Beruflich Dokumente
Kultur Dokumente
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All glory to r Guru and r Gaurga
Stgejoy
aragati
Surrender
with
I[7pvowe5e
r Laghu-chandrik-bhya
Gentle Moonlight Commentary
r Chaitanya Sraswat Mah, Nabadwp
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All glory to r Guru and r Gaurga
Stgejoy
aragati
Surrender
composed by the
pre-eminent associate of r Gaurga Mahprabhu
rla Sachchidnanda Bhakti Vinod hkur
with
I[7pvowe5e
r Laghu-chandrik-bhya
Gentle Moonlight Commentary
composed by the
Founder-President-chrya of r Chaitanya Sraswat Mah
Ananta-r-vibhita O Viupd
Paramahasa-kula-chmai
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
Translated into English
by the inspiration, merciful encouragement
and specifc desire of his dearmost associate
r Chaitanya Sraswat Mah President-Sevite-chrya
O Viupd Viva-guru Aottara-ata-r
rla Bhakti Sundar Govinda Dev-Goswm Mahrj
Published under the guidance of his appointed successor
President-Sevite-chrya of r Chaitanya Sraswat Mah
O Viupd Aottara-ata-r
rla Bhakti Nirmal chrya Mahrj
from
r Chaitanya Sraswat Mah, Nabadwp
2011 Sri Chaitanya Saraswat Math
All rights reserved by
The Current Sevaite-President-Acharya of
Sri Chaitanya Saraswat Math
Founder Acharya:
His Divine Grace
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj
Successor Sevaite-President-Acharya:
His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj
Current Sevaite-President-Acharya:
His Divine Grace
Srila Bhakti Nirmal Acharya Maharaj
Published by
Sri Chaitanya Saraswat Math
Kolerganj, Nabadwip,
Nadia, Pin 741302,
West Bengal, India
Printed in China by Palace Printing and Design
First printing: 3,000 copies
O Viupd
rla Bhakti Nirmal chrya Mahrj
O Viupd
rla Bhakti Sundar Govinda Dev-Goswm Mahrj
O Viupd
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
Bhagavn
r rla Bhakti Siddhnta Saraswat hkur
O Viupd
r rla Sachchidnanda Bhakti Vinod hkur
r r Guru Gaurga Gndharv Govindasundar Ju
r Chaitanya Sraswat Mah, Nabadwp
r Chaitanya Sraswat Mah
r Govinda Kua, r Gupta Govardhan,
r Koladwp, r Nabadwp Dhm
r Hari-nm-sakrtan
at r Chaitanya Sraswat Mah
Contents
Translators Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
In Praise of aragati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Editors Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Magalcharaa: Invocation of Auspiciousness
of r Laghu-chandrik-bhya . . . . . . . . . . . . . . . . . . . 41
Preface to r Laghu-chandrik-bhya . . . . . . . . . . . . . . . . . 47
Magalcharaa: Invocation of Auspiciousness
of aragati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Dainytmik: Humility . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
tma-nivedantmik: Self-Submission . . . . . . . . . . . . . . . . 79
Gopttve Varaa:
Embracing the Lords Guardianship . . . . . . . . . . . . . . 125
Virambhtmik:
Confdence in the Lords Protection . . . . . . . . . . . . . . 141
Varjantmik: Rejecting the Unfavourable . . . . . . . . . . . . 159
nuklytmik: Accepting the Favourable . . . . . . . . . . . . 177
Bhajana-llas: Hankering for Service . . . . . . . . . . . . . . . . 195
Siddhi-llas: Hankering for Fulflment . . . . . . . . . . . . . . . 239
Vijapti: Prayer of Heartfelt Hankering . . . . . . . . . . . . . . . 251
r Nma-mhtmya: The Glories of the Name . . . . . . . . 259
aragatera Prrthan:
Prayers of the Surrendered Souls . . . . . . . . . . . . . . . . 269
r r Hari-Guru-Vaiava-Vandan:
Prayers unto r Hari, r Guru, and the Vaiavas . . 275
M Mucha Pacha-Daakam . . . . . . . . . . . . . . . . . . . . . 285
Guide to Reading and Pronouncing Bengali . . . . . . . . . . . 291
r Chaitanya Sraswat Mah Book List . . . . . . . . . . . . . . . 297
r Chaitanya Sraswat Mah
International Centres List . . . . . . . . . . . . . . . . . . . . . 299
Krtan Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307
15
All glory to r Guru and r Gaurga
Translators Note
With overfowing joy in my heart, I would like to begin by offering
my obeisance unto my spiritual masters, the devotees, and the read-
ers of aragati, praying this publication is pleasing to them all.
Content
In this introductory note I will briefy explain the content of this
book and the method by which it has been presented. Following
this introduction is a short compilation of expressions by rla
Bhakti Sundar Govinda Dev-Goswm Mahrj and rla Bhakti
Rakak rdhar Dev-Goswm Mahrj in praise of aragati,
and an English translation of the Editors Note from the origi-
nal 1949 r Chaitanya Sraswat Mah Bengali edition. Thereaf-
ter, the text of aragati herself is presented along with the r
Laghu-chandrik-bhya.
In accordance with the 1949 edition, sections entitled
aragatera Prrthan (a collection of prayers compiled from
rmad Bhgavatam and other scriptures) and r r Hari-Guru-
Vaiava-vandan (a set of prayers recited daily in r Chaitanya
Sraswat Mah) have been included. These sections conclude the
r Laghu-chandrik-bhya. Following them, a poem by the com-
mentator entitled M Mucha Pacha-Daakam, which deeply
illus trates aragatis integral mood of dainya, humility, is pre-
sented as an appendix. Lastly, an introductory guide to reading
and pronoun cing Bengali is provided.
Layout
The verses of aragati have been presented in a fve-fold for-
mat: 1) the Bengali text of each verse; 2) its Roman translitera-
tion; 3) its word-for-word gloss; 4) its prose translation; and 5)
a translation of the commentary on the verse from the r
Laghu-chandrik-bhya.
aragati 16
The r Laghu-chandrik-bhya consists of three types of anno-
tations: 1) synonyms: common sdhu-bh or chalit-bh forms
of rare or esoteric sdhu-bh and Vraja-bhli expressions; 2)
scriptural references: citations of verses from texts such as rmad
Bhgavatam, r Chaitanya-charitmta, and r Bhakti-rasmta-
sindhu which reveal the origins and profundity of the expressions
within the verses; and 3) explanatory prose: short expla nations of
signifcant or enigmatic words or concepts within the verses (in
many cases the Bengali prose explanations are themselves citations
from other writings of rla Bhakti Vinod hkur).
The Bengali synonyms given in the r Laghu-chandrik-bhya
have been presented in parentheses within the word-for-word
gloss. Where the synonyms are virtually identical in meaning to
the original text, no additional translation of them has been given.
In all other instances the synonyms have been translated and pre-
sented in parentheses. All the scriptural references have been trans-
lated and presented as notes below the prose translations of the
verses to which they refer. The Bengali explanatory prose has been
translated and presented in some instances in parentheses within
the word-for-word gloss, and in all others as notes.
Translation
With regard for the direct, heart-touching simplicity of the origi-
nal text, as well as the brevity and feel of the commentary (styled
laghu, lit. light or gentle), the translation has aimed at simply
and clearly conveying the concepts and sentiments expressed within
the text using language that is succinct and readily understand-
able. As far as possible, the use of English idioms, embellishments,
affec tations, and so forth, has been avoided. The axiom mitacha
sracha vacho hi vgmit, True eloquence is speech that is con-
cise and essential (r Chaitanya-charitmta: di-ll, 1.106), has
been the guiding principle.
All translation has been undertaken with reference to relevant
treatises: most commonly rla Bhakti Rakak rdhar Dev-Goswm
Translators Note 17
Mahrjs r r Prapanna-jvanmtam, rla Bhakti Vinod
hkurs Amta-pravha-bhya and Pya-vari-vtti, and rla
Bhakti Siddhnta Saraswat hkurs Anubhya and Anuvtti.
Acknowledgements
Out of affection and appreciation, I feel compelled to men-
tion the numerous devotees who helped with this publication.
rpd Bhakti Prapanna Trtha Mahrj supported and guided
me over the course of the project. Kni Ll Prabhu, Puruottam
Jagannth Prabhu, and Anindit Dev Ds assisted with trans-
lation. r Lekh Dev Ds, Ka Prema Prabhu, Nsiha
Chaitanya Prabhu, Jagadnanda Prabhu, and Sundar Gopal
Prabhu proofread the text. Rasa May Paita Dev Ds prepared
the Bengali text and assisted with proofreading. Bikh Dev Ds
provided indispensable assistance with all aspects of the project:
proofreading, formatting, editing, type-setting, and so on. Lalita
Mdhav Prabhu provided essential guidance regarding method-
ology and thoroughly edited the text. His work greatly improved
both the accuracy and clarity with which the original text and
the concepts it expresses have been represented. I am deeply
indebted to him for his contribution and consider that this publi-
cation really should be credited to him. Mahmantra Prabhu pre-
pared the photos of the Guru-parampar and designed the cover.
rla Bhakti Sudhr Goswm Mahrj and rpd Mahnanda
Prabhu Bhakti Rajan did the fnal checking of the book as a whole.
Despite all the assistance I have received from these devotees
it is inevitable that, as one who is perpetually subject to misun-
derstanding (bhram) and erroneous perception (karapav), I
have made mistakes within this publication. I beg all the revered
readers forgiveness for this.
Genesis
To conclude this introduction I would like to explain how this
publication of aragati came about. In gist, I was present in a
aragati 18
class given by our beloved Gurudev, rla Bhakti Sundar Govinda
Dev-Goswm Mahrj, in February of 2009 in which His Divine
Grace spoke as follows:
There are many very sweet, sweet songs in the book
aragati. It is my request to the devotees that, if pos-
sible, they try to memorise those songs. When I joined
the Mission of rla Guru Mahrj he gave me this book
and said, If you can memorise it, you take it. Now I
am thinking, After me, who will be able to recite? I have
some hope that in our sampradya there must be someone
who will be able to continue. There are many very sweet,
sweet songs in aragati, and at least devotees can learn
songs like tma-samarpae gel abhimna and Sarvasva
Tomra charae sapiy. There are so many sweet songs in
aragati which are very nice to chant every day.
The next day I enquired from rla Govinda Mahrj as follows:
Kamal Ka Ds: Yesterday you requested the devotees
to memorise the songs of aragati. You mentioned that
rla Guru Mahrj tick-marked thirty-two songs for you
to memorise. Could you tell us which songs those were?
And would it be pleasing to you for us to print an English
version of this book?
rla Govinda Mahrj: It is not necessary to print only
those thirty-two songs; it is necessary to print all of the
songs. Actually, all of the songs in aragati are very
impor tant. Sometimes some songs are a little less impor-
tant, but otherwise all of the songs are very important. I
can tick-mark the songs rla Guru Mahrj chose for me
though, no problem.
Kamal Ka Ds: So it would be pleasing to you for us
to try to make an English version of this book?
rla Govinda Mahrj: That would be very good.
Translators Note 19
Kamal Ka Ds: With rla Guru Mahrjs Laghu-
chandrik commentary?
rla Govinda Mahrj: It has not been printed already?
Kamal Ka Ds: No.
rla Govinda Mahrj: Okay. If you can do it, that is very
good, because you know: the only life of a practitioner is
aragati, surrender.
In his introduction rla Bhakti Vinod hkur similarly sings:
ikhya aragati bhakatera pra, the teachings of aragati are
the life of the devotees.
In closing, it is my earnest prayer that, by the grace of rla
Govinda Mahrj, everyone will fnd in this presentation of
aragati a profound source of spiritual vitality and thus receive
inspiration to dedicate their lives to surrendered service unto r
Guru and Vaiav (nugatya-bhajan).
r Gaura-jana-kikar,
Bhakti Kamal Tyg
r Gaddhar Pait virbhv Tithi
3 May 2011
r Chaitanya Sraswat Mah
Nabadwp
21
All glory to r Guru and r Gaurga
In Praise of aragati
rla Bhakti Sundar Govinda Dev-Goswm Mahrj
rla Guru Mahrj, rla Bhakti Rakak rdhar Dev-Goswm
Mahrj, gave much attention to the writings of rla Bhakti
Vinod hkur. Bhakti Vinod hkur is very sober and has
expressed our conception in a very beautiful way through his
songs. I feel and think that for anyone who practises Ka con-
sciousness, who is eager to practise Ka consciousness, and has
affection for the line of Ka consciousness, it is not necessary to
read anything elsethe songs of Bhakti Vinod hkur are suf-
fcient. That is, one will obtain all knowledge through his songs.
You may not fnd all the references for this knowledge in his songs,
but you will fnd all knowledge and our conception expressed very
clearly there.
I think the songs of Bhakti Vinod hkur are suffcient for
every one, and whenever I get a chance I read the songs of Bhakti
Vinod hkur. You do not know how much happiness I felt when
aragati was published in a beautiful form. Many books of rla
Guru Mahrj had been published. We were very happy to see even
Brahma-sahit published. But when aragati was published, I
was overjoyed to see her form.
Bankim Chandra, the emperor of Bengali literature, wrote,
Blya-prema vara sagdi . This means that the very strong love
felt between young men and women is unbreakable and is the
sweetest form of love in this world. When I was very young and
frst joined Ka consciousness, rla Guru Mahrj gave me
aragati. I frst published aragati for rla Guru Mahrj in
1949, and at that time I felt this type of happiness; I felt my exper-
ience of blya-prema was with aragati.
When I joined the lotus feet of rla Guru Mahrj as a young
boy, he gave me this book and said, If you can memorise it, you
aragati 22
take it. I had some capacity as a krtan singer from my childhood,
and rla Guru Mahrj wanted to begin training me according
to my qualifcations. As a boy I had learned from my father many
Vaiava songs. They were good songs, no doubt, but they are
songs which are sung by sahajys. rla Guru Mahrj told me,
First you must forget all of those songs. I said, Yes, I will not
sing any of those songs again. And I never sang those songs again.
Later, maybe twenty-fve or thirty years later, rla Guru Mahrj
wanted to hear some of those songs from me and he asked me,
Can you remember those songs now? I said, Mahrj, I cannot
remember the style of singing for those songs.
Anyhow, when rla Guru Mahrj frst gave me aragati, he
tick-marked thirty-two songs and said, Memorise these thirty-
two songs within seven days. Then every day, one by one or as
required, you can sing those songs. That book is still in my room,
and I memorised those songs. How that happened, I do not know.
Now my memory is not always working; still, I hate to look
at the book when I am singing. I never want to sing any song
which I do not know. All the songs are within my memory.
Now maybe I may miss one point as I am singing, but still I am
never prepared to read from the book as I sing. And that was rla
Guru Mahrjs style. Guru Mahrj knew all the songs and he
would always sing them without the book. Previously he sang so
much; he sang all the songs and showed us everything. After I
joined, Guru Mahrj got some relief and would give charge to
me, saying, Govinda Mahrj, you sing, you sing, you sing.
During assemblies of devotees, rla Guru Mahrj would
always request me to sing two particular songs from aragati:
Emana durmati sasra bhitare and Ki jni ki bale Tomra
dhmete. Guru Mahrj gave me these two songs for my own real-
isation. He wanted that every day I would really think, Ki jni ki
bale Tomra dhmete ha-inu aragataby what force have I sur-
rendered unto your lotus feet?
In Praise of aragati 23
Every day very nice sakrtan is happening here in our temple.
I cannot go and join the sakrtan party, but I am always join-
ing with the devotees mentally. I also hear the songs they are sing-
ing; every day they are singing such beautiful songs. It is very im-
portant though to have some realisation about those songs. Every
phrase within the songs we sing is very sweet and very meaningful,
and it is necessary to realise why we are singing these songs every
day. Through that realisation we can cross over illusion.
We have heard from rla Guru Mahrj many times that
Prabhupd rla Saraswat hkur would tell his disciples that
some of the songs are very important to realise. He would say
especially that the song mra jvana sad ppe rata is very impor-
tant for practitioners to realise. rla Guru Mahrj told us that he
would say that we must realise the position of our own self. What
are we doing? What are we eating? How are our activities going
on? We must have some realisation about these things.
I am thinking it is no doubt diffcult for everyone to go on
living every day without worldly forms of enjoyment. I am
always thinking so much about the situation of the conditioned
souls in this mundane world. It is unpalatable and very hard, no
doubt. But rla Saraswat hkurs advice is that we must clean
our mind every day by singing the songs of aragati, and espe-
cially this song, mra jvana sad ppe rata. Just as we clean our
home when we awaken in the morning by sweeping with a broom,
so we should clean our mind by sweeping it with this song. By
sweeping our mind with this song, the dirt within it is removed,
it becomes cleaned, and our activities are redirected in the proper
way. rla Guru Mahrj told us this many times: it is necessary to
sweep clean our minds every day through sakrtan.
It is very good that the devotees are patiently trying to fol-
low this. I am getting inspiration by seeing their activities.
My, the illusory environment of Lord Ka, is always living
beside us and trying to attract us. But by the grace of the mood
aragati 24
of surrender and devotion to Lord Ka, under the direction
of Guru-Vaiava, we must cross over the illusory environment.
rla Bhakti Vinod hkur, rla Bhakti Siddhnta Saraswat
hkur, and rla Guru Mahrj have tried to give the condi-
tioned souls inspiration to surrender. This is the primary purpose
of their teachings. I have seen that it is not necessary to know so
many things. If you know how to swim then you can cross a river.
You do not need to know where the river is coming from, where it
is going, what is inside the river, or which way the river is fowing.
You do not need to check the speed at which the river is fowing
or analyse the river with a barometer, temperature gauge, or any-
thing else. You only need to know how to swim and in which
direction you need to swim. That is suffcient for swimming
across a river. The knowledge presented in aragati by Bhakti
Vinod hkur is like that. It is clear, simple knowledge which by
itself is suffcient for us to cross over this illusory environment and
reach the divine abode of the Lord.
aragati is a small book, but all wealth is present within it in
a glorious way. Through the songs of rla Bhakti Vinod hkur
we get the gist of all the scriptures. If all the scriptures disappeared
from this mundane world but rla Bhakti Vinod hkurs songs
remained, we would still have everything. We can get everything
through his songs.
25
All glory to r Guru and r Gaurga
In Praise of aragati
*
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
When I entered r Gauya Mah, I received rla Bhakti Vinod
hkurs small Bengali book aragati for the very frst time. It
was so sweet to me that I purchased several copies and distributed
them amongst my friends. Its price was only four paise. It was so
sweet, it touched my heart. I thought, Here is KaKa-
kath (talks of Ka) is Ka Himself. Here is talk about Ka,
the adhokaja, the transcendental. I later composed a short com-
mentary when I was in Nanda Grm, and it is published along
with rla Bhakti Vinod hkurs commentary in Bengali.
I wrote an introductory poem to the commentary on aragati:
svairchrbdhi-samagnn jvn gaurghri-pakaje
uddhtya arapatter mhtmya samabodhayat
All the conditioned souls are samagnnthey are diving
or struggling in the ocean of svairchra or pleasure-seeking
anybhilimmoral or whimsical activities. Gaurghri-pakaje
uddhtya: taking them out of that ocean, you put them in the
lotusyou took them to the lotus feet of Gaurga. You collected
them from the wide, troubled ocean, and gave them to the lotus
feet of Gaurga. Uddhtya arapatter mhtmya samabodhayat:
and so, having placed them there, you began to instruct them about
the great nobility and high value of aragati, exclusive surren-
der. Samabodhayat : you tried to make them understand and realise
the effcacy of aragati proper. You, my Gurudev, rla Bhakti
Siddhnta Saraswat hkur Prabhupd, did so, so I bow down
unto you frst. Then I also wrote a verse offering obeisance unto
the writer of aragati, rla Bhakti Vinod hkur.**
* This passage is excerpted from Sermons of the Guardian of Devotion, Volume One.
** See r Laghu-chandrik-bhya (1.8).
27
All glory to r Guru and r Gaurga
Editors Note
(translated from the original 1949 Bengali edition)
rla Sachchidnanda Bhakti Vinod hkur, the magnanimous,
eternally liberated associate of r Gaurasundarthe Supreme
Personality of Godhead, who descends in the Age of Kali as the
saviour of the fallenhas described the fundamental characteris-
tics of pure devotion in his songbook known as aragati. The
author of r Chaitanya-charitmta, rla Ka Ds Kavirj
Goswm Prabhu, has described the distinction between surren-
der (aragati) and detachment (akichanatva) as follows:
aragatera, akichaneraeka-i lakaa
tra madhye praveaye tma-samarpaa
araa la kare ke tma-samarpaa
ka t
diy k
ra priya r-bhakti-vinoda
mahbhgavata-vara, r gaura-kiora-vara,
hari-bhajanete y
ra moda [3]
rpato rla Rpa Goswm Prabhu; priyadear; mahjanathe great souls;
jvarla Jva Goswm Prabhu; raghuntharla Raghunth Ds Goswm
Prabhu; hanabecame; t
hra
t
hrawhose; t
hrahis; prrthan
prayers; unehears; r-nanda-kumraKa, the son of Nanda Mahrj. [5]
(5) r Nanda Kumar hears the prayers of one who surrenders
in this six-fold way.
(5) a-aga aragati: Surrenders in this six-fold way. The
six aspects of surrender are defned within r Vyu-pura and the
Vaiava-tantra:
nuklyasya sakalpa prtiklya-vivarjanam
rakiyatti vivso gopttve varaa tath
tma-nikepa krpaye a-vidh aragati
Accepting everything favourable, rejecting everything unfavourable,
being confdent that Ka will grant His protection, embracing
Kas guardianship, fully offering ones self to Ka, and feeling
oneself to be lowly are the six aspects of aragati.
prrthan une: r Nanda Kumar hears their prayers. This means
Ka reciprocates with the surrendered souls in accordance with
their prayers.
sakd eva prapanno yas tavsmti cha ychate
abhaya sarvad tasmai dadmy etad vrata mama
(Rmyaa: Yuddha-ka, 18.33)
[Rmchandra proclaims:] Anyone who even once sincerely surren-
ders unto Me, declaring, I am Yours, and prays for fearlessnessit is
My vow that I will always grant that to them.
aragati 56
+'. . ( +<' !
+'+. . *<' 11
+ + +. ~- '' ~*- !
^. ^<' +<.< - 11
rpa-santana-pade dante ta kari
bhakati-vinoda pae duhu pada dhari [6]
k
diy k
diycrying; k
diy k
diy,
pana khin bale [6]
sethis; kathmessage; uniyhearing; siychhiI have come; ntha!O
Lord!; tomraYour; charaafeet; talebeneath; bhakati-vinodaBhakti
Vinod; k
diycrying; k
< 11
pratij tohra ai yohi aragata
nhi so jnaba paramda
so hma dukti, gati n hera-i na,
b mago tuy parasda [3]
pratijpromise; tohra (tomra)Your; aithat; yohiwho; aragata
a surrendered soul; nhinot; so (sei)he; jnabawill know; paramda
illusion; sohe; hmaI; duktimisbehaviour; gatishelter; nnot; hera-i
I see; naanother; bnow; mgo (mgitechhi)I beg; tuyYour; parasda
(prasda)mercy. [3]
(2) O Lord! You are the source of all mercy. I have fully sur-
rendered myself at Your lotus feet; please make arrangements
to bestow Your mercy upon me.
(3) Your promise is that one who is surrendered will never
know illusion. I am most sinful and see no other shelter but
You; I now pray for Your mercy.
(3) pratij tohra: Your promise. As Rmchandra proclaims:
sakd eva prapanno yas tavsmti cha ychate
abhayam sarvad tasmai dadmy etad vrata mama
(Rmyaa: Yuddha-ka, 18.33)
Anyone who even once sincerely surrenders unto Me, declaring, I
am Yours, and prays for fearlessnessit is My vow that I will always
grant that to them.
gati n hera-i: I see no other shelter. This sentiment has been
expressed by r Ymun chrya in his r Stotra-ratna (22):
tma-nivedantmik 95
~ -.< .^ .'
++ <- <+ .'<< !
'l .+l 'l.++ -=
+'+. +< 181
na manoratha, niea chhoata,
kab hm ha-ubhu tohr
nitya-sevya tuhu nitya-sevaka mui
bhakati-vinoda bhva sr [4]
na (anya)other; manoratha (abhila)wishes (desires); niea
(sampra-rpe)completely (fully); chhoataabandoning; kabwhen?;
hmI; ha-ubhu (ha-iba)will be; tohrYour; nityaeternally; sevyawho
is to be served; tuhuYou; nityaeternal; sevakaservant; muiI; bhakati-
vinodaof Bhakti Vinod; bhvaof the heart; sr (sra, athav samasta)es-
sence (substance, or everything). [4]
(4) When will I completely abandon all other desires and
become Yours? You are my eternal Lord, and I am Your eternal
servant. This is the essence of Bhakti Vinods heart.
na dharma-niho smi na chtma-ved
na bhaktims tvach-charaaravinde
akichano nanya-gati araya
tvat-pda-mla araam prapadye
O Supreme Refuge, I am not religious, I do not know the nature of
the soul, and I do not have any devotion to Your lotus feet. I am be-
reft and have no other shelter. Such as I am, I surrender unto the soles
of Your feet.
aragati 96
t>)
t.<!) +<+ + <- + +' !
< . <- +<
< < .+< ! 1>1
.< +<-? .+ .-.+ .^
. .^+ ~+ +< !
'+ <- + +<
~+ '<.' < 1-1
(10)
(prevara!) kahabu ki sarama ki bta
aichhana ppa nhi, yo hm n karalu,
sahasra sahasra beri ntha! [1]
praof my heart; vara!O Lord!; kahabuI will tell; kiwhat?; sarama
shame; kiwhat?; btaexplanation; aichhana (airpa)such (that kind);
ppasin; nhinot; yowhich; hmI; nnot; karaludid; sahasrathou-
sands; sahasraand thousands; beri (bra)of times; nthaO Lord! [1]
(1) O Lord of my heart! How can I explain my shame? O
Lord! There is no sin I have not committed thousands and
thousands of times.
(1) kahabu ki sarama ki bta: How can I explain my shame? This
can also be expressed as, How shall I express the tale of my shame?
aichhana ppa nhi sahasra beri ntha!: There is no sin I have
not committed thousands of times. This sentiment is expressed by
r Ymun chrya in his r Stotra-ratna (20):
na nindita karma tad asti loke
sahasrao yan na may vyadhyi
tma-nivedantmik 97
. +< .^+
<- . +<+ < !
+<' '' +'=.=
-' < <. .'<< 11
sohi karama-phala, bhave moke pea-i
dokh deoba ba khi
takhanaka parima, kachhu n vichralu
b pachhu tara-ite chhi [2]
dokha vichra-i, tuhu daa deobi,
hma bhoga karabu sasra
karata gatgati, bhakata-jana-sae
mati rahu charae tohra [3]
sohi (sei)those; karamaactions; phalaresults; bhave (sasre)in the
material world; moke (mke)to me; pea-i (peaa kare)crush; dokh
(doa)fault; deoba (diba)I will give; banow; khi (kke)to whom?
takhanaka (takhana)then; parimathe results; kachhu (kichhu)some;
nnot; vichraluI considered; bnow; pachhu (pichhe)afterwards; tara-
ite (uttra ha-ite)to be delivered; chhiI want. [2]
(2) The consequences of those sinful actions crash down upon
me in this material world. Who shall I now blame? Previ ously
I did not consider the consequences, yet now I want to be
exonerated.
so ha vipkvasare mukunda
krandmi sampraty agatis tavgre
O Mukunda! There is no sinful act in this world that I have not
committed thousands and thousands of times. Now, as the reactions
for these sins strike down upon me, I have no alternative but to
simply weep before You.
aragati 98
~ < . .
<+ _.< . !
l - + <-
+'+. ~^ . 181
pana chaturapaa, tuy pade sopalu,
hdaya-garava dre gel
dna day-maya, tuy kp niramala
bhakati-vinoda bhel [4]
dokhafaults; vichra-i (vichra kariy)judging; tuhuYou; daapunish-
ment; deobi (dibe)will give; hmaI; bhogaexperience; karabuwill do;
sasrathe material world; karata (karite karite)while doing; gatgati
coming and going; bhakataof devotees; janapersons; saein the associa-
tion; matiheart; rahu (thkuka)may remain; charaeat the feet; tohra
Your. [3]
panamy own; chaturapaa (buddhimatt)intelligence; tuyYour;
padeat the feet; sopaluI place in the care of; hdayaof the heart; garava
(garva)pride; drefar away; gelwent; dnato the fallen; daymercy;
mayafull of; tuyYour; kpmercy; niramala (nirmala)spotless, pure;
bhakati-vinodaBhakti Vinod; desire; bhel (ha-ila)became. [4]
(3) Judging my sins, You will punish me, and I will endure the
sufferings of this material world. Yet as I come and go (revolve
within the cycle of perpetual birth and death), please let me
remain in the association of Your devotees, my heart fxed
upon Your feet.
(4) I offer my intelligence at Your feet; the pride in my heart
has gone away. You are merciful to the fallen, and Your pure
mercy has become the desire of Bhakti Vinod.
tma-nivedantmik 99
t>>)
- .< .< . + .-< !
~ . +.^< 1>1
. +. =l+. -<. !
-- . ^ +<. 1-1
-<+ <+ . .'<< !
'l ' ~*+< 11
(11)
mnasa, deha, geha, yo kichhu mora
arpilu tuy pade nanda-kiora [1]
sampade vipade jvane marae
dya mama gel tuy o pada varae [2]
mrabi rkhabi yo ichchha tohr
nitya-dse prati tuy adhikr [3]
mnasa (mana)mind; dehabody; geha (gha)home; yowhich; kichhu
something; moramine; arpilu (arpaa karilma)I offered; tuy (tomra)
Your; padeat the feet; nandaof Nanda Mahrj; kioraadolescent son. [1]
sampadein happiness, good fortune, affuence, health; vipadein distress,
danger, poverty, sickness, misfortune; jvanein life; maraein death; dya
(dyitva)responsibility, anxiety; mamamy; gelwent; tuyYour; othose;
padafeet; varaeby accepting, choosing. [2]
mrabi (mribe)You may kill; rkhabiYou may protect; yo (ye)which;
ichchhadesire; tohrYour; nityaeternal; dseto Your servant; prati
towards; tuyYour; adhikraauthority. [3]
(1) I have offered my mind, my body, my household, and
whatever else may be mine at Your feet, O Nanda Kior!
(2) In good times and in bad, in life and in death, all responsi-
bility has gone away by embracing Your feet.
(3) You may kill me or protect me as You wish. You have full
authority over Your eternal servant.
aragati 100
=^+ .-. .'< !
.< = = < .-< 181
+lv = < !
+< =. < ~^ 11
janmobi moye ichchh yadi tora
bhakta-ghe jani janma ha-u mora [4]
ka janma ha-u yath tuy dsa
bahir-mukha brahma-janme nhi a [5]
janmobiYou may cause to take birth; moyeto me; ichchhdesire; yadi
if; toraYour; bhakta(of a) devotee; ghein the home; jani (yena)so that;
janmabirth; ha-u (ha-uka)let be; moramy. [4]
kaa worm, insect; janmabirth; ha-umay be; yathas long as; tuy
Your; dsaservant; bahiroutward; mukhafacing; brahmaas Brahm, the
universal creator; janmesuch a birth; nhinot; adesire. [5]
(4) If it is Your desire that I take birth again, let me do so in
the home of Your devotee.
(5) Let me be born again even as a worm, so long as I can
remain Your servant. I have no desire to be born even as
Brahm, if I will be averse to You.
(5) ka janma ha-u: Let me be born again even as a worm This
sentiment has been expressed by r Ymun chrya in his r Stotra-
ratna (55):
tava dsya-sukhaika sagin
bhavanev astv api ka-janma me
itarv asatheu m sma bhd
api me janma chaturmukhtman
O Lord! Let me take birth, even as a worm, in the home of those
whose sole happiness is Your service. O Lord, never let me take birth,
even as Brahm, among those who are averse to You.
tma-nivedantmik 101
-<+<l . !
.' ''+ ~< 11
=+= l'' !
^ ' - 11
bhukti-mukti-sph-vihna ye bhakta
labha-ite t
ka (t
triy [3]
vastutaactually; sakalieverything; tavaYours; jvathe individual soul;
kehasomeone; nayais not; ahamI; mamamine; bhramemistaken by;
bhramiwandering; bhogeexperiences; okalamentation; bhayafear. [1]
ahamI; mamamine; abhimnamisconceptions; eithese; mtra
only; dhanawealth; baddhabound; jvaindividual souls; nijaown; bali
considering; jneknows; manein their mind; manamind. [2]
seithis; abhimneby the conception; miI; sasrein the material
world; paiyfalling; hbuububobbing up and down; khiI experience;
bhavaof mundanity, repeated birth and death; sindhuthe ocean; s
tariy
swimming. [3]
(1) In reality, everything is Yours; nothing belongs to the soul.
However, wandering (throughout material existence), bewildered
by misconceptions of I and mine, the soul laments and fears.
(2) Deep within, the conditioned soul considers his miscon-
ceptions of I and mine to be his only wealth.
tma-nivedantmik 111
.'-< ~ . ^< !
~= ~- +<- ~.+ 181
`~<'`--'~- ~- !
~< . -- . < 11
=- + ! .+ .< ~-.< !
~<'--' _.< < <+.< 11
tomra abhaya pade laiy araa
ji mi karilma tma-nivedana [4]
aha-mama abhimna chhila mya
ra yena mama hde sthna nhi pya [5]
ei mtra bala prabhu! dibe he mre
ahat-mamat dre pri rkhibre [6]
tomraYour; abhayafearless; padeat the feet; laiytaking; araashelter;
jitoday; miI; karilmadid; tmaself; nivedanasubmission. [4]
ahamI; mamamine; abhimnaconceptions; chhilaaban-
doned; myato me; raagain; yenaso that; mamamy; hdein the heart;
sthnaplace; nhinot; pyaobtain; eithis; mtraonly; bala (akti)
strength (ability); prabhu!O Lord!; dibewill give; heoh; mreto me;
ahatfalse egotism, I; mamatpossessiveness, mine; drefar away;
priI am able; rkhibreto keep. [56]
(3) Having fallen into this world due to such misconception,
I founder as I try to swim within this ocean of material existence.
(4) Taking shelter at Your feet, which are the abode of fearless-
ness, I have submitted myself unto You today.
(56) Those misconceptions of I and mine have now left
me. O Lord! So that they will never attain a place within my
heart again, please give me just this one ability: that I may be
able to keep all false egotism and possessiveness far away.
aragati 112
~.++ . ; < !
< - . + < 11
tma-nivedana-bhva hde dha raya
hasti-snna sama yena kaika n haya [7]
tmaself; nivedanasubmission; bhvamood; hdein the heart; dha
frm; rayastays; hastielephant; snnabath; samasame; yenalike; kaika
(smayika mtra)momentarily (only temporarily); nnot; hayabe. [7]
(7) May the mood of self-submission remain steadfast within
my heart. May it not remain only momentarily, like the clean-
liness of an elephant.
(15) vastuta sakali tava sthna nhi pya: Everything is Yours
(may) the misconceptions of I and mine never attain a place
within my heart again. The principle underlying this prayer to sur-
render oneself to the Lord is expressed in the Padma-pura and cited
in r r Prapanna-jvanmtam:
ahaktir ma-kra syn na-kras tan niedhaka
tasmt tu namas ketri-svtantrya pratiidhyate
bhagavat-paratantro sau tadyattma-jvana
tasmt sva-smarthya-vidhi tyajet sarvam aeata
In the word nama (obeisance), the syllable ma indicates the self-
asserting ego (ahakr, lit. I am the doer), and the syllable na
indicates its prevention. Thus, the act of offering obeisance (nama)
nullifes the offerers independence. The soul is by nature subordinate
to the Supreme Lord; the souls innate function is servitude to Him.
Therefore, all actions performed with the conception, I am the doer,
should be utterly abandoned.
tma-nivedantmik 113
+'+. 'l !
-. < .< ~- 11
bhakati-vinoda prabhu nitynanda pya
mge parasda, yhe abhimna yya [8]
bhakati-vinodaBhakti Vinod; prabhuLord; nitynandaNitynanda;
pyafeet; mgebegs; parasdamercy; yheby which; abhimnamiscon-
ceptions of I and mine; yyago. [8]
(8) At r Nitynanda Prabhus feet, Bhakti Vinod prays for
the mercy by which the misconceptions of I and mine are
dispelled forever.
(8) nitynanda pya: At r Nitynanda Prabhus feet. By the mer-
cy of r Guru, who is non-different from r Nitynanda Prabhu, all
misconception (self-establishing ego) is destroyed and servitude to the
Vaiavas is realised.
aragati 114
t>)
.+ +< ! .'-< <. !
'' ~*- ~- =. +. 1>1
~-- l ='.< !
--- ~<*l <+ .< 1-1
. + ~< ~<* ~- !
<<.< + = - 11
(15)
nivedana kari prabhu! tomra charae
patita adhama mi jne tribhuvane [1]
m-sama pp nhi jagat-bhitare
mama-sama apardh nhika sasre [2]
sei saba ppa ra apardha mi
parihre pi lajj, saba jna tumi [3]
nivedanasubmission; kariI do; prabhu!O Lord!; tomraYour; charae
at the feet; patitafallen; adhamalow; miI; jneknow; tribhuvanein the
three worlds. [1]
mlike me; samaequal; ppsinner; nhiis not; jagatthe world;
bhitarewithin; mamamy; samaequal; apardhoffender; nhikais not;
sasrein the world. [2]
seithese; sabaall; ppasins; raand; apardhaoffences; miI;
parihre (kampane)in giving up (in begging forgiveness); piI feel; lajj
shame; sabaall; jnaknow; tumiYou. [3]
(1) O Lord! I submit myself at Your feet. It is known through-
out the three worlds that I am fallen and lowly.
(2) There is no sinner within this world so sinful as I. There is
no offender within this material world so offensive as I.
(3) I feel ashamed to beg for forgiveness for all my sins and
offences. You know all of this.
tma-nivedantmik 115
- + +'< ~- + ^< ?
- ..<< .= 181
= .'-< ! - - !
.'- ' ~<* - +< 11
tumi vin kra mi la-iba araa?
tumi sarvevarevara, vrajendra-nandana [4]
jagata tomra ntha! tumi sarva-maya
tom prati apardha tumi kara kaya [5]
tumiYou; vinwithout; kraof whom?; miI; la-ibawill take; araa
shelter; tumiYou; sarvaof all; varaLords; varathe Lord; vrajaof
Vndvan; indraof the king; nandanadarling son, Ka. [4]
jagatauniverse; tomraYour; ntha!O Lord!; tumiYou; sarvaevery-
thing; mayaconsisting of; tomof You; pratitowards; apardhaoffences;
tumiYou; karado; kayadestroy. [5]
(4) Yet of whom shall I take shelter other than You? You are
the Lord of all Lords, Vrajendra Nandan.
(5) The world is Yours, O Lord! You are present everywhere,
and You destroy all offences committed against You.
(3) parihre pi lajj: I feel ashamed to beg for forgiveness. This
sentiment is described in the Padma-pura (and was expressed by
rla Rpa Goswm Prabhu and rla Santan Goswm Prabhu
when they surrendered unto rman Mahprabhu):
mat-tulyo nsti pptm npardh cha kachana
parihre pi lajj me ki bruve puruottama
There is no sinner so sinful as I. There is no offender so offensive as I.
O Supreme Lord, I am ashamed to pray for forgiveness for all of
my sins and offences (and all the more ashamed of my attempts to
abandon them). What more can I say than this?
aragati 116
- '' '=.< ~ !
- + ~< ++ ~. - 11
.+ '+ ~<*l = ' !
.'-< ^<' <.+ '' 11
tumi ta skhalita-pada janera raya
tumi vin ra kib chhe day-maya [6]
sei-rpa tava apardh jana yata
tomra aragata ha-ibe satata [7]
tumiYou; tacertainly; skhalitafallen; padafeet; janeraof the people;
rayashelter; tumiYou; vinwithout; raelse; kibwhat; chhethere
is; daymercy; mayafull of. [6]
(6) You alone are the shelter of those who have fallen. What
else is there besides You, O merciful Lord?
(5) jagata tomra ntha tumi kara kaya: The world is Yours, O
Lord! You destroy all offences committed against You.
tasmin tue jagat tua prite prita jagat
By satisfying the Supreme Lord, the whole world becomes satisfed.
By pleasing the Supreme Lord, the whole world becomes pleased.
(6) tumi ta skhalita-pada day-maya: O merciful Lord, You
are the sole shelter of those who have fallen. This conception is
expressed in the Skanda-pura:
bhmau skhalita-pdn bhmir evvalambanam
tvayi jtpardhn tvam eva araa prabho
O Lord! As the ground is the only support for those who have fallen
upon it, so You are the only refuge for those who have offended You.
tma-nivedantmik 117
+'+. =.+ ^< !
. +.< ~= ~- 11
bhakati-vinoda ebe la-iy araa
tuy pade kare ja tma-samarpaa [8]
seithat; rpaform; tavaYour; apardhoffensive; janapersons; yataall
(whom); tomraYour; aragatacoming to the shelter; ha-ibewill be;
satataalways. [7]
bhakati-vinodaBhakti Vinod; ebenow; la-iytaking; araashelter;
tuyYour; padeat the feet; karedoes; jatoday; tmaself; samarpaa
full offering. [8]
(7) In this way, everyone who has been offensive towards You
will eventually come to Your shelter.
(8) Now taking shelter, Bhakti Vinod today fully offers himself
at Your feet.
aragati 118
t>)
~.+ . +<'
< <- l !
_.< . <<
..+ ~ . 1>1
~.^+~ ~-'~*<
.'-< < !
'<.' = +-
.+< 1-1
(16)
tma-nivedana, tuy pade kari,
ha-inu parama sukh
dukha dre gela, chint n rahila,
chaudike nanda dekhi [1]
tmaself; nivedanasubmission; tuyYour; padeat the feet; karidoing;
ha-inuI became; paramasupremely; sukhhappy; dukhadistress; dre
far away; gelawent; chintthought, anxiety; ndid not; rahilaremained;
chaudikein the four directions; nandaecstasy; dekhiI see. [1]
(1) By surrendering myself at Your feet, I have become
supremely happy. All my distress has gone away, I have no
more anxiety, and I see ecstasy in all directions.
(1) chaudike nanda dekhi: I see ecstasy in all directions. This
state of surrender is described by Ka in rmad Bhgavatam
(11.14.13):
may santua-manasa sarv sukha-may dia
All directions are flled with happiness for one whose heart is
completely satisfed by Me.
tma-nivedantmik 119
.'-< .< +<+ .+
<+ ?.< l !
'+ .< +<+ '
<'. . ~<l 11
aoka-abhaya, amta-dhra,
tomra charaa-dvaya
thte ekhana, virma labhiy
chhinu bhavera bhaya [2]
tomra sasre, kariba sevana,
nahiba phalera bhg
tava sukha yhe, kariba yatana,
haye pade anurg [3]
aokaof sorrowlessness; abhayaof fearlessness; amtaof immortality;
dhrareservoir; tomraYour; charaafeet; dvayatwo; thtein them;
ekhananow; virmarest; labhiyobtaining; chhinuI abandoned;
bhaveraof material existence, cyclic birth and death; bhayafear. [2]
tomraYour; sasrein the household; karibaI will do; sevanaservice;
nahibaI will not become; phaleraof the fruits; bhgshareholder; tava
Your; sukhahappiness; yheby which; karibaI will do; yatanacareful en-
deavour; hayebeing; padeto Your feet; anurgdeeply, lovingly attached. [3]
(2) Your feet are the abode of sorrowlessness, fearlessness, and
immortality. Receiving shelter beneath them, I have abandoned
all fear of material existence.
(3) I will render service in Your household and will not be-
come an enjoyer of the results. Lovingly attached to Your feet,
I will carefully endeavour for whatever pleases You.
(3) tomra sasre, kariba sevana, nhiba phalera bhg: I will
render service in Your household and will not become an enjoyer of
the results. In rmad Bhagavad-gt (2.47), r Ka describes the
souls position:
aragati 120
.'-< .+ < '
.^ '' <- !
.+ <-
^. ~+ 181
tomra sevya, dukha haya yata,
seo ta parama sukha
sev-sukha-dukha, parama sampada,
naye avidy-dukha [4]
tomraYour; sevyain service; dukhadistress; hayahappens; yataall;
sethat; oalso; tacertainly; paramasupreme; sukhahappiness; sev
service; sukhahappiness; dukhaand distress; paramasupreme; sampada
fortune; nayedestroy; avidyof ignorance; dukhadistress. [4]
(4) All the distress I encounter in Your service is also my great-
est happiness. Both the distress and the happiness that come
from engagement in Your service are my greatest fortune; they
both destroy the distress of ignorance.
karmay evdhikras te m phaleu kadchana
m karma-phala-hetur bhr m te sago stv akarmai
Your right is to engage in My service, not to enjoy the results. So engage
in My service without being motivated by any desire to enjoy the results,
and never become inclined to abandon My service.
(4) sev-sukha-dukha naye avidy-dukha: Both the distress
and the happiness that come from engagement in Your service
destroy the distress of ignorance. In rmad Bhagavad-gt (7.14), r
Ka explains that only those who unconditionally surrender unto
Him are liberated from my:
daiv hy e gua-may mama my duratyay
mm eva ye prapadyante mym et taranti te
tma-nivedantmik 121
'< +
.+ .. -. !
~- '' .'-< - '' ~-<
+ += ~< *. 11
prva itihsa, bhulinu sakala,
sev-sukha peye mane
mi ta tomra, tumi ta mra,
ki kja apara dhane [5]
prvaprevious; itihsahistory; bhulinuI forgot; sakalaall; sevservice;
sukhahappiness; peyeobtaining; manein the heart; miI; tacertainly;
tomraYours; tumiYou; tacertainly; mramine; kiwhat; kjaneces-
sity; aparaany other; dhanefor wealth. [5]
(5) Feeling the happiness of Your service in my heart, I have
completely forgotten all past history. I am Yours, and You are
mine. What need is there for any other wealth?
My alluring, trimodal my is insurmountable. Only those who sur-
render unto Me can transcend my.
[Translators note: In r Chaitanya-bhgavat, Madhya-khaa, 9.240, rla
Vndvan Ds hkur comments:
yata dekha vaiavera vyavahra dukha
nichaya jniha sei parnanda sukha
You should know for certain that a devotees apparent distress is
actually their ecstatic spiritual happiness.]
(5) prva itihsa: All past history. This refers to ones behaviour
prior to the beginning of their life as a devotee. In r Chaitanya-
charitmta (Antya-ll, 6.236), r Chaitanya Mahprabhu forbids
His followers from continuing to behave like common people after
taking up the practice of devotion:
aragati 122
+'+. ~. +
.'-< .+< '.< !
+ . +.< '+ -'
+ .'-< ^.< 11
bhakati-vinoda, nande ubiy,
tomra sevra tare
saba che kare, tava ichchh mata,
thkiy tomra ghare [6]
bhakati-vinodaBhakti Vinod; nandein ecstasy; ubiyplunging; tomra
Your; sevraof service; tareon account of; sabaall; cheendeavours;
karedoes; tavaYour; ichchhdesire; mataaccording to; thkiystaying;
tomraYour; gharein the house. [6]
(6) Diving in the ecstasy of Your service, Bhakti Vinod
performs all his endeavours in accordance with Your will, residing
within Your home.
grmya-kath n unibe, grmya-vrt n kahibe
Do not listen to mundane talks or speak of mundane news.
Moreover, r Chaitanya-charitmta (Antya-ll, 13.132) cites the
absence of the tendency to discuss worldly subjects as a prominent
attri bute of a great devotee:
grmya-vrt n une, n kahe jihvya
ka-kath-pjdite aa-prahara yya
He never listens to mundane news, and never speaks about it either.
He passes every day engaged in discussion, worship, and other ser-
vices to Ka.
In rmad Bhgavatam (11.29.34), Ka describes to Uddhava the
transformation of a surrendering soul:
tma-nivedantmik 123
martyo yad tyakta-samasta-karm
nivedittm vichikrito me
tadmtatva pratipadyamno
maytma-bhyya cha kalpate vai
When a mortal being completely abandons all mundane endeavours,
surrenders himself unto Me, and acts according to My desires, he attains
immortality and becomes ft to associate with Me.
125
mjek-btg
Gopttve Varaa
Embracing the Lords Guardianship
t>)
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(17)
ki jni ki bale, tomra dhmete,
ha-inu aragata
tumi day-maya, patita-pvana,
patita-trae rata [1]
kiwhat?; jniI know; kiwhat; baleby force; tomraYour; dhmetein
the abode; ha-inuI became; aragatasurrendered; tumiYou; day
mercy; mayafull of; patitafallen; pvanasaviour; patitafallen; traein
delivering; rataever engaged. [1]
(1) I do not know by what force I have taken shelter within
Your abode. You are the merciful saviour of the fallen, who is
ever engaged in delivering them.
(1) ki jni ki bale: I do not know by what force Ka explains
to Uddhava in rmad Bhgavatam (11.20.8):
yadchchhay mat-kathdau jta-raddhas tu ya pumn
na nirvio nti-sakto bhakti-yogo sya siddhi-da
aragati 126
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- '' +^- !
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~+ ^.+ 1-1
bharas mra, ei mtra ntha!
tumi ta karu-maya
tava day-ptra, nhi mora sama,
avaya ghuchbe bhaya [2]
bharashope; mramy; eithis; mtraonly; ntha!O Lord!; tumi
You; tacertainly; karumercy; mayafull of; tavaYour; daymercy;
ptrarecipient; nhithere is not; moramy; samaequal; avayacertainly;
ghuchbewill dispel; bhayafear. [2]
(2) O Lord! You are merciful. This is my sole hope. There is
no candidate for Your mercy like me; certainly You will dispel
all my fear.
One who is neither excessively averse nor excessively attached (to
mundane existence) and who, by some good fortune, develops
faith in narrations about Mehis practice of bhakti-yoga results in
perfection.
(2) tava day-ptra: Candidate for Your mercy. In his r Stotra-
ratna (47), r Ymun chrya prays:
na m paramrtham eva me
u vijpanam ekam agrata
yadi me na dayiyase tad
dayanyas tava ntha durlabha
O Lord, please listen as I make before You this one petition, which
is not false, but utterly sincere: if You do not bestow Your mercy
upon me, it will be extremely diffcult for You to fnd a more
beftting recipient of Your mercy.
Gopttve Varaa 127
~-.< '<.' +<.< ^+'
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+ ~ ~-
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mre trite, khro akati,
avan-bhitare nhi
dayla hkura! ghoan tomra,
adhama pmare trhi [3]
sakala chhiy, siychhi mi,
tomra charae ntha!
mi nitya-dsa, tumi playit,
tumi gopt, jaganntha! [4]
mreto me; triteto deliver; khrosomeone; akatipower; avan
Earth; bhitareupon; nhithere is not; daylamerciful; hkuraLord;
ghoadeclaration; tomraYour; adhamalow; pmareto the sinners;
trhi (tra kara)You deliver. [3]
sakalaeverything; chhiyabandoning; asiychhihave come; miI;
tomraYour; charaeat the feet; ntha!O Lord!; miI; nityaeternal;
dsaservant; tumiYou; playitmaintainer; tumiYou; gopt (plana-
kart)protector; jaganntha!O Lord of the universe! [4]
(3) There is no one on Earth who has the power to deliver me.
O merciful Lord! It is Your declaration that You deliver the
lowest, most sinful persons.
(4) Abandoning everything, I have come to Your feet, O Lord!
I am Your eternal servant, and You are my maintainer and
protector, O Lord of the universe!
aragati 128
.'-< + ~- -
~-.< '<.+ - !
.'-< < +< +<
~-< < '' ~- 11
tomra sakala, mi mtra dsa,
mre tribe tumi
tomra charaa, karinu varaa,
mra nhi ta mi [5]
tomraYours; sakalaeverything; miI; mtraonly; dsaa servant;
mreto me; tribewill deliver; tumiYou; tomraYour; charaafeet;
karinuI did; varaa (avalambana-rpe grahaa)embrace (accept as my
support); mramine; nhinot; tacertainly; miI. [5]
(5) Everything is Yours. I am only a servant. Certainly You will
deliver me. I have embraced Your feet and no longer belong to
myself.
(3) ghoan tomra: Your declaration. This is described in r
Chaitanya-charitmta (Antya-ll, 4.68), wherein rman Mahprabhu
says to rla Santan Goswm Prabhu:
dnere adhika day kare bhagavn
The Supreme Lord bestows greater mercy upon the destitute.
(5) mra nhi ta mi: I no longer belong to myself. The result of
this type of wholesale surrender is described by Ka to Uddhava in
rmad Bhgavatam (11.29.34):
maytma-bhyya cha kalpate vai
The surrendered soul becomes ft to associate with Me (he awakens
to his divine form like My own).
Gopttve Varaa 129
+'+. + ^<
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+<.< ' 11
bhakati-vinoda, k
diy araa,
layechhe tomra pya
kami apardha, nme ruchi diy,
plana karahe tya [6]
bhakati-vinodaBhakti Vinod; k
thabu hra
tulas-mai-majar tra [3]
chhoataabandoning; puruamale; abhimna (puruavat bhokttv-
bhimn)ego (the ego of being a male enjoyer); kikara maidservant;
ha-iluI will be; jitoday; kna!O Ka! [1]
varaja (vraja)of Vraja; vipine (knane)in the forest; sakhof girl-
friends; sthain the company; sevanaservice; karabuI will do; rdh-
ntha!O Lord of Rdh! [2]
kusumewith fowers; g
thabu (g
thabi ml manohri
niti rdh-ka-vimohin [7]
tuy rakaa-bhra hmr
mama kuja-kura tohr [8]
rdh-mdhava-sevana-kle
rahabi hmra antarle [9]
sakhgirlfriend; kahabawill say; unaplease listen; sundarO beautiful
girl; rahabi (rahibe)you will stay; kujein this forest grove; mamamy;
kikarmaidservant. [6]
g
da
so sabuvachaka, tuy bhakti-bahir-mukha
ghaoye viama paramda [3]
tuyYour; padafeet; vismtiforgetfulness; -mara (maraa avadhi)un-
til death; yantratortures; kleaof suffering; dahane (jvlya)in the
fre; dahi (dagdha ha-iy)burning; yiI go; kapilateacher of atheistic
Skhya philosophy (systematic analysis of the material elements) who ap-
peared in the lineage of Agnidev; patajalifamous i who authored the
Yoga-stra (guidelines for aaga-yoga practice); gautamaauthor of the
Nyya-stra (principles of logic); kaabhojKada, the author of Vaieika-
daran (atomic theory); jaiminithe author of Prva-mms (theory based
on the idea that karma is an absolute principle, unassailable even by God);
bauddhaBuddhists; oye (ise)come; dhi (dhiy)running. [2]
tavaabout You; ka-i (tomra kahiy artht tomra dohi diy)explain-
ing (speaking about You, that is, appealing on Your behalf); nijatheir own;
mate (svasiddhnta)opinions (own conclusions); bhuktimundane enjoyment;
muktiliberation; ychata (ych kare artht grahaa karibra janya
anurodha kare)appeal (ask, that is, request me to accept); pta-i (ptiy)
(2) As a result of forgetting Your feet, I am being tortured
until my death, burning in a fre of suffering. Meanwhile,
Kapila, Patajali, Gautam, Kaabhoj, Jaimin, and the Bud-
dhists (the proponents of all sorts of ideologies) come run-
ning to me.
Varjantmik 161
+-+. v .+
<- ++* < !
+ _<' +'+. .
+'< +<' < 181
vaimukha-vachane, bhaa so-sabu,
niramila vividha pasra
daavat drata, bhakti-vinoda bhela,
bhakata-charaa kari sra [4]
setting; nnvarious; vidhakinds; ph
dhra kari
la-ite chhe se rdhra hari [5]
r-rdh-govinda-milana-sukha
pratikla-jana n heri mukha [6]
ye yewhoever; pratiklaunfavourable; chandrraof Chandrval; sakh
girlfriends; prein my heart; dukhadistress; piI get; threof them;
dekhiseeing. [4]
rdhikof Rdhr; kujagrove;
mhe [5]
champakatree known as the champak (Magnolia champaca or Michelia
champaca); bakulatree known as the bakul (Mimusops elengi); kadamba
tree known as the kadamba (Neolamarckia cadamba or Anthocephalus cad-
amba); tamlatree known as the taml (Garcinia xanthochymus or Garcinia
tinctoria); ropata (ropaa kariy)planting; niramibaI will make; kuja
a grove; vilagreat. [4]
mdhava fowering vine known as mdhav (Hiptage madablota or
Hiptage benghalensis); mlata fowering vine known as mlat (Aganos-
ma dichotoma); uhbu I will make to climb; thethere; chhyshade;
maapa (nirmita pavitra raya sthna)pavilion (a pure, constructed,
sheltered area); karabu I will make; tahi
!
= + .' < <<
11
+'+. +.< +!
l+ <-< < 11
e saba chhoata k
h nhi yu
e saba chhoata para hru [7]
bhakati-vinoda kahe una kna!
tuy uddpaka hmra para [8]
ethese; sabaall; chhoataabandoning; k
h (kotho)somewhere; nhi
not; yu I will go; ethese; sabaall; chhoataabandoning; paramy life;
hru (hri)I will lose. [7]
bhakati-vinodaBhakti Vinod; kahesays; unaplease listen; kna!O
Ka!; tuyof You; uddpaka (smraka vastu-samha)stimulating (all
things which cause remembrance); hmramy; paralife and soul. [8]
(6) I know all of these things are favourable to the Divine Couples
Pastimes. I know they all stimulate Their loving Pastimes.
(7) I will never abandon these things and go elsewhere. I will
lose my life if I abandon these things.
(8) Bhakti Vinod says, Please listen, O Kn! All these things
that remind me of You are my life and soul.
195
5if-[e[s
Bhajana-Llas
Hankering for Service
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(1)
hari he!
prapache paiy, agati ha-iy,
n dekhi upya ra
agatira gati, charae araa,
tomya karinu sra [1]
hariLord; heoh!; prapache (pcha-bhautika jagate)in the material
world (composed of the fve gross elements, namely, earth, water, fre, air,
and space); paiyfalling; agati (asatkta)helpless (a wrong-doer, one
engaged in illusory activities); ha-iybecoming; nnot; dekhiI see; upya
way; raanother; agatiraof the shelterless; gatithe shelter (the Lord);
charaeat the feet; araarefuge; tomyain You; karinuI did; srathe
essence. [1]
(1) O Lord! Having fallen into this material world and become
wicked, I see no other means of deliverance. Shelter at Your
feet is the only help for the helpless. I have accepted You as
my be-all and end-all.
aragati 196
+<- . + < .-<
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.'. <.-. 11
karama geyna, kichhu nhi mora,
sdhana bhajana ni
tumi kp-maya, mi ta kgla,
ahaituk kp chi [2]
vkya-mana-vega, krodha-jihv-vega,
udara-upastha-vega
miliy e saba, sasre bhsye,
ditechhe paramodvega [3]
karamapious action; geynaknowledge; kichhusomething; nhinot;
moramine; sdhanadevotional practice; bhajanadevotional service;
nithere is no; tumiYou; kpmercy; mayafull of; miI; tacertain-
ly; kgla (ati dna)poor (extremely fallen); ahaituk (yogyat apek n
kariy)causeless (not depending on ftness); kpmercy; chiI desire. [2]
vkyaof speech; manaof the mind; vegathe urges; krodhaof anger;
jihvof the tongue; vegathe urges; udaraof the belly; upasthaand the
genitals; vegathe urges; miliymeeting; ethese; sabaall; sasrein the
material world; bhsyecasting me adrift; ditechhehave given; paramod-
vega (drua dukha)great anxiety (severe distress). [3]
(2) I perform no pious actions, I have no knowledge, I do
not engage in any devotional practices, and I do not perform
any devotional service. You are merciful, and I am most fallen.
I pray for Your unconditional mercy.
Bhajana-Llas 197
~.+ '. . + -.
~^ ~- !
~.< ! + '+ -
= < - 181
aneka yatane, se saba damane
chhiychhi mi
anthera ntha! ki taba nma,
ekhana bharas tumi [4]
anekanumerous; yataneby efforts; sethey (these urges); sabaall; damane
in subduing; chhiychhihave abandoned; hope; miI; antheraof
the helpless; ntha!O Lord; kiI call; tavaYour; nmaName; ekhana
now; bharasshelter, hope; tumiYou. [4]
(3) Uniting together and casting me adrift in the ocean of
material existence, the urges of speech, the mind, anger, the
tongue, the belly, and the genitals cause me terrible distress.
(4) I have given up hope in subduing these urges by my own
persistent endeavours. O Lord of the helpless! I call Your
Name. You are now my only hope.
(14) This song is based on the frst verse of rla Rpa Goswm
Prabhus r Upademta:
vcho vega manasa krodha-vega
jihv-vegam udaropastha-vegam
etn vegn yo viaheta dhra
sarvm apm pthiv sa iyt
A sober person who can control the urges of speech, the mind, anger,
the tongue, the belly, and the genitals can also conquer the entire world.
aragati 198
t-)
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~+=. !
~ ~*+< - ~.<
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= . - << -
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(2)
hari he!
arthera sachaye, viaya-prayse
na-kath-prajalpane
na-adhikra, niyama-grahe,
asat-saga-saghaane [1]
asthira siddhnte, rahinu majiy
hari-bhakti raila dre
e hdaye mtra, para-his mada,
pratih, ahat sphure [2]
hariLord; he!oh!; artheraof wealth; sachayein accumulating; viaya
for mundane ends; prayse (udyame)in endeavour; na (bje)other
(unnecessary); kath (ka-kath vytta anya-kath)talks (all talks other
than those which relate to Ka); prajalpane (vth vkya-vyaye)in prattle
(vain use of words); nafor other; adhikralevels of qualifcation; niyama
prescriptions and prohibitions; grahe (anyera adhikragata niyama grahaa o
nijdhikragata niyama agrahaa v varjana-krye)in accepting (in accept-
ing the prescriptions and prohibitions meant for those of other stages of spir-
itual advancement and rejecting the prescriptions and prohibitions meant for
ones own stage of advancement); asatof non-devotees; sagaassociation;
Bhajana-Llas 199
= + ~< .' <
~ ...' -< !
=- +? < ~-<
= + +< <<! 11
e saba graha, chhite nrinu,
pana doete mari
janama biphala, ha-ila mra,
ekhana ki kari, hari! [3]
saghaane (asdhura saga grahae)in joining with (in accepting the
association of non-devotees); asthiraunsteady; siddhnte (laulya, anichita
vichra)within conclusions (fckle-mindedness, indecision); rahinuI
remained; majiy (magna ha-iy)being immersed; hari-bhaktidevotional
service of Ka; raila (rahila)remained; drefar away; ethis; hdayein
the heart; mtraonly; paratowards others; hismalice; mada (mattat)
madness (intoxication); pratih (yaolipsa)prestige (desiring fame);
ahat (dhrtat)insincerity (mischievousness); sphure (sphurita haya)
appear (are present). [12]
(12) O Lord! I have remained immersed in the defects of
over-accumulating wealth, endeavouring for worldly ends,
prattling about topics unrelated to You, acting in accordance
with guidelines meant for others and disregarding guidelines
meant for myself, associating with non-devotees, and being
fckle-minded. Thus devotion to You has remained far away
from me. Only malice towards others, pride, desire for worldly
prestige, and insincerity fourish within my heart.
(12) asat-saga-saghaane: Associating with non-devotees. Asat-
saga, bad association, is defned in r Chaitanya-charitmta
(Madhya-ll, 22.84):
asat-saga-tyga,ei vaiava-chra
str-sageka asdhu, kbhakta ra
aragati 200
~- '' '' ''+
.'-< + - !
. *<' .'-< <.
^< <- 181
mi ta patita, patita-pvana
tomra pavitra nma
se sambandha dhari, tomra charae,
araa la-inu hma [4]
ethese; sabaall; graha (karaa)attachments (attractions); chhiteto
abandon; nrinuI was not able; panaown; doeteby faults; mariI die;
janamabirth; biphalafruitless; ha-ilabecame; mramy; ekhananow; ki
what?; kariI do; hari!O Lord! [3]
miI; tacertainly; patitaof the fallen; pvanasaviour; tomraYour;
pavitrapurifying; nmaName; se (sad-guru)that (perfect spiritual mas-
ter); sambandharelationship; dhari (grahaa kariy)holding (accepting);
tomraYour; charaeat the feet; araashelter; la-inutook; hmaI. [4]
(3) I have not been able to abandon any of these attachments.
I now die due to my own defects. My birth has become useless.
O Lord! What should I do now?
(4) I am fallen. Your purifying Name is the saviour of the fall-
en. Embracing that relationship (through my relationship with
r Guru), I have taken shelter at Your feet.
Proper Vaiava behaviour is to reject bad association. There are two
forms of bad association: the association of persons attached to the
opposite sex and the association of persons who are not devotees of
Ka.
(14) This song is based on the second verse of rla Rpa Goswm
Prabhus r Upademta:
Bhajana-Llas 201
atyhra praysa cha prajalpo niyamgraha
jana-saga cha laulyacha abhir bhaktir vinayati
Devotion is destroyed by these six defects: (1) over-accumulation;
(2) materialistic endeavour; (3) unnecessary talk; (4) rejecting guide-
lines meant for ones self and following guidelines meant for others;
(5) association with non-devotees; and (6) fckle-mindedness.
aragati 202
t)
<< .<!
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.-. *l* !
~+ ++.
~+ 1>1
< =
< ~-< !
.+-. =+ .'-< <
-< 1-1
(3)
hari he!
bhajane utsha, bhaktite vivsa,
prema-lbhe dhairya-dhana
bhakti-anukla, karma-pravartane,
asat-saga-visarjana [1]
bhakti-sadchra, ei chhaya gua,
nahila mra, ntha!
kemane bhajiba, tomra charaa
chhiy myra stha [2]
hariLord; he!oh!; bhajane (ravaa-krtandi bhaktyanuhne)for devo-
tional practice (for the devotional practices of hearing, chanting, and so
forth); utshaenthusiasm; bhaktite (bhakti-siddhnte)in devotional service
(in the perfect conclusions of pure devotion); vivsa (sth)faith (convic-
tion); prema (ka-prti)of divine love (desire to lovingly satisfy Ka);
lbhe (sdhane)in the obtainment (in the process of obtaining); dhairya
of perseverance; dhanathe wealth; bhaktito devotional service; anukla
favourable; karmaactivities; pravartana (pravtta haoy)engagement in (to
Bhajana-Llas 203
<' ~.< <<- -=
+< * !
'. *.+^ ~. .^
= + -< < 11
garhita chre, rahilma maji,
n karinu sdhu-saga
laye sdhu-vea, ne upadei,
e baa myra raga [3]
be engaged); asatbad; sagaassociation; visarjanarejecting; bhaktiof
devo tional service; satproper; chrabehaviour; eithese; chhayasix; gua
qualities; nahilaare not; mramine; ntha!O Lord!; kemanehow?; bhajiba
I will serve; tomraYour; charaafeet; chhiyabandoning; myraof
illusion; sthaassociation. [12]
garhita (nindita)abominable (condemned); chre (karme)in beha-
viour (activities); rahilmaI remained; majibeing immersed; nnot;
karinuI did; sdhuof saintly devotees; sagaassociation; layetaking;
sdhuof a saintly devotee; veathe garb; neto others; upadeiadvise;
ethis; baagreat; myraof illusion; raga (vichitra khel)trick (strange
play). [3]
(12) Enthusiasm for devotional practice, conviction in
devotion, the wealth of perseverance in striving for prema,
engagement in activities favourable to devotion, rejection of
bad association, proper devotional behaviourI have never
had these six qualities. O Lord! How shall I serve Your feet and
abandon the association of my?
(3) I have remained immersed in offensive behaviour and
never associated with sdhus. Yet I wear the garb of a sdhu
and instruct others. This is a great trick of my.
aragati 204
= .< ^ ~<+l +
.'-< + <<! !
^~. ++ .'-
+.+ + -' +<' 181
e hena daya, ahaituk kp,
tomra piba, hari!
r-guru-raye, kiba tomya
kabe v minati kari [4]
ethis; henasuch; dayain a condition; ahaitukcauseless; kpmercy;
tomraYour; pibaI will obtain; hari!O Lord!; r-guruof my spiri-
tual master; rayein the shelter; akibaI will call; tomyato You; kabe
when?; v[emphatic particle]; minatiprayer; karidoing. [4]
(4) In such a state, I will attain only Your unconditional mer-
cy, O Lord! When will I prayerfully call out to You under the
shelter of r Guru?
(14) This song is based on the third verse of rla Rpa Goswm
Prabhus r Upademta:
utshn nichayd dhairyt tat-tat-karma-pravartant
saga-tygt sato vtte abhir bhakti prasidhyati
Devotion is nourished by these six qualities: (1) enthusiasm; (2) con-
viction; (3) perseverance; (4) engaging in activities that satisfy the
Lord and His devotees; (5) abandoning all bad association and wrong
attachment; and (6) following the behaviour prescribed by pure
devotees.
Bhajana-Llas 205
t8)
<< .<!
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.= !
.< = <
<.' < 1>1
' ++. . + ~.
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<< <l <
_.< <<. << 1-1
(4)
hari he!
dna, pratigraha, mitho gupta-kath,
bhakaa bhojana-dna
sagera lakaa ei chhaya haya,
ihte bhaktira pra [1]
tattva n bujhiye, jne v ajne
asate e saba kari
bhakti hrinu, sasr ha-inu
sudre rahile hari [2]
hariLord; he!oh!; dnagiving gifts; pratigraha (dna grahaa)accepting
gifts; mitho (paraspara)mutual; guptaconfdential; kathtalks; bhakaa
partaking of foodstuffs; bhojanafoodstuffs; dnagiving; sageraof asso-
ciation; lakaathe characteristics; eithese; chhayasix; hayaare; ihtein
these; bhaktiraof devotion; prathe life. [1]
(1) O Lord! Giving and accepting gifts, disclosing and listen-
ing to confdential matters, giving and partaking of foodstuffs
these are the six forms of loving association. The life-force of
devotion abides within them.
aragati 206
+ =. = .
~< +<+ .+
-<.+l ~-<
~. +.+ '.+ 11
.l = + ~<
<<<' !
'+ = ~
+.+ + <.+ <<! 181
ka-bhakta-jane, ei saga-lakae,
dara kariba yabe
bhakti-mahdev, mra hdaya-
sane basibe tabe [3]
tattvathis truth; nnot; bujhiyeunderstanding; jnein knowledge; v
or; ajnein ignorance; asatewith non-devotees, in a materialistic manner;
ethese; sabaall; karidoing; bhaktidevotion; hrinuI lost; sasr
a worldly person, a family man; ha-inuI became; sudrevery far away;
rahileremain; harithe Lord. [2]
kaof Ka; bhaktadevotee; janewith persons; eithese; sagaof
association; lakaecharacteristics; daraadore; karibaI will do; yabe
when; bhaktiof devotion; mahgreat; devgoddess; mramy; hdayaof
the heart; sanein the seat; basibewill sit; tabethen. [3]
(2) Not understanding this truth, and knowingly or unknow-
ingly associating with non-devotees in all these ways, I have
lost devotion and become a worldly person. The Lord has thus
remained far away from me.
(3) When I will adore Kas devotees through these six forms
of association, the great goddess of devotion will sit upon the
throne of my heart.
Bhajana-Llas 207
yoit-sag jana, kbhakta ra
duhu-saga parihari
tava bhakta-jana, saga anukaa
kabe v ha-ibe hari! [4]
yoit-sag (str-sag)those who mix with women; janapersons; k-
bhakta (kera abhakta artht bhakti-hnayath myvd, nirvieavd
prabhti)those who are devoid of devotion to Ka (illusionists, imper-
sonalists, materialists, and so on); raand; duhu (dui-janera)of these two
persons; sagathe association; parihariabandoning; tavaYour; bhakta
devotee; janapersons; sagathe association; anukaaat every moment;
kabewhen?; v[an emphatic particle]; ha-ibewill be; hari!O Lord! [4]
(4) O Lord! When will I abandon the association of both
those who mix with the opposite sex and non-devotees, and
constantly associate with Your devotees?
(14) This song is based on the fourth verse of rla Rpa Goswm
Prabhus r Upademta:
dadti pratighti guhyam khyti pchchhati
bhukte bhojayate chaiva a-vidha prti-lakaam
Giving and accepting gifts, expressing and enquiring about confden-
tial matters, and giving and partaking of foodstuffs are the six forms
of loving association.
aragati 208
t)
<< .<!
.^ l'l'
'+ - ' !
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~ =. + . =
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(5)
hari he!
saga-doa-nya, dkitdkita,
yadi tava nma gya
mnase dara, kariba t
hre
jni nija-jana tya [1]
hariLord; he!oh!; sagaassociation; doa (asat)faulty (bad); nya
(mukta)free from; dkita (r guru-padrita)initiated (sheltered at the
feet of r Guru); adkita (tat-prvvasth prpta)not initiated (situated in
the preliminary stage prior to taking shelter of r Guru); yadiif; tavaYour;
nmaName; gyasings; mnasewithin my heart; dara (t
hra hdgata
bhvera prati samna)honour (for their heartfelt faith and devotion);
karibaI will do; t
hre
(sad-guru padraye prakita bhakti-chiha bhaktake)to them (to a devo-
tee who exhibits symptoms of devotion while sheltered at the feet of a true
Guru); praati (prakita maryd dna kariy)bow (offering honour);
kari (kariba)I do (I will do); ananya (aikntika)unalloyed (sincere, whole-
hearted); bhajane (bhajanalera)in devotional service (of devotional prac-
tice); vijaexpert; yeiwho; janaperson; t
diy k
diyweeping; k
diy k
diy,
pra n rkhiba ra [4]
sakaleto everyone; sammnahonour; kariteto do; akatithe strength;
dehaplease give; ntha!O master!; yathyathabefttingly; tabethen;
tacertainly; gibaI will sing; hariof the Lord; nmathe Name; sukhe
happily; apardhaoffences; habewill be; hatadestroyed. [2]
kabewhen?; henasuch; kpmercy; labhiyobtaining; ethis; jana
person; ktrthafulflled; ha-ibewill be; ntha!O master!; aktistrength;
buddhiand intelligence; hnadevoid; miI; atigreatly; dnadistressed;
karaplease do; moreto me; tmaself; sthawith. [3]
(2) O master! Give me the ability to befttingly honour every-
one. Then I will sing the Lords Name happily, and all my of-
fences will be eradicated.
(3) When will this soul attain such mercy and become ful-
flled? O master! I am devoid of ability and intelligence, and
greatly distressed. Please accept me as your own.
aragati 230
yogyatftness; vichrein considering; kichhuanything; nhinot; pi
I obtain; tomrayour; karumercy; srathe essence; karumerciful;
nnot; haileif you are; k
diycrying; k
di h gaurga! bali
mre viay, pgala baliy,
agete dibeka dhli [4]
nnot; dekhiseeing; braagain; sethese; llPastimes; ratanajewel-like;
k
diycrying;
bebaI will wander; dehaof the body; sukhahappiness; chhiaban-
doning; nnvarious; latcreepers; tarutrees; taleat the base. [1]
(1) When will I abandon all bodily pleasures and wander along
the banks of the Ganges beneath the trees and creepers of the
forests of the land of r Gaurasundar, crying and calling out,
O Rdh! O Ka!?
aragati 240
*-+l =. ' +<
-+ +< .^ !
++< .< -
*<' ~+*'.+^ 11
vapacha-ghete, mgiy khiba,
piba sarasvat-jala
puline puline, ga-gai diba,
kari ka-kolhala [2]
dhma-vs jane, praati kariy,
mgiba kpra lea
vaiava-charaa- reu gya mkhi,
dhari avadhta-vea [3]
vapacha (kukura msa-bhoj chala)of low-class persons who eat dog-
meat; ghetein the homes; mgiybegging; khibaI will eat; pibaI will
drink; saraswatof the river Sarasvat; jalathe water; pulineon the banks;
pulinealong the banks; ga-gairolling on the ground; dibaI will give;
karimaking; kaof Ka; kolhalaan uproar. [2]
dhmaof the holy abode; vsresidents; janeto the people; praati
obeisance; kariydoing; mgibaI will beg; kpraof mercy; lea (ka)a
trace (a particle); vaiavaof the devotees; charaaof the feet; reuthe
dust; gyaon the body; mkhismearing; dhariwearing; avadhtaof an
itinerant mendicant transcendental to varram-dharma, whose ecstatic,
purely devotional behaviour is incomprehensible (and disregarded) by worldly
persons (and neophyte devotees); veathe garb. [3]
(2) Then I will eat by begging food from the houses of dog-eating
outcasts and drink the water of the Saraswat. I will roll about on
the banks of the Ganges and uproariously call out, Ka!
(3) I will bow down before the residents of r Gaurasundars
abode and beg for a particle of their mercy. I will wear the garb
of an avadht and smear my body with the devotees foot-dust.
Siddhi-Llas 241
.==. . .<<+
<+ +<=+l !
*.-< + <.+ .
<+ <*< l 181
gaua-vraja-jane, bheda n heriba,
ha-iba varaja-vs
dhmera svarpa, sphuribe nayane,
ha-iba rdhra ds [4]
gaua (r-gaua-maala)of the district of Gaua; vraja (r vraja-
maala)of the district of Vraja; jane (parikara, bhagavat prada)the peo-
ple (retinue, associates of the Lord); bhedadifference; nnot; heribaI will
see; ha-ibaI will become; varaja (vraja)of Vraja; vsa resident; dhmera
of the abode (of Vraja); svarpa (chidnanda svarpa)the true nature (ec-
static spiritual nature); sphuribewill be manifest; nayanebefore my eyes;
ha-iba (lbha kariba)I will become (I will obtain); rdhraof rmat
Rdhr; ds (kaikarya)a maidservant (servitude). [4]
(4) I will see no difference between the residents of Gaua and
the residents of Vraja, and I will become a resident of Vraja.
The true nature of the Lords abode will manifest before my
eyes, and I will become r Rdhs maidservant.
(4) gaua-vraja-jane: The residents of Gaua and the residents of
Vraja. In this connection, rla Narottam hkur has written in his
composition Prrthan (38.3):
r-gaua-maala-bhmi, yeb jne chintmai,
tra haya vraja-bhme vsa
One who knows the land of r Gaua to be made of wish-fulflling
jewels (that is, to be spiritual) resides in the land of Vraja.
aragati 242
t>)
..' ..' + + +.+
=< !
. .<<+ =<.^
'l - 1>1
+.< =- +
+.v ++< <'.+ !
=.l+ <.+ +
~+ <<.+ 1-1
(15)
dekhite dekhite, bhuliba v kabe,
nija-sthla-parichaya
nayane heriba, vraja-pura-obh,
nitya chid-nanda-maya [1]
vabhnu-pure, janama la-iba,
yvae vivha habe
vraja-gop-bhva, ha-ibe svabhva,
na-bhva n rahibe [2]
dekhite dekhiteimmediately; bhulibaI will forget; v[an emphatic particle];
kabewhen?; nijaown; sthla (jaa jagatera)gross (of the material world);
parichayaidentity; nayanein the eyes; heribaI will behold; vrajaof Vraja;
purathe village; obhthe beauty; nityaeternal; chitspiritual; nanda
ecstasy; mayaconsisting of. [1]
vabhnuof King Vabhnu (the father of rmat Rdhr); pure
in the village; janamabirth; la-ibaI will take; yvae (r rdhrra
(1) When will I at once forget my gross material identity?
Then I will behold before my eyes the beauty of the eternal,
spiritual, ecstatic abode of Vraja.
Siddhi-Llas 243
= .< = -
=++ !
<*++. + + +.+
+.- +< 11
nija-siddha-deha, nija-siddha-nma,
nija-rpa-sva-vasana
rdh-kp-bale, labhiba v kabe,
ka-prema-prakaraa [3]
vaurlaye)in the village of Yva (in the abode of the father-in-law of
rmat Rdhr); vivhawedding; habewill be; vrajaof Vraja; gop
cowherd lady; bhvanature, identity, mood; ha-ibewill be; svabhva
nature; na (gop-bhinna anya)another (different from that of a gop);
bhvanature; nnot; rahibewill remain. [2]
nijaown; siddhaperfect; dehabody; nijaown; siddhaperfect;
nmaname; nijaown; rpaform; svaown; vasanagarments; rdh
(rdhbhinna r guru)of r Rdh (of r Rdhs non-different form of
r Guru); kpof the mercy; baleby the strength; labhibaI will obtain;
v[an emphatic particle]; kabewhen; kaof r Ka; premadivine
love; prakaraa (paddhati)method (path). [3]
(2) I will take birth in the village of Vabhnu and be married
in the village of Yva. My nature will become that of a Vraja-
gop; no other nature will remain within me.
(2) vabhnu-pure na-bhva n rahibe: I will take birth in
the village of Vabhnu No other nature will remain within me.
rla Narottam hkur has written a verse similar to this in Prrthan
(12.12):
kabe vabhnu-pre, hir gopera ghare,
tanay ha-iy janamiba
yvae mra kabe, e-pi grahaa habe
vasati kariba kabe tya
aragati 244
- ~<<.
+++ < !
.-- <'. l
+ <*< ^ 181
ymuna-salila- harae giy,
bujhiba yugala-rasa
prema-mugdha haye, pgalin-prya,
giba rdhra yaa [4]
ymunaof the river Yamun; salilawater; haraeto collect; giygoing;
bujhibaI will understand; yugalaof the Divine Couple; rasaecstatic rela-
tionship; premawith divine love; mugdhaoverwhelmed; hayebecoming;
pgalinmadwoman; pryaalmost; gibaI will sing; rdhraof r Rdh;
yaathe glories. [4]
(3) When will I attain, by the mercy of r Rdh (r Guru),
my eternal name, eternal body, eternal dress, and the path of
Ka-prema?
(4) Then as I collect water from the river Yamun, I will have
realisations about the Divine Couples loving relationship. I will
become overwhelmed with prema and sing r Rdhs glories
like a madwoman.
When will I be born as a daughter in the home of an hir cowherd
man in the village of Vabhnu? When will I be married in the
village of Yva? When will I reside there (and serve r Rdhs inti-
mate friends)?
(3) nija-siddha-deha ka-prema-prakaraa: When will I
obtain the path of Ka-prema? rla Bhakti Vinod hkur has
described this path in further detail in his r Hari-nma-chintmai
as follows:
Siddhi-Llas 245
A practitioner whose natural propensity is to pursue a relationship of
amorous love (madhura-rasa) with the Lord must accept the practice
of subser vience (nugatya) to a Vraja-gop. If he does not accept the
nature of a Vraja-gop, he will not become qualifed for a relation-
ship of amorous love with the Lord. When a practitioner accepts the
eleven aspects of a Vraja-gops the nature (bhva), he will attain the
position of a Vraja-gop.
The eleven aspects of a Vraja-gops nature are: (1) sambandha: re-
lationship in madhura-rasa; (2) vayas: age; (3) nm: name; (4) rpa:
form; (5) ytha-prave: group of girlfriends; (6) ve: dress; (7) jn:
duties; (8) vsa-sthn: place of residence; (9) sev: service to rmat
Rdhr; (10) parkh: paramount aspiration; and (11) plya-
ds-bhva: mood of a protected maidservant.
In whatever form a practitioner may live in within this world, he will
engage in service, having embraced within his heart these leven aspects
of Vraja-gop-bhva.
aragati 246
t>)
+' <.+.
<+ . ll !
<*< '' *.
<<+ ~- l 1>1
(16)
vabhnu-sut- charaa-sevane,
ha-iba ye plya-ds
r-rdhra sukha, satata sdhane,
rahiba mi prays [1]
vabhnuof Vabhnu; sutof the daughter; charaafeet; sevanein
the service; ha-ibaI will become; yewhich; plyato be maintained; ds
(nitya-siddh sakh-gaa rit)maidservant (sheltered maidservant of the
eternal, spiritual girlfriends of rmat Rdhr); r-rdhraof r Rdh;
sukhahappiness; satataalways; sdhanein pursuits; rahibawill remain;
miI; praysone who endeavours. [1]
(1) I will become a maintained maidservant engaged in the ser-
vice of Vabhnu Suts feet and constantly endeavour for Her
happiness.
(1) plya-ds: A maintained maidservant. rla Raghunth Ds
Goswm has described the mood (bhva) of a plya-ds in his
compo sition Vraja-vilsa-stava (29):
sndra-prema-rasai plut priyatay prgalbhyam pt tayo
pra-preha-vayasyayor anudina llbhisra kramai
vaidagdhyena tath sakh prati sad mnasya ik rasair
yeya krayatha hanta lalit ghtu s m gaai
rla Bhakti Vinod hkur has translated this verse in his Jaiva-dharma
as follows: r Lalit Dev, steeped in intense divine love and impu-
dent as an expression of her affection, makes daily arrangements
Siddhi-Llas 247
<*< . +.< .
=+ -..' ~- !
<* ' +.-
+ <+ +-l 1-1
r-rdhra sukhe, kera ye sukha,
jniba manete mi
rdh-pada chhi, r-ka-sagame,
kabhu n ha-iba km [2]
r-rdhraof r Rdh; sukhein the happiness; keraof r Ka; ye
which; sukhahappiness; jnibaI will know; manetein my heart; miI;
rdhof r Rdh; padathe feet; chhiabandoning; r-kawith
r Ka; sagamefor union; kabhuever; nnot; ha-ibaI will become;
kmdesirous. [2]
(2) I will know within my heart the pleasure that Ka fnds
in the pleasure of r Rdh. I will never abandon r Rdhs
feet and become desirous of direct union with r Ka.
for the secluded amorous union of her dearly beloved r Rdh and
r Ka. With her cunning, she teaches her dearest girlfriend, r
Rdhik, the art of exhibiting jealous anger (mn). May that Lalit
Dev accept me within her group of associates; may she accept me as
her maintained maidservant (plya-ds).
(2) r rdhra sukhe km: I will never become desirous of di-
rect union with r Ka. This mood of chastity has been explained
by rla Bhakti Vinod hkur in his Jaiva-dharma as follows:
You are a maidservant of r RdhikHer service alone is your ser-
vice. If, being sent by Her, you enter into the presence of Ka in a
solitary place and Ka approaches you amorously, you should not
consent to His advances. You are r Rdhiks maidservant; without
r Rdhiks permission you should not independently serve Ka.
Although you should maintain equal affection for both Rdh and
aragati 248
l -- <-
..-< ^ !
' <'. .++ <*<
<+'^11
sakh-gaa mama parama-suht,
yugala-premera guru
tad anuga haye, seviba rdhra
charaa-kalapa-taru [3]
sakhof girlfriends; gaagroup; mamamy; paramasupreme; suhtthe
well-wishers; yugalaof the Divine Couple; premeraof divine love; guru
guardians, instructors; tadof them; anugathe follower; hayebeing; seviba
I will serve; rdhraof r Rdh; charaaof the feet; kalapa-taruthe wish-
fulflling tree. [3]
(3) r Rdhs girlfriends are my greatest well-wishers. They
are my Gurus who teach me about the Divine Couples prema.
As their follower, I will serve the wish-fulflling tree of r
Rdhs feet.
Ka, you should be more eager to engage in the loving service
(dsya-prema) of r Rdhik than the loving service of r Ka.
This is known as sev. Your only sev is to engage in r Rdhs ser-
vice during all eight periods of the day (aa-kln).
(3) sakh-gaa kalpa-taru: r Rdhs girlfriends are my Gurus
As their follower, I will serve r Rdh. This practice of subservience
unto r Rdhs girlfriends has been explained by rla Raghunth
Ds Goswm Prabhu in his Vraja-vilsa-stava (38):
tmblrpaa-pda-mardana-payo-dnbhisrdibhir
vndraya-mahevar priyatay ys toayanti priy
pra-preha-sakh-kuld api kilsakochit bhmik
kel-bhmiu rpa-majar-mukhs t dsikh saraye
Siddhi-Llas 249
<* ' . = . =
. .+ . .+ .+ !
~- '' <*+ 'l
+ < .<< '.+ 181
rdh-paka chhi ye-jana se-jana
ye bhve se bhve thke
mi ta rdhik- pakapt sad,
kabhu nhi heri tke [4]
rdhof r Rdh; pakathe party; chhiabandoning; yewhich; jana
persons; sethose; janapersons; yewhich; bhvenature; sethat; bhve
mood; thkestay; miI; tacertainly; rdhikof r Rdh; pakapt
partial; sadalways; kabhuever; nhinot; heriI see; tketo them. [4]
(4) I am always completely partial to r Rdhs party. I never
even look at those who have abandoned Her party, whoever they
are, and whatever their nature may be.
rla Bhakti Vinod hkur translates this verse as follows in his Jaiva-
dharma: The group of r Rdhiks maidservants led by r Rpa
Majar always please Her by offering Her betel-rolls, massaging
Her feet, bringing Her water, arranging for Her secluded amorous
unions with Her paramour, r Ka, and by performing other such
services with affection. They are by nature more unreserved in their
service activities than the pra-preha-sakhs (Lalit Dev, Vikh
Dev, and so forth). I take complete shelter of them (I accept them as
my instructing guardians (ik-gurus) who guide me in my service
activities).
(4) rdh-paka tke: I am always completely partial to r Rdhs
party This conviction has been expressed by rla Raghunth Ds
Goswm Prabhu in the sixth verse of his Svaniyama-daakam:
aragati 250
andtyodgtm api muni-gaair vaiika-mukhai
prav gndharvm api cha nigamais tat-priyatamm
ya eka govinda bhajati kapa dmbhikatay
tad-abhyare re kaam api na ymi vratam idam
I never, even for a moment, go near the impure vicinity of a con ceited
charlatan who worships r Govinda alone, having disregarded His
dearmost beloved rmat Gndharv, whose super-excellent glories
are sung throughout all the scriptures by the great sages headed by the
v player Nrad Muni. This is my solemn vow.
rla Bhakti Vinod hkur expresses the same conviction in the ninth
verse of his Svaniyama-dvdaakam:
ardha govinda bhajati nitar dmbhikatay
tad-abhyse kintu kaam api na ymi vratam idam
I will never, even for a moment, go anywhere near those who, ridden
with extreme conceit, worship r Govinda without r Rdh. This
is my vow.
251
obo
Vijapti
Prayer of Heartfelt Hankering
+.+ <.+ + . ~-< !
t~-<) ~<* ^' .- ^
++. <.+ . < 1>1
(*+ <l +.+ .= -
<' ..' ~'
+. - ~ ~- l
<. ~+ -<< 1-1
kabe habe bala se dina mra
(mra) apardha ghuchi, uddha nme ruchi,
kp-bale habe hdaye sachara [1]
tdhika hna, kabe nije mni,
sahiut-gua hdayete ni
sakale mnada, pani amn,
haye svdiba nma-rasa-sra [2]
kabewhen?; habewill be; balaplease tell; sethat; dinaday; mramine;
apardhaoffences; ghuchidispelling; uddhapure; nmefor the Name;
ruchi (anurga)taste (deep loving attachment); kp (nma v guru kp)
of mercy (of the mercy of the Name, or, of the mercy of r Guru); baleby
the power; habewill be; hdayein my heart; sacharainfused. [1]
taa blade of grass; adhikamore than; hnalow; kabewhen?; nije
towards myself; mniconsidering; sahiutof tolerance; guathe quality;
(1) Please tell me, when will that day be mine when my
offences will be dispelled and taste for the pure Name will be
infused within my heart by the power of mercy?
aragati 252
* = ~< ++' <l
++ < .<+<l !
=. =. ^ ^.< .<<<
~<+l <. .'-< 11
dhana jana ra, kavit-sundar,
baliba n chhi deha-sukha-kar
janme janme do, ohe gaurahari!
ahaituk bhakti charae tomra [3]
hdayetein the heart; nibringing; sakaleto all; mnadadesire to
offer honour; panimyself; amnwithout desire for honour; hayebeing;
svdibaI will taste; nmaof the Name; rasaof the ecstatic nectar; sra
the essence. [2]
dhanawealth; janafollowers (family); raand; kaviterudition;
sundarbeautiful women; balibaI will say; nnot; chhiI desire; deha
the material body; sukhapleasure; kardoing; janmein birth; janmeafter
birth; doplease give; oheoh; gaurahari!rman Mahprabhu!; ahaituk
causeless; bhaktidevotion; charaefor the feet; tomraYour. [3]
(2) When will I feel myself to be lower than a blade of grass,
bring the quality of tolerance within my heart, become eager to
honour everyone and devoid of desire for honour from anyone,
and relish the essence of the Names rasa?
(2) tdhika hna nma-rasa-sra: When will I relish the
Names rasa? This verse was written in accordance with the third
verse of rman Mahprabhus ikakam:
td api sunchena taror iva sahiun
amnin mnadena krtanya sad hari
One who is more humble than a blade of grass, is as tolerant as a tree,
and gives due honour to everyone without desiring honour from anyone,
is capable of always chanting the Lords Name (without offence).
Vijapti 253
t+.+) +<.' + - <
+' .< + !
++l.+ <.+ ^v
<< .. +'.+ ~*< 181
(kabe) karite r-ka- nma uchchraa,
pulakita deha gadgada vachana
vaivarya-vepathu, habe saghaana,
nirantara netre vabe aru-dhra [4]
kabewhen?; karitein doing; r-kaof r Ka; nmathe Name;
uchchraaexpression aloud; pulakitahorripilation; dehabody; gadgada
choked up; vachanautterances; vaivaryaturning; vepathutrembling;
habewill be; saghaanaoccurrence; nirantaraincessantly; netrein the
eyes; vabewill fow; aruof tears; dhrastreams. [4]
(3) When will I declare that I do not desire wealth, follow-
ers, erudition, beautiful women, or any other bodily plea sure?
O Gaurahari! Birth after birth, please give me unconditional
devotion to Your feet.
(3) dhana jana ra charae tomra: When will I declare that I
do not desire wealth Please give me unconditional devotion to
Your feet. This verse was written in accordance with the fourth verse
of rman Mahprabhus ikakam:
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
O Lord of the universe, I do not desire wealth, followers, beautiful
women, or erudition (dharma, artha, kma, or moka). Birth after
birth, I desire only unconditional devotion to You.
aragati 254
+.+ +l. <* l'.v
`.<'l' +' .v !
.++ .v
+.< +< 11
kabe navadvpe, suradhun-tae,
gaura-nitynanda bali nikapae
nchiy giy, beiba chhue,
vtulera prya chhiy vichra [5]
kabewhen?; navadvpein Nabadwp; suradhunof the Ganges; taeon
the bank; gaura-nitynandaGaur-Nitynanda!; balisaying; nikapae
sincerely; nchiydancing; giysinging; beibaI will wander; chhue
running about; vtuleraas a madman; pryaalmost; chhiyabandoning;
vichraconcern, prudence. [5]
(4) When will my hair stand on end, my voice falter, my com-
plexion turn pale, my body tremble, and tears pour incessantly
from my eyes while I call aloud r Kas Name?
(5) When will I wander along the banks of the Ganges in
Nabadwp, sincerely calling out, Gaur-Nitynanda!, while
(4) vaivarya-vepathu itydi: The symptoms of turning pale, trem-
bling, and so forth, refer to aa-sttvika-vikr, the eight primary
transformations of divine ecstasy.
[Translators note: this verse is reminiscent of the sixth verse of rman
Mahprabhus ikakam:
nayana galad-aru-dhray
vadana gadgada-ruddhay gir
pulakair nichita vapu kad
tava nma-grahae bhaviyati
When will tears stream from my eyes, my voice falter, and the hair of my
body stand on end as I call Your Name?]
Vijapti 255
+.+ 'l .-.< +<'
.+ .-< +.< - !
.-.< = <.<
.-< <.v.' .+ ~*+< 11
kabe nitynanda, more kari day,
chhibe mora viayera my
diy more nija- charaera chhy,
nmera hete dibe adhikra [6]
kabewhen?; nitynandar Nitynanda Prabhu; moreto me; karido-
ing; daymercy; chhibewill cause to abandon; moramy; viayera
of mundanity; myattachment; diygiving; moreto me; nijaown;
charaeraof His feet; chhyshade; nmeraof the Name; hetein the
marketplace; dibewill give; adhikraqualifcation. [6]
dancing, singing, and running about, having abandoned all
concerns as though mad?
(6) When will Nitynanda be merciful to me and cause me to
abandon my attachment to mundanity? When will He give me
the shade of His feet and grant me a place in the marketplace
of the Name?
(5) kabe navadvpe chhiy vichra: When will I wander in
Nabadwp as though mad? A similar expression of longing to feel
separation from the Lord is cited in r r Prapanna-jvanmtam
(3.25):
kadha yamun-tre nmni tava krtayan
udbpa puarkka rachayiymi tavam
(Nrada-pacharatra)
O lotus-eyed Lord! When will I dance on the banks of the Yamun
chanting Your Names as tears pour from my eyes?
aragati 256
++ v+ <<-<
-<. -'' <+ ++^ !
<.< <+ <<^
+< -=+ <. ~+< 11
+.+ =l.+ <.+
= ' l !
+'+. +< +
~v< +<.+ < 11
kiniba luiba, hari-nma-rasa,
nama-rase mti ha-iba vivaa
rasera rasika- charaa-paraa,
kariy majiba rase anibra [7]
kinibaI will buy; luibaI will festively scatter; hariof r Hari; nmaof
the Name; rasathe nectar; nmaof the Name; rasewith the nectar;
mtibeing intoxicated; ha-ibaI will become; vivaa (tma-vismta)over-
whelmed (self-forgetful); raseraof nectar; rasika (nma rasa-dt r guru-
deva)of a relisher, of a topmost devotee (of r Gurudev, the distributer of
the rasa of the Name); charaafeet; paraatouch; kariydoing; majiba
I will become submerged; rasein nectar; anibraincessantly. [7]
(7) When will I buy and festively scatter the rasa of the Lords
Name? When will I become intoxicated and overwhelmed with
that rasa? When will I touch the feet of a relisher of that rasa
and become immersed in that rasa perpetually?
(6) kabe nitynanda viayera my: When will Nitynanda
cause me to abandon my attachment to mundanity? rla Narottam
hkur has similarly prayed in Prrthan (1.2):
ra kabe nitich
da karu karibe
sasra-vsan more kabe tuchchha habe
Vijapti 257
kabe jve day, ha-ibe udaya,
nija-sukha bhuli sudna-hdaya
bhakati-vinoda, kariy vinaya,
r-j-ahala karibe prachra [8]
kabewhen?; jvefor souls; daymercy; ha-ibewill be; udayaan aris-
ing; nijaown; sukhahappiness; bhuliforgetting; sudnamost humble;
hdayaheart; bhakati-vinodaBhakti Vinod; kariydoing; vinayahumility;
r-jdivine order; ahalapatrol; karibewill do; prachrapreaching. [8]
(8) When will compassion for all souls arise within me? When
will Bhakti Vinod forget his own happiness and travel about
respectfully preaching the divine order with a most humble
heart?
When will r Nitich
pe thara thara,
sthira ha-ite n pre charaa [2]
hdayaheart; ha-itefrom; bale (bala prvaka)by force; jihvraof
my tongue; agreteon the tip; chalegoes; abdaof sound; rpein the
form; nchedances; anukaaat every moment; kahein the throat;
moramy; bhagefalters; svaravoice; agabody; k
petrembles; thara
shaking; tharaquaking; sthirastill; ha-iteto be; nnot; preable;
charaalegs. [2]
(2) Forcefully, the Name moves from my heart to the tip of
my tongue and continuously dances there in the form of sound.
My voice falters in my throat, my body trembles violently, and
my legs become unable to remain steady.
(1) kara-randhra patha sudh anupama: The Name enters the
core of my heart through the gateway of my ears and showers incom-
parable nectar. r Cha Ds has described rmat Rdhrs
experience of the Names descent as follows:
knera bhitara diy, marame paila go,
kula karila mama pra
n jni kateka madhu, yma-nme chhe go,
para chhite nhi pre
yms Name entered through My ears into the core of My be-
ing and overwhelmed My heart. I do not know how much nec-
tar is present within yms Name. My heart is unable to leave
Him.
r Nma-Mhtmya 261
. *< ..< ^ +' +
++ < +.+< !
-' < - .< ~-
.+ .< =< =< 11
+<' =' + . +. *+
.-.< .< ..-< .< !
+ ++.' .-.< '' + +
.-< + + <.< 181
chake dhr dehe gharma, pulakita saba charma,
vivara ha-ila kalevara
mrchhita ha-ila mana, pralayera gamana,
bhve sarva-deha jara jara [3]
kari eta upadrava, chitte vare sudh-drava,
more re premera sgare
kichhu n bujhite dila, more ta vtula ka-ila,
mora chitta-vitta saba hare [4]
chakefrom my eyes; dhrstreams; deheon my body; gharmaperspira-
tion; pulakitahorripilation sabaall over; charmamy skin; vivarapale;
ha-ilabecomes; kalevaramy body; mrchhitafainted; ha-ilabecomes;
manamind; pralayera (mtyera nyya avasth)of devastation (a condition
like that of death); gamanacoming; bhvewith divine emotion; sarva
entire; dehabody; jara-jara (jya-bhva-maya)traumatised (a condition of
being utterly inert). [3]
kari (kariyo)(although) making; etasuch; upadrava (bhya dite
utpta)disturbance (what appears to be mayhem through external vision);
(3) Tears stream from my eyes, perspiration soaks my body,
my hair stands on end, my complexion turns pale, my mind
becomes dazed, a death-like state overtakes me, and my entire
body becomes stunned with emotion.
aragati 262
~ '< .< +l+<< ''<
+.' < = + !
+- - .< .< l <
. .-< .< 11
la-inu raya yra, hena vyavahra tra,
balite n pri e sakala
ka-nma ichchh-maya, yhe yhe sukh haya,
sei mora sukhera sambala [5]
chittein the heart; vareshowers; sudh (amta)nectarean; drava (rasa)
liquid (juice); moreto me; re (hily deya)submerges; premeraof
divine love; sgarein an ocean; kichhuanything; nnot; bujhiteto know;
dilaallowed; moreto me; tacertainly; vtulamadman; ka-ilamade;
moramy; chittaheart; vittawealth; sabaall; haresteals. [4]
(4) Although making such a severe disturbance externally,
Kas Name showers nectar upon my heart and submerges me
in an ocean of prema. Kas Name has prevented me from un-
derstanding anything, made me a madman, and stolen my heart
and wealth.
(4) mora chitta-vitta saba hare: Stolen my heart and wealth. rla
Bilvamagal hkur describes this:
advaita-vth-pathikair upsy
svnanda-sihsana-labdha-dk
ahena kenpi vaya hahena
ds-kt gopa-vadh-viena
(r Bhakti-rasmta-sindhu: 3.1.44)
Although consecrated on the throne of self-satisfaction and wor-
shipped by wanderers on the path of non-dualism, I have been forcibly
converted into a maidservant by some deceitful hunter of cowherd
mens wives.
r Nma-Mhtmya 263
..-< ++ - ~' <.< *-
.< + +<. +^ !
++^' . = +
<<' +^ 11
premera kalik nma, adbhta rasera dhma,
hena bala karaye praka
at vikai puna, dekhya nija-rpa-gua,
chitta hari laya ka-pa [6]
la-inuI took; rayashelter; yraof whom; henasuch; vyavahra
behaviour; traof Him; baliteto describe; nnot; priI am able; ethis;
sakalaall; kaof Ka; nmathe Name; ichchhdesire; mayamade of;
yhewith which; yhewith whom; sukhhappy; hayabecomes; seithat,
they; moramy; sukhera (sdhanera)of happiness (of endeavour to serve
Him); sambala (upakaraa)means (ingredients). [5]
premeraof divine love; kalik (kui)the bud; nmathe Name;
adbhtawonderful; raseraof nectar; dhma (dhra)abode (reservoir);
henasuch; balapower; karayedoes; prakamanifestation; at (svalpa)
slightly; vikai (tma-praka kariy)blossoming (revealing Himself);
punaagain, further; dekhyashows; nijaown; rpaform; guaand
qualities; chittaheart; haristealing; layatakes; kaof Ka; pathe
side. [6]
(5) Such is the behaviour of the Name of whom I have taken
shelter. I am not able to describe all this. Howsoever Kas
whimsical Name becomes pleasedthat is my means of happi-
ness (the basis of my endeavour to serve Him).
(6) As a bud of the fower of prema, the Name, the abode of
wondrous rasa, manifests such power! Upon blossoming slightly
further, the Name shows me His personal form and qualities,
steals my heart, and takes me to Kas side.
aragati 264
++^' <= .= .-.< =
. .-.< ++ !
.-.< .< +.^ <.
= ..<< +.< ^ 11
+- - ~<.<
'l- <- !
.-< + ' + '. < <'
'.+ .-< .< 11
pra vikaita ha, vraje more yya la,
dekhya more svarpa-vilsa
more siddha-deha diy, ka-pe rkhe giy,
e dehera kare sarva-na [7]
prafully; vikaitablossomed; habecoming; vrajein Vraja; moreto
me; yyagoes; lataking; dekhyashows; moreto me; svarpa (chid)
own (spiritual); vilsa (vaichitrya)Pastimes (beauty, variegated activities);
moreto me; siddhaperfect; deha (r rdh-ka-sevanopayog chinmaya
deha)body (a spiritual body suitable for engaging in the service of r r
Rdh-Ka); diygiving; kaof Ka; peby the side; rkhekeeps;
giygoing; ethis; deheraof the body; karedoes; sarvacomplete; na
(vastu-siddhi dna kare)destruction (grants me supreme perfection). [7]
(7) Upon fully blossoming, the Name takes me to Vraja and
shows me His divine Pastimes. He gives me an eternal body,
keeps me by Kas side, and completely destroys this material
body (grants me supreme perfection).
(7) pra vikaita svarpa-vilsa: Upon fully blossoming, the
Name takes me to Vraja and shows me His divine Pastimes. This
refers to realisation of the non-difference between the Name and the
Lord Himself.
r Nma-Mhtmya 265
ka-nma-chintmai, akhila rasera khani,
nitya-mukta uddha-rasa-maya
nmera bli yata, saba laye ha-i hata,
tabe mora sukhera udaya [8]
kaof Ka; nmathe Name; chintmai (abha phala-dt)a spiri-
tual jewel (giver of ones desired ends); akhilaall; raseradivine relationships;
khanimine; nityaeternally; muktaliberated; uddhapure; rasadivine
ecstasy; mayamade of; nmeraof the Name; bli (vighna, apardha)
obstacles (offences); yataas many; sabaall; layetaking; ha-iI become;
hatadestroyed; tabethen; moramy; sukheraof happiness; udayaarise. [8]
(8) Kas Name is the fulfller of ones desires. He is a mine
of all rasas. He is eternally liberated and an embodi ment of
spiritual rasa. If I die removing all offences to the Name (from
the hearts of the souls), I will be happy.
(8) ka-nma chintmai uddha-rasa-maya: Kas Name is
the fulfller of ones desires. This is explained in the Padma-pura
and the Bhakti-rasmta-sindhu:
nma chintmai ka chaitanya-rasa-vigraha
pra uddho nitya-mukto bhinnatvn nma-nmino
The Name Ka is a wish-fulflling jewel and an embodiment of
spiritual rasa. He is complete, pure, eternally liberated, and non-
different from whom He names.
[Translators note: A recapitulation of this song by rla Bhakti
Rakak rdhar Dev-Goswm Mahrj is found in his book The
Search for r Ka:
My heart is just like a desert, hot with the rays of the sun. This
is my internal mental condition. The desire for mortal things
cannot satisfy me because by nature they are death-producing.
And not one or two, but thousands of such death-producing
desires have taken shelter in my mind. So, my subconscious
region is always burning. This is my condition.
aragati 266
But somehow, by the grace of Sdhu and Guru, the
Name of Ka with its infnite prospect has entered through
the holes of my ears and reached the plane of my heart. And
there, with some peculiar hope, with infnite, auspicious pos-
sibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound. Then by force, it
comes from the heart towards the tongue. Not that by the
endeavour of my tongue I am producing that soundno.
What came from the heart of a saint through my ear entered
my heart, and that forcibly appeared upon my tongue and
began to dance. That is the Name proper. It descends from
above. It cannot be produced by the material form of this
tongue. Its source is above.
And through an agent of the Absolute it comes through
the ear to the heart. From the heart it gathers some sympa-
thy, then the Name of Ka forcibly appears on the tongue
and begins to dance. With great force it comes to the end of
the tongue, and that sweet sound begins its dancing.
The real effects of the Divine Name have been described
here. If it is a living and real Name, the voice will be choked
up, there will be shivering in the body, and the legs will
be unable to stand. Sometimes tears will fow in a current
on the body, and ones hairs will stand on end. Sometimes
changes of colour will be found in the body, and we will be
unable to fnd any trace of the mind or consciousness. We
may fall in a swoon, the whole body and mind will appear
as if it is being attacked, shivering and infuenced in differ-
ent ways. Apparently it may seem that so many troubles are
created in the body and mind, but the real heart is overfow-
ing with a particular kind of strange, sweet juice.
At that point Bhakti Vinod says: I am in an ocean of
nectar. My whole existence is within an ocean of nectar-
ean liquid. I am beside myself. I cant understand where I
am. Where am I? What is this? What is all about me? It has
r Nma-Mhtmya 267
almost made me mad. Am I a madman? Where is my past
experience, my seriousness, my gravity? Where are they?
What am I?
I have been converted wholesale by a foreign thing. I am
a doll in the hands of a great force, which is also so affec-
tionate to me. I cant ascertain how it is possible that by
my faith I have entered this great, unknown environment,
unexperienced before.
And at last I fnd that I am captivated. My entire being,
within and without, has been captured by a particular sweet
force. I cant help being prey to such a sweet power. I cant
give any proper description of this. I came to take shelter
under Him and accept Him as my guardian; now at His
hand I am being dealt with in such a merciless and despotic
way. Still, I feel that everything is very pleasing, beyond my
experience. What is this?
I cant resist anymore. I am fully captured. Let my fate
go any where. I cant come out. I am a captive in the hand
of a sweet friend; my whole independence is gone. There is
no way left to me but to surrender. I am unable to describe
my real posi tion. I fnd that Hes an autocrat. Whatever He
likes to do, He will do. Since it is not possible for me to give
any resistance, I must surrender. Let me also cooperate with
whatever He is pleased to do. Otherwise, what can I do? I
am helpless.
Sometimes I fnd that the sweetness of the Name is con-
densed like a blossoming fower, and very wonderful streams
of sweet current are fowing from it. The Name contains so
many sweet variegated forms of current within Him, and
He is wonderfully expressing Himself in different ways.
Sometimes He emanates a peculiar type of colour and fgure,
and disappears.
So many charming aspects are shown as if to my eyes
within, and He forcibly takes me to surrender at the foot
aragati 268
of that altar. He shows Himself in His full-fedged form in
Vndvan, in His Vraja-ll, with Rdhr, and He takes
me there. I fnd that I am in the midst of His peculiar, very
sweet and loving paraphernalia. And He says, You see! I
have so many wonderful things. This is your home. I am
not merely imagination, but concrete reality. You will fnd
here that the environment is very favourable and sweet. You
are to live here.
I see there that He is dealing in different ways with His
associates, in different rasas. And I fnd that I have another
body that has emerged from my previous one, and that has
a permanent place here in His service. Such a new life I fnd
here. And then I fnd ultimately that all consideration of my
past life and experience has vanished. And it is truemy
real life is here. This is proper, and that was a sham. That
life has vanished.
Then I fnd that chanting the Name gives me new
encouragement, a new prospect, and new hope. Whatever
we want, whatever is our internal demand, it is supplied by
the Name. If we take the Name, all our internal hankerings
will be fulflled. It is eternal. It is the purest of the pure. And
it is full of ecstasy. Now I fnd that I have been completely
converted.
Now my innermost hankering is this: let whatever is
against this sweet Name vanish eternally from the world. If
anything is in opposition to this sweet life, let it vanish. And
if necessary, I will give my life to make it disappear from the
world forever. Then others will be able to enjoy it at their
free will. No hindrance should come to that fulflment of
life. It has no parallel, no equal; it is second to nothing. So,
everyone may come to this plane of realisation, and, if nec-
essary, I will sacrifce myself to fnish any opposition, so that
all can smoothly, peacefully, and without any danger, enjoy
this absolute, sweet, and blissful life.]
269
aragatera Prrthan
Prayers of Surrendered Souls
tava dsya-sukhaika-sagin
bhavanev astv api ka-janma me
itarv asatheu m sma bhd
api me janma chaturmukhtman
(Stotra-ratna: 55)
O Lord! Let me take birth, even as a worm, in the home of those
whose sole happiness is Your service. O Lord, never let me take
birth, even as Brahm, among those who are averse to You.
kmdin kati na katidh plit durnides
te jt mayi na karu na trap nopanti
utsjyaitn atha yadu-pate smprata labdha-buddhis
tvm yta araam abhaya m niyukv tma-dsye
(r Bhakti-rasmta-sindhu: Pachima-vibhga, 2.35)
O Lord, I have obeyed the wicked dictates of lust, anger, and so
on, for so long and in so many ways! Yet they have never taken
pity upon me, and I have never felt shame or satisfaction! O Lord
of the Yadus, now I have abandoned them and attained proper
consciousness: I have surrendered unto You, the abode of fearless-
ness. Please engage me in Your service.
naitan manas tava kathsu vikuha-ntha
sampryate durita-duam asdhu tvram
kmtura hara-oka-bhayaiarta
tasmin katha tava gati vimmi dna
*
(rmad Bhgavatam: 7.9.39)
durita-dita mana asdhu mnasa
kma-hara-oka-bhaya-eara vaa
* The remaining Sanskrit verses in this section are accompanied by Bengali verse trans-
lations from rla Bhakti Vinod hkurs Bhajana-rahasya. These Bengali verses have
been translated into English prose.
aragati 270
tava kath-rati kise ha-ibe mra?
kise ka tava ll kariba vichra?
My mind is sinful, polluted, and dishonest. It is controlled by
lust, pleasure, lamentation, fear, and desire. How will I obtain
loving attachment for discussions about You? O Ka, how will I
refect upon Your Pastimes?
jihvaikato chyuta vikarati mvitpto
ino nyatas tvag-udara ravaa kutachit
ghro nyata chapala-dk kva cha karma-aktir
bahvya sapatnya iva geha-pati lunanti
(rmad Bhgavatam: 7.9.40)
jihv ne rasa prati upastha kadarthe
udara bhojane ne viama anarthe
charma ne ayydite, ravaa kathya
ghra ne surabhite, chaku dye yya
karmendriya karme ne, bahu-patn yath
gha-pati karaya mora mana tath
emata avasth mora r-nanda-nandana
ki-rpe tomra ll kariba smaraa?
Like a householder pulled in different directions by each of his
wives, my mind is pulled by the tongue towards tastes, by the
genitals towards perversion, by the belly towards eating, by the
skin towards a comfortable bed, by the ears towards discussions,
by the nose towards fragrances, by the eyes towards sights, and
by the senses of action towards their respective functions. Such is
my predicament, O Nanda Nandan! How shall I remember Your
Pastimes?
tadastu me ntha sa bhri-bhgo
bhave tra vnyatra tu v tirachm
yenhameko pi bhavaj-jann
bhtv nieve tava pda-pallavam
(rmad Bhgavatam: 10.14.30)
aragatera Prrthan 271
ei brahma-janmei v anya kona bhave
pau-pak haye janmi tomra vibhave
ei mtra tava bhakta-gaa sage
thki tava pada-sev kari nn rage
In this birth as Brahm, or in another life born as an animal or
bird by Your will, I desire only to remain in the association of
Your devotees and to engage in various ways in the service of
Your feet.
ko nv a te pda-saroja-bhj
sudurlabho rtheu chaturv apha
tathpi nha pravomi bhman
bhavat-padmbhoja-nievaotsuka
(rmad Bhagavatam: 3.4.15)
ka, tava pda-padme bhakti chhe y
ra
chatur-varga madhye kib aprpya t
hra
tathpi tomra pada-sev mtra chi
anya kona arthe mora prayojana ni
O Ka, which of the four ends (dharma, artha, kma, and
moka) remain unattainable for one who has devotion to Your
lotus feet? Still, I desire only the service of Your feet; I have no
need for any other end.
na kmaye ntha tad apy aha kvachin
na yatra yumach-charambujsava
mahattamntar-hdayn mukha-chyuto
vidhatsva karyutam ea me vara
(rmad Bhgavatam: 4.20.24)
yhte tomra pada-sev-sukha ni
sei vara mi ntha kabhu nhi chi
bhaktera hdaya haite tava gua-gna
unite ayuta kara karaha vidhna
aragati 272
I never desire any benediction which does not grant the joy of
service to Your feet. O Lord! Grant me ten thousand ears to hear
the narrations of Your glories from the hearts of Your devotees.
na nka-pha na cha pramehya
na srva-bhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
samajasa tv virahasya kke
(rmad Bhgavatam: 6.11.25)
svarga, paramehi-sthna, srvabhauma-pada
rastala-dhipatya, yogera sampada
nirva itydi yata chhi sev tava
nhi mgi, e mora pratij akaitava
O Ultimate Principle, I do not desire residence in the heavenly
planets, the post of Brahm, dominion over the Earth, rule of the
hellish planets, the powers produced by yoga practice, liberation
from the material world, or any other such end, if I have to give
up Your service. This is my sincere promise.
aha hare tava pdaika-mla
dsnudso bhavitsmi bhya
mana smaretsu-pater gus te
gita vk karma karotu kya
(rmad Bhgavatam: 6.11.24)
chhinu tava nitya-dsa, gale b
dhi my-pa,
sasre pinu nn klea
ebe puna kari a, ha tava dsera dsa,
bhaji pi tava bhakti-lea
prevara tava gua, smaruka mana puna puna,
tava nma jihv karuka gna
karadvaya tava karma, kariy labhuka arma,
tava pade sapinu para
aragatera Prrthan 273
I was Your eternal servant but I became bound around the neck
by the ropes of my and suffered in various ways within this
mater ial world. Now again I am hoping that by becoming the
servant of Your servants and serving You, I may attain some
trace of devotion. O Lord of my heart, may my mind perpetually
remember Your glories. May my tongue chant Your Name. May
I obtain fulflment by engaging my hands in Your service. I have
offered my heart at Your feet.
275
r r Hari-Guru-Vaiava-Vandan
Prayers unto r Hari, r Guru, and the Vaiavas
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav cha
r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam
sdvaita svadhta parijana-sahita ka-chaitanya-deva
r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit cha
vandeoffer obeisance; ahaI; r-guroof my initiating spiritual mas-
ter and instructing spiritual masters; r-yutabeautiful, glorious, divine;
pada-kamalamunto the lotus feet; r-gurnunto the spiritual masters of
the Brahma-Mdhva-Gauya parampar; vaiavnunto all of the Lords
devotees within all universal ages (unto all devotees of the past, present, and
future); chaand; r-rpamunto rla Rpa Goswm Prabhu; saalong
with; agra-jtamhis elder brother rla Santan Goswm Prabhu; saha
along with; gaahis devoted followers, all the devotees of the Rpnuga
sampradya; raghuntharla Raghunth Ds Goswm; anvitamalong
with; tamhim, rla Rpa Goswm Prabhu; saalong with; jvamrla
Jva Goswm Prabhu; saalong with; advaitamr Advaita chrya Prabhu;
saalong with; avadhtamr Nitynanda Prabhu; parijanaHis associates
(r Gaddhar Pait, r rvs hkur, and so forth); sahitamalong with;
ka-chaitanya-devamthe Supreme Lord rman Mahprabhu; r-rdh-
kaof r r Rdh-Ka; pdnunto the feet; sahaalong with; gaa
all Their associates (Their sakhs and attendant majars); lalitr Lalit
Dev; r-vikhr Vikh Dev; anvitnalong with; chaand.
I offer my obeisance unto the lotus feet of my initiating Guru, all
of my instructing Gurus, all of the Gurus within the disciplic suc-
cession, and all of the Lords devotees. Next, I offer my obeisance
unto rla Rpa Goswm Prabhu, rla Santan Goswm Prabhu,
rla Raghunth Ds Goswm Prabhu, rla Jva Goswm Prabhu,
and all of rla Rpa Goswm Prabhus associates and followers.
Thereafter, I offer my obeisance unto r Chaitanya Mahprabhu,
r Nitynanda Prabhu, r Advaita Prabhu, and all of r Chaitanya
Mahprabhus associates. Finally, I offer my obeisance unto the feet
of r r Rdh-Ka, r Lalit Dev, r Vikh Dev, and all
of Their associates.
aragati 276
o ajna-timirndhasya jnjana-alkay
chakur unmilita yena tasmai r-gurave nama
o[prayerful address]; ajnaof ignorance; timiraby the darkness;
andhasyaof one who is blind; jnaof knowledge; ajanathe collyr-
ium (eye-salve); alkaypencil for applying collyrium; chakumy eyes;
unmilitamopened; yenaby whom; tasmaiunto him; r-guraveunto my
spiritual master; namaI offer obeisance.
I offer my obeisance unto r Gurudev, who has opened my eyes,
which were blinded by the darkness of ignorance, with the salve of
divine knowledge.
pjya-r-guru-varga-vandita-mahbhvnvity sad
paurvparya-parampar-prachalita-prjya-pramrtkte
bhakter nirmala-nirjharasya nibhta sarakaka sdara
vande r-gurudevam nata-ir chrya-varya nijam
pjyaworshippable; r-guruof spiritual masters; vargagroup; vandita
worshipped; mahbhvawith supreme ecstatic devotion; anvityfrom
She who is endowed (rmat Rdhr); sadalways; paurvafrom former;
aparyato latter; parampardisciplic succession of spiritual masters, the
Rpnuga sampradya; prachalitaset in motion; prjyagrand; pramrta
of the manifestation; ktefrom the form; bhakteof devotion; nirmala
pure, spotless; nirjharasyaof the waterfall; nibhtamfaithful; sarakakam
guardian; sdaramrespectful, affectionate, prema-imbued; vandeI offer my
obeisance; r-gurudevammy spiritual master; natabowed; irwith head;
chryaof exemplary spiritual teachers; varyambest; nijammy own.
I bow my head in obeisance to my Gurudev, the best of chryas,
rla Bhakti Nirmal chrya Mahrj. He is the ever vigilant,
stalwart guardian of the current of pure devotion, whose highest
form eternally fows from our most worshippable r Rpnuga
Guru-varga in their exclusive dedication to Mahbhva, rmat
Rdhr.
gurvbha-supraka guru-gaair a-sabhita
chintychintya-samasta-veda-nipua r-rpa-panthnugam
govindbhidham ujjvala vara-tanu bhakty anvita sundara
vande viva-guru cha divya-bhagavat-premo hi bja-pradam
r r Hari-Guru-Vaiava-Vandan 277
guruof his spiritual master; bhadesires; suprakamfulflling; guruof
his spiritual master; gaaiassociates; ablessings; sabhitamfully
adorned; chintyaconceivable; achintyainconceivable; samastaall; veda
knowledge, aspects of the Vedic scriptures; nipuamexpert; r-rpaof
rla Rpa Goswm Prabhu; panththe path; anugam(pre-eminent) fol-
lower; govindaGovindarla Bhakti Sundar Govinda Dev-Goswm
Mahrj; abhidhamnamed; ujjvalameffulgent, divine; varaexalted;
tanuform; bhaktidevotion; anvitaminfused; sundarambeauty; vande
I offer my obeisance; vivaof the universe; gurumspiritual master; chaand;
divyadivine; bhagavatof the Supreme Lord; premaof divine love; hi
certainly; bjaseed; pradambestower.
I offer my obeisance unto he who perfectly fulfls his Gurudevs
most cherished desires; who is fully adorned with the blessings
of his Gurudevs associates; who is expert in all aspects of Vedic
knowledge, both conceivable and inconceivable; who is the pre-
eminent follower of rla Rpa Goswm Prabhus line; who
is known as Govindarla Bhakti Sundar Govinda Dev-
Goswm Mahrj; whose beautiful, effulgent, exalted form is
infused with pure devotion; who is the Guru of the entire uni-
verse; and who is the giver of the seed of divine love for the
Supreme Lord.
deva divya-tanu suchanda-vadana blrka-chelchita
sndrnanda-pura sad-eka-varana vairgya-vidymbudhim
r-siddhnta-nidhi subhakti-lasita srasvatnm vara
vande ta ubhada mad-eka-araa nysvara rdharam
devamlord; divyadivine; tanumform; suchandamost pleasing; vadanam
speaking; blrkaof the newly risen sun; chelawith garments; achitam
adorned; sndraintense; nandaof ecstasy; puramabode; sadof the
sdhus; ekaone; varanamchoice; vairgyaof renunciation; vidyof know-
ledge; ambudhimocean; r-siddhntaof perfect conclusions; nidhimres-
ervoir; subhaktiwith pure, highly advanced devotion; lasitamresplendent;
srasvatnmof the followers of rla Bhakti Siddhnta Saraswat hkur;
varamthe best; vandeI offer my obeisance; tamunto him; ubhadambe-
stower of goodness; madmy; ekasole; araamshelter; nysof all tridai
sannyss; varaleader, master; rdharamrla Bhakti Rakak rdhar
aragati 278
Dev-Goswm Mahrj, the carrier of the current of pure devotion to rmat
Rdhr fowing through rla Rpa Goswm Prabhu.
I offer my obeisance unto my lord, rla Bhakti Rakak rdhar
Dev-Goswm Mahrj, whose speech is most pleasing; whose di-
vine form is adorned with garments the colour of the newly-risen
sun; who is an abode of intense, ecstatic devotion; who is the
sdhus sole choice; who is an ocean of renunciation and knowl-
edge; who is a treasure-house of perfect conclusions; who is
resplen dent with pure devotion; who is the best of rla Saraswat
hkurs followers; who is the giver of all good; who is the leading
general of tridai sannyss; and who is my sole shelter.
r-siddhnta-sarasvatti vidito gauya-gurv-anvaye
bhto bhnur iva prabhta-gagane yo gaura-sakrtanai
myvda-timigilodara-gatn uddhtya jvanimn
ka-prema-sudhbdhi-ghana-sukha prdt prabhu ta bhaje
r-siddhnta-sarasvatrla Bhakti Siddhnta Saraswat hkur; itithus;
viditaknown; gauyafrom r Svarp Dmodar and rla Rpa Goswm
Prabhu (of madhura-rasa-bhakti); guruof spiritual masters; anvaye
in the lineage; bhtashining; bhnuthe sun; ivalike; prabhta
morning; gaganein the sky; yawho; gauraof rman Mahprabhu;
sakrtanaithrough sakrtan (congregational glorifcation of the Names,
Forms, Qualities, Pastimes, Associates, and Paraphernalia); myvdaof
illusionism; timigilaof the extraordinarily massive sea-creature (lit. whale-
swallower); udarathe belly; gatnthose situated within; uddhtyadeliver-
ing; jvanimnthe souls; kaof Ka; premadivine love; sudhof the
nectar; abdhiin the ocean; ghanaof diving, swimming, bathing; sukham
the happiness; prdtbestowed; prabhummy lord, spiritual master; tam
him; bhajeI serve.
I serve my lord, who is known as rla Bhakti Siddhnta Saraswat
hkur. Within the Gauya sampradyas lineage of Gurus, he
shines like the sun in the morning sky. Through the sakrtan of
rman Mahprabhu he rescues the jvas engulfed within the belly
of the timigila of illusionism and bestows upon them the ecstasy
of swimming in the nectarean ocean of divine love for Ka.
r r Hari-Guru-Vaiava-Vandan 279
namo gaura-kiorya bhaktvadhta mrtaye
gaurghri padma-bhgya rdh-bhva-nievie
namaI offer my obeisance; gaura-kioryaunto rla Gaura Kior Ds
Bbj Mahrj; bhaktaof the devotee; avadhtaan itinerant mendicant
transcendental to varram-dharma whose ecstatic, purely devotional behav-
iour is incomprehensible (and disregarded) by worldly persons (and neophyte
devotees); mrtayeunto the divine form; gauraof rman Mahprabhu;
aghriof the feet; padmalotus; bhgyaunto the honey-bee; rdh
rmat Rdhr; bhvaloving attachment (rati); nievieunto he who
serves.
I offer my obeisance unto the divine form of the devotee-avadht
rla Gaura Kior Ds Bbj Mahrj, who is a honey-bee at r
Gaurasundars lotus feet and a servant of rmat Rdhr im-
bued with deep loving attachment.
vande bhakti-vinoda r-gaura-akti-svarpakam
bhakti-straja-samrja rdh-rasa-sudh-nidhim
vandeI offer my obeisance; bhakti-vinodamrla Bhakti Vinod hkur;
r-gauraof rman Mahprabhu; aktiof the potency; svarpakamthe
personifcation; bhaktiof pure devotion; strajaof knowers of the scrip-
tures; samrjamking; rdhto rmat Rdhr; rasaof devotion; sudh
of the nectar; nidhimreservoir.
I offer my obeisance unto rla Bhakti Vinod hkur, the embod-
iment of r Gaurasundars potency. He is the king of all knowers
of the scriptures of pure devotion and an ocean of the nectar of
devotion to rmat Rdhr.
gaura-vrajriteair vaiavair vandya-vigraham
jaganntha-prabhu vande prembdhi vddha-vaiavam
gauraof r Nabadwp Dhm; vrajaof r Vndvan Dhm; ritaby
those who have taken shelter; aeaiby all of those; vaiavaiby the
devotees; vandyaworshippable; vigrahamform; jaganntharla Jagannth
Ds Bbj Mahrj; prabhumy lord; vandeI offer my obeisance; prema
of divine love; abdhiman ocean; vddhaelder; vaiavamdevotee.
I offer my obeisance unto my lord, the ocean of divine love, rla
Jagannth Ds Bbj Mahrj. He is the senior-most devotee, and
aragati 280
worshipped by all who have taken shelter in r Nabadwp Dhm
and r Vraja Dhm.
vchh-kalpa-tarubhya cha kp-sindhubhya eva cha
patitn pvanebhyo vaiavebhyo namo nama
vchhof desires; kalpa-tarubhyaunto the wish-fulflling trees; cha
and; kpof mercy; sindhubhyaunto the oceans; evacertainly; chaand;
patitnmof the fallen; pvanebhyaunto the saviours; vaiavebhya
unto the devotees of the Supreme Lord; nama namaI offer my obeisance
perpetually.
I eternally offer my obeisance unto the Lords devotees, who are
saviours of the fallen, oceans of mercy, and wish-fulflling trees.
pacha-tattvtmaka ka bhakta-rpa-svarpakam
bhaktvatra bhaktkhya nammi bhakta-aktikam
pachaof fve; tattvatruths; tmakamthe origin; kamr Ka
Chaitanyadev; bhaktaof a devotee; rpaform (of a devotee intent upon
tasting the ecstatic nature of Himself); svarpakamr Nitynanda
Prabhu, the brother of rman Mahprabhu; bhaktaof a devotee; avatram
descended form (r Advaita Prabhu); bhaktaof a devotee (r rvs
hkur and all devotees of the Lord sheltered in the rasas of nta, dsya, and
vtsalya); khyamknown as; nammiI offer my obeisance; bhaktaas a
devotee; aktikampotency (r Gaddhar Pait, r Svarp Dmodar, r
Rmnanda Ry, and so forthall the devotees sheltered in madhura-rasa).
I offer my obeisance unto the fve-fold manifestation of r Ka
Chaitanya Mahprabhu known as the Pacha-Tattva: His form as
a devotee (r Chaitanya Himself), His expanded form as a devo-
tee (r Nitynanda Prabhu), His Avatr as a devotee (r Advaita
Prabhu), His pure devotees (rvs hkur, and so forth), and His
devotional potency (r Gaddhar Pait, and so forth).
namo mah-vadnyya ka-prema-pradya te
kya ka-chaitanya-nmne gaura-tvie nama
r r Hari-Guru-Vaiava-Vandan 281
namaI offer my obeisance; mahsupremely; vadnyyaunto the merci-
ful; kaof Ka; premaof divine love; pradyaunto the bestower; te
unto You; kyaunto the dearmost beloved of the gops; ka-chaitanya
as r Ka Chaitanya; nmneunto You who are known; gauragolden;
tvieunto You who bear an effulgence; namaI perpetually offer my
obeisance.
I perpetually offer my obeisance unto You, r Ka Chaitanya,
the supremely merciful, golden form of r Ka, the giver of
Ka-prema.
jayat suratau pagor mama manda-mater gat
mat-sarvasva-padmbhojau rdh-madana-mohanau
jayatmall glories; surataumost merciful, or extremely, lovingly, attached
in amorous Pastimes; pagoof one who is lame; mamamy; manda-
mateof one who has meagre intelligence which is absorbed in mundanity
(of one who is insincere and eager to pursue worldly enjoyment through self-
ish action, heavenly enjoyment through pious action, or liberation through
knowledge); gatshelter; matmy; sarvasvaeverything; padmbhojaulotus
feet; rdhrmat Rdhr; madanaof Cupid; mohanauenchanter.
All glory to merciful r r Rdh Madan-Mohan! Though I am
lame and wicked, They are my sole shelter, and Their lotus feet
are everything to me.
nma-reha manum api ach-putram atra svarpa
rpa tasygrajam uru-pur mthur goha-vm
rdh-kua giri-varam aho rdhik-mdhav
prpto yasya prathita-kpay r-guru ta nato smi
nmaName; rehamthe supreme (the Hare Ka mahmantra);
manumthe eighteen-syllable bj-mantra heard and chanted by Brahm at
the beginning of creation; apialso; achof rmat ach Dev; putramthe
son (rman Mahprabhu); atrain this connection; svarpamrla Svarp
Dmodar; rpamrla Rpa Goswm Prabhu; tasyahis; agrajamhis
elder brother, rla Santan Goswm Prabhu; urusupreme; purm
abode; mthurmof Mathur; gohapasture-land; vmabode (place
aragati 282
of the Pastimes of KaVndvan); rdhof r Rdh; kuamthe
pond; giriof mountains; varamthe best (Girirj Govardhan); ahooh!;
rdhik-mdhavafor (the service of) r r Rdh-Mdhava; mthe
desire, eternal aspiration; prptaobtained; yasyawhose; prathitacele-
brated, extended; kpayby mercy; r-gurummy spiritual master; tamto
him; nataone who offers obeisance; asmiI am.
I offer my obeisance unto r Gurudev, by whose infnite mercy I
have received the best of all the Lords Names (the mahmantra),
the eighteen-syllable bj-mantra, rman Mahprabhu, rla
Svarp Dmodar, rla Rpa Goswm Pra bhu, rla Santan
Goswm Prabhu, the supreme abode of Mathur, Rdh
Kua, Girirj Govardhan, and the aspiration to serve r r
Rdh-Mdhava.
atha natv mantra-gurn gurn bhgavatrthadn
vysn jagat-gurn natv tato jayam udrayet
athathus; natvafter offering obeisance; mantra-gurnunto the spiritual
masters who confer initiation; gurnunto the spiritual masters; bhgavata
of rmad Bhgavatam (of the scriptures of pure devotion) arthaof the
meaning; dngivers; vysnthe authors of vedic literature); jagatof the
whole universe; gurnunto the spiritual masters; natvafter offering
obeisance; tatathereafter; jayamall glories; udrayetone should say.
After offering obeisance unto ones initiating Guru, unto the
Gurus who have taught one the meaning of the scriptures of pure
devotion, and unto all the authors of Vedic literature, who are the
Gurus of the entire universe, one should proclaim, Jay!
jaya sa-parikara r-r-guru-gaurga-gndharvik-
giridhr-pdapadmn jayastu!
All glory to the lotus feet of r Gurudev, r Gaurga, r r
Gndharvik-Giridhr, and all of Their associates!
r r Hari-Guru-Vaiava-Vandan 283
vedartu-yuga-gaurbde gaurvirbhva-vsare
r-laghu-chandrik-bhya sampta sdhu-sagatam
This Gentle Moonlight Commentary was completed in the
association of sdhus in the year four hundred and sixty-four
of the Gaurbda era (1949), on the appearance day of rman
Mahprabhu.
sampto ya grantham
This book is concluded.
285
M Mucha Pacha-Daakam
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
Originally published in r Gauya Daran
Volume 12, Issue 6, Thursday, 12
January 1967
m mucha mucha m ka! dsa dna-dayrava!
patita ghora-sasre hy avaa prakter vaat [1]
mdo not; muchaabandon; muchadeliver; mmme; ka!O
Ka!; dsamservant; dnadistressed; dayof mercy; aravaocean;
patitamfallen; ghoraterrible; sasrein the material world; hicertainly;
avaamhelplessly; prakteby material nature; vaatunder control. [1]
(1) I have fallen into this terrible world and am helplessly sub-
jugated by material nature. O Ka! O Ocean of Mercy for the
distressed! Dont abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
andi-bhgya-vaiguyt bhoga-mugdha durayam [2]
andiprior to contact with the realm of time and space; bhgyaof fortune;
vaiguytfrom faultiness; bhogaselfsh enjoyment; mugdhabewildered;
durayamwicked. [2]
(2) Due to my time-less misfortune, I have been bewil dered
by the wicked desire to selfshly enjoy. O Ka! O Ocean of
Mercy for the distressed! Dont abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
my-kranaka dna nirlamba nirrayam [3]
myof My Dev; kranakatoy; dnampoor; nirlambamdevoid of
support; nirrayamdevoid of shelter. [3]
(3) I am a toy of My Dev. I am distressed. I have no support.
I have no shelter. O Ka! O Ocean of Mercy for the distres sed!
Dont abandon me. Deliver this servant.
aragati 286
m mucha mucha m ka! dsa dna-dayrava!
janma-mtyu-jar-vydhi-bhti-chintti-ktaram [4]
janmabirth; mtyudeath; jarold age; vydhidisease; bhtifear; chint
anxiety; ativery; ktaramdistressed. [4]
(4) I am deeply troubled by birth, death, old age, disease, fear,
and anxiety. O Ka! O Ocean of Mercy for the distressed! Dont
abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
jnjna-ktnanta-ppa-bhoga-bhaykulam [5]
jnawith knowledge; ajnain ignorance; ktadone; anantaunlimited;
ppasin; bhogaundergoing; bhayafear; kulamoverwhelmed. [5]
(5) I am overwhelmed with fear as I suffer the reactions for the
unlimited sins I have knowingly and unknowingly committed. O
Ka! O Ocean of Mercy for the distressed! Dont abandon me.
Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
kma-krodhdi-dasyubhir nirdaya padamarditam [6]
kmalust; krodhaanger; adiand so forth; dasyubhiby the bandits;
nirdayamerciless; padafeet; marditamtrampled. [6]
(6) I have been trampled by the feet of the merciless bandits lust,
anger, and so on. O Ka! O Ocean of Mercy for the distressed!
Dont abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
antaatru-viparyasta puna punar vilachhitam [7]
antainternal; atruenemies; viparyastambewildered; punaagain;
punaand again; vilachhitamharassed. [7]
(7) I am bewildered and harassed by internal enemies again and
again. O Ka! O Ocean of Mercy for the distressed! Dont aban-
don me. Deliver this servant.
M Mucha-Pacha-Daakam 287
m mucha mucha m ka! dsa dna-dayrava!
trrtha prrthyamno pi na m payati kachana [8]
traof deliverance; arthampurpose; prrthyamnaone who is praying;
apialthough; nanot; mmme; payatisees; kachanasomeone. [8]
(8) Although I am praying for deliverance, no one sees me. O
Ka! O Ocean of Mercy for the distressed! Dont abandon me.
Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
pitaro bndhav dev asamarth parmukh [9]
pitaraancestors; bndhavfriends; devdemigods; asamarthincap-
able; parmukhthose who are averse. [9]
(9) My ancestors, my friends, and the demigods are all incapable
(of delivering me) and opposed to me. O Ka! O Ocean of Mercy
for the distressed! Dont abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
sva-para-bharas-hna nirupya nirktam [10]
svaown; paraothers; bharashope; hnamdevoid; nirupyamdevoid of
any means (of deliverance); nirktamrejected. [10]
(10) I am devoid of any hope in myself and in others. I have no
means whatsoever (of deliverance), and I am utterly spurned. O
Ka! O Ocean of Mercy for the distressed! Dont abandon me.
Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
mahpardha-ri-nmlaya tyakta-sdhanam [11]
mahgreat; apardhaoffences; rimultitude; nmato the Name;
layamabode; tyaktaabandoned; sdhanammeans, practice. [11]
(11) I am an abode of a profusion of terrible offences against the
Name, and I have abandoned the way of deliverance. O Ka!
O Ocean of Mercy for the distressed! Dont abandon me. Deliver
this servant.
aragati 288
m mucha mucha m ka! dsa dna-dayrava!
he sad-asad-vichrorddha-prapannrtiharo hare! [12]
heoh!; satgood; asatbad; vichrajudgement; uddhabeyond; prapanna
surrendered souls; rtidistress; harawho takes away; hare!O Hari! [12]
(12) O Lord! You remove the distress of the surrendered souls,
who are beyond all consideration of good and bad. O Ka! O
Ocean of Mercy for the distressed! Dont abandon me. Deliver
this servant.
m mucha mucha m ka! dsa dna-dayrava!
dsatva dehi dsn tava deva daynidhe! [13]
dsatvamservitude; dehigive; dsnmof the servants; tavaYour; deva
O Lord; daymercy; nidhe!O reservoir! [13]
(13) O Lord! O Ocean of Mercy! Please give me the service of
Your servants. O Ka! O Ocean of Mercy for the distressed!
Dont abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
niyukva nityadsye m pradya prema-vartanam [14]
niyukvaengage; nityaeternal; dsyein servitude; mmme; pradya
granting; premadivine love; vartanamsalary. [14]
(14) Please engage me in Your eternal service and grant me a salary
of prema. O Ka! O Ocean of Mercy for the distressed! Dont
abandon me. Deliver this servant.
m mucha mucha m ka! dsa dna-dayrava!
svntaraga-sev dehi he gopjana-vallabha! [15]
svaown; antaragaintimate; sevmservice; dehiplease bestow; heoh;
gopcowherd women; janapersons; vallabha!beloved! [15]
(15) Please bestow Your intimate service upon me, O Belo ved of
the gops! O Ka! O Ocean of Mercy for the distressed! Dont
abandon me. Deliver this servant.
M Mucha-Pacha-Daakam 289
m mucha-pacha-daaka! ka dna-dayrava!
tridai-rdharodgta ghneda stavmtam [16]
tridaiVaiava sannys; rdharardhar; udgtamsings aloud; ghna
please accept; idamthis; stavaprayer; amtamnectar. [16]
(16) Tridai Bhiku r rdhar sings aloud this M Mucha
Pacha-Daakam. O Ocean of Mercy for the distressed, r Ka!
Please accept this nectarean prayer.
291
Guide to Reading and Pronouncing Bengali
The Bengali Alphabet and Roman Diacritical Equivalents
Vowels (Svara-vara)
~ a ~ i L P u :
K e ai ^ o au
Vowel Signs
Whenever a vowel follows a consonant, it is written in sign form
as follows:
o i l u
. e J ai . o . au
The only exception is the inherent vowel, a. This vowel is con-
sidered inherent in all consonants unless they are assigned one
of the aforementioned vowel signs or are the frst members of a
conjunct consonant.
Examples: + ka + k + ki +l k + ku + k
+ k .+ ke + kai .+ ko .+ kau
lla pta ga ndra
Guide to Reading and Pronouncing Bengali 292
Consonants (Vyajan-vara)
Gutturals: + ka kha ga ^ gha ~ a
Palatals: cha chha = ja + jha = a
Cerebrals: v a ha t) a ; t') ha a
Dentals: ' ta tha da * dha na
Labials: n pa ? pha + ba (va) bha h ma
Semivowels: t) ya < ra la
Sibilants: ^ a a sa
Aspirates: x ha
Gutturals (Kahya-vara): consonants pronounced using the
throat.
Palatals (Tlabya-vara): consonants pronounced by bringing the
tongue to the palate.
Cerebrals (Mrdhanya-vara): consonants pronounced by apply-
ing the tip of the tongue to the roof of the mouth.
Dentals (Dantya-vara): consonants pronounced by applying the
tip of the tongue to the back of the front teeth.
Labials (Ohya-vara): consonants pronounced using the lips.
Semivowels (Antastha-vara): consonants which also function as
vowels.
Sibilants (Uma-vara): consonants pronounced by making a
hissing sound. The three sibilants are also palatal (a), cerebral
(a), and dental (sa) respectively.
Aspirates: consonants pronounced by exhaling air from the throat.
The following consonants are aspirates: kha, gha, chha, jha,
ha, ha, tha, dha, pha, and bha.
Guide to Reading and Pronouncing Bengali 293
Conjunct Consonants
There are numerous conjunct characters in Bengali formed by the
combination of two or more adjacent consonants. In most cases,
these conjunct characters bear close resemblance to the features
of the individual characters they represent; there are, however, a
number of exceptions.
Typical examples: lla pta nda dva a
Atypical examples: ka stha bdha 'l tya cha
hma ga kta kra gra a
Additional Signs
Anusvr:
Visarga:
Chandrabindu:
Reph:
Virm:
Examples: + ka + ki + k
+ rka + k
Pronunciation
(Uchchra)
Vowels (Svara-vara)
a Like the o in cot, but like the u in sum or the o in go when
it occurs after a conjunct consonant or in the second syl-
lable of a word; a is often silent when it follows a single
consonant at the end of a word.
Like the a in father or star.
i Like the i in bin.
Like the ee in deep.
Guide to Reading and Pronouncing Bengali 294
u Like the u in put.
Like the oo in moon.
Like the ri in rim.
e Like the ay in play or like the a in bat.
ai Like the o in cot combined with the ee in see.
o Like the o in go.
au Like the o in go combined with the oo in moon.
Consonants (Vyajan-vara)
k Like the c in cot.
kh k pronounced with aspiration.
g Like the g in got; never like the g in religion.
gh g pronounced with aspiration.
Like the ng in sing.
ch Like the ch in chop.
chh ch pronounced with aspiration.
j Like the j in job.
jh j pronounced with aspiration.
Like the n in lunch.
Like the t in taught (pronounced cerebrally).
h pronounced with aspiration. Never like the th in through.
In between the d in dawn and the r in raw (pronounced
cerebrally).
h pronounced with aspiration.
Like the n in non.
t Like the t in taught (pronounced dentally).
th t pronounced with aspiration. Never like the th in through.
d Like the d in dawn (pronounced dentally).
dh d pronounced with aspiration.
n Like the n in non.
p Like the p in paw.
ph p pronounced with aspiration. Often sounds like the f in
Guide to Reading and Pronouncing Bengali 295
fall.
b (v) Like the b in ball. When b follows a consonant, it is
silent and the preceding consonant is doubled.
bh b pronounced with aspiration.
m Like the m in mop. When m follows a consonant, it is
often silent and the preceding consonant is doubled.
y When y is the frst letter of a word, it is pronounced like
the j in job. When y occurs elsewhere within a word and
is preceded by a vowel, it is pronounced like the y in yawn
or the w in wand. When y follows a consonant, it is silent
and the preceding consonant is doubled, except when it is
followed by r, in which case it is pronounced like the j in job.
r Like the r in raw, though the tongue is slightly trilled.
l Like the l in law.
Like the sh in shawl.
Like the sh in shawl.
s Like the s in song or the sh in shawl.
h Like the h in hot.
Additional Signs and Conjuncts
Like a softened form of the ng in sing.
is not pronounced when it occurs at the end of a word.
When it occurs in the middle of a word, the conso-
nant which follows it is doubled.
The chandrabindu indicates that the vowel beneath it
should be pronounced nasally.
k Pronounced like kh when at the beginning of a word and
like k-kh when in the middle of a word.
j Pronounced like g when at the beginning of a word and
like g-g between vowels. An following j is pronounced
like the a in bat.
297
r Chaitanya Sraswat Mah
English Publications
Books by
rla Bhakti Sundar Govinda Dev-Goswm Mahrj
Affectionate Guidance
Amnaya Tattva
Bhagavat Darshan
Dignity of the Divine Servitor
Divine Guidance
Divine Message for the Devotees
Golden Refections
In Search of the Original Source
Religion of the Heart
The Benedictine Tree of Divine Aspiration
The Divine Servitor
The Nectarean Glories of Sri Nityananda Prabhu
Books by and about
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
Absolute Harmony
Awakening to the Absolute
Centenary Anthology
Divine Aspiration
Golden Staircase
Heart and Halo
Home Comfort
Holy Engagement
Inner Fulflment
Loving Search for the Lost Servant
298
Ocean of Nectar
Sermons of the Guardian of Devotion (Vol. I-IV)
Sri Guru and His Grace
Srimad Bhagavad-Gita:
The Hidden Treasure of the Sweet Absolute
Sri Sri Prapanna-jivanamrtam:
Life Nectar of the Surrendered Souls
Subjective Evolution of Consciousness
The Guardian of Devotion
The Golden Volcano of Divine Love
The Search for Sri KrishnaReality the Beautiful
Books by our r Guru-varga
Relative Worlds (Srila Bhakti Siddhanta Saraswati Thakur)
Saranagati with Sri Laghu-chandrika-bhasya
(Srila Bhakti Vinod Thakur and Srila Bhakti Raksak
Sridhar Dev-Goswami Maharaj)
Sri Brahma-samhita: Quintessence of Reality the Beautiful
(Commentary by Srila Bhakti Vinod Thakur)
Sri Chaitanya Mahaprabhu:
His Life and Precepts (Srila Bhakti Vinod Thakur)
Sri Chaitanya Saraswati (Sri Chaitanya Saraswat Math)
Sri Nabadwip Dham Mahatmya (Srila Bhakti Vinod Thakur)
The Bhagavat (Srila Bhakti Vinod Thakur)
For a full list of the publications available from r Chaitanya
Sraswat Mah and its affliated branches worldwide, please visit
our online book store at gaudiyadarshan.com.
299
India
Sree Chaitanya Saraswata
Krishnanushilana Sangha
Opp. Tank 3,
487 Dum Dum Park
Kolkata, Pin 700055,
West Bengal, India
(033) 2590 9175
calcutta@scsmath.org
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Krishnanushilana Sangha
Kaikhali, Chiriamore
(by Kolkata Airport)
P.O. Airport, Kolkata,
Pin 700052
West Bengal, India
(033) 2573-5428
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Bidhava Ashram Road,
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Puri, Pin 752001,
Orissa, India
(06752) 231413
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Ashram
Dasbisa, P.O. Govardhan
District of Mathura,
Pin 281502
Uttar Pradesh, India
(0565) 281 5495
Sri Chaitanya Saraswat Math &
Mission
96 Seva Kunja, Vrindavan
District of Mathura,
Pin 281121
Sri Chaitanya Saraswat Math
International Centres
World Headquarters
Sri Chaitanya Saraswat Math
Kolerganj, Post Offce: Nabadwip
District: Nadia, West Bengal, Pin 741302, India
Phone: (03472) 240086 & (03472) 240752
Web: scsmath.com
Email: math@scsmath.com
Spiritually Affliated Centres Worldwide
300
Uttar Pradesh, India
(0565) 245 6778
Sri Chaitanya Saraswat Math
Hayder Para,
New Pal Para,
155 Netaji Sarani
Siliguri - 6, India
(+91) 353 259 2004
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Sree Chaitanya Saraswata
Krishnanushilana Sangha,
Garbhabas (Ekachakra Dham)
Post Offce and Village:
Birchandrapur,
District: Birbhum,
West Bengal, Pin 731245
Sri Chaitanya Saraswat Ashram
P.O. and Village Hapaniya
District of Burdwan
West Bengal, India
(03453) 249505
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Seva Ashram
Village of Bamunpara,
P.O. Khanpur
District of Burdwan
West Bengal, India
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466 Green Street
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(0208) 552-3551
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Seva Ashram
2900 North Rodeo Gulch
Road
Soquel, CA 95073, USA
(831) 462-4712
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info@SevaAshram.org
Sri Chaitanya Saraswat Seva
Ashram
269 E. Saint James Street
San Jose
CA, 95112, USA
(408) 288-6360
Sri Chaitanya Saraswat Mission
745 S 700 E
Salt Lake City, Utah 84102, USA
(801) 834-8844
scsmission.com
info@scsmission.com
Sri Chaitanya Sridhar
Govinda Mission
16251 Haleakala Hwy.,
Kula, Maui,
Hawaii 96790 USA
(808) 878-6821
krsna.cc
mdasa1@gmail.com
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Sri Chaitanya Saraswat Sridhar
Asan
#29 9955 140 Street,
Surrey, V3T 4M4, Canada
301
604.953.0280
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Mexico
Sri Chaitanya Saraswat Math
de Veracruz, A.R.
Juan de Dios Peza 157
(entre Ignacio de la Llave y
Negrete)
Veracruz, Veracruz, c.p.
91700, Mexico
(52-229) 955 0941
scsmathver@yahoo.com.mx
Sri Chaitanya Saraswati Sridhar
Govinda Sevashram de Mexico, A.R.
Calle 69-B, No. 537,
Frac. Santa Isabel, Kanasin,
Yucatan c.p. 97370, Mexico
(52-999) 982-8444
Sri Chaitanya Saraswati Sridhar
Govinda Sevashram de Mexico, A. R.
Reforma No. 864,
Sector Hidalgo
Guadalajara, Jalisco,
c.p. 44280, Mexico
(52-33) 3826-9613
guadalajara@scsmath.org
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Sevashram, A. R.
Ave. de las Rosas 9
Fracc. del Prado, c.p. 22440,
Tijuana, Mexico
(52-664) 608-9154
tijuana@scsmath.org
Sri Chaitanya Saraswati Sridhar
Govinda Sevashram de Mxico, A.R.
Diego de Montemayor # 629,
Centro, entre Isaac Garca y
J. Trevio, c.p. 66000,
Monterrey, N.L., Mexico
(52-81) 8356-4945
luiza_muzquiz@hotmail.com
Sri Chaitanya Saraswati Sridhar
Govinda Sevashram de Mxico, A.R.
Loma Santa No. 50
Col. Lomas del Valle, Morelia
Michoacan, Mexico
443 316-2252
bhagavan7@gmail.com
Venezuela
Sri Chaitanya Sridhar
Govinda Seva Ashram
Avenida Tuy con
Avenida Chama
Quinta Parama Karuna,
Caracas, Venezuela
[+58] 212-754 1257
paramakaruna.org.ve
Maracaibo
Avenida 16 entre 70 y 71,
04146349203
Margarita
Avenida 31 de Julio, Quinta
Guanipa,
Isla de Margarita, Estado
Nueva Esparta.
(0058) 0295 115 8616,
302
Cantaura
Calle Nuevo Mundo con
segunda de Pueblo Nuevo,
Cantaura, Estado Anzoategui
(0058) 0282 455 1082
Cumana
Parcelamiento Miranda Sector D,
Calle Tejero con Guanta,
Cumana, Estado Sucre
(0058) 0414 777 5938
Brazil
Sri Chaitanya Sridhar
Govinda Seva Ashram
P.O. Box 386, Campos do
Jordao, Sao Paulo, Brazil
Phone: (012) 3663 3168
ashram.com.br
scsmathbrasil.com
Sri Chaitanya Saraswat Sridhar
Asan & Casa Prema (Restaurant)
Rua Diogo Moreira, 312
Pinheiros, So Paulo - SP
Cep: 05423-010
(11) 3815-1448
casaprema.com
contato@ashram.com.br
Instituto Prema de Yoga
Rua Da Paz, 491
Bairro Morada da Colina
Uberlndia - MG
CEP 38411-018
(34) 3214-8497
yoga@premavati.com
Srila Govinda Maharaj
Seva Ashram
Estrada Chapu do Sol, 620
Aberta aos Morros -
Porto Alegre - RS
(51) 3268-1383
indiabrasil.org
sevasangha@indiabrasil.org
Srila Govinda Maharaj Seva
Ashram
Prata dos Aredes
Terespolis - Rio de Janeiro - RJ
Caixa Postal: 92660
CEP: 38411.016
(21) 2644-6695
Sri Chaitanya Saraswat Math
Chcara So Francisco
Raposo Tavares, km 92
Sorocaba - SP - 18105-000
harekrishnasorocaba.blogspot.com
silvia.macedo@terra.com.br
Sri Chaitanya Saraswat Math
Rua Leonel Simes, 393
Guatup, So Jos dos Pinhais,
Curitiba, PR.
(41) 3263-1019, 9994-8610
anantaddas@gmail.com
Sri Chaitanya Saraswat Math
Av. Rio Branco, 707
Bairro: Prata
Campina Grande - PB
Cep: 58400-575
(83) 8881-3764
303
Ecuador
Srila Sridhar Swami Seva Ashram
P.O. Box 17-01-576
Quito, Ecuador
342-471
Sri Govinda Dham
J. Carcelen C91
Sector Carretas
Quito Ecuador
(593) 99721593 (mobile)
premanandak@gmail.com
Italy
Villa Govinda Ashram
Via Regondino, 5
23887 Olgiate Molgora (LC)
Fraz. Regondino Rosso, Italy
[+39] 039 9274445
villagovinda.org
villagovinda_ashram@virgilio.it
Turkey
Sri Govinda Math Yoga Centre
Abdullah Cevdet sokak
No 33/8, Cankaya 06690
Ankara, Turkey
090 312 4415857
yogamerkezi.org
info@yogamerkezi.org
Sri Chaitanya Saraswat Asan
and Mission
Tahran Cad. Billur Sok. No:19/10
06700 Kavakldere,
Ankara, Turkey
(90) (312) 428 05 14
Sri Chaitanya Saraswat Sridhar
Govinda Bhakti Yoga Center
Konutkent 2 Sitesi Finike Sok.
FII/4 Cayyolu
Ankara, Turkey
+90 312 240 1309
murali_mohandas@yahoo.com
Malta
The Lotus Room
30, Triq il-Qamh,
Zebbug, ZBG 1755, Malta
[+356] 9986 7015
malta@scsmath.org
Hungary
Sri Chaitanya Saraswat Math
Nagybnyai t 52.
H-1025 Budapest, Hungary
(361) 3980295
Sri Chaitanya Saraswat Sangha
H-1118 Budapest
Elopatak utca 33., Hungary
+36 1 319 1022
Germany
Sri Chaitanya Saraswat Math
Schlossberg 26
74219 Mckmhl
(near Heilbronn)
+49 (0) 6298 935 94 13
Portugal
Sri Chaitanya Saraswat Math
Rua do Sobreiro 5, Cidreira,
3020-143 Coimbra,
Portugal
304
Czech Republic
Sri Sridhar-Govinda Sangha
Adriana Marcinovova
Cukrovarska 128
566 01 Vysoke Myto
Czech Republic
czech@scsmath.org
Netherlands
Sri Chaitanya Saraswati Sridhar
Ashram
Azorenweg 80
1339 VP Almere
Netherlands
036 53 28150
Australia
Sri Govinda Dham
P.O. Box 72, Uki,
via Murwillumbah
N.S.W. 2484, Australia
(0266) 795541
uki@scsmath.org
Sri Chaitanya Saraswat Asan
627 Myocum Rd., Byron Bay,
NSW 2481, Australia
+61 0266 847943
New Zealand
Sri Chaitanya Saraswat Math
1030 Coatesville Riverhead
Highway,
Riverhead, Auckland,
New Zealand
(09) 4125466
auckland@scsmath.org
Thailand
Sri Chaitanya Sridhar
Govinda Ashram
79/23 Mooban Worabodin
Soi Watsadet
Pattumthani-Rangsit Road,
Pattumthani,
Bangkok, Thailand
+66 819 095 917
devagati@gmail.com
Malaysia
Sri Chaitanya Saraswat Sadhu
Sangam Bukit Beruntung Seva
Ashram,
No 19 & 21, JalanTertai 10,
Bukit Beruntung,
48000 Rawang,
Selangor, Malaysia
+60 3 6028 1264
scsmathmalaysia@gmail.com
Sri Chaitanya Sridhar Govinda
Seva Ashram
No 7, Jalan 18/16 Taman
Kanagapuram,
46000 Petaling Jaya,
Selangor, Malaysia
Philippines
Sri Chaitanya Saraswat Math
16 Lot Block 28,
ACM Woodstock Homes,
Phase 2, Alapan 1, Imus,
Cavite, Philippines
philippines.scsmath.org
scsmath.philippines@gmail.com
305
Srila Sridhar Swami Seva
Ashram
23 Ruby St.,
Casimiro Townhouse,
Talon Uno, Las Pinas City,
Metro Manila, Zip code 1747,
Philippines
800-1340
Singapore
Sri Chaitanya Saraswat Math
30 Verasamy Road
Singapore
90236341 and 91856613
vijaykrsnadas@hotmail.com
Russia
Sri Chaitanya Saraswat
Cultural Centre
Bolshoy Kiselnyy side-street 7/2,
Pin 107031,
Moscow, Russia
+7 (495) 628-8855
harekrsna.ru
Sri Chaitanya Saraswat Math
Pin 197229 St. Petersburg,
p.Lahta
St. Morskaya b.13 Russia
+7 (812) 498-2555
scsmath@mail.ru
Yaroslavl
Nana Ratna D.D..
+7 (4852) 31-15-30
Krasnoyarsk
Isha Krishna Prabhu
+7 (903) 924-46-94
Smolensk
Normandia-Neman St.
19/1, apt.36.
+7 (4812) 66-19-48
Izhevsk, Udmurtia
Krasnoarmeyskaya st. 175-48
Lila shakti D.D.
+7 (3412) 78-60-79
Tomsk
Akademgorodok, Vavilova st. 16-90
Subhada D.D.
+7 (3822) 49-09-94
Khabarovsk
Prospekt 60-ya Octyabrya, 161
Gandharvika D.D.
+7 (4212) 23-43-91
Ukraine
Kiev
Harmatnaya st. 26/2, Rostok
Palace of Culture
+38 (067) 464-18-94
Sri Chaitanya Saraswat Seva
Ashram
11/4 Panflovsev Street
Zaporozhya, 69000
Ukraine
(0612) 33-42-14
Zaporozhye
Ukraine, 69041
Kremlevskaya st. 27-40
+38 (066) 286-94-14
zaporozhya@scsmath.org
306
Donetsk
Sakshi Gopal Prabhu
+38 (050) 602-82-21
Odessa
Navanalini D.D.
+38 (066) 902-48-33
Abkhazia
Sukhumi, Abkhazia:
4go Marta st. 87, apt.70
Rasikananda Prabhu:
+995 (442) 6-88-23
South Africa
Sri Chaitanya Saraswat Ashram
4464 Mount Reiner Crescent,
Lenasia South, Extension 4,
Johannesburg 1820
Republic of South Africa
(011) 852-2781
pradeeps1@hotmail.com
Sri Chaitanya Saraswat Math
P.O. Box 60183, Phoenix 4068
Durban, Kwa-Zulu Natal,
South Africa
(031) 500-1576
Sri Chaitanya Saraswat Math
57 Silver Road, Newholmes,
Northdale
Pietermaritzburg 3201
Kwa-Zulu Natal, South Africa
(0331) 912026
Mauritius
Sri Chaitanya Saraswat Math
International
Nabadwip Dham Street,
Long Mountain
Republic of Mauritius
Phone: (230) 256 3466
Email: gaurendu@intnet.mu
For a complete list of our interna-
tional centres, please visit scsmath.
com.
307
Krtan Index
aha-mama abda arthe yh kichhu haya . . . . . . . . . . . 103
mra balite prabhu! ra kichhu ni . . . . . . . . . . . . . . . . . 107
mra jvana, sad ppe rata . . . . . . . . . . . . . . . . . . . . . . . . . 74
mi ta svnanda-sukhada-vs . . . . . . . . . . . . . . . . . . . . . . 174
tma-nivedana, tuy pade kari . . . . . . . . . . . . . . . . . . . . . . 118
tma-samarpae gel abhimna . . . . . . . . . . . . . . . . . . . . . 150
bhuliy tomre, sasre siy . . . . . . . . . . . . . . . . . . . . . . . . 57
chhoata purua-abhimna . . . . . . . . . . . . . . . . . . . . . . . . 154
dr-putra-nija-deha-kuumba-plane . . . . . . . . . . . . . . . . 130
dekhite dekhite, bhuliba v kabe . . . . . . . . . . . . . . . . . . . . 242
ekhana bujhinu prabhu! tomra charaa . . . . . . . . . . . . . . 141
emana durmati, sasra bhitare . . . . . . . . . . . . . . . . . . . . . . 86
godruma-dhme bhajana-anukle . . . . . . . . . . . . . . . . . . . 181
gurudeva! baa kp kari, gaua-vana mjhe . . . . . . . . . . . 225
gurudeva! kabe mora sei dina habe . . . . . . . . . . . . . . . . . . 231
gurudeva! kabe tava karu prake . . . . . . . . . . . . . . . . . . 235
gurudeva! kp-bindu diy, kara ei dse . . . . . . . . . . . . . . 228
hari he! arthera sachaye, viaya prayse . . . . . . . . . . . . . . . 198
hari he! bhajane utsha, bhaktite vivsa . . . . . . . . . . . . . . . 202
hari he! dna, pratigraha, mitho gupta-kath . . . . . . . . . . . 205
hari he! nra-dharma-gata, jhnav-salile . . . . . . . . . . . . . . . 212
hari he! prapache paiy, agati ha-iy . . . . . . . . . . . . . . . . 195
hari he! saga-doa-nya dkitdkita . . . . . . . . . . . . . . . 208
hari he! r-rpa-gosi, r-guru-rpete . . . . . . . . . . . . . . . 222
hari he! tomre bhuliy, avidy-pya . . . . . . . . . . . . . . . . 218
kabe gaura-vane, suradhun tae . . . . . . . . . . . . . . . . . . . . . 239
kabe habe bala se-dina mra . . . . . . . . . . . . . . . . . . . . . . 251
keava! tuy jagata vichitra . . . . . . . . . . . . . . . . . . . . . . . . . 159
ki jni ki bale, tomra dhmete . . . . . . . . . . . . . . . . . . . . . 125
ka-nma dhare kata bala . . . . . . . . . . . . . . . . . . . . . . . . 259
mnasa, deha, geha, yo kichhu mora . . . . . . . . . . . . . . . . . . 99
308
n karalu karama, geyna nhi bhela . . . . . . . . . . . . . . . . . . 93
nivedana kari prabhu! tomra charae . . . . . . . . . . . . . . . . 114
ohe! vaiava hkura, dayra sgara . . . . . . . . . . . . . . . . . . 215
(prabhu he!) una mora dukhera khin . . . . . . . . . . . . . . . 79
(prabhu he!) tuy pade e minati mora . . . . . . . . . . . . . . . . . 83
(prevara!) kahabu ki sarama ki bt . . . . . . . . . . . . . . . . . . 96
rdh-kua-taa-kuja-kura . . . . . . . . . . . . . . . . . . . . . . 191
sarvasva tomra, charae sapiy . . . . . . . . . . . . . . . . . . . . . 133
r-ka-chaitanya prabhu jve day kari . . . . . . . . . . . . . . . 49
uddha-bhakata-charaa-reu . . . . . . . . . . . . . . . . . . . . . . 185
tuy-bhakti-anukla ye ye krya haya . . . . . . . . . . . . . . . . . 177
tuy-bhakti-pratikla dharma yte raya . . . . . . . . . . . . . . . 165
tumi sarvevarevara, vrajendra-kumra! . . . . . . . . . . . . . . . 136
tumi ta mribe yre, ke tre rkhite pre . . . . . . . . . . . . . . 145
vastuta sakali tava, jva keha naya . . . . . . . . . . . . . . . . . . . 110
viaya-vimha ra myvd jana . . . . . . . . . . . . . . . . . . . 170
vidyra vilse, kinu kla . . . . . . . . . . . . . . . . . . . . . . . . . . 64
vabhnu-sut-charaa-sevane . . . . . . . . . . . . . . . . . . . . . . 246
yauvane yakhana, dhana-uprjane . . . . . . . . . . . . . . . . . . . . 70