krsna

 

Most people don't want simple living- other wise they would live simply! I know that the simple living/cow protection that Srila Prabhupada envisioned actually works, because I've done it. It's a wonderful life. Get some like-minded people together and give it a try.....or just work like an ass and go to the supermarket.

 

 

Kurma dasa, AU : Dairy Life: A Vegan View, and My Response

 

S.B. writes:

"Hello Kurma,

I know this is unsolicited, but after reading your interview in the Abolitionist-Online, I felt compelled to address some of your statements. Please consider what I have to say, I'm sure you are a busy man, but I would not take the time to write this email if I did not think it was important.

Kurma, the dairy industry, from the biggest factory farms to the smallest family run boutique operations, relies on rape, mutilation and death in order to profit from the milk of cows.

There is no way around it. In order for cows to produce milk they must be made pregnant, after they give birth their calves are removed from them and they are milked twice a day every day. When they reach the end of their lactation period, they are made pregnant again, this cycle continues until they are 'spent', typically 5 years or so, and they are then discarded, to be processed into petfood or hamburgers.

Veal is a byproduct of the dairy industry, male calves obviously do not produce milk and are taken from their mothers in the first few days after being born. It costs too much to raise them for beef as they grow to slowly, for about 4 months they will be fed on a high protein milk replacement, some in veal crates, until it is time to go to the slaughterhouse.

Mother dairy cows do not get the chance to be mothers, their calves, be they male or female are taken away so they do not take the milk which we humans will steal from them. This is not nature's arrangement, cows have been bred to produce ever larger quantities of milk, to be consumed by the only species on the planet which deems it necessary to drink and eat the lactic secretions of another species, which is intended for calves, not fully grown humans.

Think about all the other animals in the wild. There is no residual milk, they produce what is necessary to feed their babies, the only way to get dairy is through interference and exploitation.

Cows, and all other "food" animals are treated like machines, and they are considered the property of their owners. No animal, human or non-human should be the property of another, this is a fundamental right that is ignored when we take that which is not freely given, be it bodies of animals, their lives, labour or bodily secretions. Kurma, I hope you will consider what I have written and feel free to write back to me, I am happy to provide evidence of all of my claims in this email."

 

 

 

 

 

 

 

 

My response:

Hello S.,

Thanks for your letter. Much appreciated.

Yes, I am aware of all you have described, and have discussed these matters in depth for decades with passionate vegans like yourself. I do totally respect and appreciate your views, and while we agree on many things, we cannot totally ignore the very special benefits of a respectful and sacred symbiosis between cows and humans.

Despite the plethora of bovine mistreatment, there are in fact farms where cows are treated with affection and love, and some of these I have visited. A number of my fellow Hare Krishna farmer friends to my views on cows, and in many cases have been able to put into practice a very special mutual affectionate relationship with these very unique creatures, based on service.

You say 'No animal, human or non-human should be the property of another', but what about our pets? Do we not serve them dutifully, feeding them daily, giving them a place to sleep, taking them to the vet when they are sick. We love to serve our pets, and they love to be served by us. So it is the same with cows. Just as we would not dream of slaughtering and eating our pets, we would not harm our cows. Dogs reciprocate to their human masters with dutiful affection and service, so why not cows?

 

Service is the actual occupation of the soul. Service is how we share love with others. We love to serve the ones we love. In a loving exchange, partners exchange service. The same is there with cows.

We serve the cows, look after them, and treat them with love and affection until the day they die of natural causes, like we would our mother.

In return they happily give bountifully their excess milk for use by us. With these dairy products we prepare offerings of sacred food for God, and those who prepare these dishes, those who partake of these foods, as well as the cows themselves, are all spiritually elevated.

These ideas are far, far beyond the ken of the materialistc vision, what to speak of mundane dairy industrialists.

Cows are unique amongst all animal species and there is a very sacred and deep bond that spiritual adherents based on traditional Vedic lifestyle can appreciate.

Here's a nice essay by a Krishna devotee farmer friend (scroll down).

So thank you for sharing your views with me. For those ideas of ours that do not completely run parallel, I say 'vive la difference'. With respect, Kurma.

 

 

 

Statements by Members of the GBC Body (continued)

 

<TABLE><TBODY><TR vAlign=center><TD width=110></TD><TD width=15> </TD><TD>HG Pragosa Prabhu:

"... Many devotees have already made great in-roads as far as congregational outreach is concerned but with billions of living entitles on this planet, in many ways we haven't even begun to scratch the surface ..." </TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HH Radhanath Maharaja:

HH Radhanath Maharaja's contribution has been published here earlier: Caring for Devotees: The Spiritual Counselor System</TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HH Ramai Maharaja:

"... I think that we have to see the bigger picture of spreading Krishna consciousness all over the world. There are temples, book distribution, congregational preaching and all these things have to be facilitated very nicely ..." </TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HG Ravindra Svarupa Prabhu:

"... The history of ISKCON was that in the beginning it was not a congregational movement. It was ashram centered, and anyone who became a devotee was expected to move into the temple. The idea of congregation came a little slowly to us. We kind of discovered we had a congregation and we didn’t know what to do with them ..." </TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HH Romapada Maharaja:

"... By analyzing these seven purposes, one can see how congregation development is aimed at fulfilling all of these seven purposes, when the congregation is properly organized and directed ..." </TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HG Sesa Prabhu:

"... Programs like “Love Thy Neighbor” help people understand what the Hare Krishnas are doing. There are a lot of misconceptions now. People can drive by the temple every day without really knowing what goes on inside ..." </TD></TR><TR vAlign=center><TD></TD><TD> </TD><TD>HH Sivarama Maharaja:

"... I find that congregational preaching, if it’s not systematic, planned, result-oriented, just turns into a social club. In my mind, this is not what congregational preaching is meant to be ..." </TD></TR></TBODY></TABLE>

By Sri Bhakti Siddhanta Saraswati Goswami Prabhupada

 

INVOCATION

 

Let us bow down at full length to the Acharya or Gurudeva (the

preceptor) Who is no other than the associated counterpart of the

Supreme Lord Himself and Who, being kindness incarnate, is ever busy in

kindly operating on the cataractous eye of ignorance of all Jivas

(souls, jivatmas) with the spike of true knowledge, thus openeth their

eternal spiritual eyes and anointeth them with the collyrium of pure,

disinterested and unsmitten love of Krishna (The Most Pleasing

Attractor),

stopping further attacks and enabling them to see Him face

to face in His blissful Abode.

 

Let us kiss over and over again the dust of the holy feet of the

devotees of Krishna who like purpose-trees (Kalpataru) yield the

fruition of all our devotional desires, and who are oceans of kindness

and purifiers of the fallen.

 

Let us prostrate before Him Who is the most munificent, the

free-giver of the love of Krishna -Who is Krishna Himself, Whose name

is Krishna-Chaitanya, the glow of Whose body dims the lustre of liquid

gold and the graceful glance of Whose lotus-eyes makes the devotees

look upon annihilations (conscious and unconscious) as hellish

existences, heaven as a castle in the air, the unsatiable and

unconquerable organs of sense and action as venomous serpents devoid of

poison-fangs and the universe as a blissful abode.

1969 June 10 : "Unless one is a resident of Krishna Loka, one cannot be a Spiritual Master. That is the first proposition. When the Spiritual Master speaks it should be taken that Krishna is speaking. That is a fact.":pray:

<TABLE cellSpacing=0 cellPadding=0 width=629 border=0><TBODY><TR><TD colSpan=3>Hindu sites 'only for Hinduism'

 

 

</TD></TR><TR><TD vAlign=top width=416><!-- S BO --><!-- S IBYL --><TABLE cellSpacing=0 cellPadding=0 width=416 border=0><TBODY><TR><TD vAlign=bottom>By Omer Farooq

 

BBC News, Hyderabad

</TD></TR></TBODY></TABLE>

<!-- E IBYL --><!-- S IIMA --><TABLE cellSpacing=0 cellPadding=0 width=203 align=right border=0><TBODY><TR><TD>

</TD></TR></TBODY></TABLE><!-- E IIMA --><!-- S SF -->The government of the southern Indian state of Andhra Pradesh has banned the propagation of other religions in the holy places of Hindus across the state.

 

 

The authorities say the move is to ensure that Hindu sentiments in holy places are not offended.

 

It follows a row over alleged Christian missionary activity around a shrine in the town of Tirumala.

 

Christian organisations have not reacted, but a Muslim legal expert denounced it as unconstitutional.

<!-- E SF -->

The ordinance promulgated by the state Governor, Rameshwar Thakuar, came into effect immediately in Tirumala.

 

'Vatican for Hindus'

 

Experts say the move is a major development which will be far reaching.

The ordinance also affects seven areas surrounding Tirumala over an area of more than 10,000 acres affecting 20 Hindu religious places.

 

 

 

It empowers the state government to prohibit the propagation of religion in places of worship or prayer other than the religion traditionally practiced at such places.

In another equally significant move, the state government has accorded special status to the area around Tirumala as a place of religious importance.

 

The Lord Venkateswhara temple on top of the Tirumala Hills is counted among the richest Hindu temples in the country, visited by 50,000 devotees on a normal day and with an income of millions of dollars a year.

The decision to accord special status to Tirumala and its surrounding hills is being seen as an effort to meet the demands of Hindu organisations that the area become a "Vatican for Hindus".

 

The ordinance said that there had recently been a number of instances where worship or prayer by non-Hindu religious groups in or near Hindu places of worship hurt sentiments and disturbed the peace and tranquillity of that area.

 

"While practicing or preaching any religion was a fundamental right of every citizen, propagation of other religion in temple areas could not be allowed," the state Chief Minister YS Rajasekhara Reddy said.

 

The chief minister said that the order will cover the places of worship of all religions. Anyone violating the law will be punished with imprisonment or a fine.

</TD></TR></TBODY></TABLE>

 

You made remember an instruction from Srila Prabhupada. Sorry, no proof, as Srila Prabhupada spoke less than half his words while tape players were recording.

 

He told me my only possessions were my spiritual master and Krsna, and were both fully present in my japa beads (Harinama).

 

We are speaking of receiving Krsna (Consciousness). Of course, Krsna can give himself to anyone he pleases to do so, even Ajamila, who seemed, for all intents and purposes, in a rejecting mode. And also Krsna allows Himself to be given to others by his empowered representative. The spiritual master can give Krsna to others because (s)he has him to give. Krsna is owned by the spiritual master, so he can be given in this manner.

 

One who doesnt own Krsna by dint of their reciprocal relationship (RASA) certainly cannot give him to others. However, one less than mahabhagavata (i.e. cintamani) can also be the VEHICLE for Krsna to give Himself to others as well. The point is, he who SAVES is Krsna, the great devotee he empowers, and the others he may empower however he pleases, such as the madhyama and even kanistha adhikari.

 

Srila Prabhupada spoke of "guru-krpa", a special mercy of the spiritual master to go ahead and give the lifeline even to one who may, for various reasons, fail to qualify otherwise. Such as Bhakta Ron (Babhru knows of him, he may add if he likes). This brain-damaged individual stayed in the asrama for many years, and Srila Prabhupada accepted him as his initiated disciple even though it took him all day to even chant one round.

 

Point is, Krsna can give himself, a bonafide empowered representative can give Krsna, but no one else is able to give something he does not OWN.

 

Haribol, ys, mahaksadasa

Krsna can give himself, a bonafide empowered representative can give Krsna, but no one else is able to give something he does not OWN.

"The question that this Hindu offers is, “what hope is there for modernity?”

 

yes this is the real question...

Once Srila Prabhupada was reading the Krishna Book. His secretary asked him why he was reading his own books. Srila Prabhupada replied:

 

"These are not my books, they have been dictated to me."

<description>By</description>

 

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada

 

The world stands in no need of any reformer. The world has a very competent person for guiding it's minutest happenings. The person who finds that there is scope for reform of the world, himself stands in need of reform. The world goes on it's own perfect way.

 

No person can deflect it but the breadth of a hair from the course chalked out for it by providence. When we perceive any change being actually affected in the course of events of this world by the agency of any particular individual, we also know very well that the agent possesses no real power at any stage. The agent finds himself driven forward by a force belonging to a different category from himself.

 

The course of the world does not require to be changed by the activity of any person. What is necessary is to change our outlook to this very world. This was done for the contemporary generation by the mercy of Sri Caitanya. It could be only known to recipients of His mercy.

 

The scriptures declare that it is only necessary to listen with an open mind to the name of Krishna from the lips of a bona fide devotee. As soon as Krishna enters the listening ear, He clears up the vision of the listener so that he no longer has any ambition of ever acting the part of a reformer of any other person, because he finds that nobody is left without the very highest guidance. It is therefore his own reform, by the grace of God, whose supreme necessity and nature he is increasingly able to realise by the eternally continuing mercy of the Supreme Lord.

Renunciation Upon Seeing a Lizard

 

There is a story of a man who was considering renouncing home but was

reluctant, worrying how his family would be maintained. While thus

contemplating he saw a bug being gobbled by a lizard. Seeing this, the man

had the realization that God provides for all living beings, promptly left

home, and later became famous as a great acarya. Who was that and what is the full story?

Baladeva gives the list of names of spiritual masters (pranali) in his disciplic succession in the Prameya-ratnavali:

sri-krsna-brahma-devarsi-badarayana-samjnakan

sri-madhva-sri-padmanabha-sriman-narahari-madhavan

aksobhya-jayatirtha sri-jnanasindhu-dayanidhin

sri-vidyanidhi-rajendra-jayadharman kramad vayam

purusottama-brahmanya-vyasatirthams ca samstumah

tato laksmipatim sriman-madhavendram ca bhaktitah

tac-chisyan srisvaradvaita-nityanandan jagad-gurun

devam isvara-sisyam sri-caitanyam ca bhajamahe

sri-krsna-prema-danena yena nistaritam jagat

'I praise Sri Krsna, Brahma, Devarsi Narada and Vyasa; Madhvacarya Padmanabhacarya, Narahari, Madhava, Aksobhya, Jayatirtha, Jnanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purusottama, Brahmanya, and Vyasa Tirtha. Then I worship with devotion Laksmipati and Madhavendra, whose disciples were Isvara Puri, Advaita Acarya, and Nityananda, who acted as spiritual masters to the universe. I worship Lord Caitanya, who became the disciple of Isvara Puri and saved the world with the gift of love for Krsna.' (Prameya-ratnavali 1.7)

And Kavi Karnapura described the same Brahma sampradaya in a slightly different way in the Gaura-ganoddesa-dipika:

paravyomesvarasyasic chisyo brahma jagat-patih

tasya sisyo narado'bhut vyasas tasyapa sisyatam

suko vyasasya sisyatvam prapto jnanavabodhanat

vyasal labdha-krsna-dikso madhvacaryo mahayasah

tasya sisyo'bhavat padmanabhacaryo mahasayah

tasya sisyo naraharis tacchisyo madhava-dvijah

aksobhyas tasya sisyo'bhut tac-chisyo jayatirthakah

tasya sisyo jnana-sindhus tasya sisyo mahanidhih

vidyanidhis tasya sisyo rajendras tasya sevakah

jayadharma munis tasya sisyo yad-gana-madhyatah

srimad-visnu-puri yas tu bhakti-ratnavali-krtih

jayadharmasya sisyo'bhud brahmanyah purusottamah

vyasatirthas tasya sisyo yas cakre visnusamhitam

sriman laksmipatis tasya sisyo bhaktirasasrayah

tasya sisyo madhavendro yad-dharmo'yam pravartitah

tasya sisyo'bhavat sriman isvarakhya-puri-yatih

kalayamasa srngaram yah srngara-phalatmakah

advaitam kalayamasa dasya-sakhye phale ubhe

isvarakhya-purim gaura urarikrtya gaurave

jagad aplavayamasa prakrtaprakrtatmakam

'Brahma, the master of this universe, was the disciple of the lord of the spiritual world. His disciple was Narada and Vyasa became the disciple of Narada. Suka became the disciple of Vyasa through the awakening of spiritual knowledge from him. Madhvacarya took initiation in the Krsna mantra from Vyasa. His disciple was Padmanabhacarya, whose disciple was Narahari, who was followed by Madhava Dvija. Aksobhya was his disciple, then Jayatirtha, Jnanasindhu, Mahanidhi, Vidyanidhi and Rajendra followed. Jayadharma Muni was one of Rajendra's many disciples and Visnu Puri, the author of Bhakti-ratnavali and Brahmanya Purusottama, became his disciples. Vyasa Tirtha, the author of Visnu-samhita was the disciple of Purusottama. Laksmipati Tirtha, a reservoir of devotion, was the disciple of Vyasa Tirtha. Madhavendra Puri was the disciple of Laksmipati, and it is by him that this religion was founded. His disciple, the sannyasi Isvara Puri, took up the mood of conjugal devotion, while Advaita Acarya [also the disciple of Madhavendra] took up the moods of servitude and friendship. Gaura accepted Isvara Puri as his guru, and then flooded the material and spiritual worlds [with love].'(Gaura-ganoddesa-dipika 23-32)9

Though there are some slight differences, one can see that these two accounts of the disciplic succession through Madhvacarya to Caitanya Mahaprabhu are substantially the same.10 Gopala Guru Gosvami accepted the same disciplic succession. Therefore, Srila Bhaktivinoda Thakura wrote in his Mahaprabhura siksa,

'[in the Tattva-sandarbha,] Srila Jiva Gosvami first established the authenticity of received knowledge, and then that the Puranas fall into this category of authoritative sources of knowledge. After that, he showed that the Srimad Bhagavatam was the most authoritative of all the Puranas. In order to prove the superiority of the Bhagavatam, he cited statements by Brahma, Narada, Vyasa and Sukadeva, as well as texts written by Vijayadharma, Brahmanya Tirtha, and Jagat Guru Madhvacarya. From all these statements, it is evident that Sri Caitanya Mahaprabhu belonged to the Brahma sampradaya, as it descends through Madhvacarya. Kavi Karnapura confirmed this line of disciplic succession in his Gaura-ganoddesa-dipika, and the writer of the commentary on the Vedanta, Baladeva Vidyabhusana, did so again in his Prameya-ratnavali. Is there any doubt that those who do not accept this line of disciplic succession are the principal enemies of the followers of Caitanya Mahaprabhu?'

In the Gaudiya Vaisnava world today, there are a few short-sighted individuals who wish to disavow any connection to the Brahma-Madhva sampradaya and consider the Gaudiya disciplic succession to have come into being with Mahaprabhu himself. But we have to ask the question why Mahaprabhu accepted Madhavendra Puri into his spiritual lineage? Bhaktivinoda Thakura took up this question in his Mahaprabhura Siksa as well:

'Nimbarka Acarya's doctrine of 'difference and non-difference' (bhedabheda) was inadequate. With the advent of Lord Caitanya and his teachings, the Vaisnava world finally received this doctrine in its complete form. Madhvacarya accepted the idea of the Lord's eternal form of consciousness and bliss (sac-cid-ananda-vigraha) and because this is the basis of the acintya-bhedabheda concept, Mahaprabhu accepted the disciplic line that came from Madhva.

'Previously, the Vaisnava acaryas had some technical points of difference in their teachings and this resulted in the establishment of different religious schools. Only with the advent of the Supreme Truth himself in the form of Lord Caitanya, could the lacunae in these various doctrines be corrected as a result of his omniscience. Mahaprabhu combined Nimbarka's 'oneness in difference' with the concept of the sac-cid-ananda-vigraha of the Supreme Lord found in Madhva's teachings, Ramanuja's concept of the Lord's energy (sakti), Visnu Svami's idea of purified non-dualism (suddhadvaita) and the dedication of the Lord to His own devotees (tadiya-sarvasvata). By this most scientific doctrine, which he named acintya-bhedabheda, Lord Caitanya Mahaprabhu showered his mercy on the entire universe.

'In a very short time, there will exist only one school of Vaisnava teaching, which will be named the Brahma sampradaya. All other Vaisnava schools will come into the fold of that one disciplic succession.'

Some modern researchers have not been able to find the verses attributed to the Padma Purana that have been quoted above and so conclude that they are interpolations. No doubt motivated by envy of the Vaisnava religion, they thus minimize the necessity for a disciplic succession instructed in these verses. But this understanding is completely illogical.

Our beloved spiritual master, who has now entered the eternal pastimes of the Lord, accepted the disciplic line given by Baladeva and the concept of the Bhagavata-parampara. This is the disciplic succession that we meditate on every single day. Some people do not wish to admit that Madhavendra Puri was ever a member of the Madhva sampradaya. On this matter, Srila Prabhupada had the following to say:

'The disciplic succession of the Gaudiya Vaisnavas is the one given by Baladeva Vidyabhusana. The spiritual masters of the Madhva line are sannyasis in the single-staff (eka-dandi) tradition, most of whom take the title 'Tirtha.' They are generally given the name Sri Madhva, followed by their sannyasa name, and then the title, Tirtha. Madhavendra Puri was a sannyasi, but his title was 'Puri.' However, this does not mean that he could not have taken sannyasa in the Puri line of sannyasis and still have received Pancaratrika diksa in the Madhva line.

'According to the Bhakti-ratnakara,11 Nityananda Prabhu was a disciple of Laksmipati Tirtha. All the acaryas of the main matha of the Tattvavadis of the Madhva sampradaya in Uttararadi (Udipi) have the Tirtha title. Thus some of the leaders of the Sahajiyas doubt the connection of the Gaudiyas to the Madhva line. But their doubts are a result of their own ignorance. For the most part, the descriptions of the disciplic succession found in Gaura-ganoddesa-dipika, in the works of Gopala Guru Gosvami, in the Bhakti-ratnakara and the Prameya-ratnavali are in agreement with each other.'

(The Gaudiya-bhasya to Prameya-ratnavali)

Laksmipati Tirtha was the thirteenth guru in descendance from Madhva, otherwise known as Ananda Tirtha. In the Bhakti-ratnakara, Nityananda Prabhu is said to have been his disciple, whereas the Prameya-ratnavali says that he took initiation from Madhavendra Puri. The one or two other discrepancies in these guru lists are of this type.

Baladeva Vidyabhushan's lineage is further given as it follows on after Nityananda Prabhu: One of Nityananda Prabhu's followers was Gauri Dasaa Pandita of Kalna, who in Krsna lila was one of the twelve Gopaas, Subala Sakha. Gauri Dasaa had a disciple named Hrdaya Caitanya, who in turn initiated Dukhi Krsna Dasaa or Syamananda Dasaa, who was given instruction by Jiva Gosvami in Vrndavana. Syamananda's disciple was Rasikananda Murari, whose grandson and disciple was Nayanananda Deva Gosvami. His disciple was Radha Damodara, a great scholar born in Kanyakubja (Kanauja) who wrote the well-reputed text, Vedanta-syamantaka.12 Baladeva, who won renown as the Bhasyakara for his elaborate exposition of the Vedanta-sutra according to the Gaudiya understanding, was initiated by Radha Damodara Gosvami.

Srila Prabhupada adds, 'Sri Uddhava Dasa or Uddhara Dasa was the follower of the author of the Govinda-bhasya, Baladeva Vidyabhusana. Uddhava Dasa, Madhusudana Dasa and Jagannatha Dasa Babaji, all of whom adopted the lifestyle of the paramahamsa, followed him in preaching the path of pure devotion through their example. In the Gaudiya Vaisnava sampradaya, these saints are the objects of the greatest faith and reverence.'

This Jagannatha Dasa Babaji, who was known widely as vaisnava-sarvabhauma or 'universal monarch of the Vaisnavas,' is our predecessor acarya, who gave direction to Bhaktivinoda Thakura.

Sri Caitanya Mahaprabhu recognized the Bhagavatam to be the genuine commentary on the Vedanta and thus considered it unnecessary to write a separate explanation of the Brahma Sutras. The Garuda-purana in particular states that the Bhagavatam is the explanation of the Vedanta-sutra, the Mahabharata and other historical epics; it gives the meaning of the Gayatri mantra and all the Vedic literature. However, there came a time when, by the wish of the Lord, the acaryas of the Ramanuja sampradaya in the Galta village of Jaipur created a lot of trouble by denying the validity of the Gaudiya school, which managed the service to the Govindaji deity in Jaipur, saying that it had no historical basis. They accused the Gaudiyas of not having a tie to any one of the four Vaisnava disciplic successions.

Though the King of Jaipur was a Gaudiya Vaisnava, he was troubled by their arguments. Word came to Visvanatha Cakravarti in Vrndavana, who was the most prominent acarya of the Gaudiya school at the time. Due to his advanced age, however, Visvanatha was unable to defend the sampradaya's reputation, but sent his dear student, Baladeva Vidyabhusana and a disciple, Krsnadeva Sarvabhauma, in his place.

When the king saw these two poverty-stricken monks, he had his doubts that they would be able to debate with the learned scholars of the Ramanuja sampradaya. However, his anxiety was soon dispelled when he witnessed the profound scholarship of the two ascetics. Nevertheless, it was decided that until the Gaudiya school had a commentary of its own on the Vedanta, based on the three reliable sources (prasthana-traya) of scripture—the Sruti, the Smrti and the Sutras, it would not be accepted as a legitimate sampradaya.

Baladeva asked the accusers for some time—seven days according to some, three months according to others—to write a Gaudiya commentary on the Vedanta. He then went to the Govindaji temple and prayed earnestly to the Lord, 'O Lord, O Govindaji! I am a follower of your dear companions, Svarupa Damodara and Rupa Gosvami. Please preserve their spiritual descendants and the honor of their line.'

On the first two nights, Baladeva received only minimal directions from the Lord and was not satisfied with what he had heard. On the third night, however, the Supreme Lord gave him his full mercy and reassured him that he would be able to achieve his goal. In a very short time, Baladeva completed writing his commentaries on the Upanisads, Vedanta-sutra, Bhagavad-gita and the Bhagavatam. He named his exposition of the Vedanta-sutra, Govinda-bhasya. This seems indeed appropriate, for it was by Lord Govindaji's blessings and inspiration that Baladeva was able to accomplish this task.

The scholars of the other sampradayas were astonished by the quality of Baladeva's commentary and were mollified by it. As a result, all opposition to accepting the Gaudiyas as a separate school or sampradaya stopped. This was the playful Lord Hari's tricky way of bringing into existence a commentary on the Vedanta-sutras that would give joy to the Gaudiya Vaisnavas. It is said that whenever the Lord does anything, he accomplishes many purposes by it.13

We believe that Baladeva Vidyabhusana, who was so blessed and dear to Lord Govinda, is sufficient authority to make an official statement on the disciplic succession and that his word should satisfy any honest and intelligent person that the Gaudiya sampradaya is genuine.

(From Caitanya Vani 19.5, pp. 84-89.)

NOTES

1 amnayate samyag abhyasyate athava amnayate upadisyate dharmo'neneti amnayah

2 krsnera bhajana kahi samyag amnaya | adi-madhya-ante krsna-bhajana-bujhaya || 'The most perfect strands of the Vedic literature as passed down in disciplic succession direct us to worship Krsna. From beginning to middle to end, they explain only the worship of Krsna.'

3 dharma-brahma-pratipadakapauruseya-vakyam vedah.

4 brahma-mukha-nirgata-dharma-jnapaka-sastram vedah.

5 Calcutta (Shyam Bazar): Sanskrit Sahitya Parishad, 1927.

6 Sivananda Sena had three sons, Caitanya Dasa, Sri Rama Dasa, and Sri Puri Dasa. Puri Dasa was given the name Kavi Karnapura by Lord Caitanya himself, when at the age of seven years, he recited a Sanskrit poem he had written himself (CC 3.16.65-75). It is said that this extraordinary ability came as the result of sucking Mahaprabhu's toes as a baby (CC 3.12.50). Karnapura's guru was Srinatha Cakravarti. He wrote ten books including Caitanya-carita-maha-kavya, Caitanya-candrodaya, Ananda-vrndavana-campu, Alankara-kaustubha, Gaura-ganoddesa-dipika, Brhad-ganoddesa-dipika, Arya-sataka, Caitanya-sahasra-nama, Sri-kesavastaka and a commentary on the Tenth Canto of the Srimad Bhagavatam.

7 devo nah kula-daivatam vijayatam caitanya-krsno harih. Ananda-vrndavana-campu 1.3.

8 Jaiva Dharma, ed. Bhakti Dayita Madhava Gosvami. Calcutta: Caitanya Gaudiya Math, 1989. pp 213-4.

9 These verses are also quoted in Bhakti-ratnakara 5.2149-2162.

10 Nava-ratna, an even older text by Madhavendra Puri's disciple Hariram Vyasa, who lived in Vrndavana and was a contemporary of the Gosvamis, also contains a list of acaryas in the Brahma sampradaya. It is given as a citation from Sri-guru-pranalikoddesa:

sri-krsno bhagavan brahma narado badarayanah

sri-madhvah padmanabhas ca nrharir madhavas ca sah

aksobhyo jayatirthas ca jnanasindhur dayanidhih

vidyanidhis ca rajendro jayadharma-munis tatha

purusottamo brahmanyo vyasatirthas ca tasya hi

laksmipatis tatah sriman madhavendra-yatisvarah

isvaras tasya madhavo radha-krsna-priyo'bhavat

tasyaham karuna-patram hari-ramabhidho'bhavam

This list corresponds in every detail with that of Baladeva. Nava-ratnam 1.5-8.

11 5.2271-2332.

12 Published with notes and appendices by Umesh Chandra Banerjee. Lahore; Motilal Banarsidas (Punjab Sanskrit Book Depot), 1930.

13 eka lilaya karen prabhu karyya panca-sat (CC 3.2.169).

Sampradaya-Pranali

by Srila B P Puri Gosvami

The sampradaya institution has existed in this holy land of Bharata since time immemorial. The word sampradaya is a passive nominal formation from the Sanskrit verb root, sam-pra-da ('to hand down'). Lexicographers define it as 'the instruction that is passed down in a line of spiritual masters.' This is also called disciplic succession or guru parampara, and implies that such instruction in spiritual truth is passed down personally from teacher to disciple in a direct chain (srauta-parampara).

Other synonyms for this concept include amnaya, nigama, and the Veda. The great sage, Vyasadeva, uses the term amnaya in the Srimad Bhagavatam:

bharata-vyapadesena

amnayarthah pradarsitah

'By means of the Mahabharata, I revealed the ancient knowledge of the Vedas as I received it through disciplic succession.' (SB 1.4.29)

The word amnaya is derived from the verb root mna combined with the prefix a. Two definitions are given for this term: 'that by which religious instruction is given' or 'that by which religious teachings are repeated over and over again.'

The same word is sometimes found preceded by the sam- prefix (samamnaya).1 Our most worshipable Srila Prabhupada has explained this term in his Gaudiya-bhasya to Caitanya-bhagavata (2.1.255):2

'Srila Sridhara Svami explains the word samamnaya in his commentary to the Bhagavatam (10.47.33) as meaning the Veda. The most perfect teaching is the one that directs us to the supreme abode of Visnu. It is that which the sages have repeated over and over again, and that by which the supreme religious teaching is given.'

Visvanatha Cakravarti has defined samamnaya as complete knowledge (sampurno vedah). The word veda is defined as that scripture which gives us knowledge of God and religion. It is explained as follows in the Vedanta: 'that divine instruction or word of God that brings knowledge of dharma and Brahman into human society is called Veda.'3 Something similar is stated in the Puranas: 'The Veda is the scripture that was spoken by Lord Brahma and explains dharma.'4

The root meaning of the word nigama is 'emanation' because the four Vedas emanated from Lord Brahma's four mouths. Another definition breaks the word down into two parts: the prefix ni- meaning nitaram or 'forever' and gama meaning 'explain' (from the causative form of the verb 'to go'); thus the scripture that forever explains the supreme truth of Brahman is called nigama or Veda.

The following verse is found in the Mundaka Upanisad:

brahma devanam prathamah sambabhuva

visvasya karta bhuvanasya gopta

sa brahma-vidyam sarva-vidya-pratistham

atharvaya jyestha-putraya praha

'Brahma appeared as the first of all the gods. He created the universe and continues to protect the earth. He taught the knowledge of Brahman [that he had received from the Lord], which is the basis of all learning, to his oldest son Atharva.' (Mundaka Upanisad 1.1.1)

Then, further on in the same Upanisad, this statement is found:

tasmai sa vidvan upasannaya samyak

prasanta-cittaya samanvitaya

yenaksaram purusam veda satyam

provaca tam tattvato brahma-vidyam

'The learned spiritual master who has realized Krsna should properly instruct the peaceful and self-controlled disciple in the knowledge of Brahman, i.e., knowledge combined with love for Krsna, by which he can be attained.' (Mundaka Upanisad 1.2.13)

The Srimad Bhagavatam is the essence of all the Veda and Vedanta. There, Krsna tells Uddhava,

kalena nasta pralaye vaniyam veda-samjnita

mayadau brahmane prokta dharmo yasyam mad-atmakah

tena prokta sva-putraya manave purvajaya sa

tato bhrgv-adayo grhnan sapta-brahmarsayas tatha

'In the course of time, the Vedic message was lost in the great flood of universal destruction. Then I once again spoke this religious knowledge about myself to Brahma, who told it to his oldest son Manu. Then Bhrgu and the seven great sages received it from him.'(SB 11.14.3-4)

This topmost religion related to the Lord himself has been kept intact to the present day through the institution of disciplic succession, the holy chain of the sampradaya. Outside of the sampradaya, it is difficult if not impossible to come into contact with these pure teachings. That is why the Padma Purana states:

sampradaya-vihina ye mantras te nisphala matah

atah kalau bhavisyanti catvarah sampradayinah

sri-brahma-rudra-sanakah vaisnavah ksiti-pavanah

catvaras te kalau bhavya hy utkale purusottamat

'Any mantra that does not come in disciplic succession is considered to be fruitless. Therefore, four divine individuals will appear in the age of Kali to found disciplic schools. The founders of these four Vaisnava sampradayas are Laksmi or Sri, Brahma, Rudra and Sanaka Rishi, and the acaryas of the Kali Age who follow their lines will appear in the holy city of Purusottama in Orissa.'

The great Gaudiya acarya, Baladeva Vidyabhusana quotes these two verses in his book, Prameya-ratnavali, citing the Padma Purana as their source. In the 1927 edition of the Prameya-ratnavali, two commentaries were published: Kanti-mala by Krsnadeva Vedanta-vagisa and Prabha by Aksaya Kumara Sastri.5 Both these commentaries confirm that they come from the Padma Purana. Narahari Cakravarti (also known as Ghanasyama Dasaa), the son of Jagannatha Cakravarti, a disciple of Visvanatha Cakravarti Thakura, also quoted these two verses in his Bhakti-ratnakara (5.2111-2) and attributed them to the Padma Purana.

Finally, there is the testimony of Kavi Karnapura, also known as Puri Dasaa,6 the youngest son of Mahaprabhu's intimate associate Sivananda Sena, who paid his obeisances to Mahaprabhu, calling him the 'the family's worshipable Deity' (kuladhidaivata7). In his Gaura-ganoddesa-dipika (21-22), Karnapura both quotes a part of these verses and attributes it to the Padma Purana:

pradurbhutah kali-yuge catvarah sampradayikah

sri-brahma-rudra-sanaka-hvayah padme yatha smrtah

atah kalau bhavisyanti catvarah sampradayinah

sri-brahma-rudra-sanaka vaisnavah ksiti-pavanah

'The founders of four sampradayas appeared in the Kali-yuga. According to the Padma Purana, they were Sri, Brahma, Rudra and Sanaka Rishi. There it is said, 'Therefore the Vaisnavas, Sri, Brahma, Rudra and Sanaka Rsi, will appear in the Age of Kali to purify the world by establishing the four Vaisnava sampradayas.''

Gopala Guru Gosvami, an associate of Mahaprabhu and disciple of Vakresvara Pandita, also accepted this concept of the disciplic line and the principle of four distinct Vaisnava sampradayas.

In his translation and commentary on the Prameya-ratnavali, our most worshipable Srila Prabhupada had this to say about these verses: 'The four Vaisnava disciplic lines trace their origins to these original spiritual masters: Laksmi, Brahma, Rudra and the four Kumaras: Sanaka, Sanatan, Sanandana, and Sanat Kumara. In the Age of Kali, four great founder-acaryas aligned themselves with these original spiritual preceptors and spread their teachings. Each of them began their preaching mission out of Purusottama-ksetra in Orissa. Mathas representing each of the four sampradayas had a strong presence in Puri as recently as a century ago. At certain times, one or the other of them becomes stronger and takes the lead in performing spiritual welfare work for the conditioned souls of this world.'

ramanujam srih svicakre madhvacaryam caturmukhah

sri-visnu-svaminam rudro nimbadityam catuhsanah

'Laksmi accepted Ramanujacarya as her representative; Brahma selected Madhvacarya. Shiva chose Visnu Svami and the four Kumaras, Nimbarkacarya.' (Prameya-ratnavali 1.7)

Our worshipable predecessor, Srila Bhaktivinoda Thakura, also wrote on this subject in Jaiva Dharma (Chapter 13). There, in response to the question, 'Why is there a disciplic succession?' he writes:

'In this world, many people are contaminated by the impersonalist doctrine and thus fall into a life of sin. If there were no disciplic succession, or institution of devotees free of this contamination, then it would be very difficult for ordinary people to find saintly association. This is why the Padma Purana tells us, 'Any mantra that does not come in disciplic succession is considered to be fruitless. Therefore, four divine individuals will appear in the age of Kali to establish disciplic schools.' Of these four schools, the oldest is the Brahma sampradaya. This disciplic succession has existed since the time of Lord Brahma and is still strong. Whatever scriptures—whether Veda, Vedanta or other—are taught in a particular school maintain their original form; no interpolations are possible in these texts. Thus there can be no doubt about the mantras that are found in the books of these ancient schools. Thus a disciplic succession of saintly persons is an absolute necessity for human society and that is why the institution has existed since the earliest times.'

Bhaktivinoda Thakura continues his discussion of the subject by asking the question, 'Is the list of names of spiritual masters in the disciplic succession given without any breaks?' His answer: 'From time to time, only the more important spiritual masters' names are included in these lists.'8

Every disciple has the duty to remember the names of the spiritual masters in his disciplic succession as a part of his daily meditation. This is confirmed by Baladeva Vidyabhusana in his Prameya-ratnavali (1.4):

bhavati vicintya vidusam niravakara guru-parampara nityam

ekantitvam siddhyati yayodayati yena hari-tosah

'The learned disciple should daily remember the entire flawless disciplic succession. From them comes single-minded devotion, and from such devotion, the pleasure of Lord Hari.'

Srila Prabhupada comments: 'The disciple purifies his own character by hearing and discussing the exemplary lives of the previous spiritual masters. As his character is purified, he identifies himself as a servant of the pure devotees. He thus receives the blessings of the Lord to engage in bhajana without distractions. Narottama Dasaa Thakura says that Nityananda's lotus feet are eternal, and the servant of Lord Nityananda is also eternal. When the living being abandons his materialistic way of thinking and takes shelter of the transcendental lotus feet of the spiritual master, he attains the eternal spiritual world and his greatest good.' (Gaudiya-bhasya)

“A devotee feels the presence of God everywhere, yet a person averse to the Lord denies his existence anywhere.”

- Srila Bhaktisiddhanta Sarasvati Thakura

June 9, 1974, Paris

Morning Walk

 

"But people are spending millions and millions of dollars only for smoking. Therefore it is useless, anartha. But they cannot give it up. And condition is that without anartha-nivrtti, there cannot be attachment for God."

:pray: :pray: :pray: :pray: :pray: :pray: :pray: :pray: :pray: :pray: :pray:

Devotee: "We would like to know what would please you the most."

 

Prabhupada's reply was brief and to the point.

 

"Understand Bhagavad-gita and

Srimad-Bhagavatam, become perfect and distribute this knowledge to your

fellow countrymen.":pray:

 

>>> Ref. VedaBase => Sunday, 25 April 1976

 

 

(From "The Great Transcendental Adventure")

verses from the Srimad Bhagavatam.

 

na hy asya karhicid rajan

puman veda vidhitsitam

yad vijijnasaya yukta

muhyanti kavayo 'pi hi

 

TRANSLATION

O King, no one can know the plan of the Lord [sri Krsna]. Even though great

philosophers inquire exhaustively, they are bewildered.

 

PURPORT

The bewilderment of Maharaja Yudhisthira over his past sinful acts and the

resultant sufferings, etc., is completely negated by the great authority

Bhisma (one of the twelve authorized persons). Bhisma wanted to impress upon

Maharaja Yudhisthira that since time immemorial no one, including such

demigods as Siva and Brahma, could ascertain the real plan of the Lord. So

what can we understand about it? It is useless also to inquire about it.

Even the exhaustive philosophical inquiries of sages cannot ascertain the

plan of the Lord. The best policy is simply to abide by the orders of the

Lord without argument. The sufferings of the Pandavas were never due to

their past deeds. The Lord had to execute the plan of establishing the

kingdom of virtue, and therefore His own devotees suffered temporarily in

order to establish the conquest of virtue. Bhismadeva was certainly

satisfied by seeing the triumph of virtue, and he was glad to see King

Yudhisthira on the throne, although he himself fought against him. Even a

great fighter like Bhisma could not win the Battle of Kuruksetra because the

Lord wanted to show that vice cannot conquer virtue, regardless of who tries

to execute it. Bhismadeva was a great devotee of the Lord, but he chose to

fight against the Pandavas by the will of the Lord because the Lord wanted

to show that a fighter like Bhisma cannot win on the wrong side.

(SB 1.9.16 Purport)

The word "muhyanti" means bewildered and that's the conclusion of trying to

understand death from the material perspective. Krsna, who is the supreme

friend of all living entities has His plan. I may not understand iti you may

not understand iti but Krsna knows what He's doing. Krsna is not a third

rate megalomaniac power freak who whimsically moves living entities from one

body to another. Krsna is our well-wisher, our friend, maintainer and

supreme guardian. His only concern is Suhotra Maharaja's spiritual well

being and happiness. Out of His infinite kindness and compassion He chose to

have Suhotra Maharaja leave his mortal body and take birth again. In his

next birth Maharaja will continue to serve Sri Caitanya Mahaprabhu's mission

until he comes to the level of bhava bhakti and then he'll take birth in the

Lord's pastimes somewhere in the material world. Technically that's called

"vastu-siddhi." It's essential that we see the "hand of God" behind

everything otherwise we'll become bewildered.

Evening - I am studying Srimad Bhagavatam, Canto ten, Chapter 82, entitled

"Krishna and Balarama meet the residents of Vrndavana," in detail. It

describes the heart rendering meeting of the residents of Vrndavana with

Krishna and Balarama at Kuruksetra.

The condition of separation that the gopis felt for Krsna at Kuruksetra is

beyond description. Some words can be written but to actually taste it a

devotee will have to do deep bhajan. And even with deep bhajan we will only

realise a millionth particle of what the gopis actually experienced. While

Krsna was meeting with the gopis He spoke this verse which I thought was

extremely appropriate, regarding the passing away of Suhotra Maharaja and so

many other Vaisnavas (in the last two weeks four of my disciples have left

their bodies). Krsna spoke this verse to the gopis.

 

vayur yatha ghananikam

trnam tulam rajamsi ca

samyojyaksipate bhuyas

tatha bhutani bhuta-krt

 

TRANSLATION

Just as the wind brings together masses of clouds, blades of grass, wisps of

cotton and particles of dust, only to scatter them all again, so the creator

deals with His created beings in the same way. (SB 10.82.43)

Many great sages have been born of other living entities.

 

• Rsyasrnga was born from a deer.
  

 

• Kausika was born from kusa grass
  
• Jambuka Rsi was born from a jackal
  
• Valmiki was born from an ant hill
  
• Gautama was born from the back of a rabbit
  
• Apart from these personalities, there are many other wise persons born from other castes who became sages.
  

   

  • Vyasadeva was born from a fisherman's daughter
    
    • Vasistha was born from Ürvasi, and Agastya was born from a pitcher
      
      

 

 

 

 

From Vajra-sücikopanisad, cited in Brahmana o Vaisnava by Srila Bhaktisiddhanta Sarasvati.

 

 

May Lord Narasimhadeva protect us from all evil and keep our sanga focused on Krishna Bhakti.

 

May His blessings be on us, so that all bad things don't touch us and the good things never leave us.

 

All Glories to all the Acharyas and to all the Vaishnavas.

 

Please accept the humble obeisances of your lowly servant of the servant of Sri Krsna Caitanya Mahaprabhu

 

Krsna Das

Song 24 (Dhanasi-raga)

<CENTER>1. nanda-nandana raja-bhushana

nayana sukha-maya seja

ki khane tuya sane leha karala he

se saba durahi teja

2. (Refrain) suna brishabhanu-nandini ra-i

abala-mandale kiriti rakhali

bhala mati se bitha-i

3. ye tuhu takara birasa anata

heri murachita bhela

kaiche pamari bacana aichana

nidaya antara-sela

4. tuhari nagara dhuli-dhusara

se nahi lagaye toya

bama kara-tale badana lambita

dharani likhi lihki roya

5. ye jana duhu-jana- bedana nahi jane

takara antara jana

raya ramacandra bacana manaha

dasa gobinda bhana</CENTER>

 

1. Nanda's son is a regal jewel. Delight resides in His eyes. He loves You. Why do You flee so far from Him?

 

2. (Refrain) O Radha, O daughter of Vrishabhanu, please listen. In the circle of young girls Your reputation was good in the past. But today that good reputation is in disarray.

 

3. You have made Him very unhappy. If He sees You He is overcome. O cruel girl, why did You speak such words to Him, cruel words, words like a lance pushed into His heart?

 

4. For Your sake Your lover is now anointed with dust. Now He cannot attain You. In His left hand He rests His head. Aimlessly scratching some letters in the ground, He weeps.

 

5. No one knows what You two feel. Only You know what is truly in His heart. Please reflect on Ramacandra Raya's words. This Govinda dasa says.

Song 25 (Baradi-raga)

<CENTER>1. (Refrain) madhaba dhairaya na kara gamane

tohari biraha dhani antara jarajara

manasa milana samane

2. dhuli-dhusara dhani dhairaya na dhara

dharani sutala bharame

mukata kabari-bhara hara teyagala

tapita bhushita parane

3. bigalita ambara sambara nahe dhani

sura-suta srabe nayane

kamalaja kamale-i kamalaja jhampala

so-i nayana bara bayane

4. ma bola-i dhani dharani-tale murachani

prana prabodha na mane

kaha-i catura dhani ara kiye hoya jani

gobinda-dasa paramane</CENTER>

 

1. (Refrain) O Krishna, You do not go to her and make her peaceful. Separated from You, a beautiful girl feels her heart is now overcome. Now her heart is on the verge of death.

 

2. Now that girl is covered with dust. She is not peaceful. She lies on the ground. She removes her necklace. She unties her braids. Now her life's breath is decorated with flames.

 

3. Her garments are in disarray. She has lost all restraint. A Yamuna of tears flows from her eyes. Her beautiful eyes are like lotus whorls in the lotus of her face.

 

4. She speaks not a word. On the ground she has fallen unconscious. I do not think her life's breath is still awake. An intelligent girl speaks some words to her. What will happen now? Govinda dasa is the witness of all this.

Song 26 (Dhanasi-raga)

<CENTER>1. kancana gori bheri brindabane

khela-i sahacari meli

tuya dithi mithi garale tanu jarala

taikhane syamari bheli

2. (Refrain) madhaba no abicara kula-rama

maramahi go-i ro-i dina-yamini

guni guni tuya guna-gama

3. guru-jana abudha mugadha-mati parijana

alakhita bishama beyadhi

ki karaba dhani mani mantra mahaushadha

locane lagala samadhi

4. kshane kshane anga bhanga tanu moda-i

kahata bharamamaya bani

syamara name camaki tanu jhampa-i

gobinda-dasa kiye jani</CENTER>

 

1. Meeting her friends there, a girl fair like gold enjoyed many pastimes in Vrindavana forest. Then the poison of Your sweet glance made her burst into flames. At once she became filled with thoughts of dark Krishna.

 

2. (Refrain) O Krishna, this saintly girl is now overcome. Her heart is wounded. Day and night she weeps. She thinks and thinks of Your host of virtues.

 

3. Her elders know nothing of her plight. He friends don't know what to do. Unknown to others, she is ravaged by a terrible affliction. What medicine, what mantra should we use to cure this jewel of a girl? Her eyes are now closed in a trance of samadhi.

 

4. Moment after moment her body is bent and crumpled. Bewildered, she speaks nonsense. Hearing the name {.sy 168}Syama", she becomes startled and trembles. How can Govinda dasa know what to do?

Song 27 (Dhanasi-raga)

<CENTER>1. kanu-katha suni gadagada bhasha

milati sahacari ra-ika pasa

2. kahatahi sahacari suna bara gora

tuya lagi halata nanda-kisora

3. tuya rupa nirakha-i taru de-i kora

hera-ite galatahi locana-lora

4. yaba nahi sundara karabi payana

taba ji-u tejaba nagara kana

5. saha-i na para-i madana-hutasa

camara dhulayata gobinda-dasa</CENTER>

 

1. After hearing Krishna speak broken words in a choked voice, the gopis approached Radha.

 

2. The gopis said: O beautiful fair girl, please listen. Nanda's son trembles with love for You.

 

3. Thinking it is Your beautiful form, He embraces a tree. Tears stream from His eyes.

 

4. If You do not go to Him, the hero Krishna will give up His life.

 

5. He has no power to bear Kamadeva's flames that now surround Him. As these words are spoken, Govinda dasa moves the camara-whisk.

Song 28 (Suha-i-raga)

<CENTER>1. ancare mukha-sasi goya

jhara jhara locana roya

2. karana binu kshane hasa-i

utapata dirgha nisasa-i

3. suna suna sundara syama

premaka iha parinama

4. tatala tanu nahi tuta-i

satata mahi-tale lutha-i

5. kahuka kachu nahi kaha-i

ko achu bedana saha-i

6. jagabhari kulabati bada

ka de-i kara-i sambada

7. gobinda-dasa asoyase

jiba-i tuya abhilashe</CENTER>

 

1. She hides the moon of her face behind the edge of her garment. Tears stream from her eyes.

 

2. Without reason she suddenly laughs. Again and again she deeply sighs.

 

3. Hear. Please hear, O handsome dark Krishna. These are the symptoms of love.

 

4. Her body burns with a fever. It is not a slight fever. Again and again she rolls on the ground.

 

5. She will not say a word to anyone. Who can bear to see her suffer in this way?

 

6. The saintly ladies confer amongst themselves: {.sy 168}Who will talk with this girl?"

 

7. Govinda dasa reassures them: By your wish this girl will certainly survive.

Song 29 (Sri-raga)

<CENTER>1. canda nehari candane tanu lepana

tapa saha-i na para

dhabala nicola baha-i na para-i

kaiche karaha abhisara

2. (Refrain) sundari tuya lagi sambadala kana

biraha-kshina tanu anukhana jarajara

aba ithe bidhi bhela bama

3. yatanahi megha mallara alapa-i

timira parana gati ase

a-ota jalada tatahi udi ya-ota

utapata diragha nisase

4. tuya guna nama gana japi jiba-i

bahu pulakayita deha

gobinda-dasa kaha iha aparupa naha

yaha iha naba naba leha</CENTER>

 

1. He gazes at the moon. He anoints his limbs with sandal paste. Still He cannot tolerate the flames of His fever. He cannot wear His white shawl. How can he meet with You?

 

2. (Refrain) O beautiful girl, Krishna talks about You. Separated from You, His body has become emaciated. At every moment He is distraught. Fate is tormenting Him.

 

3. Wishing to hide in the darkness, He plays the megha-mallara melody on His flute. As the clouds come and go, He deeply sighs.

 

4. He sings of Your virtues. It is only by chanting japa of Your name that He lives. The hairs of His body stand erect. Govinda dasa says: These symptoms are not surprising. Are they not the signs of new love?

Song 30 (Kedara-raga)

<CENTER>1. adha adha anga milala radha kanu

adha kapale sasi adha bhale bhanu

2. adha gale gaja-moti adha bana-mala

adha naba gaura-tanu adha cikana kala

3. adha ange pita-basa adha nila sadi

adha bhuje balaya adha bhuje nila cudi

4. adha ange hilahili gheragheri bahu

gobinda kahe canda garasala rahu</CENTER>

 

1. Radha and Krishna, the two halves that are the divine couple, meet. One half has a forehead like the moon. The other half has a forehead like the sun.

 

2. One half wears an elephant-pearl necklace. The other half wears a forest-flower garland. One half has a youthful fair form. The other half has a glistening dark form.

 

3. One half wears yellow garments. The other half wears a sari of blue. One half wears valaya bracelets. The other half wears dark cudi bracelets.

 

4. The two halves of the divine couple stand side-by-side, arm-in-arm. Govinda dasa says: They are fair and dark, splendid like dark Rahu in the midst of swallowing the glistening moon.

Song 31 (Bhatiyari-raga)

<CENTER>1. tanu tanu milane upajala prema

marakata yaichana bedhala hema

2. kanaka-lataya janu taruna tamala

naba-jaladhare janu bijuri rasala

3. kamale madhupa jena pa-ola sanga

duhum tanu pulakita prema-taranga

4. mukha adharamrita duhu karu pana

gobinda-dasa duhuka guna gana</CENTER>

 

1. Their two forms meet. Ecstatic spiritual love takes birth within Them. They become like a sapphire encircled by gold.

 

2. They become like a youthful tamala tree and a golden vine. They become like a new raincloud and nectar lightning.

 

3. They become like a black bee meeting a lotus. The hairs on Their bodies stand erect. They are splashed by waves of ecstatic spiritual love.

 

4. They taste the nectar of each other's lips. Govinda dasa sings the divine couple's glories.

Song 32 (Bhatiyari-raga)

<CENTER>1. bipinahi keli kayala duhu meli

jalamaha paithi karala jala-keli

2. nahi uthala duhu mochana anga

duhu rupa nirakhite murache ananga

3. ange karala duhu naba naba besa

kabari bana-ola bandhala kesa

4. nija nija mandire kayala payana

gobinda-dasa duhuka guna gana</CENTER>

 

1. Meeting in the forest, They both enjoy many pastimes. Entering the water, They enjoy water-pastimes.

 

2. Rising from the water, They dry Their limbs. Gazing at Their transcendental forms, Kamadeva is overcome.

 

3. They dress in new garments. She ties His hair. He twines Her braids.

 

4. They walk to Their own palaces. Govinda dasa sings the divine couple's glories.

Song 33 (Sri-raga or Gandhara-raga)

<CENTER>1. kajara bharama timira janu tanu-ruci

nibasa-i kunja-kutira

bamsi nisase madhura bisa ugara-i

gati ati kutila su-dhira

2. (Refrain) sajani kanu se baraja-bhujanga

so majhu hridaya candana-ruhe lagala

bhagala dharama-bihanga

3. locana-kone padata yaba nagari

raha-i na para-i thira

kuncita aruna adhare dhari piba-i

kulabati barata-samira

4. eka aparupa nayane bisha takara

medhaye dasanaka damse

bisha aushadha bisha abadharala

gobinda-dasa parasamse</CENTER>

 

1. He stays in a forest-cottage. The splendor of His body is the like darkness of black kajjala. From the sound of His flute a sweet poison arises. His clever ways are very crooked.

 

2. (Refrain) O gopi-friend, Krishna is a snake slithering about the land of Vraja. The Krishna-snake coils itself around the sandal-tree of my heart and makes the bird of dharma fly away.

 

3. When Krishna glances at her from the corner of His eye, no graceful girl has the power to remain steady and peaceful. With His reddish pursed lips, Krishna sips away the saintly gopis' pious vows, vows carried to Him by the fluttering breeze.

 

4. Krishna's wonderful poison-glance bites the gopis. The nectar poison of that glance now flows within them. In this way Govinda dasa praises Lord Krishna.

Song 34 (Suha-i-raga)

<CENTER>1. hridaya mandire mora kanu ghuma-ola

prema-prahari rahu jagi

gurujana paura caura sadrisa bhela

durahi dure rahu bhagi

2. (Refrain) sajani eta dine bhangala dwandwa

kanu anuraga bhujage garasala

kula-daduri maru manda

3. apanaka carita ape nahi samujhiye

ana karite haye ana

bhabe bharala mana parijana bancite

griha-pati sa-patika thama

4. ninda-u ninda nayane nahi heriye

na janiye kiye bhela ankhi

yaba paramada kaha-i na-i pariye

gobinda-dasa eka sathi</CENTER>

 

1. In the palace of my heart, Krishna sleeps. Staying awake the whole night, the watchman of love guards Him. Like thieves, my elders and superiors stay far away.

 

2. (Refrain) O gopi-friend, on this day my jealous quarrel with Krishna is broken into pieces. The snake of love for Krishna has suddenly devoured the foolish frog of my so-called piety.

 

3. I do not understand my own actions. I do one thing and then I do another. My heart is overcome with love. I cheat my kinsmen. I flee from my house and husband.

 

4. I rebuke them. My eyes will not look on them. Why have my eyes become like that? I do not know. I am overcome. I have no power to speak of it. Govinda dasa, you are my only friend. I tell all this to you.

Song 35 (Sri-raga)

<CENTER>1. bhale se candana canda kamini mohana phanda

andhare kariyache ala

meghera upara kiba sada-i udaya kare

nisi disi sasi shola-kala

2. (Refrain) sa-i kiba se-i nayana cahani

hasira holole more parana-putali dole

dite ca-i yaubana nichani

3. kiba se cudara thata dasa nakha canda nata

aparupa bamsi baja-ite

hera-ite se-i mukha mane haya yata sukha

jite ki pariye pasarite

4. kula sila yata chila mane lage saba gela

dekhiya bareka se-i rupa

gobinda-dasera cite aichana magaye go

naba anuragera swarupa</CENTER>

 

1. The sandal-paste-moon on His forehead is a trap to charm and catch beautiful girls. It is an effulgence that lights up the darkness. He is a raincloud where rests a full moon that lights up the night.

 

2. (Refrain) I gaze at Him with my eyes. The puppet of my life-breath is tossed to and fro by the waves of His smiles. I gaze at Him. I worship His youthful grace.

 

3. His hair is graceful. The ten moons of His fingernails dance as He plays His wonderful flute. When I ghaze at His face, my heart is filled with bliss. I am overcome. How can I forget Him?

 

4. Now that I have once seen His handsome form, I find that piety, good character, and all else have fled from my heart. In his heart Govinda dasa prays that in this way he may also fall in love with Lord Krishna.

Song 36 (Tudi-raga)

<CENTER>1. dinamani-kirana malina mukha-mandala

ghame tilaka bahi gela

komala carana tapata patha-baluka

apata dahana sama bhela

2. (Refrain) hera-ite samara-canda

kore agori gori-mukha mochata

basana dhulayata manda

3. karpura tambula adharahi deyala

candana lepa-i anga

syamara anga parase naba nagari

badhala prema-taranga

4. kunja-kutira ghara seja manohara

madhukara sruti-dhara bhabe

gori syama duhu karata kutuhali

kahatahi gobinda-dasa</CENTER>

 

1. The dark circle of His face glistened in the sunlight. In drops of perspiration His tilaka marking ran. When He walked with delicate soft feet on the hot sandy pathway, I felt that I myself had burst into flames.

 

2. (Refrain) I gazed at Him. He was like a dark moon. The doorway of His chest and the great bolts of His arms charm the most beautiful fair girls. His garments gently sway to and fro.

 

3. Betelnuts and camphor are on His lips. With sandal paste His limbs are anointed. Any graceful girl that touches His dark limbs will find herseelf tossed to and fro by waves of prema.

 

4. In a forest cottage He rests on a charming bed. Learned in all the scriptures, the buzzing bees chant His glories. Fair Radha and dark Krishna enjoy many blissful pastimes. So says Govinda dasa.

Song 37 (Kamoda-raga)

<CENTER>1. syama abhisare calali sundari dhani

naba naba rangini sathe

bama srabana mule sata-dala pankaja

kama jaya phula-dhanu hate

2. bhalahi sindura bhanu-kirana shanu

tamhi caru candana-bindu

mukha heri lajame sayare lukayala

dine dine kshina bhela indu

3. kari-rada-biracita caru bhushana kare

madana jiniya dhani saja

carana-i nupura mukhara manohara

rati-jaya bajala baja

4. lalitadi sakhi mili mangala hulahuli

syama-darasa-rasa-ase

domhe domha hera-ite duhu cita pulakita

bali hari gobinda-dase</CENTER>

 

1. Accompanied by a young gopi-friend, a beautiful girl goes to meet Krishna. A hundred-petal lotus flower decorates Her left ear. She defeats Kamadeva, who holds a bow of flowers in his hand.

 

2. She is decorated with red sindura. She is effulgent like the sun. She is gracefully marked with sandal-paste dots. Shyly she watches. She hides by a pond. She is slender like a crescent-moon grown more and more slender after many days.

 

3. She is graceful with ivory ornaments. She is so beautiful She defeats Kamadeva. Anklets adorn Her feet. Her face is enchanting. Her jingling ornaments defeat Rati.

 

4. She meets with Lalita and Her other friends. A joyful tumult arises. She yearns to taste the nectar of gazing on dark Krishna. She and Krishna gaze at each other. The hairs of Their bodies stand erect with joy. This Govinda dasa saya.

Song 38 (Sri-raga)

<CENTER>1. kuncita-kesini nirupama-besini

rasa abesini bhangini re

adhara surangini anga tarangini

sangini naba naba rangini re

2. (Refrain) sundari radhe a-oye dhani

braja-ramani-gana-mukuta-mani

3. kunjara-gamini motima-dasani

damini camaka neharini re

4. naba anuragini akhila sohagini

pancama ragini mohini re

rasa-bilasini hasa-bikasini

gobinda-dasa cita-sohini re</CENTER>

 

1. Her curly hair is graceful. Her garments have no peer. Her graceful gestures are plunged in nectar, O! Her lips are red. Her limbs are a wave-filled stream of nectar. A joyful girl is Her companion, O!

 

2. (Refrain) Beautiful glorious Radha, the crest-jewel of Vraja's beautiful girls, has come!

 

3. Her glorious graceful motions are like those of a graceful elephant. Her teeth are like pearls. She is wonderful to behold, wonderful like a lightning flash, O!

 

4. She is filled with ever-new spiritual love. She possesses all auspiciousness and good fortune. She sings enchanting melodies in the fifth raga, O! She enjoys pastimes of rasa-dancing. She blossoms with smiles. She is splendidly manifest in Govinda dasa's heart, O!

Song 39 (Basanta-raga)

<CENTER>1. pada-tale bhakata kalpa-taru sincita

prema-rasa makaranda

yakara chayara sosara naba naba

paramananda niradanda

2. (Refrain) pekhalu guaracandra nata-raja

jangama hema dharadhara uyala

kiye nabadwipa-majha

3. naba nirada jini kata mandakini

tri-bhubana bharala taranga

nityanandacandra abhirama dinamani

bhrama-i pradakshina range

4. yakara carana samadhaye sankara

caturanana karu ase

se pahu patita kore dhari kanda-i

ki kahaba gobinda-dase</CENTER>

 

1. He is a kalpa-taru tree that sprinkles the honey of ecstatic spiritual love on the devotees that approach His feet. The shade of that tree brings newer and newer bliss and peace.

 

2. (Refrain) I saw Lord Gauracandra, the king of dancers! How has He become so like a golden mountain walking in the midst of Navadvipa?

 

3. The waves of His tears flood the three worlds. How many celestial Gangas are they like? How many rain-pouring clouds are they like? Lord Nityanandacandra and Abhirama Thakura are like two suns that circle around Him in the dancing-arena.

 

4. Rapt in samadhi, Siva meditates on His feet. Brahma yearns to attain Him. Hugging a fallen soul, Lord Gaurancandra weeps. What more need Govinda dasa say?

Song 40 (Kamoda-raga)

<CENTER>1. go-rakha jaga-i singa-dhwani suna-ite

jatila bhikha ani dela

mauni yogeswara matha hilayata

bujhala bhikha nahi nela

2. jatila kahata taba kaha tuhu magata

yogi kahata bujha-i

tere badhu hata bhikha hama leyaba

turitahi deha patha-i

3. paribarata binu bhikha le-u yaba

yogi barata hoye nasa

takara bacana sunite tanu pulakita

dha-i kahe badhu pasa

4. dware yogi-bara parama manohara

jnani bujhala anumane

bahuta yatana kari ratana-thali bhari

bhikha deha tachu thame

5. suni dhani ra-i a-i kari uthala

yogi-niyade hama yaba

jatila kahata yogi naha ana mata

darasane hoyaba labha

6. godhuma-curna purna thali para

kanaka-kathora bhari ghi-u

kara-yode ra-i leha kari phukara-i

tahe hari tharahari ji-u

7. yogi kahata hama bhikha nahi leyaba

tuya mukha-bacana eka ca-i

nanda-nandana para yo abhimana so

mapha karaha ya-i

8. suni dhani ra-i cire mukha jhampala

bhekha-dhari nata-raja

gobinda-dasa kaha nata-bara-sekhara

sadhi calata mana kaja</CENTER>

 

1. Hearing the sound of a buffalo-horn, the cowherd people awakened. Bringing some alms, Jatila offered them to the beggar. Disguised as a beggar-yogi, Lord Krishna, the master of all yoga, was silent. He tilted His head. He would not accept the alms.

 

2. Jatila said: {.sy 168]What do You want, then?" The yogi said, "Your daughter-in-law should offer the alms with Her own hand. Only then will I accept them. Send for Her at once.

 

3. "If I accept alms without this change, then My yogi's vow will perish." Hearing these words, and the hairs of her body now standing erect, Jatila ran to the side of her daughter-in-law.

 

4. Jatila thought the supremely charming yogi at her door must be a great sage. With great effort she gathered up some offerings and placed them on a jewel-tray.

 

5. Hearing the commotion, beautiful Radha came. "I will go to the yogi," She said. Jatila affirmed, "This yogi is not an ordinary man. Simply by seeing Him, one attains a great spiritual treasure."

 

6. On the tray was an offering of whole-wheat flour. Ghee was in a golden cup. Taking the tray in Her hands, sighing with love, and Her life's breath trembling, Radha brought the offering to the yogi Krishna.

 

7. The yogi Krishna said, "I will not accept this offering yet. First I wish to hear a single word from Your mouth. I am Nanda's arrogant son. Say that You forgive Me, and then I will depart."

 

8. Hearing these words, beautiful Radha covered Her face with Her cloth. Then Krishna, the king of dancers, took the alms. Govinda dasa says: His heart's mission accomplished, Lord Krishna, the corwn of dancers, took His leave.

Song 41 (Sri-raga)

<CENTER>1. suna-ite kanu murali-raba madhuri

srabane nibaranu tora

hera-ite rupa nayana-yuga jhampalu

taba mohe rokhali bhora

2. (Refrain) sundari taikhane kahala mu toya

bharamahi ta sane leha badhayali

janama gonayabi roya

3. bini guna parakhi paraka rupa lalase

kahe sompali nija deha

dine dine khoyabi iha rupa-labani

jiba-ite bhela sandeha

4. yo tuhu hridaye prema-taru ropali

syama-jalada-rasa-ase

so aba nayana nira ghana sincaha

kahatahim gobinda-dase</CENTER>

 

1. When you heard the sweetness of Krishna's flute-music, I blocked your ears. When you gazed at Krishna's handsome form, I covered your eyes. You were very determined to be enchanted by Him.

 

2. (Refrain) O beautiful girl, the enchantment of your love for Him grew stronger and stronger. In the end you will pass this lifetime only in weeping.

 

3. For no reason you pined to attain Him. What has become of your body? Day after day the beauty of your body wasted away. Now even your life is in doubt.

 

4. In your heart you planted the tree of love for Him. You expected the dark raincloud of Krishna would water that tree with its nectar rains. Alas! Now that tree is watered only with the tears from your eyes. This Govinda dasa says.

Song 42 (Dhanasi-raga)

<CENTER>1. so bahu ballabha sahaje-i bhora

kaichane bedana janaba mora

2. cala-ite cahi taha adara bhanga

saha-i na pariye biraha-taranga

3. sakhi he kahe upekhalu kana

na janiye dagadhi calaba mohe mana

4. sakhi-gana gana-ite tuhu se seyani

tohe ki sikhayaba caturima bani

5. majhu eta arati ho jani jana

ithe lagi taba paya sompalu parana

6. aba biracaha tuhu so parabandha

kanuka yaiche hoya nirabandha

7. jiba-ite mohe milaba yaba kana

gobinda-dasa taba tuya guna gana</CENTER>

 

1. Now I am overcome with love for Him. How can I understand what has happened to me?

 

2. When I see Him, my peaceful composure is broken into pieces. I cannot bear being tossed to an fro by the waves of the anguish of separation from Him.

 

3. O gopi-friend, how can I turn away from Krishna? I do not know. It is as if I am burning in the midst of flames. My heart is enchanted by Him.

 

4. You gopi-friends are very wise. What wise words can I speak to you?

 

5. Ah! I am so overcome with longings. I feel that soon I will lose my life.

 

6. Please write a letter. Place my request before Krishna.

7. Only if I can meet Krishna will I stay alive. Govinda dasa says: O gopi girl, in this song I sing your glories.

Song 7 (Sri-raga)

<CENTER>1. dheaja-vajrankusa-pankaja-kalitam

vraja-vanita-kuca-kunkuma-lalitam

2. (Refrain) vande girivaradhara-pada-kamalam

kamala-kamalancitam amalam

3. manjula-mani-nupura-ramaniyam

acapala-kula-ramani-kamaniyam

4. ati-lohitam atirohita-bhasham

madhu-madhupi-krita-govinda-dasam</CENTER>

 

1. (Refrain) I offer my respectful obesiances to Lord Giridhari's splendid and pure lotus feet, which the goddess of fortune worships with offerings of lotus flowers, . . .

 

2. . . . lotus feet marked with the auspicious signs of the flag, thunderbolt, elephant-goad, and lotus, lotus feet gracefully marked with kunkuma from the vraja-gopis' breasts, . . .

 

3. . . . lotus feet charming with graceful jewel anklets, lotus feet the saintly and beautiful gopis always yearn to attain, . . .

 

4. . . . reddish lotus feet eternally described in graceful prayers, lotus feet that have transformed Govinda dasa into a bumblebee thirsting for their honey.

Song 8 (Tudi-raga)

<CENTER>1. sajala jalada anga manohara

chataye cahila nahe

ishata hasiya manera akuti

aruna nayane kahe

2. aju ki pekhalu binoda nagara

keli-kadambera tale

rupa nirakhite ankhira laja

bhasila ananda-jale

3. baula-mala diya kuntala taniya

ma-ura-pucchera chande

rangini locana khanjana bandhite

patila bishama phande

4. makara-kundala sange dolaye

ganda darapana-bhane

bhale se madana tahe bimbita

gobinda-dasa anumane</CENTER>

 

1. His charming limbs dark like monsoon clouds were so effulgent I could not even look upon them. His gently smiling reddish eyes spoke of the desires hidden in His heart.

 

2. Who is it I saw today? He was a playful boy under a keli-kadamba tree. My eyes were shy to gaze on His handsome form. I floated in an ocean of bliss.

 

3. He wore a garland of bakula flowers. A peacock feather decorated His hair. His reddish eyes were like restless kanjana birds. I fell into the terrible trap He had carefully set.

 

4. Shark-shaped earrings swung to and fro on His glistening-mirror cheeks. Kamadeva was reflected on His forehead. Govinda dasa thinks of Him in this way.

Song 9 (Sindhuda-raga)

<CENTER>1. matta-ma-ura-sikhandika-mandita

cudaye malati mala

parimale mati panti mata madhukara

gunjare tahi rasala

2. (Refrain) sajani pekhalu baraja-kisora

piba-ite badana-sudhakara-madhuri

matala nayana-cakora

3. nila jalada tanu bhanu madana dhanu

nayana-kamala panca bana

jara jara antara kulabati-gauraba

samsaya rahala parane

4. madana makara yanu manimaya kundala

talamala dolata kane

hera-ite jaga-mana-mina garasaye

gobinda-dasa paramane</CENTER>

 

1. He was crowned with the feather of a wild peacock. The fragrance of His jasmine garland made the buzzing black bees wild with bliss.

 

2. (Refrain) O gopi friend, today I saw a handsome teenage boy in Vraja. The cakora birds of my eyes became wild to taste the sweetness of the moonlight of the moon of His face.

 

3. His form was a dark monsoon cloud. His eyebrows were the archer Kamadeva's two bows. From His lotus eyes Kamadeva fired his five arrows. The saintly gopis' hearts were gravely wounded. Their lives are now in doubt.

 

4. His glistening jewel earrings shaped like Kamadeva's sharks swing to and fro from His ears. The fish of the gopis' hearts gaze at that shark. Now that shark devours those small fish. Govinda dasa thinks in this way.

Song 10 (Gandhara-raga)

<CENTER>1. (Refrain) kaliya-damana dina-naha

kalindi-kula kadamba chaha

2. kata kata braja naba bala

pekhalu janu thira bijarika mala

3. tohe kaho subala sangati

tabadhari hama na jani diba rati

4. tahi dhani mani du-i cari

tahi mano-mohini eka nari

5. so rahu majhu mane pathi

manasija dhume ghuma nahi dithi

6. anukhana tahita samadhi

ko jane kaichana biraha-biyadhi

7. dine dine kshina bhela deha

gobinda-dasa kaha aiche naba-leha</CENTER>

 

1. (Refrain) Krishna, who is the Lord of the poor and meek and the hero that vanquished Kaliya, stays in a kadamba tree's shade on the Yamuna's banks.

 

2. (Lord Krishna says:) How many girls of Vraja have I seen? Still, this one girl is splendid like a garland of unmoving lightning flashes,

 

3. O friend Subala, I tell you: from that moment I no longer know whether it is day or night.

 

4. In that place were two or four beautiful girls splendid like glistening jewels. But only one of those girls cast a spell on My heart.

 

5. I keep that girl in my heart. My heart is filled with the smoke of Kamadeva's flames. Lost in the smoke, I cannot see the directions.

 

6. Moment after moment I am rapt in thinking of this girl. I know nothing but Her. I am overcome by the fever of separation from Her.

 

7. Day after day my body becomes more thin and emaciated. Govinda dasa says: These are the signs of new love.

Song 11 (Baradi-raga)

<CENTER>1. nisasi niharasi phutala kadamba

kara-tale badana saghana abalamba

2. (Refrain) kshane tanu modasi kari kata bhanga

abirala pulaka mukula bharu anga

3. e dhani mohe na karu aru chanda

janala bhetali syamara chanda

4. bhaba ki gopasi gopata na raha-i

maramaka bedana badane saba kaha-i

5. yatane nibarasi nayanake lola

gadagada sabade kahasi adha bola

6. ana chale anga nayana chale pantha

saghane gatagati karasi ekanta

7. dure rahu gurujana-gauraba laja

gobinda-dasa kaha padala akaja</CENTER>

 

1. You stare. You sigh. With your sighs the kadamba trees burst into bloom. Your head rests in your hands.

 

2. Sometimes you bend your body into how many awkward postures? Like budding flowers, the hairs of your body always stand erect.

 

3. (Refrain) O beautiful gopi, you did not tell me anything. Still, I know what has happened. You must have met the dark moon Krishna.

 

4. Why do you try to hide your feelings? You cannot hide them. The expression on your face proclaims the pain in your heart.

 

5. You struggle to supress the signs of what you feel. Your eyes are restless. You speak half words in a choked voice.

 

6. On some pretext you carefully watch the path. Your purpose in watching is only one.

 

7. Far away you have thrown all shyness and all respect for your elders and superiors. Govinda dasa says: Alas! This girl has fallen into mischief.

Song 12 (Gandhara-raga)

<CENTER>1. dhala dhala sajala jalada tanu sohana

mohana abharana saja

aruna nayana gati bijuri camaka jiti

dagadhala kulabati-laja

2. (Refrain) sajani ya-ite pekhalu kana

tabadhari jaga-bhari bharala kusuma-sara

nayane na heriye ana

3. majhu mukha darasi bihasi tanu moda-i

bigalita mohana bamsa

na janiye kona manoratha akula

kisalaya-dale karu damsa

4. ataye se majhu mana jwalatahi anukhana

dolata capala parana

gobinda-dasa micha-i asoyasa

tabahu na milala kana</CENTER>

 

1. His form was glorious like a monsoon cloud. He was charming with graceful ornaments. The glance from his reddish eyes defeats lightning. That glance burned this saintly girl's shyness into ashes.

 

2. (Refrain) O gopi-freiend, I saw Krishna. If I attain Him I will have the whole world. He struck me with the flower-arrow of His glance. Now my eyes see none but Him.

 

3. When He saw my face, He smiled. His body trembled, and He dropped His charming flute. He bit a budding twig. What desire filled Him? I do not know.

 

4. Since that time my heart burns at every moment. My restless life-breath trembles. Govinda dasa says: Your hope is false. Krishna weill not meet with you yet.

Song 13 (Dhanasi-raga)

<CENTER>1. cudaka cuda mayura-sikhandaka

mandita malati-maleee

saurabha unamata bhramari bheramara kata

caudike karata jhankare

2. (Refrain) sajani ko kahe kama ananga

keli kadamba tale so rati-nayaka

pekhalu nata-bhara-bhanga

3. katahu bishama sara nayana tuna bhara

sancaru bhana kamane

nagari nari marama maha hana-i

lekha-i na para-i ane

4. sruti-mule cancala manimaya kundala

dolata makara-akara

gobinda-dasa ataye anumanala

madana-mohana abatara</CENTER>

 

1. He wore a peacock-feather crown. His jasmine garland was surrounded by black bees. Intoxicated by the scent of His garland, how many humming bees filled the four directions?

 

2. (Refrain) O gopi-friend, was that person I saw Kamadeva Himself? A hero of playful pastimes, He gracefully danced under a kadamba tree.

 

3. Moving ythe archer's bows of His eyebrows and emptying the two quivers of His eyes, how many flower-arrows did He fire? Many playful girls' hearts were wounded. Those girls could not gaze on anyone but Him.

 

4. Shark-shaped jewel earrings swung from His ears. Govinda dasa says: I think that person must have been more enchanting than Kamadeva himself.

Song 14 (Sri-raga)

<CENTER>1. marakata-darapana barana ujora

hera-ite prati anga ananga agora

2. na bhujalum ki kahala aruna nayana

hanala ata-e kusuma-sara bana

3. e sakhi kahe bhetalum nanda-nandana

madira gahana dahana bhela candana

4. taikhane dakhina pabana bhela bama

saha-i na pariye himakara-nama

5. sahaja seja kamala-dala pati

kulabati yubati le-u nija sati

6. tamhi rahala mana locana lagi

dhairaja laja dure gela bhagi

7. ki phala ekala bikala-parana

gobinda-dasa kaha milaba kana</CENTER>

 

1. He is splendid like a sapphire mirror. His limbs eclipse even Kamadeva.

 

2. I do not knowe of any eyes like His reddish eyes, eyes that shoot Kamadeva's arrows.

 

3. O gopi-friend, whom did I meet? It was Nanda's son. Because of Him a palace has now become a wild forest and a blazing fire has become cooling sandal paste.

 

4. Because of Him the southern wind now blows from the north. Because of Him I cannot bear the glistening moonlight.

 

5. Please mnake a bed from lotus leaves and petals. This pious girl will rest upon it.

 

6. My thoughts rest in Him. My eyes yearn for Him. <Y

 

7. What fruit will come from the gerat disorder in this girl's life? Govinda dasa says: She will meet Krishna.

Song 15 (Suha-i-raga)

<CENTER>1. yamhi yamhi nikasa-i tanu-tanu-jyoti

tamhi tamhi bijuri camaka-mati hoti

2. yamhi yamhi aruna carana cali cala-i

tamhi tamhi thala-kamala-dala thala-i

3. dekhalum ko dhani sahacari meli

hamari jibana sane karatahim kheli

4. yamhi yamhi bhangura-bhana-bilola

tamhi tamhi uchalala kalindi-kalola

5. yamhi yamhi tarala drig-ancala pada-i

tamhi tamhi nila utapala bana bhara-i

6. yamhi yamhi heriye madhurima hasa

tamhi tamhi kunda kumuda parakasa

7. gobinda dasa kahe mugadhala kana

cinalahim ra-i cina-i nahi jana</CENTER>

 

1. Wherever Your glorious slender form shines, that place becomes like a wonderful lightning flash.

 

2. Wherever Your reddish feet walk, that place becomes like lotus petals.

 

3. Who is the fortunate girl I glance at, the girl that accompanies Me? I enjoy pastimes with that girl. That girl is My very life.

 

4. Wherever Your restless graceful eyebrows are raised, that place becomes like the rising waves of the Yamuna.

 

5. Wherever You cast restless glances from the corners of Your eyes, that place becomes like a forest of blue lotus flowers.

 

6. Wherever You gaze at Me with sweet smiles, that place becomes like a place filled with jasmine flowers and water-lilies.

 

7. Govinda dasa says: Charming Krishna sees these comparisons. Radha does not.

Song 16 (Dhanasi-raga)

<CENTER>1. (Refrain) sundari tuhu badi hridaya pashana

tuya lagi madana- saranale pidita

jiba-ite samsaya kana

2. baithali taru-tale pantha nehara-i

nayane galaye ghana lora

ra-i ra-i kari saghane japaye hari

tuya bhabe taru deya kora

3. sitala nalini-dala tahe malayanila

agore lepa-i anga

camaki camaki hari uthata kata beri

hanata madana-taranga

4. calaha bipine dhani ramani-siromani

jhata kari bhetaha kana

gobinda-dasera bani turite calaha dhani

kanu bhela bahuta nidana</CENTER>

 

1. (Refrain) O beautiful girl, Your heart is like stone. Because of You Krishna is tormented, is wounded by Kamadeva's flaming arrows. Because of You Krishna's very life is now in doubt.

 

2. Sitting under a tree, Krishna watches the pathway. Tears glide from His eyes. "Radha! Radha!" is the japa He chants. He is overcome with love for You.

 

3. Bearing the fragrance of lotus petals, the cooling Malaya breeze anoints His body. Again and again He is startled. How many times does He stand up? Kamadeva's waves toss Him to and fro.

 

4. O beautiful girl, run to the forest. O crest jewel of all beautiful girls, go and meet Krishna. Govinda dasa says: O beautiful girl, quickly go. Krishna is on the verge of death.

Song 17 (Kamoda-raga)

<CENTER>1. gaura barana tanu sohana mohana

sundara madhura su-thama

anupama aruna kirana jini ambara

sundara caru bayana

2. (Refrain) pekhalu gaurangacandra bibhora

kali-yuga kalusha- timira-ghora-nasaka

nabadwipa canda ujora

3. bhabahi bhora ghora duhum locana

mocana bhaba-nada-bandha

naba naba prema-bhara bara tanu sundara

uyala bhakata gana sanga

4. lahu lahu hasa bhasha mridu bolata

sohata gati ati manda

dina jane nija bija saba de-i tarala

bancita dasa gobinda</CENTER>

 

1. His complexion is fair. His form is splendid, ecnhanting, hansome, sweet, and graceful. His garments defeat the peerless rising sun. His face is handsome and graceful.

 

2. (Refrain) I saw Lord Gaurangacandra. Now I am overcome. Lord Gaura is a splendid moon rising in Navadvipa, a moon that destroys the horrible darkness of Kali-yuga's sins.

 

3. His eyes are restless with ecstatic spiritual love. He frees everyone from the bonds of repeated birth and death. His graceful form is overcome with newer and newer ecstatic spiritual love. He stays amongst the devotees.

 

4. He gently gently smiles. He speaks sweet words. His slow movements are graceful. Giving them the seed of ecstatic spiritual love, He delivers the poor fallen people. Only Govinda dasa He did not deliver. Only Govinda dasa was cheated.

Song 18 (Sri-raga)

<CENTER>1. cikana kala galaya mala

bajaye nupura paya

cudara phule bhramara bule

teracha nayane caya

2. kalindi-kule ki pekhinu sa-i

chaliya nagara kana

ghara mu ya-ite narinu sa-i

akula karila prana

3. canda jhalamali mayura pakha

cudaya udaye baya

ishat hasiya madhura bamsari

madhura madhura gaya

4. rasera bhare anga na dhare

keli-kadambera hela

kulabati sati yubati janara

parana la-iya khela

5. srabane cancala makara kundala

pindhana pinala basa

ranga utpala carana-yugala

nichani gobinda-dasa</CENTER>

 

1. His black complexion glistened. A flower-garland rested on His neck. On His feet anklets jangled. Flowers adorned His hair. Black bees flew nearby. He glanced at me with crooked eyes.

 

2. Whom did I see, O gopi-friend, on the Yamuna's banks? It was the cheater Krishna, the rake Krishna. O friend, I had no power to run home. My life's breath became anxious.

 

3. The moon shone. The breeze made His peacock-feather in His crown move to and fro. He gently smiled. He sweetly sweetly played on His sweet flute.

 

4. Overcome with sweetness, He could not stand up. He leaned against a keli-kadamba tree. His sport is to cheat saintly young girls of their very life's breath.

 

5. Shark-shaped earrings swung on His ears. His garments were yellow. His feet were red lotus flowers. Govinda dasa worships Him.

Song 19 (Sri-raga)

<CENTER>1. dhala dhala kanca angera labani

abani bahiya yaya

ishat hasira taranga-hillole

madana muracha paya

2. kiba se nagara ki khene dekhinu

dhairaya rahala dure

nirabadhi mora cita beyakula

kena ba sada-i jhure

3. hasiya hasitya anga dola-iya

naciya naciya yaya

nayana katakshe bishama bisikhe

parana bindhita dhaya

4. malati phulera malati gale

hiyara majhare dole

udiya padiya matala bhramara

ghuriya ghuriya bule

5. kapale candana photara chata

lagila hiyara majhe

na jani ki byadhi marame badhala

na kahi lokera laje

6. emana kathina narira parana

bahira nahika haya

na jani ki jani haye parimana

dasa gobinde kaya</CENTER>

 

1. His glorious youthful handsomeness was beyond anything in this world. The splashing waves of his gentle smile would make even Kamadeva faint in bliss.

 

2. Who was that handsome boy? What happened to me when I saw Him? My peaceful composure fled far away. Now my heart is always agitated. Why do I always weep?

 

3. Smiling and smiling, and His limbs swaying to and fro, He danced and danced as He walked. From the corner of His eye He shot a fearsome sharp arrow, an arrow that pierced my life's breath.

 

4. Hanging from His neck, a jasmine garland swayed to and fro on His chest. Rising and falling, intoxicated black bees flew around and around its flowers.

 

5. Sandal-paste tilaka glistened on His forehead and chest. Why am I now so agitated? I do not know. My heart is wounded. Afraid of the people's gossip, I do not tell anyone.

 

6. The women and girls all have hard hearts. That is why I do not even go outside. Govinda dasa says: Who knows why this girl has become so changed? I do not know. Sri Krishnera dasa dasa Ten States of Sri Krishna's Heart

Song 20 (Bala-raga)

<CENTER>1. campaka dama heri murachi rahu madhaba

locana jharu anuraga

tuya guna-mantara japaye nirantara

bhale dhani tohari sohaga

2. brishabhanu-nandini japaye rati dini

bharame na bolaye ana

lakha lakha dhani kaha-i madhura bani

swpaane na pata-i kana

3. purusha-ratana bara dharani lota-ota

ko kahu arati-ora

ra bali dha bali bala-i na para-i

dharadhara bahe lora

4. gobinda dasa tuya carane nibedala

kanuko aichana sambada

nicaya janaha tachu duhkha-khandaka

kebala tuya parasada</CENTER>

 

1. When He saw Your campaka garland, Krishna was overcome. Tears of love streamed from His eyes. Without stop He chants the mantra of Your glories. My dear beautiful friend, He loves You deeply.

 

2. O daughter of Vrishabhanu, He chants the mantras of Your glories day and night. He does not glorify any other girl. Millions and millions of girls praise Himw ith sweet words, but even in His dreams Krishna does not love any girl but You.

 

3. He is the jewel of men, the best of lovers. Overcome with love for You, He rolls on the ground. Does He love another girl? He chants, "Ra!" Then He chants, "Dha!" Then He is overcome and He has no power to say anything more. Then flooding streams of tears flow from His eyes.

 

4. Govinda dasa falls at Your feet and makes this request. Please give to Krishna a reply that will show mercy to Him, a reply that will break His sufferings into pieces.

Song 21 (Adana-raga)

<CENTER>1. kancana-yuthi kusuma la-i gori

nirama-i murati yatana kari tori

2. tuya anubhabe alinga-i taya

so tanu tape bhasama bha-i yaya

3. suna suna o brishabhanu-kumari

tuya birahanale jwalata murari

4. jhamara nila-utpala-dala anga

lore na heraye nayana-taranga

5. bigati murali phurali rahu dura

anukhana madana dahana paripura

6. bicharala pincha mukuta paripati

sahacare meli marata ji-u kati

7. ji-u rahata aba tuya rasa ase

tohari carane kahe gobinda-dase</CENTER>

 

1. O beautiful fair girl, taking a golden yuthi flower, He carefully made a Deity of You.

 

2. Filled with love for You, He embraced that Deity, but the heat of His body turned that Deity into ashes.

 

3. Listen. Listen, O daughter of King Vrishabhanu. Krishna burns in many flames of separation from You.

 

4. His body graceful like blue lotus petals is overcome. His eyes now flooded with waves of tears, He cannot see.

 

5. He threw His flute far away. Moment after moment He drowns in the flames of Kamadeva's fire.

 

6. He forgets His peacock-feather crown. His friends gather around Him. Soon His life with be cut and He will die.

 

7. Before Your feet Govinda dasa says: The hope that again He will enjoy nectar pastimes with You is all that keeps Sri Krishna alive.

Song 22 (Suha-i-raga)

<CENTER>1. gahana birahaka lagi

rajani pohaya-i jagi

2. karatahi tohari dheyana

to bine akula kana

3. sitala pita nicola

tohari bharame karu kora

4. so rasa parasa na pa-i

murachita dharani lota-i

5. manamaha madana-taranga

ghana ghana moda-i anga

6. kahatahi gada gada bhasha

na bujhala gobinda-dasa</CENTER>

 

1. Overcome with feelings of separation, He stays awake the whole night.

 

2. He meditates on You. Without You, Krishna is very unhappy.

 

3. Bewildered, He embraces His yellow cloth. He thinks the cloth is You.

 

4. He cannot taste any sweetness. Fainting, He falls to the ground.

 

5. His heart is tossed to and fro by Kamadeva's waves. His limbs are bent.

 

6. He speaks broken words in a choked voice. Govinda dasa does not understand what has happened to Him.

Song 23 (Adana-raga)

<CENTER>1. mudita nayane hiya bhuja-yuga capi

suti rahala hari kachu na alapi

2. parasange kahalahi namahi tori

tabahi meliya ankhi cahe mukha mori

3. sundari ithe nahi kaha ana chanda

tahe anurata bhela syamara canda

4. yo-i nayana-bhangi na sahe ananga

so-i nayane srabe lora-taranga

5. yo-i adhare sada madhurima hasa

so-i nirasa bhela dirgha niswasa

6. bidyapati kaha micha naha bhati

gobinda-dasa rahu tahi krita sathi</CENTER>

 

1. His hands folded over His heart, and His eyes closed, Krishna lies down to rest. He speaks not a word.

 

2. He chants Your name. His eyes glance at my face.

 

3. O beautiful girl, do not say anything more. Krishna glorious like a dark moon loves You.

 

4. From the eyes that could not resist amorous crooked glances now flow waves of tears.

 

5. The lips that always held the sweetness of a smile now are filled with sad long sighs.

6. What Vidyapati said was not a lie. Govinda dasa says: O gopi-friend, please go to Him.

Set in 62 Ragas, translated by Sriman Kusakratha dasa.

Song 1 (Bandana-raga)

<CENTER>1. campaka sona kusuma kanakacala

jitala gaura-tanu-labani re

unnata gima sima nahi anubhaba

jaga-mana-mohana bhanani re

2. (Refrain) jaya saci-nandana tribhubana-bandana

kali-yuga-kala-bhujaga-bhaya-khandana re

3. bipula pulaka kula akula kalebara

gara gara antare prema-bhare

lahu lahu hasani gada gada bhashani

kata mandakini nayane jhare

4. nija-rase nacata nayana dhulayata

gayata kata kata bhakatahim meli

yo rase bhasi abasa mahi-mandala

gobinda-dasa tahim parasa na bheli</CENTER>

 

1. Lord Gaura's handsome form defeats the golden mountain and the golden campaka flowers. His neck is long. His glory has no end. He charms the world's hearts.

 

2. (Refrain) Glory to Saci's son! The three worlds bow before Him. He breaks into shards everyone's fear of the black snake that is Kali-yuga.

 

3. The hairs of His body stand erect. His heart is overcome withthe ecstasy of spireitual love. He gently, gently smiles. He speaks broken words in a choked voice. How many celestial Gangas flow from His eyes?

 

4. Tasting the nectar of ecstatic spiritual love, He dances. His eyes move restlessly. How many devotees gather around Him and sing? He makes the circle of the earth float in the nectar of ecstatic spiritual love. Govinda dasa alone was not touched by that flood of nectar.

Song 2 (Beloyara-raga)

<CENTER>1. (Refrain) jaya jaga-tarana-karana dhama

ananda-kanda nityananda nama

2. dagamaga locana- kamala dhulayata

sahaje athira gati jiti matoyara

bha-iya abhirama bali ghana ghana daka-i

gaura prema-bhare cala-i na para

3. gada gada adha madhura bacanamrita

lahu lahu hasa-bikasita ganta

pashanda khandana sri-bhuja-mandana

kanaka-khacita abalambana danda

4. kali-yuga kala bhujangama damsala

dagadhala sthabara jangama dekhi

prema-sudha-rasa jaga bhari barikhala

gobinda-dasake kamhe upekhi</CENTER>

 

1. (Refrain) Glory to the Lord who delivers the worlds, the Lord who is the root of all bliss, the Lord who bears the name Nityananda!

 

2. Tears stream from His restless lotus eyes. He is restless and unsteady. "Brother Abhirama!", He calls. Overcome with ecstatic spiritual love for Lord Gaura, He has no power to walk.

 

3. His half words spoken in a choked voice are sweeter than nectar. A gentle gentle smile blossoms on His face. He breaks all sins into pieces. His glorious arms are decorated with a golden staff.

 

4. Seeing the moving and unmoving beings burning with poison, bitten by the fangs of the black snake that is Kali-yuga, He showers everyone with a monsoon of the nectar-antidote of ecstatic spiritual love. Only Govinda dasa does not receive that antidote. Only Govinda dasa is forgotten.

Song 3 (Gauri-raga)

<CENTER>1. nanda-nandana gopijana-ballabha

radha-nayaka nagara syama

so saci-nandana nadiya-purandara

sura-muni-gana-mano-mohana dhama

2. jaya nija-kanta- kanti-kalebara

jaya jaya preyasi-bhaba-binoda

jaya braja-sahacari- locana-mangala

nadiya-badhujana-nayana-amoda

3. jaya jaya sridama- sudama-subalarjuna-

prema-prabardhana naba-ghana-rupa

jaya ramadi-sundara- priya-sahacara

jaya jaya mohana gaura anupa

4. jaya ati-bala balarama-priyanuja

jaya jaya nityananda-ananda

jaya jaya saj-jana- gana-bhaya-bhanjana

gobinda-dasa-asa-anubandha

5. (Refrain) jaya jaya sri-sri-nibasa guna-dhama

dina-hina-tarana prema-rasayana

aichana madhurima nama

6. kancana-barana harana tanu su-lalita

kaushika basana biraje

prema nama kahi kahata bhagabate

aiche barana tanu saje

7. nija nija bhakata parishada sangati

prakatahi caranarabinda

nirabadhi badane nama birajita

radhe krishna gobinda

8. yugala-bhajana-guna- lila-aswadana

grantha kalpa-taru hate

tuya bine adhame sarana ko deyaba

gobinda-dasa anathe</CENTER>

 

1. Lord Krishna, who is Nanda's son, the gopis' beloved, Radha's lover, a hero of amorous pastimes, and dark in complexion, now has become Saci's son. He is the ruler of Nadiya. He charms the hearts of the demigods and sages.

 

2. Glory to the Lord, whose bodily complexion is now like that of His beloved! Glory, glory to the Lord, who enjoys pastimes of feeling the ecstatic spiritual love His beloved feels! Glory to the Lord who brought auspicious bliss to the vraja-gopis' eyes and who now delights the eyes of the girls in Nadiya!

 

3. Glory, glory to the Lord whose form is dark like a new raincloud and who is the ecstatic friend of Sridama, Sudama, Subala, and Arjuna! Glory to the Lord who was the dear and glorious companion of Balarama and a host of gopa boys! Glory, glory to the Lord who now manifests a fair form charming and peerless!

 

4. Glory, glory to the Lord who was Balarama's dear younger brother! Glory, glory to the Lord who now delights Nityananda! Glory, glory to the Lord who breaks into pieces the fears of the saintly devotees! Glory to the Lord whose association Govinda dasa yearns to attain!

 

5. (Refrain) Glory, glory to the Lord who is the goddess of fortune's shelter, who is the abode of all virtues, and whose sweet holy name carries the nectar-elixir of spiritual love, an elixir that rescues the poor fallen souls!

 

6. Glory to the Lord whose graceful form is now more splendid than gold, who is gloriously arrayed in silken garments. Describing the glories of the holy name, He speaks from Srimad-Bhagavatam. His form is now fair.

 

7. He is accompanied by His devotees. Now His lotus feet are visible in this world. Without stop the holy names {.sy 168}Radhe! Krishna! Govinda!" are gloriously manifest in His mouth.

 

8. He relishes the nectar of the divine couple's qualities, pastimes, and devotional service. The kalpa-taru tree of scriptures He holds in His hand. O Supreme Lord, but for You who will give shelter to fallen helpless Govinda dasa?

Song 4

<CENTER>1. (Refrain) jaya re jaya re jaya thakura narottama

prema-bhakati-maharaja

yamke mantri abhinu kalebara

ramacandra kabiraja

2. prema-mukuta-mani bhushana bhababali

angahi anga biraja

nripa asana khetura maha baithata

sangahi bhakata-samaja

3. sanatana-rupa-krita grantha bhagabata

anudina karata bicara

radha-madhaba yugala ujjwala-rasa

paramananda sukha sara

4. sri-sankirtana bishaya-rase unamata

dharmadharma nahi mana

yoga-dana-brata adi bhaye bhagata

royata karama geyana

5. bhagabata sastra-gana yo de-i bhakati-dhana

taka gauraba apa

sankhya mimamsaka tarkadika yata

malina dekhi paratapa

6. abhakata caura durahi bhagi rahu

niyade nahi parakasa

dina hina jane deyala bhakati-dhane

bancita gobinda-dasa</CENTER>

 

1. (Refrain) Glory, glory, glory to Narottama dasa Thakura, a great king of spiritual love and devotion, a king whose prime minister is youthful Ramacandra Kaviraja!

 

2. King Narottama's crown is studded with the jewels of ecstatic spiritual love. On his body the ornaments of devotional ecstasies glisten. In Khetura-grama he sits on a royal throne. The devotees are his royal assembly.

 

3. Day after day he studies, discusses, and lectures on Srimad-Bhagavatam and the books Rupa and Sanatana wrote. In the glistening nectar pastimes of the divine couple, of Sri Sri Radha and Madhava, he finds the sweetest bliss.

 

4. Tasting the nectar of sankirtana, he becomes wild with bliss. He does not consider what is materially pious and what is materially impious. Frightened, he flees from non-devotional yoga, charity, and vows. In the presence of frutiive actions and impersonal speculations, he weeps.

 

5. The treasure of devotion described in the Bhagavata scriptures is the great goal he strives to attain. Seeing the impure ideas of the followers of sankhya, mimamsa, material logic, and other non-devotional philosophies, he burns with unhappiness.

 

6. He stays far away from the thieves that are the opponants of devotional service. He will not come near them. To the poor fallen people he gives the treasure of devotional service. Only to Gocinda dasa he did not give that treasure. Only Govinda dasa was cheated.

Song 5 (Suha-i-raga)

<CENTER>1. jaya jaya yadu-kula-jalanidhi-candra

braja-kula gokula ananda-kanda

2. jaya jaya jaladhara syamara anga

helana kalpa-taru lalita tri-bhanga

3. sudha-i sudhamaya murali-bilasa

jaga-jana-mohana madhurima hasa

4. abani bilambita bani bana-bala

madhukara jhankaru tatahi rasala

5. taruna aruna ruci pada arabinda

nakha-mani nichani dasa gobinda</CENTER>

 

1. Glory, glory to the Lord who is like a moon risen from the ocean of the Yadu dynasty, to the Lord who is the bliss of Gokula's pastures!

 

2. Glory, glory to the Lord whose limbs are dark like a monsoon cloud, the Lord whose graceful form bends in three places like a bending kalpa-taru tree!

 

3. His pastime is to play nectar melodies on His flute. The sweetness of His smile enchants everyone in the world.

 

4. He lingers in the forest of new flowers. He is like a mango tree where black bees hum.

 

5. The lotus flowers of the soles of His feet glisten with a charming new redness. Govinda dasa worships the jewels that are the nails of His toes.

Song 6 (Sri-raga)

<CENTER>1. (Refrain) jaya jaya jaga-jana-locana-phanda

radha-ramana brindabana-canda

2. abhinaba nila jalada tanu dhala dhala

pincha mukuta sire sajani re

kancana basana ratanamaya abharana

nupura ranarani bajani re

3. indibara-yuga subhaga bilocana

ancala cancala kusuma-sare

abicala kula ramani-gana manasa

jara jara antare madana-bhare

4. bani bana-mala ajanu-lambita

parimale ali-kula mati rahu

bimbadhara pare mohana murali

ga-ota gobinda-dasa-pahu</CENTER>

 

1. (Refrain) Glory, glory to the Lord who is Radha's lover, the Lord who is like a trap to catch the eyes of the world's people, the Lord who is like a moon shining in Vrindavana!

 

2. His form glistens like a dark new raincloud. A peacock-feather crown adorns His head. His garments are golden. His ornaments are made of jewels. His anklets jangle.

 

3. His graceful eyes are two blue lotus flowers. The restless glances from His eyes' corners are arrows of flowers, arrows that wound the saintly gopis' amorous hearts.

4. A forest-flower garland hangs to His knees. Its fragrance makes the black bees wild with bliss. Placing the flute to His bimba-fruit lips, Govinda dasa's master plays enchanting melodies.

Swim Safely in the Ganges

 

by Jada Bharata Dasa

Posted June 7, 2007

 

I have quite a knowledge of strong currents and was trained in saving people swimming in strong currents. I received a Red Cross Life Saving certificate, which included a mock rescue of my 240-pounds swimming teacher and hundreds of hours of swimming lessons. My stepfather, an Atlantic City lifeguard, showed me many things about reading dangerous currents and how to swim in them.

As Atlantic City is dependent on tourists they go through great efforts to keep tourists from drowning. One thing that saves many lives in Atlantic City is that except for surfers it is illegal to swim in the ocean out of sight of a lifeguard. The lifeguards try to make sure that no one goes out farther than the lifeguards can reach them.

Sometimes the undertow of a large wave can pull people under, sweeping them out as much as a mile into the ocean beforethey resurface. When going into strong currents it is never advisable to go far from the shore. I have three brothers (all with lifeguard certificates), and I never saw any of them go out longer than a minute in water deeper than they could touch bottom unless they wore a flotation device.

Sometimes one of us would see someone swimming out deep in the ocean; we joked that he was more stupid than brave. A person swimming in a lake or pool depends mainly on his own ability but in the ocean is at the mercy of God.

When I first saw the Ganges in 1981 I was amazed athow large it was and at the speed of the current. I traveled to many places around India and bathed at many holy places and rivers. Nowhere did I ever see a place as impressive as the Ganges in Mayapur.

I have heard about several devotees drowningor almost drowning while swimming in the Ganges. One devotee woman, seeing another devotee beginning to be swept away by the strong Ganges current, entered the water and pulled her out, but regrettably was swept away by the current herself, drowning in the process. Another devotee, in deep water between the riverbank and a sandbar island, started drowning. A second devotee swam out quickly, got a cramp in his leg and had to be saved from drowning himself.

It can often be extremely dangerous to save someone. I was trained that there is no point of swimming out to save someone if you do not have the energy to save them when you actually reach them. When someone starts to drown a great deal of adrenalin is shot into their system, which means that if you reach them too quickly they may still be extremely strong and desperate, so the first thing you do when you get close to them is to stop about 3 metres (10 feet) from them to see if they will lunge at you.

If they do, swim back to shore and keep going until they weaken. This tires out the drowning person so that he does not have the ability to do any harm to you; if you are really lucky he may swim all the way back to shore on his own. There are many other techniques to be used such as what to do if the person sinks under the water, etc.

Often a current will not maintain its strength for a long distance; it may just end for no apparent reason. As long as you can keep your head above water you will not die, so the most important thing is not just to get back to shore. If you realize that you will most likely not have enough energy to get back to shore, it is much better to use the energy you have left to keep your head above water; the current may suddenly end or a devotee or local person may save you.

Another danger of the Ganges is that it often it can be extremely muddy near the shore. If you swim poorly or are elderly, you have to be careful when wading that you do not get stuck or fall into deeper water with a strong current that will pull you downstream very quickly, out of reach of someone who could save you.

Before going to the Ganges you should ask advice of locals as to where they feel it is safe to swim. Swimming aroundpeople should mean always swimming near other people who are close enough to save you. This also means that you should as much as posilble swim upstream from stronger swimmers because if you get caught in a strong current a person downstream from you could potentially save you. If you enter the water downstream from others and get caught in a strong current, potential rescuers will have to run ahead and then swim out to catch up to you; if you panic or cannot swim they may not be able to reach you in time.

If you experience a problem donot hesitate to call for help immediately, as the longer you wait the harder it will become to solve the problem. The sooner you call out,the more likely you are to be saved. The common signal you should give is to raise one of you arms and wave to get the attention of someone to indicate that you are drownng.

If you do not know how to speak English it is a good idea to learn at leastone word: "Help!"

To avoid the many potential problems at the Ganges I would suggest a few things.

1. During the Mayapur festival at least three lifeguards should be available who have advanced swimming skills, including swimming in the Ganges and certified experience at saving drowning people. Each lifeguard should have flotation devices with ropes attached.

2. It is an excellent idea never to swim alone. Usually, the larger the group the better, but not all groups are the same. Once as I approached the Ganges a group of local devotees really looked like they knew what they were doing. I followed them so I could swim with them. You are much safer swimming near good swimmers (especially young local ones) than near a general group of inexperienced swimmers. It is a good idea to keep a strong swimmer downstream from you.

3. The general rule is that the better swimmers are more likely to drown than people that are less experienced, because they take more risks. The general rule is not to go so far from other people that no one can save you.

4. It is a good idea to watch the local devotees and swim where they swim, as they are much more likely to know the safer places. Another advantage is that you are swimming near a devotee experienced with swimming in the local Ganges currents.

5. Just because you are experienced in swimming in currents does not mean you are safer than other swimmers in the Ganges. I lived 15 years of my life not more than three blocks from the ocean, but I almost drowned while swimming in the ocean at Kovalam. A local lifeguard blew his whistle at me; instinctively I lunged toward shore but was caught by a strong undertow pulling me out. When I tried to swim close to shore I still could not touch the ground. As I tried to swim more vigorously I soon became exhausted.

Making no further effort to move towards shore, I just tried to stay above the water. Two local teenagers jumped out, grabbed my hand and pulled me in another three feet so that I could touch ground. During this time the two lifeguards on duty entered the water to save me. One of them had a flotation device attached to a rope. He threw the flotation device to me; the two of them then used the rope to haul me in.

A few lessons can be learned from this. Firstly, I entered the water in front of a lifeguard. Secondly, when I heard the warning of a person experienced with local waters, I immediately tried to return to shore. When I realized that the current was too strong for me to return by my own efforts, I used my remaining strength to stay afloat, which is only about 1/20 of the effort required to swim against the current. Finally, I was swimming near people who were able to help me.

When swimming in the Ganges, if you are caught by a strong current don't panic and try desperately to get back to shore. If you feel there is no way you can swim back it could be a good idea to just ride the current and float until the strong current subsides and you can easily swim back to shore. When in doubt, do try to get back to the shore. It is a really good idea to swim a bit upstream from stronger swimmers, especially if they have experience swimming in the Ganges. Also it is a good idea, if possible, to swim around young swimmers in their late teens or twenties, as they will usually have much more physical strength than younger or older people.

Arrogance Is Us

 

 

BY: NAVA JAUVANA DASA

 

 

Jun 7, INDIA (SUN) — In yesterday's New York Times (June 5, 2007) there is an article about the latest findings on the nature of the universe (The Universe, Expanding Beyond All Understanding).

 

 

Now I don't understand physics. Not even the basics. But I found the article interesting because it points out some fundamental defects of human nature. And scientists, like the rest of us, are human. So I will paraphrase the essay's main points. You can find the original article online at nytimes.com.

 

 

In a paper to be published in the Journal of Relativity and Gravitation, two physicists write that in the far future (100 billion years or so) "observers in our (universe) will be fundamentally incapable of determining the true nature of the universe." In other words, the universe will change in ways that will not lend itself to an accurate observation of itself. One of the authors told the NY Times,

"You can have right physics, but the evidence at hand could lead to the wrong conclusion. The same thing could be happening today."

 

 

The culprit, according to the physicists, is something called 'dark energy.' This mysterious force was discovered in 1998 and is thought to be accelerating cosmic expansion, causing galaxies to rush away from each other, like married couples getting divorced, or Prabhupada disciples leaving Iskcon.

 

 

The current view of the universe is that it is now around 14 billion year old and composed of a trace of ordinary matter and a lot of dark matter (dark energy). This dark matter keeps pushing galaxies faster and faster away from each other until they reach a sort of horizon and simply vanish from view, as if slipping into a black hole. Not a very bright prospect. Eventually this runaway dark energy will suck all the life out of the universe. One prominent scientist called this kind of universe, "not very appealing." Another one said it was simply "the worst possible universe."

 

 

Einstein, whose theories are still intrinsic to how physicists see the universe, once said, "The Lord God is subtle, but malicious he is not." So subtle is God's energy that even the greatest minds don't know what they don't know, and never will. The problem, according to cosmologist Max Tegmark is not divine malice, but human arrogance. "We have a tendency to put ourselves at the center of the universe," he said. "We assume all we see is all there is."

 

 

Big Bang theorists think that basic aspects of the universe are already out of sight. One of their theories is called inflation, which says that just a fraction of a second after the Big Bang, an extremely violent form of dark energy exploded, pushing away chaos and debris and perhaps even sending other universes out of our visible sky. So, they say, we live in a messy universe that just looks smooth and orderly.

 

 

Is the universe a mess or is it tidy? It could be both. But how it really acts will always remain a mystery, because it's supramundane and mystical. daivi hy esa gunamayi (Bhagavad-gita 7.14). Nature's actions are so wonderful, so subtle, both in creating and in destroying itself, because it's God's energy. Nature is divine because it's controlled by divine will.

mayam tu prakrtim vidyan mayinam tu mahesvaram

(Svetasvatara Upanisad 4.10)

 

 

 

"Although maya or illusion is false and temporary, in the background is the supreme magician, the Lord, who is its controller."

 

 

The dark energy that physicists have recently discovered can never be brought under their influence. It is super arrogant to think that cosmic intelligence can be brought under the control of beings who are themselves subject to the control of cosmic intelligence. And dark energy will never lead us to enlightenment. Pursuing it in various forms will only lead to frustration because our approach is arrogant.

 

 

Arrogance, it turns out, is our real enemy, not nature. False pride is the dark energy of human beings. It leads us to separate ourselves from our natural love for God, to remain averse to God, and to experience ignorance and fear in "the worst possible universe." But for one who can become humble, everything becomes friendly.

 

 

As Srila Prabhupada wrote to his disciple, Krishna das, in 1968:

 

"A Krishna Consciousness person thinks always about himself as the lowest creature in the world, and the more one thinks like that he becomes elevated more and more. A Krishna Conscious person is never falsely puffed-up; he is satisfied with his humble position as the servant of the servant of the servant of Krishna."

 

 

How much different would our world be if even 1% of the population would think and act like this? How different our society would be? How different our experiences in Iskcon would have been, if those in responsible positions had thought of themselves as servants rather than masters?

 

No, God is not malicious, as Einstein correctly wrote. But human beings are arrogant. That's the problem.