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Balarama Font is available here. Songs of the Vaiava cryas

[i]Introduction 1: [ii]Standard Prayers 2: [iii]Songs of rla Bhaktivinoda hkura 3: [iv]Songs of rla Narottama dsa hkura 4: [v]Songs of Other Vaiava cryas

Translated by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda Founder-crya of the International Society for Krishna Consciousness and His Holiness Acyutnanda Svm and Jayaacnandana dsa Adhikr Dedicated to His Divine Grace A. C. Bhaktivedanta Swami Prabhupda who loved to sing the songs of the Vaiava cryas Foreword The International Society for Krishna Consciousness was established in New York in the year 1966. After my arrival in the United States in September of 1965, I personally underwent a difficult struggle, and in 1966 I rented a storefront and apartment at 26 Second Avenue. When ISKCON was incorporated, a boy named Chuck Barnett joined me, along with a few others, to form the nucleus for the institut ions future development. At this time I used to chant the Hare Ka mah-mantra undernea th a tree in Tompkins Square Park in New York. rmn Barnett and another boy, Bruce, w ere the first to begin dancing in front of me, and others in the audience joined them. The New York Times published a report of this, with our picture and a hea dline declaring that I was attracting the younger generation to the Hare Ka movemen t. Later both Chuck and Bruce, along with others, became my initiated disciples, an d still later, in 1970, both took sannysa, receiving the names Acyutnanda Svm and Br ahmnanda Svm. Now Brahmnanda is preaching in Africa, and Acyutnanda is preaching in I ndia. When I became sick in 1967, 1 1eft the United States and returned to India. rmn Acy utnanda could not remain separated from me, and therefore he joined me in Vndvana w hen I was staying there. Since then, Acyutnanda Svm has worked very hard in India. He has preached extensively in Calcutta and other parts of Bengal, he has learne d how to sing in Bengali and play mdaga like an expert professional, and now he ha s compiled this book of Bengali songs with English explanations.

I am greatly pleased to see this collection of songs composed by hkura Bhaktivinod a, Narottama dsa, and other great cryas of the Gauya Vaiava community (sampradya). composed by the cryas are not ordinary songs. When chanted by pure Vaiavas who foll ow the rules and regulations of Vaiava character, they are actually effective in a wakening the Ka consciousness dormant in every living entity. I have advised Srmn Acy utnanda Svm to sing more songs of the Vaiava padval and record them in books so that disciples and others in the Western countries may take advantage of this chanti

ng and thus advance in Krsa consciousness more and more. I confer all my blessings upon Acyutnanda Svm for his genuine attempt to advance in Krsa consciousness. I hope he will thus advance more and more and never be hampe red by my. We should always remember the danger of mys influence and endeavor to save ourselves from her great power. We must therefore always merge in the transcend ental mellow of krtana-rasa, for krtana-rasa is the safest situation within this m aterial world. Hare Ka. A. C. Bhaktivedanta Swami 1974 Introduction

It was my good fortune to be in the service of rla Prabhupda at r Mypur, the birthpl of Lord Caitanya, in setting up the groundwork of our Societys international cen ter there. That year (1971) there was a terrible flood, but although for many da ys the water was rising, it was diverted from flooding the Societys property sole ly due to the embankment created by a road constructed by rla Bhaktisiddhnta Sarasv at, our Parama Guru Mahrja. I wrote a letter to His Divine Grace explaining the sit uation and I mentioned, The water has not entered our property. rla Bhaktisiddhntas r oad has saved us." rila Prabhupda, however, wrote back in answer in a different to ne: Yes, we are always saved by rla Bhaktisiddhntas road, so go on glorifying the dis ciplic succession, and your life will be a great success." Later on, when I sugg ested writing down the songs of rla Bhaktivinoda Thkura and Narottama dsa hkura in En lish translations, His Divine Grace said, Yes, we must push on this mission of Bh aktivinoda." So here in this book, which is the first of a series of translation s of the complete works of the Vaiava cryas in the line of succession coming after r aitanya Mahprabhu, I have also included a short life sketch of hkura Bhaktivinoda. In the following volumes, the lives of rla Narottama dsa hkura, rnivsa crya, and a cryas will appear.

The songs in this book are mostly by hkura Bhaktivinoda and Narottama dsa hkura. Whil e they may sometimes make awkward English poetry, the translations are accurate renderings of the originals. All these songs have exquisite melodies, and casset te recordings are available to accompany the book. It should be noted that these songs and verses are all explanations of pure devotional service and that devot ional service to r Ka is obtained only by the mercy of the spiritual master, which ca n be obtained by serving his desires perfectly. These songs are not substitutes for the main and prime benediction of the age of Kali, the congregational chanti ng of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare e utmost importance. They are verses which have expanded from the mah-mantra, and they are explanations of the mah-mantra. Thus, because they are expansions of th e mahmantra, they are nondifferent from it.

The songs of rla Narottama dsa and Bhaktivinoda hkura are nondifferent from the Vedic mantras. But, as stated by rla Prabhupda in The Nectar of Devotion, even if someon e does not have initiation into the Gyatr mantra, the chanting of Hare Ka, Hare Ka, e Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare is sufficient to enable one to attain the highest perfection of spiritual life.

The verses of these songs are wonderful sources of knowledge for preachers of Ka co nsciousness. In each and every line there is so much philosophy that one can pre ach from one line for hours. They are all so pregnant with meaning and they lead to such succinct spiritual conclusions that a preacher need only recall the sim ple lines of songs like Bhajah Re Mana, r Rpa Majar Pada, Ohe Vaiava hkura, or th d every point of Ka consciousness will be covered in detail. rla Prabhupda is constan ly quoting from these lines in his lectures and books, and here also in this boo k his commentaries are given. Wherever rla Prabhupda has translated a song, no sepa rate translations have been given, for his are complete in themselves.

This is the first time that these transcendental vibrations have appeared in the English language, and to introduce them I am including herewith a life sketch o f rla Bhaktivinoda hkura. A Glimpse into the Life of hkura Bhaktivinoda hkura Bhaktivinoda led a life of incessant labor and activity for r Ka, the Supreme sonality of Godhead. He effected such immense good in the world that his work is only to be compared with the unbounded works of r Caitanya Himself and the Gosvms. It was the spiritual attempts and divine writings of this individual that turned the scale and led the intelligent and educated community to believe in the nobl e precepts and teachings of Lord Caitanya. If we look back one century, we cannot but be astonished to find how degraded wa s the condition of the Vaiava faith which had its pure origin in the deep and maje stic spiritual philosophy of Caitanya Mahprabhu. Even vastly learned paitas could n ot fathom the superexcellent precepts of Lord Caitanyas philosophy, yet due to in credulity born of the ignorance of uncultured men, the Vaisava faith had been deg raded and was considered a beggars excuse for living at the expense of society. I t was by sheer love for the Godhead that hkura Bhaktivinoda expounded the deep phi losophy which had remained concealed in the pages of the Vedas, the Upaniads, the Puras, and the Bhgavatam. By his action toward divine service and also by his word s, set in simple language to be easily understood by readers in general, he has given this philosophy to the world. It is his writings and his divine, unparalle led character that have helped to produce a class of educated and enlightened me n who are now proud of their Vaiava faith and of their acquisition of the spiritua l knowledge of the pure and sublime philosophy of Ka, on which the stern teachings of r Caitanya are based. Though born in opulent circumstances (on September 2, 1838), hkura Bhaktivinoda, w ho was given the name Kedrantha Datta, had to meet many difficulties in his early life. His childhood was spent at his maternal grandfathers house at Brnagar (Ulgrm), from where he came to Calcutta at the age of thirteen, after the death of his f ather. After he completed his education, he was requested to be present at the t ime of his paternal grandfathers death. His grandfather, Rjavallabha Datta, had be en a famous personality of Calcutta and had retired to a lonely place in Orissa to spend his last days as an ascetic. He could predict the future and knew when he would die, since he could commune with supernatural beings. hkura Bhaktivinoda was present at the eventful time when that great soul passed away, and after rec eiving his grandfathers instructions, he visited all of the major temples and ramas of the state of Orissa. Bhaktivinoda hkura then entered the educational service and introduced English edu cation into the state of Orissa for the first time. He wrote a small book about all the ramas of the state and mentioned an rama which was on his ancestors property. "I have a small village Choimagalpur in the country of Orissa of which I am the p roprietor," he wrote. "In that village is a religious house which was granted by my predecessors to the holy men as a holding of rent-free land. The head of the institution entirely gave up entertaining such men as chanced to seek shelter o n a rainy night. This came to my notice, and I administered a severe threat that his lands would be cruelly resumed if in the future complaints of inhospitality were brought to my knowledge." Bhaktivinoda hkura later took to the government se rvice and was transferred to Bengal. In one town he gave a historic speech on th e rmad-Bhgavatam which attracted the attention of thousands. He made the world know what hidden treasures pervade every page of the Bhgavatam, which should be read by all persons having a philosophical turn of mind. He was transferred some year s later to a town called Champran. In this town there was a brahma-daitya living in a great banyan tree, and he was being worshiped by many degraded people. (A b rahma-daitya is a type of ghost.) One day the father of a famous girl scholar ca

me to Bhaktivinoda for alms, and Bhaktivinoda hkura at once employed him in readin g the Bhgavatam under the shade of the banyan tree which was the abode of the gho st. After one month, the Bhgavatam was completed, and then and there the tree cra shed to the ground, and the ghost was gone for good. Everyone was thankful for t his act except the few dishonest persons who were worshiping the ghost. Bhaktivinodas next move was to Pur. The government commissioner was much pleased t o get him in his division, and he asked him to watch the affairs of the temple o f Jaganntha on behalf of the government. It was through Bhaktivinodas exertions th at many malpractices were checked and the time for the offering of foods before the Deity was regulated to its extreme punctuality. hkura Bhaktivinoda was especia lly entrusted to quell the rise against the government of one Biikiea, who declared himself to be an incarnation of Mah-Viu. During the course of his investigation, hku ra Bhaktivinoda found him to be a hoax and a culprit and charged him with transg ressing government injunctions. After his trial the fellow was sentenced to impr isonment for a year and a half, but he died shortly after in jail. This man was really possessed of unnatural powers, but as they were the outcome of nonspiritu al practices, he had to submit to the hkura when the latter wanted him to do so. B iikiea was held in dread by the common people, and everyone warned rla Bhaktivinoda n ot to admonish him, even for the sake of justice, in view of the serious consequ ences that the yog would inflict. But although the hkura was not a man of ostentati on and did not allow people to know his true qualities and spiritual strength, h e easily cut down the demoniac power of the impostor. With the fall of Biikiea ther e rose an impostor Balarma at another village, and there were also other so-calle d incarnations of God, but their plans were similarly frustrated.

During his stay at Jaganntha Pur, hkura Bhaktivinoda devoted much of his time to the discussion of spiritual works and prepared notes on the Vednta-stras which were p ublished with the commentaries of Baladeva Vidybhuaa. He also composed the Kalya-kalp ataru (from which Vibhvar ea, one selection, appears in this book). This may very tr uly be termed an immortal work, and it stands on the same level as the divine wr itings of Narottama dsa hkura. In 1877 he left Pur on government service, and in 188 1 he started a well-known spiritual journal called the Sajjana-toa ("The Satisfacti on of Pure Devotees"). He also published the r Ka-sahit, which revealed to the world e underlying philosophy explaining the spiritual existence of Ka. This book opened the eyes of educated people to teach them their true relationship with God. It a lso attracted the admiration of many German scholars, for although the public re garded Ka as a poetic creation of erotic nature, rla Bhaktivinoda revealed Ka as Pa hman, the Supreme Transcendental Person, the Absolute Being, on the basis of Ved ic evidence.

At the close of his stay at the village of Naril, he visited Vndvana. There he had to encounter a band of dacoits known as Kajharas. These powerful bandits spread a ll over the roads surrounding the holy place and used to attack innocent pilgrim s. Bhaktivinoda hkura brought this news to the government and after many months of struggle extirpated the bandits from Vndvana forever. From this time on, hkura Bhak tivinoda preached extensively in large gatherings, explaining all of the precept s of the sakrtana of the holy names, Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Hare.

While staying at Brsat, hkura Bhaktivinoda met the famous Bengali writer Bakimacandra . This novelist and playwright had just finished writing a book on Ka, and knowing rl a Bhaktivinoda to be an authority on topics of Ka, he gave the manuscript to Bhakti vinoda hkura to see. It was full of mundane Western-stylized speculations and idea s, but after four days of discussion, Bhaktivinoda had the whole text revised by Bakimacandra to accommodate the pure supramundane precepts of Lord Caitanya. Dur ing his last year at Brsat, Bhaktivinoda was requested by a noted high court judge to publish an authoritative edition of the rmad Bhagavad-gt with the commentaries o f r Vivantha Cakravart hkura as well as his own (Bhaktivinodas) translation. The pr , written by Bakimacandra, expressed his gratitude to the hkura for his endeavor, a

nd when it was published, the copies were soon exhausted. Then hkura Bhaktivinoda published a unique work entitled r Caitanya-ikmta ("The Nectarean Teachings of Lord C itanya"), which dealt with Lord Caitanyas theistic philosophy and the philosophie s of the Western speculators. This book defeats every other philosophy point for point and establishes the philosophy of Lord Caitanya as supreme. In 1885 he st arted a society named r Viva-vaiava-rja-sabh for the propagation of pure hari-bhakti any eminent citizens of Calcutta joined the society, and several committees were organized with assigned duties. Bhaktivinoda Thkura was so anxious to see the land of Lord Caitanya that he appli ed many times for a transfer to any town nearby. Upon not receiving the desired transfer, he formally submitted a resignation from public service, but it was re fused. Then, to his great rejoicing, he obtained a transfer to Krishnanagar, twe nty-five miles from Navadvpa, Mypur. Once stationed at a place near Navadvpa, he did not let a single free moment pass without visiting the land of Navadvpa. He at o nce made inquiries about the exact whereabouts of the different places of Lord C aitanyas pastimes. He soon discovered that the then city of Navadvpa was a town of only a hundred years standing, so he was curious to locate the actual birthplace of Lord Caitanya. He was convinced that the town of Navadvpa was not the authent ic location, and he at once commenced a vigorous inquiry to find the truth of th e matter. But he could not easily escape from the people who tried to make him b elieve that the birthplace of Caitanya was at that town. Then, after careful inq uiry, he was told that the site was lost under the shifting course of the Ganges . Not satisfied with this explanation, he himself set out to discover the yoga-pha (birthplace). After great difficulties, he came to know of a place which was be ing adored by many realized souls as the true birthplace of r Caitanya Mahprabhu an d which was then in the possession of the Muhammadans. Local inquiry and corrobo rative evidence from ancient maps of the latter part of the eighteenth century w hich showed the name "r Mypur" at last helped him to discover the real site of the b irthplace. The discovery led to the publishing of a valuable work called Navadvpa -dhma-mhtmya. (Chapter Five of this book has appeared in ISKCONs Bengali Back to God head magazine.) The year 1895 was the most eventful year in the history of the Vaiava world, and B haktivinoda hkura was the prime mover of the events. It was in this year that he o fficially memorialized the birthsite of r Caitanya and brought its true identity a nd importance before the public eye. Thousands of visitors were present at a fun ction held at the spot. Just after retiring from government service, hkura Bhaktivinoda himself, in a spir it of perfect humility and with a view to giving a firm standing to the discover y, went from door to door to raise funds for a temple. In the Amrita Bazar Patri ka newspaper, on December 6, 1894, the following article appeared: "Bb Kedrantha Dat ta, the distinguished Deputy Magistrate who has just retired from the service, i s one of the most active members. Indeed, Bb Kedrantha Datta has been deputed by his committee to raise subscriptions in Calcutta and elsewhere and is determined to go from house to house if necessary and beg a rupee from each Hindu gentleman f or the noble purpose. If Bbu Kedrantha Datta sticks to his resolution of going arou nd with a bag in hand, we hope that no Hindu gentleman whose house may be honore d by the presence of such a devout bhakta as Bb Kedrantha will send him away without contributing his mite, however humble it may be, to the Gaura-Viupriy Temple fund. " Truly, hkura Bhaktivinoda honored the houses of many persons for the furfillment of the noble object he had undertaken. He went to persons to whom he would not have gone for any purpose but for this mission of Lord Caitanya, and his efforts were not fruitless, since the sum collected contributed to the construction of a building on the holy site of Lord Caitanyas appearance. The work of preaching the holy name was also in full swing, and it spread fast i nto the distant corners of the globe. The Gaurga-smaraa-magala-stotra, with a prefac e in English containing the life and precepts of r Caitanya, came out from Bhaktiv

inodas pen soon after the discovery of Lord Caitanyas birthplace and found its pla ce in all the learned institutions of both hemispheres.

The more the names of Lord Caitanya and Lord Ka were preached, the merrier was hkura Bhaktivinoda. He thereafter made annotations of r Brahm-sahit and r Ka-karmta world his immortal and precious works r Harinma-cintmai and Bhajana-rahasya. He also edited, with commentary, rmad-bhgavatrka-marci-ml, which contains all the most prom nt lokas of the rmad-Bhgavatam pertaining to the Vaiava philosophy. His pen never tir d, and it produced many other Vaiava philosophical works. He would begin his writi ngs very late at night, after completing his government work, and stay up until one or two oclock in the morning composing songs and literatures. Most of his wor ks appeared in the Sajjana-toa magazine. He was equally engaged in writing and in p reaching the holy name in many districts of Bengal. His personal appearances at villages had marvelous effects on the people. To maintain the center at Nadia he built a house at r Godrumadvpa which is called r Svnanda-sukhada-kuja. Here in this ode the preaching of hari-nma continued in full swing.

It was at the beginning of the twentieth century that he chose to live at Pur and build a house on the beachfront there. Many honest souls sought his blessings a nd readily obtained them when he accepted the renounced order of life by taking bbj initiation from rla Gaurakiora dsa Bbj in 1908. Though he was leading the lif nounced soul, he could not avoid the men of all description who constantly visit ed him. All of them received oceans of spiritual training, instructions, and ble ssings. In 1910 he shut himself up and remained in a perfect state of samdhi, or full concentration on the eternal pastimes of the Lord. In 1914 he passed on to the blissful realm of Goloka on the day which is observed as the disappearance d ay of r Gaddhara. Here we quote a stanza written about the samdhi of Haridsa hkura w h rla Bhaktivinoda wrote sometime in 1871 to explain what influence a Vaiava carries in this world even after his departure: He reasons ill who tells that Vaiavas die When thou art living still in sound! The Vaiavas die to live, and living try To spread the holy name around!

rla Bhaktivinoda predicted, "Soon there will appear a personality who will preach the holy name of Hari all over the world." It is clearly understood that His Div ine Grace A. C. Bhaktivedanta Swami Prabhupda is that personality. I offer my pro strated obeisances first unto all the devotees that have surrendered unto his di vine lotus feet and next unto the devotees who will in the future take shelter o f his lotus feet, and I then offer my humble obeisances unto his lotus feet agai n and again. May he bless this first translation attempt so that it may be accep ted by the Lord r Ka, and may he engage me in the service of the six Gosvms of Vnd ord Caitanya, and Rdhr. Acyutnanda Svm August 20, 1972 Disappearance Day of rla Rpa Gosvm Rdh-Dmodara Temple Sev-kuja, Vndvana Standard Prayers r Guru Prama o ajna-timirndhasya jnjana-alkay

cakur unmlita yena tasmai r-gurave nama

oaddress; ajna(of) ignorance; timira(by) the darkness; andhasyaof one who was blinde jna-ajana(by) the ointment of spiritual knowledge; alkayby a medical instrument cal alk, which is used to apply medical ointment to eyes afflicted with cataracts; cakue es; unm1itamwere opened; yenaby whom; tasmaiunto him; r-guraveunto my spiritual mast namaobeisances. I offer my respectful obeisances unto my spiritual master, who has opened my eye s, which were blinded by the darkness of ignorance, with the torchlight of knowl edge. r Rpa Prama r-caitanya-mano-bha sthpita yena bh-tale svaya rpa kad mahya dadti sva-padntikam

r-caitanya(of) Lord Caitanya; mana(within) the mind; abhamwhat is desired; sthpit hed; yenaby whom; bh-taleon the surface of the globe; svayamhimself; rparla Rpa G ; mahyamunto me; dadtiwill give; svahis own; padalotus feet; antikamproximity to.

When will rla Rpa Gosvm Prabhupda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? Magalcaraa vande ha r-guro r-yuta-pada-kamala r-gurun vaiav ca r-rpa sgrajta saha-gaa-raghunthnvita ta sa jvam sdvaita svadhta parijana-sahita ka-caitanya-deva r-rdh-ka-pdn saha-gaa-lalit- r-vikhnvit ca

vandeoffer my respectful obeisances; ahamI; r-guroof my initiating spiritual master o instructing spiritual master; r-yuta-pada-kamalamunto the opulent lotus feet; r-gurn to the spiritual masters in the parampar system, beginning from Mdhavendra Pur down to rla Bhaktisiddhnta Sarasvat hkura Prabhupda; vaiavnunto all the Vaiavas, b ord Brahm and others coming from the very start of the creation; caand; r-rpamunto r a Gosvm; sa-agra-jtamwith his elder brother, r Santana Gosvm; sahagaa-raghunthaRaghuntha dsa Gosvm and his associates; tamunto him; sa-jvamwith Jva Gosvm; sa-ad Advaita crya; sa-avadhtamwith Nitynanda Prabhu; parijana-sahitamand with rvsa h l the other devotees; ka-caitanya-devamunto Lord r Caitanya Mahprabhu; r-rdh-k feet of the all-opulent r Ka and Rdhrn; saha-gaawith associates; lalit-r-vi Lalita and r Visakh; caalso.

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respec tful obeisances unto all the Vaiavas and unto the six Gosvms, including rla Rpa Gosv Santana Gosvm, Raghuntha dsa Gosvm, Jva Gosvm, and their associates. I offer my r obeisances unto Advaita crya Prabhu, r Nitynanda Prabhu, r Caitanya Mahprabhu, and His devotees, headed by rvsa hkura. I then offer my respectful obeisances unto the lo tus feet of Lord Ka, rmat Rdhrn, and all the gops, headed by Lalit and Vikh. rla Prabhupda Praati nama o viu-pdya ka-prehya bh-tale rmate bhaktivednta-svmin iti nmine

namaobeisances; oaddress; viu-pdyaunto him who is at the feet of Lord Viu; ka ar to Lord Ka; bhu-taleon the earth; rmateall-beautiful; bhaktivedanta-svminA. C. edanta Swami; itithus; nminewho is named.

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupda, who is very dear to Lord Ka, having taken shelter at His lotus feet. namas te srasvate deve gaura-v-pracrie nirviea-nyavdi-pctya-dea-trie

namaobeisances; teunto you; srasvate deveservant of Bhaktisiddhnta Sarasvat Gosvm; vthe message of Lord Caitanya; pracriewho are preaching, nirviea(from) impersonal from) voidism; pctyaWestern; deacountries; triewho are delivering. Our respectful obeisances are unto you, O spiritual master, servant of Sarasvat G osvm. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism. rla Bhaktisiddhnta Sarasvat Praati nama o viu-pdya ka-prehya bh-tale rmate bhaktisiddhnta-sarasvatti nmine I offer my respectful obeisances unto His Divine Grace Bhaktisiddhnta Sarasvat, wh o is very dear to Lord Ka, having taken shelter at His lotus feet. r-vrabhnav-dev-dayitya kpbdhaye ka-sambandha-vijna-dyine prabhave nama

r-vrabhnav-dev-dayityaunto r Vrabhnav-dev-dayita dsa, the servant of the l is an ocean of mercy; ka-sambandha(of) the relationship with Ka; vijna(of) the s inewho is the deliverer; prabhaveunto the master; namaobeisances.

I offer my respectful obeisances to r Vrabhnav-dev-dayita dsa [another name of rl iddhnta Sarasvat], who is favored by rmat Rdhr and who is the ocean of transcende y and the deliverer of the science of Ka. mdhuryojjvala-premhya-r-rpnuga-bhaktida r-gaura-karu-akti-vigrahya namo stu te

mdhuryaconjugal; ujjvalabrilliant; premalove; hya enriched with; r-rpa-anugafollo Gosvm; bhakti-dadelivering devotional service; r-gaura(of) Lord Caitanya Mahprabhu; ru(of) the mercy; aktienergy; vigrahyaunto the personified; namaobeisances; astul be; teunto you. I offer my respectful obeisances unto you, the personified energy of r Caitanyas me rcy, who deliver devotional service which is enriched with conjugal love of Rdh an d Ka, coming exactly in the line of revelation of rla Rpa Gosvm. namas te gaura-v-r-mrtaye dna-trie rpnuga-viruddhpasiddhnta-dhvnta-hrie

namaobeisances; teunto you; gaura-vteachings of Lord Caitanya; r-mrtayeunto the ; dna(of) the fallen; trieunto the deliverer; rpa-anugathe philosophy which follows teachings of rla Rpa Gosvm; viruddhaagainst; apasiddhnta(of) unauthorized statemen hvntathe darkness; hrieunto you who are removing. I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate an y statement which is against the teachings of devotional service enunciated by rla Rpa Gosvm. rla Gaurakiora Praati

namo gaura-kiorya skd-vairgya-mrtaye vipralambha-rasmbhode pdmbujya te nama

namahobeisances; gaura-kioryaunto Gaurakisora dsa Babj skstdirectly; vairgyaren ayeunto the personified; vipralambha(of) separation (from Ka); rasa (of) the mellow; mbhodheO ocean; pda-ambujyaunto the lotus feet; teyour; namaobeisances.

I offer my respectful obeisances unto Gaura-kiora dsa Bbj Mahrja [the spiritual mast of rla Bhaktisiddhnta Sarasvat], who is renunciation personified. He is always merge d in a feeling of separation and intense love of Ka. rla Bhaktivinoda Praati namo bhaktivinodya sac-cid-nanda-nmine gaura-akti-svarpya rpnuga-varya te

namaobeisances; bhaktivinodyaunto rla Bhaktivinoda hkura; sat-cit-nanda-nminekno dnanda; gaura(of) Lord Caitanya; aktienergy; svarpyaunto the personified; rpa-anuga ho is a revered follower of rla Rpa Gosvm; teunto you. I offer my respectful obeisances unto Saccidnanda Bhaktivinoda, who is transcende ntal energy of Caitanya Mahprabhu. He is a strict follower of the Gosvms, headed by rla Rpa. rla Jaganntha Praati gaurvirbhva-bhmes tva nirde saj-jana-priya vaiava-srvabhauma r-jagannthya te nama

gaura(of) Lord Caitanya; virbhva(of) the appearance; bhmeof the place; tvamyou; nir icator; sat-jana(to) all saintly persons; priyadear; vaiava(of) the Vaiavas; srvab f; r-jagannthyaunto Jaganntha dsa Bbj; teunto you; namaobeisances. I offer my respectful obeisances to Jaganntha dsa Bbj, who is respected by the entire Vaiava community and who discovered the place where Lord Caitanya appeared. r Vaiava Prama vch-kalpatarubhya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama

vch-kalpa-tarubhyawho are desire trees; caand; kp(of) mercy; sindhubhyawho are o rtainly; caand; patitnmof the fallen souls; pvanebhyawho are the purifiers; vaiave the Vaiavas; nama namarepeated obeisances. I offer my respectful obeisances unto all the Vaiava devotees of the Lord. They ar e just like desire trees who can fulfill the desires of everyone, and they are f ull of compassion for the fallen conditioned souls. r Gaurga Prama namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama

namaobeisances; mah-vadnyyawho is most munificent and charitably disposed; ka-prem Ka; pradyawho can give; teunto You; kyathe original Personality of Godhead; k er the name Ka Caitanya; gaura-tviewhose complexion is the golden complexion of rmat maobeisances.

O most munificent incarnation! You are Ka Himself appearing as r Ka Caitanya Mahpr ou have assumed the golden color of rmat Rdhr, and You are widely distributing pure of Ka. We offer our respectful obeisances unto You. r Paca-tattva Prama paca-tattvtmaka ka bhakta-rpa-svarpakam bhaktvatra bhaktkhya nammi bhakta-aktikam

paca-tattva-tmakamcomprehending the five transcendental subject matters; kamunto Lor bhakta-rpain the form of a devotee; sva-rpakamin the expansion of a devotee; bhaktaavatramin the incarnation of a devotee; bhakta-khyamknown as a devotee; nammiI offer y obeisances; bhakta-aktikamthe energy of the Supreme Personality of Godhead, who supplies energy to the devotee. I offer my obeisances unto the Supreme Lord, Ka, who is nondifferent from His featu res as a devotee, devotional incarnation, devotional manifestation, pure devotee , and devotional energy. r Ka Prama he ka karu-sindho dna-bandho jagat-pate gopea gopik-knta rdh-knta namo stu te

heO; kaKa; karu-sindhoO ocean of mercy; dna(of) the distressed; bandhoO frien niverse; pateO Lord; gopa-aO master of the cowherdmen, gopik-kntaO lover of the gop kntaO lover of Radhr; namaobeisances; astulet there be; teunto You. O my dear Ka, ocean of mercy, You are the friend of the distressed and the source o f creation. You are the master of the cowherdmen and the lover of the gops, espec ially Rdhr. I offer my respectful obeisances unto You. Sambandhdhideva Prama jayat suratau pagor mama manda-mater gat mat-sarvasva-padmbhojau rdh-madana-mohanau

jayatmall glory to; su-rataumost merciful, or attached in conjugal love; pagoof one w o is lame; mamaof me; manda-matefoolish; gatrefuge; matmy; sarva-svaeverything; pada bhojauwhose lotus feet; rdh-madana-mohanauRdhar and Madana-mohana. Glory to the all-merciful Rdh and Madana-mohana! I am lame and ill advised, yet Th ey are my directors, and Their lotus feet are everything to me. Abhidheydhideva Prama dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi

dvyatshining; vnd-araya(in) the forest of Vndvana; kalpa-drumadesire tree; adhab st beautiful; ratna-gra(in) a temple of jewels; siha-sana-sthausitting on a throne; ery beautiful; rdhrmat Rdhr; rla-govinda-devauand r Govindadeva; preha-l ates; sevyamnaubeing served; smarmiI remember.

In a temple of jewels in Vndvana, underneath a desire tree, r r Rdh-Govinda, served heir most confidential associates, sit upon an effulgent throne. I offer my most

humble obeisances unto Them. Prayojandhideva Prama rmn rsa-rasrambh va-vaa-taa-sthita karan veu-svanair gopr gopntha riye stu na

rmnmost beautiful; rsa(of) the rsa dance; rasa(of) the mellow; rambhthe initiato e name Vavata; taaon the shore; sthitastanding; karanattracting; veu(of) the flu the sounds; gopthe cowherd girls; gop-nthar Gopntha; riyebenediction; astulet r rla Gopntha, who originated the transcendental mellow of the rsa dance, stands on shore in Vavaa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction. r Rdh Prama tapta-kcana-gaurgi rdhe vndvanevari vabhnu-sute dev praammi hari-priye

taptamolten; kcana(like) gold; gaurafair complexion; agiO one whose body; rdheO R ri O Queen of Vndvana; vabhnu-suteO daughter of King Vabhnu; deviO goddess; pra respects; hari-priyeO one who is very dear to Lord Ka. I offer my respects to Rdhr, whose bodily complexion is like molten gold and who is t he Queen of Vndvana. You are the daughter of King Vabhnu, and You are very dear to Lo rd Ka. Paca-tattva Mah-mantra (jaya) r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

r Caitanya Mahprabhu is always accompanied by His plenary expansion r Nitynanda Prabh , His incarnation r Advaita Prabhu, His internal potency r Gaddhara Prabhu, and His m arginal potency rvsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that r Caitanya Mahprabhu is always accompanied by thes e other tattvas. Therefore our obeisances to r Caitanya Mahprabhu are complete when we say, r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-bhaktars of the Ka consciousness movement, we first offer our obeisances to r Caitanya Mahp abhu by chanting this Paca-tattva mantra; then we say, Hare Ka, Hare Ka, Ka Ka re Rma, Hare Rma, Rma Rma, Hare Hare. There are ten offenses in the chanting of the Hare Ka mah-mantra, but these are not considered in the chanting of the Paca-tattva m antra, namely, r-ka-caitanya prabhu nitynanda r-advaita gaddhara rvsdi-gaura-b anya Mahprabhu is known as mah-vadnyvatra, the most magnanimous incarnation, for He d oes not consider the offenses of the fallen souls. Thus to derive the full benef it of the chanting of the mah-mantra (Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare a Rma, Hare Hare), we must first take shelter of r Caitanya Mahprabhu, learn the Paca -tattva mantra, and then chant the Hare Ka mah-mantra. That will be very effective. Hare Ka Mah-mantra HARE KA HARE KA KA KA HARE HARE HARE RMA HARE RMA RMA RMA HARE HARE PURPORT

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

The transcendental vibration established by the chanting of Hare Ka, Hare Ka, Ka K re/ Hare Rma, Hare Rma, Rma Rma, Hare Hare is the sublime method of reviving our Ka sciousness. As living spiritual souls we are all originally Ka conscious entities, but due to our association with matter from time immemorial, our consciousness i s now polluted by the material atmosphere. The material atmosphere, in which we are now living, is called my, or illusion. My means "that which is not." And what is this illusion? The illusion is that we are all trying to be lords of material n ature, while actually we are under the grip of her stringent laws. When a servan t artificially tries to imitate the all-powerful master, this is called illusion . In this polluted concept of life, we are all trying to exploit the resources o f material nature, but actually we are becoming more and more entangled in her c omplexities. Therefore, although we are engaged in a hard struggle to conquer na ture, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our Ka consciousness.

Ka consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibra tion, this consciousness is revived. And this process is recommended for this ag e by authorities. By practical experience also, one can perceive that by chantin g this mah-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. And when one i s factually on the plane of spiritual understandingsurpassing the stages of sense s, mind, and intelligenceone is situated on the transcendental plane. This chanti ng of Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare cted from the spiritual platform, and thus this sound vibration surpasses all lo wer strata of consciousnessnamely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation or any intellectual adjustment for chanting this mah-mant ra. It springs automatically from the spiritual platform, and as such, anyone ca n take part in the chanting without any previous qualification, and dance in ecs tasy. We have seen this practically. Even a child can take part in the chanting, or ev en a dog can take part in it. Of course, for one who is too entangled in materia l life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. Wh en the mantra is chanted by a pure devotee of the Lord in love, it has the great est efficacy on the hearers, and as such, this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided. Mil k touched by the lips of a serpent has poisonous effects. The word Har is the form of addressing the energy of the Lord, and the words Ka and Rma are forms of addressing the Lord Himself. Both Ka and Rma mean "the supreme pleas ure," and Har is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord. The material energy, called my, is also one of the multienergies of the Lord. And we, the living entities, are also the energymarginal energyof the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but w hen the superior marginal energy is in contact with the superior energy, called Har, the living entity is established in his happy, normal condition. These three words, namely Hare, Ka, and Rma, are the transcendental seeds of the mahmantra. The chanting is a spiritual call for the Lord and His internal energy, H ar, to give protection to the conditioned soul. This chanting is exactly like the

genuine cry of a child for its mother. Mother Har helps the devotee achieve the grace of the supreme father, Hari, or Ka, and the Lord reveals Himself to the devot ee who chants this mantra sincerely.

No other means of spiritual realization, therefore, is as effective in this age as chanting the mah-mantra: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Har Hare. r r Gurv-aaka Eight Prayers to the Guru by rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura, who appeared in the middle of the seventeenth century, a great spiritual master in the Ka conscious chain of gurus and disciples. He says , "One who, with great care and attention, loudly recites this beautiful prayer to the spiritual master during the brhma-muhrta obtains direct service to Ka, the Lor d of Vndvana, at the time of his death." (1) sasra-dvnala-lha-lokatrya kruya-ghanghanatvam prptasya kalya-guravasya vande guro r-cararavindam

sasra(of) material existence; dv-anala(by) the forest fire; lhaafflicted; lokathe tryato deliver; kruyaof mercy; ghanghana-tvamthe quality of a cloud; prptasyawho ed; kalyaauspicious; gua(of) qualities; aravasyawho is an ocean; vandeI offer obeis ; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus feet. The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master de livers the materially afflicted world by extinguishing the blazing fire of mater ial existence. I offer my respectful obeisances unto the lotus feet of such a sp iritual master, who is an ocean of auspicious qualities. (2) mahprabho krtana-ntya-gtavditra-mdyan-manaso rasena romca -kampru-taraga-bhjo vande guro r-cararavindam

mahprabhoof Lord Caitanya Mahprabhu; krtana(by) chanting; ntyadancing; gtasinging ying musical instruments; mdyatgladdened; manasawhose mind; rasenadue to the mellows of pure devotion; roma-acastanding of the hair; kampaquivering of the body, aru-tarag atorrents of tears; bhjawho feels; vandeI offer obeisances; guroof my spiritual mast rauspicious; caraa-aravindamunto the lotus feet. Chanting the holy name, dancing in ecstasy, singing, and playing musical instrum ents, the spiritual master is always gladdened by the sakrtana movement of Lord Ca itanya Mahprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tea rs flow from his eyes like waves. I offer my respectful obeisances unto the lotu s feet of such a spiritual master. (3) r-vigrahrdhana-nitya-nngra-tan-mandira-mrjandau

yuktasya bhakt ca niyujato pi vande guro r-cararavindam

r-vigraha(of) the arc-vigraha (Deities), rdhanathe worship; nityadaily; nn(with) thing and ornaments; tatof the Lord; mandira(of) the temple; mrjana-dauin the cleanin g, etc.; yuktasyawho is engaged; bhaktnhis disciples; caand; niyujatawho engages; ap o; vandeI offer obeisances; guroof my spiritual master; rauspicious; caraa-aravindam the lotus feet.

The spiritual master is always engaged in the temple worship of r r Rdh and Ka. He ngages his disciples in such worship. They dress the Deities in beautiful clothe s and ornaments, clean Their temple, and perform other similar worship of the Lo rd. I offer my respectful obeisances unto the lotus feet of such a spiritual mas ter. (4) catur-vidha-r-bhagavat-prasdasvdv-anna-tptn hari-bhakta-saghn ktvaiva tpti bhajata sadaiva vande guro r-cararavindam

catufour; vidhakinds; rholy, bhagavat-prasdawhich have been offered to Ka; svdu a(by) foods; tptnspiritually satisfied; hari(of) Ka; bhakta-saghnthe devotees; k evathus; tptimsatisfaction; bhajatawho feels; sadaalways; evacertainly; vandeI off eisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus fee The spiritual master is always offering Ka four kinds of delicious food [analyzed a s that which is licked, chewed, drunk, and sucked]. When the spiritual master se es that the devotees are satisfied by eating bhagavat-prasda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master. (5) r-rdhik-mdhavayor apramdhurya-ll gua-rpa-nmnm prati-kasvdana-lolupasya vande guro r-cararavindam

r-rdhik(of) rmat Rdhr; mdhavayoof Lord Mdhava (Ka); apraunlimited; m rpaforms; nmnmof the holy names; prati-kaaat every moment; svdanarelishing; lol pires after; vandeI offer obeisances; guroof my spiritual master; rauspicious; caraa avindamunto the lotus feet. The spiritual master is always eager to hear and chant about the unlimited conju gal pastimes of Rdhik and Mdhava, and Their qualities, names, and forms. The spirit ual master aspires to relish these at every moment. I offer my respectful obeisa nces unto the lotus feet of such a spiritual master. (6) nikuja-yno rati-keli-siddhyai y ylibhir yuktir apekay tatrti-dkyd ati-vallabhasya vande guro r-cararavindam

nikuja-ynaof Rdh and Ka; rati(of) conjugal love; keli(of) pastimes; siddhyaifor on; y y whatever; libhiby the gops; yuktiarrangements; apekaydesirable; tatra ; ati-dkytbecause of being very expert; ati-vallabhasyawho is very dear; vandeI offer obeisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus f

The spiritual master is very dear, because he is expert in assisting the gops, wh o at different times make different tasteful arrangements for the perfection of Rdh and Kas conjugal loving affairs within the groves of Vndvana. I offer my most h obeisances unto the lotus feet of such a spiritual master. (7) skd-dharitvena samasta-strair uktas tath bhvyata eva sadbhi kintu prabhor ya priya eva tasya vande guro r-cararavindam

sktdirectly; hari-tvenawith the quality of Hari; samasta all; straiby scriptures; ledged; taththus bhvyateis considered; evaalso; sadbhiby great saintly persons; kint ever; prabhoto the Lord; yawho; priyadear; evacertainly; tasyaof him (the guru); va ffer obeisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lo feet. The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all reveale d scriptures and followed by all authorities. Therefore I offer my respectful ob eisances unto the lotus feet of such a spiritual master, who is a bona fide repr esentative of r Hari [Ka]. (8) yasya prasdd bhagavat-prasdo yasyprasdn na gati kuto pi dhyyan stuvas tasya yaas tri-sandhya vande guro r-cararavindam

yasyaof whom (the spiritual master); prasdtby the grace; bhagavat(of) Ka; prasda yasyaof whom; aprasdtwithout the grace; nanot; gatimeans of advancement; kuta apif where; dhyyanmeditating upon; stuvanpraising; tasyaof him (the spiritual master); yaa e glory; tri-sandhyamthree times a day (sunrise, noon, and sunset); vandeI offer o beisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus fe By the mercy of the spiritual master one receives the benediction of Ka. Without th e grace of the spiritual master, one cannot make any advancement. Therefore, I s hould always remember and praise the spiritual master. At least three times a da y I should offer my respectful obeisances unto the lotus feet of my spiritual ma ster. r r a-gosvmy-aaka Eight Prayers to the Six Gosvamis by rnivsa crya (1) kotkrtana-gna-nartana-parau premmtmbho-nidh dhrdhra-jana-priyau priya-karau nirmatsarau pjitau r-caitanya-kp-bharau bhuvi bhuvo bhrvahantrakau vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha in chanting the holy name of Ka and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because

they are not envious of anyone. Whatever they do, they are all-pleasing to ever yone, and they are fully blessed by Lord Caitanya. Thus they are engaged in miss ionary activities meant to deliver all the conditioned souls in the material uni verse. (2) nn-stra-vicraaika-nipuau sad-dharma-sasthpakau lokn hita-kriau tri-bhuvane mnyau araykarau rdh-ka-padravinda-bhajannandena mattlikau vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha scrutinizingly studying all the revealed scriptures with the aim of establishin g eternal religious principles for the benefit of all human beings. Thus they ar e honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gopis and are engaged in the transcendenta l loving service of Rdh and Ka. (3) r-gaurga-gunuvarana-vidhau raddh-samddhy-anvitau ppottpa-nikntanau tanu-bht govinda-gnmtai nandmbudhi-vardhanaika-nipuau kaivalya-nistrakau vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha ched in understanding of Lord Caitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactio ns of their sinful activities by pouring upon them transcendental songs about Go vinda. As such, they are very expert in increasing the limits of the ocean of tr anscendental bliss, and they are the saviors of the living entities from the dev ouring mouth of liberation. (4) tyaktv tram aea-maala-pati-re sad tuccha-vat bhtv dna-gaeakau karuay kaupna-kanthritau gop-bhva-rasmtbdhi-lahar-kallola-magnau muhur vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha ociation of aristocracy as insignificant. In order to deliver the poor condition ed souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopis love for Ka and bathe always an d repeatedly in the waves of that ocean. (5) kjat-kokila-hasa-srasa-gakre mayrkule nn-ratna-nibaddha-mla-viapa-r-yukta-vndvane rdh-kam ahar-nia prabhajatau jvrthadau yau mud vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha d in worshiping Rdh-Ka in the transcendental land of Vndvana where there are beautif

trees full of fruits and flowers which have under their roots all valuable jewel s. The Gosvms are perfectly competent to bestow upon the living entities the great est boon of the goal of life. (6) sakhy-prvaka-nma-gna-natibhi klvasn-ktau nidrhra-vihrakdi-vijitau ctyanta-dnau ca yau rdh-ka-gua-smter madhurimnandena sammohitau vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha anting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional a ctivities they conquered over eating and sleeping and were always meek and humbl e enchanted by remembering the transcendental qualities of the Lord. (7) rdh-kua-tae kalinda-tanay-tre ca vavae premonmda-vad aea-daay grastau pramattau sad gyantau ca kad harer gua-vara bhvbhibhtau mud vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha the bank of the Rdh-kunda lake or the shores of the Yamuna and sometimes at Vavaa. Th re they appeared just like madmen in the full ecstasy of love for Ka, exhibiting di fferent transcendental symptoms in their bodies, and they were merged in the ecs tasy of Ka consciousness. (8) he rdhe vraja-devke ca lalite he nanda-sno kuta r-govardhana-kalpa-pdapa-tale klind-vane kuta ghoantv iti sarvato vraja-pure khedair mah-vihvalau vande rpa-santanau raghu-yugau r-jva-goplakau

I offer my respectful obeisances unto the six Gosvms, namely r Rpa Gosvm, r Santa aghuntha Bhaa Gosvm, r Raghuntha dsa Gosvm, r Jva Gosvm, and r Gopla Bha loudly everywhere in Vndvana, shouting, "Queen of Vndvana, Rdhr! O Lalita! O son a Mahrja! Where are you all now? Are you just on the hill of Govardhana, or are yo u under the trees on the bank of the Yamun? Where are you?" These were their mood s in executing Ka consciousness. r r ikaka Eight Instructions Lord r Caitanya Mahprabhu Lord Caitanya Mahprabhu instructed His disciples to write books on the science of Ka, a task which His followers have continued to carry out down to the present day . The elaborations and expositions on the philosophy taught by Lord Caitanya are , in fact, the most voluminous, exacting, and consistent, due to the system of d isciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called ikaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herei n. (1)

ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa reya-kairava-candrik-vitaraa vidy-vadh-jvanam nandmbudhi-vardhana prati-pada prmtsvdana sarvtma-snapana para vijayate r-ka-sakrtanam

Glory to the r-ka-sakrtana, which cleanses the heart of all the dust accumulated for ars and extinguishes the fire of conditional life, of repeated birth and death. This sakrtana movement is the prime benediction for humanity at large because it s preads the rays of the benediction moon. It is the life of all transcendental kn owledge. It increases the ocean of transcendental bliss, and it enables us to fu lly taste the nectar for which we are always anxious. (2) nmnm akri bahudh nija-sarva-aktis tatrrpit niyamita smarae na kla etd tava kp bhagavan mampi durdaivam dam ihjani nnurga O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Ka and Govinda. In these transc endental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness Y ou enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them. (3) td api suncena taror api sahiun amnin mnadena krtanya sad hari One should chant the holy name of the Lord neself lower than the straw in the street; ee, devoid of all sense of false prestige, ect to others. In such a state of mind one onstantly. (4) na dhana na jana na sundar kavit v jagad-a kmaye mama janmani janmanvare bhavatd bhaktir ahaituk tvayi O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautifu l women, nor do I want any number of followers. I only want Your causeless devot ional service, birth after birth. (5) ayi nanda-tanuja kikara patita m viame bhavmbudhau kpay tava pda-pakajasthita-dhl-sada vicintaya O son of Mahrja Nanda [Ka], I am Your eternal servitor, yet somehow or other I have f allen into the ocean of birth and death. Please pick me up from this ocean of de in a humble state of mind, thinking o one should be more tolerant than a tr and should be ready to offer all resp can chant the holy name of the Lord c

ath and place me as one of the atoms at Your lotus feet. (6) nayana galad-aru-dhray vadana gadgada-ruddhay gir pulakair nicita vapu kad tava-nma-grahae bhaviyati O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hair s of my body stand on end at the recitation of Your name? (7) yugyita nimeea caku prvyitam nyyita jagat sarva govinda-virahea me O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am fe eling all vacant in the world in Your absence. (8) liya v pda-rat pinau mm adarann marma-hatm-hat karotu v yath tath v vidadhtu lampao mat-pra-nthas tu sa eva npara I know no one but Ka as my Lord, and He shall remain so even if He handles me rough ly by His embrace or makes me brokenhearted by not being present before me. He i s completely free to do anything and everything, for He is always my worshipful Lord, unconditionally. Songs of rla Bhaktivinoda hkura Aruodaya-krtana Krtana songs to be sung at dawn (from Gtval) Part One (1) udilo arua praba-bhge, dwija-mai gor amani jge, bhakata-samha loiy sthe, gel nagara-brje 1) When the rising sun appeared in the East, the jewel of the twice-born, Lord G aurasundara, awakened, and, taking His devotees with Him, He went all over the c ountryside towns and villages (2) ttha ttha bjalo khol, ghana ghana the jhjera rol, preme hala hala sora aga,

carae npura bje 2) and played the mdaga, and the cymbals chimed in time. Lord Gaurgas shimmering gold en features danced, and His footbells jingled. (3) mukunda mdhava ydava hari, bolena bolo re vadana bhori, miche nida-bae gelo re rti, divasa arra-sje 3) All the devotees chanted the names Mukunda, Mdhava, Yadava and Hari, their mou ths being filled with the vibrations. They would announce to the still sleeping people, "You spend your nights uselessly sleeping and your days decorating your bodies! (4) emana durlabha mnava-deho, piy ki koro bhva n keho, ebe n bhajile yaod-suta, carame poribe lje 4) You have achieved such a rare human body, but you do not care for this gift. You remain not serving the darling of Yaod and slowly fall through your last momen ts to death. (5) udita tapana hoile asta, dina gelo boli hoibe byasta, tabe keno ebe alasa hoy, n bhaja hdoya-rje 5) With every rising and setting of the sun, a day passes and is lost. Then, why do you remain idle and not serve the Lord of the heart? (6) jvana anitya jnaha sr, the nn-vidha vipada-bhr, nmraya kori jatane tumi, thkaha pana kje 6) This temporary life is full of various miseries. Take shelter of the holy nam e as your only business. (7) jvera kalyna-sdhana-km, jagate si e madhura nm, avidy-timira-tapana-rpe, hd-gagane birje 7) To penetrate the darkness of ignorance and bless everyones heart, the holy nam e has risen like the shining sun. (8)

ka-nma-sudh koriy pn, juro bhakativinoda-pr, nma bin kichu nhiko ro, caudda-bhuvana-mjhe 8) Drink the pure nectar of the holy name. There is nothing but the name to be h ad in the fourteen worlds. It has filled the soul of r Bhaktivinoda hkura. Part Two (1) jv jgo, jv jgo, gauracnda bole kota nidr jo my-picra kole 1) Lord Gaurga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the witch called My? (2) bhajibo boliy ese sasra-bhitare bhuliy rohile tumi avidyra bhare 2) You have forgotten the way of devotional service and are lost in the world of birth and death. (3) tomre loite mi hoinu avatra mi bin bandhu ra ke che tomra 3) I have descended just to save you; other than Myself you have no friend in th is world. (4) enechi auadhi my nibro lgi hari-nma mah-mantra lao tumi mgi

4) I have brought the medicine that will wipe out the disease of illusion from w hich you are suffering. Take this mah-mantraHare Ka, Hare Ka, Ka Ka, Hare Har a Rma Rma, Hare Hare." (5) bhakativinoda prabhu-carae pariy sei hari-nma-mantra loilo mgiy

5) rla Bhaktivinoda hkura says: "I fall at the Lords feet, having taken this mah-mant a. " r Nma (from Gtval) (1) gy gor madhur sware hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare

(1) Lord Gaurasundara sings in a very sweet voice, Hare Ka, Hare Ka, Ka Ka, Har Rma, Hare Rma, Rma Rma, Hare Hare. (2) ghe thko, vane thko, sad hari bole ko, sukhe dukhe bhulo nko, vadane hari-nm koro re (2) Whether you are a householder or a sannys, constantly chant "Hari! Hari!" Do n ot forget this chanting, whether you are in a happy condition or a distressful o ne. Just fill your lips with the hari-nma. (3) my-jle baddha ho ye, cho miche kja lo ye, ekhona cetana peye, rdh-mdhav nm bolo re (3) You are bound up in the network of my and are forced to toil fruitlessly. Now you have obtained full consciousness in the human form of life, so chant the nam es of Rdh-Mdhava. (4) jvana hoilo ea, n bhajile hkea bhaktivinodopadea, ekbr nm-rase mto re

(4) Your life may end at any moment, and you have not served the Lord of the sen ses, Hkea. Take this advice of Bhaktivinoda hkura: "Just once, relish the nectar of t e holy name!" Gopntha (from Kalya-kalpataru) Part One (1) gopnth, mama nivedana uno viay durjana, sad kma-rata, kichu nhi mora gua (1) 0 Gopntha, Lord of the gops, please hear my request. I am a wicked materialist, always addicted to worldly desires, and no good qualities do I possess. (2) gopnth, mra bharas tumi tomra carae, loinu araa, tomra kikora mi (2) 0 Gopntha, You are my only hope, and therefore I have taken shelter at Your lo tus feet. I am now Your eternal servant. (3) gopnth, kemone odhibe more n jni bhakati, karme jaa-mati, porechi sosra-ghore (3) 0 Gopntha, how will You purify me? I do not know what devotion is, and my mate

rialistic mind is absorbed in fruitive work. I have fallen into this dark and pe rilous worldly existence. (4) gopnth, sakali tomra my nhi mama bala, jna sunirmala, swdna nahe e ky (4) 0 Gopntha, everything here is Your illusory energy. I have no strength or tran scendental knowledge, and this body of mine is not independent and free from the control of material nature. (5) gopnth, niyata carae sthna mge e pmara, kndiy kndiy, korohe karu dna (5) 0 Gopntha, this sinner, who is weeping and weeping, begs for an eternal place at Your divine feet. Please give him Your mercy. (6) gopnth, tumi to sakali pro durjane trite, tomra akati, ke che ppra ro (6) 0 Gopntha, You are able to do anything, and therefore You have the power to de liver all sinners. Who is there that is more of a sinner than myself? (7) gopnth, tumi kp-prbra jvera krae, siy prapace, ll koile subistra (7) 0 Gopntha, You are the ocean of mercy. Having come into this phenomenal world, You expand Your divine pastimes for the sake of the fallen souls. (8) gopnth, mi ki doe do asura sakala, pilo caraa, vinoda thkilo bosi (8) 0 Gopntha, I am so sinful that although all the demons attained Your lotus fee t, Bhaktivinoda has remained in worldly existence. Part Two (1) gopinth, ghuco sasra jwl avidy-jtan, ro nhi sahe, janama-maraa-ml (1) 0 Gopntha, please remove the torment of worldly existence. I can no longer tol erate the pain of ignorance and the repeated succession of births and deaths.

(2) gopnth, mi to kmera dsa viaya-bsan, jgiche hdoye, phdiche karama phsa (2) 0 Gopntha, indeed I am a servant of lust. Worldly desires are awakening in my heart, and thus the noose of fruitive work is beginning to tighten. (3) gopinth, kabe v jgibo mi kma-rpa ari, dre teygibo, hdoye sphuribe tumi (3) 0 Gopntha, when will I wake up and abandon afar this enemy of lust, and when w ill You manifest Yourself in my heart? (4) gopnth, mi to tomra jana tomre chriy, sasra bhajinu, bhuliy pana-dhana (4) 0 Gopntha, I am Your devotee, but having abandoned You and thus having forgott en my real treasure, I have worshiped this mundane world. (5) gopinth, tumi to sakali jno panra jane, daiy ekhano, r-carae aeho sthno (5) 0 Gopntha, You know everything. Now, having punished Your servant, please give him a place at Your lotus feet. (6) gopnth, ei ki vicra taba bimukha dekhiy, chro nija-jane, na koro karu-laba (6) 0 Gopntha, is this Your judgment, that seeing me averse to You, You abandon Yo ur servant and dont bestow even a particle of mercy upon him? (7) gopnth, mi to mrakha ati kise bhlo hoya, kabhu n bujhinu, ti heno mama gati (7) 0 Gopntha, I am certainly very foolish, and I have never known what is good fo r me. Therefore such is my condition. (8) gopnth, tumi to paita-bara mhera magala, tumi anveibe, e dse n bhvo para

(8) 0 Gopntha, You are indeed the wisest person. Please look for a way to bring ab out auspiciousness for this fool, and please do not consider this servant as an outsider. Part Three (1) gopnth, mra upya ni tumi kp kori, mre loile, sasre uddhra pi (1) 0 Gopntha, I have no means of success, but if You take me, having bestowed You r mercy upon me, then I will obtain deliverance from this world. (2) gopnth, porechi myra phere dhana, dra, suta, ghireche mre, kmete rekheche jere (2) 0 Gopntha, I have fallen into the perils of material illusion. Wealth, wife, a nd sons have surrounded me, and lust has wasted me away. (3) gopnth, mana je pgala mora n mne sana, sad acetana, viaye ro yeche ghora (3) 0 Gopntha, my mind is crazy and does not care for any authority. It is always senseless and has remained in the dark pit of worldly affairs. (4) gopinth, hra je menechi mi aneka jatana, hoilo bifala, ekhano bharas tumi (4) 0 Gopntha, I have accepted my defeat. All of my various endeavors were useless . Now You are the only hope. (5) gopnth, kemone hoibe gati prabala indriya, bo-bhta mana, n chre viaya-rati (5) 0 Gopntha, how shall I make any advancement when my mind has come under the co ntrol of the powerful senses and does not abandon its attachment to materialism? (6) gopnth, hdoye bosiy mora manake amiy, laho nija pne, ghucibe vipada ghora (6) 0 Gopntha, after sitting down in the core of my heart and subduing my mind, pl ease take me to You. In this way the horrible dangers of this world will disappe ar.

(7) gopnth, antha dekhiy more tumi hkea, hka damiy, tro he sasti-ghore

(7) 0 Gopntha, You are Hkea, the Lord of the senses. Seeing me so helpless, please co trol these senses of mine and deliver me from this dark and perilous worldly exi stence. (8) gopnth, galya legeche phsa kp-asi dhori, bandhana chediy, vinode koroho dsa (8) 0 Gopntha, the noose of materialism has become fixed around my neck. Taking up the sword of Your mercy and cutting this bondage, make this Bhaktivinoda Your h umble servant. Gurudeva (from aragati) (1) gurudev! kp-bindu diy, koro ei dse, tpekh ati hna sakala sahane, bala diy koro, nija-mne sph-hna 1) Gurudeva, give to this servant just one drop of mercy. I am lower than a blad e of grass. Give me all he1p. Give me strength. Let me be as you are, without de sires or aspirations. (2) sakale sammna korite akati, deho ntha! jathjatha tabe to gibo, hari-nma-sukhe, apardha ha be hata 2) I offer you all respects, for thus I may have the energy to know you correctl y. Then, by chanting the holy name in great ecstasy, all my offenses will cease. (3) kabe heno kp, labhiy e jana, ktrtha hoibe, ntha! akti-buddhi-hna, mi ati dna, koro more tma-stha 3) O Lord and Master! When will such mercy fall to this one who is weak and devo id of intelligence? Allow me to be with you. (4) jogyat-vicre, kichu nhi pi, tomra karusra

karu n hoile, kndiy kndiy, pra n rkhibo ra 4) If you examine me, you will find no qualities. Your mercy is all that I am ma de of. If you are not merciful unto me, I can only weep, and I will not be able to maintain my life. Mnasa Deha Geha Mind, Body, and Home (from aragati) (1) mnasa, deho, geho, jo kichu mor arpil tuw pade, nanda-kior! (1) Mind, body, and family, whatever may be mine, I have surrendered at Your lot us feet, O youthful son of Nanda! (2) sampade vipade, jvane-marae dy mama gel, tuw o-pada barae (2) In good fortune or in bad, in life or at death, all my difficulties have dis appeared by choosing those feet of Yours as my only shelter. (3) mrobi rkhobijo icch tohr nitya-dsa prati tuw adhikr (3) Slay me or protect me as You wish, for You are the master of Your eternal se rvant. (4) janmobi moe icch jadi tor bhakta-ghe jani janma hau mor (4) If it is Your will that I be born again, then may it be in the home of Your devotee. (5) ka-janma hau jath tuw ds bahir-mukha brahma janme nhi (5) May I be born again even as a worm, so long as I may remain Your devotee. I have no desire to be born as a Brahm averse to You. (6) bhukti-mukti-sph vihna je bhakta labhaite tko saga anurakta (6) I yearn for the company of that devotee who is completely devoid of all desi re for worldly enjoyment or liberation. (7)

janaka, janan, dayita, tanay prabhu, guru, patituh sarva-moy (7) Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me. (8) bhakativinoda kohe, uno kna! rdh-ntha! tuh hmra para (8) hkura Bhaktivinoda says, "O Kna, please hear me! O Lord of Rdh, You are my life a nd soul!" Prasda-sevya Songs for the Honoring of Spiritual Food (from Gtval) Part One (this first song should be sung before honoring the Lords prasda) (1) bhi-re! arra abidy-jl, joendriya the kl, jve phele viaya-sgore tra madhye jihw ati, lobhamoy sudurmati, tke jet kahina sasre (2) ka baro doymoy, koribre jihw jay, swa-prasd-anna dilo bhi sei annmta po, rdh-ka-gua go, preme ko caitanya-niti

O Lord, this material body is a place of ignorance, and the senses are a network of paths to death. Somehow, we have fallen into this ocean of material sense en joyment, and of all the senses the tongue is most voracious and uncontrollable; it is very difficult to conquer the tongue in this world. But You, dear Ka, are ver y kind to us and have given us such nice prasda, just to control the tongue. Now we take this prasda to our full satisfaction and glorify You LordRdh and Kaand in l all for the help of Lord Caitanya and Nitynanda. Kabe Habe Bolo (from aragati) (1) kabe habe bolo se-dina mr (mr) apardha ghuci, uddha nme ruci, kp-bale habe hdoye sacr 1) When, oh when will that day be mine? When my offenses ceasing, taste for the name increasing, when in my heart will your mercy shine, when, oh when will that day be mine? (2)

tdhika hna, kabe nije mni, sahiut-gua hdoyete ni sakale mnada, pani amn, hoye swdibo nma-rasa-sr 2) Lower than a blade of grass, more tolerant than a tree. When will my mind att ain this quality? Respectful to all, not expecting their honour, then shall I ta ste the names nectar sublime. When, oh when will that day be mine? (3) dhana jana ra, kobit-sundar, bolibo n chi deho-sukha-kar janme-janme do, ohe gaurahari! ahaituk bhakti carae tomr 3) Great wealth or followers, feminine beauty, I wont care for them or the comfor ts of my body. Birth after birth give me, Oh Lord Caitanya, causeless devotion t o Your feet divine, when, oh when will that day be mine? (4) (kabe) korite r-ka-nma uccraa, pulakita deho gadgada bacana baibarya-bepathu habe saghaana, nirantara netre babe aru-dhr

4) When will I utter Ka, Ka, Ka, with words choked up and shivering body? When wil trembling all over, lose bodily color, tears pouring from my eyes, when, oh when will that day be mine? (5) kabe navadwpe, suradhun-tae, gaura-nitynanda boli nikapae nciy giy, beribo chue, btulera prya chriy bicr 5) When in Navadvipa along the Ganges bank, shouting Gaura-Nitynanda as a surrende red soul, dancing, chanting, running everywhere, when will I become half mad of mind? When, oh when will that day be mine? (6) kabe nitynanda, more kori doy, chribe mora viayera my diy more nija-caraera chy, nmera hete dibe adhikr 6) When will Lord Nitynanda show mercy upon me, when will I reject the world of my? Bestow unto me the shade of Your lotus feet, let the right to preach the name b e mine. When, oh when will that day be mine? (7) kinibo, luibo, hari-nma-rasa, nma-rase mti hoibo bibaa rasera rasika-caraa paraa, koriy mojibo rase anibr

7) I will beg, borrow, or steal the nectar of the name. By the names effect I wil l feel paralyzed. Oh! Enjoyer of the nectar of the name, When will I touch your lotus feet till the end of time? When, oh when will that day be mine? (8) kabe jbe doy, hoibe udoya, nija-sukha bhuli sudna-hdoya bhakativinoda, koriy binoya, r-j-ahala koribe pracr 8) When kindness to all beings will be appearing, with free heart forget myself comforting, Bhaktivinoda in all humility prays, "Now I will set out to preach Yo ur order sublime." When, oh when will that day be mine? Bhoga-rati (from Gtval) (at hkura Bhaktivinodas home at Surabhi-kuja in Godrua-dvpa) (1) bhaja bhakata-vatsala r-gaurahari r-gaurahari sohi goha-bihr nanda-jaomat-citta-hari (1) Just worship r Gaurahari, who is always affectionate toward His devotees. He i s the same Supreme Godhead, Ka, who sported in the cowherd pastures of Vraja and st ole the hearts of Nanda and Yaod. (2) bel holo dmodara isa ekhano bhoga-mandire bosi koraho bhojana

(2) Mother Yaod calls to Ka, "My dear Dmodara, it is very late. Please come right now sit down in the dining hall, and take Your lunch." (3) nandera nidee baise giri-bara-dhr baladeva-saha sakh baise sri sri (3) On the direction of Nanda Mahrja, Ka, the holder of Govardhana Hill, sits down, a nd then all the cowherd boys, along with Ka s elder brother, r Baladeva, sit down in rows to take their lunch. (4) ukt-kdi bhji nlit kuma dli dln dugdha-tumb dadhi moc-khaa (4) They are then served a feast of ukt and various kinds of green leafy vegetable s, then nice fried things, and a salad made of the green leaves of the jute plan t. They are also served pumpkin, baskets of fruit, small square cakes made of le ntils and cooked-down milk, then thick yogurt, squash cooked in milk, and vegeta ble preparations made from the flower of the banana tree. (5)

mudga-bor ma-bor roik ghtnna akul piaka khr puli pyasnna (5) Then they receive fried squares of mung dahl patties, and urad dahl patties, capts, and rice with ghee. Next, sweets made with milk, sugar, and sesamum; rice flour cakes; thick cooked-down milk; cakes floating in milk; and sweet rice. (6) karpra amtakeli rambh khra-sra amta rasl, amla dwdaa prakra (6) There is also sweet rice that tastes just like nectar due to its being mixed with camphor. There are bananas, and cheese which is nectarean and delicious. T hey are also served twelve kinds of sour preparations made with tamarinds, limes , lemons, oranges, and pomegranates. (7) luci cini sarpur lu rasbal bhojana korena ka hoye kuthal (7) There are purs made with white flour and sugar; purs filled with cream; laus; an d dahl patties boiled in sugared rice. Ka eagerly eats all of the food. (8) rdhikra pakka anna vividha byajana parama nande ka korena bhojana (8) In great ecstasy and joy Ka eats the rice, curried vegetables, sweets, and past ries cooked by rmat Rdhr. (9) chale-bale lu khy r-madhumagala bagala bjy ra drya hari-bolo

(9) Kas funny brhmaa friend Madhumagala, who is very fond of laus, gets them by ho y crook. Eating the laus, he shouts, "Haribol! Haribol!" and makes a funny sound b y slapping his sides under his armpits with his hands. (10) rdhikdi gae heri nayanera koe tpta hoye khy ka jaod-bhavane

(10) Beholding Rdhr and Her gop friends out of the corners of His eyes, Ka eats at use of mother Yaod with great satisfaction. (11) bhojannte piye ka subsita bri sabe mukha prakhloy hoye sri sri (11) After lunch, Ka drinks rose-scented water. Then all of the boys, standing in l ines, wash their mouths. (12)

hasta-mukha prakhliy jata sakh-gae nande birma kore baladeva-sane (12) After all the cowherd boys wash their hands and mouths, in great bliss they take rest with Lord Balarma. (13) jambula rasla ne tmbla-masl th kheye ka-candra sukhe nidr gel

(13) The two cowherd boys Jambula and Rasla then bring Ka pn made with betel nuts, fa ncy spices, and catechu. After eating that pn, r Kacandra then happily goes to sleep. (14) bilkha ikhi-puccha-cmara hulya aprba ayyya ka sukhe nidr jya.

(14) While Ka happily takes His rest on an excellent bedstead, His servant Vilka coo Him with a fan of peacock feathers. (15) jaomat-j peye dhanih-nto r-ka-prasda rdh bhuje hoye prto (I5) At mother Yaods request the gop Dhanih brings remnants of food left on Kas Rdhr, who eats them with great delight. (16) lalitdi sakh-gaa avaea pya mane mane sukhe rdh-ka-gua gya (16) Lalit-dev and the other gops then receive the remnants, and within their heart s they sing the glories of Rdhr and Ka with great joy. (17) hari-ll ek-mtra jhra pramoda bhograti gy hkur bhakativinoda (17) hkura Bhaktivinoda, whose one and only joy is the pastimes of Lord Hari, sing s this Bhoga-rati song. Jaya Rdh-Mdhava (from Gtval) (jaya) (jaya) (jaya) (jaya) rdh-mdhava (jaya) kuja-bihr gop-jana-vallabha (jaya) giri-vara-dhr jaod-nandana, (jaya) braja-jana-rajana, jmuna-tra-vana-cr lover of Rdh. He displays many amorous pastimes in the groves of Vndvana, of the cowherd maidens of Vraja, the holder of the great hill named the beloved son of mother Yaod, the delighter of the inhabitants of V wanders in the forests along the banks of the River Yamun.

Ka is the is the lover Govardhana, raja, and He

(rla Prabhupda was very fond of this song and sang it just before his lectures. In

Allahabad and Gorakhpur rla Prabhupda fell into a trance after singing the first tw o lines, and after some time he came back into external consciousness and said, "Now just chant Hare Ka." rla Prabhupda said that this song is "a picture of Vndvan erything is therermat Rdhr, Vndvana, Govardhana, Yaod, and all the cowherd boy Rdh-Ka Bol (from Gtval) (1) rdh-ka bol bol bolo re sobi (ei) ikh diy, sab nady phirche nece gaura-niti 1) Chant, chant "Rdh-Ka!" Everyone chant! When Lord Caitanya and Lord Nitynanda came ancing through Nadia, They gave these teachings: Chant, chant "Rdh-Ka!" Everyone chan t! (2) (miche) myr boe, jccho bhese, khccho hbuubu, bhi 2) You are caught up in a whirlpool of senseless action and are sinking lower an d lower. Chant, chant "Rdh-Ka!" Everyone chant! (3) (jv) ka-ds, e biws, korle to r dukho ni 3) If you just understand that the spirit soul is the eternal servant of Ka, you wi ll never have any more sorrows. (4) (ka) bolbe jabe, pulak habe jhorbe khi, boli ti 4) Chant Hare Ka and your eyes will fill with tears and your body will feel transce ndental shivering. Chant, chant "Rdh-Ka!" Everyone chant! (5) (rdh) ka bolo, sage calo, ei-mtra bhikh ci 5) Simply chant "Rdh-Ka" and join with us. Those are the only alms we beg. Chant, cha nt "Rdh-Ka!" Everyone chant! (6) (jy) sakalbipod bhaktivinod bole, jakhon o-nm gi 6) "All dangers will be gone when that Name is chanted," says Bhaktivinoda hkura. Chant, chant "Rdh-Ka!" Everyone chant! uddha-bhakata (from aragati)

(1) uddha-bhakata-caraa-reu, bhajana-anukla bhakata-sev, parama-siddhi, prema-latikra mla 1) The dust of the lotus feet of pure devotees, enthusiatic devotional service, and service to the pure devotees of the highest order are the roots of the creep er of devotion. (2) mdhava-tithi, bhakti-janan, jetane plana kori ka-basati, basati boli, parama dare bori 2) The holy days like Ekda and Janmami are the mother of devotion for those devotees ho respect them. Let the holy places of Kas pastimes be my places of worship, and bl ess me. (3) gaur mra, je-saba sthne, koralo bhramaa rage se-saba sthna, heribo mi, praayi-bhakata-sage 3) May I always visit all the holy places associated with the ll of Lord Caitanya and His devotees. (4) mdaga-bdya, unite mana, abasara sad jce gaura-bihita, krtana uni, nande hdoya nce 4) When I hear the sound of the mdaga in my heart I always desire to join in krtana ; and when I hear the bonafide songs decribing Lord Caitanyas pastimes, my heart dances in ecstasy. (5) jugala-mrti, dekhiy mora, parama-nanda hoya prasda-seb korite hoya, sakala prapaca jaya

5) Whenever I see the transcendental r-vigrahas of Rdh-Ka I am in bliss, for by taki Their Lordships prasda we can conquer over the material elements. (6) je-dina ghe, ghete goloka caraa-sdhu, sukha s sm bhajana dekhi, bhya dekhiy gag, pya

6) One day while performing devotional practices, I saw my house transformed int o Goloka Vndvana. When I take the caramta of the Deity, I see the holy Ganges waters that come from the feet of Lord Viu, and my bliss knows no bounds. (7) tulas dekhi, jurya pra, mdhava-toa jni gaura-priya, ka-sevane, jvana srthaka mni 7) By seeing the tulas tree my heart feels joy and Lord Mdhava (Ka) is also satisfied . When I eat the prasda favored by Lord Caitanya it is a new lifes experience. (Lo rd Caitanya was very fond of a green vegetable preparation called sak, and there is another song in this book that tells of the amazing effects of this type of prasda.) (8) bhakativinoda, ka-bhajane, anakla pya jh prati-dibase, parama-sukhe, swkra koroye th 8) Bhaktivinoda concludes by saying: "Whosoever attains the stage of enthusiasm for these devotional practices will be supremely blissful wherever he may be." Gaura-rati (from Gtval) (1) (kiba) jaya jaya gorcnder ratiko obh jhnav-taa-vane jaga-mana-lobh jaga-jana-mana-lobh (First Refrain) gaurger rotik obh jaga-jana-mana-lobh (1) All glories, all glories to the beautiful rati ceremony of Lord Caitanya. Thi s Gaura-rati is taking place in a grove on the banks of the Jhnav [Ganges] and is a ttracting the minds of all living entities in the universe. (2) dakhie niticnd, bme gaddhara nikae adwaita, rnivsa chatra-dhara

(2) On Lord Caitanyas right side is Lord Nitynanda, and on His left is r Gaddhara. Ne arby stands r Advaita, and rvsa hkura is holding an umbrella over Lord Caitanyas he (3) bosiyche gorcnd ratna-sihsane rati koren brahm-di deva-gae (3) Lord Caitanya has sat down on a jeweled throne, and the demigods, headed by Lord Brahm, perform the rati ceremony.

(4) narahari-di kori cmara dhulya sajaya-mukunda-bsu-gho-di gya (4) Narahari Sarakra and other associates of Lord Caitanya fan Him with cmaras, an d devotees headed by Sajaya Paita, Mukunda Datta, and Vsu Ghoa sing sweet krtana. (5) akha bje gha bje bje karatla madhura mdaga bje parama rasla (Second Refrain) ankha bje gha bje madhur madhur madhur bje (5) Conchshells, bells, and karatlas resound, and the mdagas play very sweetly. Thi s krtana music is supremely sweet and relishable to hear. (6) bahu-koi candra jini vadana ujjvala gala-dee bana-ml kore jhalamala (6) The brilliance of Lord Caitanyas face conquers millions upon millions of moon s, and the garland of forest flowers around His neck shines. (7) iva-uka-nrada preme gada-gada bhakativinoda dekhe gorra sampada (7) Lord iva, ukadeva Gosvm, and Nrada Muni are all there, and their voices are choke d with the ecstasy of transcendental love. Thus hkura Bhaktivinoda envisions the g lory of Lord r Caitanya. r Nma-krtana Chanting of the Holy Names (from Gtval) (1) yaomat-nandana, braja-baro-ngara, gokula-rajana kna gop-para-dhana, madana-manohara, kliya-damana-vidhna 1) Lord Ka is the beloved son of mother Yaod; the transcendental lover in the land of Vraja; the delight of Gokula; Kna [a nickname of Ka]; the wealth of the lives of th e gops. He steals the mind of even Cupid and punishes the Kliya serpent. (2) amala harinm amiya-vils vipina-purandara, navna ngara-bora, ba-badana suvs (2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Ka i

s the Lord of the twelve forests of Vraja, He is ever-youthful and is the best o f lovers. He is always playing on a flute, and He is an excellent dresser. (3) braja-jana-plana, asura-kula-nana nanda-godhana-rkhowl govinda mdhava, navanta-taskara, sundara nanda-gopl (3) Ka is the protector of the inhabitants of Vraja; the destroyer of various demon iac dynasties; the keeper and tender of Nanda Mahrjas cows; the giver of pleasure t o the cows, land, and spiritual senses; the husband of the goddess of fortune; t he butter thief; and the beautiful cowherd boy of Nanda Mahrja. (4) ymuna-taa-cara, gop-basana-hara, rsa-rasika, kpmoya r-rdh-vallabha, bndbana-naabara, bhakativinod-raya (4) Ka wanders along the g damsels of Vraja who were dance; He is very merciful; a; and the shelter and only Ohe! Vaiava hkura (from aragati) (1) ohe! vaiaba hkura, doyra sgara, e dse koru kori diy pada-chy, odho he mya, tomra caraa dhori 1) 0 venerable Vaiava, O ocean of mercy, be merciful unto your servant. Give me th e shade of your lotus feet and purify me. I hold on to your lotus feet. (2) chaya bega domi, chaya doa odhi, chaya gua deho dse chaya sat-saga, deho he mre, boshechi sagera e 2) Teach me to control my six passions; rectify my six faults, bestow upon me th e six qualities, and offer unto me the six kinds of holy association. (3) ekk mra, nhi pya bala, hari-nma-sakrtane tumi kp kori, raddh-bindu diy, deho ka-nma-dhane 3) I do not find the strength to carry on alone the sakrtana of the holy name of H ari. Please bless me by giving me just one drop of faith with which to obtain th

banks of the River Yamun. He stole the garments of the youn bathing there. He delights in the mellows of the rsa the lover and beloved of rmat Rdhr; the great dancer of refuge of hkura Bhaktivinoda.

e great treasure of the holy name of Ka. (4) ka se tomra, ka dite pro, tomra akati che mi to kgala, ka ka boli, dhi tava pche pche 4) Ka is yours; you have the power to give Him to me. I am simply running behind yo u shouting, "Ka! Ka!" *The six passions are those pertaining to words, the mind, anger, the tongue, th e stomach and the genitals. The six faults are overeating, attachment to materia l things, inability to follow regulative principles, sense gratification, useles s idle talk, and impure habits. The six positive qualities are enthusiasm in pra cticing devotional service, firm faith in devotional processes, a strong desire to attain prema-bhakti, a favorable service attitude, avoidance of non-devotees, and appreciation of the company of devotees. The six methods of association are to go to an assembly of devotees, to invite devotees into ones home, to discuss and hear devotional topics, to take the mah-prasda of devotees and to offer mah-pra sda to devotees. Vibhvar ea (from Kalya-kalpataru) (1) vibhvar ea, loka-pravea, nidr chri uho jva bolo hari hari, mukunda murri, rma ka hayagrva (1) The night has come to an end and the light of dawn is entering. O jva soul, a rise and give up your sleep. Chant the holy names of Lord Hari, who is the giver of liberation; the enemy of the Mura demon; the supreme enjoyer; the all-attrac tive one; and the horse-headed incarnation, Hayagrva. (2) nsiha vmana, r-madhusdana, brajendra-nandana yma ptan-ghtana, kaiabha-tana, jaya darathi-rma (2) Lord Hari [Ka] incarnated as the half-man, half-lion, Nsiha. He appeared as a dwa rf-brhmaa named Upendra and is the killer of the Madhu demon. He is the beloved so n of the King of Vraja, Nanda Mahrja, and is blackish in complexion. He is the sla yer of the Ptan witch and the destroyer of the demon Kaiabha. All glories to Lord H ari, who appeared as Lord Rma, the son of King Daaratha. (3) yaod dulla, govinda-gopla, vndvana purandara gop-priya-jana, rdhik-ramaa, bhuvana -sundara-bara (3) He is the darling of mother Yaod; the giver of pleasure to the cows, land, and

spiritual senses; and the protector of the cows. He is the Lord of the Vndvana fo rest; the gops beloved; the lover of Rdhik; and the most beautiful personality in al l the worlds. (4) rvntakara, mkhana-taskara, gop-jana-vastra-hr brajera rkhla, gopa-vnda-pla, citta-hr ba-dhr

(4) As Rmacandra He brought about the end of the demoniac King Rvaa; as Ka He stole t e older gops butter; He stole the younger gops clothes while they were bathing in th e Yamun. He is a cowherd boy of Vraja and the protector of the cowherd boys. He s teals the hearts of all and always holds a flute. (5) yogndra-bandana, r-nanda-nandana, braja-jana-bhaya-hr navna nrada, rpa manohara, mohana-ba-bihr (5) Lord Ka is worshiped by the best of yogis and is the son of Nanda. He removes a ll the fears of the inhabitants of Vraja. He is the color of a fresh rain cloud, and His form is enchanting. When He wanders about, playing His flute, He looks very charming. (6) yaod-nandana, kasa-nisdana, nikuja-rsa-vils kadamba-knana, rsa-paryaa, bnda-vipina-nivs (6) He is the son of Yaod and the killer of King Kasa, and He sports in the rsa danc e among the groves of Vraja. Ka engages in this rsa dance underneath the kadamba tre es, and He resides in the forest of Vndvana. (7) nanda-vardhana, prema-niketana, phula-ara-jojaka kma gopgan-gaa, citta-vinodana, samasta-gua-gaa-dhma (7) He increases the ecstasy of His devotees. He is the reservoir of all love an d is the transcendental Cupid who uses His flowered arrows to increase the lovin g desires of the gops. He is the pleasure of the gops hearts and the abode of all w onderful qualities. (8) jmuna-jvana, keli-paryaa, mnasa-candra-cakora nma-sudh-rasa, go ka-jaa rkho vacana mana mora (8) Lord Ka is the life of the River Yamun. He is always absorbed in amorous pastime s, and He is the moon of the gops minds, which are like the cakora birds that subs

ist only upon moonlight. O mind, obey these words of mine and sing the glories o f r Ka in the form of these holy names, which are full of nectarean mellows. mr Jvan My Life (from aragati) (1) mra jvana, sad ppe rata, nhiko puyera lea parere udvega, diychi ye koto, diychi jvere klea 1) I am an impious sinner and have caused others great anxiety and trouble. (2) nija sukha lgi, ppe nhi ori, day-hna svrtha-paro para-sukhe dukh, sad mithya-bh, para-dukha sukha-karo 2) I have never hesitated to perform sinful acts for my own enjoyment. Devoid of all compassion, concerned only with my own selfish interests, I am remorseful s eeing others happy. I am a perpetual liar, and the misery of others is a source of great pleasure for me. (3) ea kman, hdi mjhe mora, krodh, dambha-paryaa mada-matta sad, viaye mohita, his-garva vibhaa 3) The material desires within the core of my heart are unlimited. I am wrathful , devoted to false pride and arrogance, intoxicated by vanity, and bewildered by worldly affairs. Envy and egotism are the ornaments I wear. (4) nidrlasya hata, sukrye virata, akrye udyog mi pratiha lgiy, hya-caraa, lobha-hata sad km 4) Ruined by laziness and sleep, I resist all pious deeds; yet I am very active and enthusiastic to perfrom wicked acts. For worldly fame and reputation I engag e in the practice of deceitfulness. Thus I am destroyed by my own greed and am a lways lustful. (5) e heno durjana, saj-jana-varjita, apardhi nirantara ubha-krya-nya, sadnartha-man, nn dukhe jara jara 5) A vile, wicked man such as this, rejected by godly people, is a constant offe nder. I am such a person, devoid of all good works, forever inclined toward evil

, worn out and wasted by various miseries. (6) brdhakye ekhona, upya-vihna, tte dna akicana bhakativinoda, prabhura carae, kore dukha nivedana 6) Now in old age, deprived of all means of success, humbled and poor, Bhaktivin oda submits his tale of grief at the feet of the Supreme Lord.

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

mra jvana sad ppe rata nhiko puyera lea. This is a song sung by Bhaktivinoda hkur humbleness. A Vaiava is always meek and humble. So he is describing the life of t he people in general, taking himself to be one of them. He says that My life is a lways engaged in sinful activities, and if you try to find out, you will not fin d even a trace of pious activitiesonly sinful activities. And parere udvega, diychi ye koto, diychi jvere klea: I am always inclined to give trouble to other living en tities. That is my business. I want to see that others are suffering, and then I enjoy. Nija sukha lgi, ppe nhi ori: For my personal sense gratification, I accept a kind of sinful activity. Day-hna svrtha-paro: I am not at all merciful, and I see onl y to my personal interest. Para-sukhe dukh, sad mithya-bh: As such, when others are ering I become very happy, and I am always speaking lies. Even for ordinary tbin gs I am accustomed to speaking lies. Para-dukha sukha-karo: And if someone is suffe ring, that is very pleasant to me. Aea kman, hdi mjhe mora: I have got lots of desi ithin my heart, and I am always angry and falsely prestigious, always puffed up with false pride. Mada-matta sad viaye mohita: I am captivated by subject matters of sense gratification, and I am almost crazy. His-garva vibhaa: My ornaments are envi ness and false pride. Nidrlasya hata, sukrye virata: I am conquered by sleep and laz iness, and I am always averse to pious activities. Akrye udyog mi: And I am very enth usiastic to perform impious activities. Pratiha lgiy hya-caraa: I always cheat o y prestige. Lobha-hata sad km: I am conquered by greediness and always lusty. E heno urjana saj-jana-varjita: I am so fallen, and I have no association with devotees. Apardhi nirantara: I am an offender always. ubha-krya-nya: In my life there is not of auspicious activity; sadnartha man: and my mind is always attracted by something mischievous. Nn dukhe jara jara: Therefore, at the fag end of my life I am almost inv alid by all such sufferings. Brdhakye ekhona upya-vihna: Now in my old age I have no alternative; tte dna akicana: therefore by force I have now become very humble and me k. Bhakativinoda prabhura carae, kore dukha nivedana: Thus Bhaktivinoda hkura is offe ing his sad statement of his lifes activities at the lotus feet of the Supreme Lo rd. Andi Karama Phale The Reactions of Beginningless Karma (from Gtval) (1) andi karama-phale, pai bhavrara jale, taribre n dekhi upya ei viaya-halhale, div-nii hiy jvale, mana kabhu sukha nhi pya

1) I have fallen into the ocean of material existence as a result of my selfish activities, which are without beginning, and I see no means of deliverance from this great ocean of nescience. Day and night my heart burns from the poison of t hese worldly activities, and on account of this my mind never finds any satisfac tion or happiness. (2) -pa-ata-ata, klea deya avirata, pravtti-rmira the khel kma-krodha-di chaya, bape deya bhaya, avasna hoilo si bel 2) Hundreds and thousands of desires, like nooses around my neck, constantly giv e me misery and trouble. In that great ocean of nescience play the waves of mate rialistic tendency. In this world there are many thieves and rogues, of whom six are prominent; lust, anger, greed, illusion, and madness. They are causing me g reat fear, and in this way my life is coming to an end. (3) jnna-karma-haga dui, more pratrya loi, avaee phele sindhu-jale e heno samaye, bandhu, tumi ka kp-sindhu, kp kori tolo more bale 3) The two highway robbers, mental speculation and fruitive activity, have cheat ed me and misled me, and finally they are throwing me into the ocean of misery. At such a time as this, my dear Ka, You are the only friend, and You are the ocean of mercy and compassion. I have no strength to get out of this ocean of nescienc e, so I pray to Your lotus feet that You will be kind and by Your strength uplif t me from this ocean of suffering. (4) patita-kikare dhari, pda-padma-dhuli kari, deho bhaktivinoda raya mi tava nitya-dsa, bhuliy myra pa, baddha hoye chi daymaya 4) Accept this fallen servant and fix me as a particle of dust on Your lotus fee t. Kindly give me shelter to this Bhaktivinoda. O most merciful Lord, actually I am Your eternal servant, but having forgotten this I have become bound up in th e network of my.

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

Andi karama-phale pai bhavrava-jale taribre n dekhi upya. This is a song sung by Bh inoda hkura depicting the conditioned soul. Bhaktivinoda hkura is presenting himself as one of the ordinary human beings, saying Due to my past fruitive activities, I have now fallen into this ocean of nescience, and I do not find any means of c oming out of this great ocean. Ei viaya-halhale: It is just like an ocean of poison. If one takes some pungent food, it burns the heart. Similarly, although we are t rying to be happy by sense enjoyment, actually our situation is becoming just th e opposite, and the effort is causing our hearts to burn. And div-nii hiy jvale: Tha

t burning sensation is going on day and night, twenty-four hours a day. Mana kabh u sukha nhi pya: And on account of this my mind is not at all satisfied. -pa-ataya avirata: I am always making hundreds and thousands of plans to become happy, b ut actually all of these plans give me pain, twenty-four hours a day. Pravtti-rmira the khela: My position is exactly like one who is being dashed again and again by the waves of the ocean. Kma-krodha-di chaya, bape deya bhaya: Besides that, there o many thieves and rogues. Especially they are six in numbernamely lust, anger, g reed, envy, illusion, and madness. They are always present, and I am afraid of t hem. Avasna hoilo si bel: In this way my life is becoming advanced, or in other words I am coming to the point of the end of my life. Jna-karma-haga dui, more pratrya loi: lthough this is my position, still, two kinds of activities are cheating me, nam ely mental speculation and fruitive activities. (haga means cheater.) And avaee phele sindhu-jale: After misleading me, they bring me to the seashore and push me down within the sea. E heno samaye bandhu, tumi ka kp-sindhu: Under the circumstances, my ar Ka, you are my only friend, and You are an ocean of mercy. Kp kori tolo more bale have no strength to get out of this ocean of nescience, so I pray unto Your lotu s feet that by Your strength You kindly pick me up. Patita-kikare dhari pda-padma-dh uli kari: After all, I am Your eternal servant. Somehow or other I have fallen int o this ocean, so kindly pick me up and fix me as one of the particles of dust at Your lotus feet. Deho bhaktivinoda raya: Bhaktivinoda hkura entreats, Kindly give me shelter at Your lotus feet. mi tava nitya-dsa: I am Your eternal servant. Bhuliy my omehow or other I forgot You, and I have now fallen into the network of my. Baddha hoye chi daymaya: My dear Lord, I have become entangled in this way. Kindly save me. Bhuliy Tomre Forgetting You (from aragati) (1) bhuliy tomre, sasre siy, peye nn-vidha byath tomra carae, siychi mi, bolibo dukehera kath (1) O Lord, forgetting You and coming to this material world, I have experienced a host of sins and sorrows. Now I approach Your lotus feet and submit my tale o f woe. (2) janan jahare, chilma jakhona, biama bandhana-pe eka-bra prabhu! dekh diy more, vacile e dna dse (2) While I was bound up tightly in the unbearable confines of my mothers womb, O Lord, You once revealed Yourself before me. After appearing briefly, You abando ned this poor servant of Yours. (3) takhona bhvinu, janama piy, koribo bhajana tava janama hoilo, pai my-jle, n hoilo jna-lava (3) At that moment I thought, After my birth this time, I will surely worship You with undivided attention. But alas, after taking birth I fell into the entanglin g network of worldly illusions; thus I possessed not even a drop of true knowled

ge. (4) darera chele, sva-janera kole, hsiy knu kla janaka janan-snehete bhuliy, sasra lgilo bhlo (4) As a dear son fondled in the laps of attentive relatives, I passed my time s miling and laughing. The affection of my father and mother helped me forget You still more, and I began to think that the material world was a very nice place. (5) krame dina dina, blaka hoiy, bhelinu blaka-saha ra kichu dine, jnna upajilo, pha poi ahar-aha (5) Day by day I gradually grew into a young boy and began playing with other bo ys. Soon my powers of understanding emerged, so I diligently studied my school l essons every day. (6) vidyra gaurave, bhrami dee dee, dhana uparjana kori sva-jana plana, kori eka-mane, bhulinu tomre, hari! (6) Proud of my accomplished education, I later traveled from place to place and earned much wealth. Thereby maintaining my family with undivided attention, I f orgot You, O Lord Hari! (7) brdhakye ekhona, bhakativinoda, kdiy ktara ati n bhajiy tore, dina bth gelo, ekhona ki have gati? (7) Now in old age, this Bhaktivinoda very sadly weeps as death approaches. I fa iled to worship You, O Lord, and instead passed my days in vain. What will be my fate now? Nrada Muni Bjy V Nrada Muni Plays His V (from Gtval) (1) nrada muni, bjy v rdhik-ramaa-nme nma amani, udita haya, bhakata-gt-sme

(1) When the great soul Nrada Muni plays his stringed v, the holy name of Rdhik-rama escends and immediately appears amidst the krtana of the Lords devotees.

(2) amiya-dhr, barie ghana, ravaa-yugale giy bhakata jana, saghane nce, bhoriy pana hiy (2) Like a monsoon cloud, the holy name showers pure nectar into their ears. Due to great ecstasy, all the devotees enthusiastically dance to their hearts conten t. (3) mdhur-pra, sava pai, mtya jagata-jane keho v knde, keho v nce, keho mte mane mane (3) All the inhabitants of the universe become maddened upon entering these into xicating showers of divine sweetness. Some people cry, some dance, and others be come fully intoxicated within their minds. (4) paca-vadana, nrade dhori, premera saghana rol kamalsana, nciy bole, bolo bolo hari bolo (4) Five-faced Lord iva embraces Nrada Muni and repeatedly shouts in ecstasy, whil e Lord Brahm dances very ecstatically and exclaims, All of you chant Haribol! Harib ol! (5) sahasrnana, parama-sukhe, hari hari boli gya nma-prabhve, mtilo viva, nma-rasa sabe pya (5) In supreme happiness, thousand-faced Ananta ea sings and calls out, Hari! Hari! By the influence of the transcendental vibration of the holy name, the whole uni verse becomes mad with ecstasy as everyone relishes the mellows of the holy name . (6) r-ka-nma, rasane sphuri, prlo mr a r-rpa-pade, ycaye ih, bhakativinoda-dsa (6) The holy name of r Krishna has fulfilled all my desires by thus manifesting on everyones tongue. Bhakativinoda, the humble servant of the Lord, therefore prays at the feet of r Rpa Goswm that the chanting of harinma may always continue in this ay. PURPORT by His Divine Grace

A. C. Bhaktivedanta Swami Prabhupda

This is a song sung by Bhaktivinoda hkura. The purport of this song is that the gr eat soul Nrada Muni is playing on his stringed instrument, called the v, and vibrati ng Rdhik-ramaa, one of Kas names. So, as soon as he plucks the strings and chants, a the devotees immediately respond to him, and it becomes a very beautiful vibrati on. Amiya-dhr, barie ghana. As the singing goes on with the stringed instrument, it appears that there is a shower of nectar, and all the devotees then dance in ec stasy to the fullest extent of their satisfaction. Then, as they dance, it appea rs that they become intoxicated by drinking the beverage called mdhur pra. And as o ne becomes almost mad by drinking, similarly, all the devotees became mad in ecs tasy. And some of them are crying, and some of them are dancing, and some of the m, although they cannot dance publicly, are dancing within their hearts. Then Lo rd iva embraces Nrada Muni and begins to dance and cry out in ecstasy, and when Lo rd Brahm sees Lord iva dancing with Nrada Muni, he joins in and says, All of you kin dly chant Haribol! Haribol! Then gradually the king of heaven, Indra, also joins in with great satisfaction and begins to dance and to chant Hari hari bol! In this way, by the influence of the transcendental vibration of the holy name o f God, the whole universe becomes ecstatic, and Bhaktivinoda hkura says, When the w hole universe becomes ecstatic in this way, my desires are satisfied, and I ther efore pray unto the lotus feet of Rpa Gosvm that the chanting of harinma may go on n icely like this. Songs of rla Narottama dsa hkura Ia-deve Vijapti Prayer to Ones Beloved Lord (from Prrthan) (1) hari hari! bifale janama goinu manuya-janama piy, rdh-ka n bhajiy, jniy uniy bia khinu (1) 0 Lord Hari, I have spent my life uselessly. Having obtained a human birth a nd having not worshiped Rdh and Ka, I have knowingly drunk poison. (2) golokera prema-dhana, hari-nma-sakrtana, rati n janmilo kene ty sasra-binale, dib-nii hiy jwale, jurite n koinu upy (2) The treasure of divine love in Goloka Vndvana has descended as the congregatio nal chanting of Lord Haris holy names. Why did my attraction for that chanting ne ver come about? Day and night my heart burns from the fire of the poison of worl dliness, and I have not taken the means to relieve it. (3) brajendra-nandana jei, ac-suta hoilo sei, balarma hoilo niti dna-hna jata chilo, hari-nme uddhrilo, tra k jagi mdhi (3) Lord Ka, who is the son of the King of Vraja, became the son of ac (Lord Caitanya ), and Balarma became Niti. The holy name delivered all those souls who were lowly

and wretched. The two sinners Jagi and Mdhi are evidence of this. (4) h h prabhu nanda-suta, vabhnu-sut-juta, koru karoho ei-bro narottama-dsa koy, n heliho rg py, tom bine ke che mra

(4) 0 Lord Ka, son of Nanda, accompanied by the daughter of Vabhnu, please be mercifu to me now. Narottama dsa says, "O Lord, please do not push me away from Your red dish lotus feet, for who is my beloved except for You?" Llasmay Prrthan (from Prrthan) (1) gaurga bolite habe pulaka-arra hari hari bolite nayane ba be nra (1) When will that opportune moment come to me when there will be shivering of t he body as soon as I chant Lord Gaurga s name? And after the shivering, while chan ting Hare Ka, when will there be tears pouring down from my eyes? (2) ra kabe niti-cnder koru hoibe sasra-bsan mora kabe tuccha habe (2) When will that day come when Lord Nitynanda s causeless mercy is bestowed upo n me so that my desire for material enjoyment becomes very insignificant? (3) viaya chriy kabe uddha ha be mana kabe hma herabo r-bndbana (3) When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Vndvana and the conjugal love of Rdha and Ka, and then my spiritual life will be successful. (4) rpa-raghuntha-pade hoibe kuti kabe hma bujhabo se jugala-priti (4) When shall I be very much eager to study the books left by the six Gosvms? One has to learn of the conjugal loving affairs of Rdh-Ka through the teachings of these six Gosvams. (5) rpa-raghuntha-pade rahu mora a prrthan koroye sad narottama-dsa (5) Narottama dsa always wishes to understand this conjugal love under the direct ion of the six Gosvms. PURPORT

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This song was sung by Narottama dsa hkura, a great devotee and crya in the Gauya Vai ampradya, the disciplic succession coming down from Lord Caitanya. Narottama dsa hku ra has written many songs, which are recognized as authoritative by all Vaiavas. H e has sung these songs in simple Bengali language, but the purportthe deep meanin g of his songsis very significant.

In this song he says, gaurga bolite habe pulaka arra. One has attained the perfection of chanting when as soon as he chants the name of Lord Gaurga, who initiated this sakrtana movement, at once there is shivering in his body. This is not to be imita ted, but Narottama dsa hkura is asking, "When will that opportune moment come to us when there will be shivering of the body as soon as we chant Lord Gaurgas name?" A nd after the shiveringhari hari bolite nayane ba be nra: "While chanting Hare Ka, t will be tears in the eyes."

Then he says, ra kabe niti-cnder koru hoibe. We are all asking about the mercy of Lor d Nitynanda. Nitynanda is supposed to be the original spiritual master, so we have to approach Gaurga, Lord Caitanya, through the mercy of Lord Nitynanda. What is th e symptom of a person who has achieved the causeless mercy of Lord Nitynanda? Nar ottama dsa hkura says that the symptom of one who has actually received the causele ss mercy of Lord Nitynanda is that he has no more material desire. ra kabe niti-cnde r koru hoibe sasra-bsan mora kabe tuccha habe. Sasra-bsan means "desire for mate ent," and Narottama dsa wonders when it will become very insignificant. Of course , as long as we have bodies we have to accept so many material things, but not i n the spirit of enjoyment, but only to keep body and soul together.

Narottama dsa says further, rpa-raghuntha-pade hoibe kuti: "When shall I be very muc h eager to study the books left by the six Gosvms?" kuti means "eagerness." Because Rpa Gosvm is the father of devotional service, he has written a book called Bhakti -rasmta-sindhu, in which there are nice directions on devotional service. These to pics are also dealt with in Caitanya-caritmta and other books, and we have given t he summary of those directions in our book Teachings of Lord Caitanya. One has t o learn of the conjugal loving affairs of Rdh-Ka through the teachings of these six G osvms. Narottama dsa hkura directs us not to try to understand the conjugal love of R h-Ka by our own endeavor. We should try to understand this yugala-priti, conjugal lov e, under the direction of the Gosvms.

As long as the mind is too much absorbed in materialistic thought, one cannot en ter into the kingdom of Vndvana. But Narottama dsa hkura says, viaya chriy kabe ud mana kabe hma herabo r-bndbana: "When the mind is completely purified, being freed f rom material anxieties and desires, then I shall be able to understand Vndvana and the conjugal love of Rdh and Ka, and then my spiritual life will be successful." Nma-sakrtana (1) hari haraye nama ka ydavya nama ydavya mdhavya keavya nama (1) O Lord Hari, O Lord Ka, I offer my obeisances to You, who are known as Hari, Yda va, Mdhava, and Keava. (2) gopla govinda rma r-madhusdana giridhr gopntha madana-mohana

(2) O Gopla, Govinda, Rma, r Madhusdana, Giridhr Gopntha, and Madana-mohana! (3) r-caitanya-nitynanda r-advaita-st hari guru vaiaba bhgavata gt

(3) All glories to r Caitanya and Nitynanda! All glories to r Advaita crya and His c ort, r St hkur. All glories to Lord Hari, to the spiritual master, the Vaiavas, , and rmad Bhagavad-Gt. (4) r-rpa santana bhaa-raghuntha r-jva gopla-bhaa dsa-raghuntha (4) All glories to r Rpa Gosvm, Santana Gosvm, Raghuntha Bhaa Gosvm, r Jva Raghuntha dsa Gosvm. (5) ei chay gosir kori caraa vandan jh hoite bighna-n abha-pra (5) I offer my obeisances to the feet of these six Gosvms. By bowing to them, all obstacles to devotion are destroyed and all spiritual desires are fulfilled. (6) ei chay gosi jrmui tr ds t-sabra pada-reu mora paca-grs (6) I am the servant of that person who is a servant of these six Gosvms. The dust of their lotus feet is my five kinds of foodstuffs. (7) tdera caraa-sebi-bhakta-sane bs janame janame hoy ei abhil (7) This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these six Gosvms. (8) ei chay gosi jabe braje koil bs rdh-ka-nitya-ll koril prak (8) When these six Gosvms lived in Vraja they revealed the lost holy places and ex plained the eternal pastimes of Rdh and Ka. (9) nande bolo hari bhaja bndban r-guru-vaiaba-pade majiy man (9) Just shout the names of Lord Hari in great ecstasy and worship the transcend ental realm of Vndvana while absorbing your mind in meditation upon the divine fee t of the spiritual master and the Vaiavas.

(10) r-guru-vaiaba-pada-padma kori narottama dsa kohe nma-sakrtana (10) Desiring to serve the lotus feet of r Guru and the Vaiavas, Narottama dsa sings this sakrtana of the holy names of Lord Hari. Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This song of rla Narottama Dsa hkura is very famous among devotees in Bengal and Oris sa. When Lord Caitanya returned from Gaya, where He was initiated by r vara Pur, He w as completely transformed into a God-intoxicated personality whom His students o f grammar had never known before. Instead of teaching ordinary grammar studies, Lord Caitanya explained every sentence in such a way that every Sanskrit word an d every letter was understood to indicate Ka, the Supreme Personality of Godhead. T his form of grammar was later on developed by rla Jva Gosvm in a book called Hari-nm vykaraa, The Grammar of the Nectar and Name of r Hari. But Lord Caitanyas students th ought that their teacher had become mad, and they rubbed His head with Viu oil, an oil that cools the brain. Finally they asked Him, You say that everything means Ka and we should ultimately always be chanting the names of Ka. Just how should we do this? Then Lord Caitanya began to sing the names of Ka and clap His hands, and He be gan His nma-sakrtana movement. The names He sang are the first two lines of this so ng, and Narottama Dsa hkura and others have placed these names in the beginning of their writings to immortalize these events in the memory of everyone.

Narottama Dsa hkura chants the names of Lord Caitanya, Nitynanda, r Advaita and St Advaitas consort). Since Lord Hari, the spiritual master, and the rmad Bhagavad-gt a re all on the transcendental platform, they are given the same respect. Then rla N arottama Dsa chants the names of the six Gosvms. I offer my obeisances at their feet , he sings, which destroy sufferings accumulated over many long years. I am the se rvant of these six Gosvms, and the dust of their lotus feet is my five kinds of fo odstuffs. To serve their lotus feet and keep the association of devotees is my o nly business, birth after birth. When the six Gosvms were staying at Vndvana, they re vealed the eternal transcendental pastimes of r r Rdh-Ka. Before Lord Caitanya the location of the places of Lord Kas pastimes were not known, and therefore Lord Caita nya instructed the Gosvms to uncover the holy places and construct temples. The te mple of r Rdh Dmodara is situated near the location of the rasa dance, and rla Rpa nd the other Gosvms used to gather there and discuss the topics of their literatur es, which scientifically explained the super-excellent pastimes of r r Rdh-Ka. Nar Dsa hkura says, In great ecstasy shout the name of Hari and serve the real transcend ental master and devotees. He concludes by saying, With all hopes in the lotus fee t of my guru and the holy Vaiavas, Narottama Dsa sings the sakrtana of Lord Hari: Har e Ka Hare Ka Ka Ka Hare Hare/Hare Rma Hare Rma Rma Rma Hare Hare. Sakh-vnde Vijapti Prayer to the Sakhs (from Prrthan) (1) rdh-ka pra mora jugala-kiora jvane marae gati ro nhi mora

(1) The divine couple, r r Rdh and Ka, are my life and soul. In life or death I ha ther refuge but Them.

(2) klindra kle keli-kadambera vana ratana-bedra upara bosbo dujana (2) In a forest of small kadamba trees on the bank of the Yamun, I will seat the divine couple on a throne made of brilliant jewels. (3) yma-gaur-age dibo (cw) candanera gandha cmara hulbo kabe heri mukha-candra (3) I will anoint Their dark and fair forms with sandalwood paste scented with cy, and I will fan Them with a cmara whisk. Oh, when will I behold Their moonlike fa ces? (4) gthiy mlatr ml dibo dohra gale adhare tuliy dibo karpra-tmble (4) After stringing together garlands of mlat flowers I will place them around The ir necks, and I will offer tmbla scented with camphor to Their lotus mouths. (5) lalit vikh-di jata sakh-bnda jya koribo seb cararavinda (5) With the permission of all the sakhs, headed by Lalit and Vikh, I will serve the lotus feet of Rdh and Ka. (6) r-ka-caitanya-prabhur dser anudsa sev abhila kore narottama-dsa

(6) Narottama dsa, the servant of the servant of r Ka Caitanya Prabhu, longs for this service to the divine couple. Saprada-bhagavad-viraha-janita-vilpa Lamentation Due to Separation from the Lord and His Associates (from Prrthan) (1) je nilo prema-dhana koru pracur heno prabhu koth gel crya-hkur (1) He who brought the treasure of divine love and who was filled with compassio n and mercywhere has such a personality as rnivsa crya gone? (2) kh mora swarp rpa kh santan kh dsa raghuntha patita-pvan (2) Where are my Svarpa Dmodara and Rpa Gosvm? Where is Santana? Where is Raghuntha

the savior of the fallen? (3) kh mora bhaa-juga kh kavirj eka-kle koth gel gor naa-rj

(3) Where are my Raghuntha Bhaa and Gopla Bhaa, and where is Kadsa Kavirja? Wher Gaurga, the great dancer, suddenly go? (4) pe kuibo mth anale paibo gaurga guera nidhi koth gele pbo (4) I will smash my head against the rock and enter into the fire. Where will I find Lord Gaurga, the reservoir of all wonderful qualities? (5) se-saba sagra sage je koilo bils se-saga n piy knde narottama ds (5) Being unable to obtain the association of Lord Gaurga accompanied by all of th ese devotees in whose association He performed His pastimes, Narottama dsa simply weeps. Svaraa-r-gaura-mahim The Glories of r Gaurga (from Prrthan) (1) gaurgera dui pada, jr dhana sampada, se jne bhakati-rasa-sr gaurgera madhura-ll, jr kare praveil, hdoya nirmala bhelo tr (1) Anyone who has accepted the two lotus feet of Lord Caitanya as their only as set knows the true essence of devotional service. If anyone gives submissive aur al reception to the pleasing and sweet pastimes of Lord Caitanya, then immediate ly his heart becomes cleansed of all material contamination. (2) je gaurgera nma loy, tra hoy premodoy, tre mui ji bolihri gaurga-guete jhure, nitya-ll tre sphure, se jana bhakati-adhikr (2) Anyone who simply chants the name of r Ka Caitanya will immediately develop love of Godhead. I offer him all congratulations by saying, Bravo! If anyone feels ecstasy and cries by simply hearing the transcendental qualities of Caitanya Mahp rabhu, he at once understands the eternal loving affairs between Radha and Ka. (3) gaurgera sagi-gae, nitya-siddha kori mne, se jy brajendra-suta-p r-gaua-maala-bhmi, jeb jne cintmai,

tra hoy braja-bhme bs (3) Anyone who has understood that the associates of Lord Caitanya are eternally liberated souls immediately becomes eligible to enter into the abode of Ka, the so n of Nanda Mahrja in Vndvana, in his next birth. If anyone understands that there is no difference between Gau;da-ma;dala, the place in West Bengal wherein Lord Cait anya had His pastimes, and the transcendental abode of r Vndvana-dhma, then he actual ly lives in Vndvana. (4) gaura-prema-rasrave, e tarage jeb ube, se rdh-mdhava-antaraga ghe b vanete thke, h gaurga bole ke, narottama mge tra saga

(4) Anyone who takes pleasure sporting within the waves of the ocean of Lord Cai tanya s distribution of love of God immediately becomes a confidential devotee o f r r Rdh-Mdhava. It doesn t matter whether such a devotee is in the renounced order life or whether he is a householder. If he is actually taking part in Lord Cait anya s sakrtana activities and actually understanding what it is, then such a pers on is always liberated. Narottama dsa aspires for his association. PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This is a song by Narottama dsa hkura in praise of the glories of Lord Caitanya. Ga urga refers to Lord Caitanya, who has a fair complexion. One who has a fair comple xion is called gaura, and since Lord Caitanya was very fair, just like molten go ld, He was also named Gaurasundara. Narottama dsa hkura says, gaurgera dui pada, jr na-sampada, se jne bhakati-rasa-sr. Anyone who has accepted the two lotus feet of Lord Caitanya can understand the true essence of devotional service. Devotional service is very difficult. It cannot be understood by any ordinary man. As it is stated in the Bhagavad-gt, out of many thousands of persons who are trying to ach ieve the perfection of human life, only some actually become perfect and realize the self. And out of many thousands of such self-realized persons, only one can understand Ka. Without understanding Ka, how can one engage himself in the service o Ka? Therefore, the devotional service of Ka is not an ordinary thing. But fortunatel , if one follows in the footsteps of Lord Caitanya (gaurgera dui pada) by following the path shown by Lord Caitanyathe process of simply chanting Hare Kahe can very eas ily understand what devotional service is. Therefore, Narottama dsa hkura prays tha t one take shelter of Lord Caitanya and follow in His footsteps, for then one ca n understand the essence of devotional service.

Lord Caitanyas pastimes are very pleasing, because the basic principles of Lord C aitanya Mahprabhus movement are chanting, dancing, and eating ka-prasda. He made His eadquarters in Jaganntha Pur and would dance, chant, and then immediately call for prasda to be distributed to the devotees. They were so pleased that every day hu ndreds of men would come to chant and dance with Lord Caitanya. The temple propr ietor, the King of Orissa, Mahrja Pratparudra, had an open order to the workers in the temple to supply as much prasda to Lord Caitanyas devotees as they wanted. The refore, His pastimes are very pleasing: chant, dance, and take prasda. If one is captivated by the pastimes of Lord Caitanya, simply by chanting and dancing and eating prasda the dirty things in his heart will all become cleansed. The heart o f anyone who takes to this movement of chanting, dancing, and eating ka-prasda will surely be cleansed of all dirty material contamination. Narottama dsa hkura says, v ery rightly, gaurgera madhura-ll, jr kare praveil, hdoya nirmala bhelo tr: if one cleanse his heart, he must take to the movement of Lord CaitanyaKa consciousness.

Lord Caitanya is so nice that one who simply takes the holy name of Gaurasundara , r Ka Caitanya, will immediately develop love of God. Generally, devotees first chan t r-ka-caitanya prabhu nitynanda, for the preliminary process of cleansing the heart s to invoke the mercy of Lord Caitanya, Lord Nitynanda, and Their associates. Ll me ans "pastimes." Without associates there cannot be pastimes, so Caitanya Mahprabh u is always accompanied by associatesNitynanda, Advaita, Gaddhara, rvsa, and many oth r devotees. Tr means "his," hoy means "it is effected," and premodoy refers to de velopment of love of God. Simply by chanting r-ka-caitanya prabhu nitynanda one immed ately develops love of God. To such a person Narottama dsa hkura says, "Bravo!" to encourage him in chanting Lord Caitanyas name and dancing. Just as we clap and sa y, "Bravo!" similarly he says, ji bolihri: "Very nice. Excellent!"

Then he says, gaurga-guete jhure, nitya-ll tre sphure: if one appreciates the mercifu pastimes of Lord Caitanya and feels ecstasy and sometimes cries, this process w ill immediately help him to understand the pastimes of Rdh-Ka, which are called nitya -ll. The loving affairs between Rdh-Ka are not a temporary thing. Here in this mater world we can see loving affairs between boys and girls, but that is temporary. That is simply for a few months, a few years, or maybe a little more. But then a ll that so-called love will go to hell. They are not permanent affairs. But if o ne really wants permanent love affairs, he must enter into the pastimes of Rdh-Ka. Si mply by appreciating Lord Caitanyas movement one can immediately enter into or un derstand Rdh-Kas eternal pastimes. One who can understand the transcendental, eternal pastimes of Rdh-Ka reaches the highest perfectional stage of devotional service.

The next line is, gaurgera sagi-gae. Sagi-gae means "associates." Lord Caitanya is al ays associated: He is not alone. We never see a picture of Lord Caitanya alone. At least there must be Lord Nitynanda or Gaddhara Paita. Actually, wherever Lord Cai tanya was present, many thousands of devotees would assemble. Such devotees, esp ecially those who were His nearest intimate associates, were nitya-siddha. In th e devotional line there are three kinds of perfect devotees. One is called sdhana -siddha. This refers to a person who has very rigidly performed the regulative p rescriptions and thereby reached the perfectional stage. Reaching the perfection al stage by executing the regulative principles is called sdhana-siddha. There is another kind of devotee, who is called kp-siddha. He may not have executed the re gulative principles very rigidly, but by his service mood he is specifically ble ssed by the spiritual master or Ka. He is immediately promoted to the perfectional stage. This is called kp-siddha. Nitya-siddha is one who was never contaminated by the material nature. The sdhana-siddhas and the kp-siddhas were supposed to have o nce been in the contamination of material nature, but nitya-siddhas never came i nto contact with the material nature. All the associates of Caitanya Mahprabhu ar e nitya-siddhas, or eternally perfect. Nitynanda Prabhu is Balarma, the immediate expansion of Ka; Advaita Prabhu is Mah-Viu (He is also viu-tattva); Gaddhara Prabh expansion of Rdhr; and rvsa is an incarnation of Nrada. They are nitya-siddha, or lly perfect. They were never imperfect. They were never in contact with material contamination. We should understand that as Lord Caitanya Mahprabhu, Ka Himself, is transcendental, similarly His personal associates are also nitya-siddha, or ete rnally transcendental. Se jy brajendra-suta-p. Brajendra-suta means Ka. Simply by acc pting that the associates of Lord Caitanya are eternally free, one can immediate ly be promoted to the transcendental abode of Lord Ka.

r-gaua-maala-bhmi. Gaua means West Bengal. Lord Caitanya appeared in West Bengal, Na vpa, and He especially flooded that part of the country with the sakrtana movement. That part of the country has special significance, for it is nondifferent from Vndvana. It is as good as Vndvana. Living in Vndvana and living in Navadvpa are the e. Narottama dsa hkura says, r-gaua-maala-bhmi, jeb jne cintmai. Cintmai mea al abode. Tra hoy braja-bhme bs. If one simply understands that this land of Navadvp a is not different from Vndvana, then he actually lives in Vndvana. One should not t hink that he is living in Bengal or any material country; the places where Lord Caitanya had His pastimes are as good as Vndvana.

Lord Caitanyas distribution of this love of God is compared with an ocean (rasa-a rava). What kind of ocean? Not the salty ocean that one cannot taste. The water o f this ocean is so nice that if one drinks even one drop, he will like it more a nd more. It is not ordinary ocean water of which one cannot taste even a drop. T herefore it is called rasarava. In this ocean there are different waves; an ocean does not stand still, for it is not impersonal or void. And as the ocean is alw ays dancing with waves, similarly the ocean of transcendental love of Ka as introdu ced by Lord Caitanya has constant waves, constant sound. One has to dive deep in to that ocean. If one knows the secret and says, "Let me dive deep into the ocea n of the transcendental loving movement introduced by Lord Caitanya," he immedia tely becomes one of the confidential devotees of Rdh and Ka.

Therefore Narottama dsa hkura concludes this song by saying, ghe b vanete thke, h g le ke. It is not necessary that one become a mendicant or give up his family life and society. One can remain wherever he finds it suitable, whether as a househol der, as a brahmacr, as a vnaprastha, or as a sannys. Vnaprasthas and sannyss are su d to live outside of the city. Vanete means "forest." Formerly, those who were i n spiritual consciousness used to live in the forest to become free of the turmo il of city life. But that is not possible now. In this age no one can go into th e forest. That requires practice, and no one is practiced to that line. Therefor e, generally one is recommended to live with his friends, wife, and children. Th at doesnt matter, but he must take to the process of Ka consciousness as introduced by Lord Caitanya. It is not difficult. The real thing is that one has to accept the movement of Lord Caitanyachanting, dancing, and eating ka-prasda. Even if one is in family life, there is no difficulty. He can just sit down, chant Hare Ka, dance nicely, and then take ka-prasda. Everyone can do this. Those who have renounced this world, sannyss, also can do it; there is no difficulty. Therefore, Narottama dsa hku ra says that it doesnt matter whether one is a brahmacr, ghastha, or sannys. He says, "If you have taken to these principles of life, I desire your company, because y ou are a devotee of Lord Caitanya." In this way, Narottama dsa hkura finishes the s ong. r Guru-vandan The Worship of r Guru (from Prema-bhakti-candrik) (1) r-guru-caraa-padma, kevala-bhakati-sadma, bando mui svadhna mate jhra prasde bhi, e bhava toriy ji, ka-prpti hoy jh hate 1) The lotus feet of our spiritual master are the only way by which we can attai n pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Ka. (2) guru-mukha-padma-vkya, cittete koriy aikya, r n koriho mane r-guru-carae rati, ei se uttama-gati, je prasde pre sarva 2) My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills a ll desires.

(3) cakhu-dn dilo jei, janme janme prabhu sei, divya jn hde prokito prema-bhakti jh hoite, avidy vina jte, vede gy jhra carito 3) He opens my darkened eyes and fills my heart with transcendental knowledge. H e is my Lord birth after birth. From him ecstatic prema emanates; by him ignoran ce is destroyed. The Vedic scriptures sing of his character. (4) r-guru karu-sindhu, adhama janra bandhu, lokanth lokera jvana h h prabhu koro doy, deho more pada-chy, ebe jaa ghuuk tribhuvana 4) Our spiritual master is the ocean of mercy, the friend of the poor, and the l ord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds. Svaraa-r-gaura-pda-padme A Prayer to the Lotus Feet of r Gaurga (from Prrthan) (1) r-ka-caitanya prabhu doy koro more tom bin ke doylu jagat-sasre (1) My dear Lord Caitanya, please be merciful to me, because who can be more mer ciful than Your Lordship within these three worlds? (2) patita-pvana-hetu tava avatra mo sama patita prabhu n pibe ra (2) Your incarnation is just to reclaim the conditioned, fallen souls, but I ass ure You that You will not find a greater fallen soul than me. Therefore, my clai m is first. (3) h h prabhu nitynanda, premnanda sukh kpbalokana koro mi boro dukh (3) My dear Lord Nitynanda, You are always joyful in spiritual bliss. Since You a lways appear very happy, I have come to You because I am most unhappy. If You ki ndly put Your glance over me, then I may also become happy. (4) doy koro st-pati adwaita gosi tava kp-bale pi caitanya-niti (4) My dear Advaita Prabhu, husband of St, You are so kind. Please be merciful to me. If You are kind to me, naturally Lord Caitanya and Nitynanda will also be kin d to me.

(5) h h swarp, santana, rpa, raghuntha bhaa-juga, r-jva h prabhu lokantha

(5) O Svarpa Dmodara, personal secretary of Lord Caitanya, O six Gosvms r Rupa Gosv ntana Gosvm, r Raghuntha Bhaa Gosvm, r Gopla Bhaa Gosvm, Sr Jva Gosvm, Gosvm, my beloved spiritual master! Narottama dsa also prays for your mercy. (6) doy koro r-crya prabhu rnivsa rmacandra-saga mge narottama-dsa (6) O rnivsa crya, successor to the six Gosvms! Please be merciful to me. Narottama always desires the company of Rmacandra Cakravart. PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This is a song composed by Narottama dsa hkura. He prays to Lord Caitanya, "My dear Lord, please be merciful to me, because who can be more merciful than Your Lord ship within these three worlds?" Actually, this is a fact. Not only Narottama dsa hkura, but Rpa Gosvm also prayed to Lord Caitanya in this way. At the time of the fi rst meeting of Lord Caitanya and Rpa Gosvm at Prayga (Allahabad), rla Rpa Gosvm sa dear Lord, You are the most munificent of all incarnations, because You are dis tributing love of Ka, Ka consciousness." When Ka was personally present He simply s to surrender, but He did not distribute Himself so easily. He made conditions"F irst of all you surrender." But this incarnation, Lord Caitanya, although Ka Himsel f, makes no such condition. He simply distributes: "Take love of Ka." Therefore Lor d Caitanya is approved as the most munificent incarnation. Narottama dsa hkura says , "Please be merciful to me. You are so magnanimous, because You have seen the f allen souls of this age, and You are very much compassionate to them, but You sh ould know also that I am the most fallen. No one is more greatly fallen than me. " Patita-pvana-hetu tava avatra: "Your incarnation is just to reclaim the conditio ned, fallen souls, but I assure You that You will not find a greater fallen soul than me. Therefore, my claim is first."

Then he prays to Lord Nitynanda. He says, h h prabhu nitynanda premnanda-sukh: "My de r Lord Nitynanda, You are always joyful in spiritual bliss. Since You always appe ar very happy, I have come to You because I am most unhappy. If You kindly put Y our glance over me, I may also become happy." Then he prays to Advaita Prabhu. D oy koro st-pati adwaita gosi. Advaita Prabhus wifes name was St. Therefore He is so es addressed as st-pati. Thus Narottama dsa hkura prays, "My dear Advaita Prabhu, hus band of St, You are so kind. Please be kind to me. If You are kind to me, naturall y Lord Caitanya and Nitynanda will also be kind to me." Actually, Advaita Prabhu invited Lord Caitanya to come down. When Advaita Prabhu saw that the fallen soul s were all engaged simply in sense gratificatory processes, not understanding Ka co nsciousness, He felt very much compassionate toward the fallen souls, and He als o felt Himself incapable of claiming them all. He therefore prayed to Lord Ka, "Ple ase come Yourself. Without Your personal presence it is not possible to deliver these fallen souls." Thus by His invitation Lord Caitanya appeared. Naturally, N arottama dsa hkura prays to Advaita Prabhu, "If You will be kind to me, naturally L ord Caitanya and Nitynanda also will be kind to me."

Then he prays to the Gosvms. H h swarp, santana, rpa, raghuntha. Swarp refers to S dara, the personal secretary of Lord Caitanya. He was always with Caitanya Mahpra

bhu and immediately arranged for whatever Caitanya Mahprabhu wanted. Two personal attendants, Svarpa Dmodara and Govinda, were always constantly with Lord Caitanya . Therefore, Narottama dsa hkura also prays to Svarpa Dmodara and then to the six Gos vms, the next disciples of Lord Caitanyar Rpa Gosvm, r Santana Gosvm, r Bha haa Gosvm, r Jva Gosvm, and r Raghuntha dsa Gosvm. These six Gosvms were d ord Caitanya to spread this movement of Ka consciousness. Narottama dsa Thkura also p rays for their mercy.

After the six Gosvms, the next crya was rnivsa crya. Actually, Narottama dsa hk e disciplic succession after rnivsa crya and was almost his contemporary, and Narotta ma dsas personal friend was Rmacandra Cakravart. Therefore he prays, "I always desir e the company of Rmacandra." He desires a devotees company. The whole process is t hat we should always pray for the mercy of the superior cryas and keep company wit h pure devotees. Then it will be easier for us to advance in Ka consciousness and r eceive the mercy of Lord Caitanya and Lord Ka. This is the sum and substance of thi s song sung by Narottama dsa hkura. Mana-ik Teachings to the Mind (from Prrthan) (1) niti-pada-kamala, koi-candra-sutala je chyy jagata jury heno niti bine bhi, rdh-ka pite ni dha kori dharo nitir py

(1) The lotus feet of Lord Nitynanda are a shelter where one will get the soothin g moonlight not only of one, but of millions of moons. If the world wants to hav e real peace, it should take shelter of Lord Nitynanda. Unless one takes shelter under the shade of the lotus feet of Lord Nitynanda, it will be very difficult fo r him to approach Rdh-Ka. If one actually wants to enter into the dancing party of Rd Ka, he must firmly catch hold of the lotus feet of Lord Nitynanda. (2) se sambandha nhi jr, bth janma gelo tr sei pau boro durcr niti n bolilo mukhe, majilo sasra-sukhe vidy-kule ki koribe tr (2) Anyone who has not established his relationship with Nitynanda Prabhu is unde rstood to have spoiled his valuable human birth. Such a human being is actually an uncontrollable animal. Because he never uttered the holy name of Nitynanda, he has become merged into so-called material happiness. What can his useless educa tion and family tradition do to help him? (3) ahakre matta hoiy, niti-pada psariy asatyere satya kori mni nitiyer koru habe, braje rdh-ka pbe dharo niti-caraa dukhni

(3) Being maddened after false prestige and identification with the body, one is thinking, Oh, what is Nitynanda? What can He do for me? I don t care. The result i s that he is accepting something false to be truth. If you actually want to appr oach the association of Rdh-Ka, you must first achieve the mercy of Lord Nitynanda. W en He is merciful toward you, then you will be able to approach Rdh-Ka. Therefore you

should firmly grasp the lotus feet of Lord Nitynanda. (4) nitiyer caraa satya, thra sevaka nitya niti-pada sad koro a narottama boro dukh, niti more koro sukh rkho rg-caraera pa (4) The lotus feet of Nitynanda are not illusion; they are a fact. One who engage s in the transcendental loving service of Nitynanda is also transcendental. Alway s try to catch the lotus feet of Lord Nitynanda. This Narottama dsa is very unhapp y, therefore I am praying to Lord Nitynanda to make me happy. My dear Lord, pleas e keep me close to Your lotus feet. PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda This is a very nice song sung by Narottama dsa hkura. He advises that niti-pada, the lotus feet of Lord Nitynanda (kamala means "lotus," and pada means "feet"), are a shelter where one will get the soothing moonlight not only of one, but of mill ions of moons. We can just imagine the aggregate total value of the soothing shi ne of millions of moons. In this material world (jagat), which is progressing to ward hell, there is always a blazing fire, and everyone is struggling hard witho ut finding peace; therefore, if the world wants to have real peace, it should ta ke shelter under the lotus feet of Lord Nitynanda, which are cooling like the shi ning of a million moons. Jurya means "relief." If one actually wants relief from the struggle of existence and actually wants to extinguish the blazing fire of m aterial pangs, Narottama dsa hkura advises, "Please take shelter of Lord Nitynanda."

What will be the result of accepting the shelter of the lotus feet of Lord Nityna nda? He says, heno niti bine bhi: unless one takes shelter under the shade of the lotus feet of Lord Nitynanda, rdh-ka pite niit will be very difficult for him to a Rdh-Ka. The aim of this Ka consciousness movement is to enable us to approach Rdh ociate with the Supreme Lord in His sublime pleasure dance. Narottama dsa hkura adv ises that if one actually wants to enter into the dancing party of Rdh-Ka, he must ac cept the shelter of the lotus feet of Lord Nitynanda.

Then he says, se sambandha nhi Sambandha means "connection" or "contact." Anyone who has not contacted a relationship with Nitynanda is understood to have spoiled his human birth. In another song also, Narottama dsa says, hari hari bifale jana ma goinu: anyone who does not approach Rdh-Ka through a relationship with Nitynanda uselessly spoiled his life. Bth means "useless," janma means "life," tr means "his," and sambandha means "relationship." Anyone who does not make a relationship wit h Nitynanda is simply spoiling the boon of his human form of life. Why is he spoi ling it? Sei pau boro durcr. Sei means "that," pau means "animal," and durcr means "m sbehaved" or "the most misbehaved." Without elevation to Ka consciousness through t he mercy of Lord Caitanya and Nitynanda, life is simply spoiled in the animal pro pensities of sense gratification. Narottama dsa says that ordinary animals can be tamed, but when a human being is animalistic, having only animal propensities, he is most horrible, for he cannot be tamed. Ordinary cats and dogs or even a ti ger can be tamed, but when a human being goes out of his way and neglects to tak e to the human activity of Ka consciousness, his higher intelligence will simply be misused for animal propensities, and it is very difficult to tame him. The enac tment of state laws cannot make a thief an honest manbecause his heart is pollute d, he cannot be tamed. Every man sees that a person who commits criminal offense s is punished by the government, and also in scriptural injunctions punishment i n hell is mentioned. But despite hearing from scripture and seeing the action of

the state laws, the demoniac cannot be tamed. What are they doing? Niti n bolilo mukhe. Since they do not know who Nitynanda is, they never say the names of Lord Nitynanda and Lord Caitanya. Majilo sasra-sukhe. M ajilo means "becomes absorbed." They become absorbed in so-called material enjoy ment. They dont care who Lord Caitanya and Nitynanda are, and therefore they go de ep down into material existence. Vidy-kule ki koribe tr: if one has no connection with Nitynanda, and if he does not come to Ka consciousness, his vidy, or his so-call ed academic education, and kula, birth in a high family or great nation, will no t protect him. Regardless of whether one is born in a very big family or nation or has a very advanced academic education, at the time of death natures law will act, his work will be finished, and he will get another body according to that w ork. Why are these human animals acting in this way? Ahakre matta hoiy, niti-pada psariy. hey have become maddened by a false concept of bodily life, and thus they have f orgotten their eternal relationship with Nitynanda. Asatyere satya kori mni: such forgetful persons accept the illusory energy as factual. Asatyere refers to that which is not a fact, or, in other words, my. My means that which has no existence b ut is a temporary illusion only. Persons who have no contact with Nitynanda accep t this illusory body as factual.

Narottama dsa hkura then says, nitiyer koru habe, braje rdh-ka pbe: "If you act approach the association of Rdha-Ka, you must achieve the mercy of Lord Nitynanda fi rst. When He is merciful toward you, then you will be able to approach Rdh-Ka." Dharo niti-caraa dukhni. Narottama dsa advises that one firmly catch the lotus feet of Lor d Nitynanda. Then again he says, niti-caraa satya. One should not misunderstand and think that as he has caught hold of my, similarly the lotus feet of Nitynanda may also be some thing like that my, or illusion. Therefore Narottama dsa confirms, niti-caraa satya: the lotus feet of Nitynanda are not illusion; they are a fact. Thra sevaka nitya: a nd one who engages in the transcendental loving service of Nitynanda is also tran scendental. If one engages in the transcendental loving service of Nitynanda in Ka c onsciousness, he immediately achieves his transcendental position on the spiritu al platform, which is eternal and blissful. Therefore he advises, niti-pada sad ko ro a: always try to catch the lotus feet of Lord Nitynanda.

Narottama boro dukh. Narottama dsa hkura, the crya, is taking the position that he is very unhappy. Actually, he is representing ourselves. He says, "My dear Lord, I am very unhappy." Niti more koro sukh: "Therefore I am praying to Lord Nitynanda to make me happy." Rkho rg-caraera pa: "Please keep me in a corner of Your lotus feet. r Rpa Majar Pada The Feet of r Rpa Majar (from Prrthan) (1) r-rpa-majar-pada, sei mora sampada, sei mor bhajana-pjana 1) The lotus feet of r Rpa Majar are my treasure, my devotional service, and my objec t of worship. (2) sei mora pra-dhana, sei mora bharaa, sei mor jvanera jvana

2) They give my life meaning, and they are the life of my life. (3) sei mora rasa-nidhi, sei mora vch-siddhi, sei mor vedera dharama 3) They are the perfection of rasa, and they are perfection worthy of attainment . They are the very law of the Vedlc scriptures for me. (4) sei brata, sei tapa, sei mora mantra-japa, sei mor dharama-karama 4) They are the meaning of all my fasts and penances and my silent utterings of my mantras. They are the basis of religion and activities. (5) anukla habe vidhi, se-pade hoibe siddhi, nirakhibo e dui nayane 5) By the purifying process of favorable devotional service one will attain perf ection and with these two eyes be able to see. (6) se rpa-mdhur-ri, pra-kuvalaya-ai, praphullita habe nii-dine 6) His transcendental form is shining like moonlight in my heart, and my heart t herefore shines and reciprocates. In other words, the ordinary moon lights up th e night, and its shine illuminates other objects; but the moon of the effulgence of the form of r Rpa Majar shines into the heart and makes the heart also shine back to the spiritual sky. This moon shines not only in the nighttime, but day and n ight. (7) tuw adarana-ahi, garale jralo deh, ciro-dina tpita jvana 7) Your absence from my vision is like a dose of strong poison, and I will suffe r till the end of my life. (8) h h rpa koro doy, deho more pada-chy, narottama loilo araa 8) Narottama dsa hkura says: "Please give me your mercy and the shade of your lotus feet." Vaiave Vijapti Prayer to the Vaiava (from Prrthan) (1)

ei-bro karu koro vaiava gosi patita-pvana tom bine keho ni (1) 0 Vaiava Gosvm, please be merciful to me now. There is no one except you who can purify the fallen souls. (2) jhra nikae gele ppa dre jy emona doyla prabhu keb koth py (2) Where does anyone find such a merciful personality by whose mere audience al l sins go far away? (3) gagra paraa hoile pacate pvan darane pavitra koroei tomra gu (3) After bathing in the waters of the sacred Ganges many times, one becomes pur ified, but just by the sight of you, the fallen souls are purified. This is your great power. (4) hari-sthne apardhe tre hari-nm tom sthne apardhe nhi paritr (4) The holy name delivers one who has committed an offense to Lord Hari, but if one commits an offense to you, there is no means of deliverance. (5) tomra hdoye sad govinda-virm govinda kohenamora vaiava par (5) Your heart is always the resting place of Lord Govinda, and Lord Govinda say s, "The Vaiavas are in My heart." (6) prati-janme kori caraera dhli narottame koro doy panra boli (6) I desire the dust of your holy feet in every birth I may take. Please consid er Narottama yours, and be kind upon him. Gaur Pahu (from Prrthan) (1) gaur pahu n bhajiy goinu prema-ratana-dhana helya hrinu 1) I did not consider worshiping Lord Gaurga, but instead brought about my spiritu al ruin by neglecting that treasure trove of pure of God. (2)

adhane yatana kari dhana teyginu pana karama-doe pani ubinu 2) I gave up the association of the saintly devotees to enjoy myself in the comp any of the ungodly. Therefore I am bound up by the snare of karma. (3) sat-saga chi kainu asate vilsa te-krae lgilo ye karma-bandha-phsa 3) I am always drinking the dangerous poison of sense gratification, thus I can never absorb myself in the blissful nectar of chanting the glories of Lord Caita nya. (4) viaya-viama-via satata khinu gaura-krtana-rase maghana n hainu 4) Why am I still living and what happiness do I have? Narottama dsa says, "Why h ave I not died long ago?" (5) keno v chaye pra ki sukha piy narottam ds keno n gelo mariy This is not only Narottama dsa hkuras lamentation. If I cannot come in touch with Lo rd Caitanya and His associates, it would be better for me to die. PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This is a song by Narottama dsa hkura. He says, gaura pahu n bhajiy goinu: I have inv ted my spiritual death by not worshiping Lord Caitanya. Gaura pahu means Lord Cait anya, and n bhajiy, without worshiping. Goinu: I have invited spiritual death. And w have I invited spiritual death? Adhane yatane kari dhana teyginu: Because I am eng aged in something which is useless and have rejected the real purpose of my life . Adhane means valueless things, and dhana means valuables. So actually every one of us is neglecting our spiritual emanicipation: we are engaged in material sense gratification, and therefore we are losing the opportunity of this human form of body to elevate ourselves to the spiritual platform. This human body is especia lly provided to the conditioned soul to give him a chance for spiritual emancipa tion. So anyone who does not care for spiritual emancipation is inviting spiritu al death. Spiritual death means to forget oneselfto forget that one is spirit. Th at is spiritual death, like animal life. Animal life is full forgetfulness. The animals cannot be reminded under any circumstances that they are not this body. It is only in this human form of life that one can understand that he is not thi s body, that he is spirit soul. By chanting Hare Ka one can easily understand this fact. In other words, by worshiping Lord Caitanya, following His principles and ways, and chanting Hare Ka one can very easily come to the platform of spiritual un derstanding. But Narottama dsa hkura says on our behalf that we are neglecting this. Therefore w e are inviting spiritual death. Then he says, prema-ratana-dhana helya hrinu. Spiri tual life means to develop real love. Everyone says love. There are so many signbo ards, so many books: Love, love. But there is no love. This is illusion. It is all

lust. Love for intoxication, love for sex, love for this and that. This is going on. Actually, the word love is applicable only with Ka, with God: To love means to love Ka. That is spiritual love. And we are created for that purpose. So, that is wante d. Narottama dsa says, I could have achieved that transcendental treasure of love, but I was robbed of it because of neglecting to worship Lord Caitanya. And why h as this happened? pana karama-doe pani ubinu: Due to my past misdeeds. Due to our pas misdeeds, we get a certain type of body. Everyone who has got a material body h as received it due to his past misdeeds, and even his past pious deeds. Actually , as long as one gets a material body, there are no pious deeds. Pious deeds means no more material body. Otherwise, it is to be taken as a fact that even Brahm, w ho is the chief living entity within this universe and has a long, long duration of life and so much powerstill, he is considered to have performed misdeeds beca use he has a material body. So, by our misdeeds we go down and down, getting one body after another. In rmad-Bhgavatam it is stated that people do not know that by engaging in sense gratification they are assuring that they will have another b ody. And the body is the cause of material pangs. It is only because I have this body that I feel a headache, a stomachache, etc. But as soon as we are out of t his material body, there are no more material pangs. It is simply joyful life. B rahma-bhta prasanntm. Prasanntm means joyful. But due to our past misdeeds we are m g this opportunity.

And why is it happening? Sat-saga chi kainu asate vilsa: I have given up the associat on of devotees and am associating with common nonsense men for sense gratificati on. Sat means spirit, and asat means matter. Association with nondevotees produces ma terial attachment, and that means implication in material, conditioned life. So, one has to associate with devotees. Sat prasagn mama vrya-savido. One can learn abou God only in the association of devotees. Therefore we are pushing this Ka consciou sness society. Youll find that one who comes to this society and associates with us for a few days or a few weeks becomes Ka conscious, and soon he comes forward fo r initiation and further advancement. So, association with devotees is very impo rtant. But here Narottama dsa hkura laments, sat-saga chi kainu asatye vilsa te-kra ye karma-bandha-phsa: I have given up the association of devotees and tried to enj oy among nondevotees, and immediately my has caught me and mangled me in the web o f fruitive activities. My is just by our side. As soon as we give up the company of devotees, my says, Yes, come to my company. Nobody can remain without any company; that is not possible. One must associate with either my or Ka. And when we speak of K we mean Ka and His devotees. Ka is never alone. He is always with Rdhr, with the with the cowherd boys. So to be Ka conscious means to keep association with the de votees of Ka.

Next Narottama dsa hkura says, visaya-viama-via satata khinu: I have always drunk th ost dangerous poison of sense gratification. Viaya means sense gratification. Eating , sleeping. mating, and defendingthese four principles are called viaya. And viama means dangerous. And via means poison. If one is simply engaged with these four activ ities, just like the animals, then one is simply drinking poison. Thats all. I kno w this is poison, but I am so much intoxicated that I am drinking this poison at every moment. Then, gaura-krtana-rase maghana n hainu: Therefore I could not merge myself into the sakrtana movement of Lord Caitanya. That is actually the fact. Thos e who are too much attached to the materialistic way of life, who are always dri nking the poison of sense gratification, are not attracted by the sakrtana movemen t.

Finally Narottama dsa hkura, representing ourselves, laments, keno v chaye pra ki su piy: Why am I living? I have not associated with the devotees, I have not taken pa rt in the sakrtana movement, I do not understand what is Ka, I do not understand what is Lord Caitanya. Then why am I living? What is my happiness? Why did I not die long, long ago? So. this is not only Narottama dsa hkuras lamentation. Every one of us should think like that: If I cannot associate with devotees, if I cannot under stand the Ksna consciousness movement, if I cannot come in touch with Lord Caitan ya and His associates, it would be better for me to die. This is the substance of

this song. Songs of Other Vaiava cryas r Rdhik-stava (from Stava-ml) rla Rpa Gosvm (refrain) rdhe jaya jaya mdhava-dayite gokula-taru-maala-mahite (refrain) O Rdh! O beloved of Mdhava! O You who are worshiped by all the young girl s of Gokula! All glories unto You! All glories unto You! (1) dmodara-rati-vardhana-vee hari-nikua-vnd-vipinee (2) vabhndadhi-nava-ai-lekhe lalit-sakhi gua-ramita-vikhe (3) karu kuru mayi karu-bharite sanaka-santana-varita-carite (1-3) 0 You who dress Yourself in such a way as to increase Lord Dmodaras love and attachment for You! O Queen of Vndvana, which is the pleasure grove of Lord Hari! O new moon who has arisen from the ocean of King Vabhnu! O friend of Lalit! O You w ho make Vikh loyal to You due to Your wonderful qualities of friendliness, kindness , and faithfulness to Ka! O You who are filled with compassion! O You whose divine characteristics are described by the great sages Sanaka and Santana! O Rdh, please be merciful to me! r Davatra-stotra (from Gt-govinda) by Jayadeva Gosvm (1) pralaya-payodhi-jle dhtavn asi veda vihita-vahitra-caritram akhedam keava dhta-mna-arra jaya jagada hare (1) 0 fish! just t sea (2) kitir iha vipulatare tihati tava phe dharai-dhraa-kia-cakra-garihe keava dhta-krma-arra jaya jagada hare Keava! O Lord of the universe! O Lord Hari, who have assumed the form of a All glories to You! You easily acted as a boat in the form of a giant fish to give protection to the Vedas, which had become immersed in the turbulen of devastation.

(2) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of a tortoise! All glories to You! In this incarnation as a divine tortoise the great Mandara Mountain rests upon Your gigantic back as a pivot for churning the ocea n of milk. From holding up the huge mountain a large scarlike depression is put in Your back, which has become most glorious. (3) vasati daana-ikhare dhara tava lagn aini kalaka-kaleva nimagn keava dhta-kara-rpa jaya jagada hare (3) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of a boar! All glories to You! The earth, which had become immersed in the Garbhodaka Ocean at the bottom of the universe, sits fixed upon the tip of Your tusk like a spot upon the moon. (4) tava kara-kamala-vare nakham adbhuta-ga dalita-hirayakaipu-tanu-bhgam keava dhta-narahari-rpa jaya jagada hare (4) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of ha lf-man, half-lion! All glories to You! Just as one can easily crush a wasp betwe en ones fingernails, so in the same way the body of the wasplike demon Hirayakaipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus han ds. (5) chalayasi vikramae balim adbhuta-vmana pada-nakha-nra-janita-jana-pvana keava dhta-vmana-rpa jaya jagada hare (5) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of a dwarf-brhmaa! All glories to You! O wonderful dwarf, by Your massive steps You dec eive King Bali, and by the Ganges water that has emanated from the nails of Your lotus feet, You deliver all living beings within this world. (6) katriya-rudhira-maye jagad-apagata-ppam snapayasi payasi amita-bhava-tpam keava dhta-bhgupati-rpa jaya jagadia hare (6) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of Bhg upati [Paraurma]! All glories to You! At Kuruketra You bathe the earth in the river s of blood from the bodies of the demoniac katriyas that You have slain. The sins of the world are washed away by You, and because of You people are relieved fro m the blazing fire of material existence. (7) vitarasi diku rae dik-pati-kamanya daa-mukha-mauli-balim ramayam keava dhta-rma-arra jaya jagadia hare (7) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of Rma candra! All glories to You! In the battle of Lak You destroy the ten-headed demon

Rvaa and distribute his heads as a delightful offering to the presiding deities of the ten directions, headed by Indra. This action was long desired by all of the m, who were much harassed by this monster. (8) vahasi vapui viade vasana jaladbha hala-hati-bhti-milita-yamunbham keava dhta-haladhara-rpa jaya jagadia hare (8) 0 Keava! O Lord of the universe! O Lord Hari, who have assumed the form of Ba larma, the wielder of the plow! All glories to You! On Your brilliant white body You wear garments the color of a fresh blue rain cloud. These garments are color ed like the beautiful dark hue of the River Yamun, who feels great fear due to th e striking of Your plowshare. (9) nindasi yaja-vidher ahaha ruti-jta sadaya-hdaya darita-pau-ghtam keava dhta-buddha-arra jaya jagada hare (9) O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of Bu ddha! All glories to You! O Buddha of compassionate heart, you decry the slaught ering of poor animals performed according to the rules of Vedic sacrifice. (10) mleccha-nivaha-nidhane kalayasi karavla dhmaketum iva kim api karlam keava dhta-kalki-arra jaya jagada hare (10) O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of K alki! All glories to You! You appear like a comet and carry a terrifying sword f or bringing about the annihilation of the wicked barbarian men at the end of the Kali-yuga. (11) r-jayedeva-kaver idam uditam udra u sukha-da ubha-da bhava-sram keava dhta-daa-vidha-rpa jaya jagada hare (11) O Keava! O Lord of the universe! O Lord Hari, who have assumed these ten dif ferent forms of incarnation! All glories to You! O readers, please hear this hym n of the poet Jayadeva, which is most excellent, an awarder of happiness, a best ower of auspiciousness, and is the best thing in this dark world. (12) vedn uddharate jaganti vahate bh-golam udbibhrate daitya drayate bali chalayate katra-kaya kurvate paulastya jayate hala kalayate kruyam tanvate mlecchn mrchayate daakti-kte kya tubhya nama (12) O Lord Ka, I offer my obeisances unto You, who appear in the forms of these te n incarnations. In the form of Matsya You rescue the Vedas, and as Krma You bear the Mandara Mountain on Your back. As Varha You lift the earth with Your tusk, an d in the form of Narasiha You tear open the chest of the daitya Hirayakaipu. In the form of Vmana You trick the daitya king Bali by asking him for only three steps

of land, and then You take away the whole universe from him by expanding Your st eps. As Paraurma You slay all of the wicked katriyas, and as Rmacandra You conquer t he rkasa king Rvaa. In the form of Balarma You carry a plow with which You subdue the wicked and draw toward You the River Yamun. As Lord Buddha You show compassion t oward all the living beings suffering in this world, and at the end of the Kaliyuga You appear as Kalki to bewilder the mlecchas [degraded low-class men]. r Guru-parampar by rla Bhaktisiddhanta Sarasvat Gosvm Prabhupda (1) ka hoite catur-mukha, hoy ka-sevonmukha, brahm hoite nradera mati nrada hoite vysa, madhwa kohe vysa-dsa, prapraja padmanbha gati

(1) In the beginning of creation the science of devotional service was received by the four-headed Brahm from the Supreme Lord r Ka. Devari Nradas understanding o divine science was obtained from Brahm. The great sage Ka Dvaipyana Vysa who was empo ered to compile the Vedic literatures, became a disciple of Devari Nrada. rpda Madhvc a, the founder of the uddha-dvaita school of Vednta-philosophy, who visited Vysadev a at Badarikrama in the thirteenth century to learn from him Vednta philosophy, cal ls himself a servant of Ka Dvaipyana Vysa. Prapraja Trtha [Madhva] is the guru and efuge of Padmanbha Trtha. (2) nhari mdhava-bae, akobhya paramahase, iya boli agkra kore akobhyera iya jaya-trtha nme paricaya, tra dsye jnasindhu tore (2) The two other principal disciples of Madhva are Nhari Trtha and Mdhava Trtha. Mdh ava Trtha accepted the great paramahasa Akobhya Trtha as a disciple. The principal d isciple of Akobhya Trtha was known as Jayatrtha. Jayatrthas service was for his disci ple Jnasindhu. (3) th hoite daynidhi, tra dsa vidynidhi, rjendra hoilo th hate thra kikora jaya-dharma nme paricaya, parampar jno bhlo mate

(3) Daynidhi received the science of devotional service from Jnasindhu, and the ser vant of Daynidhi was Vidynidhi [Vidydhirja Trtha]. Rjendra Trtha became a disciple o idydhirja Trtha. Rjendra Trthas servant was known as Jayadharma or Vijayadhvaja Trth In this way you should properly understand this disciplic succession. (4) jayadharma-dsye khyti, r puruottama-jati, t hate brahmaya-trtha sri vysatrtha tra dsa, lakmpati vysa-dsa, th hate mdhavendra pur

(4) The great sannys r Puruottama Trtha received his knowledge in the service of his uru, Vijayadhvaja Trtha [Jayadharma]. The principal disciple of Puruottama Trtha wa s Subrahmaya Trtha. His servant was the great Vysatrtha [Vysa Rya]. Vysatrthas ser

s Lakmpati Trtha whose disciple was Madhavendra Pur Gosvm. (5) mdhavendra pur-bara, iya-bara r-wara, nitynanda, r-adwaita vibhu wara-purke dhanya, korilen r-caitanya, jagad-guru gaura mahprabhu (5) The chief disciple of Mdhavendra Pur was vara Pur, and two of his other disciples were the renowned incarnations of Godhead r Nitynanda and Advaita crya. r Caitanya rabhu, the spiritual preceptor of all the worlds, made vara Pur greatly fortunate b y accepting him as His spiritual master. (6) mahprabhu r-caitanya, rdh-ka nahe anya, rpnuga janera jvana viwambhara priyakara, r-swarpa dmodara, r-goswm rpa-santana

(6) Mahprabhu r Caitanya is nondifferent from r r Rdh and Ka and is the very li aiavas who follow r Rpa Gosvm. r Svarpa Dmodara Gosvm, Rpa Gosvm, and Sant of great happiness to Vivambhara [r Caitanya]. (7) rpa-priya mahjana, jva, raghuntha hana, tra priya kavi kadsa kadsa-priya-bara, narottama sev-para, jra pada viwantha-a

(7) The great souls Jva Gosvm and Raghuntha dsa Gosvm became very dear to Rpa Gosv Gosvm was a disciple of Rpa Gosvm, and Raghuntha dsa Gosvm, a disciple of Advaita iple Yadunandana crya, was accepted by Rpa and Santana as their third brother. Raghu ntha dsa Gosvms beloved student was Kadsa Kavirja Gosvm. Kadsa Kavirja was Lokantha Gosvm. They lived together in Vndvana and always discussed the topics of K h one another. Lokantha Gosvm, a disciple of Gaddhara Paita, had only one disciple, w ose name was Narottama dsa. Narottama dsa was always engaged in the service of his guru, and he also engaged himself in the service of his gurus intimate friend. T hus he became very dear to Kadsa Kavirja Gosvm. To serve the feet of Narottama dsa as the only desire of Vivantha Cakravart hkura, who was the fourth crya in disciplic ccession from Narottama dsa. (8) viwantha-bhakta-stha, baladeva jaganntha, tra priya r-bhaktivinoda mah-bhgavata-bara, r-gaurakiora-bara, hari-bhajanete jra moda

(8) Vivantha Cakravart hkura was the ik-guru [instructing spiritual master of Balad idybhaa, to whom he taught the precepts of rmad-Bhgavatam. Jaganntha dsa Bbj wa inent crya after r Baladeva Vidybhaa and was the beloved ik-guru of r Bhaktivi ivinoda hkuras intimate friend and associate was the eminent mah-bhgavata r Gauraki a Bbj, whose sole joy was found in hari-bhajana. (9) [vi]* hr paramahasa, gaurgera nija-baa

tdera carae mama gati mi seb-udsna, nmete trida dna r-bhaktisiddhnta saraswat (9) These great saintly Vaiavas are all paramahasas, or devotees of the highest ord er, and they are all part of Lord Gaurgas own spiritual family. Their holy feet are my refuge. I have no real interest in devotional service, and I am a poor and l owly trida sannys named r Bhaktisiddhnta Sarasvat. r-vrabhnav-bar, sad sevya-sev-par, thra dayita-dsa-nma tra pradhn pracrako, r-bhaktivednta nmo, patita-janete doy-dhma

The renowned r Vrabhanav-dayita dsa [the initiated name of Bhaktisiddhnta Sarasvat] lways engaged in the service of his spiritual master, rla Gaurakiora dsa Bbj. His fo ost disciple-preacher is r A. C. Bhaktivedanta Swami Prabhupda, who has spread the message of Lord Caitanya throughout the world and is thus a reservoir of mercy a nd compassion for all fallen souls. r r Gaura-Nitynander Day The Mercy of r Gaura and Nitynanda (from Dhmli) by Locana Dsa hkura (1) parama korua, pah dui jana niti gauracandra saba avatra-sra iromai kevala nanda-kanda (1) The two Lords, Niti-Gauracandra, are very merciful. They are the essence of a ll incarnations. The specific significance of these incarnations is that They in troduced a process of chanting and dancing that is simply joyful. (2) bhajo bhajo bhi, caitanya niti sudha biwsa kori viaya chiy, se rase majiy, mukhe bolo hari hari (2) My dear brother, I request that you just worship Lord Caitanya and Nitynanda with firm conviction and faith. If one wants to be Ka conscious by this process, on e has to give up his engagement in sense gratification. One simply has to chant, "Hare Ka! Hari Hari!" without any motive. (3) dekho ore bhi, tri-bhuvane ni, emona doyla dt pau pkh jhure, pa vidare, uni jra gua-gth (3) My dear brother, just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nitynanda. Their merciful qualities are so gre at that upon hearing them even birds and beasts cry and stones melt. (4)

sasre majiy, rohili poriy, se pade nahilo a pana karama, bhujye amana, kahoye locana-dsa (4) But Locana dsa regrets that I am entrapped by sense gratification. Since I ha ve no attraction for the lotus feet of Lord Caitanya and Lord Nitynanda, then Yam arja, the superintendent of death, is punishing me by not allowing me to be attra cted by this movement. PURPORT by His Divine Grace A. C. Bhaktivedanta Swami Prabhupda

This is a song by Locana dsa hkura. Pah means "Lord," and dui jana means "two." Loca na dsa hkura declares that the two Lords, Niti-GauracandraLord Niti and Lord Caitanya e very merciful (parama korua). Saba avatra-sra romai. Avatra means "incarnation," a saba means "all." They are the essence of all incarnations. The specific signifi cance of these incarnations is that prosecuting Their way of self-realization is simply joyful (kevala nanda-kanda), for They introduced chanting and dancing. Th ere are many incarnations, like Lord Rma and even Ka, who taught Bhagavad-gt, which r quires knowledge and understanding. But Lord Caitanya and Nitynanda introduced a process that is simply joyfulsimply chant and dance. Therefore, Locana dsa request s everyone, bhajo bhajo bhi, caitanya-niti: "My dear brother, I request that you j ust worship Lord Caitanya and Nitynanda with firm conviction and faith." Dont thin k that this chanting and dancing will not lead to the desired goal. It will. It is the assurance of Lord Caitanya Mahprabhu that one will get all perfection by t his process. Therefore one must chant with firm faith and conviction (biwsa kori). But what is the process? The process is viaya chriy, se rase majiy. If one wants to be Ka conscious by this process, one has to give up his engagement in sense gratifi cation. That is the only restriction. If one gives up sense gratification, it is sure that he will reach the desired goal. Mukhe bolo hari hari: one simply has to chant, "Hare Ka! Hari Hari!" without any motive of sense gratification. Dekho ore bhi, tri-bhuvane ni. Locana dsa hkura says, "My dear brother, you just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nitynanda, because Their merciful qualities are so great that They make even birds and beasts cry, what to speak of human beings." Actually, when Lord Caita nya passed through the forest known as Jharikhaa, the tigers, elephants, snakes, d eer, and all other animals joined Him in chanting Hare Ka: It is so nice that anyon e can join. Even the animals can join, what to speak of human beings. Of course, it is not possible for ordinary men to induce animals to chant, but if Caitanya Mahprabhu could inspire animals to chant, at least we can encourage human beings to adopt this path of Hare Ka mantra chanting. It is so nice that even the most st onehearted man will be melted. Pa means "stone." It is so nice that even stone will melt. But Locana dsa hkura regrets that he is entrapped by sense gratification. He addres ses himself, "My dear mind, you are entrapped in this sense gratification proces s, and you have no attraction for chanting Hare Ka. Since you have no attraction fo r the lotus feet of Lord Caitanya and Lord Nitynanda, what can I say? I can simpl y think of my misfortune. Yamarja, the superintendent of death, is punishing me b y not allowing me to be attracted by this movement." Bhajah Re Mana r Nanda-nandana by Govinda Dsa Kavirja

(1) bhajah re mana r-nanda-nandana abhaya-cararavinda re durlabha mnava-janama sat-sage taroho e bhava-sindhu re (1) O mind, just worship the lotus feet of the son of Nanda, which make one fear less. Having obtained this rare human birth, cross over this ocean of wordly exi stence through the association of saintly persons. (2) ta tapa bta bariaa e dina jmin jgi re biphale sevinu kpaa durajana capala sukha-laba lgi re (2) My dear brother, I request that you just worship Lord Caitanya and Nitynanda with firm conviction and faith. If one wants to be Ka conscious by this process, on e has to give up his engagement in sense gratification. One simply has to chant, "Hare Ka! Hari Hari!" without any motive. (3) e dhana, yaubana, putra, parijana ithe ki che paratti re kamala-dala-jala, jvana alamala bhajah hari-pada nti re (3) What assurance of real happiness is there in all of ones wealth, youthfulness , sons, and family members? This life is tottering like a drop of water on a lot us petal; therefore you should always serve and worship the divine feet of Lord Hari. (4) ravaa, krtana, smaraa, vandana, pda-sevana, dsya re pjana, sakh-jana, tma-nivedana govinda-dsa-abhila re (4) It is the desire and great longing of Govinda Dsa to engage himself in the ni ne processes of bhakti, namely hearing the glories of Lord Hari and chanting tho se glories, constantly remembering Him and offering prayers to Him, serving the Lords lotus feet, serving the Supreme Lord as a servant, worshiping Him with flow ers and incense and so forth, serving Him as a friend, and completely offering t he Lord ones very self. r Dmodaraka (found in the Padma Pura of Ka Dvaipyana Vysa, spoken by Satyavrata Muni in a conversation with Nrada Muni and aunaka i) "In the month of Krtika one should worship Lord Dmodara and daily recite the praye r known as Dmodaraka, which has been spoken by the sage Satyavrata and which attract s Lord Dmodara. " (r Hari-bhakti-vilsa 2.16.198)

(1) nammvara sac-cid-nanda-rpa lasat-kuala gokule bhrjamanam yaod-bhiyolkhald dhvamna parmam atyantato drutya gopy (1) To the Supreme Lord, whose form is the embodiment of eternal existence, know ledge, and bliss, whose shark-shaped earrings are swinging to and fro, who is be autifully shining in the divine realm of Gokula, who [due to the offense of brea king the pot of yogurt that His mother was churning into butter and then stealin g the butter that was kept hanging from a swing] is quickly running from the woo den grinding mortar in fear of mother Yaod, but who has been caught from behind by her who ran after Him with greater speedto that Supreme Lord, r Dmodara, I offer my humble obeisances. (2) rudanta muhur netra-yugma mjantam karmbhoja-yugmena staka-netram muhu vsa-kampa-trirekhka-kahasthita-graiva dmodara bhakti-baddham (2) [Seeing the whipping stick in His mothers hand,] He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, a nd the necklace of pearls around His neck, which is marked with three lines like a conchshell, is shaking because of His quick breathing due to crying. To this Supreme Lord, r Dmodara, whose belly is bound not with ropes but with His mothers pu re love, I offer my humble obeisances. (3) itdk sva-llbhir nanda-kue sva-ghoa nimajjantam khypayantam tadyeita-jeu bhaktair jitatva puna prematas ta atvtti vande (3) By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in know ledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbued with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Dmodara hundre ds and hundreds of times. (4) vara deva moka na mokvadhi v na canya ve ha vared apha ida te vapur ntha gopla-bla sad me manasy virst kim anyai (4) 0 Lord, although You are able to give all kinds of benedictions, I do not pr ay to You for the boon of impersonal liberation, nor the highest liberation of e ternal life in Vaikuha, nor any other boon [which may be obtained by executing the nine processes of bhakti]. O Lord, I simply wish that this form of Yours as Bla Gopla in Vndvana may ever be manifest in my heart, for what is the use to me of any other boon besides this? (5)

ida te mukhmbhojam atyanta-nlair vta kuntalai snigdha-raktai ca gopy muhu cumbita bimba-raktdhara me manasy virstm ala laka-lbhai (5) 0 Lord, Your lotus face, which is encircled by locks of soft black hair ting ed with red, is kissed again and again by mother Yaod, and Your lips are reddish l ike the bimba fruit. May this beautiful vision of Your lotus face be ever manife st in my heart. Thousands and thousands of other benedictions are of no use to m e. (6) namo deva dmodarnanta vio prasda prabho dukha-jlbdhi-magnam kp-di-vyti-dna batnu ghea mm ajam edhy aki-dya (6) 0 Supreme Godhead, I offer my obeisances unto You. O Dmodara! O Ananta! O Viu! O master! O my Lord, be pleased upon me. By showering Your glance of mercy upon me, deliver this poor ignorant fool who is immersed in an ocean of worldly sorro ws, and become visible to my eyes. (7) kuvertmajau baddha-mrtyaiva yadvat tvay mocitau bhakti-bhjau ktau ca tath prema-bhakti svak me prayaccha na moke graho me sti dmodareha (7) 0 Lord Dmodara, just as the two sons of KuveraManigrva and Nalakvarawere delivere d from the curse of Nrada and made into great devotees by You in Your form as a b aby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind o f liberation. (8) namas te stu dmne sphurad-dpti-dhmne tvadyodarytha vivasya dhmne namo rdhikyai tvadya-priyyai namo nanta-llya devya tubhyam

(8) 0 Lord Dmodara, I first of all offer my obeisances to the brilliantly effulge nt rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved rmat Rdhr nd I offer all obeisances to You, the Supreme Lord, who displays unlimited pasti mes. r Jagannthaka (1) kadcit klind-taa-vipina-sagtaka-ravo mudbhr-nr-vadana-kamalsvda-madhupa ram-ambhu-brahmmara-pati-gaercita-pado jaganntha svm nayana-patha-gm bhavatu me (1) Sometimes in great happiness Lord Jaganntha makes a loud concert with His flu

te in the groves on the banks of the Yamun. He is like a bumblebee tasting the be autiful lotuslike faces of the cowherd damsels of Vraja, and great personalities such as Lakm, iva, Brahm, Indra, and Gaea worship His lotus feet. May that Jagannth vm be the object of my vision. (2) bhuje savye veu irasi ikhi-puccham kai-tae dukla netrnte sahacara-kaka vidadhate sad rmad-vndvana-vasati-ll-paricayo jaganntha svm nayana-patha-gm bhavatu me (2) In His left hand Lord Jaganntha holds a flute, on His head He wears peacock f eathers, and on His hips He wears fine yellow silken cloth. From the corners of His eyes He bestows sidelong glances upon His loving devotees, and He always rev eals Himself through His pastimes in His divine abode of Vndvana. May that Jagannth a Svm be the object of my vision. (3) mahmbhodhes tre kanaka-rucire nla-ikhare vasan prsdnta sahaja-balabhadrea balin subhadr-madhya-stha sakala-sura-sevvasara-do jaganntha svm nayana-patha-gm bhavatu me (3) On the shore of the great ocean, within a large palace atop the brilliant, g olden Nlcala Hill, Lord Jaganntha resides with His powerful brother Balabhadra and His sister Subhadr, who sits between Them. May that Jaganntha Svm, who bestows the o pportunity for devotional service upon all godly souls, be the object of my visi on. (4) kp-prvra sajala-jalada-rei-ruciro ram-v-rma sphurad-amala-pakeruha-mukha surendrair rdhya ruti-gaa-ikh-gta-carito jaganntha svm nayana-patha-gm bhavatu me (4) Lord Jaganntha is an ocean of mercy and as beautiful as a row of blackish rai n clouds. He is the storehouse of bliss for Lakm and Sarasvat, and His face resembl es a spotless fullblown lotus. The best of demigods and sages worship Him, and t he Upaniads sing His glories. May that Jaganntha Svm be the object of my vision. (5) rathrho gacchan pathi milita-bhdeva-paalai stuti-prdurbhvam prati-padam upkarya sadaya day-sindhur bandhu sakala jagat sindhu-sutay jagannthah svm nayana-patha-gm bhavatu me (5) When Lord Jaganntha moves along the road on His Rathaytr car, at every step lar ge assemblies of brhmaas loudly chant prayers and sing songs for His pleasure. Hea ring their hymns, Lord Jaganntha becomes very favorably disposed toward them. He is the ocean of mercy and the true friend of all the worlds. May that Jaganntha S vm, along with His consort Lakm, who was born from the ocean of nectar, be the objec t of my vision. (6) para-brahmpa kuvalaya-dalotphulla-nayano

nivs nldrau nihita-carao nanta-irasi rasnando rdh-sarasa-vapur-ligana-sukho jaganntha svm nayana-patha-gm bhavatu me

(6) Lord Jaganntha, whose eyes resemble full-blown lotus petals, is the ornament on Lord Brahm s head. He resides on Nlcala Hill with His lotus feet placed on the h eads of Anantadeva. Overwhelmed by the mellows of love, He joyfully embraces rmat Rd hr s body, which is like a cool pond. May that Jaganntha Svm be the object of my vis . (7) na vai yce rjya na ca kanaka-mikya-vibhava na yce ha ramy sakala jana-kmy vara-vadhm sad kle kle pramatha-patin gta-carito jaganntha svm nayana-patha-gm bhavatu me (7) I do not pray for a kingdom? nor for gold, rubies, or wealth. I do not ask f or a beautiful wife. as desired by all men. I simply pray that Jaganntha Svm, whose glories Lord iva always sings, may be the constant object of my vision. (8) hara tva sasra druta-taram asra sura-pate hara tva ppn vitati apar ydava-pate aho dne nthe nihita-carao nicitam idar jaganntha svm nayana-patha-gm bhavatu me (8) 0 Lord of the demigods, please quickly remove this useless material existenc e I am undergoing. O Lord of the Yadus, please destroy this vast, shoreless ocea n of sins. Alas, this is certain: Lord Jaganntha bestows His lotus feet upon thos e who feel themselves fallen and have no shelter in this world but Him. May that Jaganntha Svm be the object of my vision. (9) jagannthaka punya ya pahet prayata uci sarva-ppa-viuddhtm viu-loka sa gacchati (9) The self-retrained, virtuous soul who recites these eight verses glorifying Lord Jaganntha becomes cleansed of all sins and duly proceeds to Lord Viu s abode. r Vraja-dhma-mahimmta The Nectarean Glories of Vraja-dhma (1) jaya rdhe, jaya ka, jaya vndvan r govinda, gopntha, madana-mohan

(1) All glories to Rdh and Ka and the divine forest of Vndvana. All glories to the t e presiding Deities of Vndvanar Govinda, Gopntha, and Madana-mohana. (2) yama-kuna, rdh-kua, giri-govardhan klindi jamun jaya, jaya mahvan

(2) All glories to yma-kua, Rdh-kua, Govardhana Hill, and the Yamun River (Klind ies to the great forest known as Mahvana, where Ka and Balarma displayed all of Their

childhood pastimes. (3) ke-gha, bai-baa, dwdaa-knan jh saba 1l koilo r-nanda-nandan

(3) All glories to Ke-gha, where Ka killed the Ke demon. All glories to the Vaere Ka attracted all the gops to come by playing His flute. Glories to all of the tw elve forests of Vraja. At these places the son of Nanda, r Ka, performed all of His p astimes. (4) r-nanda-jaod jaya, jaya gopa-ga rdmdi jaya, jaya dhenu-vatsa-ga

(4) All glories to Kas divine father and mother, Nanda and Yaod. All glories to the c wherd boys, headed by rdm, the older brother of rmat Rdhr and Anaga Majar. A ows and calves of Vraja. (5) jaya babhnu, jaya krtid sundar jaya paurams, jaya bhra-ngar

(5) All glories to Rdhs divine father and mother, Vabhnu and the beautiful Krtid. A ories to Paurams, the mother of Sndpani Muni, grandmother of Madhumagala and Nndmuk beloved disciple of Devari Nrada. All glories to the young cowherd maidens of Vra ja. (6) jaya jaya gopwara vndvana-mjh jaya jaya ka-sakh bau dwija-rj

(6) All glories, all glories to Gopvara iva, who resides in Vndvana in order to prote ct the holy dhma. All glories, all glories to Kas funny brahmaa friend, Madhumagala. (7) jaya rma-ghta, jaya rohi-nandan jaya jaya vndvana-bs jata jan (7) All glories to Rma-gha, where Lord Balarma performed His rasa dance. All glories to Lord Balarma, the son of Rohi. All glories, all glories to all of the residents of Vndvana. (8) jaya dwija-patn, jaya nga-kany-ga bhaktite jhr pilo govinda-cara (8) All glories to the wives of the proud Vedic brhmaas. All glories to the wives of the Kliya serpent. Through pure devotion they all obtained the lotus feet of L ord Govinda. (9) r-rasa-maala jaya, jaya rdh-ym

jaya jaya rasa-ll sarva-manoram (9) All glories to the place where the rasa dance of r Ka was performed. All glories to Rdh and yma. All glories, all glories to the divine rasa dance, which is the most beautiful of all Lord Kas pastimes. (10) jaya jayojjwala-rasa sarva-rasa-sr paraky-bhve jh brajete pracr (10) All glories, all glories to the mellow of conjugal love, which is the most excellent of all rasas and is propagated in Vraja by r Ka in the form of the divine p araky-bhva [paramour love]. (11) r-jhnav-pda-padma koriy smara dna ka-dsa kohe nma-sakrtan

(11) Remembering the lotus feet of Lord Nitynandas consort, r Jhnav Dev, this very f en and lowly servant of Ka sings the sakrtana of the holy name. Jaya Rdh-Ka Gti (1) jaya rdh-mdhava rdh-mdhava rdhe (jayadever pra-dhana he) (1) All glories to Rdh and Mdhava, the treasure of Jayadeva Gosvms heart! (2) jaya rdh-madana-gopl rdh-madana-gopl rdhe (st-nther pra-dhana he) (2) All glories to Rdh and Madana-gopla, the treasure of r Advaita cryas heart! (3) jaya rdh-govinda rdh-govinda rdhe (rpa goswmr pra-dhana he) (3) All glories to Rdh and Govinda, the treasure of Rpa Gosvms heart! (4) jaya rdh-madana-mohan rdh-madana-mohan rdhe (santaner pra-dhana he) (4) All glories to Rdh and Madana-mohana, the treasure of Santana Gosvms heart! (5) jaya rdh-gopntha rdh-gopntha rdhe (madhu paiter pra-dhana he) (5) All glories to Rdh and Gopntha, the treasure of Mahu Paitas heart!

(6) jaya rdh-dmodara rdh-dmodara rdhe jv goswmr pra-dhana he) (6) All glories to Rdh and Dmodara, the treasure of Jva Gosvms heart! (7) jaya rdh-ramaa rdh-ramaa rdhe (gopl bhaer pra-dhana he) (7) All glories to Rdh-ramaa, the treasure of Gopla Bhaa Gosvms heart! (8) jaya rdh-vinoda rdh-vinoda rdhe (lokanther pra-dhana he) (8) All glories to Rdh-vinoda, the treasure of Lokantha Gosvms heart! (9) jaya rdh-gokulnanda rdh-gokulnanda rdhe (viwanther pra-dhana he)

(9) All glories to Rdh and Gokulnanda, the treasure of Vivantha Cakravart hkuras h (10) jaya rdh-giridhr rdh-giridhr rdhe (ds goswmr pra-dhana he) (10) All glories to Rdh and Giridhr, the treasure of Raghuntha dsa Gosvms heart! (11) jaya rdh-ymasundar rdh-ymasundar rdhe (ymnander pra-dhana he) (11) All glories to Rdh and ymasundara, the treasure of ymnanda Gosvms heart! (12) jaya rdh-baka-bihr rdh-baka-bihr rdhe (haridser pra-dhana he) (12) All glories to Rdh and Baka-vihr, the treasure of Haridsa Svms heart! (13) jaya rdh-knta rdh-knta rdhe (vakrewarer pra-dhana he) (13) All glories to Rdh-knta, the treasure of Vakrevara Paitas heart! (14) jaya gndharvik-giridhr gndharvik-giridhr rdhe (saraswatr pra-dhana he)

(14) All glories to Gndharvik and Giridhr, the treasure of r Bhaktisiddhnta Sarasvat heart! Niti Gua Mai Nitynanda, the Jewel of Virtues (from the Caitanya-magala, by Locana dsa hkura) (1) niti gua-mai mr niti gua-mai niy premer vany bhsilo avan (1) My Lord Nitynanda, the jewel of all virtues, my Lord Nitynanda, the jewel of a ll virtues, has brought the flood of ecstatic love of God that has drowned the e ntire world. (2) premer vany loiy niti il gaua-dee ubilo bhakata-gaa dna hna bhse (2) Bringing this overwhelming deluge of prema when He returned to Bengal from J aganntha Pur on Lord Caitanyas order, Niti has inundated the assembly of devotees. T he fallen nondevotees did not drown, however, but remained floating on that ecst atic ocean. (3) dna hna patita pmara nhi bche brahmr durlabha prema sabkre jce (3) Lord Nitynanda freely offered this exalted prema, which is difficult for Lord Brahm to attain, even to the fallen and wretched souls who did not desire it. (4) baddha karu-sindhu nii kiy muhn ghare ghare bule prema-amiyr bn (4) The ocean of mercy had formerly been sealed tight, but Niti cut a channel in its boundary to allow the great flooding waves of nectarean prema to splash from house to house. (5) locan bole mor niti jeb n bhajilo jniy uniy sei tma-ght hoilo (5) Locana dsa says, Whoever has not worshiped my Niti or taken advantage of this e xcellent opportunity offered by Him knowingly commits suicide. r Tulas-rati by Candraekhara Kavi (1) namo nama tulasi mahr, vnde mahr namo nama

namo re namo re meiy namo nryai (1) O Tulas Mahr! O Vnd! O mother of devotion! O Nryai, I offer my obeisances to and again. (2) jko darae, parae agha-na-i mahim beda-pure bkhni (2) By seeing you or even by touching you, all sins are destroyed. Your glories are described in the Vedas and Puras. (3) jko patra, majar komala r-pati-caraa-kamale lapani dhanya tulasi meiy, pura tapa kiye, r-lagrma-mah-par (3) Your leaves and soft majars are entwined at the lotus feet of Nryaa, the Lord of Lakm. O blessed mother Tulas, you performed successful austerities and have thus be come the chief consort and queen of r lagrma-il. (4) dhpa, dpa, naivedya, rati, phulan kiye varakh varakhni chppnna bhoga, chatria byajana, bin tulas prabhu eka nhi mni (4) You engladden and shower your rain of mercy upon one who offers you some inc ense, a ghee lamp, naivedya, and rati. The Lord does not care for even one of fif ty-six varieties of cooked food or thirty-six different curries offered without tulas leaves. (5) iva-uka-nrada, ur brahmdiko, hrata phirata mah-muni jn candrasekhara meiy, ter jaa gowe bhakati-dna djiye mahr

(5) Lord iva, ukadeva Gosvm, Devari Nrada, and all the jns and great munis, headed d Brahm, are circumambulating you. O mother! O Mahr, Candraekhara thus sings your glo ies. Please bestow upon him the gift of pure devotion. r Tulas-krtana (1) namo nama tulas ka-preyasi namo nama rdh-ka-sev pbo ei abil (1) O Tulas, beloved of Ka, I bow before you again and again. My desire is to obtain the service of r r Rdh and Ka. (2) ye tomra araa loy, tara vch pra hoy

kp kori koro tre vndvana-vsi (2) Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vndvana. (3) mora ei abhila, vilsa kuje dio vsa nayana heribo sad yugala-rpa-ri (3) My desire is that you will also give me a residence in the pleasure groves o f r Vndvana-dhma. Thus within my vision I will always behold the beautiful pastimes o f Rdh and Ka. (4) ei nivedana dhara, sakhra anugata koro sev-adhikra diye koro nja ds (4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant. (5) dna ka-dse koy, ei yena mora hoy r-rdh-govinda-preme sad yena bhsi (5) This very fallen and lowly servant of Ka prays, May I always swim in the love of r r Rdh and Govinda. r Tulas Prama vndyai tulas-devyai priyyai keavasya ca ka-bhakti-prade dev satya vatyai namo nama

vndyaiunto Vnd; tulas-devyaiunto Tulas Dev; priyyai who is dear; keavasyato Lo ka-bhakti devotional service to Lord Ka; pradewho bestows; deviO goddess; satya-va Satyavat; nama namarepeated obeisances.

I offer my repeated obeisances unto Vnd, rmat Tulas Dev, who is very dear to Lord Ke O goddess, you bestow devotional service to Ka and you possess the highest truth. r Tulas Pradakia Mantra yni kni ca ppni brahma-hatydikni ca tni tni praayanti pradakia pade pade

yni kniwhatever; caand; ppnisins; brahma-hatyakilling of a brhmaa; dikniand so tniall of them; praayantiare destroyed; pradakia(by) the circumambulation (of Tula ade padeat every step. By the circumambulation of rmat Tulas Dev all the sins that one may have committed ar e destroyed at every step, even the sin of killing a brhmaa. r Nsiha Prama

namas te narasihya prahldhlda-dyine hirayakaipor vakail-aka-nakhlaye

namaobeisances; teunto You; nara-sihyaunto Lord Narasiha; prahlda(to) Prahlda Mah joy; dyinethe giver; hirayakaipoof Hirayakaipu; vakachest; il(on) the stoneli a-layewhose nails. I offer my obeisances to Lord Narasiha who gives joy to Prahlda Mahrja and whose nai ls are like chisels on the stonelike chest of the demon Hirayakaipu. ito nsiha parato nsiho yato yato ymi tato nsiha bahir nsiho hdaye nsiho nsiham di araa prapadye

itahere; nsihaLord Nsiha; paratathere; nsihaLord Nsiha; yata yatawhereve a; bahiexternally; nsihaLord Nsiha; hdayein the heart; nsihaLord Nsiha; ns gin; araamthe supreme refuge; prapadyeI surrender. Lord Nsiha is here and also there. Wherever I go Lord Nsiha is there. He is in the h eart and is outside as well. I surrender to Lord Nsiha, the origin of all things a nd the supreme refuge. Prayer to Lord Nsiha by Jayadeva Gosvm (from r Davatra-stotra) tava kara-kamala-vare nakham adbhuta-ga dalita-hirayakaipu-tanu-bhgam keava dhta-narahari-rpa jaya jagada hare O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of half-m an, half-lion! All glories to You! Just as one can easily crush a wasp between o nes fingernails, so in the same way the body of the wasplike demon Hirayakaipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands. [i]SVA: SVA: SVA: Foreword Introduction A Glimpse into the Life of hkura Bhaktivinoda

[ii]1: 1: 1: 1: 1: 1: 1:

r Guru Prama r Rpa Prama Magalcaraa rla Prabhupda Praati rla Bhaktisiddhnta Sarasvat Praati rla Gaurakiora Praati rla Bhaktivinoda Praati

1: 1: 1: 1: 1: 1: 1: 1: 1: 1: 1: 1: 1: 1:

rla Jaganntha Praati r Vaiava Prama r Gaurga Prama r Paca-tattva Prama r Ka Prama Sambandhdhideva Prama Abhidheydhideva Prama Prayojandhideva Prama r Rdh Prama Paca-tattva Mah-mantra Hare Ka Mah-mantra r r Gurv-aaka r r a-gosvmy-aaka r r ikaka

[iii]2: 2: 2: 2: 2: 2: 2: 2: 2: 2: 2: 2: 2: 2: 2:

Aruodaya-krtana r Nma Gopntha Gurudeva Mnasa Deha Geha Prasda-sevya Kabe Habe Bolo Bhoga-rati Jaya Rdh-Mdhava Rdh-Ka Bol uddha-bhakata Gaura-rati r Nma-krtana Ohe! Vaiava hkura Vibhvar ea

2: 2: 2: 2:

mr Jvan Andi Karama Phale Bhuliy Tomre Nrada Muni Bjy V

[iv]3: 3: 3: 3: 3: 3: 3: 3: 3: 3: 3: 3:

Ia-deve Vijapti Llasmay Prrthan Nma-sakrtana Sakh-vnde Vijapti Saprada-bhagavad-virahajanita-vilpa Svaraa-r-gaura-mahim r Guru-vandan Svaraa-r-gaura-pda-padme Mana-ik r Rpa Majar Pada Vaiave Vijapti Gaur Pahu

[v] 4: 4: 4: 4: 4: 4: 4: 4: 4: 4: 4: r Davatra-stotra r Guru-parampar r r Gaura-Nitynander Day Bhajah Re Mana r Nanda-nandana r Dmodaraaka r Jagannthaka r Vraja-dhma-mahimmta Jaya Rdh-Ka Gti Niti Gua Mai r Tulas-rati r Tulas-krtana

4: 4: 4: 4:

r Tulas Prama r Tulas Pradakia Mantra r Nsiha Prama Prayer to Lord Nsiha

[vi]Because this song has been composed by r Bhaktisiddhnta Sarasvat hkura, he has pl ced his name at the end of the song, as is customarily done by Vaiava poets. In or der to glorify r Bhaktisiddhnta Sarasvat hkura and his beloved disciple r A. C. Bha danta Swami Prabhupda as spiritual teachers in the preceptorial succession from r C aitanyadeva, the following verse has been added and may be optionally sung inste ad of the songs ninth verse.