Introduction
Çästra and çlokas are like an unlimited ocean of nectar.
Compiling a çloka book is
like attempting to put an ocean into a
jar, which is certainly not possible for any
conditioned soul. Nevertheless, with a
desire to give pleasure to my revered spiritual
master, çré guru-päda-padma, oà
viñëupada rüpänugäcärya-varya añöottara çata Çré
Çrémad Bhaktivedänta Näräyaëa Gosvämé
Mahäräja, I have endeavored to string a
few çlokas into a garland as a
humble offering for him.
In this çloka book there is an
attempt to reflect the particular mood and specialty
of my Gurudeva. His teachings are
non-different from his predecessors in the
Rüpänugä guru-varga, yet he has
been revealing the confidential essence of our
Rüpänugä line in a way that is unique and
astonishing. He puts particular emphasis
on the treasure of rädhä-däsyam (service
to the lotus feet of Çrématé Rädhikä in
maïjaré-bhäva) as the exclusive goal (sädhya).
It is as if this treasure had been tightly
sealed, but now, through his mercy, the
treasure chest has broken open and is
revealing to the world the nectar of vraja-prema.
It is this perspective that guided me
in compiling this çloka book.
Çréla Gurudeva has said, “The çlokas of
the Bhägavatam are not just words on
paper. They are all transcendental
personalities. Every çloka and every word of the
Bhägavatam is a glorification of Çrématé
Rädhikä. Each and every çloka has its own
intrinsic svarüpa (personal form).”
We should not try to master the çlokas,
but instead attempt to serve them by
approaching them with all humility and
affection, as we would approach our
Gurudeva or any high-class Vaiñëava. As we
keep chanting and meditating on these
çlokas, we naturally develop a relationship with them and they
become our dear
friends who walk into our heart and stay
there to nourish our bhakti.
Pure bhakti appears in the heart
through hearing topics of Bhagavän described in
exalted çlokas, but only if heard
from an uttama-mahä-bhägavata, from sad-guru.
Hearing çlokas directly from the
lotus lips of sad-guru awards the highest possible
benefit. When sad-guru speaks, the
sound is not material but purely spiritual, çabdabrahma.
It carries the saffron dust from the lotus
feet of Çrématé Rädhikä and colours
one’s heart in kåñëa-prema. Such
spiritual sound vibration is extremely potent and
can cause a
miraculous transformation of one’s consciousness.
Sad-guru plants the seed of spiritual perfection
through the dékñä-mantras, but
without repeated watering in the form of
hearing hari-kathä, nothing can grow or
mature to perfection. Sad-guru may
recite highly confidential and rasika çlokas
which are difficult for conditioned souls
to understand, yet these çlokas are likened
to transcendental seeds that will, one
day, flourish into fully blossomed spiritual
realisations.
If we have a genuine greed to reach the
higher realms of bhakti, and achieve our
cherished goal of rädhä-däsyam, we
must establish ourselves in the vicära-dhärä
(flow of conception) coming through our guru-paramparä. Familiarity
with the
çlokas enhances our understanding when we hear them. But only
reading or hearing
recorded lectures will not do. One must
take shelter of a living sad-guru, a fully selfrealised
Vaiñëava, to understand çästra properly.
The mood of a çloka or of hari-kathä
cannot be understood without being under
the guidance of such a pure devotee.
The çlokas in this compilation were
selected mostly from Çréla Gurudeva’s books
and lectures, and from the translated
works of Çré Çrémad Bhaktivedänta Swämé
Prabhupäda. The structure follows that of
Jaiva Dharma and Çré Gauòéya-
Kaëöhahära. It preserves the çästric
convention of presenting the subject matter
according to the three divisions of sambandha
(establishing knowledge of one’s
relationship with Çré Kåñëa), abhidheya
(engaging oneself in the process to awaken
love for Çré Kåñëa), and prayojana (attainment
of the goal of love for Çré Kåñëa).
It is of utmost importance to follow a
proper sequence in approaching
transcendental knowledge and
personalities. First we have to approach a sad-guru.
Then by the combined effect of service and
mercy, Çré Guru and Nityänanda Prabhu
will take us to Mahäprabhu, and Çré
Çacénandana Gaurahari will take us to Rädhä-
Kåñëa. Similarly, the major scriptures of
our line have to be approached in proper
sequence. First Çrémad Bhagavad-Géta, then
Çrémad-Bhägavatam, then Çré
Caitanya-Caritämåta and Jaiva Dharma, and
only then the Gosvämés’ literatures
such as Çré Båhad-Bhägavatämåtam and
others. In the same way, one has to study and
familiarize oneself with other books in a
proper sequence: First Çré Éçopaniñad and
Çré Upadeçämåta, then Çré Manaù-çikñä, Çré
Çikñäñöakam and Daça-müla-tattva.
Only after digesting these works and
acquiring the proper adhikära will it be
beneficial to read and study rasika literatures
such as Veëu-géta, Praëaya-géta, Gopégéta,
Yugala-géta, Bhramara-géta and others such
as Géta Govinda and Çré Viläpa-
Kusumäïjaliù. In
the words of Çréla Gurudeva, “One must follow a clearly defined
sequence (krama). It is quite
impossible for those who transgress this sequence to
enter the realm of bhakti.”
I beg the readers to forgive any
shortcomings in this compilation. Whatever is good
about this book comes from my Gurudeva,
Çré Çrémad Bhaktivedänta Näräyaëa
Gosvämé Mahäräja, from Çréla Bhaktivedänta
Swämé Prabhupäda, and from our
previous äcäryas. Whatever is
lacking is due to my own ineptitude.
Ever aspiring for the footdust of Çréla
Gurudeva and the Vaiñëavas,
Däu Dayäl däsa
Completed on 29th January 2006, the
appearance day of Çréla Bhaktivedänta Näräyaëa
Gosvämé Mahäräja. On this auspicious day,
let me pray and cry for his mercy. May he
appear in my heart, help me to attain
guru-niñöhä and guide me to the supreme spiritual
perfection of
pure bhakti, vraja-prema, Çré Rädhä däsyam.
Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda’s letter to the compiler of
Çré Gauòéya Kaëöha-hära:
To çuddha-bhägavata-pravara (the
excellent pure devotee) Srémad Aténdriya
Däsädhikäré Bhakti-guëäkara
My dear disciple,
I have no words to express how happy I am
to receive this necklace strung by you.
Sincerely I will take this good
opportunity to adorn the necks of the pure devotees
of our Gauòéya disciplic succession (guru-varga)
with this garland. You have
personally expressed this thought in your
letter to me. Many people, having taken
shelter of adulterated Gauòéya bhakti,
instead of taking shelter of service to Çré Hari,
consider Him to be an object to satisfy
their own sense pleasure. I desire that these
people also place this garland upon their
necks, for thus they will also attain
knowledge of their svarüpa and they may
also give up animosity towards persons such
as this niskincana sannyäsé who is lowly
and spiritually bankrupt.
Çréla Bhaktivinoda Thäkura, manifested His
apräkåöa-lélä (spiritual psatimes) by
introducing himself as the sweeper of the
marketplace of çré näma. Now following in
the footsteps of that great soul, we
shall, with thousands of people, preach with
thousands of mouths, and shall sweep clean
this material world. In other words,
through the means of this broom (Çré
Gauòéya Kaëöha-hära) we shall sweep far away
the dirt in the hearts of the conditioned
souls, which is the avidyä of their aversion
to Çré Kåñëa. We shall preach this
transcendental hari-kathä and endeavour to avoid
the bad association of materialistic
people. Though the people of the world may take
this mission to be undesirable, this book
will bestow the ultimate auspiciousness
upon them.
Çré Rädhäñöùamé Tithi, Çré Caitanyäbda,
440
Patita-pävana-nitya-däsa niräçér nirnamaskriya,
Çré Siddhänta Sarasvaté
Acknowledgements
This book has been made possible only by
the causeless mercy of my Gurudeva,
Çréla Bhaktivedänta Näräyaëa Gosvämé
Mahäräja. It has been compiled under his
guidance and that of his senior disciples
such as püjyapäda BV Mädhava Mahäräja.
Special thanks to my Sanskrit editor püjyapäda
BV Bhagaväta Mahäräja, to Jaya
Gopal brahmacäré for cover and
layout design, and to Giridhäré brahmacäri, Jayanta
Kåñëa Prabhu and püjyapäda BV
Viñëu-daivata Mahäräja for their editing suggestions
which helped to give this book a
reasonable form and consistency. Numerous other
devotees helped me along with the complex
and painstaking task of compiling a çloka
book. I take the
dust of your feet upon my head and beg forgiveness for my offences.
Upadeçävalé
(a garland of instructions)
Äcärya Keçaré (the lion-like äcärya)
Çré Çrémad Bhakti Prajïäna Keçava Gosvämé
1. Bhagavat-bhakti is attained by viçrambha-sevä
(intimate service) to the lotus feet
of Çré Guru.
2. Honest service to Çré Hari, Guru and
Vaiñëavas is actual guru-sevä.
3. The aìga of bhakti known as kértana
is the best and most complete limb of bhakti.
4. Only through the medium of kértana are
the other limbs of bhakti accomplished.
5. Renouncing bad association is actual solitude,
and performing bhajana in the
company of sädhus and Vaiñëavas is
the actual meaning of solitary bhajana.
6. Preaching hari-kathä always and
everywhere is real hari-kértana.
7. To speak hari-kathä always and
everywhere or to be absorbed in speaking about
services related to Çré Hari is real
silence.
8. Performing gaura-bhajana in the rüpänugä
mood is the actual vipralambhabhajana
of Çré Rädhä and Kåñëa.
9. Taking shelter of the feet of a genuine
guru, one should serve Hari.
10. One should never give pain to any
living entity by body, mind, or words.
11. One should maintain his life by honest
means.
12. One should always remember that Çré
Bhagavän is one, not many.
13. Vrajendra-nandana Çré Kåñëa is the one
and only Svayam Bhagavän; He is the
possessor of all çakti and the
origin of all avatäras. Rendering service to Him is
the primary duty of all living entities;
all other activities are secondary.
14. Those people who consider that
Bhagavän is formless are atheists, and one should
never associate with them.
15. Attaining prema for Çré Kåñëa
is the real ultimate objective of the jéva.
16. The service of Kåñëa which is
performed for His pleasure with a favorable
attitude, which is devoid of all other
desires, which is not covered by jïäna and
karma, and which is performed by the body, mind, words and all
of the senses, is
our very life.
Upadeçävalé
Çré Çrémad Bhaktisiddhänta Sarasvaté
Prabhupäda
1. “Paraà vijayate
çré-kåñëa-saìkértanam – supreme victory to the congregational
chanting of Kåñëa’s names” – this is the
Çré Gauòéya Maöha’s sole object of worship.
2. Çré Kåñëa, who is the viñaya-vigraha
or the object of the devotee’s prema, is the
sole enjoyer and all others are to be
enjoyed by Him.
3. Those who don’t perform hari-bhajana
are ignorant and murderers of their own souls.
4. The acceptance of çré harinäma and
direct realization of Bhagavän are one and
the same.
5. Those who equate the demigods with
Viñëu are unable to serve Bhagavän.
6. Establishing a printing press to print
devotional books and preaching by
organizing näma-häööa programs
constitutes genuine service to Çré Mayapura.
7. We are not doers of good or bad deeds,
nor are we scholars or illiterate. Carrying
the shoes of Hari’s pure devotees as our
duty, we are initiates into the mantra
“kértanéyaù sadä hariù.”
8. Preaching without proper conduct falls
within the category of karma, mundane
activity. Without criticizing the nature
of others, one should correct one’s self –
this is my personal instruction.
9. Serving the Vrajaväsés who felt great
separation from Kåñëa when He left Vraja
to reside in Mathurä is our supreme
constitutional occupation.
10. If we desire to follow an auspicious
course in life, then disregarding the theories of
even countless people we should hear
instructions only from a transcendental source.
11. Life as an animal, bird, insect, or
any other of the countless thousands of species
is acceptable, but taking shelter of
deceit is thoroughly improper. Only an honest
person possesses real auspiciousness.
12. Simple-heartedness (saralatä)
is synonymous with Vaiñëavism. Servants of a
paramahaàsa Vaiñëava should be simple-hearted, a
quality which makes them the
topmost brähmaëas. [saralatä – simplicity,
freedom from mental duplicity]
13. Helping to draw conditioned souls away
from their perverted attachment to the
material energy is the greatest
compassion. If even one soul is rescued from
Mahämäyä’s fortress, that compassionate
act is infinitely more benevolent than
the construction of unlimited hospitals.
14. We have not come to this world to be
construction workers; we are the bearers of
Çré Caitanyadeva’s instructions.
15. We will not remain in this world for
long, and by profusely performing hari
kértana, upon relinquishing these material bodies we will
experience the ultimate
reward of embodied life.
16. The footdust of Çré Rüpa Gosvämé, the
fulfiller of Çré Caitanyadeva’s inner
desires, is our
lives’ sole desired object.
17. If I were to desist from lecturing
about the Absolute Truth due to being fearful
that some listeners may be displeased, I
would be deviating from the path of Vedic
truth and accepting the path of untruth. I
would become one who is inimical to
the Vedas, an atheist, and would no longer
possess faith in Bhagavän, the very
embodiment of truth.
18. Kåñëa’s darçana can only be
attained through the medium of the ear as one hears
hari-kathä from pure Vaiñëavas; there is no other
way.
19. Wherever hari-kathä is being
spoken is a holy place.
20. Proper çravaëa, hearing, is
accomplished through the medium of kértana, and this
will give one the good opportunity to
practice smaraëa, remembrance. Then
internal experience of rendering direct
service to the añöakäléya-lélä, Çré Rädhä-
Kåñëa’s pastimes in each of the eight
parts of the day, becomes possible.
21. We should understand that the loud
calling out of Çré Kåñëa’s names is bhakti.
22. Bhagavän will not accept anything
which is offered by a person who doesn’t
chant harinäma one-hundred thousand
times daily [one lakh].
23. By sincerely endeavoring to chant harinäma
without offences and remaining
fixed in chanting constantly, one’s
offences will fade and pure Harinäma will
arise on the tongue.
24.As mundane thoughts arise while taking harinäma,
one should not become
discouraged. A secondary consequence of
taking harinäma is that these useless
mundane thoughts will gradually dissipate;
therefore one should not worry about
this. By dedicating one’s mind, body, and
words to serving Çré Näma and
continuing to chant with great
persistence, Çré Näma Prabhu will grant one
darçana of His supremely auspicious transcendental form. And by
continuing to
chant until one’s anarthas are
fully eradicated, by the power of Çré Näma
realization of
His form, qualities and pastimes will automatically arise.
Maìgaläcaraëa
(Auspicious Invocation)
0.1
vande ‘haà çré-guroù çré-yuta-pada-kamalaà
çré-gurün vaiñëaväàç ca
çré-rüpaà sägrajätaà
saha-gaëa-raghunäthänvitaà taà sa-jévam
sädvaitaà sävadhütaà parijana-sahitaà
kåñëa-caitanya-devaà
çré-rädhä-kåñëa-pädän
saha-gaëa-lalitä-çré-viçäkhänvitäàç ca
vande—offer my respectful obeisances; aham—I; çré-guroù—of
my spiritual master; çréyuta-
pada-kamalam—unto the opulent lotus feet; çré-gurün—unto
the spiritual
masters; vaiñëavän—unto all
Vaiñëavas; ca—and; çré-rüpam—unto Çréla Rüpa
Gosvämé; sa-agra-jätam—with his
elder brother, Çré Sanätana Gosvämé; saha-gaëaraghunätha-
anvitam—with Raghunätha däsa Gosvämé and his associates; tam—unto
him; sa-jévam—with Jéva Gosvämé; sa-advaitam—with
Advaita Äcärya; saavadhütam—
with Lord Nityänanda; parijana-sahitam—and
with all the other
associates; kåñëa-caitanya-devam—unto
Lord Çré Kåñëa Caitanya Mahäprabhu; çrérädha-
kåñëa-pädän—unto the lotus feet of Rädhä and Kåñëa; saha-gana—with
associates; lalitä-çré-viçäkhä-anvitän—accompanied
by Lalitä and Çré Viçäkhä; ca—also.
“I offer praëäma to the lotus feet
of Çré Gurudeva (who includes çré dékñä-guru and
bhajana çikñä-guru), guru-varga (our entire disciplic
succession) and all other
Vaiñëavas, to Çré Rüpa Gosvämé, his elder
brother Çré Sanätana Gosvämé, Çré
Raghunätha Däsa Gosvämé, Jéva Gosvämé and
their associates, to Çré Advaita
Prabhu, Çré Nityänanda Prabhu, Çré Kåñëa
Caitanya Mahäprabhu and His associates,
and to the lotus feet of Çré Rädhä and
Kåñëa accompanied by Çré Lalitä and Viçäkhä
and all the other sakhés.”
Samasta Praëäma
0.2
gurave gauracandräya rädhikäyai tadälaye
kåñëäya kåñëa-bhaktäya tad-bhaktäya namo
namaù
An unknown Vaiñëava
gurave—unto Çré Guru; gauracandräya—unto Gauracandra; rädhikäyai—unto
Çrématé Rädhikä; tadälaye—unto Her
pastime places such as Çré Våndävana (or
Her associates); kåñëäya—unto
Kåñëa; kåñëa-bhaktäya—unto Kåñëa’s devotees;
tad-bhaktäya—unto the devotees of the devotees of
Kåñëa; namo namaù—I offer
my obeisances time and again.
I offer my obeisances unto Çré Gurudeva,
Çré Gauracandra, Çrématé Rädhikä and
Her associates, Çré Kåñëa and His
devotees, and to all Vaiñëavas.
Çré Guru Praëäma
0.3
ajïäna-timirändhasya jïänäïjana-çaläkayä
cakñur unmélitaà yena tasmai çré-gurave
namaù
Çré Prema-bhakti-candrikä, Çréla Narottama
däsa Öhäkura
ajïäna—of ignorance; timira—by the darkness; andhasya—of
one who was blinded;
jïäna-aïjana-by the ointment of spiritual
knowledge; çaläkayä-a
medical instrument
used in treating cataracts; cakñuù-eyes;
unmélitam-were opened; yena-by whom;
tasmai-unto him; çré-gurave-unto my
spiritual master; namaù-obeisances.
“O Gurudeva, you are so merciful. I offer
my humble obeisances unto you and I
pray from the core of my heart that, with
the torchlight of divine knowledge, you
open my eyes that have been blinded by the
darkness of ignorance.”
Çréla Bhaktivedänta Näräyaëa Gosvämé
Mahäräja Praëäma
0.4
namaù oà viñëu-pädäya rädhikäyäù
priyätmane
çré-çrémad-bhaktivedänta näräyaëa iti
nämine (1)
namaù—obeisances; oà viñëu-pädäya—he who has taken
shelter of or is always
situated at the lotus feet of Viñëu; rädhikäyäù
priyätmane—that soul who is dear to,
or beloved friend of Çrématé Rädhikä; çré-çrémad—beautiful,
opulent, pertaining to
Çrématé Rädhikä; bhaktivedänta—who
is expert in the conclusions of the Vedas
which culminate in bhakti; näräyaëa—who
is full of compassion to all, Çréla
Bhaktivedänta Näräyaëa Mahäräja; iti—thus;
nämine—unto him whose name is.
I offer praëäma to oà viñëupäda Çré
Çrémad Bhaktivedänta Näräyaëa Gosvämé
Mahäräja who is very dear to Çrématé
Rädhikä.
çré-kåñëa-lélä-kathane sudakñaà
audärya-mädhurya-guëaiç ca yuktam
varaà vareëyaà puruñaà mahäntaà näräyaëaà
tväà çirasä namämi(2)
çré-kåñëa—Rädhä-Kåñëa; lélä- pastimes; kathane—narations;
sudakñaà—very expert or
has sublime expertise; audärya—magnanimity;
mädhurya—sweetness; guëaiç—qualities;
ca—and; yuktaà—embued with; varam—expert, best; varenyam—exulted;
puruñaà
mahäntaà—great personality; näräyaëaà—Çré Çrémad
Bhaktivedänta Näräyaëa
Mahäräja; tväà—unto
you; çirasä—bowing my head; namämi—I offer my obeisances;
Çréla Näräyaëa Mahäräja is expert in
describing kåñëa-lélä. He is endowed with
the qualities of magnanimity and
sweetness, and he is the best of the great souls.
Because he is always relishing Kåñëa’s
sweetness, he is able to freely distribute that
sweetness to others. I bow down and place
my head at his lotus feet.
tridaëòénäà bhakta-çiromaëià ca
çré-kåñëa-padäbja-dhåtaika-hådi,
caitanya-lélämåta-sära-säraà näräyäëaà
tväm satataà prapadye (3)
tridaëòénäà—(and of all) tridaëòé-sannyäsés; bhakta-çiromaëim—the
crest-jewel of
all bhaktas; ca—and; çré-kåñëa
padäbja—the lotus feet of Rädhä-Kåñëa; dhåtaikahådi—
keeps in his heart as his only shelter,
has exclusive devotion to; caitanya—Çré
Caitanya Mahäprabhu; lélämåta—nectarean
pastimes; sära säraà—who is
conversant with the quintessence; näräyäëaà—Çré
Çrémad Bhaktivedänta
Näräyaëa Mahäräja; tväm—unto you; satataà—always;
prapadye—I take shelter.
Çréla Näräyaëa Mahäräja, the crown-jewel
of tridaëòé-sannyäsés always keeps in
his heart the lotus feet of Rädhä and
Kåñëa, especially when Kåñëa serves Çrématé
Rädhikä. He deeply meditates on Çré
Caitanya Mahäprabhu and the internal reasons
for His descent. I bow down to the lotus
feet of Çréla Näräyaëa Mahäräja who
possesses innumerable transcendental
qualities.
Çréla Bhaktivedänta Vämana Gosvämé
Mahäräja Praëäma
0.5
namaù oà viñëu-pädäya keçava-preñöhäya
bhütale
çrémate bhaktivedänta-vämana iti nämine
(1)
I pay my humble obeisances unto the lotus
feet of oà viñëupäda Çré Çrémad
Bhaktivedänta Vämana Gosvämé Mahäräja.
Being very dear and near to Çré Kåñëa
who is known as Keçava (Keçava can also
mean Çré Keçava Gosvämé Mahäräja), he
has kindly descended to this Earth planet.
çré-öhäkuräëé-priya-dayitäya kåpäbdhaye
tattva-traya-pradänäya
çré-guru-deña-täriëe (2)
He is extremely dear to the most beloved
associates of Çré Rädhä Öhäkuräëé, and
he is an ocean of mercy. As Çré Guru he
thoroughly bestows the knowledge of the
three tattvas (sambandha, abhidheya and
prayojana) and delivers the low and
destitute souls.
çré-nityänanda-abhinnäya
gaura-kämaika-cariëe
rüpänugä-pravaräya ‘çré-räga’ iti
svarüpiëé (3)
He is the non-different manifestation of akhaëòa-guru-tattva
(the principle of Çré
Guru as one undivided whole), Çréman
Nityänanda Prabhu. He fulfilled the inner
desire of Çré Gaurasundara by preaching räga-märga-bhakti
to the whole world. I
offer praëäma to
the most worshipable lotus feet of my Çré Gurudeva, who is the best
is Çrématé Rädhä Öhäkuräëé’s Räga maïjaré.
Çréla Bhaktivedänta Swämé Prabhupäda
Praëäma
0.6
namaù oà viñëu-pädäya kåñëa-preñöhäya
bhütale
çrémate bhaktivedänta-svämin iti nämine
(1)
namaù—obeisances; oà—address; viñëu-pädäya—unto
him who is at the feet of
Lord Viñëu; kåñëa-preñöhäya—who is
very dear to Lord Kåñëa; bhü-tale—on the
earth; çrémate—all-beautiful; bhaktivedänta-svämin—A.
C. Bhaktivedänta Swämi;
iti—thus; nämine—who is named.
I offer praëäma unto oà
viñëupäda Çré Çrémad Bhaktivedänta Swämé, who is most
dear to Kåñëa on this earth, having taken
shelter at His lotus feet.
namas te särasvate deve
gaura-väëé-pracäriëe
nirviçeña-çünyavädi-päçcätya-deça-täriëe
(2)
namaù—obeisances; te—unto you; särasvate deve—servant
of Bhaktisiddhänta
Sarasvaté Gosvämé; gaura-väëé—the
message of Lord Caitanya; pracäriëe—who are
preaching; nirviçeña—from impersonalism;
çünya-vädi—from voidism; päçcätya—
Western; deça—countries; täriëe—who
are delivering.
Our respectful obeisances unto you, O
servant of Sarasvaté Gosvämé. You are
kindly preaching the message of
Gaurasundara and delivering the Western countries
which are filled with impersonalism and
voidism.
Çréla Bhakti Prajïäna Keçava Gosvämé
Praëäma
0.7
namaù oà viñëupädäya äcärya-siàha-rüpiëe
çré-çrémad-bhakti-prajïäna-keçava iti
nämine
atimartya-cariträya sväçritänäï ca päline
jéva-duùkhe sadärttäya çré-näma-prema-däyine
(1)
I offer praëämas unto the most
worshipable lion-like äcärya, jagad-guru oà
viñëupäda añöottara-çata Çré Çrémad Bhakti Prajïäna Keçava Gosvämé
Mahäräja, who
nurtures with extreme, divine affection as
a parental guardian those who take shelter
of him, who is always genuinely unhappy to
see the suffering jévas who have turned
away from Kåñëa, and who is bestowing upon
them çré-näma along with prema.
gauräçraya-vigrahäya kåñëa-kämaika-cäriëe
rüpänuga-pravaräya
vinodeti svarüpiëe (2)
He is the manifestation of the receptacle
of Mahäprabhu’s prema, the topmost
preacher of prema-bhakti in the
line of Çréla Rüpa Gosvämé, and his name is Vinoda
because he is very skillful in giving
pleasure (vinoda) to Vinodiné Rädhikä and to
Mahäprabhu.
Çréla Bhakti Rakñaka Çrédhara Goswämé
Mähäraja Praëäma
0.8
devaà divya-tanuà suchanda-vadanaà
balärka-celäïcitaà
sandränanda-puraà sad-eka-varaëaà
vairägya-vidyämbudhim
çré-siddhänta-nidhià subhakti-läsitaà
särasvatänäà varaà
vande taà çubha-daà mad-eka-çaraëaà nyäséçvaraà
çrédharam
I fall at the feet of Çrémad Bhakti
Rakñaka Çrédhara Gosvämé Mahäräja, who with
charming expression sings his songs of
sweet nectar. Dressed with fine garments like
sun newly-risen, he is the true saint the
devotees have chosen. His detachment and
knowledge are just like an ocean, the
treasure-house of complete, perfect conclusion.
Radiant in pastimes of loving devotion,
the abode of pure ecstasy, bestower of good
fortune; foremost true follower of Çréla
Bhaktisiddhänta, foremost great general of the
whole renounced order, my lord, my master,
my only shelter – I worship his lotus feet.
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
Praëäma
0.9
namaù oà viñëupadäya kåñëa-preñöhäya
bhütale
çrémate
bhakti-siddhänta-sarasvatéti-nämine
çré-värñabhänavé-devé-dayitäya kåpäbdhaye
kåsëa-sambandha-vijïäna-däyine prabhave
namaù (1)
namaù-obeisances; oà-address; viñëu-padäya—unto him
who is at the feet of Lord
Viñëu; kåñëa-preñöhäya—who is very
dear to kåñëa; bhü-tale—on Earth; çrémate—allbeautiful;
bhakti-siddhänta-sarasvaté; iti—thus; nämine—who is
named; çrévärñabhänavé-
devé-dayitäya—unto the dearmost servant of Çrémäté
Rädhäräëé; kåpäabdhaye—
who is an ocean of mercy; kåñëa-sambandha—of
the relationship with
Kåñëa; vijïäna—of the science; däyine—who
is the deliverer; prabhave—unto the
master; namaù—obeisances.
I offer praëäma unto oà
viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé
Öhäkura Prabhupäda, who is most beloved of
Çré Värñabhänavé-devé Rädhikä on this
earth, who is an ocean of mercy, and who
is kindly bestowing realization of our eternal
relationship (sambandha-vijïäna)
with Çré Rädhä and Kåñëa.
mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida
çré-gaura-karuëä-çakti-vigrahäya
namo’stu te (2)
mädhurya—conjugal; ujjvala—brilliant; prema—transcendental
ecstatic love;
äòhya—enriched with; çré-rüpa-anuga—following Çréla Rüpa
Gosvämé; bhakti-da—
delivering devotional service; çré-gaura—of
Lord Caitanya Mahäprabhu; karuëä—of
the mercy; çakti—energy; vigrahäya—unto
the personified; namaù—obeisances;
astu—let there be; te—unto you.
Again and again I offer obeisances unto
Çréla Sarasvaté Öhäkura who is the mercy
incarnate of Çré Gauräìga Mahäprabhu (who
descended upon the earth to bestow
ujjvala-mädhurya-rasa, full conjugal prema), and who is
the embodiment of the line
of çré rüpänuga-bhakti.
namas te gaura-väëé-çré-mürtaye
déna-täriëe
rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe
(3)
namaù—obeisances; te—unto you; gaura-väëé—the
teachings of Lord Caitanya; çrémürtaye—
unto the personified; déna—of the fallen;
täriëe—unto the deliverer;
rüpa-anuga—the current of conception and teachings
of Çréla Rüpa Gosvämé;
viruddha—against; apasiddhänta—of unauthorized statements; dhvänta—the
darkness; häriëe—unto you who are
removing.
I offer obeisances unto Çréla Sarasvaté
Öhäkura, who is the embodiment of Çré
Gauräìga Mahäprabhu’s teachings (väëé).
You deliver the fallen souls and you
annihilate the darkness arising from
misconceptions (apasiddhänta) which are
opposed to the precepts enunciated by
Çréla Rüpa Gosvämé (rüpänuga).
Çréla Gaurakiçora Däsa Bäbäjé Praëäma
0.10
namo gaurakiçoräya säkñäd-vairägya-mürtaye
vipralambha-rasämbhodhe! pädämbujäya te
namaù
namaù—obeisances; gaura-kiçoräya—unto Gaura-kiçora
däsa Bäbäjé; säkñät—
directly; vairägya—renunciation; mürtaye—unto
the personified; vipralambha—of
separation from Kåñëa; rasa—of the
mellow; ambodhe—O ocean; päda-ambujäya—
unto the lotus feet; te—your; namaù—obeisances.
I offer praëäma unto the lotus feet
of Çré Gaurakiçora who is renunciation
personified and an ocean of vipralambha-rasa,
always being absorbed in the mellow
of divine separation of Çré Rädhä and
Kåñëa.
Çréla Bhaktivinoda Öhäkura Praëäma
0.11
namo bhaktivinodäya saccidänanda-nämine
gaura-çakti-svarüpäya rüpänuga-varäya te
namaù—obeisances; bhaktivinodäya—unto Çréla Bhaktivinoda
Öhäkura; sat-citänanda-
nämine—known as Saccidänanda; gaura—of
Lord Caitanya; çakti—energy;
svarüpäya—unto the personified; rüpa-anuga-varäya—who
is a revered follower of
Çréla Rüpa Gosvämé; te—unto you.
I offer praëäma unto Saccidänanda
Çré Bhaktivinoda Öhäkura who is the foremost
of rüpänugas and the embodiment (prakäça)
of Çré Gauräìga Mahäprabhu’s çakti,
Gadädhara Paëòita.
Çréla Jagannätha Däsa Bäbajé Praëäma
0.12
gaurävirbhava-bhümes tvaà nirdeñöä
sajjana-priyaù
vaiñëava-särvabhauma çré-jagannäthäya te
namaù
gaura—of Lord Caitanya; ävirbhäva—of the appearance; bhümeù—of
the place;
tvam—you; nirdeñöä—the indicator; sat-jana—to all
saintly persons; priyaù—dear;
vaiñëava—of the Vaiñëavas; särvabhaumaù—chief; çré-jagannäthäya—unto
Jagannätha däsa Bäbäjé; te—unto
you; namaù—obeisances.
I offer praëäma unto the topmost
Vaiñëava, Çré Jagannätha Däsa Bäbäjé Mahäräja,
who verified the appearance place of Çré
Gaurasundara and who is so dear to all
saintly devotees.
Çréla Rüpa Gosvämé Vijïapti (supplication)
0.13
çré-caitanya-mano ‘bhéñöaà sthäpitaà yena
bhütale
svayaà rüpaù kadä mahyaà dadäti
sva-padäntikam
Çré Prema-bhakti-candrikä, Çréla Narottama
däsa Öhäkura
çré-caitanya—of Lord Caitanya; manah-abhéñöam—the
innermost desire;
sthäpitam—established; yena—by whom; bhütale—in
the material world; svayam—
personally; rüpaù—Çréla Rüpa
Gosvami; kadä—when? mahyam—to me; dadäti—
will give; sva-pada-antikam—shelter
under his lotus feet.
When will Çré Rüpa Gosvämé give me the
shelter of his lotus feet? Because he
understood the innermost desire of Çré
Caitanya Mahäprabhu, he was able to
establish His mission in this world and is
very dear to the Lord.
Çré Vaiñëava Praëäma
0.14
väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya
eva ca
patitänäà pävanebhyo vaiñëavebhyo namo
namaù
väïchä-kalpa-tarubhyaù—who are desire trees; ca—and; kåpä—of
mercy;
sindhubhyaù—who are oceans; eva—certainly; ca—and;
patitänäm—of the fallen
souls; pävanebhyaù—who are the
purifiers; vaiñëavebhyaù—unto the Vaiñëavas;
namaù namaù—repeated obeisances.
I offer praëämas unto the Vaiñëavas
who are just like wish-fulfilling desire trees,
who are an ocean of mercy, and who deliver
the fallen, conditioned souls.
Çréman Mahäprabhu Praëäma
0.15
namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe
namaù
namaù—obeisances; mahä-vädanyäya—who is most munificent
and charitably
disposed; kåñëa-prema—ecstatic love
of Kåñëa; pradäya—who can give; te—unto
You; kåñëäya—unto Kåñëa; kåñëa-caitanya-nämne—under
the name Kåñëa
Caitanya; gaura-tviñe—who is golden
like Çrématé Rädhékä; namaù—obeisances.
I offer praëäma unto Çré
Kåñëa-Caitanya, who is Çré Kåñëa Himself. Having
assumed the golden hue of Çrématé Rädhikä,
He is munificently bestowing that rare
gift of kåñëa-prema.
Çré Kåñëa Praëäma
0.16
he kåñëa! karuëä-sindho! déna-bandho!
jagat-pate!
gopeça! gopikä-känta! rädhä-känta!
namo’stu te
he—O; kåñëa—Kåñëa; karuëä-sindho—O ocean of
mercy; déna—(of) the distressed;
bandho—O friend; jagat—(of) the universe; pate—O
Lord; gopa-éça—O master of
the cowherdmen; gopikä-känta—O
lover of the gopés; rädhä-känta—O lover of
Çrématé Rädhikä; namaù—obeisances; astu—let
there be; te—unto You.
I offer my unlimited praëämas unto
You, O Kåñëa! You are the ocean of mercy, the
friend of the poor and fallen, the Lord of
the creation and master of the gopas
(cowherders)! You are Gopé-känta, beloved
of the gopés, but above all You are Rädhäkänta,
the beloved of Çrématé Rädhikä!
Çré Rädhä Praëäma
0.17
tapta-kaïcana-gauräìgi! rädhe!
våndävaneçvari!
våñabhänu-sute! devi! praëamämi
hari-priye!
tapta—molten; käïcana—(like) gold; gaura—fair
complexion; aìgi—O one whose
body; rädhe—O Rädhäräné; våndävana-éçvari—O
Queen of Våndävana; våñabhänusute—
O daughter of King Våñabhänu; devi—O
goddess; praëamämi—I offer my
respects; hari-priye—O one who is
very dear to Lord Kåñëa.
O Gauräìgé, whose complexion is like
molten gold! O Rädhe! Queen of
Våndävana! O Daughter of Våñabhänu
Mahäräja! O Devé! O dearmost of Hari!
Praëämas unto You again and again!
Çré Sambandhädhideva Vandanä
(glorification)
0.18
jayatäà suratau paìgor mama manda-mater
gaté
mat-sarvasva-padämbhojau
rädhä-madana-mohanau
CC Ädi 1.15/SGG p. 4
jayatäm—all glory to; su-ratau—most merciful, or attached
in conjugal love;
paìgoù—of one who is lame; mama—of me; manda-mateù—foolish;
gaté—refuge;
mat—my; sarva-sva—everything; pada ambhojau—whose lotus
feet; rädhä-madanamohanau—
Rädhä who enchants the enchanter of Cupid
(Madana-mohana).
All glories to the all-merciful Çré
Rädhä-Madana-Mohana! Although I am lame,
foolish and devoid of intelligence, Your
lotus feet are my refuge and my everything!
Çré Abhidheyädhideva Dhyäna (meditation)
0.19
dévyad-våndäraëya-kalpa-drumädhaù
çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau
preñöhälébhiù sevyamänau smarämi
CC Ädi 1.16/BMP p. 427/SGG p. 4
dévyat—shining; våndä-araëya—in the forest of Våndä-devé;
kalpa-druma—desire
tree; adhaù—beneath; çrémat—most
beautiful; ratna-ägära—in a temple of jewels;
siàha-äsana-sthau—sitting on a throne; çrémat—very
beautiful; rädhä—Çrématé
Rädhikä; çréla-govinda-devau—and
Çré Govindadeva; preñöha-älébhiù—by most
confidential associates; sevyamänau—being
served; smarämi—I remember.
I meditate upon Çré Çré
Rädhä-Govinda-deva, who are seated beneath a kalpavåkña
tree on an effulgent bejeweled siàhäsana
in the supremely beautiful land of
Våndävana, where They are always being
served by Their beloved sakhés, headed by
Lalitä and Viçäkhä.
Çré Prayojanädhideva Vandanä
0.20
çrémän räsa-rasärambhé
vaàçévaöa-taöa-sthitaù
karñan veëu-svanair gopér gopénäthaù çriye
‘stu naù
CC Ädi 1.17/SGG p. 5
gopé-näthaù—He whose lords are the gopés; çrémän—the
beautiful; ärambhé—the
initiator; rasa—of the conjugal
mellow; räsa—of the räsa dance; taöasthitaù—
situated nearby; vaàçé-vaöa—the banyan
tree renowned by the name of vaàçé;
karñan—attracting; gopéù—the milkmaids; svanaiù—by
the sounds; veëu—of His
flute; astu—let
Him be; naù—ours; çriye—in benediction.
Çré Gopénätha, who originated the
transcendental mellow of the räsa dance,
always stands beneath the Vaàçé-vaöa tree,
attracting all the kiçoré-gopés with the
sound of His flute, thereby showering me
with auspiciousness.
Çré Tulasé Praëäma
0.21
våndäyai tulasé-devyai priyäyai keçavasya
ca
kåñëa-bhakti-prade devi! satyavatyai namo
namaù
våndäyai—unto Våndä; tulasé-devyai—unto Tulasé Devé; priyäyai—who
is dear;
keçavasya—to Lord Keçava; ca—and; kåñëa-bhakti—devotional
service to Lord
Kåñëa; prade—who bestows; devi—O
goddess; satya-vatyai—unto Satyavaté or unto
the embodiment of the highest truth; namaù
namaù—repeated obeisances.
I offer praëäma again and again to
Tulasé-devé, who is most dear to Çré Kåñëa, and
is also renowned as Våëdä-devé and
Satyavaté. O Devi! You are bestowing kåñëabhakti
upon all!
Çré Païca-tattva Praëäma
0.22
païca-tattvätmakaà kåñëaà
bhakta-rüpa-svarüpakam
bhaktävatäraà bhaktäkhyaà namämi
bhakta-çaktikam
païca-tattva-ätmakam—five transcendental features in one
person; kåñëam—unto
Lord Kåñëa; bhakta-rüpa—in the form
of a devotee (Mahäprabhu); sva-rüpakam—
in the expansion of a devotee
(Nityänanda); bhakta-avatäram—in the incarnation
of a devotee (Advaita); bhakta-äkhyam—known
as a devotee (Çréväsa); namämi—I
offer my obeisances; bhakta-çaktikam—the
embodiment of svarüpa-çakti, the energy
of the Lord (Gadädhara).
I offer praëäma unto Çré Caitanya
Mahäprabhu in His five features as a bhakta,
bhakta-rüpa, bhakta-svarüpa,
bhakta-avatära, and bhakta-çakti.
Çré Païca-tattva Mantra
0.23
(jaya) çré-kåñëa-caitanya
prabhu-nityänanda
çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda
[jaya— all glories to] çré kåñëa
caitanya— Çré Kåñëa who has descended as the
embodiment of cetana (the living
force) and with the mood (bhäva) and golden
lustre of Çrématé Rädhikä;
prabhu-nityänanda— Nityänanda-räma, the incarnation
of Baladeva; çré advaita—Advaita
Äcärya, Sadäçiva, Mahä-Viñëu; gadädhara—the
incarnation of Çrématé Rädhikä; çréväsädi-
the incarnation of Närada Muni and all
other pure devotees; gaura-bhakta-vånda—all
the associates and devotees of Çré
Gauräìga.
All glories to Çré Kåñëa Caitanya
Mahäprabhu, Nityänanda Prabhu, Advaita Äcärya,
Gadädhara Paëòita, Çréväsa Öhäkura and all
the devotees who follow in their footsteps.
Ñaò-Gosvämé Prabhu Vandanä
0.24
(jaya) çré-rüpa, sanätana, bhaööa
raghunätha
çré-jéva, gopäla-bhaööa, däsa-raghunätha
All glories to the six Gosvämés: Çréla
Rüpa Gosvämé, Çréla Sanätana Gosvämé, Çré
Raghunätha Bhaööa Gosvämé, Çréla Jéva
Gosvämé, Çré Gopäla Bhaööa Gosvämé and
Çréla Raghunätha däsa Gosvämé.
Çré Mahä Mantra
hare kåñëa hare kåñëa kåñëa kåñëa hare
hare
hare räma hare räma räma räma hare hare
hare—Çrématé Rädhikä (the personified svarüpa-çakti, the
divine energy of the
Lord); kåñëa—the all-attractive
Vrajendra-nandana Çyämasundara; räma—Rädhä-
Ramaëa, the giver of pleasure to Çré
Rädhikä or the reservoir of pleasure.
O Rädhe, O Kåñëa, O Rädhä-Ramaëa – please
bestow upon me loving devotional
service unto You.
Çré Çukadeva Gosvämé (The universal Guru)
Praëäma
0.25
yaà pravrajantam anupetam apeta-kåtyaà
dvaipäyano viraha-kätara äjuhäva
putreti tan-mayatayä taravo ‘bhinedus
taà sarva-bhüta-hådayaà munim änato ‘smi
Çrémad Bhägavatam 1.2.2/SGG p. 6
yam—whom; pravrajantam—while running away to the forest
(renounced order of
life); anupetam—without being
reformed by the sacred thread; apeta—not
undergoing ceremonies; kåtyam—prescribed
duties; dvaipäyanaù—Vyäsadeva;
viraha—separation; kätaraù—being afflicted by; äjuhäva—exclaimed;
putra iti—O
my son; tat-mayatayä—being absorbed
in that way; taravaù—all the trees;
abhineduù—responded; tam—unto him; sarva—all;
bhüta—living entities;
hådayam—heart; munim—sage; änataù asmi—offer
obeisances.
I offer praëäma to Çré Çukadeva
Gosvämé, who can enter the hearts of all people.
When he left home without undergoing the
purificatory processes such as accepting
the sacred thread (since he was Rädhikä’s
parrot, there was no necessity), his father
Vyäsa cried out, “O my son!” (because he
was hankering for sädhu-saìga). As if they
were absorbed in that same feeling of
separation, only the trees echoed in response
to his call.
Çré Våndä-Devé Praëäma
0.26
bhaktyä vihénä aparädha-lakñaiù
kñiptäç ca kämädi-taraìga-madhye
kåpämayi tväà çaraëaà prapannä
vånde numas te caraëäravindam
Çré Våndä Devy-añöakam 8, Çréla Viçvanätha
Cakravarté Öhäkura/SGG p. 185
bhaktyä—bhakti; vihénä—being bereft of; aparädha—offences;
läkñaiù—hundreds
of thousands of; kñiptäù—thrown; ca—and;
kämädi—lust, anger, greed, etc.;
taraëga—waves; madhye—in the midst; kåpämayi—O
merciful one; tväà—of you;
çaraëaà—shelter; prapannä—I take; vånde—O Vånda
Devi; numas te—I offer my
obeisances; caraëa-aravindam—to
your lotus feet.
O merciful Våndä-devi, devoid of devotion
and guilty of unlimited offences, I am
being tossed about in the ocean of
material existence by the turbulent waves of lust,
anger, greed and other inauspicious
qualities. Therefore, I take shelter of you as I
offer praëama unto your lotus feet.
Çré Rädhä-Kåñëa Dhyäna (meditation)
0.27
aìga-çyämalima-chaöäbhir abhito
mandékåtendévaraà
jäòyaà jäguòa-rociñäà vidadhataà
paööämbarasya çriyä
våndäraëya-niväsinaà hådi lasad-dämäbhir
ämodaraà
rädhä-skandha-niveçitojjvala-bhujaà
dhyäyema dämodaram
Stava-mälä, Rädhä-Dämodara Dhyäna, Çréla
Rüpa Gosvämé/SGG p. 12
aìga—limbs; çyämalima—dark; chaöäbhiù—splendor; abhitaù—everywhere;
mandékåta—
eclipsed; indévaram—blue lotuses; jäòyam—coldness;
jäguòa—of kuìkuma;
rociñäm—splendor; vidadhatam—doing; paööämbarasya—garments;
çriyä—
splendor; våndäraëya—Våndävana
forest; niväsinam—resident; hådi—in the heart;
lasat—splendid; dämabhiù—with garlands; amodaram—fragrant;
rädhä—of Rädhä;
skandha—the shoulders; niveçita—placed; ujjvala—splendid;
bhujam—splendid;
dhyayema—we meditate; dämodaram—Çré Kåñëa who is bound by
the rope of Çré
Rädhikä’s prema.
I meditate upon that Çré Dämodara – whose
dark bodily luster is millions of times
more beautiful than the blue lotus flower,
whose brilliant yellow garments rebuke the
radiance of golden kuìkuma, whose
residence is Çré Våndävana-dhäma, whose chest
is beautified by a swinging vaijayanté garland,
and whose splendorous left hand rests
upon the right
shoulder of Çrématé Rädhikä.
Çré Rädhä-Prärthanä (prayer)
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çyämasundara çikhaëòa-çekhara
smera-häsa muralé-manohara
rädhikä-rasika mäà kåpä-nidhe
sva-priyä-caraëa-kiìkaréà kuru
Çré Rädhä-Prärthanä 2, Çré
Viööhaläcärya/SGG p. 167
çyämasundara—O You who have a beautifully radiant
blackish-blue colour;
çikhaëòa-çekhara—O You who wear a peacock feather; smera-häsa—O
You whose
smile evokes or captivates Cupid; muralé-manohara—O
You who play enchantingly
on Your Muralé flute; rädhikä-rasika—O
You who is expert in relishing the mellows
of Çrématé Rädhikä; kåpä-nidhe—O
ocean of mercy; kuru—make; mäà—me; svapriyä-
caraëa-kiìkaréà—a maidservant at the feet of Your
beloved.
O Çyämasundara! O You whose head is
adorned with peacock feathers! Your face
is always graced with a playful smile,
Your flute-playing is enchanting, and You are
expert in relishing rasa with
Çrématé Rädhikä. Because You are an ocean of mercy, I
am appealing to You to please make me a kiìkaré
(maidservant) at the feet of Your
beloved Rädhikä.
Çré Rädhä Vijïapti (supplication)
0.29
hä devi käku-bhara-gadgadayädya väcä
yäce nipatya bhuvi daëòavad udbhaöärtiù
asya prasädam abudhasya janasya kåtvä
gändharvike nija-gaëe gaëanäà vidhehi
Çré Gändharvä-samprärthanäñöakam, Çréla
Rüpa Gosvämé/ BR 5.19/SGG p. 164
gandharvike—O Rädhä; hä devi—O illustrious
enactor of pleasure-pastimes;
udbhaöärtiù—being afflicted with distress; käku-bhara—filled
with emotion;
gadgadayädya—with choked voice and so forth; väcä—with
words; nipatya—falling
down; bhuvi—on the ground; daëòavat—like
a stick; yace—I beg; kåtvä—being
merciful; vidhehi gaëanäm—please
count; asya—of him; abudhasya—foolish;
janasya—person; nija-gaëe—amongst Your own associates.
O Devi Gändharvike! In utter desperation I
throw myself on the ground like a
stick and with a choked voice humbly
implore You to be merciful to this fool and
count him as one
of Your own.
Çré Rädhikä Dhyäna
0.30
bhajämi rädhäà aravinda-neträà
smarämi rädhäà madhura-smitäsyäà
vadämi rädhäà karuëä-bharärdräà
tato mamänyästi gatir na käpi
Çré Stavävali, Raghunätha däsa Gosvämé/SGG
p. 11
bhajämi—I worship; rädhäm—Rädhä; aravinda—lotus; neträm—eyes;
smarämi—I
remember; rädhäm—Rädhä; madhura—sweet;
smita—smile; asyäm—face;
vadämi—I glorify; rädhäm—Rädhä; karuëä—of mercy; bhara—with
an abundance;
ardräm—melting; tataù—other than that; mama—for me;
anyä—another; asti—is;
gatiù—goal; na—not; ka-api—anything else.
I worship Rädhä who has lotus eyes, I
remember Rädhä who has a sweet smile, and
I speak of Rädhä who is melted with
compassion. There is nothing else for me. She
is my life and soul.
Vijïapti
0.31
tavaiväsmi tavaiväsmi na jévämi tvayä vinä
iti vijïäya devi (radhe) tvaà naya mäà
caraëäntikam
Çré Stavävali, Viläpa-kusumäïjali 96,
Raghunätha däsa Gosvämé
tava—Yours; eva—indeed; asmi—I am; tava—Yours;
eva—indeed; asmi—I am;
na—not; jévämi—I live; tvayä—You; vinä—without;
iti—thus; vijïäya—
understanding; devi— Çrémati
Rädhikä; tvam—You; naya—please lead; mäm—me;
caraëäntikam—to the tips of Your feet.
“I am Yours! I am Yours! I cannot live
without You! O Devi (Rädhikä), please
understand this and bring me to Your lotus
feet.”
The reason for offering maìgaläcaraëa is
explained by Çréla Kåñëadäsa
Kaviräja Gosvämé:
0.32
granthera ärambhe kari ‘maìgaläcaraëa’
guru, vaiñëava, bhagavän,—tinera smaraëa
tinera smaraëe haya vighna-vinäçana
anäyäse haya nija väïchita-puräëa
Çré Caitanya
Caritämåta, Ädi-lélä 1.20-21
granthera—of this book; ärambhe—in the
beginning; kari—I make; maìgalaäcaraëa—
auspicious invocation; guru—the
spiritual master; vaiñëava—the devotees
of the Lord; bhagavän—the Supreme
Personality of Godhead; tinera—of these three;
smaraëa—remembering; tinera—of these three; smaraëe—by
remembrance; haya—
there is; vighna-vinäçana—the
destruction of all difficulties; anäyäse—very easily;
haya—there is; nija—our own; väïchita—of the
desired object; püraëa—fulfillment.
“In the beginning of this narration,
simply by remembering Guru, Vaiñëavas and
Bhagavän, I have invoked their
benedictions. Such remembrance destroys all
difficulties and very easily enables one
to fulfill his innermost desires.”
Ätma-vijïapti (A personal entreaty)
0.33
çré-guru-gaura-gändharvä-govindäìghrén
gaëaiù saha
vande prasädato yeñäà, sarvärambhäù
çubhaìkaräù (1)
I offer my obeisance unto the lotus feet
of my Divine Master, Çré Caitanya
Mahäprabhu, Çré Çré Gändharvä-Giridhäré
(Çré Çré Rädhä-Kåñëa) and Their
associates. By Their grace, all endeavours
are successful.
aty-arväcina-rüpo ‘pi, präcinänäm
susammatän
çlokän katipayän atra, cäharämi satäà mude
(2)
Despite my disqualifications, for the
satisfaction of the devotees, I have compiled
in this book an anthology of çlokas that
are well established by our predecessors.
çré rädhä-kåñëa-padämbhoja-madhupebhyo
namo namaù
tåpyantu kåpayä te ‘tra “su çloka madhurämåtam” (3)
Time and again I pay my obeisances unto
the footdust of the eternal associates of
Çré Rädha-Kåñëa, who drink the nectar of
Their lotus feet. I pray that they may be
graciously pleased in tasting the sweet
honey-nectar of this Çlokämåtam.
(Adapted from
Çré Prapanna-jévanämåtam)
Om Tat Sat
(Continued...)
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