OBV171019

08 Bhaktivedanta Music & Purports with Audio

Music & Purports

"Songs composed by the äcäryas are not ordinary songs. When chanted by pure Vaiñëavas who follow the rules and regulations of Vaiñëava character, they are actually effective in awakening the Kåñëa consciousness dormant in every living entity."
— A. C. Bhaktivedanta Swami

Ämära Jévana & Purport
15:59Minutes –
Çréla Bhaktivinoda Öhäkura –
"Envy and Egotism
Are the Ornaments I Wear"

Audio

CD 8-3

I am an impious sinner and have caused others great anxiety

(1)

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

[I am an impious sinner and have caused others great anxiety and trouble.]

(2)

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

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

(3)

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

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

(4)

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

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

(5)

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

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

(6)

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

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

[10:47]

CD 8-4Purport

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

Ämära jévana sadä päpe rata nähiko puëyera leça. This is a song sung by Bhaktivinoda Öhäkura in Vaiñëava humbleness. A Vaiñëava is always meek and humble. So he is describing the life of the people in general, taking himself to be one of them. The people in general are like the description given here.

He says that "My life is always engaged in sinful activities, and if you try to find out, you will not find even a trace of pious activities. Only full of sinful activities. And I am always inclined to give trouble to other living entities. That is my business. I want to see that others are suffering, and I enjoy.''

Nija sukha lägi' päpe nähi òori. "For my personal sense gratification, I do not care for any sinful activities. That means I accept any kind of sinful activity if it is satisfactory to my senses.''

Dayä-héna swärtha-paro. "I am not at all merciful, and only I see to my personal interest.''

Para-sukhe duùkhé. "As such, when others are suffering I become very happy, and always talking lies,'' sadä mithyä-bhäñé. "Even for ordinary things I am accustomed to speak lies.''

Para-duùkha sukha-karo. "And if one is suffering, that is very pleasant to me.''

Açeña kämanä hådi mäjhe mora. "I have got lots of desire within my heart, and I am always angry and falsely prestigious, always puffed up with false pride.''

Mada-matta sadä viñaye mohita. "I am captivated in subject matters of sense gratification, and almost I am crazy.''

Hiàsä-garva vibhüñaëa. "My ornaments are enviousness and false pride.''

Nidraläsya hata sukärje birata. "I am subdued, or I am conquered by sleep and laziness,'' sukärje birata, "and I am always averse to pious activities,'' akärje udyogé ämi, "and I am very enthusiastic to perform impious activities.''

Pratiñöha lägiyä çäöhya-äcaraëa, "I always cheat others for my prestige.''

Lobha-hata sadä kämé, "I am conquered by greediness and always lusty.''

E heno durjana saj-jana-barjita, "So I am so fallen, and I have no association of devotees.''

Aparadhi, "Offender,'' nirantara, "always.''

Çubha-kärja-çünya, "In my life, there is not a beat of auspicious activities,'' sadänartha manäù, "and my mind is always attracted by something mischievous.''

Nänä duùkhe jara jara. "Therefore at the fag end of my life, I am almost invalid by all such sufferings.''

Bärdhakye ekhona upäya-vihéna, "In my old age I have no other alternative now,'' tä 'te déna akiïcana, "therefore by force, I have now become very humble and meek.''

Bhaktivinoda prabhura caraëe, "Thus Bhaktivinoda Öhäkura is offering his statement of life's activities at the lotus feet of the Supreme Lord."

Anädi Karama-phale & Purport
21:35Minutes –
Çréla Bhaktivinoda Öhäkura –
"I Pray to Your Lotus Feet
That You Will be Kind"

Audio

CD 7-3

My mind never finds any satisfaction or happiness

(1)

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

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

(2)

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

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

(3)

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

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

(4)

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

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

[16:12]

CD 7-4Purport

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

Anädi karama-phale. Anädi karama-phale pori' bhavärëava-jale taribäre nä dekhi upäya. This is a song sung by Bhaktivinoda Öhäkura depicting the picture of the conditioned soul. It is said here, Bhaktivinoda Öhäkura is speaking, taking himself as one of the ordinary human being, that due to my past fruitive activities, I have now fallen in this ocean of nescience, and I do not find any means of coming out of this great ocean. It is just like the ocean of poison, e viñaya-halähale, divä-niçi hiyä jvale.

As, if anyone takes some pungent food, it burns the heart, similarly, as we are trying to be happy by sense enjoyment, actually it is just becoming the opposite, a cause of burning our heart. E viñaya-halähale, divä-niçi hiyä jvale, that burning sensation is going on twenty-four hours, day and night.

Mana kabhu sukha nähi päya, and on account of this my mind is not at all in satisfaction. Äçä-päça-çata-çata kleça dey abirata, I am always making plan, hundreds and thousands, how I shall become happy, but actually all of them giving me trouble, pains, twenty-four hours.

Pravåtti-ürmira tähe khelä, it is exactly like the waves of the ocean, always dashing one another, that is my position. Käma-krodha-ädi caya, bäöapäre dey bhaya, besides that, there are so many thieves and rogues. Especially they are six in number, namely lust, anger, envy, illusion, and so many ways, they are always present, and I am afraid of them. Abasäna hoilo äsi' belä, in this way, my life is becoming advanced, or I am coming to the point of end.

Jïäna-karma öhaga dui, more pratäriyä loi, although this is my position, still, two kinds of activities, namely mental speculation and fruitive activities, they are cheating me. Jïäna-karma öhaga, öhaga means cheater. There are jïäna-karma öhaga dui, more pratäriyä loi, they are misleading me, and abaçeñe fele sindhu-jale, after misleading me, they bring me on the seashore, and pushes me down within the sea.

E heno samaye bandhu, tumi kåñëa kåpä-sindhu, under the circumstance, my dear Kåñëa, you are the only friend, tumi kåñëa kåpä-sindhu. Kåpä kori' tolo more bale, now I lave no strength to get out of this ocean of nescience, so I request, I pray unto Your lotus feet, that by Your strength, You kindly pick me up.

Patita-kiìkare dhari' päda-padma-dhüli kori', after all, I am Your eternal servant. So, somehow or other, I am fallen in this ocean, You kindly pick me up, and fix me as one of the dust of Your lotus feet.

Deho bhaktivinoda äçraya, Bhaktivinoda Öhäkura entreats, that "Kindly give me shelter on Your lotus feet.'' Ämi tava nitya-däsa, actually I am Your eternal servant. Bhuliyä mäyära päç, somehow or other I forgot You, and I am now fallen in the network of mäyä. Baddha ho'ye ächi doyämoy, my dear Lord, I have been entangled in this way. Kindly save me.

Aruëodaya Kértana I
[from Gétävalé]
12:04Minutes –
Çréla Bhaktivinoda Öhäkura –
"You Have Achieved
Such a Rare Human Body"

Audio

CDV 7-3

Kértana Song to be Sung at Dawn

(1)

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

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

(2)

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

[and played the mådaìga, and the cymbals chimed in time. Lord Gauräìga's shimmering golden features danced, and His footbells jingled.]

(3)

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

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

(4)

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

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

(5)

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

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

(6)

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

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

(7)

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

[To penetrate the darkness of ignorance and bless everyone's heart, the holy name has risen like the shining sun.]

(8)

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

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

Aruëodaya Kértana I
[from Gétävalé]
15:08Minutes –
Çréla Bhaktivinoda Öhäkura –
"Lord Gauräìga's Shimmering
Golden Features Danced"

Audio

CDV 8-5

Kértana Song to be Sung at Dawn

(1)

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

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

(2)

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

[and played the mådaìga, and the cymbals chimed in time. Lord Gauräìga's shimmering golden features danced, and His footbells jingled.]

(3)

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

(4)

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

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

(5)

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

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

(6)

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

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

Aruëodaya-kértana I
[from Gétävalé]
25:34Minutes –
Çréla Bhaktivinoda Öhäkura –
"You Spend Your Nights
Uselessly Sleeping"

Audio

CDV 25-02

Kértana Song to be Sung at Dawn

(1)

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

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

(2)

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

[and played the mådaìga, and the cymbals chimed in time. Lord Gauräìga's shimmering golden features danced, and His footbells jingled.]

(3)

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

(4)

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

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

(5)

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

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

(6)

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

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

Aruëodaya-kértana II & Purport
[from Gétävalé]
24:23Minutes –
Çréla Bhaktivinoda Öhäkura –
"Wake Up, Sleeping Souls!
Wake Up, Sleeping Souls!"

Audio

690520PU-COL

"Wake Up Sleeping Souls!"

Prabhupäda:

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

[Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! You have slept so long on the lap of the witch Mäyä!] [Aruëodaya-kértana 2.1]

bhajibo boliyä ese saàsära-bhitare
bhuliyä rohile tumi avidyära bhare

[You came into this world of birth and death saying 'My Lord, I will certainly worship You,' but you have forgotten this promise and remained in great ignorance.]

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

[I have descended just to save you. Except for Me, who is your friend?]

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

[I have brought the medicine to eradicate the disease of illusion. Now pray for this Hare Kåñëa mahä-mantra and take it.]

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

[Bhaktivinoda fell at the lotus feet of Lord Gauräìga, and after begging for the holy name, he received that mahä-mantra.]

[16:30]

Purport

Jév jägo, jév jägo, gauracända bole. Jév means the living entities. Lord Caitanya Mahäprabhu is asking all living entities to "Wake up. Please wake up. Please get up." Jägo. Jägo means "Wake up."

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

[Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! You have slept so long on the lap of the witch Mäyä!]

"How long you shall go on sleeping on the lap of the witches, mäyä?" Bhajibo boliyä ese saàsära-bhitare: "In the womb of your mother you promised that this life you shall engage in the matter of developing your Kåñëa consciousness." Bhuliyä rohile tumi avidyära bhare: "But you are forgotten everything under the spell of illusory energy."

Actually, when the child remains within the womb of his mother, packed up in airtight bag, at the age of seven months within the womb, when he develops his consciousness, he feels very uncomfortable, and the fortunate baby prays to God, "Please relieve me from this awkward position, and this life I shall fully engage myself in developing my God consciousness, or Kåñëa consciousness." But as soon as the child comes out of the womb of his mother, under the spell of these three modes of material nature he forgets, and he cries, and the parents take care, and the whole thing is forgotten.

There is one instance of Parékñit Mahäräja. When he was in the womb of his mother, their paternal, I mean to say, enemy, Droëa..., son of Droëäcärya, Açvatthämä, he released a weapon called brahmästra. The brahmästra could kill even within the womb. So at that time Lord Kåñëa entered and saved the child. The child saw the form of Kåñëa and was remembering. And when the child came out, he was trying to find out where is that form. He was searching after Kåñëa. So the astrologers who were present there, they could understand that "This child is seeking something." Therefore his name was given, Parékñit. Parékñit means one who is trying to test. Parikña. Parikña means test, examination.

So there are many examples. Of course, very rare the child remembers. Generally forgets. So Lord Caitanya is trying to wake up all children of mäyä, nature's son, to wake up. The similar instruction is in the Vedic Upaniñad: uttiñöhata jägrata. The advice is that "Everyone should now wake up. They should not sleep under the spell of illusion, material nature. This human form of body must be utilized." The same thing Lord Caitanya is speaking in ordinary song, jév jägo, jév jägo, gauracända bole: "All living entities wake up. Don't miss this opportunity." Kota nidrä jäo mäyä-piçäcéra: "How long you shall remain asleep in this way, under the spell of mäyä? This is the opportunity. Don't sleep."

Then He says, "You have forgotten. But I have brought one medicine so that..." Just like when a man remains unconscious under some intoxication or snake bite, there are some herbs. If it is put before the nostril and if the patient smells, immediately he gets consciousness. Similarly, Caitanya Mahäprabhu said that "I have brought also one medicine." Enechi auçädhi mäyä nasibaro lagi': "This medicine can dissipate your this forgetfulness under the spell of mäyä." Enechi auñadhi mäyä näçibäro. What is that? Hari-näma mahä-mantra lao tumi: "This is this chanting Hare Kåñëa mantra. You please take it."

The idea is that if one simply chants Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare, his unconscious stage, or sleeping stage under the spell of illusory mäyä, will gradually vanish. Ceto-darpaëa-märjanam [Çikñäñöaka 1].So this is a song composed by Bhaktivinoda Öhäkura. So he says that bhakativinoda prabhu-caraëe pariyä: "Bhaktivinoda Öhäkura took the advantage of the instruction of Lord Caitanya and immediately fell down on the lotus feet of the Lord," hari-näma mahä-mantra loilo mägiyä, "and very humbly he begged Lord Caitanya, 'Kindly give me this medicine, and I shall utilize it.' ''

The whole instruction is that all sleeping members of the human society, they should take advantage of this Kåñëa consciousness movement, and willingly they should accept. Then there will be immediate effect, and everyone will be out of the clutches of mäyä, and his original consciousness, or Kåñëa consciousness, will be awakened, and his life will be sublime. [end]

Aruëodaya-kértana II
[Jév Jägo] [from Gétävalé]
12:04Minutes –
Çréla Bhaktivinoda Öhäkura –
"Wake Up, Sleeping Souls!
Wake Up, Sleeping Souls!"

Audio

CD 3-2

"Wake Up Sleeping Souls!"

Vocal, Harmonium and Mådanga: A.C. Bhaktivedanta Swami Prabhupäda
Tampura: Kanupriya däsa
Karätalas: Karandhara däsa
Recorded: June 1, 1972, Los Angeles

(1)

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

[Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the witch called Maya?"] [Aruëodaya-kértana 2.1]

(2)

bhajibo boliyä ese saàsära-bhitare
bhuliyä rohile tumi avidyära bhare

["You have forgotten the way of devotional service and are lost in the world of birth and death."]

(3)

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

["I have brought the medicine that will wipe out the dissease of illusion from which you are suffering. Take this mähä-mantra-]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

(4)

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

[Çréla Bhaktivinoda Öhäkura says: "I fall at the Lord's feet, having taken this mähä-mantra."]

Aruëodaya-kértana II
[Jév Jägo] [from Gétävalé]
12:33Minutes –
Çréla Bhaktivinoda Öhäkura –
"How Long Will You Sleep in the
Lap of the Witch Called Maya?"

Audio

CDV 4-2

"Wake Up Sleeping Souls!"

(1)

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

[Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the witch called Maya?"] [Aruëodaya-kértana 2.1]

(2)

bhajibo boliyä ese saàsära-bhitare
bhuliyä rohile tumi avidyära bhare

["You have forgotten the way of devotional service and are lost in the world of birth and death."]

(3)

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

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

(4)

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

["I have brought the medicine that will wipe out the dissease of illusion from which you are suffering. Take this mähä-mantra -]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare"

(5)

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

[Çréla Bhaktivinoda Öhäkura says: "I fall at the Lord's feet, having taken this mähä-mantra."]

Aruëodaya-kértana II
[Jév Jägo] [from Gétävalé]
13:02Minutes –
Çréla Bhaktivinoda Öhäkura –
"I Fall at the Lord's Feet, Having
Taken of this Mähä-mantra"

Audio

CDV 19-4

"Wake Up Sleeping Souls!"

Prabhupäda: Soft

(1)

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

Lord Gauräìga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! How long will you sleep in the lap of the witch called Maya?" [Aruëodaya-kértana 2.1]

(2)

bhajibo boliyä ese saàsära-bhitare
bhuliyä rohile tumi avidyära bhare

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

(3)

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

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

(4)

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

"I have brought the medicine that will wipe out the dissease of illusion from which you are suffering. Take this mähä-mantra -

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

(5)

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

Çréla Bhaktivinoda Öhäkura says: "I fall at the Lord's feet, having taken this mähä-mantra."

Bhajahü Re Mana & Purport
22:09Minutes –
Çréla Govinda Däsa Kaviräja –
"This Life is Tottering Like a
Drop of Water on a Lotus Petal"

Audio

CD 14-3

The Cooperation of Our Mind

(1)

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

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

(2)

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

[Both in the day and at night I remain sleepless, suffering the pains of the heat and cold, the wind and the rain. For a fraction of flickering happiness I have uselessly served wicked and miserly men.]

(3)

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

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

(4)

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

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

[13:19]

CD 14-4Purport

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

Bhajahü re mana, çré-nanda-nandana-abhaya-caraëäravinda re. This is a song composed by Govinda däsa, a great poet and Vaiñëava. In the Bhagavad-gétä it is said that if you have your mind controlled, then your mind is the best friend. But if your mind is uncontrolled, then he is your greatest enemy. So we are seeking after friend or enemy. So both of them are sitting with me. If we can utilize the friendship of the mind, then we are elevated to the highest perfectional stage. But if we create mind as my enemy, then my path to hell is clear.

Therefore Govinda däsa Öhäkura, he is addressing his mind. The yogis try to control the mind by different gymnastic process. That is also approved. But it takes a long time, and sometimes there are failures. In most cases they are failures. Even a big yogi like Viçvämitra, he also failed, what to speak of these teeny and nonsensical yogis.

So Govinda däsa advises that "You just engage your mind in Kåñëa consciousness. Then mind becomes automatically controlled.'' If the mind has no chance of being engaged in any other business except Kåñëa consciousness, then he cannot become my enemy. It is automatically my friend. That is the instruction in the Çrémad-Bhägavatam: sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]. Lord, King Ambaréña, he first of all engaged his mind on the lotus feet of Kåñëa. So similarly, here also, Govinda däsa Öhäkura, he is asking his mind: "My dear mind, you just engage yourself to the lotus feet of abhaya-caraëäravinda.'' That is the name of the lotus feet of Kåñëa. Abhaya means fearless.

If you take shelter of the lotus feet of Kåñëa then you immediately become fearless. So he advises "My dear mind, you just engage yourself on the service of the lotus feet of Govinda.'' Bhajahü re mana çré-nanda-nandana. He does not say "Govinda.'' He addresses Kåñëa as "the son of Nanda Mahäräja.'' "Because that lotus feet is fearless, you will have no more any fear from the attack of mäyä."

"Oh, I have got to enjoy so many things. How can I fix up my mind on the lotus feet of Kåñëa?'' Then Govinda däsa advises, "No, no.'' Durlabha mänava-janma. "You don't waste your life in that way. This human form of life is very rare. Out of many, many thousands and millions of births, you have got this opportunity.'' Durlabha mänava-janama sat-saìge. "Therefore don't go anywhere. You just associate with pure devotees.'' Taraha ei bhava-sindhu re. "Then you shall be able to cross of the ocean of nescience.'' "Oh, if I engage my mind always in Kåñëa, then how I shall enjoy my family, my other paraphernalia?''

So Govinda däsa says, ei dhana yauvana. "You want to enjoy your wealth and your youthful ages,'' ei dhana yauvana, putra parijana, "and you want to enjoy the society of friendship, love and family, but I say,'' ithe ki äche paratéti re, "do you think that there is transcendental pleasure in this nonsense thing? No, there is none. It is simply illusion.'' Ei dhana yauvana, putra parijana, ithe ki äche paratéti re. Durlabha mänava-janama sat-saìge, taraha ei bhava sindhu re, çéta ätapa bäta bariñaëa ei dina jäminé jägi 're, viphale sevinu kåpaëa durajana capala sukha-laba lägi' re.

Govinda däsa is reminding his mind: "You have experience of your material happiness. So material happiness means, the ultimate goal of material happiness is sex life. But don't you remember how long you can enjoy this sex life?" Capala. "Flickering. Say, for a fewMinutes or moment. That's all. But for that purpose you are working so hard?" Çéta ätapa. "Don't care for snowfall. Don't care for scorching heat. Don't care for torrents of rain. Don't care for keeping night duty. Whole day and night you are working.

And what is the result? Simply for that flickering momentous enjoyment. Are you not ashamed of this?" So çéta ätapa, bäta bariñaëa, ei dina jäminé jägi re. Dina means day, and jäminé means night. "Day and night, you are working so hard. Why?" Capala sukha-laba lägi' re. "Simply for that flickering happiness." Then he says, ei dhana yauvana, putra parijana, ithe ki äche paratéti re. "There is no happiness actually, eternal happiness, transcendental happiness, in enjoying this life, or this youthful age, or family, society. There is no happiness, no transcendental happiness."

Therefore kamala-dala-jala, jévana öalamala. "And you do not know how long you shall enjoy this life. Because it is tottering. You are on the tottering platform. Just like there is water on the lily leaf. It is tilting. At any moment it will fall down. So our life is tilting. At any moment it may collapse. We may meet, by chance, any danger, and finished. So don't waste life in that way.'' Bhajahü hari-pada néti re. "Be always engaged in Kåñëa consciousness. That is the success of your life.''

And how to discharge this Kåñëa consciousness? He advises, çravaëa kértana, smaraëa vandana, päda-sevana däsya re. You can adopt out of the nine ways of devotional service any one. If you can adopt all of them, that's very nice. If not, you can adopt eight of them. You can adopt seven of them, six of them, five of them, four of them. But even if you adopt only one of them, your life will be successful. What are those nine methods? Çravaëaà kértanam. Hearing from authoritative sources. And chanting. Çravaëaà kértanam. Smaraëam. Memorizing. Vandanam, prayers.

Çravaëa kértanaà, smaraëaà vandana. Päda-sevanam. Offering service to His lotus feet as eternal servant. Püjana sakhé-jana. Or just try to love Kåñëa as your friend. Ätma-nivedana. Or give up everything for Kåñëa. That is the way of devotional service, and Govinda däsa is aspiring after that Kåñëa consciousness business.

Bhajahü Re Mana & Purport
22:40Minutes –
Çréla Govinda däsa Öhäkura –
"You Cannot Imitate Haridäsa Öhäkura.
You Have to Associate with Devotees"

Audio

CDV 14-1

The Cooperation of Our Mind

[Çréla Prabhupäda leads with devotee response, using morning melody]

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re

durlabha mänava-janama sat-saìge
taroho e bhava-sindhu re

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re

e dhana, yaubana, putra, parijana
ithe ki äche paratéti re

kamala-dala-jala, jévana öalamala
bhajahü hari-pada néti re

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re

durlabha mänava-janama sat-saìge
taroho e bhava-sindhu re

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

biphale sevinu kåpaëa durajana
capala sukha-laba lägi’ re

e dhana, yaubana, putra, parijana
ithe ki äche paratéti re
e dhana, yaubana...

jévana öalamala, kamala-jala-dala,
jévana öalamala...
bhajahü hari-pada néti re

çravaëa, kértana, smaraëa, vandana,
çravaëa, kértana, smaraëa...

päda-sevana, d... re
päda...

ätma-nivedana...
püjana, sakhé-jana, ätma-nivedana
püjana, sakhé-jana, ätma-nivedana
govinda-däsa-abhiläña re
püjana, sakhé-jana, ätma-nivedana
govinda-däsa-abhiläña re

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
bhajahü re mana...

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
bhajahü re...

durlabha mänava-janama sat-saìge
durlabha mänava...

taroho e bhava-sindhu re

durlabha mänava-janama sat-saìge
durlabha mä...

durlabha mänava-janama sat-saìge

taroho e bhava-sindhu re

e dhana, yaubana, putra, parijana
ithe ki äche paratéti re
e dhana, yau...

jévana öalamala, kamala-jala-dala,
jévana...

bhajahü hari-pada néti re

bhajahü hari-pada néti re
bhajahü...

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
bhajahü re mana...

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
bhajahü re...

[09:36]

CDV 14-2Purport

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

So this song was sung by Govinda däsa. Govinda-däsa-abhiläsa re. What is his desire? Abhiläsa means desire. Bhajahü re mana çré-nanda-nandana: “My dear mind...’’ Because mind is our friend and enemy. If you train the mind, then mind is your best friend. And if you cannot train your mind, then it will be your bitterest enemy. Sa vai manaù kåñëa-padäravindayoù [SB 9.4.18]. Therefore, mind has always to be engaged on the lotus feet of Kåñëa, then mind automatically will be controlled and will become friend. So Govinda däsa is expressing his desire: “My dear mind, you just be engaged in devotional service of Nanda-nandana.’’ His..., he does not say Kåñëa. He says Nanda-nandana. Bhajahü re mana çré-nanda-nandana. If we address Kåñëa directly, that is not very pleasing, but if we say Kåñëa: Nanda-nandana, Yaçodä-nandana, Devaké-nandana, Pärtha-särathi—in relationship with His devotee—then He becomes more pleased.

So bhajahü re mana çré-nanda-nandana. Why Çré-Nanda-nandana? Now, abhaya-caraëäravinda re. If you take shelter of the lotus feet of Kåñëa, Nanda-nandana, then you’ll have no more anxiety, fear.

samäñritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço muräreù
bhavämbudhir vatsa-padaà paraà padaà
padaà padaà yad vipadäà na teñäm
[SB 10.14.58]

This is Bhagavat-darçana. Padaà padaà yad vipadäm. This material world, padaà padam means step by step there is danger. So one who takes shelter of the lotus feet of Kåñëa, mahat-padaà puëya-yaço muräreù samäñritä, for him there is no more danger. Abhaya-caraëäravinda re. How it is possible to take complete shelter of Kåñëa, which is fearlessness, no anxiety, vaikuëöha? Durlabha manava-janama sat-saìge. This is possible if you associate with devotees. If you think that “Now I have become very much advanced. Now I shall live alone and chant Hare Kåñëa, imitating Haridäsa Öhäkura,’’ this is nonsense. You cannot imitate Haridäsa Öhäkura. You have to associate with devotees. Durlabha manava-janama sat sange. Sat-sange. Satäà prasaìgän mama vérya-saàvido [Bhäg. 3.25.25].

If you remain with the devotees, then by their association, by talking with them, you’ll get real understanding of God consciousness. It is very practical to understand. Just like in material world there are many associations, societies. Businessmen, they have got their Stock Exchange association. Those who are dealing in exchange, they have got an association. They go there, and their business facility is very good. Similarly, so many clubs. If you want to drink and enjoy sense, you go to so many clubs and associate with them and you’ll learn how to drink, how to mate very nicely. So association is very important thing. Therefore, our Kåñëa consciousness society, we are giving chance people to associate with us so that they will be able to understand what is Kåñëa, what is Kåñëa consciousness.

Therefore Govinda däsa recommends, durlabha mänava-janama-sat-saìge. Mänava. This human life is durlabha, very rarely obtained. Not dogs’ association, crows’ association, but swans’ association. There are association even by nature. “Birds of the same feather flock together.’’ Crows, they’ll mix with crows, and the swans will mix with swan. White swan in very nice water, nice garden, they will like that. The crows will not like that. The crows will like where filthy things are thrown away. They’ll take pleasure there.

So similarly, according to the quality of nature, there are different association in human society. So it is recommended that durlabha mänava sat-saìge: not with the crows but with the swans. You give the swan milk and water, it will take the milk portion and give it up the water portion. Similarly a swan, a haàsa, paramahaàsa means in this human form of life, one who takes the spiritual portion of life and rejects the material portion of life, he is called haàsa, paramahaàsa. We are mixed. Our body is material, but I am spirit soul. So we have to know the techniques how to get out of this material bondage.

It will come out from this material body, but when it comes out, then it will vanquish the material body. Very good example. The fire, there is..., in the wood there is fire, everyone knows. So you ignite fire, and if you make it dry, then the fire takes place very quickly. And when it is blazing fire, then the wood becomes vanquished. There is no more existence of the wood. Similarly, if you can invoke your spiritual consciousness, Kåñëa consciousness, when it will be very nicely going on, then your material existence will be finished. This is the process. Durlabha mänava-janama sat-saìge taraha e bhava-sindhu re. In this way, just get on the other side of this ocean of nescience.

Then, one may say that “If I associate with the Kåñëa consciousness movement, then how my family affairs will go on? Who will look after my wife and children, society, friendship, love? I have got so many business.’’ Therefore he says, çéta ätapa bäta bariñaëa ei dina jäminé jägi re: “My dear mind, you are working so hard.’’ Çéta ätapa. “In severe cold you are going to work. In scorching heat you are going to work. Torrents of rain... You cannot stop your work.’’ Çéta ätapa bäta bariñaëa. “Night duty, whole night working.’’ People are doing that. Çéta ätapa bäta bariñaëa ei dina jäminé jägi re. Whole day work, again I’ll get some more money, I’ll let you work at night also, extra. In this way we are working. Why you are working? Why you are working?

çéta ätapa bäta bariñaëa
ei dina jäminé jägi re
biphale sevinu kåpaëa durajana
capala sukha labha lägi’ re

“In this way I have wasted my time,’’ biphale sevinu, “to serve kåpana durajana, some so-called society, friendship and love. Kåpaëa, they will not...never be engaged in Kåñëa consciousness, but I am engaged in their service.’’ So this is general, not that every, every family. Mostly 99.9. So biphale sevinu, “In this way I am wasting my time. And what is the pleasure?’’ Capala sukha-labha lägi’ re. “FewMinutes sex, that’s all.’’ Behind this sex, so many labor. Therefore, Govinda däsa says that “You are trying to enjoy wealth,’’ ei-dhana, yauvana, putra, parijana. Material happiness means to acquire money, dhana; and then jana, many adherents or dependents—wife, children, friends, society, so many things, country. So putra, parijana, ithe ki äche paratéti re. “You cannot have any transcendental bliss in this.’’

Kamala-jala-dala, jévana öalamala. The life is tottering. You cannot say when the life will be finished. The example is given, kamala-jala-dala. Just like lotus leaf. If you put water on the leaf, it will not stay, it will be tiltering. At any moment it slips. Similarly, our life is like that, tiltering. At any moment—finished. Kamala-jala-dala, jivana..., bhajahu hari-pada néti re. Therefore, engage yourself in Kåñëa consciousness as much as you can finish before the death comes. That is your mission. And what is Kåñëa consciousness? Çravana, kértana, smarana, vandana, päda-sevana, püjana, sakhé-jana, ätma-nivedana, the nine kinds of devotional service, govinda-däsa-abhiläña re.

So everyone should desire like Govinda däsa. Çravana kértana, these are the devotional process: hearing; chanting; remembering; arcana, worshiping the Deity; vandana, offering prayer. There are nine kinds. So human life is meant for this purpose. And by this process, gradually we ignite the fire of Kåñëa consciousness, or spiritual consciousness. Then, by that fire, as by blazing fire the wood itself becomes burnt into ashes, so our, all of our covering... The spirit soul is covered by matter, by ignorance. So this covering and ignorance will be burnt into ashes, and you’ll become free and go back to home, back to Godhead. This is the purport of this song.

Bhajahü Re Mana & Purport
29:46Minutes –
Çréla Bhaktivinoda Öhäkura –
"Envy and Egotism
Are the Ornaments I Wear"

Audio

660330PU-NY

The Cooperation of Our Mind

Prabhupäda: Hear carefully. Just try to hear, then...

[sings Bhajahü Re Mana, accompanied by karatälas]

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

[O mind, just worship the lotus feet of the son of Nanda, which make one fearless. Having obtained this rare human birth, cross over this ocean of worldly existence by associating with saintly persons.]

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

[Day and night I remain sleepless, suffering heat and cold, wind and rain. For a bit of flickering happiness I have vainly served wicked and miserly men.]

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

[What assurance of real happiness is there in all one’s wealth, youth, sons, and relatives? This life totters like a drop of water on a lotus petal; therefore you should always worship the lotus feet of Lord Hari.]

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

[Govinda Däsa longs to hear the glories of Lord Hari, chant His glories, constantly remember Him, offer Him prayers, serve His lotus feet, become His servant, worship Him, serve Him as a friend, and completely offer Him his very self.]

[08:10]

Purport

This is a song which a devotee is praying and asking his mind, bhajahü re mana. Mana means mind. Because, at the present moment, our mind is the driver, and this body is just like a car. In the Bhagavad-gétä also it is stated, bhrämayan sarva-bhütäni yanträrüòhäni mäyayä [Bg. 18.61], this body is a car made of this material nature.

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

The living entity, what is said "I," I am now seated on this car prepared by the nature, material nature. And the driver is the mind. And the driver is not in my control. The driver is taking me anywhere he likes. You see? I am... Personally, I am not able to drive. I have engaged one driver, which is called the mind, and this body is the car, and the mind is carrying me...

Woman: Like driver.

Prabhupäda: ...like driver, anywhere it likes. So therefore the proprietor, I, I am, I am requesting the driver... When I am helpless, so I am requesting, "My dear mind," bhajahü re mana, "my dear mind..." Mana means mind. "You kindly worship Lord Kåñëa." Çré-nanda-nandana. Çré-nanda-nandana means Lord Kåñëa.

Lord Kåñëa appeared as the son of Vasudeva, and He was accepted by Nanda Mahäräja as his..., what is called? Son who is accepted from others? So he, he was His foster father. So he's reques... "I am requesting that you worship Lord Kåñëa, who is abhaya-caraëa." Abhaya-caraëa means He's the fearless shelter. If we take shelter of Kåñëa, then we become free from all anxieties. Just like a helpless child, when he's taken care of by his parents, he becomes careless..., carefree, not careless. Carefree. "Similarly, I am requesting, my dear mind, 'You do not drive in this way, dangerously. Please worship Lord Kåñëa, who is fearless shelter.' " Bhajahü re mana çré-nanda-nandana-abhaya-caraëäravinda re: "His lotus feet is fearless shelter."

One who takes shelter... As the Lord says in Bhagavad-gétä, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. Now, either you say Kåñëa or you say superconsciousness... Superconsciousness is impersonal conception of Kåñëa, and Kåñëa is personal conception of superconsciousness. Because Kåñëa means He's not only superconscious, but He's supreme bliss and supreme knowledge—supreme knowledge means superconsciousness—and eternal, supreme consciousness, supreme bliss. That is the definition of Kåñëa.

Now, then the devotee says that durlabha mänava-janama sat-saìge taroho e bhava-sindhu re. Now, this body, this human body, is durlabha. Durlabha means very valuable. It is obtained with..., after a great struggle of existence. We have to come through so many species of life: aquatics, birds, then trees, then reptiles, then beasts... There are so many. So many. There are eighty-four lakhs, means 8,400,000 species of life, and we had to pass through by gradual evolution. This theory is accepted by Darwin also, evolutionary theory. So this human body is very valuable.

So he requests, "My dear mind..." Mind, of course, the..., in the lower animal life the mind is there also. Also mind is not developed, but they have got mind. It is a... In the very lower animal living condition, the mind is not at all developed, but at least, in animal life, there is mind. Now, the devotee requesting that "This life, this human form of life, is very valuable. Don't waste it. Don't waste it, but you just to make your life successful in the association of saints and sages."

Woman: What?

Prabhupäda: Saints. Saints. S-a-i-n-t-s. Saints and sages.

Woman: No, no.

Prabhupäda: You have no saint?

Girl: Saints and sages, s-a-i...

Woman: Saints?

Prabhupäda: Saints.

Woman: Oh, saints and sages.

Prabhupäda: Yes. Saints and sages. You see? "So you should not make association with anybody else, but you make your association only with saints and sages and make your this valuable human form of life successful. Don't waste your time. You worship Lord Kåñëa with the help of the saints and sages and make your life successful." That he is requesting. "Don't drive in this irresponsible way to put me into the ocean."

And it is also requested that "We are just like in the ocean of birth and death." This material cosmic situation is sometimes explained as the ocean, and these planets, they are explained as islands. And actually, they are islands in the air. Just like we have got islands in the sea and ocean, similarly, these planets are islands in the air, air islands, so many planets.

So he says that durlabha mänava-janama sat-saìge tara e bhava-sindhu re. Bhava-sindhu. Bhava-sindhu means this cosmic situation where birth and death is going on continually, one after another. "So you stop this business of repeated birth and death. You make your this human form of life successful and get release from this disease of birth and death." Birth and death is a sort of disease for the living entity. It is not the normal condition. Due to our this abnormal encagement in the material body, we are put into the birth and death. Otherwise, I am not subjected to birth and death. I am eternal. I am eternal.

So he is requested that "Don't waste your time, my dear mind." Because mind is taking me here and there. So he's requesting mind. It is very philosophical. This is concentration, requesting the mind, "Don't put me into the ocean of birth and death. Please save me, and just make your life successful in the association of saints and sages. That is my request."

Bhajahü re mana çré-nanda-nandana. So worship, worship of Lord Kåñëa or the Supreme Lord and, at the same time, association of saints and sages, that makes our life successful. Association of good persons and, at the same time, simultaneously, devotional service to the Lord. These two things combinedly can make our life successful.

Woman: How do you call devotion to the Lord?

Prabhupäda: Eh? Yes. Lord... We worship Kåñëa, the symbol of supreme consciousness. Because in the Bhagavad-gétä it is said that kleça adhikataras teñäm avyaktäsakta-cetasäm [Bg. 12.5].

If you take up impersonal, simply consciousness, then you have to pass through difficult process. But if you accept the symbol, Kåñëa, the symbol of supreme consciousness, that will be easier for you. Yes. It is said. So Kåñëa... I can concentrate my mind. I can focus my mental activities in the service of the Lord, Kåñëa. Because He is supreme consciousness, therefore automatically I concentrate on the supreme consciousness.

So,

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

Then he says that "What I am doing? What is my present occupation?" The present occupation is,

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

[Day and night I remain sleepless, suffering heat and cold, wind and rain. For a bit of flickering happiness I have vainly served wicked and miserly men.]

He says that "I am working hard, day and night. And there is no question of winter or summer or rainy season. I have to work hard, day and night. If there is night duty in the winter season, I have to join my office at twelve o'clock at night. So I must go. There is snowfall. If I don't go, then I'll be absent. So I am working so hard, very hard.'' Çéta ätapa bäta bariñaëa, jäminé jägi re.

"And what for I am working?'' Now, biphale sevinu kåpaëa durajana: "Just to serve persons who cannot protect me." "Who cannot protect me.'' We think that my wife or my husband or my children or my relatives or my friends and, oh, so many we have got, relationship with this material world... And everyone is working to satisfy his relatives. A family man is working so hard because he has to satisfy his wife, children, friends and so many other person. But one should be conscious that "These friends and relatives, they cannot protect me ultimately. They are... Neither I can protect them, nor they can protect me.'' You see?

Everyone responsible. Everyone is responsible for his own activity. Besides that... Now, suppose if I am constructing a high building, skyscrapers—just like you have got very good experience in this country—if somebody asks me that "Why you are building so high building? What is the reason?'' and if I answer, "Just to set fire it it,'' then the..., the man will laugh: "You, simply for setting fire, you are spending so much money and building this high building for setting fire?'' "Yes.''

So this sort of answer is just like in our present activities. Now, of course, you take the dead bodies to the crematorium and, I mean to say, put into the grave. But India... In India, of course, there is graveyard for the Muhammadans and the Christians, but the Hindus, they burn the dead body. They burn the dead body. You see? In the Bhägavata also, these three system are recorded, that the ultimate transformation of this body will be either ashes, stool or earth.

Woman: Earth...

Prabhupäda: Earth...

Woman: ...stool...

Prabhupäda: ...stool or ashes. How it is? Now, because after death, persons who burn the dead body, that is turned into ashes. This body, this beautiful body, will be turned into ashes. And those who bury in the graveyard, that will turn into...

[aside:] Oh, that is air. Don't disturb yourself. That is the air.

If we bury in the ground, gradually the body will turn into earth. And according to Iranian system, the body is thrown to the vultures. They eat it. So that will be turned into animal stool. You see? So that is the last stage of this body.

So everyone knows that everyone will die. Still, we are working so hard. We are making our bank balance, we are just making will and papers just to give protection to our family or to our children, and there is no time. Everyone is very busy in this. But he does not see that "All these, what I am doing, all these body ultimately become either ash or animal stool or turn into earth. So why I am taking so much trouble?"

Therefore the revealed scripture advises that "You have to maintain your body. That's all right. But for simply material comforts you should not devote time more than it is absolutely required." That means don't increase your bodily necessities. Don't increase your bodily necessities.

That was the standard of Indian civilization. They did not, the sages and saints, they did not advise to increase the necessities of the body. They, I mean to say, planned the social system in such a way that people should be satisfied only for..., by the bare necessities of life. We require some eating, we require some sleeping, or shelter place, and we require some sense gratification and we require some protection from enemies.

[aside:] Yes? Come. Ah-hah! Ah, ah-hah, ah-hah! [indistinct name] Come in. Come in. [end]

Bhajahü Re Mana & Purport
31:45Minutes –
Çréla Govinda Däsa Kaviräja –
"Cross Over this Ocean
Of Wordly Existence"

Audio

CDV 12-3

The Cooperation of Our Mind

Prabhupäda:

durlabha mänava-janama sat-saìge
taroho e bhava-sindhu re
durlabha mänava...

Ready?

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

e dhana, yaubana, putra, parijana
ithe ki äche paratéti re
e dhana, yaubana...parijana
ithe ki äche paratéti re
jévana öalamala...
kamala-dala-jala, jévana öalamala
kamala-dala-jala, jévana öalamala
ithe ki äche paratéti re
jévana öalamala, kamala-dala-jala

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

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

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

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

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

bhajahü re mana çré-nanda-nandana
abhaya-caraëäravinda re
bhajahü re...

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

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

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

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

[13:05]

CDV 12-4Purport

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

Bhajahü re mana çré-nanda-nandana-abhaya-caraëäravinda re. Bhaja, bhaja means worship; hu, hello; mana, mind. The poet Govinda däsa, a great philosopher and a devotee of the Lord, he is praying. He is requesting his mind, because mind is the friend and mind is the enemy of everyone. If one can train his mind in Kåñëa consciousness, then he is successful. If he cannot train his mind, then his life is failure. Therefore, Govinda däsa, a great devotee of Lord Kåñëa... His very name suggests, Govinda däsa. Govinda, Kåñëa, and däsa means servant.

This is the attitude of all devotees. They always put, affix this däsa, means servant. So Govinda däsa is praying, “My dear mind, please you try to worship the son of Nanda, who is abhaya-caraëa, whose lotus feet is secure. There is no fear.” Abhaya. Abhaya means there is no fear, and caraëa, caraëa means lotus feet. So he is advising his mind, “My dear mind, please you engage yourself in worshiping the fearless lotus feet of the son of Nanda.” Bhajahü re mana çré-nanda-nandana. Nanda-nandana means a son of Nanda Mahäräja, Kåñëa. And His lotus feet is abhaya, fearless. So Govinda däsa is requesting his mind, “Please be engaged in the transcendental loving service of the lotus feet of Kåñëa.”

So far other things are concerned... And he says also that durlabha mänava-janama. Durlabha means very rare to obtain. Mänava-janma means this human form of life. It comes after a very long rotation. Once chance is given to become Kåñëa conscious so that one may get out of the cycle of birth and death. Therefore he advises that this life, this human form of life, is very important, durlabha. Durlabha means... Duù means with great difficulty, and labha means obtainable.

So foolish people, they do not know what, how much important this human form of life. They are simply wasting in sense gratification like animals. So this is very instructing, that he is training his mind that “You engage your mind in the worship of Lord Kåñëa.” Durlabha mänava-janama sat-saìge. And this training of the mind is possible only in good association, sat-saìga. Sat-saìga means persons who are simply cent per cent engaged in the service of the Lord. They are called sat. Satäà prasaìgät.

Without association of devotees, it is impossible to train the mind. It is not possible by the so-called yoga system or meditation. One has to associate with devotees; otherwise it is not possible. Therefore, we have formed this Kåñëa consciousness society so that one may take advantage of this association. So Govinda däsa, poet and devotee, is advising, durlabha mänava-janama sat-saìge: “You have got this very nice, rare human body. Now associate with devotees and engage your mind on the fearless lotus feet of Kåñëa.” He is requesting his mind.

Then he is pointing out the frustration of life. What is that? Çéta ätapa bäta bariñaëa e dina jäminé jägi re. Çéta means winter. Ätapa means summer, when there is scorching sunshine, ätapa. Çéta ätapa. Bäta, cold, bariñaëa, torrents of rain. So these disturbances are always there. Sometimes it is severe cold, sometimes it is scorching heat, sometimes there is torrents of rain, sometimes this or that is going on.

So he says, çéta ätapa bäta bariñaëa e dina jäminé jägi re. Whole day and night, people are working very hard without caring, severe cold, severe heat, and torrents of rain, and keeping night [duty], going to the desert, going underneath the sea—everywhere they are so busy. Çéta ätapa bäta bariñaëa e dina jäminé jägi re. There is night duty and so many other engagements. So he says,

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

“Now, with all this hard labor, what I have done? I have served some persons who are not at all favorable to my Kåñëa consciousness. And why I have served them?” Capala sukha-laba lägi’ re. Capala, very flickering happiness. “I think if my small child smiles, I will be happy. I think if my wife is pleased, I think I am happy. But all this temporary smiling or feeling of happiness, they are all flickering.” That one has to realize.

There are many other poets also similarly have sung that this is..., this mind is just like a desert, and it is hankering after oceans of water. In a desert, if a ocean is transferred, then it can be inundated. And what benefit can be achieved there if drop of water is there? Similarly, our mind, our consciousness, is hankering after ocean of happiness. And this temporary happiness in family life, in society life, they are just like drop of water. So those who are philosophers, those who have actually studied the world situation, they can understand that “This flickering happiness cannot make me happy.”

Then he says, kamala-dala-jala, jévana talamala. Kamala-dala-jala means the lily, lily flower. You have all seen lily flower on the lakes. They are tottering, always in the water. Tottering. Any way, any time, it can be overflooded. Similarly, this life is full of danger always, always in danger. Any moment it can be finished. There are so many instances. People look it, but they forget. That is the wonderful thing. They are seeing every day, every moment, that he is himself in danger, others are in danger. Still, he is thinking that “I am secure.’’ This is the position.

So life is very tottering and in dangerous position. Therefore, one should take advantage of this human form of life and immediately engage in Kåñëa consciousness. That should be the request of everyone to his mind, “My dear mind, don’t drag me in the dangerous position. Please keep me in Kåñëa consciousness.’’ Thus Kåñëa consciousness, how it can be achieved, that is also being described by Govinda däsa. He says,

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

Abhiläña means aspiration, hope, or ambition. He is ambitious of becoming a devotee in nine different ways. The first thing is çravaëa. Çravaëa means hearing. One has to hear from authorities. That is the beginning of spiritual life or Kåñëa consciousness. Just like Arjuna. He achieved his spiritual consciousness, or Kåñëa consciousness, by hearing from Kåñëa. Similarly, one has to hear from Kåñëa or from the representative of Kåñëa. One who presents Kåñëa’s words as it is—from him one has to hear because at the present moment we have no opportunity to hear directly.

To hear directly from Kåñëa is there. The arrangement is there. Kåñëa is situated in everyone’s heart, and one can hear from Him very easily, anywhere and everywhere, but he must have the training how to hear. For that purpose one requires the help of the representative of Kåñëa. Therefore Caitanya Mahäprabhu says that one can achieve devotional service of Kåñëa by the combined mercy of Kåñëa and the spiritual master. Guru-kåñëa-kåpäya päya bhakti-latä-béja [Cc Madhya 19.151].

By the grace of spiritual master, guru, and by the grace of Kåñëa, one achieves the opportunity of serving Kåñëa in devotional service. So in the Caitanya-caritämåta it is also said that spiritual master is the direct manifestation of Kåñëa.

Kåñëa comes before the devotee as spiritual master just like sun enters your room by the sunshine. Although the sun does not enter your room or your city or your country—he is so many millions and millions of miles away—still, he can enter everywhere by his potency, the sunshine. Similarly, Kåñëa enters everywhere by His different potencies. And to receive this light from Kåñëa, one has to hear. Hearing is so important. Therefore Govinda däsa says, çravaëa. Çravaëa means hearing. And one who has heard nicely, his next stage will be kértanam. Just like our boys who have heard a little nicely, now they are very eager to chant, going from street to street.

This is natural sequence. It is not that you hear, but you remain stopped. No. The next stage will be kértanam. Either by chanting vibration or by writing or by speaking or by preaching, the kértana will be there. So çravaëaà kértanam, first hearing and then chanting. And hearing and chanting about whom? About Viñëu, not for any nonsense. Çravaëaà kértanaà viñëoù [Bhäg. 7.5.23].

These things are stated in the çästra. The ordinary people, they are also engaged in hearing and chanting. They are hearing in the newspaper of some politician, and the whole day they are discussing and chanting, “Oh, this man is going to be elected. This man is going to ...’’

So hearing and chanting is there everywhere. But if you want spiritual salvation, then you have to hear and chant about Viñëu, nobody else. Çravaëaà kértanaà viñëoù. So the poet sings, çravaëa, kértana, smaraëa, vandana, päda-sevana, däsya re. So there are different processes: hearing, chanting, remembering, worshiping in the temple, engaging oneself in the service. So he is desiring all nine kinds of devotional service. Ultimately, püjana sakhé-jana. Sakhé-jana means those who are confidential devotees of the Lord, to please them. And ätma-nivedana. Ätmä means self, and nivedana means surrender. Govinda-däsa-abhiläña.

The poet’s name is Govinda däsa, and he expresses that his desires are only this. He wants to utilize the opportunity of his human form of life in this way. This is the sum and substance of this song.

Bhajahü Re Mana & Purport
34:16Minutes –
Çréla Govinda Däsa Kaviräja –
"You Should Always Serve
and Worship Lord Hari"

Audio

CD 5-4

The Cooperation of Our Mind

(1)

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

(2)

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

(3)

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

(4)

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

[19:06]

CD 5-5Purport

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

Bhajahü re mana çré-nanda-nandana-abhaya caraëäravinda re. This is a song sung by Govinda däsa, poet Govinda däsa. He's addressing his mind, because, after all, we have to work with the cooperation of our mind. If our mind is disturbed, if the mind is dragging us to choose something else, then it is very difficult to concentrate in one sort of business. That is practical. Therefore the yoga system means to control the mind. It is a mechanical process of controlling the mind.

Because without controlling the mind, without the mind being disturbed, without the mind being not disturbed, nobody can make any spiritual progress. But our Vaiñëava system is to engage the mind directly in devotional service so that it may not go outside the scope of devotional service. That is our system. And that is practical. If we concentrate our mind on the lotus feet of Kåñëa, arcanam-çravaëaà kértanaà viñëoù, smaraëaà päda-sevanam-päda-sevanam [Bhäg. 7.5.23], then automatically mind becomes controlled.

The yogis are trying artificially to control the mind, but they are failing. There are many instances big, big yogis fail. So anything done artificially is not possible to be perfectly done. Therefore the system of controlling the mind means you give the mind better engagement, then mind will not be attracted by inferior energy. This is the science or secret of success.

So Govinda däsa is trying to fix up the mind on the lotus feet of Kåñëa which is known as abhaya-caraëa. Abhaya means "where there is no fear.'' Just like we deposit our money in a reliable bank because we think there is no fear of loss. That is called abhaya, "without any fear,'' and caraëa means "lotus feet.''

So Govinda däsa is advising his mind, hü re mana "My dear mind,'' hü re addressing the mind. Bhaja hü re mana. Bhaja. Bhaja means "be engaged in devotional service.'' Bhaja hü re mana çré-nanda-nandana, "in the service of Kåñëa, the son of Nanda.'' There are many, many Kåñëas, but we are concerned with the particular Kåñëa who appeared as the son of Nanda Mahäräja and the son of Väsudeva. Therefore he says particularly just like we identify one person his name, his father's name, then it is perfectly identified.

So, he says çré nanda-nandana; bhajahü re mana çré-nanda-nandana abhaya-caraëäravinda re, "His Lotus Feet is secure to take shelter of.'' There are many çlokas in the Bhägavatam about this: samäçritä ye pada-pallava-plavam mahat-padaà puëya-yaço muräreù [SB 10.14.58].

Mahat-padam, "Under the Lotus Feet of Kåñëa, the whole material creation is resting.'' So if such a gigantic creation can rest, so if I am insignificant tiny living being, if I take shelter at the Lotus Feet, which is fearless, of Kåñëa, then my security is guaranteed. Bhajahü re mana çré-nanda-nandana, abhaya caraëä-ravinda re, durlabha mänava-janama sat-saìge, taroho e bhava-sindhu re. Durlabha, "very rarely got this human form of life.'' Durlabha mänava-janama.

So in order to fix up our mind on the Lotus Feet of Kåñëa, it is necessary that we should live in the association of devotees. Durlabha mänava-janama sat-saìge. Sat-saìge means "in the association of devotees.'' If we don't live in the association of devotees, if we try to fix up our mind on the lotus feet of Kåñëa independently, it will be not possible. It will be failure. Therefore he says sat-saìge, "in the association of devotees." Taroho e bhava-sindhu re, "the real purpose of life is to cross over the ocean of nescience.''

So if we fix up our mind on the Lotus Feet of Kåñëa in the association of devotees, then we can very easily cross over the ocean of nescience, the material existence. Then, what is my present business? Now my present business is: çéta ätapa bäta bariñaëa, e dina jäminé jägi re. My material engagement is that "I don't care for severe cold, I don't care for scorching heat, I don't care for sleeping at night; I am working hard day and night.''

Çéta ätapa bäta bariñaëa, e dina jäminé jägi re. And what for? Kåpaëa, bhipale sevinu kåpaëa durajana, "for the service of kåpaëa dura-jana.'' Kåpaëa durajana means outsiders. The so-called material society, friendship, love, etc., they are actually outsiders. They can not give me actual spiritual advancement of life. But we are engaged in the service of society, friendship, or love, nationalism, socialism, so many.

Our engagements are various, but that is biphale. Biphale means "without any result.'' Result will be that I create a certain type of mentality in order to protect the so-called country, society, family, and at the time of death I will have to accept a body according to my mentality. So people are accepting so many abominable means to carry on this business of society, friendship, and love, so-called. The result is that he is developing a certain type of mentality which is not human, and the result will be next life he'll be forced to accept a body according to that mentality.

Therefore kåpaëa durajana. Kåpaëa means "miser.'' They'll not give me any intelligence, any enlightenment of my real need of life, but still we are engaged in the service of such durajana, "outsider.'' Biphale sevinu kåpaëa durajana, capala sukha-laba lägi' re, and there is little happiness. Otherwise, how a man can work so hard day and night. The happiness is sex enjoyment, capala, "flickering.''

Vidyapati sings, tatala saikate vari bindu-sama, "That happiness is just like a drop of water in the desert.'' Desert requires water but if you take little water and sprinkle over it, "Now take water,'' so what is the value of that water? Similarly, we are hankering after eternal happiness, what these society, friendship and love will give us?

Therefore we are simply wasting our time in the matter of deriving happiness from this so-called materialistic way of life maintaining society, friendship and so forth, simply wasting. Biphale. Biphale means "without any good result.'' Biphale sevinu kåpaëa durajana, capala sukha-laba lägi' re. "Never mind, I shall enjoy personally. I've got my youthful life, I can earn money, and I don't care for my family.''

Actually this is now happening at the present moment. Nobody cares for family, but he is busy only for maintaining himself, to utilize his youthful life, and so many things. Govinda Däsa poet is advising, "My dear mind, I accept that now you have got youthful life, you can enjoy.'' Therefore, you say e dhana yaubana putra parijana, ithe ki äche paratéti re, "this accumulation of wealth: earning money; and this youthful life: enjoying.''

E dhana yaubana putra parijana, and by society, friendship and love, do you think is there any actual happiness or transcendental happiness? Ithe ki äche paratéti re, "It is something like the water on the lotus leaf.'' Kamala-dala-jala, jévana öalamala, "It is this existence of water is tiltering, at any moment will fall down.'' Actually, all of this youthful enjoyment or money-making business, at any moment it can be finished. So actually you can not believe or bring your faith in that sort of happiness. That is not good because it can be finished at any moment. These people are engaged in making skyscraper buildings, and bank balance, and having good motorcars, and so many things they are trying to enjoy, but forgetting that any moment it can be finished. Any moment.

So it is just like kamala-dala-jala, "keeping water on the lotus leaf.'' It does not stand, it is tilted, can fall down, any moment. The example is very nice. Therefore he's advising, çravaëa kértana, he is instructing the mind that, "don't do this, don't do this,'' so many negative things. Then the next question will be then actually, mind may ask Govinda Däsa, "Actually what do you want to do? You are negativating all these material engagements that's all right, then what is your positive proposal?'' He says, "Yes, my positive proposal is this: çravaëa kértana smaraëa vandana, päda-sevana däsya re, püjana sakhé-jana ätma-nivedana, govinda däsa-abhiläña re." "My dear mind, my desire is that you kindly help me hearing about this abhaya-caraëäravinda, Kåñëa, çravaëa.

And let me chant about His glories, çravaëa kértana. Let me remember, let me serve His Lotus Feet, let me make friendship with Him. Offer, let me offer everything what have I got to Him. These are my desires. If you kindly cooperate with me, and then I can do this.'' So this is a very instructive song, the summary of the mission of human life, and anyone who will follow this principle will be actually happy transcendentally.

Bhajahü Re Mana
17:34Minutes –
Çréla Govinda Däsa Kaviräja –
"For a Fraction of Flickering Happiness..."

Audio

CD 10-2

The Cooperation of Our Mind

(1)

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

(2)

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

(3)

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

(4)

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

Bhajahü Re Mana
19:21Minutes –
Çréla Govinda Däsa Kaviräja –
"This life is tottering like a
drop of water on a lotus petal"

Audio

CDV 1-2

The Cooperation of Our Mind

(1)

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

(2)

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

(3)

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

(4)

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

Bhakti-rasämåta-sindhu
[Nectar of Devotion]
20:12Minutes –
Çréla Rüpa Gosvämé –
"The Devotee Must Constantly
Serve Kåñëa Favorably"

Audio

CDV 8-4

The Science of Bhakti Yoga

(1.1.1)

akhila-rasämåta-mürtiù
prasåmara-ruci-ruddha-tärakä-päliù
kalita-çyämä-lalito
rädhä-preyän vidhur jayati

[Let Kåñëa, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopés named Tärakä and Päli and absorbed the minds of Çyämä and Lalitä. He is the most attractive lover of Çrématé Rädhäräëé and is the reservoir of pleasure for devotees in all devotional mellows.]

(1.1.2)

hådi yasya preraëayä
pravartito 'haà varäka-rüpo 'pi
tasya hareù pada-kamalaà
vande caitanya-devasya

[Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus feet of Çré Caitanya Mahäprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.]

(1.1.3)

viçräma-mandiratayä
tasya sanätana-tanor mad-éçasya
bhakti-rasämåta-sindhur
bhavatu sadäyaà pramodäya

[May this Bhakti-rasämåta-sindhu become the palatial resting chamber of Lord Kåñëa, my worshipable Deity, who is eternally situated in His own form, but who is also manifest as Çréla Sanätana Gosvämé, my lord and master. May this book always bring joy to him.]

(1.1.4)

bhakti-rasämåta-sindhau
carataù paribhüta-kälajälabhiyaù
bhakta-makarän açélita
mukti-nadékän namasyämi

[Let me offer my respectful obeisances unto all the devotees who are sporting like sharks in the nectar ocean of devotional service. They do not pay any attention to the rivers of impersonal liberation, and they are unafraid of time itself which assumes the forms of aquatics such as birth, death, old age, and disease.]

(1.1.5)

mémäàsaka-vaòavägneù
kaöhinäm api kuëöhayann asau jihväm
sphuratu sanätana suciraà
tava bhakti-rasämåtämbhodhiù

[O Sanätana, may your nectar ocean of devotional service be continuously manifest and may it extinguish the harsh fire of the quarreling mental speculators and jïänés, who are like volcanoes whose eruptions are rendered harmless in the depths of these great waters.]

(1.1.6)

bhakti-rasasya prastutir
akhila-jagan-maìgala-prasaìgasya
ajïenäpi mayäsya kriyate
suhådäà pramodäya

[I have compiled this book on devotional service despite of my ignorance, in order to please my friends and wellwishers and to distribute Kåñëa's auspicious association all over the world.]

(1.1.7)

etasya bhagavad-bhakti-
rasämåta-payonidheù
catväraù khalu vakñyante
bhägäù pürvädayaù kramät

[This nectarean milk ocean of devotional service to the Supreme Personality of Godhead will be described in four sections or directions as it were; namely the Eastern, Southern, Western and Northern section.]

(1.1.8)

tatra pürva-vibhäge 'smin
bhakti-bheda-nirüpake
anu-krameëa vaktavyaà
laharéëäà catuñöayam

[In this first section there are four waves, in which the different types of devotional service will be described.]

(1.1.9)

ädyä sämänya bhakty-äòhyä
dvitéyä sädhanäìkitä
bhäväçritä tåtéyä ca
turyä prema-nirüpikä

[The first wave describes devotional service in general. The second wave lists the prescriptions for regulated devotional service. In the third wave devotional service in ecstasy is discussed, and in the fourth wave pure love of Godhead will be explained.]

(1.1.10)

taträdau suñöhu vaiçiñöyam
asyäù kathayituà sphuöam
lakñaëaà kriyate bhakter
uttamäyäù satäà matam

[In order to fully describe and classify devotional service, this wave explains the symptoms of first-class devotional service in accordance with the opinions of the learned sädhus, as follows:]

(1.1.11)

anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
[Brs 1.1.11]

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kåñëa favorably, as Kåñëa desires.]

As stated in the Närada Païcarätra-

(1.1.12)

sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékeëa håñékeça-
sevanaà bhaktir ucyate
[Brs. 1.1.12]

[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one's senses are purified.]

çré bhägavatasya tåtéya skandhe ca
In the Third Canto of the Çrémad-Bhägavatam (SB 3.29.12-14), it is also said-

(1.1.13)

ahaituky avyavahitä
yä bhaktiù puruñottame

[Devotional ecstasy flows uninterrupted by any material condition towards the Supreme Lord.]

(1.1.14)

sälokya-särñöi-sämépya-
särüpyaikatvam apy uta
déyamänaà na gåhëanti
vinä mat-sevanaà janäù

[A pure devotee does not accept any kind of liberation-sälokya, särñöi, sämépya, särüpya or ekatva-even though they are offered by the Supreme Personality of Godhead.]

(1.1.15)

sa eva bhakti-yogäkhya
ätyantika udähåtaù

[Bhakti-yoga, as described above, is the ultimate goal of life.]

(1.1.16)

sälokyety ädi-padyastha
bhaktotkarña-nirüpaëam
bhakter viçuddhatä-vyaktyä
lakñaëe paryavasyati

[These verses, beginning with the word sälokya, are demonstrating the superiority of the pure devotees. The status of pure devotional service is described in the end.]

(1.1.17)

kleça-ghné çubhadä mokña-
laghutäkåt sudurlabhä
sändränanda-viçeñätmä
çré-kåñëäkarñaëé ca sä

[Pure devotional service brings immediate relief from all kinds of material distress. It is the beginning of all auspiciousness. It minimizes the value of liberation. It is rarely achieved, it automatically puts one in transcendental pleasure and it is the only means to attract Kåñëa.]

taträsyäù kleça-ghnatvam-
Relief from material distress-

(1.1.18)

kleças tu päpaà tad-béjam
avidyä ceti te tridhä

[There are three factors, namely suffering, sinful activities, and ignorance, which is the seed of both.]

tatra päpam-
Sinful reactions are explained thus-

(1.1.19)

aprärabdhaà bhavet päpaà
prärabdhaà ceti tad dvidhä

[There are two kinds of sinful reactions. Potential sinful reactions are called aprärabdha and manifest sinful reactions are known as prärabdha.]

taträprärabdha-haratvaà yathaikädaçe (SB 11.14.19)-
In connection with the destruction of potential sinful reactions, there is the following statement in the Eleventh Canto of the Çrémad-Bhägavatam:

(1.1.20)

yathägniù susamåddhärciù
karoty edhäàsi bhasmasät
tathä mad-viñayä bhaktir
uddhavainäàsi kåtsnaçaù

[As all fuel is burned to ashes by a full-fledged fire, all sinful activities are totally erased when one engages in devotional service to Me.]

prärabdha-haratvaà yathä tåtéye (SB 3.33.6)-
The destruction of manifest sinful reactions is described in the Third Canto as follows:

(1.1.21)

yan-nämadheya-çravaëänukértanäd
yat-prahvaëäd yat-smaraëäd api kvacit
çvädo 'pi sadyaù savanäya kalpate
kutaù punas te bhagavan nu darçanät

[To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.]

(1.1.22)

durjätir eva savanä-
'yogyatve käraëaà matam
durjäty ärambhakaà päpaà
yat syät prärabdham eva tat

[Low birth is thought to be the cause of one's disqualification to perform the soma sacrifice. That sinful activity, however, which caused the low birth, is known as prärabdha.]

padma-puräëe ca-
The Padma Puräëa says:

(1.1.23)

aprärabdha-phalaà päpaà
küöaà béjaà phalonmukham
krameëaiva praléyeta
viñëu-bhakti-ratätmanäm

[There are different stages of dormant reactions to sinful activities to be observed in a sinful life. Sinful reactions may be just waiting to take effect [phalonmukha], reactions may be still further dormant [küöa], or the reactions may be in a seedlike state [béja]. In any case, all types of sinful reactions are vanquished one after another if a person engages in the devotional service of Lord Viñëu.]

béja-haratvaà yathä ñañöhe (SB 6.2.17)-
In the Sixth Canto of the Çrémad-Bhägavatam the removal of seedlike sinful desires is described:

(1.1.24)

tais täny aghäni püyante
tapo-däna-vratädibhiù
nädharmajaà tad-dhådayaà
tad apéçäìghri-sevayä

[Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations.]

avidyä-haratvaà yathä caturthe [SB 4.22.39]-
The destruction of ignorance is described in the Fourth Canto of the Çrémad-Bhägavatam as follows:

(1.1.25)

yat-päda-paìkaja-paläça-viläsa-bhaktyä
karmäçayaà grathitam udgrathayanti santaù
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaëäs tam araëaà bhaja väsudevam

[The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees-the jïänés and yogés-although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kåñëa, the son of Vasudeva.]

pädme ca-
In the Padma Puräëa it is also said:

(1.1.26)

kåtänuyäträ vidyäbhir
hari-bhaktir anuttamä
avidyäà nirdahaty äçu
däva-jväleva pannagém

[Pure devotional service in Kåñëa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire.]

çubhadatvam-
All-auspiciousness-

(1.1.27)

çubhäni préëanaà sarva-
jagatäm anuraktatä
sad-guëäù sukham ity ädény
äkhyätäni manéñibhiù

[Learned sages have described the meaning of auspiciousness as: love for the entire creation, caring affection for all living entities, saintly character, happiness, and other such qualities.]

tatra jagat-préëanädi-dvaya-pradatvaà, yathä pädme-
In connection with making the whole world happy and being affectionate toward all living entities, the following statement is found in the Padma Puräëa:

(1.1.28)

yenärcito haris tena
tarpitäni jaganty api
rajyanti jantavas tatra
jaìgamäù sthävarä api

[A person who is engaged in devotional service in full Kåñëa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such activities.]

sad-guëädi-pradatvaà yathä païcame ([Bhäg. 5.18.12])-
How godly qualities are developed by devotional service is described in the Fifth Canto of the Çrémad-Bhägavatam:

(1.1.29)

yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
manorathenäsati dhävato bahiù

[All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?]

sukha-pradatvaà-
Devotional service as giver of happiness -

(1.1.30)

sukhaà vaiñayikaà brähmam
aiçvaraà ceti tat tridhä

[Happiness from material enjoyment, happiness from identification with Brahman and happiness derived from Kåñëa consciousness, are the three categories of happiness.]

yathä tantre-
As stated by Lord Çiva in the tantra-çästra-

(1.1.31)

siddhayaù paramäçcaryä
bhuktir muktiç ca çäçvaté
nityaà ca paramänandaà
bhaved govinda-bhaktitaù

[My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kåñëa consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees.]

hari-bhakti-sudhodaye ca-
In the Hari-bhakti-sudhodaya Prahläda Mahäräja prays to Lord Nåsiàhadeva-

(1.1.32)

bhüyo 'pi yäce deveça
tvayi bhaktir dåòhästu me
yä mokñänta catur-varga-
phaladä sukhadä latä

[My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Kåñëa consciousness may be more strong and steady, because happiness derived out of Kåñëa consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence.]

mokña-laghutä-kåt-
Devotional service minimizes the importance of liberation-

(1.1.33)

manäg eva prarüòhäyäà
hådaye bhagavad-ratau
puruñärthäs tu catväras
tåëäyante samantataù

[When even a little attachment to Kåñëa arises in a person's heart, then religiosity, economic development, sense gratification and liberation become as insignificant as straw.]

yathä närada-païcaratre-
In the Närada Païcarätra it is stated:

(1.1.34)

hari-bhakti-mahä-devyäù
sarvä mukhyädi siddhayaù
bhuktayaç cädbhutäs tasyäç
ceöikävad anuvratäù

[The wonderful pleasures derived from the main mystic perfections are afraid of Hari-bhakti-mahä-devé, pure devotional service to Lord Hari, and they become her faithful attendants.]

sudurlabhä-
Devotional service is rarely achieved-

(1.1.35)

sädhanaughair anäsaìgair
alabhyä suciräd api
hariëä cäçv adeyeti
dvidhä sä syät sudurlabhä

[Devotional perfection is very difficult to attain for two reasons. First, unless one is attached to Kåñëa, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, Kåñëa does not easily deliver perfection in devotional service.]

taträdyä, yathä tantre-
The exalted position of devotional service is described in the tantra-çästra-

(1.1.36)

jïänataù su-labhä muktir
bhuktir yajïädi-puëyataù
seyaà sädhana-sähasrair
häri-bhaktiù su-durlabhä

[By cultivating philosophical knowledge one can understand his spiritual position and thus be liberated, and by performing sacrifices and pious activities one can achieve sense gratification in a higher planetary system, but the devotional service of the Lord is so rare that even by executing hundreds and thousands of such sacrifices one cannot obtain it.]

dvitéyä yathä païcama skandhe (SB 5.6.18)-
This is further supported by the following statement in the Fifth Canto of the Çrémad-Bhägavatam—

(1.1.37)

räjan patir gurur alaà bhavatäà yadünäà
daivaà priyaù kula-patiù kva ca kiìkaro vaù
astv evam aìga bhagavän bhajatäà mukundo
muktià dadäti karhicit sma na bhakti-yogam

[Çukadeva Gosvämé continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Päëòava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.]

sändränanda-viçeñätmä yathä-
The happiness of becoming one with the Supreme-

(1.1.38)

brahmänando bhaved eña
cet parärdha-guëé-kåtaù
naiti bhakti-sukhämbhodheù
paramäëu-tuläm api

[If brahmänanda, the transcendental bliss derived from understanding impersonal Brahman, were multiplied a million times, such a quantity of brahmänanda could not compare with even an atomic portion of the pleasure relished in pure devotional service.]

yathä hari-bhakti-sudhodaye-
In the Hari-bhakti-sudhodaya, Prahläda Mahäräja prays to Lord Nåsiàhadeva as follows:

(1.1.39)

tvat-säkñät-karaëähläda-
viçuddhäbdhi-sthitasya me
sukhäni goñpadäyante
brähmäëy api jagad-guro

[My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.]

Çrédhara Svämé, in his Bhävärtha-dépikä commentary to Çrémad-Bhägavatam, (SB 10.87.21), writes:

(1.1.40)

tvat-kathämåta-päthodhau
viharanto mahä-mudaù
kurvanti kåtinaù kecic
catur-vargaà tåëopamam

[For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw, to the happiness derived from hearing about the transcendental activities of the Lord.]

çré-kåñëa-karñiëé-
Attracting Kåñëa-

(1.1.41)

kåtvä harià prema-bhäjaà
priya-varga-samanvitam
bhaktir vaçékarotéti
çré-kåñëa-karñiëé matä

[Bhakti, devotional service, is known as çré-kåñëa-karñiëé, which means that she fully controls Kåñëa in so many ways, through the influence of love.]

yathäikädeçe (SB 11.14.20)-
As stated in the Eleventh Canto of the Çrémad-Bhägavatam—

(1.1.42)

na sädhayati mäà yogo
na säìkhyaà dharma uddhava
na svädhyäyas tapas tyägo
yathä bhaktir mamorjitä

[[The Supreme Personality of Godhead, Kåñëa, said:] 'My dear Uddhava, neither through añöäìga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyäsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.]

saptame ca näradoktau (SB 7.10.48)-
And in the Seventh Canto of the Çrémad-Bhägavatam, Närada Muni says-

(1.1.43)

yüyaà nå-loke bata bhüri-bhägä
lokaà punänä munayo 'bhiyanti
yeñäà gåhän ävasatéti säkñäd
güòhaà paraà brahma manuñya-liìgam

[Närada Muni continued: My dear Mahäräja Yudhiñöhira, all of you [the Päëòavas] are extremely fortunate, for the Supreme Personality of Godhead, Kåñëa, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house.]

(1.1.44)

agrato vakñyamänäyäs
tridhä bhakter anukramät
dviçaù ñaòbhiù padair etan
mähätmyaà parikértitam

[At the beginning of this book, the greatness of devotional service, bhakti, has been glorified by describing these six uncommon characteristics listed above. Bhakti can be divided into three categories, with each successive category having two more qualities than the previous one.]

kià ca-
Furthermore-

(1.1.45)

svalpäpi rucir eva syäd
bhakti-tattvävabodhikä
yuktis tu kevalä naiva
yad asyä apratiñöhatä

[If a person has even a little taste for understanding devotional service, the revealed scriptures will bring him nearer to the truth of bhakti. But for one who is only interested in speculating and book knowledge and who does not engage in practical service, understanding will never be conclusive.]

tathä präcénair apy uktam-
In the words of the ancient sages—

(1.1.46)

yatnenäpädito 'py arthaù
kuçalair anumätåbhiù
abhiyuktatarair anyair
anyathaivopapädyate

[Whatever meaning has been ascertained with great endeavor by expert logicians, it is found to be inconsistent by those who have even greater erudition.]

iti çré-bhakti-rasämåta-sindhau pürva-vibhäge bhakti-sämänya-laharé prathamä.

Thus ends the First Wave in the Eastern Section of the Nectar Ocean of Devotional Service, entitled "A General Description of Devotional Service."

(1.2.1)

sä bhaktiù sädhana bhävaù
prema ceti tridhoditä

[This process of bhakti-yoga can be divided into three categories-namely devotional service in practice, devotional service in ecstasy and devotional service in pure love of God.]

tatra sädhana-bhaktiù-
Devotional service in practice-

(1.2.2)

kåti-sädhyä bhavet sädhya-
bhävä sä sädhanäbhidhä
nitya-siddhasya bhävasya
präkaöyaà hådi sädhyatä

[When transcendental devotional service by which love for Kåñëa is attained is executed by the senses, it is called sädhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.]

(1.2.3)

sä bhaktiù saptama skandhe
bhaìgyä devarñiëoditä

[In the Seventh Canto of the Çrémad-Bhägavatam Närada Muni has systematically described this process of sädhana-bhakti or devotional service in practice.]

yathä saptame (SB 7.1.32)-
He says as follows:

(1.2.4)

tasmät kenäpy upäyena
manaù kåñëe niveçayet

[Somehow or other we have to attach our minds to Kåñëa consciousness.]

(1.2.5)

vaidhé rägänugä ceti
sä dvidhä sädhanäbhidhä

[This sädhana-bhakti, or practice of devotional service, may be divided into two parts. The first part is called service according to the regulative principles or vaidhi-bhakti. The second part is called rägänuga or developing attachment by following those who are naturally attracted to Kåñëa.]

tatra vaidhé-
Service according to the regulative principles-

(1.2.6)

yatra rägän aväptatvät
pravåttir upajäyate
çäsanenaiva çästrasya
sä vaidhé bhaktir ucyate

[When there is no attachment or no spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti.]

yathä dvitéye (SB 2.1.5)-
As stated in the Second Canto of the Çrémad-Bhagavatam—

(1.2.7)

tasmäd bhärata sarvätmä
bhagavän harir éçvaraù
çrotavyaù kértitavyaç ca
smartavyaç cecchatäbhayam

[O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.]

As stated in the Padma Puräëa—

(1.2.8)

smartavyaù satataà viñëur
vismartavyo na jätucit
sarve vidhi-niñedhäù syur
etayor eva kiìkaräù

[Kåñëa is the origin of Lord Viñëu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the çästras should be the servants of these two principles.] [Padma Puräëa]

(1.2.9)

ity asau syäd vidhir nityaù
sarva-varëäçramädiñu
nityatve 'py asya nirëétam
ekädaçy-ädivat phalam

[This prescription is applicable to the entire range of varëäçrama followers alike-brahmacärés, gåhasthas, vänaprasthas, sannyäsés, brähmaëas, kñatriyas, vaiçyas and çüdras. It has been positively concluded that by steadily following this instruction one may attain results similar to those obtained by observing the ekädaçé-vrata or other such vows.]

ekädaçe tu vyaktam evoktaà (SB 11.5.2-3)-
In the Eleventh Canto of the Çrémad-Bhägavatam it is stated-

(1.2.10)

mukha-bähüru-pädebhyaù
puruñasyäçramaiù saha
catväro jajïire varëä
guëair viprädayaù påthak

[From the mouth of Brahmä, the brahminical order has come into existence. Similarly, from his arms the kñatriyas have come, from his waist the vaiçyas have come, and from his legs the çüdras have come. These four orders and their spiritual counterparts [brahmacarya, gåhastha, vänaprastha and sannyäsa] combine to make human society complete.]

(1.2.11)

ya eñäà puruñaà säkñäd-
ätma-prabhavam éçvaram
na bhajanty avajänanti
sthänäd bhrañöäù patanty adhaù

[If one simply maintains an official position in the four varëas and äçramas but does not worship the Supreme Lord Viñëu, he falls down from his puffed-up position into a hellish condition.]

As stated in the Eleventh Canto of the Çrémad-Bhägavatam (SB 11.27.49)-

(1.2.12)

evaà kriyä-yoga-pathaiù
pumän vaidika-täntrikaiù
arcann ubhayataù siddhià
matto vindaty abhépsitäm

[By worshiping Me through the various methods prescribed in the Vedas and tantras, one will gain from Me his desired perfection in both this life and the next.]

païcarätre ca-
In the Närada Païcarätra it is stated-

(1.2.13)

surarñe vihitä çästre
harim uddiçya yä kriyä
saiva bhaktir iti proktä
tayä bhaktiù parä bhavet iti

[Any activities sanctioned in the revealed scriptures and aiming at the satisfaction of the Supreme Personality of Godhead are accepted by saintly teachers as the regulative principles of devotional service. If one regularly executes such service unto the Supreme Personality of Godhead under the direction of a bona fide spiritual master, then gradually he rises to the platform of serving in pure love of God.]

taträdhikaré-
Eligibility of the candidate for accepting devotional service-

(1.2.14)

yaù kenäpy ati-bhägyena
jäta-çraddho 'sya sevane
näti-sakto na vairägya-
bhäg asyäm adhikäry asau

[One who has become purified by association with great devotees engaged in the service of the Lord, who is not overly attached to material enjoyment nor overly renounced or falsely renounced, such a person is a qualified candidate for devotional service.]

yathaikädaçe (SB 11.20.8)-
As stated in the Eleventh Canto of the Çrémad-Bhägavatam—

(1.2.15)

yadåcchayä mat-kathädau
jäta-çraddhas tu yaù pumän
na nirviëëo nätisakto
bhakti-yogo 'sya siddhidaù

[Somehow or other, if one is attracted to talks about Me and has faith in the instructions I have set forth in Bhagavad-gétä, and if one is actually detached from material things and material existence, his dormant love for Me will be awakened by devotional service.]

(1.2.16)

uttamo madhyamaç ca syät
kaniñöhaç ceti sa tridhä

[There are three classes of devotees-the first-class devotee[uttama-bhakta], the second-class devotee or [Cc Madhyama-bhakta], and the neophyte devotee or [kaniñöha-bhakta].]

tatrottamaù-
About the topmost devotee-

(1.2.17)

çästre yuktau ca nipuëaù
sarvathä dåòha-niçcayaù
prauòha-çraddho 'dhikäré yaù
sa bhaktäv uttamo mataù

[One who is expert in logic and understanding of revealed scriptures, and who always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service.]

madhyamaù-
About the second-class devotee-

(1.2.18)

yaù çästrädiñv anipuëaù
çraddhävän sa tu madhyamaù

[He who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee.]

kaniñöhaù-
About the neophyte devotee-

(1.2.19)

yo bhavet komala-çraddhaù
sa kaniñöho nigadyate

[One whose faith is not very strong, who is just beginning, should be considered a neophyte devotee.]

(1.2.20)

tatra gétädiñüktänäà
caturëäm adhikäriëäm
madhye yasmin bhagavataù
kåpä syät tat priyasya vä

[The four classes of persons who surrender unto the Lord and who are mentioned in the Bhagavad-gétä (ärto jijïäsur arthärté jïäné ca) are also counted as neophyte devotees. Such persons can be elevated to the second- or first-class platform if they can get the association of pure devotees.]

(1.2.21)

sa kñéëa-tat-tad-bhävaù syäc
chuddha-bhakty-adhikäravän
yathebhaù çaunakädiç ca
dhruvaù sa ca catuù-sanaù

[When the materialistic motivations of a person have been destroyed, he becomes eligible to perform pure devotional service of the highest order. Examples of these four types of persons, [in the same order as listed in the Gétä], are-the elephant Gajendra, who was seeking relief from distress; Çaunaka Åñi and the sages of Naimiñäraëya, who were inquisitive; Mahäräja Dhruva, who was searching after wealth; and the four Kumäras, who were wise men, seeking for knowledge.]

(1.2.22)

bhukti-mukti-spåhä yävat
piçäcé hådi vartate
tävad bhakti-sukhasyätra
katham abhyudayo bhavet

[The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.]

(1.2.23)

taträpi ca viçeñeëa
gatim aëvém anicchataù
bhaktir håta-manaù-präëän
premëä tän kurute janän

[Amongst the above-mentioned four types of devotees, the one who does not desire liberation is most excellent. Such persons engage in devotional service (beginning with hearing and chanting) with so much love that their minds and senses become completely absorbed and they become oblivious of material existence.]

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
4:47Minutes –
Çréla Bhaktivinoda Öhäkura –
"Various Commodities are Offered
To the Lord for His Pleasure"

Audio

CDV 18-10

The Mercy of Prasädam

Prabhupada: Hare Kåñëa Hare Kåñëa. Hari-näma Hari-näma. Govindam ädi-puruñaà tam ahaà bhajämi.

This song is sung while the temple Deities are taking Their meal. After Kåñëa has enjoyed it, this specially prepared foodstuff is known as prasädam, or the mercy of the Lord, and the remnants are distributed to all present. The song which follows is sung during the ärati or offering ceremony, which is performed immediately after the Deities have taken Their meal. Various commodities are offered to the Lord for His pleasure, such as glowing camphor, a ghee lamp, water in a conchshell, a fragrant flower, etc. This is performed to the joyful accompaniment of instruments, singing and dancing. As the song suggests, all the people of the world are invited to partake in this nice ceremony, which can be seen daily in Kåñëa consciousness temples.

(1)

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

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

(2)

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

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

(3)

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

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

(4)

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

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

(5)

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

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

(6)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
8:34Minutes –
Çréla Bhaktivinoda Öhäkura –
"Kåñëa, the Holder of Govardhana
Hill, Takes His Lunch"

Audio

CDV 9-2

The Mercy of Prasädam

(1)

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

(2)

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

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

(3)

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

(4)

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

(5)

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

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

(6)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

(7)

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

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

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
9:34Minutes –
Çréla Bhaktivinoda Öhäkura –
"Çré Gaurahari is Always
Affectionate Toward His Devotees"

Audio

CDV 23-2

The Mercy of Prasädam

Prabhupada:Very good, go on.

(1)

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

(2)

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

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

(3)

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

(4)

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

(5)

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

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

(6)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
12:57Minutes –
Çréla Bhaktivinoda Öhäkura –
"My Dear Dämodara Please
Come and Take Your Lunch"

Audio

CD 10-4

The Mercy of Prasädam

(1)

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

(2)

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

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

(3)

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

(4)

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

(5)

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

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

(6)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

(7)

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

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

(8)

bhaja govinda govinda gopäla
giridhäré gopénätha nanda duläla

[Worship Govinda, the cowerd boy, the lifter of Govardhana Hill, the Lord of the gopés, the darling of Nanda Mahäräja.]

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
15:00Minutes –
Çréla Bhaktivinoda Öhäkura –
"Kåñëa Eats the Pastries
Cooked by Çrématé Rädhäräëé"

Audio

CDV 1-1

The Mercy of Prasädam

(1)

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

(2)

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

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

(3)

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

(4)

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

(5)

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

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

(6)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

Bhoga Ärati
[Bhaja bhakata] [from Gétävalé]
29:50Minutes –
Çréla Bhaktivinoda Öhäkura –
"There are Purés Made with
White Flour and Sugar"

Audio

CDV 21-3

The Mercy of Prasädam

(1)

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

(2)

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

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

(3)

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

(4)

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

(5)

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

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

(6)

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

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

(7)

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

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

(8)

rädhikära pakka anna vividha byaïjana
parama änande kåñëa korena bhojana

[In great ecstasy and joy Kåñëa eats the rice, curried vegetables, sweets, and pastries cooked by Çrématé Rädhäräëé.]

(9)

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

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

(10)

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

[Beholding Rädhäräëé and Her gopé friends out of the corners of His eyes, Kåñëa eats at the house of Mother Yaçodä with great satisfaction.]

(11)

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

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

(12)

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

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

(13)

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

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

(14)

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

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

(15)

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

[At Mother Yaçodä's request the gopé Dhaniñöhä brings remnants of food left on Kåñëa's plate to Çrématé Rädhäräëé, who eats them with great delight.]

(16)

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

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

(17)

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

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

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[kértana] [prema-dvani prayers]

Prabhupäda: Jaya!

Bhuliyä Tomäre & Purport
[from Çaraëägati]
23:59Minutes –
Çréla Bhaktivinoda Öhäkura –
"What Will be My Fate Now?"

Audio

CDV 17-3

Forgetting You

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

[O Lord, having forgotten You and come to this material world, I have experienced a host of sins and sorrows. Now I approach Your lotus feet and submit my tale of woe.]

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

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

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

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

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

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

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

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

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

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

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

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

[18:10]

CDV 17-4Purport

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

This is a song sung by Bhaktivinode Öhäkura as the surrendering process. We have heard so much about surrender. So here are some of the songs how one can make surrender. So Bhaktivinode Öhäkura says that bhuliyä tomäre, saàsäre äsiyä, “My dear Lord, I have come to this material world by forgetting Lords. And since I have come here, I have suffered so many troubles since long, long time through different species of life. So, therefore, I have come to surrender unto You and submit unto You the story of my sufferings. First thing is that I had to live within the womb of my mother.”

Janané jaöhare, chiläma jakhona. “When I was there, compact, packed up in an airtight bag, hands and legs, I was staying within the womb of my mother. At that time, I had a glimpse of You. After that time, I could not see You. At that time I could see You, a glimpse. At that time I thought,” takhona bhävinu, janama päiyä, “I thought that this time when I get out of this womb, I shall surely engage cent per cent in the service of the Lord, worshiping the Lord. No more this repetition of birth and death, is so troublesome.

Now I shall engage, this birth I shall engage myself simply on devotional service to get out of this mäyä. But unfortunately, exactly after my birth,” janama hoilo, paòi’ mäyä-jäle, nä hoilo jïäna-lava, “as soon as I got out of the womb, immediately mäyä, the illusory energy, captured me and I forgot that I was in such precarious condition, and I was crying and praying to the Lord that this time I shall get out and engage myself in devotional service. But all these senses were lost as soon as I took my birth.” Then the next stage is ädarera chele, sva-janera kole. “Then I become a very pet child and everyone is taking me on the lap, and I thought, ’Life is very nice, everyone loves me.’ Then I thought, ’This material life is very good.’”

Ädarera chele, sva-janera kole, häsiyä käöänu käla. “Because there is no trouble. As soon as I am in little difficulty, everyone comes forward to give me relief. So I thought my life will go on like this. So I simply wasted my time simply by smiling, and that smiling became attractive to my relatives and they patted me. I thought, ’This is the life.’” Janaki...janaka janané-snehete bhuliyä, saàsära lägilo. “At that time, a great deal of affection of parents. So I thought material life is very nice.”

Krame dina dina, bälaka hoiyä, khelinu bälaka-saha. “Then gradually I grew up and I began to play with my childhood friends, and it was very nice life. And after some days, when I was little intelligent, then I was put into school. So I began to study very seriously. Then after that,” vidyära gaurave, bhrami’ deçe deçe, dhana uparjana kori. “Then being puffed up...” Bhaktivinode Öhäkura was magistrate. So he was transferred from one place to another. He is stating his life, that vidyära gaurave, “Because I was little educated, so I was posted and I was earning decently. So I was thinking, ’It is very nice.’”

Vidyära gaurave, bhrami’ deçe deçe, dhana uparjana kori. Swa-jana pälana, kori eka-mane, “And only duty was how to maintain, how to raise family members, how to keep them happy. That became my only aims and object of life.” Bärdhakye ekhona, bhakativinoda. Now Bhaktivinode Öhäkura, in his old age, käëdiyä kätara ati, “Now I am seeing that I will have to give up all this arrangement, I will have to go away and take another body. Therefore, I do not know what kind of body I am going to get. Therefore, I am crying, I am very much aggrieved.”

Bärdhakye ekhona, bhakativinoda, käëdiyä kätara ati, “I am very much aggrieved.” Nä bhajiyä tore, dina båthä gelo, ekhona ki. “So without worshiping You, without serving You, I have simply wasted my time in this way. I do not know what to do. Therefore, I surrender.”

Duñöä Mana
[Vaiñëava Ke?]
24:01Minutes –
Çréla Bhaktisiddhänta Sarasvaté Öhäkura –
"Materialistic Prestige is as
Disgusting as the Stool of a Hog"

Audio

CDV 2-1

"Who is a Real Vaiñëava?"

(1)

duñöa mana! tumi kiser vaiñëava?
pratiñöhär tare, nirjaner ghare,
tava 'hari-näma' kevala 'kaitava'

[O wicked mind! What kind of Vaiñëava do you think you are? Your pretentious show of chanting Lord Hari's holy name in a solitary place is only for the sake of attaining the false prestige of a worldly reputation—it is nothing but pure hypocrisy.]

(2)

jaòer pratiñöhä, çukarer viñöhä,
jäno nä ki tähä 'mäyär vaibhava'
kanaka käminé, divasa-yäminé,
bhäviyä ki käja, anitya se saba

[Such materialistic prestige is as disgusting as the stool of a hog. Do you not know that it is only a mere illusion cast by the potency of Mäyä? What is the value of contemplating day and night your plans for enjoying wealth and women? All these things are only temporary.]

(3)

tomär kanaka, bhoger janaka,
kanaker dväre sevaho 'mädhava'
käminér käma, nahe tava dhäma,
tähär-mälika kevala 'yädava'

[When you claim wealth as your own, it creates in you ever-increasing desires for material enjoyment. Your riches should be used for serving Mädhava, the Lord of all wealth. Neither is it your proper place to indulge in lust for women, whose only true proprietor is Lord Yädava.]

(4)

pratiñöhäçä-taru, jaòa-mäyä-maru,
nä pela 'rävaëa' yujhiyä 'räghava'
vaiñëavé pratiñöhä, täte koro niñöhä,
tähä nä bhajile labhibe raurava

[The demon Rävaëa (lust-incarnate) fought with Lord Rämachandra (love-incarnate) in order to gain the tree of worldly reputation-but that oasis turned out to be but a mirage cast in the desert wasteland of the Lord's illusory material potency. Please cultivate fixed determination to attain only the steady and solid platform whereupon a Vaiñëava ever stands. If you neglect worshiping the Lord from this position, then you will ultimately attain a hellish existence.]

(5)

harijana-dveña, pratisthäçä-kleça,
koro keno tabe tähär gaurava
vaiñëaver päche, pratisthäçä äche,
tä'te kabhu nähe 'anitya-vaibhava'

[Why do you needlessly suffer the torment of blaspheming the devotees of Lord Hari, attempting to achieve their eminence, thereby only proving your own fruitless foolishness? The desire for spiritual eminence is easily fulfilled when one becomes a devotee of the Lord, for eternal fame automatically follows the heels of a Vaiñëava. And that fame is never to be considered a temporary worldly opulence.]

Gaura Pahü & Purport
[From Prärthanä]
28:50Minutes –
Çréla Narottama däsa Öhäkura –
"I Submerged Myself in the
Ocean of Sinful Reactions"

Audio

CD 13-3

The Treasure Trove of Pure Love of God

(1)

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

[O Lord Gaura! I have never engaged myself in Your worship. Thus I am robbed of the jewel of divine love by my own negligence.]

(2)

adhane ylsvatana kari dhana teyäginu
äpana karama-doñe äpani òubinu

[Although being quite in need of wealth, I have still worked very hard to reject the great opportunity of receiving Your riches. Then I submerged myself in the ocean of sinful reactions.]

(3)

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

[Avoiding the association of saintly persons, I sported merrily in the company of materialistic rascals. For that reason I have become strung up in the noose of my own fruitive activities.]

(4)

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

[I perpetually drank the horrible poison of mundane sense gratification, having never absorbed myself in the divine mellows of the kértan glorifying Lord Gaura.]

[17:43]

CD 13-4Purport

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

Gaura pahü nä bhajiyä goinu, prema-rathana-dhana heläya häräiìu. This is another song by Narottama däsa Öhäkura. He's saying that "I have invited my spiritual death by not worshiping Lord Caitanya." Gaura pahü nä bhajiyä goinu. Gaura pahü means "Lord Caitanya," and nä bhajiyä, "without worshiping." Goinu, "I have invited spiritual death." And adhame yatane kari dhanu tainu. "Why I have invited the spiritual death? Because I am engaged in something which is useless and I have rejected the real purpose of my life."

Adhama means valueless things. And dhana means valuables. So actually, everyone of us, neglecting our spiritual emancipation, we are engaged in material sense gratification, and therefore we are losing the opportunity of this human form of body to elevate myself on the spiritual platform. This human body is especially given to the conditioned soul to take a chance for spiritual emancipation. So anyone who does not care for spiritual emancipation, he is inviting spiritual death. Spiritual death means to forget oneself, that he's spirit. That is spiritual death.

So in the animal life it is fully forgetfulness. They cannot be reminded at any circumstances that they are not this body, they are different from this body. It is only in this human form of body, human form of life, one can understand that he is not this body, he's spirit soul. So by chanting Hare Kåñëa, one can easily understand this fact, and by worshiping Lord Caitanya, following His principles and ways, one can chant Hare Kåñëa and very easily come to the platform of spiritual understanding. But Narottama däsa Öhäkura says on our behalf that we are neglecting this. Therefore we are inviting spiritual death.

Then he says that prema-rathana-dhana heläya häräiìu. Spiritual life means to develop real love. Everyone says love. There are so many signboards, so many papers, "love, love." But there is no love. This is illusion. It is all lust. Love for intoxication, love for sex, love for this... This is going on. So actual love means... Love, this word, can be applicable only with Kåñëa, with God. Because we are created for that purpose. To love means to love Kåñëa. So that is wanted. That is spiritual love.

So prema-rathana. I could achieve that transcendental position of love, but I am neglecting. Therefore I am calling my spiritual death. And these things are happening due to my past misdeeds. Due to my past deeds, misdeeds, I have got a type of body. Everyone who has got this material body, it is due to past misdeeds. Sometimes we call pious deeds. Actually, so long one gets this material body there is no pious deeds. Pious deeds means no more material body. That is pious deeds. Otherwise it is to be taken as a fact that even Brahmä, who is the chief living entity within this universe and has got a mass of years as duration of life, all power, still, that is also considered as misdeeds. Because he has got the material body.

So we are going deep down and down, one after another, body, by our misdeeds. In the Bhägavata also it is stated that they do not know that by this sense gratificatory process they will have another body. And the body is the cause of material pangs. Because I have got this body, therefore I feel headache, I feel stomachache. I feel this and that. But, as soon as we are out of this material body, there is no more material pangs. It is simply joyful life. Brahma-bhütaù prasannätmä [Bg. 18.54].

Prasannätmä means joyful. As soon as one gets spiritual life. So due to my past deeds, I am missing this opportunity. Apana kara mada seva...

And why it is happening? Sat-saìga chäòi khainu asatyera viläsa. "I have given up the association of devotees, but I am associating with common nonsense men." Asatyera. Asat and sat. Sat means spirit. And asat means matter. So association of material attachment means implication in this material conditional life. So one has to make association with devotees. Satäà prasaìgän mama vérya-saàvido. One can understand about God only in association of devotees.

Therefore we are advocating this Kåñëa consciousness movement, society. Actually, you'll find, one who comes to this society, by associating a few days, a few weeks, he becomes conscious and he comes forward for initiation and further advancement. So this association is very important. And those who are conducting different centers and temples, they should be very responsible men. Because everything will depend on their sincere activities and character. If they are insincere, then that will not be effective. One may come and associate with us, but if we are insincere, then it will be not be effective. But if the devotees are sincere, anyone who will come in contact with a devotee, he'll change. That is the secret.

Sat-saìga chäòi asatyera viläsa. And as soon as we give up the association of these devotees, immediately mäyä will catch me. Immediately. Mäyä is just side by side. As soon as we give up this company, mäyä says "Yes, come in my company." Without any company, nobody can remain neutral. That is not possible. He must associate with mäyä or Kåñëa. So everyone should be very much serious to keep association with devotees, with Kåñëa.

When we speak of Kåñëa, "Kåñëa" means Kåñëa with His devotees. Kåñëa is never alone. Kåñëa is with Rädhäräëé. Rädhäräëé is with the gopés. And Kåñëa is with the cowherd boys. We are not impersonalists. We do not see Kåñëa alone. Similarly, Kåñëa means with Kåñëa's devotees. So Kåñëa consciousness means to keep association with the devotees of Kåñëa.

Viñaya viñama viña satata khäinu. And he says that "I have drunk always the most dangerous poison of sense gratification." Viñaya viñama viña. Viñaya means sense gratification. Eating, sleeping, mating, and defending. These are called... These four principles are called viñaya. And viñama means dangerously. And viña means poison. If one is simply engaged with these four principles of life, just like animals then it is to be supposed that he's simply drinking poison. That's all.

Viñaya viñama satata khäinu. "I know this be poison, but I am so much intoxicated that I am drinking this poison every moment." Gaura-kértana-rase magana nä painu. "And I could not merge myself into the saìkértana movement started by Lord Caitanya." Oh, that is actually the fact. Those who are too much attached to materialistic way of life, or always drinking the poison of sense gratification, they are not attracted by the saìkértana movement.

So at the last, Narottama däsa Öhäkura is lamenting. He's representing ourself. If one comes to that point of lamentation, that is also very nice. He immediately becomes purified. Lamentation means purification. So he says, keno vä ächaya präëa kichu bali... "Why I am living? I do not make association with the devotees. I do not take part in the saìkértana movement. I do not understand what is Kåñëa. I do not understand what is Lord Caitanya. Then what for I am living?"

This is lamentation. "What is my happiness? What is the standard of my happiness? Why I am living?" Narottama däsa kena nä gela. "Why I did not die long, long ago? I should have died. What is the meaning of my living?" So it is not Narottama däsa Öhäkura's lamentation. Everyone of us should think like that, that "If we cannot make association with devotees, if we do not understand what is Kåñëa consciousness movement, if we do not come in touch with Lord Caitanya and associates, it was better for me to die. And there is no other remedy."

Gaura Pahü
[from Prärthanä]
9:54Minutes –
Çréla Narottama däsa Öhäkura –
"I am Robbed of the Jewel of
Divine Love by My Own Negligence"

Audio

CD 1-2

The Treasure Trove of Pure Love of God

(1)

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

[O Lord Gaura! I have never engaged myself in Your worship. Thus I am robbed of the jewel of divine love by my own negligence.]

(2)

adhane ylsvatana kari dhana teyäginu
äpana karama-doñe äpani òubinu

[Although being quite in need of wealth, I have still worked very hard to reject the great opportunity of receiving Your riches. Then I submerged myself in the ocean of sinful reactions.]

(3)

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

[Avoiding the association of saintly persons, I sported merrily in the company of materialistic rascals. For that reason I have become strung up in the noose of my own fruitive activities.]

(4)

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

[I perpetually drank the horrible poison of mundane sense gratification, having never absorbed myself in the divine mellows of the kértan glorifying Lord Gaura.]

Gauräìga Bolite Habe & Purport
[from Prärthanä]
12:51Minutes –
Çréla Narottama däsa Öhäkura –
"When Shall My Mind
Be Completely Purified?"

Audio

CDV 16-1

When will that day come?

(1)

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

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

(2)

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

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

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

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

(3)

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

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

(4)

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

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

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

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

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

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

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

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

rüpa-raghunätha-pade hoibe äkuti
kabe häma bujhabo

[07:01]

CDV 16-2Purport

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

This song was sung by Narottama däsa Öhäkura, a great devotee-äcärya in the disciplic succession of Gauòéya Vaiñëava Sampradäya. Gauòéya Vaiñëava Sampradäya means the disciplic succession who are coming down from Lord Caitanya. So this Narottama däsa Öhäkura has written many songs, and it is recognized as authority by all the Vaiñëavas. He has sung the songs in simple Bengali language, but the purport and the deep meaning of the song is very significant.

He says: gauräìga bolite habe pulaka-çaréra. This is the perfection of chanting, that as soon as we chant or take the name of Lord Gauräìga, who initiated the Saìkértana Movement, at once there will be a shivering in the body. So it is not to be imitated. But Narottama däsa Öhäkura is recommending when that opportune moment will come to us, that as soon as we shall chant Lord Gauräìga’s name, there will shivering in the body. And, after the shivering, hari hari bolite nayane ba’be nér, by chanting Hare Kåñëa there will be tears in the eyes. Then again he says, ära kabe nitäicand koruëä karibe. We are all asking about the mercy of Lord Nityänanda.

Nityänanda is supposed to be the original spiritual master. So we have to approach Gauräìga, or Lord Caitanya, through the mercy of Lord Nityänanda. So what is the symptom of a person who has achieved the causeless mercy of Lord Nityänanda? Narottama däsa Öhäkura says that one who has actually received the causeless mercy of Nityänanda, he has no more any material desire. That is the symptom. Ära kabe nitäicand koruëä karibe saàsära-väsanä mora kabe tuccha. Saàsära-väsanä means desire for material enjoyment, when it will become very insignificant. Of course, so long we have got this body we have to accept so many things, material. But not in the spirit of enjoyment, but to keep up the body and soul together.

So... and he says further: rüpa-raguëatha-pade haibe äkuti. When I shall be very much eager to study the books left by the Six Gosvämés. Äkuti means eagerness. Because Rüpa Gosvämé is the father of this devotional service. He has written that book, Bhakti-rasämåta-sindhu. In that book there is nice direction. Of course, in Caitanya-caritämåta and other books, we have given the summary of those direction in our book, Teachings of Lord Caitanya.

So one has to learn the conjugal loving affairs of Rädhä-Kåñëa through the teachings of these Six Gosvämés. Narottama däsa Öhäkura giving us the direction that you do not try to understand the conjugal love of Rädhä-Kåñëa by your own endeavor. You should try to understand by the direction of the Gosvämés. So Narottama däsa Öhäkura sings;

rüpa-raghunätha-pade haibe äkuti
kabe häma bujhaba çré yugala-périti
[Prärthanä 1.3–4]

[When shall I be very much eager to study the books left by the Six Gosvämés, headed by Çréla Rüpa Gosvämé and Çréla Raghunätha Däsa Gosvämé? By their instructions I shall be able to properly understand the loving affairs of Rädhä and Kåñëa.]

Yugala-périti means conjugal love. And another he sings that viñaya chäåiyä kabe çuddha ha’be mana. This mind, so long the mind is too much absorbed in materialistic thought, he cannot enter into the kingdom of Våndävana. Narottama däsa Öhäkura says: viñaya chäåiyä kabe çuddha ha’be mana.

When my mind will be completely purified, being freed from material anxieties and desires. Then I shall be able to understand what is Våndävana, what is conjugal love of Rädhä and Kåñëa, and then my spiritual life will be successful.

Gauräìga Bolite Habe & Purport
[from Prärthanä]
24:36Minutes –
Çréla Narottama däsa Öhäkura –
"When Will There be
Tears Pouring from My Eyes?"

Audio

CDV 12-1

When will that day come?

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

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

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

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

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

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

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

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

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

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

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

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

viñaya chäriyä kabe...
viñaya chäriyä kabe çuddha ha ’be mana
kabe häma bujhabo se jugala-périti

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

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

viñaya chäriyä kabe...

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

[15:36]

CDV 12-2Purport

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

This is a song sung by Narottama däsa Öhäkura. He says, “When that day will come, that I shall sing simply Lord Caitanya’s name and there will be shivering on my body?” Gauräìga bolite habe pulaka-çaréra. Pulaka-çaréra means shivering on the body. When one is factually situated in the transcendental platform, sometimes there are eight kinds of symptoms: crying, talking like a madman, and shivering of the body, dancing without any care for any other men...

These symptoms develop automatically. They are not practiced artificially. So Narottama däsa Öhäkura is aspiring for that day, not that one has to artificially imitate. That he does not recommend. He says, “When that day will come, so that simply by uttering the name of Lord Caitanya there will be a shivering on my body?” Gauräìga bolite habe pulaka-çaréra and hari hari bolite: “And as soon as I shall chant ’Hari Hari,’ or ’Hare Kåñëa,’ there will be pouring down of tears from my eyes.”

Hari hari bolite nayane ba’be néra. Néra means water. Similarly, Caitanya Mahäprabhu also said that “When that day will come?” We should simply aspire. But if, by Kåñëa’s grace, that stage we can reach, these symptoms will come automatically. But Narottama däsa Öhäkura says that it is not possible to reach that stage without being freed from material affection.

Therefore he says, ära kabe nitäi-cander, koruëä koribe: “When that day will come when Lord Nityänanda’s mercy will be bestowed upon me so that...’’ Viñaya chäriyä. Ära kabe nitäi-cander koruëä koribe, saàsära-bäsanä mora kabe tuccha ha’be. Saàsära-bäsanä means the desire for material enjoyment. Saàsära-bäsanä mora kabe tuccha ha’be: “When my desire for material enjoyment will be insignificant, nonimportant.’’ Tuccha.

Tuccha means a thing which we calculate no value: “Throw it away.’’ Similarly, spiritual advancement is possible when one is convinced that “This material world and material happiness is no value. It cannot give me any real bliss of life.’’ This conviction is very much necessary. Saàsära-bäsanä mora kabe tuccha ha’be. And he also says that “When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Våndävana.’’

Viñaya chäriyä kabe çuddha ha’be mana: “When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Våndävana.’’ In other words, one cannot go to Våndävana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires. Then one can live at Våndävana and relish its residential benefit. So Narottama däsa Öhäkura says that viñaya chäriyä kabe, çuddha ha’be mana: “When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Våndävana as it is.’’ Otherwise it is not possible.

And he says again that to go to Våndävana means to understand the transcendental pastimes of Rädhä and Kåñëa. How this will be possible? So he says, rüpa-raghunätha-pade hoibe äkuti. Rüpa, Rüpa Gosvämé, beginning from Rüpa Gosvämé down to Raghunätha däsa Gosvämé, there were Six Gosvämés: Rüpa, Sanätana, Gopäla Bhaööa, Raghunätha Bhaööa, Jéva Gosvämé, Raghunätha däsa Gosvämé. So he says, rüpa-raghunätha-pade: “Beginning from Rüpa Gosvämé down to Raghunätha däsa Gosvämé,” pade, “at their lotus feet. When I shall be eager to be attached at their lotus feet?”

Rüpa-raghunätha-pade, hoibe äkuti. Äkuti, eagerness. What is that eagerness? That means to understand Rädhä-Kåñëa through the guidance of the Gosvämés. One should not try to understand Rädhä-Kåñëa by his own effort. That will not help him. As these Gosvämés, they have given us direction, just like Bhakti-rasämåta-sindhu, so one has to follow step after step how to make progress. Then there will be a fortunate day when we shall be able to understand what is the pastimes or loving affairs between Rädhä and Kåñëa. Otherwise, if we take it as ordinary boy and girl reciprocating their loving feelings, then we will misunderstand. Then there will be the production of prakåta-sahajiyä, victims of Våndävana.

So Narottama däsa Öhäkura is giving us the direction, how one can reach the highest perfectional stage of associating with Rädhä and Kåñëa. The first thing is that one should be very much attached to Çré Caitanya Mahäprabhu. That will lead us. Because He came to deliver the understanding of Kåñëa consciousness, therefore one should first of all surrender to Çré Caitanya Mahäprabhu. By surrendering to Çré Caitanya Mahäprabhu, Nityänanda Prabhu will be pleased. And by His pleasing, we shall be freed from material desires. And when material desires are no more, then we shall be able to enter Våndävana. And after entering Våndävana, when we are eager to serve the Six Gosvämés, then we can reach the platform to understand the pastimes of Rädhä and Kåñëa.

Gauräìga Bolite Habe & Purport
29:29Minutes –
Çréla Narottama däsa Öhäkura –
"When Will There be
Tears Pouring from My Eyes?"

Audio

690109PU-LA

When will that day come?

Prabhupäda: [sings:]

'gauräìga' bolite habe pulaka-çaréra
'hari hari' bolite nayane ba' be néra

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

[And when will Nityänanda bestow His causeless mercy upon me so that my desire for material enjoyment will become very insignificant? When will that time come?]

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

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

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

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

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

[Narottama Däsa always longs to remain at the lotus feet of Çréla Rüpa and Raghunätha Däsa Gosvämés.]

[13:05]

Purport

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

This nice song was sung by Narottama däsa Öhäkura, one of the great äcäryas of the Gauòéya Vaiñëava sampradäya. That is the sect of Vaiñëavism started by Lord Caitanya Mahäprabhu. "Gauòéya" means belonging to Bengal. There are five Gauòa-deça in the northern part of India, out of which part of Bengal, West Bengal, is called Gauòa-deça. So Narottama däsa Öhäkura's songs are very appropriate just to the conclusion of Vedic injunctions. So he sings this song, how one can rise up to the transcendental plane for associating directly with Rädhä and Kåñëa, what is that process.

The process is one should begin this Kåñëa consciousness under the mercy of Lord Caitanya. Çré Caitanya Mahäprabhu is Kåñëa Himself, and He is teaching people how to become Kåñëa consciousness. Lord Kåñëa, He [break] personally spoke about Himself in the Bhagavad-gétä, but people who are not very intelligent, who are described in the Bhagavad-gétä as müòha—müòha means rascal—and duñkåtina, and miscreant; and narädhama—

[break] narädhama means lowest of the mankind—such persons cannot understand Kåñëa. But still, Kåñëa was so merciful that in order to claim all these people, means the lowest of mankind, miscreant, and fools and rascals, rejected, so He came in the form of Lord Caitanya to reclaim them.

So God is so merciful that even some persons cannot understand Him... First thing is people cannot understand actually what is God, but God comes Himself to explain Himself. Still, they commit mistake. Therefore Kåñëa comes as a devotee to teach us about Kåñëa consciousness. So we have to follow the footprints of Lord Caitanya.

And Narottama däsa Öhäkura teaches that "First of all, try to chant the name of Gaurasundara."

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

In this way, when we are a little bit attached with Gaurasundara, Lord Caitanya, then we automatically feel transcendental emotion. And that emotional stage is exhibited by shivering in the body. We should not, however, imitate such shivering to show to the public that "I have become a great devotee," but we should execute devotional service nicely and faithfully; then that stage will come automatically, shivering.

As soon as one will chant the name of Çré Kåñëa Caitanya, there will be shivering. This is the first symptom that one is getting advanced in the perfectional stage of Kåñëa consciousness. So Narottama däsa Öhäkura says, gauräìga bolite habe pulaka çarére. He's expecting. Although he was a great äcärya, still, he was expecting, "When that stage will come?''

The wording of the song is as follows. G-a-u-r-a-n-g-a, gauräìga. Bolite, b-a-l-i-t-e. Habe, h-a-b-e. Gauräìga bolite habe pulaka, p-u-l-a-k-a. Pulaka çaréra, s-a-r-i-r. Gauräìga bolite habe pulaka çaréra hari hari, h-a-r-i h-a-r-i. Bolite, b-a-l-i-t-e. Hari hari bolite habe, h-a-b-e. Hari hari bolite kabe.... Not habe; kabe, k-a-b-e. Nayane, n-a-y-a-n-e. Ba'be, b-a-b-e. Néra, n-e-e-r. The meaning

[break] that there will be not only shivering as soon as I utter the name of Gauräìga, but there will be torrents of tears in my eyes as soon as I chant Hare Kåñëa. This is the explanation.

The next line is ära kabe nitäi-cänder koruëä koribe. [spells out] Ära kabe nitäi-cänder koruëä koribe. This is also aspiration, that "When Nityänanda Prabhu, the constant associate of Lord Caitanya, will be pleased upon me?" Koruëä koribe. Koruëä koribe means "He will be pleased upon me."

Nityänanda Prabhu, or Nitäicänd, is the original spiritual master. He is Baladeva. Bala means strength, and deva, the Personality of Godhead who gives strength. Therefore Nitäicänd is the symbol of spiritual master who gives strength to the disciples. This is the process of disciplic succession.

We have to acquire the spiritual strength. No amount of material strength can help me in advancement of spiritual life. We must derive the spiritual strength. Just like we have to take electricity from the powerhouse by directly connecting with the powerhouse—not the wiring, but the electricity—similarly, this disciplic succession means the strength is descending from the original person through the spiritual master. That is the idea.

So Narottama däsa Öhäkura explains that "When Nitäicänd will be pleased?" And the result of such pleasure of Nitäicänd is that one becomes free from all desires for material enjoyment.

ära kabe nitäi-cänd koruëä karibe
saàsära-bäsanä mora kabe tuccha ha'be

[spells out] So by the mercy of Nitäicänd, one will get free from all desires of material enjoyment.

The next line is viñaya chäòiyä kabe çuddha ha'be mana. [spells out] This kabe means "when," aspiring. Çuddha means "purified." Ha'be, "will be." Mana means "mind." So when actually our spiritual master or Nityänanda Prabhu is pleased upon us, at that time the symptom will be that we shall no longer hanker after material enjoyment.

When that stage of life is arrived, at that time only, we can understand what is Våndävana, the abode of Kåñëa. Våndävana is not a material place, just like ordinary city or country. It is transcendental. So appreciation of Våndävana will be possible when our mind is free from all material desires, viñaya chäòiyä.

Viñaya means eating, sleeping, mating and defending. They are called viñaya. Viñaya means "objects." In the material world there are these four objects are in view: how I shall eat, how I shall sleep, how I shall mate, how I shall defend. So as soon as one is purified of all material desires, these material objectives will not be a problem.

viñaya chäòiyä kabe çuddha ha'be mana
kabe häma herabo çré-våndävana

So then we shall be able to understand what is Våndävana and what is kingdom of God, or Goloka Våndävana.

And the next stage is that one has to understand what is the loving affairs, conjugal love, between Rädhä and Kåñëa. And that will be possible if we carefully study the literatures left by the Gosvämés. Just like Rüpa Gosvämé has left behind him Bhakti-rasämåta-sindhu, Vidagdha-mädhava, Lalitä-mädhava. Many books, especially that Bhakti-rasämåta-sindhu.

So,

viñaya chäòiyä kabe çuddha ha'be mana
kabe häma herabo çré-våndävana
rüpa-raghunätha-pade haibe äkuti...

[When will my mind become free from all material desires and anxieties? Only in that purified state will I be able to understand Våndävana and the conjugal love of Rädhä and Kåñëa. Then my spiritual life will be successful.]

[spells out] Habe means "will be." Äkuti, "eagerness." "When I shall be very much eager to understand what is spoken by the Gosvämés?'' These are the processes. We have to derive the pleasure of Nityänanda. We have to understand the six Gosvämés, what they are speaking. We have to cleanse our mind from material desires. These are the qualifications to understand what is Rädhä and Kåñëa. Otherwise, we shall be misled; we shall think Rädhä-Kåñëa ordinary boy and girl. No.

The activities are just like that, but it is all spiritual. There is no material contamination at all. There is no material inebrieties. Therefore, in such loving affairs, in such embracing, such kissing in Rädhä and Kåñëa, that is all spiritual, eternal, blissful, full of knowledge, full of pleasure.

So at the present moment, in material condition, it is not possible to understand, but this is the purificatory process. We have to chant,

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare.

[O Çrémäti Rädhäräëé (the divine energy of the Lord Kåñëa), O all-attractive reservoir of pleasure, Lord Çré Kåñëa, please engage me in Your loving devotional service.]

This chanting process has got the spiritual value to lead us to the highest stage of understanding Rädhä and Kåñëa. And as soon as we are capable of understanding what is Rädhä and Kåñëa, then it is possible for getting admission in the spiritual world.

So all people interested in Kåñëa consciousness should follow the regulative principles, gradually reach the highest successful transcendental platform of understanding Rädhä and Kåñëa. [end]

Govinda Jaya Jaya
1:56Minutes –
"Bestowing Ultimate Pleasure"

Audio

CDV 22-4

Bestowing Ultimate Pleasure

govinda jaya jaya gopäla jaya jaya
rädhä-ramaëa-hari govinda jaya jaya

[All glories to Lord Çré Kåñëa who gives pleasure to the cows and senses, who protects the cows, and who gives pleasure to Çrématé Rädhäräëi]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Govinda Jaya Jaya
3:46Minutes –
"You Shall be Happy
Without Any Doubt"

Audio

CDV 25-4

Bestowing Ultimate Pleasure

govinda jaya jaya gopäla jaya jaya
rädhä-ramaëa-hari govinda jaya jaya

[All glories to Lord Çré Kåñëa who gives pleasure to the cows and senses, who protects the cows, and who gives pleasure to Çrématé Rädhäräëi]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Govinda Jaya Jaya
5:45Minutes –
"Rädhä is Kåñëa's
Pleasure Potency"

Audio

CD 15-5

Bestowing Ultimate Pleasure

govinda jaya jaya gopäla jaya jaya
rädhä-ramaëa-hari govinda jaya jaya

[All glories to Lord Çré Kåñëa who gives pleasure to the cows and senses, who protects the cows, and who gives pleasure to Çrématé Rädhäräëi]

Govinda Jaya Jaya
7:23Minutes –
"Please Go on Chanting
'Govinda Jaya Jaya"

Audio

CDV 11-3

Bestowing Ultimate Pleasure

govinda jaya jaya gopäla jaya jaya
rädhä-ramaëa-hari govinda jaya jaya

[All glories to Lord Çré Kåñëa who gives pleasure to the cows and senses, who protects the cows, and who gives pleasure to Çrématé Rädhäräëi]

Govinda Jaya Jaya
12:40Minutes –
"Lord Çré Kåñëa Who Gives
Pleasure to the Cows and Senses"

Audio

CD 11-2

Bestowing Ultimate Pleasure

govinda jaya jaya gopäla jaya jaya
rädhä-ramaëa-hari govinda jaya jaya

[All glories to Lord Çré Kåñëa who gives pleasure to the cows and senses, who protects the cows, and who gives pleasure to Çrématé Rädhäräëi]

Hare Kåñëa Bhajan & Purport
17:19Minutes –
"The Significance of Transcendental Chanting"

Audio

CDV 13-1

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

Bhaja Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

haila brahmä-jape catur-mukhe
haila brahmä-jape catur-mukhe

haila närada-yabe véëä-yantre
narada-yabe véëä-yantre

haila çiva-jape païca-mukhe
kåñëa kåñëa, hare hare

haila närada-yabe véëä-yantre
kåñëa kåñëa, hare hare

haila çiva-jape païca-mukhe
räma räma, hare hare
haila çiva-jape païca-mukhe
räma räma, hare hare

[14:23]

CDV 13-2Purport

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

This mahä-mantra, Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, is being chanted by Brahmä with his four mouths. Brahmä-jape catur-mukhe. Brahmä means Lord Brahmä, and jape means he is chanting, catur-mukhe, with his four heads. Within this universe, only Brahmä has got four heads. And Lord Çiva sometimes exhibits five heads.

So it is explained here that Lord Brahmä is also chanting this Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare, with his four mouths, still he is chanting. He does not think that he is satiated. This transcendental name is so sweet that either you chant with your one mouth and one tongue or with one thousand mouth or one thousand tongue, still, you will never feel tired. That is the purport of this song.

Çréla Rüpa Gosvämé, he lamented that “This Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare, these names are so sweet that how I can relish the transcendental sweetness with one tongue and one mouth? If God would have given me millions of tongues and millions of mouths, then I would have relished little of it.” So he lamented.

Here also it is said that Närada Muni, he has got always with him a tambura, and he is traveling all over the universe constantly. He cannot stay in any place more than a few seconds, and he has no companion. But his only companion is that tambura and chanting Hare Kåñëa. Therefore it is said here, närada-yabe, véëä-yantre, kåñëa kåñëa hare hare. So all the devotees of the Lord, they are chanting in their own way, still they never feel tired or satiated. That is the significance of transcendental chanting... [end]

Hare Kåñëa Bhajan
18:27Minutes –
"Chant Kåñëa! Chant Kåñëa!"

Audio

CDV 4-1

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

'bala kåñëa', 'bala kåñëa'

["Chant Kåñëa! Chant Kåñëa!"]

gäy gorä madhur sware
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[Lord Gaurasundara sings in a very sweet voice "Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare".]

Hare Kåñëa Kértana & Purport [Hindi]
20:16Minutes –
"Çravaëaà Kértanaà Viñëoù"

Audio

CD 15-6

"Please Engage Me in Your Service"

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

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

bhaja-çré-kåñëa-caitanya
prabhu-nityänanda
bhaja-çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana Purport [Hindi]

[15:15]

CD 15-7Purport [Hindi]

Hare Kåñëa Kértana & Purport
21:11Minutes –
"Our Obeisances to
Çré Caitanya Mahäprabhu"

Audio

CD 2-4

"Please Engage Me in Your Service"

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

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

[15:52]

CD 2-5Purport

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

This transcendental vibration—by chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare—is the sublime method for reviving our Kåñëa consciousness. As living spiritual souls we are all originally Kåñëa conscious entities, but due to our association with matter since time immemorial, our consciousness is now polluted by material atmosphere. In this polluted concept of live, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in our complexities. This illusion is called mäyä, or hard struggle for existence for winning over the stringent laws of material nature. This illusory struggle against the material nature can at once be stopped by revival of our Kåñëa consciousness.

Kåñëa consciousness is not an artificial imposition on the mind. This consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And the process is recommended by authorities for this age. By practical experience also, we can perceive that by chanting this mahä-mantra, or the Great Chanting for Deliverance, one can at once feel transcendental ecstasy from the spiritual stratum. When one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind and intelligence, one is situated on the transcendental plane.

This chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare is directly enacted from the spiritual platform, surpassing all lower states of consciousness—namely sensual, mental and intellectual. There is no need of understanding the language of the mantra, nor is there any need of mental speculation nor any intellectual adjustment for chanting this mahä-mantra. It springs automatically from the spiritual platform, and as such, anyone can take part in this transcendental sound vibration, without any previous qualification, and dance in ecstasy.

We have seen it practically. Even a child can take part in the chanting, or even a dog can take part in it. The chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effect can be achieved. As far as possible, chanting from the lips of nondevotee should be avoided, as much as milk touched by the lips of a serpent causes poisonous effect.

The word Harä is a form of addressing the energy of the Lord. Both Kåñëa and Räma are forms of addressing directly the Lord, and they mean "the highest pleasure, eternal." Harä is the supreme pleasure potency of the Lord. This potency, when addressed as Hare, helps us in reaching the Supreme Lord.

The material energy, called as mayä, is also one of the multipotencies of the Lord, as much as we are also marginal potency of the Lord. The living entities are described as superior energy than matter. When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency is in contact with the spiritual potency, Harä, it becomes the happy, normal condition of living entity.

The three words, namely Harä, Kåñëa and Räma, are transcendental seeds of the mahä-mantra, and the chanting is spiritual call for the Lord and His internal energy, Harä, for giving protection to the conditioned soul. The chanting is exactly like genuine cry by the child for mother. Mother Harä helps in achieving the grace of the supreme father, Hari or Kåñëa, and the Lord reveals Himself to such sincere devotee.

No other means, therefore, of spiritual realization is as effective in this age, as chanting the mahä-mantra,

Hare Kåñëa Hare Kåñëa,
Kåñëa Kåñëa Hare Hare,
Hare Räma Hare Räma,
Räma Räma Hare Hare

Hare Kåñëa Kértana
2:09Minutes –
"Everybody Can Chant Hare Kåñëa"

Audio

CDV 26-2

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
4:13Minutes –
"My Dear Lord, Kindly
Engage Me In Your Service"

Audio

CDV 8-2

"Please Engage Me in Your Service"

(1)

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

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

(2)

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

çré-kåñëa-caitanya prabhu nityänanda
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda.

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

As preachers of the Kåñëa consciousness movement, we first offer our obeisances to Çré Caitanya Mahäprabhu by chanting this Païca-tattva mantra; then we say, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare. There are ten offenses in the chanting of the Hare Kåñëa mahä-mantra, but these are not considered in the chanting of the Païca-tattva mantra, namely,

çré-kåñëa-caitanya prabhu nityänanda
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda.

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

Çré Caitanya Mahäprabhu is known as mahä-vadänyävatära, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahä-mantra (Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare), we must first take shelter of Çré Caitanya Mahäprabhu, learn the Païca-tattva mantra, and then chant the Hare Kåñëa mahä-mantra. That will be very effective.

(3)

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
4:28Minutes –
"Take to the Simple Performances
of Kértanam, Smaraëam"

Audio

CDV 2-3

"Please Engage Me in Your Service"

Prabhupäda:

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
5:07Minutes –
"Take to the Simple
Performances of Kértanam, Smaraëam"

Audio

CDV 11-6

"Please Engage Me in Your Service"

Prabhupäda: Chant!

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
5:31Minutes –
"Learn the Païca-tattva Mantra"

Audio

CDV 24-1

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
6:15Minutes –
"To Live with Devotees or to Live
In a Temple Means to Associate
with the Çravaëa-kértana Process"

Audio

CDV 20-4

"Please Engage Me in Your Service"

bhaja-çré-kåñëa-caitanya
prabhu-nityänanda
bhaja-çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
7:17Minutes –
"Learn the Païca-tattva Mantra"

Audio

CDV 11-2

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
7:34Minutes –
"Chant Hare Kåñëa Softly"

Audio

CDV 21-1

"Please Engage Me in Your Service"

Prabhupada: 'Chant Hare Kåñëa Softly.'

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
7:55Minutes –
"After Receiving the Spiritual Master's
Mercy, one Must Repeat His Instructions,
And this is Called Çravaëa-kértana—
Hearing and Chanting"

Audio

CDV 21-2

— Prabhupäda on Gong —

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
8:34Minutes –
"Saìkértana Means Many Men Combined
Together Chanting. That is Saìkértana"

Audio

CDV 20-3

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
9:15Minutes –
"Chanting Hare Kåñëa, and
Hearing the Çrémad-Bhägavatam"

Audio

CDV 22-2

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
9:18Minutes –
"Çré Caitanya Mahäprabhu Does Not
Consider the Offenses of the Fallen Souls"

Audio

CDV 6-3

"Please Engage Me in Your Service"

(1)

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

çré-kåñëa-caitanya prabhu nityänanda
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda.

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

(2)

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
9:20Minutes –
"This Covering and Ignorance will be
Burnt into Ashes, and You'll Become Free
And go Back to Home, Back to Godhead"

Audio

CDV 22-3

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
9:54Minutes –
"Learn the Païca-tattva Mantra"

Audio

CD 12-2

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
10:29Minutes –
"Çré Caitanya Mahäprabhu is Known as
Mahä-vadänyävatära,
The Most Magnanimous Incarnation"

Audio

CDV 8-1

"Please Engage Me in Your Service"

(1)

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

çré-kåñëa-caitanya prabhu nityänanda
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda.

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

(2)

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Thank you very much, Hare Kåñëa.

Hare Kåñëa Kértana
10:37Minutes –
"The Easiest Way to
Control the Mind"

Audio

CDV 25-3

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
15:42Minutes –
"Learn the Païca-tattva Mantra"

Audio

CD 12-3

"Please Engage Me in Your Service"

hare kåñëa, hare kåñëa, kåñëa kåñëa, hare hare
hare räma, hare räma, räma räma, hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hare Kåñëa Kértana
24:00Minutes –
"Çravana kértana, These are the
Devotional Process"

Audio

CDV 19-3

"Please Engage Me in Your Service"

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Hari Näma-saìkértana
16:45Minutes –
Çréla Narottama däsa Öhäkura –
"In Great Ecstasy Shout the Name of Hari"

Audio

CD 11-4

"In Great Ecstasy Shout the Name of Hari"

(1)

hari haraye namaù kåñëa yädaväya namaù
yädaväya mädhaväya keçaväya namaù

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

(2)

gopäla govinda räma çré-madhusüdana
giridhäré gopénätha madana-mohana

[O Gopäla, Govinda, Räma, Çré Madhusudana, Giridhäré, Gopénätha, Madana-mohana!]

(3)

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

[All glories to Çré Caitanya and Nityänanda. All glories to Çré Advaita Äcärya and His consort, Çré Sétä Öhäkuräëé. All glories to Lord Hari, the spiritual master, the Vaiñëavas, Çrémad-Bhägavatam, and Çrémad-Bhagavad-gétä.]

(4)

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

[All glories to Çréla Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa däsa Gosvämé, Çréla Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa Gosvämé.]

(5)

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

[I offer my obeisances to feet of these Six Gosvämés. By offering them my obeisances all obstacles to devotion are destroyed and all spiritual desires are fulfilled.]

(6)

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

[I am the servant of that person who is a servant of these Six Gosvämés. The dust of their holy feet is my five kinds of foodstuffs.]

(7)

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

[This is my desire, that birth after birth I may live with those devotees who serve the lotus feet of these Six Gosvämés.]

(8)

ei chay gosäi jabe braje koilä bäs
rädhä-kåñëa-nitya-lélä karila prakä

[When these Six Gosvämés lived in Vraja they revealed and explained the eternal pastimes of Rädhä-Kåñëa.]

Hari Näma Saìkértana
19:29Minutes –
Çréla Narottama däsa Öhäkura –
"You Are Known as Yädava,
Hari, Mädhava, and Keçava"

Audio

CD 3-1

"In Great Ecstasy Shout the Name of Hari"

Vocal and Harmonium: A.C. Bhaktivedanta Swami Prabhupäda
Tampura: Kértänanända däsa
Mådanga: Nanda Kumära däsa
Recorded: May 24, 1972, Los Angeles

(1)

hari haraye namaù kåñëa yädaväya namaù
yädaväya mädhaväya keçaväya namaù

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

(2)

gopäla govinda räma çré-madhusüdana
giridhäré gopénätha madana-mohana

[O Gopäla, Govinda, Räma, Çré Madhusudana, Giridhäré, Gopénätha, Madana-mohana!]

(3)

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

(4)

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

[All glories to Çréla Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa däsa Gosvämé, Çréla Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa Gosvämé.]

(5)

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

[I offer my obeisances to feet of these Six Gosvämés. By offering them my obeisances all obstacles to devotion are destroyed and all spiritual desires are fulfilled.]

(6)

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

[I am the servant of that person who is a servant of these Six Gosvämés. The dust of their holy feet is my five kinds of foodstuffs.]

(7)

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

[This is my desire, that birth after birth I may live with those devotees who serve the lotus feet of these Six Gosvämés.]

(8)

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

[When these Six Gosvämés lived in Vraja they revealed and explained the eternal pastimes of Rädhä-Kåñëa.]

(9)

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

[Absorbing your mind in meditation upon the divine feet of the spiritual master and the holy Vaiñëavas, chant the names of Lord Hari in ecstasy, and worship the transcendental realm of Våndävana.]

Iñöa Deve Vijïapti & Purport
17:56Minutes –
Çréla Narottama däsa Öhäkura –
"The blazing fire of poison"

Audio

681226PU-Los Angeles[17:56 Minutes]

Prayer to One's Beloved Lord

Prabhupäda: [sings Hari hari biphale, accompanied by harmonium]

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

[O Lord Hari, I have wasted my life. Although I have taken this rare human birth, I have not served Rädhä and Kåñëa, and thus I have knowingly drunk poison.]

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

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

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

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

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

[O Lord Kåñëa, son of Nanda, accompanied by the daughter of Våñabhänu, please be merciful to me now. Narottama Däsa says, “O Lord, please do not push me away from Your reddish lotus feet, for who is my beloved except for You?]

[break]

[11:48]

Purport

[Laughter]

Govinda däsé: That's what I did. I finally couldn't catch up with you. [break]

Pradyumna: Hari hari biphale, janama...

Prabhupäda: Goìäinu. G-o-y-a-i-n-u.

[note: Bengali phonetic spelling sometimes does not match the BBT standard diacritics used for Bengali. Ed. note]

Pradyumna: Gowanu.

Prabhupäda: Goìäinu.

Pradyumna: Goìäinu.

Prabhupäda: Biphale, janama goìäinu. Hari hari biphale janama goìäinu. Goìäinu.

Pradyumna: Goìäinu. Goìäinu?

Prabhupäda: Yes. So shall I give the meaning also?

Pradyumna: Afterwards, I guess. Oh, this is the first verse? Hari hari biphale, janama goìäinu.

Prabhupäda: Janama goìäinu. This is first line. Hari hari biphale, janama goìäinu. The next line: manuñya-janama päiyä. M-a-n-u-s-y-a.

Pradyumna: Manuñya...

Prabhupäda: Janama. J-a-n-a-m-a. Päiyä, p-a-i-y-a.

Pradyumna: Päiyä.

[break]

[No audio]

Prabhupäda: Manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä. Next line. R-a-d-h-a, Rädhä, Kåñëa, K-r-i-s-h-n-a, nä bhajiyä, n-a, nä, bhajiyä, b-h-a-j-i-a, nä bhajiyä. Next line, jäniyä, j-a-n-i-a, jäniyä.

Pradyumna: J-a?

Prabhupäda: N-i-a. Çuniyä, s-u-n-i-a. Jäniyä çuniyä biña, b-i-s-a, biña.

Pradyumna: Biña?

Prabhupäda: B-i-s-a. Khäinu, k-h-a-i-n-u.

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

The meaning is, Hari Hari, "My Lord,'' biphale, "uselessly,'' janama, "life,'' goìäinu, "spent up. I have uselessly spent up my life.'' Why? Because manuñya-janama päiyä, "I got this human form of life,'' manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä, "but I did not engage myself in the loving transcendental service of Rädhä and Kåñëa.''

Rädhä-kåñëa nä bhajiyä, jäniyä çuniyä biña khäinu: "Willingly, purposefully, I have drunk poison.'' Hari hari biphale, janama goìäinu.

Pradyumna: Tell it for each word. Jäniyä means?

Prabhupäda: Jäniyä means knowingly, and çuniyä means hearing.

Pradyumna: Hearing?

Prabhupäda: Yes. Two kinds of knowledge are there. You can practically understand by experiment—this is called jäniyä. And another knowledge is by hearing from authoritative source. That is also knowledge.

Jäniyä çuniyä "By hearing process and by experimental knowledge, in both ways, I know that this human form of life is meant for engaging in the loving service of Rädhä and Kåñëa, but I did not do that. That means purposefully I have drunk poison. I have committed suicide.''

Then golokera prema-dhana, g-o-l-e... No. G-o-l-o-k-e-r-a, golokera. Prema, p-r-e-m-a, prema. Dhana, d-h-a-n-a. Golokera prema-dhana. That means: "This chanting, Hare Kåñëa, is imported from the transcendental abode of Goloka." Hari-näma-saìkértana. "This chanting, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñë, Hare Hare, this is not material vibration.

This sound is..." What is called? Captured? Just like we capture sound. The sound is in the air. So this sound... There are different layers of air, but this sound is in the highest layer, in the transcendental, spiritual layer, beyond this material world. From that sound it is captured. It requires strong machine to capture that sound. Golokera prema-dhana, hari-näma-saìkértana.

Pradyumna: Hari-näma-saì...

Prabhupäda: H-a-r-i-n-a-m-a, hari-näma, saìkértana, s-a-n-k-i-r-t-a-n-a. Hari-näma saìkértana. Rati nä janmila. R-a-t-i, n-a, nä, janmila, j-a-n-m-i-l-a. Rati nä janmila kena, k-e-n-a, täi, t-a-i.

"It is so sublime, transcendental, and it is imported from the transcendental world, Goloka Våndävana. Unfortunately, I do not know why I did not get any attachment for such nice thing." Rati nä janmila kene täi. Täi means "in that." Biñaya biñänale. B-i-s-a-y-a, biñaya. Biña, b-i-s-a, biña, nale, n-a-l-e.

Pradyumna: Biña?

Prabhupäda: Biña, b-i-s-a, nale, n-a-l-e. Biñänale. The blazing fire of poison. The material enjoyment is blazing fire of poison. "Just like a person, if he is put into the blazing fire, he is burned into ashes, similarly, simply by thinking, 'How I shall enjoy this? How I shall enjoy this materially?' this is just like blazing fire of poison. So I am suffering always."

Biñaya biñänale dibä-niçi hiyä jvale. Dibä-niçi, d-i-b-a, dibä-niçi. Dibä means day, and niçi, niçi means night. So "Day and night I am in this blazing fire."

Pradyumna: Neçi? How do you spell that?

Prabhupäda: Niçi, n-i-s-i.

Pradyumna: Dibä n-i-s-i, dibä-niçi.

Prabhupäda: Hiyä, h-i-a, hiyä, jvale, j-a..., j-v-a-l-e.

Pradyumna: J-v-e-l-e.

Prabhupäda: J-v-a-l-e. Dibä-niçi hiyä jvale: "The heart is burning always, day and night." Tarivare. T-a-r-i v-a-r-e, tarivare. Tarivare means "to get out of it."

Pradyumna: Can you spell that again?

Prabhupäda: Tarivare? T-a-r-i v-a-r-e.

Pradyumna: Vire?

Prabhupäda: R-e, tarivare.

Pradyumna: Tarivare.

Prabhupäda: Nä kainu. N-a, nä, kainu, k-a-i-n-u, nä kainu, upäya, u-p-a-y-a, upäya. Tarivare means "to get out of it,'' nä kainu, "did not do.'' Nä means "not,'' kainu, "did not do.'' Nä kainu upäya. Upäya means "means.'' That means "If anyone wants to get out of this blazing fire of poison of material enjoyment, then he has to take to this hari-näma-saìkértana, this chanting.

That is the only method. So I did not do that. I engaged myself in this viñaya viñänale, this material enjoyment. Therefore my life has been uselessly spoiled. Tarivare nä kainu upäya. The next line, vrajendra-nandana yei. V-r-a-j-e-n-d-r-a, vrajendra, nandana, n-a-n-d-a-n-a, yei, y-a-i.

Pradyumna: Jia.

Prabhupäda: Jai. Vrajendranandana yei, çacé-suta, s-a-c-h-i-s-u-t-a, çacé-suta, haila, h-a-i-l-a, haila, sei, s-a-i, sei. Vrajendra-nandana yei, çacé-suta haila sei, balaräma haila nitäi. B-a-l-a-r-a-m-a, balaräma, haila, h-i, h-a-i-l-a. Haila, h-a-i-l-a, nitäi, n-i-t-a-i, haila nitäi. Balaräma haila nitäi. And this means...

Vrajendra-nandana yei: "The Supreme Personality who appeared as the son of King Nanda, the same Supreme Personality Kåñëa has now appeared as the son of Mother Çacé." And Balaräma, b-a-l-a-r-a-m-a; haila, haila means "has become"; Nitäi, "Lord Nityänanda." "Formerly the Personality of Godhead who was...

[Audio resumes]

...known as Balaräma has now become Lord Nityänanda." So what is their business? Päpé täpé yata chilo. P-a-p-i, t-a-p-i, päpé täpé, yata, y-a-t-a, yata chilo, c-h-h-i-l-a.

Pradyumna: C-h-h-i-l-a?

Prabhupäda: Yes. Päpé täpé yata chilo, hari-näme, uddhärilo. H-a-r-i, hari, näme, n-a-m-e, näme, uddhärilo, u-d-d-h-a-r-i-l-a. That means, "These two Personality of Godhead, They, simply by distributing the transcendental chanting, Hare Kåñëa, has reclaimed all conditioned and sinful souls." Päpé täpé yata chilo, hari-näme uddhärilo.

"And the concrete example for this activity is Jagäi and Mädhäi, the two brothers known by Jagäi-Mädhäi.'' J-a-g-a-i, Jagäi, and Mädhäi, M-a-d-h-a-i. Päpé täpé yata chilo, hari näme uddharilo, tä'ra säkñé. Tä'ra säkñé, t-a-r, säkñé, s-a-k-s-h-i, säkñé, jagäi and mädhäi.

And then last verse is hä hä prabhu nanda-suta. H-a-h-a, hä hä, prabhu, p-r-a-b-h-u, prabhu, nanda-suta, n-a-n-d-a-s-u-t-a. "My dear Lord Kåñëa, son of King Nanda..." Våñabhänu-sutä-yuta. V-r-i-s-a-b-h-a-n-u, våñabhänu, sutä, s-u-t...

Pradyumna: V-s... Våña?

Prabhupäda: Våñabhänu, b-h-a-n-u.

Pradyumna: B-h-a-n-u.

Prabhupäda: Våñabhänu-sutä, s-u-t-a. Sutä-yuta, y-u-t-a. That means, "My Lord Kåñëa, the son of King Nanda, You are now along with Rädhäräëé, the daughter of King Våñabhänu. So both of You are here. So I am Narottama däsa Öhäkura." Narottama, N-a-r-a-t-t-a-m-a, Narottama, däsa, d-a-s-a, däsa, kahe, k-a-h-e. "I am Narottama däsa. I am placing my appeal unto You." Narottama däsa ka..., nä theliho. N-a, nä theliho, t-h-e-l-i-a. Nä theliho. Räìgä, r-a-n-g-a, räìgä, päye, p-a-y-e. Nä theliho räìgä päye. Tumi binä, t-u-m-i, tumi, vinä, v-i-n-a.

Pradyumna: T-u-m-e?

Prabhupäda: T-u-m-e, tumi, vinä, v-i-n-a, ke, k-e, äche, a-c-h-h-e, äche, äche, ke äche.

Pradyumna: C-h-...

Prabhupäda: H-e.

Pradyumna: A-s-c-h...

Prabhupäda: No. A-c-h-h-e. Ämär, a-m-a-r. "So who else is there beyond Yourself? So don't kick me out by Your lotus feet. Please accept me, because I have no other shelter than Yourself." Is that...? [end]

Iñöa Deve Vijïapti & Purport
24:49Minutes –
Çréla Narottama däsa Öhäkura –
"Why Did My Attraction for That
Chanting Never Come About?"

Audio

CDV 16-5

Prayer to One's Beloved Lord

Çréla Prabhupäda: Why he goes so far? That is nice?

(1)

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

[O Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.]

(2)

golokera prema-dhana, hari-näma-saìkértana,
golokera prema-dhana, hari-näma-saìkértana,
golokera prema-dhana, hari-näma-saìkértana,
rati nä janmilo kene täy
rati nä janmilo kene täy
biñaya-biñänale, dibä-niçi hiyä jvale
taribare nä koinu upäy
biñaya-biñänale, dibä-niçi hiyä jvale
taribare nä koinu upäy

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

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

(3)

brajendra-nandana jei, çacé-suta hoilo sei,
brajendra-nandana jei, çacé-suta hoilo sei,
brajendra-nandana jei, çacé-suta hoilo sei,
brajendra-nandana jei, çacé-suta hoilo sei,
balaräma hoilo nitäi
balaräma hoilo nitäi
päpé-täpé yata chilo, hari-näme uddhärilo,
tära çäkñé jagäi mädhäi
päpé-täpé yata chilo, hari-näme uddhärilo,
tära çäkñé jagäi mädhäi

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

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

(4)

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

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

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

[18:12]

CDV 16-6Purport

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

Hari hari! bifale janama goìäinu. This is a song sung by Narottama däsa Öhäkura, very stalwart äcärya in the line of Caitanya Mahäprabhu’s sampradäya, disciplic succession. He has sung many songs, important songs, and his songs are accepted as Vedic conclusion. Very authoritative songs. So he says, praying to Lord Kåñëa, “My dear Lord,” hari hari, “I have simply spoiled my life.”

Hari hari bifale janama goìäinu. Why you have spoiled your life? He says, manuñya-janama päiyä, “I got this human form of life,” rädhä-kåñëa nä bhajiyä, “but I did not care to worship Rädhä-Kåñëa. Therefore I have spoiled my life.” And how it is? It is exactly like one takes poison knowingly. If somebody takes poison unknowingly, there is excuse; but if somebody takes poison knowingly, it is suicidal. So he says, “I have committed suicide simply by not worshiping Rädhä and Kåñëa in this human form of life.”

Then he says, golokera prema-dhana, hari-näma-saìkértana. This Kåñëa consciousness movement, saìkértana movement, is nothing material. It is directly imported from the spiritual kingdom known as Goloka Våndävana. So golokera prema-dhana. And it is not ordinary song. It is just the treasure of love of Godhead. So... “But I have no attraction for this.” Rati nä janmilo täy. “I have no attraction for it. On the contrary,” viñaya-biñänale, dibä-niçi hiyä jwale, “and because I did not accept it, therefore the blazing fire of the poison of material existence is constantly burning me.”

Dibä-niçi hiyä jwale. “Day and night, my heart is burning on account of this poisonous effect of material existence.” And taribare nä koinu upäy. “But I did not seek any remedy for this.” In other words, the remedy for this blazing fire of material existence is this saìkértana movement. It is imported from the spiritual kingdom. And who has imported it? Who has brought it?

Then he says, brajendra-nandana jei, çaci-suta hoilo sei. Brajendra-nandana, the son of King of Braja. That is Kåñëa. Kåñëa is known as son of Nanda Mahäräja. He was King of Brajabhümi. So brajendra-nandana jei, the same personality who was formerly the son of Nanda Mahäräja has now appeared as the son of Mother Çacé. Çacé-suta hoilo sei.

And balaräma hoilo nitäi. And Lord Balaräma has become Nityänanda. So these two brothers adventing, They are delivering all kinds of fallen souls. Päpé-täpé jata chilo. As many fallen souls there were within this world, They’re delivering them simply by this chanting process. Hari-näme uddhärilo, simply by this chanting. How it is possible? Then he says, tära säkñé jagäi and mädhäi. The living example is the two brothers, Jagäi and Mädhäi.

These Jagäi and Mädhäi, two brothers, they happened to be born in a brähmaëa family but they turned to be debauch number one. Of course, nowadays, in this age, their qualification is not considered debauch. Their debauchery was because they were drunkard and woman-hunter. Therefore they were called debauch. And meat-eater also. So... But they became later on, delivered by Lord Caitanya and Nityänanda, great devotees.

So Narottama däsa Öhäkura’s explanation says that in this age although people are drunkard, woman-hunter, meat-eater, and all..., gambler, all kinds of sinful actors, still, if they take to this Kåñëa consciousness movement and chant Hare Kåñëa, they’ll be delivered, undoubtedly. This is the blessings of Lord Caitanya. Then Narottama däsa Öhäkura prays, hä hä prabhu nanda-suta, våñabhänu-sutä-juta. “My dear Lord Kåñëa, You are son of King Nanda, and Your consort Rädhäräëé is the daughter King Våñabhänu. So You are together here standing.”

Narottama däsa kahe, nä öheliho räìgä päy, “Now I am surrendering unto You, please do not kick me away or push me away with Your lotus feet because I have no other shelter. I am just taking shelter unto Your lotus feet without having any other means. So please accept me and deliver me.” This is the sum and substance of this song.

Iñöa Deve Vijïapti & Purport
39:40Minutes –
Çréla Narottama däsa Öhäkura –
"Don’t kick me away."

Audio

C-177

Prayer to One's Beloved Lord

(1)

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

[O Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.]

(2)

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

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

(3)

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

(4)

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

[28:42]

Purport

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

Hari hari biphale janama goìäinu. This is a prayer offered by Çré Narottama däsa Öhäkura. We have several times sung songs composed by Narottama däsa Öhäkura, and he is very much authorized. His songs are considered on the evidence of Vedas. In other words, he explains Vedic truth in very simple language.

So he is lamenting, hari hari biphale janama goìäinu: “My Lord Hari.”Hari means “my Lord”; biphale, “uselessly”; janama, “birth”; goìäinu, “squandered.” “The valuable human form of life I have squandered uselessly.” Hari hari biphale janama goìäinu.

Why?

manuñya-janama päiyä
rädhä-kåñëa nä bhajiyä

“This human form of life was granted to me to become Kåñëa conscious, to worship Rädhä and Kåñëa. But instead of becoming Kåñëa conscious I have simply squandered my life in useless material sense gratification. Therefore I have spoiled my life,” he is lamenting.

hari hari biphale janama goìäinu
manuñya-janama päiyärädhä-kåñëa nä bhajiyä

“This human form of life was especially meant for becoming Kåñëa conscious and worshiping Rädhä and Kåñëa, so,” jäniyäçuniyä biña khäinu, “I have taken poison knowingly.” Sometimes poison is administered unknowingly, but “I have knowingly taken the poison. I know that this life is meant for developing Kåñëa consciousness, but without doing this, I have simply squandered my life. Therefore purposely, with intension, I have taken poison.” Jäniyäçuniyä biña khäinu. Biña means “poison.”

Then he says, golokera prema-dhana, hari-näma-saìkértana: “This hari-saìkértana movement, Kåñëa conscious movement, is brought down directly from Goloka Våndävana.” There this chanting of Hare Kåñëa is going on amongst the devotees in love with Kåñëa. It is not a material thing; it is imported from there, from Goloka Våndävana, golokera prema-dhana. “And this chanting is based on affection and love with Kåñëa”; it is not official chanting. Prema-dhana. Prema-dhana means “an asset of love.”

So,

golokera prema-dhana
hari-näma-saìkértana
rati nä janmila kene täya

“I have no attraction for this transcendental chanting,” rati nä janmila. Rati means “attraction.” “I could not develop my attraction for this. I developed my attraction for material propensities, and what is the result of my material propensities?” Biñänale dibä-niçi hiyä jvale. Material propensities means eating, sleeping, mating and defending. These four principles are called material propensities. So they are considered as blazing fire. Biñänale dibä-niçi hiyä jvale: “The heart is always burning with this blazing fire.” Tarivare nä kainu upäya: “And I did not try to find out if there is any remedy for this blazing fire. Therefore I have wasted my time. Although the holy name, chanting of holy name, is there, I did not search out there.” So rati nä janmila kena täya.

Now, he says again, “Who has brought…, who has imported this nice transcendental chanting?” He says, brajendra-nandana jei çacé-suta haila sei: “Formerly, the Supreme Personality of Godhead, who appeared as the son of Mahäräja Nanda, Brajendra, the king of Vraja, that the same Supreme Personality has now appeared as çacé-suta, as the son of Çacé devé.” Lord Caitanya's name was Çacé-suta because His mother's name was Çacé devé. “The same personality, or that means Kåñëa Himself, has appeared as Çré Caitanya, Nimai, the son of Çacé devé,” and balaräma haila nitäi, “and the Supreme Personality of Godhead Balaräma, who was considered elder brother of Kåñëa, He has appeared as Nitäi.” What is Their business? In this age, what is Their business? Papé-täpé jata chilo hari-näme uddhärila: “Their business is to deliver all kinds of fallen and sinful conditioned souls.” How is that? Tära säkñi jagäi and mädhäi: “The exact evidence is Jagäi and Mädhäi, the typical examples of papéand täpé.” Jagäi and Mädhäi, two brothers, they were debauched number one. All kinds of sinful activities they were doing. But Nitai, Lord Nétyänanda, delivered them, simply requesting them to chant Hare Kåñëa.

So Lord Caitanya and Nétyänanda set one or two examples—not too many—but they were very prominent examples: Jagäi and Mädhäi. So the purpose was that in this age you cannot find any well-equipped Vedäntist or very learned scholar in self-realization. You will simply find examples like Jagäi and Mädhäi—all debauched number one, addicted to intoxication, sex and meat-eating and all. You will meet only this. The world is full of these persons, Jagäi and Mädhäi. So if they are to be delivered, then no system of self-realization will prove effective—only this system introduced by Lord Caitanya, Nétyänanda, Hare Kåñëa, they will be delivered now. This is a fact.

papé täpé jata chila
hari-näme uddhärila
tära säkñi jagäi and mädhäi

So the evidence is there. When one Jagäi, Mädhäi…, one pair of Jagäi and Mädhäi was delivered, why not many pairs of Jagäi andMädhäi? So they can be delivered simply by chanting this Hare Kåñëa.

So Narottama däsa Öhäkura is praying to Rädhä-Kåñëa, hä hä prabhu nanda-suta båñabhanü-sutä-juta: “My dear Kåñëa, son of Mahäräja Nanda, You are along with Rädhäräëé,” båñabhanü-sutä. Rädhäräëés father's name was Båñabhanü, so She is known as also the daughter of Båñabhanü. So Kåñëa and Rädhäräëé, They were very young, so They are addressed as the son and daughter of such-and-such persons. So They become very glad when Their parental names are taken or Their devotees’ name are taken. Therefore Narottama däsa Öhäkura is addressing not as Kåñëa—as the son of King Nanda, and Rädhäräëé as the daughter of King Båñabhanü. So “You are together here, and I am Narottama däsa Öhäkura; I am praying to You that ’Don’t kick me away.’ ”

hä hä prabhu nanda-suta båñabhanü-sutä-juta
karunä karaha ei-bära

“Now I have come to my consciousness that You are the only deliverer, so I have come to You, so please do not kick me away. Please accept me, because I have no other shelter. I fully surrender unto You.” [end]

Iñöa Deve Vijïapti
[from Prärthanä]
13:59Minutes –
Çréla Narottama däsa Öhäkura –
"Please Place Your Merciful Glance Upon Me"

Audio

CDV 5-3

Prayer to One's Beloved Lord

(1)

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

[O Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.]

(2)

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

(3)

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

(4)

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

(5)

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

[O Svarüpa Damodära Gosvämé, Çré Sanätana Gosvämé, Rüpa Gosvämé, Raghunätha däsa Gosvämé, Raghunätha Bhaööa Gosvämé, Gopäla Bhaööa Gosvämé, Jéva Gosvämé, and Lokanätha Gosvämé, please give me your mercy.]

(6)

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

[O Çréniväsa Äcärya please show me your mercy. Narottama däsa begs for the association of the great devotee Rämacandra Cakravarté.]

Iñöa Deve Vijïapti
[from Prärthanä]
19:21Minutes –
Çréla Narottama däsa Öhäkura –
"O Lord, Please do Not Push Me Away"

Audio

CD 4-2

Prayer to One's Beloved Lord

(1)

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

[O Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.]

(2)

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

(3)

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

(4)

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

Iñöa Deve Vijïapti Purport
44:38Minutes –
Çréla Narottama däsa Öhäkura –
"My dear Lord,
I have uselessly spoiled my life"

Audio

681113LE-Los Angeles

Prayer to One's Beloved Lord

Prabhupäda: ...especially introduced by the disciplic succession of Lord Caitanya, and this Narottama däsa Öhäkura, who has sung this hari hari biphale janama goìäinu, he's a famous äcärya. His compositions are accepted as Vedic truth. So this purport of this song is very nice. He's lamenting, appealing to Hari, the Lord.

Hari hari biphale janama goìäinu: "My dear Lord, I have uselessly spoiled my life." Biphale means uselessly, and janama means birth, and goìäinu means "I have passed." He's representating a common man, as every one of us is simply spoiling our life. They do not know that they are spoiling their life.

They are thinking that "I've got very nice apartment, very nice car, very nice wife, very nice income, very nice social position." So many things. These are the material attraction. Gåha-kñetra-sutäpta-vittair.

[child crying] [aside:] Stop it. Oh, that's all...

The attraction, material attraction, is stated in the Çrémad-Bhägavatam in many ways. In one place it is very nicely summarized what is this material attraction. The basic principle of material attraction is sex. [child crying] Pumsaù striya mithuni-bhavam etam [Bhäg. 5.5.8].

A man is hankering after another woman, and the woman is hankering after another man. This is the basic principle of material life. Puàsaù striyä mithuné-bhävam etam [Bhäg. 5.5.8].

Mithuné-bhävam means sex. Tayor mitho hrdaya-granthim. And when they actually come into sexual life, each one of them become too much attracted.

Hådaya-granthim. Granthi means very hard knot: "I cannot leave you." He says, "I cannot leave you. You are my life and soul," and she says, "You are my life and soul." For a few days. [laughs] And then again divorce. You see?

But the beginning is there. Basic principle of material attraction is this sex life. This is general. Those who have organized the sex life in social convention in so many ways... The marriage is also another convention to give a very finishing nice touch than the animal. That's all.

Just like sometimes it is said marriage is legalized prostitution. So for social convention the marriage is a license, but it is also based on the sex life. But for keep up social life, one has to accept some regulative principle. Therefore sex life like animals and sex life in marriage, there is difference; it is better. That is accepted in civilized world.

So when they're united some way or other, then next demand is nice apartment, gåha. The next demand, gåha-kñetra, land. Because human civilization is based on land and cow, gavayä dhanavän. Formerly, a person was considered to be rich man by possession of the number of cows, by possession of land, not these papers, this false money. At the present moment, if you have got some printed paper, thousand dollars... They are papers actually.

When the government is a failure, it has no value. But actually if you possess some land and cows, the government may fail or not fail, your value is there. So that is actual property. Therefore in Sanskrit language it is said gavayä dhanavän. A man is known as rich man by the number of..., by possession of the number of cows. That was the mode of civilization in the Vedic age.

Gåha-kñetra-suta. Suta means children. When you have got apartment, when you have got wife, when you have got..., then next demand is children, suta. Because without children no home life is pleasant. Putra-hénaà gåhaà çünyam [Cäëakya Paëòita]. A home life is just like desert without children. Children is the attraction of home life. So grha-kñetra-suta äpta. Äpta means relatives or society. Sutäpta-vittaiù: and all these paraphernalia are to be maintained on money. Therefore money is required, vittaiù. In this way, one becomes entangled in this material world. Janasya moho 'yam. This is called illusion. Illusion.

Why illusion? So important things, why illusion? Illusion means that this nice paraphernalia arrangement—home, life, apartment, wife, children, society, position—everything is all right, but as soon as this body is finished, everything is finished; you're in a next platform. You do not know what is next platform. The next platform may be a human being or a cat or a dog or a demigod or anything. You do not know.

And as soon as you have got a next life, you forget all these things. There is no remembrance what I was, what was my home. Everything is finished. Everything is finished—flash, just like a bubble. By the thrashing of different waves in the ocean, there are so many bubbles immediately generated, and the next moment, oh, they are all finished. Finished. Toye janame punaù toye samat[?].

In this way the life is going on. The living entity is traveling in many species of life, in many planets. But this human form of life is an opportunity to understand how I am transmigrating from one place to another, one life to another, and simply wasting my time without understanding what is my constitutional position, why I am so much in distress, miseries.

These things are to be understood in this human form of life. But instead of understanding my real position, the process of life, we reject everything. Simply I am engaged with the gåha-kñetra-sutäpta-vittaiù [Bhäg. 5.5.8]. Gåha-kñetra-sutäpta-vittaiù—home, society, money, position—everything is all right provided you can utilize it for elevating yourself from these material clutches. Otherwise, if you are simply engaged and captivated by these things, then I am spoiling my life.

So Narottama däsa Öhäkura, representing ourself, he is lamenting, "My dear Lord, I have spoiled my life. I have simply spoiled my life." Why? This life, this human form of life, manuñya-janama päiyä, rädhä-kåñëa nä bhajiyä. This human form of life was meant for understanding what is Rädhä-Kåñëa and worship Rädhä-Kåñëa or Lord, His energy, whatever you call—Hare Kåñëa or Rädhä-Kåñëa, Hare Räma, the same thing, the Lord and His energy.

So, "Instead of making contact with Rädhä-Kåñëa, I am simply spoiling my life in sense gratification." So he's lamenting, hari hari biphale janama goìäinu: "Uselessly I have spoiled my life."

[O Lord Hari, I have spent my life uselessly. Having obtained a human birth and having not worshiped Rädhä and Kåñëa, I have knowingly drunk poison.]

Why? What is your lamentation? He says, golokera prema-dhana, hari-näma-saìkértana.

[The treasure of divine love in Goloka Våndävana has descended as the congregational chanting of Lord Hari's holy names. Why did my attraction for that chanting never come about? Day and night my heart burns in the fire of the poison of worldliness, and I have not accepted the means for relieving it.]

This chanting of Hare Kåñëa, this transcendental vibration, is not any material thing. It is imported from the transcendental abode, golokera. Goloka means the transcendental abode of Kåñëa.

Golokera prema-dhana. From there, the transcendental abode of Kåñëa... Just like the sunshine, wherefrom it has come? From the sun planet. Everyone knows it. Although you cannot go there, it is far, far beyond your reach, but you can understand that the sunshine is coming from the sun globe. There is no doubt about it.

Similarly this vibration, this shining, is coming from Kåñëa, Goloka. Golokera prema-dhana. And prema-dhana means this chanting is in love with Kåñëa. So golokera prema-dhana, hari-näma-saìkértana, rati nä janmilo kene täy. "I've no attachment for this."

Why should one be attached to this? That is explained in the next line: viñaya-viñänale, dibä-niçi hiyä jvale. Hiyä. Hiyä means heart. Our heart is always burning. Why? In touch with this material sense gratificatory process. No sense gratificatory process is giving me satisfaction.

I'm trying this way, that way, this way, that way, that way. You see? Just like people are trying sense gratification in so many ways, they have come to the last point, naked picture, naked dance. What is called? That short, what is called?

Devotee: Miniskirt.

Prabhupäda: Miniskirt, yes. [laughs] So because here the basic principle only sex, everyone is inviting, "Yes, come on, sex. Come on, sex." But this way, that way, sex, anyway you enjoy, you cannot be satisfied. That is certain. Because that is not your platform of enjoyment.

You are spirit soul. Unless you come to the spiritual platform, these material, any kind of sense enjoyment... Therefore you will never be satisfied. You'll simply hankering after, but there will be no satisfaction.

Therefore Narottama däsa Öhäkura says, viñaya-viñänale. Viñaya means these material demands, eating, sleeping, mating, these are called viñaya. They are just like poison, fire. So everyone is burning. Viñaya-viñänale, dibä-niçi hiyä jvale. Jvale means it is burning, my heart is burning. Tari bare nä koinu upäy. "But I did not search out the relief, the immediate relief, hari-saìkértana, this chanting. I have no attachment for this. Therefore I have spoiled my life."

Then he says, brajendra-nandana yei, çacé-suta hoilo sei. Now, this chanting of Hare Kåñëa is introduced by Kåñëa Himself, Vrajendra-nandana. Kåñëa appeared as the son of Mahäräja Nanda in Våndävana; therefore He is called Vrajendra-nandana, Vrajeça-tanaya. These are names. So this same Vrajendra-nandana, Kåñëa, has appeared as Çacénandana.

The Supreme Personality of Godhead takes pleasure when He's addressed with His devotee's name, with His energy's name. Devotee's also His energy. So He has no father. He is father of everyone. But He accepts some devotee. A devotee wants Kåñëa as his son; therefore Kåñëa accepts a devotee as His father.

So nobody can become His father, but a devotee... Just like this girl, Nandaräëé, is raising her daughter, always giving service. The child is accepting service from the parents. Her business is only to accept. Torture and accept service. So devotees accept Kåñëa as son so that Kåñëa may simply torture them and accept service. That is the policy. Because the devotee want to render service, so this is the best way of service rendering. The child will draw always service.

So this conception, fatherhood of the Absolute Truth, of the Supreme Personality of Godhead, is undoubtedly very good, but there is no service. Father is meant for exacting: "Father, give me this. Father, give me this." And here, the Vaiñëava conception, to accept the Supreme as child to render service. Not to accept. No parents accept any service from the child, but he simply gives service.

So anyway, Vrajendra-nandana, the idea of accepting the Lord as son... Mahäräja Nanda accepted Kåñëa as his son, similarly Çacédevé accepted Lord Caitanya as his [her] son. So both of Them are the one. So Narottama däsa Öhäkura says, "The same Vrajendra-nandana, Kåñëa, has now appeared as Lord Caitanya, as the son of Çacé. And the same Balaräma has become Nitäi."

And what is Their business? The business is päpé-täpé jata chilo: "They are claiming all kinds of sinful conditioned souls." Their only business is. Because in this age, Kali-yuga, you cannot find any perfectly pious man or saintly person. Everyone is addicted to so many sinful activities.

So päpé-täpé yata chilo, hari-näme uddhärilo. Simply by distributing this chanting, He claimed everyone, however fallen he may be. "Come on, chant Hare Kåñëa and become delivered." You see? So nice thing. Päpé-täpé yata chilo, hari-näme uddhärila. What is the evidence that He has? Ta 'ra säkñé jagäi and mädhäi. Jagäi-Mädhäi, they were two brothers, debauch number one. You see?

They were all kinds of sinful affairs. They were drunkard, they were woman hunter, meat-eater, so many things. And, of course, they were born in a very high brähmaëa family, but bad association, they became like that. Similarly, at the present age, this human society, although they are coming from the Äryan family, very nice family, but due to association the only environment is there's woman and intoxication, meat-eating, and gambling. That's all. So Jagäi-Mädhäi is the specimen, sample of this population, and Lord Caitanya delivered them simply by this Hare Kåñëa.

So this chanting process, Hare Kåñëa, will actually deliver all these fallen souls without any failure. It is not bogus propaganda. Anyone who will take to this chanting process, whatever, you don't consider about his past life. He will become saintly. He will become a pure Kåñëa conscious person. So päpé-täpé yata chilo, hari-näme uddhärilo, ta 'ra säkñé jagäi-mädhäi. The evidence is Jagäi-Mädhäi.

Then he says, hä hä... When he has come to the senses that "I am eternal servant of Kåñëa," then he surrenders. This process, the chanting process, will purify our heart, our burning heart, and one will come to the understanding that "I am eternal servitor of the Supreme, Kåñëa." Then, as soon as he comes to this understanding, as it is confirmed in the Bhagavad-gétä [7.19], bahünäà janmanäm ante jïänavän mäà prapadyate, "After many, many births, when one person becomes actually wise, a man of wisdom, jïänavän"—jïänavän means wise man—then what does he do? "He surrenders unto Me," Kåñëa says. Why? Väsudevaù sarvam iti [Bg. 7.19]: "Because Väsudeva, Kåñëa, is everything." Sa mahätmä su-durlabhaù: "That kind of great soul is very rare." That is stated in...

But Caitanya Mahäprabhu has made easy to become such kind of great soul simply by chanting Hare Kåñëa. Therefore Narottama däsa Öhäkura, at the end he says, hä hä prabhu nanda-suta, våñabhänu-sutä-juta. Again the sutä, the son, son of Nanda, and Rädhäräëé, the daughter of Våñabhänu, They are standing. Kåñëa... Vaiñëava, they do not worship Kåñëa alone without Rädhäräëé.

They do not worship Räma without Sétä. They do not worship Näräyaëa without Lakñmé. Because the Lord and the energy must be there. We don't say..., we don't believe that God is without any energy. No. "Hare Kåñëa." First the energy is addressed, Harä, Hare, then Kåñëa.

So here also, Narottama däsa Öhäkura prays, "My dear Lord Kåñëa, You are now present before me with Your internal potency, Your pleasure potency, Rädhäräëé. So I am surrendering unto You." Hä hä prabhu nanda-sutä. And "Don't neglect me because I am so sinful, my past life is so black. Don't neglect me. Please accept me. Don't kick me away. I surrender unto You." This is the purport of this song.

So this instruction should be taken by all of us. The purificatory process is chanting Hare Kåñëa. And as soon as our heart is purified, we completely become convinced that "The Lord is Supreme. I am His eternal servant. I have forgotten this. Servant..., my servitorship is there, but instead of serving the Lord, I am serving my senses. That's all.

I have never become the master. I am not master of my senses; I am the servant of my senses. That is my position." So why not becoming the servant of the Supreme instead of serving on the servant of the senses?

You cannot become master. Actually, you become master of the senses when you are actually servant of Kåñëa; otherwise it is not possible. There are two words, gosvämé and go-däsa. Persons who are servant of their senses, they are called materialistic go-däsa, and persons who are master of the senses, they are called gosvämé. Gosvämé.

They control the senses. The tongue wants to eat something which is not... "Oh," he controls. "Oh, tongue, you cannot taste these things. It is not kåñëa-prasäda." Therefore he becomes gosvämé, master. He does not allow the tongue to eat any nonsense thing except kåñëa-prasäda. He cannot allow his senses, his anything, for sense gratification. Only for the service. That is called devotional service.

Håñékeëa håñékeça-sevanaà bhaktir ucyate [Brs. 1.1.12]. Bhakti, this devotional service, means when you engage your senses for the satisfaction of the master of the senses. The supreme master of the senses is Kåñëa. So we are trying to apply the senses for our personal service. This is called mäyä; this is called illusion. The same senses purified, when they'll be engaged in the service of Kåñëa, that is perfection. So we are not going to stop the activities of the senses, but senses are being purified for being engaged in the service of the Lord. This is Kåñëa consciousness.

Thank you very much. [devotees offer obeisances]

So, any question? Yes.

Tamäla Kåñëa: Prabhupäda, how was it that Lord Jesus was called a son of God? If Kåñëa is usually the son, how come Jesus was the son?

Prabhupäda: Not usually. Kåñëa is father, that I told you. But He becomes son out of His love. Kåñëa is father. Kåñëa's position is father, but He... He's simply father, so He voluntarily becomes a son also sometimes, to taste how to become a son. Son is not His constitutional position.

Father is His constitutional position. But He voluntarily accepts to become a son. But who is going to be His father? He is the original father. He is a father of everyone. Ahaà béja-pradaù pitä. In the Bhagavad-gétä says there, sarva-yoniñu kaunteya [Bg. 14.4]: "There are millions, 8,400,000 species of life, and I am the father of all these living entities." So who is going to be His father? Nobody is father, but a devotee, when likes, "My dear Lord, I want a son like You," so Kåñëa accepts: "Oh, where is another son like Me? I'll become your son." That's all.

Just like Vasudeva and Devaké. In their previous life they underwent severe austerities. They were married couples, but they had no sex. They were determined that "Unless we get the Lord as our son, we are not having any son." So they went on for many years, many thousands years' austerity.

Then the Lord appeared: "What do you want?" "Sir, I want a son like You." "Where can I get another son like Me? I'll become your son." So Kåñëa, or the Lord, is father of everyone, but He voluntarily accepts to become a son to His devotee. Otherwise His position is always father.

Yes.

Madhudviña: Prabhupäda, I read in the Çrémad-Bhägavatam, Volume Three, that when one becomes a liberated soul, he attains perfect freedom, and even sometimes that freedom is on the same level as Kåñëa or even more than Kåñëa.

Prabhupäda: Yes.

Madhudviña: Can you explain that?

Prabhupäda: Yes. Just like this Vasudeva, he's more than Kåñëa. Yaçodä... You have seen the picture, Yaçodä is binding Kåñëa?

Madhudviña: Oh, the little baby. Yes.

Prabhupäda: Yes, He has become... The Supreme Personality of Godhead, who is, I mean to say, afraid, who is fearful by everyone, Yaçodä..., and Kåñëa has become fearful to Yaçodä: "My dear mother, kindly do not bind Me. I shall obey your orders." So Yaçodä has become more than God, more than Kåñëa.

The Mäyävädé philosophers, they want to be one with Kåñëa or one with Lord, but our philosophy is to become more than Kåñëa. [laughter] Why one with Kåñëa? More than Kåñëa. And actually He accepts. He makes His devotee more than Kåñëa. Just like Arjuna and Kåñëa. Kåñëa took the part of a driver, and he was the hero of the fight.

Actually, Kåñëa was the hero, but He gave position to His devotee: "You become the hero. I shall become your charioteer." That's all. Don't you see how Arjuna has become more than Kåñëa? Kåñëa says, "Arjuna, you are hesitating to fight, but you know that all these person who have assembled in this battlefield, they are not going back. They are already killed. That is My plan. You simply take the credit that you have killed them. That's all." [laughter] That He wants.

Just like a father wants a son to see him more than himself. If a father is an M.A., he wants to see his son M.A., Ph.D., or something more. He's satisfied. He'll not tolerate anybody to become more than him, but he'll tolerate if his son becomes more than him. I'm giving you a crude example.

Similarly, Kåñëa, or the Lord, wants to see His devotee more than Himself. That is His pleasure. He takes pleasure in that. So to become a devotee is not ordinary thing. You see? He has got the chance to become more than God. Why equal with God, one with God? No. More than God. Yes. That is our philosophy.

Yes?

Jaya-gopäla: What is the relationship of the surabhé cow with Kåñëa?

Prabhupäda: Huh?

Jaya-gopäla: What is the relationship of the surabhé cow with Kåñëa?

Prabhupäda: They are also... These cows are also devotees, and Kåñëa is fond of keeping cows, taking care of them. The same love affairs, exchange of love. That's all.

Jaya-gopäla: Which...

Prabhupäda: Däsya-rasa. Däsya-rasa, servitude. There are different rasas, mellows of relationship with Kåñëa. Çänta, däsya... Just like Våndävana-bhümi or the trees, the plants, they are serving Kåñëa silently. And the cows and servants, they are offering superior service. The friends, they are offering service as friend.

The gopés, they are... Gopés, or the motherly gopés, just like Yaçodä and ladies, offer their..., loving Kåñëa as son, and the younger girls, they're loving Kåñëa as husband, as lover. So in this way in Våndävana there are different transcendental mellows of loving affairs.

So the cows are on the çänta..., däsya-rasa, giving service, just like master and servant. They are situated in this transcendental humor. But they're all one with Kåñëa. Nobody is inferior than Kåñëa, but the relationship is exchange of loving service. That's all.

Nandaräëé: Is our rasa with Kåñëa already established? I mean, is it eternal? Or do we..., can we attain...

Prabhupäda: No. It is already established. You have got eternal relationship. When you become liberated, you realize that your relationship is with Kåñëa like this. You'll develop that taste, whether in çänta-rasa or däsya-rasa or mädhurya-rasa or vätsalya-rasa. But that is not to be imitated at the present moment. When we are actually liberated.

To come to that stage, the routine work, regulative work, should be followed: chanting, hearing, worshiping, following the regulative principles. In this way, gradually, as we are purified, we come to the pure consciousness, Kåñëa consciousness. Then at once we understand, "My relationship with Kåñëa is like this." And you are transferred to the Kåñëaloka in that humor.

Dayänanda: We could also have a passive relationship with Kåñëa, like a tree?

Prabhupäda: Yes. That will be revealed, how we are related with Kåñëa. Every relationship is as good as the other. Just like in this material world, everyone's position, he thinks it is very nice. Similarly, in the spiritual, what to speak, they are all equal, but still, one is apprec..., one's aptitude is that "I want to love Kåñëa in this way." Yes.

So he's there in that way. There must be variety. If there is rasa-lélä, there must be nice trees, nice field, nice cows, nice Yamunä river. Otherwise how it is, simply if the gopés and Kåñëas are there, if the other things are not there? [chuckles] The background must be there.

So everything is spiritual. Background is also spiritual. That is creation of Kåñëa. Eko bahu-çyäma [Chändogya Up. 6.2.3]. Just like a painter paints a picture, he makes a nice background. Similarly, Kåñëa wants to enjoy, so He has created us in different varieties to supply His pleasure potency. You see. Eko bahu-çyäma. This Vedic literature says that alone He has many. Why? Just to enjoy. Why? Änandamayo 'bhyäsät [Ved. süt. 1.1.12].

He's by nature joyful, sac-cid-änanda-vigrahaù [Bs. 5.1].

So änanda does not mean that one. No. Variety. Variety is the mother of enjoyment. So that variety, they're all spiritual. Just like the same example: you paint a picture with the same brush and color, but as soon as you make it variety, variegated, it becomes very enjoyable.

So we don't say that the varieties created by God is false. No. It is real. How can I say it is false? This flower, it is designed by God so nicely, it is colored so nicely. It has got its use. There is variety. Even there is greenness... There is so many things, varieties. There is color display, sometimes a dark red, sometimes it is light red.

So nicely created by Kåñëa, and I shall say it is false? Why it is false? It is Kåñëa's creation. Let me take it and offer it to Kåñëa. This is called bhakti. This is called Kåñëa consciousness. I don't enjoy it. It is Kåñëa's creation; it must be offered to Kåñëa.

And after offering to Kåñëa, you'll enjoy. After offering nice prasäda, Kåñëa is full, Kåñëa is not eating. You'll enjoy. That is Kåñëa consciousness. We don't reject anything. This tape recorder we don't reject. We don't say, "Oh, it is material. We shall not touch." Bring any scientific invention, we shall engage in the service of Kåñëa. That's all. [laughter]

We don't say it is false. Why? You have applied your brain, you applied your energy to invent such nice machine. Let it be engaged in Kåñëa's service. Your life will be successful. That's all. The flower from... The tree from which this flower is grown, if this flower is offered to Kåñëa, his life is successful.

So it is so nice program, Kåñëa consciousness. All-round successful. There is no comparison with this program, Kåñëa consciousness. There cannot be any comparison, neither any rivalry with this conception of philosophy, Kåñëa consciousness. So try to understand, preach it nicely, and be happy, and let them become happy.

So you want to chant something or..., no?

Tamäla Kåñëa: Well, the neighbors, ah...

Prabhupäda: All right. That's all right. We have chanted. Now we can distribute prasädam. [devotees offer obeisances]

[aside:] You distribute. I want to go to the bathroom.

[break] "Oh, I don't like this. He may come back." He must be seen as beloved child. First of all he gave him work just like ordinary laborer. He became sick. He's also tasting. That is nice. [laughs]

So tomorrow we must find out some store.

[Prabhupäda eats]

Tamäla Kåñëa: Prabhupäda? I spoke to Puruñottama. He is coming here.

Prabhupäda: Coming?

Tamäla Kåñëa: Yes.

Prabhupäda: That's nice.

Tamäla Kåñëa: Brahmänanda said, "Do you know what you are doing to me, Tamäla? Now I have to do all the work here." So he said, "But it's all right." [Prabhupäda laughs] Number-one man.

Prabhupäda: So you may send somebody to help him.

Nandaräëé: Who is coming? [pause]

Tamäla Kåñëa: Puruñottama. He said it was all right, because Puruñottama can still get a lot of advertisements for Back to Godhead in Los Angeles area.

Prabhupäda: Oh, you can [indistinct].

Devotee: When's he coming? [end]

Jaya Rädhä Mädhava & Purport
[from Gétävalé]
14:55Minutes –
Çréla Bhaktivinoda Öhäkura –
"He Displays Many Amorous Pastimes
In the Groves of Våndävana"

Audio

CDV 19-1The Amorous Pastimes in the Groves of Våndävana

710214PU-Gorakhpur

Prabhupäda:

[break] kuïja-vihäré
gopé-jana-vallabha giri-vara-dhäré
yasoda-nandana braja-jana-raïjana
yamunä-téra-vana-cäré

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

This small song you can practice. The tune I can give you.

[Prabhupäda sings each line and devotees respond]

[break]

[12:41]

Purport

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

This is actual picture of Kåñëa, rädhä-mädhava giri-vara-dhäré. Original Kåñëa this is. Rädhä-mädhava giri-vara-dhäré. Vraja-jana-vallabha. His business is to please the inhabitants of Våndävana. That's all. He has no other business. And the vraja-jana also, they have no other business than to please Kåñëa.

That's all. This is original Kåñëa. Vraja-jana-vallabha giri-vara-dhäré. And first business is Rädhä-Mädhava. Of course, Kåñëa is concerned with everyone, especially concerned with Rädhäräëé. Rädhä-mädhava kuïja-bihäré, and He enjoys with Rädhä in different kuïjas, bushes, of Våndävana.

And then, yaçodä-nandana. Next He wants to please His mother, Yaçodä. Yaçodä-nandana vraja-jana-raïjana. And Kåñëa is very affectionate to all the inhabitants of Våndävana. The son of Yaçodä and Nanda Mahäräja. They love Kåñëa, all the elderly persons. They love.

Elderly ladies and persons, they love Kåñëa. "Oh, here is the son of Yaçodä and Nanda Mahäräja.'' They're all tenants and subordinates to Nanda Mahäräja. Nanda Mahäräja is the chief man in Våndävana, and they are their subjects. So they are affectionate to Kåñëa because He happens to be son of Yaçodä and Nanda Mahäräja.

And Kåñëa's business is... [end]

Jaya Rädhä Mädhava & Purport
[from Gétävalé]
15:06Minutes –
Çréla Bhaktivinoda Öhäkura –
"This is the original nature of Kåñëa"

Audio

CDV 13-3

The Amorous Pastimes in the Groves of Våndävana

Prabhupäda: So you know this song Jaya Rädhä-Mädhava?

Devotees: Jaya!

Prabhupäda:

jaya rädhä-mädhava kuïja-bihäré
gopé-jana-vallabha giri-vara-dhäré
gopé-jana-vallabha giri-vara-dhäré
jaya rädhä-mädhava kuïja-bihäré
jaya rädhä-mädhava kuïja-bihäré
gopé-jana-vallabha giri-vara-dhäré
gopé-jana-vallabha giri-vara-dhäré
jaya rädhä-mädhava kuïja-bihäré
jaya rädhä-mädhava kuïja-bihäré
jaya jaçodä-nandana, gopi-jana-raïjana,
jaya jaçodä-nandana, gopi-jana-raïjana,
jaya jaçodä-nandana, gopi-jana-raïjana,
jämuna-téra-vana-cäré
jaya jaçodä-nandana, gopi-jana-raïjana,
jämuna-téra-vana-cäré
jaya rädhä-mädhava kuïja-bihäré
jaya rädhä-mädhava kuïja-bihäré
vraja-jana-vallabha giri-vara-dhäré
vraja-jana-vallabha giri-vara-dhäré
jaya rädhä-mädhava kuïja-bihäré
jaya rädhä-mädhava kuïja-bihäré
jaçodä-nandana, vraja-jana-raïjana,
jaçodä-nandana, vraja-jana-raïjana,
jämuna-téra-vana-cäré
jaya rädhä-mädhava kuïja-bihäré
jaya rädhä-mädhava kuïja-bihäré
[Gétävalé 6.4]

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

[06:01]

CDV 13-4Purport

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

So this is the original nature of Kåñëa, original nature of Kåñëa. He is Rädhä-Mädhava. He is the lover of Çrématé Rädhäräëé. And kuïja-vihäré, always enjoying the company of the gopés within the bushes of Våndävana forest. Rädhä-mädhava kuïja-vihäré. So He’s not only lover of Rädhäräëé, but braja-jana-vallabha. The whole residents of Våndävana, they love Kåñëa. They do not know anything else.

They do not know whether Kåñëa is God or not, neither they are very much harassed that “I shall love Kåñëa if He is God.” “He may be God or He may be whatever He is. It doesn’t matter, but we love Kåñëa, that’s all.” That is called unnalloyed love. “If Kåñëa is God, then I shall love Him”—this is conditional love. This is not pure love.

Kåñëa may be God or whatever He may be, but by His wonderful acts, the Vrajaväsés, they are thinking, “Oh Kåñëa, He is very wonderful child, maybe some demigod. Maybe some demigod.” Because people are generally under impression that the demigods are all-powerful. They’re powerful within this material world. But they do not know that Kåñëa is above all of them. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]. The highest demigod, Brahmä, is giving his opinion, “The supreme controller is Kåñëa.” So as the residents of Våndävana, they love Kåñëa without any condition, similarly, Kåñëa also loves them.

Vraja-jana-vallabha giri-vara-dhäré. When the inhabitants of Våndävana were in danger because they stopped Indra-yajïa and Indra became very angry, and he sent very great, powerful cloud and rained over Våndävana incessantly for seven days, so when the inhabitants became very much disturbed, Kåñëa, although He was only seven years old boy, He saved them by lifting the Govardhana Hill. So He taught Indradeva, demigod, that “To stop your disturbance is the business of My little finger, that’s all.” [laughter] So he came down to his knees. These things we’ll find in Kåñëa book.

So as Gopé-jana-vallabha, His only business is how to protect gopé-jana. So our Kåñëa consciousness movement is how to become one of the gopé-jana. Then Kåñëa will save us from any danger, even by lifting a hill or mountain. Kåñëa is so kind and so powerful. When Kåñëa lifted the hill, He did not practice some yoga system. That is God. Although He was a child, He was playing like a child, He was dealing like a child, but when there was need, He was manifesting as God. That is Kåñëa. That is Kåñëa. Not that He has to go and practice some yoga system, then He becomes God. No. He’s not that type of God, not manufactured God. He’s God.

So gopé-jana-vallabha giri-vara-dhäré. And as a child, as beloved child of Yaçodä, Yaçodä-nandana,... Kåñëa likes to be a child of a devotee. He wants to be chastised from His devotee father and mother. Because everyone worships Him, nobody goes to chastise Him, so He takes pleasure when a devotee chastises Him. That is Kåñëa’s service. If Kåñëa takes pleasure being chastised, so the responsibility is taken by a devotee: “All right, I shall become Your father and chastise You.” When Kåñëa wants to fight, one of His devotee becomes Hiraëyakaçipu and fights with Him. So all activities of Kåñëa is with His devotees. He is... Therefore, to become associate of Kåñëa, to develop Kåñëa consciousness...

Yaçodä-nandana vraja-jana-raïjana. His only business is how to satisfy... As braja-jana’s business is how to satisfy Kåñëa, similarly, Kåñëa’s business is how to satisfy braja-jana. This is reciprocation of love. Yamunä-téra-vana-cäré. Kåñëa, the Supreme Personality of Godhead, is wandering on the banks of Yamunä to please the gopés, the cowherd boys, the birds, beasts, calves. They are not ordinary birds, beasts, calves or men. They are on the top of self-realization. Kåta-puëya-puïjäù. After many, many lives they got that position, to play with Kåñëa.

So our Kåñëa consciousness movement is so nice that anyone can go to Kåñëaloka and become His associate, as a friend or so many other things, as a servant, as father, as mother. And Kåñëa is agreeable to any one of these propositions. These things are described very nicely in our Teachings of Lord Caitanya. So Kåñëa does not go even a step from Våndävana. The original Kåñëa is Våndävana. That is described in the Brahma-saàhitä,

cintämaëi-prakara-sadmasu kalpa-våkña-
lakñävåteñu surabhér abhipälayantam
lakñmé-sahasra-çata-sambrahma-sevyamänaà
govindam ädi-puruñaà
[Bs. 5.29]

[I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakñmés or gopés.]

Brahmä is accepting the Supreme Personality of Govinda, Kåñëa in Våndävana. Veëuà kvaëantam: “He is engaged in playing flute.”

aravinda-daläyatäkñaà
barhävataàsam asitämbuda-sundaräìgam
kandarpa-koöi-kamanéya-viçeña-çobhaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs 5.30]

[I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.]

So take advantage of these books, this knowledge, and this prasädam, this chanting, and be happy and go to Kåñëa. So nice thing. All right.

Jaya Rädhä Mädhava
[from Gétävalé]
04:22Minutes –
Çréla Bhaktivinoda Öhäkura –
"He is the Lover of the Cowherd Maidens of Vraja"

Audio

CD 15-4

The Amorous Pastimes in the Groves of Våndävana

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

(jaya) rädhä-mädhava (jaya) kuïja-bihäré
(jaya) gopé-jana-vallabha (jaya) giri-vara-dhäré
(jaya) jaçodä-nandana, (jaya) braja-jana-raïjana,
(jaya) jämuna-téra-vana-cäré
[Gétävalé 6.4]

Jaya Rädhä Mädhava
[from Gétävalé]
04:33Minutes –
Çréla Bhaktivinoda Öhäkura –
"A Picture of Våndävana"

Audio

CD 2-7

The Amorous Pastimes in the Groves of Våndävana

Jaya Rädhä Mädhava
[from Gétävalé]
05:26Minutes –
Çréla Bhaktivinoda Öhäkura –
"The Amorous Pastimes in
The Groves of Våndävana"

Audio

CDV 23-3

The Amorous Pastimes in the Groves of Våndävana

Jaya Rädhä Mädhava
[from Gétävalé]
05:34Minutes –
Çréla Bhaktivinoda Öhäkura –
"He is the Beloved Son of Mother Yaçodä"

Audio

CDV 21-6

The Amorous Pastimes in the Groves of Våndävana

Jaya Rädhä Mädhava
[from Gétävalé]
08:01Minutes –
Çréla Bhaktivinoda Öhäkura –
"He Wanders in the Forests Along
The Banks of the River Yamunä"

Audio

CDV 24-2

The Amorous Pastimes in the Groves of Våndävana

Kahe Visayi Mana
[Tätala Saikate]
08:59Minutes –
Çréla Vidyäpati Öhäkura –
"Material Sense Gratification,
Is Herein Compared to a Drop of
Water Falling on a Desert"

Audio

CDV 22-7

As a consequence, I am rendered totally despondent

(1)

tätala saikate bäri-bindu-sama
suta-mita-ramanòi-samäje
tohe visari mana, tähe samarpala
ab majhu habo kon käje

[O Lord, completely forgetting You, I have offered my mind unto the society of women, children, and friends—but this experience has been just like offering a drop of water unto the burning hot sands of the beach. How can I possibly be relieved of this great misery?]

(2)

mädhava! hama parinäm niräçä
tuhun jaga-tärandéna doyä moy
ataye tohäri viçoyäsä

[O Madhava! As a consequence, I am rendered totally despondent. You are the savior of the universe, and are merciful to the helpless souls. Therefore, I place my hope only in You.]

(3)

ädha janama hama ninde goyäyuluñ
jarä çiçu koto-dina gelä
nidhuvane ramaëé rasa range mätala
tohe bhajabo kon belä

[Wandering about in a half-alive condition, I spent my life in utter disgrace. Uncountable days passed as a frivolous child and a useless old man. I have been intoxicated by the pleasure of sharing romantic adventures with beautiful young women. When will I ever get a chance to worship You?]

(4)

koto caturänana mari mari jäota
na tuyä ädi avasänä
tohe janama puna tohe samäota
sägara laharé samänä

[Numberless Brahmas have died one after another, whereas You are without beginning or end. All of them take birth from You and are again absorbed in You, just like the waves in the ocean.]

bhanòaye vidyäpati çesa çamana bhoy
tuyä vinä gati nähi ärä
ädi anädika nätha kahäyasi
bhava täraëa bhära tohärä

[Vidyapati confesses than now, at the end of his life, he is fearful of death. O Lord! There is no shelter other than You. You will always remain celebrated as being the Lord of both beginning and the beginningless. Now the responsibility for my deliverance from the material world is entirely Yours.]

Lälasä-mayé Prärthanä Purport
[Partially Recorded]
02:09Minutes –
"Simply by Hearing the Vibration,
People Will be Benefited"

Audio

Partial

Narottama däsa Öhäkura directs us

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

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

Lennon, Ono & Harrison, London '69
05:02Minutes –
"Simply by Hearing the Vibration,
People Will be Benefited"

Audio

CDV 18-1

The Vedic mantras were all through music

Prabhupäda: Music. Na vidyä sangéta uttamam. The Vedic mantras were all through music. Säma Veda. Säma Veda is full of music.

yaà brahmä-varuëendra-rudra-marutaù stunvanti divyaiù stavair
vedaiù säìgopada-kramopaniñadair gäyanti yaà säma-gäù
[SB 12.13.1]

[Süta Gosvämé said: Unto that personality whom Brahmä, Varuëa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniñads, to whom the chanters of the Säma Veda always sing, whom the perfected yogés see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

Sämagäù. Sämagäù means the followers of Säma Veda. Gayänti. They are always in music. Through musical vibration they are approaching the Supreme. Sämagäù. Gäyanti. Gäyanti means singing. So Vedic mantras are sung. This whole Bhagavad-gétä, Çrémad-Bhägavatam, can be sung very nicely. And it is Vedic mantra, chanting. Simply by hearing the vibration, people will be benefited, even they do not understand. This mantra you chant?

Prabhupäda: [singing slowly:]

na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te 'péça-tantryäm uru-dämni baddhäù
[Bhäg. 7.5.31]

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viñëu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

matir na kåñëe parataù svato vä
mitho 'bhipadyeta gåha-vratänäm

matir na kåñëe parataù svato vä
mitho 'bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà
punaù punaç carvita-carvaëänäm
[Bhäg. 7.5.30]

[Prahläda Mahäräja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kåñëa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.]

adänta-gobhir viçatäà tamisraà
punaù punaç carvita-carvaëänäm

na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te 'péça-tantryäm uru-dämni baddhäù
[Bhäg. 7.5.31]

naiñäà matis tävad urukramäìghrià
spåçaty anarthäpagamo yad-arthaù

naiñäà matis tävad urukramäìghrià
spåçaty anarthäpagamo yad-arthaù
mahéyasäà päda-rajo 'bhiñekaà

mahéyasäà päda-rajo 'bhiñekaà
niñkiïcanänäà na våëéta yävat

niñkiïcanänäà na våëéta yävat
[SB 7.5.32]

[Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kåñëa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.]

na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te 'péça-tantryäm uru-dämni baddhäù

na te viduù svärtha-gatià hi viñëuà...
[Bhäg. 7.5.31]

[break] Veda mantra. Sa jïäta na våtti. Vedänta-sütra-çabdat. Simply by transcendental vibration of sound, everything can be achieved.

Mänasa Deho Geho & Purport
24:10Minutes –
Çréla Bhaktivinoda Öhäkura –
"All my Difficulties Have Disappeared by
Choosing Those Feet of Yours as My Only Shelter"

Audio

CD 5-1

"Teaching the Process of Full Surrender"

(1)

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

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

(2)

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

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

(3)

märobi räkhobiójo icchä tohärä
nitya-däsa prati tuwä adhikärä

[Slay me or protect me as You wish, for You are the master of Your eternal servant.]

(4)

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

[If it is Your will that I be born again, then may it be in the home of Your devotee.]

(5)

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

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

(6)

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

[I yearn for the company of that devotee who is completely devoid of all desire for worldly enjoyment or liberation.]

(7)

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

[Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me.]

(8)

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

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

[19:33]

CD 5-2Purport

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

Mänasa, deho, geho, jo kichu mor. This is a song sung by Bhaktivinoda Öhäkura. He's teaching the process of full surrender. Mänasa, deho, geho, jo kichu mor. First of all, he is surrendering the mind, because mind is the origin of all kinds of speculations; and surrendering, rendering devotional service means first controlling the mind. Therefore he says mänasa, means "mind," then deha: "senses." Çaréra. Deha means this body; body means senses.

So, if we surrender the mind unto the lotus feet of Kåñëa, then automatically the senses also become surrendered. Then, "my home." Deha, geho. Geho means home. Jo kichu mor. Our all possessions are comprising these three things: mind, body and our home. So Bhaktivinoda Öhäkura proposes to surrender everything. Arpilü tuwä pade, nanda-kiçor. Nanda-kiçor is Kåñëa. So "I am surrendering my mind, my body and my home unto You." Now, sampade vipade, jévane-maraëe: "Either I am in happiness or I am in distress, either I am in living condition or I am dead."

Däy mama gelä, tuwä o-pada baraëe: "Now I am relieved. I am feeling relief because I have surrendered unto You everything." Märobi räkhobi-jo icchä tohärä: "Now it is up to You whether You like to keep me or You want to kill me; that depends on You." Nitya-däsa prati tuwä adhikärä: "You have got every right to do whatever You think right in relation with Your servant. I am Your eternal servant." Janmäobi moe icchä jadi tor: "If you so desire"—because a devotee goes back to Home, goes back to Godhead—therefore Bhaktivinoda Öhäkura proposes, "If You like that I shall again take birth, it doesn't matter."

Bhakta-gåhe jani janma hau mor: "That's only request is that if I have to take my birth, please kindly give me the chance of taking my birth in a devotee's house." Kéöa-janma hau jathä tuwä däs: "I don't mind if I am born as an insect, but I must be in the house of a devotee." Bahir mukha brahma-janme nähi äç: "I do not like nondevotee life. Even if I am born as a Lord Brahmä. I want to remain with the devotees.'' Bhukti-mukti-spåhä vihéna je bhakta: "I want such devotee who doesn't care for material happiness or spiritual liberation.''

Labhaite täko saìga anurakta: "I simply desire to be associated with such pure devotees.'' Janaka janané, dayita, tanay: "Now, henceforward You are my father, You are my brother, You are my daughter, You are my son, You are my Lord, You are my spiritual master, You are my husband, everything You are.'' Bhakativinoda kohe, çuno käna: "My Lord, Käna-Kåñëa, You are the Lover of Rädhäräné, but You are my life and soul, kindly give me protection."

Maìgaläcaraëa, Prayers & Purport
10:58Minutes –
"This Illusory Struggle Against
Material Nature can be Stopped at Once"

Audio

CD 15-1

Preceptors on the Path of Bhakti

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

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

[07:01]

CD 15-2Purport

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

The transcendental vibration established by the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare, is the sublime method for reviving our transcendental consciousness. As living spiritual souls, we are all originally Kåñëa conscious entities, but due to our association with matter from time immemorial, our consciousness is now adulterated by the material atmosphere. The material atmosphere, in which we are now living, is called mäyä, or illusion. Mäyä means that which is not.

And what is this illusion? The illusion is that we are all trying to be lords of the material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, it is called illusion. We are trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once by revival of our eternal Kåñëa consciousness.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare, is the transcendental process for reviving the original pure consciousness. By chanting this transcendental vibration, we can cleanse away all misgivings within our hearts. The basic principle of such misgivings is the false consciousness that I am the lord of all I survey.

Kåñëa consciousness is not an artificial imposition on the mind. This consciousness is the original natural energy of the living entity. In the beginning, there may be not the presence of all transcendental ecstasies, which are eight in number. There are: Being stopped as though dumb, perspiration, standing up of hairs on the body, dislocation of voice, trembling of the body, crying in ecstasy, trance.

But there is no doubt that chanting for a while takes one immediately to the spiritual platform, and one shows the first symptom of this in the urge of dance along with the chanting of the mantra. We have seen this practically. Even a child can take part in this chanting and dancing. The material energy, called mäyä, is also one of the multi-energies of the Lord. And we the living entities are also the energy, marginal energy, of the Lord.

These three words, namely Harä, Kåñëa and Räma, are the transcendental seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His energies, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother's presence.

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

Maìgaläcaraëa, Prayers & Purport
12:00Minutes –
"My Dear Lord, Kindly
Engage Me In Your Service"

Audio

690108PU-LA

Preceptors on the Path of Bhakti

Prabhupäda: Now, chant loudly.

[sings:]

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

[05:51]

Purport

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

Vande 'ham means "I am offering my respectful obeisances." Vande. V-a-n-d-e. Vande means "offering my respectful obeisances." Aham. Aham means "I." Vande 'ham çré-gurün: all the gurus, or spiritual masters. The offering of respect direct to the spiritual master means offering respects to all the previous äcäryas. Gurün means plural number. All the äcäryas. They are not different from one another. Because they are coming in the disciplic succession from the original spiritual master and they have no different views, therefore, although they are many, they are one.

Vande 'ham çré-gurün çré-yuta-pada-kamalam. Çré-yuta means "with all glories, with all opulence." Pada-kamala: "lotus feet." Offering of respect to the superior begins from the feet, and blessing begins from the head. That is the system. The disciple offers his respect by touching the lotus feet of the spiritual master, and the spiritual master blesses the disciple by touching his head. Therefore it is said, "I offer my respectful obeisances unto the lotus feet of all the äcäryas.'' Çré-yuga-pada-kamalaà çré-gurün vaiñëaväàç ca. Gurün means spiritual master, and vaiñëaväàç ca means all their followers, devotees of Lord.

Spiritual master means they must have many followers. They are all Vaiñëavas. They are called prabhus, and the spiritual master is called prabhupäda, because on his lotus feet there are many prabhus. Pada means lotus foot. So all these Vaiñëavas, they are all prabhus. So they are also offered respectful... Not that the spiritual master alone, but along with his associates. And these associates are all Vaiñëavas, his disciples. They are also devotees of the Lord; therefore they should also be offered respectful obeisances. This is the process.

Then çré-rüpam. The spiritual master is descending from the six Gosvämés. Out of the six Gosvämés, Çré Rüpa Gosvämé and his elder brother Sanätana Gosvämé are heading the list. Çré-rüpaà sägrajätam. Agrajätam means his elder brother..., eldest brother. Çré-rupaà sägrajätaà saha-gaëa-raghunäthänvitam. They are also associated with other Gosvämés, two Raghunätha, raghunäthän, plural number. There were Raghunätha däsa Gosvämé and Raghunätha Bhaööa Gosvämé. Then Çré Jéva Gosvämé.

So all they are offered respected obeisances one after another. And after finishing respectful obeisances to the spiritual master and the Gosvämés, then we approach Lord Caitanya. Lord Caitanya is also approached with His associates.

[break] Sävadhütam, sädvaitam. Sa means "with.'' Advaita, Advaita Gosäi. And avadhüta means Nityänanda. So with Advaita and with Nityänanda, the offering goes to the Lord, Çré Caitanya Mahäprabhu.

So after finishing all these obeisances one after another, according to the system, then çré-rädhä-kåñëa-pädän, then we approach Rädhä and Kåñëa. Rädhä-Kåñëa is also associate. Kåñëa is associated with Rädhäräëé, and He is associated with Her immediate companions like Lalitä, Viçäkhä and others.

So this is the process of offering respectful obeisances to the Deity. We cannot approach Rädhä-Kåñëa directly. We have to approach through the spiritual master, through the Gosvämés, through the associates of Lord Caitanya. Then we approach Rädhä, then Kåñëa. If one approaches Kåñëa through this channel of disciplic succession, his efforts becomes successful. Otherwise, if he wants to approach Kåñëa directly, it will be futile endeavor. [end]

Maìgaläcaraëa, Prayers
03:15Minutes –
"My Dear Lord, Kindly
Engage Me In Your Service"

Audio

Preceptors on the Path of Bhakti

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

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

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

[I offer my respectful obeisances to Çréla Jagannätha däsa Bäbäjé, who is respected by the entire Vaiñëava community and who confirmed the discovery of the place where Lord Caitanya appeared.]

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

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

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

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

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

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

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

[O my dear Kåñëa, O ocean of mercy, O friend of the distressed and the source of creation, O master of the cowherd men and the lover of the gopés, especially Rädhäräëé, I offer my respectful obeisances unto You.] [Çré Kåñëa Praëäma]

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

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

Maìgaläcaraëa, Prayers
07:23Minutes –
"My Dear Lord, Kindly
Engage Me In Your Service"

Audio

CD 4-4

Preceptors on the Path of Bhakti

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

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

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Maìgaläcaraëa, Prayers
07:33Minutes –
You Have Awarded to the People
Of the World the Topmost Mellows
Of Ecstatic Love for Kåñëa.

Audio

CDV 22-5

Preceptors on the Path of Bhakti

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

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

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

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

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

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

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

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

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

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

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

äjänu-lambita-bhujau kanakävadätau
saìkértanaika-pitarau kamaläyatäkñau
viçvambharau dvija-varau yuga-dharma-pälau
vande jagat priya-karau karuëävatärau
[CB Ädi-khaëòa 1.1]

[I offer my respectful obeisances unto Çré Caitanya Mahäprabhu and Çré Nityänanda Prabhu, whose arms extend down to Their knees, who have golden yellow complexions, and who inaugurated the congregational chanting of the holy names of the Lord. Their eyes resemble the petals of a lotus flower; They are the maintainers of the living entities, the best of the brähmaëas, the protectors of religious principles for this age, the benefactors of the universe, and the most merciful of all incarnations.]

namas trikäla satyäya jagannätha sutäya ca
sa-bhåtyäya sa-puträya sa-kalaträya te namaù
[CB Ädi-khaëòa 1.2]

[O my Lord! You are eternally existing—in the past, present, and future—yet You are the son of Çré Jagannätha Miçra. I offer my repeated obeisances unto You along with Your associates (Your devotee servants), Your sons (Your Gosvämé disciples or the processes of devotional service, such as the congregational chanting of the holy name), and Your consorts (who, according to regulative principles, refer to Viñëupriyä, who is Bhü-çakti, Lakñmépriyä, who is Çré-çakti, and Navadvépa, which is Nélä, Lélä, or Durgä, and, according to devotional principles, refer to the two Gadädharas, Narahari, Rämänanda, Jagadänanda, and others).]

änanda-lélä-maya-vigrahäya
hemäbha-divyac-chavi-sundaräya
tasmai mahä-prema-rasa-pradäya
caitanya-candräya namo namas te
[CB Madhya-khaëòa 28.200]

[O Çré Caitanya-candra, I offer You my repeated obeisances. You are the personification of Kåñëa's blissful pastimes, and You are extraordinarily beautiful, having a dazzling golden luster. You have awarded to the people of the world the topmost mellows of ecstatic love for Kåñëa.]

namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù
[Çré Gauräìga Praëäma]

yaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavair
vedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäù
dhyänävasthita-tad-gatena manasä paçyanti yaà yogino
yasyäntaà na viduù suräsura-gaëä deväya tasmai namaù
[SB 12.13.1]

he kåñëa karuëä-sindho déna-bandho jagat-pate
gopeça gopikä-känta rädhä-känta namo 'stu te
[Çré Kåñëa Praëäma]

Maìgaläcaraëa, Prayers
10:36Minutes –
"I offer My Respectful Obeisances
Unto All the Vaiñëavas"

Audio

CDV 26-4

Preceptors on the Path of Bhakti

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

bhaja-çré-kåñëa-caitanya
prabhu-nityänanda
bhaja-çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda

[I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çréväsa and all others in the line of devotion.]

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Maìgaläcaraëa, Prayers
11:03Minutes –
"I offer My Respectful Obeisances Unto
All the Vaiñëava Devotees of the Lord"

Audio

CDV 26-3

Preceptors on the Path of Bhakti

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

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

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

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

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

[I offer my respectful obeisances unto you, the personified energy of Çré Caitanya Mahäprabhu's mercy, who delivers devotional service enriched with conjugal love of Çré Çré Rädhä and Kåñëa, coming exactly in the line of revelation of Çréla Rüpa Gosvämé.]

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

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

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

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