Information Handbook
Dhäm Yätra 2016 A piligrimage to Çrédhäm Mäyäpur
Hare Krishna Movement Hyderabad Founder-Äcärya of World Wide Hare Krishna Movement His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda
Contents Introduction........................................................................ 5 Holy places in Navadvépa Dhäma.................................... 6 Pännihäöi Dhäma............................................................. 19 The ten offences against the Holy Name...................... 21 Ten offences to be avoided in the Holy Dhäma........... 22 Guidelines......................................................................... 24 Who is Lord Chaitanya....................................................31 The Significance of Deities and Deity Worship.............34 Songs.................................................................................42
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Introduction Dhäma – the Abode of the Supreme Lord Dhäma means the abode, or Kingdom of God. Dhäma refers to a place where one can immediately contact the Supreme Lord, Kåñëa. Since the Supreme Lord is absolute, He is non-different from His abode. The Significance of holy places of Pilgrimage Places of pilgrimage yield a special advantage for a devotee in quickly advancing in his spiritual life. Lord Kåñëa lives everywhere, but still it is very easy to approach Him in holy places of pilgrimage because these places are inhabited by great sages. Unless one is very advanced in spiritual life, it is recommended that he live in such holy places and execute devotional service there. In the material world, the Lord is situated in different arcä-mürtis (Deities) in the temples just to decrease the material activities of the conditioned soul and increase his spiritual activities. Particularly in India there are many temples throughout the country. Devotees may take advantage of them and go to see the Lord at Jagannätha Puré, Våndävana, Mayapur, Prayäga, Mathurä, Hardwar and Viñëu-käïcé. When 5
the devotees travel to these places and see the Lord, they become very happy in devotional service. It is also stated in the scriptures that there are seven holy places which can grant liberation to those who visit them. ayodhyä mathurä mäyä käçé käïcé avantikä puré dvärävaté caiva saptaite mokña däyakäh There are seven holy places that grant liberation: Ayodhyä, Mathurä, Mäyäpura, Käçé, Käïcé, Ujjain, Jagannätha Puré and Dväraka.
Holy places in Navadvépa Dhäma Gaura Maëòala is one hundred sixty-eight miles in circumference, with the Ganges running through the center. Gaura Maëòala takes the form of a hundredpetaled lotus with Navadvépa in the center. Navadvépa is known as Äudarya Dhäma. The word äudarya means magnanimity, generosity, and overflowing grace. It refers to the state when all the Lord qualities manifests in the devotees. Navadvépa consists of nine (nava) islands (dvépa), and the nine islands resemble an eight-petaled lotus flower. The center point, situated within Navadvépa, is Yoga Péöha, the sacred place where Lord Caitanya 6
appeared. The whole of Navadvépa is a spiritual manifestation, for at this holy place Çré Gauränga performed His transcendental activities. The Lord appeared in Navadvépa Dhäma in all four yugas. In Satya-yuga He appeared as Lord Narasiàha. In Treta-yuga Lord Räma came to Navadvépa. In Dväpara-yuga, when King Samudra Sena fought with Bhéma, Kåñëa came to help him. In Kali-yuga, Lord Caitanya Mahäprabhu performed his pastimes in Navadvépa Dhäma. According to Çréla Bhaktivinoda Öhäkur the leading äcäryas of the four Vaiñëava sampradäyas all came to Navadvépa Dhäma. They are Rämänujäcärya (Çré sampradäya), Nimbärkäcärya (Kumära sampradäya), Madhväcärya (Brahma sampradäya), and Viñëusvämé (Rudra sampradäya). His Divine Grace A C Bhaktivedanta Swami Prabhupäda said that Våndävana was his home and Mäyäpur (Navadvépa Dhäma) was where he worshiped Çré Caitanya Mahäprabhu. Holy Places in Navadvépa Dhäma: The holy rivers such as the Ganges and Yamunä, as well as the seven holy cities headed by Prayäga are within Navadvépa Dhäma. They are Mathurä, Ayodhyä, Mäyä (Haridwar), Käçé (Väräëasé) Käïcé, Avanti 7
(Ujjain) and Dväraka. Gaura Maëòala is directly in the spiritual world. The main Ganges always flows in the middle of Navadvépa. Near the Ganges flows the Yamunä. East of the Yamunä are the Tämraparëé, the Kåtamälä and the Brahmaputrä. The Sarayü, Gomaté, Narmadä, Godävaré, Sindhu and Käveré also flow through Navadvépa Dhäm. All these rivers intersect to form the nine islands of Navadvépa. The island at the junction of the Ganges and the Yamunä is called Antardvépa. Within Antardvépa is Çré Dhäm Mäyäpur, where Lord Caitanya appeared. Sixteen holy rivers previously flowed through Navadvépa, but over time all but the Ganges and Saraswati have dried up. The 16 sacred rivers that used to flow through Mäyäpur are the Yamunä, Bhagavaté, Alakanandä, Käveré, Saraswaté, Tämraparëé, Brahma-puträ, Sarayü, Ganges, Mänasa Gangä, Kåtamälä Vidyädharé, Narmadä, Gomaté, Mandäkiné and the Godävaré. In Çré Navadvépa Dhäm Mahätmya it is said that in just one portion of Navadvépa all the sacred places, sages, munis, demigods, the Vedic scriptures and mantras reside. Whatever results a person can attain by performances of thousands of horse sacrifices, and various types of rituals can be attained ten million 8
times just by remembering Navadvépa. What can be said about actually seeing Navadvépa? In Çré Navadvépa Dhäm, the abode of Lord Caitanya, the Lord does not consider a devotee’s offenses. Nine Islands of Navadvépa Dhäm: The area of Çré Navadvépa Dhäma is divided into nine divisions, called islands. Within the central island of Antardvépa is Mäyäpur. This entire area is considered a holy place. Each one of these divisions represents one of the nine processes of devotional service. The nine divisions are: 1) Antardvépa, Çré Mäyäpur (surrendering everything); 2) Sémantadvépa (hearing); 3) Godrumadvépa (chanting); 4) Madhyadvépa (remembering); 5) Koladvépa (serving the lotus feet); 6) Ritudvépa (worshipping); 7) Jahnudvépa (praying); 8) Modadrumadvépa (being a servant); and 9) Rudradvépa (being a friend). When you do Gaura Maëòala Parikrama you visit each island in the order that is listed. Çré Caitanya Mahäprabhu & Mäyäpura (Antaradvépa) The island (dvépa) in which he appeared became known as Antardvépa, because it was here that the Lord revealed His internal sentiments. 9
Antardvépa’s central point, the Mahä-yogapéöha, is the appearance-place of the Lord, and is also known as Mäyäpura. Çré Jagannätha Miçra’s house was within the present Vämana-pukura. Although Çréman Mahäprabhu eternally performs pastimes here, only fortunate souls can witness them. When the foundation to the present grand Yogapéöha Temple in Mäyäpura was being dug, a small four-armed deity was found. This deity had been worshipped by Çré Jagannätha Miçra, whose temple was located in that spot. And just nearby, under a large neem tree, Nimäé took birth from Çré Çacé-devé’s womb. Çacé-devé’s father, Çré Nélämbara Cakravarté, was a renowned scholar of astrology and logic. Çacé-devé was highly chaste, devout and the embodiment of mercy. Her eight daughters died at birth, one after the other. She then gave birth to an extraordinary son named Çré Viçvarüpa. He was learned in the scriptures, peaceful in nature and benevolent. He was omniscient and his intellect was unparalleled. Although he was incomparably beautiful, he was completely detached from sense enjoyment. Nimäé took birth after Viçvarüpa. Nimäé was none other than Vrajendranandana Çré Kåñëa Himself who had accepted the mood and lustre of Çré Rädhä. He chose to appear in 10
this world for several reasons among which four are prominent: 1. To propagate the yuga-dharma, or the religious practice for the age. This is the congregational chanting of the holy names (çré-nämasaìkértana). 2. To distribute what had never been given before – unnatojjvala-prema, transcendental love in the elevated amorous mellow. 3. To respond to the entreaty of Çré Advaita Äcärya, who was perturbed by the extremely irreligious state of the world at that time. Çré Advaita Äcärya had worshipped Çré Krñëa with Gaìgä water and tulasé leaves, and thus induced the Lord to appear. 4. To fulfil His three confidential desires. Kåñëa, who is supremely merciful and the enjoyer of all transcendental mellows, accepted the mood and lustre of Çré Rädhä and appeared as Çré Gauräìga: (a) to taste the greatness of Çrématé Rädhikä’s prema, (b) to personally taste, as Çrématé Rädhikä does, all the sweetness of His form, and (c) to taste Çrématé Rädhikä’s happiness. 11
Places to visit in Mäyäpur 1. ISKCON Chandrodaya Mandir 2. Çréla Prabhupäda Pushpa Samädhi 3. Caitanya Maöha 4. Çréla Bhakti Siddhänta Sarasavaté Öhäkur’s Samädhi 5. Çrévas Angan etc… Çréla Prabhupäda Pushpa Samädhi The magnificient memorial shrine of Srila Prabhupada is the largest of its kind in India. The tall majestic marble dome dominates the skyline and shines beautifully in the golden rays of the sun at sunrise and sunset. The garland which adorned His Divine Grace while placing him in Samadhi has been brought and laid down in the Pushpa Samadhi Mandir. A larger than life size brass murti of Srila Prabhupada has been installed and worshipped here. The Samadhi Mandir’s gardens are very beautiful and extensive. They never fail to attract the attention of all guests. Upstairs, inside the Samadhi, a large diorama display depicts Srila Prabhupada’s life and struggles to establish ISKCON and its preaching mission. Outside, the walls are decorated with terracotta displays of Krishna’s pastimes from the SrimadBhagavatam. A large auditorium is in the basement 12
with facility for stage lighting. It is equipped with a sound system and seminars, festivals, ISKCON film shows and cultural programs take place here Chand Kazi’s Samädhi – Sémantadvépa This place is situated in Sémantadvépa on the boundary of Antardvépa. Nearby was Maulänä Sirajuddéna Chand Kazi’s palace. Çacé-devé’s father, Nélämbara Cakravarté, used to reside in this village. Chand Kazi was a high official in the kingdom of Emperor Hussein Shah, Bengal’s chief ruler. At that time Chand Kazi was the administrator of Navadvépa as well as its magistrate. Some considered him to be the spiritual master of the Emperor. He used to be a great opponent of Hindu religion and after breaking a mådaìga during the devotee’s kértana in Çréväsaaìgana he passed a law against the performance of saìkértana. That same evening, in defiance of that law, Çréman Mahäprabhu gathered hundreds of thousands of people, almost all carrying burning torches. Performing kértana with mådaìgas and karatälas they went to Chand Kazi’s residence. The terrified Chand Kazi hid, but somehow Mahäprabhu enticed him out, assuring him he had no need to fear. “According to village relationships you are My maternal uncle and I want your affection. Why are 13
you hiding?” Chand Kazi replied, “After breaking the mådaìga, I returned home. That night while I slept, the form of Nåsiàha suddenly mounted my chest and scratched it with His nails. Trembling in rage He said, ‘Today I’m letting you go, but if in the future you ever again obstruct the saìkértana movement, I will kill you. Always remember this.’ I started from my sleep in horror. Look, even now You can see His nailmarks on my chest. I promise that from this day forth, I will never obstruct the saìkértana movement; nor will anyone in my dynasty obstruct it. I will disown anyone who does so.” Çréman Mahäprabhu then inquired from the Kazi, “Please explain why are you engaged in cow killing. The cow, who gives milk to both Hindus and Muslims, is the mother of everyone.” The Kazi replied, “In our noble Koran there is no injunction to kill the cow. Those who do so are acting in opposition to the Koran.” After this incident, Chand Kazi became a devotee, and when he disappeared from this world, his samädhi was built at this place. Even today Çréman Mahäprabhu’s Vaiñëava devotees reverentially circumambulate Chand Kazi’s samädhi. At his samädhi a 500-year-old goloka-campaka tree stands as witness to this incident. The tree continues 14
to blossom even though the upper part of the tree is hollow. Srila Prabhupada and Advaita Bhavan Sri Advaita Acarya’s house is very significant also because Srila Prabhupada visited there often to beg for empowerment to spread Krsna Consciousness in the west. In 1980 at our Caitanya Candrodoya Mandira in Mayapur, the pujari of the temple visited and told the story of Srila Prabupada’s visits. This pastime was told at the Sanitpur festival this year and is also in the book “Our Srila Prabhupada a Friend to All”. It is compiled by the late Mulaprakrti Devi Dasi. It is a collection of interviews with people outside of ISKCON who new Srila Prabhupada before and after he began preaching in the west. The pastime is as follows. During the 1940’s and 50’s, the pujari noticed that one grhastha Bengali devotee used to come to the temple quite regularly. He was dressed in a white khadi dhoti and kurta and he always came alone. He would sit in the back of the mandira without speaking, and he would chant hari-nama on his mala very quietly and deeply. He would come on weekends, usually once every month or two. After chanting there for many hours, he would always thank the pujari and leave. Since his devotion 15
was solitary, the pujari never disturbed him. The pujari would notice that while he chanted, his eyes would be full of tears and his voice would choke up. Then for a long time, he did not come back. However, the pujari remembers that in August of 1965, he saw a saffron-clothed sannyasi sitting in the back of the mandira. He recognozied him to be the person from before. Again he sat for a long time chanting Hare Krsna. He was weeping unabashedly even more than before while he took the Holy Name. Finally, as evening came, he paid his dandavat pranama for a long time. When he arose, he came up to the pujari and thanked him for his seva at Advaita Bhavan. The pujari asked him, “Who are you? I remember you from so long ago.� He replied, “My name is Abhaya Caranaravinda Bhaktivedanta Swami Maharaja. I am an unworthy disciple of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakur, Srila Prabhupada, my divine master. I have been coming here for such a long time becasue my gurudeva has given me an impossible mission. His desire was for me to go across the ocean to the Western countries and spread the sublime teaching of Sri Caitanya Mahaprabhu. I have not known how this mission of his will be successful, so I have been coming here to this special house of 16
Advaita Acarya, where he, Nityananda Prabhu, and Sri Caitanya Mahaprabhu would gather to plan the sankirtana movement. It was here that they launched the inundation of love of God that swept India and continues to this day. Thus, I have been praying very earnestly here that they will all give me their mercy and somehow they will empower me and guide me. I want to satisfy my gurudeva’s desire, but I am feeling unqualified to do this.” As he was speaking to the pujari, he saw tears falling down on his cheeks again. Then he continued, “Tomorrow I am leaving for Calcutta to go upon a ship across the ocean to America. I do not know what will befall me there, but I am praying most earnestly here for help.” Then, he very humbly asked the pujari for his blessings. It was a few year later that the pujari began to noticed, for the first time, white Vaisnavas coming to Advaita Bhavan. They were wearing dhotis and saris and chanting on tulasi-mala. The pujari never spoke to any of them but then one of them gave him a “Back to Godhead” magazine from America. As the pujari was looking through it, he saw a painting of Srila Prabhupada label as the Founder-Archaya who brought Krsna Consciousness to the West. It was a 17
picture of his old friend, Bhaktivedanta Swami, who had come and prayed there so many times before. He then realized that he had actually accomplished that impossible mission of his gurudeva. He saw that it was indeed he, starting alone and without pretense, who had accomplished this glorious miracle against all odds. As soon as the pujari saw this, he came to the temple in Mayapura to tell this information. Jagaguru Srila Prabhupada KI JAYA!!!! Çré Nityänanda Prabhu In kåñëa-lélä Nityänanda was Çré Baladeva and before that, in Räma’s pastimes in Tretä-yuga, He was Lakñmaëa, Çré Räma’s younger brother. Nityänanda Prabhu played a prominent role in the deliverance of Jagäé and Mädhäé. On Çréman Mahäprabhu’s order, He went daily throughout the town of Navadvépa begging people to chant the holy name. He would become deeply absorbed in dancing and chanting with the devotees in Çréväsa-aìgana, the place of saìkértanaräsa. Nityänanda Prabhu was not conscious of His body to the extent that He sometimes wore cloth meant for the lower part of His body around His head, and quite naked became absorbed in cow grazing and other pastimes related to sakhya-bhäva, or the mellow 18
of friendship. Nityänanda Prabhu is one of the two main branches of the desire tree of bhakti
Pännihäöi Dhäma In the village name Pannihati Nityananda Prabhu gave Raghunath Das the following order: “Prepare a big festival and feed all of the devotees with yogurt and chipped rice. Hearing this, Raghunath Das was greatly pleased. Finally able to use his wealth in the service of the Lord, he immediately sent some of his servants to purchase the necessary ingredients. Soon, the area was inundated by vast quantities of chipped rice, yogurt, milk, pastries, sugar, bananas, and assorted savories. Just to take part in the jubilant festivities, priests, laymen, and other pilgrims came from miles around. Seeing the crowd increasing, Raghunath Das arranged to acquire more provisions from the neighboring villages. He also brought some four hundred large, round earthen pots for soaking the chipped rice. Together, in a cooperative spirit, the devotees prepared the feast and while so doing they chanted the holy name with great ecstasy. In addition to the countless devotees attending the festival were Nityananda Prabhu and other intimate associates of Shri Chaitanya. These intimate associates 19
were each given a seat on a raised platform, as was the etiquette, and the other devotees sat around them. Everyone was then offered two earthen pots. One pot contained chipped rice with condensed milk. The other contained chipped rice with yogurt. The devotees ate to their full satisfaction and shouted “Hari bol! Chant the names of Hari. Chant the names of the Lord!” At this time, by the will of Nityananda Prabhu, Shri Chaitanya mystically appeared on the scene. Only those devotees who were accomplished in spiritual realization were able to perceive Shri Chaitanya’s presence. Both Shri Chaitanya and Nityananda Prabhu enjoyed seeing the devotees eating the chipped rice, yogurt, and condensed milk. Walking along the path where the devotees were sitting and eating, Nityananda Prabhu took a morsel off of each devotee’s plate and playfully put it in Shri Chaitanya’s mouth. Reciprocating, Shri Chaitanya did the same to Nityananda Prabhu. Raghunath Das relished watching this exchange. After the feast, Raghunath Das liberally distributed gold and jewels to the devotees present, but they were indifferent to everything except their loving relationships with Raghunath Das and Nityananda 20
Prabhu. This whole incident came to be known as the Danda Mahotsava, which means, ironically, “the Festivity of Punishment.” To this day, pilgrims travel annually to Panihati in commemoration of the chipped rice Danda Mahotsava festival. It is celebrated on the thirteenth day of the bright moon in the month of Jayishta (May-June).
The ten offences against the Holy Name to be avoided are enumerated in the Padma Puräëa: 1. To blaspheme the devotees who have dedicated their lives for propagating the glories of the Holy Name. 2. To consider names of demigods like Lord Shiva or Lord Brahma to be equal or independent to the name of Lord Vishnu. 3. To disobey the orders of the spiritual master and consider him as an ordinary person. 4. To blaspheme vedic literature or literature in the pursuance of the vedic version. 5. To consider the glories of the chanting Hare Krishna to be imaginations. 6. To give some mundane interpretation to the holy name of the Lord. 21
7. To commit sinful activities on the strength of the Holy Name of the Lord. 8. To consider the chanting Hare Krishna as one of the auspicious ritualistic activities offered in the Vedas as a fruitive activities. (Karma Kanda) 9. To instruct a faithless person about the glories of the holy name. 10. To not have complete faith and to maintain material attachment even after understanding so many instruction on this subject matter.It’s also offensive to be inattentive while chanting. Every devotee who claims to be a Vaishnav must carefully guard from these offences to quickly attain the desire success that is Krishna Prema.
Ten offences to be avoided in the Holy Dhäma In the sacred Dhämas, the result of all devotional activities performed are magnified 1000 times. Therefore one can make rapid advancement if one lives offencelessly in the holy Dhäma. If, however, one does commit offences, they are also magnified 1000 times. So one should be careful not to commit any offences in the holy Dhäma. 22
1. To have contempt or disrespect towards our spiritual master, Ñréla Prabhupäda, who reveled to us the holy Dhäma 2. To think that the holy Dhäma is temporary 3. To commit violence towards any of the residents of the holy Dhäma, or to any pilgrims who come there, or to think that they are ordinary mundane people. 4. To perform mundane activities while living in the holy Dhäma 5. Earning money by and making business of Deity worship and chanting the holy name 6. To think that the holy Dhäma belongs to some mundane country or province such as Bengal. Or to think that the holy Dhäma of the Lord is equal to a holy place connected with some demigod, or to attempt to measure the area of the holy Dhäma. 7. To commit sinful acts while in the holy Dhäma 8. To consider Våndävana and Navadvépa different 9. To blaspheme the çästras which glorify the holy Dhäma 10. To be faithless and to think that the glories of the holy Dhäma are imaginary 23
Guidelines Purpose of the Pilgrimage The pilgrimage to Mayapur Dham is purely for spiritual and devotional purposes and not for sight seeing. To get full benefit from the pilgrimage, follow all the guidelines mentioned in this booklet. Consciousness To maintain a proper consciousness during the pilgrimage follow all the rules and regulations in the standard practice of Kåñëa Consciousness. Specifically try to a. Chant 16 rounds of Hare Kåñëa Mahä Mantra everyday during the pilgrimage b. Strictly follow the four regulative principles – No intoxication; No meat-eating; No gambling; No illicit sex. c. Avoid coffee, tea and soft drinks. d. Eat only Prasädam. e. Avoid eating outside food / the food items cooked in the train. f. Avoid reading news papers, magazines or any other mundane literature. g. Avoid unnecessary mundane talks. 24
You will really feel happy to be fully absorbed in topics connected to Kåñëa without the touch of any material influences. Austerity in pilgrimage There may be many inconveniences involved in pilgrimage. Definitely one cannot expect the cozy comforts of one’s home while traveling. This also means a few inconveniences to be handled. But have a positive attitude and be ready to take up some austerity – remember that this is the most special and sacred place that even the demigods aspire to take birth here. Since this is the birth place of Chaitanya Mahaprabhu who is distributing love of Godhead to everyone one can easily be spiritually surcharged just by being here. Weather conditions The weather may be hot and humid with likelihood of rain as well. But focus your consciousness fully on the intensely devotional pastime of the Supreme Lord and do not be disturbed by the external conditions. Items to Carry • Umbrella • Four sets of regular clothes 25
• • • •
• • • • • • • • • • • • • •
A blanket for train journey Bath towels 2 litre Water Bottle Toilet Kit (it may contain mug, tooth paste, tooth brush, brush for washing clothes, washing soap, bathing soap, shaving set for men etc.) Ropes for cloth lines to dry your clothes Medicines (if you are regularly taking any) Reading glasses (if you require them for reading) Japa Kit (japa mäla, bead bag, säkñi mäla) Tilak, Mirror Kanöé-mäla Books by Çréla Prabhupäda for reading in train journey Torchlight A small alarm clock Mosquito repellant machine & mosquito mat / solution Lock for the room Lock for baggage with chain Money (for shopping, donations in temples etc) Devotees can also carry some dry prasädam, if they wish. 26
Luggage Try to minimize your luggage as far as possible. Each individual should carry his luggage in a separate bag. This will make it convenient to board the train and exit from the train. Dress Code During the pilgrimage, devotees are requested to wear either dhoti - kurta or Kurta-paijama. Devotees should wear tilak and kanöé-mäla during pilgrimage. Footwear Please wear inexpensive footwears. Avoid shoes. Age Proof and Photo Identification All the pilgrims should carry a record of the proof of their age and photo identification (copy of passport or ration card or driving license or voters ID). This should be produced if demanded by the Railway Authorities or the Pilgrimage Coordinators. Schedule Please strictly adhere to the schedule as per the Program Itinerary. 27
Do not have any agenda of your own, which may cause inconvenience to others. The Pilgrimage Coordinator has the right to proceed with the program leaving those who fail to report on time. The Pilgrimage Coordinator has all the rights to cancel / postpone / revise any part of the program as per the circumstances without any prior information. Precautions • Safeguard your luggages. Pilgrimage Coordinators are not responsible for any loss or theft. • Keep the windows closed at nights during the journey. • Do not keep the doors open when the train stops at stations. • Do not strictly get down from the train, when the train stops in different stations. • Do not go away from the group. Maintain group discipline. • Avoid carrying any valuables. • Do not enter into argument with any local priests in the temples. • Do not criticize the local people or the system of 28
worship. • Do not get disturbed by those who follow you and insist on some donations. • Do not wear any jewellery or watches etc. during the trip Prasädam Prasädam is arranged in all the places and also during the train journey. We have tried our best to deliver the prasädam on time. In case of any delays, please bear with us. Your cooperation is appreciated. During the journey our trip coordinators will come to your seat and distribute the prasädam. This is subject to availability of prasädam. At the site, prasädam will be served in various venues as mentioned in the program chart. Entry to the venue will be only on producing the identity card. Local Conveyance Buses are arranged for visiting some places. Please get into your buses as per the allocation. The same allocation should be adhered to for all other bus journeys.
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Contact Nos - FOLK GUIDES Srivas Pandit Prabhu
939066990
Sahadeva Sakha Prabhu
7386898991
Mukunda Charan Prabhu
9390379689
Sudarshana Narasimha Prabhu 7093908811 Pradyumna Charan Prabhu
9391772358
Narottam Charan Prabhu
7093908816
Escalation Matrix Please follow the below escalation matrix during the trip if you face any issue or concern during the trip. Sl No
Level Who to Escalate
1
1
Respective Folk Guides
2
2
FOLK Head- Sahadeva Sakha Prabhu
3
3
Bindu Madhava Prabhu
Vice President HKM-Hyderabad
Vice President’s decision will be final.
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Who is Lord Caitanya? The word caitanya means “living force,” carita means “character,” and amrta means “immortal.” As living entities we can move, but a table cannot because it does not possess living force. Movement and activity may be considered signs or symptoms of the living force. Indeed, it may be said that there can be no activity without the living force. CaitanyaMahaprabhu is the pioneer of a great social and religious movement that began in India about five hundred years ago and that has directly and indirectly influenced the subsequent course of religious and philosophical thinking not only in India but throughout the world. Sri Chaitanya Mahaprabhu appeared at SridhamaMayapura, in the city of Navadvipa in Bengal, on the Phalguni Purnima evening in the year 1486 AD. His father, Sri Jagannatha Mishra, a learned brahmana from the district of Sylhet, came to Navadvipa as a student. He lived on the banks of the Ganges with his wife SrimatiSachidevi, the daughter of SrilaNilambara Chakravarty, a great learned scholar of Navadvipa. Their youngest son, who was named Vishvambhara, later became known as NimaiPandita and then, after accepting the renounced order of life, Sri Chaitanya Mahaprabhu. Sri KrsnaCaitanya’s influence has spread so far is due in large part to the efforts of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, the present work’s translator and commentator and the founder and acarya (spiritual guide) of the International Society for Krishna Consciousness. Sri Caitanya-caritamrta, by SrilaKrsnadasaKavirajaGosvami, is the principal work on the life and teachings of Sri 31
KrsnaCaitanyaMahaprabhu. Lord CaitanyaMahaprabhu should therefore not be considered one of us. He is Krsna Himself, the supreme living entity, and as such He never comes under the cloud of maya. Krsna, His expansions and even His higher devotees never fall into the clutches of illusion. Lord Caitanya came to earth simply to preach krsna-bhakti, love of Krsna. In other words, He is Lord Krsna Himself teaching the living entities the proper way to approach Krsna. He is like a teacher who, seeing a student doing poorly, takes up a pencil and writes, saying, “Do it like this: A, B, C.” From this one should not foolishly think that the teacher is learning his ABC’s. Similarly, although Lord Caitanya appears in the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always remember that Lord Caitanya is Krsna (God) Himself teaching us how to become Krsna conscious, and we must study Him in that light. The essence of His teachings is recorded in Chaitanya Manjusha as follows: • Lord Sri Krishna, who appeared as the son of the King of Vraja (Nanda Maharaja), is the Supreme Personality of Godhead and is worshipable by all. • Vrindavana-dhama is non-different from the Lord and hence is as worshipable as the Lord. • The highest form of transcendental worship of the Lord was exhibited by the damsels of Vrajabhumi. • Srimad-BhagavataPurana is the spotless literature for understanding the Lord. •
The ultimate goal of human life is to attain the stage of 32
prema, or love of God. In the Bhagavad-gita (18.66) Lord Krsna says, “Give up all your nonsense and surrender to Me. I will protect you.” We say, “Oh, surrender? But I have so many responsibilities.” And maya, illusion, says to us, “Don’t do it, or you’ll be out of my clutches. Just stay in my clutches, and I’ll kick you.” It is a fact that we are constantly being kicked by maya, just as the male ass is kicked in the face by the she-ass when he comes for sex. Similarly, cats and dogs are always fighting and whining when they have sex. Even an elephant in the jungle is caught by the use of a trained she-elephant who leads him into a pit. We should learn by observing these tricks of nature. Maya has many ways to entrap us, and her strongest shackle is the female. Of course, in actuality we are neither male nor female, for these designations refer only to the outer dress, the body. We are all actually Krsna’s servants. But in conditioned life we are shackled by iron chains in the form of beautiful women. Thus every male is bound by sex, and therefore one who wishes to gain liberation from the material clutches must first learn to control the sex urge. Unrestricted sex puts one fully in the clutches of illusion. Lord CaitanyaMahaprabhu officially renounced this illusion at the age of twenty-four, although His wife was sixteen and His mother seventy and He was the only male in the family. Although He was a brahmana and was not rich, He took sannyasa, the renounced order of life, and thus extricated Himself from family entanglement. If we wish to become fully Krsna conscious, we have to give up 33
the shackles of maya. Or, if we remain with maya, we should live in such a way that we will not be subject to illusion, as did the many householders among Lord Caitanya’s closest devotees. With His followers in the renounced order, however, Lord Caitanya was very strict. He even banished Junior Haridasa, an important kirtana leader, for glancing lustfully at a woman. The Lord told him, “You are living with Me in the renounced order, and yet you are looking at a woman with lust.” Other devotees of the Lord had appealed to Him to forgive Haridasa, but He replied, “All of you can forgive him and live with him. I shall live alone.” On the other hand, when the Lord learned that the wife of one of His householder devotees was pregnant, He asked that the baby be given a certain auspicious name. So while the Lord approved of householders having regulated sex, He was like a thunderbolt with those in the renounced order who tried to cheat by the method known as “drinking water under water while bathing on a fast day.” In other words, He tolerated no hypocrisy among His followers.
The Significance of Deities and Deity Worship Deities play an important part in most temples of Krishna. But what is the significance of Deities and Deity worship? One thing to understand is that all the images or Deities in the Vedic pantheon, as found in the temples, are made according to explicit details and instructions found in the Vedic texts. Then they are installed in the temple in an elaborate ceremony wherein the Divine personalities are called to appear in the form of the Deity. Some of the Deities are demigods, while others, such as 34
Krishna, Vishnu, or Ramachandra, are forms displaying various pastimes of the Supreme Being. Some people, however, do not believe that God has a form. But many verses in the Puranas and particularly the Brahma-samhita establish that the Supreme Being does have specific forms according to His pastimes. These texts also describe His variegated features, which include His spiritual shape, characteristics, beauty, strength, intelligence, activities, etc. Therefore, it is considered that the authorized Deities of the Supreme that are shaped according to these descriptions provide a view of the personal form of God. Those who have no knowledge of God or His form will certainly consider the temple Deities as idols. But this is because they think that the Deities are simply the products of someone’s imagination. Of course, there are those who say that God has no form, spiritual or material, or that there is no Supreme Being. Others think that since God must be formless, they can imagine or worship any material form as God, or they regard any image as merely an external representations of the Supreme. But images such as those of the demigods are not additional forms of an impersonal God, nor are they equal to God. All such people who think in the above mentioned ways have resorted to their own imagination to reach such conclusions and are, therefore, idolaters. The imaginary images and opinions of God that are formed by those who have not properly learned about, seen, or realized God are indeed idols, and those who accept such images or opinions are certainly idolaters. This is because these images or opinions are based on ignorance and are not a true likeness of the Supreme Being’s personal form.
Nonetheless, God is described in the Vedic literature, 35
which explains that God is sat-chit-ananda vigraha, or the form of complete spiritual essence, full of eternity, knowledge, and bliss, and is not material in any way. His body, soul, form, qualities, names, pastimes, etc., are all nondifferent and are of the same spiritual quality. This form of God is not an idol designed from someone’s imagination, but is the true form, even if He should descend into this material creation. And since the spiritual nature of God is absolute, He is nondifferent from His name. Thus, the name Krishna is an avatara or incarnation of Krishna in the form of sound. Similarly, His form in the temple is not merely a representation, but is also qualitatively the same as Krishna as the archa-vigraha, or the worshipable form. Some people may question that if the Deity is made from material elements, such as stone, marble, metal, wood, or paint, how can it be the spiritual form of God? The answer is given that since God is the source of all material and spiritual energies, material elements are also a form of God. Therefore, God can manifest as the Deity in the temple, though made of stone or other elements, since He can transform what is spiritual into material energy, and material energy back into spiritual energy. Thus, the Deity can easily be accepted as the Supreme since He can appear in any element as He chooses. In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha form as the worshipable Deity in the temple. This is considered His causeless mercy on the materially conditioned living beings. In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering 36
and meditating on Him. Thus, the Supreme comes to dwell in the temple, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the Deity, and the Supreme becomes fully manifest to him or her. Worshiping the Deity of the Supreme and using one’s senses in the process of bhakti-yoga, devotional service to the Supreme, provides a means for one’s true essential spiritual nature to unfold. The devotee becomes spiritually realized and the Deities reveal Their spiritual nature to the sincere souls according to their spiritual development. This can continue up to the level in which the Supreme Being in the form of the Deity engages in a personal relationship and performs reciprocal, loving pastimes with the devotee, as has previously taken place with other advanced individuals. At this stage, having darshan or seeing the Deity is not simply a matter of looking at the Deity in the temple, but to one who is spiritually realized it is a matter of experiencing the Deity and entering into a personal, reciprocal relationship with the Supreme Personality in the form of the Deity. At that stage, you may view the Deity, but the Deity also gazes at you, and then there is a spiritual exchange wherein the Deity begins to reveal His personality to you. This is what separates those who are experienced from those who are not, or those who can delve into this spiritual exchange and those who may still be trying to figure it out. For those who have experienced such an exchange with the Supreme or His Deity, at this stage the worship of the Supreme Being in the Deity moves up to a whole different level, with no limits as to the spiritual love that can be shared between the devotee and the Deity.
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Reciprocation of the deities with the Devotees 1. Sakshi Gopal Sakshi Gopal is the story of an old brahmin who had the desire to go to Vrindavan to see Lord Krishna and the young brahmin who assisted him on his pilgrimage. When they arrived in Vrindavan after a long journey the old brahminprommised to give his daughter in marriage to the young brahman to thank him for helping him make this pilgrimage. However, when they returned the old brahmin’s family became very upset about this because the young brahmin was from a lower family. So the old brahmin was forced to go back on his promise and refused to give his daughter to the young brahmin. To act as the witness in this disagreement amoung His devotees Lord Krishna--as Sakshi Gopal (witness Gopal)--travelled from Vrindavan to the village. 2. Kshira Chora Gopinath Temple at Remuna There was one great devotee called Sri MadhavendraPuri. He was residing in Govardhan Hill serving Gopal(Srinathji)deity. One day he had a dream. In his dream, MadhavendraPuri saw Gopala, who said, “I am feeling very hot please bring sandalwood from the Malaya province and smear the paste over my body . Bring sandalwood pulp from JagannathaPuri. Kindly go quickly. Since no one else can do it, you must.” On his way to JagannathPuriSri MadhavendraPuri visited Remuna, where Gopinatha is situated. Upon seeing the beauty of the Deity, MadhavendraPuri was overwhelmed. MadhavendraPuri thought, “I shall inquire from the priest what 38
foods are offered to Gopinatha so that by making arrangements in our kitchen, we can offer similar foods to Sri Gopala. The brahmana priest said, “In the evening the Deity is offered sweet rice in twelve earthen pots. Because the taste is as good as nectar [amrta], it is named amrta-keli. This sweet rice is celebrated throughout the world as gopinatha-ksira. It is not offered anywhere else in the world. While MadhavendraPuri was talking with the brahmana priest, the sweet rice was placed before the Deity as an offering. Hearing this, MadhavendraPuri thought as follows. “If, a little sweet rice is given to me, I can then taste it and make a similar preparation to offer my Lord Gopala. MadhavendraPuri became greatly ashamed when he desired to taste the sweet rice before Offering to the Lord. A paramahamsa like MadhavendraPuri is always satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activities. When he desired to taste a little sweet rice offered to the Deity, he considered that he had committed an offense by desiring to eat what was being offered to the Deity. MadhavendraPuri left the temple and sat down in the village marketplace, which was vacant. Sitting there, he began to chant. In the meantime, the temple priest laid the Deity down to rest. Finishing his daily duties, the priest went to take rest. In a dream he saw the Gopinatha Deity come to talk to him, and He spoke as follows. “O priest, please get up and open the door of the temple. I have kept one pot of sweet rice for the sannyasiMadhavendraPuri. This pot of sweet rice is just behind My cloth curtain. You did not see it because of My tricks. “A sannyasi named MadhavendraPuri is sitting in the vacant marketplace. Please take this pot of sweet 39
rice from behind Me and deliver it to him.” Awaking from the dream, the priest immediately rose from bed and thought it wise to take a bath before entering the Deity’s room. He then opened the temple door. According to the Deity’s directions, the priest found the pot of sweet rice behind the cloth curtain. He removed the pot and mopped up the place where it had been kept. He then went out of the temple. Closing the door of the temple, he went to the village with the pot of sweet rice. He called out in every stall in search of MadhavendraPuri. Holding the pot of sweet rice, the priest called, “Will he whose name is MadhavendraPuri please come and take this pot! Gopinatha has stolen this pot of sweet rice for you!” The priest continued, “Would the sannyasi whose name is MadhavendraPuri please come and take this pot of sweet rice and enjoy the prasadam with great happiness! You are the most fortunate person within these three worlds!” Hearing this invitation, MadhavendraPuri came out and identified himself. The priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him. When the story about the pot of sweet rice was explained to him in detail, Sri MadhavendraPuri at once became absorbed in ecstatic love of Krsna. Upon seeing the ecstatic loving symptoms manifest in MadhavendraPuri, the priest was struck with wonder. MadhavendraPuri ate the sweet rice offered to him by Krsna. After this, MadhavendraPuri washed the pot and broke it into pieces. He then bound all the pieces in his outer cloth and kept them nicely. Each day, MadhavendraPuri would eat one piece of that earthen 40
pot, and after eating it he would immediately be overwhelmed with ecstasy. From that day on Lord Gopinath came to be known as `KshirChoraGopinath,’ one who had stolen Condense milk for his devotee.
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Songs Çré Guru praëäma om ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù I offer my respectful obeisances unto my spiritual master, who has opened my eyes, blinded by the darkness of ignorance, with the torchlight of knowledge.
Çréla Prabhupäda Praëati nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktivedänta-svämin iti nämine I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, who is very dear to Lord Kåñëa on this earth, having taken shelter at His lotus feet. namas te särasvate deve gaura-väëé-pracäriëe nirviçeña-çünyavädi-päçcätya-deça-täriëe Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.
Çréla Bhaktisiddhänta Sarasvaté Praëati nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktisiddhänta-sarasvatéti nämine 42
TRANSLATION I offer my respectful obeisances unto His Divine Grace Bhaktisiddhänta Sarasvaté, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet. çré-värñabhänavé-devé-dayitäya kåpäbdhaye kåñëa-sambandha-vijïäna-däyine prabhave namaù TRANSLATION I offer my respectful obeisances to Çré Värñabhänavé-devédayita däsa [another name of Çréla Bhaktisiddhänta Sarasvaté], who is favored by Çrématé Rädhäräëé and who is the ocean of transcendental mercy and the deliverer of the science of Kåñëa. mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida çré-gaura-karuëä-çakti-vigrahäya namo ‘stu te TRANSLATION I offer my respectful obeisances unto you, the personified energy of Çré Caitanya’s mercy, who deliver devotional service which is enriched with conjugal love of Rädhä and Kåñëa, coming exactly in the line of revelation of Çréla Rüpa Gosvämé. namas te gaura-väëé-çré-mürtaye déna-täriëe rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe TRANSLATION I offer my respectful obeisances unto you, who are the personified 43
teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Çréla Rüpa Gosvämé.
Çréla Gaurakiçora Praëati namo gaura-kiçoräya säkñäd-vairägya-mürtaye vipralambha-rasämbhode pädämbujäya te namaù TRANSLATION I offer my respectful obeisances unto Gaura-kiçora däsa Bäbäjé Mahäräja [the spiritual master of Çréla Bhaktisiddhänta Sarasvaté], who is renunciation personified. He is always merged in a feeling of separation and intense love of Kåñëa.
Çréla Bhaktivinoda Praëati namo bhaktivinodäya sac-cid-änanda-nämine gaura-çakti-svarüpäya rüpänuga-varäya te TRANSLATION I offer my respectful obeisances unto Saccidänanda Bhaktivinoda, who is transcendental energy of Caitanya Mahäprabhu. He is a strict follower of the Gosvämés, headed by Çréla Rüpa.
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Çréla Jagannätha Praëati gaurävirbhäva-bhümes tvaà nirdeñöä saj-jana-priyaù vaiñëava-särvabhaumaù ñré-jagannäthäya te namaù TRANSLATION I offer my respectful obeisances to Jagannätha däsa Bäbäjé, who is respected by the entire Vaiñëava community and who discovered the place where Lord Caitanya appeared.
Çré Gauräìga Praëäma namo mahä-vadänyäya kåñëa-prema-pradäya te kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù TRANSLATION O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden color of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.
Vaiñëava-praëäma väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone. They are oceans of mercy and are the purifiers of the fallen souls. 45
Çré Païca-tattva praëäma çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.
Hare Kåñëa Mahä-mantra The Great Chanting for Deliverance Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare Hare Räma, Hare Räma, Räma Räma, Hare Hare My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.
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Çré Çré Gurv-añöaka Eight Prayers to the Guru by Çréla Viçvanätha Cakravarté Öhäkura Çréla Viçvanätha Cakravarté Öhäkura, who appeared in the middle of the seventeenth century, is a great spiritual master in the Kåñëa conscious chain of gurus and disciples. He says, “One who, with great care and attention, loudly recites this beautiful prayer to the spiritual master during the brähma-muhürta obtains direct service to Kåñëa, the Lord of Våndävana, at the time of his death.” saàsära-dävänala-léòha-lokaträëäya käruëya-ghanäghanatvam präptasya kalyäëa-guëärëavasya vande guroù çré-caraëäravindam (1) 1) The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities. mahäprabhoù kértana-nåtya-gétaväditra-mädyan-manaso rasena romäïca -kampäçru-taraìga-bhäjo vande guroù çré-caraëäravindam (2) 2) Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the saìkértana movement of Lord Caitanya Mahäprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his 47
body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master. çré-vigrahärädhana-nitya-nänäçåìgära-tan-mandira-märjanädau yuktasya bhaktäàç ca niyuïjato ‘pi vande guroù çré-caraëäravindam (3) 3) The spiritual master is always engaged in the temple worship of Çré Çré Rädhä and Kåñëa. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master. catur-vidha-çré-bhagavat-prasädasvädv-anna-tåptän hari-bhakta-saìghän kåtvaiva tåptià bhajataù sadaiva vande guroù çré-caraëäravindam (4) 4) The spiritual master is always offering Kåñëa four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasäda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master. çré-rädhikä-mädhavayor apäramädhurya-lélä guëa-rüpa-nämnäm prati-kñaëäsvädana-lolupasya vande guroù çré-caraëäravindam (5) 5) The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Rädhikä and Mädhava, and Their qualities, names, and forms. The spiritual master aspires 48
to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master. nikuïja-yüno rati-keli-siddhyai yä yälibhir yuktir apekñaëéyä taträti-däkñyäd ati-vallabhasya vande guroù çré-caraëäravindam (6) 6) The spiritual master is very dear, because he is expert in assisting the gopés, who at different times make different tasteful arrangements for the perfection of Rädhä and Kåñëa’s conjugal loving affairs within the groves of Våndävana. I offer my most humble obeisances unto the lotus feet of such a spiritual master. säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kintu prabhor yaù priya eva tasya vande guroù çré-caraëäravindam (7) 7) The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Çré Hari [Kåñëa]. yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi dhyäyan stuvaàs tasya yaças tri-sandhyaà vande guroù çré-caraëäravindam (8) 8) By the mercy of the spiritual master one receives the benediction of Kåñëa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a 49
day I should offer my respectful obeisances unto the lotus feet of my spiritual master.
Çré Nåsiàha Praëäma namas te narasiàhäya prahlädähläda-däyine hiraëyakaçipor vakñaù-çilä-öaìka-nakhälaye I offer my obeisances to Lord Narasiàha who gives joy to Prahläda Mahäräja and whose nails are like chisels on the stonelike chest of the demon Hiraëyakaçipu. ito nåsiàhaù parato nåsiàho yato yato yämi tato nåsiàhaù bahir nåsiàho hådaye nåsiàho nåsiàham ädià çaraëaà prapadye Lord Nåsiàha is here and also there. Wherever I go Lord Nåsiàha is there. He is in the heart and is outside as well. I surrender to Lord Nåsiàha, the origin of all things and the supreme refuge. tava kara-kamala-vare nakham adbhuta-çåìgaà dalita-hiraëyakaçipu-tanu-bhåìgam keçava dhåta-narahari-rüpa jaya jagadéça hare O Keçava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasplike demon Hiraëyakaçipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands.
Çré Tulasé-praëäma In the morning, after maìgala-äraté (and preferably also in the evening, before sandhyä-äraté), all the assembled devotees should attend tulasé worship and circumambulate Çrématé Tulasé-devé. 50
First we offer obeisances to Tulasé-devé with the tulasé-praëämamantra, chanted three times: (oà) våndäyai tulasé-devyai priyäyai keçavasya ca viñëu-bhakti-prade devé satyavatyai namo namaù I offer my repeated obeisances unto Våndä, Çrématé Tulasé-devé, who is very dear to Lord Keçava. O goddess, you bestow devotional service to Kåñëa and you possess the highest truth. Then we sing the tulasé-püjä-kértana while one devotee offers äraté to Tulasé-devé with incense, a ghee lamp and flowers. While offering the articles, the devotee offering tulasé-äraté should stand on a mat and ring a bell with his left hand. Each of the items may be distributed to the assembled devotees after they have been offered to Tulasé-devé.
Çré Tulasé-püjä-kértana namo namaù tulasé kåñëa-preyasi namo namaù rädhä-kåñëa-sevä päbo ei abiläñé 1) O Tulasé, beloved of Kåñëa, I bow before you again and again. My desire is to obtain the service of Çré Çré Rädhä and Kåñëa. ye tomära çaraëa loy, tara väïchä pürëa hoy kåpä kori’ koro täre våndävana-väsi 2) Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Våndävana. mora ei abhiläña, viläsa kuïje dio väsa nayana heribo sadä yugala-rüpa-räçi 3) My desire is that you will also give me a residence in the pleasure groves of Çré Våndävana-dhäma. Thus within my vision I will always behold the beautiful pastimes of Rädhä and Kåñëa. 51
ei nivedana dhara, sakhéra anugata koro sevä-adhikära diye koro néja däsé 4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant. déna kåñëa-däse koy, ei yena mora hoy çré-rädhä-govinda-preme sadä yena bhäsi 5) This very fallen and lowly servant of Kåñëa prays, “May I always swim in the love of Çré Çré Rädhä and Govinda.”
Çré Tulasé Pradakñiëa Mantra When the song is finished, the assembled Vaiñëavas should circumambulate Tulasé-devé at least four times and offer her water by pouring some drops at her root (only during morning worship, not in the evening). While circumambulating, we chant, yäni käni ca päpäni brahma-hatyädikäni ca täni täni praëaçyanti pradakñiëaù pade pade When a person circumambulates Çrématé Tulasé-devé, all the sins he may have committed are destroyed at every step, even the sin of killing a brähmaëa.
Çré Nåsiàha-kavacaà nåsiàha-kavacaà vakñye prahlädenoditaà purä sarva-rakñä-karaà puëyam sarvopadrava-näçanam (1) I shall now recite the Nåsiàha kavaca, formerly spoken by Prahläda Mahäräja. It is most pious, vanquishes all kinds of 52
impediments, and provides one all protection sarva-sampat-karaà caiva svarga-mokña-pradäyakam dhyätvä nåsiàhaà deveçaà hema-simhäsana-sthitam (2) It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should medidate on Lord Nåsiàha, Lord of the universe, seated upon a golden throne. vivåtäsyaà tri-nayanaà çarad-indu-sama prabham lakñmyäliìgita-vämäìgaà vibhütibhir upäçritam (3) His mouth is wide open, He has three eyes, and he is as radiant as the autumn moon, He holds the Goddess Lakñmé in an embrace on His left side, and is the resting place for all kinds of prosperity – material and spiritual. catur-bhujaà komaläìgaà svarëa-kuëòala-çobhitam çriyäsu çobhitoraskaà ratna-keyüra-mudritam (4) The lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is glowing with Lakñmé & His arms are adorned with jewel studded ornaments. tapta-käïcana-sankäçaà péta-nirmala-väsasam indrädi-sura-maulisöha sphuran mäëikya-déptibhiù (5) viräjita-pada-dvandvaà çaìkha-cakrädi-hetibhiù garutmatä cavinayät stüyamänaà mudänvitam (6) He is dressed in golden yellow garment, which looks like molten gold. His feet are very attractive by the rays emanating from the sparkling rubies on the crowns of Indra and other gods. He is armed with weapons like the Conch, the Discus (assuming forms), Garuda joyfully offers prayers with great reverence. sva-håt-kamala-samväsaà kåtvä tu kavacaà paöhet nåsiàho me çiraù pätu loka-rakñätma-sambhavaù (7) 53
Having seated Lord Narasiàha upon the lotus of one’s heart, one should recite the following “mantra”- “May Lord Narasiàha, who has emerged to protect the entire world, protect my head.” sarvago ’pi stambha-väsaù phälam me rakñatu dhvanim nåsiàho me dåçau pätu soma-süryägni-locanaù (8) Although the Lord is all-pervading, (for the sake of a devotee), He hid Himself inside a pillar. May He protect my forehead and speech. May He, who has the Sun, the Moon and the Fire as His eyes, protect my eyes. småtià me pätu nåhariù muni-varya-stuti-priyaù näsäà me siàha-näsas tu mukhaà lakñmé-mukha-priyaù (9) May Lord Narahari, who is pleased with the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose. May He who is fond of Lakshmi’s mouth, protect my mouth. sarva-vidyädhipaù pätu nåsiàho rasanäà mama vaktraà pätv indu-vadanaù sadä prahläda-vanditaù (10) May Lord Nåsiàha, who is superior in all forms of education, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahläda Mahäräja protect my face. nåsiàhaù pätu me kaëöhaà skandhau bhü-bharaëänta-kåt divyästra-çobhita-bhujo nåsiàha pätu me bhujau (11) May Lord Nåsiàha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. His shoulders are lustrous with divine weapons. May He protect my shoulders. 54
karau me deva-varado nåsiàhaù pätu sarvataù hådayaà yogi-sädhyaç ca niväsaà pätu me hariù (12) May the Lord, Narasiàha who showers boons on the demigods, protect my hands and may he protect me from all sides. May Lord Hari who is attained by the yogis protect my heart & my residence. madhyaà pätu hiraëyäkña-vakñaù-kukçi-vidäraëaù näbhià me pätu nåhariù sva-näbhi-brahma-saàstutaù (13) May He who tore open the chest and stomach of the asura, Hiraëyäkña protect my waist & navel. Brahma, who has arisen from Lord Narasiàha’s navel, offers prayers to him. brahmäëòa-koöayaù kaöyäà yasyäsau pätu me kaöim guhyaà me pätu guhyänäà maìträëäà guhya-rüpa-dhåk (14) May Lord Narasiàha, on whose hips rest all the universes, protect my hips & private parts.He is the knower of all mantras and all mysteries, but He Himself is not visible. ürü manobhavaù pätu jänuné nara-rüpa-dhåk jaìghe pätu dharä-bhära hartä yo ’sau nå-keçaré (15) May He who is visualized by mind (through meditation) protect my thighs. May he who exhibits a human-like life form protect my knees. May the remover of the burden of earths, Nrikesari protect my calves. sura-räjya-pradaù pätu pädau me nåharéçvaraù sahasra-çérñä-puruñaù pätu me sarvaças tanum (16) May He who bestows the heavenly kingdom on demigods protect my feet.Narahari is the supreme controller, in the form of manLion.May the thousand headed ”purusha” protect my body in all respects. 55
mahograù pürvataù pätu mahä-vérägrajo ’gnitaù mahä-viñëuù dakñiëe tu mahä-jvälas tu nairåtau (17) May the fierce Lord protect me from the east. May He who is superior to the greatest of heroes protect me from the South East, which is presided over by Agni. May the Supreme Viñëu protect me from the South and may that person of effulgent lustre protect me from the South west. paçcime pätu sarveço diçi me sarvatomukhaù nåsiàhaù pätu väyavyäà saumyäà bheeñaëa-vigrahaù (18) May the Lord of everything protect me from the west. He is everywhere and so may He protect me from this direction. May Lord Narasiàha protect me from the North West, which is presided over by Väyu. May He whose form is fierce, protect me from the North. éçänyäà pätu bhadro me sarva-maìgala-däyakaù saàsära-bhayataù pätu måtyor måtyur nå-keçaré (19) May He who confers all auspiciousness protect me from the North East, and may Narasiàha who is death personified protect me from the fears of death & the cycle of being born in the material world. idaà nåsiàha-kavacaà prahläda-mukha-maëòitam bhaktimän yaù paöhennityaà sarva-päpaiù pramucyate (20) This Nåsiàha-kavaca has been recited by Prahläda himself. A devotee who regularly reads this is freed from all sins. putravän dhanavän loke dérghayur upajäyate yaà yaà kämayate kämaà taà taà präpnoty asaàçayam sarvatra jayam äpnoti sarvatra vijayé bhavet bhümy antarikña-divyänäà grahäëäà viniväraëam (21) 56
(By reciting this) one may obtain sons, wealth, a long life in this world and attain all that one desires. There is no doubt about this. If one desires victory, he will become victorious and be able to ward off the evil effects of planets. He wards off the evil influence of all planets, both earthly & heavenly. våçcikoraga-sambhütaà viñäpaharaëaà param brahma-räkñasa-yakñäëäà dürotsäraëa-käraëam (22) He will also be able to remove the poison of scorpions and snakes and will drive away fierce räkçasäs and Yakçäs to a great distance. bhuje vä tala-pätre vä kavacaà likhitaà çubham kara-müle dhåtaà yena sidhyeyuù karma-siddhayaù (23) One may inscribe this prayer on a bhurja leaf or a palm leaf and attach it to the wrist. Then, all his actions will bear fruit. deväsura-manuñyeñu svaà svaà eva jayaà labhet eka-sandhyaà tri-sandhyaà vä yaù paöhen niyato naraù (24) He who recites this prayer, regularly, once daily or thrice daily will become victorious whether among men, asuräs or demigods. sarva-maìgala-mäìgalyaà bhuktià muktià ca vindati dvä-triàçati-sahasräëi paöhecchuddhätmabhir nåbhih (25) He who with pure heart recites this prayer 32,000 times will obtain the most auspicious of all auspicious things, material enjoyment and (ultimately) liberation. kavacasyäsya mantrasya mantra-siddhiù prajäyate anena mantra-räjena kåtvä bhasmäbhi maìtraëam (26) This Narasiàha Kavacha Mantra is the king of all mantras & will grant all things. One attains by it what would be attained by 57
anointing oneself with ashes and chanting all other mantras. tilakaà bibhriyäd yas tu tasya gåha-bhayaà haret tri-väraà japamänas tu dattaà väryabhimantrya ca (27) If one applies the distinct mark on the forehead (“Tilaka”), with these ashes, sips water in the prescribed manner (“ächamana”) and recites this mantra thrice, the fear of inauspicious planets is removed. präçayedyaà naraà mantraà nåsiàha-dhyänamäcaret tasya rogäù praëaçyanti ye cha syuù kukñi-sambhaväù (28) One who meditates on Lord Narasiàha and recites this mantra will be able to rid himself of his abdominal and other diseases. kimatra bahunoktena nåsiàha sadåço bhavet manasä cintitam yattu sa taccäpnotya samçayaà (29) Why should more be said? One acquires qualitative oneness with Narasiàha himself. There is no doubt that the desires in the mind of one who meditates will be granted. garjantaà garjayantaà nija-bhuja-paöalaà sphoöayantaà harantaà dépyantaà täpayantaà divi bhuvi ditijaà kñepayantaà kñipantam (30) krandantaà roñayantaà diçi diçi satataà saàharantaà bharantaà vékñantaà ghürëayantam kara-nikara-çataiù divya-siàhaà namämi (31) Lord Nåsiàha roars and makes others to roar. He splashes His many arms and tears apart the asuras. He seeks and destroys the descendants of Diti, whereever they be, in this world or in higher spheres. He throws them down & makes others also do the same. 58
He screams in anger & makes others also angry. He destroys the demons and takes them away. He stares at them and makes them reel. He has hundreds of hands & I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion. iti çré-brahmäëòa-puräëe çré prahlädoktaà çré-nåsiàha-kavacaà sampürëam. Thus ends the Nåsiàha-kavaca as it is described by Prahläda Mahäräja in the Brahmäëòa Puräëa.
Çré Guru-vandanä The Worship of Çré Guru (from Prema-bhakti-candrikä) çré-guru-caraëa-padma, kevala-bhakati-sadma, bando mui sävadhäna mate jähära prasäde bhäi, e bhava toriyä jäi, kåñëa-präpti hoy jähä ha’te (1) 1) The lotus feet of our spiritual master are the abode of pure devotional service. I bow down to his lotus feet with great care and attention. My dear brothers! It is through the grace of our spiritual master that we can cross over this material existence and attain Kåñëa. guru-mukha-padma-väkya, cittete koriyä aikya, är nä koriho mane äçä çré-guru-caraëe rati, ei se uttama-gati, je prasäde püre sarva äçä (2) 2) Make the teachings emanating from the lotus mouth of our spiritual master one with your heart, and do not desire anything else. Attachment to his lotus feet is the best way to make spiritual advancement. His mercy fulfills all desires for spiritual 59
perfection. cakhu-dän dilo jei, janme janme prabhu sei, divya jïän håde prokäçito prema-bhakti jähä hoite, avidyä vinäça jäte, vede gäy jähära carito (3) 3) He who has given us the gift of transcendental vision is our lord, birth after birth. It is by his mercy that divine knowledge is revealed within our hearts, bestowing pure love for Kåñëa and destroying ignorance. The Vedic scriptures sing of his character. çré-guru karuëä-sindhu, adhama janära bandhu, lokanäth lokera jévana hä hä prabhu koro doyä, deho more pada-chäyä, ebe jaça ghuñuk tribhuvana (4) 4) O spiritual master, O ocean of mercy and friend of the fallen! O universal teacher and life of all people! Be merciful unto us, O master, and give us the shade of your lotus feet. May your glories now be proclaimed throughout the three worlds. Çréla Prabhupäda was very fond of this song and sang it just before his lectures. In Allahabad and Gorakhpur Çréla Prabhupäda fell into a trance after singing the first two lines, and after some time he came back into external consciousness and said, “Now just chant Hare Kåñëa.” Çréla Prabhupäda said that this song is “a picture of Våndävana. Everything is there-Çrématé Rädhäräëé, Våndävana, Govardhana, Yaçodä, and all the cowherd boys.”
Sävaraëa-çré-gaura-päda-padme Çré Kåñëa Caitanya Prabhu A Prayer to the Lotus Feet of Çré Gauräìga 60
(from Prärthanä) çré-kåñëa-caitanya prabhu doyä koro more tomä binä ke doyälu jagat-saàsäre (1) My dear Lord Caitanya, please be merciful to me, because who can be more merciful than Your Lordship within these three worlds? patita-pävana-hetu tava avatära mo sama patita prabhu nä päibe ära (2) Your incarnation is just to reclaim the conditioned, fallen souls, but I assure You that You will not find a greater fallen soul than me. Therefore, my claim is first. hä hä prabhu nityänanda, premänanda sukhé kåpäbalokana koro ämi boro duùkhé (3) My dear Lord Nityänanda, You are always joyful in spiritual bliss. Since You always appear very happy, I have come to You because I am most unhappy. If You kindly put Your glance over me, then I may also become happy. doyä koro sétä-pati adwaita gosäi tava kåpä-bale päi caitanya-nitäi (4) My dear Advaita Prabhu, husband of Sétä, You are so kind. Please be merciful to me. If You are kind to me, naturally Lord Caitanya and Nityänanda will also be kind to me. hä hä swarüp, sanätana, rüpa, raghunätha bhaööa-juga, çré-jéva hä prabhu lokanätha (5) O Svarüpa Dämodara, personal secretary of Lord Caitanya, O six Gosvämés; Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Gopäla Bhaööa Gosvämé, Sré 61
Jéva Gosvämé, and Çré Raghunätha däsa Gosvämé! O Lokanätha Gosvämé, my beloved spiritual master! Narottama däsa also prays for your mercy. doyä koro çré-äcärya prabhu çréniväsa rämacandra-saìga mäge narottama-däsa (6) O Çréniväsa Äcärya, successor to the six Gosvämés! Please be merciful to me. Narottama däsa always desires the company of Rämacandra Cakravarté.
Çré Näma-kértana Chanting of the Holy Names (from Gétävalé) yaçomaté-nandana, braja-baro-nägara, gokula-raïjana käna gopé-paräëa-dhana, madana-manohara, käliya-damana-vidhäna (1) Lord Kåñëa is the beloved son of mother Yaçodä; the transcendental lover in the land of Vraja; the delight of Gokula; Käna [a nickname of Kåñëa]; the wealth of the lives of the gopés. He steals the mind of even Cupid and punishes the Käliya serpent. amala harinäm amiya-viläsä vipina-purandara, navéna nägara-bora, baàçé-badana suväsä (2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Kåñëa is the Lord of the twelve forests of Vraja, He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is an excellent dresser. braja-jana-pälana, asura-kula-näçana nanda-godhana-räkhowälä 62
govinda mädhava, navanéta-taskara, sundara nanda-gopälä (3) Kåñëa is the protector of the inhabitants of Vraja, the destroyer of various demoniac dynasties, the tender of Nanda Mahäräja’s cows, the giver of pleasure to the cows, land, and spiritual senses, the husband of the goddess of fortune, the butter thief, and the beautiful cowherd boy of Nanda. yämuna-taöa-cara, gopé-basana-hara, räsa-rasika, kåpämoya çré-rädhä-vallabha, båndäbana-naöabara, bhakativinod-äçraya (4) Kåñëa wanders along the banks of the river Yamunä, where He stole the garments of the gopés. He delights in the mellows of the räsa dance, He is very merciful, He is the lover and beloved of Çrématé Rädhäräëé, He is the great dancer of Våndävana, and He is the only refuge of Öhäkura Bhaktivinoda.
Gaura-ärati (from Gétävalé) (kiba) jaya jaya goräcänder äratiko çobhä jähnavé-taöa-vane jaga-mana-lobhä (1) All glories, all glories to the beautiful ärati ceremony of Lord Caitanya! This Gaura-ärati is being performed in a grove on the bank of the Ganges and is captivating everyone in the universe. dakhiëe nitäicänd, bäme gadädhara nikaöe adwaita, çréniväsa chatra-dhara (2) On Lord Caitanya’s right is Lord Nityänanda, and on His left is Çré Gadädhara. Nearby stands Çré Advaita, and Çréväsa Öhäkura holds an umbrella over Lord Caitanya’s head. 63
bosiyäche goräcänd ratna-siàhäsane ärati koren brahmä-ädi deva-gaëe (3) Lord Caitanya has sat down on a jeweled throne, and Lord Brahmä and the other demigods are performing His ärati. narahari-ädi kori’ cämara dhuläya saïjaya-mukunda-bäsu-ghoñ-ädi gäya (4) As Narahari Sarakära and other associates of Lord Caitanya fan Him with cämaras, Saïjaya Paëòita, Mukunda Datta, Väsu Ghoña and other devotees sing sweet kértana. çaìkha bäje ghaëöä bäje bäje karatäla madhura mådaìga bäje parama rasäla (5) (Second Refrain) çankha bäje ghaëöä bäje madhur madhur madhur bäje Conchshells, bells, and karatälas resound, and the mådaìgas play very sweetly. This kértana music is supremely sweet and relishable to hear. Second Refrain: How extremely sweet is the sound of the conchshells and bells! bahu-koöi candra jini’ vadana ujjvala gala-deçe bana-mälä kore jhalamala (6) The brilliance of Lord Caitanya’s face conquers millions upon millions of moons, and the garland of forest flowers around His neck shines. çiva-çuka-närada preme gada-gada bhakativinoda dekhe gorära sampada (7) Lord Çiva, Çukadeva Gosvämé, and Närada Muni are all 64
present, and their voices are choked with the great ecstasy of transcendental love. Thus Öhäkura Bhaktivinoda envisions the glory of Lord Çré Caitanya.
Sakhé-vånde Vijïapti Prayer to the Sakhés (from Prärthanä) rädhä-kåñëa präëa mora jugala-kiçora jévane maraëe gati äro nähi mora (1) The divine couple, Çré Çré Rädhä and Kåñëa, are my life and soul. In life or death I have no other refuge but Them. kälindéra küle keli-kadambera vana ratana-bedéra upara bosäbo du’jana (2) In a forest of small kadamba trees on the bank of the Yamunä, I will seat the divine couple on a throne made of brilliant jewels. çyäma-gauré-aìge dibo (cüwä) candanera gandha cämara òhuläbo kabe heri mukha-candra (3) I will anoint Their dark and fair forms with sandalwood paste scented with cüyä, and I will fan Them with a cämara whisk. Oh, when will I behold Their moonlike faces? gäthiyä mälatér mälä dibo dohära gale adhare tuliyä dibo karpüra-tämbüle (4) After stringing together garlands of mälaté flowers I will place them around Their necks, and I will offer tämbüla scented with camphor to Their lotus mouths. lalitä viçäkhä-ädi jata sakhé-bånda äjïäya koribo sebä caraëäravinda (5) With the permission of all the sakhés, headed by Lalitä and Viçäkhä, I will serve the lotus feet of Rädhä and Kåñëa. 65
çré-kåñëa-caitanya-prabhur däser anudäsa sevä abhiläña kore narottama-däsa (6) Narottama däsa, the servant of the servant of Çré Kåñëa Caitanya Prabhu, longs for this service to the divine couple.
Çré-Çacé-Tanayäshtakam ujjvala-varaëa-gaura-vara-dehaà vilasita-niravadhi-bhäva-videham tri-bhuvana-pävana-kåpäyäù leçaà taà praëamämi ca çré-çacé-tanayam (1) 1) His superexcellent spiritual body is a brilliant golden color. He is incessantly churned by sublime transcendental ecstasies. A fraction of His mercy is able to deliver all the three worlds.-Unto that son of Çré Çacédevé I bow. gadgadäntara-bhäva-vikäraà durjana-tarjana-näda-viçälam bhava-bhaya-bhaïjana-käraëa-karuëaà taà praëamämi ca çré-çacé-tanayam (2) 2) Within Himself there are transformations of ecstasy such as faltering of the voice. The mighty sound of His voice chastises wicked men. His mercy dispels all fears caused by worldly existence.-Unto that son of Çré Çacédevé I bow. aruëämbara-dhara cäru-kapolaà indu-vinindita-nakha-caya-ruciram jalpita-nija-guëa-näma-vinodaà taà praëamämi ca çré-çacé-tanayam (3) 3) He wears garments the color of the rising sun. His cheeks are very captivating. His brilliant fingernails surpass the beauty and radiance of the moon. He takes delight in uttering the glories of 66
His own transcendental qualities and holy name.-Unto that son of Çré Çacédevé I bow. vigalita-nayana-kamala-jala-dhäraà bhüñaëa-nava-rasa-bhäva-vikäram gati-atimanthara-nåtya-viläsaà taà praëamämi ca çré-çacé-tanayam (4) 4) Streams of ecstatic tears flow from His lotus eyes. He is ornamented with transformations of ecstasy caused by ever-new loving mellows. His pastimes of dancing exhibit very slow and graceful movements.-Unto that son of Çré Çacédevé I bow. caïcala-cäru-caraëa-gati-ruciraà maïjéra-raïjita-pada-yuga-madhuram candra-vinindita-çétala-vadanaà taà praëamämi ca çré-çacé-tanayam (5) 5) The nimble movements of His beautiful dancing feet are very pleasing. Those two feet are sweetened by tinkling anklebells. His soothing face surpasses the cooling rays of the moon.-Unto that son of Çré Çacédevé I bow. dhåta-kaöi-òora-kamaëòalu-daëòaà divya-kalevara-muëòita-muëòam durjana-kalmaña-khaëòana-daëòaà taà praëamämi ca çré-çacé-tanayam (6) 6) He sometimes wears the loincloth of a mendicant and takes up the staff and waterpot of a sannyäsé monk. His transcendental body is then graced by a shaven head. His chastisement breaks apart and destroys the sins of wicked souls.-Unto that son of Çré Çacédevé I bow. 67
bhüñaëa-bhü-raja-alakä-valitaà kampita-bimbädhara-vara-ruciram malayaja-viracita-ujjvala-tilakaà taà praëamämi ca çré-çacé-tanayam (7) 7) As a householder, His face is surrounded by locks of dark hair, decorated with the dust of the earth. His excellent lips, which are red like the bimba fruit, are beautified by their trembling in ecstasy. Upon His forehead He wears brilliant tilak made of sandalwood paste.-Unto that son of Çré Çacédevé I bow. nindita-aruëa-kamala-dala-nayanaà äjänu-lambita-çré-bhuja-yugalam kalevara-kaiçora-nartaka-veçaà taà praëamämi ca çré-çacé-tanayam (8) 8) The glowing beauty of His lotus-petal eyes exceeds that of the rising sun. His two beautiful arms extend down to His knees. His divine body is dressed in the fashion of an adolescent dramatic dancer.-Unto that son of Çré Çacédevé I bow.
Çré Çacé-Sutäñöakam Eight Prayers Glorifying the Son of Çrématé Çacé Devé By Särvabhauma Bhaööäcärya nava gaura-varaà nava-puñpa-çaraà nava-bhäva-dharaà nava-läsya-param nava-häsya-karaà nava-hema-varaà praëamämi çacé-suta-gaura-varam (1) 1) His complexion is the hue of fresh cream tinged with kuìkum. He is the ever-fresh Cupid who shoots arrows of newly blossoming 68
flowers. He bears newer and newer moods of emotional ecstasies. He is fond of performing novel dances. He makes ever-new jokes that cause much laughter. His brilliant luster is like freshly cast gold.-I bow down to Gaura, the beautiful Son of Mother Çacé. nava-prema-yutaà nava-néta-çucaà nava-veça-kåtaà nava-prema-rasam navadhä vilasat çubha-prema-mayaà praëamämi çacé-suta-gaura-varam (2) 2) He is endowed with ever-fresh love of Godhead. His radiant luster is like the color of fresh butter. His fresh attire is arranged in ever-new fashions. He relishes ever-new mellows of love for Kåñëa. He shines in nine-fold new ways while executing the nine-fold processes of devotion. He is permeated with a most auspicious loving nature.-I bow down to Gaura, the beautiful Son of Mother Çacé. hari-bhakti-paraà hari-näma-dharaà kara-japya-karaà hari-näma-param nayane satataà praëayäçru-dharaà praëamämi çacé-suta-gaura-varam (3) 3) He is absorbed in devotion to Çré Hari. He maintains the chanting of the names of Hari. While chanting He counts the holy names on the fingers of His hands. He is addicted to the name of Hari. He always has tears of love welling in His eyes.-I bow down to Gaura, the beautiful Son of Mother Çacé. satataà janatä-bhava-täpa-haraà paramärtha-paräyaëa-loka-gatim nava-leha-karaà jagat-täpa-haraà praëamämi çacé-suta-gaura-varam (4) 4) He is always removing the suffering of material existence for 69
mankind. He is the goal of life for persons who are dedicated to their supreme interest. He inspires men to become like honeybees (eager for the honey of Kåñëa-prema). He removes the burning fever of the material world.-I bow down to Gaura, the beautiful Son of Mother Çacé. nija-bhakti-karaà priya-cärutaraà naöa-nartana-nägara-räja-kulam kula-kämini-mänasa-läsya-karaà praëamämi çacé-suta-gaura-varam (5) 5) He motivates pure devotion unto Himself. He is most attractive to His beloved servitors. By His dramatic dancing He exhibits the characteristics of the King of paramours. He causes the minds of beautiful young village women to dance.-I bow down to Gaura, the beautiful Son of Mother Çacé. karatäla-valaà kala-kaëöha-ravaà mådu-vädya-suvéëikayä madhuram nija-bhakti-guëävåta-nätya-karaà praëamämi çacé-suta-gaura-varam (6) 6) He plays karatäls as His throat emits sweet melodious sounds and the vibrant notes of the véëä are softly played. He thus inspires the devotees to perform dramatic dancing that is infused with aspects of His own devotional service.-I bow down to Gaura, the beautiful Son of Mother Çacé. yuga-dharma-yutaà punar nanda-sutaà dharaëé-sucitraà bhava-bhävocitam tanu-dhyäna-citaà nija-väsa-yutaà praëamämi çacé-suta-gaura-varam (7) 7)He is accompanied by the saìkértan movement, which is the religious practice for the age of Kali. He is the son of Nanda 70
Mahäräja come again. He is the extraordinarily brilliant ornament of the earth. His preaching mood is suitably adapted to the cycle of birth and death. His consciousness is fixed in meditation on His own form of Kåñëa. He is always accompanied by His transcendental abode.-I bow to Gaura, the beautiful Son of Mother Çacé. aruëaà nayanaà caraëaà vasanaà vadane skhalitaà svaka-näma-dharam kurute su-rasaà jagataù jévanaà praëamämi çacé-suta-gaura-varam (8) 8) His eyes, the soles of His feet, and His clothing are reddish like the color that heralds the rising sun. As He utters His own names, His voice falters. He awakens a sweet flavor to life throughout the universe.-I bow down to Gaura, the beautiful son of Mother Çacé.
Çré Çré Çikñäñöaka Eight Instructions Lord Çré Caitanya Mahäprabhu Lord Caitanya Mahäprabhu instructed His disciples to write books on the science of Kåñëa, a task which His followers have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Caitanya are, in fact, the most voluminous, exacting, and consistent, due to the system of disciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Çikñäñöaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are 71
translated herein. ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà sarvätma-snapanaà paraà vijayate çré-kåñëa-saëkértanam (1) 1) Glory to the çré-kåñëa-saìkértana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saìkértana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. nämnäm akäri bahudhä nija-sarva-çaktis taträrpitä niyamitaù smaraëe na kälaù etädåçé tava kåpä bhagavan mamäpi durdaivam édåçam ihäjani nänurägaù (2) 2) O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Kåñëa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them. tåëäd api sunécena taror api sahiñëunä amäninä mänadena kértanéyaù sadä hariù (3) 3) One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one 72
should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi (4) 4) O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth. ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita-dhülé-sadåçaà vicintaya (5) 5) O son of Mahäräja Nanda [Kåñëa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet. nayanaà galad-açru-dhärayä vadanaà gadgada-ruddhayä girä pulakair nicitaà vapuù kadä tava-näma-grahaëe bhaviñyati (6) 6) O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?
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yugäyitaà nimeñeëa cakñuñä prävåñäyitam çünyäyitaà jagat sarvaà govinda-viraheëa me (7) 7) O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. äçliñya vä päda-ratäà pinañöu mäm adarçanän marma-hatäà karotu vä yathä tathä vä vidadhätu lampaöo mat-präëa-näthas tu sa eva näparaù (8) 8) I know no one but Kåñëa as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.
Parama koruëa, pahü dui jana
The Mercy of Çré Gaura and Nityänanda (from Dhämäli) by Locana Däsa Öhäkura parama koruëa, pahü dui jana nitäi gauracandra saba avatära-sära çiromaëi kevala änanda-kanda (1) The two Lords, Nitäi-Gauracandra, are very merciful. They are 74
the essence of all incarnations. The specific significance of these incarnations is that They introduced a process of chanting and dancing that is simply joyful. bhajo bhajo bhäi, caitanya nitäi sudåòha biçwäsa kori viñaya chäòiyä, se rase majiyä, mukhe bolo hari hari (2) My dear brother, I request that you just worship Lord Caitanya and Nityänanda with firm conviction and faith. If one wants to be Kåñëa conscious by this process, one has to give up his engagement in sense gratification. One simply has to chant, “Hare Kåñëa! Hari Hari!” without any motive. dekho ore bhäi, tri-bhuvane näi, emona doyäla dätä paçu päkhé jhure, päñäëa vidare, çuni’ jäìra guëa-gäthä (3) My dear brother, just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nityänanda. Their merciful qualities are so great that upon hearing them even birds and beasts cry and stones melt. saàsäre majiyä, rohili poriyä, se pade nahilo äça äpana karama, bhuïjäye çamana, kahoye locana-däsa (4) But Locana däsa regrets that I am entrapped by sense gratification. Since I have no attraction for the lotus feet of Lord Caitanya and Lord Nityänanda, then Yamaräja, the superintendent of death, is punishing me by not allowing me to be attracted by this 75
movement.
Näma-saìkértana hari haraye namaù kåñëa yädaväya namaù yädaväya mädhaväya keçaväya namaù (1) 1) O Lord Hari, O Lord Kåñëa, I offer my obeisances to You, who are known as Hari, Yädava, Mädhava, and Keçava. gopäla govinda räma çré-madhusüdana giridhäré gopénätha madana-mohana (2) 2) O Gopäla, Govinda, Räma, Çré Madhusüdana, Giridhäré Gopénätha, and Madana-mohana! çré-caitanya-nityänanda çré-advaita-sétä hari guru vaiñëaba bhägavata gétä (3) 3) All glories to Çré Caitanya and Nityänanda! All glories to Çré Advaita Äcärya and His consort, Çré Sétä Öhäkuräëé. All glories to Lord Hari, to the spiritual master, the Vaiñëavas, ÇrémadBhägavatam, and Çrémad Bhagavad-Gétä. çré-rüpa sanätana bhaööa-raghunätha çré-jéva gopäla-bhaööa däsa-raghunätha (4) 4) All glories to Çré Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa Gosvämé, Çré Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa Gosvämé. ei chay gosäir kori caraëa vandan jähä hoite bighna-näç abhéñöa-püraë (5) 5) I offer my obeisances to the feet of these six Gosvämés. By bowing to them, all obstacles to devotion are destroyed and all spiritual desires are fulfilled. 76
ei chay gosäi jär-mui tär däs tä-sabära pada-reëu mora païca-gräs (6) 6) I am the servant of that person who is a servant of these six Gosvämés. The dust of their lotus feet is my five kinds of foodstuffs. tädera caraëa-sebi-bhakta-sane bäs janame janame hoy ei abhiläñ (7) 7) This is my desire: that birth after birth I may live with those devotees who serve the lotus feet of these six Gosvämés. ei chay gosäi jabe braje koilä bäs rädhä-kåñëa-nitya-lélä korilä prakäç (8) 8) When these six Gosvämés lived in Vraja they revealed the lost holy places and explained the eternal pastimes of Rädhä and Kåñëa. änande bolo hari bhaja båndäban çré-guru-vaiñëaba-pade majäiyä man (9) 9) Just shout the names of Lord Hari in great ecstasy and worship the transcendental realm of Våndävana while absorbing your mind in meditation upon the divine feet of the spiritual master and the Vaiñëavas. çré-guru-vaiñëaba-pada-padma kori äç narottama däsa kohe näma-saìkértana (10) 10) Desiring to serve the lotus feet of Çré Guru and the Vaiñëavas, Narottama däsa sings this saìkértana of the holy names of Lord Hari.
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Çré Godruma-Candra-Bhajana-Upadeça Instructions for Worshiping Lord Caitanya, the Moon of the Island of Godruma-dvépa by Çréla Öhäkura Bhaktivinoda (1893) Translation by Daçaratha-suta däsa
yadi te hari-päda-saroja-sudhärasa-päna-paraà hådayaà satatam parihåtya gåhaà kali-bhäva-mayaà bhaja godruma-känana-kuïja-vidhum (1) 1) If your heart wishes to be always absorbed in drinking the ambrosial mellows of the lotus feet of Lord Hari, then give up mundane household life, full of Kali-yuga quarrels and strife, and just worship the beautiful Moon of Godruma’s forest bowers. dhana-yauvana-jévana-räjya-sukhaà na hi nityam anukñaëa-näça-param tyaja grämya-kathä-sakalaà viphalaà bhaja godruma-känana-kuïja-vidhum (2) 2) Material riches, youth, a long life, and royal happiness-none of these are certain; at every moment they are being destroyed. Give up all useless mundane conversations and just worship the beautiful Moon of Godruma’s forest bowers. ramaëé-jana-saìga-sukhaà ca sakhe carame bhayadaà puruñärtha-haram hari-näma-sudhä-rasa-matta-matir bhaja godruma-känana-kuïja-vidhum (3) 3) O friend! The pleasure to be had in the company of beautiful young women ultimately turns to fearfulness, and distracts one from the true goal of human life. With your mind intoxicated by the nectarean mellows of the holy name of Lord Hari, just 78
worship the beautiful Moon of Godruma’s forest bowers. jaòa-kävya-raso na hi kävya-rasaù kali-pävana-gaura-raso hi rasaù alam anya-kathädy anuçélanayä bhaja godruma-känana-kuïja-vidhum (4) 4) The taste of mundane poetry never provides the sweet taste of actual poetry. The sweet mellows of true poetry are verily found in descriptions of Lord Gaura, the savior of all souls in the Kaliyuga. The diligent study of all other topics is useless! Just worship the beautiful Moon of Godruma’s forest bowers. våñabhänu-sutänvita-väma-tanuà yamunä-taöa-nägara-nanda-sutam muralé-kala-géta-vinoda-paraà bhaja godruma-känana-kuïja-vidhum (5) 5) His left side enhanced by the daughter of Våñabhänu, NandaSuta the transcendental paramour stands on the bank of the Yamunä river absorbed in the pleasure-giving pastime of playing soft, melodious songs on His flute. Just worship Him, the beautiful Moon of Godruma’s forest bowers. hari-kértana-madhya-gataà sva-janaiù pariveñöita-jämbunadäbha-harim nija-gauòa-janaika-kåpä-jaladhià bhaja godruma-känana-kuïja-vidhum (6) 6) In the midst of Hari-kértana, surrounded by His loving associates He is the same dark Lord Hari, but now shining with the luster of molten gold. He is the exclusive ocean of mercy for His own Gauòéya devotees. Just worship the beautiful Moon of Godruma’s forest bowers. 79
giriräja-sutä-parivéta-gåhaà nava-khaëòa-patià yati-citta-haram sura-saìgha-nutaà priyayä sahitaà bhaja godruma-känana-kuïja-vidhum (7) 7) His island home is surrounded by the river Gaìgä, daughter of the king of mountains. He is the Lord of the nine-fold islands of Navadvépa and the stealer of the hearts of the renunciates. Along with His beloved wife Viñëu-priyä He is glorified by demigods and saintly persons. Just worship the beautiful Moon of Godruma’s forest bowers. kali-kukkura-mudgara-bhäva-dharaà hari-näma-mahauñadha-däna-param patitärta-dayärdra-su-mürti-dharaà bhaja godruma-känana-kuïja-vidhum (8) 8) His mood is that of wielding a stick for chasing away the mad dog of Kali-yuga. He is absorbed in distributing the holy name of Hari, the great remedy for material existence. His heart is melted with compassion for the fallen souls who are suffering, and His transcendental form is very beautiful. Just worship the beautiful Moon of Godruma’s forest bowers. ripu-bändhava-bheda-vihéna-dayä yad-abhékñnam udeti mukhäbja-tatau tam akåñëam iha vraja-räja-sutaà bhaja godruma-känana-kuïja-vidhum (9) 9) Continually beaming from His lotus face is causeless mercy that makes no distinction between so-called ‘friends’ or ‘enemies.’ Although the son of Mahäräja Nanda, He appears here in a form unlike that of Krishna’s dark complexion. Just worship the beautiful Moon of Godruma’s forest bowers. 80
iha copaniñat-parigéta-vibhur dvija-räja-sutaù puraöäbha-hariù nija-dhämani khelati bandhu-yuto bhaja godruma-känana-kuïja-vidhum (10) 10) In this world and in the Upaniñads He is celebrated as the all-pervading Supreme Lord. He appears now as the son of the king of brähmaëas and is Lord Hari Himself, with a shining golden complexion. In His own abode He plays eternally with His cowherd boyfriends. Just worship the beautiful Moon of Godruma’s forest bowers. avatära-varaà paripürëa-kalaà para-tattvam ihätma-viläsa-mayam vraja-dhäma-rasämbudhi-gupta-rasaà bhaja godruma-känana-kuïja-vidhum (11) 11) He is the most excellent of avatäras, and within Him exists the consummate expansions of Godhead. He is the Supreme Truth, enjoying Himself here in great playfulness. He embodies the most confidential mellows flowing within the ocean of rasa in Vraja-dhäma. Just worship the beautiful Moon of Godruma’s forest bowers. çruti-varëa-dhanädi na yasya kåpäjanane balavad-bhajanena vinä tam ahaituka-bhäva-pathä hi sakhe bhaja godruma-känana-kuïja-vidhum (12) 12) O friend! Without the devotional performance of purely intense bhajan, your vast scholarship, noble family lineage, wealth, and so on are completely ineffective for invoking the mercy of the Lord. With a service attitude that is unmotivated, just worship the beautiful Moon of Godruma’s forest bowers. 81
api nakra-gatau hrada-madhya-gataà kam amocayad-ärta-janaà tam ajam (13) avicintya-balaà çiva-kalpa-taruà bhaja godruma-känana-kuïja-vidhum 13) This same Lord once liberated the elephant Gajendra from the crocodile’s grasp within the lake. He is the unborn one, possessing inconceivable power, and is truly a desire-tree of pure auspiciousness. Just worship the beautiful Moon of Godruma’s forest bowers. surabhéndra-tapaù-parituñöa-manä vara-varëa-dharo harir ävirabhüt tam ajasra-sukhaà muni-dhairya-haraà bhaja godruma-känana-kuïja-vidhum (14) 14) Being pleased with the penances of Indra and the surabhi cow, Lord Hari has appeared again in this world possessing a superexcellent complexion. He is endless happiness, and He plunders the patience of the learned sages. Just worship the beautiful Moon of Godruma’s forest bowers. abhiläña-cayaà tad-abheda-dhiyam açubhaà ca çubhaà tyaja sarvam idam anukülatayä priya-sevanayä bhaja godruma-känana-kuïja-vidhum (15) 15) The multitude of worldly desires, philosophical meditations on the impersonal oneness of all beings, as well as the relative conceptions of what is auspicious or inauspicious-utterly renounce all of these things. In a favorable mood while rendering loving devotional service, just worship the beautiful Moon of Godruma’s forest bowers. 82
hari-sevaka-sevana-dharma-paro hari-näma-rasämåta-päna-rataù nati-dainya-dayä-para-mäna-yuto bhaja godruma-känana-kuïja-vidhum (16) 16) Remaining fixed in the service of Hari’s servants, being addicted to drinking the sweet nectar of the holy name of Hari, and endowed with modesty, humility and compassion, offering all respect unto others, just worship the beautiful Moon of Godruma’s forest bowers. vada yädava mädhava kåñëa hare vada räma janärdana keçava he våñabhänu-sutä-priya-nätha sadä bhaja godruma-känana-kuïja-vidhum (17) 17) Incessantly call out to the Lord, “O Yädava! O Mädhava! O Kåñëa! O Hari!” Chant, “O Räma! O Janärdana! O Keçava!” “O beloved Lord of Våñabhänu’s daughter!”-and just worship the beautiful Moon of Godruma’s forest bowers. vada yämuna-téra-vanädri-pate vada gokula-känana-puïja-rave vada räsa-rasäyana gaura-hare bhaja godruma-känana-kuïja-vidhum (18) 18) Please chant, “O Lord of the forests and hills along the banks of the river Yamunä!” Chant, “O brilliant sun of the groves of Gokula!” Chant, “O elixir of life for the räsa dance!” “O Gaurahari!”-and just worship the beautiful Moon of Godruma’s forest bowers. cala gaura-vanaà nava-khaëòa-mayaà paöha gaura-hareç caritäni mudä 83
luöha gaura-padäìkita-gäìga-taöaà bhaja godruma-känana-kuïja-vidhum (19) 19) Please go to the forest of Lord Gaura, divided into nine islands. Please read and recite with great joy the pastimes of Lord Gaurahari. Please roll about in ecstasy on the bank of the river Gaìgä marked with the footprints of Lord Gaura-and just worship the beautiful Moon of Godruma’s forest bowers. smara gaura-gadädhara-keli-kaläà bhava gaura-gadädhara-pakña-caraù çåëu gaura-gadädhara-cäru-kathäà bhaja godruma-känana-kuïja-vidhum (20) 20) Just remember the artistically playful pastimes of Gaura and Gadädhara. Just become a loyal follower of Gaura and Gadädhara’s camp. Just listen to the captivating stories of Gaura and Gadädhara-and just worship the beautiful Moon of Godruma’s forest bowers.
Markine Bhagvata by A.C. Bhaktivedanta Swami, on board the ship Jaladuta Text One baro-kåpä kaile kåñëa adhamer prati ki lägiyänile hethä koro ebe gati TRANSLATION My dear Lord Kåñëa, You are so kind upon this useless soul, but I do not know why You have brought me here. Now You can do whatever You like with me. 84
Text Two äche kichu kärja taba ei anumäne nahe keno äniben ei ugra-sthäne TRANSLATION But I guess You have some business here, otherwise why would You bring me to this terrible place? Text Three rajas tamo guëe erä sabäi äcchanna bäsudeb-kathä ruci nahe se prasanna TRANSLATION Most of the population here is covered by the material modes of ignorance and passion. Absorbed in material life, they think themselves very happy and satisfied, and therefore they have no taste for the transcendental message of Väsudeva. I do not know how they will be able to understand it. Text Four tabe jadi taba kåpä hoy ahaituké sakal-i sambhava hoy tumi se kautuké TRANSLATION But I know Your causeless mercy can make everything possible because You are the most expert mystic. Text Five ki bhäve bujhäle tärä bujhe sei rasa eta kåpä koro prabhu kori nija-baça 85
TRANSLATION How will they understand the mellows of devotional service? O Lord, I am simply praying for Your mercy so that I will be able to convince them about Your message. Text Six tomära icchäya saba hoy mäyä-baça tomära icchäya näça mäyär paraça TRANSLATION All living entities have become under the control of the illusory energy by Your will, and therefore, if You like, by Your will they can also be released from the clutches of illusion. Text Seven taba icchä hoy jadi tädera uddhär bujhibe niçcai tabe kathä se tomär TRANSLATION I wish that You may deliver them. Therefore if You so desire their deliverance, then only will they be able to understand Your message. Text Eight bhägavater kathä se taba avatär dhéra haiyä çune jadi käne bär bär TRANSLATION The words of Çrémad-Bhägavatam are Your incarnation, and if a sober person repeatedly receives it with submissive aural reception, then he will be able to understand Your message. 86
Text Nine rajas tamo hate tabe päibe nistär hådayer abhadra sate ghucibe tähär TRANSLATION He will become liberated from the influence of the modes of ignorance and passion and thus all inauspicious things accumulated in the core of the heart will disappear. Text Ten ki ko’re bujhäbo kathä baro sei cähi khudra ämi déna héna kono çakti nähi TRANSLATION How will I make them understand this message of Kåñëa consciousness? I am very unfortunate, unqualified and the most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own. Text Eleven athaca enecho prabhu kathä bolibäre je tomär icchä prabhu koro ei bäre TRANSLATION Somehow or other, O Lord, You have brought me here to speak about You. Now, my Lord, it is up to You to make me a success or failure as You like.
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Text Twelve akhila jagat-guru! bacana se ämär alaìkåta koribär khamatä tomär TRANSLATION O spiritual master of all the worlds! I can simply repeat Your message, so if You like You can make my power of speaking suitable for their understanding. Text Thirteen taba kåpä ha’le mor kathä çuddha habe çuniyä sabära çoka duùkha je ghucibe TRANSLATION Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life. Text Fourteen äniyächo jadi prabhu ämäre näcäte näcäo näcäo prabhu näcäo se-mate käñöhera puttali jathä näcäo se-mate TRANSLATION O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like.
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Text Fifteen bhakti näi beda näi näme khub daro “bhaktivedänta” näm ebe särthak kor TRANSLATION I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Kåñëa. I have been designated as Bhaktivedänta, and now, if You like, You can fulfill the real purport of Bhaktivedänta. Signed–the most unfortunate, insignificant beggar A.C. Bhaktivedanta Swami, on board the ship Jaladuta, Commonwealth Pier, Boston, Massachusetts, U.S.A. dated 18th of September, 1965
Udilo Aruëa Text One udilo aruëa püraba-bhäge, dwija-maëi gorä amani jäge, bhakata-samüha loiyä säthe, gelä nagara-bräje TRANSLATION When a tinge of red on the eastern horizon heralded the sunrise, 89
the jewel of the twice-born, Lord Gaurasundara, immediately awakened. Taking His devotees with Him, He went all over the countryside, visiting the towns and villages of Nadia. Text Two ‘täthaé täthaé bäjalo khol, ghana ghana tähe jhäjera rol, preme òhala òhala soëära aìga, caraëe nüpura bäje TRANSLATION The mådaìgas resounded “täthaé, täthaé,” the cymbals chimed in time, and Lord Gauräìga’s footbells jingled as His golden form trembled slightly in ecstatic love of God. Text Three mukunda mädhava yädava hari, bolena bolo re vadana bhori’, miche nida-baçe gelo re räti, divasa çaréra-säje TRANSLATION Lord Caitanya called out to the townsfolk: “You spend your nights uselessly sleeping and your days decorating your bodies! Now just fill your mouths with the vibration of the holy names-Mukunda, Mädhava, Yädava, Hari-chanting without offense!
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Text Four emana durlabha mänava-deho, päiyä ki koro bhäva nä keho, ebe nä bhajile yaçodä-suta, carame poribe läje TRANSLATION “You have achieved the rare human body. Don’t you care for this gift? If you do not serve the darling of Yaçodä now, great sorrow awaits you at death. Text Five udita tapana hoile asta, dina gelo boli’ hoibe byasta, tabe keno ebe alasa hoy, nä bhaja hådoya-räje TRANSLATION “Each time the sun rises and sets, a day passes and is lost. Then why do you remain idle and refuse to serve the Lord of the heart? Text Six jévana anitya jänaha sär, tähe nänä-vidha vipada-bhär, nämäçraya kori’ jatane tumi, thäkaha äpana käje 91
TRANSLATION “Understand this essential fact: life is temporary and full of all kinds of miseries. So take shelter of the holy name as your only business. Text Seven jévera kalyäna-sädhana-käm, jagate äsi’ e madhura näm, avidyä-timira-tapana-rüpe, håd-gagane biräje TRANSLATION “Desiring to bless all souls, the sweet name of Kåñëa has descended to the material world and now shines like the sun in the sky of the heart, destroying the darkness of ignorance.” Text Eight kåñëa-näma-sudhä koriyä pän, juräo bhakativinoda-präë, näma binä kichu nähiko äro, caudda-bhuvana-mäjhe TRANSLATION Drink the pure nectar of the holy name of Kåñëa and thus satisfy the soul of Bhaktivinoda. There is nothing but the holy name within all the fourteen worlds.
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Jév Jägo Jév Jägo Text One jév jägo, jév jägo, gauracända bole kota nidrä jäo mäyä-piçäcéra kole TRANSLATION Lord Gauräìga is calling, “Wake up, sleeping souls! Wake up, sleeping souls! You have slept so long on the lap of the witch Mäyä! Text Two bhajibo boliyä ese saàsära-bhitare bhuliyä rohile tumi avidyära bhare TRANSLATION “You came into this world of birth and death saying ‘My Lord, I will certainly worship You,’ but you have forgotten this promise and remained in great ignorance. Text Three tomäre loite ämi hoinu avatära ämi binä bandhu ära ke äche tomära TRANSLATION “I have descended just to save you. Except for Me, who is your friend? Text Four enechi auñadhi mäyä näçibäro lägi’ hari-näma mahä-mantra lao tumi mägi’ 93
TRANSLATION “I have brought the medicine to eradicate the disease of illusion. Now pray for this Hare Kåñëa mahä-mantra and take it.” Text Five bhakativinoda prabhu-caraëe pariyä sei hari-näma-mantra loilo mägiyä TRANSLATION Bhaktivinoda fell at the lotus feet of Lord Gauräìga, and after begging for the holy name, he received that mahä-mantra.
Gäy gorä madhur sware Text One gäy gorä madhur sware hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare TRANSLATION Lord Gaurasundara sings in a very sweet voice, “Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.” Text Two gåhe thäko, vane thäko, sadä ‘hari’ bole’ òäko, sukhe duùkhe bhulo nä’ko, vadane hari-näm koro re 94
TRANSLATION (2) Whether you are a householder or a sannyäsé, constantly chant, “Hari, Hari!” Don’t forget this chanting, either in happiness or distress. Just fill your mouth with hari-näma. Text Three mäyä-jäle baddha ho ‘ye, ächo miche käja lo ‘ye, ekhona cetana pe’ye, ‘rädhä-mädhav’ näm bolo re TRANSLATION You are bound up in the network of mäyä and are forced to toil fruitlessly. Now you have obtained full consciousness in the human form of life, so chant the names of Rädhä-Mädhava. Text Four jévana hoilo çeña, nä bhajile håñékeça bhaktivinodopadeça, ekbär näm-rase mäto re TRANSLATION Your life may end at any moment, and you have not served the Lord of the senses, Håñékeça. Take this advice of Bhaktivinoda: “Just once, relish the nectar of the holy name!”
Gurudeva! kåpä-bindu diyä Text One gurudev! kåpä-bindu diyä, koro’ ei däse, tåëäpekhä ati héna 95
sakala sahane, bala diyä koro’, nija-mäne spåhä-héna TRANSLATION Gurudeva! With a drop of mercy make this servant of yours humbler than a blade of grass. Give me the strength to bear all trials troubles, and free me from all desire for honor. Text Two sakale sammäna korite çakati, deho’ nätha! jathäjatha tabe to’ gäibo, hari-näma-sukhe, aparädha ha ‘be hata TRANSLATION O lord and master! Please invest me with the power to honor all living beings properly. Only then will I sing the holy name in great ecstasy, free of offenses. Text Three kabe heno kåpä, labhiyä e jana, kåtärtha hoibe, nätha! çakti-buddhi-héna, ämi ati déna, koro’ more ätma-sätha TRANSLATION O lord and master! When will such mercy fall to this weak and foolish devotee? Please make me your beloved servant. 96
Text Four jogyatä-vicäre, kichu nähi päi, tomära karuëä-sära karuëä nä hoile, kändiyä kändiyä, präëa nä räkhibo ära TRANSLATION When I examine myself, I find nothing of value. Therefore your mercy is essential to me. If you are not merciful, I shall simply weep and weep, and I shall not maintain my life.
Mänasa Deha Geha (Mind, Body, and Home) Text One mänasa, deho, geho, jo kichu mor arpilü tuwä pade, nanda-kiçor! TRANSLATION Mind, body, and family, whatever may be mine, I have surrendered at Your lotus feet, O youthful son of Nanda! Text Two sampade vipade, jévane-maraëe däy mama gelä, tuwä o-pada baraëe TRANSLATION In good fortune or bad, in life or death, all my difficulties have 97
disappeared because I have chosen those lotus feet of Yours as my only shelter. Text Three märobi räkhobi-jo icchä tohärä nitya-däsa prati tuwä adhikärä TRANSLATION Slay me or protect me as You wish, for You are the master of Your eternal servant. Text Four janmäobi moe icchä jadi tor bhakta-gåhe jani janma hau mor TRANSLATION If it is Your will that I be born again, then may it be in the home of Your devotee. Text Five kéöa-janma hau jathä tuwä däs bahir-mukha brahma janme nähi äç TRANSLATION Let me be born again even as a worm, as long as I may remain Your devotee. I have no desire to be born as a Brahmä averse to You. Text Six bhukti-mukti-spåhä vihéna je bhakta labhaite täko saìga anurakta 98
TRANSLATION I yearn for the company of that devotee who is completely free of all desire for worldly enjoyment or liberation. Text Seven janaka, janané, dayita, tanay prabhu, guru, pati-tuhü sarva-moy TRANSLATION Father, mother, lover, son, Lord, preceptor, husband—You are everything to me. Text Eight bhakativinoda kohe, çuno käna! rädhä-nätha! tuhü hämära paräëa TRANSLATION Bhaktivinoda says, “O Käna, please hear me! O Lord of Rädhä, You are my life and soul!”
Rädhä-Kåñëa Bol Bol Text One ‘rädhä-kåñëa’ bol bol bolo re sobäi (ei) çikhä diyä, sab nadéyä phirche nece’ gaura-nitäi (miche) mäyär boçe, jäccho bhese’, khäccho häbuòubu, bhäi 99
TRANSLATION “Everyone chant, chant, chant, ‘Rädhä-Kåñëa’!” Lord Caitanya and Lord Nityänanda are dancing throughout Nadia, giving this teaching to all. O brothers, you are needlessly suffering under the control of mäyä and being carried away by her waves, sometimes floating and sometimes sinking in this ocean of illusion. Text Two (jév) kåñëa-däs, e biçwäs, korle to’ är duùkho näi (kåñëa) bolbe jabe, pulak ha’be jhorbe äìkhi, boli täi TRANSLATION If you just understand that the spirit soul is the eternal servant of Kåñëa, you will never have any more sorrows. And when you chant the holy name of Kåñëa, your eyes will fill with tears and your body shiver in transcendental ecstasy. This is what I say. Text Three (‘rädhä) kåñëa’ bolo, saìge calo, ei-mätra bhikhä cäi (jäy) sakal’bipod bhaktivinod bole, jakhon o-näm gäi TRANSLATION Chant “Rädhä-Kåñëa” in the association of devotees. This is all I ask. Bhaktivinoda says, “When I chant the holy name of the Lord, all dangers flee.” 100
Kabe Ha’be Bolo Text One kabe ha’be bolo se-dina ämär (ämär) aparädha ghuci’, çuddha näme ruci, kåpä-bale ha’be hådoye saïcär TRANSLATION Please tell me, When will that day be mine—when my offenses will end and the power of divine grace will infuse my heart with a taste for the pure holy name? Text Two tåëädhika héna, kabe nije mäni’, sahiñëutä-guëa hådoyete äni’ sakale mänada, äpani amäné, ho’ye äswädibo näma-rasa-sär TRANSLATION Thinking myself lower than a blade of grass, bringing forbearance into my heart, respecting all, and freed of false pride—when will I taste the essence of the liquid nectar of the holy name? Text Three dhana jana ära, kobitä-sundaré, bolibo nä cähi deho-sukha-karé janme-janme däo, ohe gaurahari! ahaituké bhakti caraëe tomär 101
TRANSLATION Neither wealth nor followers, nor beautiful women described in worldly poetry-none of these bodily pleasures do I covet. O Lord Gaurahari, please give me causeless devotion to Your lotus feet, birth after birth! Text Four (kabe) korite çré-kåñëa-näma uccäraëa, pulakita deho gadgada bacana baibarëya-bepathu ha’be saìghaöana, nirantara netre ba’be açru-dhär TRANSLATION When, as I chant the divine name of Çré Kåñëa, will my body thrill with ecstasy and my words choke up, when will pallor and trembling occur, and when will my eyes pour forth endless streams of tears? Text Five kabe navadwépe, suradhuné-taöe, gaura-nityänanda boli’ niñkapaöe näciyä gäiyä, beräibo chuöe, bätulera präya chäriyä bicär TRANSLATION When will I run about on the Ganges bank in Navadvépa, guilelessly calling out “Gaura-Nityänanda!” dancing and singing like a madman, giving up all mundane considerations? 102
Text Six kabe nityänanda, more kori ‘doyä, chäräibe mora viñayera mäyä diyä more nija-caraëera chäyä, nämera häöete dibe adhikär TRANSLATION When will Lord Nityänanda show me mercy and release me from the illusion of materialism? When will He give me the shade of His lotus feet and let me enter the marketplace of the holy name? Text Seven kinibo, luöibo, hari-näma-rasa, näma-rase mäti’ hoibo bibaça rasera rasika-caraëa paraça, koriyä mojibo rase anibär TRANSLATION I shall buy or steal the mellows of the holy name of Hari, and after becoming intoxicated with those mellows I shall become stunned. By touching the lotus feet of the great souls who relish those mellows, I shall constantly drown in the sweet nectar of the name. Text Eight kabe jébe doyä, hoibe udoya, nija-sukha bhuli’ sudéna-hådoya 103
bhakativinoda, koriyä binoya, çré-äjïä-öahala koribe pracär TRANSLATION When will compassion for all fallen souls awaken within this Bhaktivinoda, and when will he thus forget his own happiness and with a meek heart set out to propagate by humble entreaty the sacred order of Çré Caitanya Mahäprabhu?
Ohe! Vaiñëava Öhäkura Text One ohe! vaiñëaba öhäkura, doyära sägara, e däse koruëä kori’ diyä pada-chäyä, çodho he ämäya, tomära caraëa dhori TRANSLATION O venerable Vaiñëava, O ocean of mercy, be merciful unto your servant. Give me the shade of your lotus feet and purify me. I hold on to your lotus feet. Text Two chaya bega domi’, chaya doña çodhi’, chaya guëa deho’ däse chaya sat-saìga, deho’ he ämäre, boshechi saìgera äçe 104
TRANSLATION Teach me to control my six passions; rectify my six faults, bestow upon me the six qualities, and offer unto me the six kinds of holy association. Text Three ekäké ämära, nähi päya bala, hari-näma-saìkértane tumi kåpä kori’, çraddhä-bindu diyä, deho’ kåñëa-näma-dhane TRANSLATION I do not find the strength to carry on alone the saìkértana of the holy name of Hari. Please bless me by giving me just one drop of faith with which to obtain the great treasure of the holy name of Kåñëa. Text Four kåñëa se tomära, kåñëa dite päro, tomära çakati äche ämi to’ käìgala, ‘kåñëa’ ‘kåñëa’ boli’, dhäi tava päche päche TRANSLATION Kåñëa is yours; you have the power to give Him to me. I am simply running behind you shouting, “Kåñëa! Kåñëa!”
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Gauräìga bolite habe Text One ‘gauräìga’ bolite habe pulaka-çaréra ‘hari hari’ bolite nayane ba’ be néra TRANSLATION When will that opportune moment come to me when there will be shivering of the body as soon as I chant Lord Gauräìga’s name? And after the shivering, while chanting Hare Kåñëa, when will there be tears pouring down from my eyes? Text Two ära kabe nitäi-cänder koruëä hoibe saàsära-bäsanä mora kabe tuccha ha’be TRANSLATION And when will Nityänanda bestow His causeless mercy upon me so that my desire for material enjoyment will become very insignificant? When will that time come? Text Three viñaya chäriyä kabe çuddha ha ‘be mana kabe häma herabo çré-båndäbana TRANSLATION When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Våndävana and the conjugal love of Rädhä and Kåñëa, and then my spiritual life will be successful. 106
Text Four rüpa-raghunätha-pade hoibe äkuti kabe häma bujhabo se jugala-périti TRANSLATION When shall I be very much eager to study the books left by the Six Gosvämés? One has to learn of the conjugal loving affairs of Rädhä-Kåñëa through the teachings of these Six Gosvamés. Text Five rüpa-raghunätha-pade rahu mora äça prärthanä koroye sadä narottama-däsa TRANSLATION Narottama Däsa always longs to remain at the lotus feet of Çréla Rüpa and Raghunätha Däsa Gosvämés.
Je änilo prema-dhana Text One je änilo prema-dhana koruëä pracur heno prabhu kothä gelä äcärya-öhäkur TRANSLATION He who brought the treasure of divine love and who was filled with compassion and mercy—where has such a personality as Çréniväsa Äcärya gone? Text Two kähä mora swarüp rüpa kähä sanätan kähä däsa raghunätha patita-pävan 107
TRANSLATION Where are my Svarüpa Dämodara and Rüpa Gosvämé? Where is Sanätana? Where is Raghunätha Däsa, the savior of the fallen? Text Three kähä mora bhaööa-juga kähä kaviräj eka-käle kothä gelä gorä naöa-räj TRANSLATION Where are my Raghunätha Bhaööa and Gopäla Bhaööa, and where is Kåñëadäsa Kaviräja? Where did Lord Gauräìga, the great dancer, suddenly go? Text Four päñäëe kuöibo mäthä anale paçibo gauräìga guëera nidhi kothä gele päbo TRANSLATION I will smash my head against the rock and enter into the fire. Where will I find Lord Gauräìga, the reservoir of all wonderful qualities? Text Five se-saba saìgéra saìge je koilo biläs se-saìga nä päiyä kände narottama däs TRANSLATION Being unable to obtain the association of Lord Gauräìga accompanied by all of these devotees in whose association He performed His pastimes, Narottama däsa simply weeps. 108
Nitäi-pada-kamala (Manaù-çikñä) Teachings to the Mind Text One nitäi-pada-kamala, koöi-candra-suçétala je chäyäy jagata juräy heno nitäi bine bhäi, rädhä-kåñëa päite näi dåòha kori’ dharo nitäir päy TRANSLATION The lotus feet of Lord Nityänanda are a shelter where one will get the soothing moonlight not only of one but of millions of moons. If the world wants to have real peace, it should take shelter of Lord Nityänanda. Unless one takes shelter under the shade of the lotus feet of Lord Nityänanda, it will be very difficult for him to approach Rädhä-Kåñëa. If one actually wants to enter into the dancing party of Rädhä-Kåñëa, he must firmly catch hold of the lotus feet of Lord Nityänanda. Text Two se sambandha nähi jä’r, båthä janma gelo tä’r sei paçu boro duräcär nitäi nä bolilo mukhe, majilo saàsära-sukhe vidyä-kule ki koribe tär TRANSLATION Anyone who has not established his relationship with Nityänanda 109
Prabhu is understood to have spoiled his valuable human birth. Such a human being is actually an uncontrollable animal. Because he never uttered the holy name of Nityänanda, he has become merged into so-called material happiness. What can his useless education and family tradition do to help him? Text Three ahaìkäre matta hoiyä, nitäi-pada päsariyä asatyere satya kori mäni nitäiyer koruëä habe, braje rädhä-kåñëa päbe dharo nitäi-caraëa du’khäni TRANSLATION Being maddened after false prestige and identification with the body, one is thinking, “Oh, what is Nityänanda? What can He do for me? I don’t care.” The result is that he is accepting something false to be truth. If you actually want to approach the association of Rädhä-Kåñëa, you must first achieve the mercy of Lord Nityänanda. When He is merciful toward you, then you will be able to approach Rädhä-Kåñëa. Therefore you should firmly grasp the lotus feet of Lord Nityänanda. Text Four nitäiyer caraëa satya, tähära sevaka nitya nitäi-pada sadä koro äça narottama boro dukhé, nitäi more koro sukhé räkho räìgä-caraëera päça TRANSLATION The lotus feet of Nityänanda are not illusion: they are a fact. One 110
who engages in the transcendental loving service of Nityänanda is also transcendental. Always try to catch the lotus feet of Lord Nityänanda. This Narottama Däsa is very unhappy. Therefore I am praying to Lord Nityänanda to make me happy. My dear Lord, please keep me close to Your lotus feet.
Bhajahü Re Mana Çré Nanda-nandana Text One bhajahü re mana çré-nanda-nandana abhaya-caraëäravinda re durlabha mänava-janama sat-saìge taroho e bhava-sindhu re TRANSLATION O mind, just worship the lotus feet of the son of Nanda, which make one fearless. Having obtained this rare human birth, cross over this ocean of worldly existence by associating with saintly persons. Text Two çéta ätapa bäta bariñaëa e dina jäminé jägi re biphale sevinu kåpaëa durajana capala sukha-laba lägi’ re TRANSLATION Day and night I remain sleepless, suffering heat and cold, wind and rain. For a bit of flickering happiness I have vainly served 111
wicked and miserly men. Text Three e dhana, yaubana, putra, parijana ithe ki äche paratéti re kamala-dala-jala, jévana öalamala bhajahü hari-pada néti re TRANSLATION What assurance of real happiness is there in all one’s wealth, youth, sons, and relatives? This life totters like a drop of water on a lotus petal; therefore you should always worship the lotus feet of Lord Hari. Text Four çravaëa, kértana, smaraëa, vandana, päda-sevana, däsya re püjana, sakhé-jana, ätma-nivedana govinda-däsa-abhiläña re TRANSLATION Govinda Däsa longs to hear the glories of Lord Hari, chant His glories, constantly remember Him, offer Him prayers, serve His lotus feet, become His servant, worship Him, serve Him as a friend, and completely offer Him his very self.
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Çré Çré Ñaò-gosvämy-añöaka kåñëotkértana-gäna-nartana-parau premämåtämbho-nidhé dhérädhéra-jana-priyau priya-karau nirmatsarau püjitau çré-caitanya-kåpä-bharau bhuvi bhuvo bhärävahantärakau vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 1) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are always engaged in chanting the holy name of Kåñëa and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe. nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau rädhä-kåñëa-padäravinda-bhajanänandena mattälikau vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 2) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. 113
Thus they are honored all over the three worlds and they are worth taking shelter of because they are absorbed in the mood of the gopés and are engaged in the transcendental loving service of Rädhä and Kåñëa. çré-gauräìga-guëänuvarëana-vidhau çraddhä-samåddhy-anvitau päpottäpa-nikåntanau tanu-bhåtäà govinda-gänämåtaiù änandämbudhi-vardhanaika-nipuëau kaivalya-nistärakau vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 3) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who are very much enriched in understanding of Lord Caitanya and who are thus expert in narrating His transcendental qualities. They can purify all conditioned souls from the reactions of their sinful activities by pouring upon them transcendental songs about Govinda. As such, they are very expert in increasing the limits of the ocean of transcendental bliss, and they are the saviors of the living entities from the devouring mouth of liberation. tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tuccha-vat bhütvä déna-gaëeçakau karuëayä kaupéna-kanthäçritau gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhur vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 4) I offer my respectful obeisances unto the six Gosvämés, namely 114
Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopés’ love for Kåñëa and bathe always and repeatedly in the waves of that ocean. küjat-kokila-haàsa-särasa-gaëäkérëe mayüräkule nänä-ratna-nibaddha-müla-viöapa-çré-yukta-våndävane rädhä-kåñëam ahar-niçaà prabhajatau jévärthadau yau mudä vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 5) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were always engaged in worshiping Rädhä-Kåñëa in the transcendental land of Våndävana where there are beautiful trees full of fruits and flowers which have under their roots all valuable jewels. The Gosvämés are perfectly competent to bestow upon the living entities the greatest boon of the goal of life. saìkhyä-pürvaka-näma gäna-natibhiù kälävasäné-kåtau nidrähära-vihärakädi-vijitau cätyanta-dénau ca yau rädhä-kåñëa-guëa-småter madhurimänandena sammohitau vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 115
6) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble enchanted by remembering the transcendental qualities of the Lord. rädhä-kuëòa-taöe kalinda-tanayä-tére ca vaàçévaöe premonmäda-vaçäd açeña-daçayä grastau pramattau sadä gäyantau ca kadä harer guëa-varaà bhäväbhibhütau mudä vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 7) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were sometimes on the bank of the Rädhä-kunda lake or the shores of the Yamuna and sometimes at Vaàçévaöa. There they appeared just like madmen in the full ecstasy of love for Kåñëa, exhibiting different transcendental symptoms in their bodies, and they were merged in the ecstasy of Kåñëa consciousness. he rädhe vraja-devike ca lalite he nanda-süno kutaù çré-govardhana-kalpa-pädapa-tale kälindé-vanye kutaù ghoñantäv iti sarvato vraja-pure khedair mahä-vihvalau 116
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau 8) I offer my respectful obeisances unto the six Gosvämés, namely Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Jéva Gosvämé, and Çré Gopäla Bhaööa Gosvämé, who were chanting very loudly everywhere in Våndävana, shouting, “Queen of Våndävana, Rädhäräëé! O Lalita! O son of Nanda Mahäräja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamunä? Where are you?” These were their moods in executing Kåñëa consciousness.
Khoda Nitäi boro sukher khabor gäi surabhi-kuïjete nämer häö khule’che / khoda nitäi TRANSLATION 1) I am singing news of the greatest happiness! At the place known as Surabhi Kuïja in Çré Navadvépa, the Marketplace of the Holy Name has now been opened-and Lord Nityänanda Himself is the Proprietor. boro mojär kathä täy çraddhä-mülye çuddha-näma sei häöete bikäy TRANSLATION 2) Such wonderful things are going on in that blissful marketplace! Çré Nityänanda Prabhu is selling the pure Holy Name wholesale, merely for the price of one’s faith. 117
jata bhakta-bånda basi’ adhikäré dekhe’ näma becche daro kasi’ TRANSLATION 3) Seeing the assembly of devotees eagerly waiting to purchase the Name, Lord Nityänanda first examines each of them to test their qualification; then He sells them the Name by bargaining for His price accordingly. jadi näma kinbe, bhäi ämär saìge calo, mahäjaner käche jäi TRANSLATION 4) O my dear friends! If you really want to buy this pure Holy Name, then just come along with me, for I am now going to meet with this Nityänanda Mahäjana. tumi kinbe kåñëa-näma dasturi loibo ämi, pürëa ha’be käma TRANSLATION 5) Thus, you will finally be able to acquire the pure Holy Name. I will also take my due commission, and in this way all three of us will fulfill our desires. boro doyäl nityänanda çraddhä-mätra lo’ye den parama-änanda 118
TRANSLATION 6) Çré Nityänanda Prabhu is so extraordinarily merciful-accepting only one’s faith in the Holy Name, He bestows the topmost divine bliss. ek-bär dekhle cakñe jal ‘gaura’ bole’ nitäi den sakala sambal TRANSLATION 7) When Nitäi sees a tear welling in someone’s eye upon chanting the name of “Gaura!” He instantly gives His support to that person; indeed, He bestows all divine opulences. den çuddha kåñëa-çikñä jäti, dhana, vidyä, bala nä kore apekñä TRANSLATION 8) He gives that person genuine realization of the pure teachings of Çré Kåñëa as found in the Bhagavad-gétä and ÇrémadBhägavatam. While displaying all this inconceivable mercy, He pays no attention to one’s caste, material wealth, mundane knowledge, or physical ability. amani chäòe mäyä-jäl gåhe thäko, bane thäko, nä thäke jaïjäl TRANSLATION 9) Now, dear friends, please reject all of mäyä’s entangling snares. 119
If you are a householder, then just remain at your home; if you are renounced, then just live in the forest. Either way, nothing more will trouble you. är näiko kalir bhoy äcaëòäle den näma nitäi doyämoy TRANSLATION 10) We no longer need to fear the terrible Age of Quarrel, for the most merciful Lord Nityänanda gives the Holy Name to anyone and everyone-even to the lowest among men. bhaktivinoda òäki’ koy nitäi-caraëa binä är nähi äçroy TRANSLATION 11) Bhaktivinoda loudly calls out and proclaims to all, “OTHER THAN THE LOTUS FEET OF LORD NITYÄNANDA, THERE IS NO SHELTER!”
Kabe Çré Caitanya More Koribena Doyä kabe çré-caitanya more koribena doyä kabe ämi paibo vaiñëava-pada-chäyä TRANSLATION 120
1) When will Çré Chaitanya Mahäprabhu show His causeless mercy to me by allowing me to attain the shade of the lotus feet of His Vaiñëava devotee? kabe ämi chäòibo e viñayäbhimän kabe viñëu-jane ämi koribo sammän TRANSLATION 2) When will I be able to give up this false ego, which is so deeply engrossed in sense gratification? And when will I be able to properly honor the associates of the Lord? gala-bastra kåtäìjali vaiñëava-nikaöe dante tåëa kori’ däìòäibo niñkapaöe TRANSLATION 3) I will stand before a Vaiñëava with folded hands, a cloth binding my neck, and a straw between my teeth, sincerely awaiting his order. käìdiyä käìdiyä jänäibo duùkha-gräm saàsära-anala hoite mägibo biçräma TRANSLATION 4) Weeping and weeping, I will inform him of my host of material miseries, and I will beg for relief from the blazing fire of this material world. 121
çuniyä ämär duùkha vaiñëava öhäkur ämä lägi’ kåñëe ävedibena pracur TRANSLATION 5) Hearing about all my miserable sufferings, the Vaiñëäva Öhäkura will submit an appeal to Lord Kåñëa on my behalf. vaiñëaver ävedane kåñëa doyämoy e heno pämara prati ha’bena sadoy TRANSLATION 6) By the prayer of the Vaiñëava, the all-merciful Lord Kåñëa will then become compassionate toward such a sinner as me. vinoder nivedana vaiñëava-caraëe kåpä kori’ saìge loho ei akiïcane TRANSLATION 7) Bhaktivinoda prays unto the lotus feet of the Vaiñëava, “Please be merciful and take this worthless person into your association.”
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