Saranagati withRunningCorrections 120802

II/kj.
tek iryA
All glory to r Guru and r Gaurga
Stgejoy
aragati
Surrender
with
I[7pvowe5e
r Laghu-chandrik-bhya
Gentle Moonlight Commentary
r Chaitanya Sraswat Mah, Nabadwp

II/kj.tek iryA
Stgejoy
aragati
Surrender
composed by the
pre-eminent associate of r Gaurga Mahprabhu
rla Sachchidnanda Bhakti Vinod hkur
with
I[7pvowe5e
composed by the
Founder-President-chrya of r Chaitanya Sraswat Mah
Ananta-r-vibhita O Viupd
Paramahasa-kula-chmai
rla Bhakti Rakak rdhar Dev-Goswm Mahrj
Translated into English
by the inspiration, merciful encouragement
and specific desire of his dearmost associate
r Chaitanya Sraswat Mah President-Sevite-chrya
O Viupd Viva-guru Aottara-ata-r
rla Bhakti Sundar Govinda Dev-Goswm Mahrj
Published under the guidance of his appointed successor
President-Sevite-chrya of r Chaitanya Sraswat Mah
O Viupd Aottara-ata-r
rla Bhakti Nirmal chrya Mahrj
from
2011 Sri Chaitanya Saraswat Math
All rights reserved by
The Current Sevaite-President-Acharya of
Sri Chaitanya Saraswat Math
Founder Acharya:
His Divine Grace
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj
Successor Sevaite-President-Acharya:
His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj
Current Sevaite-President-Acharya:
His Divine Grace
Srila Bhakti Nirmal Acharya Maharaj
Published by
Kolerganj, Nabadwip,
Nadia, Pin 741302,
West Bengal, India
Printed in China by Palace Printing and Design
First printing: 3,000 copies
O Viupd
rla Bhakti Nirmal chrya Mahrj
O Viupd
O Viupd
Bhagavn
r rla Bhakti Siddhnta Saraswat hkur
O Viupd
r rla Sachchidnanda Bhakti Vinod hkur
r r Guru Gaurga Gndharv Govindasundar Ju
r Chaitanya Sraswat Mah
r Govinda Kua, r Gupta Govardhan,
r Koladwp, r Nabadwp Dhm
r Hari-nm-sakrtan
at r Chaitanya Sraswat Mah
Contents
Translators Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
In Praise of aragati. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Editors Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Magalcharaa: Invocation of Auspiciousness
of r Laghu-chandrik-bhya . . . . . . . . . . . . . . . . . . . . 41
Preface to r Laghu-chandrik-bhya . . . . . . . . . . . . . . . . . . 47
Magalcharaa: Invocation of Auspiciousness
of aragati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Dainytmik: Humility. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
tma-nivedantmik: Self-Submission . . . . . . . . . . . . . . . . . 79
Gopttve Varaa:
Embracing the Lords Guardianship. . . . . . . . . . . . . . . 125
Virambhtmik:
Confidence in the Lords Protection. . . . . . . . . . . . . . . 141
Varjantmik: Rejecting the Unfavourable . . . . . . . . . . . . . 159
nuklytmik: Accepting the Favourable . . . . . . . . . . . . . 177
Bhajana-llas: Hankering for Service. . . . . . . . . . . . . . . . . 195
Siddhi-llas: Hankering for Fulfilment. . . . . . . . . . . . . . . . 239
Vijapti: Prayer of Heartfelt Hankering. . . . . . . . . . . . . . . . 251
r Nma-mhtmya: The Glories of the Name . . . . . . . . . 259
aragatera Prrthan:
Prayers of the Surrendered Souls . . . . . . . . . . . . . . . . . 269
r r Hari-Guru-Vaiava-Vandan:
Prayers unto r Hari, r Guru, and the Vaiavas. . . 275
M Mucha Pacha-Daakam . . . . . . . . . . . . . . . . . . . . . . 285
Guide to Reading and Pronouncing Bengali . . . . . . . . . . . . 291
r Chaitanya Sraswat Mah Book List. . . . . . . . . . . . . . . . 297
International Centres List . . . . . . . . . . . . . . . . . . . . . . 299
Krtan Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307
Translators Note
With overflowing joy in my heart, I would like to begin by offering
my obeisance unto my spiritual masters, the devotees, and the read-
ers of aragati, praying this publication is pleasing to them all.
Content
In this introductory note I will briefly explain the content of this
book and the method by which it has been presented. Following
this introduction is a short compilation of expressions by rla
Bhakti Sundar Govinda Dev-Goswm Mahrj and rla Bhakti
Rakak rdhar Dev-Goswm Mahrj in praise of aragati,
and an English translation of the Editors Note from the origi-
nal 1949 r Chaitanya Sraswat Mah Bengali edition. Thereaf-
ter, the text of aragati herself is presented along with the r
Laghu-chandrik-bhya.
In accordance with the 1949 edition, sections entitled
aragatera Prrthan (a collection of prayers compiled from
rmad Bhgavatam and other scriptures) and r r Hari-Guru-
Vaiava-vandan (a set of prayers recited daily in r Chaitanya
Sraswat Mah) have been included. These sections conclude the
r Laghu-chandrik-bhya. Following them, a poem by the com-
mentator entitled M Mucha Pacha-Daakam, which deeply
illustrates aragatis integral mood of dainya, humility, is pre-
sented as an appendix. Lastly, an introductory guide to reading
and pronouncing Bengali is provided.
Layout
The verses of aragati have been presented in a five-fold for-
mat: 1) the Bengali text of each verse; 2) its Roman translitera-
tion; 3) its word-for-word gloss; 4) its prose translation; and 5)
a translation of the commentary on the verse from the r
Laghu-chandrik-bhya.
15
16 aragati
The r Laghu-chandrik-bhya consists of three types of anno-

tations: 1) synonyms: common sdhu-bh or chalit-bh forms
of rare or esoteric sdhu-bh and Vraja-bhli expressions; 2)
scriptural references: citations of verses from texts such as rmad
Bhgavatam, r Chaitanya-charitmta, and r Bhakti-rasmta-
sindhu which reveal the origins and profundity of the expressions
within the verses; and 3) explanatory prose: short explanations of
significant or enigmatic words or concepts within the verses (in
many cases the Bengali prose explanations are themselves citations
from other writings of rla Bhakti Vinod hkur).
The Bengali synonyms given in the r Laghu-chandrik-bhya
have been presented in parentheses within the word-for-word
gloss. Where the synonyms are virtually identical in meaning to
the original text, no additional translation of them has been given.
In all other instances the synonyms have been translated and pre-
sented in parentheses. All the scriptural references have been trans-
lated and presented as notes below the prose translations of the
verses to which they refer. The Bengali explanatory prose has been
translated and presented in some instances in parentheses within
the word-for-word gloss, and in all others as notes.
Translation
With regard for the direct, heart-touching simplicity of the origi-
nal text, as well as the brevity and feel of the commentary (styled
laghu, lit. light or gentle), the translation has aimed at simply
and clearly conveying the concepts and sentiments expressed within
the text using language that is succinct and readily understand-
able. As far as possible, the use of English idioms, embellishments,
affectations, and so forth, has been avoided. The axiom mitacha
sracha vacho hi vgmit, True eloquence is speech that is con-
cise and essential (r Chaitanya-charitmta: di-ll, 1.106), has
been the guiding principle.
All translation has been undertaken with reference to relevant
treatises: most commonly rla Bhakti Rakak rdhar Dev-Goswm
Translators Note 17
Mahrjs r r Prapanna-jvanmtam, rla Bhakti Vinod

hkurs Amta-pravha-bhya and Pya-vari-vtti, and rla
Bhakti Siddhnta Saraswat hkurs Anubhya and Anuvtti.
Acknowledgements
Out of affection and appreciation, I feel compelled to men-
tion the numerous devotees who helped with this publication.
rpd Bhakti Prapanna Trtha Mahrj supported and guided
me over the course of the project. Kni Ll Prabhu, Puruottam
Jagannth Prabhu, and Anindit Dev Ds assisted with trans-
lation. r Lekh Dev Ds, Ka Prema Prabhu, Nsiha
Chaitanya Prabhu, Jagadnanda Prabhu, and Sundar Gopal
Prabhu proofread the text. Rasa May Paita Dev Ds prepared
the Bengali text and assisted with proofreading. Bikh Dev Ds
provided indispensable assistance with all aspects of the project:
proofreading, formatting, editing, type-setting, and so on. Lalita
Mdhav Prabhu provided essential guidance regarding method
ology and thoroughly edited the text. His work greatly improved
both the accuracy and clarity with which the original text and
the concepts it expresses have been represented. I am deeply
indebted to him for his contribution and consider that this publi-
cation really should be credited to him. Mahmantra Prabhu pre-
pared the photos of the Guru-parampar and designed the cover.
rla Bhakti Sudhr Goswm Mahrj and rpd Mahnanda
Prabhu Bhakti Rajan did the final checking of the book as a whole.
Despite all the assistance I have received from these devotees
it is inevitable that, as one who is perpetually subject to misun-
derstanding (bhram) and erroneous perception (karapav), I
have made mistakes within this publication. I beg all the revered
readers forgiveness for this.
Genesis
To conclude this introduction I would like to explain how this
publication of aragati came about. In gist, I was present in a
18 aragati
class given by our beloved Gurudev, rla Bhakti Sundar Govinda

Dev-Goswm Mahrj, in February of 2009 in which His Divine
Grace spoke as follows:
There are many very sweet, sweet songs in the book
aragati. It is my request to the devotees that, if pos-
sible, they try to memorise those songs. When I joined
the Mission of rla Guru Mahrj he gave me this book
and said, If you can memorise it, you take it. Now I
am thinking, After me, who will be able to recite? I have
some hope that in our sampradya there must be someone
who will be able to continue. There are many very sweet,
sweet songs in aragati, and at least devotees can learn
songs like tma-samarpae gel abhimna and Sarvasva
Tomra charae sapiy. There are so many sweet songs in
aragati which are very nice to chant every day.
The next day I enquired from rla Govinda Mahrj as follows:
Kamal Ka Ds: Yesterday you requested the devotees
to memorise the songs of aragati. You mentioned that
rla Guru Mahrj tick-marked thirty-two songs for you
to memorise. Could you tell us which songs those were?
And would it be pleasing to you for us to print an English
version of this book?
rla Govinda Mahrj: It is not necessary to print only
those thirty-two songs; it is necessary to print all of the
songs. Actually, all of the songs in aragati are very
important. Sometimes some songs are a little less impor-
tant, but otherwise all of the songs are very important. I
can tick-mark the songs rla Guru Mahrj chose for me
though, no problem.
Kamal Ka Ds: So it would be pleasing to you for us
to try to make an English version of this book?
rla Govinda Mahrj: That would be very good.
Translators Note 19
Kamal Ka Ds: With rla Guru Mahrjs Laghu-

chandrik commentary?
rla Govinda Mahrj: It has not been printed already?
Kamal Ka Ds: No.
rla Govinda Mahrj: Okay. If you can do it, that is very
good, because you know: the only life of a practitioner is
aragati, surrender.
In his introduction rla Bhakti Vinod hkur similarly sings:
ikhya aragati bhakatera pra, the teachings of aragati are
the life of the devotees.
In closing, it is my earnest prayer that, by the grace of rla
Govinda Mahrj, everyone will find in this presentation of
aragati a profound source of spiritual vitality and thus receive
inspiration to dedicate their lives to surrendered service unto r
Guru and Vaiav (nugatya-bhajan).
r Gaura-jana-kikar,
Bhakti Kamal Tyg
r Gaddhar Pait virbhv Tithi
3 May 2011
Nabadwp
In Praise of aragati
rla Guru Mahrj, rla Bhakti Rakak rdhar Dev-Goswm

Mahrj, gave much attention to the writings of rla Bhakti
Vinod hkur. Bhakti Vinod hkur is very sober and has
expressed our conception in a very beautiful way through his
songs. I feel and think that for anyone who practises Ka con-
sciousness, who is eager to practise Ka consciousness, and has
affection for the line of Ka consciousness, it is not necessary to
read anything elsethe songs of Bhakti Vinod hkur are suf-
ficient. That is, one will obtain all knowledge through his songs.
You may not find all the references for this knowledge in his songs,
but you will find all knowledge and our conception expressed very
clearly there.
I think the songs of Bhakti Vinod hkur are sufficient for
everyone, and whenever I get a chance I read the songs of Bhakti
Vinod hkur. You do not know how much happiness I felt when
aragati was published in a beautiful form. Many books of rla
Guru Mahrj had been published. We were very happy to see even
Brahma-sahit published. But when aragati was published, I
was overjoyed to see her form.
Bankim Chandra, the emperor of Bengali literature, wrote,
Blya-prema vara sagdi. This means that the very strong love
felt between young men and women is unbreakable and is the
sweetest form of love in this world. When I was very young and
first joined Ka consciousness, rla Guru Mahrj gave me
aragati. I first published aragati for rla Guru Mahrj in
1949, and at that time I felt this type of happiness; I felt my exper
ience of blya-prema was with aragati.
When I joined the lotus feet of rla Guru Mahrj as a young
boy, he gave me this book and said, If you can memorise it, you
21
22 aragati
take it. I had some capacity as a krtan singer from my childhood,

and rla Guru Mahrj wanted to begin training me according
to my qualifications. As a boy I had learned from my father many
Vaiava songs. They were good songs, no doubt, but they are
songs which are sung by sahajys. rla Guru Mahrj told me,
First you must forget all of those songs. I said, Yes, I will not
sing any of those songs again. And I never sang those songs again.
Later, maybe twenty-five or thirty years later, rla Guru Mahrj
wanted to hear some of those songs from me and he asked me,
Can you remember those songs now? I said, Mahrj, I cannot
remember the style of singing for those songs.
Anyhow, when rla Guru Mahrj first gave me aragati, he
tick-marked thirty-two songs and said, Memorise these thirty-
two songs within seven days. Then every day, one by one or as
required, you can sing those songs. That book is still in my room,
and I memorised those songs. How that happened, I do not know.
Now my memory is not always working; still, I hate to look
at the book when I am singing. I never want to sing any song
which I do not know. All the songs are within my memory.
Now maybe I may miss one point as I am singing, but still I am
never prepared to read from the book as I sing. And that was rla
Guru Mahrjs style. Guru Mahrj knew all the songs and he
would always sing them without the book. Previously he sang so
much; he sang all the songs and showed us everything. After I
joined, Guru Mahrj got some relief and would give charge to
me, saying, Govinda Mahrj, you sing, you sing, you sing.
During assemblies of devotees, rla Guru Mahrj would
always request me to sing two particular songs from aragati:
Emana durmati sasra bhitare and Ki jni ki bale Tomra
dhmete. Guru Mahrj gave me these two songs for my own real
isation. He wanted that every day I would really think, Ki jni ki
bale Tomra dhmete ha-inu aragataby what force have I sur-
rendered unto your lotus feet?
In Praise of aragati 23
Every day very nice sakrtan is happening here in our temple.

I cannot go and join the sakrtan party, but I am always join-
ing with the devotees mentally. I also hear the songs they are sing-
ing; every day they are singing such beautiful songs. It is very im-
portant though to have some realisation about those songs. Every
phrase within the songs we sing is very sweet and very meaningful,
and it is necessary to realise why we are singing these songs every
day. Through that realisation we can cross over illusion.
We have heard from rla Guru Mahrj many times that
Prabhupd rla Saraswat hkur would tell his disciples that
some of the songs are very important to realise. He would say
especially that the song mra jvana sad ppe rata is very impor-
tant for practitioners to realise. rla Guru Mahrj told us that he
would say that we must realise the position of our own self. What
are we doing? What are we eating? How are our activities going
on? We must have some realisation about these things.
I am thinking it is no doubt difficult for everyone to go on
living every day without worldly forms of enjoyment. I am
always thinking so much about the situation of the conditioned
souls in this mundane world. It is unpalatable and very hard, no
doubt. But rla Saraswat hkurs advice is that we must clean
our mind every day by singing the songs of aragati, and espe-
cially this song, mra jvana sad ppe rata. Just as we clean our
home when we awaken in the morning by sweeping with a broom,
so we should clean our mind by sweeping it with this song. By
sweeping our mind with this song, the dirt within it is removed,
it becomes cleaned, and our activities are redirected in the proper
way. rla Guru Mahrj told us this many times: it is necessary to
sweep clean our minds every day through sakrtan.
It is very good that the devotees are patiently trying to fol-
low this. I am getting inspiration by seeing their activities.
My, the illusory environment of Lord Ka, is always living
beside us and trying to attract us. But by the grace of the mood
24 aragati
of surrender and devotion to Lord Ka, under the direction

of Guru-Vaiava, we must cross over the illusory environment.
rla Bhakti Vinod hkur, rla Bhakti Siddhnta Saraswat
hkur, and rla Guru Mahrj have tried to give the condi-
tioned souls inspiration to surrender. This is the primary purpose
of their teachings. I have seen that it is not necessary to know so
many things. If you know how to swim then you can cross a river.
You do not need to know where the river is coming from, where it
is going, what is inside the river, or which way the river is flowing.
You do not need to check the speed at which the river is flowing
or analyse the river with a barometer, temperature gauge, or any
thing else. You only need to know how to swim and in which
direction you need to swim. That is sufficient for swimming
across a river. The knowledge presented in aragati by Bhakti
Vinod hkur is like that. It is clear, simple knowledge which by
itself is sufficient for us to cross over this illusory environment and
reach the divine abode of the Lord.
aragati is a small book, but all wealth is present within it in
a glorious way. Through the songs of rla Bhakti Vinod hkur
we get the gist of all the scriptures. If all the scriptures disappeared
from this mundane world but rla Bhakti Vinod hkurs songs
remained, we would still have everything. We can get everything
through his songs.
In Praise of aragati *
When I entered r Gauya Mah, I received rla Bhakti Vinod

hkurs small Bengali book aragati for the very first time. It
was so sweet to me that I purchased several copies and distributed
them amongst my friends. Its price was only four paise. It was so
sweet, it touched my heart. I thought, Here is KaKa-
kath (talks of Ka) is Ka Himself. Here is talk about Ka,
the adhokaja, the transcendental. I later composed a short com-
mentary when I was in Nanda Grm, and it is published along
with rla Bhakti Vinod hkurs commentary in Bengali.
I wrote an introductory poem to the commentary on aragati:
svairchrbdhi-samagnn jvn gaurghri-pakaje
uddhtya arapatter mhtmya samabodhayat
All the conditioned souls are samagnnthey are diving
or struggling in the ocean of svairchra or pleasure-seeking
anybhilimmoral or whimsical activities. Gaurghri-pakaje
uddhtya: taking them out of that ocean, you put them in the
lotusyou took them to the lotus feet of Gaurga. You collected
them from the wide, troubled ocean, and gave them to the lotus
feet of Gaurga. Uddhtya arapatter mhtmya samabodhayat:
and so, having placed them there, you began to instruct them about
the great nobility and high value of aragati, exclusive surren-
der. Samabodhayat: you tried to make them understand and realise
the efficacy of aragati proper. You, my Gurudev, rla Bhakti
Siddhnta Saraswat hkur Prabhupd, did so, so I bow down
unto you first. Then I also wrote a verse offering obeisance unto
the writer of aragati, rla Bhakti Vinod hkur.**
* This passage is excerpted from Sermons of the Guardian of Devotion, Volume One.
** See r Laghu-chandrik-bhya (1.8).
25
Editors Note
(translated from the original 1949 Bengali edition)
rla Sachchidnanda Bhakti Vinod hkur, the magnanimous,

eternally liberated associate of r Gaurasundarthe Supreme
Personality of Godhead, who descends in the Age of Kali as the
saviour of the fallenhas described the fundamental characteris-
tics of pure devotion in his songbook known as aragati. The
author of r Chaitanya-charitmta, rla Ka Ds Kavirj
Goswm Prabhu, has described the distinction between surren-
der (aragati) and detachment (akichanatva) as follows:
aragatera, akichaneraeka-i lakaa
tra madhye praveaye tma-samarpaa
araa la kare ke tma-samarpaa
ka tr e kare tat-kle tma-sama
(r Chaitanya-charitmta: Madhya-ll, 22.96, 99)
Although a devotee who is surrendered to Ka (aragata) and
a devotee who is detached from this world (akichan) have the
same external characteristics, the surrendered devotee has the su-
perlative qualification of having fully offered their very soul to
Ka. As soon as a surrendered soul takes shelter of Ka and
fully offers themself to Him, Ka immediately accepts him as
His own (as an associate equal to Himself ).
Being detached from this world (akichan), maintaining gen
uine faith (raddh) within the heart, and taking shelter of the
lotus feet of r Ka in all respects, is said to be aragati . The
fundamental teachings of aragati are found within the Vedas,
rmad Bhgavatam, rmad Bhagavad-gt, the Rmyaa, the
Puras, other scriptures auxiliary to the Vedas, and the writings
of all the previous chryas. Herein, I am citing a few examples
from these sources of knowledge:
27
28 aragati
In the ruti:
ymch chchhavala prapadye
avalch chchhyma prapadye
(Chhndogya-upaniad: 8.13.1)
By the mercy of ym (Ka), I surrender unto aval (Rdh).
By the mercy of aval, I surrender unto yam.
yo brahma vidadhti prva yo brahma-vidy
tasmai g playati sma ka
ta hi devam tma-vtti-praka
mumukur vai araam amu vrajet
(Tpany, Brahm-sahit k)
In the beginning of creation, He who created Brahm, and then
imparted to him knowledge of BrahmaHe is the selfsame Lord
Ka, who tends cows. Those desirous of liberation should surren-
der unto that Lord, who reveals the innate function of the soul.
yath nadya syandamn samudre
sta gachchhanti nma-rpe vihya
tath vidvn nma-rpad vimukt
part para puruam upaiti divyam
(Muaka-upaniad: 3.2.8)
As flowing rivers, abandoning their names and forms, return to
the ocean, so the enlightened souls, being completely liberated
from their mundane names and forms, meet the supramundane
Supreme Personality of Godhead.
In rmad Bhgavatam:
tasmt tvam uddhavotsjya chodan pratichodanm
pravtti cha nivtti cha rotavya rutam eva cha
mm ekam eva araam tmna sarva-dehinm
yhi sarvtma-bhvena may sy hy akuto-bhaya
(11.12.1415)
Editors Note 29
[Ka says:] O Uddhava, totally abandoning the Vedas and their

auxiliaries, all of their prescriptions and prohibitions, and every-
thing you have ever heard or may come to hear, take exclusive
shelter of Me, the life of all beings, with all your heart. By My
grace you will become completely fearless.
devari-bhtpta-n pit
na kikaro nyam cha rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
(11.5.41)
One who has completely abandoned all worldly duties and sur-
rendered wholeheartedly unto the ultimate shelter, Mukunda, is
no longer a debtor to, nor a servant of, the demigods, sages, other
living entities, relatives, mankind, or ancestors.
martyo yad tyakta-samasta-karm

nivedittm vichikrito me
tadmtatva pratipadyamno
maytma-bhyya cha kalpate vai
(11.29.34)
[Ka says to Uddhava:] When a mortal being completely aban-

dons all mundane endeavours, surrenders themself unto Me, and
acts according to My desires, he attains immortality and becomes
fit to associate with Me.
ye sa eva bhagavn dayayed ananta

sarvtmanrita-pado yadi nirvyalkam
te dustarm atitaranti cha deva-my
nai mamham iti dh va-gla-bhakye
(2.7.42)
30 aragati
If one wholeheartedly takes shelter of the Infinite Supreme Lords

feet, the Lord bestows His true mercy upon him and he thereby
transcends the Lords insurmountable my. The Lord does not
bestow His mercy upon those who ascribe the conceptions of
I and mine to the material body, which is nothing more than
food for jackals and dogs.
ka paitas tvad apara araa samyd
bhakta-priyd ta-gira suhda kta-jt
sarvn dadti suhdo bhajato bhikmn
tmnam apy upachaypachayau na yasya
(10.48.26)
O Lord, You are the truthful, grateful, and affectionate friend of
Your devotees. What learned person would ever take shelter of any
one but You? You fulfil all the desires of Your friends who serve
YouYou even give Your very self to themand yet You are
neither augmented nor diminished thereby.
aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-uchit tato nya
ka v daylu araa vrajema
(3.2.23)
[Lamenting in separation, Uddhava marvels:] Oh! Even though
the wicked Ptan nursed Ka with her poison-smeared
breasts, intending to kill Him, Ka granted her a position be-
fitting His mother! Of what merciful Lord shall we take shelter
other than Him?
ki durpdana te pusm uddma-chetasm
yair ritas trtha-pada charao vyasantyaya
(3.23.42)
The Supreme Lords feet destroy all material attachment. What
remains unobtainable for even persons of agitated mind who sur-
render unto them?
Editors Note 31
nham tmnam se mad-bhaktai sdhubhir vin

riya chtyantik brahman ye gatir aha par
(9.4.64 )
[Nrya declares to Durvs Muni:] O brhma, without My
devotees, those sdhus for whom I am the only shelter, I desire
neither the bliss of My own nature nor My six eternal opulences.
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
(10.14.58)
For those who have taken refuge in the shelter of the great souls
the boat of the lotus feet of r Murri, who is renowned as purity
personifiedthe ocean of material existence becomes as insignifi-
cant as the water contained in a calf s hoof-print. Their destina-
tion is the supreme abode, never this world where there is danger
at every step.
chiram iha vjinrtas tapyamno nutpair
avita-a-amitro labdha-nti kathachit
araa-da samupetas tvat-padbja partman
abhayam tam aoka phi mpannam a
(10.51.57 )
O Supreme Soul, for so long in this world I have been tormented
by sin, burned by remorse, and constantly harassed by my six insa-
tiable enemies. I have never obtained peace. O Bestower of Shelter,
somehow I have come before Your lotus feet, which are the abode
of fearlessness, sorrowlessness, and immortality. O Lord, please
protect me; I am in danger.
tan me bhavn khalu vta patir aga jym
tmrpita cha bhavato tra vibho vidhehi
32 aragati
m vra-bhgam abhimaratu chaidya rd

gomyu-van mga-pater balim ambujka
(10.52.39)
[A letter of appeal from Rukmi to Ka:] O lotus-eyed Lord,
I have chosen You as my husband and offered myself unto You.
Therefore, O Almighty One, please come and take me as Your
wife, before iupl, like a jackal plundering a lions prey, sudden-
ly touches me; I am to be enjoyed by You alone.
In rmad Bhagavad-gt:
sarva-dharmn parityajya mm eka araa vraja
aha tv sarva-ppebhyo mokayiymi m ucha
(18.66 )
Abandon all forms of religion and surrender exclusively unto Me.
I will liberate you from all sin. Do not despair.
tam eva araa gachchha sarva-bhvena bhrata
tat-prasdt par nti sthna prpsyasi vatam
(18.62)
O Arjun, surrender unto the Lord in all respects. By His grace
you will attain His eternal abode and supreme peace.
daiv hy e gua-may mama my duratyay
mm eva ye prapadyante mym et taranti te
(7.14 )
My alluring, trimodal my is insurmountable. Only those who
surrender unto Me can transcend my.
bahn janmanm ante jnavn m prapadyate
vsudeva sarvam iti sa mahtm sudurlabha
(7.19)
After many births, an enlightened soul surrenders unto Me, realis-
ing, Vsudev is everything. Such a great soul is extremely rare.
Editors Note 33
And so on. In the Viu-pura:

smte sakala-kalya-bhjana yatra jyate
puruas tam aja nitya vrajmi araa harim
Upon remembering r Hari, the soul becomes a recipient of all
auspiciousness. I take shelter of Him, the unborn, eternal Supreme
Lord.
In the Brahma-vaivarta-pura:
prpypi durlabhatara mnuya vibudhepsitam
yair rito na govindas tair tm vachita chiram
Those who attain a human birth, which is extremely rare and de-
sired by even the demigods, but do not take shelter of Govinda
deceive themselves perpetually.
In the Bhan-nradya-pura:
sasre smin mah-ghore moha-nidr-samkule
ye hari araa ynti te ktrtha na saaya
Within this ghastly material world, which is engulfed in igno-
rance and sleep, those who surrender unto the Supreme Lord are
successful in all their endeavours. Of this there is no doubt.
paramrtham aeasya jagatm di kraam
araya araa yto govinda nvasdati
Govinda is the origin of all the universes, the Supreme Truth, and
the ultimate shelter. One who surrenders unto Him never falls
down.
In the Padma-pura:
ahaktir ma-kra syn na-kras tan niedhaka
tasmt tu namas ketri-svtantrya pratiidhyate
bhagavat-paratantro sau tadyattma-jvana
tasmt sva-smarthya-vidhi tyajet sarvam aeata
34 aragati
In the word nama (obeisance), the syllable ma indicates the

self-asserting ego (ahakr, lit. I am the doer), and the syllable
na indicates its prevention. Thus, the act of offering obeisance
(nama) nullifies the offerers independence. The soul is by nature
subordinate to the Supreme Lord; their innate function is servi-
tude to Him. Therefore, all actions performed with the concep-
tion, I am the doer should be utterly abandoned.
In the Nrasiha-pura:
tv prapanno smi araa deva-deva janrdanam
iti ya araa prptas ta kled uddharmy aham
I deliver from all suffering one who takes shelter of Me, declaring,
O Supreme Refuge, O Lord of Lords, O Janrdan, I am surren-
dered unto You.
sarvchra-vivarjit aha-dhiyo vrty jagad-vachak
dambhhakti-pna-paiuna-par ppntyaj nihur
ye chnye dhana-dra-putra-nirat sarvdhams te pi hi
r-govinda-padravinda-ara mukt bhavanti dvija
O twice-born, persons who are devoid of all virtuous practices,
deceitful, uncultured, fraudulent, arrogant, egotistical, addicted
to intoxicants, sinful, malicious, cruel-natured, grossly infatuated
with son, wife, wealth, and so fortheven such extremely fallen
persons are liberated by surrendering unto the lotus feet of r
Govinda.
In the Rmyaa:
sakd eva prapanno yas tavsmti cha ychate
abhaya sarvad tasmai dadmy etad vrata mama
(Rmyaa: Yuddha-ka, 18.33)
[Rmchandra proclaims:] Anyone who even once sincerely surren
ders unto Me, declaring, I am Yours, and prays for fearlessness
it is My vow that I will always grant that to them.
Editors Note 35
Examples of expressions of aragati from the writings of the

chryas prior to rman Mahprabhu:
r Ymun chrya:
na dharma-niho smi na chtma-ved
na bhaktims tvach-chararavinde
akichano nanya-gati araya
tvat-pda-mla araam prapadye
(r Stotra-ratna: 22)
O Supreme Refuge, I am not religious, I do not know the nature
of the soul, and I do not have any devotion to Your lotus feet. I
am bereft and have no other shelter. Such as I am, I surrender unto
the soles of Your feet.
r Kulaekhar:
bhava-jaladhi-gatn dvandva-vthatn
suta-duhit-kalatra-tra-bhrrditnm
viama-viaya-toye majjatm aplavn
bhavati araam eko viu-poto narm
(Mukunda-ml-stotra: 11)
For those persons who have fallen into the ocean of mundane
existence; who are being lashed by the hurricane of duality; who
are crushed by the burden of maintaining their wife, family, and
so on; who are drowning in the ghastly whirlpool of sensual pleas-
ures and bereft of a vesselthe only shelter is the lifeboat of the
Supreme Lord.
And so on and so forth.
The teachings of aragati given to the world by the supremely
merciful Avatr, r Chaitanya Mahprabhu, are of unparalleled
greatness. This is because His teachings are able to bestow the for-
tune of loving service (prema-sev) to r Ka, who is the origin
and embodiment of all rasas. In this book rman Mahprabhus
36 aragati
follower, the great soul rla Bhakti Vinod hkur, has taught the
souls of this world those very teachings of aragati.
It is certain that the supreme feet of Viu and the service of
Ka are attainable through aragati. The Supreme Lord is by
nature affectionate to the surrendered souls (aragata-vatsal);
He dispels their suffering and showers His supramundane sweet-
ness upon their hearts.
Some have said that aragati is realisation of the non-sepa-
rateness of all living beings and objects which is brought about by
vision of the indwelling omnipresence of the Supreme Lord. Such
realisation, however, is a part of jna-bhakti (devotion adulter-
ated by knowledge); it is not integral to pure devotion.
We, as enjoyers who have forgotten the Lord, are perpetually
burning in the blazing fire of the threefold miseries of this illusory
universe. Various evil desires (anarthas) have made us forgetful of
our true selvesthat we are r Kas servants and children of
nectarand turned us into slaves of my.
Thus the magnanimous hkur, rla Bhakti Vinod, being sor-
rowful about the sorrow of others, has sung:
vinoda kahe hya! hya! hari-dsa hari nhi pya
Alas! Alas! The Lords servants have not attained the Lord!
We cannot attain happiness in this world by our own persistent
endeavours because we have rejected happiness Himself, ecstasy Him-
self, the embodiment of all rasas (Akhila-rasmta-mrti), r Ka.
To attain true happiness, we must serve that Supreme Person
whom the Vedas have described with the expression Raso vai Sa.
Thus, the great souls have said that there is no other recourse for
the souls than to become detached from this world (nikichan) and
surrender to the lotus feet of that Supreme Personecstasy Himself.
Without aragati, the state of truly being His own (tadyatva)
is never realised. Thus, the learned profusely praise aragatis
unprecedented fruit.
Editors Note 37
In the Vaiava-tantra, the characteristics of aragati have

been explained as follows:
nuklyasya sakalpa prtiklya-vivarjanam
rakiyatti vivso gopttve varaa tath
tma-nikepa-krpaye a-vidh aragati
Accepting everything favourable, rejecting everything unfavour
able, being confident that Ka will grant His protection, embra
cing Kas guardianship, fully offering ones self to Ka, and
feeling oneself to be lowly are the six aspects of aragati.
Among these six aspects, gopttve varaam (embracing the Lords
guardianship) is the complete embodiment (ag) of aragati;
the other five aspects are limbs (agas).
There are three ways in which one embraces the Lord as ones
guardian: physically, verbally, and mentally. These are described
in r Hari-bhakti-vilsa:
tavsmti vadan vch tathaiva manas vidan
tat-sthnam ritas tanv modate aragata
Declaring with their words, I am Yours, knowing this within
their mind, and taking shelter of Your abode with their body, the
surrendered soul rejoices.
Surrender performed in full in these three ways swiftly grants
complete success. Otherwise, the result obtained is proportionate
to the depth of ones surrender.
In order to learn aragati, one must first fall at the feet
of rla Bhakti Vinod hkur, the teacher of araagati to the
souls who is the personification of the ideal of supramundane
devotion (and non-different from the chryas r Rpa and r
Santan), and pray:
kd iy kd iy balemi ta adhama
ikhye aragati karahe uttama
Crying incessantly, I pray, I am so lowly! Please elevate me by
teaching me aragati.
38 aragati
In the teachings of our Param Gurudev, the supremely worship-

pable, radiant Vaiava chrya O Viupd r rla Bhakti
Siddhnta Saraswat Goswm Prabhupd, we find: The good
fortune of the world will be realised by profuse preaching of the
songs of aragati. Thus, in accordance with rla Saraswat
hkurs teachings and desire, our dearly beloved Gurudev, the
embodiment of eternal ecstasy (Nitynanda), O Viupd
Aottara-ata-r rmad Bhakti Rakak rdhar Dev-Goswm
Mahrj, has, for the ultimate welfare of all souls, written a befit-
ting commentary for relishing the poetry of aragati known as
r Laghu-chandrik.
This edition has been compiled to help those desirous of shelter
to see the way of progress towards the feet of the Lord. Only after
obtaining my Gurudevs merciful blessings, which bestow good
fortune upon the world, has an unworthy and fallen servant such
as I become engaged in the publication of this book.
In this connection I could not restrain my eagerness to cite his
unprecedented treatise on aragati, the compilation known as
r r Prapanna-jvanmtam. Within that book are recorded
numerous fundamental truths, conceptual analyses, and so forth,
related to surrender, which are essential for faithful and inquisitive
persons to understand.
This edition has been published for the welfare of the world.
For the convenience of elderly readers, it has been formatted
with large lettered type-setting for the main text and slightly
smaller lettered type-setting for the commentary. It has also been
furnished at the end with a collection of prayers by surrendered
souls (aragatera Prrthan) and prayers unto r Guru (r
Guru Vandan).
On account of my various shortcomings, there is no doubt that
faults and omissions have occurred within this beautiful book.
O Vaiavassaviours of the fallenand well-wishing readers,
Editors Note 39
please bestow your forgiveness and affectionate mercy on this fall-

en soul; purify him and make him fit to serve r Guru and r
Gaurga.
In conclusion, this humble souls prayer at the feet of r Hari,
Guru, and Vaiava is that this book, aragati, may reveal her
innate supramundane sweetness all over the world and thereby
bestow eternal welfare upon the souls.
The Editor
r Gaurendu Brahmachr Vidyrajan*
* rla Bhakti Sundar Govinda Dev-Goswm Mahrjs name before

receiving sannys.
II/kj.tek iryA
I[7pvowe5e
h[evtg
Magalcharaa
Invocation of Auspiciousness
hxe IXvy] te3ew fkx a]

?nej ikft ilbf ,
obt ort] I?n-dekhedt]
Ikjeehl ?n-sfeyf <!<
mahprabhu r-chaitanya, rdh-ka nahe anya,

rpnuga janera jvana
vivambhara priyakara, r svarpa dmodara,
r gosvm rpa-santana [1]
mahprabhu r-chaitanyar Chaitanya Mahprabhu; rdh-kar r
Gndharv Govindasundar; naheis not; anyadifferent; rpnugafollow-
ers of rla Rpa Goswm Prabhu; janeraof those persons; jvanathe very
life; vivambhararman Mahprabhu; priyakaramost dear, pleasing; r
svarpa dmodararla Svarp Dmodar; r gosvm rpa-santanarla
Rpa Goswm Prabhu and rla Santan Goswm Prabhu. [1]
(1) r Chaitanya Mahprabhu is non-different from r r

Rdh-Ka and is the very life of rla Rpa Goswm Prabhus
followers. rla Svarp Dmodar Goswm, rla Rpa Goswm
Prabhu, and rla Santan Goswm Prabhu are most dear to
Vivambhar.
41
42 aragati
?nor hxeif] ilb-t7pfe6 xf]

et or wob wdes ,
wdes-orbt] fkteh msbent]
uHet nd obfe6-aeS <@<
obfe6 5se6] b[kdb ije6]
et or I5oobkfed ,
hxe5ejbybt] Ikj.t-owkSet-bt]
xot 5ikfky uHet mhed <#<
rpa-priya mahjana, jva, raghuntha hana,

tra priya kavi ka-dsa
ka-dsa priya-vara, narottama sev-para,
yr a pada vivantha-a [2]
vivantha bhakta-stha, baladeva, jaganntha,
tr a priya r-bhakti-vinoda
mah-bhgavata-vara, r gaura-kiora-vara,
hari-bhajanete yr a moda [3]
rpato rla Rpa Goswm Prabhu; priyadear; mahjanathe great souls;
jvarla Jva Goswm Prabhu; raghuntharla Raghunth Ds Goswm
Prabhu; hanabecame; tr atheir; priyadear; kavi ka-dsarla Ka
Ds Kavirj Goswm; ka dsaof rla Ka Ds Kavirj Goswm;
priya-varadearmost; narottamarla Narottam Ds hkur; sev
service; paraengaged in; yr awhose; padafeet; vivantharla Vivanth
Chakravart hkur; aaspiration. [2]
(2) The great souls rla Jva Goswm Prabhu and rla
Raghunth Ds Goswm Prabhu are the dear followers of rla
Rpa Goswm Prabhu. Their dear follower is rla Ka Ds
Kavirj Goswm. His dearmost follower is rla Narottam Ds
hkur, who is ever engaged in divine service. His feet are the
aspiration of rla Vivanth Chakravart hkur.
Magalcharaa 43
ydj-hxeif Iw-wlTf-3f
mub od[ npot ij weh ,
IbeqT5efblbt] sd msb" msbent]
exet dorydes feh <$<
ilbeo5 mdx odb" ?n-?n-t7p-ilb"
sd msb" msO nedn ,
uet 5ekj"edr S des tehef h
Ivow mdk2 msbes <%<
tadanuga mahjana r-ka-krtana-dhana

yeb dila puri jaga kma
r-vrabhnav-var, sad sevya-sev-par,
ra dayita-dsa nma [4]
th
vivantharla Vivanth Chakravart hkur; bhaktadevotees; stha
with; baladevarla Baladev Vidybha; jaganntharla Jagannth Ds
Bbj; tr ahis; priyadear; r-bhakti-vinodarla Bhakti Vinod hkur;
mahtopmost; bhgavataof the devotees; varabest; r-gaura-kiorarla
Gaura Kior Ds Bbj Mahrj; varathe great; hariof r Hari; bhajanete
in the service; yr awhose; modajoy. [3]
tadHis; anugafollower; mahjanagreat soul; r-ka-krtanathe
glorification of r r Rdh-Ka; dhanathe wealth; yebwho; dilagave;
purifulfilling; jagaof the universe; kmadesires; r-vrabhnavof the
daughter of Mahrj Vbhnu, rmat Rdhr; vardearmost; sad
always; sevyawho is to be servedrmat Rdhr, r Gurudev; sev
service; parengaged in, aspires for; th rahis; dayita-dsarla Bhakti
Siddhnta Saraswat hkur; nmaname. [4]
(3) The foremost devotees of rla Vivanth Chakravart

hkur are rla Baladev Vidybha and rla Jagannth Ds
Bbj. Their dear follower is rla Bhakti Vinod hkur. His
associate is the best of the topmost devotees, rla Gaura Kior
Ds Bbj, whose sole joy is the service of r Hari.
44 aragati
JteveteosFhef ilbef mj.teo-nki ,

Py" Stgenk hexe"F shkbe3r_ <^<
u 5o-ose-styl-k5ekteA ,
aY"det-ndekei-3;o[A eF i iof <&<
jvbhinna deha divya, svarpa-rpa-raghu-jvya,

sad sevya sei pdapadma
yra bhgyodaya anda, dsa rmnanda manda,
r-chandrik dekhe sev-sadma [5]
svairchrbdhi samagnn jvn gaurghri-pakaje
uddhtya arapatter mhtmya samabodhayat [6]
yas tasya bhakti-siddhnta-sarasvat-prabhor-guro
atyudra-padmbhoja-dhli sy janma janmani [7]
jvafrom rla Jva Goswm Prabhu; abhinnanon-different; dehaform;
divyadivine; svarparla Svarp Dmodar; rparla Rpa Goswm
Prabhu; raghurla Raghunth Ds Goswm; jvyalife; sadalways;
sevyawho is to be served; seihe; pdafeet; padmalotus; yrawhose;
bhgyafortune; udayaappear; andaauspiciousness; dsaservitor;
rmnandarla Bhakti Rakak rdhar Dev-Goswm Mahrj; manda
feeble; r-chandrikr Laghu-chandrik commentary; dekhesees; sev
service; sadmatemple. [5]
(4) The follower of rla Gaura Kior Ds Bbj, the great soul
Dayita Ds (rla Saraswat hkur), whose wealth is r Ka-
krtan, fulfils the desires of the whole world. He is the dearmost
of r Vrabhnav and is always engaged in Her service.
(5) The divine personage r Dayita Ds is non-different
from rla Jva Goswm Prabhu. His very life is rla Svarp
Dmodar, rla Rpa Goswm Prabhu, and rla Raghunth
Ds Goswm Prabhu. His lotus feet are to be served eternally.
The feeble Rmnanda Ds, whose good fortune has arisen,
sees this r Laghu-chandrik-bhya as the temple of his service.
Magalcharaa 45
/dF dF mj.t3ehdF fehdF hpd ,

5odF otdF bk 5oobkfedwF sd <*<
5o-obkfed-mdkbf CStgejoyV-feohw ,
tovy npow weov 5ek wkyehA <(<
guru-da grantha-da gaura-dhma-da nma-da mud

bhakti-da bhri-da vande bhakti-vinodaka sad [8]
bhakti-vinoda-devena aragati-nmik
rachit pustik kchit tasy bhye ktodyama [9]
svairchrawhimsical activities; abdhiin the ocean; samagnnsub-
merged; jvnthe jvas; gauraof rman Mahprabhu; aghrifeet; pakaje
to the lotus; uddhtyauplifting; arapatteof aragati; mhtmyam
about the greatness; samabodhayatenlightened; yahe who; tasyahis;
bhakti-siddhnta-sarasvat-prabhor Bhakti Siddhnta Saraswat
Prabhupd; guromy spiritual master; atiextremely; udramagnani-
mous; padafeet; ambhojalotus; dhlidust; symmay I be; janmabirth;
janmaniafter birth. [67]
guruof the spiritual master; damgiver; granthaof scriptures; dam
giver; gauraof rman Mahprabhu; dhmathe abode; damgiver; nma
of the Name; damgiver; mudjoy; bhaktiof devotion; damgiver; bhri
abundance; damgiver; vandeI offer my obeisance; bhakti-vinodakar
Bhakti Vinod hkur; sadalways. [8]
(67) My master, the universal Guru Bhagavn rla Bhakti

Siddhnta Saraswat hkur, uplifts the conditioned souls
submerged in the ocean of their whimsical activities to the lotus
feet of r Gaurga, and enlightens them about the greatness
of aragati. Let me be a particle of dust at his supremely mag-
nanimous lotus feet birth after birth.
(8) I perpetually offer my obeisance unto rla Bhakti Vinod
hkur with great joy. Guru-dam: he is (first and foremost)
the giver of r GuruBhagavn rla Bhakti Siddhnta
Saraswat hkur (the inaugurator of the new era of Gauya
46 aragati
OdeflhoyhkeEon 5kk5" 5osFkx ,

I[7p-vowe5eF weSe6F ddeh"xh <!)<
idnm atimando pi bhaktebhyo bhakti-sagrahe

r-laghu-chandrik-bhya prakrtha dadmyaham [10]
bhakti-vinoda-devenaby rla Bhakti Vinod hkur; aragatias ara
gati; nmikentitled; rachitcomposed; pustikshort book; kchitsome;
tasyon her; bhyein regard to a commentary; ktadone; udyama
undertaking. [9]
idnmnow; ativery; mandadull-witted; apialthough;
bhaktebhyato the devotees; bhaktidevotion; sagrahein representing;
r-laghu-chandrik-bhyaGentle Moonlight Commentary; prakaof illu-
mination; arthamfor the purpose; dadmigive; ahamI. [10]
Vaiavism). Grantha-dam: he is the author of numerous com-

mentaries, treatises, articles, novels, and songbooks (which rep-
resent the condensed essence of revealed truth). Gaura-dhma-
dam: he is the revealer of the abode of rman Mahprabhu
(which had become lost due to the course of time). Nma-
dam: he is the giver of the Name (the proper conception of
the Name). Bhakti-dam: he is the giver of pure devotion (the
proper conception of pure devotion in the line of rla Rpa
Goswm Prabhu). Bhri-dam: he is the bestower of an abun-
dance of divine fortune (ultimately, the service of rmat
Rdhr).
(9) rla Bhakti Vinod hkur composed a short book entitled
aragati upon which I have written a commentary.
(10)
Now, though I am very dull-witted, for the sake of illu-
mination, I offer the devotees this Gentle Moonlight Commen-
tary, which represents the conclusions of pure devotion.
II/kj.tek iryA
hp2b
Preface
by rla Bhakti Rakak rdhar Dev-Goswm Mahrj
r Ka Chaitanyadev has clearly declared within this material

world the message that the fortune of r Ka-prema, divine
love for r Ka, which condemns the four ends of conven
tional religiondharma, piety; artha, wealth; kma, enjoyment;
and moka, liberationis the fifth and supreme end of human
life. aragati is the sole means to obtain that topmost end of
human life. To enlighten the souls conditioned in the material
world about this, and to reveal the process of aragati, r Ka
Chaitanyadev Himself descended, along with His eternal asso
ciates and divine abode r Nabadwp Dhm. He taught ara
gati through His own practice and preaching, as well as through
the practice and preaching of His capable servants. Some time
later, one of His devotee-associates, rla Bhakti Vinod hkur,
gave extensive guidance about the practice of aragati through
analysis and description of its limbs and sub-limbs in this small
book named aragati.
Prior to rla Bhakti Vinod hkur, other chryas also spoke
at length about aragati. Additionally, the fundamental teach-
ings of aragati are found within rmad Bhagavad-gt and
rmad Bhgavatam. The subject of aragati is also especially
well known within the r sampradya. Still, the way in which
r Ka Chaitanyachandra has revealed the fundamental nature
of aragati is unparalleled; He has taught that aragati is the
appropriate means of attaining the fortune of the divine loving
service (prema-sev) of Vrajendra Nandan Ka, the whimsical
enjoyer of the wives of the cowherd men of Vraja, whose divine
form is the origin of the Absolute Truth. Therefore, in order to
distribute these illustrious teachings of aragati, rmad Bhakti
47
48 aragati
Vinod hkur has invoked the benediction of that supreme

munificent origin of all Avatrs, r Chaitanyachandra, by first
mentioning His name while establishing the theme of his treatise
within his invocation of auspiciousness.
II/kj.tek iryA
Stgejoy
aragati
Surrender
h[evtg
Magalcharaa
Invocation of Auspiciousness
+!=
IwXvy ilkb dr wotV ,
neqTd lr 3eh sx abyot <!<
(1)
r-ka-chaitanya prabhu jve day kari
sva-prada svya dhma saha avatari [1]
r-ka-chaitanyar Gaurasundar; prabhuLord; jveto the conditioned
souls; daymercy; karidoing; sva-pradaHis own associates; svyaHis
own; dhmaabode; sahawith; avataridescending. [1]
(1) Being merciful to the souls, r Ka Chaitanya Mahprabhu

descends with His associates and abode.
(1) r-ka-chaitanya: r Ka Chaitanya is the sannys name
of r Gaurasundar. Srvabhauma Bhachrya uses this name in his
prayers to the Lord:
kln naa bhakti-yoga nija ya
prdukartu ka-chaitanya-nm
virbhtas tasya pdravinde
gha gha lyat chitta-bhga
(r Chaitanya-bhgavat: Antya-ll, 3.123)
49
50 aragati
ay" 5 mh wotbekt def ,

oS2er Stgejoy 5wkyt e <@<
atyanta durlabha prema karibre dna

ikhya aragati bhakatera prna [2]
atyantaextremely; durlabharare, precious, difficult to obtain; prema
divine love; karibrein order to do; dnadistribution; ikhyateaches;
aragatisurrender; bhakateraof the devotees; prathe life. [2]
(2) To distribute the most rare form of prema, He teaches

aragati, which is the life of the devotees.
May the honeybee of my heart be ever more deeply attached to the
lotus feet of He who has now appeared as r Ka Chaitanya to
revive the practice of devotion to Himself, which had become lost
due to the influence of time.
In r Chaitanya-bhgavat (Madhya-ll, 28.175176, 181), r
Gaurasundars sannys ceremony is described:
yata jagatere tumi ka bolil
karil chaitanyakrtana prakil
eteke tomra nma r ka chaitanya
sarvaloka tom haite yte haila dhanya
[r Keava Bharat said:] You have induced the whole world to chant
Kas Name and brought everyone to life (chaitanya) by inaugurating
the sakrtan movement. Therefore Your name will be r Ka Chai-
tanya. Because of You, everyone in the whole universe has become
fortunate.
hena mate sannysa kariy prabhu dhanya
prakila tma-nma r ka chaitanya
In this way, the Lord gloriously accepted sannys and revealed His
name r Ka Chaitanya.
sva-prada: His associates. This means His servants, as is implied
in rmad Bhagavad-gt (9.25):
Magalcharaa 51
ynti deva-vrat devn pitn ynti pit-vrat

bhtni ynti bhtejy ynti mad-yjino pi mm
Those who are devoted to the demigods go to the realm of the demi-
gods; those who are devoted to the ancestors go to the realm of their
ancestors; those who are devoted to ghosts and spirits go to the realm
of such beings; and those who are devoted to Me come to Me (reside
in My abode).
dhma: Abode. This means the spiritual domain of the Lord. Ka
describes His abode in rmad Bhagavad-gt (15.6):
na tad bhsayate sryo na ako na pvaka
yad gatv na nivartante tad dhma parama mama
Having reached My supreme abode, which cannot be illuminated by
the sun, the moon, or fire (anything material), the surrendered souls
never return to this mundane world.
(2) atyanta durlabha prema: The most rare form of prema. This
refers to the fifth (ultimate) end of human life: r Ka-prema. The
rarity of r Ka-prema has been noted by rla Rpa Goswm
Prabhu in his Bhakti-rasmta-sindhu (1.1.36):
jnata sulabh muktir bhuktir yajdi-puyata
seya sdhana-shasrair hari-bhakti sudurlabh
[iva says:] Liberation (moka) is easily attained by cultivating
knowledge of Brahma (jn). Heavenly enjoyment (bhukti) is eas-
ily attained by performing various types of pious activities (karma),
such as sacrifices. However, even by following thousands of different
spiritual practices, Hari-bhakti is extremely difficult to attain (as it re-
quires: servitude to the Lords pure devotees; a proper conception of
the Lords divine nature; firmly fixed loving attachment for the Lord
devoid of any impurities (sakti); and the Lords merciful acceptance
of the practitioner).
In r Chaitanya-charitmta (di-ll, 1.4), this most rare form
of prema, which r Chaitanya Mahprabhu came to distribute, is
described as follows:
52 aragati
Jd] aeofkbdf] mjek bt ,

Cab toQkb wVobes ne[f <#<
5o-aw[ he wekt lwet ,
5o-oyw[ 5eb-bfelwet <$<
dainya, tma-nivedana, gopttve varaa

avaya rakibe kavivsa plana [3]
bhakti-anukla-mtra kryera svkra
bhakti-pratikla-bhva varjangikra [4]
dainyahumility; tmaself; nivedanasubmission; gopttveof guardian-
ship; varaaacceptance; avayacertainly; rakibewill protect; kathe
Supreme Personality of Godhead; vivsafaith; planamaintenance;
bhaktito devotion; anuklafavourable; mtraonly; kryeraof actions;
svkraacceptance; bhaktito devotion; pratiklaunfavourable; bhva
nature, disposition; varjanarejection; agikraacceptance. [34]
(34) Humility, self-submission, embracing the Lords guard-

ianship, maintaining the faith that Ka will certainly protect
me, engaging only in activities which are favourable to devotion,
and rejecting everything unfavourable to devotion
anarpita-char chirt karuayvatra kalau

samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ach-nandana
May the radiant, golden Lord, r ach Nandan, always be manifest
in the core of your heart. He mercifully descended in the Age of Kali
to give the wealth devotion to Himselfsupremely exalted madhura-
rasawhich had never been given before.
aragati: Surrender. This means to take shelter of the Lord
in all respects. aragati is defined in essence in r r Prapanna-
jvanmtam (1.35):
Magalcharaa 53
bhagavad-bhaktita sarvam ity utsjya vidher api

kaikarya ka-pdaikrayatva aragati
Having faith that everything is attained by serving the Supreme Lord,
abandoning subservience to even scriptural injunctions, and taking
shelter of r Kas feet exclusively, is known as aragati.
(34) dainya: Humility. This is also known as krpaya, experi-
ence of ones lamentable condition. Dainya has been defined in r
r Prapanna-jvanmtam (8.12):
bhagavan raka rakaivam rta-bhvena sarvata
asamorddhva-day-sindhor hare kruya-vaibhavam
smarat cha vieea nijti-ochya-nchatm
bhaktnm rti-bhvas tu krpaya kathyate budhai
O Lord, please protect me, protect me Praying thus in a mood of
distress, while remembering in all respects the greatness of the mercy
of the Supreme Lord, the unparalleled ocean of compassion, and
remembering in particular ones own most lamentable lowlinessthis
condition of the devotees is described by the learned as krpaya.
tma-nivedana: Self-submission. This is also known as tmotsarga,
self-dedication, and has been defined in r r Prapanna-
jvanmtam (7.4):
kyrpita-dehasya nirmamasynahakrte
manasas tat svarpatva smtam tm-nivedanam
tm-nivedan is known as the condition of having offered ones self
to Ka (solely to satisfy Him), while being devoid of possessiveness
and false egotism.
gopttve varaa: Embracing the Lords guardianship. This is also
referred to as accepting the Lord as ones maintainer and has been
defined in r r Prapanna-jvanmtam (6.12):
he ka! phi m ntha kpaytmagata kuru
ity eva prrthana ka prptu svmi-svarpata
54 aragati
gopttve varaam jeya bhaktair hdyatara param

prapatty ekrthakatvena tad agitvena tat smtam
O Ka, please protect me! O Lord, kindly accept me as Your own.
This prayer to attain r Ka as ones master is supremely pleas-
ing to the hearts of the devotees and is known as gopttve varaam,
embracing the Lords guardianship. Gopttve varaam expresses
the very ideal of surrender and is thus considered to be its complete
embodiment (ag). (The other five aspects of surrender are considered
limbs (agas).)
avaya rakibe ka: Ka will certainly protect me. This refers
to faith that r Ka will assuredly grant His protection and has
been defined in r r Prapanna-jvanmtam (5.1):
rakiyati hi mm ko bhaktn bndhava cha sa
kemam vidhsyatti yad vivso traiva ghyate
Certainly Ka will protect me, because He is the true friend of the
devotees. He will definitely bless me with all good fortune. Herein,
such faith is sustained.
anukla: Favourable. This refers to anything helpful for attaining
Ka and has been defined in r r Prapanna-jvanmtam (3.1):
ka-kraga-sad-bhakti prapannatvnuklake
ktyatva-nichaya chnuklya-sakalpa uchyate
Resolute conviction to do everything that is favourable to the service
of Ka, to the service of His devotees, and to surrender, is called
nuklyasya-sakalpa, acceptance of the favourable.
pratikla: Unfavourable. This refers to anything that is an
obstacle to attaining Ka, and has been defined in r r Prapanna-
jvanmtam (4.1):
bhagavad-bhaktayor bhakte prapatte pratiklake
varjyatve nichaya prtiklya-varjanam uchyate
Resolute conviction to abandon everything that is opposed to the ser-
vice of the Lord, to the service of His devotees, and to surrender, is
called prtiklya-varjanam, rejection of the unfavourable.
Magalcharaa 55
qD Stgejoy xOkb uHexet ,

exet e6Tf kf Ifwhet <%<
a-aga aragati ha-ibe yh ra

th ra prrthan une r-nanda-kumra [5]
asix; aga (prakra agera dvr)aspects (by way of these); aragati
rawhose; th
(prapatti)surrender; ha-ibewill be; yh rahis; prrthan
prayers; unehears; r-nanda-kumraKa, the son of Nanda Mahrj. [5]
(5) r Nanda Kumar hears the prayers of one who surrenders

in this six-fold way.
(5) a-aga aragati: Surrenders in this six-fold way. The

six aspects of surrender are defined within r Vyu-pura and the
Vaiava-tantra:
nuklyasya sakalpa prtiklya-vivarjanam
rakiyatti vivso gopttve varaa tath
tma-nikepa krpaye a-vidh aragati
Accepting everything favourable, rejecting everything unfavourable,
being confident that Ka will grant His protection, embracing
Kas guardianship, fully offering ones self to Ka, and feeling
oneself to be lowly are the six aspects of aragati.
prrthan une: r Nanda Kumar hears their prayers. This means
Ka reciprocates with the surrendered souls in accordance with
their prayers.
abhaya sarvad tasmai dadmy etad vrata mama
[Rmchandra proclaims:] Anyone who even once sincerely surren-
ders unto Me, declaring, I am Yours, and prays for fearlessnessit is
My vow that I will always grant that to them.
56 aragati
?n-sfeyf-nkd dk wotV ,
5woyobkfed nkD nd 3otV <^<
wHeodr wHeodr bk[] aeoh yV a3h ,
oS2ekr Stgejoy wtkx Ph <&<
rpa-santana-pade dante ta kari

bhakati-vinoda pae duhu pada dhari [6]
kd iy kd iy bale mi ta adhama
ikhye aragati karahe uttama [7]
rparla Rpa Goswm Prabhu; santanarla Santan Goswm
Prabhu; padeat the feet of; dantein the teeth; tapiece of straw; kari
doing; bhakati-vinodaBhakti Vinod; paefalls; duhuboth; padafeet;
dhariclasping. [6]
kd iycrying; kd iyand crying; balesays; miI; tacertainly;
adhamafallen, lowest; ikhyeby teaching; aragatisurrender; karahe
please make; uttamaelevated, beyond the darkness of illusion. [7]
(6) Bhakti Vinod places a straw between his teeth and falls
before rla Rpa Goswm Prabhu and rla Santan
Goswm Prabhu, clasping their feet.
(7) Crying incessantly, he prays, I am so lowly! Please elevate
me by teaching me aragati.
(6) r-rpa-santana: rla Rpa Goswm Prabhu and rla Santan
Goswm Prabhu are the two chryas who teach aragati.
(7) uttama: Elevated. This refers to one who is qualified for the
topmost form of devotion, prema-bhakti. In rmad Bhgavatam
(11.11.32), Ka says:
jyaiva gun don maydin api svakn
dharmn santyajya ya sarvn m bhajet sa cha sattama
Realising the qualities and faults of the socio-religious system
(varram-dharma) which I have instituted, one who completely
abandons it and serves Me is the best of all sdhus.
Jdeow
Dainytmik
Humility
+@=
o[r myehekt sFsekt aeosr
mnkr fefeob3 b"6 ,
myehet vtk] aeosreo4 aeoh]
bo[b Ak2t w6 <!<
(2)
bhuliy tomre, sasre siy,
peye nn-vidha vyath
tomra charae, siychhi mi,
baliba dukhera kath [1]
bhuliyforgetting; tomreabout You; sasrein the material world; siy
coming; peyeexperiencing; nnvarious; vidhaforms; vyathof suffering;
tomraYour; charaeat the feet; siychhihave come; miI; balibawill
say; dukheraof distress; kathtale. [1]
(1) Forgetting You and coming to the material world, I have

undergone all sorts of suffering. Now I have come before Your
feet and will express my tale of distress.
(1) bhuliy tomre nn-vidha vyath: Forgetting You I have

undergone all sorts of suffering. Undergoing the miseries of material
existence is the result of forgetfulness of the Lord. This is described
in r Chaitanya-charitmta (Madhya-ll, 20.117) and rmad
Bhgavatam (11.2.37):
ka bhuli sei jva andi-bahirmukha
ataeva my tre deya sasrdi-dukha
57
58 aragati
iffl-i8kt o4[eh u2f]

obqh bf-nekS ,
Kwbet md2 odr mhekt]
bok[ K dlf deks <@<
janan-jahare, chhilma yakhana,

viama bandhana-pe
eka-bra prabhu! dekh diy more,
vachile e dna dse [2]
jananof my mother; jaharein the womb; chhilmaI was; yakhana
when; viamaterrible; bandhanabinding; pewith the ropes; ekaone;
bratime; prabhu!O Lord!; dekhasight; diygiving; moreto me;
vachiledeprived; ethis; dnapoor; dseto this servant. [2]
(2) While I was bound in the terrible confines of my mothers

womb, You once revealed Yourself to me, O Lord! Yet since then
You have deprived this poor servant.
When a soul outside the realm of time and space (in the taasth-
akti*) turns away from Ka and forgets Him, My subjects him to
the various miseries of worldly existence.
bhaya dvitybhiniveata syd
d apetasya viparyayo smti
tan-myayto budha bhajet ta
bhaktyaikayea guru-devattm
By the influence of the Lords my, those who are intent upon self-
ish enjoyment and turn away from the Lord forget the Lord, consider
themself to be the opposite of their true self, and become stricken
with fear. Thus the wise should serve the Lord with unalloyed de-
votion, considering r Guru to be non-different from the Lord and
most beloved.
* See the Amta-pravha-bhya on r Chaitanya-charitmta, Madhya-ll, 20.117.
Dainytmik 59
y2f 5eob] ifh neOr

wotb 5if yb ,
ifh xO[] noDV her-iek[]
f xO[ ef-[b <#<
takhana bhvinu, janama piy,

kariba bhajana tava
janama ha-ila, pai my-jle,
n ha-ila jna-lava [3]
takhanathen; bhvinuI thought; janamabirth; piyobtaining; karibaI
will do; bhajanaservice; tavaYour; janamabirth; ha-ilahappened; pai
falling; my (myra)of My; jle (phd e)into the net (trap); nnot;
ha-ilabecame; jna (jnera)of knowledge; lava (lea)a fraction (trace). [3]
(3) At that moment I thought I would engage in Your service

after taking birth. Yet when I was born, I fell into mys trap,
and not a trace of such consciousness remained.
nn-vidha vyath: All sorts of suffering. This refers to the three-

fold miseries (lit. burning heat) of material existence: dhytmik-tp,
miseries caused by ones body and mind; dhibhautik-tp, miser-
ies caused by other souls; and dhidaivik-tp, miseries caused by the
demigods and demons.
The suffering mentioned in this verse also refers to a fivefold state
of affliction (kle): (1) avidy: ignorance of ones true identity as an
eternal soul and servant of Ka; (2) asmit: identification with the
mundane ego, mind, and body; (3) abhinive: absorption in mundane
experience; (4) rga: obsession with mundane pleasures and their par-
aphernalia; and (5) dve: revulsion to dissatisfaction and its causes.
(2) janan-jahare e dna dse: O Lord! You have deprived
this poor servant. Only souls who, through divine fortune, directly
meet the Lord while bound within the womb of their mother feel
60 aragati
aedktt m4k[] ikft mwek[

xeosr we1e we[ ,
ifw-iffl- mkxky o[r
sFset [eoj[ 5e[ <$<
darera chhele, svajanera kole,

hsiy knu kla
janaka-janan- snehete bhuliy,
sasra lgila bhla [4]
dareraof adoring parents; chhelea son; svajaneraof relatives; kolein the
lap; hsiysmiling, laughing; knuI passed; klatime; janakaof my
father; jananof my mother; snehetedue to the affection; bhuliyforget-
ting; sasrafamily life, the material world; lgilafelt; bhlagood. [4]
(4) As a son of adoring parents, I spent my time in their laps,

smiling and laughing. Because of my mother and fathers af-
fection, I forgot You and took pleasure in family life (material
existence).
separation from Him (upon being born) and are able to say, O
Lord! You have deprived this poor servant. This is not the case for
all souls. rla Jva Goswm Prabhu has established this conclusion
in his Sandarbhas.
(3) my-jle: Mys trap. rla Bhakti Vinod hkur has described
the function of my as follows:
svarprthair hnn nija-sukha-parn ka-vimukhn
harer my dayn gua-nigaa-jlai kalayati
tath sthlair ligair dvividha-varaai klea-nikarair
mah-karmlnair nayati patitn svarga-nirayau
(Daa-mla-ika: 6)
With the shackles of the modes of material nature, r Haris my
binds those who have turned away from Him, become intent upon
Dainytmik 61
kh odf odf] be[w xOr]

m2o[ be[w sx ,
aet owodkf ef Pnoi[]
ne8 noD axtxA <%<
obet mj.tkb] oh mdkS mdkS]
3f Pnef wotV ,
if-ne[f] wot Kw hkf]
o[ myehekt] xot <^<
krame dina dina, blaka ha-iy,

khelinu blaka saha
ra kichhu-dine, jna upajila,
pha pai ahar-aha [5]
kramegradually; dinaday; dinaday; blakaa boy; ha-iybecoming;
khelinuI played; blakaboys; sahawith; ramore; kichhusome; dine
after days; jnafaculty of knowledge; upajila (udita ha-ila)arose; pha
lessons; paiI study; ahar-aha (dina dina, sarva-kaa)day after day (all
the time). [5]
(5) Day by day I grew into a young boy and played with other
young boys. Later on my intellect developed, and I studied my
lessons day in and day out.
selfish happiness, and forgotten the actual interest of their true selves.
Covering them with gross and subtle material bodies, and subject-
ing them to all sorts of suffering, my perpetually drags them
by the heavy ropes of their karma throughout heavenly and hellish
conditions.
Also, in Bhakti-rasmta-sindhu (1.1.4) Mys trap is described as
paribhta kla-jla-bhiya, The fearsome net of time (which is
the cause of the continuous succession of miseries produced by the
bondage of birth, death, and so forth).
62 aragati
bekw" K2f] 5woyobkfed]

weodr weyt aoy ,
f 5oir myekt] odf b'6 mj[]
K2f ow xVkb joy <&<
vidyra gaurave, bhrami dee dee,

dhana uprjana kari
svajana-plana, kari eka-mane,
bhulinu tomre hari! [6]
vrddhakye ekhana, bhakati-vinoda,
kd iy ktara ati
n bhajiy tore, dina vth gela,
ekhana ki habe gati? [7]
vidyraof learning; gauraveon the strength; bhramitravelling; deein coun-
try; deein (another) country; dhanawealth; uprjanaearning; karidoing;
svajanarelatives; planamaintenance; kariI do; ekasingle; manewith a
mind; bhulinuI forgot; tomreabout You; hari!O Lord! [6]
vrddhakyein old age; ekhananow; bhakati-vinodaBhakti Vinod;
kd iycrying; ktaradistressed; ativery; nnot; bhajiyserving; toreto
You; dinadays; vthvain; gelapassed; ekhananow; kiwhat?; habewill
be; gatidestination. [7]
(6) Then on the strength of my learning, I travelled from

place to place, earned money, and maintained my family with
undivided attention. I forgot You, O Lord!
(7) Now aged, Bhakti Vinod cries in great distress, Not serving
You, I have passed my days in vain. What will be my fate now?
(6) dhana uprjana o svajana-plana: Earned money and main-

tained my family. This is described by ukadev Goswm to
Mahrj Parkit in rmad Bhgavatam (2.1.3):
Dainytmik 63
nidray hriyate nakta vyavyena cha v vaya

div chrthehay rjan kuumba-bharaena v
O King, the lifetime of materialistic householders is wasted by night
in sleeping or engaging in sexual indulgence, and by day in earning
money and maintaining family members.
64 aragati
+#=
obet ob[eks] we1eO we[]
nth sexks aeoh ,
myehet vtg] f 5oi w]
K2f Stg Yoh <!<
noDky noDky] 5ts beoD[]
ekf joy xkb heofV ,
ms aeS ob{[] ms ef []
ms ef aef ieof <@<
(3)
vidyra vilse, kinu kla,
parama shase mi
tomra charaa, n bhajinu kabhu,
ekhana araa tumi [1]
paite paite, bharas bila,
jne gati habe mni
se biphala, se jna durbala,
se jna ajna jni [2]
vidyraof learning; vilsein the pleasures; kinuI passed; klathe time;
paramagreat; shasewith confidence; miI; tomraYour; charaafeet; n
not; bhajinuI served; kabhuever; ekhananow; araashelter; tumiYou. [1]
paitestudying; paiteand studying; bharasconfidence; bila
increased; jnethrough knowledge; gatigoal; habewill be attained;
mniconsidering; sethat; hope; biphalafruitless; sethat; jna
knowledge; durbalapowerless; sethat; jnaknowledge; ajnaignorance;
jniI know. [2]
(1) I spent my time absorbed in the pleasures of learning with

great confidence. I never served Your feet. Now You are my
shelter.
Dainytmik 65
iDob uy] heret Jb5b]

myehet 5ikf be3 ,
mhex ifohr aofy" sFsekt]
ilbkw wtkr je3 <#<
jaa-vidy yata, myra vaibhava,

tomra bhajane bdh
moha janamiy, anitya sasre,
jvake karaye gdh [3]
jaamaterial; vidylearning; yataall; myraof the illusory energy; vai
bhavathe opulence; tomraYour; bhajanein the service; bdhan obstacle;
mohainfatuation; janamiybringing about; anityanon-eternal; sasre
in the material world; jvaketo the soul; karayemakes; gdhan ass. [3]
(2) Studying continuously, my confidence that I would attain

the fulfilment of life through knowledge increased. Yet that
hope was futile, and that knowledge was useless. I now know
such knowledge to be ignorance.
(3) All mundane learning is an exhibition of my and an obsta-
cle to Your service. It brings about infatuation for the temporary
world and makes an ass of the soul.
(2) jne gati: I would attain the fulfilment of life through know
ledge. In rmad Bhagavad-gt (4.33), Ka says:
sarva karmkhila prtha jne parisampyate
O Arjun, all actions culminate in knowledge.
se jna durbala: That knowledge was useless. Knowledge alone
is unable to fulfil ones spiritual desires. This is explained by rman
Mahprabhu to rla Santan Goswm Prabhu in r Chaitanya-
charitmta (Madhya-ll, 22.1718):
ka-bhakti haya abhidheya-pradhna
bhakti-mukha-nirkaka karma-yoga-jna
66 aragati
ei saba sdhanera ati tuchchha bala

ka-bhakti vin th dite nre phala
Ka-bhakti is the fundamental means of spiritual progress (because
the soul is by nature an eternal servant of Ka). Karma (pious ac-
tion), yoga (self-regulation), and jn (knowledge) are all dependent
on bhakti; they have no actual power of their own. Without Ka-
bhakti, they are all unable to deliver results.
se jna ajna: That knowledge is ignorance. All knowledge of
the mundane world is really illusory knowledge, in other words, igno-
rance. This is described in the Kaha-upaniad (1.2.5):
avidyym antare vartamn
svaya dhr paita manyamn
dadramyam pariyanti mh
andhenaiva nyamn yathndh
Insincere fools who remain in ignorance yet consider themselves
sober (free from any illusion) and wise (learned authorities) are
deluded just like blind persons being led by other blind persons.
(3) jaa-vidy jvake karaye gdh: Mundane learning makes an
ass of the soul. This refers to apar-vidy, inferior knowledge, that is,
knowledge which construes material objects as meant for ones selfish
enjoyment.
In this regard, shortly after returning from Gay, Nimi Pait
advised His students as follows (r Chaitanya-bhgavat: Madhya-ll,
1.1589):
strera n jne marma, adhypan kare
garddabhera prya yena stra bahi mare
pai uni loka gela chhre-khre
ka mah-mahotsave vachil thre
Those who do not know the purport of the scriptures yet teach
them to others are like asses: they bear the load of the scriptures
in vain. Reading and hearing the scriptures leads only to death
and destruction for both these teachers and their audiences. They
are all deprived of the joy of the grand festival of love for Ka.
Dainytmik 67
msO je3 xVkr sFsektt mbe0

box akfw we[ ,
bekw" K2f] Sot a5ekb]
ow feox [ekj 5e[ <$<
sei gdh haye, sasrera bojh,

bahinu aneka kla
vrddhakye ekhana, aktira abhve,
kichhu nhi lge bhla [4]
seithat very; gdhass; hayebecoming; sasreraof material existence,
of family life; bojhthe burden; bahinuI carried; anekamuch; klatime;
vrddhakyein old age; ekhananow; aktiraof ability; abhvein the
absence; kichhusomething; nhinot; lgestrikes; bhlagood. [4]
(4) I became such an ass and bore the burden of my household

for so long. Now aged and devoid of strength, nothing brings
me any pleasure.
In rmad Bhgavatam (10.84.13), Ka Himself explains:

yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma ijya-dh
yat-trtha-buddhi salile na karhichij
janev abhijeu sa eva go-khara
One who considers his decaying material body, made of mucus, bile,
and air, to be his actual self (but does not realise himself to be a serv-
ant of the Lord); who considers his spouse, family, and associated
paraphernalia to be his possessions (but feels no affectionate attach-
ment for the Lords devotees); who considers a graven image made of
earth or other material elements to be the Lord (but has no reverence
for the Lords devotees); and who considers a body of water to be a
place of pilgrimage (but fails to understand that the Lords devotees
are the ultimate place of pilgrimage)such a person is an ass among
68 aragati
ilbf ueyf] xO[ K2f]

ms ob aob m5[ ,
aobet e[] 7o1[ obqh]
ms ob xO[ mS[ <%<
jvana ytan, ha-ila ekhana,

se vidy avidy bhela
avidyra jvl, ghaila viama,
se vidy ha-ila ela [5]
jvanalife; ytanagony; ha-ilabecame; ekhananow; sethat; vidy
learning; avidyignorance; bhelabecame; avidyraof ignorance; jvlthe
burning pain; ghailabecame; viamatorturous; sethat; vidylearning;
ha-ilabecame; ela (marma-bhed astra viea)a heart-piercing spear. [5]
(5) Now My life has become agony. My learning has proven

to be ignorance, and the burning pain of that ignorance has
become unbearably torturous. My learning has turned into a
spear (that has pierced my heart).
cows (a foolish beast fit only to bear the burden of carrying food for
other animals).
Ka explains the components of His inferior energy (apar-prakti)
in rmad Bhagavad-gt (7.45):
bhmir po nalo vyu kha mano buddhir eva cha
ahakra itya me bhinn praktir aadh | apareyam
Earth, water, fire, air, space, mind, intelligence, and false ego are the
eight divisions of My inferior, material energy.
Dainytmik 69
myehet vtg] obf ow 3f]

sFsekt f aek4 aet ,
5woyobkfed iDob 4eoDV
Yr nd wkt set <^<
tomra charaa, vin kichhu dhana,

sasre n chhe ra
bhakati-vinoda, jaa-vidy chhi,
tuy pada kare sra [6]
tomraYour; charaafeet; vinapart from; kichhuany; dhanatreasure;
sasrein the material world; nnot; chheis; raother; bhakati-vinoda
Bhakti Vinod; jaamaterial; vidylearning; chhiabandoning; tuy
Your; padafeet; karemakes; srathe essence. [6]
(6) O Lord! There is nothing of value in this material world

other than Your feet. Bhakti Vinod abandons all mundane
learning and accepts Your feet as his be-all and end-all.
70 aragati
+$=
mu.bkf u2f] 3f Pnekf]
xO obnp[ wehl ,
3th otr] j\oxglt wt]
3ot y2f aeoh <!<
sFsekt neyeVkr yexet soxy
we[Qr Jw wy ,
b y-y ifh [o5[]
htkh xO xy <@<
(4)
yauvane yakhana, dhana-uprjane,
ha-inu vipula km
dharama smariy, ghira kara,
dharinu takhana mi [1]
sasre ptye, thra sahita,
kla-kaya kainu kata
bahu suta-sut, janama labhila,
marame ha-inu hata [2]
yauvanein youth; yakhanawhen; dhanawealth; uprjanein earning; ha-
inuI became; vipulagreatly; kmdesirous; dharamareligion; smariy
remembering; ghiraof a wife; karathe hand; dharinutook; takhana
then; miI. [1]
sasreto household life, material existence; ptyesetting out; thra
her; sahitawith; klaof time; kayadestruction; kainudid; kataso much;
bahumany; sutasons; sutand daughters; janamabirth; labhilaattained;
maramein my core; ha-inuI became; hatadistressed. [2]
(1) When I was young I became greatly desirous of earning

money. Remembering my religious duty, I took the hand of a wife.
Dainytmik 71
sFsektt 5et bekD odkf odkf

av[ xO[ joy ,
bew" aeosr m7ot[ aehekt]
aot xO[ hoy <#<
sasrera bhra, be dine dine,

achala ha-ila gati
vrddhakya siy, gherila mre,
asthira ha-ila mati [3]
sasreraof household life; bhrathe burden; beincreasing; dineday;
dineby day; achalaimmobile; ha-ilabecame; gatimy path, destination;
vrddhakyaold age; siycoming; gherilabesieged; mreto me; asthira
unsteady, restless; ha-ilabecame; matimind. [3]
(2) I established a household with her and wasted so much

time. We had many sons and daughters, and I became distressed
at heart.
(3) The burden of my household increased day by day, and my
progress towards attaining the goal of life came to a standstill.
As old age came and besieged me, my mind became disturbed.
(1) dharama smariy: Remembering my religious duty. This refers

to the injunction: sa-strko dharmam charet, one should practise
religion with a wife.
(3) achala ha-ila gati: My progress towards attaining the goal of life
came to a standstill. This is explained by r Prabuddha to Mahrj
Nimi in rmad Bhgavatam (11.3.18):
karmy rabhamn dukha-hatyai sukhya cha
payet pka-viparysa mithun-chri nm
One must see that those humans who unite in conjugal relationships
and make endeavours to eliminate their distress and attain happiness
72 aragati
nlDer aot] over oty]

a5ekb o[y ovy ,
Pner f mdo2] awethr
K2f xkro4 5ly <$<
sFset-yo1fl- mey fkx mSq]
htg ofwk1 m7et ,
sb sheonr 5oib myeher]
K aeS ob{[ mhet <%<
pya asthira, chintya jvarita,

abhve jvalita chita
upya n dekhi, andhakra-maya,
ekhana hayechhi bhta [4]
pyawith disease; asthiraunsteady; chintyawith anxiety; jvaritafever-
ish; abhvein want, in privation; jvalitaburning; chitaheart; upyaway
out; nanot; dekhiI see; andhakrablinding darkness; mayafilled with;
ekhananow; hayechhiI have become; bhtafrightened. [4]
(4) Restless with disease and feverish with anxiety, my heart

burns with unfulfilled desire. I see no way out of this darkness
and have now become fearful.
(through sexual relations, producing offspring, accumulating wealth,

maintaining a household, and so forth) incur the exact opposite
result.
vrddhakya siy asthira ha-ila mati: As old age came my
mind became disturbed. Seeing everyone suffering in illusion as he
wandered throughout ancient India, akar chrya would lament:
blas tvat krsakta taruas tvat taru-rakta
vddhas tvat chint-magn pare brahmai ko pi na lagna
(Moha-mudgara-stotram: 7 )
Dainytmik 73
Kkb f aeoh joyxlf]

5woyobkfed wr ,
yb wn obf] swo[ ofteS]
mdxV mhekt nder <^<
sasra-tain- srota nahe ea,

maraa nikae ghora
saba sampiy, bhajiba tomya,
e biphala mora [5]
ebe una prabhu! mi gati-hna,
bhakati-vinoda kaya
tava kp vin, sakali nir,
deha more padraya [6]
sasraof household life, of material existence; tain (nad)the river;
srotathe current; nahedoes not; eaend; maraadeath; nikaenear;
ghoraterrible; sabaeverything; sampiyconcluding; bhajibawill serve;
tomyaYou; ethis; hope; biphalafruitless; moraof mine. [5]
ebenow; unaplease listen; prabhu!O Lord!; miI; gatimeans of
deliverance; hnadevoid of; bhakati-vinodaBhakti Vinod; kayasays; tava
Your; kpmercy; vinwithout; sakalieverything; nirhopeless; deha
please bestow; moreupon me; padaof Your feet; rayathe shelter. [6]
(5) There is no end to the torrent of the river of household life,

and fearsome death always looms nearby. After finishing all of
this, I will serve Youthis hope of mine has proven vain.
(6) Now please listen, O Lord! I am utterly helpless. Bhakti
Vinod prays, Without Your mercy, everything is hopeless.
Please give me the shelter of Your feet.
Boys are attached to play. Youths are attached to young women.
The elderly are absorbed in worries. Alas! No one is conscious of the
Supreme Absolute (Parabrahma).
74 aragati
+%=
aehet ilbf sd nekn ty]
feoxw npkg"t m[S ,
nktkt Pkj odreo4 mu wy]
odreo4 ilkbkt mS <!<
of i 2 [eojV nekn feox òtV
drexlf e6nt ,
nt-k2 A2l sd oh6"e5eql
ntA2 2wt <@<
(5)
mra jvana, sad ppe rata,
nhika puyera lea
parere udvega, diychhi ye kata,
diychhi jvere klea [1]
nija sukha lgi, ppe nhi ari,
day-hna svrtha-para
para-sukhe dukh, sad mithy-bh,
para-dukha sukha-kara [2]
mramy; jvanalife; sadalways; ppein sin; rataengaged; nhika
there is not; puyeraof piety; leaa trace; parereto others; udvegaagita-
tion; diychhiI have given; yewhich; kataso much; diychhiI have given;
jvereto other souls; kleaafflictions. [1]
(1) My life is always engrossed in sin; there is not a trace of

piety within it. I have caused others so much anxiety and trouble.
(1) sad ppe rata: Always engrossed in sin. As akar chrya

expresses in his Moh-mudgara-stotram:
ppo ha ppa-karmha pptm ppa-sambhava
Dainytmik 75
akSq wehf od hek0 mhet]

me3l dnterg ,
hdh sd] obqkr mheoxy]
oxFs-j obqg <#<
aea kman, hdi mjhe mora,

krodh, dambha-paryaa
mada-matta sad, viaye mohita,
his-garva vibhaa [3]
nijamy own; sukhahappiness; lgifor the sake; ppein sin; nhido
not; ariI fear; daymercy; hnadevoid of; svrthaself-interest; para
intent upon; paraof others; sukheby the happiness; dukhdistressed;
sadalways; mithylies; bhspeaking; paraof others; dukhadistress;
sukhahappiness; karaproducing. [2]
aeaunlimited; kmansinful desires; hdiin the heart; mjhein
the interior; moramy; krodhangry; dambhaarrogance; paryaafilled
with; madavanity; mattaintoxicated; sadalways; viayeby mundanity;
mohitainfatuated; hismalice, jealousy, violence; garvapride, egotism;
vibhaaornaments. [3]
(2) I am never afraid to engage in sinful activities for the

sake of my own happiness. I am merciless and selfish. I am
distressed by the happiness of others, I am a perpetual liar, and
the distress of others pleases me.
(3) There are unlimited sinful desires within the core of my
heart. I am angry and arrogant, always maddened with vanity,
infatuated with mundanity, and ornamented with malice and
pride.
I am sinful, my actions are sinful, my soul is sinful, and my birth is sinful.

(3) dambha-paryaa: Arrogant. This refers to a dharma-dhvaj, a
hypocrite who makes a show of being religious for mundane purposes
(lit. one who waves the flag of dharma but does not practise it).
76 aragati
ofe[-xy] wek obty]

awek Pkejl aeoh ,
oy [eojr Se8" aevtg]
m[e5-xy sd wehl <$<
K mxf f] sf boy]
ante3l oftt ,
5weS;] sdef6hf]
fef Ak2 it it <%<
nidrlasya-hata, sukrye virata,

akrye udyog mi
pratih lgiy, hya-charaa,
lobha-hata sad km [4]
e hena durjana, sajjana-varjita,
apardh nirantara
ubha-krya-nya, sadnartha-man,
nn dukhe jara jara [5]
nidrby sleep; alasyalaziness; hatasubdued; sukryeto good deeds;
virataaverse; akryefor sinful deeds; udyogeager; miI; pratih
(sammna)fame (exaltation); lgiyfor; hya (vachan)deceitful;
charaabehaviour; lobhaby greed; hataattacked, destroyed, conquered;
sadalways; kmcovetous. [4]
ethis; henasuch as; durjanabad person; sajjanaby devotees; varjita
rejected; apardhan offender; nirantaraincessantly; ubhagood; krya
motive; nyadevoid of; sadalways; anarthaevil; manminded; nn
various; dukheby miseries; jaraworn; jaraand torn. [5]
(4) I am subdued by laziness and sleep, averse to performing

good deeds, and eager to perform sinful deeds. I engage in
deceitful behaviour in pursuit of prestige. I am ruined by greed
and constantly covetous.
Dainytmik 77
bekw" K2f Pner-obxlf]

yeVky dlf aowf ,
5woyobkfed] t vtkg]
wkt A2 ofkbdf <^<
vrddhakye ekhana, upya-vihna,

tte dna akichana
bhakati-vinoda, prabhura charae,
kare dukha nivedana [6]
vrddhakyein old age; ekhananow; upyameans; vihnadevoid (of any
other); ttethereby; dnadistressed; akichana (sagati-nya)poor
(without means); bhakati-vinodaBhakti Vinod; prabhuraof the Lord;
charaeat the feet; karemakes; dukhasorrow; nivedanasubmission. [6]
(5) Such a sinner as I is shunned by devotees, and is a constant

offender. I am devoid of virtuous motives, always intent upon
evil, and racked by various miseries.
(6) Now aged, I am devoid of any means of deliverance, and
thus destitute and distressed. Bhakti Vinod submits this
remorseful confession at the feet of the Lord.
(5) sadnartha-man: Always intent upon evil. This means

incessantly malevolent.
aeofkbdfeow
tma-Nivedantmik
Self-Submission
+^=
+ mx= f mhet Ak2t weoxfl ,
obqr-x[ex[] 3e5ekg onr[p]
aeb absef odfhog <!<
m2[etks JSSb] nDOky JwkSet
mjereU[p f m5[ obkbw ,
m5ejbkS mu.bkf] 7t neoy bos[p]
y-ohy beD[ akfw <@<
(6)
(prabhu he!) una mora dukhera khin
viaya halhala, sudh-bhe piyalu,
ba avasna dinamai [1]
khel-rase aiava, paaite kaiora
goyolu n bhela viveka
bhoga-vae yauvane, ghara pti vasilu
suta-mita bala aneka [2]
prabhuLord; he!oh!; unaplease listen; moramy; dukheraof distress;
khintale; viayaof mundanity; halhala (garala, via)mortal poison
(poisonous venom); sudhnectar; bhe (bhrame)as though enacting a
drama (by mistake); piyalu (pn karilma)I drank; ba (ekhana)now;
avasnathe disappearance; dinamai (srya)jewel of the day (sun). [1]
(1) O Lord! Please listen to my tale of distress. Mistaking it for

nectar, I drank the terrible poison of mundanity, and now the
sun is setting (my life is coming to an end).
79
80 aragati
b'we[ aeU[] sb 2 5ej[]

nlDebkS xO weyt ,
skor [ Qlg wk[bt]
m5eje5ekb Ao2y at <#<
vddha-kla ola, saba sukha bhgala,

p-vae ha-inu ktara
sarvendriya durbala ka kalevara,
bhogbhve dukhita antara [3]
khelof play; rasein the pleasure; aiavachildhood; paaite (pha
karite)in studying; kaioraadolescence; goyolu (ativhita karilma)
I spent; ndid not; bhela (ha-ila)became; vivekaconscience; bhogaof
enjoyment; vaeunder the control; yauvanein my youth; gharaa home;
ptiarrange; vasiluI sat; sutachildren; mita (mitra)friends; bala
(vddhi prpta ha-ila)increased; anekamany. [2]
vddhaold; klaage; ola (sila)came; sabaall; sukhahappiness; bhgala
(palyana karila)fled; pof disease vaeunder the control of; ha-inu
(2) I spent my childhood immersed in the pleasures of play and

my adolescence in study. My conscience never developed. Cap-
tivated by worldly enjoyment in my youth, I established myself
within household life, and my children and friends multiplied.
(2) khel-rase aiava: I spent my childhood immersed in the

pleasures of play. akar chrya describes the deluded masses in
this way:
blas tvat krsakta taruas tvat taru-rakta
vddhas tvat chint-magn pare brahmai ko pi na lagna
(Moha-mudgara-stotram: 7 )
Boys are attached to play. Youths are attached to young women.
The elderly are absorbed in worries. Alas! No one is conscious of the
Supreme Absolute (Parabrahma).
tma-nivedantmik 81
ef-[b-xlf] 5otks boy]

aet mhet ow xkb Pner ,
noyy-b Y] noyye3h xeh]
wner P8eU yb ner <$<
obveotky aeUob] g feox neUob
wn wt-m4eDy obvet ,
yb nd-ni] sl3p onbeUy]
5woyobkfekd wtV net <%<
jna-lava-hna, bhakti-rase vachita,

ra mora ki habe upya
patita-bandhu tuhu, patitdhama hma,
kpya uho tava pya [4]
I became; ktaradistressed; sarvendriyaall of my senses; durbalaincapaci-
tated; kaemaciated; kalevarabody; bhogaenjoyment; abhvefor want
of; dukhitasorrowful; antarainterior. [3]
jnaof knowledge; lavaa trace; hnadevoid of; bhaktiof devotion;
rasein the nectar; vachitadeprived of; raelse; moramy; kiwhat?;
habewill be; upyameans; patitaof the fallen; bandhufriend; tuhu
(tumi)You; patitafallen; adhamalowly; hma (mi)I; kpyaby Your
mercy; uhoplease pick up; tavaYour; pyato the feet. [4]
(3) Then old age came, and all happiness fled. Subjugated by
disease, I became distressed. All of my senses became incapaci-
tated, and my body became emaciated. For want of enjoyment,
my heart became sorrowful.
(4) Now I am devoid of even a trace of actual knowledge and
deprived of the nectar of devotion. What will be my means
of deliverance? You are the friend of the fallen, and I am the
lowest of the fallen; please mercifully uplift me to Your feet.
82 aragati
vichrite obi, gua nhi pobi,

kp kara chhoata vichra
tava pada-pakaja, sdhu pibota,
bhakativinode kara pra [5]
vichriteto judge; obi (sibe)will come; guagood qualities; nhinot;
pobi (pibe)will get; kpmercy; karaplease do; chhoata (chha)
abandoning; vichrajudgment; tavaYour; padafeet; pakajalotus; sdhu
(madhu)nectar (flower nectar); pibota (pna kariy)causing to drink;
bhakati-vinodeof Bhakti Vinod; karaplease do; pradeliverance. [5]
(5) If You come to judge me, you will not find any good quali-
ties. So, mercifully forgo judgement and induce me to drink
the nectar of Your lotus feet. Deliver this Bhakti Vinod.
tma-nivedantmik 83
+&=
mx Yr nkd K ohfoy mhet ,
Yr ndnb] y"iy h/hf]
obqh obqkr m5[ m5et <!<
P8orky yewy] npfA feox oh[O]
aodf wt yeS ,
dlf if-fe6] Y wxeros
myexeot vtg hh aeS <@<
(7)
(prabhu he!) tuy pade e minati mora
tuy pada-pallava, tyajata maru-mana,
viama viaye bhela bhora [1]
uhayite tkata, puna nhi mila-i,
anudina karahu huta
dna-jana-ntha, tuhu kahyasi
tohri charaa mama a [2]
prabhuLord; he!oh; tuy (tomra)Your; padeat the feet; ethis;
minati (anunaya)prayer (entreaty); moramy; tuyYour; padafeet;
pallavatender new sprigs; tyajata (tyga kariy)abandoning; maru-ma-
na (maru-bhmira nyya mana)(my) desert-like heart; viama (ghora)
terrible; viayein mundanity; bhela (ha-ila)became; bhora (magna)deeply
absorbed (submerged). [1]
(1) O Lord! This is my prayer at Your feet. Abandoning Your

tender feet, my desert-like heart has become deeply submerged
in the terrors of mundanity.
84 aragati
4f dlf if] wox feox oh[O]

Y mhekt wt ntsed ,
Yr if sk] Yr w6-tk]
4eD sw[ nthed <#<
aichhana dna-jana, kahi nhi mila-i,

tuhu more kara parasda
tuy jana sage, tuy kath-rage,
chhahu sakala paramda [3]
uhayite (uhite)to get up; tkata (akti, bala, smarthya, tgad)power,
strength, ability, capacity; punaagain; nhinot; mila-i (militechhe)
I am finding; anudina (sarvad)daily (always, constantly); karahu
(karitechhi)I am doing; hutadismay; dnafallen; janasouls; ntha
Lord; tuhuto You; kahyasi (kathita hao, baliy thka)are known (it is
said); tohri (tomra-i)of only You; charaafeet; mamamy; ahope. [2]
aichana (airpa)such (something of that kind); dnafallen; janasoul;
kahi (kotho, kona-sthne)anywhere, in any place; nhinot; mila-iI find;
tuhuYou; moreto me; karaplease do; parasda (prasda, anugraha, kp)
grace, favour, mercy; tuyYour; janapeople; sagein the company; tuy
of You; kathof discussion; ragein ecstasy; chhahuI abandon; sakala
all; paramdaillusion. [3]
(2) I cannot find the strength to rise again, and thus I cons
tantly lament. You are known as the Lord of the fallen; Your
feet are my only hope.
(3) Such a fallen soul as I cannot be found anywhere. Please
bestow Your mercy upon me. Then in the company of Your
devotees, in the ecstasy of discussion about You, I will leave
behind all illusion.
tma-nivedantmik 85
Yr 3eh-hekx] Yr feh jeUy]

mjererbp odbeofoS aeS ,
Yr nd4er nth Sly[]
hekj 5woyobkfed des <$<
tuy dhma-mhe, tuy nma gota,

goyyabu div-nii a
tuy pada-chhy parama sutala,
mge bhakati-vinoda dsa [4]
tuyYour; dhmaabode; mhe (mjhe)within; tuyYour; nmaName;
gota (ghiy)singing; goyyabu (ypana kariba)I will pass; divthe days;
niiand nights; ahope, desire; tuyYour; padaof feet; chhythe
shade; paramasupremely; sutalacooling; mgebegs; bhakati-vinoda
Bhakti Vinod; dsaYour servant. [4]
(4) I will spend my days and nights in Your abode sing-

ing Your Name. Your servant, Bhakti Vinod, prays for the
supremely cooling shade of Your feet.
(4) sutala: The supremely cooling shade of Your feet. rla

Narottam Ds hkur describes the feet of r Nitynanda Prabhu in
this way (Prrthan: 36.1):
niti-pada-kamala, ko-chandra-sutala,
ye chhyya jagata juya
Cooling like ten million moons, Nitis lotus feet soothe the world
with their shade (they relieve the burning

pain of the threefold miser-
ies of material existence).
86 aragati
+*=
Khf oy] sFset o5ykt]
noDr aeo4 aeoh ,
yb of i-if] mwef hxeikf]
ne8eOr odk[ Yoh <!<
dr wotV mhekt] noyy mdo2r]
wox[ aehekt ojr ,
Ukx dlf if] f 5e[ w6]
Posy xkb oxr <@<
(8)
emana durmati, sasra bhitare,
paiy chhinu mi
tava nija-jana, kona mahjane,
phiy dile tumi [1]
day kari more, patita dekhiy,
kahila mre giy
ohe dna-jana, una bhla kath,
ullasita habe hiy [2]
emanasuch; durmatievil-hearted; sasramaterial world; bhitarewithin;
paiyfalling; chhinuam; miI; tavaYour; nija-jana (prada)own
person (eternal, personal associate); konawho; mahjane (chrya r-
gurudeva)great soul (exemplary teacher, spiritual master); phiysending;
dilegave; tumiYou. [1]
daymercy; karidoing; moreto me; patitafallen; dekhiyseeing;
kahilasaid; mreto me; giygoing; oheoh!; dnahumble; janaperson;
unaplease listen; bhlagood; kathword; ullasitaelated; habewill be;
hiyheart. [2]
(1) I am a most sinful-hearted person and have fallen into this

material world, but You have sent a great soul, Your own asso-
ciate (to rescue me).
tma-nivedantmik 87
myehekt yeotky] IwXvy

fblkn abyet ,
myeh mxf wy] dlfxlf ikf]
wotk[f 5bnet <#<
tomre trite, r-ka-chaitanya,

navadvpe avatra
tom hena kata, dna-hna jane,
karilena bhava-pra [3]
tomreto you; triteto deliver; r-ka-chaitanyarman Mahprabhu;
navadvpein Nabadwp; avatradescent; tomyou; henasimilar; kataso
many; dnapoor; hnalowly; janeto persons; karilenadid; bhavaof the
material existence; pradeliverance. [3]
(2) Seeing my fallen condition and being merciful to me, he

came to me and said, O humble soul, listen to this wonderful
message and your heart will rejoice.
(3) r Ka Chaitanya has descended in Nabadwp to
deliver you. He has safely conducted many humble and fallen
souls like you across the ocean of material existence.
(2) una bhla kath: Listen to this wonderful message. Ka

prefaces His final teaching in rmad Bhagavad-gt (18.64)
similarly:
sarva-guhyatama bhya u me parama vacha
io si me dham iti tato vakymi te hitam
Now again hear from Me My supreme teaching, the most hidden
treasure of all. I tell you this for your benefit as you are most dear
to Me.
rman Mahprabhu also alludes to a wonderful message while nar-
rating a parable to rla Santan Goswm Prabhu in r Chaitanya-
charitmta (Madhya-ll, 20.1278):
88 aragati
sarvaja si dukha dekhi puchhaye thre

tumi kene dukh, tomra chhe pit-dhana
Coming to the house of a poor man (a fallen soul) and observing
his suffering, Sarvaja (the personification of the revealed scrip-
tures) questioned him, Why are you so miserable? You have a great
inheritance!
(3) r ka chaitanya: r Ka Chaitanya. This name of the
Lord is mentioned in the Padma-pura:
nma chintmai ka-chaitanyo rasa-vigraha
pra uddho nitya-mukto bhinnatvn nma-nmino
The Name Ka Chaitanya is a wish-fulfilling jewel and an
embodiment of rasa. He is complete, pure, eternally liberated, and
non-different from whom He names.
navadvpe avatra: Descended in Nabadwp. This is described in
the Ananta-sahit:
avatro bhaviymi kalau nija-gaai saha
ch-garbhe navadvpe svardhun-parivrite
In the Age of Kali, I will descend in Nabadwp with My eternal as-
sociates beside the banks of the Ganges, taking birth from the womb
of ach Dev.
bhava-pra: The shore of the ocean of material existence. In rmad
Bhgavatam (11.5.34), r Chaitanya Mahprabhu is described as the
deliverer of the fallen souls from the ocean of material existence:
dhyeya sad paribhava-ghnam abha-doha
trthspada iva-virichi-nuta arayam
bhtyrti-ha praata-pla bhavbdhi-pota
vande mah-purua te chararavindam
O Mahprabhu! I offer my obeisance unto Your lotus feet, which
are the ultimate object of eternal meditation; which destroy illusion
and fulfil all desires; which are the supreme place of pilgrimage;
which are worshipped by Sadiva and Brahm; which are the shel-
ter of everything; which dispel the suffering of Your servants; which
tma-nivedantmik 89
mbkdt oy teo2bet ykt]

/bgT oby ,
hxe fekh] fdlr heyer]
sk 5eO ab3;y <$<
vedera pratij, rkhibra tare,

rukma-vara vipra-suta
mahprabhu nme, nady mtya,
sage bhi avadhta [4]
vederaof the Vedas; pratijthe prophecies; rkhibrato maintain; tare
for; rukma-vara (gaura-vara, puraa sundara dyuti)golden-coloured
(beautiful golden radiance); vipraof a brhma; sutaa son; mahprabhu
Mahprabhu; nmeNamed; nadyNadia, the whole world; mtya
intoxicated; sagein the company; bhibrother; avadhtar Nitynanda
Prabhu. [4]
(4) To fulfil the prophecies of the Vedas, He has appeared

with a golden complexion as a brhmas son bearing the name
Mahprabhu and driven all of Nadia mad with prema in the
company of His brother Nitynanda.
maintain all who surrender unto them; and which are the boat to
cross the ocean of material existence.
(4) vedera pratij: The prophecies of the Vedas. This refers to the
promises made in the Vedas that the Supreme Lord would appear as
r Ka Chaitanya Mahprabhu.
rukma-vara: Golden complexion. That the Lord would appear
with a golden complexion is prophesied in r Muaka-upaniad
(3.1.3):
yad paya payate rukma-vara
kartram a purua brahma-yonim
tad vidvn puya-ppe vidhya
nirajana parama smyam upaiti
90 aragati
fy ouof] Jvy mjesecl

of i feh wotV def ,
yeot[ ij_] YohU ueOr
[x of i noteg <%<
nanda-suta yini, chaitanya gosi,

nija nma kari dna
trila jagat, tumio yiy,
laha nija paritrna [5]
nandaof Nanda Mahrj; sutathe son (Ka); yiniwho; chaitanya
Chaitanya; gosigreat personage; nijaown; nmaName; karidoing;
dnagift; triladelivered; jagatthe world; tumioyou also, too; yiy
going; lahaaccept; nijaown; paritradeliverance. [5]
(5) r Chaitanya Gosi, who is Nanda Suta Himself, has

delivered the universe by distributing His Name. You too should
go and accept your deliverance.
When a soul sees the golden Lord, who is the supreme controller and
the source of Brahma, they become wise, free from the reactions of
both pious and impious activities, and pure, and they attain supreme
equanimity.
The Viu-sahasra-nma of the Mahbhrata (Dna-dharma-parva,
189) has also prophesied the divine form and Pastimes of r Chaitanya
Mahprabhu:
suvara-varo hemgo varga chandangad
sannysa-kch chhama nto nih-nti-paryaa
His complexion is golden, His limbs appear like molten gold, His
beautiful body is adorned with sandalwood paste and flower garlands,
He accepts sannys, He is equanimous and peaceful, and He is the
supreme abode of steadfast devotion (mahbhva).
tma-nivedantmik 91
mahprabhu: Bearing the Name Mahprabhu. That the Lord

would be known by the Name Mahprabhu is prophesied in r
vetvatara-upaniad (2.12):
mahn prabhur vai purua sattvasyaia pravartaka
sunirmalam ima prpti no jyotir avyaya
r Mahprabhu, the supreme master, is verily the Supreme Person
ality of Godhead. He is the originator of existence, the eternally efful-
gent Lord. By His grace one attains ultimate purity.
avadhta: Nitynanda. An avadht has been described by rla
rdhar Swm in his commentary on rmad Bhgavatam as
avajay-janais tyakto ya, one who is abandoned by general people
with disregard (because his ecstatic, purely devotional behaviour is
incomprehensible).
(5) nanda-suta: The son of Nanda. rla Jva Goswm Prabhu
has described the identity of rman Mahprabhu in his Tattva-
sandarbha (2):
anta ka bahir gaura daritgdi-vaibhavam
kalau sakrtandyai sma ka-chaitanyam rit
r Ka Chaitanya is internally Ka Himself and outwardly gold-
en. He has manifest in the Age of Kali in all His glory, accompanied
by His entourage. We take shelter of Him by performing Hari-nm-
sakrtan and related devotional services.
rman Mahprabhu is also described in the Kapila-tantra:
premligana-yogena chchintya-akti-yogata
rdh-bhva-knti-yut mrtim ek prakayet
By the loving embrace of His inconceivable potency, Ka has mani
fested a form enriched with the heart and halo of r Rdhthe
divine form of r Chaitanya Mahprabhu.
92 aragati
ms w6 ofr] aeosreo4 fe6]

myehet vtgyk[ ,
5woyobkfed] weodr weodr]
aenf weoxfl bk[ <^<
se kath uniy, siychhi, ntha!

tomra charaa-tale
bhakati-vinoda, kd iy kd iy,
pana khin bale [6]
sethis; kathmessage; uniyhearing; siychhiI have come; ntha!O
Lord!; tomraYour; charaafeet; talebeneath; bhakati-vinodaBhakti
Vinod; kd iycrying; kd iyand crying; panapersonal; khin (kath)
tale (narrative); balespeaks. [6]
(6) O Lord! Hearing this message, I have come before Your

feet. Crying incessantly, Bhakti Vinod tells the story of his life.
tma-nivedantmik 93
+(=
f wt[p wth] mjref feox m5[]
f msob[p vtg myexet ,
iDk2 heoyr] aenfw bO]
mn2 mv.odS aeoret <!<
Y fe6 w/geofdef ,
Yr ndnki] aeshonT[p
mhekt wn wtob ob3ef <@<
(9)
n karalu karama, geyna nhi bhela,
n sevilu charaa tohra
jaa-sukhe mtiy, panaku vacha-i
pekhahu chaudia ndhiyra [1]
tuhu ntha! karu-nidna
tuy pada-pakaje, tma-samarpilu
more kp karabi vidhna [2]
nnot; karalu (karilma)I did; karama (karma)pious deeds; geyna
(jna)knowledge; nhinot; bhelahappened; nnot; sevilu (sevilma)
I served; charaafeet; tohra (tomra)Your; jaamaterial; sukheby
pleasures; mtiybeing intoxicated; panaku (panake)to myself; vacha-i
(vachan kariy)cheating; pekhahu (dekhitechhi)I see; chaudia (chridik)
in the four directions; ndhiyra (andhakra)blinding darkness. [1]
tuhuYou; ntha!Lord!; karuof mercy; nidna (kara)ocean
(source); tuyYour; padafeet; pakajeat the lotus; tmaself; samarpilu
(samarpaa karilma)I fully offered; moreto me; kpmercy; karabi
please make; vidhna (vyavasth)arrangements. [2]
(1) I have never performed any good works. I have never

acquired any knowledge. I have never served Your feet. Mad-
dened by mundane pleasures, cheating my own self, I see
darkness in all directions.
94 aragati
oy myexet mueox Stgejy

feox ms iefb nthed ,
ms xeh oy joy f mxtO aef]
aeb hekj Yr ntsed <#<
pratij tohra ai yohi aragata

nhi so jnaba paramda
so hma dukti, gati n hera-i na,
b mago tuy parasda [3]
pratijpromise; tohra (tomra)Your; aithat; yohiwho; aragata
a surrendered soul; nhinot; so (sei)he; jnabawill know; paramda
illusion; sohe; hmaI; duktimisbehaviour; gatishelter; nnot; hera-i
I see; naanother; bnow; mgo (mgitechhi)I beg; tuyYour; parasda
(prasda)mercy. [3]
(2) O Lord! You are the source of all mercy. I have fully sur-
rendered myself at Your lotus feet; please make arrangements
to bestow Your mercy upon me.
(3) Your promise is that one who is surrendered will never
know illusion. I am most sinful and see no other shelter but
You; I now pray for Your mercy.
(3) pratij tohra: Your promise. As Rmchandra proclaims:

abhayam sarvad tasmai dadmy etad vrata mama
Anyone who even once sincerely surrenders unto Me, declaring, I
am Yours, and prays for fearlessnessit is My vow that I will always
grant that to them.
gati n hera-i: I see no other shelter. This sentiment has been
expressed by r Ymun chrya in his r Stotra-ratna (22):
tma-nivedantmik 95
aef hkfet6] ofAkSq m4eDy]

wb xeh xPbp myexet ,
ofy" msb" Y ofy"-msbw hpoc
5woyobkfed 5eb-set <$<
na manoratha, niea chhoata,

kab hm ha-ubhu tohr
nitya-sevya tuhu nitya-sevaka mui
bhakati-vinoda bhva sr [4]
na (anya)other; manoratha (abhila)wishes (desires); niea
(sampra-rpe)completely (fully); chhoataabandoning; kabwhen?;
hmI; ha-ubhu (ha-iba)will be; tohrYour; nityaeternally; sevyawho
is to be served; tuhuYou; nityaeternal; sevakaservant; muiI; bhakati-
vinodaof Bhakti Vinod; bhvaof the heart; sr (sra, athav samasta)es-
sence (substance, or everything). [4]
(4) When will I completely abandon all other desires and

become Yours? You are my eternal Lord, and I am Your eternal
servant. This is the essence of Bhakti Vinods heart.
na dharma-niho smi na chtma-ved

na bhaktims tvach-charaaravinde
akichano nanya-gati araya
tvat-pda-mla araam prapadye
O Supreme Refuge, I am not religious, I do not know the nature of
the soul, and I do not have any devotion to Your lotus feet. I am be-
reft and have no other shelter. Such as I am, I surrender unto the soles
of Your feet.
96 aragati
+!)=
+ekgt= wxbp ow sth ow bey ,
4f nen feox] mu xeh f wt[p]
sx sx mbot fe6 <!<
mseox wth-{[] 5kb mhekw mnSO]
mde2 mdUb aeb weox ,
y2fw notgeh] w f obvet[p
aeb n ytOky veox <@<
(10)
(prevara!) kahabu ki sarama ki bta
aichhana ppa nhi, yo hm n karalu,
sahasra sahasra beri ntha! [1]
praof my heart; vara!O Lord!; kahabuI will tell; kiwhat?; sarama
shame; kiwhat?; btaexplanation; aichhana (airpa)such (that kind);
ppasin; nhinot; yowhich; hmI; nnot; karaludid; sahasrathou-
sands; sahasraand thousands; beri (bra)of times; nthaO Lord! [1]
(1) O Lord of my heart! How can I explain my shame? O

Lord! There is no sin I have not committed thousands and
thousands of times.
(1) kahabu ki sarama ki bta: How can I explain my shame? This

can also be expressed as, How shall I express the tale of my shame?
aichhana ppa nhi sahasra beri ntha!: There is no sin I have
not committed thousands of times. This sentiment is expressed by
r Ymun chrya in his r Stotra-ratna (20):
na nindita karma tad asti loke
sahasrao yan na may vyadhyi
tma-nivedantmik 97
mde2 obvetO] Y d mdUob]

xeh m5ej wtbp sFset ,
wty jyejoy] 5wy-if-skc
hoy t vtkg myexet <#<
sohi karama-phala, bhave moke pea-i

dokh deoba ba khi
takhanaka parima, kachhu n vichralu
b pachhu tara-ite chhi [2]
dokha vichra-i, tuhu daa deobi,
hma bhoga karabu sasra
karata gatgati, bhakata-jana-sae
mati rahu charae tohra [3]
sohi (sei)those; karamaactions; phalaresults; bhave (sasre)in the
material world; moke (mke)to me; pea-i (peaa kare)crush; dokh
(doa)fault; deoba (diba)I will give; banow; khi (kke)to whom?
takhanaka (takhana)then; parimathe results; kachhu (kichhu)some;
nnot; vichraluI considered; bnow; pachhu (pichhe)afterwards; tara-
ite (uttra ha-ite)to be delivered; chhiI want. [2]
(2) The consequences of those sinful actions crash down upon

me in this material world. Who shall I now blame? Previously
I did not consider the consequences, yet now I want to be
exonerated.
so ha vipkvasare mukunda
krandmi sampraty agatis tavgre
O Mukunda! There is no sinful act in this world that I have not
committed thousands and thousands of times. Now, as the reactions
for these sins strike down upon me, I have no alternative but to
simply weep before You.
98 aragati
aenf vYtng] Yr nkd msen[p]

dr jtb kt mj[ ,
dlf drehr] Yr wn ofth[]
5woyobkfed aeS m5[ <$<
pana chaturapaa, tuy pade sopalu,

hdaya-garava dre gel
dna day-maya, tuy kp niramala
bhakati-vinoda bhel [4]
dokhafaults; vichra-i (vichra kariy)judging; tuhuYou; daapunish-
ment; deobi (dibe)will give; hmaI; bhogaexperience; karabuwill do;
sasrathe material world; karata (karite karite)while doing; gatgati
coming and going; bhakataof devotees; janapersons; saein the associa-
tion; matiheart; rahu (thkuka)may remain; charaeat the feet; tohra
Your. [3]
panamy own; chaturapaa (buddhimatt)intelligence; tuyYour;
padeat the feet; sopaluI place in the care of; hdayaof the heart; garava
(garva)pride; drefar away; gelwent; dnato the fallen; daymercy;
mayafull of; tuyYour; kpmercy; niramala (nirmala)spotless, pure;
bhakati-vinodaBhakti Vinod; desire; bhel (ha-ila)became. [4]
(3) Judging my sins, You will punish me, and I will endure the
sufferings of this material world. Yet as I come and go (revolve
within the cycle of perpetual birth and death), please let me
remain in the association of Your devotees, my heart fixed
upon Your feet.
(4) I offer my intelligence at Your feet; the pride in my heart
has gone away. You are merciful to the fallen, and Your pure
mercy has become the desire of Bhakti Vinod.
tma-nivedantmik 99
+!!=
hefs] mdx] mjx] mu ow mhet ,
aonT[p Yr nkd fowkSet <!<
skd obnkd ilbkf htkg ,
der hh mj[ Yr U nd btkg <@<
hetob te2ob mu O myexet ,
ofy"des oy Yr ao3wet <#<
(11)
mnasa, deha, geha, yo kichhu mora
arpilu tuy pade nanda-kiora [1]
sampade vipade jvane marae
dya mama gel tuy o pada varae [2]
mrabi rkhabi yo ichchha tohr
nitya-dse prati tuy adhikr [3]
mnasa (mana)mind; dehabody; geha (gha)home; yowhich; kichhu
something; moramine; arpilu (arpaa karilma)I offered; tuy (tomra)
Your; padeat the feet; nandaof Nanda Mahrj; kioraadolescent son. [1]
sampadein happiness, good fortune, affluence, health; vipadein distress,
danger, poverty, sickness, misfortune; jvanein life; maraein death; dya
(dyitva)responsibility, anxiety; mamamy; gelwent; tuyYour; othose;
padafeet; varaeby accepting, choosing. [2]
mrabi (mribe)You may kill; rkhabiYou may protect; yo (ye)which;
ichchhadesire; tohrYour; nityaeternal; dseto Your servant; prati
towards; tuyYour; adhikraauthority. [3]
(1) I have offered my mind, my body, my household, and

whatever else may be mine at Your feet, O Nanda Kior!
(2) In good times and in bad, in life and in death, all responsi-
bility has gone away by embracing Your feet.
(3) You may kill me or protect me as You wish. You have full
authority over Your eternal servant.
100 aragati
ieUob mhekr O uod myet ,

5jkx iof i xP mhet <$<
wl1 i xP u6 Yr des ,
boxpT2 ik feox aeS <%<
janmobi moye ichchh yadi tora

bhakta-ghe jani janma ha-u mora [4]
ka janma ha-u yath tuy dsa
bahir-mukha brahma-janme nhi a [5]
janmobiYou may cause to take birth; moyeto me; ichchhdesire; yadi
if; toraYour; bhakta(of a) devotee; ghein the home; jani (yena)so that;
janmabirth; ha-u (ha-uka)let be; moramy. [4]
kaa worm, insect; janmabirth; ha-umay be; yathas long as; tuy
Your; dsaservant; bahiroutward; mukhafacing; brahmaas Brahm, the
universal creator; janmesuch a birth; nhinot; adesire. [5]
(4) If it is Your desire that I take birth again, let me do so in

the home of Your devotee.
(5) Let me be born again even as a worm, so long as I can
remain Your servant. I have no desire to be born even as
Brahm, if I will be averse to You.
(5) ka janma ha-u: Let me be born again even as a worm This
sentiment has been expressed by r Ymun chrya in his r Stotra-
ratna (55):
tava dsya-sukhaika sagin
bhavanev astv api ka-janma me
itarv asatheu m sma bhd
api me janma chaturmukhtman
O Lord! Let me take birth, even as a worm, in the home of those
whose sole happiness is Your service. O Lord, never let me take birth,
even as Brahm, among those who are averse to You.
tma-nivedantmik 101
o-hpox-obxlf mu 5 ,
[5Oky yeVw s at <^<
ifw-iffl-dory-yfr ,
] /] noy Yshr <&<
bhukti-mukti-sph-vihna ye bhakta
labha-ite t ka saga anurakta [6]
janaka, janan, dayita, tanaya
prabhu, guru, pati tuhusarva-maya [7]
bhuktimundane enjoyment, exploitation; muktiliberation, renunciation;
sphdesire; vihnawithout; yewho; bhaktadevotees; labha-ite (lbha
karite)to obtain; tka (td era)their; sagaassociation; anurakta
(anurga)attachment (loving attachment). [6]
janakafather; jananmother; dayita (priya)beloved; tanayason; pra
bhuLord; guruspiritual master; patihusband; tuhuYou; sarvaall; maya
consist of. [7]
(6) I am always eager to attain the association of devotees who

are completely devoid of all desire for mundane enjoyment and
liberation.
(7) Father, mother, lover, son, Lord, Guru, husbandYou are
everywhere.
(6) bhukti-mukti-sph: Desire for mundane enjoyment and libera-

tion. In this regard the following verse from r Bhakti-rasmta-sindhu
(1.2.22) should be mentioned:
bhukti-mukti-sph yvat pich hdi vartate
tvad bhakti-sukhasytra katham abhyudayo bhavet
So long as the desires for mundane enjoyment and liberation, which
are like two witches, remain in the heart, how can the ecstasy of
devotion manifest there?
102 aragati
5woyobkfed wkx f wef

te3efe6 Y xehet nteg <*<
bhakati-vinoda kahe una kna!

rdhntha! tuhu hmra para [8]
bhakati-vinodaBhakti Vinod; kahesays; unaplease listen; kna!
(kni!)O Ka; rdhntha!O Lord of Rdh; tuhuYou; hmramy;
paralife, soul (the sole focus of my loving attachment). [8]
(8) Bhakti Vinod says, Please listen, O Kn! O Rdhnth!

You are my life and soul.
(7) tuhu sarva-maya: You are everywhere. That is to say, The

deep touch of Your connection is all-pervading. (Essentially, in all my
relationships I am relating with You.)
tma-nivedantmik 103
+!@=
CaxFV-ChhV-S ak6T uex ow xr ,
aonT[p myehet nkd Ukx drehr <!<
CaehetV aeoh yV fe6 f tox aet ,
K2f xO aeoh mwb[ myehet <@<
(12)
aha-mama-abda arthe yh kichhu haya
arpilu tomra pade ohe day-maya! [1]
mra mi ta ntha! n rahinu ra
ekhana ha-inu mi kevala tomra [2]
ahamI; mamamine; abdaof the words; artheby the meaning; yh
which; kichhuanything; hayahappens; arpiluI offered; tomraYour;
padeat the feet; oheoh!; daymercy; mayamade of. [1]
mramy; miI; tacertainly; ntha!O Lord!; ndoes not; rahinu
I remained; ramore; ekhananow; ha-inubecame; miI; kevalaonly;
tomraYours. [2]
(1) O merciful Lord! I have surrendered all that is meant by

the words I and mine at Your feet.
(1) aha mama-abda arthe: Meant by the words I and mine.

r Ymun chrya has explained this in his r Stotra-ratna (49):
vapur-diu yo pi ko pi v
guato sni yath-tath-vidha
tad aha tava pda-padmayor
aham adyaiva may samarpita
O Lord, whatever I possess in terms of this body and its parapher-
nalia, and whatever character I have acquired through the modes of
naturethis whole sense of ego I offer at Your lotus feet today.
104 aragati
CaeohV-Sk mdxl ilb axFy 4eoD[ ,

dlreo5hef aeoi dkr noS[ <#<
aehet s] mdx] mjx] avt ,
5eO] b] det] y] b"] et] 7t <$<
ms sb xO[ yb] aeoh xO des ,
myehet jkxky Kkb aeoh wot bes <%<
mi-abde deh jva ahat chhila

tvadybhimna ji hdaye paila [3]
mra sarvasva, deha, geha, anuchara
bhi, bandhu, dr, suta, dravya, dvra, ghara [4]
se saba ha-ila tava, mi ha-inu dsa
tomra ghete ebe mi kari vsa [5]
miI; abdeby the word; dehanimator of the material body; jvathe
life, the soul; ahatthe conception of I, false egotism; chhilaaban-
doned; tvadyaYour own; abhimnaego; jitoday; hdayein the heart;
paila (pravea karila)entered. [3]
mramy; sarvasvathe whole of my wealth; dehabody; gehahome;
anucharaservants; bhibrothers; bandhufriends and relatives; dr
wife; sutachildren; dravyapossessions; dvradoor; gharahouse; se
them; sabaall; ha-ilabecame; tavaYours; miI; ha-inubecame; dsa
(2) O Lord! I no longer remain mine. I have now become

Yours exclusively.
(3) I now understand that the word I means the soul who ani-
mates the material body and have thus abandoned all false egotism.
Today the ego of being Your own has entered my heart.
(3) tvadybhimna: The ego of being Your own. This means

the ego of being Your (the Lords) faithfully devoted follower
(anugata-jan).
tma-nivedantmik 105
Yoh jxehl] aeoh msbw myehet ,

myehet k2ky mv K2f aehet <^<
[-o[-mdkx mhet wy-y ,
aet mhet fkx] aeoh yV ofy <&<
tumi gha-svm, mi sevaka tomra

tomra sukhete che ekhana mra [6]
sthla-liga-dehe mora sukta dukta
ra mora nhe, prabhu! mi ta nikta [7]
servant; tomraYour; ghetein Your house; ebenow; miI; karido;
vsaresidence. [45]
tumiYou; ghaof the house; svmthe master; miI; sevakaservant;
tomraYour; tomraYour; sukhetefor Your pleasure; cheendeavours;
ekhananow; mramy. [6]
sthlagross; ligasubtle; dehewith the bodies; moramy; suktagood
deeds; duktabad deeds; raany more; moramine; nhenot; prabhu!O
Lord!; miI; tacertainly; niktafree, liberated. [7]
(45) Everything I considered minemy body, home, serv-

ants, brothers, friends, wife, children, personal belongings, and
householdhas become Yours. I have become Your servant,
and I now reside in Your house.
(6) You are the master of the house, and I am Your servant. All
my endeavours are now for Your satisfaction.
(7) Whatever good or bad deeds are performed by my gross
and subtle bodies are no longer mine, O Lord! I am free.
(7) sukta dukta: Good or bad deeds. The state of being

beyond the scope of both good and bad actions and reactions is
described in r Muaka-upaniad (3.1.3):
106 aragati
myehet Oer mhet O ohSeO[ ,

5woyobkfed aei aenkf o[[ <*<
tomra ichchhya mora ichchh miila

bhakati-vinoda ja pane bhulila [8]
tomraYour; ichchhyawith desire; moramy; ichchhdesire; miila
mixed; bhakati-vinodaBhakti Vinod; jatoday; panehimself; bhulila
forgot. [8]
(8) My desires have merged with Your desires. Today, Bhakti

Vinod has forgotten himself.
yad paya payate rukma-vara

kartram a purua brahma-yonim
tad vidvn puya-ppe vidhya
nirajana parama smyam upaiti
When a soul sees the golden Lord, who is the supreme controller and
the source of Brahma, they become wise, free from the reactions of
both pious and impious activities, and pure, and they attain supreme
equanimity.
tma-nivedantmik 107
+!#=
CaehetV bo[ky aet ow feO ,
YohO aehet he ony-b-5eO <!<
b] det] y] y] yb desl] des ,
msO yV sk skb aehet res <@<
(13)
mra balite prabhu! ra kichhu ni
tumi-i mra mtra pit-bandhu-bhi [1]
bandhu, dr, suta, sut, tava ds, dsa
sei ta sambandhe sabe mra praysa [2]
mramine; baliteto consider; prabhu!O Lord!; raanother; kichhu
something; niis not; tumi-iYou alone; mramy; mtraonly; pit
father; bandhufriend; bhibrother. [1]
bandhufriends; drwife; sutasons; sutdaughters; tavaYour; ds
maidservants; dsaservants; seithat; tacertainly; sambandhein relation-
ship; sabewith all; mramy; praysaendeavours. [2]
(1) O Lord! Nothing else is to be considered mine. You alone

are my father, my friend, and my brother.
(1) pit-bandhu-bhi: You alone are my father, my friend, and my

brother. In rmad Bhagavad-gt (11.44), Arjun prays to Ka
similarly:
tasmt praamya praidhya kya
prasdaye tvm aham am yam
piteva putrasya sakheva sakhyu
priya priyyrhasi deva sohum
Offering my prostrate obeisance unto You, I pray for Your mercy, O
worshippable Lord! As a father, friend, or lover forgives his son, dear
companion, or beloved, please mercifully forgive my offences.
108 aragati
3f] if] jx] et] CmyehetV bo[r ,

tQ wot aeoh he msbw xOr <#<
myehet wekt ykt Pneob 3f ,
myehet sFsetb"r wotb bxf <$<
5e[h feox ieof msbehe wot ,
myehet sFsekt aeoh obqr-xtl <%<
dhana, jana, gha, dvra, tomra baliy

rak kari mi mtra sevaka ha-iy [3]
tomra kryera tare uprjiba dhana
tomra sasra-vyaya kariba vahana [4]
bhla-manda nhi jni sev-mtra kari
tomra sasre mi viaya-prahar [5]
dhanawealth; janapeople; ghahousehold; dvragateway; tomraYours;
baliyconsidering; rakprotection; karido; miI; matraonly; sevaka
servant; ha-iybeing. [3]
tomraYour; kryeraof the duty; tarefor; uprjibaI will earn; dhana
money; tomraYour; sasraof the household; vyayaexpenses; kariba
I will do; vahanabearing. [4]
(2) My friends, wife, sons, and daughters are all Your serv-
ants and maidservants. All my endeavours are based on that
relationship.
(3) Considering my wealth, relatives, and household to be
Yours, only as Your servant do I maintain them.
(4) In order to maintain what is Yours, I will earn money and
bear the expenses of Your household.
(4) tomra kryera tare uprjiba dhana: In order to maintain what
is Yours, I will earn money. This practice is described as an integral
limb of devotion in Bhakti-rasmta-sindhu: tad arthe khila cheitam,
Performing all of ones endeavours for Kas sake.
tma-nivedantmik 109
myehet Oer mhet Oor ve[f ,

bg] dSf] eg] m5eif-besf <^<
of i2 [eojV ow feox wot aet ,
5woyobkfed bk[ yb 2 set <&<
tomra ichchhya mora indriya-chlan

ravaa, darana, ghra, bhojana-vsan [6]
nija-sukha lgi kichhu nhi kari ra
bhakati-vinoda bale tava sukha sra [7]
bhlagood; mandabad; nhinot; jniI know; sevservice; mtraonly;
kariI do; tomraYour; sasrein the household; miI; viayaproperty;
praharwatchman. [5]
tomraYour; ichchhyaby the desire; moramy; indriyaof the senses;
chlandirection; ravaahearing; daranaseeing; ghrasmelling;
bhojanaeating; vsandesires. [6]
nijaown; sukhahappiness; lgifor (the sake of); kichhusomething;
nhinot; kariI do; ramore; bhakati-vinodaBhakti Vinod; baledeclares;
tavaYour; sukhahappiness; srathe essence. [7]
(5) I do not know what is good or what is bad; I only serve.

I am simply a guardian of the property within Your household.
(6) I direct my sensesmy desires for hearing, seeing, smell-
ing, tasting, and so forthin accordance with Your will.
(7) I no longer endeavour for my own happiness. Bhakti
Vinod understands, Your satisfaction is the essence.
110 aragati
+!$=
byA swo[ yb] ilb mwx fr ,
CaxFV-ChhV-kh ohV m5ekj mSew-5r <!<
CaxFV-ChhV ao5hef KO he 3f ,
b ilb of i bo[V iekf hkf hf <@<
msO ao5hekf aeoh sFsekt noDr ,
xebp `bp 2eO 5bos seyeotr <#<
(14)
vastuta sakali tava, jva keha naya
aha-mama-bhrame bhrami bhoge oka-bhaya [1]
aha-mama abhimna ei mtra dhana
baddha-jva nija bali jne mane mana [2]
sei abhimne mi sasre paiy
hbuubu khi bhava-sindhu st riy [3]
vastutaactually; sakalieverything; tavaYours; jvathe individual soul;
kehasomeone; nayais not; ahamI; mamamine; bhramemistaken by;
bhramiwandering; bhogeexperiences; okalamentation; bhayafear. [1]
ahamI; mamamine; abhimnamisconceptions; eithese; mtra
only; dhanawealth; baddhabound; jvaindividual souls; nijaown; bali
considering; jneknows; manein their mind; manamind. [2]
seithis; abhimneby the conception; miI; sasrein the material
world; paiyfalling; hbuububobbing up and down; khiI experience;
bhavaof mundanity, repeated birth and death; sindhuthe ocean; st ariy
swimming. [3]
(1) In reality, everything is Yours; nothing belongs to the soul.

However, wandering (throughout material existence), bewildered
by misconceptions of I and mine, the soul laments and fears.
(2) Deep within, the conditioned soul considers his miscon-
ceptions of I and mine to be his only wealth.
tma-nivedantmik 111
myehet a5r nkd [Or Stg ,

aeoi aeoh wot[eh aeofkbdf <$<
CaxFV-ChhV-ao5hef 4eoD[ aeher ,
aet muf hh kd ef feox ner <%<
KOhe b[ odkb mx aehekt ,
axFy-hhy kt neot teo2bekt <^<
tomra abhaya pade laiy araa

ji mi karilma tma-nivedana [4]
aha-mama abhimna chhila mya
ra yena mama hde sthna nhi pya [5]
ei mtra bala prabhu! dibe he mre
ahat-mamat dre pri rkhibre [6]
tomraYour; abhayafearless; padeat the feet; laiytaking; araashelter;
jitoday; miI; karilmadid; tmaself; nivedanasubmission. [4]
ahamI; mamamine; abhimnaconceptions; chhilaaban-
doned; myato me; raagain; yenaso that; mamamy; hdein the heart;
sthnaplace; nhinot; pyaobtain; eithis; mtraonly; bala (akti)
strength (ability); prabhu!O Lord!; dibewill give; heoh; mreto me;
ahatfalse egotism, I; mamatpossessiveness, mine; drefar away;
priI am able; rkhibreto keep. [56]
(3) Having fallen into this world due to such misconception,

I flounder as I try to swim within this ocean of material existence.
(4) Taking shelter at Your feet, which are the abode of fearless-
ness, I have submitted myself unto You today.
(56) Those misconceptions of I and mine have now left
me. O Lord! So that they will never attain a place within my
heart again, please give me just this one ability: that I may be
able to keep all false egotism and possessiveness far away.
112 aragati
aeofkbdf-5eb kd d tr ,
xoef sh muf Qogw f xr <&<
tma-nivedana-bhva hde dha raya

hasti-snna sama yena kaika n haya [7]
tmaself; nivedanasubmission; bhvamood; hdein the heart; dha
firm; rayastays; hastielephant; snnabath; samasame; yenalike; kaika
(smayika mtra)momentarily (only temporarily); nnot; hayabe. [7]
(7) May the mood of self-submission remain steadfast within

my heart. May it not remain only momentarily, like the clean-
liness of an elephant.
(15) vastuta sakali tava sthna nhi pya: Everything is Yours

(may) the misconceptions of I and mine never attain a place
within my heart again. The principle underlying this prayer to sur-
render oneself to the Lord is expressed in the Padma-pura and cited
in r r Prapanna-jvanmtam:
ahaktir ma-kra syn na-kras tan niedhaka
tasmt tu namas ketri-svtantrya pratiidhyate
bhagavat-paratantro sau tadyattma-jvana
tasmt sva-smarthya-vidhi tyajet sarvam aeata
In the word nama (obeisance), the syllable ma indicates the self-
asserting ego (ahakr, lit. I am the doer), and the syllable na
indicates its prevention. Thus, the act of offering obeisance (nama)
nullifies the offerers independence. The soul is by nature subordinate
to the Supreme Lord; the souls innate function is servitude to Him.
Therefore, all actions performed with the conception, I am the doer,
should be utterly abandoned.
tma-nivedantmik 113
5woyobkfed ofy"ef-ner ,
hekj ntsed] uekx ao5hef uer <*<
bhakati-vinoda prabhu nitynanda pya

mge parasda, yhe abhimna yya [8]
bhakati-vinodaBhakti Vinod; prabhuLord; nitynandaNitynanda;
pyafeet; mgebegs; parasdamercy; yheby which; abhimnamiscon-
ceptions of I and mine; yyago. [8]
(8) At r Nitynanda Prabhus feet, Bhakti Vinod prays for

the mercy by which the misconceptions of I and mine are
dispelled forever.
(8) nitynanda pya: At r Nitynanda Prabhus feet. By the mer-

cy of r Guru, who is non-different from r Nitynanda Prabhu, all
misconception (self-establishing ego) is destroyed and servitude to the
Vaiavas is realised.
114 aragati
+!%=
ofkbdf wot myehet vtkg ,
noyy a3h aeoh] iekf obkf <!<
aeh-sh nenl feO ij_-o5ykt ,
hh-sh ante3l feoxw sFsekt <@<
msO sb nen aet ante3 aeoh ,
notxekt neO [] sb ief Yoh <#<
(15)
nivedana kari prabhu! tomra charae
patita adhama mi jne tribhuvane [1]
m-sama pp nhi jagat-bhitare
mama-sama apardh nhika sasre [2]
sei saba ppa ra apardha mi
parihre pi lajj, saba jna tumi [3]
nivedanasubmission; kariI do; prabhu!O Lord!; tomraYour; charae
at the feet; patitafallen; adhamalow; miI; jneknow; tribhuvanein the
three worlds. [1]
mlike me; samaequal; ppsinner; nhiis not; jagatthe world;
bhitarewithin; mamamy; samaequal; apardhoffender; nhikais not;
sasrein the world. [2]
seithese; sabaall; ppasins; raand; apardhaoffences; miI;
parihre (kampane)in giving up (in begging forgiveness); piI feel; lajj
shame; sabaall; jnaknow; tumiYou. [3]
(1) O Lord! I submit myself at Your feet. It is known through-

out the three worlds that I am fallen and lowly.
(2) There is no sinner within this world so sinful as I. There is
no offender within this material world so offensive as I.
(3) I feel ashamed to beg for forgiveness for all my sins and
offences. You know all of this.
tma-nivedantmik 115
Yoh obf weVt aeoh [Ob Stg

Yoh skktt kiff <$<
ij_ myehet fe6 Yoh shr ,
myeh oy ante3 Yoh wt Qr <%<
tumi vin kra mi la-iba araa?

tumi sarvevarevara, vrajendra-nandana [4]
jagata tomra ntha! tumi sarva-maya
tom prati apardha tumi kara kaya [5]
tumiYou; vinwithout; kraof whom?; miI; la-ibawill take; araa
shelter; tumiYou; sarvaof all; varaLords; varathe Lord; vrajaof
Vndvan; indraof the king; nandanadarling son, Ka. [4]
jagatauniverse; tomraYour; ntha!O Lord!; tumiYou; sarvaevery-
thing; mayaconsisting of; tomof You; pratitowards; apardhaoffences;
tumiYou; karado; kayadestroy. [5]
(4) Yet of whom shall I take shelter other than You? You are
the Lord of all Lords, Vrajendra Nandan.
(5) The world is Yours, O Lord! You are present everywhere,
and You destroy all offences committed against You.
(3) parihre pi lajj: I feel ashamed to beg for forgiveness. This

sentiment is described in the Padma-pura (and was expressed by
rla Rpa Goswm Prabhu and rla Santan Goswm Prabhu
when they surrendered unto rman Mahprabhu):
mat-tulyo nsti pptm npardh cha kachana
parihre pi lajj me ki bruve puruottama
There is no sinner so sinful as I. There is no offender so offensive as I.
O Supreme Lord, I am ashamed to pray for forgiveness for all of
my sins and offences (and all the more ashamed of my attempts to
abandon them). What more can I say than this?
116 aragati
Yoh yV o[ynd-ikft aer ,

Yoh obf aet owb aek4 drehr <^<
msO?n yb ante3l if uy ,
myehet Stgejy xOkb syy <&<
tumi ta skhalita-pada janera raya

tumi vin ra kib chhe day-maya [6]
sei-rpa tava apardh jana yata
tomra aragata ha-ibe satata [7]
tumiYou; tacertainly; skhalitafallen; padafeet; janeraof the people;
rayashelter; tumiYou; vinwithout; raelse; kibwhat; chhethere
is; daymercy; mayafull of. [6]
(6) You alone are the shelter of those who have fallen. What
else is there besides You, O merciful Lord?
(5) jagata tomra ntha tumi kara kaya: The world is Yours, O
Lord! You destroy all offences committed against You.
tasmin tue jagat tua prite prita jagat
By satisfying the Supreme Lord, the whole world becomes satisfied.
By pleasing the Supreme Lord, the whole world becomes pleased.
(6) tumi ta skhalita-pada day-maya: O merciful Lord, You
are the sole shelter of those who have fallen. This conception is
expressed in the Skanda-pura:
bhmau skhalita-pdn bhmir evvalambanam
tvayi jtpardhn tvam eva araa prabho
O Lord! As the ground is the only support for those who have fallen
upon it, so You are the only refuge for those who have offended You.
tma-nivedantmik 117
5woyobkfed Kkb [Or Stg ,

Yr nkd wkt aei aeshnTg <*<
bhakati-vinoda ebe la-iy araa

tuy pade kare ja tma-samarpaa [8]
seithat; rpaform; tavaYour; apardhoffensive; janapersons; yataall
(whom); tomraYour; aragatacoming to the shelter; ha-ibewill be;
satataalways. [7]
bhakati-vinodaBhakti Vinod; ebenow; la-iytaking; araashelter;
tuyYour; padeat the feet; karedoes; jatoday; tmaself; samarpaa
full offering. [8]
(7) In this way, everyone who has been offensive towards You
will eventually come to Your shelter.
(8) Now taking shelter, Bhakti Vinod today fully offers himself
at Your feet.
118 aragati
+!^=
aeofkbdf] Yr nkd wotV
xO nth 2l ,
A2 kt mj[] ov f tox[]
mv.odkw aef mdo2 <!<
akSew-a5r] ahy-ae3et
myehet vtgr ,
yexeky K2f obeh [o5r
4eoD 5kbt 5r <@<
(16)
tma-nivedana, tuy pade kari,
ha-inu parama sukh
dukha dre gela, chint n rahila,
chaudike nanda dekhi [1]
tmaself; nivedanasubmission; tuyYour; padeat the feet; karidoing;
ha-inuI became; paramasupremely; sukhhappy; dukhadistress; dre
far away; gelawent; chintthought, anxiety; ndid not; rahilaremained;
chaudikein the four directions; nandaecstasy; dekhiI see. [1]
(1) By surrendering myself at Your feet, I have become

supremely happy. All my distress has gone away, I have no
more anxiety, and I see ecstasy in all directions.
(1) chaudike nanda dekhi: I see ecstasy in all directions. This

state of surrender is described by Ka in rmad Bhgavatam
(11.14.13):
may santua-manasa sarv sukha-may dia
All directions are filled with happiness for one whose heart is
completely satisfied by Me.
tma-nivedantmik 119
myehet sFsekt wotb msbf]

foxb {k[t 5ejl ,
yb 2 uekx] wotb uyf]
xVkr nkd atejl <#<
aoka-abhaya, amta-dhra,
tomra charaa-dvaya
thte ekhana, virma labhiy
chhinu bhavera bhaya [2]
tomra sasre, kariba sevana,
nahiba phalera bhg
tava sukha yhe, kariba yatana,
haye pade anurg [3]
aokaof sorrowlessness; abhayaof fearlessness; amtaof immortality;
dhrareservoir; tomraYour; charaafeet; dvayatwo; thtein them;
ekhananow; virmarest; labhiyobtaining; chhinuI abandoned;
bhaveraof material existence, cyclic birth and death; bhayafear. [2]
tomraYour; sasrein the household; karibaI will do; sevanaservice;
nahibaI will not become; phaleraof the fruits; bhgshareholder; tava
Your; sukhahappiness; yheby which; karibaI will do; yatanacareful en-
deavour; hayebeing; padeto Your feet; anurgdeeply, lovingly attached. [3]
(2) Your feet are the abode of sorrowlessness, fearlessness, and

immortality. Receiving shelter beneath them, I have abandoned
all fear of material existence.
(3) I will render service in Your household and will not be-
come an enjoyer of the results. Lovingly attached to Your feet,
I will carefully endeavour for whatever pleases You.
(3) tomra sasre, kariba sevana, nhiba phalera bhg: I will
render service in Your household and will not become an enjoyer of
the results. In rmad Bhagavad-gt (2.47), r Ka describes the
souls position:
120 aragati
myehet msber A2 xr uy]

msU yV nth 2 ,
msb-2-A2 nth sd]
feSkr aob-A2 <$<
tomra sevya, dukha haya yata,

seo ta parama sukha
sev-sukha-dukha, parama sampada,
naye avidy-dukha [4]
tomraYour; sevyain service; dukhadistress; hayahappens; yataall;
sethat; oalso; tacertainly; paramasupreme; sukhahappiness; sev
service; sukhahappiness; dukhaand distress; paramasupreme; sampada
fortune; nayedestroy; avidyof ignorance; dukhadistress. [4]
(4) All the distress I encounter in Your service is also my great-

est happiness. Both the distress and the happiness that come
from engagement in Your service are my greatest fortune; they
both destroy the distress of ignorance.
karmay evdhikras te m phaleu kadchana

m karma-phala-hetur bhr m te sago stv akarmai
Your right is to engage in My service, not to enjoy the results. So engage
in My service without being motivated by any desire to enjoy the results,
and never become inclined to abandon My service.
(4) sev-sukha-dukha naye avidy-dukha: Both the distress
and the happiness that come from engagement in Your service
destroy the distress of ignorance. In rmad Bhagavad-gt (7.14), r
Ka explains that only those who unconditionally surrender unto
Him are liberated from my:
daiv hy e gua-may mama my duratyay
mm eva ye prapadyante mym et taranti te
tma-nivedantmik 121
n Ooyxes] o[ sw[]
msb-2 mnkr hkf ,
aeoh yV myehet] Yoh yV aehet]
ow wei ant 3kf <%<
prva itihsa, bhulinu sakala,

sev-sukha peye mane
mi ta tomra, tumi ta mra,
ki kja apara dhane [5]
prvaprevious; itihsahistory; bhulinuI forgot; sakalaall; sevservice;
sukhahappiness; peyeobtaining; manein the heart; miI; tacertainly;
tomraYours; tumiYou; tacertainly; mramine; kiwhat; kjaneces-
sity; aparaany other; dhanefor wealth. [5]
(5) Feeling the happiness of Your service in my heart, I have

completely forgotten all past history. I am Yours, and You are
mine. What need is there for any other wealth?
My alluring, trimodal my is insurmountable. Only those who sur-

render unto Me can transcend my.
[Translators note: In r Chaitanya-bhgavat, Madhya-khaa, 9.240, rla
Vndvan Ds hkur comments:
yata dekha vaiavera vyavahra dukha
nichaya jniha sei parnanda sukha
You should know for certain that a devotees apparent distress is
actually their ecstatic spiritual happiness.]
(5) prva itihsa: All past history. This refers to ones behaviour
prior to the beginning of their life as a devotee. In r Chaitanya-
charitmta (Antya-ll, 6.236), r Chaitanya Mahprabhu forbids
His followers from continuing to behave like common people after
taking up the practice of devotion:
122 aragati
5woyobkfed aefk òbr

myehet msbet ykt ,
sb mv wkt yb O hy
6eowr myehet 7kt <^<
bhakati-vinoda, nande ubiy,

tomra sevra tare
saba che kare, tava ichchh mata,
thkiy tomra ghare [6]
bhakati-vinodaBhakti Vinod; nandein ecstasy; ubiyplunging; tomra
Your; sevraof service; tareon account of; sabaall; cheendeavours;
karedoes; tavaYour; ichchhdesire; mataaccording to; thkiystaying;
tomraYour; gharein the house. [6]
(6) Diving in the ecstasy of Your service, Bhakti Vinod

performs all his endeavours in accordance with Your will, residing
within Your home.
grmya-kath n unibe, grmya-vrt n kahibe

Do not listen to mundane talks or speak of mundane news.
Moreover, r Chaitanya-charitmta (Antya-ll, 13.132) cites the
absence of the tendency to discuss worldly subjects as a prominent
attribute of a great devotee:
grmya-vrt n une, n kahe jihvya
ka-kath-pjdite aa-prahara yya
He never listens to mundane news, and never speaks about it either.
He passes every day engaged in discussion, worship, and other ser-
vices to Ka.
In rmad Bhgavatam (11.29.34), Ka describes to Uddhava the
transformation of a surrendering soul:
tma-nivedantmik 123
martyo yad tyakta-samasta-karm

nivedittm vichikrito me
tadmtatva pratipadyamno
When a mortal being completely abandons all mundane endeavours,
surrenders himself unto Me, and acts according to My desires, he attains
immortality and becomes fit to associate with Me.
mjek-btg
Gopttve Varaa
Embracing the Lords Guardianship
+!&=
ow ieof ow bk[ myehet 3ekhky
xO Stgejy ,
Yoh drehr noyynebf
noyy yetk ty <!<
(17)
ki jni ki bale, tomra dhmete,
ha-inu aragata
tumi day-maya, patita-pvana,
patita-trae rata [1]
kiwhat?; jniI know; kiwhat; baleby force; tomraYour; dhmetein
the abode; ha-inuI became; aragatasurrendered; tumiYou; day
mercy; mayafull of; patitafallen; pvanasaviour; patitafallen; traein
delivering; rataever engaged. [1]
(1) I do not know by what force I have taken shelter within

Your abode. You are the merciful saviour of the fallen, who is
ever engaged in delivering them.
(1) ki jni ki bale: I do not know by what force Ka explains

to Uddhava in rmad Bhgavatam (11.20.8):
yadchchhay mat-kathdau jta-raddhas tu ya pumn
na nirvio nti-sakto bhakti-yogo sya siddhi-da
125
126 aragati
5ts aehet KO he fe6

Yoh yV w/gehr ,
yb dr ne feox mhet sh
ab 7pvekb 5r <@<
bharas mra, ei mtra ntha!

tumi ta karu-maya
tava day-ptra, nhi mora sama,
avaya ghuchbe bhaya [2]
bharashope; mramy; eithis; mtraonly; ntha!O Lord!; tumi
You; tacertainly; karumercy; mayafull of; tavaYour; daymercy;
ptrarecipient; nhithere is not; moramy; samaequal; avayacertainly;
ghuchbewill dispel; bhayafear. [2]
(2) O Lord! You are merciful. This is my sole hope. There is

no candidate for Your mercy like me; certainly You will dispel
all my fear.
One who is neither excessively averse nor excessively attached (to

mundane existence) and who, by some good fortune, develops
faith in narrations about Mehis practice of bhakti-yoga results in
perfection.
(2) tava day-ptra: Candidate for Your mercy. In his r Stotra-
ratna (47), r Ymun chrya prays:
na m paramrtham eva me
u vijpanam ekam agrata
yadi me na dayiyase tad
dayanyas tava ntha durlabha
O Lord, please listen as I make before You this one petition, which
is not false, but utterly sincere: if You do not bestow Your mercy
upon me, it will be extremely difficult for You to find a more
befitting recipient of Your mercy.
Gopttve Varaa 127
aehekt yeotky wexekt Swoy

abfl o5ykt feox ,
dre[ 8ewt m7eqg myehet
a3h nehkt eox <#<
sw[ 4eoDr aeosreo4 aeoh
myehet vtk] fe6
aeoh ofy"des Yoh ne[ory
Yoh mje] ije6 <$<
mre trite, khro akati,
avan-bhitare nhi
dayla hkura! ghoan tomra,
adhama pmare trhi [3]
sakala chhiy, siychhi mi,
tomra charae ntha!
mi nitya-dsa, tumi playit,
tumi gopt, jaganntha! [4]
mreto me; triteto deliver; khrosomeone; akatipower; avan
Earth; bhitareupon; nhithere is not; daylamerciful; hkuraLord;
ghoadeclaration; tomraYour; adhamalow; pmareto the sinners;
trhi (tra kara)You deliver. [3]
sakalaeverything; chhiyabandoning; asiychhihave come; miI;
tomraYour; charaeat the feet; ntha!O Lord!; miI; nityaeternal;
dsaservant; tumiYou; playitmaintainer; tumiYou; gopt (plana-
kart)protector; jaganntha!O Lord of the universe! [4]
(3) There is no one on Earth who has the power to deliver me.
O merciful Lord! It is Your declaration that You deliver the
lowest, most sinful persons.
(4) Abandoning everything, I have come to Your feet, O Lord!
I am Your eternal servant, and You are my maintainer and
protector, O Lord of the universe!
128 aragati
myehet sw[ aeoh he des

aehekt yeotkb Yoh ,
myehet vt wot bt
aehet fox yV aeoh <%<
tomra sakala, mi mtra dsa,

mre tribe tumi
tomra charaa, karinu varaa,
mra nhi ta mi [5]
tomraYours; sakalaeverything; miI; mtraonly; dsaa servant;
mreto me; tribewill deliver; tumiYou; tomraYour; charaafeet;
karinuI did; varaa (avalambana-rpe grahaa)embrace (accept as my
support); mramine; nhinot; tacertainly; miI. [5]
(5) Everything is Yours. I am only a servant. Certainly You will

deliver me. I have embraced Your feet and no longer belong to
myself.
(3) ghoan tomra: Your declaration. This is described in r

Chaitanya-charitmta (Antya-ll, 4.68), wherein rman Mahprabhu
says to rla Santan Goswm Prabhu:
dnere adhika day kare bhagavn
The Supreme Lord bestows greater mercy upon the destitute.
(5) mra nhi ta mi: I no longer belong to myself. The result of
this type of wholesale surrender is described by Ka to Uddhava in
rmad Bhgavatam (11.29.34):
The surrendered soul becomes fit to associate with Me (he awakens
to his divine form like My own).
Gopttve Varaa 129
5woyobkfed wHeodr St
[Vkrk4 myehet ner <
QohV ante3 fekh /ov odr
ne[f wtkx yer <^<
bhakati-vinoda, kd iy araa,
layechhe tomra pya
kami apardha, nme ruchi diy,
plana karahe tya [6]
bhakati-vinodaBhakti Vinod; kd iycrying; araashelter; layechhehas
taken; tomraYour; pyafeet; kamiforgiving; apardhaoffences; nme
for Your Name; ruchi (anurga)taste (deep loving attachment); diygiving;
planaprotection; karaheplease do; tyahim. [6]
(6) Crying, Bhakti Vinod has taken shelter at Your feet. Forgiv-
ing his offences and granting him taste for Your Name, please
maintain him.
(6) kami apardha plana karahe tya: Forgiving his offences

please maintain him. Forgiving their offences and granting them taste
for the Name is the Lords maintenance of His devotees.
130 aragati
+!*=
det] np] of ikdx] w1 ne[kf ,
sTd b"ew[ aeoh o4 hkf hkf <!<
mwhkf aoTb a6T] uS owks neb ,
w-np-obbex mwhkf seodb <@<
Kkb aeshnTkg ov feox aet ,
Yoh ofeoxkb k5 sFset myehet <#<
(18)
dr, putra, nija-deha, kuumba plane
sarvad vykula mi chhinu mane mane [1]
kemane arjiba artha yaa kise pba
kany-putra-vivha kemane sampdiba [2]
ebe tma-samarpae chint nhi ra
tumi nirvhibe prabho! sasra tomra [3]
drwife; putrachildren; nijaown; dehabody; kuumbarelatives;
planein the maintenance of; sarvadalways; vykulaanxious; miI;
chhinuwas; manein mind; manein mind. [1]
kemanehow?; arjibaI will earn; arthamoney; yaafame; kiseby
what means?; pbaI will attain; kanyof daughters; putraof sons; vivha
marriage; kemanehow?; sampdibaI will arrange. [2]
ebenow; tmamyself; samarpaeby fully offering; chintanxiety;
nhinot; raany more; tumiYou; nirvhibewill maintain; prabho!O
Lord!; sasrahousehold; tomraYours. [3]
(1) Deep within, I was always anxious about the maintenance

of my wife, children, body, and relatives.
(2) How shall I earn money? How shall I attain fame? How
will I arrange the marriages of my sons and daughters?
(3) Now that I have fully offered myself, I have no more
anxiety. You will maintain Your household, O Lord!
Gopttve Varaa 131
Yoh yV neo[kb mhekt of i des ieofV ,

myehet msber 5 bD sp2 heof <$<
myehet Oer 5 sb weuT" xr ,
ilb bk[Cwot aeohV] ms yV sy" fr <%<
ilb ow wotky nekt] Yoh f wotk[ ,
aeSehe ilb wkt] yb O {k[ <^<
tumi ta plibe more nija-dsa jni

tomra sevya prabhu! baa sukha mni [4]
tomra ichchhya prabhu, saba krya haya
jva balekari mi, se ta satya naya [5]
jva ki karite pre, tumi na karile
mtra jva kare, tava ichchh phale [6]
tumiYou; tacertainly; plibewill protect; moreme; nijaYour own;

dsaservant; jniknowing; tomraYour; sevyain the service; prabhu!
O Lord!; baagreat; sukhahappiness; mniI find. [4]
tomraYour; ichchhyaby the desire; prabhuO Lord; sabaall; krya
activity; hayahappens; jvathe conditioned souls; baleconsider; karido;
miI; sethat; tacertainly; satyatruth; nayais not. [5]
(4) You will certainly maintain me, knowing me to be Your

servant. O Lord! In Your service I feel the greatest joy.
(5) All activity happens according to Your will, O Lord, yet
souls think, I do. This is not at all true.
(5) jva balekari mi, se ta satya naya: Souls think, I do. This
is not at all true. Ka explains this in rmad Bhagavad-gt (3.27):
prakte kriyamni guai karmi sarvaa
ahakra-vimhtm kartham iti manyate
Actions in the world are effected, in every respect, by the modes of
material nature. Yet one deluded by false ego thinks, I am the doer.
132 aragati
ofo xOr aeoh msobb myeher ,

jkx 5e[ h xVk[ feox mhet der <&<
5woyobkfed of i-ey" y"oir ,
myehet vtg mskb aowf xOr <*<
nichinta ha-iy mi seviba tomya

ghe bhla-manda hale nhi mora dya [7]
bhakati-vinoda nija-svtantrya tyajiy
tomra charaa seve akichana ha-iy [8]
jvathe soul; kiwhat?; kariteto act; precan; tumiYou; nado not;
karileif act; desire; mtraonly; jvasouls; karedo; tavaYour;
ichchhwill; phalemanifests. [6]
nichintadevoid of anxiety; ha-iybeing; miI; sevibawill serve;
tomyaunto You; ghein the house; bhlagood; mandabad; halewhen
happens; nhinot be; moramy; dyaresponsibility. [7]
bhakati-vinodaBhakti Vinod; nijaown; svtantryaindependence;
tyajiyabandoning; tomraYour; charaafeet; seveserves; akichana
detached; ha-iybeing. [8]
(6) What are the souls able to do if You do not act? The souls
can only desire. It is Your will alone that comes to pass.
(7) Free from all anxiety, I will serve You. Whatever hap-
pens in Your household, be it good or bad, will not be my
responsibility.
(8) Completely detached, Bhakti Vinod abandons his indepen
dence and serves Your feet.
Gopttve Varaa 133
+!(=
sT myehet vtkg sonr
nkDo4 myehet 7kt ,
Yoh yV 8ewt] myehet wwt
bo[r iefx mhekt <!<
beo3r ofwk1 aehekt neo[kb]
toxb myehet ekt ,
yln-ikfkt aeosky f odb]
teo2b jkDt nekt <@<
(19)
sarvasva tomra, charae sapiy,
paechhi tomra ghare
tumi ta hkura, tomra kukkura,
baliy jnaha more [1]
bd hiy nikae, mre plibe,
rahiba tomra dvre
pratpa-janere, site n diba,
rkhiba gaera pre [2]
sarvasvaeverything; tomraYours; charaeat the feet; sapiyoffering;
paechhiI have fallen; tomraYour; gharein the house; tumiYou; ta
certainly; hkurathe master; tomraYour; kukkuradog; baliyconsider-
ing; jnahaplease know; moreto me. [1]
bn dhiytying up; nikaenearby; mreto me; plibewill maintain;
rahibawill keep; tomraYour; dvreat the door; pratpa (pratikla, guru-
vaiava-dve)adverse (unfavourable, inimical to the spiritual master and
the devotees); janerepersons who are; siteto come; nnot; dibaI will
allow; rkhibaI will keep; gaera (durg, parikh)of the moat (impassable
ditch); preon the other side. [2]
(1) I have offered everything at Your feet and taken shelter in

Your home. You are my Master; please consider me Your dog.
134 aragati
yb ofi-if sed msobr

Po teo2kb uex ,
aehet m5eif nth-aefk
oyodf xkb yex <#<
bosr Or myehet vtg
ovob syy aeoh ,
feovky feovky ofwk1 ueOb
u2f èowkb Yoh <$<<
tava nija-jana, prasda seviy,

uchchhia rkhibe yh
mra bhojana, parama-nande,
prati-dina habe th [3]
basiy uiy, tomra charaa,
chintiba satata mi
nchite nchite, nikae yiba,
yakhana kibe tumi [4]
tavaYour; nijaown; janaperson; prasda (anugraha, ekhne anugraha
prvaka pradatta vastu)the remnants of offerings of food unto You
(mercy; in this instance meaning items mercifully bestowed); seviyserving;
uchchhiaremnants; rkhibewill leave behind; yhwhatever; mramy;
bhojanaeating; paramagreat; nandewith joy; pratievery; dinaday;
habewill be; ththat. [3]
(2) You will tie me up nearby and maintain me. I will remain
at Your doorstep. I will not allow any inimical persons to enter;
I will keep them on the far side of Your moat.
(3) Whatever remnants Your devotees leave behind after hon-
ouring Your prasd I will eat every day with great joy.
Gopttve Varaa 135
ofkit mneqg w5p f 5eobb

toxb 5ekbt 5kt ,
5woyobkfed myehekt ne[w
bo[r btg wkt <%<
nijera poana, kabhu n bhviba,

rahiba bhvera bhare
bhakati-vinoda, tomre plaka,
baliy varaa kare [5]
basiysitting up; uiylying down; tomraYour; charaafeet; chintiba
will think; satataalways; miI; nchitedancing; nchiteand dancing;
nikaenearby; yibaI will go; yakhanawhen; kibewill call; tumiYou. [4]
nijeraof my own; poaamaintenance, nourishment; kabhuever; n
not; bhvibaI will think; rahibaI will remain; bhveraof loving attach-
ment; bharein the shelter; bhakati-vinodaBhakti Vinod; tomreto You;
plakaprotector; baliyconsidering; varaachoose; karedoes. [5]
(4) While sitting up or lying down, I will always think of Your

feet. I will come to You whenever You call me, dancing all the way.
(5) I will never think about my own maintenance; I will
always remain within the shelter of loving attachment for You.
Bhakti Vinod embraces You as his maintainer.
(5) nijera poana kabhu n bhviba: I will never think about my

own maintenance. This state of surrender is described in r Bhakti-
rasmta-sindhu (1.2.195):
chint kuryn na rakyair vikrtasya yath pao
tathrpayan harau deha viramedasya rakat
As one does not worry about the maintenance of a sold animal, so one
will not worry about maintaining oneself upon fully offering ones body
unto the Supreme Lord.
136 aragati
+@)=
Yoh skTktt kiwhet ,
myehet Oer obk sif sFxet <!<
(20)
tumi sarvevarevara, vrajendra-kumra!
tomra ichchhya vive sjana sahra [1]
tumiYou; sarvevarevarathe Lord of all Lords; vrajendraof the king of
Vraja; kumrathe son, Ka; tomraYour; ichchhyaby the will; vivein
the universe; sjanacreation; sahraannihilation. [1]
(1) You are the Lord of all Lords, O Vrajendra Kumr! In

accordance with Your will, creation and annihilation take place
within the universe.
(1) tumi sarvevarevara: You are the Lord of all Lords. The
supreme position and identity of Ka is described throughout the
scriptures:
ete cha-kal pusa kas tu bhagavn svayam
indrri-vykula loka mayanti yuge yuge
(rmad Bhgavatam: 1.3.28)
All these Avatrs are manifestations or partial manifestations of the
Puru-avatrs (Kraodaky Viu, Garbhodakay Viu, and
Krodaky Viu), but Ka is Svayam Bhagavn, the Supreme
Lord Himself. In every age these Avatrs protect the demon-ridden
universe.
sjmi tan-niyukto ha haro harati tad-vaa
viva purua-rpea paripti tri-akti-dhk
In accordance with the order of r Hari, I create the universe and iva
annihilates it. r Hari, the controller of the three modes of material
nature, maintains the universe with His form of Krodaky Viu.
Gopttve Varaa 137
yb Oehy wktf sif ,

yb Oehy ob wktf ne[f <@<
tava ichchh-mata brahm karena sjana

tava ichchh-mata viu karena plana [2]
tavaYour; ichchhwill; mataaccording to; brahmthe universal crea-
tor; karenadoes; sjanacreation; tavaYour; ichchhwill; mataaccording
to; viuthe maintainer of the material nature; karenadoes; plana
maintenance. [2]
(2) In accordance with Your will, Brahm creates the universe.

In accordance with Your will, Viu maintains the universe.
vara parama ka sach-chid-nanda-vigraha

andir dir govinda sarva-kraa-kraam
(r Brahma-sahit: 5.1)
The embodiment of spiritual energy, consciousness, and ecstasy, r
Ka, who is known as Govinda, is the Supreme Lord of all Lords.
He has no origin, He is the origin of all, and He is the cause of all
causes.
aha sarvasya prabhavo matta sarva pravartate
iti matv bhajante m budh bhva-samanvit
(rmad Bhagavad-gt: 10.8)
[Ka Himself explains:] I am the origin of everything. Everything
emanates from Me. Realising this, the wise serve Me, fully imbued
with divine love.
matta paratara nnyat kichid asti dhanajaya
mayi sarvam ida prota stre mai-ga iva
O Arjun, there is nothing superior to Me. All that exists is strung
upon Me like jewels upon a thread.
138 aragati
yb Oehy oSb wktf sFxet ,

yb Oehky her ski wetejet <#<
yb Oehky ilkbt ifh-htg ,
sho-ofney-dA2-sp2-sF71f <$<
ohk4 hereb ilb aeSenekS o{kt ,
yb O obf ow4 wotky f nekt <%<
tava ichchh-mata iva karena sahra

tava ichchh-mate my sje krgra [3]
tava ichchh-mata jvera janama-maraa
samddhi-nipta dukha sukha-saghaana [4]
tavaYour; ichchhwill; mataaccording to; ivathe topmost Vaiava who
serves Ka in a wide variety of ways; karenadoes; sahraannihilation;
tavaYour; ichchhwill; mateaccording to; mythe goddess of illusion;
sjecreates; krgraprison. [3]
tavaYour; ichchhwill; mataaccording to; jveraof the individual
souls; janamabirth; maraadeath; samddhi (unnati)increase (prosperity);
nipta (avanati)decline (degradation); dukhadistress; sukhahappiness;
saghaanaoccurrence. [4]
(3) In accordance with Your will, iva annihilates the universe.

In accordance with Your will, My Dev creates her
prisonhouse.
(4) In accordance with Your will, the souls take birth and die.
In accordance with Your will, they experience prosperity and
ruin, happiness and distress.
(4) samddhi-nipta: Prosperity and ruin. The supreme authority
of Kas will is described as follows:
pane ichchhya jva koi vchh kare
ka ichchh hale tre tabe phala dhare
Gopttve Varaa 139
Yoh yV tQw aet ne[w aehet ,

myehet vtg obf aeS feox aet <^<
of ib[-mv oy 5ts 4eoDr ,
myehet Oer aeo4 of5Tt wotr <&<
michhe my-baddha jva -pe phire

tava ichchh vin kichhu karite n pre [5]
tumi ta rakaka ra plaka mra
tomra charaa vin nhi ra [6]
nija-bala-che prati bharas chhiy
tomra ichchhya chhi nirbhara kariy [7]
michhevainly; mygoddess of illusion; baddhabound; jvathe individ-
ual souls; -peall around; phirewander; tavaYour; ichchhwill; vin
without; kichhuanything; kariteto do; nnot; preable. [5]
tumiYou; tacertainly; rakakathe protector; raand; plakamain-
tainer; mramy; tomraYour; charaafeet; vinapart from; hope,
desire; nhinot; raanother. [6]
nijaown; balastrength; cheendeavours; pratiupon; bharasreli-
ance; chhiyabandoning; tomraYour; ichchhyaaccording to will;
chhiI am; nirbharadependence; kariydoing. [7]
(5) Bound by My, the souls vainly wander about. Unless it

is Your will, they are not able to do anything.
(6) You are my protector and maintainer. I aspire for nothing

other than Your feet.
(7) Abandoning reliance on my own strength and endeavour,

I depend upon Your will.
According to their will, the souls desire innumerable ends. Yet only if
Ka wills it are their desires fulfilled.
140 aragati
5woyobkfed aoy dlf aowf ,

myehet Oer yeVt ilbf htg <*<
bhakati-vinoda ati dna akichana

tomra ichchhya tra jvana maraa [8]
bhakati-vinodaBhakti Vinod; ativery; dnasurrendered; akichana
detached; tomraYour; ichchhyaaccording to will; trahis; jvanalife;
maraadeath. [8]
(8) Bhakti Vinod is completely surrendered and detached. He

lives and dies in accordance with Your will.
(7) nija-bala-che nirbhara kariy: Abandoning reliance upon

my own strength and endeavour. rla Bhakti Vinod hkur also sings
about this in his Kalya-kalpa-taru (3.3.3):
gopntha, hra ye menechhi mi
(mra) aneka yatana, ha-ila biphala,
ekhana bharas tumi
O Gopnth, I have accepted defeat. All of my endeavours were use-
less. I now rely upon You.
obeow
Virmbhtmik
Confidence in the Lords Protection
+@!=
K2f bpo0 myehet vtg ,
akSew-a5reh'y-ngT sQg <!<
sw[ 4eoDr Yr vtgwhk[ ,
noDreo4 aeoh fe6 yb ndyk[ <@<
yb nedn] fe6 toQkb aehekt ,
aet tQewT feox K 5bsFsekt <#<
(21)
ekhana bhujinu prabhu! tomra charaa
aoka-abhaymta-pra sarva-kaa [1]
sakala chhiy tuy charaa-kamale
paiychhi mi ntha! tava pada-tale [2]
tava pda-padma, ntha! rakibe mre
ra rak-kart nhi e bhava-sasre [3]
ekhananow; bhujinuI have understood; prabhu!O Lord!; tomraYour;
charaafeet; aokasorrowlessness; abhayafearlessness; amtanectar; pra
full of; sarvaall; kaamoments. [1]
sakalaeverything; chhiyabandoning; tuyYour; charaafeet; kamale
at the lotus; paiychhihave fallen; miI; ntha!O Lord!; tavaYour; pada
feet; talebeneath. [2]
(1) O Lord! Now I have understood that Your feet are always
replete with sorrowlessness, fearlessness, and immortality.
(2) I have relinquished everything at Your lotus feet and fallen
before them, O Lord!
141
142 aragati
aeoh yb ofy"desieof Kbet ,

aehet ne[f-5et K2f myehet <$<
bD A2 neOreo4 y ilbkf ,
sb A2 kt mj[] U nd btkg <%<
mi tava nitya dsajninu e-bra

mra plana-bhra ekhana tomra [4]
baa dukha piychhi svatantra jvane
saba dukha dre gela, o pada varae [5]
tavaYour; pdafeet; padmalotus; ntha!O Lord!; rakibe (rak karibe)
will protect; mreto me; raother; rakprotection; kartdoer; nhiis
not; ethis; bhavaof birth and death; sasrein this world. [3]
miI; tavaYour; nityaeternal; dsaservant; jninuI have understood;
ethis; bratime; mramy; planaprotection; bhraresponsibility;
ekhananow; tomraYour. [4]
baagreat; dukhadistress; piychhiI have experienced; svatantra
(anrita)independent (unsheltered); jvanein life; sabaall; dukhadis-
tress; drefar away; gelawent; othose; padafeet; varaeby accepting. [5]
(3) O Lord! Your lotus feet will protect me. There is no other
protector in this world of birth and death.
(4) Now I have understood that I am Your eternal servant.
The responsibility of maintaining me is now Yours.
(5) I experienced only great distress in my independent life. All
my distress has gone away by embracing Your feet.
(5) o pada varae: By embracing Your feet. In Prrthan (43.1),
rla Narottam hkur has written:
raya la-iy bhaje, tre ka nhi tyaje
ra saba mare akraa
Ka never abandons one who takes shelter and serves Him. All others
die in vain.
Virambhtmik 143
mu nd [eojr th yn wot[ ,
mu nd neOr oSb CoSbV [o5[ <^<
mu nd [o5r wye6T xO[ ,
mu nd fetd-hpof dkr 3ot[ <&<
msO ms a5r nd oSktky 3otr ,
nth aefk feov ndg jeOr <*<
ye pada lgiy ram tapasy karila

ye-pada piy iva ivatva labhila [6]
ye-pada labhiy brahm ktrtha ha-ila
ye-pada nrada-muni hdaye dharila [7]
sei se abhaya pada irete dhariy
parama-nande nchi pada-gua giy [8]
yewhose; padafeet; lgiyfor attaining; ramthe goddess of fortune
Lakm Dev; tapasyausterity; kariladid; yewhose; padafeet; piy
obtaining; ivathe chief of the demigods and topmost devotee, Mahdev;
ivatvaauspiciousness, the status of being iva; labhilaobtained; ye
whose; padafeet; labhiyobtaining; brahmthe universal creator; ktrtha
fulfilled; ha-ilabecame; yewhose; padafeet; nrada muniDevari Nrad,
the son of Brahm and Guru of Vedavys; hdayein the heart; dharila
embraced; seithose very; sethose; abhayafearless; padafeet; ireteon
the head; dhariyholding; paramagreat; nandewith joy; nchiI dance;
padaof the feet; guathe qualities; giysinging. [68]
(68) Those feet which Lakm Dev performed austeri-

ties to attain; those feet from which iva artained the quality
of ivatva, auspiciousness; those feet by which Brahm
became fulfilled; those feet which Nrad Muni embraced in
his heartholding upon my head those very feet, which are
the abode of fearlessness, I dance with great joy, chanting
their glories.
144 aragati
sFset-obnd xVky ab Pet ,

5woyobkfekd +U=nd wotkb myehet <(<
sasra-vipada hate avaya uddhra

bhakati-vinoda (o)-pada karibe tomra [9]
sasraof this material world; vipadadangers; hatefrom; avayacertainly;
uddhradeliverance; bhakati-vinodaBhakti Vinod; othose; padafeet;
karibewill do; tomraYour. [9]
(9) Your feet will surely deliver Bhakti Vinod from the dangers
of material existence.
(6) iva ivatva labhila: iva attained the quality of ivatva, auspi-
ciousness. This is described by r Kapiladev in rmad Bhgavatam
(3.28.22):
yach-chhaucha-nista-sarit-pravarodakena
trthena mrdhny adhiktena iva ivo bht
dhytur mana amala-aila-nisa-vajra
dhyyech chira bhagavata chararavindam
iva became imbued with the quality of ivatva, auspiciousness, by
bearing upon his head the holy waters of the greatest of all rivers, the
Ganges, whose origin is the foot-wash of the Supreme Lord. The sins
in the heart of one who meditates on that Supreme Lords lotus feet
are destroyed just as a mountain is levelled by an onslaught of thun-
derbolts. Thus one should always meditate on the Supreme Lords
lotus feet.
Virambhtmik 145
+@@=
Yoh yV heotkb uekt] mw yekt teo2ky nekt]
yb O-bS obf ,
aeod mdbjg] yb des ajgf]
wkt yb aeet ne[f <!<
(22)
tumi ta mribe yre, ke tre rkhite pre
tava ichchh-vaa tribhuvana
brahm di-deva-gaa, tava dsa aganaa
kare tava jra plana [1]
tumiYou; tacertainly; mribewill kill; yrewhom; kewho?; trehim;
rkhiteto protect; precan; tavaYour; ichchhwill; vaaunder the con-
trol; tribhuvanathe three worldsSvarga, Martya, and Ptl (heaven, earth,
and hell); brahmthe universal creator; diand so forth; devaof demigods;
gaathe group; tavaYour; dsaservants; aganaanumberless; karedo;
tavaYour; jraof the orders; planafollowing. [1]
(1) Who can protect one whom You will kill? The three
worlds are subservient to Your will. Brahm and the countless
demigods are Your servants and carry out Your orders.
(1) tumi ta mribe tava ichchh-vaa tribhuvana: The three
worlds are subservient to Your will. Ka describes His unassailable
will to Arjun just before the battle of Kuruketra:
mayaivaite nihat prvam eva
nimitta-mtra bhava savya-schin
All the warriors on this battlefield have already been killed by Me. O
Arjun, simply be My instrument.
brahm-di-deva-gaa kare tava jra plana: Brahm and the
countless demigods carry out Your orders. Brahm himself describes
this in rmad Bhgavatam (2.6.32):
146 aragati
yb O-hky uy] xjg aobty]

e5 {[ wkt def ,
mtej-mSew-hoy-5r] yb O-hky xr
yb ae sd b[bef <@<
yb 5kr berp br] v-suT" shdr]
--ofrohy weuT" wkt ,
Yoh yV ntkht] nt nte_nt]
yb bes 5wy-akt <#<
tava ichchh-mate yata, graha-gaa avirata

ubhubha phala kare dna
roga-oka-mti-bhaya, tava ichchh-mate haya
tava j sad balavn [2]
tavaYour; ichchhwill; matein accordance with; yataall; grahaplanets;
gaathe group of; aviratauninterruptedly; ubhaauspicious; aubha
inauspicious; phalaresults; karedo; dnagrant; rogadisease; okalamen
tation; mti (maraa)death; bhayafear; tavaYour; ichchhwill; mate
in accordance with; hayahappen; tavaYour; jorders; sadalways;
balavnpowerful. [2]
(2) In accordance with Your will, all the planets perpetually

exert their auspicious and inauspicious influences. Disease,
lamentation, death, and fear all occur in accordance with Your
will. Your orders are always predominant.
sjmi tan-niyukto ha haro harati tad-vaa

viva purua-rpea paripti tri-akti-dhk
In accordance with the order of r Hari, I create the universe
and iva annihilates it. r Hari, the controller of the three modes
of material nature, maintains the universe with His form of
Krodaky Viu.
Virambhtmik 147
sd osweh] 5wyb_s[ feh]

5wy-ikft ofy" ehl ,
Yoh yV teo2kb uekt] mw yekt heotky nekt]
sw[ obo3t obo3 Yoh <$<
tava bhaye vyu vaya, chandra-srya samudaya

sva-sva-niyamita-krya kare
tumi ta paramevara, parabrahma partpara
tava vsa bhakata-antare [3]
tavaof You; bhayeout of fear; vyuthe wind; vayablows; chandrathe
moon; sryaand the sun; samudayaall the celestial bodies; svaown;
svarespective; niyamitaprescribed; kryaduties; karedo; tumiYou; ta
certainly; paramasupreme; varacontroller; parabrahmathe supreme;
Absolute; partpara (asamorddhva)greater than the greatest (unparalleled);
tavaYour; vsaresidence; bhakatathe devotees; antarewithin. [3]
(3) Out of fear of You, the wind blows, and the moon, the sun,
and all the celestial bodies perform their respective duties. You
are the Supreme Lord, the unparalleled Supreme Absolute. You
reside in the hearts of Your devotees.
(3) tava vsa bhakata-antare: You reside in the hearts of Your

devotees. In rmad Bhgavatam (9.4.68), Viu explains:
sdhavo hdaya mahya sdhn hdaya tv aham
mad-anyat te na jnanti nha tebhyo mang api
Sdhus are My heart, and I alone am their heart. They do not know
anyone other than Me, and I do not know anyone other than them.
rla Narottam hkur sings about this in Prrthan (45.5):
tomra hdaye sad govinda-virma
govinda kahenamama vaiava para
Govinda always rests in your heart, and He declares, My devotees
are My heart.
148 aragati
sad-uddha siddha-kma, bhakata-vatsala nma,

bhakata-janera nitya-svm
tumi ta rkhibe yre, ke tre mrite pre
sakala vidhira vidhi tumi [4]
sadeternally; uddhapure; siddhafulfilled; kmadesire; bhakata
devotees; vatsalaaffectionate; nmaname; bhakatadevotees; janera
of the persons; nityaeternal; svmMaster; tumiYou; tacertainly;
rkhibewill protect; yrewhom; kewho?; trehim; mriteto kill; pre
can; sakalaall; vidhiraof destinies, laws, providence; vidhidetermining
element; tumiYou. [4]
(4) You are eternally pure. Your desires are always fulfilled.
You are known as Bhakta-vatsal, He who is affectionate to His
devotees. You are the eternal master of Your devotees. Who
can kill one whom You will protect? You are the author of all
destinies.
(4) siddha-kma: Your desires are always fulfilled. In rmad

Bhgavatam (6.9.22), the demigods describe the Lord in this way:
avismita ta paripra-kma
svenaiva lbhena sama prantam
vinopasarpaty apara hi blia
va-lgulentititarti sindhum
The eternally smiling Supreme Lord is never surprised by anything.
His desires are always fulfilled. He is self-sufficient, equanimous, and
peaceful. One who rejects Him and approaches anyone else for shel-
ter is certainly a fool; he is like one who desires to cross the ocean by
taking hold of a dogs tail.
bhakata-janera nitya-svm: You are the eternal master of Your
devotees. In rmad Bhagavad-gt (9.29), Ka says:
Virambhtmik 149
myehet vtkg fe6 wotrek4 ogney]

5woyobkfed yb des ,
obnd xOky ehl ab yexekt Yoh
toQkb]yexet K obes <%<
tomra charae ntha! kariychhe praipta,

bhakati-vinoda tava dsa
vipada ha-ite svm! avaya thre tumi,
rakibe,thra e vivsa [5]
tomraYour; charaeat the feet; ntha!O Lord!; kariychhehave done;
praiptaobeisance; bhakati-vinodaBhakti Vinod; tavaYour; dsa
servant; vipadadanger; ha-itefrom; svm!Master!; avayasurely; thre
him; tumiYou; rakibewill protect; thrahis; ethis; vivsafaith. [5]
(5) O Lord! Your servant Bhakti Vinod has offered his obeisance
at Your feet. O Master! You will certainly protect him from all
dangerthis is his faith.
samo ha sarva-bhteu na me dveyo sti na priya

ye bhajanti tu m bhakty mayi te teu chpy aham
I am equally disposed to all; no one is My enemy or My friend. Yet,
those who serve Me with devotionas they are lovingly attached to
Me, so I am lovingly attached to them.
150 aragati
+@#=
aeshnTkg mj[ ao5hef ,
feox wtbp ofi tQ-ob3ef <!<
Yr 3f ieof Y te2ob fe6
ne[" mje3f ieof wotV Yr se6 <@<
vteUob he3b uhfeylkt ,
bFSl beieUy èwob 3lkt <#<
(23)
tma-samarpae gel abhimna
nhi karabu nija rak-vidhna [1]
tuy dhana jni tuhu rkhabi ntha!
plya go-dhana jni kari tuy stha [2]
charobi mdhava! ymuna-tre
va bjota akabi dhre [3]
tmamyself; samarpaeby fully offering; gelwent; abhimna
(svasmarthya-buddhi)false egotism (conception of self-sufficiency); nhinot;
karabuI will make; nijaown; rakprotection; vidhnaarrangements. [1]
tuyYour; dhanaproperty; jniknowing; tuhuYou; rkhabiwill
protect; ntha!O Lord!; plyato be protected; gocow; dhanaproperty;
jniknowing; karidoing; tuyYour; sthacompany. [2]
charobi (pau chraa karibe)You will herd (You will tend Your cows);
mdhava!O Ka!; ymunof the river Yamun; tireon the bank; va
flute; bjota (bjiy)sounding; akabiYou will call; dhregently. [3]
(1) By fully offering myself unto You, my false egotism has

gone away. I will no longer make any arrangements to protect
myself.
(2) O Lord! Knowing me to be Your property, You will main-
tain me and keep me with You as one of Your protected cows.
(3) O Mdhava! You will herd me along the bank of the
Yamun. You will play Your flute and call me gently.
Virambhtmik 151
a7-bw hety tQ ob3ef ,

wtob sd Y mjew[-wef <$<
tQ wtob Y ofr ieof ,
nef wtbp xeh uehpfneof <%<
we[lr-mde2 wtob obfeS ,
mSe3ob fdli[ beDeUob aeS <^<
agha-baka mrata rak vidhna

karabi sad tuhu gokula-kna! [4]
rak karabi tuhu nichaya jni
pna karabu hma ymuna-pni [5]
klya-dokha karabi vin
odhabi nad-jala bobi [6]
agha-baka (vraja-bhajanera vividha vighna svarpa)the python demon,
Agha, and the crane demon, Baka (various obstacles to the practice of pure
devotion in the mood of Vraja); mrata (mriy)killing; rakprotection;
vidhnaarrangements; karabiwill do; sadalways; tuhuYou; gokulaof
Gokul; kna!O Ka! [4]
rakprotection; karabiwill do; tuhuYou; nichayacertainly; jni
I know; pnadrink; karabuwill do; hmaI; ymunaof the river Yamun;
pnithe water. [5]
klyaof Klya; dokha (doa)fault (sin); karabiYou will do; vin
destruction; odhabiYou will purify; nadof the river; jalawater; bobi
You will increase; hope. [6]
(4) By killing Aghsura, Baksura, and so on, You will always

make all arrangements for my protection, O Kn of Gokul!
(5) Knowing that You will certainly protect me, I will drink
the water of the Yamun (regardless of the fact that it is
poisoned by the serpent Klya).
(6) You will absolve Klyas offences, purify the Yamuns waters,
and thus increase my faith.
152 aragati
onry debef[ te2ob mher ,

mjene[ mjeob feh yb mxer <&<
tnoy Toy-feS obveotV ,
teo2kb bqTkg ojotbt3eot <*<
vYteff wtb ub mveot ,
tQ wtob mhekr mjew[ xot <(<
piyata dvnala rakhabi moya

gopla govinda nma tava hoya [7]
surapati durmati-na vichri
rkhabi varae giri-vara-dhri! [8]
chaturnana karaba yava chori
rak karabi moye gokula-hari! [9]
piyata (pna kariy)swallowing; dvaforest; analafire; rakhabiYou
will protect; moya (mke)to me; goplaHe who maintains the cows;
govindaHe who pleases the cows; nmanames; tavaYour; hoya (haya)
happen. [7]
surapati (indra)king of the demigods (Indra); durmatiwicked-hearted;
nadestruction; vichri (vichra kariy)deciding; rkhabiYou will pro-
tect; varaefrom the rains; giriof all mountains; varathe best (Girirj
Govardhan); dhrilifter. [8]
chaturnanaBrahm (He who possesses four faces); karabawill do;
yavawhen; chori (churi)steals; rakprotection; karabiYou will do;
moyeme; gokulaof Gokul; hari!O Lord! [9]
(7) By swallowing the forest fire, You will protect me and thus
become known as Gopl and Govinda.
(8) Deciding to level the pride of Devarj Indra, You will
protect me from his rains, O Lifter of Girirj Govardhan!
(9) When Brahm will abduct me, You will rescue me, O Lord
of Gokul!
Virambhtmik 153
5woyobkfed Yr mjew[-3f ,
te2ob mwSb wty uyf <!)<
bhakati-vinoda tuy gokula-dhana

rkhabi keava! karata yatana [10]
bhakati-vinodaBhakti Vinod; tuyYour; gokulain Gokul; dhanaprop-
erty (cow); rkhabiYou will protect; keava!O Ka!; karatadoing;
yatanacare. [10]
(10) Bhakti Vinod is one of Your cows in Gokul. O Keava!

Surely you will carefully protect him.
154 aragati
+@$=
m4eDy np/q-ao5hef ,
owtl xO[p aeoi] wef <!<
bti obonkf s2lse6 ,
msbf wtbp te3efe6 <@<
wkh je6bp xet ,
Y[sl hoghtl yet <#<
(24)
chhoata purua-abhimna
kikar ha-ilu ji, kna! [1]
varaja-vipine sakh-stha
sevana karabu rdh-ntha! [2]
kusume gt habu hra
tulas-mai-majar tra [3]
chhoataabandoning; puruamale; abhimna (puruavat bhokttv
bhimn)ego (the ego of being a male enjoyer); kikara maidservant;
ha-iluI will be; jitoday; kna!O Ka! [1]
varaja (vraja)of Vraja; vipine (knane)in the forest; sakhof girl-
friends; sthain the company; sevanaservice; karabuI will do; rdh-
ntha!O Lord of Rdh! [2]
kusumewith flowers; gt habu (gt hiba)I will string; hragarland;
tulastulas; maijewels; majar (ukta kusuma hrera madhye madhye
(1) Abandoning the false ego of a male enjoyer, today I have

become a maidservant, O Kn!
(2) In the groves of Vraja, under the guidance of Rdhs girl-
friends, I will engage in service, O Lord of Rdh!
(1) kikar: Maidservant. This refers to a maidservant of the

madhura-rasa-seviks, the gops, that is, Rdhs girlfriends who assist
Her and r Ka in Their amorous Pastimes.
Virambhtmik 155
uykf mdUbp s2lwkt ,

xeky [Ub s2l aedkt <$<
s2l odb Yr w jk[ ,
ty mxtbp wyxk[ <%<
s2l wxb] f ot ,
txob wk hh owtl <^<
yatane deobu sakh-kare

hte laoba sakh dare [4]
sakh diba tuy duhuka gale
drata herabu kuthale [5]
sakh kahaba, una sundar
rahabi kuje mama kikor [6]
sayukta)flower spikes (with tulas flower spikes set between the flowers of
the garland); traalong the garland. [3]
yatanewith care; deobu (diba)I will give; sakhof a girlfriend; karein
the hands; htein the hands; laoba (la-ibe)will take; sakhthe girlfriend;
darewith love. [4]
sakhgirlfriend; diba (dibe)will give; tuyYour; duhuka (du-janera)
both (Rdh and Ka); galeon the necks; drata (dra ha-ite)from afar;
herabuI will behold; kuthalein wonder. [5]
sakhgirlfriend; kahabawill say; unaplease listen; sundarO beauti-
ful girl; rahabi (rahibe)you will stay; kujein this forest grove; mamamy;
kikarmaidservant. [6]
(3) I will make flower garlands with tulas-majars arranged

like jewels in between the flowers.
(4) I will carefully place those garlands in the hands of one of
Rdhs girlfriends, and she will lovingly accept them in her
hands.
(5) Rdhs girlfriend will place those garlands around the
necks of You both. From afar, I will behold this in wonder.
156 aragati
je6ob he[ hkfexeotgl ,

ofoy te3ew-obkheoxfl <&<
Yr tQg-5et xehet ,
hh ww1lt myexet <*<
te3ehe3b-msbfwek[ ,
txob xehet atek[ <(<
gt habi ml manohri
niti rdh-ka-vimohin [7]
tuy rakaa-bhra hmr
mama kuja-kura tohr [8]
rdh-mdhava-sevana-kle
rahabi hmra antarle [9]
sakhgirlfriend; kahabawill say; unaplease listen; sundarO beautiful
girl; rahabi (rahibe)you will stay; kujein this forest grove; mamamy;
kikarmaidservant. [6]
gt hobiyou will string; mlgarlands; manoheart; hristealer;
niti (nitya)daily; rdh-kathe Divine Couple; vimohincompletely
enchant. [7]
tuyYour; rakaaprotection; bhraresponsibility; hmrof me;
mamamy; kujaforest; kuracottage; tohryours. [8]
rdh-mdhavaof the Divine Couple; sevanaof service; kleat the
time; rahabiyou will stay; hmramy; antarle (prve)behind (near). [9]
(6) Rdhs girlfriend will then say to me, O beautiful girl,

please stay in this forest grove as my maidservant.
(7) String beautiful garlands every day that will completely
enchant Rdh and Ka.
(8) I will take full responsibility for your maintenance. My
forest cottage is yours.
Virambhtmik 157
ye[ seoiV wnTt aeofV ,

mdUob mhekr aenf ieofV <!)<
5woyobefed ofV bey ,
s2lnkd wkt ogney <!!<
tmbula sji karpra ni

deobi moye pana jni [10]
bhakati-vinoda uni bta
sakh-pade kare praipta [11]
tmbulabetel leaves, pn; sji (sajjita kariy)preparing (with upr (are-
ca nut), lime, khayer (catechu, an extract from Indian acacia trees), cinna-
mon, clove, and various other ingredients); karpracamphor; nibringing;
deobiyou will give; moyeto me; panayour own; jniknowing. [10]
bhakati-vinodaBhakti Vinod; unihearing; bta (vkya)expression,
order; sakhof the girlfriend; padeat the feet; karedoes; praipta
obeisance. [11]
(9) When I serve Rdh and Mdhav, you will stay right
behind me.
(10) You will prepare betel leaves, fetch camphor, and hand
them to me, knowing me to be your intimate friend.
(11) Hearing her expression, Bhakti Vinod offers obeisance to
the feet of Rdhs girlfriend.
bZfeowe
Varjantmik
Rejecting the Unfavourable
+@%=
mwSb Yr ijy obov ,
wthobnekw] 5b-bf hOV
mn2[p t b ov <!<
Yr ndoboy] a-ht ug]
mS-dxkf doxV ueO ,
won[ nyo[] mj.yh] wgk5eil]
Xiohfl] mb. aeUkr 3eOV <@<
(25)
keava! tuy jagata vichitra
karama-vipke, bhava-vana-bhrama-i,
pekhalu raga bahu chitra [1]
keava!O Ka!; tuyYour; jagatamaterial world; vichitravariegated,
strange; karamaof my actions; vipke (karma-chakre)according to the
results (in the cycle of action and reaction); bhavathe mundane world of
repeated birth and death; vanain the forest; bhrama-i (bhramaa kariy)
wandering; pekhalu (dekhilma)I saw; raga (tm)hoax (trick, joke);
bahu (nn)many (various); chitra (rakama)types. [1]
(1) O Keava! Your material creation is extremely variegated.

I have wandered throughout this forest of birth and death
according to the consequences of my actions and seen so many
kinds of hoaxes.
159
160 aragati
yb wOV of i hky] o-hpo uevy]

neyOV fefeob3 {ed ,
ms sbpbw] Yr 5o-boxp2]
71eUkr obqh nthed <#<
tuy pada-vismti, -mara yantra,
klea-dahane dahi yi
kapila patajali, gautama kaabhoj,
jaimini, bauddha oye dhi [2]
tava ka-i nija mate, bhukti mukti ychata,
pta-i nn-vidha phd a
so sabuvachaka, tuy bhakti-bahir-mukha
ghaoye viama paramda [3]
tuyYour; padafeet; vismtiforgetfulness; -mara (maraa avadhi)un-
til death; yantratortures; kleaof suffering; dahane (jvlya)in the
fire; dahi (dagdha ha-iy)burning; yiI go; kapilateacher of atheistic
Skhya philosophy (systematic analysis of the material elements) who ap-
peared in the lineage of Agnidev; patajalifamous i who authored the
Yoga-stra (guidelines for aaga-yoga practice); gautamaauthor of the
Nyya-stra (principles of logic); kaabhojKada, the author of Vaieika-
daran (atomic theory); jaiminithe author of Prva-mms (theory based
on the idea that karma is an absolute principle, unassailable even by God);
bauddhaBuddhists; oye (ise)come; dhi (dhiy)running. [2]
tavaabout You; ka-i (tomra kahiy artht tomra dohi diy)explain-
ing (speaking about You, that is, appealing on Your behalf); nijatheir own;
mate (svasiddhnta)opinions (own conclusions); bhuktimundane enjoyment;
muktiliberation; ychata (ych kare artht grahaa karibra janya
anurodha kare)appeal (ask, that is, request me to accept); pta-i (ptiy)
(2) As a result of forgetting Your feet, I am being tortured

until my death, burning in a fire of suffering. Meanwhile,
Kapila, Patajali, Gautam, Kaabhoj, Jaimin, and the Bud-
dhists (the proponents of all sorts of ideologies) come run-
ning to me.
Varjantmik 161
Jbhp2-bkf 51 ms-sbp]
oftoh[ obob3 nset ,
db_ ty 5woyobkfed m5[
5wyvtg wotV set <$<
vaimukha-vachane, bhaa so-sabu,

niramila vividha pasra
daavat drata, bhakti-vinoda bhela,
bhakata-charaa kari sra [4]
setting; nnvarious; vidhakinds; phd a (jla)of traps; so (tra)they;
sabu (sakalei)all; vachaka (pratraka)cheaters; tuyYour; bhaktidevo-
tional service; bahirmukhaaverse; ghaoye (ghaya)they create; viama
terrible; paramda (bhrnti)illusion. [3]
vaimukha (vimukha)averse; vachanefor cheating; bhaa (vra)war-
riors (expert fighters); so-sabu (sei samudaya)all of them; niramilabuilt;
vividhavarious; pasra (dokna)shop; daavat (sammna)obeisance
(gesture of respect); drata (dra ha-ite)from afar; bhakti-vinodaBhakti
Vinod; bhelabecame; bhakataof the devotees; charaathe feet; kari
doing; sra (sarvasva)the be-all and end-all. [4]
(3) Speaking about You according to their own conclusions,

they implore me to accept the pursuits of either worldly enjoy-
ment or liberation by setting various types of traps. They are all
cheaters who are averse to devotion; they simply devise terrible
illusions.
(4) All these combatants have set up various shops for cheat-
ing those who are averse to You. Bhakti Vinod has offered his
respects to them all from afar and accepted the feet of Your
devotees as his be-all and end-all.
(4) daavat drata bhakata-charaa kari sra: Bhakti Vinod

has accepted the feet of Your devotees as his be-all and end-all. This
conviction has been expressed by r Deik chrya:
162 aragati
jnvalambak kechit kechit karmvalambak

vaya tu hari-dsn pda-trvalambak
Some take shelter of the path of knowledge (jn). Some take shelter
of the path of action (karma). We, however, take shelter of the sandals
of the Supreme Lords servants.
[Translators note: A recapitulation of this song by rla Bhakti
Rakak rdhar Dev-Goswm Mahrj is found in his book The
Search for r Ka:
O my Lord Ka, I see that everything is available in Your
world, which has an infinite variegated nature. Separated
from You, however, we are always feeling miseries. A con-
tinuous flow of suffering has swallowed us from birth to
death, and we cannot tolerate the pain of such misery. And
so many relief agentsKapila, Patajali, Gautam, Kada,
Jaimini, and Buddhaare running towards us, offering
their solutions.
Kapila has come with the Skhya philosophical system
of analysis saying, Analyse matter, and you will be free
from all this pain. Patajali has come with yoga, Hey,
jvtma! Come to meet Paramtm! Then all the prob-
lems of this world will go away from you. Come in
connection with Paramtm, the Supersoul. This is his
recommendation.
Gautam comes with logic, Nyya-stra, saying: There is
one Maker, one Creator, but He is indifferent. He has crea
ted this world, finished, and left it. You must try to live with
the help of your reason. Develop your reasoning faculty,
and be reasonable in all your conduct. Then only can you
help yourself in this world. There is no other remedy. Be a
good logician, and then you will be able to control the envi-
ronment with the power of reason, and you will be happy.
Then Kanda says: By chance atoms have combined,
and with the dissolution of atoms, nothing will remain.
Why do you bother? Dont care. What is fate? It is noth-
ing; ignore it. And when the body is dissolved, nothing will
remain. Why lament?
Varjantmik 163
Then with the philosophy of Karma-mms, Jaimini

says, There may be One who has connected us with this
world and our karma, but karma is all-in-all. He is an indif-
ferent inspector. He has got no hold on us any longer.
According to our karma we shall thrive or we shall go down.
So, these activities are recommended to you. If you go on
with your karma you will be happy. Of course, it cannot
be denied; karma-phal, the result of karma, diminishes and
is ended. But stick to karma, good karma, dont go to bad
karma. The result of good karma will be finished, but that
does not matter; again go on doing good karma, and the
good result will await you in heaven, and you will have a
happy life. If anything is friendly to you, it is your karma.
There is God, but He is indifferent. He is bound to serve
you whether good or bad, according to your karma. He has
no independence.
Then another class of philosophy is that of Buddha:
Only the combination of different things has created your
mental system. With the dissolution of the mental system,
nothing remains. So, somehow, we must dissolve the men-
tal system. Practise ahisa, non-violence, satya, truthfulness,
and so on.
It is seen that all these philosophers are talking either
of renunciation or of exploitation (bhukti, mukti). And by
setting different types of enchanting traps, they arrange to
capture the jva. Bhakti Vinod hkur says, But I have
come to realise that these fellows are all cheaters. And they
all have this common stand: they have no touch of Your
devotion, Your service. There, they are one. They cannot
deliver any real good. They are common to oppose Your
devotional service and supremacy. And ultimately they leave
us in chaos.
But from the ultimate standpoint, I see that they are
agents engaged by You to segregate the seriously diseased
persons to another ward, for the good of the less seriously
diseased patients. It is Your arrangement to segregate the
164 aragati
hopeless persons to another side for the benefit of the good

side. That is Your design, and they are playing at Your hand
like so many dolls. They are Your agents and they are also
serving You in some way, because nothing is outside You.
Bhakti Vinod hkur concludes by saying, I bid goodbye
to them all. I feel in my heart that I shall show respect to
all these so-called good agents from a distance; however, my
only real capital is the dust of the holy feet of Your devotees.
I rely on that dust as the source of all my prospects. I seek
to put all my energy into taking the dust of their holy lotus
feet upon my head. This is everything for me.]
Varjantmik 165
+@^=
Yr 5o-oyw[ 3T ueky tr ,
nth uykf yex y"oib ofr <!<
Yr 5o-boxpT2 s f wotb ,
mj.teobkteo3-if-hp2 f mxotb <@<
(26)
tuy bhakti-pratikla dharma yte raya
parama yatane th tyajiba nichaya [1]
tuy bhakti-bahirmukha saga n kariba
gaurga-virodhi-jana-mukha n heriba [2]
tuyYour; bhaktidevotion; pratiklaunfavourable; dharmanature; yte
in which; rayaexists; paramagreat; yatanewith care; ththat; tyajibaI
will abandon; nichayacertainly. [1]
tuyYour; bhaktidevotion; bahirmukha (ka-vimukha janera)of
persons averse (to Ka); sagaassociation; nnot; karibaI will do;
gaurgarman Mahprabhu; virodhiadverse to; janapersons; mukha
faces; nnot; heribaI will see. [2]
(1) I will certainly abandon with great care everything that is

unfavourable to devotion to You.
(2) I will not associate with those who are averse to devo-
tion to You. I will not even look at the faces of those who are
inimical to r Gaurga.
(2) bahirmukha saga: Associate with those who are averse. This
refers to the association of those who are averse to Ka. The
extreme to which such association should be abhorred is described in
the Ktyyana-sahit:
vara hutavaha-jvl pajarntar-vyavasthiti
na auri-chint-vimukha-jana-samvsa-vaiasam
166 aragati
5ooyw[ ekf f wot bsoy ,

5ot aor wek feox wot toy <#<
5ot obkte3l ne8 f wotb ,
5ot obkte3l b"e2" w f ofb <$<
bhakti-pratikla sthne n kari vasati

bhaktira apriya krye nhi kari rati [3]
bhaktira virodh grantha pha n kariba
bhaktira virodh vykhy kabhu n uniba [4]
bhaktitowards devotion; pratiklaunfavourable; sthnein a place; n
not; kariI do; vasatiresidence; bhaktiraof devotion; apriyanot dear;
kryein activities; nhinot; kariI do; ratiattachment. [3]
bhaktiraof devotion; virodhadverse to; granthaliterature; pharead;
nnot; karibaI will do; bhaktiraof devotion; virodhadverse to; vykhy
explanations; kabhuever; nnot; unibaI will listen. [4]
(3) I will not reside in a place that is unfavourable to devotion.

I will not have affection for any activities that are unfavourable
to devotion.
(4) I will not read any literature that is opposed to devotion.
I will never listen to any discourses that are opposed to devotion.
It is better to endure the pain of being locked in a cage surrounded

by blazing fire than keep the distressing association of persons averse
to Ka consciousness.
gaurga-virodhi: Persons inimical to r Gaurga. In his r
Chaitanya-chandrmta (58), r Prabodhnanda Saraswat writes:
vso me varam astu ghora-dahana-jvlval-pajare
r-chaitanya-padravinda-vimukhair m kutrachit sagama
Let me remain within a cage of blazing fire, but never in the associa-
tion of persons averse to r Chaitanyas lotus feet.
Varjantmik 167
mj.teboy ef yl6 feox heof ,

5ot be3w ef-w Y ieof <%<
gaurga-varjita sthna trtha nhi mni

bhaktira bdhaka jna-karma tuchchha jni [5]
gaurgarman Mahprabhu; varjitabereft of; sthnaplace; trthaholy
place; nhinot; mniI consider; bhaktiraof devotion; bdhakaobstructing;
jnaknowledge; karmaaction; tuchchhacontemptible; jniI think. [5]
(5) I will not consider any place bereft of r Gaurga to be

a holy place. I will consider all knowledge and activity that
obstruct devotion to be contemptible.
(4) bhaktira virodh grantha: Literature that is opposed to devo-

tion. Once, when rman Mahprabhu was describing His day of
study to Mother ach Dev, He quoted the following verse from r
Mahbhrata about worldly literature:
yasmin stre pure v hari-bhaktir na dyate
rotavya naiva tach chhstra yadi brahm svaya vadet
One should never hear a scripture that does not describe devotion to
Hari, even if it is recited by Brahm himself (the original narrator of
vedic knowledge).
(5) bhaktira bdhaka jna-karma tuchchha jni: I will consider all
knowledge and activity that obstruct devotion to be contemptible.
In rmad Bhgavatam (1.5.12), Devari Nrad instructs Vysadev:
naikarmyam apy achyuta-bhva-varjita
na obhate jnam ala nirajanam
kuta puna avad abhadram vare
na chrpita karma yad apy akraam
Even pure knowledge (jn) free from all worldly entanglement is
never beautiful if it is devoid of devotion to Achyuta. How, then, can
action (karma), which is always miserable, ever be beautiful if it is not
offered to Him, even if it is selflessly performed?
168 aragati
5ot be3w wek[ f wot aedt ,

5o-boxTp2 of i ikf ieof nt <^<
5ot beo3w x wotb bf ,
a5-dU a f wot xg <&<
uex ow 5ooyw[ bo[V ieof ,
y"oib uykf yex K ofr begl <*<
bhaktira bdhaka kle n kari dara

bhakti-bahirmukha nija jane jni para [6]
bhaktira bdhika sph kariba varjana
abhakta-pradatta anna n kari grahaa [7]
yh kichhu bhakti-pratikla bali jni
tyajiba yatane th e nichaya v [8]
bhaktiraof devotion; bdhakaencumbering; kleof times, occasions; n

not; kariI do; darafondness; bhaktidevotion; bahiroutward; mukha
facing; nijaown; janepersons; jniI know; parastrangers. [6]
bhaktiraof devotion; bdhikaopposing; sphdesires; karibaI will do;
varjanarejection; abhaktanon-devotees; pradattagiven; annafood; n
not; kariI do; grahaaacceptance. [7]
yhwhich; kichhusomething; bhaktito devotion; pratiklaunfa-
vourable; baliconsidering; jniI know; tyajibaI will reject; yatanewith
care; ththat; ethis; nichayacertainly; vword. [8]
(6) I will have no fondness for times that are encumbering

to devotion. I will consider all my relatives who are averse to
devotion to be strangers.
(7) I will abandon all desires that hinder devotion. I will not
accept any food presented to me by non-devotees.
(8) I will carefully abandon whatever I know to be unfavour-
able to devotion. This is my resolute vow.
Varjantmik 169
5woyobkfed noDV t vtkg ,

hejkr Swoy eoywk["t bkf <(<
bhakati-vinoda pai prabhura charae

mgaye akati prtiklyera varjane [9]
bhakati-vinodaBhakti Vinod; paifalling; prabhuraof the Lord; charae
at the feet; mgayebegs; akatipower; prtiklyeraof what is unfavour-
able; varjaneto reject. [9]
(9) Falling at the feet of the Lord, Bhakti Vinod prays for the
ability to abandon everything unfavourable to devotion.
170 aragati
+@&=
obqrobh aet herebedl if ,
5oS kx eg 3kt awetg <!<
KO O s fe6 f xr aehet ,
e6Tf wotkr aeoh vtkg myehet <@<
ms Vkrt hk3" obqrl ybp 5e[ ,
herebeods feox heoj mwef we[ <#<
(27)
viaya-vimha ra myvd jana
bhakti-nya duhe pra dhare akraa [1]
ei dui saga ntha! n haya mra
prrthan kariye mi charae tomra [2]
se duyera madhye viay tabu bhla
myvd-saga nhi mgi kona kla [3]
viayaby mundanity; vimhabewildered; raand; myvdillusionists
(those who consider devotion (bhakti), devotees (bhaktas), and the eternal per-
sonal Lord (Bhagavn) to be illusory); janapersons; bhaktidevotion; nya
devoid of; duheboth; pralife; dharemaintain; akraain vain. [1]
eiof these; duitwo; sagaassociation; ntha!O Lord!; nnot; haya
happen; mramy; prrthanprayer; kariyedo; miI; charaeat the
feet; tomraYour. [2]
sethose; duyeraof the two; madhyebetween; viaymaterialists; tabu
still; bhlabetter; myvdillusionists; sagaassociation with; nhinot;
mgiI ask; konaany; klatime. [3]
(1) Both materialists and illusionists (myvds) are devoid of

devotion and maintain their lives in vain.
(2) O Lord! At Your feet I pray that I will never associate with
these two kinds of offenders.
(3) Between the two of them, however, materialists are better.
I never, ever, desire the association of illusionists.
Varjantmik 171
obqor-dr ukb se3ps ner ,

afereks [k5 5o 5kt wner <$<
herebed-mdeq uet dkr noS[ ,
wykwT dr yet bsh m5[ <%<
5ot ?n aet CobqrV] CaerV ,
herebedl Caofy"V bo[r sb wr <^<
viayi-hdaya yabe sdhu-saga pya

anyse labhe bhakti bhaktera kpya [4]
myvda-doa yra hdaye paila
kutarke hdaya tra vajra-sama bhela [5]
bhaktira svarpa ra viaya, raya
myvd anitya baliy saba kaya [6]
viayiof a materialist; hdayathe heart; yabewhen; sdhusaintly devotees;
sagathe association of; pyaobtains; anysewithout toil; labheobtains;
bhaktidevotion; bhakteraof the devotees; kpyaby the mercy. [4]
myvdaof illusionism; doathe contamination; yraof whom;
hdayein the heart; paila (pravea karila)entered; kutarkewith fallacious
logic; hdayathe heart; traof him; vajraa thunderbolt; samalike; bhela
becomes. [5]
bhaktiraof devotion; svarpathe true form; raand; viaya (bhajanya-
tattva)the object (recipient of servicethe Lord); raya (bhakta-tattva)
the shelter (the devotee); myvdthe illusionists; anitya (navara)non-
eternal (transitory); baliysaying; sabaall; kayasay. [6]
(4) When the hearts of materialists come into the association

of sdhus, they easily attain devotion by the mercy of those
devotees.
(5) Once the contamination of illusionism has entered ones
heart, however, ones heart becomes as hard as a thunderbolt
by the influence of fallacious logic.
172 aragati
o3w yet w-msb bg-wlTf ,

w-ak bxekf yexet bf <&<
herebed sh 5o-oyw[ feO ,
ayKb herebeods feox veO <*<
dhik tra ka-sev ravaa-krtana

ka-age vajra-hne thra stavana [7]
myvda sama bhakti-pratikla ni
ataeva myvdi-saga nhi chi [8]
dhikfie!; tratheir; kato Ka; sevservice; ravaahearing; krtana
and chanting; kaof Ka; ageat the divine form; vajrathunderbolts;
hne (sachchidnanda vigrahake mymaya baliy kutarkstra nikepa)
strike (saying the Lords eternal, conscious, ecstatic form is illusory, they hurl
the weapon of their fallacious logic); thratheir; stavanaprayers. [7]
myvdawith illusionism; samaequal; bhaktito devotion; pratikla
unfavourable; niis not; ataevatherefore; myvdof illusionists; saga
the association; nhinot; chiI want. [8]
(6) The illusionists say that the Lord, His devotees, and devo-
tion itself are non-eternal (and thus illusory).
(7) Fie on their pretence of service to Ka! Fie on their pre-
tence of hearing and chanting Kas glories! Their prayers
to Ka are like thunderbolts hurled at His divine body.
(8) There is nothing more unfavourable to devotion than illu-
sionism. Therefore, I never desire the association of illusionists.
Varjantmik 173
5woyobkfed herebed t wotV ,

Jbb-skky Jbks feher 3otV <(<
bhakati-vinoda myvda dra kari

vaiava sagete vaise nmraya dhari [9]
bhakati-vinodaBhakti Vinod; myvdafrom illusionism; drafar
away; karidoing; vaiavaof the devotees; sagete (vaiava saga-i
myvda ha-ite niktira upya)in the association (the association of devo-
tees is the only way of deliverance from illusionism); vaisesits; nmaof the
Name; rayathe shelter; dhariholding. [9]
(9) Keeping illusionism far away, Bhakti Vinod remains in the

association of devotees and takes shelter of the Name.
174 aragati
+@*=
aeoh yV ef2dbesl ,
teo3wehe3bvtg-desl <!<
xet oh[kf aef wotV ,
xet obkrekj Ak2ky hot <@<
s2l[l feox mxot frkf ,
mdo2k[ JSb"ekw nDkr hkf <#<
(28)
mi ta svnanda-sukhada-vs
rdhik-mdhava-charaa-ds [1]
duhra milane nanda kari
duhra viyoge dukhete mari [2]
sakh-sthal nhi heri nayane
dekhile aibyke paaye mane [3]
miI; tacertainly; svnanda-sukhada (r rdh-kaikaryera kuja-viea)
the grove known as Svnanda Sukhada (the place of the personal service of
rmat Rdhr); vsa resident; rdhik-mdhavaof the Divine Couple;
charaaof the feet; dsa maidservant. [1]
duhraof the Divine Couple; milanein the meeting; nanda
ecstasy; kariI do; duhraof the Divine Couple; viyogein the separation;
dukheteby the distress; mariI die. [2]
sakh-sthal (chandrval pakera adhikta sthna)at the place known
as Sakh Sthal (the place occupied by Chandrval) nhinot; heriI look;
nayanewith my eyes; dekhileif I see; aibyke (chandrvalra pakera
anugat sakh viea)to aiby (a friend and follower of Chandrval);
paayefalls; manein my mind. [3]
(1) I am a resident of Svnanda Sukhada Kuja and a maidser-

vant of r r Rdhik-Mdhavas feet.
(2) I rejoice when the Divine Couple are united. I die in
distress when They are separated.
Varjantmik 175
mu mu oyw[ vet s2l ,

ekg A2 neO yexekt mdo2V <$<
teo3w-w ae3et wotV ,
[Oky vekx ms te3et xot <%<
Ite3ekjeob-oh[f-2 ,
oyw[if f mxot hp2 <^<
te3-oyw[ ukyw if ,
seqkg w f xr hf <&<
ye ye pratikla chandrra sakh

pre dukha pi thre dekhi [4]
rdhik-kuja d hra kari
la-ite chhe se rdhra hari [5]
r-rdh-govinda-milana-sukha
pratikla-jana n heri mukha [6]
ye yewhoever; pratiklaunfavourable; chandrraof Chandrval; sakh
girlfriends; prein my heart; dukhadistress; piI get; threof them;
dekhiseeing. [4]
rdhikof Rdhr; kujagrove; d hragloom; karidoing; la-ite
to take; chhewant; sethey; rdhraof Rdhr; hariKa. [5]
r-rdh-govindaof the Divine Couple; milanameeting; sukhahappi-
ness; pratiklaunfavourable; janaof persons; nnot; heriI look; mukha
at the face. [6]
(3) I never cast my glance towards Sakh Sthal. If I see it, I am

reminded of aiby.
(4) I feel pain in my heart whenever I see any of Chandrvals

unfavourable friends.
(5) They always want to take away Rdhs Hari and enshroud
Her grove in gloom.
5woyobkfed Ite3-vtkg ,
sknk4 nteg aylb uykf <*<
rdh-pratikla yateka jana

sambhae kabhu n haya mana [7]
bhakati-vinoda r-rdh-charae
sapechhe para atva yatane [8]
rdhtowards Rdhr; pratiklaunfavourable; yatekaall; janapersons;
sambhaein conversing; kabhuever; nnot; hayais; manain the
heart. [7]
bhakati-vinodaBhakti Vinod; r-rdhof Rdhr; charaeat the
feet; sapechhehas surrendered; para (pra)his life (heart); atvavery
greatly; yatanewith care. [8]
(6) I never look at the face of anyone who is opposed to the

ecstatic union of r Rdh and r Govinda.
(7) I never desire to speak with anyone who is inimical towards
r Rdh.
(8) Bhakti Vinod has surrendered his heart at r Rdhs feet
with great care.
aew["eow
Anuklytmik
Accepting the Favourable
+@(=
Yr 5o-aw[ mu mu we xr ,
nth uykf yex wotb ofr <!<
5o-aw[ uy obqr sFsekt ,
wotb yexeky toy Ookrt ekt <@<
ofb myehet w6 uyf wotr ,
mdo2b myehet 3eh frf 5otr <#<
(29)
tuy bhakti-anukla ye ye krya haya
parama yatane th kariba nichaya [1]
bhakti-anukla yata viaya sasre
kariba thte rati indriyera dvre [2]
uniba tomra kath yatana kariy
dekhiba tomra dhma nayana bhariy [3]
tuyYour; bhaktito devotion; anuklafavourable; ye yewhatever; krya
activities; hayaare; paramagreat; yatanewith care; ththem; kariba
I will do; nichayacertainly. [1]
bhaktito devotion; anuklafavourable; yataall; viayamaterial;
sasrein the world; karibaI will do; thtefor that; rati (sukhnveaa)
attach (search for happiness); indriyeraof the senses; dvreby the gates. [2]
(1) I will certainly perform with great care all activities that are
favourable to devotion to You.
(2) With my senses, I will take pleasure in those things within
the material world that are favourable to devotion.
177
178 aragati
myehet sekd mdx wotb mneqg ,

Jfkb Y[sl eg wotb xg <$<
wt ekt wotb myehet msb sd ,
myehet bsoyk[ bosb sd <%<
myehet msber weh ofkrej wotb ,
myehet obkoq-ikf me3 md2eOb <^<
tomra prasde deha kariba poaa
naivedya tulas ghra kariba grahaa [4]
kara dvre kariba tomra sev sad
tomra vasati-sthale vasiba sarvad [5]
tomra sevya kma niyoga kariba
tomra vidvei-jane krodha dekhiba [6]
unibaI will hear; tomraabout You; kathdiscussion; yatanacare;
kariydoing; dekhibaI will see; tomraYour; dhmaabode; nayanaeyes;
bhariyfilling. [3]
tomraYour; prasde (uchchhie)with the remnants; dehabody; kari-
baI will do; poaanourishment; naivedyaofferings; tulastulas leaves
and flower spikes; ghrasmell; karibaI will do; grahaaacceptance. [4]
karamy hands; dvrewith; karibaI will do; tomraYour; sevservice;
sadalways; tomraYour; vasatiresidence; sthalein the place; vasibaI
will reside; sarvadalways. [5]
tomraYour; sevyain the service; kmadesires; niyogaemploy; kari-
baI will do; tomraYour; vidveithose who are inimical; janeto the per-
sons; krodhaanger; dekhibaI will show. [6]
(3) I will carefully listen to discussions about You. Beholding

Your abode, I will fill my eyes.
(4) I will maintain my body with Your remnants alone. I will
savour the fragrance of the tulas leaves and majars that have
been offered to You.
(5) With my hands, I will always engage in Your service. I will
always reside in a place where You reside.
nuklytmik 179
KO?kn sb'o aet s5eb ,

Yr aw[ xVkr [w 5eb <&<
Yr 5-aw[ uex uex wot ,
Yr 5o-aw[ bo[V yex 3ot <*<
ei-rpe sarva-vtti ra sarva-bhva
tuy anukla haye labhuka prabhva [7]
tuy bhakta-anukla yh yh kari
tuy bhakti-anukla bali th dhari [8]
ei-rpein this way; sarvaall; vttimy faculties, my propensities; raand;
sarvaall; bhvathoughts; tuyYour; anuklafavourable; hayebeing;
labhukamay obtain; prabhvaglory. [7]
(6) I will engage all my desires in Your service. I will show

anger towards those who are inimical to You.
(7) Having become favourable to devotion in these ways, may
all of my actions and thoughts gain glory.
(7) tomra sevya labhuka prabhva: May all of my actions and
thoughts gain glory. In his Prema-bhakti-chandrik (2.10), rla
Narottam hkur describes how one can engage lust, anger, greed, and
so forth, in devotional service:
kma ka-karmrpae, krodha bhakta-dvei-jane,
lobha sdhu-sage hari-kath
moha ia-lbha-vine, mada ka-gua-gne,
niykta kariba yath tath
I will engage my selfish desires by offering my actions to Ka; I will
direct my anger towards those inimical to the devotees; I will
engage my greed in hearing and discussing the Lord in the as-
sociation of sdhus; I will become bewildered if I am unable to
obtain my beloved master; and I will madly chant Kas glories in
an intoxicated mood. In this way, I will befittingly engage my ene-
mies in the Lords service.
180 aragati
5woyobkfed feox iekf 3e3 ,

5o-aw[ yet xP sb w <(<
bhakati-vinoda nhi jne dharmdharma

bhakti-anukla tra ha-u saba karma [9]
tuyYour; bhaktato the devotee; anukla (bhaktera anuklat
bhagavnera nuklyera-i samna)favourable (that which is favourable
to devotees is as good as that which is favourable to the Lord); yh yh
whatever; kariI do; tuyYour; bhaktidevotion; anuklafavourable; bali
considering; ththat; dhariI hold. [8]
bhakati-vinodaBhakti Vinod; nhinot; jneknows; dharmapiety;
adharmaand impiety; bhaktito devotion; anuklafavourable; traof
him; ha-umay be; sabaall; karmaactions. [9]
(8) Whatever I do that is favourable to Your devotees I consider

to be favourable to devotion to You.
(9) Bhakti Vinod knows neither religion nor irreligion. May
all his actions be favourable to devotion.
nuklytmik 181
+#)=
mjeh3ekh 5if-awk[ ,
he6pt Iflt shYk[ <!<
yox hex to5-w-w1lkt ,
Jb8bp xeh tyo1fl-ylkt <@<
mj.t5wy-or mbS-d3ef ,
oy[w-Y[slhe[-mSe5hef <#<
(30)
godruma-dhme bhajana-anukle
mthura r-nandvara-sama-tule [1]
tahi mha surabhi-kuja-kure
vaihabu hma suratain-tre [2]
gaura-bhakata-priya vea dadhn
tilaka-tulas-ml-obhamn [3]
godruma (abhinna nanda grm)the island known as Godrum (the non-
different form of r Nanda Grm of Vraja Dhm); dhmein the abode;
bhajanadevotional service; anuklefavourable to; mthuraof Mathur
(Vraja); r nandvara (parvata o tadupasthita grma)the mountain and
village situated on top of the mountain where Nanda Mahrj resides; sama
equal; tulein comparison; tahi (tra)there; mha (mjhe)within; surabhi
known as Surabhi; kujain the grove; kurein a cottage; vaihabu
(basiba)will reside; hmaI; suratain (bhagrath)of the Ganges; treon
the bank; gauraof rman Mahprabhu; bhakatato the devotees; priya
dear; veaappearance; dadhna (dhraa kariy)wearing; tilakamarkings
made with gop-chandan clay which signify the body to be a temple; tulas
of tulas; mlnecklace; obhamnbeautiful. [13]
(13) In the abode of Godrum, which is most favourable to

devotional service and non-different from r Nandvar in r
Mathur Maal, I will reside in a small cottage in Surabhi
Kuj on the bank of the Ganges, wearing tilak, a beautiful tulas
ml, and the garb most dear to r Gaurasundars devotees.
182 aragati
vw] bw[] wd] yhe[ ,

mteny oftohb w obSe[ <$<
he3bl] he[yl] P8ebp yekx ,
4er-hn wtbp yox hekx <%<
champaka, bakula, kadamba, tamla

ropata niramiba kuja vila [4]
mdhav, mlat, uhbu the
chhy-maapa karabu tahi mhe [5]
champakatree known as the champak (Magnolia champaca or Michelia
champaca); bakulatree known as the bakul (Mimusops elengi); kadamba
tree known as the kadamba (Neolamarckia cadamba or Anthocephalus cad-
amba); tamlatree known as the taml (Garcinia xanthochymus or Garcinia
tinctoria); ropata (ropaa kariy)planting; niramibaI will make; kuja
a grove; vilagreat. [4]
mdhava flowering vine known as mdhav (Hiptage madablota or
Hiptage benghalensis); mlata flowering vine known as mlat (Aganos-
ma dichotoma); uhbuI will make to climb; thethere; chhyshade;
maapa (nirmita pavitra raya sthna)pavilion (a pure, constructed,

sheltered area); karabuI will make; tahithere; mhewithin. [5]
(4) Planting champak, bakul, kadamba, and taml trees, I will

establish a large grove.
(5) I will plant mdhav and mlat creepers to climb those
trees, and in the middle of the grove I will make a shady
pavilion.
(2) surabhi-kuja: The place where Mrkaeya Muni obtains the mer-
cy of r Gaura. rla Bhakti Vinod hkur made a bhajan-kur here.
(3) gaura-bhakta-priya vea: Garb most dear to the devotees of r
Gaurga. This refers to the twelve marks of gop-chandan clay that
signify the body to be a temple of the Supreme Lord (tilak), the neck-
lace of tulas beads worn around the neck, and so on.
nuklytmik 183
mtenbp y whbfteoi ,
uo6] ieoy] hl obteib seoi <^<
hk bseUbp Y[sl hxetegl ,
wlf-s yox te2b aeofV <&<
Jbbif sx jeUbp feh ,
ir mjeh ir mj.t ow 3eh <*<
ropabu tatra kusuma-vana-rji
ythi, jti, mall virjaba sji [6]
mache basobu tulas-mahr
krtana-sajja tahi rkhaba ni [7]
vaiava jana saha gobu nma
jaya godruma jaya gaura ki dhma [8]
ropabuI will plant; tatrathere; kusumaflowers; vanagarden; rji (re)
rows; ythiflower known as jthi ( Jasminum molle or Jasminum auricula-
tum); jtiflower known as jti ( Jasminum officinale); mallflower known as
malli ( Jasminum sambac); virjaba (virja karibe)I will situate; sji (sajita
ha-iy)decorating (being decorated). [6]
mache (ved)on a raised platform (altar); basobuI will place; tulas-
mahrthe great queen Tulas Dev; krtanafor musical glorification; saj-
ja (sja-sarajma)instruments (equipmentmdagas, kartls); tahithere;
rkhabaI will keep; nibringing. [7]
vaiavadevotee; janapersons; sahawith; gobu (ghiba)I will sing;
nmathe Name of the Lord; jayaall glories; godrumato Godrumdwp;
jayaall glories; gauraof Lord Gaurga; kito; dhmathe divine abode. [8]
(6) I will plant rows of various forest flowers there and decora-
tively arrange jthis, jtis, and malls.
(7) I will place Tulas Mahr on a raised platform and keep
instruments for krtan there.
(8) In the association of devotees, I will sing the Name. All glo-
ries to Godrumdwp! All glories to the abode of r Gaurga!
184 aragati
5woyobkfed 5o-aw[ ,
ir w] hp] tfdlw[ <(<
bhakati-vinoda bhakti-anukla
jaya kuja, muja, suranad-kla [9]
bhakati-vinodaBhakti Vinod; bhaktito devotion; anuklafavourable;
jayaall glories; kujagrove; muja (taviea, ara)grass, reeds; suranad
(gag)of the Ganges; kla (taa)the bank. [9]
(9) Bhakti Vinod glorifies all that is favourable to devotion.

All glories to the groves, the grass, and the bank of the River
Ganges!
nuklytmik 185
+#!=
5wy- vtg-mtgp
5if-aw[ ,
5wy-msb nth oso
mh[oywet h[ <!<
(31)
uddha-bhakata charaa-reu,
bhajana-anukla
bhakata-sev, parama-siddhi,
prema-latikra mla [1]
uddhapure; bhakataof devotees; charaaof the feet; reudust; bhajana
devotion; anuklafavourable; bhakatato the devotees; sevservice;
paramasupreme; siddhifulfilment; premadivine love; latikraof the
creeper; mlathe root. [1]
(1) Pure devotees foot-dust is favourable to devotion. Service

to the devotees is the supreme fulfilment and the root of the
creeper of prema.
(1) uddha-bhakata charaa-reu: Pure devotees foot-dust. In

rmad Bhgavatam (5.12.12), Ja Bhrat advises:
rahgaaitat tapas na yti
na chejyay nirvapad ghd v
na chchhandas naiva jalgni-sryair
vin mahat-pda-rajo bhiekam
O Mahrj Rahga, regardless of whether one engages in austerities,
performs worship according to scriptural guidelines, takes sannys, fol-
lows the religious principles of household life, studies the Vedas, or wor-
ships the deities of the natural elements, one can never attain devotion
without bathing in the foot-dust of pure devotees.
186 aragati
he3b-oyo6 5o iffl
uykf ne[f wot ,
wbsoy] bsoy bo[V
nth aedkt bot <@<
mj.t aehet] mu sb ekf]
wt[ hg tk ,
ms sb ef] mxotb aeoh]
gor-5wy-sk <#<
mdhava-tithi, bhakti-janan,
yatane plana kari
ka-vasati, vasati bali,
parama dare bari [2]
mdhava-tithiholy days which are especially related to Hari, such as r
Harivsar (Ekda ), the appearance day of Ka, and so on; bhaktiof de-
votion; jananthe mother; yatanewith care; planaobserve; kariI do;
kaof Ka; vasati (r dhma)holy abode; vasatimy dwelling place;
baliconsidering; paramagreat; darewith adoration; bari (varaa kari)
I choose, accept. [2]
(2) I carefully observe the holy days related to Mdhava; they

are the mother of devotion. With great adoration, I embrace
Kas abode as my own.
Additionally, in r Chaitanya-charitmta (Antya-ll, 16.60), it is

explained:
bhakta-pada-dhli ra bhakta-pada-jala
bhakta-bhukta-eaei tina sdhanera bala
The dust of the devotees feet, the water that has washed the devotees
feet, and the devotees food remnantshonouring these gives one
strength to engage in devotional practices.
nuklytmik 187
hdbe] ofky hf]

abst sd uekv ,
mj.t-oboxy wlf ofV
aefk dr fekv <$<
upj[hoT] mdo2r mhet]
nth aef xr ,
sed-msb] wotky xr]
sw[ n-ir <%<
gaura mra, ye saba sthne,

karala bhramaa rage
se saba sthna, heriba mi,
praayi-bhakata-sage [3]
mdaga-vdya, unite mana,
avasara sad yche
gaura-vihita, krtana uni,
nande hdaya nche [4]
gauraGaurasundar; mramy; yewhich; sabaall; sthnein the places;
karaladid; bhramaatour; rage (llya)during Pastimes; sethose; saba
all; sthnaplaces; heribawill behold miI; praayiloving; bhakataof
devotees; sagein the company. [3]
mdagaof the clay drum; vdyasound; uniteto hear; manaheart;
avasara (suyoga)opportunity; sadalways; ychebegs; gauraby r
Gaurasundar; vihita (anumata)prescribed; krtanathe musical glorification;
unihearing; nandewith joy; hdayaheart; nchedances. [4]
(3) In the company of loving devotees, I behold all the places

my Gaurasundar visited during His Pastimes.
(4) My heart always begs for the opportunity to hear the
sound of the mdaga. Hearing the krtan prescribed by r
Gaurasundar, my heart dances with joy.
188 aragati
mu odf jkx] 5if mdo2]

jkxky mjek[ew 5er ,
vtgsl3p mdo2r j]
2 f slh ner <^<
yugala-mrti, dekhiy mora,

parama-nanda haya
prasda-sev karite haya,
sakala prapacha jaya [5]
ye dina ghe, bhajana dekhi,
ghete goloka bhya
charaa-sdhu, dekhiy gag,
sukha n sm pya [6]
yugalaof the Divine Couple; mrtiDeity form; dekhiybeholding; mora
my; paramagreat; nandajoy; hayahappens; prasdaof the remnants
of food offerings; sevservice; karitein doing; hayahappens; sakalaall;
prapacha (pacha-bhta nirmita jagat)the universe made of the five mate-
rial elements; jayaconquest. [5]
yewhich; dinadays; ghein house; bhajanadevotional service; dekhi
I see; ghetewithin house; golokathe spiritual abode of Ka; bhya
(anubhta haya)is experienced; charaa-sdhu (r-charamta)the nectar
of the feet of the Lord; dekhiyseeing; gagriver Ganges; sukhahappi-
ness; nno; smlimit; pyaobtains. [6]
(5) Beholding the Deity forms of the Divine Couple, I feel

great joy. By honouring prasd, I overcome the entire material
creation.
(6) On days when I see devotional service going on within
my home, I feel that Goloka has manifested there. Seeing the
Ganges, the river of nectar that emanates from the Lords feet,
my happiness has no limit.
nuklytmik 189
Y[sl mdo2V iDer eg]

he3bkyeqgl ieofV ,
mj.t-or Sew msbkf
ilbf se6Tw heof <&<
5woyobkfed w5ikf
aw[ ner uex ,
oy odbks nth k2
lwet wtkr yex <*<
tulas dekhi juya pra,

mdhava-toa jni
gaura-priya ka sevane,
jvana srthaka mni [7]
tulasthe dearmost plant of Ka; dekhiseeing; juyarelieves; pra

my heart; mdhava-toa (Gaura-ka-priy)pleasing to Mdhava
(pleasing to r Gaura Ka); jniknowing; gauraof r Gaurasundar;
priyadear, favourite; kapreparations of leafy greens; sevaneby serving;
jvanamy life; srthaka (saphala)successful; mniI consider. [7]
(7) Seeing Tulas Dev relieves my heart, for I know she

is pleasing to Mdhava. By honouring k, a favourite of r
Gaurasundar, I consider my life successful.
(7) gaura-priya ka: k, a favourite of r Gaurasundar.
i jneprabhura santoa baa ke

(r Chaitanya-bhgavat: Antya-ll, 4.279)
ach Dev knows the Lord is greatly pleased by k, preparations of
leafy greens.
190 aragati
bhakati-vinoda, ka-bhajane,
anukla pya yh
prati-divase, parama-sukhe,
svkra karaye th [8]
bhakati-vinodaBhakti Vinod; kaof Ka; bhajanefor the service;
anuklafavourable; pyaobtains; yhwhatever; pratievery; divaseon
the day; paramagreat; sukhewith happiness; svkra (agkra)accept-
ance; karayedoes; ththat. [8]
(8) Whatever Bhakti Vinod obtains that is favourable to the

service of Ka he accepts every day with the greatest joy.
nuklytmik 191
+#@=
te3ewy1-ww1lt ,
mjebfny] uehpfylt <!<
whsktebt] hefsj ,
wo[fofl obnp[yt <@<
bFSlb1] mjew[] 3ltshlt ,
b'ebfy/-[oyw-beflt <#<
(32)
rdh-kua-taa-kuja-kura
govardhana-parvata ymuna-tra [1]
kusuma-sarovara, mnasa-gag
kalinda-nandin vipula-tarag [2]
va-vaa, gokula, dhra-samra
vndvana-taru-latik-vnra [3]
rdhof Rdhr; kuathe pond; taaon the bank; kujain a grove;
kura (r kera vilsa-bhavana)the cottage (amorous pleasure-house of
r Ka); govardhanaknown as Govardhan (He who nourishes the cows);
parvatathe hill; ymunaof the Yamun; trathe bank. [1]
kusuma-sarovarathe pond near Govardhan Hill; mnasa-gaga pond
near Govardhan Hill; kalinda-nandinof the river Yamun (the daughter of
Mount Kalinda); vipulagreat; taragwaves. [2]
va-vaathe place beneath a banyan tree near the site of the rsa-ll
in Vndvan where Ka stands and plays His flute; gokulathe land of
Kas Pastimes; dhra-samraa site of various Pastimes of Ka (lit. gen-
tle breeze); vndvanaof the homeland of Ka (lit. forest of tulas); taru
trees; latikvines; vnra (vetasa vka)palm trees. [3]
(1) The cottage in the grove on the bank of Rdh Kua,

Govardhan Hill, the banks of the river Yamun
(2) Kusum Sarovar, Mnasa Gag, the great waves of the
Yamun
192 aragati
2jh'jw[] h[r-beyes ,
hrt]ht] hpt[l-ob[es <$<
mbgp] S] ndov] mh7he[ ,
bs] SSe] S] wtye[ <%<
upj[ob[eks aw[ ieof ,
[l[-ob[es-Plnw heof <^<
khaga-mga-kula, malaya-vtsa
mayura, bhramara, mural-vilsa [4]
veu, ga, pada-chihna, megha-ml
vasanta, aka, akha, karatla [5]
yugala-vilse anukla jni
ll-vilse uddpaka mni [6]
khagabirds; mgaanimals; kulamultitudes; malaya (vasanta)springtime;
vtsa (samraa)breezes; mayurapeacocks; bhramarabumblebees; mural
of the eighteen-inch wooden flute known as mural ; vilsaplay. [4]
veuthe six-inch whistling flute known as veu; gahorn; pada-
chihnafootprints (of the cows); meghaof clouds; mlrows; vasanta
springtime; akamoon; akhaconch; karatlahand-cymbals. [5]
yugalaof the Divine Couple; vilsewithin the Pastimes; anukla
favourable; jniI know; ll-vilsein Their Pastimes of love; uddpaka
stimulate; mniI think. [6]
(3) Va Va, Gokul, Dhra Samra, the trees, the vines, the
palms of Vndvan
(4) The birds, the animals, the cool springtime breeze, the
peacocks, the bumblebees, the play of the mural flute
(5) The veu flute, the buffalo-horn bugle, the footprints,
the rows of clouds, the springtime, the moon, the conch, the
kartls
nuklytmik 193
K sb m4eDy wex feox ueP ,

K sb m4eDy nteg xeteP <&<
5woyobkfed wkx f wef
Yr Plnw xehet nteg <*<
nhi yu
e saba chhoata kh
e saba chhoata para hru [7]
bhakati-vinoda kahe una kna!
tuy uddpaka hmra para [8]
ethese; sabaall; chhoataabandoning; kh (kotho)somewhere; nhi
not; yuI will go; ethese; sabaall; chhoataabandoning; paramy life;
hru (hri)I will lose. [7]
bhakati-vinodaBhakti Vinod; kahesays; unaplease listen; kna!O
Ka!; tuyof You; uddpaka (smraka vastu-samha)stimulating (all
things which cause remembrance); hmramy; paralife and soul. [8]
(6) I know all of these things are favourable to the Divine Couples
Pastimes. I know they all stimulate Their loving Pastimes.
(7) I will never abandon these things and go elsewhere. I will
lose my life if I abandon these things.
(8) Bhakti Vinod says, Please listen, O Kn! All these things
that remind me of You are my life and soul.
5if-[e[s
Bhajana-Llas
Hankering for Service
+!=
xot mx
nk noDr] ajoy xOr]
f mdo2V Pner aet ,
ajoyt joy] vtkg Stg]
myeher wot set <!<
(1)
hari he!
prapache paiy, agati ha-iy,
n dekhi upya ra
agatira gati, charae araa,
tomya karinu sra [1]
hariLord; heoh!; prapache (pcha-bhautika jagate)in the material
world (composed of the five gross elements, namely, earth, water, fire, air,
and space); paiyfalling; agati (asatkta)helpless (a wrong-doer, one
engaged in illusory activities); ha-iybecoming; nnot; dekhiI see; upya
way; raanother; agatiraof the shelterless; gatithe shelter (the Lord);
charaeat the feet; araarefuge; tomyain You; karinuI did; srathe
essence. [1]
(1) O Lord! Having fallen into this material world and become
wicked, I see no other means of deliverance. Shelter at Your
feet is the only help for the helpless. I have accepted You as
my be-all and end-all.
195
196 aragati
wth mjref ow feox mhet]

se3f 5if feO ,
Yoh wnehr] aeoh yV wee[]
aXxYwl wn veO <@<
bew"-hkf-mbj] me3-oi-mbj]
Pdt-Pn-mbj ,
oho[r K sb sFsekt 5esekr
odkyk4 ntkhekj <#<
karama geyna, kichhu nhi mora,

sdhana bhajana ni
tumi kp-maya, mi ta kgla,
ahaituk kp chi [2]
vkya-mana-vega, krodha-jihv-vega,
udara-upastha-vega
miliy e saba, sasre bhsye,
ditechhe paramodvega [3]
karamapious action; geynaknowledge; kichhusomething; nhinot;
moramine; sdhanadevotional practice; bhajanadevotional service;
nithere is no; tumiYou; kpmercy; mayafull of; miI; tacertain-
ly; kgla (ati dna)poor (extremely fallen); ahaituk (yogyat apek n
kariy)causeless (not depending on fitness); kpmercy; chiI desire. [2]
vkyaof speech; manaof the mind; vegathe urges; krodhaof anger;
jihvof the tongue; vegathe urges; udaraof the belly; upasthaand the
genitals; vegathe urges; miliymeeting; ethese; sabaall; sasrein the
material world; bhsyecasting me adrift; ditechhehave given; paramod-
vega (drua dukha)great anxiety (severe distress). [3]
(2) I perform no pious actions, I have no knowledge, I do

not engage in any devotional practices, and I do not perform
any devotional service. You are merciful, and I am most fallen.
I pray for Your unconditional mercy.
Bhajana-Llas 197
akfw uykf ms sb dhkf

4eoDreo4 aeS aeoh ,
afek6t fe6 èow yb feh]
K2f 5ts Yoh <$<
aneka yatane, se saba damane

chhiychhi mi
anthera ntha! ki taba nma,
ekhana bharas tumi [4]
anekanumerous; yataneby efforts; sethey (these urges); sabaall; damane
in subduing; chhiychhihave abandoned; hope; miI; antheraof
the helpless; ntha!O Lord; kiI call; tavaYour; nmaName; ekhana
now; bharasshelter, hope; tumiYou. [4]
(3) Uniting together and casting me adrift in the ocean of

material existence, the urges of speech, the mind, anger, the
tongue, the belly, and the genitals cause me terrible distress.
(4) I have given up hope in subduing these urges by my own
persistent endeavours. O Lord of the helpless! I call Your
Name. You are now my only hope.
(14) This song is based on the first verse of rla Rpa Goswm
Prabhus r Upademta:
vcho vega manasa krodha-vega
jihv-vegam udaropastha-vegam
etn vegn yo viaheta dhra
sarvm apm pthiv sa iyt
A sober person who can control the urges of speech, the mind, anger,
the tongue, the belly, and the genitals can also conquer the entire world.
198 aragati
+@=
xot mx
ak6Tt skr] obqr-reks]
aef-w6-ikf ,
aef ao3wet] ofrh aekx]
as_s-sF71kf <!<
aot osek] tox hoir]
xot 5o Xt[ kt ,
K dkr he] ntoxFs hd]
oy] S8ye kt <@<
(2)
hari he!
arthera sachaye, viaya-prayse
na-kath-prajalpane
na-adhikra, niyama-grahe,
asat-saga-saghaane [1]
asthira siddhnte, rahinu majiy
hari-bhakti raila dre
e hdaye mtra, para-his mada,
pratih, ahat sphure [2]
hariLord; he!oh!; artheraof wealth; sachayein accumulating; viaya
for mundane ends; prayse (udyame)in endeavour; na (bje)other
(unnecessary); kath (ka-kath vytta anya-kath)talks (all talks other
than those which relate to Ka); prajalpane (vth vkya-vyaye)in prattle
(vain use of words); nafor other; adhikralevels of qualification; niyama
prescriptions and prohibitions; grahe (anyera adhikragata niyama grahaa o
nijdhikragata niyama agrahaa v varjana-krye)in accepting (in accept-
ing the prescriptions and prohibitions meant for those of other stages of spir-
itual advancement and rejecting the prescriptions and prohibitions meant for
ones own stage of advancement); asatof non-devotees; sagaassociation;
Bhajana-Llas 199
K sb aex 4eoDky feot]

aenf mdekqky hot ,
ifh ob{[ xO[ aehet]
K2f ow wot] xot <#<
e saba graha, chhite nrinu,

pana doete mari
janama biphala, ha-ila mra,
ekhana ki kari, hari! [3]
saghaane (asdhura saga grahae)in joining with (in accepting the
association of non-devotees); asthiraunsteady; siddhnte (laulya, anichita
vichra)within conclusions (fickle-mindedness, indecision); rahinuI
remained; majiy (magna ha-iy)being immersed; hari-bhaktidevotional
service of Ka; raila (rahila)remained; drefar away; ethis; hdayein
the heart; mtraonly; paratowards others; hismalice; mada (mattat)
madness (intoxication); pratih (yaolipsa)prestige (desiring fame);
ahat (dhrtat)insincerity (mischievousness); sphure (sphurita haya)
appear (are present). [12]
(12) O Lord! I have remained immersed in the defects of

over-accumulating wealth, endeavouring for worldly ends,
prattling about topics unrelated to You, acting in accordance
with guidelines meant for others and disregarding guidelines
meant for myself, associating with non-devotees, and being
fickle-minded. Thus devotion to You has remained far away
from me. Only malice towards others, pride, desire for worldly
prestige, and insincerity flourish within my heart.
(12) asat-saga-saghaane: Associating with non-devotees. Asat-

saga, bad association, is defined in r Chaitanya-charitmta
(Madhya-ll, 22.84):
asat-saga-tyga,ei vaiava-chra
str-sageka asdhu, kbhakta ra
200 aragati
aeoh yV noyy] noyynebf

myehet nob feh ,
ms s 3otV myehet vtkg
Stg [O xeh <$<
mi ta patita, patita-pvana
tomra pavitra nma
se sambandha dhari, tomra charae,
araa la-inu hma [4]
ethese; sabaall; graha (karaa)attachments (attractions); chhiteto
abandon; nrinuI was not able; panaown; doeteby faults; mariI die;
janamabirth; biphalafruitless; ha-ilabecame; mramy; ekhananow; ki
what?; kariI do; hari!O Lord! [3]
miI; tacertainly; patitaof the fallen; pvanasaviour; tomraYour;
pavitrapurifying; nmaName; se (sad-guru)that (perfect spiritual mas-
ter); sambandharelationship; dhari (grahaa kariy)holding (accepting);
tomraYour; charaeat the feet; araashelter; la-inutook; hmaI. [4]
(3) I have not been able to abandon any of these attachments.

I now die due to my own defects. My birth has become useless.
O Lord! What should I do now?
(4) I am fallen. Your purifying Name is the saviour of the fall-
en. Embracing that relationship (through my relationship with
r Guru), I have taken shelter at Your feet.
Proper Vaiava behaviour is to reject bad association. There are two

forms of bad association: the association of persons attached to the
opposite sex and the association of persons who are not devotees of
Ka.
(14) This song is based on the second verse of rla Rpa Goswm
Prabhus r Upademta:
Bhajana-Llas 201
atyhra praysa cha prajalpo niyamgraha

jana-saga cha laulyacha abhir bhaktir vinayati
Devotion is destroyed by these six defects: (1) over-accumulation;
(2) materialistic endeavour; (3) unnecessary talk; (4) rejecting guide-
lines meant for ones self and following guidelines meant for others;
(5) association with non-devotees; and (6) fickle-mindedness.
202 aragati
+#=
xot mx
5ikf P_sex] 5oky obes]
mh[ek5 J3u"-3f ,
5o-aw[ w-bTkf]
as_s-obsZf <!<
5o-sdevet KO 4r g
fox[ aehet] fe6
mwhkf 5oib myehet vtg
4eoDr heret se6 <@<
(3)
hari he!
bhajane utsha, bhaktite vivsa,
prema-lbhe dhairya-dhana
bhakti-anukla, karma-pravartane,
asat-saga-visarjana [1]
bhakti-sadchra, ei chhaya gua,
nahila mra, ntha!
kemane bhajiba, tomra charaa
chhiy myra stha [2]
hariLord; he!oh!; bhajane (ravaa-krtandi bhaktyanuhne)for devo
tional practice (for the devotional practices of hearing, chanting, and so
forth); utshaenthusiasm; bhaktite (bhakti-siddhnte)in devotional service
(in the perfect conclusions of pure devotion); vivsa (sth)faith (convic-
tion); prema (ka-prti)of divine love (desire to lovingly satisfy Ka);
lbhe (sdhane)in the obtainment (in the process of obtaining); dhairya
of perseverance; dhanathe wealth; bhaktito devotional service; anukla
favourable; karmaactivities; pravartana (pravtta haoy)engagement in (to
Bhajana-Llas 203
joxy aevekt tox[eh hoi]

f wot se3s ,
[Vkr se3p-mbS aekf PnkdoS]
K bD heret t <#<
garhita chre, rahilma maji,

na karinu sdhu-saga
laye sdhu-vea, ne upadei,
e baa myra raga [3]
be engaged); asatbad; sagaassociation; visarjanarejecting; bhaktiof
devotional service; satproper; chrabehaviour; eithese; chhayasix; gua
qualities; nahilaare not; mramine; ntha!O Lord!; kemanehow?; bhajiba
I will serve; tomraYour; charaafeet; chhiyabandoning; myraof
illusion; sthaassociation. [12]
garhita (nindita)abominable (condemned); chre (karme)in beha
viour (activities); rahilmaI remained; majibeing immersed; nanot;
karinuI did; sdhuof saintly devotees; sagaassociation; layetaking;
sdhuof a saintly devotee; veathe garb; neto others; upadeiadvise;
ethis; baagreat; myraof illusion; raga (vichitra khel)trick (strange
play). [3]
(12) Enthusiasm for devotional practice, conviction in

devotion, the wealth of perseverance in striving for prema,
engagement in activities favourable to devotion, rejection of
bad association, proper devotional behaviourI have never
had these six qualities. O Lord! How shall I serve Your feet and
abandon the association of my?
(3) I have remained immersed in offensive behaviour and
never associated with sdhus. Yet I wear the garb of a sdhu
and instruct others. This is a great trick of my.
204 aragati
K mxf dSer aXxYwl wn

myehet neOb] xot ,
I/-aekr èowb myeher
wkb b ohfoy wotV <$<
e hena daya, ahaituk kp,

tomra piba, hari!
r-guru-raye, kiba tomya
kabe v minati kari [4]
ethis; henasuch; dayain a condition; ahaitukcauseless; kpmercy;
tomraYour; pibaI will obtain; hari!O Lord!; r-guruof my spiri
tual master; rayein the shelter; akibaI will call; tomyato You; kabe
when?; v[emphatic particle]; minatiprayer; karidoing. [4]
(4) In such a state, I will attain only Your unconditional mer-

cy, O Lord! When will I prayerfully call out to You under the
shelter of r Guru?
(14) This song is based on the third verse of rla Rpa Goswm
Prabhus r Upademta:
utshn nichayd dhairyt tat-tat-karma-pravartant
saga-tygt sato vtte abhir bhakti prasidhyati
Devotion is nourished by these six qualities: (1) enthusiasm; (2) con-
viction; (3) perseverance; (4) engaging in activities that satisfy the
Lord and His devotees; (5) abandoning all bad association and wrong
attachment; and (6) following the behaviour prescribed by pure
devotees.
Bhajana-Llas 205
+$=
xot mx
def] oyx] ohk6 w6]
5Qg] m5eif-def ,
skt [Qg KO 4r xr]
Oxeky 5ot eg <!<
y f bpo0kr] ekf b aekf]
asky K sb wotV ,
5o xeteO] sFsetl xO]
kt toxk[ xot <@<
(4)
hari he!
dna, pratigraha, mitho gupta-kath,
bhakaa bhojana-dna
sagera lakaa ei chhaya haya,
ihte bhaktira pra [1]
tattva n bujhiye, jne v ajne
asate e saba kari
bhakti hrinu, sasr ha-inu
sudre rahile hari [2]
hariLord; he!oh!; dnagiving gifts; pratigraha (dna grahaa)accepting
gifts; mitho (paraspara)mutual; guptaconfidential; kathtalks; bhakaa
partaking of foodstuffs; bhojanafoodstuffs; dnagiving; sageraof asso-
ciation; lakaathe characteristics; eithese; chhayasix; hayaare; ihtein
these; bhaktiraof devotion; prathe life. [1]
(1) O Lord! Giving and accepting gifts, disclosing and listen-

ing to confidential matters, giving and partaking of foodstuffs
these are the six forms of loving association. The life-force of
devotion abides within them.
206 aragati
w5 ikf K s [Qkg]
aedt wotb ukb
5o-hxekdbl aehet dr-
aeskf boskb ykb <#<
mueoq_sl if] we5 aet]
d s notxotV ,
yb 5if s aQg
wkb b xOkb xot <$<
ka-bhakta-jane, ei saga-lakae,
dara kariba yabe
bhakti-mahdev, mra hdaya-
sane basibe tabe [3]
tattvathis truth; nnot; bujhiyeunderstanding; jnein knowledge; v
or; ajnein ignorance; asatewith non-devotees, in a materialistic manner;
ethese; sabaall; karidoing; bhaktidevotion; hrinuI lost; sasr
a worldly person, a family man; ha-inuI became; sudrevery far away;
rahileremain; harithe Lord. [2]
kaof Ka; bhaktadevotee; janewith persons; eithese; sagaof
association; lakaecharacteristics; daraadore; karibaI will do; yabe
when; bhaktiof devotion; mahgreat; devgoddess; mramy; hdayaof
the heart; sanein the seat; basibewill sit; tabethen. [3]
(2) Not understanding this truth, and knowingly or unknow-

ingly associating with non-devotees in all these ways, I have
lost devotion and become a worldly person. The Lord has thus
remained far away from me.
(3) When I will adore Kas devotees through these six forms
of association, the great goddess of devotion will sit upon the
throne of my heart.
Bhajana-Llas 207
yoit-sag jana, kbhakta ra

duhu-saga parihari
tava bhakta-jana, saga anukaa
kabe v ha-ibe hari! [4]
yoit-sag (str-sag)those who mix with women; janapersons; k
bhakta (kera abhakta artht bhakti-hnayath myvd, nirvieavd
prabhti)those who are devoid of devotion to Ka (illusionists, imper-
sonalists, materialists, and so on); raand; duhu (dui-janera)of these two
persons; sagathe association; parihariabandoning; tavaYour; bhakta
devotee; janapersons; sagathe association; anukaaat every moment;
kabewhen?; v[an emphatic particle]; ha-ibewill be; hari!O Lord! [4]
(4) O Lord! When will I abandon the association of both

those who mix with the opposite sex and non-devotees, and
constantly associate with Your devotees?
(14) This song is based on the fourth verse of rla Rpa Goswm
Prabhus r Upademta:
dadti pratighti guhyam khyti pchchhati
bhukte bhojayate chaiva a-vidha prti-lakaam
Giving and accepting gifts, expressing and enquiring about confiden-
tial matters, and giving and partaking of foodstuffs are the six forms
of loving association.
208 aragati
+%=
xot mx
skdeqS;] dloQyedloQy]
uod yb feh jeVr ,
hefks aedt wotb yexekt]
ieofV of i if yer <!<
dloQy xOr 5ki Yr nd]
yexekt goy wot ,
af 5ikf] ob muO if]
yexekt msobb xot <@<
(5)
hari he!
saga-doa-nya, dkitdkita,
yadi tava nma gya
mnase dara, re
kariba th
jni nija-jana tya [1]
hariLord; he!oh!; sagaassociation; doa (asat)faulty (bad); nya
(mukta)free from; dkita (r guru-padrita)initiated (sheltered at the
feet of r Guru); adkita (tat-prvvasth prpta)not initiated (situated in
the preliminary stage prior to taking shelter of r Guru); yadiif; tavaYour;
nmaName; gyasings; mnasewithin my heart; dara (th ra hdgata
bhvera prati samna)honour (for their heartfelt faith and devotion);
karibaI will do; th reof them; jniknowing; nijaown; janaperson;
tyathem. [1]
(1) O Lord! If one free from bad association, be they initiated

or yet to be initiated, sings Your Name, I will honour them
within my heart, knowing them to be Yours.
Bhajana-Llas 209
sky sh mu 5kt hoy]

yexet dSkf heof ,
aenfekw 3 ms s neOr
votye6 xO[p ieof <#<
dkita ha-iy, bhaje tuy pada,

th re praati kari
ananya-bhajane, vija yei jana
re seviba hari! [2]
th
sarva-bhte sama, ye bhaktera mati
th ra darane mni
panke dhanya, se saga piy
charitrtha ha-ilu jni [3]
dkitainitiated; ha-iybeing; bhajeserves; tuyYour; padafeet; th re
(sad-guru padraye prakita bhakti-chiha bhaktake)to them (to a devo
tee who exhibits symptoms of devotion while sheltered at the feet of a true
Guru); praati (prakita maryd dna kariy)bow (offering honour);
kari (kariba)I do (I will do); ananya (aikntika)unalloyed (sincere, whole
hearted); bhajane (bhajanalera)in devotional service (of devotional prac-
tice); vijaexpert; yeiwho; janaperson; th retheir; seviba (sev kariba)
I will serve; hari!O Lord! [2]
sarvaall; bhteto living entities; samaequal; yewho; bhakteraof a
devotee; matidisposition; thra (samudaya vastute ka sambandha-dar
bhaktake)their (a devotee who sees the presence or connection of Ka
within all things); daranein the sight; mniI consider; panketo myself;
dhanyafortunate; setheir; sagaassociation; piyobtaining; charitrtha
(ktrtha)fulfilled; ha-iluI have become; jniI know. [3]
(2) I will offer my obeisance to anyone who has been initiated

and serves Your feet. I will serve anyone who is expert in unal-
loyed devotional service, O Lord!
210 aragati
ofn1-hoy] Jbkbt oy]

KO 3 wkb neVb ,
wkb K sFset- os net xVkr]
yb inpkt ueVb <$<
nikapaa-mati, vaiavera prati

ei dharma kabe pba
kabe e sasra- sindhu-pra haye,
tava vraja-pure yba [4]
nikapaa (aktrima-bhve)non-deceitful (in a non-artificial, sincere way);
matidisposition; vaiaveraof devotees; pratitowards; eithis; dharma
nature; kabewhen?; pbaI will obtain; kabewhen?; ethis; sasraof
material existence; sindhuthe ocean; prato the farther shore; hayebeing;
tavaYour; vrajaknown as Vraja; pureto the village; ybaI will go. [4]
(3) I consider myself fortunate to attain the merciful glance of

a devotee who is equally disposed towards all beings (who sees
Your presence within everything). Attaining their association,
I know myself to have become fulfilled.
(4) When will I attain this sincere disposition towards Your
devotees? When will I cross over this ocean of material exist-
ence and enter Your abode of Vraja?
(14) This song is based on the fifth verse of rla Rpa Goswm
Prabhus r Upademta:
keti yasya giri ta manasdriyeta
dksti chet praatibhi cha bhajantam am
uray bhajana-vijam ananyam anya-
ninddi-nya-hdam psita-saga-labdhy
Bhajana-Llas 211
One who chants Kas Name (the kaniha-adhikr) should be

honoured within the heart. One who is initiated and engaged in the
Lords service (the madhyam-adhikr) should be honoured with
obeisance. One who is expert in devotion, who sees nothing apart
from Ka, and whose heart is free from the duality of criticising
and praising others (the uttam-adhikr) should be considered most
desirable association and honoured through submissive service.
212 aragati
+^=
xot mx
flt3Tjy iebl-so[k[]
n-m{f d xr ,
y6eon w2f b-3
ms so[[ f 4eDr <!<
Jbb-Stlt aewy sd]
5eb bnpt 3k ,
w fkx iD] y6eon mu ofk]
nkD ms obqhe3k <@<
(6)
hari he!
nra-dharma-gata, jhnav-salile,
paka-phena da haya
tathpi kakhana, brahma-drava-dharma,
se salila n chaya [1]
vaiava-arra, aprkta sad
svabhva-vapura dharme
kabhu nhe jaa, tathpi ye ninde
pae se viamdharme [2]
hariLord; he!oh!; nraof water; dharmathe nature; gataas; jhnavthe
Ganges; salilein the waters; pakamud; phenafoam; daseen; haya
are; tathpistill; kakhanaat any time; brahma (chinmaya)spiritual; drava
(tralya)fluid (liquid state); dharmanature; sethat; salilawater; nnot;
chayagives up. [1]
(1) O Lord! Mud and foam are seen in the water of the
Ganges; they naturally appear within river water. Nevertheless,
the water of the Ganges never loses its spiritual nature.
Bhajana-Llas 213
msO antek3 ukht ueyf

ner ilb aobty ,
mx fff msO antek3
muf feox xO xy <#<
sei apardhe, yamera ytan,

pya jva avirata
he nanda-nandana! sei apardhe,
yena nhi ha-i hata [3]
vaiavaof a devotee; arrathe body; aprkta (praktira niyamera atta)
supramundane (beyond the laws of material nature); sadalways; svabhva
(ncha-kula virbhva, karkaat, v lasydi svbhvika doa)of the
inborn nature (faults within their inborn nature, such as appearance within
a low section of society, roughness [harshness or crassness], laziness, and
so forth); vapura (kadarya-vara, kugahana, p-jardi-janita kudarana
prabhti arra-gata doa)of the body (faults within their body, such as
an unpleasant complexion, a deformed figure, disease, unsightliness as a
result of age, and so forth); dharmein the nature; kabhuat any time;
nheis not; jaamaterial; tathpistill; yewho; nindeblasphemes; pae
falls; sethey; viama (gurutara)terrible (extremely heavy); adharmeinto
irreligion. [2]
seithis; apardheas a result of offence; yameraof Yamarj, the lord
of punishment; ytantortures; pyaattaining; jvathe soul; avirata
incessantly; heoh; nandaof Nanda Mahrj; nandana!darling son!; sei
that; apardheby offence; yenaso that; nhinot; ha-iI become; hata
destroyed. [3]
(2) Similarly, the body of a devotee is always supramundane.

Although one may see faults within the inborn nature or body
of a devotee, a devotee is never mundane. One who nonethe-
less criticises a devotee commits a terrible sin.
(3) For such an offence, the soul is incessantly subjected to the
tortures of Yamarj. O Nanda Nandan! May I never be ruined
by committing such an offence.
214 aragati
myehet Jbb] Jb5b myehet]

aehekt w/f dr ,
ykb mhet joy xkb yb oy]
neVb yb nd4er <$<
tomra vaiava, vaibhava tomra,

mre karua day
tabe mora gati, habe tava prati,
pba tava pada-chhy [4]
tomraYour; vaiavadevotee; vaibhavawealth, glory; tomraYour;
mreto me; karuamay they do; daymercy; tabethen; moramy; gati
movement; habewill be; tavaYour; pratitowards; pbaI will obtain;
tavaYour; padaof the feet; chhythe shade. [4]
(4) Your devotees are Your wealth. May they bestow mercy
upon me; then my destiny will lead me towards You, and I will
attain the shade of Your feet.
(14) This song is based on the sixth verse of rla Rpa Goswm
Prabhus r Upademta:
dai svabhva-janitair vapua cha doair
na prktatvam iha bhakta-janasya payet
gagmbhas na khalu budbuda-phena-pakair
brahma-dravatvam apagachchhati nra-dharmai
One should not consider devotees in this world mundane despite
the presence of visible faults within their inborn nature and body.
The water of the Ganges never loses its spiritual nature despite the
fact that it exhibits bubbles, foam, and mud, which naturally appear
within river water.
Bhajana-Llas 215
+&=
Ukx
Jbb 8ewt dret sejt]
K deks w/g wotV ,
odr nd4er mSe3 mx aeher]
myehet vtg 3ot <!<
4r mbj dohV 4r mdeq mSeo3V
4r g mdxV deks ,
4r s_s mdxV mx aehekt]
bkso4 skt aekS <@<
(7)
ohe!
vaiava hkura, dayra sgara,
e dse karu kari
diy pada-chhy, odha he mya,
tomra charaa dhari [1]
chhaya vega dami, chhaya doa odhi,
chhaya gua deha dse
chhaya sat-saga, deha he mre,
basechhi sagera e [2]
ohe!oh!; vaiavadevotee; hkuraworshippable, topmost; dayraof mercy;
sgaraocean; ethis; dseto this servant; karumercy; karidoing; diy
giving; padaof Your feet; chhythe shade; odhapurify; heoh!; mya
to me; tomraYour; charaafeet; dhariI clasp. [1]
(1) O Vaiav hkur! O Ocean of Mercy! Please be merciful

to this servant. Give me the shade of your feet and purify me. I
clasp hold of your feet.
216 aragati
Kwewl aehet feox ner b[

xotfeh-sFwlkf ,
Yoh wn wotV eob odr
mdxV w-feh-3kf <#<
ekk mra, nhi pya bala,

hari-nma-sakrtane
tumi kp kari, raddh-bindu diy,
deha ka-nma-dhane [3]
chhayathe six; vegaurges; damisubduing; chhayathe six; doadefects;
odhipurifying; chhayathe six; guaqualities; dehaplease give; dseto
this servant; chhayathe six; satwith devotees sagaforms of association;
dehaplease give; heoh; mreto me; basechhiI have sat; sageraof
association; ewith the desire. [2]
ekkalone; mramy; nhido not; pyaobtain; balaability; hariof
the Lord; nmaof the Name; sakrtaneto engage in complete glorification
and chanting; tumiyou; kpmercy; karidoing; raddhof faith; bindu
a drop; diygiving; dehaplease give; kaof Ka; nmaof the Name;
dhanein the wealth. [3]
(2) Please subdue the six urges, purify me of the six defects, and
give this servant the six qualities. Please grant me the six types
of association. I have sat before you in hope of attaining that
association.
(3) Alone I do not have the ability to properly chant the
Lords Name. Please mercifully give me a drop of faith; give me
the wealth of Kas Name.
(2) The six urges are those of speech, the mind, anger, the tongue,
the belly, and the genitals. The six defects are over-accumulation,
materialistic endeavour, unnecessary talk, rejecting the guidelines
meant for ones self and following guidelines meant for others,
association with non-devotees, and fickle-mindedness or maintaining
Bhajana-Llas 217
w ms myehet] w odky net]

myehet Swoy aek4 ,
aeoh yV wee[] CwV CwV bo[V
3eO yb nek4 nek4 <$<
ka se tomra, ka dite pra,

tomra akati chhe
mi ta kgla, ka ka bali,
dhi tava pchhe pchhe [4]
kathe Lord; seHe; tomrayours; kaKa Himself; diteto give;
praable; tomrayour; akatipower; chheis present; miI; tacertainly;
kglapoor; kathe Name of Ka; kathe Name of Ka; bali
saying; dhiI run; tavayour; pchheafter; pchhebehind. [4]
(4) Ka is yours. You are able to give Ka; you have that
power. I am very poor. Calling, Ka! Ka!, I run after you.
taste for sense gratification. The six good qualities are enthusiasm for
devotional practice, conviction in devotion, perseverance in striving
for prema, engagement in activities favourable to devotion, rejection
of bad association, and proper devotional behaviour. The six forms
of association are giving and accepting gifts, hearing about and dis-
cussing the service of the Lord, and partaking of and distributing
mahprasd.
218 aragati
+*=
xot mx
myehekt o[r aob-nlDer
nloDy tsf mhet ,
wfeh3 5e[ feox [ekj]
obqr-k2ky m5et <!<
oyodf uod aedt wotr
ms feh wlf wot ,
osyn[ muf feoSV mtej-h[
kh e xr] xot <@<
(8)
hari he!
tomre bhuliy, avidy-pya,
pita rasan mora
ka-nma-sudh, bhla nhi lge,
viaya-sukhete bhora [1]
prati-dina yadi, dara kariy
se nma krtana kari
sitapala yena, ni roga-mla
krame svdu haya, hari! [2]
hariLord; he!oh!; tomreabout You; bhuliyforgetting; avidyof
ignorance, averse to You; pyawith the disease jaundice, a condition
which makes sweet taste bitter; pitaafflicted; rasantongue; moramy;
kaof Ka; nmathe Name; sudhnectar; bhlagood; nhinot;
lgestrikes; viayamundane; sukhetein happiness; bhoraengrossed. [1]
(1) O Lord! I have forgotten You, and my tongue has become

afflicted with the jaundice of ignorance. Engrossed in mun-
dane pleasures, my tongue does not like the nectar of Kas
Name.
Bhajana-Llas 219
Xb aehet ms fekh aedt

f xO[] drehr
dS ante3 aehet Xb]
mwhkf xOkb Qr <#<
durdaiva mra, se nme dara,

n ha-ila, daymaya!
daa apardha, mra durdaiva,
kemane ha-ibe kaya [3]
pratievery; dinaday; yadiif; darafaith; kariydoing; sethat; nma
Name; krtanachanting, glorification; kariI do; sitapala (michhari)sugar
candy; yenalike; nidestroying; rogaof the disease (jaundice); mlathe
root; kramegradually; svdutaste; hayahappens; hari!O Hari! [2]
durdaiva (dukti, apardha)misfortune (misbehaviour, offences);
mramy; sethat; nmeto the Name; daralove; nnot; ha-ilahap-
pened; daymayamerciful; daaten; apardhaoffences; mramy;
durdaivamisfortune; kemanehow?; ha-ibewill be; kayadestruction. [3]
(2) Yet if I faithfully chant the Name every day, then, as sugar
candy eradicates jaundice, so my taste for the Name will gradu-
ally develop, O Lord!
(3) My misfortune is that I have never had faith in the Name.
O merciful Lord! How will the ten offences, my misfortune, be
destroyed?
(3) daa apardha: The ten offences. rla Bhakti Vinod hkur
has defined the ten offences to Kas Name as follows: (1) to criti-
cise sdhus devoted to the Name; (2) to consider the Names, Forms,
Qualities, and Pastimes of the Supreme Lord to be distinct from Him,
and to consider that iva and other demigods are Lords independent
of the Supreme Lord; (3) to disrespect r Guru, who enlightens oth-
ers about the Name; (4) to disrespect the scriptures which narrate the
Names glories; (5) to consider the Names glories to be nothing more
220 aragati
aodf muf yb feh jeO]

khky wner yb ,
ante3 ueVkb] fekh /ov xVkb]
aeeodb fehesb <$<
anudina yena, tava nma gi,

kramete kpya tava
apardha ybe, nme ruchi habe,
svdiba nmsaba [4]
anudina (nirantara)every day (incessantly); yenaas; tavaYour; nma
Name; giI sing; krametegradually; kpyaby mercy; tavaYour;
apardhaoffences; ybewill go; nmafor Your Name; ruchitaste; habe
will be; svdibaI will taste; nmsaba (nma-madhu)the nectar (honey)
of Your Name. [4]
(4) As I constantly chant Your Name, my offences will grad

ually go away by Your mercy. I will attain taste for Your Name,
and I will relish Your Names nectar.
than praise (to have no factual existence); (6) to consider the Name
Himself to be imaginary; (7) to commit sin on the strength of the
Name; (8) to consider serving the Name to be equal to pious activity;
(9) to instruct faithless persons about the Name; (10) to engage in the
service of the Name with mundane egotism and possessiveness. These
ten offences must be completely abandoned.
Bhajana-Llas 221
(14) This song is based on the seventh verse of rla Rpa Goswm
Prabhus r Upademta:
syt ka-nma-charitdi-sitpy avidy-
pittopatapta-rasanasya na rochik nu
kintv dard anudina khalu saiva ju
svdv kramd bhavati tad-gada-mla-hantr
Alas! Although Kas Name, Pastimes, and so forth are sweet like
sugar candy, They are not relishable to a tongue severely afflicted by
the jaundice of ignorance. Certainly, however, if They are incessantly
served with faith, They gradually become relishable and the jaundice
of ignorance is eradicated.
222 aragati
+(=
xot mx
I?n mjeseoc I/-?knky
oSQ od[ mhet wekg ,
ief mhet w6] fekht wee[
toy nekb feh-jekf <!<
w-feh-?n- g-voty
nth uyf wotV ,
tsf-hefks wtx ofkrej
h-obo3 asotV <@<
(9)
hari he!
r-rpa-gosi, r-guru-rpete,
ik dil mora ke
jna mora kath, nmera kgla!
rati pbe nma-gne [1]
ka-nma-rpa- gua-sucharita,
parama yatane kari
rasan-mnase, karaha niyoga,
krama-vidhi anusari [2]
hariLord; he!oh!; r-rpa-gosirla Rpa Goswm Prabhu; r-guru-
rpetein the form of my spiritual master; ikinstruction; dilgave;
moramy; kein the ear; jnaunderstand; moramy; kathwords;
nmerafor the Name; kgla!O beggar!; ratimelted-hearted, loving
attachment; pbewill obtain; nmathe Name; gnefor singing. [1]
(1) O Lord! r Rpa Gosi, in the form of r Guru, spoke

these instructions into my ears: O beggar for the Name!
Understand my words and you will attain loving attachment
for chanting the Name.
Bhajana-Llas 223
ki wotV bes] tejej xc

tg-wlf wt ,
K ofo2[ we[ wtx uenf]
PnkdS-set 3t <#<
vraje kari vsa, rgnug ha,

smaraa krtana kara
e nikhila kla, karaha ypana
upadea-sra dhara [3]
kaof Ka; nmathe Names; rpaForms; guaQualities; sucharita

(aprkta-ll)supramundane Pastimes; paramagreat; yatanewith
care; karidoing; rasantongue; mnasethe mind; karahado; niyoga
engagement; krama-vidhithe gradual process; anusari (anusaraa kariy)
following. [2]
vrajein Vraja; karidoing; vsaresidence; rgnug (nitya-siddha
rgtmika vraja-vs janera anugaty)follower of the eternally perfect
rgtmik devotees who reside in Vraja; habecoming; smaraaremem-
bering; krtanachanting, glorification; karado; ethis; nikhilaall; kla
time; karahado; ypanaspend; upadeaof instructions; srathe essence;
dharahold. [3]
(2) Engage your tongue and mind in chanting and remember-

ing Kas Names, Forms, Qualities, and Pastimes with great
care, following the gradual process of development.
(3) Reside in Vraja, become a rgnug, and engage in remem

brance and krtan. Spend all of your time in this way, and cher-
ish this as the essence of all instruction.
(2) krama-vidhi: The gradual process of development. This refers

to the stages of: rava-da, hearing; vara-da, accepting; smara-
da, meditating; pan-da, attaining (svarp-siddhi); and sampatti-
da, supreme fortune (vastu-siddhi).
224 aragati
xe ?n mjeseoc] dr wotV wkb]

odkb dlkf ibes ,
tejeow Yoh] yb ndej
xOky dekst aeS <$<
h! rpa-gosi, day kari kabe,
dibe dne vraja-vs
rgtmika tumi, tava padnuga,
ha-ite dsera [4]
h!oh!; rpa-gosirla Rpa Goswm Prabhu; daymercy; kari
doing; kabewhen; dibewill give; dneto this beggar; vrajain Vraja; vsa
residence; rgtmika (vrajera nitya-siddha dsa, sakh, pitrdi o preyasra
gaaihr rgtmika jana)a devotee who by nature has deep loving
attachment for the service of Ka (rga) and who as a result is perpetually
absorbed in the service of Ka (the eternally perfect residents of Vraja who
serve Ka as His servants, friends, guardians, and lovers); tumiyou; tava
your; padathe footsteps; anugafollowing; ha-iteto become; dseraof a
servant; desire, aspiration. [4]
(4) O r Rpa Gosi! When will you mercifully grant this

beggar residence in Vraja? You are a rgtmika devotee. To
follow in your footsteps is this servants desire.
(14) This song is based on the eighth verse of rla Rpa Goswm
Prabhus r Upademta:
tan-nma-rpa-charitdi-sukrtannu-
smtyo kramea rasan-manas niyojya
tihan vraje tad-anurgi-jannugm
kla nayed akhilam ity upadea-sram
Having engaged ones tongue and mind in the gradual process of
chanting and remembering Kas Names, Forms, Qualities, and
Pastimes, one should reside in Vraja and spend all of their time as a
follower of those who have deep loving attachment to Ka. This is
the essence of all instruction.
Bhajana-Llas 225
+!)=
/kdb
bD wn wotV mj.Dbf hek0
mjekh odre4 ef ,
ae od[ mhemt KO ki bosV
xotfeh wt jef <!<
ow wkb ] muej"y aonkb
K dekskt dr wotV ,
ov ot xkb] sw[ soxb]
Kwek 5oib xot <@<
(10)
gurudeva!
baa kp kari, gaua-vana-mjhe
godrume diycha sthna
j dila more, ei vraje vasi,
hari-nma kara gna [1]
gurudeva!O spiritual master!; baagreat; kpmercy; karidoing;

gauaof the land of Gaua, the region where rman Mahprabhu
enacted His Pastimes; vanathe forest; mjhein the midst; godrume
(abhinna nandvara)on the island of Godrum (the non-different form of
r Nandvar); diychahave given; sthnaa place; jorder; dilagave;
moreto me; eithis; vraje (vraja abhinna navadvp)in Vraja (in Nabadwp
which is non-different from Vraja); vasiresiding; hariof the Lord; nma
the Name; karado; gnasong. [1]
(1) O Gurudev! You have very mercifully given me a place in

r Godrumdwp amid the forests of Gaua, and ordered me:
Reside in this abode which is non-different from Vraja and
chant the Lords Name.
226 aragati
JSSb-mu.bkf] iD2-sk]
a5"es xO[ h ,
of iw-mdekq K mdx xO[]
5ikft oyb <#<
kintu kabe prabho, yogyat arpibe,

e dsere day kari
chitta sthira habe, sakala sahiba,
eknte bhajiba hari [2]
aiava-yauvane, jaa-sukha-sage,
abhysa ha-ila manda
nija-karma-doe, e deha ha-ila,
bhajanera pratibandha [3]
kintubut; kabewhen?; prabhoO master; yogyatqualification; arpibe
you will give; ethis; dsereto the servant; daymercy; karidoing;
chittathe heart; sthirasteadfast; habewill be; sakalaall; sahibaI will toler-
ate; ekntein a solitary place, sincerely; bhajibaI will serve; harimy Lord. [2]
aiavachildhood; yauvanein youth; jaamaterial; sukhahappiness;
sagein association with; abhysahabits; ha-ilawere; mandabad; nija
own; karmaactions; doeby the fault; ethis; dehabody; ha-ilabecame;
bhajanerato devotional service; pratibandha (antarya, vighna, bdh)an
obstacle (obstruction, hindrance, impediment). [3]
(2) But when, O master, will you mercifully grant this serv-
ant the qualification to do this? Then my heart will become
steadfast, I will tolerate everything, and I will serve the Lord
sincerely.
(3) In my childhood and youth, I was attached to material
happiness and my habits were wicked. Now because of my sins
this body has become an impediment to engagement in service.
Bhajana-Llas 227
bekw" K2f nktekj xy]

mwhkf 5oib b[V ,
weodr weodr myehet vtkg
noDreo4 ob[ <$<
vrdhakye ekhana, pacha-roge hata,

kemane bhajiba bala
kd iy kd iy, tomra charae
paiychhi suvihvala [4]
vrdhakyein old age; ekhananow; pacha (vividha)five (various); rogeby
diseases; hataattacked; kemanehow?; bhajibaI will serve; balaplease say;
kd iyweeping; kd iyand weeping; tomrayour; charaeat the feet;
paiychhiI have fallen; suvihvalagreatly overwhelmed. [4]
(4) Now aged, I am afflicted by various diseases. Tell me,

how shall I serve? Crying incessantly, I have fallen at your feet,
utterly overwhelmed.
(4) pacha-roge: By various diseases. This refers to a fivefold state

of affliction (kle): (1) avidy: ignorance of ones true identity as an
eternal servant of Ka; (2) asmit: identification with the mundane
ego, mind, and body; (3) abhinive: absorption in mundane exper
ience; (4) rga: obsession with mundane pleasures and their parapher-
nalia; and (5) dve: revulsion to dissatisfaction and its causes.
Alternately, pacha-roga can refer to various forms of bodily diseases
(such as diseases which impair ones ability to see, hear, smell, taste,
and touch).
228 aragati
+!!=
/kdb
wneob odr wtV KO deks
geknQ aoy dlf ,
sw[ sxkf b[ odr wtV
ofi hekf \xexlf <!<
swk[ sef wotky Swoy
mdxV fe6 u6eu6 ,
ykb yV jeOb xotfeh k2]
ante3 xkb xy <@<
(11)
gurudeva!
kp-bindu diy, kara ei dse,
tpek ati dna
sakala sahane, bala diy kara
nija-mne sph-hna [1]
sakale sammna, karite akati,
deha ntha! yathyatha
tabe ta giba, hari-nma sukhe,
apardha habe hata [2]
gurudeva!O spiritual master!; kpof mercy; bindua drop; diy
giving; karaplease make; eithis; dseto the servant; tablade of grass;
apekmore than; ativery; dnahumble; sakalaall; sahanefor tolerating;
balastrength; diygiving; karaplease make; nijaown; mnefor honour;
sphdesire; hnadevoid. [1]
(1) O Gurudev! Give this servant a drop of your mercy and

make him more humble than a blade of grass. Give him the
strength to tolerate everything, and make him free from any
desire for personal honour.
Bhajana-Llas 229
wkb mxf wn [o5r K if

wye6 xOkb] fe6
Sobpoxlf] aeoh aoy dlf]
wtV mhekt aese6 <#<
muej"y-obvekt ow feox neO]
myehet w/g set ,
w/g f Jxk[ weodr weodr]
eg f teo2b aet <$<
kabe hena kp, labhiy e jana,
ktrtha ha-ibe, ntha!
akti-buddhi-hna, mi ati dna,
kara more tma-stha [3]
yogyat-vichre, kichhu nhi pi,
tomra karusra
karu n haile, kd iy kd iy,
pra n rkhiba ra [4]
sakaleto everyone; sammnahonour; kariteto do; akatithe strength;
dehaplease give; ntha!O master!; yathyathabefittingly; tabethen;
tacertainly; gibaI will sing; hariof the Lord; nmathe Name; sukhe
happily; apardhaoffences; habewill be; hatadestroyed. [2]
kabewhen?; henasuch; kpmercy; labhiyobtaining; ethis; jana
person; ktrthafulfilled; ha-ibewill be; ntha!O master!; aktistrength;
buddhiand intelligence; hnadevoid; miI; atigreatly; dnadistressed;
karaplease do; moreto me; tmaself; sthawith. [3]
(2) O master! Give me the ability to befittingly honour every-

one. Then I will sing the Lords Name happily, and all my of-
fences will be eradicated.
(3) When will this soul attain such mercy and become ful-
filled? O master! I am devoid of ability and intelligence, and
greatly distressed. Please accept me as your own.
230 aragati
yogyatfitness; vichrein considering; kichhuanything; nhinot; pi

I obtain; tomrayour; karumercy; srathe essence; karumerciful;
nnot; haileif you are; kd iycrying; kd iyand crying; pralife; n
not; rkhibaI will maintain; raany more. [4]
(4) When I examine my qualifications, I find none. Your

mercy is everything. If you are not merciful to me, then, crying
incessantly, I will not live any longer.
(14) This song is based on the third verse of rman Mahprabhus

ikakam:
td api sunchena taror iva sahiun
amnin mnadena krtanya sad hari
The Lords Name is always to be chanted with more humility than a
blade of grass, tolerance like that of a tree, respect for everyone, and
without desire for respect from anyone.
Bhajana-Llas 231
+!@=
/kdb wkb mhet msO odf xkb ,
hf ot wotV ofkf bosr
wfeh jeb ukb ,
sFset-{wet wekg f noSkb]
mdx-mtej kt tkb <!<
Cxkt wV bo[V jeoxky jeoxky]
frkf boxkb m[et ,
mdkxky np[w Pody xOkb]
mkhky wotkb m5et <@<
(12)
gurudeva! kabe mora sei dina habe
mana sthira kari, nirjane vasiy,
ka-nma gba yabe
sasra-phukra, ke n paibe,
deha-roga dre rabe [1]
gurudeva!O spiritual master!; kabewhen?; moramine; seithat; dinaday;
habewill be; manamind; sthirasteady; karidoing; nirjanein a solitary
place; vasiyresiding; kaof Ka; nmathe Name; gbaI will sing;
yabewhen; sasraof the material world; phukra (kolhala)loud shout-
ing (confused noise); kein the ear; nnot; paibewill enter; dehaof the
material body; roga (smti)disease (remembrance); drefar away; rabewill
remain. [1]
(1) O Gurudev! When will that day be mine, when I will

steady my mind, reside in a solitary place, and chant Kas
Name? Then all the cacophony of the material world will no
longer enter my ears, and the disease of bodily consciousness
will remain far away from me.
232 aragati
jd-jd begl hpk2 beoxotkb]

weonkb Stlt hh ,
7 hphpA] obbg xOkb]
oy [r-sh <#<
hare ka bali, ghite ghite,

nayane bahibe lora
dehete pulaka, udita ha-ibe,
premete karibe bhora [2]
gada-gada v, mukhe vhiribe,
kp ibe arra mama
gharma muhur-muhu, vivara ha-ibe,
stambhita pralaya-sama [3]
hare kaO Rdh! O Ka!; balicalling; ghitechanting; ghiteand
chanting; nayanefrom my eyes; bahibewill flow; lora (aru)tears; dehete
in the body; pulaka (romcha)horripilation (ecstasy); uditarise; ha-ibe
will be; premetewith divine love; karibewill do; bhoraovercome. [2]
gada-gadafaltering; vutterances; mukhefrom my mouth; vhiribe
will come out; kp ibewill tremble; arrabody; mamamy; gharmapers
piration; muhuagain; muhuand again; vivaraturning pale; ha-ibe
will be; stambhitastunned; pralayadevastation; samalike. [3]
(2) Chanting continuously, I will call out, Hare Kra, tears

will flow from my eyes, the hair of my body will stand on end,
and I will be overwhelmed with prema.
(1) nirjane: In a solitary place. In this connection rla Bhakti
Siddhnta Saraswat hkur has written in his poem Vaiava Ke?:
krtana prabhve, smaraa ha-ibe,
se kle bhajana nirjana sambhava
The practice of krtan results in the qualification to serve the Lord
in meditation (smara). Only at that time is service to the Lord in
solitude possible.
Bhajana-Llas 233
ofnk1 mxf dS wkb xVkb

oftt feh jeb ,
aekbkS toxr mdxue wotV
myehet w/g neb <$<
nikapae hena, da kabe habe,

nirantara nma gba
vee rahiy, deha-ytr kari
tomra karu pba [4]
nikapaewithout deceit, sincerely; henasuch; dacondition, state of
ecstasy; kabewhen?; habewill be; nirantaraincessantly; nmathe Name;
gbaI will chant; veein ecstasy; rahiyremaining; dehaof the body;
ytrmaintenance; karidoing; tomrayour; karumercy; pbaI will
obtain. [4]
(3) Faltering utterances will issue from my mouth. My body

will tremble, perspire again and again, turn pale, and become
stunned as though devastated.
(4) When will I genuinely experience such a state? Then I will
chant the Name incessantly. Remaining rapt in ecstasy and
somehow or other maintaining my body, I will receive your
mercy.
(24) Offenceless chanting of the Lords Names results in the appearance

of supramundane transformations of spiritual ecstasy. This is mentioned
in r Chaitanya-charitmta (Antya-ll, 4.71):
tra madhye sarva-reha nma-sakrtana
nirapardhe nma laile pya prema-dhana
Among the nine forms of devotional service, Nm-sakrtan is su-
preme. If one chants the Lords Name without offence, he attains the
wealth of prema.
234 aragati
There are eight primary transformations of spiritual ecstasy (aa-

sttvika vikr): (1) stambha, stupefaction; (2) sved, perspiration;
(3) romcha, horripilation; (4) svara-bhed, faltering of the voice;
(5) kampa, trembling; (6) vaivarya, pallor; (7) aru, tears; and (8)
pralaya (mrchchh), devastation (fainting).
Bhajana-Llas 235
+!#=
/kdb wkb yb w/g wekS ,
Ikj.te[l[ xr ofy"y]
KO d obeks ,
CxotV CxotV bo[V mjeh wefkf
ohb dSf aekS <!<
ofyeO] mj.te] aXy] Ibes]
jde3tnif ,
wfeh-tks 5eseVkb ij_
wotV hxesFwlf <@<
(13)
gurudeva! kabe tava karu prake
r-gaurga-ll, haya nitya-tattva,
ei dha vivse
hari hari bali, godruma-knane,
bhramiba darana-e [1]
gurudeva!O spiritual master!; kabewhen?; tavayour; karumercy;
prakeby the manifestation; r-gaurgaof rman Mahprabhu; llthe
Pastimes; hayabecome; nityaeternal; tattvatruth; eithis; dhafirm;
vivsewith faith; hariName of Hari; hariName of Hari; balicalling;
godrumaof the island known as Godrum; knanein the forest; bhrami-
baI will wander; darana (bahir-darana)to see (to see outwardly before
me); ewith the desire. [1]
(1) O Gurudev! When, by the manifestation of your mercy, will

I have firm faith in the eternal truth of r Gaurgas Pastimes,
and wander amid the forest of r Godrumdwp calling out,
Hari! Hari! in hope of beholding those Pastimes before me?
236 aragati
ff-ob[es] h'd-bedf]
ofb aenf-wekg ,
mdo2r mdo2r] ms [l[-he3ptl]
5eosb mkht bekf <#<
niti gaurga, advaita rvsa,

gaddhara pacha-jana
ka-nma-rase, bhsbe jagat,
kari mah-sakrtana [2]
nartana-vilsa, mdaga-vdana,
uniba pana-ke
dekhiy dekhiy, se ll-mdhur,
bhsiba premera vne [3]
nitir Nitynanda Prabhu; gaurgarman Mahprabhu; advaitar
Advaita Prabhu; rvsarvs hkur; gaddharaGaddhar Pait; pacha
five; janapersons; kaof Ka; nmathe Names; rasewith the nectar;
bhsbewill make float; jagat (bhuvana)the universe (the world); kari
doing; mahgreat; sakrtanacongregational chanting. [2]
nartanaof dancing; vilsaPastimes; mdagaof the clay drum; vdana
sound; unibaI will hear; panamy own; kewith the ears; dekhiysee-
ing; dekhiyand seeing; sethose; llof the Pastimes; mdhursweetness;
bhsibaI will float; premeraof divine love; vnein a flood. [3]
(2) r Nitynanda Prabhu, r Gaurga Mahprabhu, r

Advaita Prabhu, r rvs hkur, and r Gaddhar Pait
these five great personages will inundate the world with the
rasa of Kas Name by performing mahsakrtan.
(3) I will hear with my own ears the sounds of the mdaga
and the movements of Their dancing. Beholding the sweet
beauty of such Pastimes, I will float in a flood of prema.
Bhajana-Llas 237
f mdo2V aebet] ms [l[-tyf]

weod Cx mj.teV bo[V ,
aehekt obqrl Cnej[V bo[r
akky odkbw 3o[ <$<
n dekhi bra, se ll-ratana,

kdi h gaurga! bali
mre viay, pgala baliy,
agete dibeka dhli [4]
nnot; dekhiseeing; braagain; sethese; llPastimes; ratanajewel-like;
kd iI cry; hoh!; gaurgathe name Gaurga; balicalling; mreto
me; viaymaterialists; pgalaa madman; baliycalling; ageteon my
body; dibekawill put; dhlidust. [4]
(4) Again, not seeing those jewel-like Pastimes before me, I will
cry, calling out, O Gaurga! Considering me a madman, ma-
terialists will kick dust upon my body.
(4) pgala baliy: Considering me a madman. Srvabhauma

Bhachrya has similarly declared:
parivadatu jano yath tathya
nanu mukharo na vaya vichrayma
hari-rasa-madir-madtimatt
bhuvi viluhma nama nirvima
(Padyval: 73)
Let the garrulous masses criticise us howsoever they please; we will
not consider their words. Wildly intoxicated by drinking the wine of
the rasa of the Lord, we will dance, roll on the ground, and faint.
oso-[e[s
Siddhi-Llas
Hankering for Fulfilment
+!$=
wkb mj.t-bkf] t3pfl-yk1
Cx tek3 x wV bVk[ ,
weodr mbDeb] mdx-2 4eoDV
fef-[yey/yk[ <!<
nv-jkxky heojr 2eOb]
onb styl i[ ,
npo[kf npo[kf jDejoD odb]
wotV w-mwe[ex[ <@<
(14)
kabe gaura-vane, suradhun-tae,
h rdhe h ka bale
kd iy beba, deha-sukha chhi
nn lat-taru-tale [1]
kabewhen?; gaura (r gaurasundarer)of r Gaurasundar; vane (vihra-
ketre)in the forest (in the place of the Pastimes of r Gaurasundarr
Nabadwp Dhm); suradhunof the Ganges; taeon the bank; hoh!;
rdhermat Rdhr; hoh!; kaKa; balesay; kd iycrying;
bebaI will wander; dehaof the body; sukhahappiness; chhiaban-
doning; nnvarious; latcreepers; tarutrees; taleat the base. [1]
(1) When will I abandon all bodily pleasures and wander along
the banks of the Ganges beneath the trees and creepers of the
forests of the land of r Gaurasundar, crying and calling out,
O Rdh! O Ka!?
239
240 aragati
3ehbesl ikf] goy wotr

heojb wnet m[S ,
Jbb-vtg- mtgp jer heo2]
3otV ab3y-mbS <#<
vapacha-ghete, mgiy khiba,

piba sarasvat-jala
puline puline, ga-gai diba,
kari ka-kolhala [2]
dhma-vs jane, praati kariy,
mgiba kpra lea
vaiava-charaa- reu gya mkhi,
dhari avadhta-vea [3]
vapacha (kukura msa-bhoj chala)of low-class persons who eat dog-
meat; ghetein the homes; mgiybegging; khibaI will eat; pibaI will
drink; saraswatof the river Sarasvat; jalathe water; pulineon the banks;
pulinealong the banks; ga-gairolling on the ground; dibaI will give;
karimaking; kaof Ka; kolhalaan uproar. [2]
dhmaof the holy abode; vsresidents; janeto the people; praati
obeisance; kariydoing; mgibaI will beg; kpraof mercy; lea (ka)a
trace (a particle); vaiavaof the devotees; charaaof the feet; reuthe
dust; gyaon the body; mkhismearing; dhariwearing; avadhtaof an
itinerant mendicant transcendental to varram-dharma, whose ecstatic,
purely devotional behaviour is incomprehensible (and disregarded) by worldly
persons (and neophyte devotees); veathe garb. [3]
(2) Then I will eat by begging food from the houses of dog-eating
outcasts and drink the water of the Saraswat. I will roll about on
the banks of the Ganges and uproariously call out, Ka!
(3) I will bow down before the residents of r Gaurasundars
abode and beg for a particle of their mercy. I will wear the garb
of an avadht and smear my body with the devotees foot-dust.
Siddhi-Llas 241
mj.D-i-ikf m5d f mxotb]

xOb btibesl ,
3ekht ?n otkb frkf]
xOb te3et desl <$<
gaua-vraja-jane, bheda n heriba,

ha-iba varaja-vs
dhmera svarpa, sphuribe nayane,
ha-iba rdhra ds [4]
gaua (r-gaua-maala)of the district of Gaua; vraja (r vraja-
maala)of the district of Vraja; jane (parikara, bhagavat prada)the peo-
ple (retinue, associates of the Lord); bhedadifference; nnot; heribaI will
see; ha-ibaI will become; varaja (vraja)of Vraja; vsa resident; dhmera
of the abode (of Vraja); svarpa (chidnanda svarpa)the true nature (ec-
static spiritual nature); sphuribewill be manifest; nayanebefore my eyes;
ha-iba (lbha kariba)I will become (I will obtain); rdhraof rmat
Rdhr; ds (kaikarya)a maidservant (servitude). [4]
(4) I will see no difference between the residents of Gaua and

the residents of Vraja, and I will become a resident of Vraja.
The true nature of the Lords abode will manifest before my
eyes, and I will become r Rdhs maidservant.
(4) gaua-vraja-jane: The residents of Gaua and the residents of

Vraja. In this connection, rla Narottam hkur has written in his
composition Prrthan (38.3):
r-gaua-maala-bhmi, yeb jne chintmai,
tra haya vraja-bhme vsa
One who knows the land of r Gaua to be made of wish-fulfilling
jewels (that is, to be spiritual) resides in the land of Vraja.
242 aragati
+!%=
mdo2ky mdo2ky o[b b wkb
ofi-[-notvr ,
frkf mxotb inptkSe5
ofy" ovdefhr <!<
bq5enpkt ifh [Ob]
uebk1 obbex xVkb ,
ikjenl-5eb xOkb 5eb]
aef-5eb f toxkb <@<
(15)
dekhite dekhite, bhuliba v kabe,
nija-sthla-parichaya
nayane heriba, vraja-pura-obh,
nitya chid-nanda-maya [1]
vabhnu-pure, janama la-iba,
yvae vivha habe
vraja-gop-bhva, ha-ibe svabhva,
na-bhva n rahibe [2]
dekhite dekhiteimmediately; bhulibaI will forget; v[an emphatic particle];
kabewhen?; nijaown; sthla (jaa jagatera)gross (of the material world);
parichayaidentity; nayanein the eyes; heribaI will behold; vrajaof Vraja;
purathe village; obhthe beauty; nityaeternal; chitspiritual; nanda
ecstasy; mayaconsisting of. [1]
vabhnuof King Vabhnu (the father of rmat Rdhr); pure
in the village; janamabirth; la-ibaI will take; yvae (r rdhrra
(1) When will I at once forget my gross material identity?

Then I will behold before my eyes the beauty of the eternal,
spiritual, ecstatic abode of Vraja.
Siddhi-Llas 243
ofi oskdx] ofi osfeh]

ofi-?n-bsf ,
te3ewn-bk[ [o5b b wkb
wkh wtg <#<
nija-siddha-deha, nija-siddha-nma,
nija-rpa-sva-vasana
rdh-kp-bale, labhiba v kabe,
ka-prema-prakaraa [3]
vaurlaye)in the village of Yva (in the abode of the father-in-law of
rmat Rdhr); vivhawedding; habewill be; vrajaof Vraja; gop
cowherd lady; bhvanature, identity, mood; ha-ibewill be; svabhva
nature; na (gop-bhinna anya)another (different from that of a gop);
bhvanature; nnot; rahibewill remain. [2]
nijaown; siddhaperfect; dehabody; nijaown; siddhaperfect;
nmaname; nijaown; rpaform; svaown; vasanagarments; rdh
(rdhbhinna r guru)of r Rdh (of r Rdhs non-different form of
r Guru); kpof the mercy; baleby the strength; labhibaI will obtain;
v[an emphatic particle]; kabewhen; kaof r Ka; premadivine
love; prakaraa (paddhati)method (path). [3]
(2) I will take birth in the village of Vabhnu and be married

in the village of Yva. My nature will become that of a Vraja-
gop; no other nature will remain within me.
(2) vabhnu-pure na-bhva n rahibe: I will take birth in

the village of Vabhnu No other nature will remain within me.
rla Narottam hkur has written a verse similar to this in Prrthan
(12.12):
kabe vabhnu-pre, hir gopera ghare,
tanay ha-iy janamiba
yvae mra kabe, e-pi grahaa habe
vasati kariba kabe tya
244 aragati
uehpf so[[ aextkg ojr

bpo0b upj[-ts ,
mhhp xVkr nejo[fl-er
jeOb te3et uS <$<
ymuna-salila- harae giy,

bujhiba yugala-rasa
prema-mugdha haye, pgalin-prya,
giba rdhra yaa [4]
ymunaof the river Yamun; salilawater; haraeto collect; giygoing;
bujhibaI will understand; yugalaof the Divine Couple; rasaecstatic rela-
tionship; premawith divine love; mugdhaoverwhelmed; hayebecoming;
pgalinmadwoman; pryaalmost; gibaI will sing; rdhraof r Rdh;
yaathe glories. [4]
(3) When will I attain, by the mercy of r Rdh (r Guru),

my eternal name, eternal body, eternal dress, and the path of
Ka-prema?
(4) Then as I collect water from the river Yamun, I will have
realisations about the Divine Couples loving relationship. I will
become overwhelmed with prema and sing r Rdhs glories
like a madwoman.
When will I be born as a daughter in the home of an hir cowherd

man in the village of Vabhnu? When will I be married in the
village of Yva? When will I reside there (and serve r Rdhs inti-
mate friends)?
(3) nija-siddha-deha ka-prema-prakaraa: When will I
obtain the path of Ka-prema? rla Bhakti Vinod hkur has
described this path in further detail in his r Hari-nma-chintmai
as follows:
Siddhi-Llas 245
A practitioner whose natural propensity is to pursue a relationship of

amorous love (madhura-rasa) with the Lord must accept the practice
of subservience (nugatya) to a Vraja-gop. If he does not accept the
nature of a Vraja-gop, he will not become qualified for a relation-
ship of amorous love with the Lord. When a practitioner accepts the
eleven aspects of a Vraja-gops the nature (bhva), he will attain the
position of a Vraja-gop.
The eleven aspects of a Vraja-gops nature are: (1) sambandha: re-
lationship in madhura-rasa; (2) vayas: age; (3) nm: name; (4) rpa:
form; (5) ytha-prave: group of girlfriends; (6) ve: dress; (7) jn:
duties; (8) vsa-sthn: place of residence; (9) sev: service to rmat
Rdhr; (10) parkh: paramount aspiration; and (11) plya-
ds-bhva: mood of a protected maidservant.
In whatever form a practitioner may live in within this world, he will
engage in service, having embraced within his heart these leven aspects
of Vraja-gop-bhva.
246 aragati
+!^=
bq5ey- vtg-msbkf
xOb mu ne["desl ,
Ite3et 2 syy se3kf
toxb aeoh resl <!<
(16)
vabhnu-sut- charaa-sevane,
ha-iba ye plya-ds
r-rdhra sukha, satata sdhane,
rahiba mi prays [1]
vabhnuof Vabhnu; sutof the daughter; charaafeet; sevanein
the service; ha-ibaI will become; yewhich; plyato be maintained; ds
(nitya-siddh sakh-gaa rit)maidservant (sheltered maidservant of the
eternal, spiritual girlfriends of rmat Rdhr); r-rdhraof r Rdh;
sukhahappiness; satataalways; sdhanein pursuits; rahibawill remain;
miI; praysone who endeavours. [1]
(1) I will become a maintained maidservant engaged in the ser-

vice of Vabhnu Suts feet and constantly endeavour for Her
happiness.
(1) plya-ds: A maintained maidservant. rla Raghunth Ds

Goswm has described the mood (bhva) of a plya-ds in his
composition Vraja-vilsa-stava (29):
sndra-prema-rasai plut priyatay prgalbhyam pt tayo
pra-preha-vayasyayor anudina llbhisra kramai
vaidagdhyena tath sakh prati sad mnasya ik rasair
yeya krayatha hanta lalit ghtu s m gaai
rla Bhakti Vinod hkur has translated this verse in his Jaiva-dharma
as follows: r Lalit Dev, steeped in intense divine love, and impu
dent as an expression of her affection, makes daily arrangements
Siddhi-Llas 247
Ite3et k2 wkt mu 2]
ieofb hkfky aeoh ,
te3end 4eoDV Iw-skh
w f xOb wehl <@<
r-rdhra sukhe, kera ye sukha,

jniba manete mi
rdh-pada chhi, r-ka-sagame,
kabhu n ha-iba km [2]
r-rdhraof r Rdh; sukhein the happiness; keraof r Ka; ye
which; sukhahappiness; jnibaI will know; manetein my heart; miI;
rdhof r Rdh; padathe feet; chhiabandoning; r-kawith
r Ka; sagamefor union; kabhuever; nnot; ha-ibaI will become;
kmdesirous. [2]
(2) I will know within my heart the pleasure that Ka finds

in the pleasure of r Rdh. I will never abandon r Rdhs
feet and become desirous of direct union with r Ka.
for the secluded amorous union of her dearly beloved r Rdh and
r Ka. With her cunning, she teaches her dearest girlfriend, r
Rdhik, the art of exhibiting jealous anger (mn). May that Lalit
Dev accept me within her group of associates; may she accept me as
her maintained maidservant (plya-ds).
(2) r rdhra sukhe km: I will never become desirous of di-
rect union with r Ka. This mood of chastity has been explained
by rla Bhakti Vinod hkur in his Jaiva-dharma as follows:
You are a maidservant of r RdhikHer service alone is your ser-
vice. If, being sent by Her, you enter into the presence of Ka in a
solitary place and Ka approaches you amorously, you should not
consent to His advances. You are r Rdhiks maidservant; without
r Rdhiks permission you should not independently serve Ka.
Although you should maintain equal affection for both Rdh and
248 aragati
s2ljg hh nth-_]
upj[-mkht / ,
ydj xVkr msobb te3et
vtg-w[n-y/<#<
sakh-gaa mama parama-suht,

yugala-premera guru
tad anuga haye, seviba rdhra
charaa-kalapa-taru [3]
sakhof girlfriends; gaagroup; mamamy; paramasupreme; suhtthe
well-wishers; yugalaof the Divine Couple; premeraof divine love; guru
guardians, instructors; tadof them; anugathe follower; hayebeing; seviba
I will serve; rdhraof r Rdh; charaaof the feet; kalapa-taruthe wish-
fulfilling tree. [3]
(3) r Rdhs girlfriends are my greatest well-wishers. They

are my Gurus who teach me about the Divine Couples prema.
As their follower, I will serve the wish-fulfilling tree of r
Rdhs feet.
Ka, you should be more eager to engage in the loving service

(dsya-prema) of r Rdhik than the loving service of r Ka.
This is known as sev. Your only sev is to engage in r Rdhs ser-
vice during all eight periods of the day (aa-kln).
(3) sakh-gaa kalpa-taru: r Rdhs girlfriends are my Gurus
As their follower, I will serve r Rdh. This practice of subservience
unto r Rdhs girlfriends has been explained by rla Raghunth
Ds Goswm Prabhu in his Vraja-vilsa-stava (38):
tmblrpaa-pda-mardana-payo-dnbhisrdibhir
vndraya-mahevar priyatay ys toayanti priy
pra-preha-sakh-kuld api kilsakochit bhmik
kel-bhmiu rpa-majar-mukhs t dsikh saraye
Siddhi-Llas 249
te3-nQ 4eoDV mu if ms if
mu 5ekb ms 5ekb 6ekw ,
aeoh yV teo3w- nQneyl sd]
w feox mxot yekw <$<
rdh-paka chhi ye-jana se-jana

ye bhve se bhve thke
mi ta rdhik- pakapt sad,
kabhu nhi heri tke [4]
rdhof r Rdh; pakathe party; chhiabandoning; yewhich; jana

persons; sethose; janapersons; yewhich; bhvenature; sethat; bhve
mood; thkestay; miI; tacertainly; rdhikof r Rdh; pakapt
partial; sadalways; kabhuever; nhinot; heriI see; tketo them. [4]
(4) I am always completely partial to r Rdhs party. I never

even look at those who have abandoned Her party, whoever they
are, and whatever their nature may be.
rla Bhakti Vinod hkur translates this verse as follows in his Jaiva-
dharma: The group of r Rdhiks maidservants led by r Rpa
Majar always please Her by offering Her betel-rolls, massaging
Her feet, bringing Her water, arranging for Her secluded amorous
unions with Her paramour, r Ka, and by performing other such
services with affection. They are by nature more unreserved in their
service activities than the pra-preha-sakhs (Lalit Dev, Vikh
Dev, and so forth). I take complete shelter of them (I accept them as
my instructing guardians (ik-gurus) who guide me in my service
activities).
(4) rdh-paka tke: I am always completely partial to r Rdhs

party This conviction has been expressed by rla Raghunth Ds
Goswm Prabhu in the sixth verse of his Svaniyama-daakam:
250 aragati
andtyodgtm api muni-gaair vaiika-mukhai

prav gndharvm api cha nigamais tat-priyatamm
ya eka govinda bhajati kapa dmbhikatay
tad-abhyare re kaam api na ymi vratam idam
I never, even for a moment, go near the impure vicinity of a conceited
charlatan who worships r Govinda alone, having disregarded His
dearmost beloved rmat Gndharv, whose super-excellent glories
are sung throughout all the scriptures by the great sages headed by the
v player Nrad Muni. This is my solemn vow.
rla Bhakti Vinod hkur expresses the same conviction in the ninth
verse of his Svaniyama-dvdaakam:
ardha govinda bhajati nitar dmbhikatay
tad-abhyse kintu kaam api na ymi vratam idam
I will never, even for a moment, go anywhere near those who, ridden
with extreme conceit, worship r Govinda without r Rdh. This
is my vow.
obo
Vijapti
Prayer of Heartfelt Hankering
wkb xkb b[ ms odf aehet ,
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wn-bk[ xkb dkr set <!<
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swk[ hefd] aenof ahefl]
xkr aeeodb feh-ts-set <@<
kabe habe bala se dina mra

(mra) apardha ghuchi, uddha nme ruchi,
kp-bale habe hdaye sachara [1]
tdhika hna, kabe nije mni,
sahiut-gua hdayete ni
sakale mnada, pani amn,
haye svdiba nma-rasa-sra [2]
kabewhen?; habewill be; balaplease tell; sethat; dinaday; mramine;
apardhaoffences; ghuchidispelling; uddhapure; nmefor the Name;
ruchi (anurga)taste (deep loving attachment); kp (nma v guru kp)
of mercy (of the mercy of the Name, or, of the mercy of r Guru); baleby
the power; habewill be; hdayein my heart; sacharainfused. [1]
taa blade of grass; adhikamore than; hnalow; kabewhen?; nije
towards myself; mniconsidering; sahiutof tolerance; guathe quality;
(1) Please tell me, when will that day be mine when my
offences will be dispelled and taste for the pure Name will be
infused within my heart by the power of mercy?
251
252 aragati
3f if aet woby tl]

bo[b f veox mdx-2wtl ,
ik ik deU Ukx mj.txot]
aXxYwl 5o vtkg myehet <#<
dhana jana ra, kavit-sundar,
baliba n chhi deha-sukha-kar
janme janme do, ohe gaurahari!
ahaituk bhakti charae tomra [3]
hdayetein the heart; nibringing; sakaleto all; mnadadesire to
offer honour; panimyself; amnwithout desire for honour; hayebeing;
svdibaI will taste; nmaof the Name; rasaof the ecstatic nectar; sra
the essence. [2]
dhanawealth; janafollowers (family); raand; kaviterudition;
sundarbeautiful women; balibaI will say; nnot; chhiI desire; deha
the material body; sukhapleasure; kardoing; janmein birth; janmeafter
birth; doplease give; oheoh; gaurahari!rman Mahprabhu!; ahaituk
causeless; bhaktidevotion; charaefor the feet; tomraYour. [3]
(2) When will I feel myself to be lower than a blade of grass,

bring the quality of tolerance within my heart, become eager to
honour everyone and devoid of desire for honour from anyone,
and relish the essence of the Names rasa?
(2) tdhika hna nma-rasa-sra: When will I relish the
Names rasa? This verse was written in accordance with the third
verse of rman Mahprabhus ikakam:
td api sunchena taror iva sahiun
amnin mnadena krtanya sad hari
One who is more humble than a blade of grass, is as tolerant as a tree,
and gives due honour to everyone without desiring honour from anyone,
is capable of always chanting the Lords Name (without offence).
Vijapti 253
+wkb= wotky Iw- feh Petg

np[owy mdx jd bvf ,
JbbgT"-mbn6p xkb sF71f
oftt mfk bVkb a3et <$<
(kabe) karite r-ka- nma uchchraa,

pulakita deha gadgada vachana
vaivarya-vepathu, habe saghaana,
nirantara netre vabe aru-dhra [4]
kabewhen?; karitein doing; r-kaof r Ka; nmathe Name;
uchchraaexpression aloud; pulakitahorripilation; dehabody; gadgada
choked up; vachanautterances; vaivaryaturning; vepathutrembling;
habewill be; saghaanaoccurrence; nirantaraincessantly; netrein the
eyes; vabewill flow; aruof tears; dhrastreams. [4]
(3) When will I declare that I do not desire wealth, follow-

ers, erudition, beautiful women, or any other bodily pleasure?
O Gaurahari! Birth after birth, please give me unconditional
devotion to Your feet.
(3) dhana jana ra charae tomra: When will I declare that I

do not desire wealth Please give me unconditional devotion to
Your feet. This verse was written in accordance with the fourth verse
of rman Mahprabhus ikakam:
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
O Lord of the universe, I do not desire wealth, followers, beautiful
women, or erudition (dharma, artha, kma, or moka). Birth after
birth, I desire only unconditional devotion to You.
254 aragati
wkb fblkn t3pfl-yk1

Cmj.t-ofy"efV bo[V ofnk1 ,
feovr jeOr] mbDeOb k1]
beYk[t er 4eoDr obvet <%<
kabe navadvpe, suradhun-tae,

gaura-nitynanda bali nikapae
nchiy giy, beiba chhue,
vtulera prya chhiy vichra [5]
kabewhen?; navadvpein Nabadwp; suradhunof the Ganges; taeon
the bank; gaura-nitynandaGaur-Nitynanda!; balisaying; nikapae
sincerely; nchiydancing; giysinging; beibaI will wander; chhue
running about; vtuleraas a madman; pryaalmost; chhiyabandoning;
vichraconcern, prudence. [5]
(4) When will my hair stand on end, my voice falter, my com-

plexion turn pale, my body tremble, and tears pour incessantly
from my eyes while I call aloud r Kas Name?
(5) When will I wander along the banks of the Ganges in
Nabadwp, sincerely calling out, Gaur-Nitynanda!, while
(4) vaivarya-vepathu itydi: The symptoms of turning pale, trem-

bling, and so forth, refer to aa-sttvika-vikr, the eight primary
transformations of divine ecstasy.
[Translators note: this verse is reminiscent of the sixth verse of rman
Mahprabhus ikakam:
nayana galad-aru-dhray
vadana gadgada-ruddhay gir
pulakair nichita vapu kad
tava nma-grahae bhaviyati
When will tears stream from my eyes, my voice falter, and the hair of my
body stand on end as I call Your Name?]
Vijapti 255
wkb ofy"ef mhekt wotV dr

4eDeOkb mhet obqkrt her ,
odr mhekt ofi- vtkgt 4er]
fekht xek1ky odkb ao3wet <^<
kabe nitynanda, more kari day,

chhibe mora viayera my
diy more nija- charaera chhy,
nmera hete dibe adhikra [6]
kabewhen?; nitynandar Nitynanda Prabhu; moreto me; karido-
ing; daymercy; chhibewill cause to abandon; moramy; viayera
of mundanity; myattachment; diygiving; moreto me; nijaown;
charaeraof His feet; chhyshade; nmeraof the Name; hetein the
marketplace; dibewill give; adhikraqualification. [6]
dancing, singing, and running about, having abandoned all

concerns as though mad?
(6) When will Nitynanda be merciful to me and cause me to
abandon my attachment to mundanity? When will He give me
the shade of His feet and grant me a place in the marketplace
of the Name?
(5) kabe navadvpe chhiy vichra: When will I wander in

Nabadwp as though mad? A similar expression of longing to feel
separation from the Lord is cited in r r Prapanna-jvanmtam
(3.25):
kadha yamun-tre nmni tava krtayan
udbpa puarkka rachayiymi tavam
(Nrada-pacharatra)
O lotus-eyed Lord! When will I dance on the banks of the Yamun
chanting Your Names as tears pour from my eyes?
256 aragati
owofb] [po1b xot-feh-ts]

feh-tks heoyV xOb obbS ,
tkst tosw- vtg-ntS
wotr hoib tks aofbet <&<
wkb ilkb dr xOkb Pdr]
ofi 2 o[V dlf-dr ,
5woyobkfed wotr obfr]
Iae-1x[ wotkb vet <*<
kiniba luiba, hari-nma-rasa,

nama-rase mti ha-iba vivaa
rasera rasika- charaa-paraa,
kariya majiba rase anibra [7]
kinibaI will buy; luibaI will festively scatter; hariof r Hari; nmaof
the Name; rasathe nectar; nmaof the Name; rasewith the nectar;
mtibeing intoxicated; ha-ibaI will become; vivaa (tma-vismta)over-
whelmed (self-forgetful); raseraof nectar; rasika (nma rasa-dt r guru
deva)of a relisher, of a topmost devotee (of r Gurudev, the distributer of
the rasa of the Name); charaafeet; paraatouch; kariyadoing; majiba
I will become submerged; rasein nectar; anibraincessantly. [7]
(7) When will I buy and festively scatter the rasa of the Lords
Name? When will I become intoxicated and overwhelmed with
that rasa? When will I touch the feet of a relisher of that rasa
and become immersed in that rasa perpetually?
(6) kabe nitynanda viayera my: When will Nitynanda

cause me to abandon my attachment to mundanity? rla Narottam
hkur has similarly prayed in Prrthan (1.2):
ra kabe nitichd a karu karibe
sasra-vsan more kabe tuchchha habe
Vijapti 257
kabe jve day, ha-ibe udaya,

nija-sukha bhuli sudna-hdaya
bhakati-vinoda, kariy vinaya,
r-j-ahala karibe prachra [8]
kabewhen?; jvefor souls; daymercy; ha-ibewill be; udayaan aris-

ing; nijaown; sukhahappiness; bhuliforgetting; sudnamost humble;
hdayaheart; bhakati-vinodaBhakti Vinod; kariydoing; vinayahumility;
r-jdivine order; ahalapatrol; karibewill do; prachrapreaching. [8]
(8) When will compassion for all souls arise within me? When
will Bhakti Vinod forget his own happiness and travel about
respectfully preaching the divine order with a most humble
heart?
When will r Nitichd bestow His mercy? When will my worldly

desires become insignificant?
(8) jve day: Compassion for all souls. Jve day means to make
souls who are averse to Ka become conscious of Him.
r j-ahal: The divine order. This refers to following rman
Mahprabhus order to travel about continuously engaged in Nm-
krtan. rla Bhakti Vinod hkur has described rman Mahprabhus
order as follows:
prabhura jya bhi, mgi ei bhik
bala ka, bhaja ka, kara ka-ik
O brothers, on the order of rman Mahprabhu, I beg from you this
favour: chant Ka, serve Ka, and learn about Ka.
apardha-nya haye laha ka-nma
ka mt ka pit ka dhana pra
Be free from offences and chant Kas Name. Ka is your mother.
Ka is your father. Ka is your wealth and life.
258 aragati
kera sasra kara chhi anchra

jve day ka-nma sarva-dharma-sra
Abandon sinful behaviour and dedicate your family life to Ka.
Being merciful to all souls by practicing Ka-nm-sakrtan is the
essence of all religion.
Ifeh-hexe"
r Nma-Mhtmya
The Glories of the Name
wfeh 3kt wy b[ ,
obqrbesfefk[] mhet ov sd k[]
toby h/5oh-sh ,
wgTt n6 odr] od hek0 kboSr
botqr 3 anh <!<
ka-nma dhare kata bala

viaya-vsannale, mora chitta sad jvale,
ravi-tapta maru-bhmi-sama
kara-randhra patha diy, hdi mjhe praveiy,
variaya sudh anupama [1]
kaof Ka; nmathe Name; dharebears; katahow much?; balapower;
viayamundane; vsanof desire; analein the fire; moramy; chitta
heart; sadalways; jvaleburns; raviby the sun; taptaburned; maru
desert; bhmiland; samalike; karaof the ears; randhraof the holes;
pathathe pathway; diythrough; hdiin the heart; mjhein the middle;
praveiyentering; variaya (varaa kare)showers; sudhnectar; anu
pama (atulanya)unequalled (incomparable). [1]
(1) How much power does Kas Name possess? My heart con-
stantly burns in the fire of mundane desire like a desert scorched by
the blazing sun. The Name enters the core of my heart through
the gateway of my ears (upon being transmitted to me by r
Guru) and showers incomparable nectar.
259
260 aragati
dr xOky bk[] oiet akky vk[]

S?kn fekv aQg ,
wk mhekt 5k t] a wekn 6t 6t]
ot xOky f nekt vtg <@<
hdaya ha-ite bale, jihvra agrete chale,

abda-rpe nche anukaa
kahe mora bhage svara, aga-kp e thara thara,
sthira ha-ite n pre charaa [2]
hdayaheart; ha-itefrom; bale (bala prvaka)by force; jihvraof
my tongue; agreteon the tip; chalegoes; abdaof sound; rpein the
form; nchedances; anukaaat every moment; kahein the throat;
moramy; bhagefalters; svaravoice; agabody; kp etrembles; thara
shaking; tharaquaking; sthirastill; ha-iteto be; nnot; preable;
charaalegs. [2]
(2) Forcefully, the Name moves from my heart to the tip of

my tongue and continuously dances there in the form of sound.
My voice falters in my throat, my body trembles violently, and
my legs become unable to remain steady.
(1) kara-randhra patha sudh anupama: The Name enters the

core of my heart through the gateway of my ears and showers incom-
parable nectar. r Cha Ds has described rmat Rdhrs
experience of the Names descent as follows:
knera bhitara diy, marame paila go,
kula karila mama pra
n jni kateka madhu, yma-nme chhe go,
para chhite nhi pre
yms Name entered through My ears into the core of My be-
ing and overwhelmed My heart. I do not know how much nec-
tar is present within yms Name. My heart is unable to leave
Him.
r Nma-Mhtmya 261
vkQ 3et mdkx 7T] np[owy sb vT]

obbgT xO[ wk[bt ,
h;oTy xO[ hf] [krt aejhf]
5ekb s-mdx it it <#<
wotV Ky Pnb] ovk bkqT 3eb]
mhekt èkt mkht sejkt ,
ow f bpo0ky od[] mhekt yV beY[ Jw[]
mhet ov-ob sb xkt <$<
chake dhr dehe gharma, pulakita saba charma,

vivara ha-ila kalevara
mrchhita ha-ila mana, pralayera gamana,
bhve sarva-deha jara jara [3]
kari eta upadrava, chitte vare sudh-drava,
more re premera sgare
kichhu n bujhite dila, more ta vtula ka-ila,
mora chitta-vitta saba hare [4]
chakefrom my eyes; dhrstreams; deheon my body; gharmaperspira-
tion; pulakitahorripilation sabaall over; charmamy skin; vivarapale;
ha-ilabecomes; kalevaramy body; mrchhitafainted; ha-ilabecomes;
manamind; pralayera (mtyera nyya avasth)of devastation (a condition
like that of death); gamanacoming; bhvewith divine emotion; sarva
entire; dehabody; jara-jara (jya-bhva-maya)traumatised (a condition of
being utterly inert). [3]
kari (kariyo)(although) making; etasuch; upadrava (bhya dite
utpta)disturbance (what appears to be mayhem through external vision);
(3) Tears stream from my eyes, perspiration soaks my body,

my hair stands on end, my complexion turns pale, my mind
becomes dazed, a death-like state overtakes me, and my entire
body becomes stunned with emotion.
262 aragati
[O aer ueVt] mxf b"bxet yeVt]

bo[ky f neot K sw[ ,
wfeh Oehr] uekx uekx 2l xr]
msO mhet k2t s[ <%<
la-inu raya yra, hena vyavahra tra,

varite n pri e sakala
ka-nma ichchh-maya, yhe yhe sukh haya,
sei mora sukhera sambala [5]
chittein the heart; vareshowers; sudh (amta)nectarean; drava (rasa)
liquid (juice); moreto me; re (hily deya)submerges; premeraof
divine love; sgarein an ocean; kichhuanything; nnot; bujhiteto know;
dilaallowed; moreto me; tacertainly; vtulamadman; ka-ilamade;
moramy; chittaheart; vittawealth; sabaall; haresteals. [4]
(4) Although making such a severe disturbance externally,

Kas Name showers nectar upon my heart and submerges me
in an ocean of prema. Kas Name has prevented me from un-
derstanding anything, made me a madman, and stolen my heart
and wealth.
(4) mora chitta-vitta saba hare: Stolen my heart and wealth. rla
Bilvamagal hkur describes this:
advaita-vth-pathikair upsy
svnanda-sihsana-labdha-dk
ahena kenpi vaya hahena
ds-kt gopa-vadh-viena
(r Bhakti-rasmta-sindhu: 3.1.44 )
Although consecrated on the throne of self-satisfaction and wor-
shipped by wanderers on the path of non-dualism, I have been forcibly
converted into a maidservant by some deceitful hunter of cowherd
mens wives.
r Nma-Mhtmya 263
mkht wo[w feh] ay tkst 3eh]

mxf b[ wtkr weS ,
Lq_ obwoSV npfA md2er ofi ?ng]
ov xotV [r wneS <^<
premera kalik nma, adbhta rasera dhma,

hena bala karaye praka
at vikai puna, dekhya nija-rpa-gua,
chitta hari laya ka-pa [6]
la-inuI took; rayashelter; yraof whom; henasuch; vyavahra
behaviour; traof Him; variteto describe; nnot; priI am able; ethis;
sakalaall; kaof Ka; nmathe Name; ichchhdesire; mayamade of;
yhewith which; yhewith whom; sukhhappy; hayabecomes; seithat,
they; moramy; sukhera (sdhanera)of happiness (of endeavour to serve
Him); sambala (upakaraa)means (ingredients). [5]
premeraof divine love; kalik (kui)the bud; nmathe Name;
adbhtawonderful; raseraof nectar; dhma (dhra)abode (reservoir);
henasuch; balapower; karayedoes; prakamanifestation; at (svalpa)
slightly; vikai (tma-praka kariy)blossoming (revealing Himself);
punaagain, further; dekhyashows; nijaown; rpaform; guaand
qualities; chittaheart; haristealing; layatakes; kaof Ka; pathe
side. [6]
(5) Such is the behaviour of the Name of whom I have taken

shelter. I am not able to describe all this. Howsoever Kas
whimsical Name becomes pleasedthat is my means of happi-
ness (the basis of my endeavour to serve Him).
(6) As a bud of the flower of prema, the Name, the abode of

wondrous rasa, manifests such power! Upon blossoming slightly
further, the Name shows me His personal form and qualities,
steals my heart, and takes me to Kas side.
264 aragati
ngT obwoSy xc] ki mhekt uer [c]

md2er mhekt ?n-ob[es ,
mhekt os mdx odr wnekS tek2 ojr]
K mdkxt wkt sfeS <&<
wfeh ovehog] ao2[-tkst 2of]
ofy"-hp tshr ,
fekht be[eO uy] sb [Vkr xO xy]
ykb mhet k2t Pdr <*<
pra vikaita ha, vraje more yya la,

dekhya more svarpa-vilsa
more siddha-deha diy, ka-pe rkhe giy,
e dehera kare sarva-na [7]
prafully; vikaitablossomed; habecoming; vrajein Vraja; moreto
me; yyagoes; lataking; dekhyashows; moreto me; svarpa (chid)
own (spiritual); vilsa (vaichitrya)Pastimes (beauty, variegated activities);
moreto me; siddhaperfect; deha (r rdh-ka-sevanopayog chinmaya
deha)body (a spiritual body suitable for engaging in the service of r r
Rdh-Ka); diygiving; kaof Ka; peby the side; rkhekeeps;
giygoing; ethis; deheraof the body; karedoes; sarvacomplete; na
(vastu-siddhi dna kare)destruction (grants me supreme perfection). [7]
(7) Upon fully blossoming, the Name takes me to Vraja and

shows me His divine Pastimes. He gives me an eternal body,
keeps me by Kas side, and completely destroys this material
body (grants me supreme perfection).
(7) pra vikaita svarpa-vilsa: Upon fully blossoming, the

Name takes me to Vraja and shows me His divine Pastimes. This
refers to realisation of the non-difference between the Name and the
Lord Himself.
r Nma-Mhtmya 265
ka-nma-chintmai, akhila rasera khani,

nitya-mukta uddha-rasa-maya
nmera bli yata, saba laye ha-i hata,
tabe mora sukhera udaya [8]
kaof Ka; nmathe Name; chintmai (abha phala-dt)a spiri
tual jewel (giver of ones desired ends); akhilaall; raseradivine relationships;
khanimine; nityaeternally; muktaliberated; uddhapure; rasadivine
ecstasy; mayamade of; nmeraof the Name; bli (vighna, apardha)
obstacles (offences); yataas many; sabaall; layetaking; ha-iI become;
hatadestroyed; tabethen; moramy; sukheraof happiness; udayaarise. [8]
(8) Kas Name is the fulfiller of ones desires. He is a mine

of all rasas. He is eternally liberated and an embodiment of
spiritual rasa. If I die removing all offences to the Name (from
the hearts of the souls), I will be happy.
(8) ka-nma chintmai uddha-rasa-maya: Kas Name is

the fulfiller of ones desires. This is explained in the Padma-pura
and the Bhakti-rasmta-sindhu:
nma chintmai ka chaitanya-rasa-vigraha
pra uddho nitya-mukto bhinnatvn nma-nmino
The Name Ka is a wish-fulfilling jewel and an embodiment of
spiritual rasa. He is complete, pure, eternally liberated, and non-
different from whom He names.
[Translators note: A recapitulation of this song by rla Bhakti
Rakak rdhar Dev-Goswm Mahrj is found in his book The
Search for r Ka:
My heart is just like a desert, hot with the rays of the sun. This
is my internal mental condition. The desire for mortal things
cannot satisfy me because by nature they are death-producing.
And not one or two, but thousands of such death-producing
desires have taken shelter in my mind. So, my subconscious
region is always burning. This is my condition.
266 aragati
But somehow, by the grace of Sdhu and Guru, the

Name of Ka with its infinite prospect has entered through
the holes of my ears and reached the plane of my heart. And
there, with some peculiar hope, with infinite, auspicious pos-
sibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound. Then by force, it
comes from the heart towards the tongue. Not that by the
endeavour of my tongue I am producing that soundno.
What came from the heart of a saint through my ear entered
my heart, and that forcibly appeared upon my tongue and
began to dance. That is the Name proper. It descends from
above. It cannot be produced by the material form of this
tongue. Its source is above.
And through an agent of the Absolute it comes through
the ear to the heart. From the heart it gathers some sympa-
thy, then the Name of Ka forcibly appears on the tongue
and begins to dance. With great force it comes to the end of
the tongue, and that sweet sound begins its dancing.
The real effects of the Divine Name have been described
here. If it is a living and real Name, the voice will be choked
up, there will be shivering in the body, and the legs will
be unable to stand. Sometimes tears will flow in a current
on the body, and ones hairs will stand on end. Sometimes
changes of colour will be found in the body, and we will be
unable to find any trace of the mind or consciousness. We
may fall in a swoon, the whole body and mind will appear
as if it is being attacked, shivering and influenced in differ-
ent ways. Apparently it may seem that so many troubles are
created in the body and mind, but the real heart is overflow-
ing with a particular kind of strange, sweet juice.
At that point Bhakti Vinod says: I am in an ocean of
nectar. My whole existence is within an ocean of nectar-
ean liquid. I am beside myself. I cant understand where I
am. Where am I? What is this? What is all about me? It has
r Nma-Mhtmya 267
almost made me mad. Am I a madman? Where is my past

experience, my seriousness, my gravity? Where are they?
What am I?
I have been converted wholesale by a foreign thing. I am
a doll in the hands of a great force, which is also so affec
tionate to me. I cant ascertain how it is possible that by
my faith I have entered this great, unknown environment,
unexperienced before.
And at last I find that I am captivated. My entire being,
within and without, has been captured by a particular sweet
force. I cant help being prey to such a sweet power. I cant
give any proper description of this. I came to take shelter
under Him and accept Him as my guardian; now at His
hand I am being dealt with in such a merciless and despotic
way. Still, I feel that everything is very pleasing, beyond my
experience. What is this?
I cant resist anymore. I am fully captured. Let my fate
go anywhere. I cant come out. I am a captive in the hand
of a sweet friend; my whole independence is gone. There is
no way left to me but to surrender. I am unable to describe
my real position. I find that Hes an autocrat. Whatever He
likes to do, He will do. Since it is not possible for me to give
any resistance, I must surrender. Let me also cooperate with
whatever He is pleased to do. Otherwise, what can I do? I
am helpless.
Sometimes I find that the sweetness of the Name is con-
densed like a blossoming flower, and very wonderful streams
of sweet current are flowing from it. The Name contains so
many sweet variegated forms of current within Him, and
He is wonderfully expressing Himself in different ways.
Sometimes He emanates a peculiar type of colour and figure,
and disappears.
So many charming aspects are shown as if to my eyes
within, and He forcibly takes me to surrender at the foot
268 aragati
of that altar. He shows Himself in His full-fledged form in

Vndvan, in His Vraja-ll, with Rdhr, and He takes
me there. I find that I am in the midst of His peculiar, very
sweet and loving paraphernalia. And He says, You see! I
have so many wonderful things. This is your home. I am
not merely imagination, but concrete reality. You will find
here that the environment is very favourable and sweet. You
are to live here.
I see there that He is dealing in different ways with His
associates, in different rasas. And I find that I have another
body that has emerged from my previous one, and that has
a permanent place here in His service. Such a new life I find
here. And then I find ultimately that all consideration of my
past life and experience has vanished. And it is truemy
real life is here. This is proper, and that was a sham. That
life has vanished.
Then I find that chanting the Name gives me new
encouragement, a new prospect, and new hope. Whatever
we want, whatever is our internal demand, it is supplied by
the Name. If we take the Name, all our internal hankerings
will be fulfilled. It is eternal. It is the purest of the pure. And
it is full of ecstasy. Now I find that I have been completely
converted.
Now my innermost hankering is this: let whatever is
against this sweet Name vanish eternally from the world. If
anything is in opposition to this sweet life, let it vanish. And
if necessary, I will give my life to make it disappear from the
world forever. Then others will be able to enjoy it at their
free will. No hindrance should come to that fulfilment of
life. It has no parallel, no equal; it is second to nothing. So,
everyone may come to this plane of realisation, and, if nec-
essary, I will sacrifice myself to finish any opposition, so that
all can smoothly, peacefully, and without any danger, enjoy
this absolute, sweet, and blissful life.]
aragatera Prrthan
Prayers of Surrendered Souls
tava dsya-sukhaika-sagin
bhavanev astv api ka-janma me
itarv asatheu m sma bhd
api me janma chaturmukhtman
(Stotra-ratna: 55)
O Lord! Let me take birth, even as a worm, in the home of those
whose sole happiness is Your service. O Lord, never let me take
birth, even as Brahm, among those who are averse to You.
kmdin kati na katidh plit durnides
te jt mayi na karu na trap nopanti
utsjyaitn atha yadu-pate smprata labdha-buddhis
tvm yta araam abhaya m niyukv tma-dsye
(r Bhakti-rasmta-sindhu: Pachima-vibhga, 2.35 )
O Lord, I have obeyed the wicked dictates of lust, anger, and so
on, for so long and in so many ways! Yet they have never taken
pity upon me, and I have never felt shame or satisfaction! O Lord
of the Yadus, now I have abandoned them and attained proper
consciousness: I have surrendered unto You, the abode of fearless-
ness. Please engage me in Your service.
naitan manas tava kathsu vikuha-ntha
sampryate durita-duam asdhu tvram
kmtura hara-oka-bhayaiarta
tasmin katha tava gati vimmi dna*
durita-dita mana asdhu mnasa
kma-hara-oka-bhaya-eara vaa
* The remaining Sanskrit verses in this section are accompanied by Bengali verse trans-
lations from rla Bhakti Vinod hkurs Bhajana-rahasya. These Bengali verses have
been translated into English prose.
269
270 aragati
tava kath-rati kise ha-ibe mra?

kise ka tava ll kariba vichra?
My mind is sinful, polluted, and dishonest. It is controlled by
lust, pleasure, lamentation, fear, and desire. How will I obtain
loving attachment for discussions about You? O Ka, how will I
reflect upon Your Pastimes?
jihvaikato chyuta vikarati mvitpto
ino nyatas tvag-udara ravaa kutachit
ghro nyata chapala-dk kva cha karma-aktir
bahvya sapatnya iva geha-pati lunanti
jihv ne rasa prati upastha kadarthe
udara bhojane ne viama anarthe
charma ne ayydite, ravaa kathya
ghra ne surabhite, chaku dye yya
karmendriya karme ne, bahu-patn yath
gha-pati karaya mora mana tath
emata avasth mora r-nanda-nandana
ki-rpe tomra ll kariba smaraa?
Like a householder pulled in different directions by each of his
wives, my mind is pulled by the tongue towards tastes, by the
genitals towards perversion, by the belly towards eating, by the
skin towards a comfortable bed, by the ears towards discussions,
by the nose towards fragrances, by the eyes towards sights, and
by the senses of action towards their respective functions. Such is
my predicament, O Nanda Nandan! How shall I remember Your
Pastimes?
tadastu me ntha sa bhri-bhgo
bhave tra vnyatra tu v tirachm
yenhameko pi bhavaj-jann
bhtv nieve tava pda-pallavam
aragatera Prrthan 271
ei brahma-janmei v anya kona bhave

pau-pak haye janmi tomra vibhave
ei mtra tava bhakta-gaa sage
thki tava pada-sev kari nn rage
In this birth as Brahm, or in another life born as an animal or
bird by Your will, I desire only to remain in the association of
Your devotees and to engage in various ways in the service of
Your feet.
ko nv a te pda-saroja-bhj
sudurlabho rtheu chaturv apha
tathpi nha pravomi bhman
bhavat-padmbhoja-nievaotsuka
(rmad Bhagavatam: 3.4.15)
ka, tava pda-padme bhakti chhe yr a

chatur-varga madhye kib aprpya th ra
tathpi tomra pada-sev mtra chi
anya kona arthe mora prayojana ni
O Ka, which of the four ends (dharma, artha, kma, and
moka) remain unattainable for one who has devotion to Your
lotus feet? Still, I desire only the service of Your feet; I have no
need for any other end.
na kmaye ntha tad apy aha kvachin
na yatra yumach-charambujsava
mahattamntar-hdayn mukha-chyuto
vidhatsva karyutam ea me vara
(rmad Bhgavatam: 4.20.24 )
yhte tomra pada-sev-sukha ni
sei vara mi ntha kabhu nhi chi
bhaktera hdaya haite tava gua-gna
unite ayuta kara karaha vidhna
272 aragati
I never desire any benediction which does not grant the joy of
service to Your feet. O Lord! Grant me ten thousand ears to hear
the narrations of Your glories from the hearts of Your devotees.
na nka-pha na cha pramehya
na srva-bhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
samajasa tv virahasya kke
svarga, paramehi-sthna, srvabhauma-pada
rastala-dhipatya, yogera sampada
nirva itydi yata chhi sev tava
nhi mgi, e mora pratij akaitava
O Ultimate Principle, I do not desire residence in the heavenly
planets, the post of Brahm, dominion over the Earth, rule of the
hellish planets, the powers produced by yoga practice, liberation
from the material world, or any other such end, if I have to give
up Your service. This is my sincere promise.
aha hare tava pdaika-mla
dsnudso bhavitsmi bhya
mana smaretsu-pater gus te
gita vk karma karotu kya
(rmad Bhgavatam: 6.11.24 )
chhinu tava nitya-dsa, gale bd hi my-pa,
sasre pinu nn klea
ebe puna kari a, ha tava dsera dsa,
bhaji pi tava bhakti-lea
prevara tava gua, smaruka mana puna puna,
tava nma jihv karuka gna
karadvaya tava karma, kariy labhuka arma,
tava pade sapinu para
aragatera Prrthan 273
I was Your eternal servant but I became bound around the neck
by the ropes of my and suffered in various ways within this
material world. Now again I am hoping that by becoming the
servant of Your servants and serving You, I may attain some
trace of devotion. O Lord of my heart, may my mind perpetually
remember Your glories. May my tongue chant Your Name. May
I obtain fulfilment by engaging my hands in Your service. I have
offered my heart at Your feet.
r r Hari-Guru-Vaiava-Vandan
Prayers unto r Hari, r Guru, and the Vaiavas
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav cha
r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam
sdvaita svadhta parijana-sahita ka-chaitanya-deva
r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit cha
vandeoffer obeisance; ahaI; r-guroof my initiating spiritual mas-
ter and instructing spiritual masters; r-yutabeautiful, glorious, divine;
pada-kamalamunto the lotus feet; r-gurnunto the spiritual masters of
the Brahma-Mdhva-Gauya parampar; vaiavnunto all of the Lords
devotees within all universal ages (unto all devotees of the past, present, and
future); chaand; r-rpamunto rla Rpa Goswm Prabhu; saalong
with; agra-jtamhis elder brother rla Santan Goswm Prabhu; saha
along with; gaahis devoted followers, all the devotees of the Rpnuga
sampradya; raghuntharla Raghunth Ds Goswm; anvitamalong
with; tamhim, rla Rpa Goswm Prabhu; saalong with; jvamrla
Jva Goswm Prabhu; saalong with; advaitamr Advaita chrya Prabhu;
saalong with; avadhtamr Nitynanda Prabhu; parijanaHis associates
(r Gaddhar Pait, r rvs hkur, and so forth); sahitamalong with;
ka-chaitanya-devamthe Supreme Lord rman Mahprabhu; r-rdh-
kaof r r Rdh-Ka; pdnunto the feet; sahaalong with; gaa
all Their associates (Their sakhs and attendant majars); lalitr Lalit
Dev; r-vikhr Vikh Dev; anvitnalong with; chaand.
I offer my obeisance unto the lotus feet of my initiating Guru, all
of my instructing Gurus, all of the Gurus within the disciplic suc-
cession, and all of the Lords devotees. Next, I offer my obeisance
unto rla Rpa Goswm Prabhu, rla Santan Goswm Prabhu,
rla Raghunth Ds Goswm Prabhu, rla Jva Goswm Prabhu,
and all of rla Rpa Goswm Prabhus associates and followers.
Thereafter, I offer my obeisance unto r Chaitanya Mahprabhu,
r Nitynanda Prabhu, r Advaita Prabhu, and all of r Chaitanya
Mahprabhus associates. Finally, I offer my obeisance unto the feet
of r r Rdh-Ka, r Lalit Dev, r Vikh Dev, and all
of Their associates.
275
276 aragati
o ajna-timirndhasya jnjana-alkay
chakur unmilita yena tasmai r-gurave nama
o[prayerful address]; ajnaof ignorance; timiraby the darkness;
andhasyaof one who is blind; jnaof knowledge; ajanathe collyr
ium (eye-salve); alkaypencil for applying collyrium; chakumy eyes;
unmilitamopened; yenaby whom; tasmaiunto him; r-guraveunto my
spiritual master; namaI offer obeisance.
I offer my obeisance unto r Gurudev, who has opened my eyes,
which were blinded by the darkness of ignorance, with the salve of
divine knowledge.
pjya-r-guru-varga-vandita-mahbhvnvity sad
paurvparya-parampar-prachalita-prjya-pramrtkte
bhakter nirmala-nirjharasya nibhta sarakaka sdara
vande r-gurudevam nata-ir chrya-varya nijam
pjyaworshippable; r-guruof spiritual masters; vargagroup; vandita
worshipped; mahbhvawith supreme ecstatic devotion; anvityfrom
She who is endowed (rmat Rdhr); sadalways; paurvafrom former;
aparyato latter; parampardisciplic succession of spiritual masters, the
Rpnuga sampradya; prachalitaset in motion; prjyagrand; pramrta
of the manifestation; ktefrom the form; bhakteof devotion; nirmala
pure, spotless; nirjharasyaof the waterfall; nibhtamfaithful; sarakakam
guardian; sdaramrespectful, affectionate, prema-imbued; vandeI offer my
obeisance; r-gurudevammy spiritual master; natabowed; irwith head;
chryaof exemplary spiritual teachers; varyambest; nijammy own.
I bow my head in obeisance to my Gurudev, the best of chryas,
rla Bhakti Nirmal chrya Mahrj. He is the ever vigilant,
stalwart guardian of the current of pure devotion, whose highest
form eternally flows from our most worshippable r Rpnuga
Guru-varga in their exclusive dedication to Mahbhva, rmat
Rdhr.
gurvbha-supraka guru-gaair a-sabhita
chintychintya-samasta-veda-nipua r-rpa-panthnugam
govindbhidham ujjvala vara-tanu bhakty anvita sundara
vande viva-guru cha divya-bhagavat-premo hi bja-pradam
r r Hari-Guru-Vaiava-Vandan 277
guruof his spiritual master; bhadesires; suprakamfulfilling; guruof

his spiritual master; gaaiassociates; ablessings; sabhitamfully
adorned; chintyaconceivable; achintyainconceivable; samastaall; veda
knowledge, aspects of the Vedic scriptures; nipuamexpert; r-rpaof
rla Rpa Goswm Prabhu; panththe path; anugam(pre-eminent) fol-
lower; govindaGovindarla Bhakti Sundar Govinda Dev-Goswm
Mahrj; abhidhamnamed; ujjvalameffulgent, divine; varaexalted;
tanuform; bhaktidevotion; anvitaminfused; sundarambeauty; vande
I offer my obeisance; vivaof the universe; gurumspiritual master; chaand;
divyadivine; bhagavatof the Supreme Lord; premaof divine love; hi
certainly; bjaseed; pradambestower.
I offer my obeisance unto he who perfectly fulfils his Gurudevs

most cherished desires; who is fully adorned with the blessings
of his Gurudevs associates; who is expert in all aspects of Vedic
knowledge, both conceivable and inconceivable; who is the pre-
eminent follower of rla Rpa Goswm Prabhus line; who
is known as Govindarla Bhakti Sundar Govinda Dev-
Goswm Mahrj; whose beautiful, effulgent, exalted form is
infused with pure devotion; who is the Guru of the entire uni-
verse; and who is the giver of the seed of divine love for the
Supreme Lord.
deva divya-tanu suchanda-vadana blrka-chelchita
sndrnanda-pura sad-eka-varana vairgya-vidymbudhim
r-siddhnta-nidhi subhakti-lasita srasvatnm vara
vande ta ubhada mad-eka-araa nysvara rdharam
devamlord; divyadivine; tanumform; suchandamost pleasing; vadanam
speaking; blrkaof the newly risen sun; chelawith garments; achitam
adorned; sndraintense; nandaof ecstasy; puramabode; sadof the
sdhus; ekaone; varanamchoice; vairgyaof renunciation; vidyof know
ledge; ambudhimocean; r-siddhntaof perfect conclusions; nidhimres-
ervoir; subhaktiwith pure, highly advanced devotion; lasitamresplendent;
srasvatnmof the followers of rla Bhakti Siddhnta Saraswat hkur;
varamthe best; vandeI offer my obeisance; tamunto him; ubhadambe-
stower of goodness; madmy; ekasole; araamshelter; nysof all tridai
sannyss; varaleader, master; rdharamrla Bhakti Rakak rdhar
278 aragati
Dev-Goswm Mahrj, the carrier of the current of pure devotion to rmat

Rdhr flowing through rla Rpa Goswm Prabhu.
I offer my obeisance unto my lord, rla Bhakti Rakak rdhar
Dev-Goswm Mahrj, whose speech is most pleasing; whose di-
vine form is adorned with garments the colour of the newly-risen
sun; who is an abode of intense, ecstatic devotion; who is the
sdhus sole choice; who is an ocean of renunciation and knowl-
edge; who is a treasure-house of perfect conclusions; who is
resplendent with pure devotion; who is the best of rla Saraswat
hkurs followers; who is the giver of all good; who is the leading
general of tridai sannyss; and who is my sole shelter.
r-siddhnta-sarasvatti vidito gauya-gurv-anvaye
bhto bhnur iva prabhta-gagane yo gaura-sakrtanai
myvda-timigilodara-gatn uddhtya jvanimn
ka-prema-sudhbdhi-ghana-sukha prdt prabhu ta bhaje
r-siddhnta-sarasvatrla Bhakti Siddhnta Saraswat hkur; itithus;
viditaknown; gauyafrom r Svarp Dmodar and rla Rpa Goswm
Prabhu (of madhura-rasa-bhakti); guruof spiritual masters; anvaye
in the lineage; bhtashining; bhnuthe sun; ivalike; prabhta
morning; gaganein the sky; yawho; gauraof rman Mahprabhu;
sakrtanaithrough sakrtan (congregational glorification of the Names,
Forms, Qualities, Pastimes, Associates, and Paraphernalia); myvdaof
illusionism; timigilaof the extraordinarily massive sea-creature (lit. whale-
swallower); udarathe belly; gatnthose situated within; uddhtyadeliver-
ing; jvanimnthe souls; kaof Ka; premadivine love; sudhof the
nectar; abdhiin the ocean; ghanaof diving, swimming, bathing; sukham
the happiness; prdtbestowed; prabhummy lord, spiritual master; tam
him; bhajeI serve.
I serve my lord, who is known as rla Bhakti Siddhnta Saraswat

hkur. Within the Gauya sampradyas lineage of Gurus, he
shines like the sun in the morning sky. Through the sakrtan of
rman Mahprabhu he rescues the jvas engulfed within the belly
of the timigila of illusionism and bestows upon them the ecstasy
of swimming in the nectarean ocean of divine love for Ka.
namo gaura-kiorya bhaktvadhta mrtaye

gaurghri padma-bhgya rdh-bhva-nievie
namaI offer my obeisance; gaura-kioryaunto rla Gaura Kior Ds
Bbj Mahrj; bhaktaof the devotee; avadhtaan itinerant mendicant
transcendental to varram-dharma whose ecstatic, purely devotional behav-
iour is incomprehensible (and disregarded) by worldly persons (and neophyte
devotees); mrtayeunto the divine form; gauraof rman Mahprabhu;
aghriof the feet; padmalotus; bhgyaunto the honey-bee; rdh
rmat Rdhr; bhvaloving attachment (rati); nievieunto he who
serves.
I offer my obeisance unto the divine form of the devotee-avadht
rla Gaura Kior Ds Bbj Mahrj, who is a honey-bee at r
Gaurasundars lotus feet and a servant of rmat Rdhr im-
bued with deep loving attachment.
vande bhakti-vinoda r-gaura-akti-svarpakam
bhakti-straja-samrja rdh-rasa-sudh-nidhim
vandeI offer my obeisance; bhakti-vinodamrla Bhakti Vinod hkur;
r-gauraof rman Mahprabhu; aktiof the potency; svarpakamthe
personification; bhaktiof pure devotion; strajaof knowers of the scrip-
tures; samrjamking; rdhto rmat Rdhr; rasaof devotion; sudh
of the nectar; nidhimreservoir.
I offer my obeisance unto rla Bhakti Vinod hkur, the embod-
iment of r Gaurasundars potency. He is the king of all knowers
of the scriptures of pure devotion and an ocean of the nectar of
devotion to rmat Rdhr.
gaura-vrajriteair vaiavair vandya-vigraham
jaganntha-prabhu vande prembdhi vddha-vaiavam
gauraof r Nabadwp Dhm; vrajaof r Vndvan Dhm; ritaby
those who have taken shelter; aeaiby all of those; vaiavaiby the
devotees; vandyaworshippable; vigrahamform; jaganntharla Jagannth
Ds Bbj Mahrj; prabhumy lord; vandeI offer my obeisance; prema
of divine love; abdhiman ocean; vddhaelder; vaiavamdevotee.
I offer my obeisance unto my lord, the ocean of divine love, rla
Jagannth Ds Bbj Mahrj. He is the senior-most devotee, and
280 aragati
worshipped by all who have taken shelter in r Nabadwp Dhm

and r Vraja Dhm.
vchh-kalpa-tarubhya cha kp-sindhubhya eva cha
patitn pvanebhyo vaiavebhyo namo nama
vchhof desires; kalpa-tarubhyaunto the wish-fulfilling trees; cha
and; kpof mercy; sindhubhyaunto the oceans; evacertainly; chaand;
patitnmof the fallen; pvanebhyaunto the saviours; vaiavebhya
unto the devotees of the Supreme Lord; nama namaI offer my obeisance
perpetually.
I eternally offer my obeisance unto the Lords devotees, who are
saviours of the fallen, oceans of mercy, and wish-fulfilling trees.
pacha-tattvtmaka ka bhakta-rpa-svarpakam
bhaktvatra bhaktkhya nammi bhakta-aktikam
pachaof five; tattvatruths; tmakamthe origin; kamr Ka
Chaitanyadev; bhaktaof a devotee; rpaform (of a devotee intent upon
tasting the ecstatic nature of Himself); svarpakamr Nitynanda
Prabhu, the brother of rman Mahprabhu; bhaktaof a devotee; avatram
descended form (r Advaita Prabhu); bhaktaof a devotee (r rvs
hkur and all devotees of the Lord sheltered in the rasas of nta, dsya, and
vtsalya); khyamknown as; nammiI offer my obeisance; bhaktaas a
devotee; aktikampotency (r Gaddhar Pait, r Svarp Dmodar, r
Rmnanda Ry, and so forthall the devotees sheltered in madhura-rasa).
I offer my obeisance unto the five-fold manifestation of r Ka
Chaitanya Mahprabhu known as the Pacha-Tattva: His form as
a devotee (r Chaitanya Himself), His expanded form as a devo-
tee (r Nitynanda Prabhu), His Avatr as a devotee (r Advaita
Prabhu), His pure devotees (rvs hkur, and so forth), and His
devotional potency (r Gaddhar Pait, and so forth).
namo mah-vadnyya ka-prema-pradya te
kya ka-chaitanya-nmne gaura-tvie nama
namaI offer my obeisance; mahsupremely; vadnyyaunto the merci-

ful; kaof Ka; premaof divine love; pradyaunto the bestower; te
unto You; kyaunto the dearmost beloved of the gops; ka-chaitanya
as r Ka Chaitanya; nmneunto You who are known; gauragolden;
tvieunto You who bear an effulgence; namaI perpetually offer my
obeisance.
I perpetually offer my obeisance unto You, r Ka Chaitanya,
the supremely merciful, golden form of r Ka, the giver of
Ka-prema.
jayat suratau pagor mama manda-mater gat
mat-sarvasva-padmbhojau rdh-madana-mohanau
jayatmall glories; surataumost merciful, or extremely, lovingly, attached
in amorous Pastimes; pagoof one who is lame; mamamy; manda-
mateof one who has meagre intelligence which is absorbed in mundanity
(of one who is insincere and eager to pursue worldly enjoyment through self-
ish action, heavenly enjoyment through pious action, or liberation through
knowledge); gatshelter; matmy; sarvasvaeverything; padmbhojaulotus
feet; rdhrmat Rdhr; madanaof Cupid; mohanauenchanter.
All glory to merciful r r Rdh Madan-Mohan! Though I am
lame and wicked, They are my sole shelter, and Their lotus feet
are everything to me.
nma-reha manum api ach-putram atra svarpa
rpa tasygrajam uru-pur mthur goha-vm
rdh-kua giri-varam aho rdhik-mdhav
prpto yasya prathita-kpay r-guru ta nato smi
nmaName; rehamthe supreme (the Hare Ka mahmantra);
manumthe eighteen-syllable bj-mantra heard and chanted by Brahm at
the beginning of creation; apialso; achof rmat ach Dev; putramthe
son (rman Mahprabhu); atrain this connection; svarpamrla Svarp
Dmodar; rpamrla Rpa Goswm Prabhu; tasyahis; agrajamhis
elder brother, rla Santan Goswm Prabhu; urusupreme; purm
abode; mthurmof Mathur; gohapasture-land; vmabode (place
282 aragati
of the Pastimes of KaVndvan); rdhof r Rdh; kuamthe

pond; giriof mountains; varamthe best (Girirj Govardhan); ahooh!;
rdhik-mdhavafor (the service of) r r Rdh-Mdhava; mthe
desire, eternal aspiration; prptaobtained; yasyawhose; prathitacele
brated, extended; kpayby mercy; r-gurummy spiritual master; tamto
him; nataone who offers obeisance; asmiI am.
I offer my obeisance unto r Gurudev, by whose infinite mercy I
have received the best of all the Lords Names (the mahmantra),
the eighteen-syllable bj-mantra, rman Mahprabhu, rla
Svarp Dmodar, rla Rpa Goswm Prabhu, rla Santan
Goswm Prabhu, the supreme abode of Mathur, Rdh
Kua, Girirj Govardhan, and the aspiration to serve r r
Rdh-Mdhava.
atha natv mantra-gurn gurn bhgavatrthadn
vysn jagat-gurn natv tato jayam udrayet
athathus; natvafter offering obeisance; mantra-gurnunto the spiritual
masters who confer initiation; gurnunto the spiritual masters; bhgavata
of rmad Bhgavatam (of the scriptures of pure devotion) arthaof the
meaning; dngivers; vysnthe authors of vedic literature); jagatof the
whole universe; gurnunto the spiritual masters; natvafter offering
obeisance; tatathereafter; jayamall glories; udrayetone should say.
After offering obeisance unto ones initiating Guru, unto the
Gurus who have taught one the meaning of the scriptures of pure
devotion, and unto all the authors of Vedic literature, who are the
Gurus of the entire universe, one should proclaim, Jay!
jaya sa-parikara r-r-guru-gaurga-gndharvik-
giridhr-pdapadmn jayastu!
All glory to the lotus feet of r Gurudev, r Gaurga, r r
Gndharvik-Giridhr, and all of Their associates!
vedartu-yuga-gaurbde gaurvirbhva-vsare
r-laghu-chandrik-bhya sampta sdhu-sagatam
This Gentle Moonlight Commentary was completed in the
association of sdhus in the year four hundred and sixty-four
of the Gaurbda era (1949), on the appearance day of rman
Mahprabhu.
sampto ya grantham
This book is concluded.
M Mucha Pacha-Daakam
Originally published in r Gauya Daran
Volume 12, Issue 6, Thursday, 12 January 1967
m mucha mucha m ka! dsa dna-dayrava!

patita ghora-sasre hy avaa prakter vaat [1]
mdo not; muchaabandon; muchadeliver; mmme; ka!O
Ka!; dsamservant; dnadistressed; dayof mercy; aravaocean;
patitamfallen; ghoraterrible; sasrein the material world; hicertainly;
avaamhelplessly; prakteby material nature; vaatunder control. [1]
(1) I have fallen into this terrible world and am helplessly sub-
jugated by material nature. O Ka! O Ocean of Mercy for the
distressed! Dont abandon me. Deliver this servant.
andi-bhgya-vaiguyt bhoga-mugdha durayam [2]
andiprior to contact with the realm of time and space; bhgyaof fortune;
vaiguytfrom faultiness; bhogaselfish enjoyment; mugdhabewildered;
durayamwicked. [2]
(2) Due to my time-less misfortune, I have been bewildered
by the wicked desire to selfishly enjoy. O Ka! O Ocean of
Mercy for the distressed! Dont abandon me. Deliver this servant.
my-kranaka dna nirlamba nirrayam [3]
myof My Dev; kranakatoy; dnampoor; nirlambamdevoid of
support; nirrayamdevoid of shelter. [3]
(3) I am a toy of My Dev. I am distressed. I have no support.
I have no shelter. O Ka! O Ocean of Mercy for the distressed!
Dont abandon me. Deliver this servant.
285
286 aragati

janma-mtyu-jar-vydhi-bhti-chintti-ktaram [4]
janmabirth; mtyudeath; jarold age; vydhidisease; bhtifear; chint
anxiety; ativery; ktaramdistressed. [4]
(4) I am deeply troubled by birth, death, old age, disease, fear,

and anxiety. O Ka! O Ocean of Mercy for the distressed! Dont
abandon me. Deliver this servant.
jnjna-ktnanta-ppa-bhoga-bhaykulam [5]
jnawith knowledge; ajnain ignorance; ktadone; anantaunlimited;
ppasin; bhogaundergoing; bhayafear; kulamoverwhelmed. [5]
(5) I am overwhelmed with fear as I suffer the reactions for the

unlimited sins I have knowingly and unknowingly committed. O
Ka! O Ocean of Mercy for the distressed! Dont abandon me.
Deliver this servant.
kma-krodhdi-dasyubhir nirdaya padamarditam [6]
kmalust; krodhaanger; adiand so forth; dasyubhiby the bandits;
nirdayamerciless; padafeet; marditamtrampled. [6]
(6) I have been trampled by the feet of the merciless bandits lust,
anger, and so on. O Ka! O Ocean of Mercy for the distressed!
antaatru-viparyasta puna punar vilachhitam [7]
antainternal; atruenemies; viparyastambewildered; punaagain;
punaand again; vilachhitamharassed. [7]
(7) I am bewildered and harassed by internal enemies again and
again. O Ka! O Ocean of Mercy for the distressed! Dont aban-
don me. Deliver this servant.
M Mucha-Pacha-Daakam 287

trrtha prrthyamno pi na m payati kachana [8]
traof deliverance; arthampurpose; prrthyamnaone who is praying;
apialthough; nanot; mmme; payatisees; kachanasomeone. [8]
(8) Although I am praying for deliverance, no one sees me. O
pitaro bndhav dev asamarth parmukh [9]
pitaraancestors; bndhavfriends; devdemigods; asamarthincap
able; parmukhthose who are averse. [9]
(9) My ancestors, my friends, and the demigods are all incapable
(of delivering me) and opposed to me. O Ka! O Ocean of Mercy
for the distressed! Dont abandon me. Deliver this servant.
sva-para-bharas-hna nirupya nirktam [10]
svaown; paraothers; bharashope; hnamdevoid; nirupyamdevoid of
any means (of deliverance); nirktamrejected. [10]
(10) I am devoid of any hope in myself and in others. I have no
means whatsoever (of deliverance), and I am utterly spurned. O
mahpardha-ri-nmlaya tyakta-sdhanam [11]
mahgreat; apardhaoffences; rimultitude; nmato the Name;
layamabode; tyaktaabandoned; sdhanammeans, practice. [11]
(11) I am an abode of a profusion of terrible offences against the
Name, and I have abandoned the way of deliverance. O Ka!
O Ocean of Mercy for the distressed! Dont abandon me. Deliver
this servant.
288 aragati

he sad-asad-vichrorddha-prapannrtiharo hare! [12]
heoh!; satgood; asatbad; vichrajudgement; uddhabeyond; prapanna
surrendered souls; rtidistress; harawho takes away; hare!O Hari! [12]
(12) O Lord! You remove the distress of the surrendered souls,
who are beyond all consideration of good and bad. O Ka! O
Ocean of Mercy for the distressed! Dont abandon me. Deliver
this servant.
dsatva dehi dsn tava deva daynidhe! [13]
dsatvamservitude; dehigive; dsnmof the servants; tavaYour; deva
O Lord; daymercy; nidhe!O reservoir! [13]
(13) O Lord! O Ocean of Mercy! Please give me the service of
Your servants. O Ka! O Ocean of Mercy for the distressed!
niyukva nityadsye m pradya prema-vartanam [14]
niyukvaengage; nityaeternal; dsyein servitude; mmme; pradya
granting; premadivine love; vartanamsalary. [14]
(14) Please engage me in Your eternal service and grant me a salary
of prema. O Ka! O Ocean of Mercy for the distressed! Dont
svntaraga-sev dehi he gopjana-vallabha! [15]
svaown; antaragaintimate; sevmservice; dehiplease bestow; heoh;
gopcowherd women; janapersons; vallabha!beloved! [15]
(15) Please bestow Your intimate service upon me, O Beloved of
the gops! O Ka! O Ocean of Mercy for the distressed! Dont
M Mucha-Pacha-Daakam 289
m mucha-pacha-daaka! ka dna-dayrava!
tridai-rdharodgta ghneda stavmtam [16]
tridaiVaiava sannys; rdharardhar; udgtamsings aloud; ghna
please accept; idamthis; stavaprayer; amtamnectar. [16]
(16) Tridai Bhiku r rdhar sings aloud this M Mucha
Pacha-Daakam. O Ocean of Mercy for the distressed, r Ka!
Please accept this nectarean prayer.
Guide to Reading and Pronouncing Bengali
The Bengali Alphabet and Roman Diacritical Equivalents
Vowels (Svara-vara)
a a ae O i L P u :
K e ai U o au
Vowel Signs
Whenever a vowel follows a consonant, it is written in sign form

as follows:
e o i l p u
m e J ai m o m au
The only exception is the inherent vowel, a. This vowel is con-

sidered inherent in all consonants unless they are assigned one
of the aforementioned vowel signs or are the first members of a
conjunct consonant.
Examples: w ka w k ow ki wl k w ku w k
w k mw ke Jw kai mw ko mw kau
lla pta ga ndra
291
292 Guide to Reading and Pronouncing Bengali
Consonants (Vyajan-vara)
Gutturals: w ka 2 kha j ga 7 gha ~ a

Palatals: v cha 4 chha i ja 0 jha c a
Cerebrals: 1 a 8 ha D +`= a +9= ha g a
Dentals: y ta 6 tha d da 3 dha f na
Labials: n pa { pha b ba (va) 5 bha h ma
Semivowels: u +r= ya t ra [ la
Sibilants: S a q a s sa
Aspirates: x ha
Gutturals (Kahya-vara): consonants pronounced using the

throat.
Palatals (Tlabya-vara): consonants pronounced by bringing the
tongue to the palate.
Cerebrals (Mrdhanya-vara): consonants pronounced by apply-
ing the tip of the tongue to the roof of the mouth.
Dentals (Dantya-vara): consonants pronounced by applying the
tip of the tongue to the back of the front teeth.
Labials (Ohya-vara): consonants pronounced using the lips.
Semivowels (Antastha-vara): consonants which also function as
vowels.
Sibilants (Uma-vara): consonants pronounced by making a
hissing sound. The three sibilants are also palatal (a), cerebral
(a), and dental (sa) respectively.
Aspirates: consonants pronounced by exhaling air from the throat.
The following consonants are aspirates: kha, gha, chha, jha,
ha, ha, tha, dha, pha, and bha.
Guide to Reading and Pronouncing Bengali 293
Conjunct Consonants
There are numerous conjunct characters in Bengali formed by the
combination of two or more adjacent consonants. In most cases,
these conjunct characters bear close resemblance to the features
of the individual characters they represent; there are, however, a
number of exceptions.
Typical examples: lla pta nda dva a

Atypical examples: Q ka stha bdha y" tya cha
hma ga kta kra gra a
Additional Signs
Anusvr: F
Visarga: A
Chandrabindu:
Reph:
Virm:
Examples: wF ka owA ki wH k w rka w k
Pronunciation
(Uchchra)
Vowels (Svara-vara)
a Like the o in cot, but like the u in sum or the o in go when

it occurs after a conjunct consonant or in the second syl-
lable of a word; a is often silent when it follows a single
consonant at the end of a word.
Like the a in father or star.
i Like the i in bin.
Like the ee in deep.
294 Guide to Reading and Pronouncing Bengali
u Like the u in put.

Like the oo in moon.
Like the ri in rim.
e Like the ay in play or like the a in bat.
ai Like the o in cot combined with the ee in see.
o Like the o in go.
au Like the o in go combined with the oo in moon.
Consonants (Vyajan-vara)
k Like the c in cot.

kh k pronounced with aspiration.
g Like the g in got; never like the g in religion.
gh g pronounced with aspiration.
Like the ng in sing.
ch Like the ch in chop.
chh ch pronounced with aspiration.
j Like the j in job.
jh j pronounced with aspiration.
Like the n in lunch.
Like the t in taught (pronounced cerebrally).
h pronounced with aspiration. Never like the th in through.
In between the d in dawn and the r in raw (pronounced
cerebrally).
h pronounced with aspiration.
Like the n in non.
t Like the t in taught (pronounced dentally).
th t pronounced with aspiration. Never like the th in through.
d Like the d in dawn (pronounced dentally).
dh d pronounced with aspiration.
n Like the n in non.
p Like the p in paw.
ph p pronounced with aspiration. Often sounds like the f in
Guide to Reading and Pronouncing Bengali 295
fall.
b (v) Like the b in ball. When b follows a consonant, it is
silent and the preceding consonant is doubled.
bh b pronounced with aspiration.
m Like the m in mop. When m follows a consonant, it is
often silent and the preceding consonant is doubled.
y When y is the first letter of a word, it is pronounced like
the j in job. When y occurs elsewhere within a word and
is preceded by a vowel, it is pronounced like the y in yawn
or the w in wand. When y follows a consonant, it is silent
and the preceding consonant is doubled, except when it is
followed by r, in which case it is pronounced like the j in job.
r Like the r in raw, though the tongue is slightly trilled.
l Like the l in law.
Like the sh in shawl.
Like the sh in shawl.
s Like the s in song or the sh in shawl.
h Like the h in hot.
Additional Signs and Conjuncts
Like a softened form of the ng in sing.

is not pronounced when it occurs at the end of a word.
When it occurs in the middle of a word, the conso-
nant which follows it is doubled.
The chandrabindu indicates that the vowel beneath it
should be pronounced nasally.
k Pronounced like kh when at the beginning of a word and
like k-kh when in the middle of a word.
j Pronounced like g when at the beginning of a word and
like g-g between vowels. An following j is pronounced
like the a in bat.
297

English Publications
Books by
Affectionate Guidance
Amnaya Tattva
Bhagavat Darshan
Dignity of the Divine Servitor
Divine Guidance
Divine Message for the Devotees
Golden Reflections
In Search of the Original Source
Religion of the Heart
The Benedictine Tree of Divine Aspiration
The Divine Servitor
The Nectarean Glories of Sri Nityananda Prabhu
Books by and about

Absolute Harmony
Awakening to the Absolute
Centenary Anthology
Divine Aspiration
Golden Staircase
Heart and Halo
Home Comfort
Holy Engagement
Inner Fulfilment
Loving Search for the Lost Servant
298
Ocean of Nectar
Sermons of the Guardian of Devotion (Vol. I-IV)
Sri Guru and His Grace
Srimad Bhagavad-Gita:
The Hidden Treasure of the Sweet Absolute
Sri Sri Prapanna-jivanamrtam:
Life Nectar of the Surrendered Souls
Subjective Evolution of Consciousness
The Guardian of Devotion
The Golden Volcano of Divine Love
The Search for Sri KrishnaReality the Beautiful
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Sri Brahma-samhita: Quintessence of Reality the Beautiful
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For a full list of the publications available from r Chaitanya

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scsmath@mail.ru Ukraine
(0612) 33-42-14
Yaroslavl
Nana Ratna D.D.. Zaporozhye
+7 (4852) 31-15-30 Ukraine, 69041
Krasnoyarsk Kremlevskaya st. 27-40
Isha Krishna Prabhu +38 (066) 286-94-14
+7 (903) 924-46-94 zaporozhya@scsmath.org
306
Donetsk Mauritius
Sakshi Gopal Prabhu Sri Chaitanya Saraswat Math
+38 (050) 602-82-21 International
Odessa Nabadwip Dham Street,
Navanalini D.D. Long Mountain
+38 (066) 902-48-33 Republic of Mauritius
Phone: (230) 256 3466
Abkhazia Email: gaurendu@intnet.mu
Sukhumi, Abkhazia:
4go Marta st. 87, apt.70 For a complete list of our interna-
Rasikananda Prabhu: tional centres, please visit scsmath.
+995 (442) 6-88-23 com.
South Africa
Sri Chaitanya Saraswat Ashram
4464 Mount Reiner Crescent,
Lenasia South, Extension 4,
Johannesburg 1820
Republic of South Africa
(011) 852-2781
pradeeps1@hotmail.com
P.O. Box 60183, Phoenix 4068
Durban, Kwa-Zulu Natal,
South Africa
(031) 500-1576
57 Silver Road, Newholmes,
Northdale
Pietermaritzburg 3201
Kwa-Zulu Natal, South Africa
(0331) 912026
307
Krtan Index
aha-mama abda arthe yh kichhu haya. . . . . . . . . . . . 103
mra balite prabhu! ra kichhu ni . . . . . . . . . . . . . . . . . . 107
mra jvana, sad ppe rata. . . . . . . . . . . . . . . . . . . . . . . . . . 74
mi ta svnanda-sukhada-vs. . . . . . . . . . . . . . . . . . . . . . . 174
tma-nivedana, tuy pade kari. . . . . . . . . . . . . . . . . . . . . . . 118
tma-samarpae gel abhimna. . . . . . . . . . . . . . . . . . . . . . 150
bhuliy tomre, sasre siy. . . . . . . . . . . . . . . . . . . . . . . . . 57
chhoata purua-abhimna . . . . . . . . . . . . . . . . . . . . . . . . . 154
dr-putra-nija-deha-kuumba-plane. . . . . . . . . . . . . . . . . 130
dekhite dekhite, bhuliba v kabe. . . . . . . . . . . . . . . . . . . . . 242
ekhana bujhinu prabhu! tomra charaa. . . . . . . . . . . . . . . 141
emana durmati, sasra bhitare. . . . . . . . . . . . . . . . . . . . . . . 86
godruma-dhme bhajana-anukle. . . . . . . . . . . . . . . . . . . . 181
gurudeva! baa kp kari, gaua-vana mjhe. . . . . . . . . . . . 225
gurudeva! kabe mora sei dina habe. . . . . . . . . . . . . . . . . . . 231
gurudeva! kabe tava karu prake. . . . . . . . . . . . . . . . . . . 235
gurudeva! kp-bindu diy, kara ei dse . . . . . . . . . . . . . . . 228
hari he! arthera sachaye, viaya prayse. . . . . . . . . . . . . . . . 198
hari he! bhajane utsha, bhaktite vivsa. . . . . . . . . . . . . . . . 202
hari he! dna, pratigraha, mitho gupta-kath. . . . . . . . . . . . 205
hari he! nra-dharma-gata, jhnav-salile. . . . . . . . . . . . . . . . 212
hari he! prapache paiy, agati ha-iy. . . . . . . . . . . . . . . . . 195
hari he! saga-doa-nya dkitdkita. . . . . . . . . . . . . . . . 208
hari he! r-rpa-gosi, r-guru-rpete. . . . . . . . . . . . . . . . 222
hari he! tomre bhuliy, avidy-pya. . . . . . . . . . . . . . . . . 218
kabe gaura-vane, suradhun tae. . . . . . . . . . . . . . . . . . . . . . 239
kabe habe bala se-dina mra . . . . . . . . . . . . . . . . . . . . . . . 251
keava! tuy jagata vichitra. . . . . . . . . . . . . . . . . . . . . . . . . . 159
ki jni ki bale, tomra dhmete . . . . . . . . . . . . . . . . . . . . . . 125
ka-nma dhare kata bala. . . . . . . . . . . . . . . . . . . . . . . . . 259
mnasa, deha, geha, yo kichhu mora. . . . . . . . . . . . . . . . . . . 99
308
n karalu karama, geyna nhi bhela . . . . . . . . . . . . . . . . . . . 93

nivedana kari prabhu! tomra charae. . . . . . . . . . . . . . . . . 114
ohe! vaiava hkura, dayra sgara. . . . . . . . . . . . . . . . . . . 215
(prabhu he!) una mora dukhera khin. . . . . . . . . . . . . . . . 79
(prabhu he!) tuy pade e minati mora . . . . . . . . . . . . . . . . . . 83
(prevara!) kahabu ki sarama ki bt. . . . . . . . . . . . . . . . . . . 96
rdh-kua-taa-kuja-kura. . . . . . . . . . . . . . . . . . . . . . . 191
sarvasva tomra, charae sa piy. . . . . . . . . . . . . . . . . . . . . . 133
r-ka-chaitanya prabhu jve day kari. . . . . . . . . . . . . . . . 49
uddha-bhakata-charaa-reu . . . . . . . . . . . . . . . . . . . . . . . 185
tuy-bhakti-anukla ye ye krya haya. . . . . . . . . . . . . . . . . . 177
tuy-bhakti-pratikla dharma yte raya. . . . . . . . . . . . . . . . 165
tumi sarvevarevara, vrajendra-kumra!. . . . . . . . . . . . . . . . 136
tumi ta mribe yre, ke tre rkhite pre. . . . . . . . . . . . . . . 145
vastuta sakali tava, jva keha naya. . . . . . . . . . . . . . . . . . . . 110
viaya-vimha ra myvd jana. . . . . . . . . . . . . . . . . . . . 170
vidyra vilse, kinu kla. . . . . . . . . . . . . . . . . . . . . . . . . . . 64
vabhnu-sut-charaa-sevane. . . . . . . . . . . . . . . . . . . . . . . 246
yauvane yakhana, dhana-uprjane . . . . . . . . . . . . . . . . . . . . . 70

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II/kj.

r Chaitanya Sraswat Mah, Nabadwp

The r Laghu-chandrik-bhya consists of three types of anno-

Mahrjs r r Prapanna-jvanmtam, rla Bhakti Vinod

class given by our beloved Gurudev, rla Bhakti Sundar Govinda

Kamal Ka Ds: With rla Guru Mahrjs Laghu-

rla Guru Mahrj, rla Bhakti Rakak rdhar Dev-Goswm

take it. I had some capacity as a krtan singer from my childhood,

Every day very nice sakrtan is happening here in our temple.

of surrender and devotion to Lord Ka, under the direction

When I entered r Gauya Mah, I received rla Bhakti Vinod

rla Sachchidnanda Bhakti Vinod hkur, the magnanimous,

[Ka says:] O Uddhava, totally abandoning the Vedas and their

martyo yad tyakta-samasta-karm

[Ka says to Uddhava:] When a mortal being completely aban-

ye sa eva bhagavn dayayed ananta

If one wholeheartedly takes shelter of the Infinite Supreme Lords

nham tmnam se mad-bhaktai sdhubhir vin

m vra-bhgam abhimaratu chaidya rd

And so on. In the Viu-pura:

In the word nama (obeisance), the syllable ma indicates the

Examples of expressions of aragati from the writings of the

In the Vaiava-tantra, the characteristics of aragati have

In the teachings of our Param Gurudev, the supremely worship-

please bestow your forgiveness and affectionate mercy on this fall-

* rla Bhakti Sundar Govinda Dev-Goswm Mahrjs name before

hxe IXvy] te3ew fkx a]

mahprabhu r-chaitanya, rdh-ka nahe anya,

(1) r Chaitanya Mahprabhu is non-different from r r

?nor hxeif] ilb-t7pfe6 xf]

rpa-priya mahjana, jva, raghuntha hana,

tadanuga mahjana r-ka-krtana-dhana

(3) The foremost devotees of rla Vivanth Chakravart

JteveteosFhef ilbef mj.teo-nki ,

jvbhinna deha divya, svarpa-rpa-raghu-jvya,

/dF dF mj.t3ehdF fehdF hpd ,

guru-da grantha-da gaura-dhma-da nma-da mud

(67) My master, the universal Guru Bhagavn rla Bhakti

OdeflhoyhkeEon 5kk5" 5osFkx ,

idnm atimando pi bhaktebhyo bhakti-sagrahe

Vaiavism). Grantha-dam: he is the author of numerous com-

r Ka Chaitanyadev has clearly declared within this material

Vinod hkur has invoked the benediction of that supreme

(1) Being merciful to the souls, r Ka Chaitanya Mahprabhu

ay" 5 mh wotbekt def ,

atyanta durlabha prema karibre dna

(2) To distribute the most rare form of prema, He teaches

ynti deva-vrat devn pitn ynti pit-vrat

Jd] aeofkbdf] mjek bt ,

dainya, tma-nivedana, gopttve varaa

(34) Humility, self-submission, embracing the Lords guard-

anarpita-char chirt karuayvatra kalau

bhagavad-bhaktita sarvam ity utsjya vidher api

gopttve varaam jeya bhaktair hdyatara param

qD Stgejoy xOkb uHexet ,

a-aga aragati ha-ibe yh ra

(5) r Nanda Kumar hears the prayers of one who surrenders

(5) a-aga aragati: Surrenders in this six-fold way. The

rpa-santana-pade dante ta kari

(1) Forgetting You and coming to the material world, I have

(1) bhuliy tomre nn-vidha vyath: Forgetting You I have

iffl-i8kt o4[eh u2f]

janan-jahare, chhilma yakhana,