelter.

Song 12

Text 1

mana re dhana mada nit-anta asaradhanajana bittajata e dehera anugata

deho ge2e se saka2a chara

mana heart; re 0 ; d h a na fo r w e a l th; mada pa s s ion; nitanta ex t r e me;asara useless; dhana we a l th; j ana fo l l o wers; bitta tr e a sure; j ata wh i c h; e

this; dehera of the body; anugata fo l l owed; dehah bo d y; gele g o e s; se t h a t ;sakala al l ; chara pi l e of ashes.

0 my heart, you passion for wealth is fool ish. Wealth and servants onlyfollow the body. When the body goes, all your wealth wil l turn into ashes.

bidyaraj ateka cesta cikitsaka upadesta

ajapahoilesesa deha m a - t raabasesakeho deho rakhibare nare

j Iba nahi thakena adhare

bidyara of k n o w l edge; ja teka w h i c h ; cesta ac t i on; cik i tsaka c u r e ;upadesta teaching; kehah someone; dehah body; rakhibare to protect; nare

is not able; aj apa reath; hoile is ; sesa en d ; deha mat-ra body only; abasesa

remaining;jiba s o u l ; nahi no t ; th akena st a ys; adhare in t he conta iner.

Even the most learned physician cannot protect the body. When the breath

leaves, and the body is breathless, the soul wil l not stay in that empty shel l .

dhanej adi prana dita dhan i r a j a na mari ta

dhane nahi rakhe deho d eho gele nahe kehodharamara hoito rabana

ata eba ki koribe dhana

dhane in wealth; j adi i f ; prana br e a t h; di ta gi v e n; dhani we l a h ty person;raja king; na not; marita dead; dhara held; amara freedom from death;

hoitah was; rabana Ra vana; dhane in wea l th; nahi no t ; ra khe sa v e d ;dehah body; dehah body; gele goes; nahe not; kehah anyone; ata ebatherefore; ki wh a t>; koribe wi l l d o; dhana we a l t h .

If wealth gave eternal li fe, then wealthy kings would never die. Ravana

thought he had become immortal, At the end wealth wil l not save the body.When death comes, no one can stop it. Therefore, what is the use of yourwealth?

Text 0

j adi thake bahu dhana nij e ho'be akincana

j ibe doy a anukhana radha krsna ara-dhana­

baisnabera koro upakara

koro sada ho'ye sadacara

j adi if; thake stays; bahu ma n y; dhana we a l t h; nij e ow n ; ho be wi l l b e ;akincana without any possessions; baisnabera of a Vaisnava; korah do;

upakara he lp; j ibe to t he soul; doya me r c y; anukhana mo m e nt a f ter moment;radha k-rsna a-radhana k o rah do ; sa da ak l w a y s ; ho ye is ; sadacara g o o dconduct.

If you have great wealth, don't keep it. Use it to help the Vaisnavas. Be kindto everyone always, always worship Srz Srz Radha, and always be saintly.

Song 13

Text 1

mana tumi sannyasi sajite keno caobahirera saj aj ata a n t a r e te phanki tata

dambha puji sarira nacao

mana 0 my hear t; tumi yo u ; sannyasi as a sannyasi; sajite to d ress;kenah why?; caah de s i re; bahirera ex t e rna l; saj a dr ess; j ata w h i c h ;

antarete in the heart; phanki a hoax; ta ta th a t ; dambha pr i d e ; pujiworshiping; sarira bo d y; nacaah da n c e .

0 my heart, why do you want to dress like a sannyasz? Outside you may

dress like that, but inside you will know very well that you are only a pretender.

Text 2

amara bacana dharo a n t a r a b isuddha koro

j ibana sahaj ej aya bhakti badha n-ahi paya

krsnamrta sada koro pana

tad upaya k-oroho sandhana

amara of me; bacana the words; dharah pl e ase grasp; antara w i t h i n ;

bisuddha pure; korah do; krsnamrta the nectar of Lord Krsna; sada always;

korah do; pana dr i n k i n g ; j ibana l i f e ; sahaj e na tura l; j aya go ; bhakt ibadha obstacles to devotional service; nahi no t ; paya at t a i n ing; tad upaya­the way of that; korohah do ; sandhana sp i r i t ual pract ices.

Please try to grasp my words: Be pure within. Always drink the nectar ofLord Krsna. Live a natural life. Don't do anything that will become an obstacleto devotional service. Accept the spiritual practices that lead to devotion.

Text 3

anayasejaha pao tahe tusta hoyejao

purna b-astraj adi nai kaupma paro he bhaiadambare na koro prayasa

sita b-astra kantha bahir b-asa

anayase easilt; j aha wh a t ; paah at t a in; tahe th a t ; tusta ha p p y; hoye i s ;

j aah go; adambare a pompous display; na no t ; korah do ; pr ayasa e f f o r t ;purna fu l l ; bastra ga r ments; j adi if; nai not ; kaupina lo i n c l o th; parah

best; he 0; bhai br o t h e r ; si ta co l d wea l th; bastra ga r ments; kanthapathwork quilt; bahir ba-sa outer garment.

Happily accept whatever comes easily. Don't try to make a pompous displayof your opulence. If you can't get many clothes, wear a loincloth. In the winterwear an old quil t .

Text 0

aguru candana nai m rt t ik a - t i l aka bhai

ei rupe asa pasa - s u k h a d i ra ku bi2as-a

harera bada2e dharo ma2a

kharbi charo somsareraj wala

aguru aguru; candana sa ndal; nai n o t ; m r t t i ka- t i laka e a r th t i l aka; bhaibrother; harera of neck lace; bada2e exchange; dharah ac cept; ma2a tu l as i ­

mala; ei th i s; rupe wa y ; asa pasa -the ropes of material desires; sukhadira o fmaterial pleasures; ku bilasa -bad actions; kharbi di m i n i s h; charah re n o u nce ;somsarera of the material world; j wala the f lames.

0 my brother, don't accept fragrances of sandal and aguru. Wear earth-ti laka.Exchange your necklaces for tulast beads. Turn from material sense pleasures.

Cut the ropes of material desires. Escape the flames ofbi rth and death.

Text 5

sannyasa bairagy-a bidhi - se i asramera nidhi

se saba adare bhai s o m s are nistara naitahe kabhu na koro adara

dambhikera linga nirantara

sannyasa of sannyasa; bairagya re nunc iat ion; bidhi ru l e s ; sei t h i s ;asramera of the asrama; nidhi tr e asure; tahe in t ha t ; kabhu wh e n ; na n ot ;

korah do; adara honor; se that; saba all; adare honor; bhai 0 my brother;

somsare in the material world; nistara de l i ve rance; nai no t ; dambhikera o farrogance; linga the s ign; nirantara a l w a ys .

Renunication is the great treasure of the sannyasa-asrama. 0 my brother,

please don't hanker after honor from others. A proud person who seeks honorf rom others will not del ivered from this world of b i r th and death.

Text 6

tumi to caitanya d-asa h a r i b - hakti taba asa

pratistha koroho dura basa t aba santipura

asramera 2inge kiba pha2a

sadhu krpa tomara sambala

tumi you; to in de e d ; cai tanya da-sa a servant of Lord Caitanya; haribhakti devot ion to Lord Krsna; taba od you; asa de s i re; asramera o f t he

asrama; 2inge the sign; kiba ho w ?; pha2a fr u i t ; prat istha fa m e; korohah d o ;dura far away; basa re s idence; taba of you; santipura Sa n t ipura; sadhu o fthe devotees; krpa me rcy; tomara of y ou; sambala t r e asure.

You are Lord Caitanya's servant. Your real hankering is to serve Lord Krsna.What will you gain by accepting the outward signs of the sannyasa-asrama?Throw the desire for fame far away. Make you home in Santipura, and make theVaisnavas' mercy your true wealth.

Text 7

baisnabera paricoya a b a syaka nahi hoya

binodera nibedana r ad h a k r sna -guna -gana­

adambare kabhu nahi j ao

phukari' phukari' sada gao

baisnabera ofa Va isnava; paricoya the outwards igns; abasyaka ne ccessity;nahi no t; hoya is ; adambare po m p o us d isplay; kabhu wh e n; nahi n o t ;

j aah go; binodera of Bhaktivinoda; nibedana sta tement; radha krsna -guna­

gana singing the glories of Sri Sri Radha-Krsna; phukari' lo u d ly chant ing;

phukari chanting; sada always; gaah sing.

It is not necessary to accept the outward signs of an advanced Vaisnava.Don't try for an outward show of how great you are. Simply always chant the

glories of Srz Srz Radha and Krsna.

Song lk

Text 1

mana tumi tirthe sada rataayodhya mathura maya kasi kanci abantiya

dwarabati ara achej ata

mana 0 my hear t; tumi yo u ; ti r t he in h o l y p laces; sada always; ratadevoted; ayodhya Ayodhya; mathura Ma t h u r a; maya Ma y a ; kasi Va r a nas i ;

kanci Kanci; abantiya Avantipura; dwarabati Dvaraka; ara and; ache are;

j ata which.

0 my heart, you are always eager to visit holy places like Ayodhya, Mathura,Mayapura, Varanast, Kancipura, Avantipura, and Dvaraka.

tumi caho bhramibare e sakala bare bare

se sakala taba bhrama ni r art h a ka par isramamukti lab-ha koribara tore

citta sthira ttrthe nahi kore

tumi you; cahah wi s h ; bhramibare to w ander; e th i s ; sakala al l ; bare

again; bare and again; mukti labh-a to a t ta in l iberation; koribara to d o; to re t oyou; se that; sakala al l ; taba of y o u; bhrama wa n d e r ing; nirarthaka us e less;parisrama labor; cit ta he a r t ; sthira st e ady; t i r the in the holy place; nahinot; kore do .

To attain liberation you wish to visi t al l these holy places again and again. 0my heart, your visit ing them is only useless labor, for you do not becomepeaceful and determined by all your pi lgr images.

tirtha phala -sadhu sanga -sadhu sange -antaranga

j atha sadhu tatha tirtha s t h i r a ko r i ' nij a citta

sri krsna -bhaj an-a manohara

sadhu sanga -koro nirantara

ttrtha of the holy place; phala re su l t ; sadhu sanga -association with

devotees; sadhu sange -in association with devotees; antaranga con f ident ial; srikrsna bhaj ana -worship of Lord Krsna; manohara be aut i fu l; j atha as ; sadhudevotees; tatha so; ti r tha ho l y p lace; sthira st e ady; kori doi n g ; ni j a o w n ;citta heart; sadhu sanga -association of devotees; korah do; ni rantara a l w a ys .

The real benefit of holy places is the association of devotees. In theassociation of devotees please perform the beautiful and secret worship of SrzKrsna. Wherever the devotees stay is a holy place. 0 my heart, please be

peaceful and always associate with the Lord's devotees.

j e tirthe baisnaba nai se tirthe nahi jai

ki labha hantiya dura desaj athaya baisnaba gana sei s t h ana brndabana

sei sthane ananda asesa

j e which; tirthe ho ly p lace; baisnaba the Vaisnavas; nai no t ; se t h a t ;

tirthe holy p lace; nahi no t ; ja i I g o ; ki wh y? ; la b ha at t a i n ment; hantiyawalking; dura de-sa to faraway places; j athaya as; baisnaba ga-na the Vaisnavas;sei that; sthana pl a ce; brndabana Vr n d avana; sei th a t ; sthane p l a ce ;

ananda bl iss; asesa l im i t less.

I will never visit any holy place where the Vaisnavas do not stay. What wil l I

gain by walking to those faraway places? Wherever the Vaisnavas stay, thatplace is Vrndavana. That place is fi l led with l im i t less bl iss.

krsna bha-kti jei sthane muk t i da si sei kha-ne

giri tatha gobardhana bhumi t a t ha brndabana

sa2i2a tathaya mandakini

abirbhuta apani hladini

krsna to Lord Krsna; bhakti d e v o t ion; jei w h i c h ; sthane p l a c e; mukti o fliberation; dasi the goddess; sei khan-e there; sa2i2a water; tathaya s o ;

mandakini the celestial Ganga; giri mo u n t a ins; tatha s o; gobardhanaGovardhana; bhumi land; tatha so; brndabana Vrndavana; abirbhuta

manifested; apani ow n; hladini pl e a sure potency.

Wherever Lord Krsna is worshiped with devot ion, the goddess of liberationalways stays. The water in that place is the celestial Ganga. The hills areGovardhana. The earth is Vrndavana. There the Lord's pleasure potency

personally appears.

binoda kohiche bhai bhramiya ki phala paibaisnaba sebana -mora brata

binoda Bhakt iv inoda; kohiche says; bhai 0 my b r o t h e rs; bhramiyawandering; ki wh a t >; phala fr u i t ; pai I a t t a i n ; baisnaba of t eh Vaisnavas;

sebana the service; mora of m e ; bra ta t h e v o w .

Bhaktivinoda says: 0 my brothers, what wil l I gain by vis i t ing many holy

places. My vow is always to serve the Vaisnavas.

Song 15

Text 1

dekho mana bratej ena na hao acchanna

krsna bh-akti asa kori acho n ana brata dhoriradha kr-sne korite prasanna

dekhah see; mana 0 my h e a r t ; brate in v o w s; j ena by wh i c h; na n o t ;hao is; acchanna co vered; krsna bh-akti de vo t ion to Krsna; asa de s i re; koridoing; achah is ; nana va r i o us; brata vo w s ; dhori hold i n g ; radha kr-sne Sr iSri Radha-Krsna; korite to make; prasanna pl e ased.

0 my heart, look. Don't observe many vows. Yearning for direct devotionalservice, you perform many vows to make Radha and Krsna pleased with you and

kind to you.

bhakti se sahaj a tattwa c i t t e ta ' ra ache sattwatahara samrddhi taba asa

sahajera na koro binasadekhibe bicara kori' su kathi-na brata dhori'

bhakti devot ional service; se tha t ; sahaj a na tu ra l; tattwa tr u t h ; ci t te i nthe heart; ta ra of tha t; ache is ; sattwa tr u t h ; tahara of t h a t ; samrddhiopulence; taba of you; asa de s i re; dekhibe to see; bicara co n s iderat ion;kori' do ing; su kathin-a very hard; brata vows; dhori' observing; sahaj era

natural; na no t ; korah do ; binasa de s t ruc t ion.

Desiring to improve the natural devotion in the heart, you observe manyhard vows. But be careful you do not destroy that natural devotion.

Text 3

krsna arthe k-aya k2esa ­ ta'ra pha2a ache sesa

bhaktira badhaka ho'2e bhakti ara nahi pha2ekintu taha samanya na hoya

tapah phala h-oibe niscoya

krsna arthe f-or Lord Krsna's sake; kaya klesa t- rouble to the bvody; ta'ra o fthat; phala resul t; ache is ; sesa en d; kin tu ho w e v e r; taha of t h a t ; samanya

general; na not; hoya is ; bhaktira of d e vo t ional service; badhaka obs tacles;ho'2e are; bhakti de vot ion; ara an d ; nahi not ; ph a2e re s u l t ; tapah pha2a t -heresultofausterit ies; hoibe wi l l b e ; niscoya w i t h o u t d o u b t .

Troubling the body with austerities to please Lord Krsna, you will attain a

result that is not ordinary. But if your austerities are obstacles to devotional

service, you will not attain devotion as your result. You will attain only thebenefits of austerity.

Text 0

kintu bhebe dekho bhai t a pa s y a ra kaj a nai

bhakti j adi na pha2i2a tapasyara tuccha pha2aj adi hari aradhita hana

baisnaba na 2oya kadacana

kintu however; bhebe dekhah see; bhai 0 my brother; tapasyara of

austerity; kaj a act ion; nai n o t ; j adi i f ; ha r i Krsn a ; aradhita wo r s h i p ; hana

is; bhakti de vot ion; jadi i f ; na not ; ph a 2 i2a the resul t; tapasyara of aus ter i ty;tuccha ins igni f icant; phala re s u l t ; baisnaba Va isnavas; na no t ; 2oya ac c ept ;kadacana ever.

0 my brothers, look. A person who worships Lord Krsna need not perform

austerities. If they do not lead to devotional service, austerities bring a only a

petty result. Vaisnavas never accept those austerities.

ihatej e gudha marma buj ho baisnabera dharma

binodera nibedana bidhi mukt-a anukhana

patra bhed-e adhikara bhinna

sara grahi -sri krsna -prapa-nna

ihate here; j e wh i c h; gudha hi d d e n; marma he a r t ; buj hah pl e aseunderstand; baisnabera the Vaisnava; dharma dharma; patra objects; bhede

in different; adhikara qu a l i f i cat ion; bhinna di f f e rent; binodera of Bhakt iv inoda;nibedana statement; bidhi fr om ru l es; mukta fr e e ; anukhana at every

moment; sara the essence; grahi ac cept ing; sri krsna -prapan-na surrendered toLord Krsna.

Please try to understand the secret heart of Vaisnava-dharma. Every person is

qualified in a different way. Here is Bhaktivinoda s request: Turn from themyriad of complicated rules. Accept what is truly important. At every momentsurrender to Lord Krsna.

Song 16

Text 1

mana tumi boroi cancala

dhurta jane asakti prabalaekanta sarala bhakta - jane nahe amurakta

mana 0 my hear t; tumi yo u ; boroi ve r y ; cancala re s t less and mischievous;

ekanta esclusively; sarala ho n e s t; bhakta jane to devo tees; nahe n o t ;amurakta at tachment; dhurta jane to r ascal; asakti at t achment; prabalastrong.

0 my heart, you are a great mischief-maker. You do not l ike the honestdevotees. You like to stay with scoundrels.

bujrugijaneje i taba sad h u j a n a se ita'ra sanga tomare nacaya

bhakto kori pado ta'ra payakrura bes-adekhojara sradd h a spadasetomara

buj rugi char latan; jane kn o w s; j ei wh i c h ; taba of y o u ; sadhu jana

devotees; sei tha t; ta ra of t h e m; sanga co m p any; tomare to you; nacayamake dance; krura besa -overcome with cruelty; dekhah see; jara o f w h o m ;sraddha of fa i th; aspada abode; se th a t ; tomara of y o u ; bhaktah de v o tee;

kori of Lord Krsna; padah fe e t ; ta ' ra of t h e m; paya at t he feet .

You think imposters are saints. The imposters make you dance. Look, the

people in whom you have so much faith and before whose feet you fall are verycruel.

bhakta sanga -hoyajanra bhakt i pha2a p-ha2e ta'ra

cancalata chari mana bhaj o krsna sri car-ana­

akaitabe santa bhaba -dharo

dhurta sanga d-ure pariharo'

bhakta sanga -association with devotees; hoya is ; j anra of w h i c h; bhakt i

pha2a the result of devotion; pha2e result; ta'ra of t ha t ; akaitabe si n cere;santa bhaba -peace; dharah holding; cancalata restlessness; chari

renouncing; mana he ar t; bhaj ah wo r sh ip; krsna sri cara-na -Lord Krsna's feet;dhurta sanga -scoundrels; dure far away; pariharo' le a v ing.

He who stays in the association of devotees attains the fruit of devotional

service. 0 my heart, please be peaceful and honest. Stay far away from

scoundrels. Turn from crookedness. Worship Lord Krsna's graceful feet.

Song 17

Text 1

mana tore boli e barata

bikaile nij a sw-atantrataapakka bayase haya bancita bancaka pa'ya

mana 0 he ar t; tore to y o u; boli I s a y ; e th i s ; barata ne w s ; apakkaimmature; bayase age; haya alas; bancita cheated; bancaka cheater; paya

attaining; bikaile so ld; nij a sw-atantrata yo ur independence.

0 my heart, I tell you this: As a child you were cheated by scoundrels. Tothem you sold your independence.

Text 2

sampradaye dosa budd-hi j a n i t um i a tma sudd-hi

na ni2e ti2aka ma2a -tyaj i2e dikharajwa2a

koribare hoile sabadhana

nij e koi2e nabma bidha-na

sampradaye in the discipl ic succession; dosa fau l t ; buddhi th e concept ion;

j ani thinking; tumi yo u ; atma se l f ; suddhi pu r i f i c a t ion; koribare t o d o ;hoi2e is; sabadhana wi th care; na no t ; ni2e we a r ; ti2aka ma2a -ti laska andtulasi-mala; tyajile re nounced; dikhara of i n i t i a t ion; jwa2a the f lame; nij e

own; koile do es; nabma bidhan-a new rules.

Thinking the disciplic succession is impure, you now struggle to pur i fy

yourself. No longer do you wear neck-beads and tilaka. You have turned fromthe flame of spiri tual in i t iat ion. Now you make your own ru les.

purba mate ta-li diya nij a mata pr-acariya

bratacara na mani2e pu rba pathaja-2e di2enij e abatara buddhi dhori'

mahaj ane bhrama drsti ko-ri'

purba previous; mate idea; tali clap; diya gi v i n g ; nij a mata o-wn idea;

pracariya preaching; nij e own; abatara incarnation; buddhi id e a; dhoriholding; bratacara ob serving a vow; na no t ; mani le th i n k s ; purba patha ­

previous path; j a2e to the waters; di2e gives; mahaj ane the great souls;bhrama mis takes; drsti si g h t ; kor i ' d o i n g .

Giving a slap to your previous philosophy, you preach your own idea.

Thinking yourself an incarnation, you don t fol low any ru les. Think ing the great

souls were mistaken, you throw your previous path into the waters.

phonta dikha mala dhon dhurt a k o r e su c-aturi

mahaj ana pa-the dosa dekhiya tomara rosa

tai tahe tomara biraga

patha prati charo anuraga

phonta tilaka; dikha in i t i a t ion; mala ne c k l ace; dhori we a r i n g ; dhurtascoundrel; kore do e s; su ca-turi cl e ver; tai at t a i n ; tahe in t h a t ; tomara o f

you; biraga renunciation; mahajana pat-he the path of the great souls; dosa

fault; dekhiya see ing; tomara of you; rosa an g e r; patha pa t h ; prati t o;charah renounce; anuraga affection.

Thinking only clever scoundrels accept spiri tual in i t iat ion and wear t i laka

and neck-beads, you have given them up. Think ing i t wrong, you angrily turnfrom the path of the great souls.

ekhona dekhoho bhai s w a rna chari ' 2oi2e chai

kapata bo2i2a sabe bhakati ba pe2e kabelha-ka2a para kala -Jaya

dehante ba hi ho'be upaya

ekhona one; dekhohah please see; bhai 0 my brother; swarna gold;

chari re n ounc ing; 2oi2e accept; chai as hes; iha ka2a -now; para ka2a -before;j aya goes; kapata ch e a t ing; bo2i2a said; sabe al l ; bhakati de v o t i on; ba o r ;

pele attained; kabe when; dehante at the body's end; ba or; hi indeed;

ho'be will be; upaya the method.

Look, 0 my brothers. Rejecting gold, you have accepted a pile of ashes. The

present and future are both at stake here. You say they are all cheaters. Whenwill you engage in devotional service? At the time of death what wil l you do?

Song 18

Text 1

ki ara bolibo tore mana

sunya grantha a-ncale bandhanamukhe bolo prema prema bastutah tyajiya hema

ki what>; ara or ; bo l ibah s a y ; to re to y o u ; mana 0 hea r t ; mukhe i n t h emouth; bolah says; prema lo v e ; prema lo v e ; bastutah tr u t h f u l l y ; tyajiyarenouncing; hema gold; sunya empty; grantha knot; ancale in the corner;

bandhana ty ing .

What more will I tel l you, 0 my heart? With your mouth you say, "spir i tuallove", "spiritual love", but the truth is your purse is empty and you have refused

a gift of gold.

Text 2

abhyasiya asru pa-ta l a m phaj hampha akasmata

e loka bancite ranga p racar i y a asat san-gamurccha pra-ya thakaho padiya

kamini kan-cana labha giya

abhyasiya by practice; asru pata -shedding tears; lamphaj hampha jumpingabout; akasmata suddenly and for no reason; murccha fa in t ing; praya a l m o s t ;thakahah stay; padiya fa l l i ng; e th i s ; loka pe o p l e ; bancite ch e a ted; ranga

theater; pracariya pr e aching; asat sang-a association with scoundrels; kaminilusty women; kancana go ld; labha at t a inment; giya at t a i n ing .

On cue you weep, jump about, and fall unconscious. With this play-actingyou cheat the people. You preach the philosophy of scoundrels. You chase afterwomen and gold.

Text 3

premera sadhana bhakti - t a t e n o i l a anurakt i

dasa aparad-ha tyaji' nirantara nama bhaji'

suddha prema kemone milibe

krpa ha'le su prema -paibe

premera of spir i tual love; sadhana bhakti -devot ional service in practice;ta te that; noila is n o t ; anurakti at t r a c t ion; suddha pu r e ; prema l o v e ;

kemone how?; mil ibe me e ts; dasa aparad-ha ten offenses; tyaj i' re nounc ing;nirantara always; nama th e ho ly name; bhaj i wo r s h i p ing; krpa o f m e r c y ;ha'le is; su prema -great love; paibe wi l l a t ta in.

You are not attracted to sadhana-bhakti (the practice of devotional service),which is the way tom attain prema (pure spir i tual love). Then how wil l you everattain that pure prema? Turning from the ten offenses, always worship the holyname. When you attain the holy name's mercy, you wil l at tain wonderful prema.

na manile su bhaj ana­ sadhu sange san-kirtana

na korile nirj ane smarana

dusta p-ha2a kori2e arj anana uthiya brkhopari tanata n i p h ala dhori '

na not; mani2e th i nk; su b-haj ana devot ional service; sadhu s-ange in the

company of the devotees; sankirtana ch ant ing the holy names in sankirtana; nanot; korile do ; ni r j ane in a secluded place; smarana re member; na n o t ;uthiya ar ises; brkha tr e e ; upari ov e r ; tanatani tu g g i ng; phala fr u i t s ; dhori

holding; dusta ph-a2a bad fruits; kori2e does; arj ana at ta inment.

You don t like to worship the Lord or chant in sankzrtana with the devotees.You don't meditate on the Lord in a secluded place. Not cl imbing the tree's

branches, you want to gather the fruits by shaking the tree. You wil l get only thefruits that are bad.

akaitaba krsna prem-a j e n a su b im-ala hema

kaitabe bancana mat-ra hao agej ogya patr-a

sei pha2a nr 2oke -dur2abha

tabe prema hoibe sulabha

akaitaba sincere; krsna prem-a love for Lord Krsna; j ena l i ke ; su bima-lavery pure; hema go ld; sei th i s ; pha2a fr u i t ; nr 2oke -in the wor ld of human

beings; durlabha very rare; kaitabe cheating; bancana matr-a cheating; hao

do; age first; j ogya proper; patra re c i pent; tabe th e n; prema pu r e l ove ;hoibe wi l l be; sulabha eas i ly attained.

True love for Krsna is l ike very pure gold. In the world of human beings it isvery rare. What you are doing is only cheating. First become quali f ied, and then

you will very easily attain love for Krsna.

kame preme dekho bhai lakanete bheda nai

tumi to' barile kama mithya tahe prema nama

tabu kama prema nahi hoya

aropile kise subha hoya

kame in lust; preme love; dekhah you see; bhai 0 my brother; lakanete

by the characteristices; bheda di f ferent; nai n o t ; t abu t h e n ; kama l u s t ;

prema love; nahi not; hoya is ; tumi y o u ; to in d ee d ; bar i le ch o o s e; kama

lust; mithya fa l se ly; tahe in t ha t ; prema lo v e ; nama th e n ame; aropileimpose; kise how>; subha au sp ic iousness; hoya i s .

0 my brother, look. The outward symptoms of material lust (kama) andspiritual love (prema) are not di f ferent. What you mistakenly call "spir i tuallove" (prema) is actually material lust (kama). When you make a mistake l ike

that how can you attain true auspiciousness?

Song 19

Text 1

keno mana kamere nacao prema pr-ayacarma ma-msa mo-ya kama j o d a s u -kha abirama

j oda bis-ayete sada dhaya

kenah why?; mana 0 my h e a r t ; kamere by l us t ; nacaah ma de to dance;prema pra-ya li ke love; carma sk i n ; mamsa fle s h; moya co n s i s t ing of; kama

lust; j oda material; sukha ha p p iness; abirama wi t h o ut stop; j oda bisa-yete inmaterial sense objects; sada always; dhaya r u n n i n g .

0 my heart, why, pushed by lust to dance, do you think you dance inspiritual love? Your desires always go to this body of skin and flesh. You yearnfor dull material pleasures without stop. You always chase the objects of the

senses.

j ibera swarupa dharma ci t swa r u-pe prema marm-a

kama abara-ne haya p re m a ebe supta praya­tahara bisaya matra -hari

premajagao kama dura kori'

j ibera of the soul; swarupa or i g i na l; dharma nature; cit swaru-pe ; premamarma the heart of love; tahara of t ha t ; bisaya th e ob ject; matra on l y ; har iKrsna kama of lust ; abarane the covering; haya is ; prema lo v e ; ebe n o w ;

supta asleep; praya l i k e ; prema lo v e ; j agaah aw a ken; kama lu s t ; dura f a raway; kori' d o .

The soul's nature is spiri tual. In the soul's heart is pure love (prema), lovefor Krsna alone. Now the soul is covered with lust. Now that or ig inal love forKrsna sleeps. Chase the lust far away. Waken the spir i tual love.

Text 3

sraddha hoite sadhu sange ­ bhaj anera kriya range ­

asakti hoite bhaba tahe prema pradurbhaba

nistha ruci asak-ti ud-oya ­

ei krame prema upaj oya

sraddha fa i th; hoite is ; sadhu s-ange in the association of devotees;

bhaj anera of worship; kriya r-ange ac t ions; nistha fa i t h ; ruci de l i g h t ; asaktiattachment; udoya ar i sa l; asakti at t achment; hoite is ; bhaba ec s tays; tahe i n

that; prema lo ve; pradurbhaba ma n i fested; ei th i s ; krame se q uence; premalove; upaj oya mani fested.

In the beginning there must be faith. Then one becomes interested inassociating with pure devotees. Thereafter one is ini t iated by the spir i tualmaster and executes the regulative principles under his orders. Thus one is

freed from all unwanted habits and becomes firmly f ixed in devot ional service.Thereafter one develops taste and attachment. This is the way of sadhana­bhakti, the execution of devotional service according to regulative principles.Gradually emotions intensify, and finally there is an awakening of love. This isthe gradual development of love of Godhead (prema) for the devotee interestedin Krsna consciousness.'

ihatej atanaj a ra s e i p ay a prema sara­

e kram-a sadh-ane bhoya ke n o k o ro ' durasoyakrama tyag-e prema nahi j age

kame prema kabhu nahi lage

ihate in th is; j atana ef f o r t ; j a ra of w h o m; sei he ; paya at t a i n s; premasara true spir i tual love; krama of t he sequence; tyage in t he re jection;

prema spi r i tual love; nahi not; j age awakens; e kram-a sadha-ne in thissequence of sadhana-bhakti; bhoya fear; kenah why>; koro' you do; durasoya

0 wicked one; kame in l us t ; prema in l o v e ; kabhu wh e n ; nahi no t ; l a geattain.

One who works in this way wil l at tain t rue spir i tual love for Krsna. One whorejects these stages will not awaken that love. 0 wicked heart, why do you fearthese stages of sadhana-bhakti? By cultivating lust you wil l never attain spir i tuallove.

Text 5

natakabhinoya praya sa kapata -prema bhaya

indriya tosana c-hara sada koro parihara

tahe matra indriya santosa­

charo bhai aparadha dosa ­

nataka of an actor; abhinoya the p re tense; praya l i k e ; sa kapata -cheating;prema love; bhaya is manifested; tahe in tha t; matra on l y ; ind r iya o f t h esenses; santosa satisfaction; indriya tosana -satisfaction of the senses; chara a

pile ofashes; sada always; koro do ; pa r ihara re j e c t ion; charah re j e c t ; bhai0 brother; aparadha dosa of - fenses.

Your cheating so-called "spir i tual love" is only the pretending of an expert

actor. It is only sense gratification. Sense gratification is worthless l ike a pile of

ashes. Reject it. 0 my brother, reject these offenses.

Part Two

UpalabdhiRealization

Chapter One

RepentanceAnutapa-laksana-upalabdhi

Song I

Text I

ami ati pamara durjana

katainu amulyajibanaki korinu haya haya p r a k r t i ra dasataya

ami I; at i v e r y ; pamara si n f u l ; durj ana wi c k e d; ki i n d e e d; kor inu I do;haya als; haya al a s; prakrt ira of m a t t e r; dasataya as a slave; katainu I sen t ;amulya pr i ce less; j ibana l i f e .

I am a most wretched sinner. Alas! Alas! I passed this priceless lifetime as aslave of matter.

Text 2

koto dina garbhabase katain u an a yaseba2y a ge2o ba2a dharma -base ­

brddha ka2a e2o -abasesegramya dharma -ej aubana miche dinu bisarj ana

kotah how many; dina da y s ; garbha in t he womb; abase re s idence;katainu I spent; anayase easi ly; ba2ya ch i ldhood; ge2ah went; ba2a dharma­base in the control of cbildish activit ies; gramya dharma -household activit ies;e this; j aubana in you th; miche f a l se ly; dinu I d i d ; bisarj ana wa s te; brddha

ka2a in old age; e2ah gone; abasese the remainder.

How many days did I pass in the womb? My chi ldhood passed in chi ld ishactivities. My youth was fool ishly thrown away in household l i fe. Now only old­

age is left.

Text 3

bisaye nahiko sukha bhoga s-akti su-baimukha

j Ibanaj antranamoya maranete sada bhoyaanta danta sarira asakta

bolo kise hoi anurakta

bisaye in material sense objects; nahikah no t ; sukha h a p p i nes; bhogasakti the power of sense gratification; su-baimukha very averse; anta a t the

end; danta tee th; sarira bo p d y ; asakta un a b le ; jibana l i f e ; j antranamoyamade of suffering; maranete in death; sada al ways; bhoya fe a r ; bolo say-; kise

how>; hoi is; anurakta at t a chment .

I have no power to enjoy sense pleasures. I turn from them. At the end myteeth and my body are powerless. My whole l ife is pain. I fear death. Tell me:

how can I like this kind of l i fe?

Text 0

bhoga bast-u bhog-a sakt-i t a ' te chi lo anurakti

samasta bigata ho'2o k i loiy a th a k i bo2oje parj anta chi2o dehe ba2a

ebe citta sadai cancala

bhoga enjoyment; bastu th i n g s; bhoga en joyment; sakti po w e r ; ta ' te

that; chi2ah is; anurakti at t a chment; je w h i c h ; parj anta a t t he end; chi2ah is ;dehe body; bala po w e r ; samasta al l ; bigata go n e ; ho 2 ah is ; ki w h a t ;2oiya accepting; thaki I s t a y; bo2ah say; ebe no w; ci t ta he a r t ; sadai a l w a ys ;canca2a mishcievous.

As long as my body was strong and I had the power to enjoy, I was happy.

Now my powers have all gone away. Tell me: Why is my heart always restlessnow?

Text 5

samarthya thakite kaya hari n a bh a j inu haya

dhik mora ejibane n a s a d h inu nitya dhane­asanna kalete kiba kori

mitra chari' bhajilama ari

samarthya ab i l i t y; thakite to s tay; kaya bo d y ; hari Kr s n a ; na n ot ;

bhajinu I worsh iped; haya al a s; asanna wa s; kalete t i m e ; k iba h o w > ; kori Ido; dhik a las; mora of m e; e th i s ; j ibane l i f e ; na no p t ; sadhinu I spent;nitya eternal; dhane in wea l th; mitra fr i e n d ; chari ren o u n c i ng; bhaji lama I

worshiped; ari my e nemy.

When I had the power, I did not worship Lord Krsna. Now the final moment

has come. What will I do? My life was wasted. I did not find the eternaltreasure. Turning from my true friend, I worshiped my enemies.

Song 2

Text I

sadhu san-ga na hoilo haya

paramartha rohilo kothayagelo dina akarana kori' artha uparj ana

sadhu san-ga association with devotees; na no t ; hoi lah wa s ; haya a l a s ;

gelah gone; dina da y s; akarana us e less; kori do i n g ; ar tha money;uparj ana earning; paramartha the supreme benefit; rohilah st a yed; kothayawhere.

Alas! I did not associate with devotees. My days passed uselessly. I earned

money, but where was my spiritual wealth?

Text 2

subarna koriya tyaga tucch a l o s t re anuraga

krsnetara sanga kori ' sad h u j a ne par ihor i 'durbhagara ei to' lakhana

mada garbe -katanu j ibana

subarna go ld; koriya do i n g ; tyaga re n u n c ia t ion; tuccha pe t t y ;lostre clump of earth; anuraga lo v e ; durbhagara un f o r t una te; ei th i s ; to '

indeed; lakhana na tu re; krsnetara ot h er than Krsna; sanga association; kori 'doing; sadhu jane devotees; parihori rejecting; mada garbe -passion and pride;

katanu I passed; j Ibana l i f e .

Rejecting gold, I fell in love with clumps of earth. That was my misfortune.Rejecting the saintly devotees, I associated with non-devotees. I passed my lifein passion and pride.

bhakti mudra d-arasane -hasya koritama mane

j e sabhyata srestha gani' harainu cintamani

batu2ata bo2iya tahaya

sese taha rohilo kothaya

bhakti of devot ion; mudra th e s igns; darasane in t he s ight; hasya

laughter; koritama I d i d ; mane in t he hear t; batu2ata ma dness; bo2iya saying;tahaya of that ; je w h i c h ; sabhyata ci v i l i za t ion; srestha be s t; gani t h i n k i n g ;harainu I re jected; cintamani a con tamani jewel; sese at the end; taha t h a t ;

rohilah stayed; kothaya wh e re>

Seeing someone bearing the signs of devotion to the Lord, I would laugh inmy heart. "That is craziness", I would say. Thinking I had already attained the

company of the most cultured and civi l ized people, I rejected a cintamani jewel.

Where am I now?

Text 0

j nanera garima ba2e bhakt i rup-a su sam-ba2e

dustaj odasrita jnana ebe h o lo an tardhanaupekhinu swartha pasariya

karma bho-ge amake rakhiya

j nanera of knowledge; garima gr e a tness; bale on the power; bhakti rupa­the form ofdevotional service; su sam-bale greatwealth; upekhinu I r e jec ted;

swartha own benef i t; pasariya fo r g e t t ing; dusta wi c k e d; j odasrita jnanamaterial knowledge; ebe now; ho'2ah is; antardhana disapearance; karma

bhoge enjoyment of work; amake to me; rakhiya pr o t e c t ing .

Forgetting my true benefit, I was proud of my mater ial knowledge andcontemptuous of devotional service. Now my wicked material knowledge hasdisappeared. Now I have only the results of my karma.

ebej adi sadhu jane krpa kori e durj ane

ta' hoile anayase mukta ho'ye bhaba pase ­

dena bhakti samud-rera bindhu

para hoi e somsara sindhu

ebe now; j adi if; sadhu jane thxe devotees; krpa mercy; kori doing; e

thus; durj ane wicked person; dena gi ve; bhakt of d e vo t ion; samudrera i n t heocean; bindhu a drop; ta tha t ; ho i le i s ; anayase ea s i ly; mukta l i b e ra ted;hoye is ; bhaba of b i r th and death; pase fr om the ropes; para the far ther

shore; hoi is; e th i s ; somsara of b i r th and death; sindhu the ocean.

I f the saintly devotees mercifully give to this sinner a single drop from theocean of devotional service, then I wil l be freed from the noose of birth anddeath. Then I wil l easily cross to the farther shore of the ocean of birth and

death.

Song 3

Text I

ore mana karmera kuhare ge2o ka2a

urnanabhi sa-ma karma jalaswargadi sukhera ase p ori l a m a ka rma ph-anse

ore 0; mana my h e a r t ; karmera of k a r ma; kuhare in t he p i t ; gelah g o n e ;kala time; swargadi be g inn ing wi th Svargaloka; sukhera of happiness; asewith the desire; porilama I f e l l ; karma ph-anse in the noose of karma; urnanabhi

sama li ke a spider's web; karma jala th e net of karma.

0 my heart, my time has passed in karma's pit. Hankering for the pleasuresof Svargaloka, I fell into karma's net, spread out l ike a spider's web.

upabasa brat-a dhori' nana kaya kles-a kori'

marilama nija dose jara mara-nera phanse

bhasme ghrta daliya apara

hoibare narinu uddhara

upabasa of fasting; brata vo w; dhori hol d i n g ; nana va r i o u s; kaya klesa­sufferings of the body; kori do i n g ; bhasme in ashes; ghrta gh e e; daliyaoffering; apara sho re less; marilama I d i e d; nij a ow n ; dose fa u l t ; ja ra o l d

age; maran-era of death; phanse the noose; hoibare to be; narinu n o t ;uddhara de l l iverance.

Fasting and torturing my body in many ways, I poured ghee on the ashes. Bymy own fault I now stand in the noose of old-age and death. I have no way to

escape.

barnasrama dharma -yaji' nana deba debi bh-aji'

mada garbe k-atainu j ibana

na bhajinu sri krsna ca-rana­

sthira na hoi2o mana na 2abhinu santi dhana­

barnasrama dharma -varnasrama-dharma; yaji following; nana various;

deba debi de-migods and demigoddesses; bhaj i worshiping; mada garbe m-adwith pride; katainu I spenmt; jibana l i f e ; sthira pe a c e fu l; na no t ; ho i lahwas; mana heart; na no t ; labh inu I a t t a i ned; santi dhana -the treasure of

peace; na not; bhajinu I worshiped; sri krsna car-ana -Lord Krsna s feet.

Following varnasrama-dharma, worshiping many demigods and goddesses,

and filled with pr ide, I passed my l i fe.Now my heart is not peaceful. I did not

find the treasure that is peace. I did not wership Lord Krsna's feet.

Text 0

dhik mora ejibana dhik mora dhana jane

dhik mora kula m-ane dh i k sastra ad-hyayanedhik mora barna ab-himana

hari-bhakti na pailo sthana

dhik foe; mora my ; e th is ; ji b ana l i f e ; dh ik f i e ; mo ra my ; dh a na janewealthand followers; dhik f i e ; mora my ; ba rna of ca s t e ; abhimana p r i d e ;

dhik f ie; mora my ; ku la ma-ne pr i de of family; dhik f i e ; sastra adh-yayanestudy of scipture; hari-bhakti devo t ion to Lord Krsna; na no t ; pa i lah at t a i ned;sthana place.

Pathetic is my li fe! Pathetic are my wealth and fol lowers! Pathetic is mypride of caste! Pathetic is my pride of fami ly! Pathetic is my study of scripture. Id id not attain devotion to Lord Krsna.

Song 0

Texts I and 2

ore mana ki bipada hoilo amara

taha hoite paite nistaramayara duratmya jware bikaraj Ibera dhore

sadhinu adwaita mata j ahe m a y a hoya hata

kintu e durbhagya mora bikara katilo ghora

bisa sebi' bikara katilo

biseraj wa2aya prana ge2o

ore 0; mana my h e a r t ; ki w h a t > ; bipada ca l a i t y; hoi lah w a s ; amara m y ;mayara of m a ya; duratmya jware by t he f lames ofwickedness; bikaradeviatiopn; j ibera of l i f e; dhore he l d ; taha th a t ; ho i te is ; pa i te t o a t t a in ;

nistara de l iverance; sadhinu I accepted; adwaita mo n i s t ; mata th e o r y ; j ahewill attain; maya ma ya; hoya is ; ha ta de s t r oyed; bisa po i s on; sebi se r v i ng ;bikara tr ansformation; kati lah p a s sed; kintu h o w e ve r; e th i s ; durbhagyamisfortune; mora of me; bikara tr a n s fo rmat ion; kati lah p a s sed; ghora

horrible; bisera ofp o i son; jwa2aya by t he f lames; prana l i f e ; ge2ah we n t .

0 my heart, what a calamity has fallen on me! Burned by the flames of my

own sins, I suffered. To escape the sufferings, I accepted the monist theory,which tries to kil l the i l lus ions of Maya. In this way I drank poison. Now I am

very unfortunate. The poison now shows its horr ible effect. Burned by theflames of that poison, my l ife is about to depart.

Text 3

ami brahma eka matra ej walaya dahe gatra

bikaraj e chi2o bha2o ausadhaj anj a2a ho'2oihara upaya kiba bhai

ausadha au-sadha kotha pay

ami I am; brahma Br a hman; eka on e ; matra on l y ; e t h i s ; j w a l a ya b ythe flames; dahe burns; gatra l i m b s ; ihara he r e ; upaya me t h o d; kiba w h y ? ;

bhai 0 my b ro ther; bikara tr a n s format ion; je w h i c h ; ch i2ah go n e; bha2ah

good; ausadha medicine; j anj a2a rubbish; ho 2ah is; ausadha aus-adhamedicine of medicines; kotha wh e re>; pay at t a in ing .

"I am the Supreme Brahman. Everything is all one." That poison burned my

body. 0 my brother, what kind of medicine is that. The medicine ofimpersonalism destroyed my l i fe. Where can I get a medicine to cure the effectsof that so-called medicine?

Text 0

maya datta -ku bikar-a mayabada bisa bhara­

hari nama-mrta pana - s a dhu baidya su bidha-nae dui apada nibarana

sri krsna -caitan-ya sri ca-ran-a

maya datta -given by maya; ku bikara -d isease; mayabada o fimpeersonalism; bisa bhara -the poison; e th e se; dui tw o ; apada ca l a m i ty ;nibarana to s top; hari namam-rta pana -dr ink ing the nectar oif Lord Krsnas holy

names; sadhu good; baidya do c t o r ; su bidhan-a good actions; sri krsna­caitanya sri car-ana -the graceful feet of Sri Krsna Caitanya.

The nectar of Lord Krsna's holy name is the medicine to cure these two

diseases: the disease spread by Maya and the disease brought by the poison of

mayavada impersonalism. A devotee who stays at Lord Caitanya s graceful feetis the proper physician is administer this medicine.

Song 5

Text I

ore mana klesa t-apa dekhije asesaabidya asmita ara abhi n i b esa durbara

raga dwesa ei panca klesa

ore 0; mana my h e a r t ; klesa ta-pa suf fer ings; dekhi I s ee; j e w h i c h ;asesa endless; abidya ig no rance; asmita fa l se ego; ara an d ; abhinibesa be ingabsorbed in material things; durbara ir r e s is table; raga at t achment; dwesa and

aversion; ei these; panca fi v e ; klesa su f f e r ings.

0 my heart, I see five endless sufferings: l. avidya (ignorance), 2. asmita

(false ego), 3. abhinivesa (being absorbed in material things), 0. durvara raga(irresistable attachment), and 5. dvesa (aversion).

Text 2

abidyatma bism-arana a s m i tanya bibh-abana

anye priti ragandhata bi dwe s a tma bisuddhataabhinibesanye gada mat-i

panca klesa sadai durgati

abidya ignorance; atma se l f ; bismarana fo r g e t t ing; asmita fa l se ego;anya other; bibhabana med i ta t ion; abhinibesa absorbt ion; anye in o t h e rs ;

gada intense; mati th o ught; anye in o t h e rs; pri ti lo v e ; raga b y l o v e ;

andhata bl indness; bidwesa aversion; atma se l f ; bisuddhata pu r i f t y ; pancafive; klesa suf fer ings; sadai al ways; durgati mi s f o r tune .

l . Avidya (ignorance) comes from forgett ing the Supreme Lord. 2. Asmita

(false ego) comes from directing one's thoughts away from the Supreme Lord. 3.Abhinivesa (being absorbed in material things) comes from rapt meditat ion onthings other than the Supreme Lord. 0. Durvara raga (irresistable attachment)comes from blind love for things other than the Supreme Lord. 5. dvesa

(aversion) comes from the struggle to purify the soul. These five sufferingsalways torment me.

Text 3

bhuliya baikuntha tattwa - m aya bhoge s-u pramatt-aami ami koriya bedai

byasta kore' mora citta bhai

e amara se amara e bha b ana anibara

bhuliya fo rget t ing; baikuntha tattwa -the spiritual world; maya bhoge -by the

pleasures of maya; su pramatta ­ maddened; ami I; ami I ; ko r i ya d oin g ;

bedai inc rease; e th i s ; amara of m e; se th i s ; amara of m e ; e t hi s ;bhabana medi tat ion; anibara wi t h o ut s top; byasta ma n i fested; kore d o e s ;mora of me; cit ta th e hear t; bhai 0 my b r o t h e rs .

Forgetting the world of Vaikuntha, I became mad for Maya s pleasures. With"I", " I", I surrounded myself. Again and again I thought, "This is mine, and that

is also mine." 0 my brothers, in this way my heart was fi l led with anxiet ies.

e roga sa-manopaya a nw e s iya haya haya

ami brahma maya bhrama e i a u s a dhera kramamlle baldya sadya Jamopama

dekhi' cinta hoilo bisama

e th is; roga di s ease; samana to cure; upaya th e method; anwesiya t o besought; haya alas; haya al a s; mile me e t s; baidya ph y s i c ian; sadya al w ays ;

j ama death; upama l i k e ; ami I am; brahma Brhaman; maya ma ya;bhrama an i l lus ion; ei th u s ; ausadhera of t he medic ine; krama se quence;dekhi see ing; cinta wo r r y ; ho i lah i s ; bisama un b e a rable.

I searched for a way to cure this disease. Alas! Alas! I met a physician whowas like death personified. He said, "I am the Supreme Brahman. Maya is to be

unaware of that truth." Now I see that his medicine brought me unbearable

pain.

eke to'rogera kasta jamopamabaidya bhras-ta

sri caitan-ya doyamoya kor o j ad i samasroyaej antrana kisej aya mora

para habe e bipada ghora

eke one; to in d e e d; rogera of t he medic ine; kasta pa i n ; j ama de a th ;upama li ke; baidya by t he phys ic ian; bhrasta br o ken; e th i s ; j antrana p a i n ;kise how?; j aya at t a ined; mora of m e; sri cai tan-ya Sri Cai tanya; doyamoyamerciful; korah do ; j adi i f ; samasroya sh e l te r; para th e f a r ther shore; habe

will be; e th i s ; bipada of ca lami t ies; ghora ho r r i b le .

On one side is the disease of materialism. On the other side is the demon

physician of impersonalism, a physician l ike death personif ied. How wil l Iescape my troubles? If I take shelter of merciful Lord Cai tanya, I wil l easi lycross over these horrible calamities.

Chapter TwoNirveda-laksana-upalabdhi

Renunciation

Song I

Text I

ore mana bha2o nahi 2age e somsara

janama m-arana jara je somsare ache bhara

tahe kiba ache bolo' sara

ore 0; mana my h e a r t ; bha2ah go od; nahi no t ; 2age ac cept; e t h i s ;somsara material world; j anama bi r t h ; marana de a t h; ja ra ol d a ge; j ewhich; somsare in the material world; ache is ; bhara fi l l e d ; tahe i n t h a t ;kiba whether; ache is; bolo' say; sara good.

0 my heart, this material world is not good. It is f i l led wi th b i r th, o ld-age,and death. What is the good in it> Tell me.

Text 2

dhana jana pari-bara k eho nahe kabhu kara

j aha rakhibare cai taha nahe thake bhai

ka2e mitra aka2e apara

anitya samasta binaswara

dhana wealth; j ana pe op le; paribara fo l l o we rs; kehah so m e; nahe n o t ;

kabhu ever; ka ra of w h o m; ka2e in t im e; mit ra fr i e n d ; aka2e in ha rd t imes;apara another; j aha wh o m; rakh ibare to p r o tec t; cai I d e s i re; taha h i m ;nahe not; thake st a ys; bhai 0 my b r o t h e r ; anitya te m p o ra ry; samasta a l l ;

binaswara l i ab le to destruction.

No one can keep his wealth, kinsmen, and fol lowers. When t imes are good,there are friends. When times are bad, the friends become strangers. 0 mybrother, I would l ike to keep them always fr iends, but they wil l not stay.

Everything is temporary. It wil l al l per ish.

ayu ati alpa dina k r am e t a ha hoya khina

roga soka an-ibara citta kore charakhara

samanera nikata darsana

bandhaba bij oga d-urghatana

ayu l i fe; ati v e r y ; alpa fe w ; dina da y s ; krame se q uence; taha t h a t ;hoya is ; khma sh o r t ; samanera of dea th; nikata ne a r ; darsana si g h t ; roga

soka the sufferiugs of disease; anibara wi t h out s top; citta he a r t ; kore d oe s ;charakhara bu rned into ashes; bandhaba fr om f r iends and kinsmen; bij ogaseparattion; durghatana ca lamity .

This life is only a few days. Soon it is gone. Then one sees death approach.

The sufferings of disease do not stop. The mind becomes burned to ashes.Friends and kinsmen flee. Everything is a calamity.

Text 0

bha2o ko're dekho bhai amisra ananda nai

sesukheratoretabe keno ma y a d a-sahabej e ache se duhkhera karana

haraibe paramartha dh-ana

bha2ah good; ko re does; dekhah sight; bhai 0 my brother; amisraunmixed; ananda happ iness; nai no t ; je wh ich ; ac he is ; se th a t ; duhkhera

of suffering; karana the cause; se th a t ; sukhera of happ iness; tore t o you ;tabe then; kenah ho w ?; maya of M a y a; dasa a s lave; habe wi l l be; haraibewill take; paramartha dha-na the mostva luable treasure.

0 my brother, look. There is no material pleasure that is not mixed wi thpain. Every material pleasure wil l become the cause of pain also. Why, then,have you become Maya's slave? You have robbed yourself of the greatest

treasure.

itihasa aloca-ne bhe b e dekho nij a mane

indriya tarpa-na sara kori ko t o d u r acarakoto asurika durasoya

sese 2abhe marana niscoya

itihasa his tory; alocane in cons ideration; bhebe cons ider; dekho l o o k ;nij a own; mane in t he heart; kotah ho w m any>; asurika de m o n i c ;durasoya wicked; indriya tarpan-a to p lease the senses; sara best; kori d oi n g ;kotah how many; duracara si n s ; sese at the end; 2abhe at ta ined; marana

death; niscoya wi thout doubt .

Look, think in your heart about the Purana history-books. How many

demons committed how many terr ible sins to please their senses? In the endthey all met with death.

Text 6

marana samaya -ta ra up aya hoiya hara

kukkuradi pasu praya -j Ibana kataya hayaanutapa ana2e j w -a2i 2o

paramartha kabhu na cintilo

marana of death; samaya at the t ime; ta 'ra of h i m; upaya m e t h o d ;hoiya be ing; hara re m o va l ; anutapa of r epentance; anale in t he f i re ;

jwa2i2ah burn; kukkura do g s ; adi be g i n n ing; pasu an i m a ls; praya a l m o s t ;jibana l i f e ; kataya pa s sed; haya al a s; paramartha th e supreme treasure;kabhu when; na no t ; cin t i lah co n s i de red.

At the moment of death he is defeated. Then he burns in a f ire of remorse.

He laments, "Alas! I passed my life l ike a dog or a beast. I never thought about

the greatest treasure."

emona bisaye mana keno thako acetana

sri gu-ru car-anasroya kor o s a b e bhabaj oyacharo charo bisayera asa

e dasera sei to' bharasa

emona li ke this; bisaye in ma ter ial sense objects; mana mi n d; kenah

why?; thakah stay; acetana unconscious; charah renounce; charah renounce;

bisayera of material sense objects; asa des ire; sri gur-u cara-nasroya tak ingshelter of the spiritual master's feet; koro' do; sabe al l ; bhaba ma t e r ia l wor ld ;

j oya conquest; e th i s; dasera of t he servant; sei th i s ; to in de e d ; bharasafaith.

0 my heart, why are you stunned by sense pleasures. Renounce, renounce

the desire for material pleasures. Take shelter of my spir i tual master's feet and

you will conquer this world of b i rth and death. This servant is certain of that.

Song 2

Text I

ore mana baribara asa keno koro

santa hao mora bakya dharoparthiba unnati j ata sese abanati tata

ore 0; mana my h e a r t ; baribara to i n c rease; asa de s i res; kenah wh y ? ;korah do; parthiba ki n g ; unnati ra i s e d; j ata as ; sese at the end; abanaticast down; tata th a t ; santa pe a ce; hao is ; mora of m e ; bakya w o r d s ;

dharah please accept.

0 my heart, why do your desires increase more and more? A king may standin a high place, but in the end he wil l be thrown down. Please be peaceful and

consider my words.

asara iyatta nai asa p a t h a sada bhai

baro'j ata asa tata asa nahi hoya hatanairasya k-antake ruddha ache

asa nahi nityanitya bache

asara of desires; iyatta en d; nai no t ; asa pa-tha the path of desires; sadaalways; bhai 0 my b r o t h e rs; nairasya of d i s a ppo intment; kantake o n t he

thorns; ruddha stopped; ache is ; baro in c r e a ses; j ata wh a t ; asa de s i re ;tata tha t; asa de s i re; nahi no t ; hoya is ; ha ta de s t r o yed; asa de s i re; nahi

nbot; nitya et e rnal; anitya te m p o ra ry; bache ch o oses.

Material desires have no end. 0 my brother, anyone who walks on the pathof desires will be stung by the thorns of disappointment. Desires only increase.They do not perish.

eka rajya aj a pao anya rajya ka'la cao

tabu asa nahe sesa i n d r a pada -abasesa

sarba rajy-a koro jadi labha

chari' ca'be brahmara prabhaba

eka one; rajya ki n g d o m; aja tod a y ; paah at t a i n ; anya an o t h e r ; ra jyakingdom; ka'la caah des i res; sarba raj ya -all kingdoms; koro' is ; j adi i f ;labha at tainment; tabu th e n; asa de s i re; nahe no t ; sesa en d ; indra pada­the post ofIndra; abasesa at the last stage; chari' le av ing; ca'be wi l l des i re;

brahmara of Brahma; prabhaba the glory.

I f today you get a kingdom, tomorrow you wil l desire another kingdom. Then

you will desire all kingdoms. Those desires will never end. Eventually you wi l ldesire Indra's post. At the end you wil l desire Brahma's post.

Text 0

brahmatwa chariya bhai s i ba pada ki-se pai

sibatwa labhiya nara br ahma s a mya t-ad antara­e cinta ha'be abirata

asa kore sankaranugata

brahmatwa the s tate ofBrahma; chariya re n o unc ing; bhai 0 m y b r o t h e r ;siba pada t-he post of Siva; kise wh at is>; pai I a t t a in; e th i s ; cin ta t h o u g h t ;habe wi l l be; abirata wi t h o u t s top; sibatwa th e post of Siva; labhiya

attaining; nara pe rson; brahma samya -equal to impersonal Brahman; tad

antara after that; asa desire; kore does; sankara Sankaracarya; anugata

following.

0 my brother, then you wil l become rapt in th ink ing, "How can I leave this

post of Brahma and attain the post of Siva?" When you attain the post of Siva,you will become a follower of Sankaracarya. Then you wil l desire to become likethe impersonal Brahman.

ataebaasa pa-sa j ahe h o y a s a rba n-asa

akincana bh-aba loye caitanya ca-ranasroyehrdoya hoite rakho dure

basa koro' sada santipure

ata eba therefore; asa pa-sa the ropes of desires; j ahe in which; hoya i s ;sarba na-sa the destruction of everything; hrdoya the heart; hoite is ; rakhah

protection; dure far away; akincana bha-ba teh state of not having anything;lo'ye accepts; caitanya car-anasroye at the shelter of Lord Caitanya's feet; basaresidence; koro do ; sada al w a ys; santipure in Sant ipura.

When you are caught in the trap of desires, all is lost. Keep desires far fromyour heart. Living in poverty, stay in Santipura and always take shelter of LordCaitanya's feet.

Song 3

Text 1

ore mana bhukti mukti -sprha -koro dura

bhogera nahiko sesa t ahe nahi sukha lesa ­

nirananda tahate pracura

ore 0; mana my h e a r t ; bhukti mukti s-prha -the desire for sense gratificationand impersonal liberation; korah do ; dura fa r a way; bhogera of sensegratification; nahikah no t ; sesa en d ; tahe in t h a t ; nahi no t ; sukha lesa t - heslightest happiness; nirananda wi t h out happiness; tahate th ea t; pracura gr e a t .

0 my heart, please throw far away all desires for sense pleasures andimpersonal liberation. So-called sense pleasures have no end. They do not br ingany real pleasure. They bring only suffer ings.

indriya tarpana -bai b h oge ara sukha kai

j e sukhete ache bhoya ta'ke sukha bola noya

seo sukha abhaba purana­

ta ke duhkha bole bij na jana

indriya of the senses; tarpana sa t is faction; bai exc ept; bhoge en joyment ;ara other; sukha happ iness; kai I s ay; seah th i s ; sukha h a p p i ness; abhaba

need; purana fi l l i ng; j e wh i c h ; sukhete ha p p iness; ache is ; bhoya f e a r ;ta'ke this; sukha happiness; bola say; noya no t ; ta ' ke th i s ; duhkhasuffering; bole say; bij na jana the w ise .

I say that in material sense pleasures the senses become appeased, but asidefrom that there is no real pleasure. That pleasure is only pacifying an itch. It is a

fearful pleasure. The wise do not call this sense-appeasement "pleasure. Theycall it by the word "suffer ing".

sastre pha2a sru-ti j ata s e i 2 obhe koto sata

se saba kaitabaj ani chari y a ba isnaba jnani

mudha jana bhoga prati dhaya

mukhya-phala krsna rati -paya

sastre in the scriptures; phala re su l t ; sruti he a r i ng; j ata wh i c h ; sei t h i s ;

lobhe desire; kotah how many>; sata hu n d r e ds; mudha jana fo o l s ; bhogaenjoyment; prati to ; dhaya ru n ; se th e s e ; saba al l ; ka i taba ch e a t ing; j aniknowing; chariya re n o unc ing; baisnaba Va isnava;jnani w i s e ; mukhya

primary; phala re su l t ; krsna rati - love for Lord Krsna; paya at t a in ing.

How many hundreds of fools, hearing the scriptures' descriptions, run afterthese sense pleasures? Knowing them to be only a tr ick, a wise Vaisnavarenounces them. He strives to attain love for Lord Krsna, the most valuable ofattainments.

mukti-bancha dusta ati nast a k o re s is ta mati ­

tahaj e charite nare maya nahi chare ta'remukti-sprha kaitaba pradha-na

ta'raj atna nahe phalabana

mukti l i berat ion; bancha de s i re; dusta wi c k e d; ati v e r y ; nasta de s t royed;kore do es; sista go o d; mati t h o u g h t s ; mukti f o r l i b e ra t ion; sprha de s i re ;kaitaba of cheating; pradhana the most prominent; taha th a t ; j e w h i c h ;

charite to renounce; nare pe rson; maya i l l u s i on; nahi n o t ; charerenounces; ta're tha t ; ta ' ra of t h a t ; j atna ef f o r t ; nahe no t ; pha labanabearing the result.

The desire for impersonal l iberation is very wicked. It destroys all goodthoughts. The desire for impersonal l iberation is the most devious of tr icks. Aslong as one does not give up that desire, Maya wil l not leave him alone. Theimpersonalist wil l struggle might i ly, but he wil l never reach his goal.

ata eba sprha d-woya ch a r i ' sodha e hrdoya

bhoga m-okha nahi cai s ri k-r s na c-arana pai

nahi rakho kamera basana

binodera ei to' sadhana

ata eba therefore; sprha dw-oya these two desires; chari' re nounc ing;sodha pure; e th i s ; hrdoya he a r t ; nahi n o t ; ra k hah ke e p ; kamera o f l u s t ;basana the desire; bhoga sense gratification; mokha and impersonal l iberation;nahi not ; cai I d e s i re; sri kr-sna of Lord Krsna; carana the feet; pai I a t t a in ;

binodera of Bhakt iv inoda; ei th i s ; to in d e e d ; sadhana e f f o r t .

Therefore, 0 my heart, please renounce these two desires. Please do not keep

these desires. I do not desire sense pleasures or impersonal l iberation. I wi l lattain Srz Krsna s feet. To attain them Bhaktivinoda struggles.

Song 0

Text I

dur2abha manaba janma 2abhiya somsare

krsna na bhajinu duhkha kahibo kahare

dur2abha rare; manaba janma hu m an b i r th; 2abhiya at t a in ing; somsare i nthe material world; krsna Kr s na; na no t ; bha j inu I w o r s h i ped; duhkhaunhappiness; kahibah wi l l say; kahare t o w ho m >

After attaining a rare human birth in this wor ld, I st i l l did not worship LordKrsna. To whom wil l I tel l my suf fer ings?

somsara somsara ko're miche ge2o ka2a2abha na koi2o kichu ghati2o j anj a2a

somsara household l i fe; somsara ho usehold l i fe; ko're do e s; miche fa l se ly;

ge2ah gone; ka2a in time; 2abha at ta ining; na no t ; ko i2ah d i d ; k ichuatnything; ghati2ah was; j anj ala t r o ub le .

I became a householder. A householder! How I wasted my t ime. I did notgain anything good. All I got was trouble.

Text 3

kisera somsara ei chayabaji prayaihate mamata kori' brtha dinaj aya

kisera ofw h a t k i n d ?; somsara ma t e r ia lwo r ld; ei th i s ; chayabaji

praya li ke; ihate he r e ; mamata po s sessiveness; kori do i n g ; br thadina days; j aya go.

What kind of world is th is? It's l ike a magician's il lusion. Again and againclaiming, "It's mine!", I wasted my days.

magic;useless;

e deho patana ho'2e ki ro'be amarakeho sukha nahi dibe putra par-ibara

e th is; dehah bo d y; patana fa l l i ng; ho'2e is; ki wh a t > ; ro 'be wi l l s tay ;amara of me; kehah so m e; sukha ha p p i ness; nahi no t ; dibe wi l l g i v e ;

putra children; paribara entourage.

When this body collapses, what will still me "mine"? Neither children norcompanions will make me happy.

gardabhera mata ami kori parisramaka'ra 2agi eto kori na ghuci2o bhrama

gardabhera a donkey; mata l i k e ; ami I; kori do; parisrama hard work;ka'ra of whom>; 2agi touch ing; etah th i s ; kori I d o ; na no t ; g h u c i2ah

destroy; bhrama i l l u s ion.

I slave like a donkey. What do I get? My illusions refuse to die.

Text 6

dinaj aya micha kaj e nisa nidra base ­

nahi bhabi marana nikate ache bo'se

uselessly; kaj e in work; nisa at n i g h t ; nidranot; bhabi I th i nk; marana de a t h; nikate

dina days; j aya go; michabase control led by sleep; nahi

near; ache is; bo'se stays.

I waste my days in work and my nights in the grip of sleep. I do not knowhow death approaches.

bhalo manda khai heri pari cinta hinanahi bhabi e deho charibo kona dina

bhalah good; manda ba d; khai I e a t ; heri I s e e ; pari I d o ; ci n ta h-mawithout anxiety; nahi no t ; bhabi I k n o w ; e thi s ; dehah bo d y ; char ibah w i l lleave; kona some; dina d a y .

Sometimes I receive good and sometimes bad. I look about. I don't worry. Ido not know that some day this body will collapse.

deho geh-o kal-atradi cin-ta abirata

j agiche hrdoye mora buddhi kori' hata

dehah body; gehah ho m e; ka latra wi f e ; adi be g i n n i ng; cinta w o r r y ;abirata wi t hout stop; jag iche aw a ken; hrdoye in t he heart; mora m y ;buddhi in te l l igence; kori' do i n g ; hata de s t royed.

Worries about body, home, wife, and others always awaken in my heart.They have destroyed my intelligence.

Text 9

haya haya nahi bhabi anitya e sabaj Ibana bigate kotha rohibe baibhaba

haya alas; haya al as; nahi no t ; bhabi I t h i n k ; an i tya te m p o r a ry; e t h i s ;saba al l; j Ibana l i f e ; bigate go n e; kotha wh e r e >; rohibe wi l l s tay; baibhaba

glories and opulences.

Alas! Alas! I did not know it would all be destroyed! When my life ends,what will happen to all my glories and opulences?

Text 10

smasane sarira mama poriya rohibebihanga patanga -taya bihara koribe

falling; rohibepastime;

smasane in the cremation; sarira bo d y ; mama my ; po r i yawill stay; bihanga bi rds; patanga in s ec ts; taya of t ha t ; biharakoribe wi l l be.

When my body falls in the cremation-ground, the birds and insects willrejoice.

Text 11

kukkura srgala saba anandita ho'yemahotsaba koribe amara deho lo'ye

kukkura dogs; srgala jackals; saba all; anandita del ighted; ho ye will be;mahotsaba a great festival; koribe wi l l do; amara of m e ; dehah t h e body ;lo'ye attaining.

All the dogs and jackals wil l be del ighted. They wil l celebrate a great festival

over my body.

Text 12

je dehera ei gati ta'ra anugatasomsara bai-bhabaarabandhu janajata

j e which; dehera of the body; ei th i s ; gati de s t i na t ion; ta ra o f t h a t ;anugata fo l lowing; somsara baib-haba material opulences; ara an d; bandhu

j ana fr iends and kinsmen; j ata w h i c h .

That is the fate of this body. It is also the fate of my fr iends and kinsmen andall my material glories and opulences.

Text 13

ata eba maya moha -chari buddhimananitya-tattwa krsna bhakt-i koruna sandhana

ata eba therefore; maya moha -the bewilderments of Maya; charirenouncing; buddhimana in t e l l igent; nitya-tattwa e te rnal t ruth; krsna bhakti­devotional service to Lord Krsna; koruna do e s; sandhana pr a c t ice.

Turning away from Maya s bewilderments, an intel l igent person engages indevotional service (sadhana-bhakti) to the Supreme Truth, Lord Krsna.

Song 5

Text 1

sarirera sukhe mana deho j a2anj a2i

siddha deho sad-hana -samaye­sarbada ihara ba2e rohiyacho ba2i

e deho tomara noya b a r a nca e satru hoya

kintu nahi j ano mana e sarira acetana

po're roy a j ibana bi 2aye

sarirera of the body; sukhe ha pp iness; mana 0 my h e a r t ; dehah b o d y ;

j a2anj a2i a handful of water; e th i s ; dehah bo d y ; tomara of y o u ; noya not;

baranca ra ther; e th i s ; satru en e m y; hoya is ; siddha d-eho sa-dhana sa-maye atthe tiem of attaining the perfect spiritual body; sarbada in a l l ways; ihara h e r e ;ba2e on the power; rohiyachah stays; ba2i po wer fu l; kintu ho w e v e r; nahi

not;janah you understand; mana he a r t ; e th i s ; sar i ra bo d y ; acetanaunconscious; po re fa l ls; roya st a ys; j ibana of l i f e ; bi laye in t he destruct ion.

0 my heart, please cast a handful of water as a funeral oblation to honor thedeath of this material body s pleasures. This material body is not your property .Indeed, when you try to attain your or ig inal spir i tual body, this material body

becomes your enemy. You stil l try to get power from this material body. 0 myheart, you don't understand. When this l i fe comes to an end, the material bodywill collapse and become unconscious.

dehera saundarya bala -nahe ciro dina­ata eba taha lo'ye n a t h ako garbita ho'ye

suddha j iba siddha dehe -sadai nabinatoma' prati ei anunoya

j ori bhuta -deho joga j ibanera karma bhog-a

j ibera patanaj odasroya

dehera of the body; saundarya ha n dsomeness; bala and s t rength; nahe

not; cirah ma ny; dina da y s ; ata eba th e re fore; taha of you; 2oye at t a in ing ;na not; thakah re m a in; garbita pr o u d ; ho 'ye is ; toma' of y o u ; pra t i to ; e i

thius; anunoya request; suddha jiba pu re soul; siddha dehe -perfect body;sadai always; nabina ne w; j ori bhuta -become material; deho joga co nact withthe body; j ibanera of l i fe; karma of w o r k ; bhoga at t a in ing the results; j Ibera

of the soul; patana fa l l ing; j oda of ma t te r; asroya sh e l te r .

This body's handsomeness and strength wil l not last for many days.Therefore, you should not be proud. I place this information before you: In hisoriginal spiritual body, the pure soul is eternally young and new. However,

when he comes in contact with a material body, the pure soul become stunnedand bewildered. He falls into the material wor ld, takes shelter of matter, andbecomes subject to the laws of karma.

e parj anta e dehetejibera sangati

jibe lo'ye kore' tanatani

cakhu karna nasajihwa tw ag adi r a j ad-a sprha ­

dekho dekho bhoyankarajibera durgati

jIba cai krsna bhaji dehoj odej aya maji'

sesej iba pasare apani

e th is; parj anta up t o; e th i s ; dehete bod y; j ibera of t he soul; sangatiendowment; cakhu eyes; karna ea rs; nasa no s e ; j i hwa ton g u e ; twag s k i n g ;

adira beginning with; j ada sp-rha mater ial desires; jibe the soul; /oye a t t a i ns ;kore do es; tanatani co n t i nual dragging; dekhah lo o k; dekhah l o o k ;bhoyankara fearful ; j ibera of t he sou l; durgati b a d dest inat ion; j iba s o u l ;cai desires; krsna Kr s na; bhaji wo r s h i p ; dehah b o d y ; j ode ma t e r ia l; j aya

goes; maji plunging; sese at the end;jiba th e sou l; pasare fo r ge ts; apanihimself.

Staying in the material body, the soul is provided with mater ial eyes, ears,

nose, tongue, skin, and other things. The soul's material desires are thendirected to all these senses. Gathering around the soul, and saying, "Look!

Look.", the senses try to drag him in di f ferent direct ions. In this way the soul 'scondition is very fearful and unfortunate. He wants to worship Lord Krsna, butbecause the soul in plunged in the material body, he eventually forgets hisoriginal spiritual nature.

ara keno j ibaj ode koribe samara

sahaj a sama-dhi joge s-adhaj oda deo bisarj ana suddha j iba prab-odhana

krame kramej oda satta -ha'be abasara

siddha deho -anugata k o ro dehojodasritaparamartha na hoibe badha

ara and; kenah wh y ? ; j iba th e sou l ; j ode in ma t te r; koribe w i l l d o ;

samara bat t le; j oda ma t te r; deah gi v e ; bisarj ana re ject ion; suddha j iba p u r esoul; prabodhana awakening; sahaj a samad-hi joge -inspiritual meditation;

sadha endeavor; krame krame gr adual ly; j oda satta -material condit ion; ha'bewill be; abasara cessation; siddha dehah -original spiritual body; anugata

following; korah do ; dehah b o d y ; j odasrita ta k en shelter of matter;paramartha supreme treasure; na not; hoibe wi l l be; badha ob s t ruc t ion.

Why must the soul struggle against matter? Renounce the world of matter.Awaken the pure spirit soul. Meditate on spir it . Gradually your conf inement tothe material world wil l come to an end. Ident ify with your or ig inal spir i tualbody. Then this material body wil l no longer be an obstacle to attaining the

greatest treasure.

Chapter ThreeSambandha-abhidheya-prayojana

The Soul s Relationship with the Supreme Lord, His Act iv i t ies in that

Relationship, and the final Goal of Li fe

Song I

Text I

ore mana boli suno tattwa bi-baranaj ahara bismrti janyajibera bandhana

ore 0; mana my h e a r t ; boli I t e l l ; sunah pl e a se hear; tattwa bib-aranadescription of the truth; j ahara of wh i ch; bismrti fo r g e t t ing; j anya be cause of;

jibera of the soul; bandhana the bondage.

0 my heart, please listen. I wil l you of the Absolute Truth. Because they haveforgotten Him, the condit ioned souls are thrown into the pr ison of the materialworld.

Text 2

tattwa eka adwitiya atulya aparasei tattwa para brah-ma sarba sarat sara

tattwa Tru th; eka on e ; adwi t iya wi t h o tu a r iva l; atulya pe e r less; aparalimitless; sei th i s ; tat twa Tr u t h ; para brahm-a the Supreme Brahman; sarba

all; sarat than the best; sara be t te r .

The Absolute Truth is one. He has no rival. No one is His equal. He has nol imit. The Absolute Truth is the Supreme Brahman. He is greater than all whoare great.

Text 3

sei tattwa saktimana sampurna sundarasakti saktimana eka bastu nirantara

sei th is; tattwa Tr u t h ; sakt imana th e master ofpo tencies; sampurna

perfect and complete; sundara ha ndsome; sakti po w e r ; sakt imana the master

of potencies; eka one; bastu th i n g ; ni rantara a l w a ys .

The Absolute Truth is the master of all potencies. He is perfect andcomplete. He is handsome. The potency and the master of potencies are never

different.

Text 0

nitya sakti nitya -sarba bilasa po-soka ­

bi2asartha brndabana baikuntha go2oka

nitya eternal; sakti po t e ncy; nitya et e r na l ; sarba al l ; bi lasa pa s t imes;

posoka nourishing; bilasa pas t imes; artha pu r p o se; brndabana Vr n d avana;baikuntha Va ikuntha; goloka Go l o ka .

His eternal potency nourishes all His eternal pastimes. For this purpose theLord's potency manifests the worlds of Vrndavana, Vaikuntha, and Goloka.

bilasartha nama dhama guna parikaradesa ka-la pa-tra saba sakti anucara

bilasa past imes; artha pu r p o se; nama na m e; dhama ab o d e; guna

qualities; parikara associates; desa place; kala time; patra ci r cumstance;saba al l; sakti po t e ncy; anucara f o l l o w ing .

For the sake of the Lord's pastimes, the eternal potency manifests the Lord'snames, abodes, qualities, and associates, all different according to di f ferenttimes, places, and circumstances.

saktira prabhaba ara prabhura vilasa

para brahm-a sahe -nitya ekatma proka-sa

saktira of the potency; prabhaba power; ara and; prabhura of the Lord;

vilasa past imes; para brahm-a sahe -with ther Supreme Brahman; nitya et e rna l ;

eka one; atma Se l f ; prokasa ma n i festation.

The eternal potency thus manifests the Lord's pastimes. The SupremeBrahman is identical with His potency.

Text 7

ata eba brahma age sakti karj a pare

je kore siddhanta sei murkha e somsare

ata eba therefore; brahma Br ahman; age in t he beginning; sakti po t e ncy ;

karj a act ion; pare th e n; j e wh i c h ; kore do e s ; siddhanta co n c lus ion; seithis; murkha fo o ls; e th i s ; somsare i n t he wor ld .

That Brahman is manifested first and His potency is manifested second is aconclusion held by the fools in this wor ld .

Text 8

purna candra bo-lile kirana saha j ani­

aki rana candra s-at ta kabhu nahi mani

purna fu l l ; candra moon; bo2i2e said; kirana s-aha wi th rays of l ight; j aniI know; akirana wi t h o ut rays of l ight; candra of t he moon; satta ex i s tence;

kabhu ever; nahi not; mani I know.

I know the full moon always exists with its moonl ight. I know the moonnever exists without moonl ight .

Text 9

brahma ara brahma sa-kti sah-a parikara

sama ka-2a nitya bo2i mani atah para

brahma Brahman; ara an d ; brahma sak-ti sah-a the potency of Brahman;

parikara associates; sama ka2-a at the same time; nitya et e rna l; bo2i say ing ;mani I know; atah para t h e n .

Brahman is always accompanied by His potency. They are both eternal. ThisI know. This I say.

Text 10

akhanda bi2asa moya -para brah-maj ei

aprakrta brndabane krsnacandra sei

akhanda unbroken; bi2asa moya -consisting of pastimes; para brahm-a t heSupreme Brahman; jei wh i ch; aprakrta no t m a t e r ia l; brndabane in V rndavana;

krsnacandra Krsnacandra; sei H e .

The Supreme Brahman enjoys pastimes eternally. He is not material. InVrndavana He is Krsnacandra.

Text 11

sei se adwaya tattwa -paranandakara

krpaya prakata hoilo bharate amara

sei th is; se He; adwaya tattwa -the non-dual Truth; paranandakara

blissful; krpaya me r cy; prakata ma n i f es t; hoilah w a s ; bharate in B ha ra ta­varas; amara our .

The Supreme Brahman, the blissful Absolute Truth, merci fully appeared in

our Bharata-varsa.

Text 12

krsna se parama tattwa pr-akrtira para

brajete bilasa krsna kore' nirantara

krsna Lord Krsna; se th a t ; parama t-attwa Ab so lu te Truth; prakrt iramatter; para above; braj ete in Vra ja; bilasa pa s t imes; krsna Kr s n a; kore

diod; nirantara al ways.

Lord Krsna is that Absolute Truth. He is above the world of matter. In theland of Vraja He manifested His eternal pastimes.

Text 13

cid dh-ama bh-askara krsna tanrajyotir ga-ta

ananta cit kan-ajiba tisthe abirata

world; bhaskara the sun; krsna Lo rd K rsna; tanra o f

gone; ananta endless; cit sp i r i t ; kana pa r t i c les;

abirata always.

cit spir i tual; dhama

Him; jyotih l i g h t ; gataj iba souls; tisthe stay;

Lord Krsna is the effulgent sun of the spir i tual wor ld. The l imi t less rays ofl ight always emanating from Him are the indiv idual spiri t souls.

Text 10

sei j Iba prema dhar-mi krsna gata -pran-a

sada krsnakrsta bhakti sudha -kore pana

sei these; jiba so u l s ; prema lo v e ; dharmi wh o s e nature; krsna t o L o r dKrsna; gata gone; prana l i f e ; sada al w a ys; krsna to L o rd Krsna; akrsta

attracted; bhakti of devot ional service; sudha of the nectar; kore' do ; panadrinking.

These souls love Krsna. They have dedicated their l ives to Him. Eternal lythey are attracted to Him. Eternally they dr ink the nectar of devotional serviceto Him.

Text 15

nana bhaba m-isrita -piya dasya rasa ­

krsnera ananta gune sa-da thake basa

nana var ious; bhaba ecs tasies; misrita mi x e d; piya at t a i n i ng; dasya rasa ­

the nectar of devotional service; krsnera of Lord Krsna; ananta li m i t l ess; gune

qualities; sada always; thake st ay; basa in the control.

They drink the nectar of service to Lord Krsna, a nectar mixed with di f ferentkinds of ecstatic love. They are overwhelmed by Lord Krsna's l imi t lesstranscendental qualit ies.

Text 16

krsna mata krsna pita krsna sakha patiei saba bhinna b-habe krsna kore rati

krsna Krsna; mata mo t h e r ;sakha fr iend; pati hu s b a nd; eiecstatic love; krsna Krsna; kore

krsna Krsna; pita fa t h e r; krsna Kr s n a ;this; saba al l ; bhinna bh-abe di f ferent kinds of

does; rati love.

Krsna is their mother. Krsna is their father. Krsna is their fr iend or theirhusband. Krsna manifests all these different kinds of loving relat ionships withthem.

Text 17

krsna se purusa eka nitya brndabane

j iba gan-a nari brn-da rame krsna san-e

krsna Krsna; se He; purusa ma l e ; eka on e ; ni tya et e r n a l ; brndabane i nVrndavana; j iba gana -the indiv idual souls; nari brnd-a females; rame en joy ;krsna sane -with Krsna.

In Vrndavana Krsna is the one male eternally. The indiv idual souls, who areall female, enjoy pastimes with Krsna.

Text 18

sei to' ananda 2$2aja-'ra nai anta

ata eba krsna 2I2a ak-handa ananta

sei th is; to' in d e ed; ananda of b l i ss; 2I2a past imes; j a'ra of wh ich; nai

not; anta end; ata eba th e re fore; krsna of K rsna; 2i2a past imes; akhandaunbroken; ananta end less.

These blissful pastimes have no end. Therefore Lord Krsna's pastimes areunbroken and endless.

Text 19

j e sabajibera bhoga bancha -upajilopurusa bhabete ta'raj ode prabesilo

je who; saba al l ; j i bera of t he sou ls; bhoga fo r en joyment; banchadesires; upajilah bo r n; purusa ma l e ; bhabete in t he nature; ta'ra o f t ha t ;

j ode matter; prabesilah en tered.

Any soul in whom the desire to enjoy apart from Krsna takes birth wil l at ta in

a male's nature and enter the world of matter.

Text 20

maya k-arjajoda maya nitya s-akti c-hayakrsna d-asi sei satya kara k-artri maya

maya ka-rj a the work of Maya; j oda matter; maya Maya; nitya eternal;

sakti po tency; chaya sh a dow; krsna of K r s na; dasi th e ma idservant; sei

this; satya tr u th; kara ka-rtri ca r r y ing out the order; maya Maya.

The world of matter is created by Maya. Maya is the shadow of the Lord seternal potency. She is Lord Krsna's maidservant. In truth she carries out LordKrsna's commands.

Text 21

sei maya adarsera samasta bisesa

2oiya gathi2o biswaj ahe purna k2esa

sei th is; maya Ma y a; adarsera ma n i fes tation; samasta al l ; bisesa va r ie ty;

2oiya accepting; gathi2ah created; biswa un i v e rse; j ahe in wh ich; purna f u l l ;k2esa of sufferings.

This Maya potency created the material world f i l led with suf fer ings.

j Ibaj adi hoilena krsna bahirm-ukhamayadev3 tabe ta'raj achilena sukha

j iba the soul; j adi if ; hoi lena is ; krsna bahirm-ukha averse to Krsna;

mayadevi Goddesz Maya; tabe then; ta ra of h i m ; ja ch i lena gi v e s; sukhahappiness.

When a soul turns his face away from Lord Krsna, Goddess Maya offers her

pleasures.

maya sukhe m-attajiba sri krsna b-hu2i2osei se abidya base asm-itaj anmi2o

maya sukhe -by Maya s pleasures; matta in t ox icated; jiba th e sou l; sri

krsna Sri Krsna; bhu2i2ah forgets; sei th a t ; se he ; ab idya of i g n o r a nce;base in the grip; asmita fa l se ego;janmi2ah i s born .

Intoxicated by Maya's pleasures, the soul forgets Lord Krsna. In the grip of

ignorance, he finds material false ego take birth wi thin h im.

Text 20

asmita hoite hoilo mayabhinibesa

taha hoitej oda g-ata raga ara dwesa

from that; hoilah is ; maya on M a y a; abhinibesa

from; j oda ga-ta material; raga at t r ac t ion; ara

asmita fa lse ego; hoiteentrance; taha tha t ; hoite

and; dwesa aversion.

From false ego comes rapt meditation on Maya, and from that come materialattraction and aversion.

Text 25

ei rupejiba karma cak-re prabesiya

uccabaca gati -kra-me phirena bhramiya

ei rupe in th is way; j iba th e s ou l ; karma cak-re in the wheel ofkarma;

prabesiya enter ing; uccabaca gati -kram-e low and high situations; phirenacomes and goes; bhramiya wa nders.

Entering the wheel of karma, the soul wanders through the high and low

species of life.

Text 26

kotha se baikunthananda sri krsna -bilasa­

kotha maya gata s-ukha duhkha sarba nasa­

kotha where>; se th a t ; baikuntha of t he spi r i tual world; ananda bl i s s; srikrsna bilasa -Sri Krsna s pastimes; kotha whe re>; maya gata -gone to Maya;

sukha pleasure; duhkha su f fe r ing; sarba nasa -all destruction.

What is the destructive calamity of Maya's pleasures and torments? What areLord Krsna's pastimes, the bliss of Vaikuntha, in comparison?

Text 27

cit-tat twa hoiy a j ibera may abhiramana

ati tucchaj ugupsita ananta patana

hoiya be ing; j ibera of t he soul; maya o fvery; tuccha ins igni f icant; j ugupsi tadegraded.

cit-tattwa the spir i tual nature;

Maya; abhiramana pleasures; ati

horrible; ananta li m i t l ess; patana

Tasting Maya s pleasures, the spirit soul becomes degraded. His posit ion

becomes very horrible and lowly.

mayika dehera bhababhabe dasya kori'para ta-ttwajibera ki kastha aha mori

mayika made by Maya; dehera body; bhaba original nature; abhabe non­

existence; dasya service; kori do i n g ; para ta-ttwa the spi r i tual nature;j iberaof the soul; ki wh a t ; kastha ca l ami ty; aha al a s; mori de s t r oyed.

Serving his material body, the soul forgets his spir i tual ident i ty. What a

calamity!

Text 29

bhramite bhramitej adi sadhu san-ga hoyapunaraya gupta nitya dha-rmera udoya

bhramite bhramite wa nder ing and wandering; j adi i f ; sadhu sang-a the

association of devotees; hoya is ; punaraya ag a in; gupta se c re t; nityadharmera eternal nature; udoya arisal.

I f, after wandering and wandering in the material wor ld, the soul attains theassociation of devotees, his hidden eternal nature is again manifested.

Text 3Q

sadhu sange -krsna katha -hoya alocanapurba bhaba -udi kate mayara bandhana

sadhu sange -in the association of devotees; krsna katha -talk of Lord Krsna;hoya is; alocana consideration; purba bhaba -previous nature; udi arising;

kate cut; mayara of Maya; bandhana the bonds.

In the association of devotees there is talk of Lord Krsna. The soul s originalnature is again manifested. The bonds of Maya are cut.

Text 31

krsna prati j ibaj abe korena ikhana

vidya rupe ma-ya kore' bandhana chedana­

krsna Lord Krsna; prati to; j Iba the soul; j abe when; korena does;

ikhana seeing; vidya rupe in -the form of knowledge; maya Ma y a; kore d o e s ;bandhana of bonds; chedana cu t t i ng .

When the soul finally sees Lord Krsna, Maya appears as transcendental

knowledge and cuts the soul's bonds.

mayikaj agate bidya nitya brndabana

j ibera sadhana janya kore bibhabana

mayika of Maya; j agate in t he wor ld; bidya kn o w l e dge; nitya et e rna l ;brndabana Vrndavana; j ibera of the soul; sadhana sp i r i t ual practice; j anya

because of; kore' does; bibhabana perception.

To enlighten the condit ioned souls, Maya manifests within the materialworld the eternal realm of Vrndavana, which is transcendental knowledge

personified.

Text 33

sei brndabanejiba bhababista ho'yenitya seba -labha kore caitanya asro-ye

sei th is; brndabane in V rndavana; j iba the soul; bhaba in s p i r i t ual love;abista entered; ho'ye is ; ni tya seba -eternal service; labha at ta inment; kore'does; caitanya asroy-e at the shelter of Lord Caitanya.

Staying in Vrndavana, the soul is overcome with spir i tual love. Takingshelter of Lord Caitanya, the soul attains eternal service to the Lord.

Text 3W

prakatita 2i2a ara go2oka bi2asa­eka tattwa bhinna noya dwibidha prokasa

prakatita manifested; 2z2a pastimes; ara an d; go2oka bi2asa -pastimes inGoloka; eka one; tat twa tr u t h ; bh inna di f f e rent; noya no t ; dwib idha i n t w o

ways; prokasa mani fested.

The Lord's pastimes in Goloka and His pastimes in the material world areidentical. They are not dif ferent. They are merely manifest twice.

Text 35

nitya 2z2a nitya -dasa gan-era n-i2oyae prakata 2ila badd-ha j -ibera asroya

nitya 2z2a eter-nal pastimes; nitya dasa gan-era -eternal servants; ni2oyaabode; e th is; prakata li la ma - n i fest pastimes; baddha j ibera of the condit ionedsouls; asroya the shelter.

The eternally liberated devotees participate in the eternal pastimes in

Goloka. The conditioned souls participate in the pastimes in the material world.

Text 36

ata eba brndabanajibera abasaasara so-msare nitya ta-ttwera prokasa

ata eba therefore; brndabana Vrndavana; j ibera of the soul; abasa

residence; asara so-msare in ther material world; nitya ta-ttwera of the eternaltruth; prokasa ma n i festation.

In this way eternal Vrndavana, the soul s original home, is manifested within

the horrible material world.

Text 37

brndabana 2I2aj -iba koroho asroyaatma gata-rati tattw-ajahenityahoya

brndabana 2i2a -the pastimes of Vrndavana; j iba the soul; korohah do e s ;asroya shelter; atma gata -gone to the soul; rati tattw-a the nature of spirituallove; j ahe when; nitya et e rna l; hoya i s .

Taking shelter of the Lord's Vrndavana pastimes, the soul eternally falls inlove with Lord Krsna.

j oda rati k-hady-otera a2oka adhama

atma rati su-rj od-oye hoya upasama

joda material; rati lo v e ; khadyotera of t he f i ref ly; a2oka l i g h t ; adhamapathetic; atma fo r the Lord; rat i love; surj a sun; udoye ri s e ; hoya i s ;upasama cessation.

When the sun of the soul s spiritual love for Lord Krsna rises, the firefly lightof love for material things becomes eclipsed.

j oda rati gata -j ata -subhasubha karma ­

j ibera sambandhe saba aupadhika dharma

j oda rati gata ­ m-aterial love; j ata wh ich; subhasubha karma g-od and bad

karma; j Ibera of the soul; sambandhe re la t ionship; saba al l ; aupadhikamaterial designations; dharma na tu re .

Identifying with his external material body, the soul in the material wor ld

performs auspicious and inauspicious deeds.

j oda ra-ti hoite loka b-hoga abirataj oda ra-ti aiswarj era sada anugata

j oda ra-ti material love; hoite fr om; 2oka bh-oga mater ial pleasures; abirata

without stop; j oda ra-ti mater ial love; aiswarj era of opu lence; sada always;anugata fo l lowed.

From the love of material things material pleasures come. Love for material

things follows material opulences.

Text 01

j oda rati -j oda deh-a prabhu sam-a bhayamayika bisaya sukh-ejibake nacaya

like the Lord;

inj oda rati -material love; j oda deha ­ material body; prabhu sam-a

bhaya mani festing; mayika ma t e r ia l; bisaya se nse objects; sukhehappiness; jibake the soul; nacaya ca uses to dance.

Become like his two masters, material love and the material body make thesoul dance in the arena of Maya's sense pleasures.

kabhe ta're 2o'yej aya brahma2okaj atha

kabhu ta ra sikha deyaj ogaiswarj a katha­

kabhe sometimes; ta're of h im; 2o'ye at t a in ing; j aya go i ng; brahma2okato Brahmaloka;jatha as; kabhu so m e t imes; tara of h i m ; si k ha i n s t r u c t i on ;deya giving; j ogaiswarj a katha -talk of yoga s opulences.

Sometimes these two masters take the soul to Brahmaloka. Sometimes theyteach him about the glories of mystic yoga.

j ogaiswarj a bhogaiswarj a sakhali sabhoyabrndabane atma rati j iber-a abhoya

j ogaiswarj a the glories of yoga; bhogaiswarj a the glor ies of sense pleasures;sakhali al l ; sabhoya fe a r fu l; brndabane in V rndavana; atma rati lo v -e for the

Lord; j ibera of the soul; abhoya fe a r less.

The opulences of yoga and the opulences of sense pleasures ultimately place

the soul in a fearful posit ion. Only when he l ives in Vrndavana and falls in lovewith the Supreme Lord does the soul attain fearlessness.

sri k-rsna bi-mukha jana aiswarj era ase

mayikaj odiya sukhe baddha maya pa-se

sri kr-sna bim-ukha jana peopel who have turned their faces away from Lord

Krsna; aiswarj era of opulences; ase wi th the desire; mayika of M aya; j odiyamaterial; sukhe happiness; baddha bo und; maya pa-se wi th the ropes of Maya.

Souls who have turned their faces away from Lord Krsna, and who yearn formaterial opulences, are bound by Maya's ropes of material pleasures.

akincana atma rata -krsna rati -sara­

j ani bhukti muk-ti asa -kore parihara

akincana wi thout any property; atma rata -tak ing pleasure in the self; krsnarati sara -fal len in love with Lord Krsna; j ani' kn o w i n g; bhukti se n s e

gratification; mukti and impersonal l iberation; asa de s i res; kore d o ;pari hara rej ection.

But when he is no longer ineterested in material things, when he is attractedto spiritual things, and when he falls in love with Lord Krsna, the soul, nowsituated in true knowledge, rejects all desires for sense pleasure or impersonalliberation.

Text 06

somsarejibana jatra anayase korinitya dehe ni-tya sebe atm-a prada h-ori

somsare in the material world; j ibana of l i f e ; j atra th e jou rney; anayase

easily; kori do i n g ; ni tya dehe i-n the eternal body; nitya sebe i-n eternal service;atma prada -giving to the self; hori Kr s n a .

Then the journey of l ife in this world goes very pleasantly and easily. At the

end Lord Krsna gives the soul an eternal body and eternal devotional service.

Text 07

barna mada bal-a mada rup-a mada j ata­bisarj ana diya bhakti pathe han-a rata

barna of caste; mada in t o x i ca ted with pride; bala of s t rength; mada

intoxicated with pride; rupa of beauty; mada in t o x i ca ted with pr ide; j atawhich; bisarjana re nunc ia t ion; diya do i n g ; bhakt i-pathe on the path ofdevotional service; hana is ; ra ta i n t e n t .

Renouncing pride of caste, strength, and handsomeness, the soul thus walkson the path of devotional service.

Text 08

asramadi bidhanete raga dw-esa hmaeka ma-tra krsna bh-akti j ani samicina

asramadi beginning with asrama; bidhanete ar rangement; raga dw -esaattachm,ent and aversion; hina wi t h o u t ; eka ma-tra one only; krsna bha-ktidevotion to Lord Krsna;jani k n o w i n g ; samicma r i g h t .

Then the soul has neither attraction nor aversion for the di f ferent asramas orother arrangements of this world. He knows devotional service to Lord Krsna isthe only right path.

Text 09

sadhu gana -sang-e sada hari 272a r-ase­

j apana korena kala nitya dhar-ma base­

sadhu gana -sange -in association with devotees; sada always; hari 2i2a r-ase­the nectar of Lord Krsna's pastimes;japana chan t ing; korena do e s; ka2a t i m e ;

nitya dharm-a base -in the control of eternal duties.

Rapt in performing his eternal dut ies, the soul passes his time in theassociation of the devotees and always chanting the nectar of Lord Krsna's

pastimes.

j ibana jatraraj anya baidika bidhana­

raga dwesa b-isarjiya korena sammana

jibana of l i f e ; j atrara of t he journey; j anya be cause; baidika bidhana -Vedicrules; raga dwesa -attachment and aversion; bisarjiya re n o unc ing; korena do e s ;sammana respect.

Renouncing attachment and aversion, he honors the Vedic injunct ions in the

journey of his life.

Text 51

samanya baidika dharma artha phala prada

artha hoite kama l-abha mudhera sampada

samanya general; baidika Ve d i c ; dharma du t i e s; artha p-hala p-rada giv ing

results of prosperity; artha pr o s per i ty; hoite fr o m; kama la-bha at ta inment ofsense gratification; mudhera of foo ls; sampada op u lence.

However, the Vedic injunct ions meant for the people in general show how toattain material wealth and, after that, how to attain material sense pleasures.

These two attainments are the opulences of fools.

sei dharma sei artha sei kamajataswikara korena dina japanera mata

sei th is; dharma du t y ; sei th i s ; ar tha we a l t h ; sei th i s ; kama s e n s e

pleasure; j ata which; swikara acceptance; korena does; dina days; j apanera

passing; mata intoxicated.

Accepting these Vedic injunct ions, many souls pass their days intoxicated bymaterial wealth and material sense pleasures.

tahatejibana jatra korena nirbaha

j Ibanera artha krsna bhakti-ra prabaha

tahate in that; j ibana jatra jo u r n ey of l i fe; korena do e s; nirbaha ca r r y ingout;jibanera of l i f e ; ar tha we a l t h ; krsna bhakti-ra of d e v o t ion to Lord Krsna;

prabaha the activit ies.

In this way the people pass the journey of their l ives. However, the truewealth of this l ife is the activit ies of devotional service to Lord Krsna.

ata eba linga-hina sada sadhu janadwandwatita hoye korena sri krsna b-haj ana­

ata eba therefore; linga-hina w i t h o ut d is t inct ion; sada al ways; sadhu janadevotees; dwandwatita be yond dual i ty; hoye is ; ko rena do e s ; sri krsna ­

bhajana worsh ip of Lord Krsna.

Therefore, rejecting everything else, and free from the duali t ies of this wor ld ,the devotees always worship Lord Krsna.

j nanera prayase kala na kori'j apana

bhakti b-ale nitya jnana korena sadhana

j nanera of knowledge; prayase ef for t; kala t i m e ; na no t ; ko r i d oin g;j apana chant ing; bhakti b-ale the power of devotional service; nitya jnanaeternal knowledge; korena do es; sadhana pr a c t ice.

The devotees do not struggle to attain knowledge. By the power of devotionalservice they attain knowledge of the eternal.

j atha tatha basa kori'j e se bastra pori'su lab-dha bho-j ana dw-ara deha rakha kori

j atha as; tatha so ; basa residence; kori do i n g ; j e wh i c h ; se t h a t ;bastra garments; pori' we a r ing; su labd-ha easi ly attained; bhoj ana food ;dwara by; deha bo d y ; rakha ma i n t a in ing; kori d oi n g .

They wear clothing is easily attained, and maintain the body with food that iseasily attained,

krsna bhakt-a krsna seba -anan-de matiyasada krsna prem-a rase p-hirena gahiya

krsna bhakt-a devotees of Lord Krsna; krsna seba a-nand-e the bliss of serviceto Lord Krsna; matiya wi l d ; sada al w a ys; krsna prema -rase -in the nectar oflove for Lord Krsna; phirena thrown; gahiya plunged.

Wild with the bliss of serving Lord Krsna, the Krsna-devotees always swimin the nectar of love for Lord Krsna.

nabadwipe sri caitany-a prabhu -abatarabhakatibinoda gaya krpaya tanhara

nabadwipe in Navadvipa; sri caitanya -prabhu -Sri Caitanya mahaprabhu;abatara incarnat ion; bhakatibinoda Bhakt iv inoda; gaya si n g ing; krpaya b ythe mercy; tanhara o f H im .

By the mercy of Srz Caitanya Prabhu, who descended to this world inNavadvzpa, Bhaktivinoda sings this song.

Song 2

Text I

apurba baisnaba ta-ttwa atmara ananda

prasrabana nahi j a'ra tulana somsareswa dh-arma bolyaj a'ra ache paricoya

ej agate e tattwera suno bibarana

para bra-hmasanatanaananda sw-arupanitya kal-a rasa rup-a rasera adhara

parat para adwitiya ananta aparatathapi swarupa tatt-wa sakti sak-timana

2$2a ras-a par-akastha asroya swa-rupatarka ki se tattwa kabhu sparsibare pare

rasa tat t-w a su gam-bhira samadhi asro-y e

apurba wonderful; baisnaba tattw-a Va isnava philosophy; atmara o f t he

soul; ananda bl i ss; prasrabana fo u n ta in; nahi no t ; j a ra of w h i c h ; tu lanaequal; somsare in the wor ld; swa dhar-ma own nature; bolya sa y ing; j a'ra o fwhich; ache is ; paricoya un d e rs tanding; e th i s ; j agate 0 wo r l d ; e t hi s ;

tattwera tr u th; sunah pl e a se hear; bibarana de scr ipt ion; para brah-ma t heSupreme Brahman; sanatana eternal; ananda bl i s s; swarupa na t u re; nityakala eternal t ime; rasa rupa -the form of nectar; rasera of nec tar; adhara t h ereservoir; parat th an the greatest; para gr ea ter; adwitiya wi t h o u t a r iva l ;

ananta lim i t less; apara en d less; tathapi st i l l ; swarupa tattw-a the nature;sakti saktim-ana the potenbcy and the master of potencies; 2ila rasa p-arak-asthathe sweetest nectar of transcendental pastimes; asroya swaru-pa the shelter;tarka log ic; ki ho w ? ; se th i s ; ta t twa tr u t h ; kabhu ev e r ; sparsibare t o

touch; pare be able; rasa tattwa -nectar; su gambh-ira ve ry deep; samadhi r a p tmeditation; asroye she l ter.

How wonderful is the Vaisnava philosopphy! It is a fountain of bliss for the

soul. It has no equal in this world. 0 world, please hear this description of theVaisnava philosophy. The Supreme Brahman is eternal and blissful. For eternaltime He is full of nectar, the reservoir of nectar. He is greater than the greatest,unrivaled, endless, and limitless. Still, He is all potencies and He is the masterof all potencies. He is the sweetest nectar of transcendental pastimes and He isthe supreme shelter. How can ordinary material logic have the power to touchHim? He is the deep nectar seen in rapt meditation.

Text 2

upalabdha aha mari samadhi ki dhanasamadhi stha ho'y-e dekho su sthira an-tarehe sadhaka rasa tattwa ak-handa ananda

kintu tahe aswadaka aswadya bidhana

nitya dharma anusyuta adwit1ya prabhuaswadaka krsna r-upa aswadya radh1ka

dwaitananda parananda p-1tha brndabana

prakrtaj agatej a'ra prokasa bisesaj ogamaya prakasita tanhara asroye

labhiche sadhaka br-nda nitya prema ta-ttwaadarsaj ahara nama baikuntha kalyana

j adi caha nityananda prabaha sebiteabirata guru pa-dasroya koro j 1banirasa bhaj ana samudoya parihori'

brahma cin-ta adi j ata sada sadha rati

kusumita brndabane sri ras-a ma-ndalepurusatwa aha-nkara nitanta durbala

taba tumi suddhaj 1ba aswadya swaj ana

sr1 rad-hikar nitya sakh1 parananda ras-aanubhabi maya bho-ga tomara patana

upalabdha understood; aha ah . ; mari ah . ; samadhi me d i t a t ion; kiwhat>; dhana weal th; samadhi in m e d i ta t ion; stha st a nd ing; ho'ye i s ;

dekhah look; su sthir-a peaceful; antare in t he heart; e th i s ; sadhakadevotee; rasa tattw-a nectar; akhanda un b r o ken; ananda bl i s s; kintu ho w e v e r ;

tahe in that; aswadaka aswa-dya bidh-ana the dist inction of enjoyer and enjoyed;nitya dhar-ma eternal nature; anusyuta co nnected; adwit1ya wi t h o ut a r ival ;

prabhu master; aswadaka en~oyer; krsna rupa -the form of Krsna; aswadyathe enjoyed; radhika Ra dha; dwaita du a l i t y ; ananda bl i s s ; parananda p1tha­

teh abode ofsupreme bliss; brndabana Vrndavana; prakrta m a t e r ia l ; jagate i nthe world; jara of w h i c h ; prokasa ma n i f es tat ion; bisesa speci f ic; j ogamayaYogamaya; prakasita ma n i fested; tanhara of t ha t ; asroye in t he shel ter;labhiche at tained; sadhaka brnda -the devotees; nitya et e rna l; prema tattwa­

the truth of love; adarsa th i ng; j ahara of w h i c h; nama na m e; baikunthaVaikuntha; kalyana ausp ic ious; jadi i f ; ca ha de s i r es; nityananda Ni t y a nanda;

prabaha glory; sebite to serve; abirata always; guru padasr-oya the shelter of

the spiritual master's feet; koro' do; j 1ba 0 so u l ; n1rasa wi t h o ut nectar;bhaj ana worship; samudoya ar i sa l; parihori rej e c t i ng; brahma cinta ­

Brahman; adi be g inn ing; j ata wh a t ; sada al w a ys; sadha at t a i n ing; rati l o v e ;

kusumita flower f i l led; brndabane in V rndavana; sri rasa m-andal-e in the rasadance circle; purusatwa of m a l e ness; ahankara fa l se ego; nitanta l i m i t l e ss;durbala weak; taba th a t ; tumi yo u ; suddha pu r e ; j 1ba sou l ; aswadya t h eenjoyed; swaj ana own people; sr1 radhika-h of Sr1 Radha; nitya et e rna l; sakh1friend; parananda rasa t- he nectar of transcendental bliss; anubhabi

experiencing; maya bhoga -the pleasures of Maya; tomara of you; patana fallingdown.

Ah! What a great treasure is seen in that rapt meditat ion! 0 devotees, seewhat is manifested in the meditat ion of one who has a peaceful heart! TheSupreme Truth is nectar, is unbroken bl iss. Sti ll , He is div ided into the enjoyerand the enjoyed. That is His eternal nature. He is the supreme master. He has no

r ival. As the enjoyer He is Krsna. As the enjoyed He is Radha. How much bl iss

does He enjoy by being these two! his bl issful transcendental abode isVrndavana. His Yogamaya potency manifests Vrndavana within the materialworld. The devotees who take shelter of Vrndavana attain eternal love for theLord. How auspicious is Vrndavana. Its name is auspicious even in Vaikuntha.0 soul, if you wish to serve the eternal and bl issful Supreme Lord, then takeshelter of a bona fide spir i tual master. Renounce all dry and nectarless methodsof worship and strive to fall in love with the Supreme Personality of Godhead,

who enjoys pastimes in the rasa-dance circle in flower-f i l led Vrndavana. Youridea that you are a male is a pathetic mistake. 0 pure soul, you are meant forLord Krsna s enjoyment. You are an eternal fr iend of Srz Radha. Please taste thenectar of transcendental bliss. The pleasures of Maya are your fal ldown.

Song 3

Text I

cij joder-a dwaita jini korena sthapana

bhrama jala ta ra buddhi kore acchadana

j odiya kutarka bale -haya

bij nana aloka -nahi taya

cit of spir it ; jodera and mat te r; dwaita tw o ; j i n i w h ic h ; ko rena d o e s ;sthapana establishment; j odiya ma te r ia l; kutarka bale -by the power ofordinary logic; haya alas; bhrama jala in a ne twrok of i l lus ions; ta ra o f h im ;

buddhi in te l l igence; kore do e s; acchadana co ver ing; bijnana kn o w l e dge;aloka understanding; nahi no t ; taya o f h i m .

Ah! If someone employs ordinary material logic to understand the di f ference

between matter and spir it , his intel l igence wil l be caught in a net of i l lus ions. hewill not understand the truth.

Text 2

cit-tattwe adarsa boli janej eyajane

tahara bijnana suddha rahasya sadhanej ode anukrti boli' mani

samartha boliya ami jani

cit-tattwe in sp i r i t ; adarsa re p l i ca; boli s a y i n g ; jane kn o w ; j eya w h i c h ;

jane pe rson; j ode i n matter; anukrti i m i t a t i on; bol i s a y i ng ; mani I k n o w ;

tahara of h im; bi jnana k n o w l e dge; suddha pu r e ; rahasya se c re t; sadhane i n

practice; samartha ab le; boliya sa y ing; ami I ; jani know .

I know that a person who says that the material world is a pervertedreflection of the spir i tual world knows the secret that is the pure truth.

Text 3

ata eba ejagatejaha laksya hoyabaikuntheraj oda anukrti

sa do-saj odiya parimitinirdosa baikuntha ga-ta sa-tta sa-mudoya

ata eba therefore; e th i s ; j agate in t he mater ial world; j aha w h i c h ;laksya to be seen; hoya is ; baikunthera of t he spi r i tual world; j oda ma t te r ;anukrti im i t a t ion; nirdosa fa u l t l ess; baikuntha gat-a sat-ta sam-udoya the

manifestations of the spiritual world; sa dos-a wi th faul ts; jodiya m a s t e r ia l ;

parimiti made.

Whatever is seen in the material world is an imi tat ion of what is alreadypresent in the spiri tual wor ld. However, everything in the spir i tual world isfaultless, and everything in the material world is ful l of faul ts .

baikuntha nilay-eje aprakrta ratisu madh-ura maha bhaba-badhi

ta'ra tuccha anukrti purusa prak-rti

saHga sukha -saHk2-esa Ja2ad-hl

baikuntha ni2aye -in the spiritual world; j e wh a t ; aprakrta no t m a t e r ia l ;

rati lo ve; su madh-ura ve ry sweet; maha bhabab-adhi up to the l imit of maha­bhava; ta ra of tha t; tuccha pa t he ic; anukrti im i t a t i on; purusa prakr-ti m a nand woman; sanga contact; sukha ha p p iness; sank2esa sufferings; j a2adhi an

ocean.

In the spiritual world the non-material love that culminates in the ecstasy ofmaha-bhava is very sweet. In the material world that spir i tual love is pervertedlyreflected. That reflection, that pathetic imitat ion, is the material love of materialmen and women, a love whose pleasures lead to an ocean of troubles.

aprakrta siddha deha ko-riya asroya

sadhaka prakrti bhabe sr-i nanda ta-noya­sahaJ a saamdhl -Jog baal-e

bhaj ena sarbada kautuhale

aprakrta not mater ial; siddha deha p-erfect body; koriya do i n g ; asroyashelter; sahaja samadhi j-oga bale -by -thepower ofnatura lmedi tat ion; sadhaka

the devotee; prakrti fe m a le; bhabe wi th the nature; sri nanda ta-noya -Nanda s

son; bhaj ena worships; sarbada always; kautuhale happily.

By the power of his sincere spiri tual meditat ion accepting a spir i tual femalebody, the liberated soul joyfully worships Lord Krsna eternally.

Song 0

Text I

j ibana sam-apta kal-e koribo bhaj ana

kakhona e katha nahi bole bijna jane

ebe kori grha suk-ha

e deho patanonmukha

jibana l i f e ; samapta en d; ka le at t he t ime; koribah do ; bhaj ana wo r s h ip ;ebe now; kori I d o w ; grha sukh-a' ho usehold happiness; kakhona wh a t ; e

this; katha ta lk ; nahi n o t ; bo le sa y s ; bij na jane a w ise man; e th i s ; dehahbody; patana co l lapse; unmukha imm i n e n t .

Because he knows this body s collapse is always imminent, a wise personwill never say, "At the moment of my death I wil l worship the Lord. For now Iwill enjoy a householder's happiness."

aji ba sateka barse abasya marana

j ata sighra para bhaj o sri krsna -carana­niscinta na thako bhai

j ibanera thika nai

aj i now; ba or ; sa teka a h u n d r e d; barse ye a rs; abasya in e v i table;marana death; niscinta w i t h o ut wor r ies; na n o t ; t hakah s t a y ; bhai m ybrother; j ata wha t; sighra at o nce; para gr e a t ; bhaj ah wo r sh ip; sri krsna­

carana Sri Krsna s feet; j ibanera o f l i fe; thika s e t t l ed; nai n o t .

Death must come, either now or in a hundred years. 0 my brothers, pleasedon't be so free of worries. At once worship Lord Krsna's feet. Nothing is certainin this life.

somsara nirbaha kori'ja'bo ami brndabana

rna troyasod-hibare koritechi su jatana

somsara of household l i fe; nirbaha ac t ions; kori' do i n g ; j a'bah wi l l go ;

ami I; brndabana to Vrndavana; rna t-roya three debts; sodhibare to absolve;

koritechi I do; su jatana gr e at effort .

First I will do a housholder s duties. Later I wil l go to Vrndavana. For now I

must work to become free of the three debts.

e asaya nahi prayoj anaemona durasa ba-sej a bo prana abasese

na hoile dma ba-ndhu ca-rana seb-ana

e th is; asaya of t he desire; nahi no ; prayoj ana ne e d; emona th i s ; durasabase in the grip of bad desires; j a bah wi l l go; prana l i f e ; abasese at the end;na not; hoile wa s ; dma of t he poor; bandhu of t he f r iend; carana of t he feet;

sebana service.

You don t need desires like those. In the grip of those desires, you wil l f ind

your life come to an end. You wil l not have worship the feet of Lord Krsna, thefriend of the poor.

Text 5

j adi su mang-ala cao sada krsna nama -gaogrhe thako bane thako ithe tarka akarana

j adi if; su mang-ala great auspiciousness; caah des ire; sada al ways; krsnanama Lord Krsna's name; gaah sing; grhe at h ome; thakah s t a y; bane i n t h e

forest; thakah stay; i the i n t h is ; ta rka lo g i c ; akarana us e less.

Stay at home, or stay in the forest, if you desire true auspiciousness, please

always chant Lord Krsna's holy names. The excuses you gave are all useless.

Part ThreeUccwasaEcstasy

Chapter One

Humble PrayersPrarthana Dainyamayt

Song I

Text I

kabe sri c-aitanya more koribena doya

kabe ami paibo baisnaba pa-da ch-aya

kabe when; sri ca-itanya Sri Cai tanya; more to me; kor ibena gi v es; doya

mercy; kabe when>; ami I; paibah wi l l a t ta in; baisnaba of the Vaisnavas;

pada of the feet; chaya the shade.

When will Lord Caitanya be merciful to me? When wil l I at tain the shade ofthe Vaisnavas' feet?

Text 2

kabe ami charibo e bisayabhimanakabe bisnu jane ami koribo sammana

kabe when>; ami I ; ch ar ibah wi l l r e nounce; e th i s ; bisaya ma t e r ia l ;

abhimana pr ide; kabe wh e n>; bisnu jane the devotees; ami I; ko r ibah w i l ldo; sammana honor .

When will I renounce my false pride? When wil l I honor the Vaisnavas?

ga2a bastra -krtanj a2i baisnaba nikate­dante trna kori' dandaibo niskapate

ga2a on the neck; bastra cl o th; kr tanj a2i fo lded hands; baisnaba nikate­

near the Vaisnavas; dante teeth; trna bl a de of grass; kori do i n g ; dandaibah Iwill stand up; niskapate sincerely.

When, with folded hands, a cloth around my neck, and a blade of grass

between my teeth, wil l I s incerely offer my respects to the Vaisnavas.

kandiya kandiyaj anaibo duhkha grama­somsara anala ho-ite magibo bisrama

kandiya weeping; kandiya and weeping; j anaibah I will know; duhkhagrama the many sufferings; somsara anala t-he blazing fire of the materialworld; hoite fr o m; magibah I w i l l be; bisrama re l i e f .

When, weeping and weeping, wil l I f ina l ly understand that the material

world is a place only of sufferings? When wil l I beg rel ief from the blazing f i re

of repeated birth and death?

Text 5

suniya amara duhkha baisnaba thakuraama lagi' krsna abedibena pracura

suniya hear ing; amara my ; duhkha su f f e r ings; baisnaba The Vaisnavas;

thakura sa int ly; ama me ; lagi tak i n g ; kr sna to K r s n a; abedibena w i l lappeal; pracura greatly.

When, hearing of my sufferings, wil l the saintly Vaisnavas take me to LordKrsna and beg Him on my behalf?

baisnabera abedane krsna doyamoyae heno pamara prati ha'bena sadoya

baisnabera of the Vaisnavas; abedane the appeal; krsna Krsna; doyamoya

merciful; e th i s ; henah l i k e ; pamara wr e t c h; prati to ; ha bena wi l l b e ;sadoya merci ful .

When, hearing the Vaisnavas appeal, wil l k ind Lord Krsna be merciful tothis sinner?

binodera nibedana baisnaba caran-ekrpa kori' sange laha ei akincane

binodera of Bhakt iv inoda; nibedana the appeal; baisnaba carane -at theVaisnavas' feet; krpa me rcy; kor i' do i n g ; sange in t he association; laha p l e aseaccept; ei th i s; akincane who has no property.

Bhaktivinoda places this appeal before the Vaisnavas' feet: "Please bemerciful and accept this poor person in your company."

Song 2

Text 1

ami to' durj ana ati sada duracara

koti koti j anme mora nahiko uddhara

ami I; to in d e e d ; durj ana wi c k e d; ati v e r y ; sada al w a ys; duracaraacting badly; koti mi l l i o ns; koti an d m i l l i o ns; j anme in b i r t h ; mora o f m e ;nahikah not; uddhara deliverance.

I am an evil person. My actions are always sins. Even after mil l ions andmillions of births I wil l not be del ivered.

Text 2

e heno doyalu keba ej agate ache

e mata pamare uddhariya la'be kache

e th is; henah l i k e ; doyalu me r c i f u l ; keba wh o e ver; e th i s ; j agate i n t heworld; ache is ; e th i s ; mata l i k e ; pamare mo s t s in fu l ; uddhariya de l i ve r ing;la'be will take; kache near.

Who in this world is so merciful that he wil l del iver this sinner and give himshelter?

Text 3

suniyachi sri caita-nya patita paba-na

ananta patak-i jane korila mocana

suniyachi I heard; sri caitan-ya Sri Cai tanya; patita paban-a the pur i f ier ofthe fallen; ananta end less; pataki si n n e rs; jane pe r sons; kori la di d ; mocana

liberation.

I heard that Srz Caitanya, the purif ier of the fal len, delivered numberlesssinners.

e mata doyara sindhu krpa bitariya

kabe uddharibe more sri carana -diya

e mata this way; doyara of mercy; sindhu an ocean; krpa mercy;

bitariya gi v ing; kabe wh e n >; uddharibe wi l l de l i ver; more me ; sr i carana­His graceful feet; diya g i v ing .

He is like an ocean of mercy. When wil l He merci fu l ly give me shelter at His

feet and deliver me?

ei bara buj haj a'be koruna tomara

j adi e pamara jane koribe uddhara

ei th is; bara t i m e ; buj ha kn o w i n g; j a be wi l l go; koruna me r c y; tomaraof You; j adi if ; e th i s ; pamara jane si n n e r; kor ibe wi l l d o ; uddhara

deliverance.

I f You deliver this sinner I wil l know that You are truly merci fu l .

karma nai j nana nai krsna bh-akti nai

tabe bolo ki rup-e o sri car-ana pai

karma pious deeds; nai no t ; j nana kn o w l e dge; nai no t ; kr sna bha-kti

devotion to Lord Krsna; nai no t ; tabe th e n ; bolah sa y ; ki r up-e in w hat way;ah and; sri car-ana at the feet; pai I a t t a in .

I have no pious deeds, no knowledge, and no devotion to Lord Krsna. How

will I attain Your feet? Please tell me.

Text 7

bharasa amara matra koruna tomaraahaituki se koruna bedera bicara

bharasa shelter; amara of m e; matra on l y ; ko runa

You; ahaituki ca useless; se th i s ; koruna me r c y; bederaunderstanding.

Your mercy is my only hope. The Vedas say Your mercy is causeless.

mercy; tomara o fof the Vedas; bicara

tumi to pabitra pada a-mi durasoyakemone tomara pade paibo asroya

tumi You; to in de e d ; pabitra pada -the abode of purity; ami I; du rasoyavery wicked; kemone how?; tomara of Y ou; pade at t he feet; paibah w i l l

attain; asroya she l ter.

You are the abode of purity. I am a sinner. How wil l I f ind shel ter at Yourfeet?

Text 9

kandiya kandiya bole' e patita charapatita pabana n-ama prasiddha tomara

kandiya weeping; kandiya and weeping; bole sa y s; e th i s ; pat i ta f a l l e n ;chara pi le of ashes; patita of t he fa l len; pabana the pur i f ie r; nama n a m e ;

prasiddha famous; tomara Your.

Weeping and weeping, this fallen sinner, a person worthless l ike a pile ofashes, says, "0 Lord, You are famous as patita-pavana (the purif ier of thefallen)! "

Song 3

Text I

bhabarnabe po'de more akula parana

kise kula pa'bo ta'ra na pai sandhana

bhaba ofb i r th and death; arnabe in t heocean; po'de fa l l ing; more t o m e ;aku2a distress; parana l i f e ; kise ho w > ; ku2a fa t her shore; pa'bah wi l l a t ta in;

ta ra of that; na no t ; pai I a t t a i n ; sandhana di s covery.

I have fallen into the ocean of birth and death, and now my l i fe is f i l led wi th

troubles. How wil l I cross to the farther shore of this ocean> I do not know.

Text 2

naachekarama ba2an-ahijnana ba2a­

jaga joga tapo d-harm-anaachesambala

na not; ache is ; karama ba2a -the power of karma; nahi not; j nana ba2a ­

the power of knowledge; j aga ya jnas; j oga yoga; tapah au s te r i t ies; dharmareligion; na no t ; ache is ; sambala we a l th .

I have no power given by past pious deeds. I have no power of

transcendental knowledge. I have no wealth of yajnas, yoga, austerity, orreligion.

Text 3

nitanta durbala ami najani santarae bipade ke amare koribe uddhara

nitanta ve ry; durbala we a k; ami I ; na n ot ;j a n i kn ow ; sa n ta raswimming; e th i s ; bipade in t he calamity; ke wh o > ; amare to m e; kor ibewill be; uddhara the del iverer.

I am very weak. I don't know how to swim. In this calamity who wi l l rescueme?

Text 0

bisaya k-umbhira tahe bhisana da-rsanakamera taranga sada kore' uttej ana

bisaya of sense pleasures; kumbhira the c rocodi le; tahe th a t ; bhisanadarsana fearful to see; kamera of l us t ; taranga wa v e s; sada al ways; kore' d o ;uttej ana agitation.

The waves of lust splash against me. The crocodile of sense pleasures, sofearsome to see, attacks me.

praktana bay-ura bega sahite na pari

kandiya asthira mana na dekhi kandari

praktana of p revious karma; bayura of t he wind; bega th e power; sahitewith; na no t ; par i Iam able; kandiya we eping; asthira un s t eady; mana

mind; na no t ; dekhi I s e e ; kandari a s av io r .

I have no power to resist the winds of my past karma. Weeping, and myheart agitated, I do not see anyone to rescue me.

ogo sri jahnaba debt e dase korunakoro aji nij a gune g-hucaoj antrana

ogah 0; sr i jahnaba debt Sri Jahnavi-devi; e th i s ; dase se rvant; koruna

mercy; koro please do; aji now; nij a own; gune virtues; ghucaah pleasedestroy; j antrana su f fer ings.

0 Srz Jahnavi-devi, please me merciful to this servant. Please be kind. Pleasedestroy his sufferings.

tomara carana tari kori-ya asroyabhabarnaba para ha'ba korechi niscoya

tomara your; carana of t he feet; tari th e b oa t; koriya do i n g ; asroyashelter; bhabarnaba the ocean of birth and death; para the far ther shore;ha'ba will be; korechi I do; niscoya wi t h o ut doubt .

Taking shelter of the boat of your feet, I will certainly cross to the farther

shore of this ocean of birth and death.

Text 8

tumi ni ty ananda sa-kti krsna bh-akti gu-ruedasekorohodanapada ka-lpa ta-ru

tumi you; ni tyananda sa-kti the potency of Lord Nityananda; krsna bh-akti

guru the teacher of devotional service; e th i s ; dase se rvant; korohah pl e ase

do; dana gi f t ; pada of t he feet; kalpa tar-u the kalpa-vrksa tree.

You are Lord Nityananda's potency. You are the guru of Krsna-bhakti. To this

servant please give the gift of the kalpa-vrksa tree of your feet.

Text 9

kota kota pamarere ko'recho uddharatomara carane aj a e kangala chara

kota how many>; kota ho w m any>; pamarere si nners; ko'rechah you d id ;uddhara de l iverance; tomara of you; carane at t he feet; aj a no w; e t hi s ;kangala poor beggar; chara pi le ofashes.

How many sinners have you already delivered? How many? This poor beggar,

this pile of ashes, begs at your feet.

Song 0

Text 1

bisaya basana -rupa ci-ttera bikara

amara hrdoye bhoga ka're anibara

bisaya of sense objects; basana des ires; rupa fo r m; ci t tera of t he heart ;bikara tr ansformatuion; amara of m e; hrdoye th e hear t; bhoga pl e asure;ka're of which; anibara wi t h o ut s top.

Horrible material desires stay always in my heart.

Text 2

j e kotaj atana ami korilama haya

na gelo bikara bujhi sese pranaj aya

j e which; kota how many '?; j atana st ruggles; ami I; ko r i l ama do ; ha ya

alas; na not; gelah go ; bikara ho r r i b l e ; bujhi I k n o w ; sese at t he end;prana li fe; j ay a goes.

How much did I struggle! The horrible desires would not go. I know at theend my life-breath will flee.

Text 3

e ghora bikara more korilo asthira

santi na pailo sthana antara adhira

e these; ghora ho r r i b le; bikara un g ly t h ings; more to m e; kor i lah d o ;asthira uns teady; santi pe a ce; na no t ; pa i lah at t a i n ; sthana pl a c e; antara

another; adhira un s teady.

These grotesque, horrible desires make me unsteady. I cannot find peace. Iam agitated at heart.

Text 0

sri rupa -gosw-ami more krpabitariya

uddharibe kabe j ukta baira-gya arpiya

sri rupa -gosw-ami Sri Rupa Gosvami; more to me; krpa me r c y ; bi tar iya

giving; uddharibe will deliver; kabe wh e n>; j ukta bairag-ya proper

renunciation; arpiya g i v i ng .

When will Srz Rupa Gosvamz be merciful, give me proper renunciation, anddeliver me?

kabe sanatana more charadye bisoya

nityanande samarpibe haiya sadoya

kabe when>; sanatana sanata Gosvami; more to me; charadye ca us ing to

renounbce; bisoya sense gratification; nityanande Lo rd N i t yananda; samarpibewill place before; haiya doing; sadoya mercifully.

When will Srz Sanatana Gosvamz give me the power to renounce sense

pleasures? When will he mercifully place me before Lord Nityananda?

sri j iba goswami -kabe siddhanta sa2i2e ­

nibaibe tarkana2a cittaj ahe j wa2e

sri jiba g-oswami Sri Jiva Gosvami; kabe wh e n>; siddhanta o f t rueconclusions; sa2i2e with the water; nibaibe wi l l ex t inguish; tarka of m a t e r ia l

logic; anala the f lames; citta in t he heart ; jahe wh i c h ; j w a le b ur n .

When will Srz Jzva Gosvamz, pouring the water of truth, ext inguish thef lames of material logic that burn in my heart?

Text 7

sri cai-tanya na-ma sune udibe pulaka

radha krs-namrta pa-ne haibo asoka

sri cai-tanya nam-a the holy name of Lord Caitanya; sune hear; udibe w i l l

rise; pulaka ha i rs; radha krs-na of Sri Sri Radha-Krsna; amrta ne c ta r; panedrinking; haibah wil lbe; asoka free from grief.

When will the hairs of my body stand erect as I hear Lord Caitanya's holyname. When, drinking the nectar of Srz Srz Radha and Krsna, wil l I become freeof all lamenting?

Text 8

kanga2era su kang-a2a durj ana ej ana

baisnaba caran-asroyaj ace akincana

kanga2era ofpoorbeggars; su kanga-2a themostpoorandwretchedbeggar;

durj ana wicked; e th i s ; j ana pe r s on; baisnaba of t he Vaisnavas; carana o fthe feet; asroya she l ter; j ace begs; akincana pe nn i less.

This penniless, sinful beggar, the most wretched of all beggars, begs for

shelter at the Vaisnavas' feet.

Song 5

Text I

amara samana hina nahi e somsareasthira ha'yechi podi' bhaba parabare

amara me; samana l i k e ; hina de g r a ded; nahi no t ; e th is ; somsare i n t h eworld; asthira un s teady; ha'yechi is ; podi' fa l l i n ; bhaba ma t e r ia l wor ld ;

parabare ocean.

In this world no one is fal len l ike me. Drowning in the ocean of birth and

death, I am very anxious.

kuladebijogamaya more krpa kori'abarana sambaribe kabe biswodari

kuladebi Goddess; j ogamaya Yogamaya; more to me; krpa mercy; kori

doing; abarana cover ing; sambaribe wi l l remove; kabe wh e n; biswodari t h emother of the world.

0 Goddess Yogamaya, 0 the mother of the wor lds, when wil l you be merci fulto me and remove this veil of i l lusions?

sunechi agame bede mahima tomarasri krsn-a bimu-khe bandhi karao somsara

sunechi I heard; agame in t he Agamas; bede in the Vedas; mahima g l o r y ;tomara of you; sri krsn-a bimu-khe averse to Lord Krsna; bandhi b i n d ing ;karaah do; somsara in t he mater ial world.

In the Vedas and Agamas I have heard your glories. The souls who haveturned away from Lord Krsna you impr ison in the world of b i r th and death.

Text 0

sri krsna -sammu-khyaj a ra bhagya krame -hoyata're mukti diya koro' asoka abhoya

sri krsna -sammu-khya favorable top Lord Krsna; jara which; bhagya krame­

good fortune; hoya is; ta're of them; mukti li b e r a t ion; diya gi v i n g ; koro' d o ;asoka wi thout gr ief; abhoya wi t h o ut fear.

To the fortunate souls who try to turn toward Lord Krsna you give l iberation.You free them from fear and grief.

e dasej anani kori' akaitaba doyabrndabane deha' sthana tumi j ogamaya

e th is; dase servant; janani 0 mo t h e r ; kori doin g ; ak a i taba w i t h o u tcheating; doya mercy; brndabane in Vrndavana; deha please give; sthana a

place; tumi yo u; j ogamaya Yogamaya.

0 mother, please be merciful to this servant. Please don't cheat him. 0Yogamaya, please give him a place in Vrndavana.

tomake langhiya kothaj ibe krsna payakrsna ra-sa prakatilo tomara krpaya

tomake you; langhiya ju m p i ng over; kotha wh e r e ; j ibe the soul; krsnaKrsna; paya at ta in ing; krsna ra-sa the nectar of Krsna; prakatilah ma n i f es ts;tomara of you; krpaya by t he mercy.

How can a person who neglects you find Lord Krsna? It is by your mercy that

the nectar of Lord Krsna is openly visible.

tumi krsna saha-cari j agata jananitumi dekhaile more krsna cinta-mani

tumi you; krsna of L o rd Krsna; sahacari the companion; j agata o f t heuniverses; j anani the mother; tumi y o u ; dekhai le sh o w; more to m e ; krsnacintamani the c intamani jewel that is Lord Krsna.

You are Lord Krsna's companion. You are the mother of the worlds. You

showed me the cintamani jewel that is Lord Krsna.

niskapata ho'ye mata cao mora pane

baisnaba biswasa brddhi ha ka prati khane­

niskapata wi thout cheating; hoye is ; mata 0 mot h e r ; caah I d e s i re ;mora of me; pane baisnaba to the Vaisnavas; biswasa fa i th; brddhi in c r e ase;ha'ka will be; prati khane -moment after moment.

0 mother, I sincerely desire that my faith in the Vaisnavas will grow momentafter moment.

Text 9

baisnaba carana b-ina bhaba parabara­bhakatibinoda nare hoibare para

baisnaba carana -the Vaisnavas feet; bina wi t h o u t ; bhaba parabara -theocean of birth and death; bhakatibinoda Bhakt iv inoda; nareis not; hoibare to do ;

para crossing to the farther shore.

Without taking shelter of the Vaisnavas feet, Bhaktivinoda has no power tocross to the farther shore of the ocean of birth and death.

Chapter TwoPrarthana Lalasamayt

Prayers Filled With Longing

Song 1

Text 1

kabe mora subha dina -hoibe udoyabrndabana dha-ma mama hoibe asroya

kabe when>; mora of m e; subha au s p ic ious; dina da y ; hoibe wi l l b e ;udoya ar isal; brndabana dham-a Vrndavana dhama; mama my; ho ibe w i l l b e ;asroya the shelter.

When will I take shelter of Vrndavana? When wil l that auspicious day bemine?

ghucibe somsara jwala bisaya basan-abaisnabe somsarge mora puribe kamana

ghucibe wi l l destroy; somsara of the material world; j wala the f i re; bisayamaterial; basana desires; baisnabe to the Vaisnavas; somsarge i n the

association; mora of me; pur ibe wi l l f u l f i l l ; kamana th e des i res.

When will my material desires end? When wil l the flames of birth and deathbe extinguished? When wil l association with the Vaisnavas fulf il l al l mydeszres?

dhulaya dhusara ho'ye hari sankirta-nematta ho'ye pode ro'ba baisnaba carane­

dhulaya wi th dus t; dhusara da r kened; ho ye is ; hari sankirtan-e i n t rhe

chanting of Lord Krsna's names; matta wi l d ; ho 'ye is ; pode fa l l ; ro 'ba w i l lstay; baisnaba carane -at the Vaisnavas' feet.

When, in the chanting of Krsna-sanktrtana, wil l I become wi ld, fal l to theground, roll in the dust, and grasp the Vaisnavas' feet?

Text 0

kabe sri jamuna ti-re kadamba k-anane

heribo j ugala ru-pa hrdoya n-ayane

kabe when>; sri jamuna tir-e on the Sri Yamuna s shore; kadamba ka-nane in

a kadamba forest; heribah wi l l see; jugala ru-pa the forms of the divine couple;hrdoya heart; nayane wi th t he eyes.

When with the eyes of my heart wil l I see the divine couple in a kadamba

grove by Srt Yamuna's bank?

kabe sakhi krpa kori jugala seba-yanij ukta koribe more rakhi' nij a pa'ya

of the

to mc;kabe when; sakhi a gopi friend; krpa mercy; kori doing; j ugala

divine couple; sebaya serv ice; nijukta en g aged; koribe wi l l do; morerakhi' pro tect ing; nij a ow n; pa 'ya at t he feet .

When will a gopt give me shelter at her feet and kindly engage me in servingthe divine couple?

kabe baj uga2a 212a ko-ri darasana

premananda bhore -ami ha'bo acetana

kabe when>; ba or ; j uga2a of the d iv ine couple; 2i2a past imes; kori'doing; darasana sight; prema lo v e ; ananda and b l i ss; bhore ab undance;ami I; ha'bah w i l l be; acetana un c o nsc ious.

When, gazing at the divine couple s pastimes, will I , overcome with bl iss andlove, fall unconscious?

kata khana acetana podiya rohibo

apana sarira ami kabe pasaribo

kata how many>; khana mo m e n ts; acetana un c o nsc ious; podiya fa l l i ng ;rohibah wi l l s tay; apana ow n; sar i ra bo d y ; ami I ; ka b e wh en > ; pasaribahwill forget.

How long will I be unconscious? When will I forget my body in this way?

uthiya smaribo punah acetana k-alej a' dekhinu krsna 2i-2a bhasi' ankhi ja-2e

uthiya r i s ing; smaribah I w i l l r emember; punah ag a in; acetanaunconscious; ka2e at the t ime; j a' wh i c h; dekhinu I s aw; krsna 2I2-a Krsna's

pastimes; bhasi floating; ankhi o f the eyes;ja2e in t he water.

When, becoming conscious again, will I remember the vision of Lord Krsna spastimes I saw in those unconscious moments and then suddenly float in thetears streaming from my eyes?

kakuti minati kori baisnaba sad-anebolibo bhakati-bindu deho' e durj ane

kakuti w i th words choked with emotion; minati r e q uest; kori d oi n g ;baisnaba sada-ne i n the assembly of Vaisnavas; bolibah wi l l say; bhakati o fdevotion; bindu a drop; deho pl e a se give; e to t h i s ; durj ane s inner .

When, with words choked with emotion, will I beg the Vrndavanas: "To thissinner please give one drop of devotion to the Lord."?

Text 10

sri anang-a manja-riracaranasarana

e bhaktibinoda asa kore anukhana

sri ananga -manj a-rira of Sri Ananga-manjari; carana at the feet; saranashelter; e th i s; bhaktibinoda Bhakt iv inoda; asa de s i re; kore do e s; anukhanaat every moment.

At every moment Bhaktivinoda longs to take shelter of Ananga-manjarz s feet.

Song 2

Text 1

sri guru bais-naba -krpa kota -dine habeupadhi rahita ra-ti citte -upajibe

sri guru of the spir i tual master; baisnaba and theW Vaisnavas; krpa me rcy ;kota how many>; dine da ys; habe wi l l ; be; upadhi ma t e r ial designations;rahita wi t hou t ; ra ti sp i r i t u a l love; citte in t he heart; upaj ibe wi l l take bir th.

After how many days wil l I at tain the mercy of my spir i tual master and theVaisnavas? After how many days wil l spi r i tual love, love free of materialmisconceptions, take birth in my heart?

Text 2

kabe siddha de-ha mora hoibe prakasasakhz dekhaibe moreguga2a bi2-asa

kabe when>; siddha perfect; deha body; mora of me; hoibe ; prakasamanifestation; sakhi go pi f r iend; dekhaibe wi l l show; more to me ; ju ga la ofthe divine couple; bilasa the past imes.

When will I attain my or ig inal spir i tual body? When wil l a gopt show me thedivine couple's pastimes?

dekhite dekhite rupa hoibo batulakadamba kana-nej a'bo tyaji'j ati kula

dekhite gazing; dekhite and gazing; rupa fo r m; ho ibah wi l l b e ; batula

crazy; kadamba kanan-e in teh kadamba forest; j a'bah wi l l go; tyaj i' le a v ing ;j ati caste; kula and fami ly .

When, gazing and gazing at the beautiful forms of the div ine couple, wil l Ibecome almost mad. When, leaving behind my caste and family, wil l I run in tothat kadamba forest?

Text W

sweda kampa pu2akasru baibarnya pra2oyastambha swara bheda k-abe hoibe udoya

sweda perspiration; kampa tr e mb l ing; pulaka ha i rs s tanding erect; asru

tears; baibarnya tu r n ing pale; praloya de v astat ion; stambha be ing stunned;swara bheda -speaking with a broken voice; kabe wh e n>; hoibe wi l l be ;

udoy a arisal.

When will I manifest the ecstatic symptoms of perspir ing, trembl ing, tears,devastation, being stunned, standing erect of the body s hairs, and speakingwith a broken voice?

bhabamoya brndabana heribo nayanesakhira kinkori ho'ye sebibo dujane

bhabamoya fi l led with ecstatic love; brndabana Vr ndavana; heribah I w i l lsee; nayane eyes; sakhira of a gop i; kinkori th e m a idservant; hoye i s ;sebibah I wi l l serve; dujane the d iv ine couple.

When, filled with ecstatic love, wil l I see Vrndavana with my own eyes.When, becoming a gopz's maidservant, wil l I serve the divine couple?

kabe narottama saha sakhata hoibekabe ba prarthana ras-a citte prabesibe

kabe when; narottama Na r o t tama; saha wi t h ; sakhata di r e c t ; hoibe w i l l

be; kabe when>; ba or ; pra r thana of p r a yers; rasa ne c ta r; cit te in t he heart ;prabesibe wi l l enter.

When will I meet Narottama dasa? When wil l the nectar of his bookPrarthana enter my heart?

Text 7

caitanya daser-a dasa chari anya ratikara juri mage aj a sri caitan-ya mati

caitanya of Lord Cai tanya; dasera of the servant; dasa the servant; charirenouncing; anya ot h e r; rati lo v e ; kara juri fol d i n g h ands; mage be g; aj a

now; sri caitany-a of Lord Caitanya; mati th e t hought .

Rejecting all other attractions, this servant of Lord Caitanya s servants foldshis hands and begs that he may always meditate on Lord Caitanya.

Song 3

Text I

amara emona bhagya kota dine ha'be

amare apana boli'j anibe baisnabe

amara of me; emona li ke tha t; bhagya go od for tune; kota ho w m a ny> ;

dine days; ha'be will be; amare of me; apana himself; boli' saying; j anibewill know; baisnabe a Vaisnava.

After how many days wil l I become fortunate? After how many days wil l aVaisnava say that I am his servant?

Text 2

sri gu-ru ca-ranamrta m-adhwika se-bane

matta ho'ye krsna gu-na gabo brndabane

sri gu-ru of the spir i tual master; carana of t he feet; amrta ne c ta r ;

madhwika ma dhv ika; sebane in serv ice; matta in t o x i ca ted; hoye be i n g ;krsna gun-a Lord Krsna s transcendental qualities; gabah I w i l l s ing; brndabanein Vrndavana.

When, intoxicated by drink ing the madhvzka nectar at my spir i tual master sfeet, will I sing Lord Krsna's glories in Vrndavana?

karmi j nani krsna dwes-i bahirmukha janaghrna kori' akincane koribe barjana

karmi ka rmis; j nani jn a n i s ; krsna dwes-i enemies of Lord Krsna;bahirmukha jana pe rsons who have turned their backs on Lord Krsna; ghrnaaversion; kori doing; akincane poor; koribe will do; barj ana abandonment.

When will this poor person, feeling disgust and horror, turn away from thekarmzs, jnams, enemies of Lord Krsna, and persons who have turned their backson Lord Krsna?

karma joda smarta -gana k-oribe siddhantaacara rohita -ei nitanta asanta

karma karma; j oda material; smarta gana -learned in the smrti-sastras;

koribe wi l l do; siddhanta co p nc lus ion; acara go od conduct; rohita w i t h o u t ;ei th is; nitanta ve r y ; asanta un p e aceful.

When will the karmzs and smarta-panditas decide that I am very restless andmisbehaved?

batu2a bo2iya more panditabhimani

tyaj ibe amara sanga mayabadi j nani

batu2a mad; bo2iya say ing; more to m e; panditabhimani pr o ud of beingpanditas; tyajibe will renounce; amara my; sanga co m p a ny; mayabadimayavadi; j nani ph i l osophers.

When will the mayalvadzs, proud of being great scholars, call me a madmanand shun me?

ku sa-nga ro-hita dekhi' baisnaba suj -anakrpa kori' amare dibena alingana

ku san-ga from bad association; rohita fr e e; dekhi se e i ng; baisnaba suj -anathe saintly Vaisnavas; krpa me rcy; kori doi n g ; amare to m e ; dibena wi l l g i ve ;alingana embrace.

When, seeing that I shun all bad association, wil l the saintly Vaisnavaskindly embrace me?

Text 7

sparsiya baisnaba deha -e durj ana charaanande lobhibe kabe sattwika bikar-a

sparsiya touch ing; baisnaba deha -thebodyo fa Va isnava; e th i s ; dur janasinner; chara pi le fo ashes; anande wi th b l i ss; lobhibe wi l l a t ta in; kabe w h e n ;sattwika bikar-a the symptoms ofsattvika-bhava ecstasy.

When, touching a Vaisnava s body, wil l this sinner, this pile of ashes,

joyfully attain the ecstasies of sattvika-bhava?

Song 0

Text 1

caitanya candrera -2z2a samudra apara

buj hite sakati nahi ei katha sara

caitanya candrera -of Lord Caitanyacandra; 2z2a pastimes; samudra oc ean;

apara shoreless; buj hite to understand; sakati th e power; nahi no t ; ei t his ;katha words; sara be s t .

No one has the power to know everything about the shoreless ocean of Lord

Caitanyacandra's pastimes. That is the essence of this book.

Text 2

sastrera agamya tattwa sri k-rsna amara

tanra 2i2a anta buj he sakati kahara

sastrera by the scriptures; agamya un a t ta inable; tattwa tr u t h ; sr i kr-snaSri Krsna; amara of m e ; tanra of H i m ; 2z2a past imes; anta en d; bujhe t o

know; sakati the power; kahara o f w h o m > .

My Srt Krsna is the Supreme Truth. Even the scriptures cannot approachHim. Who has the power to know the limit of His pastimes?

tabe murkha jana keno sastra bicariya

gaura 272a -nahi mane anta na paiya

tabe then; murkha jana fo o l s ; kenah wh y ? ; sastra sc r i p tu res; bicariya

studying; gaura 2i2a -the pastimes of Loerd Caitanya; nahi no t ; mane k n o w ;anta the end; na no t ; pa iya a t t a i n i ng .

Why do the fools study the scriptures? They will never understand the limit

of Lord Caitanya's pastimes.

anantera anta ache kona sastra gayasastradhina krsna iha suni' hasi paya

anantera of that which has no end; anta the end; ache is ; kona i n w h a t ;sastra scr iptures; gaya si ng ing; sastra to t he scr iptures; adhina su bord inate;krsna Krsna; iha he r e ; suni hea r i n g ; hasi la u g h ing; paya at t a in ing .

What scripture can find the limit of the limitless? Hearing the words, "Krsnais ruled by the scriptures," I smile and laugh.

krsna hoibena gora iccha ho'lo tanra

sa baikunth-a nabadwipe hoila abatara

krsna Krsna; hoibena wi l be; gora Lo r d C a i tanya; iccha de s i re; ho 2ahwas; tanra of H im; sa baikuntha -wi th the spir i tual world; nabadwipe inNavadvipa; hoila di d ; abatara de s cent .

By His own wish, dark Lord Krsna has now become fair. Bringing His

spiritual world, He descended to Navadvzpa.

j akhona asena krsnajiba uddharite

sange saba sahacara ase prthivite

jakhona wh e n; asena co m es; krsna Krsna;jiba the condi t ioned souls;uddharite to de l iver; sange association; saba wi t h ; sahacara fo l l o wers; ase

comes; prthivite to the earth.

When He desires to deliver the conditioned souls, Lord Krsna comes withHis associates to the earth.

Text 7

gora abatare tanra sri jaya bijo-yanabadwipe satru bha-be hoilo udoya

gora Lord Caitanya; abatare in carnat ion; tanra of H i m; sr i jaya bij oy-a Sr i

Jaya and Vijaya; nabadwipe in navadvipa; satru enemies; bhabe na tu re ;

hoi lah was; udoy a ar isal.

When Lord Caitanya descended to Navadvtpa, Srt Jaya and Vijaya came and

became His enemies.

purbe purbe abatare asura achilosastre bo2e pandita hoiyajanami2o

purbe purbe previous; abatare incarnations; asura de mons; achi2ah we re ;

sastre in the scriptures; bo2e says; pandita le a rned; hoiya b e i n g ; janami2ahtook birth.

Many times in the past they had descended to this world as demons. Now

they took birth as panditas learned in the scriptures.

smrti tarka sa-stre b-ole bairi prakasiya

goracandra saha rana korilo matiya

smrti tarka sa-stre -in the smrti and tarkla scriptures; bole says; bairienemies; prakasiya ma n i fest ing; goracandra Lo rd Ca i tanya; saha wi t h ; ranabattle; korilah di d ; mat iya t h i n k i n g .

Speaking from the Smrti and Tarka sastras, they became Lord Caitanya

enemies. They struggled against Him.

Text 10

ata eba nabadwipa b-asijatajana

sri ca-itanya 2$-2a p-usti kore anukhana

ata eba thus; nabadwipa ba-si the residents of Navadvipa; j ata wh o; j ana

people; sri ca-itanya 212-a Lord Caitanya s pastimes; pusti no u r i shment; kore

did; anukhana mo ment after moment.

Moment after moment all the people of Navadvzpa made Lord Krsna's

pastimes sweeter and sweeter.

Text 11

ekhonaj e brahma kule -caitanyera ari

ta'kej ani caitanyera 2I2a pustikari

ekhona one; j e wh o; brahma ku2e -in a brahmana family; caitanyera o f

Lord Caitanya; ari en e my; ta ke hi m ; j ani kn o w i n g ; ca i tanyera o f L o r dCaitanya; 2%2a pastimes; pustikari no u r i sh ing .

I know that these enemies of the Lord, enemies born in a brahmana family,

made Lord Caitanya's pastimes sweeter and more glorious.

Text 12

sri caitan-ya anuca-ra satru mitraj -atasaka2era sri caran-e hoi2ama nata

sri caitan-ya anuca-ra the fol lowers of Lord Caitanya; satru en emies; mitrafriends; j ata who; saka2era of a l l ; sri carane -at the feet; hoi2ama I do; nataobeisances.

I bow down before the feet of all Lord Caitanya's associates, friends orenemies.

Text 13

tomara koroho krpa e dasera prati

caitanya su drdha ko-ro binodera mati

tomara of you; korohah pl e ase do; krpa me r c y; e th i s ; dasera se rvant ;prati to ; cai tanya Lord Caitanya; su drdha v-ery firm; korah please do;

binodera Bhakt iv inoda; mati he a r t .

Please be merciful to this servant. Please make Bhaktivinoda's heart deeply

devoted to Lord Caitanya.

Song 5

Text I

kabe mora mudha mana chari' anya dhyana

sri kr-sna ca-rane pabe bisramera sthana

kabe when; mora my ; mu dha fo o l i s h; mana he a r t ; chari' re n o u n c ing ;

anya it her; dhyana me d i ta t ions; sri krs-na of Lord Krsna; carane at the feet;

pabe will attain; bisramera re s t; sthana p l a ce .

When will my fool ish mind turn f rom al l other thoughts and take shelter ofLord Krsna's feet?

Text 2

kabe ami j anibo apane akincana

amara apekha khudra nahi anyaj ana

kabe when>; ami I ; j anibah wi l l k n o w; apane my s e l f ; akincana w i t h o u tanything; amara of m e ; apekha in r e l a t ion to; khudra in s i g n i f i cant; nahi n o t ;anya another; j ana pe rson.

When will I understand that I have nothing of value, that no one isinsignificant l ike me?

Text 3

kabe ami a candal-e koribo pranatikrsna bhakti -magi' la'ba koriya minati

kabe when; ami I ; a candale -down to the candalas; koribah wi l l do ;

pranati obe isances; krsna bhakti -devot ion to Lord Krsna; magi be g g ing ;la ba wi l l take; koriya do i n g ; minati pr a y e rs .

When will I bow down before all l iv ing ent i t ies, even the candalas. When,speaking many prayers, wil l I beg that they give me devotion to Lord Krsna?

sarba j ibe doya mora kota dine habe

j ibera durgati dekhi' lotaka podibe

sarba jibe al l souls; doya me r c y; mora of m e ; ko ta ho w m a n y >; dinedays; habe wi l l be; j ibera of t he soul; durgati mi s f o r tune; dekhi se e i ng ;lotaka tears; podibe wi l l f a l l .

After how many days wil l I become merciful to al l souls? When, seeing theconditioned souls' misfortune, wil l I weep?

kandite kandite ami j a'bo brndabana

braj a dh-ame baisnabera loibo sarana

kandite weeping; kandite and weeping; ami I ; j a b a h wi l l g o ; brndabanato Vrndavana; braj a dha-me in the abode of Vraja; baisnabera of th Vaisnavas;

loibah wi l l a t ta in; sarana sh e l te r .

When, weeping and weeping, wil l I go to Vrndavana. When wil l I takeshelter of the Vaisnavas in Vraja-dhama?

braja basi -sann-idhanejuri dui kora

jijnasibo 2I2a sthan-a hoiya katora

braj a basi -the residents of Vraja; sannidhane near; j uri fo l d i n g ; dui t w o ;kora hands; jij nasibah wi l l ask; 2i2a past imes; sthana pl a ce; hoiya d o i n g ;katora in tent .

When, folding my hands, wil l I earnestly beg the people of Vraja to show methe places of Krsna's pastimes?

ohe braj a basi mo-re anugraha kori'

dekhao kothaya 2I2a kori2ena hori

ohe 0; braj a basi r-esidents of Vraja; more to me; anugraha mercy; kori

doing; dekhaah show; kothaya wh e r e ; 2i2a past imes; kori2ena does; horiKrsna.

When will I say, "0 people of Vraja, please be kind and show me where LordKrsna enjoyed pastimes?"

tabe kona braj a jana sa krpa ant-ore ­

amarej a'bena lo'ye bipina bhitore ­

tabe then; kona some; braj a jana people of Vraja; sa krpa antore with

kind hearts; amare to me; j a'bena wi l l go; lo 'ye t a k i n g; b ipina-bhitore to t heforest.

When will a kind-hearted person of Vraja take me into the forest?

Text 9

bolibena dekho ei kadamba ka-nana

j atha rasa 2i2-a koi2a braj endra na-ndana

bo2ibena says; dekhah look; ei this; kadamba ka-nana kadamba forest;

j atha as; rasa 2$2a ­rasa dance pastimes; koi2a did; braj endra nan-dana the

prince of Vraja.

When will he say, "Look. There is the kadamba forest where Vraja's prince

enjoyed the rasa dance.. . .

Text 10

ai dekho nanda gram-a nandera abasaai dekho ba2adebaj atha koi2o rasa

ai th is; dekhah lo o k ; nanda gram-a Nanda 's vil lage; nandera of Nanda;abasa the home; ai th i s ; dekhah lo o k ; ba2adeba Baladeva; j atha as; koi2ah

did; rasa rasa dance.

... Look, there is Nanda's home in Nanda-grama. Look. There is where

Balarama enjoyed the rasa dance.. . .

Text 11

ai dekho j atha hoi2o duku2a harana­ai sthane bakasura hoi2o nidhana

ai th is; dekhah lo o k ; j atha as ; hoi2ah was; duku2a of the garments;harana the theft; ai th a t ; sthane pl a c e; bakasura ba kasura; hoi2ah was;nidhana ki l led.

... Look. There is the place where Krsna stole the gopzs' garments, and there isthe place where He killed Bakasura."?

Text 12

ei rupe braj -a jana saha brnd-abanedekhibo 2i2ara sthana sa trsna nay-ane­

ei rupe in th is way; braja jana s-aha wi th a person of Vraja; brndabane i n

Vrndavana; dekhibah wi l l see; 2I2ara of past imes; sthana the p laces; sa t-rsnathirsty; nayane wi th eyes.

When, accompanied by a person of Vraja, wil l I see with th i rsty eyes theplaces of Lord Krsna's pastimes in Vrndavana?

Text 13

kabhu baj amuna tir-e suni bamsi dh-waniabasa hoiya labha koribo dharani

kabhu when; ba or ; j amuna t ire -on the ayamuna's bank; suni' he a r ing;bamsi of the f lute; dhwani th e sound; abasa rr s i dence; hoiya do i n g ; labhaattainment; koribah wi l l do; dharani

When, hearing flute music by the Yamuna s bank, wil l I fa l l , overcome withbliss, to the ground?

Text 10

krpamoya braj a jana krsna krsna boli'

pana koraibej a2a puriya anj a2i

krpamoya merciful; braj a jana people of Vraja; krsna Krsna; krsna Krsna;

bo2i chant ing; pana dr i n k i n g; koraibe wi l l g i ve; j a2a water; puriya f i l l i n g ;anj a2i cupped hands.

When, chanting "Krsna! Krsna!", wil l a person of Vraja make me drink ahandful of water?

Text 15

hari nama s-une punah paiya cetanabraj a jana saha am-i koribo bhramana

hari nama -the names of Lord Krsna; sune hear ing; punah ag a in; paiyaattaining; cetana consciousness; braj a jana saha w-i th the person of Vraja; ami

I; koribah wi l l do; bhramana wa n d e r ing.

When, regaining consciousness and hearing the names of Lord Krsna, wil l Icontinue walking with that person of Vraja?

Text 16

kabe heno subha dina hoib-e amara

madhukori kori' bedaibo dwara dwara

kabe when; henah li ke tha t; subha dina au s p ic ious day; hoibe wi l l be ;amara of me; madhukori doing madhukari begging; kori doing; bedaibah Iwill walk; dwara fr om doo r; dwara t o d o o r .

When will the auspicious day come when I wil l beg from door to door?

Text 17

j amuna sa-272a pibo anj a2i bhariyadeba dw-are ratri ka-le rohibo suiya

j amuna sa2-I2a the Yamuna s water; pibah I will drink; anj a2i cuppedhands;bhariya fi l l i ng; deba dw-are at the door of a temple; ratri ni g h t ; ka le t i m e ;rohibah wi l l s tay; suiya sl e ep ing.

When will I dr ink the Yamuna's water from my cupped hands? When wil l Isleep at night in a temple's doorway?

Texts 18 and 19

j akhona asibe kala e bhautika pura

jala jantu maho-tsabahoibepracura

siddha dehe -nij a kunj e -sakhira carane

nitya kala -thakiya sebibo krsna dhan-e

j akhona when; asibe I will go; kala ti m e ; e th i s d ; bhaut ika of m a t t e r ;

pura city; j ala in the water; j antu fo r t he creatures; maha agrea-t; utsabafestival; hoibe wi l l be; pracura gr e a t; siddha dehe -in my orig inal spiritual form;nija kunje -in her own forest; sakhira of a sakhi; carane at the feet; nitya

kala always; thakiya st a y ing; sebibah I w i l l serve; krsna dhane -the greattreasure that is Sri Krsna.

When, this material body become a great feast for the fishes, wil l I at tain myoriginal spiritual form? When, always staying by the feet of a sakhz in her forest

grove, will I always serve the great treasure that is Lord Krsna?

ei se prarthana kore' e pamora charasri jahnaba more doya koro ei bara

ei th is; se th i s ; prarthanachara pi le ofashes; sri jahnabakoro' please do; ei this; bara

This sinner, this pile of ashes makes these requests. 0 Jahnava-devt, please

prayer; kore' does; e this; pamora s inner ;Sri Jahnava-devi; more to me; doya me r c y ;

time.

be merciful to me this one time.

Song 6

Text I

hari hari kabe mora ho'be heno dina

bimala baisnabe rati upaj ibebasana hoibe khma

hari hari Kr s na! Krsna!; kabe wh e n; mora my ; ho 'be wi l l b e ; henah l i k ethis; dina day; bimala pu r e ; baisnabe to t he Vaisnavas; rati af f ec tu ion;upaj ibe wi l l be born; basana ma te r ial desires; hoibe wi l l be; khma de s t royed.

0 Lord Krsna! 0 Lord Krsna! When will I feel affection for the pureVaisnavas? When will my material desires perish? When will that day be?

antara bahir-e s ama byabaharaamani manada ho'bo

satata majiya ro'bo

krsna sanki-rtane s ri kr s na -smar-ane

antara wi th in; bahire and w i t hou t ; sama eq u a l ; byabahara be hav ior ;amani pr ide less; manada re spectful to others; ho'bah wi l l be; krsnasankirtane in chant ing Lord Krsna; s holy names; sri krsna -smara-ne inremembering Lord Krsna; satata always; majiya ra p t ; ro 'bah wi l l b e .

When will I be honest and sincere, the same within and without? When willI be humble and respectful to others? When will I be always rapt inremembering Krsna and glorifying Krsna in sankzrtana?

e dehera kriya a b h y ase koribo

sri krsna bh-aj ane -anukula j aha

j Ibanaj apana lagi'

tahe ho'bo anuragi

e th is; dehera of t he body; kr iya ac t i o ns; abhyase re gu lar performance;koribah will do; j ibana li fe; j apana going; lagi ta k ing; sri krsna bh-aj ane­worship of Lord Krsna; anukula fa vo rable; j aha wi l l go; tahe in t h a t ; ho bahwill be; anuragi l o v e .

When will perform material duties only to maintain my body? When will Ibe attracted to what is favorable for devotional service to Lord Krsna?

bhaj aneraj aha pratikula taha

bhajite bhajite samaya asiledrdha bh-abe teyagibo

e deho chariya dibo

bhaj aneraof devotiona2 service; j aha what; pratiku2a not favorable; taha t h a t ;drdha bh-abe fi rm; teyagibah wi l l r enounce; bhajite wo r s h ip ing; bhajite a n dworshiping; samaya ti m e; asile co m e s; e th i s ; dehah bo d y ; char iya l e a v ing ;dibah will give.

When will I firmly renounce all that is unfavorable for devotional service?When, as I am rapt in worshiping Lord Krsna, will the time come for me toleave this body?

Text 5

bhakatibinoda e i asa kor i 'basiya godruma bane­

sada kande sangopaneprabhu krpa -2agi' byaku2a antare

bhakatibinoda Bhakt iv inoda; ei th i s ; asa de s i re; kori doi n g ; basiya

staying; godruma bane -in Godruma Forest; prabhu of the Supreme Lord; krpa

the mercy; 2agi accept ing; byaku2a ag i tated; antare wi t h i n ; sada a l w a ys ;kande weeps; sangopane in a secluded place.

Desiring in this way, living in Godruma Forest, and his heart yearning toattain the Lord's mercy, Bhaktivinoda weeps in a secluded place.

Song 7

Text I

kabe mui baisnabe cinibo hari hari

baisnaba carana - kaly a n era khanimatibo hrdaye dhori'

kabe when>; mui I ; ba isnabe the Va isnavas; cinibah apprec iated; hari 0

Lord Krsna; hari 0 Lo r d K rs na; baisnaba carana the feet of the Vaisnavas;

ka2yanera of auspiciousness; khani the jewel mine; matibah be c ome wi ld ;hrdaye to the heart; dhori' ho l d i n g .

0 Lord Krsna! 0 Lord Krsna! When wil l I appreciate the Vaisnavas? When,

holding to my heart the Vaisnavas' feet, feet that are jewel mines ofauspiciousness, will I become wild with b l iss?

baisnaba tha-kura apr ak r t a sada

krsna na-me priti j o d e udasinanirdosa anandamoya

jibete doyardra hoya

baisnaba tha-kura a saintly Vaisnava; aprakrta no t ma te r ia l; sada al ways;nirdosa fau l t less; anandamoya bl i ss ful; krsna nam-e in Lord Krsna's holy name;

priti love; j ode to matter; udasma in d i f f e rent; jibete to t he souls; doya w i t hmercy; ardra me l t i ng; hoya a r e .

A saintly Vaisnava is always spiri tual, fault less, joyful, ful l of love for Lord

Krsna's holy names, aloof from matter, melt ing with mercy for the condi t ionedsouls,. . .

abhimana hma bhaj ane prabma

antara bahire - n i s k apata sada

bisayete anasakta

nitya 2I2a an-urak-ta

abhimana of pr ide; hina fr e e ; bhaj ane in devot ional service; prabina

expert; bisayete to material sense gratification; anasakta un a t tached; antarabahire wi th in and wi thout; niskapata ho n e s t; sada al w ays; nitya-2I2a eternal

pastimes; anurakta at t racted.

... prideless, expert in devotional service, unattached to sense pleasures,always honest within and wi thout, and attracted to the Lord's eternal pastimes.

kanistha madhyama uttam a pr abhede

kanisthe adara m a d hyame pranatibaisnaba tri bidha gan-i

uttame susrusa suni

kanistha beginner; madhyama in t e rmediate; uttama advanced; prabhedein differences; baisnaba Va isnavas; tri bidha th - ree kinds; gani co n s ider ing;

kanisthe beginner; adara re s pect; madhyame in t e rmediate; pranati

obeisances; uttame advanced; susrusa eagerness to hear and worship; suni Ihear.

Considering that there are three kinds of Vaisnavas, namely kanistha

(neophyte), madhyama (intermediate), and uttama (advanced) Vaisnavas, I amrespectful to the kanistha, I bow down before the madhyama, and I am eager tohear the words of the uttama.

j ej ena baisnaba ci ni y a l o i y a

baisnabera krpa j ahe s a rba sid-dhi

adara koirbojabe

abasya paibo tabe

j e which; j ena li ke; baisnaba Va isnava; ciniya kn o w i n g; lo iya t a k i n g ;

adara respect; koirbah wi l l do; j abe wh e n; baisnabera of t he Vaisnavas;krpa mercy; j ahe in wh i ch; sarba sidd-hi al l per fections; abasya in ev i tably;

paibah wi l l a t ta in; tabe t h e n .

When I properly honor them, by the Vaisnavas' mercy I will attain allspiritual perfection.

Text 6

baisnaba caritr-a sar b a d a pabi t ra

bhakatibinoda n a s a m bhase ta'rej ei ninde himsa kori'

thake sada mauna dhori'

baisnaba of the Vaisnavas; caritra the character; sarbada alwasy; pabitra

pure; j ei which; ninde of fense; himsa vi o l ence; kori doi n g ; bhakat ibinodaBhaktivinoda; na no t ; sambhase says; ta re of h im; thake st a ys; sada al w a ys ;mauna si lence; dhori ' ho ld ing .

Bhaktivinoda will never blaspheme a pure Vaisnava. He stays always silent.

Song 8

Text I

krpa koro' baisnaba thakura

sambandhaj aniya bhaj i t e bhaj i te

abhimana hao dura

krpa mercy; koro' please do; baisnaba 0 Vaisnava; thakura saibnt;

sambandha re lat ionship; j aniya kn o w i n g; bhaj ite wo r s h ip ing; bhaj ite andworshiping; abhimana pr i d e; hao wi l l m a ke; dura fa r a way.

0 saintly Vaisnava, please be merciful to me. Only then wil l I understand myrelationship with Lord Krsna. Only then wil l I become rapt in worship ing Lord

Krsna. Only then wil l my fa lse pr ide f lee far away.

ami to' baisnaba e buddhi hoile

pratisthasa asi' hrdoya dusibeamani na ho'bo ami

hoibo niraya gam-i

ami I; to in d e e d ; baisnaba a Va isnava; e th i s ; buddhi i n t e l l i gence;hoile is; amani pr i d e less; na no t ; ho bah w i l l b e; ami I ; pr a t i s tha f o r f a me ;

asa desire; asi ta k i n g ; hrdoya he a r t ; dusibe wi l l be pol lu ted; hoibah w i l l be ;niraya to he l l ; gami g o i n g .

If I think, "I am a great Vaisnava", I wil l not be pr ideless. If I hanker for

fame, my heart wil l be pol luted, and in the end I wil l go to hel l .

Text 3

tomara kinkora apanejanibo

tomara ucchistha p ada j a l a r e n u ­guru abhim-ana tyaj i'

sada niskapate bhaji

tomara of You; kinkora th e servant; apane ow n; j anibah I w i l l k no w ;

guru abhima-na trhe honor of a guru; tyaj i renouncing; tomara o f You ;

ucchistha remnants; pada fr om the feet; j ala wa t e r; renu and dus t ; sadaalways; niskapate sincerely; bhaj i I wo rsh ip .

Renouncing the pride of think ing myself a guru, I wil l know that I am your

servant, 0 saintly Vaisnava. I wil l taste the remnants of your meals, I wil l acceptthe dust and water from your feet. I wil l s incerely worship you always.

nij e sresthaj ani' ucc h i s thadi dane

tai sisya taba t h a k i ya sarbadaho be abhimana bhara

na loibo puj a ka'ra

nij e own; srestha be s t; j ani th i n k i n g ; ucchistha re mnants; adibeginning; dane in ther g i f t; ho be wi l l be; abhimana pr i d e ; bhara gr e a t ; taibecause sisya disciple; taba yo u r ; thakiya st a y ing; sarbada al ways; na n o t ;

loibah wi l l accept; puj a wo rsh ip; ka ra f r o m a nyone.

If I think, "I am most exalted", and if I give to others the remnants of mymeals, then I wil l become very proud. Therefore I wil l a lways remain yourdisciple. I will never accept worship from anyone.

Text 5

amani manada hoi l e k i r t ane

tomara carane n i s k a pate amiadhikara dibe tumi

kandiya lutibo bhumi

amani pr ide less; manada re spectfful; hoile i s ; ki r tane i n k i r t a na ;adhikara qua l i f icat ion; dibe wi l l g i ve; tumi y o u ; tomara of y o u ; carane a tthe feet; niskapate sincerely; ami I ; ka nd iya we e p i n g; lut ibah r o l l about ;

bhumi on the ground.

Please make me qualified. Then I be pr ideless and respectful. Then I wi l lchant the holy names. Then, sincerely weeping, I wil l rol l on the ground before

your feet.

Song 9

Text I

kabe ha'be heno dasa mora

chadibo somsara ghora

tyaji'j oda asa bibidha bandhana

kabe when>; ha'be will be; henahtyaj i' renouncing; j oda mater ial; asabounds; chadibah I w i l l l eave; somsara

Cutting the bonds of material desires, I wil l leave this horr ible householdl ife. When wil l that be?

like this; dasa cond i t ion; mora o f m e ;desires; bibidha various; bandhana

household life; ghora horrible.

Text 2

nabadwipa dhame ­brndabanabhede

bandhibo kutira-khani

sacira nandana - cara n a a s royakoribo sambandha mani'

brndabana from Vrndavana; abhede not different; nabadwipa d-hame the

abode of Navadvipa; bandhibah wi l l bound; kut i ra-khani a c o t tage; sacira o fScai; nandana of the son; carana of t he feet; asroya sh e l ter; koribah I will do;sambandha re lat inship; mani' k n o w i n g .

In Navadvzpa, which is not di f ferent from Vrndavana, I wil l bu i ld a smal lcottage. Thinking of my relat ionship with Him, I w i l l take shelter of LordCaitanya's feet.

Text 3

j ahnabi puli-ne cinmoya kan-ane

krsna nam-amrta n i r a n tara pibobasiya bij ana stha-le

dakibo gauranga bole

jahnabi of t he Ganga; puline on t he bank; cinmoya sp i r i t ua l; kanane in

the forest; basiya res id ing; bij ana sthal-e in a secluded place; krsna o f LordKrsna; nama o ft he holy name; amrta th e nec tar; nirantara al w a ys; pibah Iwill drink; dakibah I w i l l ca l l out; gauranga Ga u ranga; bole say .

Residing in a secluded place in the spir i tual forest by the Ganga s bank, I wi l la lways drink the nectar of Lord Krsna's names. I wil l call out , "Gauranga!"

ha gaura nitai - t o ra du ti bhai

adhama patita am i h e dur janapatita janera bandhu

hao more krpa sindhu

ha 0; gaura nitai -Ca i tanya and Nityananda; tora Youy; du ti tw o ; bhaibrothers; patita janera of t he fa l len people; bandhu the f r iends; adhama l o w l y ;

patita fa l len; ami I; he o; durj ana wicked; hao am; more to me; krpa

mercy; sindhu ocean.

0 Gaura-Nitai, You are the friends of the fal len. I am very fal len and sinful .Please let me swim in Your ocean of mercy.

Text 5

kandite kandite sola krosa dha-ma ­

bhramite bhramite kabhu bhagya phale ­

j ahnabi ubhoya kule

dekhi kichu taru-mule

kandite weeping; kandite and weeping; sola k-rosa d-hama abode of 32square miles; jahnabi of the Ganga; ubhoya both; kule banks; bhramite

wandering; bhramite and wandering; kabhu wh e n; bhagya of g ood for tune;phale the fru i t; dekhi I see; kichu something; taru-mule u n der a tree.

When, weeping and weeping as wander along the Ganga's banks, will I

suddenly see the fruit of spir i tual good fortune under a tree.

Text 6

ha ha manohara ki dekhinu ami

sambita paiya kandibo gopaneboliya murchita ho'bo

smari dunhu krpa lab-a

ha 0; ha 0 ; ma n ah o f m y h e a r t ; hara th i e f ; ki what > ; dekhinu s e e ;ami I; bol iya sa y ing; murchita u n c o n sc ious; hobah wi l l b e; sambitaconsciousness; paiya regaining; kandibah I w i l l weep; gopane in a secluded

place; smari remembering; dunhu of Them both; krpa th e m e rcy; laba asmall particle.

Calling out, "Ah! Ah! Thief of my heart! What do I see?", I wil l fa l l

unconscious. Regaining consciousness, I wil l go to a secluded place and weep. Iwill know that all this was only a small part icle of Gaura-Nitai s mercy.

Song 10

Text 1

ha ha mora gaura kisora­

dekha dibe mana cora ­

kabe doya kori' sri godrum-a bane ­

ha 0; ha Oh ; mo ra my ; ga u ra k isora -Gaura-kisora; kabe wh e n>; doyamoercy; kori do i n g ; sri godrum-a bane i-n the forest of Godruma; dekha s igh t ;dibe wi l l g ive; mana cora th -e thief of my heart.

0 Gaura-kisora, 0 thief of my heart, when wil l You merci fu l ly let me see inYou in Godruma forest?

Text 2

ananda s-ukhada kunj era bhitore

gadadhare bame kori'

natana su b-esa dhori'kancana b-arana ca ncara cikura

ananda su-khada kunj era bhitore in Ananda-sukhada-kunja; gadadhareGadadahar; bame on the left; kori doing; kancana gold; barana color;

cancara cur ly; ci kura ha i r ; natana da n c ing; su be-sa glor ious garments;

dhori ' wearing.

In Ananda-sukha-kunja You wil l dance, Your complexion l ike gold, Your hair

gracefully curly, You garments glorious, and Gadadhara at Your left .

Text 3

dekhite dekhite sri rad-ha ma-dhaba

sakhi gan-a sang-e k o r i b e natanarupete koribe ala

galete mohana mal-a

dekhite gazing; dekhite and gazing; sri radh-a mad-haba Sri Sri Radha-Krsna;

rupete the forms; koribe wi l l do; ala ef f u l g ent; sakhi gana -sang-e with gopifriends; koribe wi l l do; natana da n c ing; galete on t he necks; mohanacharming; mala ga r lands.

As I watch, You wil l mani fest the effulgent forms of Srt Srt Radha and Krsna.Charming flower garlands on Your necks, You wil l dance in the company ofYour gopt friends.

ananga manj a-ri sadoya hoiya

duhe nibedibe dunhara madhuri

e dasi korete -dhori'

heribo noyana bhori'

ananga manj ar-i Ananga-manjari; sadoya me rc i fu l ; hoiya be i n g; e t h i s ;dasi maidservant; korete ha nd; dhori hol d i n g ; duhe bo t h ; nibedibe w i l loffer; dunhara of the d iv ine couple; madhuri sw e e tness; heribah I w i l l see;

noy ana eyes; bhori ' fi l l ing.

Merciful Ananga-manjart wil l take the hand of this maidservant and place herbefore the divine couple. Fil l ing my eyes, I wil l gaze at the sweetness of the

divine couple.

Song 11

Text 1

ha ha kabe gaura n-itai

e patitajane uru k r p a ko r i 'dekha dibe du'ti bhai

ha ha oh! Oh!; kabe wh e n >; gaura ni-tai ga ura-Ni ta i; e th i s ; pat i ta f a l l e n ;jane pe rson; uru g r e a t ; krpa mercy; kori do i n g ; dekha si g h t ; dibe w i l l

give; du'ti two; bhai bro thers.

Ah! Ah! When wil l the two brothers Gaura-Nitai very mercifully al low th is

fallen person to see Them?

dunhu krpa bale ­ nabadwipa dha-me

ananda sukh-ada - kunj a manoharadekhibo braj era sobha

heribo nayana lobha­

dunhu both; krpa bale -by the power of the mercy; nabadwipa dham-e innavadvipa; dekhibah I w i l l see; brajera of V ra ja; sobha be auty; ananda

sukhada kunj a -in Ananda-sukhada-kunja; manohara ch a rming; heribah I w i l lsee; nayana of the eyes; lobha the desire.

When, by Their mercy, wil l I see the beauty of Vraja manifest in Navadvzpa.When, in Ananda-sukhada-kunja, wil l my eyes see the charming sight theyyearn to see?

tahara nikate s r i 2a2ita k-unda­

j atha radha krsna - 2 i 2a bistariya

ratna bedi ko-ta sata

biharena abirata

tahara Them; nikate ne a r ; srz 2a2ita ku-nda -Sri Lalita-kunda; ratna bedi ­

jewle courtyards; kota how many>; sata hu n d r e ds; j atha as; radha krsna -Sri

Sri Radha and Krsna; 2z2a pastimes; bistariya ma n i fest ing; biharena en joy

pastimes; abirata without stop.

How many hundreds of jewel courtyards wil l be manifest arounf Lal i ta­kunda? There Srz Srz Radha and Krsna wil l enjoy many pastimes without stop.

Text 0

sakhi ganaj atha 2I2 a r a sahaya

e dasi tathaya s a k h i re agnatenana s-eba s-ukha paya

karj e iti u-ti dhaya

sakhi ga-na gopi fr iends; j atha as; 2$2ara of pastimes; sahaya he lp; nanaseba su-kha many delightful services; paya at ta in ign; e th i s ; dasi ma i d s e rvant;

tathaya of that place; sakhire of t he gopis; aj nate by the orders; karj e du t i es ;iti uti -here and there; dhaya r u n n i ng .

The gopzs will perform many delightful services to help the divine couple's

pastimes. On the gopzs orders, this maidservant will run here and there onvarious errands.

ma2atira ma2a g a n t h iya anibo

radha krsn-a gale -sakhi paraibedibe tabe sakhi kore­

nacibo ananda bhor-e

ma2atira of jasmine flowers; ma2a gar land; ganthiya st r i ng ing; anibah Iwill go; dibe I w i l l g ive; tabe th e n; sakhi kore -in a gopi s hand; radha krsn-a

gale onmf Radha and Krsna s necks; sakhi the gopi; paraibe wi l l p lace;nacibah I w i l l dance; ananda bhore -f i l led with bl iss.

Stringing two jasmine garlands, I will place them in a sakhz s hands. When

she places them around Srz Srz Radha and Krsna s necks, I will dance with bliss.

Song 12

Text 1

kabe aha gauranga boliyabhojana sayane -deherajatana

charibo birakta haya

kabe when>; aha Ah ! ; gauranga Ga u r anga; boliya sa y ing; bhoj ana i neating; sayane and sleeping; dehera of the body; j atana st rugg le; charibah I

will renounce; birakta renounced; haya being.

When, calling out, "0 Gauranga!" will I lose all interest in eating and

sleeping?

Text 2

nabadwipa d-hame naga r e nagare

dhama b-asi g-hare madhukori lobo

abhimana parihari'

khaibo udara bhari'

nabadwipa dh-ame in Navadvipa; nagare in t he twon; nagare af t er down;abhimana pr ide; parihari ren o u n c ing; dhama ba-si gh-are in the homes of the

people who live in the holy abode; madhukori begging; lobo do ing; khaibah Iwill eat; udara belly; bhari' f i l l ing.

When, turning away from pr ide, wil l I wander f rom vi l lage to vi l lage inNavadvtpa. When, begging madhukart from the residents of the holy abode, wil lI somehow put some food in my bel ly?

Text 3

nadi tate -giya an j a2i anj a2i

plbo prabhu pada -Jala­taru ta2e -podi' a2asya tyajibo

paibo sarira bala

nadi tate -on the riverbanks; giya go i ng; anj a2i fo l ded hands; anj a2i fo ldedhands; pibah I w i l l d r ink; prabhu pada -jala the water of the Suprerme Lord's

feet; taru ta2e -under a tree; podi fa l l i ng; a2asya la z iness; tyajibah I w i l lrenounce; paibah I w i l l a t ta in; sarira of t he body; bala s t r e ng th .

When, cupping my hands, wil l I dr ink the sacred Ganga water flowing fromthe Supreme Lord's feet? When, resting under a tree, wil l my body becomerefreshed?

kakuti koriya g a ura gadadh-ara

kandiya kandiya daki uc c a rabesri radha m-adhab-a nama

bhramibo sakala dhama

kakuti wi th a vo ice choked with emotion; koriya do i n g ; gaura gadadha-raGaura-Gadadhara; sri radha m-adhab-a Sri Radha M a d h a v a; nama na m e s ;kandiya weeping; kandiya and weeping; daki I c a l l ou t ; ucca i n a l oud ;

rabe voice; bhramibah I w i l l wander; sakala in t he ho ly; dhama ho l y abode.

When, calling out the names, "Gaura-Gadadhara! " and "Srt Radha­

Madhava!" in a voice choked with emotion, wil l I wander everywhere in the holy

abode?

baisnaba dekhiya podi b o ca rane

baisnaba thakura prabhura kirtana

hrdayera bandhujani'

dekhaibe dasa mani

baisnaba the Vaisnmavas; dekhiya see ing; podibah I w i l l f a l l ; carane a t t hefeet; hrdayera of the heart; bandhu the f r iend; j ani kn o w i n g ; baisnaba t hVaisnavas; thakura sa in ts; prabhura of t he Lord; kir tana ki r t a n a; dekhaibewill show; dasa servant; mani t h i n k i n g .

Seeing a Vaisnava, and knowing him the true fr iend of my heart, I wi l l fa l ldown before his feet. The saintly Vaisnava wil l then teach this servant how tochant the holy nmaes of the Lord.

Chapter ThreeVijnaptiAppeals

Song I

Text I

gopinatha mama nibedana suno

bisayi durj ana s ada kama rata ­

kichu nahi mora guna

gopinatha 0 ma s ter of the gopis; mama my; nibedana statement; sunahplease hear; bisayi materialist; durj ana wicked; sada al w ays; kama t o l u s t ;rata devoted; kichu so m e th ing; nahi no t ; mora of m e ; guna v i r t u e .

0 Goptnatha, please hear my confession. I am a materialist. I am a sinner. Iam always lusty. I have no virtues.

gopinatha amara bharasa tumitomara carane l o i n u sarana

tomara kinkora ami

gopinatha 0 Gopinatha; amara of me; bharasa fa i t h ; tumi Y o u ; to maraof You; carane at the feet; loinu I a ccpet; sarana sh e l te r; tomara o f Y ou ;

kinkora servant; ami I .

0 Gopznatha, I have faith in You. I take shelter of Your feet. I am Yourservant.

Text 3

gopinatha kemone sodhibe morenaj ani bhakati kar mej o d a m-ati

podechi somsara gh-ore

gopinatha 0 Go p ina tha; kemone ho w?; sodhibe wi l l You pur i fy; more me;na not; j ani I k n o w; bhakati de v o t i nal service; karme by ka rma; j oda

material; mati mi n d ; podechi I f e l l ; somsara gho-re in the horr ib le world ofbirth and death.

0 Gopznatha, how wil l You pur ify me? I do not understand devotionalservice. I think always of material things. Because of my own actions I havefallen into this horr ible wor ld .

Text 0

gopinatha sakali tomara mayanahi mama ba2a j nana su nirm-a2a

swadhma nahe e kaya

gopinatha 0 Go p ina tha; sakali al l ; tomara of Y o u; maya th e M a ya; nahinot; mama of me; ba2a st rength; j nana kn o w l edge; su nirma-2a very pure;swadhina independent; nahe no t ; e th i s ; kaya b o d y .

0 Gopznatha, everything here is Your Maya. I have no power, knowledge, or

purity. I am not independent.

Text 5

gopinatha niyata carane sthanamage e pamora kandiya kandiya

korohe koruna dana

gopinatha 0 Gopinatha; niyata al ways; carane at the feet; sthana pl a ce ;

mage begs; e th i s ; pamora si n n e r ; kandiya we e p ing; kandiya and weeping;korohe please do; koruna of mercy; dana the gift.

0 Gopznatha, weeping and weeping, this sinner begs for an eternal place atYour feet. Please give him a gift of Your mercy.

Text 6

gopmatha tumi to' sakali paradurj ane tarite t o m ara sakati

ke ache papira ara

gopinatha 0 Gopinatha; tumi Yo u; to in de e d ; sakali al l ; para p ow e r ;

durj ane sinner; tarite to d e l i ver; tomara of Y ou; sakati th e p ower; ke w h o ? ;ache is; papira si n n e r; ara o t h e r .

0 Gopznatha, You have all power. You have the power to deliver any sinner.

Who is more sinful than me?

gopinatha tumi krpa parabara

j ibera karane a s i y a p rapance2z2a koi2e su bist-ara

gopinatha 0 Go p ina tha; tumi You; krpa me rcy; parabara oc e an; j iberaof the souls; karane the or ig in; asiya go i n g; prapance to t he material world;2z2a pastimes; koi2e do; su bista-ra many.

0 Goptnatha, You are an ocean of mercy. For the conditioned souls' sake You

come to this world and enjoy many pastimes.

gopmatha ami ki dose dostasura saka2a p a i 2o carana

binoda thaki2o basi'

gopinatha 0 Gopinatha; ami I; ki wh at > ; dose fa u l t ; dosi a s inne r ;

asura demons; saka2a al l ; pai2ah at ta ined; carana fe e t ; binodaBhaktivinoda; thaki2ah stays; basi re s i d ing .

0 Gopznatha, I am the sinner of sinners. All the demons have already

attained Your feet. Only Bhaktivinoda was left behind.

Song 2

Text I

gopmatha ghucao somsara jwalaabidya jatana a r a n ah i sahe

j anama marana m-ala ­

gopinatha 0 Go p ina tha; ghucaah pl e ase destroy; somsara of the matersalworld; j wala flames; abidya of i gn roance; j atana the suf fer8ings; ara a n d ;nahi no t; sahe I t o l e ra te; j anama of b i r ths; marana and deaths; mala t h i s

garland.

0 Gopznatha, please extinguish these flames of material l i fe. I cannot bearthe tortures of ignorance. I cannot bear the weight of this necklace of births anddeaths.

gopmatha ami to' kamera dasabisaya bas-ana j agiche hrdoye

phandiche karama phanse

gopinatha 0 Go p ina tha; ami I; to indeed; kamera of lus t; dasa t h e

servant; bisaya mater ia l; basana de s i res; j agiche awaken; hrdoye in t he heart ;phandiche caught; karama ofkarma; phanse in the noose.

0 Goptnatha, I am lust s servant. Material desires have awakened in myheart. I stand with the noose of karma around my neck.

Text 3

gopmatha kabe bajagibo amikama rupa -ari d u r e teyagibo

hrdoye sphuribe tumi

gopinatha 0 Gopinatha; kabe wh en>; ba or ; j agibah wi l l a waken; ami I ;kama rupa -in the form of lus t; ari th e e nemy; dure fa r away; teyagibah I w i l l

abandon; hrdoye in the heart; sphuribe ma n i fest; tumi Y o u .

0 Gopznatha, when wil l I awaken? When wil l I f lee far away from my enemylust? When will You appear in my heart?

Text 0

gopinatha ami to' tomaraj anatomare chariya s o m sara bhajinu

bhuliya apana dhana

gopinatha 0 Go p ina tha; amiI; to indeed; tomara of You; j ana pe r sons;

tomare of You; chariya re n o u nc ing; somsara ma t e r ial wor ld; bhajinuworship; bhuliya fo r ge t t ing; apana ow n ; dhana t r e a sure.

0 Gopznatha, I am Your servant. I left You and came to the world of bi r th

and death. I forgot my treasure.

gopinatha tumi to' sakali j anoapanarajane dand i y a ekhona

sri c-arane deho sthana

gopinatha 0 Go p ina tha; tumi You; to in d e ed; sakali ev e ry th ing; j anahknow; apanara own ; j a ne pe r s o n; dandiya pu n i s h ing; ekhona on e ; sr icarane at the feet; dehah pl ease give; sthana a p lace.

0 Gopznatha, You know everything. Please punish this servant, and then givehim a place at Your feet.

Text 6

gopinatha ei ki bicara taba

na koro' koruna laba­bimukha dekhiya charo nij a jane

gopinatha 0 Gopinatha; ei th i s ; ki wh a t ; bicara co n s i de rat ion; taba o fYou; bimukha averse; dekhiya seeing; charah abandon; nij a jane own

servant; na not; koro' do; koruna laba -a fragment of mercy.

0 Goptnatha, when You see a servant turns away from You, do You abandon

him? Do You not give him even a small particle of mercy? Is that Your idea?

gopmatha ami to' murakha atikise bhalo hoya kabhu na bujhinu

tai heno mama gati

gopinatha 0 Go p ina tha; ami I; to indeed; murakha a foo l; ati v e r y ;kise what kind of>; bhalah go o d; hoya is ; kabhu wh e n ; na not ; bu j hinu I

understood; tai be cause; henah li ke th is; mama my ; ga t i des t i n a t ion.

0 Goptnatha, I am a great fool. I never knew what was good for me. That wasmy fate.

Text 8

gopinatha tumi to' pandita baramudhera mangala tumi anw e s ibe

e dase na bhabo' para

gopinatha 0 Gopinatha; tumi You; to in de e d ; pandita le a r ned; bara

best; mudhera of foo ls; mangala au sp ic iousness; tumi You; anwesibe seek;

e th is; dase swrvant; na no t ; bhabo th i s ; para an o u t s i de r .

0 Goptnatha, You are very wise. You try to do good to fools. Please don'tthink this servant is a stranger.

Song 3

Text I

gopinatha amara upaya naitumi krpa kori' amare 2oi2e

somsare uddhara pai

gopinatha 0 Gopinatha; amara of me; upaya me t h o d; nai no t ; tu mi Y ou ;

krpa mercy; kori doi n g ; amare me ; 2oi2e ta ke; somsare fr om the materialworld; uddhara de l i verance; pai I a t t a in .

0 Goptnatha, I have no other hope. Only if You kindly take me will I escapethis world of birth and death.

Text 2

gopinatha porechi mayara phere

dhana dara suta ghi rec h e amarekamete rekhechejere

gopinatha 0 Go p ina tha; porechi I fell; mayara of Maya; phere i n t hecalamity; dhana we a l th; dara wi f e ; suta ch i l d r e n; ghireche su r round;amare me; kamete in l i s t ; rekhechejere br i n g ing the consequences.

0 Goptnatha, I fell into Maya s dangerous trap. Wife, children, and wealthsurround me. Now I must face the consequences of my material desires.

gopinatha manaj e pagala morana mane sasana sada acetana

bisaye ro'yeche ghora

gopinatha 0 Gopinatha; mana mi n d; j e wh i c h ; pagala cr a z y; mora o f

me; na no t; mane un d e rs tands; sasana in s t ruc t ion; sada al ways; acetanaunconscious; bisaye in matwr ial sense objects; royeche mn a kes stay; ghorahorrible.

0 Goptnatha, my crazy mind never understands good advice. It keeps me

stunned, trapped in the horrors of sense pleasures.

gopinatha haraj e menechi ami

anekajatana h o i2o bipha2aekhona bharasa tumi

gopinatha 0 Go p ina tha; hara de f e a t; j e wh i c h; menechi i accept; ami I ;aneka many; j atana ef feor ts; hoi2ah was; bipha2a use less; ekhona on l y ;bharasa fa i th; tumi Y o u .

0 Goptnatha, now I accept defeat. My many struggles were frui t less. I havefaith only in You.

gopinatha kemone hoibe gati

na chare bisaya rati­prabala indriya basi bh u t -a mana

gopinatha 0 Gopinatha; kemone li ke what>; hoibe wi l l be; gatidestination; prabala po w e r fu l ; indr iya se n ses; basi bhuta -subdued; mana

mind; na no t ; chare ab a ndons; bisaya to ma twr ial sense objects; ratiattraction.

0 Goptnatha, what wil l become of me? My mind has become the slave of my

powerful senses. It wil l not give up its love for sense pleasures.

gopinatha hrdoye basiya mora

manake samiya loho nij a pane

ghucibe bipada ghora

gopinatha 0 Gopinatha; hrdoye in t he heart; basiya re s id ing; mora o f m e ;manake the mind; samiya pa c i f y ing; lohah ta k e ; nij a ow n ; pane i n t h edirection; ghucibe destroy; bipada ca lami t ies; ghora ho r r i b le .

0 Goptnatha, please stay in my heart. Please pacify my mind. Please acceptme. Please destroy these terrible calamities.

gopinatha anatha dekhiya more

tumi hrsikesa h r s i k a damiya

tarahe samsrti ghore ­

gopinatha 0 Go p ina tha; anatha wi t h o ut a master; dekhiya se e ing; moreme; tumi You; hrsikesa the master of the senses; hrsika senses; damiyasubduing; tarahe please deliver; samsrti g-hore in the horr ib le material world.

0 Gopznatha, You are the master of the senses. Seeing that I have no one toprotect me, please control my senses and deliver me from this horr ible world ofbirth and death.

Text 8

gopinatha ga2aya 2egeche phansakrpa asi -dhori ban d h ana chediya

binode koroho dasa

gopinatha 0 Gopinatha; ga2aya on the neck; 2egeche rests; phansa no ose;krpa ofmercy; asi the sword; dhori grasping; bandhana bondage; chediya

cutting; binode Bhakt iv inoda; korohah pl e ase make; dasa servant.

0 Gopznatha, the noose is now around my neck. Grasping the sword of

mercy, please cut that noose. Please make Bhaktivinoda Your servant.

Song 0

Text I

sri radha -krsna -pada -kamal-e manakemone lobhibe carama sarana

sri radha -krsna -pada k-amale -at the lotus feet of Sri Sri Radha-Krsna; mana 0my heart; kemone how. ; lobhibe I w i l l ob ta in; carama fi n a l ; sarana sh e l te r .

0 my heart, how will I take shelter of Srz Srz Radha and Krsna's lotus feet?

Text 2

cira dina kor-iya o carana asa

ache he baslya e adhama dasa

cira many; dina da y s ; kor iya do i n g ; ah tha t ; ca rana fe e t ; asa de s i re ;

ache is; he 0 ; b as iya re s i d i ng; e th i s ; adhama lo w l y ; dasa se r vant .

For many days this lowly servant has yearned to attain Their feet.

Text 3

he radhe he krsnacandra bhakta p-rana

pamarejugala b-hakti koro dana

he 0; radhe Radha; he 0; krsnacandra Krsna; bhakta p-rana 0 life of the

devotees; pamare sinner; jugala fo r t he d iv ine couple; bhakti de v o t ion; koro

please do; dana gift.

0 Radha! 0 Krsnacandra! 0 life of the devotees! To this sinner please givedevotion to You both.

Text 0

bhakti hin-a boli' na koro' upekhamurkha jane deho j nana su s-ikh-a

bhakti devot ion; hma w i t h j o u t ; bol i ' sa y i ng; na no t ; ko ro ' do ; up ekhaneglect; murkha jane to t he foo l; deho pl e a se give; j nana su s-ikh-a goodinstruction.

Please don't say, "Ah! He has no devotion." Please don't abandon me. Pleaseteach this fool what is r ight .

Text 5

bisaya pipas-a prapi-dita dasedeho adhlkara Juga2a bl2ase­

bisaya fo rm a te r ia lsense objects; pipasa by t he th i rs t; prapidita t o r t u r ed ;dase servant; deho gi v e ; adhikara qu a l i f i ca t ion; j ugala of t he d iv ine couple;

bilase in the pastimes.

Please make this servant, this servant now tortured by the th i rst for sense

pleasures, qualified to serve You in Your pastimes.

cancala j ibana sr-ota prabahiya

gelo j e dibasa na asibe arakalera sagore dhaya

ebe krsna ki upaya

canca2a flickering; jibana l i f e ; srota st r e am; prabahiya po w e r fu l ; ka2eraof time; sagore in the ocean; dhaya ru n n i n g; gelah go e s; j e wh i c h; dibasa

days; na no t; asibe wi l l be; ara an d ; ebe no w ; kr s na Kr s n a ; ki w hat . ;upaya solut ion.

The powerful river of this flickering life runs into the ocean of time. The

days that have gone will not come again. 0 Krsna, what will I do>

Text 7

tumi patita janera bandhuj ani he tomara natha

tumi to' koruna jala si-ndhu

tumi You; patita janera of t he fa l len; bandhu the f r iend; j ani I k n o w; he0; tomara of You; natha 0 ma s t e r ; tumi You; to' indeed; koruna jala

sindhu an ocean of mercy.

You are the friend of the fallen. You are an ocean of mercy. 0 master, I knowthis very well.

ami bhagya hina ­ ati arbacma

n ij a gune -natha koro atm a s a ta

naj ani bhakati lesa­

ghucalya bhaba klesa­

ami I; bhagya hma -un fo r tunate; ati v e r y ; arbacina fo o l i sh; na n o t ;j ani I know; bhakati lesa -a li t t le about devotional service; nij a own; gunevirtue; natha 0 Lo r d ; koro pl ea se do; atmasata Yo ur own; ghucaiyadestroying; bhaba of th is wor ld fo bir th and death; klesa the suf fer ings.

I am very unfortunate. I am a great fool. I do not know anything aboutdevotional service. 0 master, please destroy these material sufferings. Please,because You are so kind and virtuous, accept me.

Text 9

siddha deha di-ya b r n dabana maj he­

piyaiya prema matta kori' more

sebamrta koro' dana

suno nij a guna gana ­

siddha perfect; deha bo dy; diya gi v i n g ; brndabana maj he -in Vrndavana;seba of service; amrta ne c ta r; koro do ; da na gi f t ; piya iya gi v i n g ; prema

pure love; matta intoxicated; kori' do i n g; more to m e; sunah pl e a se hear;nija own; guna of t he v i r tues; gana the song.

Please give me a spiritual body. In the world of Vrndavana please make medrink the nectar of service to You. Please make me drunk with love for You.Please listen as I sing Your glories.

Text 10

juga2a s-ebaya sr i r -asa manda2e

2a2ita sakhira ajogya kinkorinijukta koro' amaya

binoda dhoriche paya

j uga2a for the divine couple; sebaya serv ice; sri ra-sa m-anda2e in the rasa

dance circle; nijukta engaged; koro do i n g ; amaya of m e ; 2a2ita sakhira o fLalita-sakhi; aj ogya unqua l i f ied; kinkori m a i d s ervant; binoda Bh a k t iv inoda;dhoriche grasps; paya the feet .

Please allow me to serve You in the rasa-dance circle. Lalita-sakhz s unworthymaidservant Bhaktivinoda grasps Your feet.

Chapter FourUcchwasa-ktrtana

Ecstatic Chanting

Section OneNama-ktrtana

Chanting of the Holy Names

Song 1

Text 1

kali-kukkura-kadanajadi cao (he)ka2i juga pa-bana -ka2i bhoya -nasana­

sri saci na-ndan-a gao (he)

kali of Kali-yuga; kukkura the dog; kadana beating; j adi if ; caah desire;(he) Oh; ka2i juga pa-bana -the purifier of the Kali-yuga; ka2i bhoya -the fears ofthe Kali-yuga; nasana destroying; sri saci nan-dan-a the son of Saci; gaah chant ;

he Oh.

If you desire to beat the dog of Kali-yuga and chase it away, then pleasechant, "Kali-juga-pavana (0 purifier of the Kali-yuga)! Kali-bhaya-nasana (0destroyer of the fears Kali-yuga brings), Srz Sacz-nandana (0 son of Sacz)!

Text 2

nita'yera prana dhana ­gadadhara madana­

adwaitera prapuj ita gora

bhakta s-amuha c-ita c-oranimayi biswambhara s r i n i b asa i-swara

"Gadadhara m-adana (0 delight of Gadadhara)! Nita'yera prana d-hana (0treasure of Nityananda's li fe)! Adwaitera prapujita (0 Lord worshiped by Advaita)!Gora (0 fair Lord)! Nimayi (0 Nimai)! Visvambhara (0 maintainer of the worlds)!Srinivasa is-wara (0 master of Srivasa)! Bhakta sa-muha cit-a co-ra (0 Lord whocharms the devotees' hearts)!

Text 3

nadiya sas-adhara may a p u r a i sw-ara

grhi jan-a sik-haka nyasi kul-a nay-akanama pra-bartana sura

madhaba radha bha-ba pur-a

Nadiya sasa-dhara (0 moon of Nadiya)! Mayapura isw-ara (0 master ofMayapura)! ¹ma pra-vartana (0 preacher of the holy names)! Sura (0 SupremePersonality of Godhead)! Grhi jana -siks-aka (0 teacher of the householders)! Nyasikula naya-ka (0 leader of the sannyasis)! Madhava (0 husband of the goddess offortune)! Radha bhav-a pura -(0 master flooded with Sri Radha s ecstatic love)!

Text 0

sarbabhauma sodha-na gaj apati taran-a

rupananda bardh-ana s a n a tana palan-aramananda posan-a bira

haridasa moda-na dhira

Sarvabhauma sodhan-a (0 purifier of Sarvabhauma)! Gaj apati tarana -(0delivere of King Prataparudra)! Ramananda posana -(0 maintainer of RamanandaRaya)! Vira (0 hero)! Rupananda vardha-na (0 dehght of Rupa Gosvami)!Sanatana palana -(0 protector of Sanatana Gosvami)! Haridasa modana -(0 delightof Haridasa Thakura)! Dhira (0 saintly Lord)!

Text 5

braj a rasa bh-abana -dusta mana s-atana­

suddha bhakta p-alana - sus k a j ana tadana­

kapati bighatana kama

chala bhakti du-sana ra-ma

Vraja rasa bha-vana -(0 Lord who tastes the nectar o f the ecstatic love present inVraja)! Dusta mana sat-ana (0 -Lord who punishes the wicked mind)! Kapativighatana (0 Lord who punishes the hypocrites)! Kama (0 Lord splendid likeKamadeva)! Suddha bhakta pa-lana (0 -protector of the pure devotees)! Suska janatadana (0 punisher of the dry so called asce-tics)! Chala bhakti dus-ana (0 -punisher

of the hypocrites)! Rama (0 supreme enjoyer)!

Song 2

Text 1

bibhabari sesa aloka prabesa

bolo hari hari mukunda murari

nidra chari' utho jiba

rama krsna hayagriba

bibhabari of n ight ; sesa at the end; aloka gl i m p ses of sunlight; prabesamanifestation; nidra sl eep; chari ab a n d o n ing; uthah r i s e ; j i ba 0 s ou l s ;

bolah chant; hari Ha r i ; har i Har i ; mu kunda Mu k u n d a ; murari M u r a r i ;rama Rama; krsna Krsna; hayagriba Hayagriva.

This is a song sung by Bhaktivinoda Thakura. He s asking everyone to rise

early in the morning. "Bibhabarz sesa", the night is over. "Aloka prebesa", the

glimpses of sunlight are there. Now you get up. "Nidra chari' utho jzba." Don't

sleep any more. That is way of Vedic l i fe. One should not sleep after sunrise.You must rise before sunrise. That is healthy l ife also. So, just instantly afterrising from the bed, one should chant the holy names of the Lord. Here it is

suggested: "Bolo Hari Hari" Now we chant Hare Krsna mantra. '

Mukunda means one who gives liberation. Murari means Krsna, the enemy ofthe demon of the name Mura. Rama. His another name celebrated as Rama.Hayagrtva is another incarnation of Krsna.'

nrsimha bamana s r i m a dhu-sudana

putana ghatana ­ kaitabha satana­braj endra nandan-a syama

j aya dasarathi rama

Similary, Nrsimha, Narahari: Hal f lion hal-f man Nrs-imhadeva Vamana.incarnation. Nrsimha, Vamana, Sri Madhusudana Madhusu.dana: There was ademon Madhu and Kaitabha They ca.me to swallow up Brahma after his creationSo they were killed. Therefore Krsna's another name is Madhusdana Madhusu.dananame isfound in Bhagavad gita in va-rious places Madhusu.dana means "the enemy

of Madhu" Krsna is .both friend and enemy He's act.uallyfriend of everyone, but Hebecomes enemy like for o-ne who treats Him like an enemy He's nob.ody's enemy,but if someone wants to see Him as an enemy, He appears like enemy That is.absolute So the dem.ons, they want to see Krsna as enemy So, accep.ting the desire

of the demons, He appears before him as enemy, kills him, and gives him liberation.That is absolute pastime of Krsna .Madhusudana Vrajendra nandana .Syama.Actually, God has no name, but His names are selected according to His pastimes .

Just like this Madhusudana name is given to Him because He killed the Madhudemons Similarly, He is known as Vraj endra n-andana, the son of Vrndavana,because He appeared as the son of Vraja's Yasoda and Nanda, so Vrajendranandana S.yama. His bodily hue is black hue, therefore He is called SyamasundaraPutana gh-atana, Kaitabha sa-tana, Jaya Dasarathi Rama In .connection of Hiskilling of the Ravana, He is glorified: Jaya D.asarathi means Hisfather s name wasDasartaha, so He s Dasarathi D.asarathi Rama Ja.ya Dasarathi Rama D.asarathiRama. '

Text 3

gasoda du2-a2a gobmda gopa2a

gopl priy-a jana radhika ram-anabrndabana pur-andara

bhubana sun-dara bar-a

Yasoda dula-la, Govinda, Gopala Yaso.da dula-la means pet son of MotherYasoda Govi.nda, Gopala And .He s cowherd boy Govi.nda, giving pleasure to thecows Vrnd.avana pura-ndara, the chief of the Vrndavana land He's .the center ofattraction for everyone in Vrndavana Gop.l priya -jana, He s veryfavorable to thegopls Gopl .priya -Radh.ika rama-na, and He s always enjoying the company ofRadharanl Ther.efore His name is Radhika rama-na Bhuv.ana sunda-ra vara -So,.

He's attracted so many gopls That .means He's attractive to the whole universe

Nobody is more attractive than Krsna within this universe, or within anywhereTherefore He's called Bhuvana sunda-ra vara -"Vara." means the chief'

Text 0

rabananta kora -m a khana taskora­

braj era rakha2a g o p a brnda -pa2a­

gopl jana bastra -harl ­

ci t ta harl bam-sl dharl­

Ravanantakara, Makhana taskara -Gopl ga.na va-stra -harl A-s Ram.a, when He

appeared as Lord Ramacandra, He killed Ravana Ravana.ntakara Makha.na

taskara And in V.rndavana He is known as the butter thief. In -His childhoodpastimes He used to steal butter from the pots of the gopls That wa.s His pleasurepastimes Therefo.re He's called Makhana taskara-, Makhana cora Go-pl va.stra­harl And He .also stole the garments of the gopls while they were taking bath. Thisis very confidential Actually., the gopls wanted Krsna They pr.ayed to Katyayanidevi, Goddess Katyayani, prayeed to mother Katyayani, because He was attractiveto all the girls of His age So they .wanted Krsna as husband. So, superficially Krsnawas of the same age, and how could He be husband for all the gopls? That issuperficial But He ac.cepted Because th.e gs wanted to become wives of Krsna,therefore Krsna accepted that proposal In order t.o show them the mercy, He stole

the garments, because the husband can take away the covering o f the wife's bodilygarment .Nobody can touch her .So that is the purport B.ut people do not know, andtherefore Krsna's lila has to be heard from realized soul, or these portions should beavoided Otherwise we shall misunderstand that Krsna took away the garments and

He was woman h-unter. Not like that. He's Supreme Lord H.e fulfills the desire ofevery devotee S.o Krsna had no business to see the gopts naked, but because theywanted to becomewi fe, and Hefulfilled their desire T.oken ".Yes I.'m your husband.I'm taking your garment Now take your garment and go home "T.herefore He isknown as Gopt jana va-stra ha-rt B.raj era Rakhala, Gopa vr-nda pa-la, Citta ha-rt,Vamst dh-art Br.aj era Rakhala, the cowherd boys in Vrndavana A.nd Gopa vr-nda

pala. His only object was to satisfy the cowherdsmen, including Hid father anduncle. They're all keeping cows To .please them. So He's Gopa vrn-da pal-a Ci.ita

hart Vamst dha-rt An.d when He s playing theflute, it taking away the heart ofeveryone

Text 5

j ogtndra ban-dana s rt n a n -da nan-dana

nabtna ntra-da r u p a man-oharabraj a jana bhoy-a hart­

mohana bams-t bihar-t

Yogtndra vand-ana In sp.ite of Krsna's playing like a samll cowherd boy inVrndavana, just like a village boy making jokes with His friends, but still He sYogtndra vand-ana Yogt.ndra means "greatest yogts, mystics" The m.editation,whom are they trying to find out. This Krsna They .are trying to find out KrsnaBut they do not know they're tryingto find out Krsna They.'re thinking somethingelse So un.less they come to the point o f concentrating their mind on Krsna, their

yogic principle or mystic power is baffled "Yogi.nam api sarvesam madgatenantaratmanah" The y.ogt, the first calls y-ogt, must keep always Krsna withinhis heart Thatis .perfection of yoga Theref.ore He is called Yogtndra vanda-na Srt .

Nanda nanda-na, Vraj a jana bhaya -hart A-lthou.gh He's worshiped by the great

mystics, still He lives in Vrndavana as the son o f Nanda Maharaja The re.sidents ofVrndavana, they feel safe and sound underthe protection of Krsna Navtn.a ntrada-,Rupa manoha-ra, Mohana vamst -vihart -Navtna .ntrada -¹ ada .means "cloud . Hiscomplexion isjust like a new cloud New clo.ud, blackish. Generally black is not

considered very beautiful within this material world, but becauase His body stranscendental, even He's blackish, He's the universally attractive: Rupa manoha-raMohana vamst v-ihart S-imply .when He stands with His flute, He, even though He sblackish, He beocmes so attractive to everyone

Text 6

j asoda nandana ­ kamsa nisudana­

ni kunj a rasa bi la-st ­

kadamba kanana - rasa parayana­brnda bipina nib-ast ­

Yasoda nandana, Kamsa nisudana .He is very much celebrated as the son ofMother Yasoda H.e s the killer of Kamsa, and Nikunja r-asa v-ilasi A.nd used todance rasa d-ancein thenikunja. Vamsi. v-ata, nikunja. Kadamba k-anana r-asa­

parayana T.here are many kadamba trees K.adamba is a kind of flower that isespecially grown in Vrndavana V.ery fragrant and beautiful soild flower, round SoKadmaba k-anana H.e used to enjoy the rasa dance underneath the tree of thiskadamba

Text 7

ananda ba-rdhana pr em a n i -ketana

gopangana ga-na ­ citta bin-odanaphula sar-a joj -aka kama

samasta gun-a gan-a dha-ma

Ananda var-dhana, Prema nik-etana, Phula sara -yoja-ka kam-a So .He was

exciting the lusty desires of the gopis and increasing their transcendental bliss:Ananda vard-hana Pre.ma nike-tana Bec.ausee's the reservoir of all pleasure The.gopis used to come because He's the reservoir of all pleasure Just .like if we go totake water from a lake, where there is water Simi.larly, i f we want actually blissfullife, then we should draw it from the reservoir of all pleasure: Krsna Ana.ndavardhana Tha.t pleasure will increase In th.e material pleasure it'll decrease You.

cannot enjoy for a long time. It will decrease But .spiritual pleasure, if you want todraw it from the reservoir of all pleasure, Krsna, then it will increase Your.

pleasure potency will increase and you'll get more and more pleasure As yo.uincrease your pleasure potency or desire, the supply is also incessant Ther.e's no

limit. Phula sara y-oj aka -kama -He s t.he transcendental Cupid Cupid., with his bowsand arrows, increases the lusty desires of the material world Simila.rly, in thespiritual world He s the supreme Cupid He wa.s increasing the lusty desires of thegopis They .used to come there, and both o f them, there was no decrease They .wereincreasing their desire, and Krsna was supplying that. Without any materialconcept of life they were simply dancing, that s all. Gopangana gana c-itta vi-noda-naSamasta guna g-ana d-hama -He s es.pecially attractive for the gopanganaGopangana means the damsels of Vraj a dhama -Gopan.gana gana ci-tta vi-nodan-aThey were simply absorbed in Krsna's thought. They were so much becomeattracted and attached to Krsna that they could not give up His existence o f Hisform within the heart for a moment. Citta vinodan-a He cap.tured the hearts of thegopis Samast.a guna ga-na dh-ama -He's the .reservoiur o f all transcendentalqualities. '

j amuna j ibana keli parayan-amanasa candra c-akora­

nama sudha ra-sa -gao krsna jasa

rakho bacana mana mora

Yamuna jivana Keli para.yana -Manasa .candra ca-kora M-anasa c.andra ca-kora: ­

There s a bird which is known as cakora .He looks toward the moonshine. Similarly,

He was the moon among the gopis, and they were simply looking after Him. AndHe's the life of the river Yamuna

¹ma su-dha ra-sa, gao krsna jasa rakho bacana So Bhaktivinoda Thakura is

requesting everyone, "Now you chant all these different names of the Lord, andsing R.akho bacana mama. My dear mind, please keep my word D.on't refuse Go onchanting all these holy names of Krsna

Section TwoRupa-ktrtana

Singing the Glories of the Lord's Form

Song 1

(Kamoda raga)­

Text 1

j anama sa phala -ta'ra krsna daras-anaj a'ra

bikasiya hrn nayan-a k o r i k r sna daras-anabhagya hoiyache eka bara­

charej iba cittera bikara

j anama bi r th; sa phala -f ru i t fu l ; ta ra of h i m ; kr sna darasa-na the sight ofLord Krsna; jara of whom; bhagya good fortune; hoiyache is; eka bara -one

time; bikasiya ma n i fest ing; hrn nayan-a in the eyes of the heart; kori d o i n g ;krsna of Krsna; darasana the s ight; chare ab andond; j iba t h e s ou l ; ci t teraof the heart; bikara ma t e r ial misconceptions.

A person who once sees Lord Krsna becomes fortunate. His birth in th is

world has borne its true fruit . Gazing at Lord Krsna with the eyes of his heart,that soul becomes free of the disease of material desire in his heart.

Text 2

brndabana ke2i catur-a bana ma2i ­

tri bhanga b-hangima -rupa b-amsi dhari ap-aruparasamoya nidhi gun-a sali ­

brndabana ke2i Vrn-davana pastimes; catura expert; bana ma2i we-aring a

forest garland; tri bhanga bh-angima -rupa th r -eefold bending form; bamsi dhari ­

holding a flute; aparupa wo n d er fu l; rasamoya nidhi oc e an of nectar; guna s-alifilled with transcendental qualities.

Lord Krsna is expert at enjoying pastimes in Vrndavana. He plays the fluteand wears a forest-flower garland. His wonderful form is threefold-bending. Hisis full of transcendental qualit ies. He is an ocean of nectar.

barna na-ba jaladhara sire sikhi pi-ccha ba-ra

paridhana pita ba-sa badane madhura ha-sa

a2aka ti2aka sobha paya

heno rupaj agata mataya

barna nab-a jaladhara the color ofa new cloud; sire on H is head; sikhi

piccha bar-a a graceful peacock-feather; a2aka cur l ing hair; ti2aka tilaka;sobha beauty; paya at t a in ing; paridhana we a r ing; pita bas-a ye l low garments;

badane on His mouth; madhura sw e e t; hasa sm i l e ; henah l i k e ; rupa f o r m ;j agata the wor ld; mataya w i l d .

He is the color of a new raincloud. On His head is a graceful peacock feather.His tilaka and His curly locks are graceful and splendid. He wears yellowgarments. A sweet smile stays on His l ips. His handsomeness makes the worldwild with joy.

Text 0

indranila j ini krsna r u p a -khani­

mana ucatana n a c a le carana

heriya kadamba mule­

somsara ge2ama bhu2e

the mine of Krsna's

at the root; mana

indrani2a sapphire; jini def e a t ing; krsna rupa k-hani­

handsomeness; heriya seeing; kadamba ka damba; muleheart; ucatana na ca le carana s o m s a ra gelama bhule.

As I gaze at Krsna under that kadamba tree, Krsna whose dark complexion

defeats the sapphires, Krsna who is a jewel mine of handsomeness, my heartyearns to stay with Him. My feet do not move from that place. I have forgotteneverything about the material world .

Text 5

(sakhi he) sudhamoya se rupa madhuri­dekhile nayana h oy a acetana

j hare premamoya bari

sakhi fr iend; he 0 ; s udhamoya ne c t a r; se th u s ; rupa of h a n d someness;

madhuri sweetness; dekhile saw; nayana eyes; hoya is; acetana

unconscious; j hare flows; premamoya of l ove; bari t e a r s .

0 my friend, as I gaze at the nectar sweetness of Krsna's form, tears of loveflow from my eyes, and I fall unconscious.

kibe cura sire k i b a bamsi kare

kibe se tri bh-anga th-amacarana ka-ma2e am lya ucha2e

tahate nupura da-ma

kibe how glor ious.; cura th e c rown; sire on H is head; kiba ho w g lo r i ous . ;bamsi the f lute; kare in H is hand; kibe ho w g lo r i ous !; se tri bha-nga tha-ma Hithreefold-bending form; carana kam-ale on His lotus feet; amiya ne c ta r ;

uchale flood ing; tahate th e re; nupura of a nk le ts; dama s t r i ng .

How glorious is the crown on His head! How glor ious is the flute in Hishand! How glorious is His threefold-bending form! His t ink l ing anklets are a

flood of nectar at His lotus feet!

sada asa kori

Text 7

bhrnga rupa -dhori'

anayase pai krs n a g una -gaicarana kama-le sthana

ara na bhaj abo ana

sada eternally; asa de s i re; kori I d o ; bh rnga rupa - the form of a bee;dhori ho l d i ng; carana kamal-e at the lotus feet; sthana pl ace; anayase easi ly;

pai I attain; krsna guna -teh glories of Sri Krsna; gai I s ing; ara an d ; na n ot ;

bhaj abah worship; ana an o t he r .

Again and again I yearn to become a bumblebee, for then I may easilyapproach Lord Krsna's lotus feet and sing His glories. No one else will I

worship.

Section ThreeGuna-ktrtana

Singing the Glories of the Lord's Quali t ies

Song I

(Dhanasz-raga)

Text I

bahirmukha ho'ye mayare bhaj iye

krsna doyamoya p r a p ance udoyasomsare hoinu ragi

holla amara 2agl

bahirmukha ou ts ide; hoye is ; mayare of M a y a; bhajiye wo r s h ip ing ;somsare material world; hoinu do ; ragi lov e ; krsna Lo r d K r s na; doyamoyamerciful; prapance in the material world; udoya ar i sa l; hoila wa s ; amara m e ;

lagi taking.

I turned away from Lord Krsna. I worshiped Maya. I fell in love with the

world of birth and death. Then merciful Krsna came to this world to rescue me.

(sakhi he) krsnacandra gunera sagaraaparadhi jane krpa bitarane

sodhite nahe katara

sakhi fr iend; he 0 ; k r s n acandra Kr s n a; gunera of v i r t ues; sagara a nocean; aparadhi offender;jane persons; krpa mercy; bitarane to give;

sodhite to pur i fy; nahe no t ; ka tara u n h a p p y .

0 my friend, Krsna is an ocean of virtues. He gives His mercy even to theoffenders. He is not unhappy to pur ify them.

Text 3

somsare asiya p r a k r t i bhaj iya

krsna doya kori' nij e abatori'purusabhimane mari

bamsi rabe ni-la hari

somsare to the material weorld; asiya go i ng; prakrti ma t t e r ; bhaj iya

worshiping; purusa of be ing an enjoyer; abhimane by the proud idea; maridestroyed; krsna Kr sna; doya me r c y; kor i ' do i n g ; ni je pe r s o na l ly; abatori'descended; bamsi rabe w-ith the sound of the flute; nila mi s c oncept ions; hariremoving.

Coming to the world of bi rth and death, I worshiped matter. Proud to be anenjoyer, I was lost. Then Lord Krsna kindly descended to this wor ld. With thesound of His flute He removed my i l lus ions.

emone ratane b i s esa ja tanebhaj o sakhi abirata

gune bandha sada natabinoda ekhone s r i k - rsna c-arone

emone th is; ratane j ewel; bisesa speci f ic; j atane wi th earnestness;

bhajah please worship; sakhi 0 fr i e n d ; abirata wi t h o u t s top; binodaBhaktivinoda; ekhone one; sri kr-sna ca-rone T Sri Krsna s feet; gune vi r tues;bandha bound; sada al w ays; nata bo w ed down.

0 my friend, please earnestly worship Lord Krsna's feet without stop.Indebted to Him for His noble virtues, Bhaktivinoda again and again bowsbefore Lord Krsna's feet.

Song 2

(Bhatiyari-raga)

Text I

suno he rasika jana k r s n a guna -aganana

krsnaj agatera guru krsna bancha kalpa -taru­

ananta kahite nahi pare

nabika se bhaba parab-are

sunah please hear; he 0; rasika jana tasters of nectar; krsna guna -Krsna's

virtues; aganana count less; ananta en d less; kahite to descr ibe; nahi n o t ;pare has the power; krsna Krsna; j agatera of the wor ld; guru t h e guru ;krsna Krsna; bancha kalpa t-aru -a kalpa-vrksa tree; nabika bo a tman; se h e ;bhaba paraba-re in the ocean of birth and death.

0 tasters of nectar, please hear of Lord Krsna's numberless transcendental

qualities, qualities that no one has the power to describe in full. Lord Krsna isthe guru of all the worlds. Lord Krsna is a kalpa-vrksa tree. He is the boatmanthat crosses the ocean of birth and death.

Text 2

hrdoya piditaj a'ra k r s n a c i k i tsaka ta'ra

krsna bahirmuk-ha jane premamrta bitarane­

bhaba roga nasi-te catura

krame loya nij a antahpura

hrdoya heart; pidita to r m e n ted; ja ra of w h o m e; krsna Kr s n a; cik i tsakathe physician; ta ra of h im; bhaba of m a te r ial l i fe; roga the d isease; nasite t odestroy; catura expert; krsna b-ahirmukha jane to the people averse to Lord

Krsna; prema ofp u re love; amrta th e nec tar; bitarane in g i v ing; krame

gradually; /oya accept ing; nija on ; an tahpura pr i v a te rooms in the palace.

Lord Krsna is the perfect physician for one whose heart is tormented. Heexpertly cures the disease of repeated birth and death. To the souls who have

turned away from Him, He gives the nectar of spir i tual love. Step by step, Hetakes them back to His spir i tual wor ld .

Text 3

karma ban-dhaj nana ban-dha abese manaba andha

pada pad-ma mad-hu diya andha bha-ba ghucaiya

ta'ra krsna koruna sag-ara

carane korena anucara

karma band-ha the bonds of karma; j nana band-ha the bonds of jnana; abese

bewildered; manaba people; andha bl i n d ; ta ' ra of t h e m; krsna Kr s n a ; koruna

sagara and ocean of mercy; pada padm-a mad-hu the nectar of the lotus feet;diya giv ing; andha bl i n d ; bhaba na t u r e ; ghucaiya de s t roy ing; carane a t the

feet; korena does; anucara fo l l ower .

Lord Krsna is an ocean of kindness to the bewildered blind people bound by

ropes of karma (materialism) and jnana (impersonal speculation). Giving themthe nectar of His lotus feet, He cures their bl indness and transforms them intoservants of His feet.

Text 0

bidhi marga -rata ja-ne sw ad h m ata ra tna d-ane­

raga basa va-rti h-o ye par a k i y a bhabas-royeraga marge -korana prabesa

/abhe jiba krsna premab-esa

bidhi of ru les and regulations; marga pa t h; ra ta at t a c hed; jane t o t h e

people; swadhinata of independence; ratna of the jewel; dane gi f t ; raga o f

love; marge on the path; korana does; prabesa entrance; raga basa va-rti ­

overcome with love; ho ye makes; parakiya bhaba -parakiya-bhava; asroye

shelter; /abhe at ta inment; j iba t he sou l ; krsna prema -of love for Lord Krsna;abesa entrance.

To the devotees who dil igently fol low the path of vaidhi-bhakti , Lord Krsnagives the jewel of independence. He places them on the path of raga-bhakti.Overcome with ecstatic love, the devotee takes shelter of parakzya-bhava. Thedevotee becomes filled with pure love (prema) for Lord Krsna.

Text 5

premamrta b-an d-hara sada pana r-ata tanra

sei saba braj a jana su k -a lyana ni-ketana

krsna tanhadera bandhu pati

dina hi-na bi-nodera gati

prema of love; amrta nectat; bari wa te r; dhara f lo o d ; sada a l w a ys ;pana dr ink ing; rata de v o t ed; tanra of h i m; kr sna Krsna; tanhadera o f h im;bandhu fr iend; pati hu s b a nd; sei He ; saba al l ; braj a jana pe o p le of Vraja;su ka-lyana of great auspiciousness; niketana the abode; dina po o r ; hina

lowly; binodera of b B hakt iv inoda; gati th e goa l .

For a devotee who always eagerly drinks from the nectar flood of ecstaticspiritual love (prema), Lord Krsna becomes the friend or the husband. For the

people of Vraja He is the abode of auspiciousness. He is poor and fallen

Bhaktivinoda's shelter.

Section FourLzla-kzrtana

Chanting the Glories of the Lord's Pastimes

Song 1

(Dhanast-raga)

Text 1

jibe krpa kori' golokera hori

se bhaba rasaj na - b r n d a b ana jogyabraj a bhaba p-rokasi lo

j oda buddhi -na hoilo

jibe to the souls; krpa me rcy; kori doin g ; go lokera of G o l o ka; horiKrsna; braj a bhaba -the ecstasy of Vraja; prokasilah ma n i fested; se He; bhabarasajna theywho know thenectar ofecstaticlove;brndabana jogya proper for

Vrndavana; j oda material; buddhi id e a; na no t ; ho i lah i s .

Kind to the condit ioned souls, Goloka's Lord Krsna reveals the ecstatic lovefelt by Vraja's people. They who understand the nectar of this love are qualif iedto enter Vrndavana. They who think this love is material may not enter.

krsna 2-72a s-amudra apara

kabhu nahej a'no sara

baikuntha b-ihara sama n a i h a ra

krsna of Lord Krsna; 2%2a of the pastimes; samudra the ocean; aparashoreless; baikuntha bi-hara past imes in Vaikuntha; samana equa l; ihara i n

that; kabhu ever; nahe not; j a'nah think; sara essence.

Lord Krsna's pastimes are a shoreless ocean. The Lord's Vaikuntha pastimescan never be their equal.

krsna narakara s a rba ras-adhara

bai kuntha sadh-aka sakhy e aparakasrngarera bisesatah

madhure na hoya rata

krsna Lord Krsna; nara hu m a n; akara fo r m ; sarba al l ; ra sa ne c t a r ;adhara the restinmg place; srngarera of con jugal love; bisesatah especially;baikuntha sadh-aka the person aspiring for Vaikuntha; sakhye in f r i endhip ;

aparaka incapable; madhure to sweetness; na no t ; hoya is ; ra ta dev o t e d .

Lord Krsna, whose form is humanl ike, is the reservoir of all nectar mellows,especially the mellow of conjugal love. Situated in sakhya-rasa, the devotees inVaikuntha have no power to taste the sweetness of these mellows.

braj e krsna dhana­ nabina madan-a

j ibera sahita nitya 2i2ocita­krsna guna g-ana h-oya

aprakrta rasamoya

braj e in Vraja; krsna Krsna; dhana treasure; nabma madana -new

Kamadevqa; aprakrta no t mater ia l; rasamoya fu l l o f nectar; j ibera the souls;sahita wi th; ni tya et e r na l ; 2I2a past imes; ucita app ropr ia te; krsna L o r d

Krsna s; guna transcendental qualities; gana sing ing; hoya i s .

In Vraja Lord Krsna is a great treasure. He is the new Kamadeva. He is full oftranscendental nectar. He eternally enjoys pastimes with the l iberated souls. In

this way I sing of Lord Krsna's transcendental qualit ies.

Song 2

(Dhanasi-raga)

Text 1

j amuna pu-line kadamba ka-nane

syama bamsi dh-ari ma n i m -ancopari

ki herinu sakhi aja

kore 2i2a rasa raj -a

j amuna pu2-ine on the Yamuna's bank; kadamba ka-nane in a kadamba forest;

ki wheat; herinu I s aw; sakhi 0 fr i e n d ; aja tod a y ; syama da r k ; bamsidhari ho ld ing a flute; mani ma-ncopari on a jewel platform; kore di d ; 2z2a

pastimes; rasa of the rasa dance; rajathe king.

0 my friend, what did I see today in a kadamba grove by the Yamuna's bank? Isaw the dark king of the rasa dance playing theflute and enjoying pastimes in a

j ewel courtyard

Text 2

krsna keli s-udha prasr-abana

asta dalop-ari s r i r a d h-a sri hari ­asta sakhi -parij ana

krsna of Lord Krsna; keli pa s t imes; sudha ne c tar; prasrabana st ream;asta eight; dala pe t a ls; upari on ; sr i radha -Sri Radha; sri hari -Sri Krsna;asta sakhi -eight gopi friends; parij ana associates.

Standing on an eight-petal lotus with Srz Radha and Her eight gopz friends,Lord Krsna enjoyed pastimes that were streams of nectar.

su gita na-rtane saba sakhi gane ­

krsna 2z2a heri - p r akr t i s u ndar i­tusichej ugala dhana­

bistariche sobha bane

su gita be-autiful singing; nartanefriends; tusiche pleased; j ugala dhana ­

krsna 2$2a Lo-rd Krsna's pastimes; heri'beautiful; bistariche expanded; sobha

With singing, music, and dancing, the gopzs pleased the great treasure that isthe divine couple. I saw Krsna s pastimes and I saw His beauti ful beloved fil l the

dancing; saba al l ; sakhi gane g-opithe treasure that is the divine couple;

seeing; prakrti Hi s po tency; sundaribeauty; bane in the forest.

forest with splendor.

Text 0

ghare naj aibo b ane prabesibo

tyaji kula laj -a bhaj a braj a ra-j ao 272a ra-sera tore

binoda minati kore'

ghare home; na not; j aibah I will go; bane in the forest; prabesibah I w i l lenter; ah th i s ; 2I2a ra-sera of nectar pastimes; tore cross ing; tyaj i re n o u n c ing ;ku2a family; laj a shyness; bhaj a worship; braj a raj -a the king of Vraja;binoda Bhakt iv inoda; minati re q u es t; kore' do e s .

I will not return home. I wil l enter the forest to taste the nectar of these

pastimes. Leaving behind my family and my shyness, Ia wil l worship Vraja sking. That is Bhaktivinoda's prayer.

Section FiveRasa-ktrtana

Chanting the Glories of the Transcendental Mellows

Song I

(Kamoda-raga)

Text I

krsna bamsi -gita su-ni' d e k h i ' c i t ra pata k-hani­

purba ragakr-anta cita unma d a 2akhana-nwita

loka mukhe -guna srabaniya

sakhi sange c-a2i2a dhaiya

krsna of Lord Krsna; bamsi flu t e ; gi ta mu s i c ; suni' he a r i ng; dekhi'

seeing; citra pata kh-ani -the painting; loka of t he wor ld; mukhe in t he face;

guna the virtues; srabaniya he ar ing; purba raga w- i th the beginnings of love;akranta overcome; cita he a r t ; unmada of m adness; lakhana si gns; anwita

with; sakhz sange -in the company of the gs; ca2i2a dhaiya ran .

Hearing Krsna s flute-music, seeing His wonderful picture, and hearing Hisv irtues from the people s mouths, I f ind that I have fal len in love with Him.With the other gopzs, I wildly run to Him.

Text 2

nikunj a k-anane korilo abhisarana manilo nibarana g r h a k -arya aganana

dharmadharma na korilo bicara

nikunj a ka-nane in the forest grove; korilah di d ; abhisara me e t ing; na n o t ;manilah kn re; nibarana pr o h i b i t i on; grha ka-rya ho u sehold dut ies; aganana

not considering; dharmadharma pi e ty or impiety; na no t ; ko r i lah di d ; bi caraconsideration.

Not considering household duties, piety, or sin, and not al lowing anyone to

stop me, I go to meet Krsna.

j amuna puli-ne giy a sakhi gan-e sambodhiy a

charilo pranera bhoya bane t e p rabesa hoyaj ij nasilo priyera uddesa

bamsi dhw-ani koriya nirdesa

j amuna pulin-e to the Yamuna s bank; giya go i n g; sakhi gane -wi th the gopis;sambodhiya addressing; jij nasilah I ask; pr iyera of t he be loved; uddesa news;

charilah abandoned; pranera of l i f e ; bhoya fe a r ; banete the forest; prabesaentrance; hoya was; bamsi dhwa-ni the sound of the flute; koriya d o i n g ;nirdesa ins t ruct ion.

Going to the Yamuna's bank, I ask the gopzs for news of my beloved.Following the command spoken by the flute's melody, I spurn al l fear for my l i feand enter the forest.

Text 0

nadi j atha sindhu prati dha y a at i begabati

ati bege kunja bane -g iya krsna sannidh-anesei rupa rasabati sati

atma nibedan-e koilo mati

nadi r iver ; ja tha as ; sindhu th e o cean; prati to ; dhaya r u n s ; a t i v e r y ;

begabati st rong; sei th i s ; rupa fo r m ; ra sabati ne c t a r; sati s i a n l t y ; ati v e r y ;bege srtong; kunj a bane in -the forest; giya go i ng; krsna Kr s n a; sannidhanein the presence; atma nibedan-e surrendering the self; koilah do ; mati h ea r t .

As a river very strongly runs to the ocean, so this beautiful, sweet, saintlygirl strongly runs into the forest. Finding Lord Krsna, she offers herself to Him.

Text 5

keno mora durba2a 2ekhanz nahi sare

abhisara arambhiya sa kampa antare

kenah why?; mora my; durba2a weak; 2ekhani pen; nahi not; sare

moves; abhisara meet ing; arambhiya be g inn ing; sa k-ampa wi th t rembl ing;antare wi th in .

Why does my weak pen no longer move? As I begin to describe this meeting,my heart trembles.

mi2ana sambhoga bipra2ambadi ba-rnanaprakasa korite nahi sare mama mana

mi2ana meeting; sambhoga en joyment; bipra2amba separation; adi

beginning; barnana de csr ipt ion; prakasa ma n i festation; korite to d o; nahinot; sare moves; mama my; mana h e a r t .

My heart does not move to describe the meeting, enjoyment, separation, oranything else about these lovers.

durbhaga na buj he rasa 272a t-attw-a sara­sukaraj emona nahi cine mukta hara­

durbhaga unfor tunate; na no t ; buj he un d e rs tand; rasa 2i2a ta-ttw-a sara -the

truth opf the rasa dance pastimes; sukara swine ; jemona l i k e ; nahi no t ; c i neappreciate; mukta hara -a necklace ofpearls.

As swine cannot appreciate a string of pearls, so the unfortunate peoplecannot understand the Lord's rasa-dance pastimes.

adhikara hina ja-na mangal-a cintiyakirtana korinu sesa kala bicariya

adhikara qua l i f icat ion; hina wi t h o u t jana p e o p l e ; mangala we l f a re ;cintiya cons idering; kirtana gl i f i ca t ion; korinu I d o ; sesa en d ; ka la t i m e ;bicariya cons idering.

Considering the benefit of persons who are not qualified to hear of these things,and understanding that the time is not right, I end my kTrtana here.