Sri Sri Gita-Mala


A garland of 80 Bengali Songs



Composed in 1893



translation by Dasaratha-suta dasa



published by



SRI GAURANGA QUINCENTENNIAL SERIES

TABLE OF CONTENTS



GITAMALA (A GARLAND OF SONGS)

by Srila Saccidananda Bhaktivinoda Thakura



INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . .

. . . .



CHAPTER ONE:

"YAMUNA-BHAVAVALI"

The Series of Ecstasies of Sri Yamunacarya, as exhibited in

his prayer "Stotra-ratna".

"SANTA-DASYA-BHAKTI-SADHANA-LALASA"

Eager longing for the performance of devotional service in

the mellow of neutrality and servitude. . . . . . . . .  . .

. . . . -27 songs -



CHAPTER TWO:

"KARPANYA-PANJIKA"

Diary of Humble Selfishness for service.

or "VIJNAPTI-NIVEDANA"

Prayer of Solicitation. . . . . . . . . . . . . . . . -46

verse poem-



CHAPTER THREE:

"SOKA-SANATANA" - "SRI-GAURANGA-LILA-CARITA"

The dispelling of Lamentation in His Transcendental

Pastimes.

13 song describing the death of Srivasa Pandita's son during

the performance of kirtana one night.



CHAPTER FOUR:

"SRI SRI RUPANUGA-BHAJANA-DARPANA"

A Mirror Reflecting the Worship Which Follows in the

Footsteps or Srila Rupa Gosvami. . . . .. . . . . . . . . .

. . . . . .  -29 songs-



CHAPTER FIVE:

"SIDDHI-LALASA"

Intense Eager Longing for the Highest Spiritual Perfection.

 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .-

10 songs-

INTRODUCTION



      The unlimited merciful kindness of His Divine Grace

A.C. Bhaktivedanta Svami Prabhupada, the Founder-Acarya of

the International Society for Krishna Consciousness, has

come down on all of us to allow this publication of Gita-

mala by Srila Saccidananda Bhaktivinoda Thakura.

      Srila Prabhupada writes in his foreword to "The Songs

of the Vaisnava Acaryas: "...I am greatly pleased to see

this collection of songs composed by Thakura Bhaktivinoda,

Narottama dasa, and other great acaryas of the Gaudiya

Vaisnava sampradaya. Songs composed by the acaryas are not

ordinary songs. When chanted by pure Vaisnavas who follow

the rules and regulations of Vaisnava character, they are

actually effective in awakening the Krsna consciousness

dormant in every living entity. I have advised Sriman

Acyutananda Svami to sing more songs of the Vaisnava

padavali and record them in books so that  my disciples and

others in the Western countries may take advantage of this

chanting and thus advance in Krsna consciousness more and

more...We should always remember the danger of maya's

influence and endeavor to save ourselves from her great

power. We must therefore always merge in the transcendental

mellow of kirtana-rasa, for kirtana-rasa is the safest

situation within this material world. Hare Krsna."

      So now we are pleased to announce the continuation of

the mellows of kirtana-rasa with the present publication of

Gita-mala, for the pleasure of His Divine Grace Srila

Prabhupada. So far in English we have "The Songs of the

Vaisnava Acaryas", a collection of the most important songs

of different acaryas, and the Bala Books publication of

Bhaktivinoda's Sarangati and Gitavali together in one

volume.

      This Gita-mala was composed by Thakura Bhaktivinoda in

1893, the same year as Sarangati and Gitavali. The word

"gitavali" means "a series of songs", which indicates that

the book is a collection of songs of various topics. But the

word "gita-mala" means "a rosary or garland of songs", which

indicates more subtly that it is a connected sting of songs

which are interrelated. So this entire book Gita-mala, from

beginning to end, is all one unit  meant o delineate a clean-

cut path of devotional service which progressively (and

quickly!) develops from the most basic moods of devotion

right on up to the topmost ecstasies of the most exalted

pure devotees. The book is like a miniature atom bomb which,

although easily held in the palm of the hand, causes a

tremendous explosion of transcendental bliss which totally

devastates the reader's material attachment to his own

mundane body, mind and words.

      Gita-mala contains, in a nutshell, the concentrated

essence of all the literatures of the Gosvamis headed by

Rupa and Raghunatha. The editors sincerely feel that the

study of Gita-mala has greatly helped in understanding the

grave statements contained within Srila Prabhupada's books,

which are themselves like an ever-expanding eternal ocean of

nectarine bliss. Thus one can find each word of each

sentence in Srila Prabhupada's books to be ever-increasingly

pregnant with newer, fresh meanings, which one might not

have previously realized.

BASIC OUTLINE OF GITAMALA



      Gita-mala develops systematically, beginning with

"Yamuna-bhavavali", a series of mellow yet directly ecstatic

potent songs based on the primary devotional mood of eternal

servitude and submission to the Lord

      Then "karpanya-panjika" injects a very heavy booster

shot of topmost divine seva to Sri Sri Radha and Krishna,

accompanied by  very intense pleading prayers borne of pure

spiritual humility.

      Then "Soka-satana" bestows the merciful benediction of

the Most Merciful incarnation and yuga-avatara, Sri Caitanya

Mahaprabhu, Whose ecstatic lila depicted therein is

especially meant to dispel all the sufferings of the kali-

yuga victims. Without such mercy from Lord Caitanya, one

cannot fully appreciate or enter into the final goal of

confidential personal service to Radha and Krsna which was

described in the previous chapter.

      Then "Rupanuga-bhajana-darpana" presents the complete

detailed science of the transcendental rasa-tattva that

permeates Krsna's eternal divine pastimes, as it is

understood by those who strictly follow Srila Rupa Gosvami.

It is based on Rupa Gosvamis's Bhakti-rasamrta-sindhu and

Ujjvala-nilamani. Although very technical at times, a

sincere study of it will crack open a whole new world of

understanding of Srila Prabhupada's most exquisite,

transcendentally delightful presentation of The Nectar of

Devotion. Rupanuga-bhajana-darpana contains, in a nutshell,

all the necessary details of the science of devotion

beginning from the preliminary thirsty greed for rasa all

the way up to the highest peaks of mahabhava which saturate

the Lord's eternal daily asta-kaliya pastimes.

      Then the final chapter called "Siddhi-lalasa" presents

the final moods of the topmost swan-like devotees. After a

thorough study of all the details of the science of rasa,

the crystal-clear hearts of the pure devotees then issue

forth such pure desires for eternal service to Srimati

Radharani in their transcendental siddha-deha, or spiritual

body, such as those desires expressed in this chapter of

Siddhi-lalasa, the last word in ultimate ecstatic beatitude.

      So, from the very beginning to the very end, Gita-mala

forcibly captures one with all it's delightful charms and

pulls one's eyes open to witness an ecstatic preview of our

final goal in Goloka Vrndavana, which definitely changes the

life of the reader for the better. The Sincere follower can

imbibe such permanent convictions that he will finally be

finished with petty material attachments and sense

gratification for good, and he will only increase his daily

appreciation of the wonderful gifts that Srila Prabhupada

has so kindly given to us. It was Prabhupada's expressed

desire that more songs and books of the Vaisnava padavali be

presented in English, "...so that my disciples and others in

the Western countries may take advantage of this chanting

and thus advance in Krsna consciousness more and more..."

Therefore we pray with all the humility at our command that

this insignificant attempt to invoke the blessings of Srila

Bhaktivinoda Thakura upon us.

      We pray that if the Vaisnavas will be merciful to

allow us to serve Sri Caitanya Mahaprabhu on this auspicious

occasion of His 500th anniversary, then future volumes of

the Quincentennary Series may be brought out, including the

complete works of Narottama dasa Thakura and other great

acaryas, who all eternally accompany Lord Caitanya as He

continuously benedicts all the universes with swelling

floods of free Krsna-prema. Haribol.



                                    Dasaratha-suta dasa









GITAMALA



CHAPTER ONE



YAMUNA- BHAVAVALI



(The Ecstasies of Sri Yamunacarya



--- 27 songs ---

INTRODUCTION TO CHAPTER ONE

YAMUNA-BHAVAVALI



      In this first chapter of Gita-mala, Thakura

Bhaktivinoda has composed all the songs based on Sanskrit

verses from the book "Strota-ratna", which was written by

Yamunacarya, a previous acarya coming in the line of the Sri

sampradaya. The original Stotra-ratna contains 62 slokas,

and Bhaktivinoda Thakura has selected 27 of the most

important ones and expanded them into Bengali verses.

      These 27 songs specifically show the function of the

subordinate ecstasies of neutrality and sevitude as being

inseparably interwoven and contained in the superior ecstasy

of conjugal love exspressed by Sri Caitanya Mahaprabhu.



      The following chart shows how the songs correspond to

the original slokas of Trotra-ratna. The titles of the songs

are not part of the original text, but are added in this

publication as an index to the topics of the songs.



1)  -Stotra-ratna 3- The glories of the Lord's lotus feet

2)  -S.r. 7- The power of the Lord's glance

3)  -S.r. 12- The importance of the scriptures

4)  -S.r. 13- The Lord's transcendental position

5)  -S.r. 15- The Lord's qualities

6)  -S.r. 17- The Lord's pastimes

7)  -S.r. 18- The liberated mind can see the Lord

8)  -S.r. 19- The conditioned soul's fallen position

9)  -S.r. 20- The sinful soul is fist for punishment

10) -S.r. 21- The ocean of nescience

11) -S.r. 23- Exclusively dependent shelter of the Lord

12) -S.r. 24- The nectar of the Lord's lotus feet

13) -S.r. 25- A glimpse of His lotus feet

14) -S.r. 26- The effect of one drop of His lotus feet

nectar-ocean

15) -S.r. 27- The self cheated soul

16) -S.r. 43- The soul's position of eternal service

17) -S.r. 45- His lotus feet are the only refuge

18) -S.r. 46- The power of ignorance

19) -S.r. 47- The meaning of "the most merciful Lord"

(Doyamoy)

20) -S.r. 48- Natural eternal surrender

21) -S.r. 49- Surrender transcends bodily designation

22) -S.r. 52- Prayer for the association of devotees

23) -S.r. 53- The qualities of the pure devotee

24) -S.r. 54- Prayer for natural eternal service

25) -S.r. 55- The mood of self-surrender

26) -S.r. 57- Relative positions of the Master and the

servant

27) -S.r. 59- The last hope for deliverance



Song 1                        The Glories of the Lord's

Lotus Feet



(1)

      hari he!



      ohe prabhu doyamoy,             tomar carana-dwaya,



              sruti-siropari sobha pay



      guru-jana-sire punah,           sobha pay sata guna



              dekhi amar parana juray



Oh my Lord, oh most compassionate Personality! Your two

divine lotus feet are beautifully decorating the summit of

all the scriptures. And when those lotus feet in turn

decorate the heads of all the spiritual masters coming in

the disciplic succession, then their beauty and splendor

increases hundred fold. Seeing this truth, my heart has

become fully satisfied.



(2)



      jibamano-ratha-patha            tanhi saba anugata,



              jiba-banca-kalpa-taru jatha



      jiber se kula-dhana,            ati pujya sanatana,



              jiber carama gati tatha



The desires of all the jiva souls are actually following the

path which leads them to Your beautiful lotus feet, which

are just purpose-trees as much as they bestow the

fulfillment of the most cherished desires of all these

souls. Indeed, Your feet are just like the very wealth of

the dynasty of jivas, and they are the most revered object

of worship for all of ;time to come. Thus they are the

ultimate goal and refuge of all souls.



(3)



      kamalaksa-pada-dvoy,            parama ananda-moy,



              niskapate sebiya satata



      e bhaktibinoda cay,             satata tusite tay,



              bhakta-janer ho'ye anugata

The divine lotus feet of the lotus-eyed Lord, are abounding

in supreme spiritual bliss. Sincerely serving those divine

feet continuously, Bhaktivinoda wants to satisfy them by

remaining as a humble follower of the devotees of the Lord.

Song 2                        The Power of the Lord's Glance



(1)

      hari he!

      tomar iksane hoy,               sakala utpatti loy,



              catur-dasa bhuvanete jata



      jara jiba adi kori',    tomar krpaya hari,



              labhe janma, ara ko'bo kota



Oh my dear Lord Hari! Merely by Your glance, all creations

throughout the fourteen worlds come into being. By Your

mercy alone, oh Lord, all souls take their birth within this

world of matter. What more can I say than this?



(2)

      tahader brtti jata,             tomar iksane swatah,



              janme, prabhu tumi sarveswara



      sakala jantura tumi,    swabhavika nitya-swami,



              su-hrin mitra praner iswara



When You cast Your glance, then automatically all the souls

awaken into their own different natures, propensities and

activities. Thus You, my dear Lord, are the only Master and

Controller of all. You are by nature the eternal Master of

all living beings, and You are thereby the dearest friend

and Lord of everyone's heart.



(3)

      e bhaktibinoda koy,             suno, prabhu doyamoy,



              bhakta-prati batsalya tomar



      naisargika dharma hoy,  aupadhika kabhu noy,



              dase doya hoiya udar



Now Bhaktivinoda says, please hear me, oh munificent Lord!

The loving affection You show towards Your own devotees is

most natural and eternal. It can never be classified as

being of a temporary, designative nature. Thus, the kindness

You show to Your own eternal servants is most liberal and

magnanimous.

Song 3                        The Importance of the

Sriptures



(1)

      hari he!

      paratattwa bicaksana,           vyasa adi muni-gana



              sastra bicariya bar bar



      prabhu taba nitya-rupa, guna-sila anurupa



              tomar caritra sudha-sar



(2)

      suddha-sattva-mayi lila mukhya-sastre prakasila,



              jiber kusala su-bidhane



      rajas-tamo-guna-andha,  asura-prakrti manda-



              jane taha bujhite na jane



Oh my Lord! All the great sages headed by Srila Vyasadeva

are most experienced and wise regarding the transcendental

truth. This is because they discuss and deliberate on the

revealed scriptures again and again. Thereby they help to

manifest these sacred literatures which reveal Your eternal

personal form abounding in all virtuous qualities, Your

divine character which is the very essence of ambrosial

nectar as well as Your eternal pastimes of pure

transcendental goodness.These principle scriptures thus

prescribe the path of auspicious well-being for all souls.

However, those unfortunate souls who are blinded by the

material modes of passion and ignorance, who harbor the

nature of demons, and who are foolish and dull-minded cannot

possibly understand Your divine form or pastimes which are

described throughout all these scriptures.



(3)

      nahi mane nitya-rupa,           bhajiya manduka-kupa,



              rahe tahe udasina pray



      e bhaktibinoda gay,             ki durdaiva haya hay,



              hari-dasa hari nahi pay



Those who live in this universe but are not interested in

Your eternal form remain completely oblivious just like

ignorant frogs who live in a small, shallow well. Now

Bhaktivinoda sings, alas! What an unfortunate, sorry

situation has arisen here! For it seems that the eternal

servants of Hari have not become fixed up in the service of

their eternal Lord Hari.

Song 4                        The Lord's Transcendental

Position



(1)

      hari he!

      jagater bastu jata,             baddha saba

swabhavatah,



              desa kala bastu simasraye



      tupi prabhu sarveswara, naha sima-bidhi-para,



              bidhi saba kampe taba bhoye



Oh my dear Lord Hari! All the things contained within this

universe are by nature conditioned and bound up by the

limits of material time, place and circumstances. But You,

dear Lord, are not subordinate to any such limitation or

even to scriptural injunctions. Indeed, all rules and

regulations are trembling in fear of Your Lordship.



(2)

      sama ba adhika taba,            svabhavatah asambhava,



              bidhi langhi' taba abasthana



      swatantra-swabhava dharo,       apane gopana koro,



              maya-bale kori' adhisthana



It is naturally impossible for any kind of law to be equal

to, or surpass Your Lordship, for Your transcendental

position naturally transgresses all rules and regulations.

You possess the Supremely independent nature, and thus You

reserve the right to conceal Yourself behind the powerful

curtain of maya.



(3)

      tathapi ananya-bhakta,          tomare dekhite sakta,



              sada dekhe svarupa tomar



      e bhaktibinoda dina,            ananya-bhajana hina,



              bhakta-pada-renu-matra sar



Despite this covering screen of maya's illusions, my dear

Lord, Your pure unalloyed devotees have the power to see

You. Indeed, wherever they turn their eyes, they see Your

original personal form there. However, this Bhaktivinoda is

very fallen and is completely bereft of unalloyed devotional

worship. But he has one hope... he has considered the dust

of Your devotees' feet to be the sole essence of his life.

 Song 5                               The Lord's Qualities



(1)

hari he!

         tume sarva-guna-juta, sakti taba basibhuta,



                   badanya, sarala, suci, dhira



         doyalu, madhura, sama,  krti, sthira, sarvottama,



                    krta-jna-laksane punah bira



      Oh my Lord Hari! You are invested with all good

qualities, for all energies are fully under Your control.

You are most magnanimous, simple and straightforward, clean,

patient, compassionate sweet, equal to all, successful,

peaceful, You are the best of all, most grateful and the

greatest hero.



(2)

              samasta-kalyana-guna       ganamrta

sambhavana,



                      samudra-svarupa bhagavan



              bindu bindu guna taba,    srva-jiba-su-

baibhava,



                      tumi purna sarva-saktiman



      You are the origin of all immortal nectarine qualities

of auspiciousness, which are each as deep as the ocean, and

You are thus the Supreme possessor of all spiritual

opulences. All souls can each  display a small drop from the

ocean of Your unlimited, complete qualities. Thus You are

the full, perfectly complete energetic source of all

potencies.



(3)

              e bhaktibinoda char,    krtanjali bar bar,



                      kore citta-katha bijnapana



              taba dasa-gana-sange,   taba lila-katha-range,



                      jay jena amar jibana



      Now this most fallen Bhaktivinoda prays again and

again with folded hands, and humbly confesses all these

talks from his heart. Oh Lord, I am simply passing my life

absorbed in enjoying all these discussions about Your

transcendental pastimes in the company of Your loving

servitors.

 Song 6                               The Lord's Pastimes



(1)

hari he!

              tomar gambhira mana,    nahi bujhe anya jana,



                      sei mana anusari saba



              jagat-udbhava-sthiti-   pralaya-samsara-gati,



                      mukti adi saktir baibhava



      Oh, my Lord Hari! Your mind is extremely grave, and

Your deep intentions cannot be understood by any other

person, although all living beings are unconsciously

following Your mind. The opulences of Your magnificent

potencies produce the creation, maintenance and ultimate

destruction of the material worlds, as well as provide for

liberation from these temporary abodes.



(2)

              e saba baidika lila,    icchamata prakasila,



                      jiber basana anusare



]             tomate bimukha ho'ye,   majilo abidya lo'ye,



                      sei jiba karma-parabare



      These pastimes of creation, maintenance and

destruction are all described in the Vedic scripture. And

You have manifested it all according to Your own sweet will,

in order to fulfill the materialistic desires of certain

souls. When they become averse to You, they then become

drowned in the darkest ignorance within the ocean of

fruitive actions and reactions.



(3)

              punah jadi bhakti kori',        bhaje bhakta-

sanga dhori',



                      tabe paya tomar carana



              antaranga-lila-rase,    bhase maya na parase,



                      bhaktibinoder phire mana

      However, if one again revives his devotional service

to You, and worships You in the association of Your

devotees, then he can attain Your lotus feet. Thus

Bhaktivinoda's mind has been changed back onto the path

towards You by floating in the mellows of Your confidential

pastimes, which maya is not able to touch.

Song 7                        The Liberated Mind Can See the

Lord



(1)

hari he!

              maya-baddha jataksana,  thake to' jiber mana,



                      jara-majhe kore bicarana



              paravyoma jnana-moy,            tahe taba

sthiti hoy,



                      mana nahi pay dasarana



      Oh my dear Lord Hari! So long as the minds of the

jivas are conditioned by maya, they simply wander about and

loiter within the world of dead matter. However, You are

permanently situated in the spiritual skies of Vaikuntha and

Goloka, which the material mind has no capacity for

perceiving at all.



(2)

              bhakti-krpa-khargaghate,  jara-bandha cheda

ta'te,



                      jay mana prakrtir par



              tomar sundara rupa,             here' taba

aparupa,



                      jara-bastu koroye dhikkar



      By the causeless mercy of the sharp sword of pure

devotional service, all bondage to matter is severed, and

the mind can then travel far beyond the dull material

energy. Then, upon beholding Your wonderfully beautiful

form, one has no other choice but to condemn all inferior

things which are simply made of matter.



(3)

              ananta bibhuti janra,   jini doya-parabara,



                      sei prabhu jiber iswara



              e bhaktibinoda dina,    sada-suddha-bhakti-

hina



                      suddha-bhakti mage nirantara



      Thus, by devotion one is enabled to see the Supreme

Lord Who is the Master of all souls, Who possesses unlimited

transcendental opulences, and Who is an ocean of compassion.

This most fallen Bhaktivinoda, who is always bereft of pure

devotional service, now begs ceaselessly for this type of

staunch, unalloyed devotion.

Song 8                                The Soul's Fallen

Position



(1)

hari he!

              dharma-nista nahi mor,  atma bodha ba sundar,



                      bhakti nahi tomar carane



              ataeva akincana,                gati-hina

dusta-jana,



                      rata sada apana bancane



      Oh my Lord Hari! I don't have the determination to

follow any kind of religious path, nor do I have any

realization of my real self, nor do I have any trace of

lovely devotion to Your lotus feet. Therefor, being

completely bereft of spiritual practices, this wicked,

aimless soul is always fond of cheating himself.



(2)

              patita-pabana tumi,             patita adhama

ami,



                      tumi mor eka matra gati



              taba pada-mule painu,   tomar sarana lainu,



                      ami dasa, tumi mor pati



      Dear Lord, You  are known as patita-pavana, the

rescuer of the most fallen, and I am one such fallen soul.

Therefore You are my only hope for deliverance. Now I have

achieved the soles of Your lotus feet, for I have taken

complete refuge in You alone; I am Your eternal servant, and

You are my eternal Master.



(3)

              e bhaktibinoda kande,   hrde dhairya nahi

bandhe,



                      bhumi pari bole atahpara



              ahaituki krpa kori',    ei dusta-jane, hari!



                      deho pada-chaya nirantare



      Now Bhaktivinoda falls upon the ground, weeping

piteously, unable to maintain composure in his heart, and

says, Oh my Lord! Kindly favor this rogue with Your

causeless mercy, and give me the shade of Your lotus feet

forever and ever.

Song 9                        The Sinful Soul Fit for

Punishment



(1)

hari he!

              heno dusta karma nai,   jaha ami kori nai,



                      sahasra sahasra-bara hari!



              sei saba karma-phal,    peye abasara bal,



                      amay pisiche jantropari



      Oh my dear Lord Hari! There are not sinful activities

which I have not performed thousands upon thousands of

times! And by the fruits of all these sinful actions, I have

become robbed of all strength, being helplessly taken for an

excruciatingly painful ride on the machine of this material

world.



(2)

              gati nahi dekhi ar,     kande, hari, anibar,



                      tomar agrete ebe ami



              ja' tomar hoy mane,     danda deo akincane,



                      tumi mor danda-dhara swami



      Seeing no other hope for deliverance in sight, I am

now continuously crying before You, my Lord. Please punish

Your insignificant servant as You see befitting, for You are

my Lord and ruling Master.



(3)

              klesa-bhoga bhagye jata,        bhoga mor hao

tata,



                      kintu ek mama nibedana



              je je dasa bhoga ami,   amake na charo swami,



                      bhaktibinoder prana-dhana



      Whatever difficulty my destiny prescribes for me, I

will gladly undergo, but I have just one appeal to make to

You. My dear Lord, no matter what condition I must undergo,

please never gibe me up, for You are the only treasure of

Bhaktivinoda's life.



Song 10                               The Ocean of Nescience



(1)

hari he

              nija-karma-dosa-phale,  pari' bhavarnava-jale



                      habudubu khai kotakal



              santari' santari' jai,  sindhu-anta nahi pai,



                      bhava-sindhu ananta bisal



      Oh my dear Lord Hari! By the bad fruits of my past

evil activities, I have slipped and fallen into the waters

of the ocean of nescience, and I have been thus bobbing and

sinking beneath the waves for a very, very long time.

Swimming, I have not been able to reach the shore of this

ocean of material existence, faor it extends for an

unlimitedly vast distance.



(2)

              magna hoiunu jabe,      dakinu katara rabe,



                      keho more koroho uddhar



              sei-kale aile tumi,     tome jani kula bhumi,



                      asa-bija hoilo amar



      Becoming completely submerged and drowned in this

ocean, I have loudly called out with a greatly distressed

voice for someone to come and rescue me. At that time You

came to me, oh Lord. Knowing that You are the safe shelter

at the shore of this fearful ocean has gien me a ray of

hope.



(3)

              tumi hari doyamoy,      paile more su-niscoy,



                      sarvottama doyar bisoy



              tomake na chari ar,     e bhaktibinoda char,



                      doya-patra paile doyamoy



      You, dear Lord, are actually made of compassion. I am

completely convinced that You are the original source of the

highest form of causeless mercy. Noe this most fallen rascal

Bhaktivinoda won't reject You any more... for I, the

befitting object of causeless mercy, have attained the favor

of He Who abounds in causeless mercy.

Song 11               Exclusively Dependent Shelter of the

Lord



(1)

hari he!

              anya asa nahi jar,      taba pada-padma tar,



                      charibara jogya nahi hoy



              taba padasraye natha, kore sei dinapata,



                      taba pade tahar abhoy



      Oh my dear Lord Hari! He who spends his time under the

shelter of Your lotus feet, oh Lord, becomes completely

fearless. Indeed, he has no ability to neglect Your lotus

feet for he hasn't a pinch of desire to remain under any

other shelter.



(2)

              stanya-payi sisu-jane,  mata chare krodha-mane,



                      sisu tabu nahi chare may



              jehetu tahar ar, e jibana dhoribar,



                      mata bina nahiko upay



      A mother sometimes neglects her breast-suckling

children out of anger but still the children could never

give up their mother. This is because such small helpless

children are not able to maintain their lives at all without

their mother, being totally dependent on her.



(3)

              e bhaktibinoda koy,     tumi charo doyamoy,



                      dekhiya amar dosa-gana



              ami to' charite nari, toma bina nahi pari,



                      kakhan dhorite e jibana



      Similarly, Bhaktivinoda says to You, oh Lord Who is

overflowing with compassion, that You may reject me if You

like, seeing all of my offenses. But still, I will never be

able to abandon You, for I cannot maintain my life under any

circumstances without You.

Song 12  The Nectar of the Lord's lotus Feet



(1)

hari he!

              taba pada-pankajini,    jibamrta-sancarini,



                      ati-bhagye jiba taha pay



              se-amrta pana kori'.    mugdha hoy tahe, hari,



                      ar taha charite na cay



      Oh my Lord Hari! Your lotus feet distribute the nectar

of eternal devotional service to the surrender souls, and

only by dint of the greatest good fortune can any soul drink

such nectar. By drinking this rare ambrosia they become

attracted and captivated, and by being completely absorbed

in this transcendental honey of devotion, they will never

want to abandon drinking it.



(2)

              nibista hoiya tay, anya sthane nahi jay,



                      anya rasa tuccha kori' mane



          madhu-purna padma-sthita,  madhu-brata kadacita,



                      nahi caya iksu-danda-pane



      Being deeply engrossed in this jivamrta, they will

never ever go anywhere else, for they will then consider all

other tastes to be simply insignificant and verily

nauseating. It is just like when a bee is fully satisfied

tasting the sweet honey within the whorl of a lotus flower,

then he won't even consider the inferior sweetness of

sugarcane juice.



(3)

              e bhaktibivoda kabe,    se-pankaja-sthita ha'be,



                      nahi ja'be samsarabhimukhe,



              bhakta-krpa, bhakti-bal ei duiti su-sambal,



                      paile se sthiti ghate sukhe



      Bhaktivinoda now says that when I become situated at

those lotus-like feet, then I will never again go towards

the material world. And I will happily attain a place at

those lotus feet only due to two most auspicious things...

the causeless mercy of the devotee and the power of

devotion.



Song 13   A glimpse of his Lotus Feet



(1)

hari he!

              bhramite samsara-bane,  kahbu daiva-samghathane,



                      konmate kon bhagyavan



              taba pada uddesiya, thake krtanjali haya,



                      ekabar ohe bhagavan



      Oh my Lord Hari! While wandering about in the forest

of this material world, some fortunate soul may be able to

get a momentary glimpse of Your lotus feet just once, by

some unseen influence of destiny, and he receives that

visions of Your lotus feet with folded hands.



(2)

              sei-ksane ta'r jata,    amangala hoy hata,



                      su-mangala hoy pusta ati



              ar nahi ksaya hoy, krame ta'r subhodoy,



                      ta're deya sarvottama-gati



      At that very moment all inauspiciousness becomes

dissipated, and he very much relishes the nourishment of

divine auspiciousness. This never decreases, for You

gradually awaken his eternal well-being by bestowing upon

such a fortunate soul the topmost goal of life.



(3)           emon doyalu tumi,       emon durbhagaami,



                      kabhu na korinu paranama



              taba pada-padma prati,  na jane e dusta-mati,



                      bhatibinoder parinama



      Thus You are such a liberal and magnanimous Lord, but

I have never offered my respectful obeisances unto Your

lotus feet. Therefore my wicked mentality cannot comprehend

anything. This is Bhaktivinoda's resultant unfortunate

position.

Song 14  The Effect of One Drop from His Lotus Feet's Nectar-Ocean



(1)

hari he!

              tomar carana-padma,     anuraga sudha-sadma,



                      sagara-sikara jadi pay



              kon bhagyavan jane, kon karya-samghatane,



                      ta'r saba duhkha dure jay



      Oh my Dear Lord Hari! If a greatly fortunate soul,

somehow or other, gets a chance to drink just one necatar-

drop sprayed from the rich ocean of love emanating from Your

lotus feet, then all of his miseries are automatically and

instantly repelled to a far distant place.



(2)

              se-sudha-samudra-kana,  samsaragni-nirbapana,



                      ksaneke loriya phele ta'r



              parama nibrtti diya,    tomar carane laya,



                      deya tabe ananda apar



      This single drop from the ocean of  nectar completely

extinguishes the blazing fire of material existence and

gives immediate relief. One who drinks such a drop thus

takes hold of Your lotus feet, which bestow upon him

transcendentally liberated peace and unlimeted spiritual

bliss.



(3)

              e bhaktibinoda kande,   padiya samsara-phande,



                      bole, nahi kon bhagya mor



              e ghatana na ghatilo,   amar janama gelo,



                      brtha roinu ho'ye atma-bhor



      Now Bhaktivinoda is weeping and says to You, Oh

Lord... I am most unfortunate, falling into the snare of

this material world. I have never taken a drop of the

necatar of Your lotus feet, and therefore my entire life has

been wasted, uselessly engrossed in the affairs of this

material body.

Song 15   The Self-Cheated Soul



(1)

hari he!

              tabanghri kamala-dwoy,  bilasa-bikrama-moy,



                      parabara jagat byapiya



              sarvaksana bartamana,   bhakta-klesa-abasana,



                      lagi' sada prastuta hoiya



      Oh my Lord Hari! Your twin lotus feet are full of

mighty prowess in performing transcendental pastimes, which

are constantly expanding daily throughout both the material

and spiritual worlds. Such pastimes are eternally being

performed just to mitigate all the sufferings of Your

devotees. For this reason only are Your eight-fold pastimes

enacted.



(2)

              jagater sei dhana, ami jaga madhya jana,



                      ataeva sama adhikar



              ami kiba bhagya-hina,   sadhane bancita, dina,



                      ki kaj jibane ar char



      Despite the presence of Your pastimes here, which are

the real treasure of this universe, I am still bereft of all

good fortune, for I have cheated myself out of worshiping

Your lotus feet in devotional service. Thus I am most fallen

, and there is no one else quite as fallen as me. What other

activities could possibly be more sinful than those which

were performed by me throughout my entire lifetime?



(3)

              krpa bina nahi gati,    e bhaktibinoda ati,



                      dainya kori' bole prabhu-pay



              kabe taba krpa pe'ye,   uthibo sabale dhe'ye,



                      heribo se pada-yuga hay



      Now Bhaktivinoda, with the utmost humility says to

You, oh Lord... without Your causeless mercy, I have no

other refuge. Alas! When will I get Your kind favor? I will

stand up and forcefully run for You, and then I will behold

Your beautiful lotus feet with my very eyes.



Song 16   The Soul's Position of Eternal Service



(1)

hari he!

              ami sei dusta-mati, na dekhiya anya gati,



                      taba pade lo'yechi sarana



              janilama ami, natha! tumi prabhu jagannatha,



                      ami taba nitya parijana



      Oh my dear Lord Hari! I am most fallen, and seeing no

other alternative, I have taken full shelter at Your lotus

feet. Oh Lord! Now I have finally understood that You are

known as Jagannatha, Lord of the Universe, whereas I am but

Your eternal servant.



(2)

              sei dina kabe ha'be  aikantika-bhave jabe,



                      nitya-dasa-bhava lo'ye ami



              mano-rathantara jata,   nihsesa koriya svatah,



                      sebibo amar nitya-swami



      When will that day come when I will take on the mood

and behavior of Your unalloyed eternal servant? Then, all

other distracting desires of my mind will automatically

become totally exhausted, and I will be able to whole-

heartedly render service to my eternal Master.



(3)

              nirantara seba-mati,    babibe cittete sati,



                      prasanta hoibe atma mor



              e bhaktibinoda bole,    krsna-seba-kutuhale,



                      cirodina thaki jena bhor



      My soul will become fully satisfied when that day will

be mine. My heart will be chaste only to You, and it will

exhibit such a service attitude which flows from the core of

the heart with uninterrupted devotion. Bhaktivinoda says

that he will thus live eternally absorbed in such a

delightful flow of ecstatic loving service to Krsna.

Somg 17        His Lotus Feet are the Only Refuge for the Fallen Soul



(1)

hari he!

              ami aparadhi jana, sada dandya, durllaksana,



                      sahasra sahasra dose dosi



              bhima bhavarnavodare,   patita bisama ghore,



                      gati-hina fati-abhilasi



      Oh my Lord Hari! I have been a great offender to You,

and thus I am just quite fit to receive punishment for all

of my misdeeds. I am sinister and ill-fated, and I am guilty

of committing thousands upon thousands of sins. I have

somehow fallen into the very belly of the terribly deep,

dark, fearsome and horrible ocean of material existence, and

I have no shelter at all in this hellish place. Therefore I

am greatly desirous of finding some way to get salvation

from this dreadful predicament.



(2)

              hari! taba pada-dwaye,  sarana loinu bhoye,



                      krpa kori' koro atma satha



              tomar pratijna ei, sarana loibe jei,



                      tumi ta'r raksa-karta natha



      Hari! Thus I have taken refuge at Your two lotus feet

out of intense fear, Please be kind to me and make me Your

own property. Your promise is that for whoever takes full

shelter of You, then You will become his protector and

maintainer, Oh Lord.



(3)

              pratijnate kori' bhara, o madhava praneswara!



                      sarana loilo ei dasa



              e bhaktibinoda gay, tomar se-ranga pay,



                      deho dase sebaya bilasa



      Completely relaying on Your promise, this servant has

now taken full shelter of You as his last hope, oh Madhava!

Oh Lord of my life! Bhaktivinoda sings this prayer to You

now just to be eternally fixed up in the service of Your two

reddish lotus feet.

Song 18  The Power of Ignorance



(1)

hari he!

              abibeka-rupa ghana, tahe dik acchadana,



                      hoilo ta'te andhakara ghor



              tahe duhkha-brsti hoy,  dekhi' cari-dike bhoy,



                      patha-bhrama hoiyache mor



      Oh my Lord Hari! Ignorance of You is just like a

menacing raincloud which hovers overhead and covers all

directions, causing the darkness of spiritual blindness to

envelop me. From this cloud of ignorance falls the rains of

material tribulations which strikes fear throughout the four

directions. Thus I have become lost and confused in this

darkness, and I am absolutely unable to find the right path

back to You, dear Lord

(2)

              nija abibeka-dose,  pari' durdiner rose,



                      prana jay samsara-kantare



              patha-pradarsaka nai,   e durdaive mara jai,



                      daki tai, acyuta, tomare



      By my own fault of whimsical behavior, independent of

You, I have become very angry at my fate of falling into the

foul weather of this most difficult time of distress. And my

life is leaving me while I am thus stranded within this

material world, which is just like a dark forest in which

one cannot properly find his way. I have no guide to show me

the way out of here, and by this misfortune I am dying a

slow death. Therefore I now call out to You, Acyuta, oh

supremely infallible Lord!

(3)

              ek-bar krpa-drsti, koro ama-prati brsti,



                      tabe mor ghucibe durdina



              bibeka sabala ha'be,    bhaktibinoda tabe,



                      dekhaibe patha samicina



      If You would just shower the rain of Your kind glance

moist with causeless mercy in my direction just once, oh

Lord, then that glance would instantly terminate this period

o great distress for me. Then my understanding of Your

spiritual reality will become fixed-up, and then this

Bhaktivinoda will be able to properly see the  path which

leads back to You.

Song 19     The meaning of "The Most Merciful Lord (Doyamoy)"



(1)

hari he!

              agre ek nibedana, kori, madhu-nisudhana!~



                      suno krpa koriya amay



              nirarthaka katha noi,   migudhartha-moy hoy,



                      hrdoy hoite bahiray



      Oh my dear Lord Hari! I have just one appeal to make

before You, oh killer of the Madhu demon! Please be kind

enough to hear it from me. It is certainly not a useless

talk for wasting time, for it is full of very deep meaning.

Indeed, it is welling up from the very depths of my heart.



(2)

              ati apakrsta ami, parama doyalu tumi,



                      taba doya mor adhikar



              je jata patita hoy, taba doya tata tay,



                      ta'te ami su-patra doyar



      I am most degraded, and You are most merciful;

therefor I have full rights to stake a claim for Your mercy.

For no matter how fallen I could possibly be, Your mercy

easily extends to that degree; therefore I am quite a

suitable candidate for receiving Your causeless mercy.



(3)

              more jadi upeksibe, doya-patra kotha pabe,



                      'doyamoy' namati ghuca'be



              bhaktibinoda koy, doya koro doyamoy,



                      jasah-kirti cirodina pa'be



      If You were to neglect my appeal, then Your famous

name as "the Most Merciful" would become null and void. And

then where else could this recipient go to find the same e

kind of mercy? Bhaktivinoda says, please be merciful, oh

Most Merciful! If You would do this, then Your fame and

glories will go on unblemished for all of time to come.

Song 20   Natural Eternal Surrender



(1)

hari he!

              toma chadi' ami kabhu,  anatha na hoi, prabhu,



                      prabhu-hina dasa nirasroy



              amake na nile satha,  kaiche tumi ha'be natha,



                      doyaniya ke tomar hoy



      My dear Hari! I will never, ever abandon Your shelter,

oh Lord, for if I were to do that, I would become utterly

helpless without my Master. When a faithful servant becomes

bereft of his Master, then he remains helplessly lost and

confused, with no shelter from any quarter. However, if You

do not accept me into Your association, then how will You be

known as my Master, and who else besides me will be a

suitable recipient of Your mercy?



(2)

              amader e sambandha,  bidhi-krta su-nirbandha,



                      sa-bidhi tomar guna-dhama



              ataeva nibedana,  suno he madhu mathana!



                      chara-chari nahe kon kama



      This is our eternal relationship which is unavoidably

fixed up by our destiny, and which reflects Your abode of

good qualities. Please hear my appeal to You now, oh Lord

Who bestows nectar upon those that You punish! For there is

no possibility whatsoever of separating us from our eternal

relationship of being the Master (You) and the servant (me).



(3)

              e bhaktibivoda gay, rakho more taba pay,



                      palo more na charo kakhan



              jabe mama pao dosa, koriya ucita rosa,



                      danda diya deo sri-caran



      Now Bhaktivinoda sings to You his appeal, dear Lord:

Please keep me always under the shelter of Your lotus feet,

always protect me, and never abandon me at any time.

Whenever You find me deviating slightly from the shelter of

Your feet, then I request You to please manifest suitable

anger and punish me in a befitting way by mercifully kicking

some sense into me with those same divine lotus feet.

Song 21     Surrender Transcends Bodily Designation



(1)

hari he!

              stri-purusa-deha-gata,  barna-adi dharma jata,



                      tahe punah deha-gata bheda



              sattva-rajas-tamo-guna, asrayeche bheda punah,



                      eirupa sahasra prabheda



      Oh my Lord! I know that all bodily distinctions

between female and male, as well as the divisions of the

varnasrama system namely brahmana, ksatriya, vaisya, sudra,

brahmacari, grhastha, vanaprastha and sannyasa are all

simply materialistic distinctions based on bodily

consciousness. All these fall under the jurisdiction of the

modes of goodness, passion and ignorance, and thus all these

bodily discriminations multiply into thousands of different

complicated classifications.



(2)

              je-kon sarira thaki,    je-kon abastha rakhi,



                      se-sab ekhan taba pay



              sanpilam, pranesvara!   mama boli' atahpara,



                      ar kichu na rohilo day



      Whatever type of body I happen to live in, and

whatever circumstantial position surrounds this particular

body, I now offer all these things unto Your lotus feet, oh

Lord of my life! From now on, I am no longer responsible for

anything related to my very existence.



(3)

              tumi prabhu rakho mor,  sab taba adhikar,



                      achi ami tomar kinkar



              e bhaktibinoda bole,    taba dasya-kautuhale,



                      thaki jena sada sebapar



      Therfore, please protect and maintain me, oh Lord, for

I am but Your eternal humble servant. Bhaktivinoda is just

informing You that I am living always absorbed in the

curious amusement of the transcendental loving service

attitude.

Song 22   Prayer for the Association of Devotees



(1)

hri he!

              beda-bidhi-anusare,   karma kori' e samsare,



                      punah punah jiba janma pay



              purba-krta-karma-phale, tomar ba iccha-bale,



                      janma jadi labhi punaray



      Oh my Lord Hari! By working fruitively according to

the Vedic injunctions in this material world, the soul

continuously takes birth again and again.If I also have to

take birth once again according to Your will, due to the

results of my previous fruitive reactions, then I have just

one request to make to You, oh Lord...



(2)

              tabe ek katha mama,  suno he purusottama!



                      taba dasa-sangi-jana-ghare



              kita-janma jadi hoy,    tahateo doyamoy,



                      rohibo he santusta antare



      So then kindly hear me, oh Purusottama! I have only

one petition to submit before You. If I can only take my

next birth even as an insignificant insect within the home

of Your loving servant, then I would become completely

satisfied, oh Most Merciful Lord.



(3)

              taba dasa-sangi-hana,   je grhastha arbacina,



                      ta'r grhe caturmukha-bhuti



              na hao kakhan, hari!    kara-dwaya yoda kori',



                      kore bhaktibinoda minati



      Please never , never let me take birth in the home of

a foolish householder who is bereft of the association of

Your eternal servant, even if his household opulences rival

those of Lord's Brahma's. This is the only humble prayer

that Bhaktivinoda is making now with folded hands.



Song 23   The Qualities of the Pure Devotee



(1)

hari he!

              tomar je suddha-bhakta, tomate se anurakta,



                      hukti mukti tuccha kori' jane,



              bareka dekhite taba,    cidakara-sri-baibhava,



                      trna boli' anya sukha mane



      Oh my Lord Hari! Your pure unalloyed devotee, who is

uncompromisingly devoted and attached to You only, considers

any type or material enjoyment or liberation to be

insignificant. Simply by beholding the beauty and opulences

of Your form made of eternity, knowledge and bliss, such a

pure devotee considers all other forms of so-called

happiness to be just like small pieces of straw which one

sees strewn here and there in the gutter.



(2)

              se-saba bhakter sange,  lila koro nana-range,



                      biraha sahite nahi par



              krpa kori' akincane,    dekhao mahatma-gane,



                      sadhu bina gati nahi ar



      You always perform different types of sportive

pastimes in the company of pure devotees of this calibre,

for You are not able to tolerate separation from them even

for a moment. Please show Your gracious favor to me and

reveal to me who these great souls are, for I can find no

purpose for living without the shelter of their company.



(3)

              se-bhakta-carana-dhana, kabe pa'bo darasana,



                      sodhibo amar dista mana



              e bhaktibinoda bhane,   krpa ha'be jataksane,



                      mahatmar ho'be darasana



      When will I get the vision of the rare treasure-like

feet of all these pure devotees? If I could just catch a

glimpse of their lotus feet, then that would completely

purify me and rectify my sinister mind.Bhaktivinoda narrates

this prayer to You, oh Lord: I will be able to get the

audience of such great souls only if Your causeless mercy

comes upon me by Your own sweet will.

Song 24   Prayer for Natural Eternal Service



(1)

hari he!

              suno he madhu-mathana!  mama ek bijnapana,



                      bisesa koriya boli ami



              tomar sebatwa mama, swakiya baibhavottama,



                      ami dasa, tumi mor svami



      Oh my dear Lord Hari! Please hear me now, oh Lord Who

gives honey to those who You trample upon! I am revealing

this specific confession unto You. The topmost wealth of my

own ultimate service attitude is this... I am Your servant,

and You are my Master.



(2)

              se-bibhava-bahirbhuta,  hoite hoile he acyuta!



                      ksana-matra sahite na pari



              deho, prana, sukha, asa, atma-prati bhalabasa,



                      sarva-tyaga korite bicari



      Oh Acyuta, infallible Lord! I am not able to tolerate

even a split second of life outside the purview of this

divine wealth of Your eternal service. Therefore I have now

decided to renounce everything that is near and dear to the

illusioned soul such as the body, the life, material

pleasures as well as all hopes for future sense

gratification.



(3)

              e saba jauka nasa, sata-bar sri-nibasa,



                      tabu thaku dasatva tomar



              e bhaktibinoda koy, krsna-dasa jiba hoy,



                      dasya bina kiba ache ar



      Oh Residence of the Goddess of Fortune! Let all these

things be neglected by me and fall into abject ruination

hundreds of times; I don't mind, for I will still remain

immutably fixed in Your eternal service. Bhaktivinoda says

that the soul is irrevocably the eternal servant of Krsna,

and except for this eternal service there is no other

reality.

Song 25  The Mood of Self-Surrender



(1)

hari he!

              ami nara-pasu-pray,   acara-bihina tay,



                      anadi ananta su-bistar



              ati-kaste pariharya,    sahajete anibarya,



                      asubher aspada abar



      Oh my Lord Hari! I am simply a two-legged animal,

completely bereft of proper behavior. I have been suffering

great difficulties unlimitedly since time immemorial. And

moreover, I have unavoidably become the repository of all

types of sinful activities.



(2)

              tumi to' doyar sindhu,  tumi to' jagad-bandhu,



                      asima batsalya-payonidhi,



              taba guna-gana smari,   bhava-bandhu cheda kori',



                      nirbhika hoibo nir badhi



      You are certainly an ocean of compassion, and You are

the only real friend of the universe. Your affection is just

like a boundless, unfathomable sea of loving relationships.

Simply by remembering Your wonderful qualities, my material

bonds are being severedm and I will become eternally

fearless.



(3)

              ei iccha kori'mane, sri-jamuna-carane,



                      gay bhaktibinoda ekhan



              jamuna-bipina-bidhu,    sri-caranabja-sidhu,



                      ta'r sire, karuna arpan



      Now Bhativinoda sings about all these desires which he

has within his mind while prostrated at the lotus feet of

Sri Yamunacarya. And he begs Sri Yamunacarya to kindly

bestow upon his head the quintessence of the fragrant

immortal nectar which flows from the lotus feet of that moon-

like person Who glows within the forrests on the bank of the

river Yamuna in Vraja.

Song 26    Relative Position of the Master and the Servant



(1)

hari he!

              tumi jagater pita,  tumi jagater mata,



                      dayita, tanaya, hari tumi



              tumi suhrn-mitra, guru, tumi gati, kalpataru,



                      twadiya sambandha-matra ami



      Oh my Lord Hari! You are the Father of the ;universe,

You are the Mother of the universe, as well as the Lover and

son of all beings. You are the most dearly beloved friend of

the heart, the spiritual master of all, the ultimate refuge

and the divine purpose-tree that fulfills everyone's

desires...



(2)

              taba bhrtya, parijana,  gati-prarthi, akincana,



                      prapanna tomar sri-carane



              taba sattva, taba dhana, tomar palita jana,



                      amar mamata taba jane



      ...But my relationship with You is simply that of

;Your insignificant menial servant, Your humble attendant,

always praying for Your shelter, surrendered at Your divine

lotus ;feet. I am simply Your plaything, Your property, Your

protected servant; my only identification is my prsonal

attachment to being Your devotee.



(3)

              e bhatibinoda koy, ahamta-mamata noy,



                      sri-krsna-sambandha-abhimane



              sebar sambandha dhori', ahamta mamata kori,



                      taditare prakrta bidhane



      Bhaktivinoda says that there is no relationship of "I

and mine" other than this true conceptiuon of being related

to Krsna as His eternal servant. Maintaining this position

of eternal service, he thus accepts the real principle of "I

and mine" which is the natural, unchangeable relationship

with Krsna and all His devotees. Anything besides that would

just be material and temporary.

Song 27  The Last Hope for Deliverance



(1)

hari he!

              ami to' cancala-mati,   amaryada, ksudra ati,



                      asuya-prasaba sada mor



              papista, krtaghna, mani,  nrsamsa, bancane jnani,



                      kama-base thaki sada ghor

                      

      Oh my dear Lord Hari! I am most fickle-minded,

completely bereft of proper etiquette and extremely

insignificant. I always radiate an intense effulgence of

jealousy and malice. I willingly perform sinful acts, I love

to do harm to my well-wishing benefactors, and I am

unnecessarily puffed up with false prestige. Ferociously

vicious like a barbarian, I am vastly learned in the art of

deceiving others. I am always obsessed under the control of

lusty motives, which are my very breath of life.



(2)

              e heno dujana ho'ye,  e duhkha-jaladhi bo'ye,



                      caritechi samsara-sagare



              kemone e bhavambudhi,   para ho'ye nirabadhi,



                      taba pada seba mile more

                      

      Being such a sinful rogue, I am completely submerged

in this ocean of material tribulation as I aimlessly wander

here and there in the vast ocean of birth and death. How

will I ever be able to cross over this deep ocean of

nescience and enter into the eternal service of Your divine

lotus feet??



(3)

              tomar karuna pai, taba to' toriya jai,



                      ami e duranta sagara



              tumi prabhu sri-carane, rakho dase dhuli-sane,



                      nahe bhaktibinoda katara

                      

      Only if I get Your causeless mercy, then I can

certainly cross over this miserable ocean of suffering. Now,

my dear Lord, Bhaktivinoda is humbly requesting You to

kindly keep this servant as just one of the many particles

of dust under the safe shelter of Your beautiful lotus

feet... then I'll be fully satisfied.



THUS END THE FIRST CHAPTER OF "GITA-MALA", entitled "YAMUNA-

BHAVAVALI" (The Series of Ecstasies of Yamunacarya)

By Srila Saccidananda Bhaktivinoda Thakura







GITA-MALA



CHAPTER TWO



KARPANYA-PANJIKA



(Diary of Selfish Umility)



- OR -



VIJNAPTI - NIVEDANA



(Prayer for Solicitation)



--- a 46 verse poem ---

INTRUDUCTION TO CHAPTER TWO

KARPANYA - PANJIKA



      This 46 verse Bengali poem by Srila Bhaktivinoda

Thakura is actually based on one stotra composed by Srila

Rupa Gosvami found within his book Stava-mala. The original

Karpanya-panjika-stotra consist of only 45 slokas, and

Bhaktivinoda's Bengali verse translation has one extra verse

at the very end which reveals the siddha-deha (spiritual

bodies) of both himself and Srila Rupa Gosvami. In this

final verse, the Thakira states that the original author of

the stotra is none other than Sri Rupa Majaari, the personal

attendant maidservant of Srimati Radharani. Bhaktivinoda

also reveals his own eternal identity as Sri Kamala manjari,

also a maidservant in Lalita's camp and subordinate to Sri

Rupa Manjari. For more detail aof his eternal service.

please see chapter five of ;this book intitled "Siddhi-

lalasa". However, such confidential spiritual topics are

;not meant for anyone and everyone. Therefore discretion

should ;be excercised by the reader to prevent such high

topics from being taken cheaply.

      The word "karpanya" means "humility". It also means

"greediness, selfishness", etc. So this stotra is a diary of

one's humble mood of supplication to the Lord which is also

pervaded with intensely greedy selfish motives, or laulyam,

but only for the sake of rendering eternal service. This

laulyam is described in the Nectar of Devotion as being the

only price to pay to purchase entrance into the kingdom of

God. Therefore Srila Rupa Gosvami indicates such a mood in

this Karpanya-panjika-stotra, which has been further

embellished and ;intensified by Srila Bhaktivinoda Thakura's

Bengali rendering.

      The English translation has incorporated some fine

points of the original Sanskrit stotra which may not be so

visible within the Bengali verses or word-for-word

explanations, so the reader is advised to welcome any

statements which appear to be expanded from the Bengali

vocabulary.

      The following list of the topics expressed within this

stotra has been compiled as an aid to understanding the flow

of the prayers.





SONGS TOPICS



1)    Prayer revealing the mind



2)    Radha-Krsna's complexions



3)    Their dresses



4)    ???



5     They surpass Vaikunta



6)    Their fragrances and music



7)    Their facial expressions



8)    Their joking



9)    Their qualities



10)   Prayer



11)   Taking shelter



12)   Begging for mercy



13)   Maha-lila



14)   Description of Maha-lila



15)   Offensive mentality



16)   Glimpse fo the holy Name



17)   Their quality of forgiveness



18)   Lamentation



19)   Begging harder for mercy



20)   Intense mourning



21)   Crying out for help



22)   Petition for compassion



23)   Determined prayers



24)   Description of the topmost love



25)   Maidservant to Their lotus feet



26)   Prayer for personal service



27)   Begging for eternal service



28)   Witnessing Their meeting



29)   The sound of Their anklbells



30)   Seeing Their footprints



431)  Vision of Their lotus feet



32)   Result of the vision



33)   Vision of conjugal pastimes



34)   Bringing the news during separation



35)   Reward for reuniting Them



36)   Gambling match quarrel



37)   Massaging Their feet on flower bed



38)   Restringing a broken necklace



39)   Re-decorating Their ruffled hair



40)   Re-decorating Their foreheads with fresh tilaka



41)   Offering fresh farlands and mascara



42)   Making and offerng tambula



43)   Their sweetness causes me to speak all this



44)   Prayer for eternal service along with the sakhis



45)   The final thirsty appeal



46)   The ultimate thirst-quencing siddhi

(1)

              ami ati dinamati, braja-kunje nibasati,



                      radha-krsna-jugala-carane



              kandiya kandiya aj,  chadi' sab loka-laj



                      nibedibo jata ache mane



      I am most distressed and miserable within the core of

my heart. Therefore today, living in my grove at Vraja-

bhumi, I will submit to the lotus feet of the divine couple,

Sri-Sri-Radha-Krsna. Weeping and weeping today at Their

lotus feet, I now give up all shyness and fear of public

opinion, and I will reveal to Them all the outpourings of

the inner core of my heart.



(2)

              tumi krsna nilamani,    nava-megha-prabha jini',



                      brajananda koro bitarana



              tumi radhe nava-gauri,  gorocana-garva hari



                      braje hara krsna-candra-mana



      You are Lord Krsna, and Your deep translucent bluish

huelike sapphires is putting to shame the luster of a fresh

new rain cloud. You are distributing the blissful mood of

Vraja to everyone. And You, Sri Radhe, are forcibly taking

away the pride of brilliant yellow gorocana dye with Your

fair complexion, which is decorating Your fresh blooming

youth.Thus You are attracting and stealing the mind of Your

moon-like Krsna in Vraja.



(3)

              tumi krsna pitambare,   parajiya kartasware,



                      braja-bane-nitya-kelirata



              tumi radhe nilambari,   palaser garva hari,



                      krsna-keli-sahaya satata

                      

      You, my dear Lord Krsna, are conquering the radiant

luster of pure gold with Your dazzling yellow garments. You

are always very fond of performing Your amorous sports

within the transcendental forests of Vraja. And You, my dear

Radharani, are wearing a brilliant blue sari which is taking

away the pride of the palasa flower, which is also blue with

a white whorl in the center. You are always gracefully

present as the chief companion during all the amorous games

played by Krsna.



(4)

              tumi krsna harinmani,   juvabrinda-siromani,



                      radhika tomara praneswari



              brajangana-sirahsobha,  dhammila-mallika-prabha,



                      tumi radhe krsna-priyankari



      You, dear Lord Krsna, like a rare, radiant emerald,

are the crest jewel amongst all the youthful boys of

Vrndavana. And Srimati Radhika is the Mistress of Your life.

And You, Radhe, are the topmost resplendent personality

amongst all the women of Vraja. You radiate an effulgence

like the fragrant white jasmine blossoms which are woven

within the braided hair of all those beautiful young women,

and You are the most amiable and affectionate maidservant of

Krsna.



(5)

              rama-pati-sobha jini',  krsna taba rupakhani,



                      jagat mataya braja-bane



              rama-jini' brajangana-  gana-madhye susobhana,



                      tumi radhe krsna-cittangane



      Dear Krsna, Your beauty and sweetness far surpasses

that of Lord Visnu, the husband of the Goddess of Fortune.

And that form which You are displaying within the forests of

Vrndavana is making the entire universe go mad.

      And You, Radhe, are likewise surpassing the Goddess of

Fortune Laksmi herself with Your supreme splendor which

radiates outstandingly amongst all the damsel of Vraja. Thus

it is only You who is dwelling in the beautiful courtyard of

Krsna's heart.



(6)

              taranga-saurabha-kana,  bamsi-gita anuksana,



                      ohe krsna! radha-mana hare



              radhe! anga-gandha taba,  tomara su-bina-raba



                      krsna-citta unmadita kore

      Oh Krsna! You are abducting Radharani's mind with the

enchanting songs of Your flute as well by Your sweet bodily

fragrance, which are both blowing like waves incessantly in

the wind. Oh Radhe! You are likewise exciting and sending

Krsna's mind wild with Your fragrant bodily aroma and the

sweet sound of Your vina.



(7)

              tomara capaleksana,  hare radha-dhairya-dhana,



                      tumi krsna cora-siromani



              banka drsti-bhngi taba, sri-krsna-hrdayasaba,



                      tumi radhe kalavati dhani



      You, My dear Krsna, are the crest jewel of all

thieves, for You forcibly rob Radharani's patience when You

gaze upon Her with Your special fickle, amorous expression.

      And You, dear Radhe, like to sting Krsna's lotus heart

when You look back at Him with Your crooked, falsely

unfriendly expression which is just like a  ? (N0TE from the

typer: A word is missing, I can't read it). He becomes

maddened by Your slanted behavior. And You are also a

beautiful, young maiden who is well-versed in all the

classical arts such as music, dancing, singing, etc.



(8)

              parihase radhikar, katha nahi sare jar,



                      tumi krsna nata-kula-guru



              krsna narma-ukti suni', romancita tanukhani,



                      taba radhe rasa-kalpataru

                      

      You, Krsna, are indeed the Master and instructor of

all those who are learning dancing. Sometimes You simply

cannot utter a word in reply to the confidential joking

statements of Srimati Radharani.

      You, Radhe, then experience intense thriving

jubilation throughout Your entire body when You hear Krsna's

soft, amusing retort. Thus You are like a wish-fulfilling

tree of transcendental mellows.





(9)

              aprakrta-gunamani,  binirmita-giri-sreni,



                      tumi krsna sarva gunamoy,



              umadi ramani-jana,  bancaniya gunagana,



                      radhe! taba swabavika hoy



      You, dear Krsna, are also abounding in all good

qualities. Indeed, Your super-excellent transcendental

qualities stand out just like a multitude of mountain ranges

made of rubies.

      Oh Radhe! You naturally possess all the good qualities

that are desired by all the beautiful young women headed by

Goddess Uma.



(10)

              ami ati manda-mati, kori he kakuti nati,



                      niskapate e prarthana kori



              brndavana-adhiswara,    tumi krsna praneswara,



                      tumi radhe! braja-banesvari



      I am extremely dull-minded and wicked; therefore I bow

down pitifully before You, and offer You this humble prayer

in all sincerity. You, my dear Lord Krsna, are the Supreme

Master of Vrndavana and the Lord of my life!

      And You, dear Radhe, are the proprietress of all the

transcendental forests of Vraja!



(11)

              tomader krpa pai, erupa jogyata nai,



                      jadio amar braja-bane



              dunhe maha-krpamoy, jani' kainu padasroy,



                      krpa koro e adhama jane



      I am certainly not at all fit to receive the mercy of

You both in Vrndavana. However, I have still taken refuge at

Your lotus feet for I know that You both are the topmost

merciful personalities.Please be kind to this most fallen

soul.





(12)

              kevala ajogya nahi, aparadhi ami hoi,



                      tathapi koroho krpa dan



              loke krpavista jana,    ksame aparadha-gana,



                      tumi dunhe maha-krpavan



      Bot only am I unfit and undeserving, but I am actually

an offender to Your lotus feet. Nevertheless, I still beg

You Both now to bestow Your kind favor. Just as a great soul

is very tolerant of the general public, compassionately

forgiving their offenses, similarly You Both are certainly

the most supremely sympathetic Personalities.



(13)

              krpa-hetu bhakti-sar,   lesabhasa nahi ta'r,



                      krpa-adhikari nahi ami



              inhe maha-lilesvara,    hana sei lilapara,



                      krpa koro braja-jana svami



      The most essential result of Your mercy is to finally

get devotional service. However, I do not possess even a

fraction of a drop of devotion, for I have no right to

receive Your mercy. In this world, You are the Supreme

Master of the greatest pastime... the rasa dance. So I ask

You now to please be merciful to me when You are performing

this most unlimited pastime within this universe, oh Lord of

the Brijbasis.



(14)

              su-dusta abhakta jane,  sivadi devata-gane,



                      prasanna hoilo krpa kori'



              mahalila sarvesvara,    dunhu mama pranesvara,



                      doya koro dosa parihari'



      You have shown Your supreme rasa dance to all in this

world, including all the demigods headed by Lord Siva, and

even to the most wicked persons and non-devotees. Thus You

pleased all the living entities within the universe. You

Both are the Masters of this maha-lila, the Lords of all

Lords, and the Lords of my life. Please show Your leniency

by disregarding all of my past offenses.





(15)

              adhame uttama mani, mudha, vijna, abhimani,



                      dusta hana sista-abhimana



              ei dose dosi hana, gelo cirodin bana,



                      na korinu bhajana-bidhana



      Some of my offenses are as follows: I have accepted my

most degraded self to be the best man of all. Even though I

am foolish like an ass, I consider myself to be very wise

due to my false sentimentality. Thus I have actually become

most polluted and mischievous underneath my false conception

of being gentle and good-natured. Being guilty of these

offenses, i have spent many days without ever worshiping

You.



(16)

              tathapi e dina-jane,    jadi nama uccarane,



                      namabhasa korilo jibane



              sarva-dosa-nibarana,    dunhu-nama-samjalpana,



                      prasade prasida dui jane



      In spite of all these offenses, I pray that if ever in

my life this most fallen soul has once accidentally uttered

just a faint glimpse of Your holy name, without offence,

then kindly mitigate all of my faults and allow me to chant

Your name simply for the pleasure of You Both.



(17)

              bhakti-lava-matre ksaya, sarva aparadha hoy,



                      ksamasila dunher krpay



              e asa mane dhori', carane prarthana kori,



                      sodha dosa ksamiya amay



      Even the most minute trace of devotion can completely

destroy all offensive faults, for I know that the causeless

mercy of You Both is most forgiving by nature. Keeping this

in mind as my last hope, I offer this humble prayer at Your

lotus feet. Please forgive me and rectify all of my

offenses.





(18)

              sadhana-sampatti-hina,  ohe ei jiva dina,



                      ati-kaste dhrstatara char



              dunhu-pada-nipatita,    prarthana koroye hita,



                      prasannata hauk donhar



      Alas, this most fallen soul is completely bereft of

the priceless treasure of devotional service. I am so

degraded, and I remain in great difficulty due to my

shameless arrogance. Falling down and grasping the lotus

feet of You Both, I now pray simply for the benefit of

seeing You become satisfied by my prayers.



(19)

              dante trna dhori' hay,  kanditeche ubharay,



                      e papi kampita sarira



              'ha nath! ha nath! 'boli',  ho'ye aji krtanjali,



                      prasada arpiya koro sthira



      Alas! This sinner's whole body is trembling, and

clutching clumps of straw between his teeth, he weeps and

wails piteously at the top of his voice, "Oh my Lord! Oh

Nath! Today, with folded hands, i beg that You pacify me by

bestowing Your kind favor!"



(20)

              e durbhaga ha ha sware, prasad prarthana kore,



                      anutape gadagadi jay



              he radhe! he krsna-candra! suno mama kakuvada,



                      tunhu krpa-bina prana jay



      This most unfortunate, miserable soul now prays for

mercy, crying out in a piteous, remorseful voice while

rolling on the ground in repentance. Oh Radhe! Oh Krsna-

candra!, please hear my mournful prayers, for my life is

departing without the causeless mercy of You Both!





(21)

              phutkar koriya kande,   aha aha kakunade,



                      bole hao prasanna amay



              ei to' ajogya jane, krpa koro nija-gune,



                      koruna-sagara rakho pay



      Please become pleased with me, for I am sobbing aloud

and crying, alas, alas! in a great pitiful uproar just to

petition You. By Your own divine qualities, please favor

this most unworthy and undeserving soul and keep me always

at Your lotus feet. You are Both just like an ocean of

compassion.



(22)

              mukhete angusta diya,   uccoihsvare arta hana,



                      kandite kandite bole, nath!



              koruna-kanika-dane, raksa koro mor prane,



                      koro ei dine atmasath



      Now I am biting my thumb to try to check my crying

from making a public disturbance. But still, being most

aggrieved, i am weeping and weeping in a loud voice just to

call on You, oh Lord! Please give me just one small grain of

Your mercy in charity and thus save my life. Kindly capture

this lowly soul and make me Your very own.



(23)

              e taba mudha jana,  dina-bakye sa krandana



                      prarthana koroye drdha-mane



              he koruna-sunidhan! anugati koro dan,



                      korunormicchata braja-bane



      Thus Your most ignorant, foolish devotee prays to You

in great determination with humble, distressed words while

sobbing and weeping. Oh treasure-house of compassion! Please

award me with personal service to You and thus display Your

splendrous shining rays of that compassion in Vrndavana!





(24)

              bhava citta-sukhakara,  jata ache su-madhura,



                      prakataprakata lila-sthale



              radha-krsna-prema-sara, sakaler saratsara,



                      sei bhava jen-i krpa-bale



      All the places of Krsna's manifested and unmanifested

transcendental pastimes are the repository of various

conscious pleasure-giving ecstasies, which are all super-

sweet. Out of all of these ecstasies, the quintessence of

ecstatic love between Radha and Krsna is definitely the

best, the topmost expression of pure love. And that ecstasy

is worshiped by a rare, great personality only on the

strength of Their mercy.



(25)

              jadi e dasir prati, prasanna koruna-mati,



                      dunhu-pada-seva koro dana



              ar kichu nahi cai, jugala carana pai,



                      sitala hauk mor prana



      If You Both are ever pleased with this maidservant,

then kindly manifest Your favorable inclination towards me

by granting me the service of Your four lotus feet. There's

really nothing more that I want than to get those two pairs

of lotus feet, so I request You to please grant this favor

and thus soothe my heart.



(26)

              anatha-batsala tumi,    adhama anatha ami,



                      tvadiya saksat-dasya magi



              e prasada koro dan,  rakho anather pran



                      chadi' sab taba dasya magi



      I know that You are most kind and affectionate to

those who are helpless without their master. I am actually

such a fallen soul who is also berft of my Master, and

feeling so helpless. Therefore i am now begging for Your

persona service. Please grant this favor just to save the

life of this helpless orphan. Giving up everything else, I

am now begging only for Your service.





(27)

              sirete anjali dhori'.   o-pade bijnapti kori,



                      amar abhista nibedana



              ek-bar dasya diya, sitala koro he hiya,



                      tabe mani sarthaka jibana



      Clasping my head with both hands, I am lying flat

before those lotus feet making this request... my most

cherished prayer. Please, Please soothe my heart by giving

me Your service just once only. Then and then only will I

consider this life to be successful.



(28)

              kabe dunhe ei bane, bilokibo sammilane,



                      amulyanga, parimala-ghrana



              amar nasika-dvare, pravesiya citta-pure,



                      acaitanya koribe bidhana



      When will i be able to wistfully observe You Both

encountering each other within the transcendental forest?

The sweet nectarine fragrance produced by the meeting of

Your precious forms will pass through my nostrils and,

entering into my heart, will immediately knock me

unconscious.



(29)

              dunhar nupura-dhvani, hamsa-kantha-swara jini'



                      madhura madhura mama kane



              prevesiya kon ksane mama citta-suranjane,



                      mataibe seba-rasa-pane



      The tinkling sound of both fo Your anklebells

together, surpasses the sweet sound produced by the swan. It

is transcendentally sweet; so sweet that immediately upon

entering my ears, my heart will become so charmed that I

will go ragingly wild to drink more of the liquid nectar-

mellows of Your service.



(30)

              cakradi saubhagyaspada, bilaksita dunhu-pada,



                      cihna ei brndabana-bane



              dekhiya e dasi kabe,    bhasibe anandatsave,



                      dunhu-krpa peye samgopane



      The nineteen most auspicious marks of the wheel,

conch, lotus  ???  etc., which are unique to both of Your

lotus feet, are visible on the ground all throughout the

forests of Vrndavana. Whenever this maidservant sees those

marks, she becomes overflooded and immersed in a festival of

bliss, due to secretly receiving the mercy of You Both in

this way.



(31)

              sakala-saundaryaspada,  nirajita dunhu-pada,



                      he radhe! he nander  nandana!



              mamaksi-gocare kabe,    sarvadbhuta mahotsave,



                      koribe ananda bitarana



      Oh Radhe! Oh son of Maharaja Nanda! The lotus feet of

You Both are fit for being worshiped wit all kinds of

suitable paraphernalia, and they are indeed worshiped by the

highest excellence of beauty itself. When, oh when will my

eyes behold the wonderfully astonishing pastimes performed

by Your lotus feet, which will give me a great festival of

happiness?



(32)

              pracinasa, phala-purti, tunhu padambuja-sphurti,



                      sei dunhu-jana-darasana



              e janme ki ha'be mama,  e utkantha su-bisama,



                      bicalita kore mama mana



      Just a glimpse of Your lotus feet fulfills all of

one's most cherished longings; this is the real benefit for

one who has Your vision. But i am worrying now that, without

Your audience, what will become of my life now? The suspense

of this unbearable anxiety has greatly perturbed my mind.



(33)

              kabe ami brndabana-kunjantare darasana,



                      koribo sundara dunhu jane



              surata-lilaya rata, ama hoite adurata,



                      preme magna ha'bo darasane



      When will I ever have the vision of Your two exquisite

forms within a bower in Vrndavana? Observing Your most

intimate pastimes of conjugal love being enacted so close

by, i will become overwhelmed and drowned in ecstatic love

at such a sight.



(34)

              ghatanabasatah kabe,    dunhu-yoga asambhare,



                      paraspara sandesa aniya!



              badaibo dunhu sukha,    jabe tabe manodukkha,



                      bedaibo anande matiya



      In the course of Your transcendental pastimes,

sometimes You are separated from each other, and thereby

fell great distress. When will I ever be allowed, at that

time, to act as a messenger and bring Your secret messages

back and forth to each other? Since such messages contain

news of the rare,uncommon union of You Both, hearing them

will only increase Your happiness and dispel the distress of

being separated from one another. Thus I will carry these

messages to and fro, and in so doing I will excitedly stroll

along, completely besides myself and overwhelmingly absorbed

in great delight.



(35)

              kabe ei brndabane, dunhu dunha adarsane



                      phire jabo dunhe anvesiya



              sammilana koraibo, hara-padakadi pabo,



                      paritusta dunhare koriya



      In Vrndavana, sometimes You Both are deprived of the

vision of each other. When will wander all over the forest

in search of You Both? I will bring You together again, and

You will be so pleased with me that You will reward me by

giving me some ornaments that You had used such as Your

anklebells, toe-rings, necklaces, lockets, etc.



(36)

              dunhe hara dhori'pane,  dyuta-krida-samapane,



                      'ami jayi',  'ami jayi' boli'



              koribe kalaha tabe, hara-samgrehete kabe,



                      ami taha dekhibo sakali



      During another pastime, You Both place a wager on a

necklace and being gambling over it, placing different kinds

of bets with the rolling of dice. When the game is over,

each of You separately exclaims, " I WIN, I WIN!". Then

there is a big quarrel as You Both struggle together, each

attempting to collect the necklace at stake. When will I

ever be able to witness all of these wonderful sports?



(37)

              aha kabe dui jane, kunja-ajhe su-sayane,



                      kusuma-sayyaya biramibe



              se samaye dunhu-pada    samvahana-su-sampada,



                      e dasira saubhagya milibe



      Oh, when will I behold You two Divine Personalities

reclining and lounging leisurely upon a beautiful bed of

flowers within a forest grove? Taking the opportunity at

that time, i will massage the most auspicious treasure of

Your lotus feet, and in this way shall this maidservant meet

with her good fortune.



(38)

              kandarpa-kalahodgare,   chindibe kanther hare,



                      lata-grhe padibe khasiya



              se hara ganthite kabe,  e dasi niyukta ha'be



                      dunhu-krpa-ajna sire pana



      Sometimes, during the struggle of contending with

Cupid, one of Your necklaces accidentally becomes broken,

and the pieces fall and scatter all over the creeper-shaded

bower. When will this maidservant take Your merciful order

upon her head, and be appointed to re-string that very same

necklace?



(39)

              keli-kalloler jabe, dunhu-kesa srasta habe,



                      du-janar ingita paiya



              sikhi pinca kore dhori', kuntala-mandita kori',



                      ami rabo anande dubiya



      Sometimes, due to the restless sporting of Your

amouros games, Your hair will fall loose. Heeding Your

gesture towards me, I will then com Your hair with a peacock

tail comb  and thus redecorate Your lovely tresses. In this

way I will remain submerged and drowned in pure ecstasy.



(40)

              kandarpa-kridaya jabe,  dunhu-srak srasta ha'be,



                      tabe ami dunhu-ajna pana



              ubhaya-lalata-majhe,    koribo tilaka-saje,



                      matta ha'be se sobha dekhiya



      Sometimes, due to being jostled about during Cupid's

amorous games, Your flower garlands, necklaces, earrings,

crowns and other decorations may become ruffled and

disarrayed out of place. At that time, upon receiving Your

order, I will rearrange all those scattered ornaments, and

then redecorate Your foreheads with fresh tilaka. Thus I

will go mad just seeing Your splendors beauty.



(41)

              krsna! taba bakse ami,  bana mala diya svami!



                      radhe! taba nayane kajjala



              kunja-majhe kona dina,  pa'bo sukha samicina,



                      preme citta ha'be talamala



      Oh! I will get enough happiness to satisfy my longings

when I am placing a garland of fresh forest flowers upon

Your chest! Oh Radhe! And likewise when I am re-applying

black mascara around Your lotus eyes! When will that day be

mine when I can render such services within a bower in

Vrndavana? Then my heart will throb in ecstatic love for You

Both.



(42)

              kabe jambunada-barna,   loiya tambuliparna,



                      sirasunya karpuradi-yuta



              bitika nirmmana kori,   dunhu mukhe dibo dhori'



                      preme citta ha'be paripluta



      When can I make first-class pan for You Both to chew?

Picking fresh cold-??? betel leaves, I will remove the stems

and add fragrant spices and camphor, Then, rolling the

leaves into a cone shape and thus making it nice, I will

take them and place them int Your lotus mouths. At that

moment my heart will become flooded and saturated with

ecstatic love for You.



(43)

              kotha e durasa mor, kotha e duskarma ghora,



                      e prarthana, jadi bolo keno



              he radhe! he ghanasyama! dunhu-jana-gunagrama,



                      madhuri bolaya more heno



      Why am I revealing such far-off,impossible dreams in

these prayers when i am in reality so deeply sunk into the

dark well of sinful materialistic activities? Oh Radhe! Oh

Ghanasyama! Your own maddening sweetness is actually making

me speak all these things about Your transcendentally

glorious qualities!



(44)

              dunhar je krpa-gune,    painu dhama-brndabane,



                      se-krpa abhista purana



              koruna amaya natha!  pana tunhu-sakhi-satha,



                      kunja-seba pai anuksana



      By Your supreme transcendental quality of mercy i have

attained residence in the spiritual abode of Sri Vrndavana,

and this mercy has fulfilled all of my most cherished

longings. Oh Lord! Now please let me have eternal service in

Your pleasure-gardens in the company of Your most beloved

girlfriends and maidservants!



(45)

              ohe radhe! ohe krsna!   sei braja-rasa-trsna,



                      karpanya-panjika-katha-chale



              jalpana koroye sada,    ta'r banca-purti tada,



                      koruna dunhu krpa-bale



      Oh Radhe! Oh Krsna! On the plea of narrating this

diary of my greedy, selfish desires for Your humble service

(karpanya-panjika), I have thus revealed my incredible

thirst for all these liquid mellows of Vraja. All of these

thirsty longins are just bottled up inside my heart, and I

am incessantly cherishing the constant churning of these

hopes within my mind. Please, I beg You Both, please

therefore fulfill all these spiritual desires for Your

service. I am appealing to You now on the strength of Your

own causeless mercy.



(46)

              sri-rupa-manjari-pada,  sire dhori' su-sampada,



                      kamala-manjari kore asa



              sri-godruma-braja- bane, dunhu-lila-sandarsane,



                      purna hao raser pipasa



      Holding upon her head her most treasured possesion

(the lotus feet of Sri Rupa Manjari), this Kamala Manjari

hopes that by thus observing Their eternal pastimes going on

within this transcendental forest of Vraja at Godruma,

Navadvipa, then her craving thirst for such mellows will

finally be quenched.



      THUS ENDS THE SECOND CHAPTER OF "GITA-MALA", entitled

"KARPANYA PANJIKA  (Diary of Humble Selfishness for

Service).

By Srila Saccidananda Bhaktivinoda Thakura







GITAMALA



CHAPTER THREE



SOKA - SATANA



(The Dispelling of Grief)



--- 13 songs ---

INTRUDUCTION TO CHAPTER THREE - SOKA-SATANA



      This chapter consists of thirteen songs describing one

pastime of Lord Caitanya as follows:

      Once, during an all-night kirtana performed by the

Lord in Srivasa Pandita's courtyard, one of the five sons of

Srivasa died within the house due to some disease. All the

household ladies began to cry loudly in lamentation, which

was heard by Srivasa as he was chanting and dancing with

Lord Caitanya out in the courtyard. Entering the house, he

pacified the distressed ladies with sweet spiritual

instructions and then returned to the kirtana as if nothing

had happened. In the morning the kirtana finally stopped,

and Lord Caitanya inquired if anything was wrong in the

house, for He was not getting the usual ecstasy from His all-

night kirtana. Being informed of the fate of the boy, the

Lord became severely afflicted with loving separation and

asked that the body be brought out into the courtyard. Then

asking the dead boy why he had died, The Lord manifested the

jiva soul back into the body, and the boy spoke many

transcendental truths very similar to those spoken by the

dead son of King Citraketu in the 16th chapter of the 6th

canto of the Srimad Bhagavatam. Afterwards Lord Caitanya,

accompanied by all the devotees, celebrated the funeral

ceremony of the boy in great ecstasy, being joined by the

personified Ganges, Sri Jahnavi devi herself.

      This pastime is mentioned only briefly by Srila

Krsnadasa Kaviraja Gosvami in the Caitanya-caritamrta, (Adi-

lila 17. 227-229). However, it is described more elaborately

by Srila Vrndavanadasa Thakura in the Caitanya-bhagavata,

Madhya-lila chapter 25, entitled "The description of

transcendental truth by the dead body". Within this chapter

the lila is described in less than 70 verses, and the

conversations are very brief, giving basic outline to the

whole story. However, Bhaktivinoda Thakura picks up and

expands all the detailed elements of the lila and philosophy

in 13 songs, totaling 91 verses. This greatly elaborates on

the character of the Lord as well as His dealings with the

devotees through the format of simple Bengali songs of

varying meters. Thus the entire chapter is very wonderful

for singing in various ways, as well as for tasting a richly

condensed version of Lord Caitanya's transcendental

character and teachings.

      The individual headings to all the songs, also listed

below, were apparently not part of the original composition,

but were added sometime later during subsequent Gaudiya Math

reprints of Gita-mala.

SONG TOPICS



1)    Lord Gaurahari's performance of congregational

chanting in Srivasa Pandita's courtyard; the death of

Srivasa's son.



2)    Srivasa gives solace to his family members.



3)    Statement about dedication of the soul surrendered to

Krsna.



4)    Srivasa forbids th crying,being fearful of disrupting

Mahaprabhu's kirtana.



5)    Manifestation of symptoms of separation by Bhakta-

vatsala (Lord Caitanya) due to the death of His dear

devotee.



6)    The affectionate inclinations of Sri Gaurahari towards

His own devotee.



7)    The manifestation of various absolute truths from the

mouth of the dead boy.



8)    The bound soul takes different types of births

according to its different fruitive reactions.



9)    Birth in the house of a devotee only by dint of one's

great fortune



10)   The Lord praises the glories of His devotees.



11)   Remembrance of the Lord is actual wealth, and

forgetfulness of Him is actual calamity.



12)   Sri Gaurahari performs the funeral ceremony along with

His associates.



13)   Prayer unto all the hearers of this story.

GITAMALA--- CHAPTER THREE "SOKA-SATANA" (The Dispelling of

Grief), "Sri-Gauranga-lila-caritra" (The Character and

Activities of Lord Gauranga's Transcendental Pastimes).



  --- Lord Gaurahari's Performance of Congregational

Chanting

                              in Srivasa Pandita's Courtyard



(1)

              pradosa-samaye,         sribasa-angane,



                      sangopane goramani



              sri hari-kirtane,  nace nana-range,



                      uthilo mangala-dhvani



      In the evening twilight, within the privacy of Srivasa

Pandita's courtyard, the cream-lustered jewel, Lord

Gauramani, raised a most auspicious vibration by His

chanting of Hari-kirtana, which He personally accompanied by

dancing in various playful moods.



(2)

              mrdanga madala,         baje karatala,



                      majhe majhe jaya tura



              prabhur natana,         dekhi' sakaler,



                      hoilo santapa dura



      Accompanied by the paying of the mrdanga drum and

karatalas, and amidst occasional victorious shouts of "Jaya!

Jaya!", the dramatic dance of the Lord dispelled the grief

of all those who witnessed it.



(3)

              akhanda premete,                matala takhan.



                      sakala bhakata-gana



              apana pasari, goracande gheri',



                      nace gaya anuksana



      Then, becoming madly intoxicated in supreme ecstatic

love, all the assembled devotees completely forgot

themselves and incessantly began to dance and chant wildly,

surrounding Lord Gauracandra.

The Death of Srivasa Pandita's son



(4)

              emona samaye, daiva-vyadhi-joge



                      srivaser antahpure



              tanaya-bijoge, nari-gana soke,



                      prakasalo uccoihsware



      At this time, within the inner chamber of Srivasa's

house, one of his sons suddenly died  due to some disease,

as ordained by the will of Providence. Due to separation

from the boy, all the women of the household began to lament

and cry out in a loud voice.



(5)

              krandana uthile,   habe rasa-bhanga,



                      bhakatibinoda dare



              sribasa amani, bujhilo karana,



                      pasilo apan ghare



      Now Bhaktivinoda fears that the transcendental mellows

of the Lord's kirtana will be disturbed by the uprising of

such loud crying sounds. However, Srivasa Pandita has now

understood the cause of this sound, and has personally

entered the house.

Song 2 --- Srivasa Gives Solace to His Family Members



(1)

              prabesiya antahpure,    nari-gane santa kore,



                      sribasa amiya upadese



              suno pagalini-gana, soko koro akarana,



                      kiba duhka thake krsnabese



      Entering into the inner chamber, Srivasa began to

pacify all of the women there by giving them spiritual

instructions that were as sweet as nectar. He said, "Look

here, you crazy ladies, you all lament uselessly, for what

kind of unhappiness can there possibly be in ecstatic love

for Krsna?"



(2)

              krsna nitya suta ja'r,  soka kabhu nahi tar,



                      anitya asakti sarva-nasa



              asiyacho e samsare, krsna bhajibara tare,



                      nitya-tattve koroho vilasa



      "Whoever has Krsna for his eternal Son never has to

lament for anything, although if one becomes attached to

that which is temporary, then everything is lost. You have

all come into this material world for the purpose of

worshiping Krsna, so now you should all becomes situated

again in the eternal absolute truth.



(3)

              e dehe javat sthiti,  koro krsna-candre rati,



                      krsna jano dhana, jana, prana



              e-deho-anuga jata, bhai bandhu pati suta,



                      anitya sambandha boli' mano



      "As long as you are existing in this body, you should

all cultivate love and attachment for Lord Krsna, knowing

Him to be your real wealth, real friend and your very life

and soul. All of the followers of this body namely brothers,

friends, husbands and sons should be accepted as being only

temporary relationships.

(4)

              keba ka'r pati suta,  anitya-sambandha-krta,



                      cahile rakhite nare ta're



              karama-bipaka-phale, suta ho'ye baise kole,



                      karma-ksaye ar raite nare



      "Whoever wants to hold onto husbands or sons will not

be able to keep them, for all these relationships are only

temporary. Even if your son is sitting in your very lap, you

still cannot protect him, for when his bad fruitive

reactions fructify, then his present karma is finished, and

he will not be able to remain here any longer."



(5)

              ithe sukha duhkha mani',  adhogati labhe prani,



                      krsna-pada hoite pade dure



              soka sambariya ebe,  namanande maja' sabe



                      bhakatibinoda-banca pure



      "By accepting this type of temporary happiness and

distress, many other living entities are now being degraded

into lower species of life, falling far, far away from

Krsna's lotus feet. Therefore you should all give up your

temporary lamentation right now, and just become absorbed in

the bliss of the Lord's holy names."

      All of Bhaktivinoda's desires are now being fulfilled

by hearing Srivasa speak such nice eternal truths.

Song 3 --- Statement about Dedication of the Soul Surrender

to Krsna



(1)

              dhana, jana, deha,  geha krsne samarpana



                      riacho, suddha-citte koroho smarana



      "Offering all of your ealth, relatives, body and

entire household unto Krsna in dedication, just remember Him

always with a purified heart."



(2)

              tabe keno 'mama suta' boli' koro duhkha



                      sna nilo nija-jana tahe ta'r sukha



      "So then why are you xclaiming, `my son, my son!' in

grat sadness? Krsna has simply taken His own devotee,just to

suit His own happiness.



(3)

              krsna-iccha-mate sab ghataya ghatana



              tahe sukha-duhkha-jnana abidya-kalpana



      "Krsna is causing all things to take place just

according to His own sweet will. In light of that, all your

ideas of happiness and distress are simply ignorant mental

concoctions.



(4)

                      jaha iccha kore krsna, tai jano bhalo



                      tyajiya apan iccha ghucao janjala



      "Whatever Krsna's desire is, you must accept only that

as actually good. Renouncing all of your separate personal

desires, relieve yourselves of this unnecessary

botheration."

(5)

                      deya krsna, neya krsna, pale krsna sabe



                      rakhe krsna, mare krsna, iccha kore jabe



      "Krsna gives you everything, Krsna takes everything

away, Krsna maintains everyone or kills everyone whenever He

likes, according to His own sweet will.



(6)

                      krsna-iccha-biparita je kore basana



                      tar iccha nahi phale, se pay jatana



      "If someone maintains some desire that is contrary to

Krsna's desire, then her wish does not become fruitful.

Indeed, she only gets trouble and anguish."



(7)

                      tyajiya sakala soka suno drsna-nama



                      parama ananda pabe, purna habe kama



      "Therefore, rejecting all of your lamentation, just

listen to the chanting of Krsna's holy name which is going

on now out in the courtyard. From this you will get the

topmost transcendental bliss, and all of your desires will

be fulfilled."



(8)

                      bhakatibinoda mage sribasa-carane



                      atma-nibedana-sakti jibane marane



      Thus Bhaktivinoda begs at Srivasa Pandita's lotus feet

for the power to completely surrender his soul to Krsna in

life or in death.

Song  4 --- Srivasa Forbids the Crying, Being Fearful of

            Disrupting Mahaprabhu's Kirtana



(1)

                      sabu meli' balaka-bhaga bicari'



                      chodabi moha soka citta-bikari



      Srivasa continued, " All of you together should

consider the real fate of the boy, and you should

immediately discontinue any bewilderment and grief that may

be in your disturbed hearts."



(2)

                      caudda-bhubana-pati nanda-kumara



                      saci-nandana bhelo nadiya-abatara



      "The Supreme Lord of all the fourteen worlds is the

youthful Son of Nanda Maharaja, and now He has become the

Son of Mother Saci by personally descending in Nadia."



(3)

                      sohi gokulacanda angane mor



                      nacai bhakta-saha ananda-bibhor



      "This very same Gokula-canda is now dancing in my

courtyard with His most confidential devotees, all

completely overwhelmed with ecstatic bliss."



(4)

                      sunata nama-gana balaka mor



                      chodalo deha hari-priti-bibhor



      "My boy has given up his body while hearing the

singing of the Lord's holy names coming from the kirtana out

in the courtyard. Therefore he certainly has died while

overwhelmed with love for the Lord."

(5)

                      aichana bhaga jaba bhai hamara



                      tabahun hao bhava-sagara-para



      "If I would be so fortunate as to get such an

auspicious death as this, them I will certainly be able to

easily cross over the ocean of material existence."



(6)

                      tunhu sabu bichari ehi bicara



                      kanhe korobi soka citta-bikara



      "All of you together just consider this one judgement

... what will your lamentation and disturbed hearts do to

help the situation?"



(7)

                      sthira nahi haobi jadi upadese



                      bancita haobi rase avasese



      "If you all do not become pacified by these

instructions, then you will only cheat yourselves out of

tasting transcendentally ecstatic mellows in the long run.



(8)

                      pasibun hama suratatini-mahe



                      bhaktibinoda pramada dekhe tahe



      "Not only will you cheat yourself, but you will induce

me to leave this world by plunging myself into the waters of

Ganga."

      Thus Bhaktivinoda is witnessing all this calamity in

progress. 



Song 5        Manifestation of Symptoms of Separation by Bhaktavatsala

              (Lord Caitanya) due to the Death of His Dear Devotee



(1)

              sribasa-bacana,         srabana koriya,



                      sadhwi pati-brata-gana



              soka parihari',         mrta sisu rakhi',



                      hari-rase dilo mana



      Hearing these words of Srivasa Pandita, all those

chaste and faithful ladies gave up their lamentation for the

dead son, because Srivasa had satisfied their minds by

informing them of the transcendental mellows of Lord Hari.



(2)

              sribasa takhan,                 anande matiya,



                      angane ailo punah



              nace gora-sane,         sakala pasari,



                      gaya nanda-suta-guna



      Then Srivasa again came out into the courtyard and,

overwhelmed with joy, resumed dancing with Lord Caitanya and

loudly sang the glories of the Son of Nanda Maharaja,

completely forgetting about what had just happened.



(3)

              cari danda ratre,               marilo kumara



                      angane keho na jane



              sri-nama-mangale, trtiya prahara,



                      rajani atita gane



      The boy had expired only 1-1/2 hours after dark, but

out in the courtyard no one had known anything due to the

loud kirtana. Then for 9 hours there was continuous chanting

of the auspicious holy names. Thus the entire night had

elapsed in this ecstatic singing.

(4)

              kirtana bhangile, kohe gaurahari,



                      aji keno pai duhkha



              bujhi, ei grhe,         kichu amangala



                      ghatiya harilo sukha



      Then the kirtana stopped, and Lord Gaurahari said,

"Why am I feeling some unhappiness today? i can understand

that something inauspicious has happened in this house which

has robbed Me of My bliss."



(5)

              tabe bhakta-jana, nibedana kore,



                      sribasa-sisur katha



              suni' gora raya, bole, hay hay!



                      marame painu byatha



      Then the devotees related to the Lord the story of the

death of Srivasa'son. Hearing this news, the Lord loudly

exclaimed, "Oh no! What has happened? Now the core of My

heart has become pierced with so much unbearable pain!"



(6)

              keno na kohile, amare takhan,



                      bipada-sambada sabe



              bhakatibinoda  bhakata-batsala-



                      snehete majilo tabe



      "Why didn't you inform Me of this calamity when it had

just happened?" Now, Bhaktivinoda has completely lost

himself in the affection that he Lords shows to His own

devotees.



Song 6)               The Affectionate Inclination of Sri Gaurahari

                      Towards His Own Devotees.



(1)

              prabhur bacana,         takha suniya,



                      sribasa lotana bhumi



              bole, suno natha!  taba rasa-bhanga,



                      sahite na pari ami



      Then, hearing these words of the Lord, Srivasa Pandita

began rolling on the ground, crying out, "Please hear me, oh

Lord! I am simply not able to tolerate any disturbance or

interruption of the ecstatic mellows of Your kirtana!"



(2)

              ekati tanaya, mariache,natha,



                      tahe mor kiba duhkha



              jadi sab mare,    tomare heriya,



                      tabu to' paibo sukha



      "Only one of my sons has died, oh Lord, and has that

really made me upset? Even if all of my sons die, then I

will certainly get more than enough happiness by seeing

You."



(3)

              taba nrtya-bhanga               hoile amar,



                      marana hoite hari



              tai ku-sambada,         na dilo tomare,



                      bipada asanka kori



      "I would certainly die on the spot if I were to

interrupt Your dancing, oh Lord. That is why I did not

inform You of this bad news. for I was dreading the calamity

of disturbing Your ecstasy."

(4)

              ebe ajna deho, mrta suta lo'ye,



                      satkara karuna sabe



              eteka suniya, gora dwija-mani,



                      kandite lagilo tabe



      "Lord, if You will kindly grant us Your permission

now, then we shall all take the boy's body and perform the

proper funeral rites." Hearing this much from the mouth of

Srivasa Pandita, the jewel of the twice-born, Lord

Gaurasundara, then broke down and began to weep piteously on

the spot.



(5)

              kemone e sab, chadiya jaibo,



                      parana bikala hoy



              se katha suniya, bhakatibinoda,



                      manete pailo bhoy



      Crying and crying, the Lord thought within Himself,

"How could I possibly abandon such loving servitors and go

elsewhere by taking sannyasa? If I were to do so, my heart

would certainly split." Hearing this type of talk,

Bhaktivinoda's mind become somewhat fearful.



Song 7)       The Manifestation of Various Absolute Truths from the

              Mouth of the Dead Boy



(1)

                      goracander ajna peye grha-basi-gana



                      mrta suta anganete ane tataksana



      Then the Lord ordered the household members to bring

the boy's body out into the courtyard, and they immediately

complied.



(2)

                      kalimalahari gora jijnase takhan



                      "sribase chadiya, sisu jao ki karana?"



      Then the merciful Lord Gaura, Who removes the gloomy,

dirty influence of the age of Kali, began to question the

body by saying, "Please tell Me, my dear boy, what ever

prompted you to leave here so suddenly, thus giving up your

loving father Srivasa Pandita?"



(3)

                      mrta-sisu-mukhe jiba kore nibedana



                      "loka-siksa lagi'" prabhu tab acarana



      Being thus questioned by the Lord, the soul again

manifested in the dead body by the mercy of the Lord, and he

began to offer very nice prayers which were meant to be

instructive to all persons.



(4)

                      tumi to' parama tattwa ananta adwaya



                      para sakti tomar abhinna tattwa hoy



      The dead boy said, " My dear Lord, You are without a

doubt the Supreme Absolute Truth, unlimited and one without

a second. Since You are the Supremely energetic, all of Your

transcendental energies are certainly non-different from

You."



(5)

                      sei para sakti tridha hoiya prakasa



                      taba icchamata koraya tomar bilasa



      "This transcendental potency of Your manifests itself

in three different ways, and it assists in the performance

of Your eternal pastimes in different ways according to Your

own sweet will."

(6)

                      cicchakti-svarupe nitya-lila prakasiya



                      tomare ananda dena hladini hoiya



      "The original form of the cognizant potency (cit-

sakti) is manifesting Your eternal pastimes in the spiritual

world, and just to give You pleasure it becomes the pleasure-

giving potency known as hladini."



(7)

                      jiba-sakti hana taba cit-kiranacaye



                      tatastha-swabhave jiba-gane prakataye



      "Secondly,becoming the jiva-sakti, the potency

produces the multitudes of fine, conscious particles which

make up the glowing effulgence of Your transcendental body.

All of these souls are thus manifest with a natural marginal

characteristic of minute independence."



(8)

                      maya-sakti ho'ye kore prapanca srjana



                      bahirmukha jibe tahe koroya bandhana



      "Thirdly, becoming the maya-sakti, the potency crates

the innumerable material universes, and within them she

captures and binds all the souls who choose to remain averse

to You, dear Lord."



(9)

                      bhakatibinoda bole aparadha-phale



                      bahirmukha ho'ye achi prapanca-kabale



      Hearing these prayers offered to Lord Caitanya by the

dead boy, Bhaktivinoda says at this point that he himself

has also become averse to the Lord due to his offences, and

has become swallowed up by maya in the material world.



Song 8)               The Bound Soul Takes Different Types of Births

                      According to its Different Fruitive Reactions



(1)

              purna-cidananda tumi,   tomar cit-kana ami,



                      swabhavatah ami tuwa dasa



              parama swatantra tumi,  tuya paratantra ami,



                      tuwa pada chari' sarva-nasa



      The dead son continued: "You, dear Lord, are

completely full in transcendental bliss. I am simply a tiny

conscious particle of You; therefore by nature I am Your

eternal servant. Only You are supremely independent, whereas

I am totally dependent on You. Indeed, neglecting Your lotus

feet, I have now become completely ruined."



(2)

              swatantra ho'ye jakhan, maya prati koinu mana,



                      swa-swabava chadilo amaya



              prapance mayar bandhe,  padinu karmer dhandhe,



                      karna-cakre amare phelaya



      "As soon as I chose to be independent of Your

Lordship, I became inclined toward maya's illusory benefits.

Thus I have given up my natural spiritual characteristics.

Falling down due to the dazzling bewilderment of fruitive

gain, I have become captured by maya within this mundane

world. Now as a result I am being forcibly thrown into the

revolving wheel of binding fruitive actions and reactions."



(3)

              maya taba iccha mate,   bandhe more e jagate,



                      adrsta nirbandha lauha-kare



              sei to' rirbandha more, ane sribaser ghare,



                      putra-rupe malini-jathare



      "Thus I am bound up by Maya in this world according to

Your will, being firmly clenched in the iron-like grip of my

predestined fate. And according to this fate, I have now

come into Srivasa's home by taking birth as the son of

Malini."

(4)

              se nirbandha punaraya,  more ebe lo'ye jaya,



                      ami to' thakite nari ar



              taba iccha su-prabala,  mor iccha su-durbala



                      ami jiba akincana char



      "Now, again according to my predestined fate, I must

leave this place; I cannot remain here any longer, even if I

wanted to. Your desire is most powerful, dear Lord, whereas

my desire is most feeble, for I am simply an insignificant,

humble soul."



(5)

              jathaya pathao tumi,    abasya jaibo ami,



                      ka'r keba putra pati pita



              jader sambandha sab,    taha nahi satya-laba,



                      tumi jiber nitya palayita



      "Wherever You send me next, oh Lord, I must certainly

go to become someone's son or husband or father. However, I

know that all these material relationships do not possess

even one speck of eternal truth, for only You, dear Lord,

are the eternal friend and guardian of all souls."



(6)

              samjoga-bijoge jini,    sukha-duhkha mane gani,



                      taba pade chadena asraya



              mayar gardabha ho'ye,   majena samsara lo'ye,



                      bhaktibinoder sei bhoy



      "Only one who foolishly neglects the eternal shelter

of You two lotus feet considers the union and separation of

all these temporary family relationships to be separation of

all distress. This just shows how much one has actually

become absorbed in the bodily concept of life, being crammed

and stuffed into the womb of illusion."

      Hearing all these truths about the fate of the bound

soul has now made Bhaktivinoda become extremely frightened.



Song 9)               Birth in the House of a Devotee by Dint of

                      One's Great Fortune



(1)

              bandhilo maya,                  jedina ho'te,



                      abidya-moha-dore



              aneka janma,                    labhinu ami,



                      phirinu maya-ghore



      The dead boy continued, "Thus I have been captured and

bound by maya. Due to being tied tightly by her ropes of

ignorance and bewilderment, I have undergone many, many

births since that time, simply wandering here and there in

the ghastly darkness of maya's illusions."



(2)

              deba danaba,                    manaba pasu,



                      patanga kita ho'ye



              svarge narake,                  bhutale phiri,



                      anitya asa lo'ye



      "Sometime I become a demigod, sometimes a demon, and

sometimes I get the body of a man, an animal, a bird or an

insect. Sometimes i wander up to heaven, sometimes down to

hell, and sometimes on earth, being carried away the whole

time by innumerable materialistic hopes and aspirations."



(3)

              na jani kiba,                   sukrti bale,



                      sribasa-suta hoinu



              nadiya-dhame,                   carana taba



                      darasa-parasa koinu



      " I have no idea of what kind of wonderful pious

credit I have earned to be born here in this life as the son

of Sri Srivasa Pandita within the holy abode of Navadvipa.

Thus I myself am amazed that I have had the great fortune of

actually being able to see and touch Your lotus feet, oh

Lord."

(4)

              sakala bare,                    marana-kale,



                      aneka duhkha pai



              tuwa prasange,                  parama sukhe,



                      ebara ca'le jai



      "Usually, whenever I have to die, I always experience

great pain and distress upon leaving the particular body I

happen to be in. But this time, I am only experiencing great

happiness by discussing all these topics related to Your

glories. However, my time is now up, so I must take Your

leave."



(5)

              icchaya tor,                    janama jadi,



                      abara hoiu, hari!



              carane taba,                    prema-bhakati,



                      thake, minati kori



      "If it is Your desire that I should take another

birth, oh Lord, I pray and humbly request Your Lordship to

kindly allow me to be always situated in the transcendental

loving service of Your divine lotus feet."



(6)

              jakhan sisu,                    niraba bhelo,



                      dekhiya prabhur lila



              sribasa-gosthi,         tyajiya soka,



                      ananda-magana bhela



      Saying this, the boy then fell silent. Seeing this

wonderful pastime of Sri Caitanya Mahaprabhu, Srivasa

Pandita's whole family gave up all of their lamentation and

became absorbed in grat transcendental happiness.



(7)

              gaura-carita,                   amrta-dhara,



                      korite korite pana



              bhaktibinoda,                   sribase mage,



                      jaya jena mor prana



      Thus the transcendental character and activities of

Sri Caitanya Mahaprabhu are just like a continuous shower of

ambrosia. Bhaktivinoda is thereby losing his vital life

force simply begging Srivasa Thakura to allow him to drink

more of this nectarean ambrosia.



Song 10)              The Lord Praises the Glories of His Devotees



(1)

                      sribase kohena prabhu, tunhu mor dasa



                      tuwa-prite bandha ami jagate prakasa



      Then Sri Caitanya Mahaprabhu began to speak to Srivasa

with very affectionate and sweet words. He said, "My dear

Srivasa, you are actually My very old servant. Indeed, i am

staying in this world only due to your unalloyed love for

me."



(2)

                      bhakta-gana-senapati sribasa pandita



                      jagate ghusuka aji tomar carita



      "You, Srivasa Pandita, are factually the commander-in-

chief of all of My devotees. Today your glorious character

will be acclaimed throughout the three worlds."



(3)

                      prapanca-kara-raksini mayar bandhana



                      tomar nahiko kabhu, dekhuk jagajjana



      "You are never subject to the imprisoning bondage of

Mayadevi, the proprietress of this prison-like material

world. Indeed, this fact is attested to by all the people of

the world."



(4)

                      dhana, jana, deha, geha, amare arpiya



                      amar sebaya sukhe acho sukhi hana



      "You have dedicated unto Me all of your wealth,

followers, body and household paraphernalia, and thus you

have become most joyful by being so nicely situated in My

eternal service."

(5)

                      mama lila-pusti lagi' tomar samsara



                      sikhuka grhastha jana tomar acara



      " The whole of your existence in this world is only

for the purpose of nourishing My eternal pastimes. Thus your

ideal behavior as a transcendental family man is exemplary

for instructing all the materialistic householders."



(6)

                      taba preme baddha achi ami, nityananda



                      ama dunhe suta jani' bhunjaha ananda



      "Sri Nityananda Prabhu and I are so much obliged to

you due to your pure love for Us. Indeed, We know that you

enjoy great happiness by considering Us to be your very own

sons."



(7)

                      nitya-tattwa suta jara anitya tanaya



                      asakti na kore sei srjane pralaye



      "We are truly your eternal sons, for We see that you

are not at all attached to your temporary sons, who are

allsubject to the material conditions of creation and

destruction."



(8)

                      bhaktite tomar rni ami cirodina



                      taba sadhu-bhave tumi ksama mor rna



      "Because of your pure devotion i am eternally indebted

to you. And because of your saintly character you are also

quite deserving of My indebtedness."



(9)

                      sribaser paya bhaktibinoda kujana



                      kakuti koriya mage gauranga-carana



      Hearing these loving words of Sri Caitanya Mahaprabhu,

this rascal Bhaktivinoda now begs at the feet of Srivasa

Thakura in humble supplication to receive the lotus feet of

Lord Gauranga.



Song 11)              Remembrance of the Lord is Actual Wealth, and

                      Forgetfulness of Hid is Actual Calamity



(1)

              sribaser prati,         caitanya-prasada,



                      dikhiya sakala jana



              jaya sri caitanya,  jaya nityananda,



                      boli' nace ghana ghana



      Seeing Sri Caitanya Mahaprabhu show such favorable

grace to Srivasa Pandita, all the devotees present there

began to dance ecstatically, and they repeatedly shouted,

"Jaya Sri Caitanya! Jaya Nityananda!" with resounding

voices.



(2)

              sribasa-mandire, ki bhava uthilo,



                      taha ki barna hoy



              bhava-yuddha sane, ananda-krandana,



                      uthe krsna-preme-maya



      It is simply not possible to describe the ecstatic

mood that arose in Srivasa's house at that time, indeed, it

was just like a great war of transcendental emotions was

taking place within the battlefield of tears of joy, all

arising due to ecstatic love for Krsna.



(3)

              cari bhai padi', prabhur carane,



                      prema gadgada svare



              kandiya kandiya kakuti koriya,



                      gadi' jaya prema-bhare



      Then the four brothers of the dead boy came over and

fell down at Lord Caitanya's lotus feet and began weeping

and wailing with piteous voices choked with ecstatic love.

Then they began rolling on the ground, overflowing with pure

love while humbly petitioning the Lord as follows.

(4)

              ohe praneswara,         e heno bipada,



                      prati-dina jeno hoy



              jahate tomar, carana-jugale,



                      asakti badite roy



      They said, "Oh Lord of our lives! If calamities like

this would happen every day, then that would only increase

our deep loving attachment to Your lotus feet!"



(5)

              bipada-sampade, sei dina bhalo,



                      je dina tomare smari



              tomar-smarana-rohita je dina,



                      se dina bipada, hari



      "This calamity of losing our brother today is actually

our great fortune, for on this day we are remembering Your

Lordship. If, on some other day, we are bereft of Your

remembrance, then that day is actually the real calamity for

us, oh Lord."



(6)

              sribasa-gosthir, carane padiya



                      bhakatibinoda bhane,



              tomader gora, krpa bitariya,



                      dekhao durgata jane



      Falling down at the feet of Srivasa Pandita's entire

family, Bhaktivinoda thus narrates how their Lord

Gaurasundara is bestowing His causeless mercy upon all

distressed souls.



Song 12)              Sri Gaurahari Performs the Funeral Ceremony

                      Along with His Associates

                      

(1)

                      mrta sisu lo'ye tabe bhakatabatsala



                      bhakata-sangete gaya sri-nama-mangale



(2)

                      gaite gaite gela jahnavir tire



                      balake satkara koilo jahnavir nire



      Lord Caitanya, Who is so affectionate to His own

devotees, then took the dead boy and, along with all the

devotees, began to chant the most auspicious sound vibration

of the holy names. Thus singing and singing, they all

arrived on the bank of the Ganga (the Jahnavi). Then they

performed the proper funeral rites with some water from the

Ganga.



(3)

                      jahnavi bolena, mama saubhagya apara



                      saphala hoilo brata chilo je amara



      The personified Gangamayi, Sri Jahnavi-devi, then

appeared herself and said, "Such unlimited auspicious

fortune has become mine today! Now I have achieved the

successful fruits of all the vows and penances I had

undertaken!"



(4)

                      mrta sisu dena gora jahnavir jale



                      uthali' jahnavi devi sisu loy kole



      Then Lord Caitanya personally put the boy's body into

the river. Immediately thereafter, Jahnavi Devi picked up

the body and took him on her lap.

(5)

                      uthaliya sparse gora-carana-kamala



                      sisu-kole preme devi hoy talamala



      Bringing the dead boy out of the water, she touched

the lotus feet of Lord Gaura. With the body still on her

lap, she began to tremble in ecstatic love for the Lord.



(6)

                      jahnavir bhava dekhi' jata bhakta-gana



                      sri-nama-mangala-dhwani kore anuksana



      Seeing such an ecstatic mood being exhibited by Sri

Jahnavi Devi, all the assembled devotees there immediately

began chanting the auspicious holy names incessantly.



(7)

                      swarga hoite deve kore puspa barisana



                      bimana sankula tabe chailo gagana



      From the heavens, the demigods began to shower flowers

like rainfall. They crowded in the sky, almost blocking out

the sunlight with their innumerable airplanes.



(8)

                      ei rupe nana bhave hoiya magana



                      satkara koriya snana koilo sarva-jana



      In this way, everyone on all sides was absorbed in

various ecstasies. After performing the funeral rites, they

all took their bath in the Ganga.



(9)

                      parama anande sabe gelo nija ghare



                      bhakatibinoda maje gora-bhavabhare



      In great happiness, everyone then returned to their

respective homes, and Bhaktivinoda is now completely

immersed in the transcendental ecstasies of Lord

Gaurasundara.



Song 13)              Prayer Unto all the Hearers of This Story



(1)

                      nadiya nagare gora-carita amrta



                      piya soka bhoy chado, sthira koro cita



      The activities and behavior of Lord Gaurasundara

within the villages around Nadia District are just like

sweet ambrosial nectar. By drinkink this nectar, just give

up all of your material lamentations and fears, and make

your heart become thus fixed up.



(2)

                      anitya samsara bhai krsna matra sara



                      gora-siksa mate krsna bhaja anibara



      Within this temporary material world, my friends, the

only substantial essence of Absolute truth is Lord Krsna.

Therefore,kindly take heed of Lord Caitanya's advice, and

just worship Krsna constantly.



(3)

                      gorar carana dhori' jei bhagyavan



                      braje radha-krsna bhaje sei mor prana



      Whoever understands this and thereby firmly grabs hold

of Lord Caitanya's lotus feet is most fortunate. And if he

worships Sri Sri Radha-Krsna in Vrndavana, then I will

accept him as my very life soul.



(4)

                      radha-krsna goracanda na' de brndabana



                      ei matra koro sara pabe nitya dhana



      Their Lordships Sri Sri Radha-Krsna are none other

than the selfsame Lord Gauracandra, and Sri Navadvipa-dhama

is that very same Vrndavana-dhama. If you consider this as

the only essential point, then you will rightfully receive

some eternal treasures.

(5)

                      bidya-buddhi hina dina akincana chara



                      karma-jnana-sunya ami sunya-sadacara



      Actually I am completely devoided of any real

knowledge or good intelligence. Indeed, I am most lowly,

insignificant and contemptible. I am also certainly without

the slightest trace of good karma or philosophical

understanding, and I am completely bereft of any proper

virtuous behavior.



(6)

                      sri-guru-baisnaba more dilena upadhi



                      bhakti-hine upadhi hoilo ebe byadhi



      All the assembled Vaisnavas, who I consider to be just

like my spiritual master, have given me this title of

Bhaktivinoda, but because I am actually totally devoid of

any trace of devotion, this title has simply become like a

painful disease for me.



(7)

                      jatana koriya sei byadhi nibarane



                      sarana loinu ami baisnaba carane



      Taking great care to chekck the spreading of this

disease, I have taken refuge at the lotus feet of all the

Vaisnavas.



(8)

                      baisnaber pada-raja mastake dhoriya



                      e soka-satana gaya bhaktibinodiya



      Taking the dust of the lotus feet of all the Vaisnavas

upon my head, this lowly Bhaktivinoda thus sings this story

called soka-satana, (The Dispelling of Grief).



THUS END THE THIRD CHAPTER OF GITAMALA, entitled "SOKA-

SATANA" (The Dispelling of Grief).



GITAMALA



CHAPTER FOUR



SRI SRI



RUPANUGA - BHAJANA - DARPANA



A Mirror Reflecting the Worship Which Follows Srila Rupa

Gosvami



--- 29 songs ---

INTRUDUCTION TO CHAPTER FOUR

"RUPANUGA - BHAJANA - DARPANA"



      This chapter is based on the teachings outlined in the

final portions of Bhaktivinoda's other books, Jaiva Dharma

and Caitanya-siksamrta. These two books are written in

Bengali prose and are themselves based on Srila Rupa

Gosvami's Bhakti-rasamrta-sindhu and Ujjvala-nilamani. The

latter two books are celebrated as the most important and

authoritative books ever written on rasa-tattva. So what

Bhaktivinoda has done is to take the most essential points

of Srila Rupa Gosvami's two books and put them into an easy

story format,like a novel, in Jaiva Dharma, and then put the

same into a simple explanatory format especially meant for

Westerners (or those acquainted with Western philosophy) in

Caitanya-siksamrta. Then he finally puts the same points

again into Bengali verses, as this chapter of Gita-mala, Sri

Sri Rupanuga-bhajana-darpana. He explains the principles in

a very lucid and clear-cut way, so that the reader can get

the gist of Rupa Gosvami's books Bhakti-rasamrta-sindhu and

Ujjvala-nilamani without having to labor through their

voluminous texts.



      As explained in the Introduction to this book,

Rupanuga-bhajana-darpana gives a synopsis of the detailed

science of the rasa-tattva by which Krsna's pastimes

continuously function. This is most essential for those who

desire an intellectual study of the scientific

transcendental root foundations of Krsna consciousness that

practically everything one sees or experiences in this world

can be traced back to its original tattva from which it has

reflected. In other words, by knowing the details of Krsna's

eternal lila, then one can see everything here as being the

reflection of some particular part of Krsna's character, or

of a pastime, or an associate, or as a reflection of some

part of His eternal Vrndavana-dhama. If one can do this,

then he will automatically lose his desire to try to enjoy

any of the dull things of this material world, for all these

things will be insignificant in comparison to the bliss he

feels by experiencing Krsna's daily pastimes. (See Yamuna-

bhavavali, song 7, verse 2)



      Anyway, such things! Actually, an explanatory

commentary can be written on this whole book to fully

clarify the details of its deep sutras, but then its size

would increase unlimitedly. Therefore we'll leave it at

that, and in future publications the works of Narottama dasa

Thakura, Visvanatha Cakravarti Thakura, Krsna dasa Kaviraja

and other great acaryas can be brought out, and thus the

matters can be dealt with there for anyone who cares for it.

SONGS TOPICS



1)    INVOCATION

2)    THE PURPOSE OF THIS "MIRROR"

3)    THE PROCESS OF SRADDHA (DEVOTIONAL FAITH)

4)    DEFINITION OF BHAKTI (DEVOTIONAL SERVICE TO KRSNA)

5)    TWO TYPES OF REGULATED DEVOTION DUE TO TWO DIFFERENT

TYPES OF FAITH

6)    THE NECESSITY OF KNOWLEDGE THAT DISTINGUISHES BETWEEN

MATERIAL AND  SPIRITUAL RASA

7)    THE ORIGINAL ROOT CAUSE OF ALL MELLOWS IS "STHAYI

BHAVA" (THE BASIS     OF PERMANENT ECSTASY)

8)    THE CONJUGAL MELLOW IS CERTAINLY THE BEST MELLOW OF

ALL

9)    CAUSES FOR THE APPEARANCE OF SWEET AFFECTION (MADHURA

RATI) IN      CONJUGAL LOVE

10)   THE GRADUALLY INCREASING STAGES OF THE STHAYI BHAVA AS

MADHURA RATI  OR SWEET CONJUGAL AFFECTION

11)   VIBHAVA (SPECIAL ECSTATIC STIMULANTS AND FOUNDATIONS

WHICH CAUSE   LOVE FOR KRSNA TO APPEAR

12)   THE TWO ALABANA (FOUNDATIONS) OF VIBHAVA WITHIN THE

CONJUGAL MELLOW

13)   THE QUALITIES OF SRI KRSNA, THE CROWN JEWEL OF ALL

HEROES

14)   THE LORD'S LOVING CONSORTS

15)   THE EIGHT DIFFERENT SERVICE-SITUATIONS OF THE HEROINES

16)   DESCRIPTION OF THE GIRLFRIENDS OF SRIMATI RADHARANI,

THE CHIEF     HEROINE

17)   SOME TYPICAL SERVICES RENDERED BY THE SAKHIS

18)   THE PROCESS OF BECOMING ONE OF RADHA'S GIRLFRIENDS

19)   THE MUTUAL RELATIONSHIP SHARED AMONGST ALL THE SAKHIS

20)   STIMULANT OF THE AWAKENING OF CONJUGAL ATTACHMENT

WITHIN WRAJA  (UDDIPANA)

21)   ANUBHAVA (RESULTANT ECSTATIC SYMPTOMS DISPLAYED UPON

STIMULATION)

22)   SATTVIKA BHAVA (SPECIALLY DEVASTATING ECSTATIC

SYMPTOMS

23)   VYABHICARI or SANCARI BHAVA (TRANSITORY ASSISTING

EMOTIONS)

24)   THE TOPMOST STATE ACHIEVABLE BY THE STHAYI-BHAVA: MAHA-

BHAVA

25)   VIPRALAMBHA (SYMPTOMS OF LOVE-IN-SEPARATION)

26)   SAMBHOGA (ENJOYMENT IN UNION)

27)   THE DIFFERENT TYPES OF SAMBHOGA

28)   PASTIMES SHELTERED WITHIN THE CONJUGAL RASA

29)   THE PASTIMES OF VRAJA ARE THE BEST OF ALL

ONE --- INVOCATION



      Glorifying the lotus feet of Sri Guru, Sri

Gauracandra, the Youthful Couple of Vrndavan as well as of

all the residents os Vraja, with a cheerful mind this

Bhaktivinoda will now narrate the description of the mirror

which reflects the worship of those who strictly follow in

the footsteps of Srila Rupa Gosvami.



TWO --- THE PURPOSE OF THIS "MIRROR"



      By the influence of extremely good fortune accrued for

many, many births, the desire awakens within the heart of a

fortunate soul to taste the sweetness of eternal

transcendental mellows. Then, a strong inclination toward

such a desire forcibly brings that soul to Sri Vrndavana-

dhama, where he becomes absorbed in the worship of Lord

Krsna which strictly follows the process outlined by Srila

Rupa Gosvami.



      Srila Rupa Gosvami has so kindly given us his valuable

opinion and taught the essential techniques for properly

worshiping the Supreme Personality of Godhead. Whoever tries

to worship Krsna without being aware of these methods will

simply waste his entire life in useless labor.

      Just for the sake of those who really want to

understand this worship, I have taken great care to humbly

present this mirror of bhajana, although I am insignificant.

If any of you are actually serious andenthusiastic to render

eternal service to Sri Sri Radha-Krsna in the transcendental

realm of Vraja, then I request you now to please hear this

narration with great happiness.

      If one has intense greed and selfish eagerness for

this process, presented herein, then gradually his faith,

then taste, and then full attachment in love will all

increase very, very quickly. One who has attained this

platform of worship in his own natural love and attachment

has no need at all to bother with scriptural rules and

regulations, although in the primary, beginning stage such

practices are mandatory.

      Brothers, it is just like the affection of a mother

for her son, which is naturally fixed in her heart. She is

inclened to care for her son by instinct. But if someone

else cares for the same child, they may not be as attentive

as the mother, so they might sometimes need to be reminded

of their duty. So love for Krsna is just like that. It is

natural ans wonderful for the nitya-siddha souls, whereas it

is completely unmanifested and beyond the range of the nitya-

baddha souls who are outside the purview of devotion.

      However, if one cultivates these spiritual

instructions, then the flow of his natural attachment and

affection for the Lord is released. And when this attachment

reawakens and grows, then all the material bondage which

entraps the soul becomes severed, and this natural spiritual

attachment will make him dance in the transcendental

ecstastic bliss of Vraja consciousness.

ONE



              sri-guru-sri-gaura-candra,  brndabane juva-dvandva,



                              braja-basi-jana-sri-carana



              bandiya praphulla mane,   e bhaktibinoda bhane



                              rupanuga-bhajana-darpana



TWO



      bahu-janma-bhagya-base, cinmoy madhura rase,



                      sprha janme jiber hrday



      sei sprha lobha haya, braja-dhame jiba laya,



                      rupanuga-bhajane matay

                      



              bhajana-prakara jata,  sakaler sar mata,



                              sikhailo sri-rupa gosayi



              se bhajana na janiya, krsna bhajibare giya



                              tuccha kaje jibana katai

                              



              bujhibare se bhajana,  bahu jatne akincana,



                              biracilo bhajana-darpana



              braje radha-krsna-seba, korite utsuka jeba



                              sukhe tenha koruna srabana





              lobhete janama pai, ati sighra bari' jai,



                              sraddha rati, tabe hoy priti



              sahaja bhajana rati, nahi caya siksa-mati,



                              tabu siksa prathamika-riti

                              



              putra-sneha jananir,  sahaja hrdoye sthira,



                              dusita hrdoye siksa cai



              krsna-prema sei-rupa, nitya-siddha aparupa,



                              baddha-jibe aprakata bhai

                              



              tabei sahaja rati, paiyache apagati,



                              siksanusilana jadi pay



              se rati jagiya uthe, jiber bandhana chute



                              vrajananda tahare nacay

                              



THREE --- THE PROCESS OF SRADDHA (DEVOTIONAL FAITH)



      Any type of yoga exercise or external religious

ceremony is completely useless and is no help at all... for

genuine faith is the only real substance. Whoever has such

sincere faith in his heart tastes one drop of transcendental

nectar, and then he gradually gains the right of admission

into the entire ocean of ecstatic devotional mellows (the

Bhakti-rasamrta-sindhu)



      By faithfully worshiping the gods and goddesses who

bestow knowledge and fruitive results, with great care and

attention, one gets only insignificant material knowledge.

On the other hand, by hearing the narration of topics

concerning Krsna with rapt attention in the company of

virtuous devotees, one's transcendental conviction becomes

completely fixed-up.



      My friends! I call this type of fixed-up conviction

"sraddha", which I continuously sing about and glorify in

various ways. This sraddha is actually the bhakti-lata-bija

(the seed of the creeper of devotion). The fruitive workers

and the mental speculators have their own idea about what is

sraddha, which they advertise and proclaim again and again,

but in my opinion, their definition is without a doubt a

misconception, and does not constitute the real,

transcendental sraddha.

      Whenever I hear such foolish disputes and

misconceptions over mere names from such unauthorized

persons, it burns me up because that is just like mistaking

iron to be gold. iron always remains iron, and can never

become gold unless and until it is touched by a

transcendental touchstone.



      This touch-stone is actually pure devotional service

to Lord Krsna. By the mere touch of this transcendental gem,

the iron-mine of faith in fruitive action and philosophical

wrangling turns into golden ecstatic loving faith in the

Lord. The wight of this type of gold certainly outweighs all

materialistic delusions. This is the real power of the touch-

stone of Krsna-bhakti.



FOUR --- DEFINITION OF BHAKTI (DEVOTIONAL SERVICE TO KRSNA)



      Srila Rupa Gosvami, after intensely studying all the

devotional scriptures, has made the following conclusive

definition of pure devotional service: Giving up all desires

for fruitive reward or philosophical jugglery, one should

execute favorable devotional service to Krsna for his

pleasure only.



      The divisions of regulated devotional service are:

1)hearing the glories of the Lord, 2) chanting His holy

names, 3) remembering Him within the core of the heart, 4)

serving His lotus feet, 5) worshiping His Deity form, 6)

becoming His menial servant, 7) offering prayers to Him

revealing the mind, 8) entering into a friendly relationship

with Him, and 9) ultimately surrendering one's whole

existence in full dedication by mind, body and words. The

practicing neophyte devotees continuously perform all of

these nine processes joyfully in the association of saintly

persons who are adept in hones devotional dedication.



      By the strength of the above-mentioned ninefold

practices of regulated devotional service, the devotion

thereafter fructifies into an ecstatic emotional service

attitude, and after that one reawakens his original pure

ecstatic love of Godhead. In such transcendental love, the

soul whole-heartedly worships Krsna, constantly immersed in

tasting the ecstatic mellows of devotion to Him. This is the

delicious mellow that Srila Rupa Gosvami is teaching us

about.



THREE

              joga jaga saba char,    sraddha sakaler sar,



                              sei sraddha hrdoye jahar



              udiyache ek bindhu, krame bhakti-rasa-sindhu



                              labhe tar hoy adhikar



              jnana karma deva devi,  bahu jatanete sevi'



                              prapta-phala hoilo tuccha jnana



              sadhu-jana-sangabese,   sri-krsna-kathar sese,



                              bisvasa to' hoy balavan



              sei to' bisvase bhai,   sraddha boli' sada gai,



                              bhakti-lata bija boli tare



              karmi, jnani jane jare, sraddha bole bare bare,



                              sei brtti sraddha hoite nare



              namer vivada matra,   suniya to'jvale gatra,



                              lauhe jadi boloho kancana



              tabu lauha lauha, roy,  kancana to' kabhu noy,



                              mani sparsa nahe jataksana



              krsna-bhakti cintamani, tanra sparse lauhakhani,



                              karma-jnana-gata sraddha-bhava



              haya jay hema-bhara,    chariya to' ku-bikara,



                              se kevala manir prabhava

                              

FOUR



              chari' anya abhilasa,   jnana-karma-sahabasa,



                              anukulya krsnanusilana



              suddha-bhakti boli tare bhakti-sastra su-bicare,



                              sri-ruper siddhanta-bacana



              sravana, kirtana, smrti, sebarcana, dasya, nati,



                              sakhya, atma-nibedana hoy



              sadhana bhaktir-anga,   sadhaker jahe ranga,



                              sada sadhu-jana-sanga-moy



              sadhana-bhaktir bale,   bhava-rupa bhakti phale,



                              taha punah prema-rupa pay



              preme jiba krsna bhaje, krsna-bhakti-rase maje,



                              sei rasa sri-rupa sikhay

                              

FIVE --- TWO TYPES OF REGULATED DEVOTION

              DUE TO TWO DIFFERENT TYPES OF FAITH



      The presiding deity of devotional faith called Sraddha

Devi, and she has two principle characteristics... one is

executed according to rules, and the other according to

tastes. First of all , when devotional faith  arises due to

fear of the rules and regulations given in the revealed

scriptures, then that type of faith is known throughout the

Vedas as "vaidhi sraddha", or faith situated in regulation.



      Secondly, sometimes one's faith flourishes in a

similar way as that of the residents of Vraja, who all

render service to Krsna with a purely spontaneous service

attitude. Faith that concentrates on Krsna exclusively with

such intense greed to satisfy Him is the most chaste form of

faith. Such a pure, spontaneous service attitude is called

"raganuga sraddha", and a practicing devotee who worships in

this way attains the most auspicious spiritual position.



      Due to different types of faith, these different

divisions of devotional service exist. Thus the four Vedas

sing of these two types of devotion... regulative service

and spontaneous service. According to these different types

of sadhana, one accordingly attains different perfections,

which are all mentioned comprehensively in the revealed

scriptures of devotional service.



      Vaidhi bhakti progresses very slowly toward the goal,

but raganuga bhakti moves extremely fast, and enables one to

be quickly situated in the tasty transcendental mellows. By

following the path of spontaneous devotional service, real

taste awakens in one's mind, and he runs and chases after

that current which flows from the lotus feet of Srila Rupa

Gosvami



-ref. N.O.D. Chapter Two



FIVE



                      sraddhadevi nama jar,   duiti svabhava tar,



                                      bidhi-mula-ruci-mula-bhede



                      sastrer sasane jabe,    sraddhar udoy ho'be,



                                      baidhi sraddha tare bole bede



                      braja-basi sebe krsne,  sei sraddha-seba drste,



                                      jabe hoy sraddhar ydoy



              lobhamayi sraddha sati, raganuga sraddha mati,



                                      bahu bhagye sadhaka labhoy



                      sraddha-bhede bhakti-bheda,  gaitheche catur-beda,



                                      baidhi raganuga bhakti-dvoy



              sadhana-samoye jaiche,  siddhi-kale prapti taiche,



                                      ei-rupa bhakti-sastre koy



                      baidhi bhakti dhira gati,  raganuga tivra ati,



                                      ati sighra rasavastha pay



                      ragavartma-su-sadhane,  ruci hoy jar mane,



                                      rupanuga hoite sei dhay



SIX--- THE NECESSITY OF KNOWLEDGE THAT DISTINGUISHES BETWEEN

        MATERIAL AND SPIRITUAL RASA



      Whoever has a longing to understand the essential

truth of the reality of rupanuga, then for him it is

necessary to have some basic knowledge of transcendental

mellows. And such spiritually blissful conscious mellows

influence and control all other subordinate truths, for they

are the hidden treasure of the supreme, absolutely

undividable Truth of all Truths.



      In pursuit of this same spiritual mellow, the

philosophical speculators search for fusing themselves with

the impersonal Brahman effugence, not understanding the real

import of the Vedic conclusion. And all the desired boons of

the yogis are simply shadow reflections of this rasa. On the

plea of this taste, the karmis execute all their fruitive

activities.



      The permanent basis of ecstatic mellow is called

"stayi bhava", and is abounding in eternal, conscious bliss.

It becomes the topmost relishable euphoria when it mixes

into a beautifully delicious combination with these four

elements:

1)    Vibhava (specific stimulants and supporting

characters)

2)    Anubhava (thirteen resultant ecstatic symptoms)

3)    Sattvika (eigth especially disruptive ecstatic

symptoms)

4)    Sancari (thirty-three transitory accompanying

emotions)



      When rasa is expressed in the material world, it is

praised throughout the materialistic literature of the

world, but that is only a perverted reflection of this

supreme mellow. It is temporary and is just like an

imitation copy of the real thing, similar to a mirage which

appears to be water in a desert.





-ref. N.O.D. Chapter 20



SIX



                      rupanuga tattva-sara,   bujhite akanksa janra,



                                      rasa-jnana tanra prayojana



              cinmoy ananda rasa, sarva-tattva janra basa



                                      akhanda parama tattva-dhana



                      janra bhane jnani jana, brahmaloy-anvesana,



                                      kore nahi bujhi' beda-marma



                      janra chayamatra bare,  jogi-jana jogakore,



                                      jar chale karmi korekarma



                      vibhava anubhava ar,    sattvika sancari car,



                                      sthayi bhave milana sundara



                      stayi bhave rasa hoy,   nitya cidananda-moy,



                                      parama asvadya nirantara



                      je rasa prapanca-gata,  jada-kavye prakasita,



                                      parama raser asamurti



                      asamurti nitya noy, adarser chaya hoy



                                      jena maricika jal-sphurti

                                      



SEVEN--- THE ORIGINAL ROOT CAUSE OF ALL MELLOWS IS "STHAYI

BHAVA"

          (THE BASIS OF PERMANENT ECSTASY)



      The heart of one who is a receptacle for rasa is just

like a holding tank which is filled with this liquid mellow.

The specific symptoms of such a rasa laden heart is that it

fosters the gradual manifestation of ecstatic emotion, which

evolves gradually from the beginning as sraddha (faith),

then nistha (steadiness), then ruci (taste), then finally

bhava (firm attachment to Krsna). This is the definition of

what is known as rati, or affection within the scope of the

transcendental loving mellow.



      The constantly flowing undercurrent and cause of all

mellows is called "stayi-bhava" or basic permanent ecstasy.

It is the primary root origin of all mellows, and it is

eternally existing in great beauty and splendor. As the

fountainhead of rasa, it fuses all subordinate mellows and

subjugates them all under its own control. Thus, it exhibits

the topmost manifestation of its own supreme power, which

contains all inconceivable, sinultaneously favorable and

opposing ecstasies.



      In considering the differences in the various ecstatic

loving moods of this permanent ecstasy (sthayi bhava), we

see that there are two divisions of subjects which fall

into: 1) five direct or primary mellows, and 2) seven

indirect or secondary mellows. The five principle types of

affection are called santa, dasya, sakhya, vatsalya and

madhura, or neutrality, servitude, friendship, parental

affection and conjugal love, respectively.



      The seven indirect affections are known as: 1) hasya

(devotional laughing attachment), 2) adbhuta (devotional

attachment fixed in wonder and astonishment), 3) vira

(chivalrous attachment with charitable and merciful

tendencies), 4) karuna (attachment in compassion with

lamentation), 5) raudra (devotion mixed with anger), 6)

bhayanaka (devotion mixed with fear), and 7) bibhatsa

(attachment enjoyed by the devotee which develops in an

abominable way). All of these mellows are found in great

abundance within the realm of devotional service to Krsna,

and all these different types of attachments exist eternally

as beautiful decorations of the all-consistent sthayi bhava.



-ref. N.O.D. Chapters 32, 33, 34



SEVEN



              raser ahara jini, tanra citta rasa khani,



                                      sei citter abastha bisese



                      sraddha-nistha-rucyasakti,   krame hoy bhava-byakti,



                                      rati name tanhar nirdese



              biruddhabiruddha bhava, sarvopari swa prabhava



                                      prakasiya loy nija-base



                      sakaler adipati, haya sobha pay ati,



                                      sthayi bhava nama pay rase



                      mukhya-gauna-bhede tar, paricoy dvi-prakar,



                              mukhya panca, gauna sapta-bidha



              santa, dasya, sakhya ar, batsalya madhura sar,



                                      ei panca rati mukhyabhida



                      hasyadbhuta, bira, ar, karuna o raudrakar,



                                      bhayanaka-bibhatsa-bibhede



                      rati sapta gauni hoy,   sab krsna-bhakti-moy,



                                      sobha pay raser prabhede



EIGHT --- THE CONJUGAL MELLOW IS CERTAINLY THE BEST MELLOW

OF ALL



      According to the particular type of attachment that

attracts one to love Krsna, the devotee becomes attached to

that degree in one of the five direct mellows. besides

to this direct attachment, there are occasional

manifestations of the seven indirect mellows, which follow

the direct attachment. Thus the seven indirect attachments

remain subjugated under the shelter of the ecstatic emotions

presented by the more predominant direct mellow.



      Oh brothers! Now listen as I sing of the glories of

the madhura rasa, the sweet conjugal mellow, for it is said

to be the best and most powerful rasa amongst all the five

direct mellows. Indeed, it is just like the king of all

mellows. All the transcendental qualities of the other

mellows are fully present in this topmost of all rasas, and

therefore it is most powerful because of the combined

potencies of all the other mellows   contained within it.

And also, the other mellows individually become more

powerful when they are within the madhura rasa than they are

when they stand on their own.



      All the seven indirect mellows give transitory

stimulation to the madhura rasa (also called srngara rasa).

They also circulate to nourish and supplement the ecstasies

of the conjugal mellow. Those devotees who develop

attachment for the worship that follows in the footsteps of

Srila Rupa Gosvami become situated and firmly established

only in this conjugal mellow.



      The madhura rasa is known as the most brilliant

mellow, and its main subject is Sri Krsna, the Son of the

King of Vraja. Indeed, He actually lets Himself be

controlled and subjugated by this loving mellow. The

majestic opulences of the Lord (aisvarya) are covered over,

and the powerful maddening influence of its transcendental

sweetness (madhurya) is the sole refuge of all the assembled

devotees, who are the object of this mellow.





- ref. N.O.D. chapter 44 -

EIGHT



                      jei rati janme jar, sei mata rasa tar,



                                      rasa mukhya panca-bidha hoy



                      gauna-sapta-rasa punah, hoy ratir anuguna,



                                      ratir sambandha bhavasroy



                      panca mukhya madhye bhai,  madhurer guna gai,



                                      sarva0sresta rasaraja boli



                      guna anya rase jata,    madhurete ache tata,



                                      ar bahu bale hoy bali



                      gauna rasaache jata,    saba sancarir mata,



                                      haya srngarer pusti kore



                      sri ruper anugata, bhajane je hoy rata,



                                      sthiti tar kevale madhure



                      madhura ujjvala rasa,   sada srngarer basa,



                                      braja-raja-nandana bisoy



                      aisvarya su-gupta ta'te, madhurya-prabhave mate,



                                      tahar asroy bhakta-coy



NINE ---      CAUSES FOR THE APPEARANCE OF SWEET AFFECTION

              (MADHURA RATI) IN CONJUGAL LOVE



      Madhura rati, or conjugal affection is the stayi bhava

of the madhura rasa. Now please hear with rapt attention as

I explain the sequence of its development. The seven causal

ingredients are:

1)    Abhiyoga (expression of heartfelt emotions as joking

complaints)

2)    Visaya (the five sense perceptions of Krsna, namely

sound, touch, form, taste and smell)

3)    Sambandha (Krsna's relatives and family members)

4)    Abhimana (the feeling that Krsna is one's own)

5)    Tadiya Visesa (Krsna's personal specialities, like His

footprints, favorite pastures, etc.)

6)    Upama (poetic comparison of Krsna to other things)

7)    Svabhava (love that arises naturally without external

stimulus)



      Rati develops in the heart of the practicing devotee

when all these features act together under the shelter of

the 7th ingredient svabhava, and thus the conjugal mellow

becomes nourished. However, all the Vraja gopis have natural

rati as their svabhava, so for them there is no need of

stimulation by the first six above-mentioned ingredients

headed by abhiyoga.



      The natural, spontaneous transcendental rati of the

gopis is so strongly fixed up that they merely take help

from the above-mentioned six ingredients, instead of

depending on them for stimulation. Except for Krsna's

service, there is no question of their ever performing any

other endeavor. Indeed, it is verily impossible for them to

strive for their own personal happiness at any time, even to

the slightest degree.



      When this type of pure attachment becomes most

matured, then the final stage it attains is called maha-

bhava . . . the most exalted, sublime form of transcendental

ecstasy. There is no comparison anywhere to such bliss.

Their desire for this type of selfless union is the most

wonderful thing to observe, and it really makes one

astonished even to think of it. Therefore, I can certainly

find no suitable words to describe the manifestation of this

topmost divine grace called maha-bhava.



- ref. Ujjvala-nilamani chapter 14 -



NINE



              madhurer sthayi bhava,  labhe jate avirbhava,



                                      boli taha suno ekamane



                      abhijoga o bisoy, sambandhabhimana-dvoy,



                                      tadiya bisesa upamane



                      svabhava asraya kori',  citte rati abatari,



                                      srngara raser kore pusti



                      abhijoga adi choy, anye rati-hetu hoy,



                                      braja-devir tahe nahi drsti



                      svatah-siddhi rati tanre,  sambandhadi-sahakare,



                                      samartha koriya rakhe sada



                      krsna-seba bina tanra,  udyama nahiko ara,



                                      sviya sukha-cesta nahi kada



              ei ratipraudha hoy, mahabhava dasa pay,



                                      jar tulya prapti ar nai



                      sarvsbhuta camatkar,    sambhogeccha e prakar,



                                      barnibare bakya nahi pai



TEN --- THE GRADUALLY INCREASING STAGES OF THE STHAYI BHAVA

         AS MADHURA RATI OR SWEET CONJUGAL AFFECTION



      The development of ecstatic love of Godhead gradually

thickens and intensifies as it manifests in seven stages of

ecstasy known as:

1)    Prema (general ecstatic love for the Personality of

Godhead)

2)    Sneha (personal affection borne of a softened and

melted heart)

3)    Mana (pouting counter-love due to confidential

familiarity)

4)    Pranaya (mutually intimate love devoid of shyness or

hesitation)

5)    Raga (highly involved attachment that disregards any

offense)

6)    Anuraga (the constant presence of supplementary

attachments that ripple and twinkle in waves of mutual

charms)

7)    Bhava (the stage of wildly relishable exhilaration in

a transparently pure yet supremely inflamed love-passions)

All these stages of the sthayi bhava are spotlessly free

from any material impurities.



      The above mentioned symptoms are all-together known as

prema (love of Godhead). According to the particular

ecstatic emotions that one develops for Krsna, then to that

degree Krsna reciprocates, and this level of secret mellow

indeed continues eternally.



      Being seated on the throne of the devotee's heart, the

stayi bhava behaves like the King of all ecstasies. Rooted

in the hladini pleasure potency, whose distilled extract is

pure devotional service and, it is conspicuously present in

the form of transcendental emotional ecstasies.



      By bringing the four principles of ecstasy, namely

vibhava, anubhava, sattvika, and sancari under its control,

the hladini manifests all mellows. These mellows are the

eternal truth of bliss, eternally perfect, the best state of

purified existence; all this displays itself widening and

blooming within the core of the spirit soul's heart.



ref. Ujjvala-nilamani chapter 14



TEN



                      rati, prema, sneha, mana, pranaya o ragakhyana,



                                      anuraga, bhava ei sata



              rati jata gadha hoy krame sapta nama loy,



                                      sthayi bhava sada avadata



                      snehadi je bhava choy,  prema name paricoy,



                                      sadharana janer nikate



                      je bhava krsnete janra, sei bhave krsna tanra,



                                      e rahasya rase nitya bate



                      bhakta-citta-simhasana, ta'te upavista hana,



                                      sthayi bhava sarva-bhava-raja



                      hladini je para sakti,  tanra sara suddha-bhakti



                                      bhava-rupe tanhar biraja



                      vibhavadi bhava-gane,   nijayatte anayane,



                                      korena je raser prakasa



                      rasa nityananda-tattva, nitya-siddha sarasattva,



                                      jiva-citte tahar vikasa



ELEVEN --- VIBHAVA (SPECIAL ECSTATIC STIMULANTS AND

FOUNDATIONS

           WHICH CAUSE LOVE FOR KRSNA TO APPEAR)



      All the things which cause one to taste his attachment

to the Lord are called vibhava (special stimulants). The two

divisions of these causes are called: 1) alambana (the

persons who are foundations of support, and between whom

love appears reciprocally), and 2) uddipana (the exciting

factors which stimulate the awakening of love). There are

also two sides to the alambana foundations. . . 1) visaya

the subject of love: Krsna) and 2) asraya (the object of

love: Krsna's devotee).



      Lord Krsna Himself is full of all good qualities, for

He is the most outstanding Hero amongst all heros. He is the

eternal reservoir of all virtuous qualities, and is the

Supreme Greatest of the greatest. There are many, many

devotees who are very much attached to Krsna in ecstatic

love. These devotees are also full of transcendental

qualities themselves. Some of them are known as siddha

(spiritually perfect), whereas others are sadhaka (neophyte

practitioners).



      All the things which stimulate the awakening of

ecstatic emotions are called uddipana. This includes Krsna's

enchanting smile, His sweet bodily fragrance, His buffalo

horn, His flute, His conchshell, His place of residence, the

buzzing of the bees in Vraja, the marks on the soles of His

lotus feet, His ankle bells, and the soft sweet sound of His

voice and flute.



      Other causes are the association of Srimati Tulasi

Devi, the various symbols and practices of devotional

service, and the vision of the Lord's bona fide

representatives and devotees. In this way, there are many

factors to stimulate ecstatic love. And all these causes,

which induce one to taste the mellow of devotion, have been

clearly described by Srila Rupa Gosvami and Srila Sanatana

Gosvami.





ref. N.O.D. chapters 20, 25, 26

ref.  Ujjvala-nilamani chapter 1



ELEVEM



                      ratuasvada hetu jata,   vibhava namete khyata,



                                      alambana uddipana hoy



                      bisoy-asroy-gata, alambana dui mata,



                                      krsna krsna-bhakta se ubhoy



                      nayaker siromani,  svayam krsna gunamani,



                                      nitya guna-dhama paratpara



                      tanra bhave anurakta,   gunadhya jateka bhakta,



                                      siddha ek, sadhaka apara



                      bhava uddipana kore,    uddipana nama dhore,



                                      krsner sambandha bastu saba



                      smitasya, saurabha, srnga, bamsi,kambu,ksetra, bhrnga,



                                      padanka, nupura, kala raba



                      tulasi, bhajana cina,   bhakta jana-darasana



                                      eirupa nana uddipana



                      bhakti-rasa-asvadane,   ei saba hetu-gane,



                                      nirdesila rupa-sanatana



TWELVE --- THE RWO ALAMBANA (FOUNDATIONS) OF VIBHAVA

            WITHIN THE CONJUGAL MELLOW



      The delightful Son of Nanda Maharaja considers all His

loving consorts, the gopis, to be His most valued treasure.

Both He and they are the foundations of the mellow of

conjugal love. This mellow flows back and forth between them

all in these two ways: 1) when the rati (affection) flows

toward the gopis and takes shelter in their hearts as the

object, then Krsna becomes the one and only subject of their

love, and 2) when the rati flows toward Krsna and takes

shelter in His heart as the object, then the gopis become

the one and only subject of His love. In this manner

affection flows mutually within the sthayi bhava (the

permanent ecstasy) because of the combination of both the

subject and object, without which there is no possibility of

genuine love existing.



      Thus there is the necessary functioning of this

combination of foundation which contain this love for Krsna,

and these mellows are the eternal and topmost goal of all

existences. Thus within Vraja, Krsna is known as Gopinatha,

the Lord of the gopis. And the most highly valued treasure

of this Madana-Mohana is all the cowherd maidens of Vraja,

the gopis. Krsna is their dearmost lover, their sweet

relisher, and the Lord and Master of Srimati Radharani.



      Lord Madhava thoroughly enjoys Himself in full eternal

bliss as He tastes the internal mellows contained within the

principles known as sviya (love within marriage) and

parakiya (unwedded love). And one who also become one of

these basic foundations for sharing these loving exchanges

is most fortunate, for she also tastes the maddening wine of

these supremely transcendental mellows along with Krsna

Himself.





- ref. Ujjvala-nilamani chapters 1, 2 -

TWELVE



                      sri-nanda-nandana dhana,   tadiya ballabha-gana,



                                      madhura-raser alambana



                      gopi gata rati jahan,   gopi-cittasroy tahan,



                                      krsna-matra bisoy takhan



                      jahan rati krsna-gata,  ratyasroy krsna-cita,



                                      gopi tahan ratir bisoy



                      bisoy asroy dhore', sthayi-bhava-rati care,



                                      naile rati udgata na hoy



                      vibhavete alambana, rase nitya prayojana,



                                      braje tai krsna gopinatha



                      madana-mohana dhana, brajangana gopi-jana,



                                      vallabha rasika radhanatha



                      sviya-parakiya-bhede,   rasa rasantarasvade,



                                      nityanande biraje madhava



                      bara bhagyavan jei,  nije alambana hoi',



                                      asvadvaye se rasa-asava



THIRTEEN --- THE QUALITIES OF SRI KRSNA, THE CROWN JEWEL OF

ALL HEROS



      Lord Krsna, the supreme hero, has the most beautiful

body which possesses all good features. He has the most

sweet smile, He possesses extraordinary bodily strength, He

is ever-youthfully beautiful, and His grave plans and

actions are very difficult for anyone else to understand. He

is expert at speaking meaningful words with all politeness,

He is the most pleasing talker, He is the source of all

nectar, and He is a wonderful linguist Who is fluent in all

languages (even that of the animals and birds). He is most

expert in all kinds of artistic enjoyment (He lives

wonderfully at the topmost height of artistic

craftsmanship), He is cunning and clever in the art of

performing various types of work simultaneously, He is

always joyful and untouched by any distress, and He is

always self-satisfied and peaceful.



      Krsna is grateful by never forgetting the service of

His friends, He is simple and liberal, He is the best, and

is very famous for His good works. He is very attractive to

all women, He is very playful in amorous sports, and He

possesses an eternally fresh and youthful form. He is the

full manifestation of complete transcendental beauty, He is

most expert at playing His all-attractive flute, and He is

the Supreme Personality of Godhead.



      Krsna is most grave, gentle, forgiving, peaceful and

forbearing, self-composed, carefree and joking, the best

lover, proud and restless, and the hero of all women. He is

always surrounded by five kinds of eternal servants: 1) ceta

(spies), 2)vita (dressing attendants). 3) vidusaka (clowns

headed by Madhu-mangala), 4) pitha-marda (back-massagers

like Sridama), 5) priya-narma-sakha (close friends.



      Thus served by these five kinds of helpers, the Son of

the King of Vraja enjoys various mellows, sometimes as a

husband or as an illicit lover of others' wives. Being

extremely thirsty to taste these rasas, He enjoys playing

the role of four kind of heroes, as anukula (favorable),

satha (deceitful), drsta (impertinent), and daksina

(clever). Thus He sports in the amorous garden groves as the

personification of all ecstatic mellows.





- ref. N.O.D. chapters 21, 22 -

- ref. Ujjvala-nilamani chapters 1, 2 -

THIRTEEN



                      su-ramya madhura-smita, sarva-sabksananvita,



                                      baliyan, taruna, gambhira



                      vavaduk, priya-bhasi,   sudhi, su-prati-bhasvasi,



                                      vidagdha, catura, sukhi, dhira



                      krtajna, daksina, presta,  bariyan, kirtimacchresta,



                                      lalana-mohana, kelipara



                      su-nitya nutana-murti,  kevala saundarya-sphurti,



                                      bamsi-gane su-daksa, tatpara



                      dhirodatta, dhirasanta, sudhira, lalita, kanta



                                      dhiroddhata#lalana-nayaka



                      cetaka-vita-bestita,    vidusaka-susevita,



                                      pitha marda, priya narma-sakha



                      e panca sahayuta, nandisvara-pati-suta,



                                      pati-upapati-bhavacari



                      anukula, satha, drsta,  sadaksina, rasa-trsna,



                                      rasa-murti, nikunja-bihari



FOURTEEN --- THE LORD'S LOVING CONSORTS



      Sri Krsna's loving consorts are decorated quite

befittingly with all the attractive womanly graces and

charms such as gorgeous beauty and loveliness. They are

decorated with these qualities to the maximum possible

degree. And all of these consorts are abundantly thriving

within the current of the most highly treasured, super-

sweet, and immeasurable reservoir of pure prema. Thus, Sri

Krsna's lovers are especially relishable for Him within the

vast realm of transcendental mellows.



      Krsna has two main divisions of lovers --- those in

sviya (wedded love) and those in parakiya (unwedded love).

Heroines may also be classified as captivated, intermediate,

and impudent. Some of them take leading roles as heroines,

whereas some of them simply want to remain as an assisting

friend or sakhi instead of playing the role of a heroine.



      There are two chief gopis amongst all of Krsna

heroines --- Srimati Radharani and Sri Candravali. Both of

them are the reservoirs of the qualities of supreme

transcendental beauty and cunning behavior. Amongst these

two chief gopis, Raddharani is certainly the best, for She

is most dear to Lord Krsna. She is naturally the embodiment

of the complete storehouse of the most exalted, sublime

ecstasy called mahabhava.



      All the multitudes of Krsna's other dear lovers divide

themselves into two parties, identifying either with the

entourage of Srimati Radharani or with party of Candravali.

And each of them, within her preferred group, renders

services in a thousand different ways for the pleasure of

one of these two predominant heroines. However, the real

followers of Srila Rupa Gosvami possess no wealth other than

full consciousness of their eternal treasure under the

shelter of Srimati Radharani's divine lotus feet.



-ref. Ujjvala-nilamani chapters 3, 4 -



FOURTEEN



                      su-ramyadi guna-gana,   hoiyache vibhusana,



                                      lalana-ucita jata dura



                      prthu-prema su-madhurya,  sampader su-pracurya,



                                      sri krsna-ballabha rasa-pura



                      ballabha to' dvi-prakar, sviya, parakiya ar,



                              mugdha, madhya, pragalbheti troy



                      keho ba nayika tahe,    keho sakhi hoite cahe,



                                      nije to' nayika nahi hoy



                      nayika-gana-pradhana,   radha, candra--dui jana,



                                      saundarya-vaidagdha-gunasraya



                      sei dui madhye sresta,  radhika krsner presta,



                                      mahabha-svarupa-niloya



                      ara jata nitya-priya,   nija nija jutha laya,



                                      se du'yer korena sebana



                      sri-rupa-anuga jana,    sri radhika-sri-carana,



                                      bina nahi jane anya dhana



FIFTEEN --- THE EIGHT DIFFERENT SERVICE-SITUATIONS OF THE

HEROINES



      1)      Ahisarika: Only for the sake of rendering

service to Krsna for His pleasure, the sahkis who are to

meet their lover at the assigned rendezvous garden abandon

their homes and proceed on the path to the pleasure grove.

2) Basaka-sajja: Then they beautify the kunja with various

types of decorations, busying themselves in the mood of

preparing the bed-chamber for their dearmost lover. 3)

Utkanthita: And in the process, they all repeatedly glance

out the doorway, looking down the road in greatly

exhilarating eagerness, anticipating the arrival of their

beloved hero, Sri Krsna.



      4) Khandita: When Krsna arrives late, transgressing

the fixed time of rendezvous, His body bears some of signs

of His having enjoyed Himself with another lover. At that

time, the heroine become extremely jealous upon observing

such symptoms. 5) Bipralabdha: When the heroine sits waiting

in the solitary bower, and her lover does not show up at

all,then She feels disappointed and let down by His absence.



      6) Kalahantarita: Whenever, due to some quarrel with

Krsna, Radharani sends Him away in Her anguish, then She

become severely afflicted with bereavement due to dismissing

Him. 7) Prosita-bhartrka: When Krsna leaves Vrndavana and

goes to Mathura, not returning even after many days have

passed, then Srimati Radharani becomes most miserable and

suffers terribly in separation while Her lover is abroad.



      8) Svadhina-bhartrka: When the heroine dominates Her

lover, and tames Him according to Her own whims, then such a

lady uses Him for Her own amorous sports. All heroines

experience these eight different states of devotional

service. Thus they taste different varieties of separation

and meeting.



- ref Ujjvala-nilamani chapter 5 -



FIFTEEN



                      sri-krsna sevibo boli', grha chari' kunje cali',



                                      jaite hoy  'abhisari'sakhi



                      kunja sajja kore jabe,  basaka sajja' hana tabe,



                                      utkanthita krsna-patha lakhi'



                      kala ullanghiya hari,   bhoga-cihna dehe dhori',



                                      aile hana  'khandita' takhan



                      sankete paiya baise,    tabu kanta na aise,



                                      'bipralabdha' nayika to' hana



                      maner kalahe hari, jana cali duhka kori,



                                      'kalahantarita' santapini



                      mathurate kanta gelo,   bahu-dina na ailo,



                                      'prosita-bhartrka' kangalini



                      nijayatte kante peye', krida kore kanta lo'ye,



                                      'svadhina-bhartrka' se ramani



                      nayika-matrer hoy,  ei asta-dasodoy,



                                      vipralambha-sambhoga-bodhini



SIXTEEN --- DESCRIPTION OF THE GIRLFRIENDS OF SRIMATI

RADHARANI,

               THE CHIEF HEROINE



      The transcendental Goddess, Srimati Radharani, has

five different divisions of girlfriends in Vraja. She holds

Her position as the crown jewel amongst all of these

heroines. Their divisions are: 1) the sakhis, 2) the nitya-

sakhis, 3) the prana-sakhis, 4) the priya-sakhis, and 5) the

parama-presta-sakhis. This last division is undoubtedly the

best of all, for they are the most dear to Sri Radha. Please

listen carefully as I describe all of these dear girlfriends

of Hers. Counted amongst the sakhis are gopis such as

Kusumika, Vindhyavati and Dhanista who are very chaste in

Vraja-dhama.



      The nitya-sakhis include Sri Rupa Manjari, Sri Rati

Manjari, Sri Guna Manjari, and others. Radharani's prana-

sakhis are numerous, including Sri Basanti, and Sri Nayika,

and the principle gopi is Sri Sasi-mukhi.



      The priya-sakhis include Kurangaksi, Manjukesi,

Sumadhya, Madanalasi, Kamala, Madhuri, Kama-lata, Kandarpa-

sundari, Madhavi, Malati, and Sasi-kala, who are all fondly

attached to rendering service to Srimati Radharani.



      There are eight parama-presta-sakhis, whose only

concern is to serve Radha-Krsna with every aspect of their

existence, whole-heartedly and selflessly. They are Lalita,

Visakha, Citra, Tunga-visya, Campaka-lata, Indu-lekha, Ranga-

devi and Sudevi, who are the most chaste of all the sahkis.



-ref. Ujjvala-nilamani chapter 4 -



SIXTEEN



                      nayikar siromani, braje radha thakurani,



                                      panca-bidha sakhi-gana ta'r



                      sahki, nitya-sakhi ara, prana-sakhi atahpara,



                                      priya-sakhi---ei hoilo car



                      pancama parama-presta,  sakhi-gana madhye sresta,



                                      boli saba, suno vivarana



                      kusumika vindhyavati,   dhanistadi braja-sati,



                                      sakhi-gana-madhyete ganana



                      sri rupa, rati, kasturi, sri guna, manimanjari,



                                      prabhrti radhika-nitya-sakhi



                      prana-sakhi bahu ta'r,  basanti, nayika ar,



                                      pradhana tahar sasi mukhi



                      kurangaksim manjukesi,  sumadhya, madanalasi,



                                      kamala, madhuri, kama-lata



                      kandarpa-sundari, ar,   madhavi, malati ar,



                                      sasi-kala, radha-seva rata



                      lalita, visakha, citra, tunga-vidya, campa-lata,



                                      indu-lekha, ranga-devi sati



                      sudeviti asta jana, parama-presta sakhi-gana



                                      radha-krsna seve eka mati



SEVENTEEN --- SOME TYPICAL SERVICES RENDERED BY THE SAKHIS



      Some of the typical services rendered by the sakhis

are: 1) singing songs together about the glories of Radha-

Krsna, 2) performing activities which increase Their

attachment for one another, 3) executing the successful

performance of Their secret rendezvous, 4) offering

different sakhis to Krsna for His pleasure, 5) pleasing Them

by allowing Them to taste the soft, joking speech and

comments of the sakhis, and 6) decorating Their bodies with

different types of fascinating ornaments, flowers, and

cloth, all expertly arranged.



      7) The sakhis sometimes have to seek out and discover

the particular ecstatic emotion which is hidden within the

deepest core of Their hearts, 8) they have to hide the

faults of Radha or Krsna at times, 9) and sometimes they

have to cheat persons who are opposed to Their meeting. 10)

Then, understanding the situation of Their deep-rooted,

innermost feelings, they give expert advice which 11) causes

Them to unite happily. 12) During the whole time they render

numerous other services spontaneously, such as fanning Them

gently with jewelled peacock-tail fans and yak-tail whisks.



      13) Keeping in mind the benefit of Them Both, the

sakhis sometimes have to chastise Them for some fault, 14)

they are highly skilled in remembering the momentary moods

and inner desires of Radharani when they convey messages

between Radha and Krsna ( in Their presence or at other

times when They are separated), 15) they are most expert in

maintaining Radharani's life during the performance of Their

pastimes, in accordance with the specific changes of Her

emotional ecstasies which continuously move this way and

that. These are all some of the typical services rendered

during a day in the life of Srimati Radharani's girlfriends,

(NOTE: Sixteen services are usually listed by Srila Rupa

Gosvami. The final one, not mentioned here, is sarva-visaye

prayatna --- special care and attention in all matters.)



      Each sakhi is fixed up in her own specific eternal

service, which she engages in befittingly at the proper time

and place. Whoever wants to do the bhajana which strictly

follows Srila Rupa Gosvami dwells upon one particular sakhi

and her seva and thus becomes her follower.



- ref. Ujjvala-nilamani chapter 8 -



SEVENTEEN



                      radha-krsna guna gana,  mithasakti samvardhana,



                                      ubhayabhisara sampadana



                      krsna sakhi-samarpana,  narma-vakya-asvadana,



                                      ubhayer suvesa-carana



                      citta-bhava-udghatana,  mithacchidra samgopana,



                                      pratipa janer suvancana



                      kusala siksana ar, sammilana du'janar,



                                      vyajanadi vividha sevana



                      ubhaya kusala dhyana,   dose tiraskara dana,



                                      paraspara sandesa vahana



                      radhikar dasa-kale, prana-raksa su-kausale,



                                      sakhi-sadharana karyajano



                      jeba je sakhir karya,   visesa boliya dharya,



                                      pradarsita ha'be jatha-sthane



                      rupanuga bhaje jeba,    je sakhir jei seva,



                                      tadanuga sei seva mane



EIGHTEEN --- THE PROCESS OF BECOMING ONE OF RADHA'S

GIRLFRIENDS



      Amongst the five divisions of Radharani's sakhis, four

of these groups are nitya-siddha, or eternally situated in

their roles. They did not have to perform any ritualistic

sadhana to achieve their position. The fifth division known

as "sakhi" consist of new gopis who have attained residence

in Vraja by dint of their sadhana practice.



      These sakhis are also of two varieties --- those still

situated in their sadhana practice as sadhaka manjaris, and

those who are already situated in their spiritual bodies

beyond the rules of sadhana. Thus those who attain

perfection receive the body of a gopi and continuously

worship the Divine Couple in spontaneous love.



      There are many great saints and devotees as well as

the personified Upanishads themselves who are all attracted

by Lord Krsna, but who haven't accepted the topmost

perfection of receiving the form of a gopi. Although they

are all definitely absorbed in their regulative worship of

the Lord, their eternal spiritual perfection still doesn't

awaken fully, because attainment of the mood of Vraja is a

very uncommon and rare perfection.



      But it is heard from authoritative sources that there

are some great souls who execute their worship in the mood

of the gopis, catching a firm grip on the lotus feet of one

of Radharani's girlfriends. Then, by the power of that nitya-

sakhi's affectionate favor, one ultimately attains a

residential place in that sakhi's own abode, where she

eternally spends her time waiting on the Divine Couple Sri

Radha and Sri Hari.



      Thus one becomes one of Radharani's eternal

girlfriends just to be able to render eternal service to the

pleasure of Krsna within the same abode of another sakhi.

This is all due to voluntarily accepting the mood of that

sakhi. This is actually the only real law which allows one

entrance into Vraja --- that is, without the favor on

another merciful gopi, it is absolutely impossible for

anyone to enter into the ecstatic eternal service of the

ecstatic eternal Lovers.





- ref. Ujjvala-nilamani chapter 3 -



EIGHTEEN



                      panca-sakhi madhye cara,  nitya-siddha radhikar,



                                      se sakale sadhana na koilo



                      sakhi boli' ukta jei,   sadhana-prabhave tei,



                                      braja-raja pure basa pailo



                      sei sakhi dviprakara,   sadhanete siddha ara,



                                      sadhana-para boliya ganana



                      siddha boli' akhya tanra, gopi-deha hoilo janra,



                                      kori' rage jugala-bhajana



                      krsnakrsta muni-jana,   tatha upanisad-gana,



                                      je na loilo gopir svarupa



                      sadhana avese bhaje,    siddhi tabu na upaje,



                                      braja-bhava-prapti aparupa



                      je je sruti muni-gana,  gopi haya su-bhajana,



                                      korilo skhir pada dhori'



                      nitya-sakhi-krpa-bale,  tat-salokya-labha-phale,



                                      seva kore sri-radha-sri-hari



                      devi-gana sei bhave,    sakhir salokya-labhe,



                                      krsna-seva kore sakhi ho'ye



                      vrajer-vidhana ei gopi bina ar keho,



                                      na paibe vraja-juva-dwaye



NINETEEN --- THE MUTUAL RELATIONSHIP SHARED AMONGST ALL THE

SAKHIS



      Lord Hari is the Supreme form of consciousness, and

His potency is the Mistress of the Vrndavana forest. All the

Vedas sing about Her being the transcendental internal

potency (para-sakti). To render service to Him Who is the

potential source of all potencies, She expands Her internal

potency into many bodily forms, with numerous different

types of potencies flowing out and spouting from the

energetic source in all directions simultaneously.



      Her internal potency is the abode and container of all

potencies, and it invokes the other divisions called

sandhini, samvit, and hladini. With its sandhini existence

potency it transform to produce all things of substance

within the spiritual and material worlds. With its samvit

cognizant potency it produces all knowledge, which has a

marginal sector called jiva-sakti, the multitude of

conscious spirit souls. With its hladini pleasure potency,

the assembly of Radha's girlfriends are produced and

enlivened.



      The topmost divine wealth of the hladini pleasure

potency is the multitude of Her girlfriends, who are all

eternally perfect in spiritual bliss. And the original root

cause and primeval source of this hladini-sakti is none

other than Srimati Radharani Herself, Who is the embodiment

of this supreme pleasure potency. Even the other apparently

opposing gopis, headed by Candravali are all actually

subordinate followers of this transcendental Goddess Sri

Radha, for the fact is that no one can possibly obstruct the

gushing flow of Her pure selfless divine love for Lord

Krsna.



      The wonderful, unique movement of Their loving affairs

is such that Candravali appears to oppose and rival

Radharani, but this simulated competition is actually

chaste, for it is meant to nourish Radharani's pure love for

Krsna. Indeed, all the sakhis possess many different bodies

and many different moods, but their mind is factually one

and one only, for their sole, mutual interest is to give

complete satisfaction and total pleasure to the youthful

Divine Couple of Vraja.



NINETEEN



                      parama caitanya hari,   tanra sakti banesvari,



                                      para sakti boli' vede gay



                      saktimane sevibare,  sakti kayavyuha kore,



                                      nana sakti tahe bahiray



                      adhara-saktite dhama,   ahvaya saktite nama,



                                      sandhini-saktite bastu jata



                      samvit-saktite jnana,   tatastha jiba-vidhana,



                                      hladinite koilo sakhi-brata



                      nitya-siddha sakhi saba, hladinir su-vaibhava,



                                      hladini-svarupa mula radha



                      candravali adi jata,    sri-radhar anugata,



                                      keho nahe radha-premer badha



                      premer vicitra gati,    prati-dvandvi ho'ye sati,



                                      candra kore radha-prema pusta



                      saba sakhir eka-mana,   nana-kaye nana-jana,



                                      braja-juva-dvandve kore tusta



TWENTY --- STIMULANTS OF THE AWAKENING OF CONJUGAL

ATTACHMENT

               WITHIN VRAJA (UDDIPANA)



      Those who are wise regarding transcendental mellows

describe certain things which stimulate the awakening of

limitless ecstatic emotions. These things are called

uddipana, and are borne of the relationship between Krsna

and His devotees. There are six categories of uddipanas

known as: 1) guna (personal qualities), 2) nama (holy

names), 3) carita (characteristic activities), 4) mandana

(bodily adornments), 5) sambandhi (related paraphernalia),

and 6) tatastha (natural phenomena).



      1) guna (personal qualities): there are three types of

personal qualities which stimulate ecstatic love for Krsna -

those which are of the body, of the mind, and of the words.



      2) nama (holy names): there are innumerable name-

stimulants such as Krsna, Sri Radha-Madhava, etc.

      3) carita (characteristic activities): stimulants such

as Krsna's ecstatic dancing, flute-playing, singing, mode of

walking, method of milking the cows, how he calls His cows

personally, His lifting of the Govardhana hill, and His

specially wild, frantic dances with the cowherd boys out in

the pasturelands.



      4) mandana (bodily adornments): there are four types

of bodily adornments by which Krsna is beautified --- A)

flower decorations such as garlands, earrings, crowns, etc.

B) substances that are smeared such as ground sandalwood

pulp, various oils and perfumes, etc. C) different types of

exotic clothing, sashes and scarves, etc. D) ornaments such

as anklebells, belts, medallions, bangles, armlets, and

crowns, made from precious metals and jewels, etc.



      5) sambandhi (related paraphernalia): assorted

stimulants include the tooting of His flute, the bugling of

His buffalo horn, the sound of His lute-playing (vina), the

technique of the songs He composes, His creativity of design

in arts and crafts, His all-pervading bodily fragrance, His

footprints, the sound of His ornaments tinkling, the sound

of various other musical instruments He plays, the peacock

feathers He wears in His crown or holds in His hand, His

cows, His bejewelled walking stick, His collection of flutes

made from various materials, assorted buffalo horns, the

sight of His dearmost friends, the colorful minerals from

Govardhana hill which the boys smear on themselves, forest

flower garlands, the dust raised from the cows' hooves, and

various places of pastimes that are sheltered in Vrndavana

such as Govardhana hill, the Yamuna river (who is the

Daughter of the Sun), the place of the rasa dance, and many

other locations of pastimes, as well as large birds like

peacocks and cranes, etc., bumblebees humming His glories,

she- and he-deer, forest bowers, Tulasi trees, clusters of

creepers, bright marigold plants, trees such as the kadamba

and others --- all these things are the naturally beautiful

opulences of the Vrndavana forest which stimulate the most

beautiful ecstatic mellows. This is due to the direct

relationship of all these things with Krsna and His eternal

pastimes.



      6) tatastha (natural phenomena): other stimulants

include the Vrndavana moonlight, the clouds, the lightning

of the rainy season, the full moon of the autumn season, the

sweetly-scented breeze, and small birds like sparrows and

finches, etc. --- all these natural opulences together

produce a favorable situation just to enable Radha-Krsna and

Their devotees to fully relish the most tasty mellows.



- ref. N.O.D. chapter 26 -     

- ref. Ujjvala-nilamani



chapter 10 -

TWENTY



                      krsna krsna baktha-gata,        guna-nama su-carita,



                                      mandana smabandhi tatasthadi



                      bhava jata anganana,    e raser uddipana,



                                      hetu boli' bole rasa vedi



                      manasa bacika punah,    kayikate tina-guna,



                                      nama-krsna sri-radha-madhava



                      nrtya vamsi-gana-gati,  go dohana go-ahuti,



                                      aghoddhara gostete tandava



                      malyanulepana ara, basa-bhusa ei cara,



                                      prakara mandana sobhakara



                      bamsi-srnga bina-raba,  gita-silpa su-saurabha,



                                      padanka-bhusana badya-svara



                      sikhi-puccha gabhi yasti, benu srnga presta-drsti,



                                      adri-dhatu nirmalya go-dhuli,



                      vrndavana tadasrita,    govardhana ravi-suta,



                                      rasa adi jata lila-sthali



                      khaga bhrnga mrga junja, tulasika lata-punja,



                                      karnikara kadambadi taru



                      sri-krsna-sambhandi saba,  vrndavana su-vaibhava



                                      uddipana kore rasa caru



                      jyotsna ghana saudamini, sarat-purna nisamani,



                                      gandha vaha ar khaga-coy



                      tatasthakhya uddipana,  rasasvada-vibhavana,



                                      kore sab hoiya sadoy

                                      

TWENTY-ONE --- ANUBHAVA (RESULTANT ECSTATIC SYMPTOMS

DISPLAYED UPON STIMULATION)



      When one experiences ecstatic love stimulated by the

above-mentioned uddipanas, then a natural resultant reaction

occurs in one's body. This is called anubhava. It is like

opening the doors of the heart, thus releasing the emotions.

When the ecstasy thus comes to the external plane, some fine

physical reactions become visible, which are quite befitting

of the emotions which are revealed from within the heart.



      The thirteen anubhavas are dancing, singing, rolling

on the ground, crying, stretching the body, loud shouting,

yawning, deep sighing, complete disregard of public opinion,

drooling, dizziness, uncontrollable hiccups, and extremely

loud roaring laughter just like a madman.



      It is said that there are twenty alankaras, or sensual

enhancements of the body and mind. One type called

udbhasvara includes letting down the hair, sniffing flowers,

and adjusting the belt of one's sari, etc.



      There are also twelve vacika or verbal anubhavas,

namely 1) vilapa (words of lamentation), 2) alapa (witty

flattery), 3) samlapa (conversations), 4) pralapa (frivolous

babbling), 5) anulapa (repeating the same thing over and

over again), 6) apalapa (giving another meaning to a

previous statement) 7) sandesa (sending a message to a lover

afar), 8) atidesa (to say "his words are my words"), 9_

apadesa (saying one thing to indicate something else), 10)

upadesa (words of instruction), 11) nirdesa (to clarify "I

am that same person"), 12) vyapadesa (to reveal the heart

under another pretension).



- ref. N.O.D. chapter 27 -

- ref. Ujjvala-nilamani chapter 11 -



TWENTY-ONE



                      vibhavita rati jabe,    kriyapara ho'ye tabe,



                                      anubhava hoy to'udita



                      citta-bhava udghatiya,  kore bahya su vikriya,



                                      jakhana je hoy to' ucita



                      nrtya-gita bilunthana,  krosana tanu-motana,



                                      hunkara jrmbhana ghana-svasa



                      lokanapeksita mati,  lala-srava ghuna ati,



                                      hikkadoy atta atta hasa



                      gatra-citta jata saba,  alankara su-baibhava,



                                      nigadita bimsati prakara



                      udbhasvara nama ta'r,   dhammilya samsrana ar,



                                      phulla ghrana vivyadi bikara



                      bilapalapa samlapa, pralapa o anulapa,



                                      apalapa sandesatidesa



                      apadesa upadesa, nirddesa o byapadesa,



                                      bacikanubhaver bisesa



TWENTY-TWO



      When one's consciousness is overwhelmed with one's

permanent ecstasy (sthayi-bhava), and attains the wealth of

all special stimulants (vibhava), then another effect is

produced of its own accord. That is, the life-air is

regulated and forcibly directed within the body, thus

causing various unusual transfigurations of the body.



      The eight sattvika-vikaras are: changing of bodily

colors, standing up of hairs, perspiration, shivering,

choked voice, physical devastation, mental stupor, and

torrents of tears. There are also 33 other transitory

ecstasies known as sancari, including such emotions as

jubilation, sorrow, fear, anguish, wonder, etc.



      According to the particular mellow at play during any

given lila of Radha-Krsna's eternal pastimes, then the

sattvika bhava can take on four different degrees of

intensity, namely 1) dhumyita (smouldering), 2) ujjvalita

(ignited), 3) dipta (burning), and 4) uddipta (blazing).



      Whoever has the adhikara or the capacity of

qualification for these ecstasies experiences the awakening

of the symptoms of the eight sattvika-vikaras. However, only

in the mahabhava stage (as in Srimati Radharani) is it

possible to observe the ornament of the uddipta blazing

ecstasy.



- ref. N.O.D. chapter 28

- ref. Ujjvala-nilamani chapter 12 -



TWENTY-TWO



                      sthayi bhavavista-citta,  paiya vibhava-vitta,



                                      udbhate bhavete apanara



                      prana-vrtte nyasa kore, prana sei nyasa-bhare,



                                      deha prati bikrti calaya



                      vaivarnya romanca sveda, stambha kampa swara bheda,



                                      pralayasru--e asta bikara



                      sancari je bhavacoy,    harsamarsa ar bhoy,



                                      bisada bismoyadi ta'r



                      pravrtti-karana hoy,    lila-kale rase loy,



                                      apane koraya anuksana



                      dhumyita ujjvalita,  dipta ar su-uddipta,



                                      ei cari avastha laksana



                      jar jei adhikar, sattvika bikara ta'r,



                                      se laksane hoy to'udoy



                      mahabhava dasa jatha,   su-uddipta bhava tatha,



                                      anayase sulaksita hoy



TWENTY-THREE --- VYABHICARI or SANCARI BHAVA

                 (TRANSITORY ASSISTING EMOTIONS)



      The following 33 emotions are known as vyabhicari

bhavas: indifference, melancholy, madness, humility,

fatigue, vanity, pride, apprehension, fear, forgetfulness,

anxiety, laziness, malady, fascination, death, stupor,

shyness, concealment, memory, debate, fickleness,

temperament, thoughtfulness, curiosity, delight, patience,

envy, violence, sleep, deep sleep, sadness and alertness.



      The vyabhicari bhava called violence, however, can not

touch the incomparably sweet madhura rasa. All of the other

vyabhicari successively arise and flow towards the sthayi

bhava, circulating themselves around it happily in their own

respective ways.



      Under the shelter of the pure goodness produced by

spontaneous devotional attachment, these vyabhicari emotions

circulate about in conjunction with the particular rasa in

play. They are all just like waves on the sthayi bhava

ocean. They arise, do their emotional work, and then quickly

slip back again into the ocean, not to be seen by anyone

anymore.



- ref. N.O.D. chapter 29, 30 -

-ref. Ujjvala-nilamani chapter 13 -



TWENTY-TRHEE



                      nirbeda bisada mada,  dainya glani sramonmada,



                                      garva-trasa sanka apasmrti



                      avega alasya vyadhi,    moha mrtyu, jadatadi,



                                      vrida avahittha ar smrti



                      bitarka capalya mati,   cintautsukya harsa dhrti,



                                      ugralasya nidramarsa supti



                      bodha hoy ei bhava-coy, trayastrimsat sabe hoy,



                                      vyabhicari name labhe jnapti



                      atulya madhura rase,    ugralasya na parase,



                                      ar saba bhava jathajatha



                      udi' bhavavesa sukhe,   sthayi-bhaver abhimukhe,



                                      bisesa agrahe hoy rata



                      raganga sattva asraye,  rasa-joga sancaraye,



                                      jena sthayi sagarer dheu



                      nija karya sadhi' turna, sagara koriya purna,



                                      nibe ar nahi dekhe keu



TWENTY-FOUR --- THE TOPMOST STATE ACHIEVABLE BY THE STHAYI-

BHAVA:

                MAHA-BHAVA



      The highest limits that the sthayi-bhava can attain

are fixed up according to different divisions of Krsna's

lovers. The girl Kubja of Mathura and Krsna's 16,000 Queens

of Dvaraka are examples of the bhavas known respectively as

sadharani (the fickle love-infatuation felt by common girls)

and samanjasa (the consistent love felt by wives). However,

only the Vraja gopis can attain the advanced states of maha-

bhava known as rudha (advanced) and adhirudha (highly

advanced).



      The symptoms of rudha ecstasy are: intolerance of

separation even by the blinking of an eye, the churning of

the hearts of persons nearby, experiencing a millennium

spent with Krsna to be like an instant, experiencing an

instant of separation from Krsna to be like a millennium,

feeling great pain in worrying about Krsna's happiness, and

forgetfulness of self-identity. All these anubhavas of the

rudha ecstasy can be experienced in both union and

separation.



      Now kindly hear of the two divisions of the adhirudha

maha-bhava, known as modana (divine pleasure) and madana

(madly intoxicated amorous exhilaration). In separation from

Krsna, the modana also becomes what in known as mohana

(wonder-struk astonishment) at a certain stage, thereby

producing a transcendental madness called divyonmada.



      This divyonmada also has two divisions known as 1)

citra-jalpa (various types of insane raving speech). and 2)

udghurna (uncontrollably wonder-struck giddiness). After She

relishes Her mohana state of wonder-struck astonishment, Sri

Radha attains an even more essential condition called

madana, or madly intoxicated amorous exhilaration. This is

the summit of ecstasy that stimulates the flow of Her

eternal pastimes.



      The sadharani lovers (common girls like Kubja) have

smouldering love. The samanjasa lovers (consistent wives

like the Queens of Dvaraka) have ignited love. The samartha

lovers (the Vraja gopis) have burning ecstasy; but above all

of them, Sri Radha's loving ecstasies are brilliantly

blazing like the dazzling shimmer of pure gold, for only in

Her moods can one find these topmost brilliant ecstasies

headed by modana and madana.



- ref. Ujjvala-nilamani chapter 14 -

TWENTY-FOUR



                      sadharani samanjasa, sthayi labhe bhava dasa,



                                      kubja ar mahisi pramana



                      eka braja-devi-gane,    mahabhava samghatane,



                                      rudha adhirudha su vidhana



                      nimesasahyata tay, hrn manthane khinna pray,



                                      kalpa ksana saukhye sankakula



                      atmavadhi vismarana,    ksana kalpa vivecana,



                                      joge ba vijoge samatula



                      adhirudha bhave punah,  dvi-prakar bheda suna,



                                      modana madana name khyata



                      vislesa dasate punah,   modana hoy mohana,



                                      divyonmada tahe hoy jata



                      divyonmada dvi-prakar,  citra-jalpodghurna ar,



                                      citra-jalpa bahu-vidha tay



                      mohanete sri radhar,    madanakhya dasa sar,



                                      nitya-lilamayi bhava pay



                      sadharani dhumayita,    samanjasa sada dipta,



                                      rudhe tathoddipta samarthay



                      suddipta sri-radha-prema, jena ujjvalita hema,



                                      modanadi bhave sada tay

                                      

TWENTY-FIVE --- VIPRALAMBHA (SYMPTOMS OF LOVE-IN-SEPARATION)



      The most brilliant mellow of conjugal love has two

natural divisions --- vipralambha (separation) and sambhoga

(enjoyment together). The pleasure felt in union cannot be

properly appreciated without the experience of suffering in

separation. That is the function of vipralambha.



      There are four types of vipralambha, namely 1) purva-

raga (preliminary affection), 2) mana (pouting), 3) pravasa

(distant sojourn), 4) prema-vaicittya (feeling separation

even in the presence of the lover). The purva-raga is the

infatuated condition that arises prior to union as a result

of either seeing or hearing about the lover.



      Mana araises when one of the attached couple starts

pouting and becomes firmly determined to stay aloof from the

other, being averse even to looking at the other. This

particular state of affection has two sides to it, namely

sahetu mana (pouting for a good reason), and nirhetu mana

(pouting for no reason at all). These are standard twists

which commonly occur during the course of transcendental

loving affairs.



      Sahetu mana can be pacified by: 1) sama (pleasing

words of consolation). 2) bheda (witty remarks), 3) kriya

(worship), 4) dana (giving presents), 5) nati (falling down

at the feet), 6) upeksa (indifference). When a pouting

festival is created by nirhetu mana, it can be mitigated

very quickly by being in a beautiful place, or by the

passing of time, or simply by the sound of flute-music.



      Prema-vaicitya comes about even in the presence of the

lover by an intense fear of impending separation, thus

causing an unusual transformation of the heart. This is a

natural characteristic of pure prema. The symptom known as

pravasa comes about when one's beloved has traveled to

another forest, town or country. Thus there are four stages

of vipralambha (love-in-separation).



TWENTY-FIVE



                      sri ujjvala rasa-sar,   swabhavatah dvi-prakar,



                                      vipralambha sambhoga akhyana



                      bina vipralambhasroy,   sambhoger pusti noy,



                                      tai vipralambher vidhana



                      purva-raga tatha mana,  pravasa-vaicittya-jnana,



                                      vipralambha cari to' prakar



                      sangamer purva-riti,    labhe purva-raga khyati,



                                      darsane sravane janma ta'r



                      anurakta dampatira, abhista vislesa sthira,

                                    darsana virodhi bhava mana



                      sahetu nirhetu mana,    pranayer parinama,



                                      pranayer vilasa pramana



                      sama-bheda kriya-dane,  natyupeksa suvidhane,



                                      sahetu maner upasama



                      desa-kala benu-rave,    nirhetuka manotsave,



                                      kore ati sighra uparama



                      biccheda asanka hoite,  premer vaicittya citte,



                                      premer svabhave upajoy



                      desa grama banantare,   priya je pravasa kore,



                                      pravasakhya vipralambha hoy



TWENTY-SIX *** SAMBHOGA (ENJOYEMENT IN UNION)



      Sambhoga is defined as follows: it is that ecstatic

mutual mood between the young couple Radha and Krsna which

is enhanced by looking at each other, by embracing, by

worshipping and attending each other favorably, which

surmounts the highest pinnacle of elated bliss, and which is

present within both Their hearts as personified rasa. Such a

mood of Theirs together is called sambhoga.



      Sambhoga expands nicely into two main headings, mukhya

(primary), and gauna (secondary). Both of these headings can

each have four varieties of contacts, namely 1) samksipst

(very brief and simple meeting), 2) samkirna (narrow ---

slightly hindered by fear, etc.), 3) sampanna (affluent ---

a warm loving meeting after a sojourn), and 4) samrddhimana

sambhoga (fully enriched to the maximum). Each of these four

types of union follows one of four types of separation as

follows:



      The systematic appearance of the four mukhya sambhogas

are 1) samksipt sambhoga, occurs after purva-raga (simple

union after preliminary affection), 2) sankirna sambhoga

occurs after mana (narrow union after pouting), 3) sampanna

sambhoga occurs after a brief pravasa (affluent union after

a short sojourn), and 4) samrddhimana sambhoga occurs after

a long pravasa (fully enriched union after a long sojourn).



      The sampanna sambhoga has two variations which produce

very enchanting unions. They are two types of arrivals: 1)

agati (formal or pre-arranged arrival) and 2) pradurbhava

(sudden appearance among those who are eager). Also there

are meetings and pastimes together in dreams. These factual

dream-lilas come under the second heading as gauna sambhoga

(secondary category of union).



- ref. Ujjvala-nilamani chapter 15



TWENTY-SIX



                      darsana aslesanvita,    anukulya sevasrita,



                                      ullase arudha jei bhava



                      juva-dvandva hrdi majhe, rasakare su virajye,



                                      sambhogakhya ta'r hoy labha



                      mukhya gauna dvi-prakar, sambhoger su vistar,



                                      tad ubhoy cariti prakar



                      samksipta samkirna jana, sampanna samr odhimana,



                                      purva bhavavastha anusar



                      purva-ragantare jaha,   samksipst sambhoga taha,



                                      manantare samkirna pramane



                      ksudra pravasavasane, sampanna samrddhimane,



                                      sudura pravasa avasane



                      sampanna dvi-vidha bhava,  agati o pradurbhava,



                                      manohara sambhoga tahay



                      svapne ai sab bhava,    jahe hoy avirbhava,



                                      tabe gauna sambhoga janay



TWENTY-SEVEN *** THE DIFFERENT TYPES OF SAMBHOGA



      There are unlimited numbers of ecstatic lilas which

Radha and Krsna play daily all throughout Vrndavana with

Their girlfriends. They sometimes look at each other in

different ways, touch and caress each other, converse in

many different types of talks, and sometimes block each

others' path. They sport the rasa dance, or play different

types of water sports in the Yamuna river, and sometimes

Krsna takes the role of a boatman while They engage in

different types of pastimes in a boat on the Yamuna. There

are different kinds of joking thefts --- sometimes Krsna

steals Radharani's necklace, and almost every day He gets

His flute stolen by Radharani and Her friends. Sometime They

play the ghatta lila, better known as the dana-keli --- His

begging of charity from the yougurt-pots of the gopis. And

sometimes They run around playing hide-and-seek throughout

the forest bowers.



      Sometimes They get drunk on huge quantities of honey-

wine, sometimes Krsna comes in numerous types of women's

dress, and sometimes He pretends to be sleeping just to

listen to the sakhis talk about Him. They have gambling

matches with dice and place different kinds of bets, They

sometimes have a tug-of-war with each other's clothes, and

sometimes there is kissing, embracing, clawing with

fingernails, drinking the nectar of berry-red lips, and

conjugal union. Thus some of Radha-Krsna's innumerable daily

pastimes are understood.



      All these different types of union constantly produce

a gala festival of most charmingly beautiful playful

pastimes. All these lilas are uncommonly wonderful --- they

are a veritable reservoir filled with the most brilliant

mellows of the conjugal rasa.



      Only an extremely rare and highly fortunate soul takes

a curios delightful interest in such daily lilas of Sri Sri

Radha-Krsna. He constantly lives in Vraja and takes on all

the ecstatic moods of transcendental affection (rati), which

keeps swelling and increasing all the way up to the topmost

beatific peak of mahabhava. Thus saturated with Their

transcendental daily pastimes and absorbed in Vraja

consciousness, such a precious fortunate soul always

inquires and searches after the means to enter into those

pastimes.



- ref. Ujjvala-nilamani chapter 15 -



TWENTY-SEVEN



                      sandarsana sasparsana,  jalpa vartma-nirodhana,



                                      rasa vrndavana-lila bhuri



                      jala-keli jamunay, nauka-khela cauryatay,



                                      ghatta lila kunje lukocuri



                      madhu-pana vadhu-vesa,  kapata nidra-avesa,



                                      dyuta-krida bastra tanatani



                      cumbaslesa nakharpana,  bimbadhara sudha-pana,



                                      samprayoga adi lila mani



                      sambhoga prakar saba,   sambhoger mahotsava,



                                      lila hoy sada supesala



                      sei lila aparupa, ujjvala raser kupa,



                                      tahe ja'r hoy kautuhal



                      cid-vilasa rasa-bhare,  rati bhava dasa dhore,



                                      mahabhava paryanta baday



                      je jiba saubhagyavan    lila-joge su sandhan,



                                      braje basi' satata koray



TWENTY-EIGHT *** PASTIMES SHELTERED WITHIN THE CONJUGAL RASA



      One should make himself aware that all the fundamental

eternal truths concerning rasa, Vraja, and Krsna's pastimes

are one and the same principle of lila-rasa. And Krsna

Himself is directly the personification of this rasa. All

things are completely under His control, as confirmed

throughout the Vedas and the Srimad Bhagavatam.



      Sri Krsna is the Supreme Truth, and all His pastimes

are of the nature of transcendental pure goodness. Maya is

situated at a distance as His humble maidservant. Just to

show His causeless mercy to all the conditioned souls, the

Lord manifests His transcendental pastimes before their very

eyes within the mundane world. This just show how much He

desires their welfare.



      Krsna is Himself the only Supreme Personality of

Godhead. Even Lord Brahma, Lord Anantadeva and Lord Siva are

trying to find Him out again and again, but still they are

not able to understand Him fully. The vast Brahmana

effulgence emanates from Him only, and the all-cognizant

Supersoul is only His tiny fractional portion.



      This Lord Krsna is full of all good qualities. He is

most merciful, He is the basic root of all truths, and all

things in the material and spiritual worlds rest in Him

alone. He even manifests His own bodily effulgence as the

impersonal Brahman to have some impersonal pastimes. Thus He

is just like a gold-mine of unlimited lilas.



      His lilas are everywhere. Becoming His own partial

plenary portion as the Supersoul, He performs many lilas by

taking all the conditioned souls for a ride on the revolving

wheel of fruitive action and reaction. Appearing in the

higher planetary system in incarnations such as Vamanadeva,

He performs many more lilas along with the demigods.



      In the spiritual sky on the Vaikuntha planets, He

becomes Lord Narayana and maintains hosts of servants there

as the God of all Gods and the King of all Kings. This

selfsame Lord Krsna, the refuge and abode of all beings and

all creations, in spite of such incredible spiritual and

material opulences, likes most of all to appear just like an

ordinary human being in Vraja, and so He remains happy by

expanding so many human-like lilas.



TWENTY-EIGHT



                      rasa-tattva nitya jaiche, braja-tattva nitya taiche,



                                      lila-rasa ek kori' jnana



                      krsna je saksat rasa,   sakala-i krsner basa,



                                      beda bhagavate kore gana



                      sri krsna parama tattva, tar lila suddha sattva,



                                      maya jar durasthita dasi



                      jiba prati krpa kori'   lila prakasilo hari,



                                      jiber mangala abhilasi



                      brahma sese siva jar,   anvesiya bar bar,

                                      tattva bujhibare nai pare



                      brahmer asroy jini, paramatmar amsi tini,



                                      svayam bhagavan boli ja're







                      sei krsna doyamoy,   mula-tattva sarvasroy,



                                      ananta-lilar ek khani



                      nirvisesa lila-bhare,   brahmata prakasa kore,



                                      sviya anga-kanti gunamani



                      amse paramatma ho' ye,  baddha-jiba-gane lo'ye,



                                      karma-cakre lila kore kota



                      devaloke deva-saha, upendradi ho'ye teha,



                                      deva-lila kore kota sata



                      paravyome narayana,  ho'ye pale dasa-jana,



                                      devadeva raja rajesvara



                      sei krsna sarvasrey,    braje nara-paicoy,



                                      nara-lilaz korilo bistara



TWENTY-NINE



                      krsner jateka khela,    tar madhye nara-lila,



                                      sarvottama raser aloy



                      e rasa goloke nai,    tabe bolo kotha pai,



                                      braja-dhama tahar niloy



                      nitya lila dvi-prakar,  santar o nirantar,



                                      jahe majhe rasiker mana



                      janma-vrddhi daitya-nasa, mathura-dvaraka-basa,



                                      nitya-lila santare gagana



                      ciba-ratra asta-bhage,  braja-jana anuraga,



                                      kore krsna lila nirantara



                      tahar birama nai, sei nitya-lila bhai,



                                      brahma-rudra-sesa-agocara



                      jnana joga koro jata,   hoy taha dura gata,



                                      suddha raga nayane kevala



                      sei lila raksita hoy, parananda bitaroy,



                                      hoy bhakta-jivana sambala



TWENTY-NINE *** THE PASTIMES OF VRAJA ARE THE BEST OF ALL



      Among all of Lord Krsna's pastimes, His lila as an

ordinary human being is certainly the best of all, for these

pastimes are like an unlimited reservoir of ecstatic

transcendental mellows. These mellows are not even available

on other planets in the spiritual sky. So then tell me where

are they available? Such things can only be had in the

topmost abode of Vraja-dhama.



      Krsna's eternal pastimes are of two types, which are

always meditated on by those who know how to relish the

mellows --- 1) santara (pastimes performed in the material

world at intervals, with a beginning and an end, but which

repeat eternally), and 2) nirantara (pastimes performed in

the spiritual world as perpetual asta-kaliya or eight-fold

daily sports). Pastimes called santara include Krsna's

birth, His growth through childhood and youth, the killing

of many different kinds of demons, and His journey to and

residence at Mathura and Dvaraka.



      Those pastimes which are called nirantara are

performed incessantly, in eight time divisions the entire

day and night. These sports are motivated by His pure loving

affection for the residents of Vraja. These pastimes do not

stop even for a second --- therefore it's called nitya-lila,

oh brothers! These eight-fold daily pastimes are

imperceptible even for Lord Brahma, Lord Siva and Lord

Ananta-sesa.



      Just toss out all of your speculative knowledge and

yoga practice, for all of these ecstatic lilas of Vraja are

just waiting for you to behold them with your eyes of

unalloyed affection opened wide. These transcendental

pastimes are capable of giving you only one thing ---

topmost spiritual bliss far beyond anything you can even

imagine. This only is the sole sustenance in the lives of

pure devotees who follow in the footsteps of Srila Rupa

Gosvami.



THUS ENDS THE FOURTH CHAPTER OF GITA-MALA by Srila

Bhaktivinoda Thakura entitled "SRI SRI RUPANUGA-BHAJANA-

DARPANA"

(A Mirror Which Reflects the Worship which Follows in the

Footsteps of Srila Rupa Gosvami)









GITAMALA



CHAPTER FIVE



"SIDDHI - LALASA"



(Intense, Eager Longing for the Highest Spiritual

Perfection)



--- 10 songs ---

INTRODUCTION TO CHAPTER FIVE --- SIDDHI-LALASA



      This final chapter of Gita-mala peaks out as Srila

Bhaktivinoda Thakura hankers for his birth in Vraja in the

spiritual body of a gopi, being trained up by the other

sakhis headed by Sri Lalita and Sri Rupa Manjari for

rendering eternal service to the lotus feet of Srimati

Radharani. This is the highest goal of all the Gaudiya

Vaisnavas, and this is the real gift which was brought for

all by the most merciful incarnation, Sri Caitanya

Mahaprabhu. All the acaryas follow this parampara conclusion

including Svarupa Damodara Gosvami (vide his notebook),

Srila Ramananda Raya (vide Caitanya-caritamrta), the six

Gosvamis of Vrdavana, Narottama dasa Thakura (vide his song

"Sri Rupa Manjari Pada"), and Visvanatha Cakravarti Thakura

(vide Sri Krsna Bhavanamrta). And now in this chapter of

Gita-mala, Thakura Bhaktivinoda gives his final conclusion

of what the topmost perfection is. This perfectional stage

can only be attained by the mercy of the bona fide spiritual

master, who is himself a resident of Vraja. Such a stage of

perfection is awarded to the disciple by the guru only when

he sees that the disciple is totally finished with the

material world and has absolutely given up all forms of

mundane (gross and subtle) sense gratification.

      Nowadays it has become the cheap fashion for monkey-

like artificial disciples to jump over such a perfect and

self-realized bona fide spiritual master like Srila

Prabhupada and run to some babaji to receive an instant

siddha-pranali, or initiation into a "parampara" of "gopis".

Prabhupada states very clearly in the sixteenth chapter of

The Nectar of Devotion that such a immediate "snap-the-

fingers" type of siddhi is followed by an unauthorized class

of prakrta-sahajiyas who think that they have become

associates of the Lord simply by thinking of themselves as

such. On the contrary, real siddha-pranali is a process of

the mutual consultations between a bona fide representative

of Srila Rupa Gosvami and his bona fide disciple, who has

been tested by the self-realized guru again and again to

vouchsafe the disciple's absolute conviction towards eternal

service, exhibiting its symptom of being cent-per-cent freed

from all material anarthas and urges of the senses. But so-

called disciples who talk and act just like frivolous

mischievous monkeys jump and run to unauthorized wishy-washy

babajis who, unlike Srila Prabhupada, are such cheaters that

they are not even fit to be looked upon. Being envious like

snakes and pigs, they concoct so many points and foolish

objections just to find fault with the real preachers  of

the Gaudiya sampradaya, headed by Srila Bhaktisiddhanta

Sarasvati Thakura and Srila Prabhupada. Such bogus babajis,

being anxious at the opportunity for getting rich foreign

disciples, instantly give a cheap siddha-pranali which

includes the 11 different bhavas of a manjari such as an

eternal name, age, dress, complexion, group and particular

service. Like those mentioned by Srila Bhaktivinoda Thakura

in the second and  eight song of this chapter of Gita-mala.

However, as clearly explained by Bhaktivinoda Thakura and by

Srila Prabhupada, such a cheap awarding of siddhi unto a

unworthy person who i bereft of the proper adhikara or

capacity, brings about an exactly opposite effect, quite

contrary to the desired transcendental perfection of eternal

service to Radha-Krsna as a gopi's maidservant. Instead,

such an inexperienced person simply makes offences to the

genuine pure devotees and thus sinks lower and lower into

abominable regions, along with his new guru. We see

practically that just the opposite result is attained by

such bold masochists who prefer to destroy themselves by

daring to find fault with the obviously bona fide empowered

parsadas or eternal associates of Lord Caitanya Mahaprabhu,

Srila Bhaktisiddhanta Sarasvati and Srila Prabhupada.

      Real transcendental siddha-pranali as described by

Thakura Bhaktivinoda in this chapter will be bestowed upon

the disciple of Prabhupada by Prabhupada's own mercy only

when the disciple has genuinely earned the right for it by

his conviction and proven service attitude of dedication to

carrying out Srila Prabhupada's desire for sperading the

name, fame and mission of Sri Caitanya Mahaprabhu. Do the

sahajyas imagine that Srila Prabhupada is dead?? Do they

think that guru-tattva is such a cheap temporary thing that

"dies" on November 13, 1977 ? Rather, our Srila Prabhupada

is alive and well, and he knows the hearts of all his dear

disciples. Therefore the real process of siddha-pranali

should be anxiously awaited for in a bona fide way, as

outlined in this chapter of Gita-mala by Thakura

Bhaktivinoda when he repeatedlty uses the words "kabe habe"

again and again. This means that he goes on with his

devotional service by strictly following the instructions of

his gurudeva, while internally he privately hankers for the

topmost spiritual perfection to be bestowed by honest

consultation with his beloved spiritual master. The prakrta

sahajiyas like this final chapter of Gita-mala very much,

for they enjoy imagining that they have achieved a similar

perfection as Bhaktivinoda Thakura. But, as we see with our

own eyes, each and every one of them either 1) falls down to

gross hippy life centered on drugs and sex, living like dogs

and swine, or 2) remain as so-called babajis and exibit

intense desires to eat voraciously, while privately they

have sex whith themselves or others. And they dare to put on

a polished, sophisticated external image of saintlines,

extremely humble "advanced" behavior, preaching big, big

philosophy which is "not available in Prabhupada's book",

and chanting huge amounts of "the holy name" (which is

actually nama-aparadha) even up to 1, 2, or 300,000 names

daily! Such a condition has arisen in this kali-yuga.

      Therefore, to actually follow in Bhaktivinoda

Thakura's footsteps instead of imitating cheaply, one should

offer his body, mind and words for the permanent service of

the bona fide representatives of Lord Caitanya, continue the

bona fide method of preaching, and give proper honor and

respect (from an honest distance) to such high, high things

which are presented by Srila Bhaktivinoda Thakura in his

final, delightfully ecstatic chapter of Gita-mala entitled

"Siddhi-lalasa" The intense, eager longing for the highest

spiritual perfection.

The following list is compiled as an index to the topics of

the songs.



      1) Wandering madly in Navadvipa



      2) Taking birth in Vraja



      3) Entrance into the group of Lalita Sakhi



      4) Trained up by the sakhis



      5) Ecstasy at Radha-kunda



      6) The first chance for seva



      7) The glories of Radha-kunda



      8) Siddha deha



      9) The mood of a manjari



    10) The ultimate perfection





* NOTE: Songs 1, 2, and 9 of this chapter are also found

within the book "Sarangati" which was published during the

same year (1893) as Gita-mala, in the section entitled

"Bhajana lalasa" as songs 14, 15, and 16 respectively. The

other 7 songs are unique to this book.

Song 1 is also found in ISKCON Song Book.

GITAMALA *** CHAPTER FIVE "SIDDHI-LALASA"

(Intense, Eager Longing for the Highest Spiritual

Perfection)



SONG ONE --- WANDERING MADLY IN NAVADVIPA



(1)

                      kabe gaura-bane,        suradhani-tate,



                              "ha radhe ha krsna" bo'le



                      kandiya berabo, deho-sukha chari,



                              nana-lata taru-tale



      When, oh when will I wander here and there, weeping

under the shade of the trees and creepers along the bansk of

the celestial Ganges River in Navadvipa? I will cry out "Oh

Radhe! Oh Krsna!", and I will completely forget about all

the so-called pleasures of this material body.



(2)

                      (kabe) swapaca-grhete,  magiya khaibo,



                                      pibo saraswati-jal



                      puline puline, garagari dibo,



                                      kori' krsna-kolahal



      When will I be able to live so simply by begging some

food from the homes of the unthouchables who live here and

there? I will drink the water of the Sarasvati, and in

ecstasy I will roll to and fro on the banks of the river,

raising a loud uproar of "Krsna! Krsna!".





(3)

                      (kabe) dhamabasi jane,  pranati koriya,



                                      magibo krpar lesa



                      baisnava-carana-renu gay makhy',



                                      dhori' abadhuta-besa



      When will I bow down to all the inhabitants of the

holy land of Navadvipa and receive a bit of their causeless

mercy? I will smear the dust of the Vaisnavas' lotus feet

all over my body, and I will wear the dress of a mad

wandering mendicant.



(4)

                      (kabe) gaura-braja-bane,  bheda na koriya,



                                      hoibo baraja-basi



                      (takhan) dhamer swarupa, sphuribe nayane,



                                      hoibo radhar dasi



      When I factually observe that the transcendental lane

of Navadvipa is non different from Sri Vraja-bhumi, then I

shall be transformed into a Vrajabasi also. Then I will see

the true form of the transcendental realm opening up before

my very eyes, and I will thus become one of the maidservants

of Srimati Radharanai.

SONG TWO --- TAKING BIRTH IN VRAJA



(1)

                      dekhite dekhite, bhulibo ba kabe,



                                      nija sthula paricoy



                      nayane heribo, braja-pura sobha,



                                      nitya cid-ananda-moy



      When will I be able to leave this plane of my gross

bodily identity far behind? Within a split second, I will

completely forget about all these false external affairs and

behold the exquisite beauty of the transcendental realm of

Vraja, which is completely peraded with eternal, conscious

bliss.



(2)

                      brsabhanu-pure,         janama loibo,



                                      jawate bibana habe



                      braja-gopi-bhava, hoibe swabhava,



                                      ana bhava na rohibe



      I shall then take birth in Barsana, the town of King

Vrsabhanu, and I will be married nearby in the town of

Yavata. My sole disposition and character shall be that of a

simple cowherd girl, and I shall not know any other mood.



(3)

                      nija siddha deho, nija siddha nama,



                                      nija-rupa, swa basana



                      radha-krpa-bale, labhibo ba kabe,



                                      krsna-prema-prakarana



      I shall obtain my own eternal spiritual body,

transcendental name, and specific type of beauty and dress

for the plrasure of Krsna. And whem, by the power of Sri

Radha's causeless mercy, will I be allowed entrance into the

pastimes of divine love of Krsna?





(4)

                      jamuna salila, aharane giya,



                                      bujhibo jugala-rasa



                      prema-mugdha ho'ye, pagalini praya,



                                      gaibo radhar jasa

                                      

      As I go with a waterpot on my head to draw water from

the Yamuna river, I shall cherish remembrance of the mellows

of conjugal love that unite Sri Radha with Krsna. Thus being

enchanted by Their divine love, I will madhly sing the

glories of Sri Radha just like a raving lunatic.



SONG THREE --- ENTRANCE INTO THE GROUP OF LALITA SAKHI



(1)

                      heno hale habe,         bilasa manjari,



                                      ananga manjari ar



                      amare heriya,  ati krpa kori',



                                      bolibe bacana sar



      When, at such a time, will Wilasa Manjari and Ananga

Manjari come along on the same foot-path and, seeing me in

this completely insane condition, will speak to me the

sweetest essence of words?



(2)

                      eso, eso, sakhi ! sri-lalita-gane ,



                                      janibo tomare aj



                      grha-katha chari',  radha-krsna bhajo,



                                      tyajiya dharama-laj



      They will say, "Come, come, sakhi!Our very dear

friend! From now on you will be counted amongst the

attendants of Sri Lalita Sakhi! Giving up your household

concerns and fear of religious principles, just come along

with us now and worship Sri-Sri Radha-Krsna!"





(3)

                      se madhura vani, sunya e jana,



                                      se dunhar sri-carane



                      asraya loibe, dunhe krpa kori',



                                      loibe lalita-sthane



      Hearing such sweet words, I will unhesitatingly take

shelter of the lotus feet of both these sakhis, and they

will then show me their merciful favor by catching my hand

and bringing me into the prresence of Sri Lalita Sakhi.



(4)

                      lalita sundari, sadya hoiya,



                                      koribe amare dasi



                      swapkunja-kutire, sdibena basati,



                                      jani' seba-abhilasi



      Then the most beautiful and charming Lalita Sakhi will

behave very graciously towards me and will accept me as one

of her own maidservants. She will take me and give me a

residence in a small cottage in her own garden, knowing me

to be intensely desirous of rendering eternal service.

SONG FOUR --- TRAINED UP BY SAKHIS



(1)

                      palya-dasi kori',  lalita sundari,



                                      amare loiya kabe



                      sri-radhika-pade,   kale milaibe,



                                      ajna-seba samarpibe

                                      

      When will Lalita Sundari foster me as her own aspirant

novice maideservant? Then later she wil offer me up unto the

lotus feet of Srimati Radharani, and will place me entirely

at Her disposal for rendering various services according to

Her own merciful orders.



(2)

                      sri rupa manjari,   sange jabo kabe,



                                      rasa-seba-siksa-tare



                      tad-anuga ho'ye,   radha-kunda tate,



                                      rohibo harsitantare

                                      

      When will Sri Rupa Manjari take me along with herself

to the banks of Sri Radha-kunda to give me lessons in the

performance of services to the transcendental mellows? She

will take me there and make me practice by following her

instructions and movements. Thus I will pass my time feeling

great delight within my heart.





(3)

                      sri visakha-pade, sangita sikhibo,



                                      krsna-lila rasamoy



                      sri rati manjari,  sri rasa manjari,



                                      hoibe sabe sadoy



      At the lotus feet of Sri Visakha I will learn music

and songs which are all abounding in the transcendental

mellows of Krsna's pastimes. All of the other sakhis in our

group, including Sri Rati Manjari and Sri Rasa Manjari, will

also share their most kind and affectionate dealings with

me.



(4)

                      parama anande,  sakale miliya,



                                      radhika carane rabo



                      ei parakasta,   siddhi kabe habe,



                                      pabo radha-padasaba



      All of us will mneet together, feeling the greatest

supreme bliss, and we will remaing by the lotus feet of Sri

Radhika. When, oh swhen will there be this highest

excellence of the culmination of spiritual perfection,

whereby I will receive the intoxicating honey flowing from

the lotus feet of Srimati Radharani?

SONG 5 --- ECSTASY AT SRI RADHA-KUNDA



(1)

                      cintamani-moy, radha-kunda-tata,



                                      taha kunja sata sata



                      prabala bidruma- moy    taru-lata,



                                      mukta-phale abanata



      The banks of Sri Radha-kunda are made of billions of

conscious, ecstatic desire-fulfilling touchstones, and

surrounding the lake are hundreds and hundreds of beautiful

transcendental gardens and groves. All the trees and

creepers in those gardens are made of coral and rubies, and

the fruits they produce are diamonds and pearls. And their

branches are bending down to the ground due to being

overburdened with millions of these lovely gems.



(2)

                      swananda-sukhada,   kunja manohara,



                                      tahate kutir sobhe



                      basiya tathay, gabo krsna nama,



                                      kabe krsna-dasya hobhe



      My small cottage is shining beautifully within that

most enchanting garden called Svananda-sukhada-kunja. Living

there, I will sing Krsna's holy name, and I will greedily

hanker for that time when I will get the service of Him and

His associates.







(3)

                      emon samoy muralir gan,



                                      pasibe e dasi-kane



                      ananda matibo,  sakala bhulibo,



                                      sri-krsna-vamsir gane



      At this time, while thinking like this, the songs of a

transcendental flute will suddenly enter this maidservant's

ear. Becoming madly excited by such a sound, I will forget

everything and will only listen spellbound to those

wonderful songs of Sri Krsna's flute.



(4)

                      radhe radhe boli',  murali dakibe,



                                      madiya iswari nama



                      suniya camaki,  uthibe e dasi,



                                      kemon koribe prana



      The low, deep sound of His long murali flute will call

out, "Radhe. . . Radhe. . ." --- the very name of my only

worshipable Empress and Maharani! Startled with wonder by

hearing such a sound, this maidservant will then stand up in

great haste with an anxious heart, wondering what to do

next.



SONG 6 --- THE FIRST CHANCE FOR SEVA



(1)

                      nirjana kutire,  sri radha-carana,



                                      smarane thakibo rata



                      sri rupa manjari, dhire dhire asi,



                                      kohibe amaya kota



      In my solitary cottage, I will constantly remain

absorbed in the remembrance of Sri Radha's lotus feet. By

and by, I will see Sri Rupa Manjari slowly approaching.

Coming up to me, she will then begin saying some very nice

things to me.



(2)

                      bolibe o' sakhi! ki koro basiya,



                                      dekhaha bahire asi'



                      jugala milana-sobha nirupama,



                                      hoibe carana dasi



      She will say, "Oh sakhi! My dear friend, what are you

doing sitting here? Just come outside here and look --- just

see Who is coming! The Divine Couple will now perform Their

splendors, unparalleled transcendental meeting, and today

you will be one of the maidservants at Their lotus feet!"





(3)

                      swarasiki siddhi, braja-gopi dhana,



                                      parama-cancala sati



                      jogir dheyana, nirvisesa jnana,



                                      na paya ekhane sthiti



      The perfections of their personal mellows which are

individually exhibited by each of the gopis of Vraja are all

the real treasures of Vrndavana, and these individual moods

are intelligently fickle and chaste. The so-called

meditations of the yogis, or the impersonal speculations of

the Brahmavadis cannot get any foothold within the realm of

such transcendental mellows as those which are naturally

exhibited by the gopis.



(4)

                      saksat darsana madhyahna lilaya,



                                      radha-pada-sevarthini



                      jakhana je seva,  koroho jatane,



                                      sri radha-carane dhani



      Seeing Them personally coming and performing Their

midday pastimes there at Radha-kunda, I have become very

much desirous to serve the lotus feet of Sri Radha. And

whenever I get the opportunity to render some small service,

I will perform that service with the greatest care and

attention, and I will thus become rich with the treasure of

Her lotus feet.



SONG 7 --- THE GLORIES OF SRI RADHA-KUNDA



(1)

                      sri rupa manjari kabe madhura bacane



                      radha-kunda mahima barnibe samgopane



      When will Sri Rupa Manjari speak to me with such sweet

words in a private place, vividly explaining to me the

transcendental glories of Sri Radha-kunda?



(2)

                      e caudda bhuvanopari vaikuntha niloy



                      tad-apeksa mathura parama sresta hoy



      "Beyond these fourteen worlds is the spiritual abode

of the Vaikuntha planets. And beyond that, the area known as

Mathura is the topmost and supreme abode."



(3)

                      mathura-mandale rasa-lila sthana jatha



                      vrndavana sresa ati suno mama katha



      "Within that Mathura-mandala, the place known as

Vrndavana is best of all, for that is where the rasa-lila

takes place. Please hear me now as I narrate these glories."





(4)

                      krsna-lila-sthala govardhana

srestatara



                      radha-kunda srestatam srava-sakti-

dhara



      "Out of all the places in Vrndavana where Krsna

performs His pastimes, the place known as Govardhana is

best. And the best place in Govardhana is Radha-kunda, which

possesses all transcendental potencies."



(5)

                      radha-kunda-mahima to' koriya sravan



                      lalayita ho'ye ami paribo takhan



      Whenever I hear the glories of this sacred Radha-

kunda, I become sized with such an eager yearning that I

will swoon and fall down on the spot.



(6)

                      sakhir carane kabe koribo akuti



                      sakhi krpa kori' dibe swarasiki sthiti



      When will I ever become so intensely eager for the

lotus feet of a sakhi, which will make her so obliged to me

that she will mercifully bestow upon me permanent situation

in my own natural eternal mellow?

SONG 8 --- SIDDHA-DEHA



(1)

                      barane tarit,  basa tarabali,



                                      kamala manjari nama



                      sare bara barsa,   bayasa satata,



                                      swananda-sukhada-dhama



      This maidservant has a complexion just like lightning,

and she is wearing a sari which has star like decorations

all over it. My name is Kamala Manjari. Eternally appearing

to be only twelve-and-a-half years of age, I always live

within the abode of Svananda-sukhada-kunja.



(2)

                      karpura seba, lalitar gana,



                                      radha juthesvari hana



                      mamesvari-natha,  sri nanda-nandana,



                                      amar parana dhana



      I render the service of preparing the camphor within

the assembly of Lalita Sakhi, of whom Sri Radha is the

leader and the  center of all their activities. And the Lord

of my mistress Radha is the delightful Son of Nanda

Maharaja, Who is also the treasure of my life.



(3)

                      sri rupa manjari, prabhrtir sama,



                                      jugala sebaya asa



                      abasya se-rupa, seba pabo ami,



                                      parakasta su-biswasa



      I always desire to execute conjugal service similar to

that which is rendered by Sri Rupa Manjari and her

associates. Thus I will certainly get utmost conviction and

faith.





(4)

                      kabe ba e dasi, samsiddhi labhibe,



                                      radha-kunde basa kori'



                      radha-kunda-seba,  satata koribe,



                                      purba smrti parihari'



      When will this maidservant thus attain such complete

spiritual perfection, living by the banks of Sri Radha-

kunda? I will eternally serve Radha and Krsna, and all of my

previous memories will be automatically forgotten.

SONG 9 --- THE MOOD OF A MANJARI



(1)

                      brsabhanu-suta-carana sebane,



                                      hoibo je palya-dasi



                      sri radhar sukha, satata sadhane,



                                      rohibo ami prayasi



      For serving the lotus feet of the charming daughter of

King Vrsabhanu, I will become a sheltered maidservant of Her

maidservant. Indeed, I will live only for the happiness of

Sri Radha, and I will always endeavor to increase Her joy.



(2)

                      sri radhar sukhe, krsner je sukha,



                                      janibo manete ami



                      radha-pada chari', sri krsna-sangame,



                                      kabhu na hoibo kami



      I will understand within my heart that Krsna feels

happiness only when Radha is happy. I will thus never, ever

dare become desirous of abandoning Radhika's lotus feet to

be with Krsna myself.



(3)

                      sakhi-gana mama, parama suhrt,



                                      jugala-premer guru



                      tad-anuga ho'ye,  sebibo radhar,



                                      carana kalpataru



      All my associates sakhis are my supreme well-wishers,

my best friends, and they are the teachers of my lessons in

conjugal love. Simply by following them, I will serve the

lotus feet of Radha, which are just like desire-fulfilling

trees.





(4)

                      radha-paksa chari', je jana se jana,



                                      je bhave se bhave thake



                      ami to' radhika-paksapati sada,



                                      kabhu nahi heri ta'ke



      I am forever partial and prone to favoring the party

of Sri Radhika. I will never even look upon those persons

who have abandoned Her entourage, whoever they may be and

regardless of what they preach.



SONG 10 --- THE ULTIMATE PERFECTION



(1)

                      sri krsna-birahe, radhikar dasa,



                                      ami to' sahite nari



                      jugala-milana-sukher karana,



                                      jibana charite pari



      Whenever Radha is suffering in separation from Krsna,

and I am unable to give any solace, my heart breaks for I am

unable to tolerate seeing Her condition so pitiful. Then I

am fully prepared to give up my life for the sake of Their

happy reunion.



(2)

                      radhika-carana,         tyajiya amar,



                                      ksaneke pralaya hoy



                      radhikar tare,  sata-bara mari,



                                      se duhkha amar soy



      If I were ever to give up the lotus feet of Sri

Radhika, I would become totally devastated in an instant.

For Her sake, I am prepared to tolerate the pain and the

agony of death hundreds of times.



(3)

                      e heno radhar, carana-jugale,



                                      paricarja pa'bo kabe



                      haha braja-jana, more doya kori',



                                      kabe braja-bane lo'be



      When will I be able to serve such a divine pair of

lotus feet as Radha's? Alas, I beg you all, oh residents of

Vraja, please be merciful to me now! When will you take me

int the transcendental forests of Vrndavana?







(4)

                      bilasa manjari,  ananga manjari,



                                      sri rupa manjari ar



                      amake tuliya, loho nija pade,



                                      deho' more siddhi sar



      Oh Vilasa Manjari! Oh Ananga Manjari! Oh Rupa Manjari!

Please lift me up and bring me close to your own lotus feet,

thus bestowing upon me the quintessence of eternal spiritual

perfection!





Thus ends Chapter Five of GITA-MALA, entitled "SIDDHI-

LALASA", by Srila Saccidananda Bhaktivinoda Thakura



I will serve the lotus feet of Radha, which are just like

desire-fulfilling tree.




Translations





song 1    The glories of the Lord,s lotus feet

     O my Lord, oh most compassionate Personality!

Your two divine lotus feet are beautifully decorating

the summit of all the scriptures. And when those lotus

feet in turn decorate the heads of the spiritual

masters coming in the line of disciplic succession,

then their beauty and splendour increases a hundred

fold. Seeing this truth , my heart has become fully

satisfied.

     The desires of all the jiva souls are actually

following the path which leads to Your beautiful lotus

feet, which are just like desire- trees in that they

bestow the fulfilment of the most cherished desires of

all souls. Indeed, Your feet are the very wealth of

the dynasty of jivas, and they shall remain the most

revered object of worship for all time to come. Thus

they are the ultimate goal and refuge of all.

     The two feet of the lotus- eyed Lord  are

abounding in supreme spiritual bliss. Honestly serving

those divine feet continuously, bhaktivinode wants to

satisfy them by remaining  as an humble follower of

the devotees of the Lord.



song 2    the power of the Lord,s glance

     Oh my dear Lord Hari! merely by Your glance, all

creations throughout the fourteen worlds come into

being. By Your mercy alone, oh Lord , all souls take

their birth within this world of matter. What more can

I say than this ?

     When You cast Your glance, then automatically all

the souls awaken into their own different natures,

properties and activities. Thus You, my dear Lord, are

the only controller of all. You are by nature the

eternal Master of all living beings, and You are

thereby the dearest friend and Lord of everyone’s

heart.

     Now Bhaktivinode says, please hear me, please

accept my humble obeisances, all glories to Srila

Prabhupada. munificent Lord! The loving affection You

show  towards Your own devotees is most natural. It

can never be thought of as being a temporary,

designative characteristic. Thus, the kindness You

show to Your own eternal servants is most magnanimous.



     song 3    the importance of the scriptures

     Oh my Lord! All the great sages headed by Srila

Vyasadeva are most experienced regarding the

transcendental truth. This is because they discuss and

deliberate on the revealed scripture again and again.

Thereby  they manifest this sacred books which reveal

Your eternal personal form abounding  in all virtuous

qualities, and Your Divine activities which are the

essence of ambrosial nectar.

     Your eternal pastimes  of pure transcendental

goodness are described in this principal scriptures

for the welfare of all souls. However, those

unfortunate ones who are blinded by the material mode

of passion and ignorance, who harbour the nature of

demons, and who are foolish  and dull-minded cannot

understand Your divine form or pastimes which are

depicted in all this sciptures.











2

     Those who live in this universe but are not

interested in Your eternal form remain completely

oblivious , just like ignorant frogs who live in a

small, shallow well. Now Bhaktivinode sings, alas!

What an unfortunate situation has arisen here! The

eternal servants of Hari are not serving they eternal

Lord Hari.



song 4    the Lord’s transcendental position

     Oh my dear Lord Hari! All the things contained

within this universe are by nature bound up by the

limits of material time, place and circumstances. But

You dear Lord, are not subordinate to any such

limitation or even to scriptural injunctions. Indeed,

all rules and regulations are trembling in fear of

Your Lordship.

     It is naturally impossible for any kind of low to

be equal to or surpass You, for Your transcendental

position naturally transgresses all restrictions. You

possess the Supremely independent nature, and thereby

You conceal Yourself behind the powerful curtain of

maya.

     Despite this vail of maya’s illusions, my dear

Lord, Your pure unalloyed devotees have the ability to

see You. Indeed, wherever they turn their eyes, they

see Your original personal form there. However, this

bhaktivinode is very follen and is completely bereft

of unalloyed devotion. But he has one hope he has

considered the dust of Your devotees’ feet to be the

sole essesce of his life.



song 5    the Lord’s qualities

     Oh my Lord Hari! You are invested with all the

good qualities, for all energies  are fully under Your

control. You are most magnanimous, straightforward,

clean, patient, compassionate, sweet, equal to all,

successful, peaceful, You are the best of all, most

appreciative and the greatest hero.

     You are the fathomless ocean-like origin of all

immortal nectarine qualities of auspiciousness, and

You are thus the Supreme possessor of all spiritual

opulences. All souls can idividually display only a

small drop from the ocean of  Your unlimited, complete

qualities. Thus You are the perfectly complete

energetic source of all potencies.

     Now this most follen bhaktivinode prays gain and

again with folded hands, humbly confessing all this

talk from the core of his heart. Oh Lord, may I pass

my life absorbed in enjoying all this discussions

about Your transcendental pastimes in the company of

your loving servitors.



song 6    the Lord’s pastimes

     Oh my Lord Hari!Your mind is extremely grave, and

Your deep intentions cannot be understood by anyone

else; all living beings are unconsciously following

the desire of Your mind. The opulences of Your

magnificent potencies produce the creation,

maintenance and ultimate destruction of the material

worlds, as well as provide for liberation for this

temporary abodes.













3

     These pastimes of creation, maintenance and

destruction are all described in the vedic scriptures,

and You have manifested the entire material realm by

the power of Your will, in order to fulfil the

materialistic desires of certain souls. When they

become averse to You, they then become drowned in the

darkest ignorance within the ocean of fruictive

actions and reactions.

     However, if one again revive his devotional

service to You, and worship You in the association of

Your devotees, then he can attain Your lotus feet.

Thus bhaktivinode’s mind has been changed back onto

the path towards You by floating in the mellow of Your

comfidential pastimes, which maya is unable to touch.



song 7    the liberated mind can see the Lord

     Oh my dear Lord Hari! So long  as the mind of the

jivas are conditioned by maya, they simply wonder

about and loiter within the world of dead matter.

however, You are permanently situated in the all

conscius spiritual sky, which the material mind cannot

perceive at all.

     By the mercy of the sharp sword of devotional

service, all bondage of matter is severed, and the

mind can there after travel beyond the bondage of

material energy. Then, upon beholding Your wonderful

beautiful form, one condems all inferior things which

are simply made of dull matter.

     Thus by devotion one is enabled to see He Who

possesses unlimited transcendental opulences, Who is

an ocean of compassion, and Who is the Lord and Master

of all souls. This most fallen bhaktivinode, who is

always bereft of pure devotional dervice, now begs

ceaselessly for it with all his heart.



song 8 the soul’s fallen position

     Oh my Lord Hari! I don’t have the determination

to properly follow any kind of religious path, nor do

I have any realization of my true self, nor do I have

any trace of devotion to Your lotus feet. Therefore

being completely bereft of spiritual practices, this

wicked, aimless soul is always fond of cheating

himself.

     Dear Lord You are known as patita-pavana, the

rescuer of the most fallen, and I am one such fallen

soul. Therefore  You are my only hope for deliverance.

Now I have attained the sole of Your lotus feet, for I

have completely taken refuge in You alone; I am Your

eternal servant, and You are my eternal master.

     Now bhaktivinode falls upon the ground, weeping

piteously, unable to mantain composure in his heart,

and says, oh my Lord! Kindly favor this rogue with

Your causeless mercy! Give me the shade of Your lotus

feet for ever and ever.



song 9 the sinful soul fit for punishment

     Oh my dear Lord Hari! There are no sinful

activities which I have not performed thousands upon

thousands of times! And by the fruits of all this

sinful actions, I have become robbed of all strenght,

being helplessly taken for an excruciatengly painful

ride on the machine of this material world.







4

     Having no other hope for deliverance in sight, I

am now continuosly crying before  You, my Lord! Please

punish Your insignificant servant as You see

befitting, because You are my Lord and ruling Master.

     I will gladly endure whatever misery that destini

has in store for me, but I have just one appeal to

make to You: My dear Lord, no matter what calamity I

must undergo, please promise that You will never

forsake me, for You are the only treasure of

bhaktivinode’s life.

song 10 the ocean of nescience

     Oh my dear Lord Hari! By the bad fruits of my

past activities, I have slipped and fallen in the

water of the ocean of nescience, and I have been thus

bobbing and sinking beneath the waves for a very, very

long time. Swimming and swimming, I have not been able

to reach the shore, for this ocean of material

existence is inlimitedly vast.

     Becoming completely submerged and drowned in this

ocean, I have loudly called out with a very distressed

voice for someone to come and rescue me. At that time

You came to me, Oh Lord. Knowing that You are the safe

shelter at the shore of this fearful ocean has given

me a rare hope.

     You dear Lord, are actually made of compassion. I

have become convinced that You are the original source

of the highest for of causeless mercy, Now this most

fallen rascal bhaktivinode will not longer reject You,

for I, the befitting object of causeless mercy, have

obtained the favor of He who abounds in causeless

mercy.



song 11  exsulively dependent on the shelter of the

Lord.

     Oh my dear Lord Hari! One who spend his time

under the shelter of Your lotus feet,oh Lord, becomes

compleately fearless. Indeed, such a person could not

possibly neglect Your lotus feet, for one wouldn’t

have a pinch of desires for any other shelter.

     A mother may sometimes neglect her breast

suckling children out of anger, but still the children

could never give up their mother. This is because such

small helpless children are not able to maintain their

lives at all without their mother, being totally

dependent on her.

     Similarly, bhaktivinode says to You, oh Lord Who

is overflowing with compassion, that You may reject me

if You like, seeing all of my offences. But still

never be able to abandon  You, for I cannot maintain

my life under any circustance without You.



song 12  the nectar of the lord lotus feet.

     Oh my Lord Hari! Your lotus feet distribute the

nectar of eternal devotional service to the

surrendered souls, and only by dint of te greatest

good fortunecan any soul obtain such nectar. By

drinking this rare ambrosia they become attracted and

captivated, oh Lord, and by being completely absorbed

in this transcendental honey of devotion, they will

never want to abandon it.

     Being deeply engrossed in this jivamrita, they

will never ever go anywere else, for they will then

consider all other tastes to be simply insignificant.

It is just like when a bee is fully satisfied by

tasting the sweet honey within the whorl of a lotus

flower, he will no longer desire the inferior

swettness of sugarcane juice.







5

     Bhaktivinoda now says that when I become

sheltered under those lotue feet, then I will never

again turn towards the material world. There are two

most auspicious things to help me: the causeless mercy

of the devotees, and the power of devotion; these two

treasures will enable me to attain a place at those

lotus feet. Only then will I be happily situated.

song 13 A glimpse of His lotus feet.

     Oh my Lord Hari! While wondering about in the

forest of this material world, some fortunate soul

maybe able to get a glimpse of Your lotus feet just

once, by some unseen influence of destiny, and

receives that vision of Your lotus feet with folded

hands oh Bhagavan!

     At that very moment all inauspiciousness becomes

dissipated, and he very much relishesnthe nourishments

of divine auspiciousness,. This never decreases, for

You gradually awaken his eternal well being by

bestowing apon such a fortunate soul the topmost goal

of life.

     Thus You are such a magnanimous Lord, but I am

such an ill fated soul, for I have never offered my

respectful obeisances unto Your lotus feet. And

nowbhaktivinode cannot comprehend the outcome of his

wicked mentality.



song 14 One drop from the nectar-ocean of His lotus

feet.

     Oh my dear Lord Hari! If a greatly fortunate soul

somehow or other gets a chance to drink just one

priceless nectar-drop sprayed from the ocean of love

emanating from Your lotus feet, then all of his

miseries are instantly repelled to a far distant

place.

     This single drop from the ocean of nectar

completely extinguishes the blazing fire of material

existence and give immediate relif. One who drinks

such a drop thus takes hold of Your lotus feet, which

bestow upon him transcendentally liberated peace and

unlimited spiritual bliss.

     Now Bhaktivinode is weeping and says to You, oh

Lord, I am most unfortunate, having fallen into the

snare of this material world. I have never tested a

drop of the nectar of Your lotus feet, and therefore

my entire life has been wasted, uselessly engrossed in

my own self interest.



song 15 The self- cheated soul.

     Oh my Lord Hari! Your two lotus feet are full of

mighty prowess in performing transcendental pastimes,

which are continuosly expanding throughout both the

material and the spiritual worlds. Such pastimes are

eternally being performed just to mitigate the

suffering of Your devotees. For this reason only are

Your eight-fold daily pastimes enacted

     Despite the presence of Your pastimes here, which

are the real treasure of this universe, I am still

bereft of all good fortune, for I have cheated myself

out of worshipping Your lotus feet in devotional

service. Thus I am most fallen, and there is no one

else quite as fallen as me. What other activities

could possibly be more sinful than those which were

performed by me throughout my entire life?

     Now Bhaktivinode, with the utmost humility says

at Your feet, oh Lord without Your causeless mercy I

have no other refuge. Alas! When will I get Your kind

favor? I will stand up and estsiastically run for You,

and then I will behold Your beautiful lotus feet with

my very eyes.





6

song 16   The soul position of eternal service.

     Oh my dear Lord Hari! I am most fallen, and

seeing no other alternative I have fully taken shelter

at Your lotus feet. Oh Lord! Now I have finally

understood that You are Jagannatha, Lord of the

universe, whereas I am but Your eternal servant.

     When will that day come when I take on the mood

and behavior of Your analloyed eternal servant? Then

all other distracting desires of my mind will

automatically become totally exausted, and I will be

able to whole-heartedly render service to my eternal

master.

     My soul will become fully satisfied when that day

will be mine. My heart will be chaste only for You,

and it will exibit a service attitude which flows from

the core of the heart with uninterrupted devotion.

Bhaktivinode says that he will thus live eternally

absorbed in such a delightful flow of ecstatic locing

service to Krsna.



song 17  His lotus feet are the only refuge for the

fallen souls.

     Oh my Lord Hari! I have been a great offender to

You, and thus I am quite fit to receive punishment for

all of my wicked misdeeds. Iam guilty of committing

thousands upon thousands of sins. I have somehow

fallen into the belly of the deep, dark, and fearsome

ocean of material existence, and I have no shelter at

all in this hellish place. Therefore I am greatly

desirous of finding salvation from this dreadful

predicament.

     Hari! Thus I have taken refuge at Your two lotus

feet out of intense fear! Please be kind to me and

make me Your own property. Your promise is that for

whoever take full shelter of You, then You will become

his protector and mantainer, oh Lord!

     Completely relying on Your promise, this servant

has now taken full shelter of You as his last hope, oh

madhava! Oh Lord of my life! Bhaktivinode now sing

this prayer to You just to be eternally fixed up in

the service of Your two reddish lotus feet.



song 18  The power of ignorance.

     Oh my Lord Hari! Ignorance of You is just like a

menacing rain-cloud which overs overhead and covers

all directions, causing the darkness of spiritual

blindness to envelop me. From this cloud of ignorance

falls the rain of material tribulation, which strikes

fear throughout the four directions. Thus I have

become lost and confused in this darkness, and I am

absolutely unable to find the right path back to You

oh my Lord.

     By my own falt of ignorantly whimsical behavior,

independent of You, I have become very angry upon

falling into the foul weather of this most difficult

time of distress. Nad my life is leaving me while I am

thus stranded within this material world, which is

just like a dark forest in which one cannot properly

find his way. I have no guide to show me the way out

of here, and by this misfortune I am dying a slow

death. Therefore I now call out to You, Acyuta, oh

supremely infallible Lord!

     If You would just shower the rain of Your kind

glance moist with causeless mercy in my direction just

once, oh Lord then that would instantly terminate this

period of great distress for me. Then my understanding

of Your spiritual reality will become fixed-up, and

this Bhaktivinode will be able to clearly see the path

which leads back to You.











7

song 19 The meaning of “ The most mercifull Lord”

(doyamoy).

     Oh my dear Lord Hari! I have just one appeal to

make before You, oh killer of the Madhu demon! Please

be kind enough to hear it from me. It is certainly not

a useless talk, but is full of very deep meanings.

Indeed it is welling up from the very depths of my

heart.

     I am most fallen, and You are most merciful;

therefore I have full right to claim Your mercy, for

no matter how degraded I could possibly be, Your mercy

easily extend to that degree; therefore I am a

suitable candidate for receiving Your grace.

     If You were to neglet my appeal, then Your famous

name as the most merciful would become null and void.

And where else could You find a more suitable

recipient of mercy than me? Bhaktivinode says, please

be merciful, oh most merciful! If You would do this,

then Your fame will go on unblemished for all of time

to come.



song 20 Natural eternal surrender.

     My dear Hari! I will never ever abandon Your

shelter, please accept my humble obeisances, all

glories to Srila Prabhupada. Lord, for if I were to do

that, I would become utterly helpless without  my

Master. When a faithful servant becomes bereft of his

Master, then he remains helplessly lost and confused,

with no other shelter available anywhere. However, if

You do not accept me in your association,  then how

will You be known as my master, and who else besides

me will be a suitable recipient for Your mercy?

     Our eternal relationship is unalterably fixed up

by our destiny, and it shows how You are the abode of

all good qualities. Please hear my appeal to You now,

Please accept my humble obeisances, all glories to

Srila Prabhupada. punisher of the demon Madhu! There

is not possibility whatsoever of seoarating us from

our eternal relationship of being the Master (You),

and the servant (me).

     Now Bhaktivinode sing to You his appeal, dear

Lord; please keep me always under the shelter of Your

lotus feet; always protect me, and never abandon me at

any time. Whenever You find me deviating from Your

shelter, then I request You to please manifest

befitting anger and punish me accordingly, bestowing

the touch of Your divine lotus feet.



song 21 Surrender transcend bodily disignations.

     Oh my Lord! I know that all bodily distinctions

between male and female as well as all the divisions

of the varnashrama system are simply

materialisticdifferences based on bodily

consciousness. And when all these distinctions are

influenced by the material mode of goodness, passion

and ignorance, then they multiply into thosands of

complicated divisions.

     Whatever type of  body I happen to leave in, and

whatever circunstantial position this body is situated

in, I now offer all this things in dedication  unto

Your lotus feet, oh

lord of my life! From now on, I am not longer

responsible for anything related to my very existence.

     Therefore please protect and maintain me, oh Lord

for You can do anything! I am but Your humble servant.

Bhaktivinode now states that I am living always

absorbed in te delightful curious amusement of the

transcendental loving service attitude.









8

song 22 Prayers for the association of devotees.

     Oh my Lord Hari!nBy working frutively according

to the Vedic injunctions in this material world, the

soul continuosly take birth again and again. If I also

have to take birth again according to Your will, due

to the results of my previous fruitive reactions, then

I have just one request to make of You....

     Kindly hear me, oh Purusottama! I have a petition

to submit before You. If I can just take my next birth

even as an insignificant insect within the home of

Your loving servant, then I would become completely

satisfied, oh most merciful Lord!

     Please never, never let me take birth in the home

of an householder who is averse to the association of

Your devotees, even if his household opulences rival

those of Lord Brahma’s. This is the only humble prayer

that Bhaktivinode is making now with folded hands.



song 23 The qualities of the pure devotee.

     Oh my Lord Hari!Your pure unalloyed devotee, who

is uncompromisingly attached to You only, considers

material enjoyment and liberation to be insignificant.

Simply by beholding the beauty and opulences of Your

form made of eternity, knowledge and bliss, such a

pure devotee considers all other forms of so called

happiness to be just like small pieces of straw which

one sees stewn here and there in the gutter.

     You alwaysperform different types of sportive

pastimes in the company of pure devotees of this

calibre, for You are not able to tolerate separation

from them for even a moment. Please show Your gracious

favor and reveal to me who this grat souls are, for I

am truly bereft, and can find no purpose for living

without their company.

     When will I get the vision of the rare treasure-

likefeet of Your pure devotees? If I could just catch

a glimpse of their lotus feet, then that would

completely purify me and rectify my sinful mind.

Bhaktivinode narrates this prayer to You, oh Lord: I

will be able to get the odience of such great souls

only if Your causeless mercy comes upon me by Your own

sweet will.



song 24 Prayer for natural eternal service.

     Oh my dear Lord Hari! Please hear me now, oh

chastiser of the demon Madhu! I am revealing this

specific confession unto You. The top most wealth of

my own ultimate service attitude is this: I am Your

servant, and You are my master.

     Oh Acyuta most infallible Lord! Iam not able to

tolerate even a split second of life outside this

idvine wealth of Your eternal service. Therefore I

have now decided to renounce everithing that is near

and dear to the illusioned soul such as the body, the

life, material pleasure as well as all hopes for

future sense gratification.

     Oh residence of the Goddes of Fortune! Let all

this things be neglected by me and fall into abject

ruination hundreds of times. I do not mind for I will

still remain fixed in Your eternal service.

Bhaktivinode says that the soul is naturally the

servant of Krsna, and exept for eternal service there

is no other reality.



song 25 The mood of self-surrender.

================================================================

[Source: Institute of Philosophy of Russian Academy of Sciences ]


[BVML Home Page] Srila Bhaktivinode Thakura Page







Srila Bhaktivinode
Thakura Page