Translated by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda
Founder-äcärya of the International Society for Krishna Consciousness
and
His Holiness Acyutänanda Svämé and
Jayaçacénandana däsa Adhikäré

Dedicated to
His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda
who loved to sing the songs of the Vaiñëava äcäryas

SVA: Foreword

The International Society for Krishna Consciousness was established in New York in the year 1966. After my arrival in the United States in September of 1965, I personally underwent a difficult struggle, and in 1966 I rented a storefront and apartment at 26 Second Avenue. When ISKCON was incorporated, a boy named Chuck Barnett joined me, along with a few others, to form the nucleus for the institution’s future development. At this time I used to chant the Hare Kåñëa mahä-mantra underneath a tree in Tompkin’s Square Park in New York. Çrémän Barnett and another boy, Bruce, were the first to begin dancing in front of me, and others in the audience joined them. The New York Times published a report of this, with our picture and a headline declaring that I was attracting the younger generation to the Hare Kåñëa movement.

Later both Chuck and Bruce, along with others, became my initiated disciples, and still later, in 1970, both took sannyäsa, receiving the names Acyutänanda Svämé and Brahmänanda Svämé. Now Brahmänanda is preaching in Africa, and Acyutänanda is preaching in India.

When I became sick in 1967, 1 1eft the United States and returned to India. Çrémän Acyutänanda could not remain separated from me, and therefore he joined me in Våndävana when I was staying there. Since then, Acyutänanda Svämé has worked very hard in India. He has preached extensively in Calcutta and other parts of Bengal, he has learned how to sing in Bengali and play mådaìga like an expert professional, and now he has compiled this book of Bengali songs with English explanations.

I am greatly pleased to see this collection of songs composed by Öhäkura Bhaktivinoda, Narottama däsa, and other great äcäryas of the Gauòéya Vaiñëava community (sampradäya). Songs composed by the äcäryas are not ordinary songs. When chanted by pure Vaiñëavas who follow the rules and regulations of Vaiñëava character, they are actually effective in awakening the Kåñëa consciousness dormant in every living entity. I have advised Srémän Acyutänanda Svämé to sing more songs of the Vaiñëava padävalé and record them in books so that my disciples and others in the Western countries may take advantage of this chanting and thus advance in Krsëa consciousness more and more.

I confer all my blessings upon Acyutänanda Svämé for his genuine attempt to advance in Krsëa consciousness. I hope he will thus advance more and more and never be hampered by mäyä. We should always remember the danger of mäyä’s influence and endeavor to save ourselves from her great power. We must therefore always merge in the transcendental mellow of kértana-rasa, for kértana-rasa is the safest situation within this material world. Hare Kåñëa.

A. C. Bhaktivedanta Swami
1974

SVA: Introduction

It was my good fortune to be in the service of Çréla Prabhupäda at Çré Mäyäpur, the birthplace of Lord Caitanya, in setting up the groundwork of our Society’s international center there. That year (1971) there was a terrible flood, but although for many days the water was rising, it was diverted from flooding the Society’s property solely due to the embankment created by a road constructed by Çréla Bhaktisiddhänta Sarasvaté, our Parama Guru Mahäräja. I wrote a letter to His Divine Grace explaining the situation and I mentioned, “The water has not entered our property. Çréla Bhaktisiddhänta’s road has saved us." Çrila Prabhupäda, however, wrote back in answer in a different tone: “Yes, we are always saved by Çréla Bhaktisiddhänta’s road, so go on glorifying the disciplic succession, and your life will be a great success." Later on, when I suggested writing down the songs of Çréla Bhaktivinoda Thäkura and Narottama däsa Öhäkura in English translations, His Divine Grace said, “Yes, we must push on this mission of Bhaktivinoda." So here in this book, which is the first of a series of translations of the complete works of the Vaiñëava äcäryas in the line of succession coming after Çré Caitanya Mahäprabhu, I have also included a short life sketch of Öhäkura Bhaktivinoda. In the following volumes, the lives of Çréla Narottama däsa Öhäkura, Çréniväsa Äcärya, and other Vaiñëava äcäryas will appear.

The songs in this book are mostly by Öhäkura Bhaktivinoda and Narottama däsa Öhäkura. While they may sometimes make awkward English poetry, the translations are accurate renderings of the originals. All these songs have exquisite melodies, and cassette recordings are available to accompany the book. It should be noted that these songs and verses are all explanations of pure devotional service and that devotional service to Çré Kåñëa is obtained only by the mercy of the spiritual master, which can be obtained by serving his desires perfectly. These songs are not substitutes for the main and prime benediction of the age of Kali, the congregational chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, which is of the utmost importance. They are verses which have expanded from the mahä-mantra, and they are explanations of the mahä-mantra. Thus, because they are expansions of the mahämantra, they are nondifferent from it.

The songs of Çréla Narottama däsa and Bhaktivinoda Öhäkura are nondifferent from the Vedic mantras. But, as stated by Çréla Prabhupäda in The Nectar of Devotion, even if someone does not have initiation into the Gäyatré mantra, the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is sufficient to enable one to attain the highest perfection of spiritual life.

The verses of these songs are wonderful sources of knowledge for preachers of Kåñëa consciousness. In each and every line there is so much philosophy that one can preach from one line for hours. They are all so pregnant with meaning and they lead to such succinct spiritual conclusions that a preacher need only recall the simple lines of songs like Bhajahü Re Mana, Çré Rüpa Maïjaré Pada, Ohe Vaiñëava Öhäkura, or the Çré Manaù-çikñä, and every point of Kåñëa consciousness will be covered in detail. Çréla Prabhupäda is constantly quoting from these lines in his lectures and books, and here also in this book his commentaries are given. Wherever Çréla Prabhupäda has translated a song, no separate translations have been given, for his are complete in themselves.

This is the first time that these transcendental vibrations have appeared in the English language, and to introduce them I am including herewith a life sketch of Çréla Bhaktivinoda Öhäkura.

SVA: A Glimpse into the Life of Öhäkura Bhaktivinoda

Öhäkura Bhaktivinoda led a life of incessant labor and activity for Çré Kåñëa, the Supreme Personality of Godhead. He effected such immense good in the world that his work is only to be compared with the unbounded works of Çré Caitanya Himself and the Gosvämés. It was the spiritual attempts and divine writings of this individual that turned the scale and led the intelligent and educated community to believe in the noble precepts and teachings of Lord Caitanya.

If we look back one century, we cannot but be astonished to find how degraded was the condition of the Vaiñëava faith which had its pure origin in the deep and majestic spiritual philosophy of Caitanya Mahäprabhu. Even vastly learned paëòitas could not fathom the superexcellent precepts of Lord Caitanya’s philosophy, yet due to incredulity born of the ignorance of uncultured men, the Vaisëava faith had been degraded and was considered a beggar’s excuse for living at the expense of society. It was by sheer love for the Godhead that Öhäkura Bhaktivinoda expounded the deep philosophy which had remained concealed in the pages of the Vedas, the Upaniñads, the Puräëas, and the Bhägavatam. By his action toward divine service and also by his words, set in simple language to be easily understood by readers in general, he has given this philosophy to the world. It is his writings and his divine, unparalleled character that have helped to produce a class of educated and enlightened men who are now proud of their Vaiñëava faith and of their acquisition of the spiritual knowledge of the pure and sublime philosophy of Kåñëa, on which the stern teachings of Çré Caitanya are based.

Though born in opulent circumstances (on September 2, 1838), Öhäkura Bhaktivinoda, who was given the name Kedäranätha Datta, had to meet many difficulties in his early life. His childhood was spent at his maternal grandfather’s house at Bérnagar (Ulägräm), from where he came to Calcutta at the age of thirteen, after the death of his father. After he completed his education, he was requested to be present at the time of his paternal grandfather’s death. His grandfather, Räjavallabha Datta, had been a famous personality of Calcutta and had retired to a lonely place in Orissa to spend his last days as an ascetic. He could predict the future and knew when he would die, since he could commune with supernatural beings. Öhäkura Bhaktivinoda was present at the eventful time when that great soul passed away, and after receiving his grandfather’s instructions, he visited all of the major temples and äçramas of the state of Orissa.

Bhaktivinoda Öhäkura then entered the educational service and introduced English education into the state of Orissa for the first time. He wrote a small book about all the äçramas of the state and mentioned an äçrama which was on his ancestors’ property. "I have a small village Choöimaìgalpur in the country of Orissa of which I am the proprietor," he wrote. "In that village is a religious house which was granted by my predecessors to the holy men as a holding of rent-free land. The head of the institution entirely gave up entertaining such men as chanced to seek shelter on a rainy night. This came to my notice, and I administered a severe threat that his lands would be cruelly resumed if in the future complaints of inhospitality were brought to my knowledge." Bhaktivinoda Öhäkura later took to the government service and was transferred to Bengal. In one town he gave a historic speech on the Çrémad-Bhägavatam which attracted the attention of thousands. He made the world know what hidden treasures pervade every page of the Bhägavatam, which should be read by all persons having a philosophical turn of mind. He was transferred some years later to a town called Champäran. In this town there was a brahma-daitya living in a great banyan tree, and he was being worshiped by many degraded people. (A brahma-daitya is a type of ghost.) One day the father of a famous girl scholar came to Bhaktivinoda for alms, and Bhaktivinoda Öhäkura at once employed him in reading the Bhägavatam under the shade of the banyan tree which was the abode of the ghost. After one month, the Bhägavatam was completed, and then and there the tree crashed to the ground, and the ghost was gone for good. Everyone was thankful for this act except the few dishonest persons who were worshiping the ghost.

Bhaktivinoda’s next move was to Puré. The government commissioner was much pleased to get him in his division, and he asked him to watch the affairs of the temple of Jagannätha on behalf of the government. It was through Bhaktivinoda’s exertions that many malpractices were checked and the time for the offering of foods before the Deity was regulated to its extreme punctuality. Öhäkura Bhaktivinoda was especially entrusted to quell the rise against the government of one Biñikiñeëa, who declared himself to be an incarnation of Mahä-Viñëu. During the course of his investigation, Öhäkura Bhaktivinoda found him to be a hoax and a culprit and charged him with transgressing government injunctions. After his trial the fellow was sentenced to imprisonment for a year and a half, but he died shortly after in jail. This man was really possessed of unnatural powers, but as they were the outcome of nonspiritual practices, he had to submit to the Öhäkura when the latter wanted him to do so. Biñikiñeëa was held in dread by the common people, and everyone warned Çréla Bhaktivinoda not to admonish him, even for the sake of justice, in view of the serious consequences that the yogé would inflict. But although the Öhäkura was not a man of ostentation and did not allow people to know his true qualities and spiritual strength, he easily cut down the demoniac power of the impostor. With the fall of Biñikiñeëa there rose an impostor Balaräma at another village, and there were also other so-called incarnations of God, but their plans were similarly frustrated.

During his stay at Jagannätha Puré, Öhäkura Bhaktivinoda devoted much of his time to the discussion of spiritual works and prepared notes on the Vedänta-sütras which were published with the commentaries of Baladeva Vidyäbhuñaëa. He also composed the Kalyäëa-kalpataru (from which Vibhävaré Çeña, one selection, appears in this book). This may very truly be termed an immortal work, and it stands on the same level as the divine writings of Narottama däsa Öhäkura. In 1877 he left Puré on government service, and in 1881 he started a well-known spiritual journal called the Sajjana-toñaëé ("The Satisfaction of Pure Devotees"). He also published the Çré Kåñëa-saàhitä, which revealed to the world the underlying philosophy explaining the spiritual existence of Kåñëa. This book opened the eyes of educated people to teach them their true relationship with God. It also attracted the admiration of many German scholars, for although the public regarded Kåñëa as a poetic creation of erotic nature, Çréla Bhaktivinoda revealed Kåñëa as Parabrahman, the Supreme Transcendental Person, the Absolute Being, on the basis of Vedic evidence.

At the close of his stay at the village of Naräil, he visited Våndävana. There he had to encounter a band of dacoits known as Kaïjharas. These powerful bandits spread all over the roads surrounding the holy place and used to attack innocent pilgrims. Bhaktivinoda Öhäkura brought this news to the government and after many months of struggle extirpated the bandits from Våndävana forever. From this time on, Öhäkura Bhaktivinoda preached extensively in large gatherings, explaining all of the precepts of the saìkértana of the holy names, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

While staying at Bäräsat, Öhäkura Bhaktivinoda met the famous Bengali writer Baìkimacandra. This novelist and playwright had just finished writing a book on Kåñëa, and knowing Çréla Bhaktivinoda to be an authority on topics of Kåñëa, he gave the manuscript to Bhaktivinoda Öhäkura to see. It was full of mundane Western-stylized speculations and ideas, but after four days of discussion, Bhaktivinoda had the whole text revised by Baìkimacandra to accommodate the pure supramundane precepts of Lord Caitanya. During his last year at Bäräsat, Bhaktivinoda was requested by a noted high court judge to publish an authoritative edition of the Çrémad Bhagavad-gétä with the commentaries of Çré Viçvanätha Cakravarté Öhäkura as well as his own (Bhaktivinoda’s) translation. The preface, written by Baìkimacandra, expressed his gratitude to the Öhäkura for his endeavor, and when it was published, the copies were soon exhausted. Then Öhäkura Bhaktivinoda published a unique work entitled Çré Caitanya-çikñämåta ("The Nectarean Teachings of Lord Caitanya"), which dealt with Lord Caitanya’s theistic philosophy and the philosophies of the Western speculators. This book defeats every other philosophy point for point and establishes the philosophy of Lord Caitanya as supreme. In 1885 he started a society named Çré Viçva-vaiñëava-räja-sabhä for the propagation of pure hari-bhakti. Many eminent citizens of Calcutta joined the society, and several committees were organized with assigned duties.

Bhaktivinoda Thäkura was so anxious to see the land of Lord Caitanya that he applied many times for a transfer to any town nearby. Upon not receiving the desired transfer, he formally submitted a resignation from public service, but it was refused. Then, to his great rejoicing, he obtained a transfer to Krishnanagar, twenty-five miles from Navadvépa, Mäyäpur. Once stationed at a place near Navadvépa, he did not let a single free moment pass without visiting the land of Navadvépa. He at once made inquiries about the exact whereabouts of the different places of Lord Caitanya’s pastimes. He soon discovered that the then city of Navadvépa was a town of only a hundred years’ standing, so he was curious to locate the actual birthplace of Lord Caitanya. He was convinced that the town of Navadvépa was not the authentic location, and he at once commenced a vigorous inquiry to find the truth of the matter. But he could not easily escape from the people who tried to make him believe that the birthplace of Caitanya was at that town. Then, after careful inquiry, he was told that the site was lost under the shifting course of the Ganges. Not satisfied with this explanation, he himself set out to discover the yoga-péöha (birthplace). After great difficulties, he came to know of a place which was being adored by many realized souls as the true birthplace of Çré Caitanya Mahäprabhu and which was then in the possession of the Muhammadans. Local inquiry and corroborative evidence from ancient maps of the latter part of the eighteenth century which showed the name "Çré Mäyäpur" at last helped him to discover the real site of the birthplace. The discovery led to the publishing of a valuable work called Navadvépa-dhäma-mähätmya. (Chapter Five of this book has appeared in ISKCON’s Bengali Back to Godhead magazine.)

The year 1895 was the most eventful year in the history of the Vaiñëava world, and Bhaktivinoda Öhäkura was the prime mover of the events. It was in this year that he officially memorialized the birthsite of Çré Caitanya and brought its true identity and importance before the public eye. Thousands of visitors were present at a function held at the spot.

Just after retiring from government service, Öhäkura Bhaktivinoda himself, in a spirit of perfect humility and with a view to giving a firm standing to the discovery, went from door to door to raise funds for a temple. In the Amrita Bazar Patrika newspaper, on December 6, 1894, the following article appeared: "Bäbü Kedäranätha Datta, the distinguished Deputy Magistrate who has just retired from the service, is one of the most active members. Indeed, Bäbü Kedäranätha Datta has been deputed by his committee to raise subscriptions in Calcutta and elsewhere and is determined to go from house to house if necessary and beg a rupee from each Hindu gentleman for the noble purpose. If Bäbu Kedäranätha Datta sticks to his resolution of going around with a bag in hand, we hope that no Hindu gentleman whose house may be honored by the presence of such a devout bhakta as Bäbü Kedäranätha will send him away without contributing his mite, however humble it may be, to the Gaura-Viñëupriyä Temple fund." Truly, Öhäkura Bhaktivinoda honored the houses of many persons for the furfillment of the noble object he had undertaken. He went to persons to whom he would not have gone for any purpose but for this mission of Lord Caitanya, and his efforts were not fruitless, since the sum collected contributed to the construction of a building on the holy site of Lord Caitanya’s appearance.

The work of preaching the holy name was also in full swing, and it spread fast into the distant corners of the globe. The Gauräìga-smaraëa-maìgala-stotra, with a preface in English containing the life and precepts of Çré Caitanya, came out from Bhaktivinoda’s pen soon after the discovery of Lord Caitanya’s birthplace and found its place in all the learned institutions of both hemispheres.

The more the names of Lord Caitanya and Lord Kåñëa were preached, the merrier was Öhäkura Bhaktivinoda. He thereafter made annotations of Çré Brahmä-saàhitä and Çré Kåñëa-karëämåta and gave to the world his immortal and precious works Çré Harinäma-cintämaëi and Bhajana-rahasya. He also edited, with commentary, Çrémad-bhägavatärka-maréci-mälä, which contains all the most prominent çlokas of the Çrémad-Bhägavatam pertaining to the Vaiñëava philosophy. His pen never tired, and it produced many other Vaiñëava philosophical works. He would begin his writings very late at night, after completing his government work, and stay up until one or two o’clock in the morning composing songs and literatures. Most of his works appeared in the Sajjana-toñaëé magazine. He was equally engaged in writing and in preaching the holy name in many districts of Bengal. His personal appearances at villages had marvelous effects on the people. To maintain the center at Nadia he built a house at Çré Godrumadvépa which is called Çré Svänanda-sukhada-kuïja. Here in this abode the preaching of hari-näma continued in full swing.

It was at the beginning of the twentieth century that he chose to live at Puré and build a house on the beachfront there. Many honest souls sought his blessings and readily obtained them when he accepted the renounced order of life by taking bäbäjé initiation from Çréla Gaurakiçora däsa Bäbäjé in 1908. Though he was leading the life of a renounced soul, he could not avoid the men of all description who constantly visited him. All of them received oceans of spiritual training, instructions, and blessings. In 1910 he shut himself up and remained in a perfect state of samädhi, or full concentration on the eternal pastimes of the Lord. In 1914 he passed on to the blissful realm of Goloka on the day which is observed as the disappearance day of Çré Gadädhara. Here we quote a stanza written about the samädhi of Haridäsa Öhäkura which Çréla Bhaktivinoda wrote sometime in 1871 to explain what influence a Vaiñëava carries in this world even after his departure:

He reasons ill who tells that Vaiñëavas die
When thou art living still in sound!
The Vaiñëavas die to live, and living try
To spread the holy name around!

Çréla Bhaktivinoda predicted, "Soon there will appear a personality who will preach the holy name of Hari all over the world." It is clearly understood that His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda is that personality. I offer my prostrated obeisances first unto all the devotees that have surrendered unto his divine lotus feet and next unto the devotees who will in the future take shelter of his lotus feet, and I then offer my humble obeisances unto his lotus feet again and again. May he bless this first translation attempt so that it may be accepted by the Lord Çré Kåñëa, and may he engage me in the service of the six Gosvämés of Våndävana, Lord Caitanya, and Rädhäräëé.

Acyutänanda Svämé

August 20, 1972

Disappearance Day of Çréla Rüpa Gosvämé

Rädhä-Dämodara Temple

Sevä-kuïja, Våndävana

SVA 1: Standard Prayers

SVA 1: Çré Guru Praëäma

oà ajïäna-timirändhasya jïänäïjana-çaläkayä
cakñur unmélitaà yena tasmai çré-gurave namaù

oà—address; ajïäna—(of) ignorance; timira—(by) the darkness; andhasya—of one who was blinded; jïäna-aïjana—(by) the ointment of spiritual knowledge; çaläkayä—by a medical instrument called a çaläkä, which is used to apply medical ointment to eyes afflicted with cataracts; cakñuù—eyes; unmé1itam—were opened; yena—by whom; tasmai—unto him; çré-gurave—unto my spiritual master; namaù—obeisances.

I offer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.

SVA 1: Çré Rüpa Praëäma

çré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale
svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

çré-caitanya—(of) Lord Caitanya; manaù—(within) the mind; abhéñöam—what is desired; sthäpitam—established; yena—by whom; bhü-tale—on the surface of the globe; svayam—himself; rüpaù—Çréla Rüpa Gosvämé; kadä—when; mahyam—unto me; dadäti—will give; sva—his own; pada—lotus feet; antikam—proximity to.

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

SVA 1: Maìgaläcaraëa

vande ‘haà çré-guroù çré-yuta-pada-kamalaà çré-gurun vaiñëaväàç ca
çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa jévam
sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà
çré-rädhä-kåñëa-pädän saha-gaëa-lalitä- çré-viçäkhänvitäàç ca

vande—offer my respectful obeisances; aham—I; çré-guroù—of my initiating spiritual master or instructing spiritual master; çré-yuta-pada-kamalam—unto the opulent lotus feet; çré-gurün—unto the spiritual masters in the paramparä system, beginning from Mädhavendra Puré down to Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda; vaiñëavän—unto all the Vaiñëavas, beginning from Lord Brahmä and others coming from the very start of the creation; ca—and; çré-rüpam—unto Çréla Rüpa Gosvämé; sa-agra-jätam—with his elder brother, Çré Sanätana Gosvämé; sahagaëa-raghunätha-anvitam—with Raghunätha däsa Gosvämé and his associates; tam—unto him; sa-jévam—with Jéva Gosvämé; sa-advaitam—with Advaita Äcärya; sa-avadhütam—with Nityänanda Prabhu; parijana-sahitam—and with Çréväsa Öhäkura and all the other devotees; kåñëa-caitanya-devam—unto Lord Çré Caitanya Mahäprabhu; çré-rädhä-kåñëa-pädän—unto the lotus feet of the all-opulent Çré Kåñëa and Rädhäräné; saha-gaëa—with associates; lalitä-çré-viçäkhä-anvitän—accompanied by Lalita and Çré Visakhä; ca—also.

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiñëavas and unto the six Gosvämés, including Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, Raghunätha däsa Gosvämé, Jéva Gosvämé, and their associates. I offer my respectful obeisances unto Advaita Äcärya Prabhu, Çré Nityänanda Prabhu, Çré Caitanya Mahäprabhu, and all His devotees, headed by Çréväsa Öhäkura. I then offer my respectful obeisances unto the lotus feet of Lord Kåñëa, Çrématé Rädhäräné, and all the gopés, headed by Lalitä and Viçäkhä.

SVA 1: Çréla Prabhupäda Praëati

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çrémate bhaktivedänta-svämin iti nämine

namaù—obeisances; oà—address; viñëu-pädäya—unto him who is at the feet of Lord Viñëu; kåñëa-preñöhäya—who is very dear to Lord Kåñëa; bhu-tale—on the earth; çrémate—all-beautiful; bhaktivedanta-svämin—A. C. Bhaktivedanta Swami; iti—thus; nämine—who is named.

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet.

namas te särasvate deve gaura-väëé-pracäriëe
nirviçeña-çünyavädi-päçcätya-deça-täriëe

namaù—obeisances; te—unto you; särasvate deve—servant of Bhaktisiddhänta Sarasvaté Gosvämé; gaura-väëé—the message of Lord Caitanya; pracäriëe—who are preaching, nirviçeña—(from) impersonalism; çünya-vädi—(from) voidism; päçcätya—Western; deça—countries; täriëe—who are delivering.

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

SVA 1: Çréla Bhaktisiddhänta Sarasvaté Praëati

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çrémate bhaktisiddhänta-sarasvatéti nämine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhänta Sarasvaté, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet.

çré-värñabhänavé-devé-dayitäya kåpäbdhaye
kåñëa-sambandha-vijïäna-däyine prabhave namaù

çré-värñabhänavé-devé-dayitäya—unto Çré Värñabhänavé-devé-dayita däsa, the servant of the lover of Çrématé Rädhäräné; kåpä-abdhaye—who is an ocean of mercy; kåñëa-sambandha—(of) the relationship with Kåñëa; vijïäna—(of) the science; däyine—who is the deliverer; prabhave—unto the master; namaù—obeisances.

I offer my respectful obeisances to Çré Värñabhänavé-devé-dayita däsa [another name of Çréla Bhaktisiddhänta Sarasvaté], who is favored by Çrématé Rädhäräëé and who is the ocean of transcendental mercy and the deliverer of the science of Kåñëa.

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida
çré-gaura-karuëä-çakti-vigrahäya namo ’stu te

mädhurya—conjugal; ujjvala—brilliant; prema—love; äòhya enriched with; çré-rüpa-anuga—following Çréla Rüpa Gosvämé; bhakti-da—delivering devotional service; çré-gaura—(of) Lord Caitanya Mahäprabhu; karuëä—(of) the mercy; çakti—energy; vigrahäya—unto the personified; namaù—obeisances; astu—let there be; te—unto you.

I offer my respectful obeisances unto you, the personified energy of Çré Caitanya’s mercy, who deliver devotional service which is enriched with conjugal love of Rädhä and Kåñëa, coming exactly in the line of revelation of Çréla Rüpa Gosvämé.

namas te gaura-väëé-çré-mürtaye déna-täriëe
rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe

namaù—obeisances; te—unto you; gaura-väëé—teachings of Lord Caitanya; çré-mürtaye—unto the personified; déna—(of) the fallen; täriëe—unto the deliverer; rüpa-anuga—the philosophy which follows the teachings of Çréla Rüpa Gosvämé; viruddha—against; apasiddhänta—(of) unauthorized statements; dhvänta—the darkness; häriëe—unto you who are removing.

I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Çréla Rüpa Gosvämé.

SVA 1: Çréla Gaurakiçora Praëati

namo gaura-kiçoräya säkñäd-vairägya-mürtaye
vipralambha-rasämbhode pädämbujäya te namaù

namah—obeisances; gaura-kiçoräya—unto Gaurakisora däsa Babäjé säksät—directly; vairägya—renunciation; mürtaye—unto the personified; vipralambha—(of) separation (from Kåñëa); rasa— (of) the mellow; ambhodhe—O ocean; päda-ambujäya—unto the lotus feet; te—your; namaù—obeisances.

I offer my respectful obeisances unto Gaura-kiçora däsa Bäbäjé Mahäräja [the spiritual master of Çréla Bhaktisiddhänta Sarasvaté], who is renunciation personified. He is always merged in a feeling of separation and intense love of Kåñëa.

SVA 1: Çréla Bhaktivinoda Praëati

namo bhaktivinodäya sac-cid-änanda-nämine
gaura-çakti-svarüpäya rüpänuga-varäya te

namaù—obeisances; bhaktivinodäya—unto Çréla Bhaktivinoda Öhäkura; sat-cit-änanda-nämine—known as Saccidänanda; gaura—(of) Lord Caitanya; çakti—energy; svarüpäya—unto the personified; rüpa-anuga-varäya—who is a revered follower of Çréla Rüpa Gosvämé; te—unto you.

I offer my respectful obeisances unto Saccidänanda Bhaktivinoda, who is transcendental energy of Caitanya Mahäprabhu. He is a strict follower of the Gosvämés, headed by Çréla Rüpa.

SVA 1: Çréla Jagannätha Praëati

gaurävirbhäva-bhümes tvaà nirdeñöä saj-jana-priyaù
vaiñëava-särvabhaumaù ñré-jagannäthäya te namaù

gaura—(of) Lord Caitanya; ävirbhäva—(of) the appearance; bhümeù—of the place; tvam—you; nirdeñöä—the indicator; sat-jana—(to) all saintly persons; priyaù—dear; vaiñëava—(of) the Vaiñëavas; särvabhaumaù—chief; çré-jagannäthäya—unto Jagannätha däsa Bäbäjé; te—unto you; namaù—obeisances.

I offer my respectful obeisances to Jagannätha däsa Bäbäjé, who is respected by the entire Vaiñëava community and who discovered the place where Lord Caitanya appeared.

SVA 1: Çré Vaiñëava Praëäma

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca
patitänäà pävanebhyo vaiñëavebhyo namo namaù

väïchä-kalpa-tarubhyaù—who are desire trees; ca—and; kåpä—(of) mercy; sindhubhyaù—who are oceans; eva—certainly; ca—and; patitänäm—of the fallen souls; pävanebhyaù—who are the purifiers; vaiñëavebhyaù—unto the Vaiñëavas; namaù namaù—repeated obeisances.

I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

SVA 1: Çré Gauräìga Praëäma

namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

namaù—obeisances; mahä-vadänyäya—who is most munificent and charitably disposed; kåñëa-prema—love of Kåñëa; pradäya—who can give; te—unto You; kåñëäya—the original Personality of Godhead; kåñëa-caitanya-nämne—under the name Kåñëa Caitanya; gaura-tviñe—whose complexion is the golden complexion of Çrématé Rädhäräëé; namaù—obeisances.

O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden color of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.

SVA 1: Çré Païca-tattva Praëäma

païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam
bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam

païca-tattva-ätmakam—comprehending the five transcendental subject matters; kåñëam—unto Lord Kåñëa; bhakta-rüpa—in the form of a devotee; sva-rüpakam—in the expansion of a devotee; bhakta-avatäram—in the incarnation of a devotee; bhakta-äkhyam—known as a devotee; namämi—I offer my obeisances; bhakta-çaktikam—the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.

I offer my obeisances unto the Supreme Lord, Kåñëa, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

SVA 1: Çré Kåñëa Praëäma

he kåñëa karuëä-sindho
déna-bandho jagat-pate
gopeça gopikä-känta
rädhä-känta namo ’stu te

he—O; kåñëa—Kåñëa; karuëä-sindho—O ocean of mercy; déna—(of) the distressed; bandho—O friend; jagat—(of) the universe; pate—O Lord; gopa-éça—O master of the cowherdmen, gopikä-känta—O lover of the gopés; rädhä-känta—O lover of Radhäräëé; namaù—obeisances; astu—let there be; te—unto You.

O my dear Kåñëa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopés, especially Rädhäräëé. I offer my respectful obeisances unto You.

SVA 1: Sambandhädhideva Praëäma

jayatäà suratau paìgor mama manda-mater gaté
mat-sarvasva-padämbhojau rädhä-madana-mohanau

jayatäm—all glory to; su-ratau—most merciful, or attached in conjugal love; paìgoù—of one who is lame; mama—of me; manda-mateù—foolish; gaté—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rädhä-madana-mohanau—Rädharäëé and Madana-mohana.

Glory to the all-merciful Rädhä and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

SVA 1: Abhidheyädhideva Praëäma

dévyad-våndäraëya-kalpa-drumädhaù
çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau
preñöhälébhiù sevyamänau smarämi

dévyat—shining; våndä-araëya—(in) the forest of Våndävana; kalpa-druma—desire tree; adhaù—beneath; çrémat—most beautiful; ratna-ägära—(in) a temple of jewels; siàha-äsana-sthau—sitting on a throne; çrémat—very beautiful; rädhä—Çrématé Rädhäräëé; çréla-govinda-devau—and Çré Govindadeva; preñöha-älébhiù—by most confidential associates; sevyamänau—being served; smarämi—I remember.

In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my most humble obeisances unto Them.

SVA 1: Prayojanädhideva Praëäma

çrémän räsa-rasärambhé vaàçé-vaöa-taöa-sthitaù
karñan veëu-svanair gopér gopénäthaù çriye ’stu naù

çrémän—most beautiful; räsa—(of) the räsa dance; rasa—(of) the mellow; ärambhé—the initiator; vaàçé-vaöa—(of) the name Vaàçévata; taöa—on the shore; sthitaù—standing; karñan—attracting; veëu—(of) the flute; svanaiù—by the sounds; gopéù—the cowherd girls; gopé-näthaù—Çré Gopénätha; çriye—benediction; astu—let there be; naù—our.

Çré Çréla Gopénätha, who originated the transcendental mellow of the räsa dance, stands on the shore in Vaàçévaöa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

SVA 1: Çré Rädhä Praëäma

tapta-käïcana-gauräìgi rädhe våndävaneçvari
våñabhänu-sute devé praëamämi hari-priye

tapta—molten; käïcana—(like) gold; gaura—fair complexion; aìgi—O one whose body; rädhe—O Rädhäräné; våndävana-éçvari— O Queen of Våndävana; våñabhänu-sute—O daughter of King Våñabhänu; devi—O goddess; praëamämi—I offer my respects; hari-priye—O one who is very dear to Lord Kåñëa.

I offer my respects to Rädhäräëé, whose bodily complexion is like molten gold and who is the Queen of Våndävana. You are the daughter of King Våñabhänu, and You are very dear to Lord Kåñëa.

SVA 1: Païca-tattva Mahä-mantra

(jaya) çré-kåñëa-caitanya prabhu nityänanda
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda

PURPORT
by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda

Çré Caitanya Mahäprabhu is always accompanied by His plenary expansion Çré Nityänanda Prabhu, His incarnation Çré Advaita Prabhu, His internal potency Çré Gadädhara Prabhu, and His marginal potency Çréväsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Çré Caitanya Mahäprabhu is always accompanied by these other tattvas. Therefore our obeisances to Çré Caitanya Mahäprabhu are complete when we say, çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda. As preachers of the Kåñëa consciousness movement, we first offer our obeisances to Çré Caitanya Mahäprabhu by chanting this Païca-tattva mantra; then we say, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. There are ten offenses in the chanting of the Hare Kåñëa mahä-mantra, but these are not considered in the chanting of the Païca-tattva mantra, namely, çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda. Çré Caitanya Mahäprabhu is known as mahä-vadänyävatära, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahä-mantra (Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare), we must first take shelter of Çré Caitanya Mahäprabhu, learn the Païca-tattva mantra, and then chant the Hare Kåñëa mahä-mantra. That will be very effective.

SVA 1: Hare Kåñëa Mahä-mantra

HARE KÅÑËA HARE KÅÑËA KÅÑËA KÅÑËA HARE HARE
HARE RÄMA HARE RÄMA RÄMA RÄMA HARE HARE

PURPORT
by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

The transcendental vibration established by the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is the sublime method of reviving our Kåñëa consciousness. As living spiritual souls we are all originally Kåñëa conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere. The material atmosphere, in which we are now living, is called mäyä, or illusion. Mäyä means "that which is not." And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, this is called illusion. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our Kåñëa consciousness.

Kåñëa consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And this process is recommended for this age by authorities. By practical experience also, one can perceive that by chanting this mahä-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. And when one is factually on the plane of spiritual understanding—surpassing the stages of senses, mind, and intelligence—one is situated on the transcendental plane. This chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness—namely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation or any intellectual adjustment for chanting this mahä-mantra. It springs automatically from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification, and dance in ecstasy.

We have seen this practically. Even a child can take part in the chanting, or even a dog can take part in it. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on the hearers, and as such, this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided. Milk touched by the lips of a serpent has poisonous effects.

The word Harä is the form of addressing the energy of the Lord, and the words Kåñëa and Räma are forms of addressing the Lord Himself. Both Kåñëa and Räma mean "the supreme pleasure," and Harä is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord.

The material energy, called mäyä, is also one of the multienergies of the Lord. And we, the living entities, are also the energy—marginal energy—of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, called Harä, the living entity is established in his happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the transcendental seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His internal energy, Harä, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother. Mother Harä helps the devotee achieve the grace of the supreme father, Hari, or Kåñëa, and the Lord reveals Himself to the devotee who chants this mantra sincerely.

No other means of spiritual realization, therefore, is as effective in this age as chanting the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

SVA 1: Çré Çré Gurv-añöaka

Çréla Viçvanätha Cakravarté Öhäkura, who appeared in the middle of the seventeenth century, is a great spiritual master in the Kåñëa conscious chain of gurus and disciples. He says, "One who, with great care and attention, loudly recites this beautiful prayer to the spiritual master during the brähma-muhürta obtains direct service to Kåñëa, the Lord of Våndävana, at the time of his death."

(1)

saàsära-dävänala-léòha-loka-
träëäya käruëya-ghanäghanatvam
präptasya kalyäëa-guëärëavasya
vande guroù çré-caraëäravindam

saàsära—(of) material existence; dävä-anala—(by) the forest fire; léòha—afflicted; loka—the people; träëäya—to deliver; käruëya—of mercy; ghanäghana-tvam—the quality of a cloud; präptasya—who has obtained; kalyäëa—auspicious; guëa—(of) qualities; arëavasya—who is an ocean; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.

(2)

mahäprabhoù kértana-nåtya-géta-
väditra-mädyan-manaso rasena
romäïca -kampäçru-taraìga-bhäjo
vande guroù çré-caraëäravindam

mahäprabhoù—of Lord Caitanya Mahäprabhu; kértana—(by) chanting; nåtya—dancing; géta—singing; väditra—playing musical instruments; mädyat—gladdened; manasaù—whose mind; rasena—due to the mellows of pure devotion; roma-aïca—standing of the hair; kampa—quivering of the body, açru-taraìga—torrents of tears; bhäjaù—who feels; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the saìkértana movement of Lord Caitanya Mahäprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(3)

çré-vigrahärädhana-nitya-nänä-
çåìgära-tan-mandira-märjanädau
yuktasya bhaktäàç ca niyuïjato ’pi
vande guroù çré-caraëäravindam

çré-vigraha—(of) the arcä-vigraha (Deities), ärädhana—the worship; nitya—daily; nänä—(with) various; çåìgära—clothing and ornaments; tat—of the Lord; mandira—(of) the temple; märjana-ädau—in the cleaning, etc.; yuktasya—who is engaged; bhaktän—his disciples; ca—and; niyuïjataù—who engages; api—also; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is always engaged in the temple worship of Çré Çré Rädhä and Kåñëa. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(4)

catur-vidha-çré-bhagavat-prasäda-
svädv-anna-tåptän hari-bhakta-saìghän
kåtvaiva tåptià bhajataù sadaiva
vande guroù çré-caraëäravindam

catuù—four; vidha—kinds; çré—holy, bhagavat-prasäda—which have been offered to Kåñëa; svädu—palatable; anna—(by) foods; tåptän—spiritually satisfied; hari—(of) Kåñëa; bhakta-saìghän—the devotees; kåtvä—having made; eva—thus; tåptim—satisfaction; bhajataù—who feels; sada—always; eva—certainly; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is always offering Kåñëa four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasäda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(5)

çré-rädhikä-mädhavayor apära-
mädhurya-lélä guëa-rüpa-nämnäm
prati-kñaëäsvädana-lolupasya
vande guroù çré-caraëäravindam

çré-rädhikä—(of) Çrématé Rädhäräëé; mädhavayoù—of Lord Mädhava (Kåñëa); apära—unlimited; mädhurya—conjugal; lélä—pastimes; guëa—qualities; rüpa—forms; nämnäm—of the holy names; prati-kñaëa—at every moment; äsvädana—relishing; lolupasya—who aspires after; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Rädhikä and Mädhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(6)

nikuïja-yüno rati-keli-siddhyai
yä yälibhir yuktir apekñaëéyä
taträti-däkñyäd ati-vallabhasya
vande guroù çré-caraëäravindam

nikuïja-yünaù—of Rädhä and Kåñëa; rati—(of) conjugal love; keli—(of) pastimes; siddhyai—for the perfection; yä yä— whatever; älibhiù—by the gopés; yuktiù—arrangements; apekñaëéyä—desirable; tatra—in that connection; ati-däkñyät—because of being very expert; ati-vallabhasya—who is very dear; vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is very dear, because he is expert in assisting the gopés, who at different times make different tasteful arrangements for the perfection of Rädhä and Kåñëa’s conjugal loving affairs within the groves of Våndävana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.

(7)

säkñäd-dharitvena samasta-çästrair
uktas tathä bhävyata eva sadbhiù
kintu prabhor yaù priya eva tasya
vande guroù çré-caraëäravindam

säkñät—directly; hari-tvena—with the quality of Hari; samasta— all; çästraiù—by scriptures; uktaù—acknowledged; tathä—thus bhävyate—is considered; eva—also; sadbhiù—by great saintly persons; kintu—however; prabhoù—to the Lord; yaù—who; priyaù—dear; eva—certainly; tasya—of him (the guru); vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Çré Hari [Kåñëa].

(8)

yasya prasädäd bhagavat-prasädo
yasyäprasädän na gatiù kuto ’pi
dhyäyan stuvaàs tasya yaças tri-sandhyaà
vande guroù çré-caraëäravindam

yasya—of whom (the spiritual master); prasädät—by the grace; bhagavat—(of) Kåñëa; prasädaù—the mercy; yasya—of whom; aprasädät—without the grace; na—not; gatiù—means of advancement; kutaù api—from anywhere; dhyäyan—meditating upon; stuvan—praising; tasya—of him (the spiritual master); yaçaù—the glory; tri-sandhyam—three times a day (sunrise, noon, and sunset); vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious; caraëa-aravindam—unto the lotus feet.

By the mercy of the spiritual master one receives the benediction of Kåñëa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.

SVA 1: Çré Çré Ñaò-gosvämy-añöaka

(1)

kåñëotkértana-gäna-nartana-parau premämåtämbho-nidhé
dhérädhéra-jana-priyau priya-karau nirmatsarau püjitau
çré-caitanya-kåpä-bharau bhuvi bhuvo bhärävahantärakau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are always engaged in chanting the holy name of Kåñëa and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe.

(2)

nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau
lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau
rädhä-kåñëa-padäravinda-bhajanänandena mattälikau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gopis and are engaged in the transcendental loving service of Rädhä and Kåñëa.

(3)

çré-gauräëga-guëänuvarëana-vidhau çraddhä-samåddhy-anvitau
päpottäpa-nikåntanau tanu-bhåtäà govinda-gänämåtaiù
änandämbudhi-vardhanaika-nipuëau kaivalya-nistärakau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are very much enriched in understanding of Lord Caitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviors of the living entities from the devouring mouth of liberation.

(4)

tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tuccha-vat
bhütvä déna-gaëeçakau karuëayä kaupéna-kanthäçritau
gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhur
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopis’ love for Kåñëa and bathe always and repeatedly in the waves of that ocean.

(5)

küjat-kokila-haàsa-särasa-gaëäkérëe mayüräkule
nänä-ratna-nibaddha-müla-viöapa-çré-yukta-våndävane
rädhä-kåñëam ahar-niçaà prabhajatau jévärthadau yau mudä
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were always engaged in worshiping Rädhä-Kåñëa in the transcendental land of Våndävana where there are beautiful trees full of fruits and flowers which have under their roots all valuable jewels. The Gosvämés are perfectly competent to bestow upon the living entities the greatest boon of the goal of life.

(6)

saìkhyä-pürvaka-näma-gäna-natibhiù kälävasäné-kåtau
nidrähära-vihärakädi-vijitau cätyanta-dénau ca yau
rädhä-kåñëa-guëa-småter madhurimänandena sammohitau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord.

(7)

rädhä-kuëòa-taöe kalinda-tanayä-tére ca vaàçévaöe
premonmäda-vaçäd açeña-daçayä grastau pramattau sadä
gäyantau ca kadä harer guëa-varaà bhäväbhibhütau mudä
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were sometimes on the bank of the Rädhä-kunda lake or the shores of the Yamuna and sometimes at Vaàçévaöa. There they appeared just like madmen in the full ecstasy of love for Kåñëa, exhibiting different transcendental symptoms in their bodies, and they were merged in the ecstasy of Kåñëa consciousness.

(8)

he rädhe vraja-devéke ca lalite he nanda-süno kutaù
çré-govardhana-kalpa-pädapa-tale kälindé-vane kutaù
ghoñantäv iti sarvato vraja-pure khedair mahä-vihvalau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were chanting very loudly everywhere in Våndävana, shouting, "Queen of Våndävana, Rädhäräëé! O Lalita! O son of Nanda Mahäräja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamunä? Where are you?" These were their moods in executing Kåñëa consciousness.

SVA 1: Çré Çré Çikñäñöaka

Lord Caitanya Mahäprabhu instructed His disciples to write books on the science of Kåñëa, a task which His followers have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Caitanya are, in fact, the most voluminous, exacting, and consistent, due to the system of disciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Çikñäñöaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

(1)

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam
änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate çré-kåñëa-saëkértanam

Glory to the çré-kåñëa-saìkértana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saìkértana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

(2)

nämnäm akäri bahudhä nija-sarva-çaktis
taträrpitä niyamitaù smaraëe na kälaù
etädåçé tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Kåñëa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

(3)

tåëäd api sunécena
taror api sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

(4)

na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.

(5)

ayi nanda-tanuja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya

O son of Mahäräja Nanda [Kåñëa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

(6)

nayanaà galad-açru-dhärayä
vadanaà gadgada-ruddhayä girä
pulakair nicitaà vapuù kadä
tava-näma-grahaëe bhaviñyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

(7)

yugäyitaà nimeñeëa
cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà
govinda-viraheëa me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

(8)

äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäm-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù

I know no one but Kåñëa as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.

SVA 2: Songs of Çréla Bhaktivinoda Öhäkura

SVA 2: Aruëodaya-kértana

Part One

(1)

udilo aruëa püraba-bhäge,
dwija-maëi gorä amani jäge,
bhakata-samüha loiyä säthe,
gelä nagara-bräje

1) When the rising sun appeared in the East, the jewel of the twice-born, Lord Gaurasundara, awakened, and, taking His devotees with Him, He went all over the countryside towns and villages

(2)

 ‘täthaé täthaé bäjalo khol,
ghana ghana tähe jhäjera rol,
preme òhala òhala soëära aìga,
caraëe nüpura bäje

2) and played the mådaìga, and the cymbals chimed in time. Lord Gauräìga’s shimmering golden features danced, and His footbells jingled.

(3)

mukunda mädhava yädava hari,
bolena bolo re vadana bhori’,
miche nida-baçe gelo re räti,
divasa çaréra-säje

3) All the devotees chanted the names Mukunda, Mädhava, Yadava and Hari, their mouths being filled with the vibrations. They would announce to the still sleeping people, "You spend your nights uselessly sleeping and your days decorating your bodies!

(4)

emana durlabha mänava-deho,
päiyä ki koro bhäva nä keho,
ebe nä bhajile yaçodä-suta,
carame poribe läje

4) You have achieved such a rare human body, but you do not care for this gift. You remain not serving the darling of Yaçodä and slowly fall through your last moments to death.

(5)

udita tapana hoile asta,
dina gelo boli’ hoibe byasta,
tabe keno ebe alasa hoy,
nä bhaja hådoya-räje

5) With every rising and setting of the sun, a day passes and is lost. Then, why do you remain idle and not serve the Lord of the heart?

(6)

jévana anitya jänaha sär,
tähe nänä-vidha vipada-bhär,
nämäçraya kori’ jatane tumi,
thäkaha äpana käje

6) This temporary life is full of various miseries. Take shelter of the holy name as your only business.

(7)

jévera kalyäna-sädhana-käm,
jagate äsi’ e madhura näm,
avidyä-timira-tapana-rüpe,
håd-gagane biräje

7) To penetrate the darkness of ignorance and bless everyone’s heart, the holy name has risen like the shining sun.

(8)

kåñëa-näma-sudhä koriyä pän,
juräo bhakativinoda-präë,
näma binä kichu nähiko äro,
caudda-bhuvana-mäjhe

8) Drink the pure nectar of the holy name. There is nothing but the name to be had in the fourteen worlds. It has filled the soul of Çré Bhaktivinoda Öhäkura.

Part Two

(1)

jév jägo, jév jägo, gauracända bole
kota nidrä jäo mäyä-piçäcéra kole

1) Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the witch called Mäyä?

(2)

bhajibo boliyä ese saàsära-bhitare
bhuliyä rohile tumi avidyära bhare

2) You have forgotten the way of devotional service and are lost in the world of birth and death.

(3)

tomäre loite ämi hoinu avatära
ämi binä bandhu ära ke äche tomära

3) I have descended just to save you; other than Myself you have no friend in this world.

(4)

enechi auñadhi mäyä näçibäro lägi’
hari-näma mahä-mantra lao tumi mägi’

4) I have brought the medicine that will wipe out the disease of illusion from which you are suffering. Take this mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/Hare Räma, Hare Räma Räma Räma, Hare Hare."

(5)

bhakativinoda prabhu-caraëe pariyä
sei hari-näma-mantra loilo mägiyä

5) Çréla Bhaktivinoda Öhäkura says: "I fall at the Lord’s feet, having taken this mahä-mantra. "

SVA 2: Çré Näma

(1)

gäy gorä madhur sware
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare

(1) Lord Gaurasundara sings in a very sweet voice, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

(2)

gåhe thäko, vane thäko, sadä ‘hari’ bole’ òäko,
sukhe duùkhe bhulo nä’ko, vadane hari-näm koro re

(2) Whether you are a householder or a sannyäsé, constantly chant "Hari! Hari!" Do not forget this chanting, whether you are in a happy condition or a distressful one. Just fill your lips with the hari-näma.

(3)

mäyä-jäle baddha ho ’ye, ächo miche käja lo ’ye,
ekhona cetana pe’ye, ‘rädhä-mädhav’ näm bolo re

(3) You are bound up in the network of mäyä and are forced to toil fruitlessly. Now you have obtained full consciousness in the human form of life, so chant the names of Rädhä-Mädhava.

(4)

jévana hoilo çeña, nä bhajile håñékeça
bhaktivinodopadeça, ekbär näm-rase mäto re

(4) Your life may end at any moment, and you have not served the Lord of the senses, Håñékeça. Take this advice of Bhaktivinoda Öhäkura: "Just once, relish the nectar of the holy name!"

SVA 2: Gopénätha

Part One

(1)

gopénäth, mama nivedana çuno
viñayé durjana, sadä käma-rata,
kichu nähi mora guëa

(1) 0 Gopénätha, Lord of the gopés, please hear my request. I am a wicked materialist, always addicted to worldly desires, and no good qualities do I possess.

(2)

gopénäth, ämära bharasä tumi
tomära caraëe, loinu çaraëa,
tomära kiìkora ämi

(2) 0 Gopénätha, You are my only hope, and therefore I have taken shelter at Your lotus feet. I am now Your eternal servant.

(3)

gopénäth, kemone çodhibe more
nä jäni bhakati, karme jaòa-mati,
porechi soàsära-ghore

(3) 0 Gopénätha, how will You purify me? I do not know what devotion is, and my materialistic mind is absorbed in fruitive work. I have fallen into this dark and perilous worldly existence.

(4)

gopénäth, sakali tomära mäyä
nähi mama bala, jïäna sunirmala,
swädéna nahe e käyä

(4) 0 Gopénätha, everything here is Your illusory energy. I have no strength or transcendental knowledge, and this body of mine is not independent and free from the control of material nature.

(5)

gopénäth, niyata caraëe sthäna
mäge e pämara, kändiyä kändiyä,
korohe karuëä däna

(5) 0 Gopénätha, this sinner, who is weeping and weeping, begs for an eternal place at Your divine feet. Please give him Your mercy.

(6)

gopénäth, tumi to’ sakali päro
durjane tärite, tomära çakati,
ke äche päpéra äro

(6) 0 Gopénätha, You are able to do anything, and therefore You have the power to deliver all sinners. Who is there that is more of a sinner than myself?

(7)

gopénäth, tumi kåpä-päräbära
jévera käraëe, äsiyä prapaïce,
lélä koile subistära

(7) 0 Gopénätha, You are the ocean of mercy. Having come into this phenomenal world, You expand Your divine pastimes for the sake of the fallen souls.

(8)

gopénäth, ämi ki doñe doñé
asura sakala, päilo caraëa,
vinoda thäkilo bosi’

(8) 0 Gopénätha, I am so sinful that although all the demons attained Your lotus feet, Bhaktivinoda has remained in worldly existence.

Part Two

(1)

gopinäth, ghucäo saàsära jwälä
avidyä-jätanä, äro nähi sahe,
janama-maraëa-mälä

(1) 0 Gopénätha, please remove the torment of worldly existence. I can no longer tolerate the pain of ignorance and the repeated succession of births and deaths.

(2)

gopénäth, ämi to’ kämera däsa
viñaya-bäsanä, jägiche hådoye,
phädiche karama phäsa

(2) 0 Gopénätha, indeed I am a servant of lust. Worldly desires are awakening in my heart, and thus the noose of fruitive work is beginning to tighten.

(3)

gopinäth, kabe vä jägibo ämi
käma-rüpa ari, düre teyägibo,
hådoye sphuribe tumi

(3) 0 Gopénätha, when will I wake up and abandon afar this enemy of lust, and when will You manifest Yourself in my heart?

(4)

gopénäth, ämi to’ tomära jana
tomäre chäriyä, saàsära bhajinu,
bhuliyä äpana-dhana

(4) 0 Gopénätha, I am Your devotee, but having abandoned You and thus having forgotten my real treasure, I have worshiped this mundane world.

(5)

gopinäth, tumi to’ sakali jäno
äpanära jane, daëòiyä ekhano,
çré-caraëe aeho sthäno

(5) 0 Gopénätha, You know everything. Now, having punished Your servant, please give him a place at Your lotus feet.

(6)

gopénäth, ei ki vicära taba
bimukha dekhiyä, chäro nija-jane,
na koro’ karuëä-laba

(6) 0 Gopénätha, is this Your judgment, that seeing me averse to You, You abandon Your servant and don’t bestow even a particle of mercy upon him?

(7)

gopénäth, ämi to mürakha ati
kise bhälo hoya, kabhu nä bujhinu,
täi heno mama gati

(7) 0 Gopénätha, I am certainly very foolish, and I have never known what is good for me. Therefore such is my condition.

(8)

gopénäth, tumi to’ paëòita-bara
müòhera maìgala, tumi anveñibe,
e däse nä bhävo’ para

(8) 0 Gopénätha, You are indeed the wisest person. Please look for a way to bring about auspiciousness for this fool, and please do not consider this servant as an outsider.

Part Three

(1)

gopénäth, ämära upäya näi
tumi kåpä kori’, ämäre loile,
saàsäre uddhära päi

(1) 0 Gopénätha, I have no means of success, but if You take me, having bestowed Your mercy upon me, then I will obtain deliverance from this world.

(2)

gopénäth, porechi mäyära phere
dhana, dära, suta, ghireche ämäre,
kämete rekheche jere

(2) 0 Gopénätha, I have fallen into the perils of material illusion. Wealth, wife, and sons have surrounded me, and lust has wasted me away.

(3)

gopénäth, mana je pägala mora
nä mäne çäsana, sadä acetana,
viñaye ro ’yeche ghora

(3) 0 Gopénätha, my mind is crazy and does not care for any authority. It is always senseless and has remained in the dark pit of worldly affairs.

(4)

gopinäth, hära je menechi ämi
aneka jatana, hoilo bifala,
ekhano bharasä tumi

(4) 0 Gopénätha, I have accepted my defeat. All of my various endeavors were useless. Now You are the only hope.

(5)

gopénäth, kemone hoibe gati
prabala indriya, boçé-bhüta mana,
nä chäre viñaya-rati

(5) 0 Gopénätha, how shall I make any advancement when my mind has come under the control of the powerful senses and does not abandon its attachment to materialism?

(6)

gopénäth, hådoye bosiyä mora
manake çamiyä, laho nija päne,
ghucibe vipada ghora

(6) 0 Gopénätha, after sitting down in the core of my heart and subduing my mind, please take me to You. In this way the horrible dangers of this world will disappear.

(7)

gopénäth, anätha dekhiyä more
tumi håñékeça, håñéka damiyä,
täro ’he saàsåti-ghore

(7) 0 Gopénätha, You are Håñékeça, the Lord of the senses. Seeing me so helpless, please control these senses of mine and deliver me from this dark and perilous worldly existence.

(8)

gopénäth, galäya legeche phäsa
kåpä-asi dhori’, bandhana chediyä,
vinode koroho däsa

(8) 0 Gopénätha, the noose of materialism has become fixed around my neck. Taking up the sword of Your mercy and cutting this bondage, make this Bhaktivinoda Your humble servant.

SVA 2: Gurudeva

(1)

gurudev!
kåpä-bindu diyä, koro’ ei däse,
tåëäpekhä ati héna
sakala sahane, bala diyä koro’,
nija-mäne spåhä-héna

1) Gurudeva, give to this servant just one drop of mercy. I am lower than a blade of grass. Give me all he1p. Give me strength. Let me be as you are, without desires or aspirations.

(2)

sakale sammäna korite çakati,
deho’ nätha! jathäjatha
tabe to’ gäibo, hari-näma-sukhe,
aparädha ha ’be hata

2) I offer you all respects, for thus I may have the energy to know you correctly. Then, by chanting the holy name in great ecstasy, all my offenses will cease.

(3)

kabe heno kåpä, labhiyä e jana,
kåtärtha hoibe, nätha!
çakti-buddhi-héna, ämi ati déna,
koro’ more ätma-sätha

3) O Lord and Master! When will such mercy fall to this one who is weak and devoid of intelligence? Allow me to be with you.

(4)

jogyatä-vicäre, kichu nähi päi,
tomära karuëä—sära
karuëä nä hoile, kändiyä kändiyä,
präëa nä räkhibo ära

4) If you examine me, you will find no qualities. Your mercy is all that I am made of. If you are not merciful unto me, I can only weep, and I will not be able to maintain my life.

SVA 2: Mänasa Deha Geha

(1)

mänasa, deho, geho, jo kichu mor
arpilü tuwä pade, nanda-kiçor!

(1) Mind, body, and family, whatever may be mine, I have surrendered at Your lotus feet, O youthful son of Nanda!

(2)

sampade vipade, jévane-maraëe
däy mama gelä, tuwä o-pada baraëe

(2) In good fortune or in bad, in life or at death, all my difficulties have disappeared by choosing those feet of Yours as my only shelter.

(3)

märobi räkhobi—jo icchä tohärä
nitya-däsa prati tuwä adhikärä

(3) Slay me or protect me as You wish, for You are the master of Your eternal servant.

(4)

janmäobi moe icchä jadi tor
bhakta-gåhe jani janma hau mor

(4) If it is Your will that I be born again, then may it be in the home of Your devotee.

(5)

kéöa-janma hau jathä tuwä däs
bahir-mukha brahma janme nähi äç

(5) May I be born again even as a worm, so long as I may remain Your devotee. I have no desire to be born as a Brahmä averse to You.

(6)

bhukti-mukti-spåhä vihéna je bhakta
labhaite täko saìga anurakta

(6) I yearn for the company of that devotee who is completely devoid of all desire for worldly enjoyment or liberation.

(7)

janaka, janané, dayita, tanay
prabhu, guru, pati—tuhü sarva-moy

(7) Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me.

(8)

bhakativinoda kohe, çuno käna!
rädhä-nätha! tuhü hämära paräëa

(8) Öhäkura Bhaktivinoda says, "O Käna, please hear me! O Lord of Rädhä, You are my life and soul!"

SVA 2: Prasäda-seväya

Part One

(this first song should be sung before honoring the Lord’s prasäda)

(1)

 bhäi-re!
çaréra abidyä-jäl, joòendriya tähe käl,
jéve phele viñaya-sägore
tä’ra madhye jihwä ati, lobhamoy sudurmati,
tä’ke jetä kaöhina saàsäre

(2)

kåñëa baro doyämoy, koribäre jihwä jay,
swa-prasäd-anna dilo bhäi
sei annämåta päo, rädhä-kåñëa-guëa gäo,
preme òäko caitanya-nitäi

O Lord, this material body is a place of ignorance, and the senses are a network of paths to death. Somehow, we have fallen into this ocean of material sense enjoyment, and of all the senses the tongue is most voracious and uncontrollable; it is very difficult to conquer the tongue in this world. But You, dear Kåñëa, are very kind to us and have given us such nice prasäda, just to control the tongue. Now we take this prasäda to our full satisfaction and glorify You Lord—Rädhä and Kåñëa—and in love call for the help of Lord Caitanya and Nityänanda.

SVA 2: Kabe Ha’be Bolo

(1)

kabe ha’be bolo se-dina ämär
(ämär) aparädha ghuci’, çuddha näme ruci,
kåpä-bale ha’be hådoye saïcär

1) When, oh when will that day be mine? When my offenses ceasing, taste for the name increasing, when in my heart will your mercy shine, when, oh when will that day be mine?

(2)

tåëädhika héna, kabe nije mäni’,
sahiñëutä-guëa hådoyete äni’
sakale mänada, äpani amäné,
ho’ye äswädibo näma-rasa-sär

2) Lower than a blade of grass, more tolerant than a tree. When will my mind attain this quality? Respectful to all, not expecting their honour, then shall I taste the name’s nectar sublime. When, oh when will that day be mine?

(3)

dhana jana ära, kobitä-sundaré,
bolibo nä cähi deho-sukha-karé
janme-janme däo, ohe gaurahari!
ahaituké bhakti caraëe tomär

3) Great wealth or followers, feminine beauty, I won’t care for them or the comforts of my body. Birth after birth give me, Oh Lord Caitanya, causeless devotion to Your feet divine, when, oh when will that day be mine?

(4)

(kabe) korite çré-kåñëa-näma uccäraëa,
pulakita deho gadgada bacana
baibarëya-bepathu ha’be saìghaöana,
nirantara netre ba’be açru-dhär

4) When will I utter Kåñëa, Kåñëa, Kåñëa, with words choked up and shivering body? When will I be trembling all over, lose bodily color, tears pouring from my eyes, when, oh when will that day be mine?

(5)

kabe navadwépe, suradhuné-taöe,
gaura-nityänanda boli’ niñkapaöe
näciyä gäiyä, beräibo chuöe,
bätulera präya chäriyä bicär

5) When in Navadvipa along the Ganges bank,  shouting ‘Gaura-Nityänanda’ as a surrendered soul, dancing, chanting, running everywhere, when will I become half mad of mind? When, oh when will that day be mine?

(6)

kabe nityänanda, more kori ’doyä,
chäräibe mora viñayera mäyä
diyä more nija-caraëera chäyä,
nämera häöete dibe adhikär

6) When will Lord Nityänanda show mercy upon me, when will I reject the world of mäyä? Bestow unto me the shade of Your lotus feet, let the right to preach the name be mine. When, oh when will that day be mine?

(7)

kinibo, luöibo, hari-näma-rasa,
näma-rase mäti’ hoibo bibaça
rasera rasika-caraëa paraça,
koriyä mojibo rase anibär

7) I will beg, borrow, or steal the nectar of the name. By the name’s effect I will feel paralyzed. Oh! Enjoyer of the nectar of the name, When will I touch your lotus feet till the end of time? When, oh when will that day be mine?

(8)

kabe jébe doyä, hoibe udoya,
nija-sukha bhuli’ sudéna-hådoya
bhakativinoda, koriyä binoya,
çré-äjïä-öahala koribe pracär

8) When kindness to all beings will be appearing, with free heart forget myself comforting, Bhaktivinoda in all humility prays, "Now I will set out to preach Your order sublime." When, oh when will that day be mine?

SVA 2: Bhoga-ärati

(1)

bhaja bhakata-vatsala çré-gaurahari
çré-gaurahari sohi goñöha-bihäré
nanda-jaçomaté-citta-hari

(1) Just worship Çré Gaurahari, who is always affectionate toward His devotees. He is the same Supreme Godhead, Kåñëa, who sported in the cowherd pastures of Vraja and stole the hearts of Nanda and Yaçodä.

(2)

belä ho’lo dämodara äisa ekhano
bhoga-mandire bosi’ koraho bhojana

(2) Mother Yaçodä calls to Kåñëa, "My dear Dämodara, it is very late. Please come right now, sit down in the dining hall, and take Your lunch."

(3)

nandera nideçe baise giri-bara-dhäré
baladeva-saha sakhä baise säri säri

(3) On the direction of Nanda Mahäräja, Kåñëa, the holder of Govardhana Hill, sits down, and then all the cowherd boys, along with Kåñëa's elder brother, Çré Baladeva, sit down in rows to take their lunch.

(4)

çuktä-çäkädi bhäji nälitä kuñmäëòa
däli dälnä dugdha-tumbé dadhi mocä-khaëòa

(4) They are then served a feast of çuktä and various kinds of green leafy vegetables, then nice fried things, and a salad made of the green leaves of the jute plant. They are also served pumpkin, baskets of fruit, small square cakes made of lentils and cooked-down milk, then thick yogurt, squash cooked in milk, and vegetable preparations made from the flower of the banana tree.

(5)

mudga-borä mäña-borä roöikä ghåtänna
çañkulé piñöaka khér puli päyasänna

(5) Then they receive fried squares of mung dahl patties, and urad dahl patties, capätés, and rice with ghee. Next, sweets made with milk, sugar, and sesamum; rice flour cakes; thick cooked-down milk; cakes floating in milk; and sweet rice.

(6)

karpüra amåta—keli rambhä khéra-sära
amåta rasälä, amla dwädaça prakära

(6) There is also sweet rice that tastes just like nectar due to its being mixed with camphor. There are bananas, and cheese which is nectarean and delicious. They are also served twelve kinds of sour preparations made with tamarinds, limes, lemons, oranges, and pomegranates.

(7)

luci cini sarpuré läòòu rasäbalé
bhojana korena kåñëa ho’ye kutühalé

(7) There are purés made with white flour and sugar; purés filled with cream; laòòus; and dahl patties boiled in sugared rice. Kåñëa eagerly eats all of the food.

(8)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

(8) In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.

(9)

chale-bale läòòu khäy çré-madhumaìgala
bagala bäjäy ära drya hari-bolo

(9) Kåñëa’s funny brähmaëa friend Madhumaìgala, who is very fond of laòòus, gets them by hook or by crook. Eating the laòòus, he shouts, "Haribol! Haribol!" and makes a funny sound by slapping his sides under his armpits with his hands.

(10)

rädhikädi gaëe heri’ nayanera koëe
tåpta ho’ye khäy kåñëa jaçodä-bhavane

(10) Beholding Rädhäräëé and Her gopé friends out of the corners of His eyes, Kåñëa eats at the house of mother Yaçodä with great satisfaction.

(11)

bhojanänte piye kåñëa subäsita bäri
sabe mukha prakhäloy ho’ye säri säri

(11) After lunch, Kåñëa drinks rose-scented water. Then all of the boys, standing in lines, wash their mouths.

(12)

hasta-mukha prakhäliyä jata sakhä-gaëe
änande biçräma kore baladeva-sane

(12) After all the cowherd boys wash their hands and mouths, in great bliss they take rest with Lord Balaräma.

(13)

jambula rasäla äne tämbüla-masälä
tähä kheye kåñëa-candra sukhe nidrä gelä

(13) The two cowherd boys Jambula and Rasäla then bring Kåñëa pän made with betel nuts, fancy spices, and catechu. After eating that pän, Çré Kåñëacandra then happily goes to sleep.

(14)

biçäläkha çikhi-puccha-cämara òhuläya
apürba çayyäya kåñëa sukhe nidrä jäya.

(14) While Kåñëa happily takes His rest on an excellent bedstead, His servant Viçäläkña cools Him with a fan of peacock feathers.

(15)

jaçomaté-äjïä pe’ye dhaniñöhä-änéto
çré-kåñëa-prasäda rädhä bhuïje ho’ye préto

(I5) At mother Yaçodä’s request the gopé Dhaniñöhä brings remnants of food left on Kåñëa’s plate to Çrématé Rädhäräëé, who eats them with great delight.

(16)

lalitädi sakhé-gaëa avaçeña päya
mane mane sukhe rädhä-kåñëa-guëa gäya

(16) Lalitä-devé and the other gopés then receive the remnants, and within their hearts they sing the glories of Rädhäräëé and Kåñëa with great joy.

(17)

hari-lélä ek-mätra jähära pramoda
bhogärati gäy öhäkur bhakativinoda

(17) Öhäkura Bhaktivinoda, whose one and only joy is the pastimes of Lord Hari, sings this Bhoga-ärati song.

SVA 2: Jaya Rädhä-Mädhava

(jaya) rädhä-mädhava (jaya) kuïja-bihäré
(jaya) gopé-jana-vallabha (jaya) giri-vara-dhäré
(jaya) jaçodä-nandana, (jaya) braja-jana-raïjana,
(jaya) jämuna-téra-vana-cäré

Kåñëa is the lover of Rädhä. He displays many amorous pastimes in the groves of Våndävana, He is the lover of the cowherd maidens of Vraja, the holder of the great hill named Govardhana, the beloved son of mother Yaçodä, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamunä.

(Çréla Prabhupäda was very fond of this song and sang it just before his lectures. In Allahabad and Gorakhpur Çréla Prabhupäda fell into a trance after singing the first two lines, and after some time he came back into external consciousness and said, "Now just chant Hare Kåñëa." Çréla Prabhupäda said that this song is "a picture of Våndävana. Everything is there—Çrématé Rädhäräëé, Våndävana, Govardhana, Yaçodä, and all the cowherd boys.")

SVA 2: Rädhä-Kåñëa Bol

(1)

‘rädhä-kåñëa’ bol bol bolo re sobäi
(ei) çikhä diyä, sab nadéyä
phirche nece’ gaura-nitäi

1) Chant, chant "Rädhä-Kåñëa!" Everyone chant! When Lord Caitanya and Lord Nityänanda came dancing through Nadia, They gave these teachings: Chant, chant "Rädhä-Kåñëa!" Everyone chant!

(2)

(miche) mäyär boçe, jäccho bhese’,
khäccho häbuòubu, bhäi

2) You are caught up in a whirlpool of senseless action and are sinking lower and lower. Chant, chant "Rädhä-Kåñëa!" Everyone chant!

(3)

(jév) kåñëa-däs, e biçwäs,
korle to’ är duùkho näi

3) If you just understand that the spirit soul is the eternal servant of Kåñëa, you will never have any more sorrows.

(4)

(kåñëa) bolbe jabe, pulak ha’be
jhorbe äìkhi, boli täi

4) Chant Hare Kåñëa and your eyes will fill with tears and your body will feel transcendental shivering. Chant, chant "Rädhä-Kåñëa!" Everyone chant!

(5)

(‘rädhä) kåñëa’ bolo, saìge calo,
ei-mätra bhikhä cäi

5) Simply chant "Rädhä-Kåñëa" and join with us. Those are the only alms we beg. Chant, chant "Rädhä-Kåñëa!" Everyone chant!

(6)

(jäy) sakal’bipod bhaktivinod
bole, jakhon o-näm gäi

6) "All dangers will be gone when that Name is chanted," says Bhaktivinoda Öhäkura. Chant, chant "Rädhä-Kåñëa!" Everyone chant!

SVA 2: Çuddha-bhakata

(1)

çuddha-bhakata-caraëa-reëu,
bhajana-anuküla
bhakata-sevä, parama-siddhi,
prema-latikära müla

1) The dust of the lotus feet of pure devotees, enthusiatic devotional service, and service to the pure devotees of the highest order are the roots of the creeper of devotion.

(2)

mädhava-tithi, bhakti-janané,
jetane pälana kori
kåñëa-basati, basati boli’,
parama ädare bori

2) The holy days like Ekädaçé and Janmäñöami are the mother of devotion for those devotees who respect them. Let the holy places of Kåñëa’s pastimes be my places of worship, and bless me.

(3)

gaur ämära, je-saba sthäne,
koralo bhramaëa raìge
se-saba sthäna, heribo ämi,
praëayi-bhakata-saìge

3) May I always visit all the holy places associated with the lélä of Lord Caitanya and His devotees.

(4)

mådaìga-bädya, çunite mana,
abasara sadä jäce
gaura-bihita, kértana çuni’,
änande hådoya näce

4) When I hear the sound of the mådaìga in my heart I always desire to join in kértana; and when I hear the bonafide songs decribing Lord Caitanya’s pastimes, my heart dances in ecstasy.

(5)

jugala-mürti, dekhiyä mora,
parama-änanda hoya
prasäda-sebä korite hoya,
sakala prapaïca jaya

5) Whenever I see the transcendental çré-vigrahas of Rädhä-Kåñëa I am in bliss, for by taking Their Lordships’ prasäda we can conquer over the material elements.

(6)

je-dina gåhe, bhajana dekhi,
gåhete goloka bhäya
caraëa-sédhu, dekhiyä gaìgä,
sukha sä sémä päya

6) One day while performing devotional practices, I saw my house transformed into Goloka Våndävana. When I take the caraëämåta of the Deity, I see the holy Ganges waters that come from the feet of Lord Viñëu, and my bliss knows no bounds.

(7)

tulasé dekhi’,  juräya präëa,
mädhava-toñaëé jäni’
gaura-priya, çäka-sevane,
jévana särthaka mäni

7) By seeing the tulasé tree my heart feels joy and Lord Mädhava (Kåñëa) is also satisfied. When I eat the prasäda favored by Lord Caitanya it is a new life’s experience. (Lord Caitanya was very fond of a green vegetable preparation called sak, and there is another song in this book that tells of the amazing effects of this type of prasäda.)

(8)

bhakativinoda, kåñëa-bhajane,
anaküla päya jähä
prati-dibase, parama-sukhe,
swékära koroye tähä

8) Bhaktivinoda concludes by saying: "Whosoever attains the stage of enthusiasm for these devotional practices will be supremely blissful wherever he may be."

SVA 2: Gaura-ärati

(1)

(kiba) jaya jaya goräcänder äratiko çobhä
jähnavé-taöa-vane jaga-mana-lobhä
jaga-jana-mana-lobhä

(First Refrain)
gauräìger ärotik çobhä
jaga-jana-mana-lobhä

(1) All glories, all glories to the beautiful ärati ceremony of Lord Caitanya. This Gaura-ärati is taking place in a grove on the banks of the Jähnavé [Ganges] and is attracting the minds of all living entities in the universe.

(2)

dakhiëe nitäicänd, bäme gadädhara
nikaöe adwaita, çréniväsa chatra-dhara

(2) On Lord Caitanya’s right side is Lord Nityänanda, and on His left is Çré Gadädhara. Nearby stands Çré Advaita, and Çréväsa Öhäkura is holding an umbrella over Lord Caitanya’s head.

(3)

bosiyäche goräcänd ratna-siàhäsane
ärati koren brahmä-ädi deva-gaëe

(3) Lord Caitanya has sat down on a jeweled throne, and the demigods, headed by Lord Brahmä, perform the ärati ceremony.

(4)

narahari-ädi kori’ cämara dhuläya
saïjaya-mukunda-bäsu-ghoñ-ädi gäya

(4) Narahari Sarakära and other associates of Lord Caitanya fan Him with cämaras, and devotees headed by Saïjaya Paëòita, Mukunda Datta, and Väsu Ghoña sing sweet kértana.

(5)

çaìkha bäje ghaëöä bäje bäje karatäla
madhura mådaìga bäje parama rasäla

(Second Refrain)
çankha bäje ghaëöä bäje
madhur madhur madhur bäje

(5) Conchshells, bells, and karatälas resound, and the mådaìgas play very sweetly. This kértana music is supremely sweet and relishable to hear.

(6)

bahu-koöi candra jini’ vadana ujjvala
gala-deçe bana-mälä kore jhalamala

(6) The brilliance of Lord Caitanya’s face conquers millions upon millions of moons, and the garland of forest flowers around His neck shines.

(7)

çiva-çuka-närada preme gada-gada
bhakativinoda dekhe gorära sampada

(7) Lord Çiva, Çukadeva Gosvämé, and Närada Muni are all there, and their voices are choked with the ecstasy of transcendental love. Thus Öhäkura Bhaktivinoda envisions the glory of Lord Çré Caitanya.

SVA 2: Çré Näma-kértana

(1)

yaçomaté-nandana, braja-baro-nägara,
gokula-raïjana käna
gopé-paräëa-dhana, madana-manohara,
käliya-damana-vidhäna

1) Lord Kåñëa is the beloved son of mother Yaçodä; the transcendental lover in the land of Vraja; the delight of Gokula; Käna [a nickname of Kåñëa]; the wealth of the lives of the gopés. He steals the mind of even Cupid and punishes the Käliya serpent.

(2)

amala harinäm amiya-viläsä
vipina-purandara, navéna nägara-bora,
baàçé-badana suväsä

(2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Kåñëa is the Lord of the twelve forests of Vraja, He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is an excellent dresser.

(3)

braja-jana-pälana, asura-kula-näçana
nanda-godhana-räkhowälä
govinda mädhava, navanéta-taskara,
sundara nanda-gopälä

(3) Kåñëa is the protector of the inhabitants of Vraja; the destroyer of various demoniac dynasties; the keeper and tender of Nanda Mahäräja’s cows; the giver of pleasure to the cows, land, and spiritual senses; the husband of the goddess of fortune; the butter thief; and the beautiful cowherd boy of Nanda Mahäräja.

(4)

yämuna-taöa-cara, gopé-basana-hara,
räsa-rasika, kåpämoya
çré-rädhä-vallabha, båndäbana-naöabara,
bhakativinod-äçraya

(4) Kåñëa wanders along the banks of the River Yamunä. He stole the garments of the young damsels of Vraja who were bathing there. He delights in the mellows of the räsa dance; He is very merciful; the lover and beloved of Çrématé Rädhäräëé; the great dancer of Våndävana; and the shelter and only refuge of Öhäkura Bhaktivinoda.

SVA 2:  Ohe! Vaiñëava Öhäkura

(1)

ohe!
vaiñëaba öhäkura, doyära sägara,
e däse koruëä kori’
diyä pada-chäyä, çodho he ämäya,
tomära caraëa dhori

1) 0 venerable Vaiñëava, O ocean of mercy, be merciful unto your servant. Give me the shade of your lotus feet and purify me. I hold on to your lotus feet.

(2)

chaya bega domi’, chaya doña çodhi’,
chaya guëa deho’ däse
chaya sat-saìga, deho’ he ämäre,
boshechi saìgera äçe

2) Teach me to control my six passions; rectify my six faults, bestow upon me the six qualities, and offer unto me the six kinds of holy association.

(3)

ekäké ämära, nähi päya bala,
hari-näma-saìkértane
tumi kåpä kori’, çraddhä-bindu diyä,
deho’ kåñëa-näma-dhane

3) I do not find the strength to carry on alone the saìkértana of the holy name of Hari. Please bless me by giving me just one drop of faith with which to obtain the great treasure of the holy name of Kåñëa.

(4)

kåñëa se tomära, kåñëa dite päro,
tomära çakati äche
ämi to’ käìgala, ‘kåñëa’ ‘kåñëa’ boli’,
dhäi tava päche päche

4) Kåñëa is yours; you have the power to give Him to me. I am simply running behind you shouting, "Kåñëa! Kåñëa!"

*The six passions are those pertaining to words, the mind, anger, the tongue, the stomach and the genitals. The six faults are overeating, attachment to material things, inability to follow regulative principles, sense gratification, useless idle talk, and impure habits. The six positive qualities are enthusiasm in practicing devotional service, firm faith in devotional processes, a strong desire to attain prema-bhakti, a favorable service attitude, avoidance of non-devotees, and appreciation of the company of devotees. The six methods of association are to go to an assembly of devotees, to invite devotees into one’s home, to discuss and hear devotional topics, to take the mahä-prasäda of devotees and to offer mahä-prasäda to devotees.

SVA 2: Vibhävaré Çeña

(1)

vibhävaré çeña, äloka-praveça,
nidrä chäri’ uöho jéva
bolo hari hari, mukunda muräri,
räma kåñëa hayagréva

(1) The night has come to an end and the light of dawn is entering. O jéva soul, arise and give up your sleep. Chant the holy names of Lord Hari, who is the giver of liberation; the enemy of the Mura demon; the supreme enjoyer; the all-attractive one; and the horse-headed incarnation, Hayagréva.

(2)

nåsiàha vämana, çré-madhusüdana,
brajendra-nandana çyäma
pütanä-ghätana, kaiöabha-çätana,
jaya däçarathi-räma

(2) Lord Hari [Kåñëa] incarnated as the half-man, half-lion, Nåsiàha. He appeared as a dwarf-brähmaëa named Upendra and is the killer of the Madhu demon. He is the beloved son of the King of Vraja, Nanda Mahäräja, and is blackish in complexion. He is the slayer of the Pütanä witch and the destroyer of the demon Kaiöabha. All glories to Lord Hari, who appeared as Lord Räma, the son of King Daçaratha.

(3)

yaçodä duläla, govinda-gopäla,
våndävana purandara
gopé-priya-jana, rädhikä-ramaëa,
bhuvana -sundara-bara

(3) He is the darling of mother Yaçodä; the giver of pleasure to the cows, land, and spiritual senses; and the protector of the cows. He is the Lord of the Våndävana forest; the gopés’ beloved; the lover of Rädhikä; and the most beautiful personality in all the worlds.

(4)

räväëäntakara, mäkhana-taskara,
gopé-jana-vastra-häré
brajera räkhäla, gopa-vånda-päla,
citta-häré baàçé-dhäré

(4) As Rämacandra He brought about the end of the demoniac King Rävaëa; as Kåñëa He stole the older gopés’ butter; He stole the younger gopés’ clothes while they were bathing in the Yamunä. He is a cowherd boy of Vraja and the protector of the cowherd boys. He steals the hearts of all and always holds a flute.

(5)

yogéndra-bandana, çré-nanda-nandana,
braja-jana-bhaya-häré
navéna nérada, rüpa manohara,
mohana-baàçé-bihäré

(5) Lord Kåñëa is worshiped by the best of yogis and is the son of Nanda. He removes all the fears of the inhabitants of Vraja. He is the color of a fresh rain cloud, and His form is enchanting. When He wanders about, playing His flute, He looks very charming.

(6)

yaçodä-nandana, kaàsa-nisüdana,
nikuïja-räsa-viläsé
kadamba-känana, räsa-paräyaëa,
bånda-vipina-niväsé

(6) He is the son of Yaçodä and the killer of King Kaàsa, and He sports in the räsa dance among the groves of Vraja. Kåñëa engages in this räsa dance underneath the kadamba trees, and He resides in the forest of Våndävana.

(7)

änanda-vardhana, prema-niketana,
phula-çara-jojaka käma
gopäìganä-gaëa, citta-vinodana,
samasta-guëa-gaëa-dhäma

(7) He increases the ecstasy of His devotees. He is the reservoir of all love and is the transcendental Cupid who uses His flowered arrows to increase the loving desires of the gopés. He is the pleasure of the gopés’ hearts and the abode of all wonderful qualities.

(8)

jämuna-jévana, keli-paräyaëa,
mänasa-candra-cakora
näma-sudhä-rasa, gäo kåñëa-jaça
räkho vacana mana mora

(8) Lord Kåñëa is the life of the River Yamunä. He is always absorbed in amorous pastimes, and He is the moon of the gopés’ minds, which are like the cakora birds that subsist only upon moonlight. O mind, obey these words of mine and sing the glories of Çré Kåñëa in the form of these holy names, which are full of nectarean mellows.

SVA 2: Ämär Jévan

(1)

ämära jévana, sadä päpe rata,
nähiko puëyera leña
parere udvega, diyächi ye koto,
diyächi jévere kleça

1) I am an impious sinner and have caused others great anxiety and trouble.

(2)

nija sukha lägi’, päpe nähi òori,
dayä-héna svärtha-paro
para-sukhe duùkhé, sadä mithya-bhäñé,
para-duùkha sukha-karo

2) I have never hesitated to perform sinful acts for my own enjoyment. Devoid of all compassion, concerned only with my own selfish interests, I am remorseful seeing others happy. I am a perpetual liar, and the misery of others is a source of great pleasure for me.

(3)

äçeña kämanä, hådi mäjhe mora,
krodhé, dambha-paräyaëa
mada-matta sadä, viñaye mohita,
hiàsä-garva vibhüñaëa

3) The material desires within the core of my heart are unlimited. I am wrathful, devoted to false pride and arrogance, intoxicated by vanity, and bewildered by worldly affairs. Envy and egotism are the ornaments I wear.

(4)

nidrälasya hata, sukärye virata,
akärye udyogé ämi
pratiñöha lägiyä, çäöhya-äcaraëa,
lobha-hata sadä kämé

4) Ruined by laziness and sleep, I resist all pious deeds; yet I am very active and enthusiastic to perfrom wicked acts. For worldly fame and reputation I engage in the practice of deceitfulness. Thus I am destroyed by my own greed and am always lustful.

(5)

e heno durjana, saj-jana-varjita,
aparädhi nirantara
çubha-kärya-çünya, sadänartha-manäù,
nänä duùkhe jara jara

5) A vile, wicked man such as this, rejected by godly people, is a constant offender. I am such a person, devoid of all good works, forever inclined toward evil, worn out and wasted by various miseries.

(6)

bärdhakye ekhona, upäya-vihéna,
tä’te déna akiïcana
bhakativinoda, prabhura caraëe,
kore duùkha nivedana

6) Now in old age, deprived of all means of success, humbled and poor, Bhaktivinoda submits his tale of grief at the feet of the Supreme Lord.

 

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

Ämära jévana sadä päpe rata nähiko puëyera leña. This is a song sung by Bhaktivinoda Öhäkura in Vaiñëava humbleness. A Vaiñëava is always meek and humble. So he is describing the life of the people in general, taking himself to be one of them. He says that “My life is always engaged in sinful activities, and if you try to find out, you will not find even a trace of pious activities—only sinful activities.” And parere udvega, diyächi ye koto, diyächi jévere kleça: “I am always inclined to give trouble to other living entities. That is my business. I want to see that others are suffering, and then I enjoy.” Nija sukha lägi’, päpe nähi òori: “For my personal sense gratification, I accept any kind of sinful activity.” Dayä-héna svärtha-paro: “I am not at all merciful, and I see only to my personal interest.” Para-sukhe duùkhé, sadä mithya-bhäñé: “As such, when others are suffering I become very happy, and I am always speaking lies. Even for ordinary tbings I am accustomed to speaking lies.” Para-duùkha sukha-karo: “And if someone is suffering, that is very pleasant to me.” Açeña kämanä, hådi mäjhe mora: “I have got lots of desires within my heart, and I am always angry and falsely prestigious, always puffed up with false pride.” Mada-matta sadä viñaye mohita: “I am captivated by subject matters of sense gratification, and I am almost crazy.” Hiàsä-garva vibhüñaëa: “My ornaments are enviousness and false pride.” Nidrälasya hata, sukärye virata: “I am conquered by sleep and laziness, and I am always averse to pious activities.” Akärye udyogé ämi: “And I am very enthusiastic to perform impious activities.” Pratiñöha lägiyä çäöhya-äcaraëa: “I always cheat others for my prestige.” Lobha-hata sadä kämé: “I am conquered by greediness and always lusty.” E heno durjana saj-jana-varjita: “I am so fallen, and I have no association with devotees.” Aparädhi nirantara: “I am an offender always.” Çubha-kärya-çünya: “In my life there is not a bit of auspicious activity”; sadänartha manäù: “and my mind is always attracted by something mischievous.” Nänä duùkhe jara jara: “Therefore, at the fag end of my life I am almost invalid by all such sufferings.” Bärdhakye ekhona upäya-vihéna: “Now in my old age I have no alternative”; tä’te déna akiïcana: “therefore by force I have now become very humble and meek.” Bhakativinoda prabhura caraëe, kore duùkha nivedana: “Thus Bhaktivinoda Öhäkura is offering his sad statement of his life’s activities at the lotus feet of the Supreme Lord.”

SVA 2: Anädi Karama Phale

(1)

anädi’ karama-phale, paòi’ bhavärëara jale,
taribäre nä dekhi upäya
ei viñaya-halähale, divä-niçi hiyä jvale,
mana kabhu sukha nähi päya

1) I have fallen into the ocean of material existence as a result of my selfish activities, which are without beginning, and I see no means of deliverance from this great ocean of nescience. Day and night my heart burns from the poison of these worldly activities, and on account of this my mind never finds any satisfaction or happiness.

(2)

äçä-päça-çata-çata, kleça deya avirata,
pravåtti-ürmira tähe khelä
käma-krodha-ädi chaya, bäöapäòe deya bhaya,
avasäna hoilo äsi’ belä

2) Hundreds and thousands of desires, like nooses around my neck, constantly give me misery and trouble. In that great ocean of nescience play the waves of materialistic tendency. In this world there are many thieves and rogues, of whom six are prominent; lust, anger, greed, illusion, and madness. They are causing me great fear, and in this way my life is coming to an end.

(3)

jnäna-karma-öhaga dui, more pratäréya loi,
avaçeñe phele sindhu-jale
e heno samaye, bandhu, tumi kåñëa kåpä-sindhu,
kåpä kori’ tolo more bale

3) The two highway robbers, mental speculation and fruitive activity, have cheated me and misled me, and finally they are throwing me into the ocean of misery. At such a time as this, my dear Kåñëa, You are the only friend, and You are the ocean of mercy and compassion. I have no strength to get out of this ocean of nescience, so I pray to Your lotus feet that You will be kind and by Your strength uplift me from this ocean of suffering.

(4)

patita-kiìkare dhari’, päda-padma-dhuli kari’,
deho bhaktivinoda äçraya
ämi tava nitya-däsa, bhuliyä mäyära päça,
baddha ho’ye ächi dayämaya

4) Accept this fallen servant and fix me as a particle of dust on Your lotus feet. Kindly give me shelter to this Bhaktivinoda. O most merciful Lord, actually I am Your eternal servant, but having forgotten this I have become bound up in the network of mäyä.

 

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

Anädi karama-phale paòi’ bhavärëava-jale taribäre nä dekhi upäya. This is a song sung by Bhaktivinoda Öhäkura depicting the conditioned soul. Bhaktivinoda Öhäkura is presenting himself as one of the ordinary human beings, saying “Due to my past fruitive activities, I have now fallen into this ocean of nescience, and I do not find any means of coming out of this great ocean.” Ei viñaya-halähale: “It is just like an ocean of poison.” If one takes some pungent food, it burns the heart. Similarly, although we are trying to be happy by sense enjoyment, actually our situation is becoming just the opposite, and the effort is causing our hearts to burn. And divä-niçi hiyä jvale: “That burning sensation is going on day and night, twenty-four hours a day.” Mana kabhu sukha nähi päya: “And on account of this my mind is not at all satisfied.” Äçä-päça-çata-çata kleça deya avirata: “I am always making hundreds and thousands of plans to become happy, but actually all of these plans give me pain, twenty-four hours a day.” Pravåtti-ürmira tähe khela: “My position is exactly like one who is being dashed again and again by the waves of the ocean.” Käma-krodha-ädi chaya, bäöapäòe deya bhaya: “Besides that, there are so many thieves and rogues. Especially they are six in number—namely lust, anger, greed, envy, illusion, and madness. They are always present, and I am afraid of them. “Avasäna hoilo äsi’ belä: “In this way my life is becoming advanced, or in other words I am coming to the point of the end of my life.” Jïäna-karma-öhaga dui, more pratäréya loi: “Although this is my position, still, two kinds of activities are cheating me, namely mental speculation and fruitive activities.” (Öhaga means “cheater.”) And avaçeñe phele sindhu-jale: “After misleading me, they bring me to the seashore and push me down within the sea.” E heno samaye bandhu, tumi kåñëa kåpä-sindhu: “Under the circumstances, my dear Kåñëa, you are my only friend, and You are an ocean of mercy.” Kåpä kori’ tolo more bale: “I have no strength to get out of this ocean of nescience, so I pray unto Your lotus feet that by Your strength You kindly pick me up.” Patita-kiìkare dhari’ päda-padma-dhuli kari’: “After all, I am Your eternal servant. Somehow or other I have fallen into this ocean, so kindly pick me up and fix me as one of the particles of dust at Your lotus feet.” Deho bhaktivinoda äçraya: Bhaktivinoda Öhäkura entreats, “Kindly give me shelter at Your lotus feet.” Ämi tava nitya-däsa: “I am Your eternal servant.” Bhuliyä mäyära päça: “Somehow or other I forgot You, and I have now fallen into the network of mäyä.” Baddha ho’ye ächi dayämaya: “My dear Lord, I have become entangled in this way. Kindly save me.”

SVA 2: Bhuliyä Tomäre

(1)

bhuliyä tomäre, saàsäre äsiyä,
peye nänä-vidha byathä
tomära caraëe, äsiyächi ämi,
bolibo duùkehera kathä

(1) O Lord, forgetting You and coming to this material world, I have experienced a host of sins and sorrows. Now I approach Your lotus feet and submit my tale of woe.

(2)

janané jaöhare, chiläma jakhona,
biñama bandhana-päçe
eka-bära prabhu! dekhä diyä more,
vaïcile e déna däse

(2) While I was bound up tightly in the unbearable confines of my mother’s womb, O Lord, You once revealed Yourself before me. After appearing briefly, You abandoned this poor servant of Yours.

(3)

takhona bhävinu, janama päiyä,
koribo bhajana tava
janama hoilo, paòi’ mäyä-jäle,
nä hoilo jïäna-lava

(3) At that moment I thought, “After my birth this time, I will surely worship You with undivided attention.” But alas, after taking birth I fell into the entangling network of worldly illusions; thus I possessed not even a drop of true knowledge.

(4)

ädarera chele, sva-janera kole,
häsiyä käöänu käla
janaka janané-snehete bhuliyä,
saàsära lägilo bhälo

(4) As a dear son fondled in the laps of attentive relatives, I passed my time smiling and laughing. The affection of my father and mother helped me forget You still more, and I began to think that the material world was a very nice place.

(5)

krame dina dina, bälaka hoiyä,
bhelinu bälaka-saha
ära kichu dine, jnäna upajilo,
päöha poòi ahar-ahaù

(5) Day by day I gradually grew into a young boy and began playing with other boys. Soon my powers of understanding emerged, so I diligently studied my school lessons every day.

(6)

vidyära gaurave, bhrami’ deçe deçe,
dhana uparjana kori
sva-jana pälana, kori eka-mane,
bhulinu tomäre, hari!

(6) Proud of my accomplished education, I later traveled from place to place and earned much wealth. Thereby maintaining my family with undivided attention, I forgot You, O Lord Hari!

(7)

bärdhakye ekhona, bhakativinoda,
käëdiyä kätara ati
nä bhajiyä tore, dina båthä gelo,
ekhona ki have gati?

(7) Now in old age, this Bhaktivinoda very sadly weeps as death approaches. I failed to worship You, O Lord, and instead passed my days in vain. What will be my fate now?

SVA 2: Närada Muni Bäjäy Véëä

(1)

närada muni, bäjäy véëä
‘rädhikä-ramaëa’-näme
näma amani, udita haya,
bhakata-gétä-säme

(1) When the great soul Närada Muni plays his stringed véëä, the holy name of Rädhikä-ramaëa descends and immediately appears amidst the kértana of the Lord’s devotees.

(2)

amiya-dhärä, bariñe ghana,
çravaëa-yugale giyä
bhakata jana, saghane näce,
bhoriyä äpana hiyä

(2) Like a monsoon cloud, the holy name showers pure nectar into their ears. Due to great ecstasy, all the devotees enthusiastically dance to their heart’s content.

(3)

mädhuré-püra, äsava paçi’,
mätäya jagata-jane
keho vä kände, keho vä näce,
keho mäte mane mane

(3) All the inhabitants of the universe become maddened upon entering these intoxicating showers of divine sweetness. Some people cry, some dance, and others become fully intoxicated within their minds.

(4)

païca-vadana, närade dhori’,
premera saghana rol
kamaläsana, näciyä bole,
‘bolo bolo hari bolo’

(4) Five-faced Lord Çiva embraces Närada Muni and repeatedly shouts in ecstasy, while Lord Brahmä dances very ecstatically and exclaims, “All of you chant ‘Haribol! Haribol!’”

(5)

sahasränana, parama-sukhe,
‘hari hari’ boli’ gäya
näma-prabhäve, mätilo viçva,
näma-rasa sabe päya

(5) In supreme happiness, thousand-faced Ananta Çeña sings and calls out, “Hari! Hari!” By the influence of the transcendental vibration of the holy name, the whole universe becomes mad with ecstasy as everyone relishes the mellows of the holy name.

(6)

çré-kåñëa-näma, rasane sphuri’,
pürä’lo ämär äça
çré-rüpa-pade, yäcaye ihä,
bhakativinoda-däsa

(6) The holy name of Çré Krishna has fulfilled all my desires by thus manifesting on everyone’s tongue. Bhakativinoda, the humble servant of the Lord, therefore prays at the feet of Çré Rüpa Goswämé that the chanting of harinäma may always continue in this way.

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This is a song sung by Bhaktivinoda Öhäkura. The purport of this song is that the great soul Närada Muni is playing on his stringed instrument, called the véëä, and vibrating Rädhikä-ramaëa, one of Kåñëa’s names. So, as soon as he plucks the strings and chants, all the devotees immediately respond to him, and it becomes a very beautiful vibration. Amiya-dhärä, bariñe ghana. As the singing goes on with the stringed instrument, it appears that there is a shower of nectar, and all the devotees then dance in ecstasy to the fullest extent of their satisfaction. Then, as they dance, it appears that they become intoxicated by drinking the beverage called mädhuré püra. And as one becomes almost mad by drinking, similarly, all the devotees became mad in ecstasy. And some of them are crying, and some of them are dancing, and some of them, although they cannot dance publicly, are dancing within their hearts. Then Lord Çiva embraces Närada Muni and begins to dance and cry out in ecstasy, and when Lord Brahmä sees Lord Çiva dancing with Närada Muni, he joins in and says, “All of you kindly chant ‘Haribol! Haribol!’” Then gradually the king of heaven, Indra, also joins in with great satisfaction and begins to dance and to chant “Hari hari bol!”

In this way, by the influence of the transcendental vibration of the holy name of God, the whole universe becomes ecstatic, and Bhaktivinoda Öhäkura says, “When the whole universe becomes ecstatic in this way, my desires are satisfied, and I therefore pray unto the lotus feet of Rüpa Gosvämé that the chanting of harinäma may go on nicely like this.”

SVA 3: Songs of Çréla Narottama däsa Öhäkura

SVA 3: Iñöa-deve Vijïapti

(1)

hari hari! bifale janama goìäinu
manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä,
jäniyä çuniyä biña khäinu

(1) 0 Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.

(2)

golokera prema-dhana, hari-näma-saìkértana,
rati nä janmilo kene täy
saàsära-biñänale, dibä-niçi hiyä jwale,
juräite nä koinu upäy

(2) The treasure of divine love in Goloka Våndävana has descended as the congregational chanting of Lord Hari’s holy names. Why did my attraction for that chanting never come about? Day and night my heart burns from the fire of the poison of worldliness, and I have not taken the means to relieve it.

(3)

brajendra-nandana jei, çacé-suta hoilo sei,
balaräma hoilo nitäi
déna-héna jata chilo, hari-näme uddhärilo,
tära çäkñé jagäi mädhäi

(3) Lord Kåñëa, who is the son of the King of Vraja, became the son of Çacé (Lord Caitanya), and Balaräma became Nitäi. The holy name delivered all those souls who were lowly and wretched. The two sinners Jagäi and Mädhäi are evidence of this.

(4)

hä hä prabhu nanda-suta, våñabhänu-sutä-juta,
koruëä karoho ei-bäro
narottama-däsa koy, nä öheliho räìgä päy,
tomä bine ke äche ämära

(4) 0 Lord Kåñëa, son of Nanda, accompanied by the daughter of Våñabhänu, please be merciful to me now. Narottama däsa says, "O Lord, please do not push me away from Your reddish lotus feet, for who is my beloved except for You?"

SVA 3: Lälasämayé Prärthanä

(1)

‘gauräìga’ bolite habe pulaka-çaréra
‘hari hari’ bolite nayane ba’ be néra

(1) When will that opportune moment come to me when there will be shivering of the body as soon as I chant Lord Gauräìga's name? And after the shivering, while chanting Hare Kåñëa, when will there be tears pouring down from my eyes?

(2)

ära kabe nitäi-cänder koruëä hoibe
saàsära-bäsanä mora kabe tuccha ha’be

(2) When will that day come when Lord Nityänanda's causeless mercy is bestowed upon me so that my desire for material enjoyment becomes very insignificant?

(3)

viñaya chäriyä kabe çuddha ha ’be mana
kabe häma herabo çré-båndäbana

(3) When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Våndävana and the conjugal love of Rädha and Kåñëa, and then my spiritual life will be successful.

(4)

rüpa-raghunätha-pade hoibe äkuti
kabe häma bujhabo se jugala-périti

(4) When shall I be very much eager to study the books left by the six Gosvämés? One has to learn of the conjugal loving affairs of Rädhä-Kåñëa through the teachings of these six Gosvamés.

(5)

rüpa-raghunätha-pade rahu mora äça
prärthanä koroye sadä narottama-däsa

(5) Narottama däsa always wishes to understand this conjugal love under the direction of the six Gosvämés.

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This song was sung by Narottama däsa Öhäkura, a great devotee and äcärya in the Gauòéya Vaiñëava-sampradäya, the disciplic succession coming down from Lord Caitanya. Narottama däsa Öhäkura has written many songs, which are recognized as authoritative by all Vaiñëavas. He has sung these songs in simple Bengali language, but the purport—the deep meaning of his songs—is very significant.

In this song he says, ‘gauräìga’ bolite habe pulaka çaréra. One has attained the perfection of chanting when as soon as he chants the name of Lord Gauräìga, who initiated this saìkértana movement, at once there is shivering in his body. This is not to be imitated, but Narottama däsa Öhäkura is asking, "When will that opportune moment come to us when there will be shivering of the body as soon as we chant Lord Gauräìga’s name?" And after the shivering—‘hari hari’ bolite nayane ba ’be néra: "While chanting Hare Kåñëa, there will be tears in the eyes."

Then he says, ära kabe nitäi-cänder koruëä hoibe. We are all asking about the mercy of Lord Nityänanda. Nityänanda is supposed to be the original spiritual master, so we have to approach Gauräìga, Lord Caitanya, through the mercy of Lord Nityänanda. What is the symptom of a person who has achieved the causeless mercy of Lord Nityänanda? Narottama däsa Öhäkura says that the symptom of one who has actually received the causeless mercy of Lord Nityänanda is that he has no more material desire. Ära kabe nitäi-cänder koruëä hoibe saàsära-bäsanä mora kabe tuccha ha’be. Saàsära-bäsanä means "desire for material enjoyment," and Narottama däsa wonders when it will become very insignificant. Of course, as long as we have bodies we have to accept so many material things, but not in the spirit of enjoyment, but only to keep body and soul together.

Narottama däsa says further, rüpa-raghunätha-pade hoibe äkuti: "When shall I be very much eager to study the books left by the six Gosvämés?" Äkuti means "eagerness." Because Rüpa Gosvämé is the father of devotional service, he has written a book called Bhakti-rasämåta-sindhu, in which there are nice directions on devotional service. These topics are also dealt with in Caitanya-caritämåta and other books, and we have given the summary of those directions in our book Teachings of Lord Caitanya. One has to learn of the conjugal loving affairs of Rädhä-Kåñëa through the teachings of these six Gosvämés. Narottama däsa Öhäkura directs us not to try to understand the conjugal love of Rädhä-Kåñëa by our own endeavor. We should try to understand this yugala-périti, conjugal love, under the direction of the Gosvämés.

As long as the mind is too much absorbed in materialistic thought, one cannot enter into the kingdom of Våndävana. But Narottama däsa Öhäkura says, viñaya chäriyä kabe çuddha ha’be mana kabe häma herabo çré-båndäbana: "When the mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Våndävana and the conjugal love of Rädhä and Kåñëa, and then my spiritual life will be successful."

SVA 3: Näma-saìkértana

(1)

hari haraye namaù kåñëa yädaväya namaù
yädaväya mädhaväya keçaväya namaù

(1) O Lord Hari, O Lord Kåñëa, I offer my obeisances to You, who are known as Hari, Yädava, Mädhava, and Keçava.

(2)

gopäla govinda räma çré-madhusüdana
giridhäré gopénätha madana-mohana

(2) O Gopäla, Govinda, Räma, Çré Madhusüdana, Giridhäré Gopénätha, and Madana-mohana!

(3)

çré-caitanya-nityänanda çré-advaita-sétä
hari guru vaiñëaba bhägavata gétä

(3) All glories to Çré Caitanya and Nityänanda! All glories to Çré Advaita Äcärya and His consort, Çré Sétä Öhäkuräëé. All glories to Lord Hari, to the spiritual master, the Vaiñëavas, Çrémad-Bhägavatam, and Çrémad Bhagavad-Gétä.

(4)

çré-rüpa sanätana bhaööa-raghunätha
çré-jéva gopäla-bhaööa däsa-raghunätha

(4) All glories to Çré Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa Gosvämé, Çré Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa Gosvämé.

(5)

ei chay gosäir kori caraëa vandan
jähä hoite bighna-näç abhéñöa-püraë

(5) I offer my obeisances to the feet of these six Gosvämés. By bowing to them, all obstacles to devotion are destroyed and all spiritual desires are fulfilled.

(6)

ei chay gosäi jär—mui tär däs
tä-sabära pada-reëu mora païca-gräs

(6) I am the servant of that person who is a servant of these six Gosvämés. The dust of their lotus feet is my five kinds of foodstuffs.

(7)

tädera caraëa-sebi-bhakta-sane bäs
janame janame hoy ei abhiläñ

(7) This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these six Gosvämés.

(8)

ei chay gosäi jabe braje koilä bäs
rädhä-kåñëa-nitya-lélä korilä prakäç

(8) When these six Gosvämés lived in Vraja they revealed the lost holy places and explained the eternal pastimes of Rädhä and Kåñëa.

(9)

änande bolo hari bhaja båndäban
çré-guru-vaiñëaba-pade majäiyä man

(9) Just shout the names of Lord Hari in great ecstasy and worship the transcendental realm of Våndävana while absorbing your mind in meditation upon the divine feet of the spiritual master and the Vaiñëavas.

(10)

çré-guru-vaiñëaba-pada-padma kori äç
narottama däsa kohe näma-saìkértana

(10) Desiring to serve the lotus feet of Çré Guru and the Vaiñëavas, Narottama däsa sings this saìkértana of the holy names of Lord Hari.

Purport

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This song of Çréla Narottama Däsa Öhäkura is very famous among devotees in Bengal and Orissa. When Lord Caitanya returned from Gaya, where He was initiated by Çré Éçvara Puré, He was completely transformed into a God-intoxicated personality whom His students of grammar had never known before. Instead of teaching ordinary grammar studies, Lord Caitanya explained every sentence in such a way that every Sanskrit word and every letter was understood to indicate Kåñëa, the Supreme Personality of Godhead. This form of grammar was later on developed by Çréla Jéva Gosvämé in a book called Hari-nämämåta-vyäkaraëa, The Grammar of the Nectar and Name of Çré Hari. But Lord Caitanya’s students thought that their teacher had become mad, and they rubbed His head with Viñëu oil, an oil that cools the brain. Finally they asked Him, “You say that everything means Kåñëa and we should ultimately always be chanting the names of Kåñëa. Just how should we do this?” Then Lord Caitanya began to sing the names of Kåñëa and clap His hands, and He began His näma-saìkértana movement. The names He sang are the first two lines of this song, and Narottama Däsa Öhäkura and others have placed these names in the beginning of their writings to immortalize these events in the memory of everyone.

Narottama Däsa Öhäkura chants the names of Lord Caitanya, Nityänanda, Çré Advaita and Sétä (Lord Advaita’s consort). Since Lord Hari, the spiritual master, and the Çrémad Bhagavad-gétä are all on the transcendental platform, they are given the same respect. Then Çréla Narottama Däsa chants the names of the six Gosvämés. “I offer my obeisances at their feet,” he sings, “which destroy sufferings accumulated over many long years. I am the servant of these six Gosvämés, and the dust of their lotus feet is my five kinds of foodstuffs. To serve their lotus feet and keep the association of devotees is my only business, birth after birth.” When the six Gosvämés were staying at Våndävana, they revealed the eternal transcendental pastimes of Çré Çré Rädhä-Kåñëa. Before Lord Caitanya the exact location of the places of Lord Kåñëa’s pastimes were not known, and therefore Lord Caitanya instructed the Gosvämés to uncover the holy places and construct temples. The temple of Çré Rädhä Dämodara is situated near the location of the rasa dance, and Çréla Rüpa Gosvämé and the other Gosvämés used to gather there and discuss the topics of their literatures, which scientifically explained the super-excellent pastimes of Çré Çré Rädhä-Kåñëa. Narottama Däsa Öhäkura says, “In great ecstasy shout the name of Hari and serve the real transcendental master and devotees.” He concludes by saying, “With all hopes in the lotus feet of my guru and the holy Vaiñëavas, Narottama Däsa sings the saìkértana of Lord Hari: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare/Hare Räma Hare Räma Räma Räma Hare Hare.”

SVA 3: Sakhé-vånde Vijïapti

(1)

rädhä-kåñëa präëa mora jugala-kiçora
jévane maraëe gati äro nähi mora

(1) The divine couple, Çré Çré Rädhä and Kåñëa, are my life and soul. In life or death I have no other refuge but Them.

(2)

kälindéra küle keli-kadambera vana
ratana-bedéra upara bosäbo du’jana

(2) In a forest of small kadamba trees on the bank of the Yamunä, I will seat the divine couple on a throne made of brilliant jewels.

(3)

çyäma-gauré-aìge dibo (cüwä) candanera gandha
cämara òhuläbo kabe heri mukha-candra

(3) I will anoint Their dark and fair forms with sandalwood paste scented with cüyä, and I will fan Them with a cämara whisk. Oh, when will I behold Their moonlike faces?

(4)

gäthiyä mälatér mälä dibo dohära gale
adhare tuliyä dibo karpüra-tämbüle

(4) After stringing together garlands of mälaté flowers I will place them around Their necks, and I will offer tämbüla scented with camphor to Their lotus mouths.

(5)

lalitä viçäkhä-ädi jata sakhé-bånda
äjïäya koribo sebä caraëäravinda

(5) With the permission of all the sakhés, headed by Lalitä and Viçäkhä, I will serve the lotus feet of Rädhä and Kåñëa.

(6)

çré-kåñëa-caitanya-prabhur däser anudäsa
sevä abhiläña kore narottama-däsa

(6) Narottama däsa, the servant of the servant of Çré Kåñëa Caitanya Prabhu, longs for this service to the divine couple.

SVA 3: Sapärñada-bhagavad-virahajanita-viläpa

(1)

je änilo prema-dhana koruëä pracur
heno prabhu kothä gelä äcärya-öhäkur

(1) He who brought the treasure of divine love and who was filled with compassion and mercy—where has such a personality as Çréniväsa Äcärya gone?

(2)

kähä mora swarüp rüpa kähä sanätan
kähä däsa raghunätha patita-pävan

(2) Where are my Svarüpa Dämodara and Rüpa Gosvämé? Where is Sanätana? Where is Raghunätha däsa, the savior of the fallen?

(3)

kähä mora bhaööa-juga kähä kaviräj
eka-käle kothä gelä gorä naöa-räj

(3) Where are my Raghunätha Bhaööa and Gopäla Bhaööa, and where is Kåñëadäsa Kaviräja? Where did Lord Gauräìga, the great dancer, suddenly go?

(4)

päñäëe kuöibo mäthä anale paçibo
gauräìga guëera nidhi kothä gele päbo

(4) I will smash my head against the rock and enter into the fire. Where will I find Lord Gauräìga, the reservoir of all wonderful qualities?

(5)

se-saba saìgéra saìge je koilo biläs
se-saìga nä päiyä kände narottama däs

(5) Being unable to obtain the association of Lord Gauräìga accompanied by all of these devotees in whose association He performed His pastimes, Narottama däsa simply weeps.

SVA 3: Sävaraëa-çré-gaura-mahimä

(1)

gauräìgera duöi pada, jär dhana sampada,
se jäne bhakati-rasa-sär
gauräìgera madhura-lélä, jär karëe praveçilä,
hådoya nirmala bhelo tär

(1) Anyone who has accepted the two lotus feet of Lord Caitanya as their only asset knows the true essence of devotional service. If anyone gives submissive aural reception to the pleasing and sweet pastimes of Lord Caitanya, then immediately his heart becomes cleansed of all material contamination.

(2)

je gauräìgera näma loy, tära hoy premodoy,
täre mui jäi bolihäri
gauräìga-guëete jhure, nitya-lélä täre sphure,
se jana bhakati-adhikäré

(2) Anyone who simply chants the name of Çré Kåñëa Caitanya will immediately develop love of Godhead. I offer him all congratulations by saying, 'Bravo!' If anyone feels ecstasy and cries by simply hearing the transcendental qualities of Caitanya Mahäprabhu, he at once understands the eternal loving affairs between Radha and Kåñëa.

(3)

gauräìgera saìgi-gaëe, nitya-siddha kori’ mäne,
se jäy brajendra-suta-päç
çré-gauòa-maëòala-bhümi, jebä jäne cintämaëi,
tära hoy braja-bhüme bäs

(3) Anyone who has understood that the associates of Lord Caitanya are eternally liberated souls immediately becomes eligible to enter into the abode of Kåñëa, the son of Nanda Mahäräja in Våndävana, in his next birth. If anyone understands that there is no difference between Gau;da-maë;dala, the place in West Bengal wherein Lord Caitanya had His pastimes, and the transcendental abode of Çré Våndävana-dhäma, then he actually lives in Våndävana.

(4)

gaura-prema-rasärëave, çe taraìge jebä òube,
se rädhä-mädhava-antaraìga
gåhe bä vanete thäke, ‘hä gauräìga’ bo’le òäke,
narottama mäge tära saìga

(4) Anyone who takes pleasure sporting within the waves of the ocean of Lord Caitanya's distribution of love of God immediately becomes a confidential devotee of Çré Çré Rädhä-Mädhava. It doesn't matter whether such a devotee is in the renounced order of life or whether he is a householder. If he is actually taking part in Lord Caitanya's saìkértana activities and actually understanding what it is, then such a person is always liberated. Narottama däsa aspires for his association.

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This is a song by Narottama däsa Öhäkura in praise of the glories of Lord Caitanya. Gauräìga refers to Lord Caitanya, who has a fair complexion. One who has a fair complexion is called gaura, and since Lord Caitanya was very fair, just like molten gold, He was also named Gaurasundara. Narottama däsa Öhäkura says, gauräìgera duöi pada, jär dhana-sampada, se jäne bhakati-rasa-sär. Anyone who has accepted the two lotus feet of Lord Caitanya can understand the true essence of devotional service. Devotional service is very difficult. It cannot be understood by any ordinary man. As it is stated in the Bhagavad-gétä, out of many thousands of persons who are trying to achieve the perfection of human life, only some actually become perfect and realize the self. And out of many thousands of such self-realized persons, only one can understand Kåñëa. Without understanding Kåñëa, how can one engage himself in the service of Kåñëa? Therefore, the devotional service of Kåñëa is not an ordinary thing. But fortunately, if one follows in the footsteps of Lord Caitanya (gauräìgera duöi pada) by following the path shown by Lord Caitanya—the process of simply chanting Hare Kåñëa—he can very easily understand what devotional service is. Therefore, Narottama däsa Öhäkura prays that one take shelter of Lord Caitanya and follow in His footsteps, for then one can understand the essence of devotional service.

Lord Caitanya’s pastimes are very pleasing, because the basic principles of Lord Caitanya Mahäprabhu’s movement are chanting, dancing, and eating kåñëa-prasäda. He made His headquarters in Jagannätha Puré and would dance, chant, and then immediately call for prasäda to be distributed to the devotees. They were so pleased that every day hundreds of men would come to chant and dance with Lord Caitanya. The temple proprietor, the King of Orissa, Mahäräja Pratäparudra, had an open order to the workers in the temple to supply as much prasäda to Lord Caitanya’s devotees as they wanted. Therefore, His pastimes are very pleasing: chant, dance, and take prasäda. If one is captivated by the pastimes of Lord Caitanya, simply by chanting and dancing and eating prasäda the dirty things in his heart will all become cleansed. The heart of anyone who takes to this movement of chanting, dancing, and eating kåñëa-prasäda will surely be cleansed of all dirty material contamination. Narottama däsa Öhäkura says, very rightly, gauräìgera madhura-lélä, jär karëe praveçilä, hådoya nirmala bhelo tär: if one wants to cleanse his heart, he must take to the movement of Lord Caitanya—Kåñëa consciousness.

Lord Caitanya is so nice that one who simply takes the holy name of Gaurasundara, Çré Kåñëa Caitanya, will immediately develop love of God. Generally, devotees first chant çré-kåñëa-caitanya prabhu nityänanda, for the preliminary process of cleansing the heart is to invoke the mercy of Lord Caitanya, Lord Nityänanda, and Their associates. Lélä means "pastimes." Without associates there cannot be pastimes, so Caitanya Mahäprabhu is always accompanied by associates—Nityänanda, Advaita, Gadädhara, Çréväsa, and many other devotees. Tär means "his," hoy means "it is effected," and premodoy refers to development of love of God. Simply by chanting çré-kåñëa-caitanya prabhu nityänanda one immediately develops love of God. To such a person Narottama däsa Öhäkura says, "Bravo!" to encourage him in chanting Lord Caitanya’s name and dancing. Just as we clap and say, "Bravo!" similarly he says, jäi bolihäri: "Very nice. Excellent!"

Then he says, gauräìga-guëete jhure, nitya-lélä täre sphure: if one appreciates the merciful pastimes of Lord Caitanya and feels ecstasy and sometimes cries, this process will immediately help him to understand the pastimes of Rädhä-Kåñëa, which are called nitya-lélä. The loving affairs between Rädhä-Kåñëa are not a temporary thing. Here in this material world we can see loving affairs between boys and girls, but that is temporary. That is simply for a few months, a few years, or maybe a little more. But then all that so-called love will go to hell. They are not permanent affairs. But if one really wants permanent love affairs, he must enter into the pastimes of Rädhä-Kåñëa. Simply by appreciating Lord Caitanya’s movement one can immediately enter into or understand Rädhä-Kåñëa’s eternal pastimes. One who can understand the transcendental, eternal pastimes of Rädhä-Kåñëa reaches the highest perfectional stage of devotional service.

The next line is, gauräìgera saìgi-gaëe. Saìgi-gaëe means "associates." Lord Caitanya is always associated: He is not alone. We never see a picture of Lord Caitanya alone. At least there must be Lord Nityänanda or Gadädhara Paëòita. Actually, wherever Lord Caitanya was present, many thousands of devotees would assemble. Such devotees, especially those who were His nearest intimate associates, were nitya-siddha. In the devotional line there are three kinds of perfect devotees. One is called sädhana-siddha. This refers to a person who has very rigidly performed the regulative prescriptions and thereby reached the perfectional stage. Reaching the perfectional stage by executing the regulative principles is called sädhana-siddha. There is another kind of devotee, who is called kåpä-siddha. He may not have executed the regulative principles very rigidly, but by his service mood he is specifically blessed by the spiritual master or Kåñëa. He is immediately promoted to the perfectional stage. This is called kåpä-siddha. Nitya-siddha is one who was never contaminated by the material nature. The sädhana-siddhas and the kåpä-siddhas were supposed to have once been in the contamination of material nature, but nitya-siddhas never came into contact with the material nature. All the associates of Caitanya Mahäprabhu are nitya-siddhas, or eternally perfect. Nityänanda Prabhu is Balaräma, the immediate expansion of Kåñëa; Advaita Prabhu is Mahä-Viñëu (He is also viñëu-tattva); Gadädhara Prabhu is an expansion of Rädhäräëé; and Çréväsa is an incarnation of Närada. They are nitya-siddha, or eternally perfect. They were never imperfect. They were never in contact with material contamination. We should understand that as Lord Caitanya Mahäprabhu, Kåñëa Himself, is transcendental, similarly His personal associates are also nitya-siddha, or eternally transcendental. Se jäy brajendra-suta-päç. Brajendra-suta means Kåñëa. Simply by accepting that the associates of Lord Caitanya are eternally free, one can immediately be promoted to the transcendental abode of Lord Kåñëa.

Çré-gauòa-maëòala-bhümi. Gauòa means West Bengal. Lord Caitanya appeared in West Bengal, Navadvépa, and He especially flooded that part of the country with the saìkértana movement. That part of the country has special significance, for it is nondifferent from Våndävana. It is as good as Våndävana. Living in Våndävana and living in Navadvépa are the same. Narottama däsa Öhäkura says, çré-gauòa-maëòala-bhümi, jebä jäne cintämaëi. Cintämaëi means the transcendental abode. Tära hoy braja-bhüme bäs. If one simply understands that this land of Navadvépa is not different from Våndävana, then he actually lives in Våndävana. One should not think that he is living in Bengal or any material country; the places where Lord Caitanya had His pastimes are as good as Våndävana.

Lord Caitanya’s distribution of this love of God is compared with an ocean (rasa-arëava). What kind of ocean? Not the salty ocean that one cannot taste. The water of this ocean is so nice that if one drinks even one drop, he will like it more and more. It is not ordinary ocean water of which one cannot taste even a drop. Therefore it is called rasarëava. In this ocean there are different waves; an ocean does not stand still, for it is not impersonal or void. And as the ocean is always dancing with waves, similarly the ocean of transcendental love of Kåñëa as introduced by Lord Caitanya has constant waves, constant sound. One has to dive deep into that ocean. If one knows the secret and says, "Let me dive deep into the ocean of the transcendental loving movement introduced by Lord Caitanya," he immediately becomes one of the confidential devotees of Rädhä and Kåñëa.

Therefore Narottama däsa Öhäkura concludes this song by saying, gåhe bä vanete thäke, ‘hä gauräìga’ bo ’le òäke. It is not necessary that one become a mendicant or give up his family life and society. One can remain wherever he finds it suitable, whether as a householder, as a brahmacäré, as a vänaprastha, or as a sannyäsé. Vänaprasthas and sannyäsés are supposed to live outside of the city. Vanete means "forest." Formerly, those who were in spiritual consciousness used to live in the forest to become free of the turmoil of city life. But that is not possible now. In this age no one can go into the forest. That requires practice, and no one is practiced to that line. Therefore, generally one is recommended to live with his friends, wife, and children. That doesn’t matter, but he must take to the process of Kåñëa consciousness as introduced by Lord Caitanya. It is not difficult. The real thing is that one has to accept the movement of Lord Caitanya—chanting, dancing, and eating kåñëa-prasäda. Even if one is in family life, there is no difficulty. He can just sit down, chant Hare Kåñëa, dance nicely, and then take kåñëa-prasäda. Everyone can do this. Those who have renounced this world, sannyäsés, also can do it; there is no difficulty. Therefore, Narottama däsa Öhäkura says that it doesn’t matter whether one is a brahmacäré, gåhastha, or sannyäsé. He says, "If you have taken to these principles of life, I desire your company, because you are a devotee of Lord Caitanya." In this way, Narottama däsa Öhäkura finishes the song.

SVA 3: Çré Guru-vandanä

(1)

çré-guru-caraëa-padma, kevala-bhakati-sadma,
bando mui sävadhäna mate
jähära prasäde bhäi, e bhava toriyä jäi,
kåñëa-präpti hoy jähä ha’te

1) The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Kåñëa.

(2)

guru-mukha-padma-väkya, cittete koriyä aikya,
är nä koriho mane äçä
çré-guru-caraëe rati, ei se uttama-gati,
je prasäde püre sarva äçä

2) My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires.

(3)

cakhu-dän dilo jei, janme janme prabhu sei,
divya jïän håde prokäçito
prema-bhakti jähä hoite, avidyä vinäça jäte,
vede gäy jähära carito

3) He opens my darkened eyes and fills my heart with transcendental knowledge. He is my Lord birth after birth. From him ecstatic prema emanates; by him ignorance is destroyed. The Vedic scriptures sing of his character.

(4)

çré-guru karuëä-sindhu, adhama janära bandhu,
lokanäth lokera jévana
hä hä prabhu koro doyä, deho more pada-chäyä,
ebe jaça ghuñuk tribhuvana

4) Our spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds.

SVA 3: Sävaraëa-çré-gaura-päda-padme

(1)

çré-kåñëa-caitanya prabhu doyä koro more
tomä binä ke doyälu jagat-saàsäre

(1) My dear Lord Caitanya, please be merciful to me, because who can be more merciful than Your Lordship within these three worlds?

(2)

patita-pävana-hetu tava avatära
mo sama patita prabhu nä päibe ära

(2) Your incarnation is just to reclaim the conditioned, fallen souls, but I assure You that You will not find a greater fallen soul than me. Therefore, my claim is first.

(3)

hä hä prabhu nityänanda, premänanda sukhé
kåpäbalokana koro ämi boro duùkhé

(3) My dear Lord Nityänanda, You are always joyful in spiritual bliss. Since You always appear very happy, I have come to You because I am most unhappy. If You kindly put Your glance over me, then I may also become happy.

(4)

doyä koro sétä-pati adwaita gosäi
tava kåpä-bale päi caitanya-nitäi

(4) My dear Advaita Prabhu, husband of Sétä, You are so kind. Please be merciful to me. If You are kind to me, naturally Lord Caitanya and Nityänanda will also be kind to me.

(5)

hä hä swarüp, sanätana, rüpa, raghunätha
bhaööa-juga, çré-jéva hä prabhu lokanätha

(5) O Svarüpa Dämodara, personal secretary of Lord Caitanya, O six Gosvämés ó Çré Rupa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Gopäla Bhaööa Gosvämé, Sré Jéva Gosvämé, and Çré Raghunätha däsa Gosvämé! O Lokanätha Gosvämé, my beloved spiritual master! Narottama däsa also prays for your mercy.

(6)

doyä koro çré-äcärya prabhu çréniväsa
rämacandra-saìga mäge narottama-däsa

(6) O Çréniväsa Äcärya, successor to the six Gosvämés! Please be merciful to me. Narottama däsa always desires the company of Rämacandra Cakravarté.

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This is a song composed by Narottama däsa Öhäkura. He prays to Lord Caitanya, "My dear Lord, please be merciful to me, because who can be more merciful than Your Lordship within these three worlds?" Actually, this is a fact. Not only Narottama däsa Öhäkura, but Rüpa Gosvämé also prayed to Lord Caitanya in this way. At the time of the first meeting of Lord Caitanya and Rüpa Gosvämé at Prayäga (Allahabad), Çréla Rüpa Gosvämé said, "My dear Lord, You are the most munificent of all incarnations, because You are distributing love of Kåñëa, Kåñëa consciousness." When Kåñëa was personally present He simply asked us to surrender, but He did not distribute Himself so easily. He made conditions—"First of all you surrender." But this incarnation, Lord Caitanya, although Kåñëa Himself, makes no such condition. He simply distributes: "Take love of Kåñëa." Therefore Lord Caitanya is approved as the most munificent incarnation. Narottama däsa Öhäkura says, "Please be merciful to me. You are so magnanimous, because You have seen the fallen souls of this age, and You are very much compassionate to them, but You should know also that I am the most fallen. No one is more greatly fallen than me." Patita-pävana-hetu tava avatära: "Your incarnation is just to reclaim the conditioned, fallen souls, but I assure You that You will not find a greater fallen soul than me. Therefore, my claim is first."

Then he prays to Lord Nityänanda. He says, hä hä prabhu nityänanda premänanda-sukhé: "My dear Lord Nityänanda, You are always joyful in spiritual bliss. Since You always appear very happy, I have come to You because I am most unhappy. If You kindly put Your glance over me, I may also become happy." Then he prays to Advaita Prabhu. Doyä koro sétä-pati adwaita gosäi. Advaita Prabhu’s wife’s name was Sétä. Therefore He is sometimes addressed as sétä-pati. Thus Narottama däsa Öhäkura prays, "My dear Advaita Prabhu, husband of Sétä, You are so kind. Please be kind to me. If You are kind to me, naturally Lord Caitanya and Nityänanda will also be kind to me." Actually, Advaita Prabhu invited Lord Caitanya to come down. When Advaita Prabhu saw that the fallen souls were all engaged simply in sense gratificatory processes, not understanding Kåñëa consciousness, He felt very much compassionate toward the fallen souls, and He also felt Himself incapable of claiming them all. He therefore prayed to Lord Kåñëa, "Please come Yourself. Without Your personal presence it is not possible to deliver these fallen souls." Thus by His invitation Lord Caitanya appeared. Naturally, Narottama däsa Öhäkura prays to Advaita Prabhu, "If You will be kind to me, naturally Lord Caitanya and Nityänanda also will be kind to me."

Then he prays to the Gosvämés. Hä hä swarüp, sanätana, rüpa, raghunätha. Swarüp refers to Svarüpa Dämodara, the personal secretary of Lord Caitanya. He was always with Caitanya Mahäprabhu and immediately arranged for whatever Caitanya Mahäprabhu wanted. Two personal attendants, Svarüpa Dämodara and Govinda, were always constantly with Lord Caitanya. Therefore, Narottama däsa Öhäkura also prays to Svarüpa Dämodara and then to the six Gosvämés, the next disciples of Lord Caitanya—Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Bhaööa Raghunätha Gosvämé, Çré Gopäla Bhaööa Gosvämé, Çré Jéva Gosvämé, and Çré Raghunätha däsa Gosvämé. These six Gosvämés were directly instructed by Lord Caitanya to spread this movement of Kåñëa consciousness. Narottama däsa Thäkura also prays for their mercy.

After the six Gosvämés, the next äcärya was Çréniväsa Äcärya. Actually, Narottama däsa Öhäkura was in the disciplic succession after Çréniväsa Äcärya and was almost his contemporary, and Narottama däsa’s personal friend was Rämacandra Cakravarté. Therefore he prays, "I always desire the company of Rämacandra." He desires a devotee’s company. The whole process is that we should always pray for the mercy of the superior äcäryas and keep company with pure devotees. Then it will be easier for us to advance in Kåñëa consciousness and receive the mercy of Lord Caitanya and Lord Kåñëa. This is the sum and substance of this song sung by Narottama däsa Öhäkura.

SVA 3: Manaù-çikñä

(1)

nitäi-pada-kamala, koöi-candra-suçétala
je chäyäy jagata juräy
heno nitäi bine bhäi, rädhä-kåñëa päite näi
dåòha kori’ dharo nitäir päy

(1) The lotus feet of Lord Nityänanda are a shelter where one will get the soothing moonlight not only of one, but of millions of moons. If the world wants to have real peace, it should take shelter of Lord Nityänanda. Unless one takes shelter under the shade of the lotus feet of Lord Nityänanda, it will be very difficult for him to approach Rädhä-Kåñëa. If one actually wants to enter into the dancing party of Rädhä-Kåñëa, he must firmly catch hold of the lotus feet of Lord Nityänanda.

(2)

se sambandha nähi jä’r, båthä janma gelo tä’r
sei paçu boro duräcär
nitäi nä bolilo mukhe, majilo saàsära-sukhe
vidyä-kule ki koribe tär

(2) Anyone who has not established his relationship with Nityänanda Prabhu is understood to have spoiled his valuable human birth. Such a human being is actually an uncontrollable animal. Because he never uttered the holy name of Nityänanda, he has become merged into so-called material happiness. What can his useless education and family tradition do to help him?

(3)

ahaìkäre matta hoiyä, nitäi-pada päsariyä
asatyere satya kori mäni
nitäiyer koruëä habe, braje rädhä-kåñëa päbe
dharo nitäi-caraëa du’khäni

(3) Being maddened after false prestige and identification with the body, one is thinking, ìOh, what is Nityänanda? What can He do for me? I don't care.î The result is that he is accepting something false to be truth. If you actually want to approach the association of Rädhä-Kåñëa, you must first achieve the mercy of Lord Nityänanda. When He is merciful toward you, then you will be able to approach Rädhä-Kåñëa. Therefore you should firmly grasp the lotus feet of Lord Nityänanda.

(4)

nitäiyer caraëa satya, tähära sevaka nitya
nitäi-pada sadä koro äça
narottama boro dukhé, nitäi more koro sukhé
räkho räìgä-caraëera päça

(4) The lotus feet of Nityänanda are not illusion; they are a fact. One who engages in the transcendental loving service of Nityänanda is also transcendental. Always try to catch the lotus feet of Lord Nityänanda. This Narottama däsa is very unhappy, therefore I am praying to Lord Nityänanda to make me happy. My dear Lord, please keep me close to Your lotus feet.

PURPORT

by His Divine Grace
 A. C. Bhaktivedanta Swami Prabhupäda

This is a very nice song sung by Narottama däsa Öhäkura. He advises that nitäi-pada, the lotus feet of Lord Nityänanda (kamala means "lotus," and pada means "feet"), are a shelter where one will get the soothing moonlight not only of one, but of millions of moons. We can just imagine the aggregate total value of the soothing shine of millions of moons. In this material world (jagat), which is progressing toward hell, there is always a blazing fire, and everyone is struggling hard without finding peace; therefore, if the world wants to have real peace, it should take shelter under the lotus feet of Lord Nityänanda, which are cooling like the shining of a million moons. Juräya means "relief." If one actually wants relief from the struggle of existence and actually wants to extinguish the blazing fire of material pangs, Narottama däsa Öhäkura advises, "Please take shelter of Lord Nityänanda."

What will be the result of accepting the shelter of the lotus feet of Lord Nityänanda? He says, heno nitäi bine bhäi: unless one takes shelter under the shade of the lotus feet of Lord Nityänanda, rädhä-kåñëa päite näi—it will be very difficult for him to approach Rädhä-Kåñëa. The aim of this Kåñëa consciousness movement is to enable us to approach Rädhä-Kåñëa and associate with the Supreme Lord in His sublime pleasure dance. Narottama däsa Öhäkura advises that if one actually wants to enter into the dancing party of Rädhä-Kåñëa, he must accept the shelter of the lotus feet of Lord Nityänanda.

Then he says, se sambandha nähi Sambandha means "connection" or "contact." Anyone who has not contacted a relationship with Nityänanda is understood to have spoiled his human birth. In another song also, Narottama däsa says, hari hari bifale janama goìäinu: anyone who does not approach Rädhä-Kåñëa through a relationship with Nityänanda has uselessly spoiled his life. Båthä means "useless," janma means "life," tä’r means "his," and sambandha means "relationship." Anyone who does not make a relationship with Nityänanda is simply spoiling the boon of his human form of life. Why is he spoiling it? Sei paçu boro duräcär. Sei means "that," paçu means "animal," and duräcär means "misbehaved" or "the most misbehaved." Without elevation to Kåñëa consciousness through the mercy of Lord Caitanya and Nityänanda, life is simply spoiled in the animal propensities of sense gratification. Narottama däsa says that ordinary animals can be tamed, but when a human being is animalistic, having only animal propensities, he is most horrible, for he cannot be tamed. Ordinary cats and dogs or even a tiger can be tamed, but when a human being goes out of his way and neglects to take to the human activity of Kåñëa consciousness, his higher intelligence will simply be misused for animal propensities, and it is very difficult to tame him. The enactment of state laws cannot make a thief an honest man—because his heart is polluted, he cannot be tamed. Every man sees that a person who commits criminal offenses is punished by the government, and also in scriptural injunctions punishment in hell is mentioned. But despite hearing from scripture and seeing the action of the state laws, the demoniac cannot be tamed.

What are they doing? Nitäi nä bolilo mukhe. Since they do not know who Nityänanda is, they never say the names of Lord Nityänanda and Lord Caitanya. Majilo saàsära-sukhe. Majilo means "becomes absorbed." They become absorbed in so-called material enjoyment. They don’t care who Lord Caitanya and Nityänanda are, and therefore they go deep down into material existence. Vidyä-kule ki koribe tär: if one has no connection with Nityänanda, and if he does not come to Kåñëa consciousness, his vidyä, or his so-called academic education, and kula, birth in a high family or great nation, will not protect him. Regardless of whether one is born in a very big family or nation or has a very advanced academic education, at the time of death nature’s law will act, his work will be finished, and he will get another body according to that work.

Why are these human animals acting in this way? Ahaìkäre matta hoiyä, nitäi-pada päsariyä. They have become maddened by a false concept of bodily life, and thus they have forgotten their eternal relationship with Nityänanda. Asatyere satya kori mäni: such forgetful persons accept the illusory energy as factual. Asatyere refers to that which is not a fact, or, in other words, mäyä. Mäyä means that which has no existence but is a temporary illusion only. Persons who have no contact with Nityänanda accept this illusory body as factual.

Narottama däsa Öhäkura then says, nitäiyer koruëä habe, braje rädhä-kåñëa päbe: "If you actually want to approach the association of Rädha-Kåñëa, you must achieve the mercy of Lord Nityänanda first. When He is merciful toward you, then you will be able to approach Rädhä-Kåñëa." Dharo nitäi-caraëa du’khäni. Narottama däsa advises that one firmly catch the lotus feet of Lord Nityänanda.

Then again he says, nitäi-caraëa satya. One should not misunderstand and think that as he has caught hold of mäyä, similarly the lotus feet of Nityänanda may also be something like that mäyä, or illusion. Therefore Narottama däsa confirms, nitäi-caraëa satya: the lotus feet of Nityänanda are not illusion; they are a fact. Tähära sevaka nitya: and one who engages in the transcendental loving service of Nityänanda is also transcendental. If one engages in the transcendental loving service of Nityänanda in Kåñëa consciousness, he immediately achieves his transcendental position on the spiritual platform, which is eternal and blissful. Therefore he advises, nitäi-pada sadä koro äça: always try to catch the lotus feet of Lord Nityänanda.

Narottama boro dukhé. Narottama däsa Öhäkura, the äcärya, is taking the position that he is very unhappy. Actually, he is representing ourselves. He says, "My dear Lord, I am very unhappy." Nitäi more koro sukhé: "Therefore I am praying to Lord Nityänanda to make me happy." Räkho räìgä-caraëera päça: "Please keep me in a corner of Your lotus feet."

SVA 3: Çré Rüpa Maïjaré Pada

(1)

çré-rüpa-maïjaré-pada, sei mora sampada,
sei mor bhajana-püjana

1) The lotus feet of Çré Rüpa Maïjaré are my treasure, my devotional service, and my object of worship.

(2)

sei mora präëa-dhana, sei mora äbharaëa,
sei mor jévanera jévana

2) They give my life meaning, and they are the life of my life.

(3)

sei mora rasa-nidhi, sei mora väïchä-siddhi,
sei mor vedera dharama

3) They are the perfection of rasa, and they are perfection worthy of attainment. They are the very law of the Vedlc scriptures for me.

(4)

sei brata, sei tapa, sei mora mantra-japa,
sei mor dharama-karama

4) They are the meaning of all my fasts and penances and my silent utterings of my mantras. They are the basis of religion and activities.

(5)

anuküla habe vidhi, se-pade hoibe siddhi,
nirakhibo e dui nayane

5) By the purifying process of favorable devotional service one will attain perfection and with these two eyes be able to see.

(6)

se rüpa-mädhuré-räçi, präëa-kuvalaya-çaçi,
praphullita habe niçi-dine

6) His transcendental form is shining like moonlight in my heart, and my heart therefore shines and reciprocates. In other words, the ordinary moon lights up the night, and its shine illuminates other objects; but the moon of the effulgence of the form of Çré Rüpa Maïjaré shines into the heart and makes the heart also shine back to the spiritual sky. This moon shines not only in the nighttime, but day and night.

(7)

tuwä adarçana-ahi, garale järalo dehé,
ciro-dina täpita jévana

7) Your absence from my vision is like a dose of strong poison, and I will suffer till the end of my life.

(8)

hä hä rüpa koro doyä, deho more pada-chäyä,
narottama loilo çaraëa

8) Narottama däsa Öhäkura says: "Please give me your mercy and the shade of your lotus feet."

SVA 3: Vaiñëave Vijïapti

(1)

 ei-bäro karuëä koro vaiñëava gosäi
patita-pävana tomä bine keho näi

(1) 0 Vaiñëava Gosvämé, please be merciful to me now. There is no one except you who can purify the fallen souls.

(2)

jähära nikaöe gele päpa düre jäy
emona doyäla prabhu kebä kothä päy

(2) Where does anyone find such a merciful personality by whose mere audience all sins go far away?

(3)

gaìgära paraça hoile paçcate pävan
darçane pavitra koro—ei tomära guë

(3) After bathing in the waters of the sacred Ganges many times, one becomes purified, but just by the sight of you, the fallen souls are purified. This is your great power.

(4)

hari-sthäne aparädhe täre hari-näm
tomä sthäne aparädhe nähi pariträë

(4) The holy name delivers one who has committed an offense to Lord Hari, but if one commits an offense to you, there is no means of deliverance.

(5)

tomära hådoye sadä govinda-viçräm
govinda kohena—mora vaiñëava paräë

(5) Your heart is always the resting place of Lord Govinda, and Lord Govinda says, "The Vaiñëavas are in My heart."

(6)

prati-janme kori äçä caraëera dhüli
narottame koro doyä äpanära boli’

(6) I desire the dust of your holy feet in every birth I may take. Please consider Narottama yours, and be kind upon him.

SVA 3: Gaurä Pahu

(1)

gaurä pahu nä bhajiyä goinu
prema-ratana-dhana heläya häräinu

1) I did not consider worshiping Lord Gauräìga, but instead brought about my spiritual ruin by neglecting that treasure trove of pure of God.

(2)

adhane yatana kari dhana teyäginu
äpana karama-doñe äpani òubinu

2) I gave up the association of the saintly devotees to enjoy myself in the company of the ungodly. Therefore I am bound up by the snare of karma.

(3)

sat-saìga chäòi’ kainu asate viläsa
te-käraëe lägilo ye karma-bandha-phäìsa

3) I am always drinking the dangerous poison of sense gratification, thus I can never absorb myself in the blissful nectar of chanting the glories of Lord Caitanya.

(4)

viñaya-viñama-viña satata khäinu
gaura-kértana-rase maghana nä hainu

4) Why am I still living and what happiness do I have? Narottama däsa says, "Why have I not died long ago?"

(5)

keno vä ächaye präëa ki sukha päiyä
narottam däs keno nä gelo mariyä

This is not only Narottama däsa Öhäkura’s lamentation. If I cannot come in touch with Lord Caitanya and His associates, it would be better for me to die.

PURPORT

by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda

This is a song by Narottama däsa Öhäkura. He says, gaura pahu nä bhajiyä goinu: “I have invited my spiritual death by not worshiping Lord Caitanya.” Gaura pahu means “Lord Caitanya,” and nä bhajiyä, “without worshiping.” Goinu: “I have invited spiritual death.” And why have I invited spiritual death? Adhane yatane kari dhana teyäginu: “Because I am engaged in something which is useless and have rejected the real purpose of my life. Adhane means “valueless things,” and dhana means “valuables.” So actually every one of us is neglecting our spiritual emanicipation: we are engaged in material sense gratification, and therefore we are losing the opportunity of this human form of body to elevate ourselves to the spiritual platform. This human body is especially provided to the conditioned soul to give him a chance for spiritual emancipation. So anyone who does not care for spiritual emancipation is inviting spiritual death. Spiritual death means to forget oneself—to forget that one is spirit. That is spiritual death, like animal life. Animal life is full forgetfulness. The animals cannot be reminded under any circumstances that they are not this body. It is only in this human form of life that one can understand that he is not this body, that he is spirit soul. By chanting Hare Kåñëa one can easily understand this fact. In other words, by worshiping Lord Caitanya, following His principles and ways, and chanting Hare Kåñëa one can very easily come to the platform of spiritual understanding.

But Narottama däsa Öhäkura says on our behalf that we are neglecting this. Therefore we are inviting spiritual death. Then he says, prema-ratana-dhana heläya häräinu. Spiritual life means to develop real love. Everyone says “love.” There are so many signboards, so many books: “Love, love.” But there is no love. This is illusion. It is all lust. “Love” for intoxication, “love” for sex, “love” for this and that. This is going on. Actually, the word love is applicable only with Kåñëa, with God: To love means to love Kåñëa. That is spiritual love. And we are created for that purpose. So, that is wanted. Narottama däsa says, “I could have achieved that transcendental treasure of love, but I was robbed of it because of neglecting to worship Lord Caitanya.” And why has this happened? Äpana karama-doñe äpani òubinu: “Due to my past misdeeds.” Due to our past misdeeds, we get a certain type of body. Everyone who has got a material body has received it due to his past misdeeds, and even his past pious deeds. Actually, as long as one gets a material body, there are no pious deeds. “Pious deeds” means no more material body. Otherwise, it is to be taken as a fact that even Brahmä, who is the chief living entity within this universe and has a long, long duration of life and so much power—still, he is considered to have performed misdeeds because he has a material body. So, by our misdeeds we go down and down, getting one body after another. In Çrémad-Bhägavatam it is stated that people do not know that by engaging in sense gratification they are assuring that they will have another body. And the body is the cause of material pangs. It is only because I have this body that I feel a headache, a stomachache, etc. But as soon as we are out of this material body, there are no more material pangs. It is simply joyful life. Brahma-bhütaù prasannätmä. Prasannätmä means “joyful.” But due to our past misdeeds we are missing this opportunity.

And why is it happening? Sat-saìga chäòi’ kainu asate viläsa: “I have given up the association of devotees and am associating with common nonsense men for sense gratification.” Sat means “spirit,” and asat means “matter.” Association with nondevotees produces material attachment, and that means implication in material, conditioned life. So, one has to associate with devotees. Satäà prasaìgän mama vérya-saàvido. One can learn about God only in the association of devotees. Therefore we are pushing this Kåñëa consciousness society. You’ll find that one who comes to this society and associates with us for a few days or a few weeks becomes Kåñëa conscious, and soon he comes forward for initiation and further advancement. So, association with devotees is very important. But here Narottama däsa Öhäkura laments, sat-saìga chäòi kainu asatye viläsa te-käraëe lägilo ye karma-bandha-phäìsa: “I have given up the association of devotees and tried to enjoy among nondevotees, and immediately mäyä has caught me and mangled me in the web of fruitive activities.” Mäyä is just by our side. As soon as we give up the company of devotees, mäyä says, “Yes, come to my company.” Nobody can remain without any company; that is not possible. One must associate with either mäyä or Kåñëa. And when we speak of Kåñëa, we mean Kåñëa and His devotees. Kåñëa is never alone. He is always with Rädhäräëé, with the other gopés, with the cowherd boys. So to be Kåñëa conscious means to keep association with the devotees of Kåñëa.

Next Narottama däsa Öhäkura says, visaya-viñama-viña satata khäinu: “I have always drunk the most dangerous poison of sense gratification.” Viñaya means “sense gratification.” Eating, sleeping. mating, and defending—these four principles are called viñaya. And viñama means “dangerous.” And viña means “poison.” If one is simply engaged with these four activities, just like the animals, then one is simply drinking poison. That’s all. “I know this is poison, but I am so much intoxicated that I am drinking this poison at every moment.” Then, gaura-kértana-rase maghana nä hainu: “Therefore I could not merge myself into the saìkértana movement of Lord Caitanya.” That is actually the fact. Those who are too much attached to the materialistic way of life, who are always drinking the poison of sense gratification, are not attracted by the saìkértana movement.

Finally Narottama däsa Öhäkura, representing ourselves, laments, keno vä ächaye präëa ki sukha päiyä: “Why am I living? I have not associated with the devotees, I have not taken part in the saìkértana movement, I do not understand what is Kåñëa, I do not understand what is Lord Caitanya. Then why am I living? What is my happiness? Why did I not die long, long ago?” So. this is not only Narottama däsa Öhäkura’s lamentation. Every one of us should think like that: “If I cannot associate with devotees, if I cannot understand the Kåsna consciousness movement, if I cannot come in touch with Lord Caitanya and His associates, it would be better for me to die.” This is the substance of this song.

SVA 4: Songs of Other Vaiñëava Äcäryas

SVA 4: Çré Rädhikä-stava

(refrain)

rädhe jaya jaya mädhava-dayite
gokula-taruëé-maëòala-mahite

(refrain) O Rädhä! O beloved of Mädhava! O You who are worshiped by all the young girls of Gokula! All glories unto You! All glories unto You!

(1)

dämodara-rati-vardhana-veçe
hari-niñkuöa-våndä-vipineçe

(2)

våñabhänüdadhi-nava-çaçi-lekhe
lalitä-sakhi guëa-ramita-viçäkhe

(3)

karuëäà kuru mayi karuëä-bharite
sanaka-sanätana-varëita-carite

(1-3) 0 You who dress Yourself in such a way as to increase Lord Dämodara’s love and attachment for You! O Queen of Våndävana, which is the pleasure grove of Lord Hari! O new moon who has arisen from the ocean of King Våñabhänu! O friend of Lalitä! O You who make Viçäkhä loyal to You due to Your wonderful qualities of friendliness, kindness, and faithfulness to Kåñëa! O You who are filled with compassion! O You whose divine characteristics are described by the great sages Sanaka and Sanätana! O Rädhä, please be merciful to me!

SVA 4: Çré Daçävatära-stotra

(1)

pralaya-payodhi-jäle dhåtavän asi vedaà
vihita-vahitra-caritram akhedam
keçava dhåta-ména-çaréra jaya jagadéça hare

(1) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of a fish! All glories to You! You easily acted as a boat in the form of a giant fish just to give protection to the Vedas, which had become immersed in the turbulent sea of devastation.

(2)

kñitir iha vipulatare tiñöhati tava påñöhe
dharaëi-dhäraëa-kiëa-cakra-gariñöhe
keçava dhåta-kürma-çaréra jaya jagadéça hare

(2) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of a tortoise! All glories to You! In this incarnation as a divine tortoise the great Mandara Mountain rests upon Your gigantic back as a pivot for churning the ocean of milk. From holding up the huge mountain a large scarlike depression is put in Your back, which has become most glorious.

(3)

vasati daçana-çikhare dharaëé tava lagnä
çaçini kalaìka-kaleva nimagnä
keçava dhåta-çükara-rüpa jaya jagadéça hare

(3) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of a boar! All glories to You! The earth, which had become immersed in the Garbhodaka Ocean at the bottom of the universe, sits fixed upon the tip of Your tusk like a spot upon the moon.

(4)

tava kara-kamala-vare nakham adbhuta-çåìgaà
dalita-hiraëyakaçipu-tanu-bhåìgam
keçava dhåta-narahari-rüpa jaya jagadéça hare

(4) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasplike demon Hiraëyakaçipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands.

(5)

chalayasi vikramaëe balim adbhuta-vämana
pada-nakha-néra-janita-jana-pävana
keçava dhåta-vämana-rüpa jaya jagadéça hare

(5) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of a dwarf-brähmaëa! All glories to You! O wonderful dwarf, by Your massive steps You deceive King Bali, and by the Ganges water that has emanated from the nails of Your lotus feet, You deliver all living beings within this world.

(6)

kñatriya-rudhira-maye jagad-apagata-päpam
snapayasi payasi çamita-bhava-täpam
keçava dhåta-bhågupati-rüpa jaya jagadiça hare

(6) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of Bhågupati [Paraçuräma]! All glories to You! At Kurukñetra You bathe the earth in the rivers of blood from the bodies of the demoniac kñatriyas that You have slain. The sins of the world are washed away by You, and because of You people are relieved from the blazing fire of material existence.

(7)

vitarasi dikñu raëe dik-pati-kamanéyaà
daça-mukha-mauli-balim ramaëéyam
keçava dhåta-räma-çaréra jaya jagadiça hare

(7) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of Rämacandra! All glories to You! In the battle of Laìkä You destroy the ten-headed demon Rävaëa and distribute his heads as a delightful offering to the presiding deities of the ten directions, headed by Indra. This action was long desired by all of them, who were much harassed by this monster.

(8)

vahasi vapuñi viçade vasanaà jaladäbhaà
hala-hati-bhéti-milita-yamunäbham
keçava dhåta-haladhara-rüpa jaya jagadiça hare

(8) 0 Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of Balaräma, the wielder of the plow! All glories to You! On Your brilliant white body You wear garments the color of a fresh blue rain cloud. These garments are colored like the beautiful dark hue of the River Yamunä, who feels great fear due to the striking of Your plowshare.

(9)

nindasi yajïa-vidher ahaha çruti-jätaà
sadaya-hådaya darçita-paçu-ghätam
keçava dhåta-buddha-çaréra jaya jagadéça hare

(9) O Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha! All glories to You! O Buddha of compassionate heart, you decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.

(10)

mleccha-nivaha-nidhane kalayasi karavälaà
dhümaketum iva kim api karälam
keçava dhåta-kalki-çaréra jaya jagadéça hare

(10) O Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of Kalki! All glories to You! You appear like a comet and carry a terrifying sword for bringing about the annihilation of the wicked barbarian men at the end of the Kali-yuga.

(11)

çré-jayedeva-kaver idam uditam udäraà
çåëu sukha-daà çubha-daà bhava-säram
keçava dhåta-daça-vidha-rüpa jaya jagadéça hare

(11) O Keçava! O Lord of the universe! O Lord Hari, who have assumed these ten different forms of incarnation! All glories to You! O readers, please hear this hymn of the poet Jayadeva, which is most excellent, an awarder of happiness, a bestower of auspiciousness, and is the best thing in this dark world.

(12)

vedän uddharate jaganti vahate bhü-golam udbibhrate
daityaà därayate balià chalayate kñatra-kñayaà kurvate
paulastyaà jayate halaà kalayate käruëyam ätanvate
mlecchän mürchayate daçakåti-kåte kåñëäya tubhyaà namaù

(12) O Lord Kåñëa, I offer my obeisances unto You, who appear in the forms of these ten incarnations. In the form of Matsya You rescue the Vedas, and as Kürma You bear the Mandara Mountain on Your back. As Varäha You lift the earth with Your tusk, and in the form of Narasiàha You tear open the chest of the daitya Hiraëyakaçipu. In the form of Vämana You trick the daitya king Bali by asking him for only three steps of land, and then You take away the whole universe from him by expanding Your steps. As Paraçuräma You slay all of the wicked kñatriyas, and as Rämacandra You conquer the räkñasa king Rävaëa. In the form of Balaräma You carry a plow with which You subdue the wicked and draw toward You the River Yamunä. As Lord Buddha You show compassion toward all the living beings suffering in this world, and at the end of the Kali-yuga You appear as Kalki to bewilder the mlecchas [degraded low-class men].

SVA 4: Çré Guru-paramparä

(1)

kåñëa hoite catur-mukha, hoy kåñëa-sevonmukha,
brahmä hoite näradera mati
närada hoite vyäsa, madhwa kohe vyäsa-däsa,
pürëaprajïa padmanäbha gati

(1) In the beginning of creation the science of devotional service was received by the four-headed Brahmä from the Supreme Lord Çré Kåñëa. Devarñi Närada’s understanding of this divine science was obtained from Brahmä. The great sage Kåñëa Dvaipäyana Vyäsa who was empowered to compile the Vedic literatures, became a disciple of Devarñi Närada. Çrépäda Madhväcärya, the founder of the çuddha-dvaita school of Vedänta-philosophy, who visited Vyäsadeva at Badarikäçrama in the thirteenth century to learn from him Vedänta philosophy, calls himself a servant of Kåñëa Dvaipäyana Vyäsa. Pürëaprajïa Tértha [Madhva] is the guru and sole refuge of Padmanäbha Tértha.

(2)

nåhari mädhava-baàçe, akñobhya paramahaàse,
çiñya boli’ aìgékära kore
akñobhyera çiñya jaya-tértha näme paricaya,
tära däsye jïänasindhu tore

(2) The two other principal disciples of Madhva are Nåhari Tértha and Mädhava Tértha. Mädhava Tértha accepted the great paramahaàsa Akçobhya Tértha as a disciple. The principal disciple of Akñobhya Tértha was known as Jayatértha. Jayatértha’s service was for his disciple Jïänasindhu.

(3)

tähä hoite dayänidhi, tära däsa vidyänidhi,
räjendra hoilo tähä ha’te
tähära kiìkora jaya-dharma näme paricaya,
paramparä jäno bhälo mate

(3) Dayänidhi received the science of devotional service from Jïänasindhu, and the servant of Dayänidhi was Vidyänidhi [Vidyädhiräja Tértha]. Räjendra Tértha became a disciple of Vidyädhiräja Tértha. Räjendra Tértha’s servant was known as Jayadharma or Vijayadhvaja Tértha. In this way you should properly understand this disciplic succession.

(4)

jayadharma-däsye khyäti, çré puruñottama-jati,
tä ha’te brahmaëya-tértha süri
vyäsatértha tära däsa, lakñmépati vyäsa-däsa,
tähä ha’te mädhavendra puré

(4) The great sannyäsé Çré Puruñottama Tértha received his knowledge in the service of his guru, Vijayadhvaja Tértha [Jayadharma]. The principal disciple of Puruñottama Tértha was Subrahmaëya Tértha. His servant was the great Vyäsatértha [Vyäsa Räya]. Vyäsatértha’s servant was Lakñmépati Tértha whose disciple was Madhavendra Puré Gosvämé.

(5)

mädhavendra puré-bara, çiñya-bara çré-éçwara,
nityänanda, çré-adwaita vibhu
éçwara-puréke dhanya, korilen çré-caitanya,
jagad-guru gaura mahäprabhu

(5) The chief disciple of Mädhavendra Puré was Éçvara Puré, and two of his other disciples were the renowned incarnations of Godhead Çré Nityänanda and Advaita Äcärya. Çré Caitanya Mahäprabhu, the spiritual preceptor of all the worlds, made Éçvara Puré greatly fortunate by accepting him as His spiritual master.

(6)

mahäprabhu çré-caitanya, rädhä-kåñëa nahe anya,
rüpänuga janera jévana
viçwambhara priyaìkara, çré-swarüpa dämodara,
çré-goswämé rüpa-sanätana

(6) Mahäprabhu Çré Caitanya is nondifferent from Çré Çré Rädhä and Kåñëa and is the very life of those Vaiñëavas who follow Çré Rüpa Gosvämé. Çré Svarüpa Dämodara Gosvämé, Rüpa Gosvämé, and Sanätana Gosvämé were the givers of great happiness to Viçvambhara [Çré Caitanya].

(7)

rüpa-priya mahäjana, jéva, raghunätha hana,
tära priya kavi kåñëadäsa
kåñëadäsa-priya-bara, narottama sevä-para,
jära pada viçwanätha-äça

(7) The great souls Jéva Gosvämé and Raghunätha däsa Gosvämé became very dear to Rüpa Gosvämé. Jiva Gosvämé was a disciple of Rüpa Gosvämé, and Raghunätha däsa Gosvämé, a disciple of Advaita Äcärya’s disciple Yadunandana Äcärya, was accepted by Rüpa and Sanätana as their third brother. Raghunätha däsa Gosvämé’s beloved student was Kåñëadäsa Kaviräja Gosvämé. Kåñëadäsa Kaviräja was an intimate friend of Lokanätha Gosvämé. They lived together in Våndävana and always discussed the topics of Kåñëa with one another. Lokanätha Gosvämé, a disciple of Gadädhara Paëòita, had only one disciple, whose name was Narottama däsa. Narottama däsa was always engaged in the service of his guru, and he also engaged himself in the service of his guru’s intimate friend. Thus he became very dear to Kåñëadäsa Kaviräja Gosvämé. To serve the feet of Narottama däsa Öhäkura was the only desire of Viçvanätha Cakravarté Öhäkura, who was the fourth äcärya in disciplic succession from Narottama däsa.

(8)

viçwanätha-bhakta-sätha, baladeva jagannätha,
tära priya çré-bhaktivinoda
mahä-bhägavata-bara, çré-gaurakiçora-bara,
hari-bhajanete jä’ra moda

(8) Viçvanätha Cakravarté Öhäkura was the çikñä-guru [instructing spiritual master of Baladeva Vidyäbhüñaëa, to whom he taught the precepts of Çrémad-Bhägavatam. Jagannätha däsa Bäbäjé was a very prominent äcärya after Çré Baladeva Vidyäbhüñaëa and was the beloved çikñä-guru of Çré Bhaktivinoda Öhäkura. Bhaktivinoda Öhäkura’s intimate friend and associate was the eminent mahä-bhägavata Çré Gaurakiçora däsa Bäbäjé, whose sole joy was found in hari-bhajana.

(9)

[vi]*  éhärä paramahaàsa, gauräìgera nija-baàça
tädera caraëe mama gati
ämi sebä-udäséna, nämete tridaëòé déna
çré-bhaktisiddhänta saraswaté

(9) These great saintly Vaiñëavas are all paramahaàsas, or devotees of the highest order, and they are all part of Lord Gauräìga’s own spiritual family. Their holy feet are my refuge. I have no real interest in devotional service, and I am a poor and lowly tridaëòé sannyäsé named Çré Bhaktisiddhänta Sarasvaté.

çré-värñabhänavé-barä, sadä sevya-sevä-parä,
tähära dayita-däsa-näma
tära pradhän pracärako, çré-bhaktivedänta nämo,
patita-janete doyä-dhäma

The renowned Çré Värñabhanavé-dayita däsa [the initiated name of Bhaktisiddhänta Sarasvaté] is always engaged in the service of his spiritual master, Çréla Gaurakiçora däsa Bäbäjé. His foremost disciple-preacher is Çré A. C. Bhaktivedanta Swami Prabhupäda, who has spread the message of Lord Caitanya throughout the world and is thus a reservoir of mercy and compassion for all fallen souls.

SVA 4: Çré Çré Gaura-Nityänander Dayä

(1)

parama koruëa, pahü dui jana
nitäi gauracandra
saba avatära-sära çiromaëi
kevala änanda-kanda

(1) The two Lords, Nitäi-Gauracandra, are very merciful. They are the essence of all incarnations. The specific significance of these incarnations is that They introduced a process of chanting and dancing that is simply joyful.

(2)

bhajo bhajo bhäi, caitanya nitäi
sudåòha biçwäsa kori
viñaya chäòiyä, se rase majiyä,
mukhe bolo hari hari

(2) My dear brother, I request that you just worship Lord Caitanya and Nityänanda with firm conviction and faith. If one wants to be Kåñëa conscious by this process, one has to give up his engagement in sense gratification. One simply has to chant, "Hare Kåñëa! Hari Hari!" without any motive.

(3)

dekho ore bhäi, tri-bhuvane näi,
emona doyäla dätä
paçu päkhé jhure, päñäëa vidare,
çuni’ jäìra guëa-gäthä

(3) My dear brother, just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nityänanda. Their merciful qualities are so great that upon hearing them even birds and beasts cry and stones melt.

(4)

saàsäre majiyä, rohili poriyä,
se pade nahilo äça
äpana karama, bhuïjäye çamana,
kahoye locana-däsa

(4) But Locana däsa regrets that I am entrapped by sense gratification. Since I have no attraction for the lotus feet of Lord Caitanya and Lord Nityänanda, then Yamaräja, the superintendent of death, is punishing me by not allowing me to be attracted by this movement.

PURPORT

by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda

This is a song by Locana däsa Öhäkura. Pahü means "Lord," and dui jana means "two." Locana däsa Öhäkura declares that the two Lords, Nitäi-Gauracandra—Lord Nitäi and Lord Caitanya—are very merciful (parama koruëa). Saba avatära-sära çéromaëi. Avatära means "incarnation," and saba means "all." They are the essence of all incarnations. The specific significance of these incarnations is that prosecuting Their way of self-realization is simply joyful (kevala änanda-kanda), for They introduced chanting and dancing. There are many incarnations, like Lord Räma and even Kåñëa, who taught Bhagavad-gétä, which requires knowledge and understanding. But Lord Caitanya and Nityänanda introduced a process that is simply joyful—simply chant and dance. Therefore, Locana däsa requests everyone, bhajo bhajo bhäi, caitanya-nitäi: "My dear brother, I request that you just worship Lord Caitanya and Nityänanda with firm conviction and faith." Don’t think that this chanting and dancing will not lead to the desired goal. It will. It is the assurance of Lord Caitanya Mahäprabhu that one will get all perfection by this process. Therefore one must chant with firm faith and conviction (biçwäsa kori’).

But what is the process? The process is viñaya chäriyä, se rase majiyä. If one wants to be Kåñëa conscious by this process, one has to give up his engagement in sense gratification. That is the only restriction. If one gives up sense gratification, it is sure that he will reach the desired goal. Mukhe bolo hari hari: one simply has to chant, "Hare Kåñëa! Hari Hari!" without any motive of sense gratification.

Dekho ore bhäi, tri-bhuvane näi. Locana däsa Öhäkura says, "My dear brother, you just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nityänanda, because Their merciful qualities are so great that They make even birds and beasts cry, what to speak of human beings." Actually, when Lord Caitanya passed through the forest known as Jharikhaëòa, the tigers, elephants, snakes, deer, and all other animals joined Him in chanting Hare Kåñëa: It is so nice that anyone can join. Even the animals can join, what to speak of human beings. Of course, it is not possible for ordinary men to induce animals to chant, but if Caitanya Mahäprabhu could inspire animals to chant, at least we can encourage human beings to adopt this path of Hare Kåñëa mantra chanting. It is so nice that even the most stonehearted man will be melted. Päñäëa means "stone." It is so nice that even stone will melt.

But Locana däsa Öhäkura regrets that he is entrapped by sense gratification. He addresses himself, "My dear mind, you are entrapped in this sense gratification process, and you have no attraction for chanting Hare Kåñëa. Since you have no attraction for the lotus feet of Lord Caitanya and Lord Nityänanda, what can I say? I can simply think of my misfortune. Yamaräja, the superintendent of death, is punishing me by not allowing me to be attracted by this movement."

SVA 4: Bhajahü Re Mana Çré Nanda-nandana

(1)

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
durlabha mänava-janama sat-saìge
taroho e bhava-sindhu re

(1) O mind, just worship the lotus feet of the son of Nanda, which make one fearless. Having obtained this rare human birth, cross over this ocean of wordly existence through the association of saintly persons.

(2)

çéta ätapa bäta bariñaëa
e dina jäminé jägi re
biphale sevinu kåpaëa durajana
capala sukha-laba lägi’ re

(2) My dear brother, I request that you just worship Lord Caitanya and Nityänanda with firm conviction and faith. If one wants to be Kåñëa conscious by this process, one has to give up his engagement in sense gratification. One simply has to chant, "Hare Kåñëa! Hari Hari!" without any motive.

(3)

e dhana, yaubana, putra, parijana
ithe ki äche paratéti re
kamala-dala-jala, jévana öalamala
bhajahü hari-pada néti re

(3) What assurance of real happiness is there in all of one’s wealth, youthfulness, sons, and family members? This life is tottering like a drop of water on a lotus petal; therefore you should always serve and worship the divine feet of Lord Hari.

(4)

çravaëa, kértana, smaraëa, vandana,
päda-sevana, däsya re
püjana, sakhé-jana, ätma-nivedana
govinda-däsa-abhiläña re

(4) It is the desire and great longing of Govinda Däsa to engage himself in the nine processes of bhakti, namely hearing the glories of Lord Hari and chanting those glories, constantly remembering Him and offering prayers to Him, serving the Lord’s lotus feet, serving the Supreme Lord as a servant, worshiping Him with flowers and incense and so forth, serving Him as a friend, and completely offering the Lord one’s very self.

SVA 4: Çré Dämodarañöaka

(found in the Padma Puräëa of Kåñëa Dvaipäyana Vyäsa,
 spoken by Satyavrata Muni in a conversation with Närada Muni
 and Çaunaka Åñi)

"In the month of Kärtika one should worship Lord Dämodara and daily recite the prayer known as Dämodaräñöaka, which has been spoken by the sage Satyavrata and which attracts Lord Dämodara. "

(Çré Hari-bhakti-viläsa 2.16.198)

(1)

namäméçvaraà sac-cid-änanda-rüpaà
lasat-kuëòalaà gokule bhräjamanam
yaçodä-bhiyolükhaläd dhävamänaà
parämåñöam atyantato drutya gopyä

(1) To the Supreme Lord, whose form is the embodiment of eternal existence, knowledge, and bliss, whose shark-shaped earrings are swinging to and fro, who is beautifully shining in the divine realm of Gokula, who [due to the offense of breaking the pot of yogurt that His mother was churning into butter and then stealing the butter that was kept hanging from a swing] is quickly running from the wooden grinding mortar in fear of mother Yaçodä, but who has been caught from behind by her who ran after Him with greater speed—to that Supreme Lord, Çré Dämodara, I offer my humble obeisances.

(2)

rudantaà muhur netra-yugmaà måjantam
karämbhoja-yugmena sätaìka-netram
muhuù çväsa-kampa-trirekhäìka-kaëöha-
sthita-graivaà dämodaraà bhakti-baddham

(2) [Seeing the whipping stick in His mother’s hand,] He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conchshell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Çré Dämodara, whose belly is bound not with ropes but with His mother’s pure love, I offer my humble obeisances.

(3)

itédåk sva-léläbhir änanda-kuëòe
sva-ghoñaà nimajjantam äkhyäpayantam
tadéyeñita-jïeñu bhaktair jitatvaà
punaù prematas taà çatävåtti vande

(3) By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Dämodara hundreds and hundreds of times.

(4)

varaà deva mokñaà na mokñävadhià vä
na canyaà våëe ’haà vareñäd apéha
idaà te vapur nätha gopäla-bälaà
sadä me manasy ävirästäà kim anyaiù

(4) 0 Lord, although You are able to give all kinds of benedictions, I do not pray to You for the boon of impersonal liberation, nor the highest liberation of eternal life in Vaikuëöha, nor any other boon [which may be obtained by executing the nine processes of bhakti]. O Lord, I simply wish that this form of Yours as Bäla Gopäla in Våndävana may ever be manifest in my heart, for what is the use to me of any other boon besides this?

(5)

idaà te mukhämbhojam atyanta-nélair
våtaà kuntalaiù snigdha-raktaiç ca gopyä
muhuç cumbitaà bimba-raktädharaà me
manasy ävirästäm alaà lakña-läbhaiù

(5) 0 Lord, Your lotus face, which is encircled by locks of soft black hair tinged with red, is kissed again and again by mother Yaçodä, and Your lips are reddish like the bimba fruit. May this beautiful vision of Your lotus face be ever manifest in my heart. Thousands and thousands of other benedictions are of no use to me.

(6)

namo deva dämodaränanta viñëo
praséda prabho duùkha-jäläbdhi-magnam
kåpä-dåñöi-våñöyäti-dénaà batänu
gåhäëeña mäm ajïam edhy akñi-dåçyaù

(6) 0 Supreme Godhead, I offer my obeisances unto You. O Dämodara! O Ananta! O Viñëu! O master! O my Lord, be pleased upon me. By showering Your glance of mercy upon me, deliver this poor ignorant fool who is immersed in an ocean of worldly sorrows, and become visible to my eyes.

(7)

kuverätmajau baddha-mürtyaiva yadvat
tvayä mocitau bhakti-bhäjau kåtau ca
tathä prema-bhaktià svakäà me prayaccha
na mokñe graho me ‘sti dämodareha

(7) 0 Lord Dämodara, just as the two sons of Kuvera—Manigréva and Nalaküvara—were delivered from the curse of Närada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation.

(8)

namas te ’stu dämne sphurad-dépti-dhämne
tvadéyodaräyätha viçvasya dhämne
namo rädhikäyai tvadéya-priyäyai
namo ’nanta-léläya deväya tubhyam

(8) 0 Lord Dämodara, I first of all offer my obeisances to the brilliantly effulgent rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved Çrématé Rädhäräëé, and I offer all obeisances to You, the Supreme Lord, who displays unlimited pastimes.

SVA 4: Çré Jagannäthäñöaka

(1)

kadäcit kälindé-taöa-vipina-saìgétaka-ravo
mudäbhéré-näré-vadana-kamaläsväda-madhupaù
ramä-çambhu-brahmämara-pati-gaëeçärcita-pado
jagannäthaù svämé nayana-patha-gämé bhavatu me

(1) Sometimes in great happiness Lord Jagannätha makes a loud concert with His flute in the groves on the banks of the Yamunä. He is like a bumblebee tasting the beautiful lotuslike faces of the cowherd damsels of Vraja, and great personalities such as Lakñmé, Çiva, Brahmä, Indra, and Gaëeça worship His lotus feet. May that Jagannätha Svämé be the object of my vision.

(2)

bhuje savye veëuà çirasi çikhi-puccham kaöi-taöe
dukülaà netränte sahacara-kaöäkñaà vidadhate
sadä çrémad-våndävana-vasati-lélä-paricayo
jagannäthaù svämé nayana-patha-gämé bhavatu me

(2) In His left hand Lord Jagannätha holds a flute, on His head He wears peacock feathers, and on His hips He wears fine yellow silken cloth. From the corners of His eyes He bestows sidelong glances upon His loving devotees, and He always reveals Himself through His pastimes in His divine abode of Våndävana. May that Jagannätha Svämé be the object of my vision.

(3)

mahämbhodhes tére kanaka-rucire néla-çikhare
vasan präsädäntaù sahaja-balabhadreëa balinä
subhadrä-madhya-sthaù sakala-sura-sevävasara-do
jagannäthaù svämé nayana-patha-gämé bhavatu me

(3) On the shore of the great ocean, within a large palace atop the brilliant, golden Néläcala Hill, Lord Jagannätha resides with His powerful brother Balabhadra and His sister Subhadrä, who sits between Them. May that Jagannätha Svämé, who bestows the opportunity for devotional service upon all godly souls, be the object of my vision.

(4)

kåpä-päräväraù sajala-jalada-çreëi-ruciro
ramä-väëé-rämaù sphurad-amala-paìkeruha-mukhaù
surendrair ärädhyaù çruti-gaëa-çikhä-géta-carito
jagannäthaù svämé nayana-patha-gämé bhavatu me

(4) Lord Jagannätha is an ocean of mercy and as beautiful as a row of blackish rain clouds. He is the storehouse of bliss for Lakñmé and Sarasvaté, and His face resembles a spotless fullblown lotus. The best of demigods and sages worship Him, and the Upaniñads sing His glories. May that Jagannätha Svämé be the object of my vision.

(5)

rathärüòho gacchan pathi milita-bhüdeva-paöalaiù
stuti-prädurbhävam prati-padam upäkarëya sadayaù
dayä-sindhur bandhuù sakala jagatäà sindhu-sutayä
jagannäthah svämé nayana-patha-gämé bhavatu me

(5) When Lord Jagannätha moves along the road on His Rathayäträ car, at every step large assemblies of brähmaëas loudly chant prayers and sing songs for His pleasure. Hearing their hymns, Lord Jagannätha becomes very favorably disposed toward them. He is the ocean of mercy and the true friend of all the worlds. May that Jagannätha Svämé, along with His consort Lakñmé, who was born from the ocean of nectar, be the object of my vision.

(6)

para-brahmäpéòaù kuvalaya-dalotphulla-nayano
niväsé nélädrau nihita-caraëo 'nanta-çirasi
rasänando rädhä-sarasa-vapur-äliìgana-sukho
jagannäthaù svämé nayana-patha-gämé bhavatu me

(6) Lord Jagannätha, whose eyes resemble full-blown lotus petals, is the ornament on Lord Brahmä's head. He resides on Néläcala Hill with His lotus feet placed on the heads of Anantadeva. Overwhelmed by the mellows of love, He joyfully embraces Çrématé Rädhäräëé's body, which is like a cool pond. May that Jagannätha Svämé be the object of my vision.

(7)

na vai yäce räjyaà na ca kanaka-mäëikya-vibhavaà
na yäce 'haà ramyäà sakala jana-kämyäà vara-vadhüm
sadä käle käle pramatha-patinä géta-carito
jagannäthaù svämé nayana-patha-gämé bhavatu me

(7) I do not pray for a kingdom? nor for gold, rubies, or wealth. I do not ask for a beautiful wife. as desired by all men. I simply pray that Jagannätha Svämé, whose glories Lord Çiva always sings, may be the constant object of my vision.

(8)

hara tvaà saàsäraà druta-taram asäraà sura-pate
hara tvaà päpänäà vitatià aparäà yädava-pate
aho déne 'näthe nihita-caraëo niçcitam idarì
jagannäthaù svämé nayana-patha-gämé bhavatu me

(8) 0 Lord of the demigods, please quickly remove this useless material existence I am undergoing. O Lord of the Yadus, please destroy this vast, shoreless ocean of sins. Alas, this is certain: Lord Jagannätha bestows His lotus feet upon those who feel themselves fallen and have no shelter in this world but Him. May that Jagannätha Svämé be the object of my vision.

(9)

jagannäthäñöakaà punyaà yaù paöhet prayataù çuciù
sarva-päpa-viçuddhätmä viñëu-lokaà sa gacchati

(9) The self-retrained, virtuous soul who recites these eight verses glorifying Lord Jagannätha becomes cleansed of all sins and duly proceeds to Lord Viñëu's abode.

SVA 4: Çré Vraja-dhäma-mahimämåta

(1)

jaya rädhe, jaya kåñëa, jaya våndävan
çré govinda, gopénätha, madana-mohan

(1) All glories to Rädhä and Kåñëa and the divine forest of Våndävana. All glories to the three presiding Deities of Våndävana—Çré Govinda, Gopénätha, and Madana-mohana.

(2)

çyama-kunòa, rädhä-kuëòa, giri-govardhan
kälindi jamunä jaya, jaya mahävan

(2) All glories to Çyäma-kuëòa, Rädhä-kuëòa, Govardhana Hill, and the Yamunä River (Kälindé). All glories to the great forest known as Mahävana, where Kåñëa and Balaräma displayed all of Their childhood pastimes.

(3)

keçé-ghäöa, baàçi-baöa, dwädaça-känan
jähä saba 1élä koilo çré-nanda-nandan

(3) All glories to Keçé-ghäöa, where Kåñëa killed the Keçé demon. All glories to the Vaàçé-vata tree, where Kåñëa attracted all the gopés to come by playing His flute. Glories to all of the twelve forests of Vraja. At these places the son of Nanda, Çré Kåñëa, performed all of His pastimes.

(4)

çré-nanda-jaçodä jaya, jaya gopa-gaë
çrédämädi jaya, jaya dhenu-vatsa-gaë

(4) All glories to Kåñëa’s divine father and mother, Nanda and Yaçodä. All glories to the cowherd boys, headed by Çrédämä, the older brother of Çrématé Rädhäräëé and Anaìga Maïjaré. All glories to the cows and calves of Vraja.

(5)

jaya båñabhänu, jaya kértidä sundaré
jaya paurëamäsé, jaya äbhéra-nägaré

(5) All glories to Rädhä’s divine father and mother, Våñabhänu and the beautiful Kértidä. All glories to Paurëamäsé, the mother of Sändépani Muni, grandmother of Madhumaìgala and Nändémukhé, and beloved disciple of Devarñi Närada. All glories to the young cowherd maidens of Vraja.

(6)

jaya jaya gopéçwara våndävana-mäjh
jaya jaya kåñëa-sakhä baöu dwija-räj

(6) All glories, all glories to Gopéçvara Çiva, who resides in Våndävana in order to protect the holy dhäma. All glories, all glories to Kåñëa’s funny brahmaëa friend, Madhumaìgala.

(7)

jaya räma-ghäta, jaya rohiëé-nandan
jaya jaya våndävana-bäsé jata jan

(7) All glories to Räma-ghäöa, where Lord Balaräma performed His rasa dance. All glories to Lord Balaräma, the son of Rohiëé. All glories, all glories to all of the residents of Våndävana.

(8)

jaya dwija-patné, jaya näga-kanyä-gaë
bhaktite jähärä päilo govinda-caraë

(8) All glories to the wives of the proud Vedic brähmaëas. All glories to the wives of the Käliya serpent. Through pure devotion they all obtained the lotus feet of Lord Govinda.

(9)

çré-rasa-maëòala jaya, jaya rädhä-çyäm
jaya jaya rasa-lélä sarva-manoram

(9) All glories to the place where the rasa dance of Çré Kåñëa was performed. All glories to Rädhä and Çyäma. All glories, all glories to the divine rasa dance, which is the most beautiful of all Lord Kåñëa’s pastimes.

(10)

jaya jayojjwala-rasa sarva-rasa-sär
parakéyä-bhäve jähä brajete pracär

(10) All glories, all glories to the mellow of conjugal love, which is the most excellent of all rasas and is propagated in Vraja by Çré Kåñëa in the form of the divine parakéyä-bhäva [paramour love].

(11)

çré-jähnavä-päda-padma koriyä smaraë
déna kåñëa-däsa kohe näma-saìkértan

(11) Remembering the lotus feet of Lord Nityänanda’s consort, Çré Jähnavä Devé, this very fallen and lowly servant of Kåñëa sings the saìkértana of the holy name.

SVA 4: Jaya Rädhä-Kåñëa Géti

(1)

jaya rädhä-mädhava rädhä-mädhava rädhe
(jayadever präëa-dhana he)

(1) All glories to Rädhä and Mädhava, the treasure of Jayadeva Gosvämé’s heart!

(2)

jaya rädhä-madana-gopäl rädhä-madana-gopäl rädhe
(sétä-näther präëa-dhana he)

(2) All glories to Rädhä and Madana-gopäla, the treasure of Çré Advaita Äcärya’s heart!

(3)

jaya rädhä-govinda rädhä-govinda rädhe
(rüpa goswämér präëa-dhana he)

(3) All glories to Rädhä and Govinda, the treasure of Rüpa Gosvämé’s heart!

(4)

jaya rädhä-madana-mohan rädhä-madana-mohan rädhe
(sanätaner präëa-dhana he)

(4) All glories to Rädhä and Madana-mohana, the treasure of Sanätana Gosvämé’s heart!

(5)

jaya rädhä-gopénätha rädhä-gopénätha rädhe
(madhu paëòiter präëa-dhana he)

(5) All glories to Rädhä and Gopénätha, the treasure of Maòhu Paëòita’s heart!

(6)

jaya rädhä-dämodara rädhä-dämodara rädhe
jév goswämér präëa-dhana he)

(6) All glories to Rädhä and Dämodara, the treasure of Jéva Gosvämé’s heart!

(7)

jaya rädhä-ramaëa rädhä-ramaëa rädhe
(gopäl bhaööer präëa-dhana he)

(7) All glories to Rädhä-ramaëa, the treasure of Gopäla Bhaööa Gosvämé’s heart!

(8)

jaya rädhä-vinoda rädhä-vinoda rädhe
(lokanäther präëa-dhana he)

(8) All glories to Rädhä-vinoda, the treasure of Lokanätha Gosvämé’s heart!

(9)

jaya rädhä-gokulänanda rädhä-gokulänanda rädhe
(viçwanäther präëa-dhana he)

(9) All glories to Rädhä and Gokulänanda, the treasure of Viçvanätha Cakravarté Öhäkura’s heart!

(10)

jaya rädhä-giridhäré rädhä-giridhäré rädhe
(däs goswämér präëa-dhana he)

(10) All glories to Rädhä and Giridhäré, the treasure of Raghunätha däsa Gosvämé’s heart!

(11)

jaya rädhä-çyämasundar rädhä-çyämasundar rädhe
(çyämänander präëa-dhana he)

(11) All glories to Rädhä and Çyämasundara, the treasure of Çyämänanda Gosvämé’s heart!

(12)

jaya rädhä-baìka-bihäré rädhä-baìka-bihäré rädhe
(haridäser präëa-dhana he)

(12) All glories to Rädhä and Baìka-vihäré, the treasure of Haridäsa Svämé’s heart!

(13)

jaya rädhä-känta rädhä-känta rädhe
(vakreçwarer präëa-dhana he)

(13) All glories to Rädhä-känta, the treasure of Vakreçvara Paëòita’s heart!

(14)

jaya gändharvikä-giridhäré gändharvikä-giridhäré rädhe
(saraswatér präëa-dhana he)

(14) All glories to Gändharvikä and Giridhäré, the treasure of Çré Bhaktisiddhänta Sarasvaté Öhäkura’s heart!

SVA 4: Nitäi Guëa Maëi

(from the Caitanya-maïgala, by Locana däsa Öhäkura)

(1)

nitäi guëa-maëi ämär nitäi guëa-maëi
äniyä premer vanyä bhäsäilo avané

(1) My Lord Nityänanda, the jewel of all virtues, my Lord Nityänanda, the jewel of all virtues, has brought the flood of ecstatic love of God that has drowned the entire world.

(2)

premer vanyä loiyä nitäi äilä gauòa-deçe
òubilo bhakata-gaëa déna héna bhäse

(2) Bringing this overwhelming deluge of prema when He returned to Bengal from Jagannätha Puré on Lord Caitanya’s order, Nitäi has inundated the assembly of devotees. The fallen nondevotees did not drown, however, but remained floating on that ecstatic ocean.

(3)

déna héna patita pämara nähi bäche
brahmär durlabha prema sabäkäre jäce

(3) Lord Nityänanda freely offered this exalted prema, which is difficult for Lord Brahmä to attain, even to the fallen and wretched souls who did not desire it.

(4)

äbaddha karuëä-sindhu niöäi käöiyä muhän
ghare ghare bule prema-amiyär bän

(4) The ocean of mercy had formerly been sealed tight, but Nitäi cut a channel in its boundary to allow the great flooding waves of nectarean prema to splash from house to house.

(5)

locan bole mor nitäi jebä nä bhajilo
jäniyä çuniyä sei ätma-ghäté hoilo

(5) Locana däsa says, “Whoever has not worshiped my Nitäi or taken advantage of this excellent opportunity offered by Him knowingly commits suicide.”

SVA 4: Çré Tulasé-ärati

(1)

namo namaù tulasi mahäräëé,
vånde mahäräëé namo namaù
namo re namo re meiyä namo näräyaëi

(1) O Tulasé Mahäräëé! O Våndä! O mother of devotion! O Näräyaëi, I offer my obeisances to you again and again.

(2)

jäko daraçe, paraçe agha-näça-i
mahimä beda-puräëe bäkhäni

(2) By seeing you or even by touching you, all sins are destroyed. Your glories are described in the Vedas and Puräëas.

(3)

jäko patra, maïjaré komala
çré-pati-caraëa-kamale lapaöäni
dhanya tulasi meiyä, puräëa tapa kiye,
çré-çälagräma-mahä-päöaräëé

(3) Your leaves and soft maïjarés are entwined at the lotus feet of Näräyaëa, the Lord of Lakñmé. O blessed mother Tulasé, you performed successful austerities and have thus become the chief consort and queen of Çré Çälagräma-çilä.

(4)

dhüpa, dépa, naivedya, ärati,
phulanä kiye varakhä varakhäni
chäppänna bhoga, chatriça byaïjana,
binä tulasé prabhu eka nähi mäni

(4) You engladden and shower your rain of mercy upon one who offers you some incense, a ghee lamp, naivedya, and ärati. The Lord does not care for even one of fifty-six varieties of cooked food or thirty-six different curries offered without tulasé leaves.

(5)

çiva-çuka-närada, äur brahmädiko,
òhürata phirata mahä-muni jïäné
candrasekhara meiyä, terä jaça gäowe
bhakati-däna déjiye mahäräëé

(5) Lord Çiva, Çukadeva Gosvämé, Devarñi Närada, and all the jïänés and great munis, headed by Lord Brahmä, are circumambulating you. O mother! O Mahäräëé, Candraçekhara thus sings your glories. Please bestow upon him the gift of pure devotion.

SVA 4: Çré Tulasé-kértana

(1)

namo namaù tulasé kåñëa-preyasi namo namaù
rädhä-kåñëa-sevä päbo ei abiläñé

(1) O Tulasé, beloved of Kåñëa, I bow before you again and again. My desire is to obtain the service of Çré Çré Rädhä and Kåñëa.

(2)

ye tomära çaraëa loy, tara väïchä pürëa hoy
kåpä kori’ koro täre våndävana-väsi

(2) Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Våndävana.

(3)

mora ei abhiläña, viläsa kuïje dio väsa
nayana heribo sadä yugala-rüpa-räçi

(3) My desire is that you will also give me a residence in the pleasure groves of Çré Våndävana-dhäma. Thus within my vision I will always behold the beautiful pastimes of Rädhä and Kåñëa.

(4)

ei nivedana dhara, sakhéra anugata koro
sevä-adhikära diye koro néja däsé

(4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.

(5)

déna kåñëa-däse koy, ei yena mora hoy
çré-rädhä-govinda-preme sadä yena bhäsi

(5) This very fallen and lowly servant of Kåñëa prays, “May I always swim in the love of Çré Çré Rädhä and Govinda.”

SVA 4: Çré Tulasé Praëäma

våndäyai tulasé-devyai
priyäyai keçavasya ca
kåñëa-bhakti-prade devé
satya vatyai namo namaù

våndäyai—unto Våndä; tulasé-devyai—unto Tulasé Devé; priyäyai— who is dear; keçavasya—to Lord Keçava; ca—and; kåñëa-bhakti— devotional service to Lord Kåñëa; prade—who bestows; devi—O goddess; satya-vatyai—unto Satyavaté; namaù namaù—repeated obeisances.

I offer my repeated obeisances unto Våndä, Çrématé Tulasé Devé, who is very dear to Lord Keçava. O goddess, you bestow devotional service to Kåñëa and you possess the highest truth.

SVA 4: Çré Tulasé Pradakñiëa Mantra

yäni käni ca päpäni
brahma-hatyädikäni ca
täni täni praëaçyanti
pradakñiëaù pade pade

yäni käni—whatever; ca—and; päpäni—sins; brahma-hatya—killing of a brähmaëa; ädikäni—and so on; ca—also; täni täni—all of them; praëaçyanti—are destroyed; pradakñiëaù—(by) the circumambulation (of Tulasé Devé); pade pade—at every step.

By the circumambulation of Çrématé Tulasé Devé all the sins that one may have committed are destroyed at every step, even the sin of killing a brähmaëa.

SVA 4: Çré Nåsiàha Praëäma

namas te narasiàhäya
prahlädähläda-däyine
hiraëyakaçipor vakñaù-
çilä-öaìka-nakhälaye

namaù—obeisances; te—unto You; nara-siàhäya—unto Lord Narasiàha; prahläda—(to) Prahläda Mahäräja; ähläda—(of) joy; däyine—the giver; hiraëyakaçipoù—of Hiraëyakaçipu; vakñaù—chest; çilä—(on) the stonelike; öaìka—chisels; nakha-älaye—whose nails.

I offer my obeisances to Lord Narasiàha who gives joy to Prahläda Mahäräja and whose nails are like chisels on the stonelike chest of the demon Hiraëyakaçipu.

ito nåsiàhaù parato nåsiàho
yato yato yämi tato nåsiàhaù
bahir nåsiàho hådaye nåsiàho
nåsiàham ädià çaraëaà prapadye

itaù—here; nåsiàhaù—Lord Nåsiàha; parataù—there; nåsiàhaù—Lord Nåsiàha; yataù yataù—wherever; yämi—I go; tataù—there; nåsiàhaù—Lord Nåsiàha; bahiù—externally; nåsiàhaù—Lord Nåsiàha; hådaye—in the heart; nåsiàhaù—Lord Nåsiàha; nåsiàham—to Lord Nåsiàha; ädim—the origin; çaraëam—the supreme refuge; prapadye—I surrender.

Lord Nåsiàha is here and also there. Wherever I go Lord Nåsiàha is there. He is in the heart and is outside as well. I surrender to Lord Nåsiàha, the origin of all things and the supreme refuge.

SVA 4: Prayer to Lord Nåsiàha

tava kara-kamala-vare nakham adbhuta-çåìgaà
dalita-hiraëyakaçipu-tanu-bhåìgam
keçava dhåta-narahari-rüpa jaya jagadéça hare

O Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasplike demon Hiraëyakaçipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands.