Vibhā varī Śeṣa

(from Kalyā ṇ a-kalpataru)

Audio
Text One
vibhā varī śeṣa, ā loka-praveśa,
nidrā chā ri’ uṭho jīva
bolo hari hari, mukunda murā ri,
rā ma kṛṣṇ a hayagrīva

vibhā varī—the night; śeṣa—has come to an end; ā loka-praveśa—the light of dawn is

entering; nidrā chā ḍ i’—giving up your sleep; utho—arise; jīva—O soul!; bolo hari hari—
chant the holy names of Lord Hari; mukunda—the giver of liberation; murā ri—the enemy
of the Mura demon; rā ma—the supreme enjoyer; kṛṣṇ a—the all-attractive one; hayagrīva
—the horse-headed incarnation.

The night has come to an end and the light of dawn is entering. O jīva soul, arise and give up
your sleep. Chant the holy names of Lord Hari, who is the giver of liberation; the enemy of
the Mura demon; the supreme enjoyer; the all-attractive one; and the horse-headed
incarnation, Hayagrīva.
Text Two
nṛsiṁ ha vā mana, śrī-madhusū dana,
brajendra-nandana śyā ma
pū tanā -ghā tana, kaiṭabha-śā tana,
jaya dā śarathi-rā ma

nṛsiṁ ha—the half-man, half-lion; vā mana—the dwarf brā hmaṇ a; śrī-madhusū dana—the
killer of the Madhu demon; brajendra-nandana—the beloved son of the King of Vraja;
śyā ma—who is blackish in complexion; pū tanā -ghā tana—the slayer of the Pū tanā witch;
kaiṭabha-śā tana—the destoyer of the demon Kaiṭabha; jaya—all glories!; dā śarathi-rā ma—
Lord Rā ma, the son of King Daśaratha.

Lord Hari [Kṛṣṇ a] incarnated as the half-man, half-lion, Nṛsiṁ ha. He appeared as a dwarf
brā hmaṇ a named Upendra and is the killer of the Madhu demon. He is the beloved son of
the King of Vraja, Nanda Mahā rā ja, and is blackish in complexion. He is the slayer of the
Pū tanā witch and s the destroyer of the demon Kaiṭabha. All glories to Lord Hari, who
appeared as Lord Rā ma, the son of King Daśaratha!
Text Three
yaśodā dulā la, govinda-gopā la,
vṛndā vana purandara
gopī-priya-jana, rā dhikā -ramaṇ a,
bhuvana -sundara-bara

yaśodā dulā la—the darling of Mother Yaśodā ; govinda—the giver of pleasure to the cows;
gopā la—the protector of the cows; vṛndā vana purandara—the monarch of the Vṛndā vana
forest; gopī-priya jana—the beloved of the gopīs; rā dhikā -ramaṇ a—the lover of Rā dhikā ;
bhuvana-sundara-bara—the most beautiful personality in all the worlds.
He is the darling of mother Yaśodā , the giver of pleasure to the cows, land, and spiritual
senses, and the protector of the cows. He is the Lord of the Vṛndā vana forest, the gopīs’
beloved, the lover of Rā dhikā , and the most beautiful personality in all the worlds.
Text Four
rā vaṇ ā ntakara, mā khana-taskara,
gopī-jana-vastra-hā rī
brajera rā khā la, gopa-vṛnda-pā la,
citta-hā rī baṁ śī-dhā rī

rā vaṇ ā ntakara—who brought about the end of the demon Rā vaṇ a; makhana-taskara—who
stole the older gopīs’ butter; gopījana-vastra-hā rī—who stole the younger gopīs’ clothes;
brajera rā khala—a cowherd boy of Vraja; gopa-vṛnda-pā la—the protector of the cowherd
boys; citta-hā rī—who steals the hearts of all; baṁ śī-dhā rī—who always holds a flute.

As Rā macandra He put an end to the demoniac King Rā vaṇ a. As Kṛṣṇ a, in His childhood He
stole butter from the elder gopīs, and in His youth He stole the clothes of the younger gopīs
while they bathed in the Yamunā . He is a cowherd boy of Vraja and the protector of the
cowherd boys. He steals the hearts of all and always holds a flute.
Text Five
yogīndra-bandana, śrī-nanda-nandana,
braja-jana-bhaya-hā rī
navīna nīrada, rū pa manohara,
mohana-baṁ śī-bihā rī

yogīndra-vandana—worshiped by the best of yogīs; śrī-nanda-nandana—the delightful son

of Nanda; braja-jana-bhaya-hā rī—who removes all the fears of the inhabitants of Vraja;
navīna nīrada—who is the color of a fresh rain cloud; rū pa manohara—whose form is
enchanting; mohana-baṁ śī-bihā rī—who looks very charming wandering about playing His
flute.

Lord Kṛṣṇ a is worshiped by the best of yogīs, He is the son of Nanda, He removes all the
fears of the inhabitants of Vraja, He is the color of a fresh rain cloud, and His form is
enchanting. When He wanders about, playing His flute, He looks very charming.
Text Six
yaśodā -nandana, kaṁ sa-nisū dana,
nikuṣja-rā sa-vilā sī
kadamba-kā nana, rā sa-parā yaṇ a,
bṛnda-vipina-nivā sī

yaśodā -nandana—the delightful son of Yaśodā ; kaṁ sa-nisū dana—the killer of King Kaṁ sa;
nikuṣja-rā sa-vilā sī—who sports the rā sa dance amongst the garden groves; kadamba-
kā nana rā sa-parā yaṇ a—who is fond of engaging in the rā sa dance underneath the kadamba
trees; vṛndā -vipina-nivā sī—who resides in the forest of Vṛndā Devī.
He is the son of Yaśodā and the killer of King Kaṁ sa, and He sports in the rā sa dance among
the groves of Vraja. Kṛṣṇ a engages in the rā sa dance beneath the kadamba trees, and He
resides in the forest of Vṛndā vana.
Text Seven
ā nanda-vardhana, prema-niketana,
phula-śara-jojaka kā ma
gopā ṅ ganā -gaṇ a, citta-vinodana,
samasta-guṇ a-gaṇ a-dhā ma

ā nanda-vardhana—who increases the ecstasy of His devotees; prema-niketana—the

reservoir of all love; phula-śara—flowered arrows; yojaka—who uses; kā ma—the
transcendental Cupid; gopā ṅ gana-gaṇ a citta-vinodana—the pleasure of the cowherd girls’
hearts; samasta-guṇ a-gaṇ a-dhā ma—the abode of all wonderful qualities.

He increases the ecstasy of His devotees. He is the reservoir of all love and is the
transcendental Cupid who uses His flower arrows to increase the loving desires of the
gopīs. He is the pleasure of the gopīs’ hearts and the abode of all wonderful qualities.
Text Eight
jā muna-jīvana, keli-parā yaṇ a,
mā nasa-candra-cakora
nā ma-sudhā -rasa, gā o kṛṣṇ a-jaśa
rā kho vacana mana mora

yā muna-jīvana—the life of the River Yamunā ; keli-parā yaṇ a—who is always absorbed in
amorous pastimes; mā nasa-candra-cakora—who is the moon of the gopīs’ minds, which
are like cakora birds (that subsist only upon moonlight); nā ma-sudhā -rasa—the nectarean
mellows of these holy names; gā o—please sing; kṛṣṇ a yaśa—the glories of Śrī Kṛṣṇ a; rā kho
vacana—please obey this advice; mana mora—O my dear mind!

Lord Kṛṣṇ a is the life of the river Yamunā . He is always absorbed in amorous pastimes, and
He is the moon for the cakora birds of the gopīs’ minds. O mind, obey these words of mine
and sing the glories of Śrī Kṛṣṇ a in the form of these holy names, which are full of nectarean
mellows.

Aruṇ odaya-kīrtana I
Udilo Aruṇ a
Kīrtana songs to be sung at dawn
(from Gītā valī)
Audio
Text One
udilo aruṇ a pū raba-bhā ge,
dwija-maṇ i gorā amani jā ge,
bhakata-samū ha loiyā sā the,
gelā nagara-brā je
udilo—the rising; aruṇ a—redness; pū raba-bhā ge—the eastern horizon; dvija-maṇ i—the
jewel of the twice-born brā hmaṇ as; gorā —Lord Gaura; amani jā ge—immediately awakens;
bhakata-samū ha—all the devotees; loiyā sā the—taking them along; gelā —journeyed;
nagara-brā je—wandering throughout the towns and villages.

When a tinge of red on the eastern horizon heralded the sunrise, the jewel of the twice-
born, Lord Gaurasundara, immediately awakened. Taking His devotees with Him, He went
all over the countryside, visiting the towns and villages of Nadia.
Text Two
‘tā thaī tā thaī bā jalo khol,
ghana ghana tā he jhā jera rol,
preme ḍ hala ḍ hala soṇ ā ra aṅ ga,
caraṇ e nū pura bā je

‘tā thaī tā thaī’—making the sound tā thaī tā thaī; bā jalo khol—the mṛdaṅ ga drums
resounded; ghana ghana—played in time; tā he—in that kīrtana; jhā ṅ jera—of the large
metal cymbals; rol—the tumult; preme—in ecstatic love; ḍ hala ḍ hala—slightly trembled;
soṇ ā ra aṅ ga—the golden form of Lord Gaurā ṅ ga; caraṇ e—upon His feet; nū pura bā je—the
ankle bells jingled.

The mṛdaṅ gas resounded "tā thaī, tā thaī," the cymbals chimed in time, and Lord Gaurā ṅ ga’s
footbells jingled as His golden form trembled slightly in ecstatic love of God.
Text Three
mukunda mā dhava yā dava hari,
bolena bolo re vadana bhori’,
miche nida-baśe gelo re rā ti,
divasa śarīra-sā je

mukunda mā dhava yā dava hari—with the holy names, “Mukunda!” “Mā dhava!” “Yā dava!”
and “Hari!”; bolena—chanting; bolo re—oh sing!; vadana bhori’—filling your mouths;
miche—uselessly; nida-vaśe—under the control of sleep; gelo—have spent; re—O!; rā ti—
the nights; divasa—the days; śarīra-sā je—in decorating your bodies.

Lord Caitanya called out to the townsfolk: "You spend your nights uselessly sleeping and
your days decorating your bodies! Now just fill your mouths with the vibration of the holy
names—Mukunda, Mā dhava, Yā dava, Hari—chanting without offense!
Text Four
emana durlabha mā nava-deho,
pā iyā ki koro bhā va nā keho,
ebe nā bhajile yaśodā -suta,
carame poribe lā je

emana—this; durlabha—rare; mā nava-deho—human body; pā iyā —having achieved; ki

koro—what are you doing?; bhava nā keho—you have not thought about it at all; ebe—
now; nā bhajile—you do not worship; yaśodā -suta—the darling of Mother Yaśodā ; carame
—ultimately; poḍ ibe—you will fall (die); lā je—in shame.
"You have achieved the rare human body. Don’t you care for this gift? If you do not serve
the darling of Yaśodā now, great sorrow awaits you at death.
Text Five
udita tapana hoile asta,
dina gelo boli’ hoibe byasta,
tabe keno ebe alasa hoy,
nā bhaja hṛdoya-rā je

udita—arisen; tapana—the sun; hoile asta—having set; dina gelo—the day passes; boli’—
saying; hoibe byasta—will be lost; tabe keno—then why; ebe—now; alasa hoy—you
remain idle; nā bhaja—you do not worship; hṛdoya-rā je—the Lord of the heart.

"Each time the sun rises and sets, a day passes and is lost. Then why do you remain idle and
refuse to serve the Lord of the heart?
Text Six
jīvana anitya jā naha sā r,
tā he nā nā -vidha vipada-bhā r,
nā mā śraya kori’ jatane tumi,
thā kaha ā pana kā je

jīvana—life; anitya—is temporary; jā naha sā r—please understand this essential fact; tā he

—in that; nā nā -vidha—various kinds; vipada-bhā r—filled with miseries; nā mā śraya
kori’—taking shelter of the holy name; jatane—carefully; tumi—you; thā kaha—remain
always engaged; ā pana kā je—in His service as your own eternal occupation.

"Understand this essential fact: life is temporary and full of all kinds of miseries. So take
shelter of the holy name as your only business.
Text Seven
jīvera kalyā na-sā dhana-kā m,
jagate ā si’ e madhura nā m,
avidyā -timira-tapana-rū pe,
hṛd-gagane birā je

jīvera—of all living entities; kalyā ṇ a-sā dhana-kā m—desiring to bless; jagate asi’—in the
material universe; e—this; madhura nā m—sweet name of Kṛṣṇ a; avidyā -timira—the
darkness of ignorance; tapana-rū pe—like the sun; hṛd-gagane—in the sky of the heart;
virā je—shines.

"Desiring to bless all souls, the sweet name of Kṛṣṇ a has descended to the material world
and now shines like the sun in the sky of the heart, destroying the darkness of ignorance."
Text Eight
kṛṣṇ a-nā ma-sudhā koriyā pā n,
jurā o bhakativinoda-prā ṇ ,
nā ma binā kichu nā hiko ā ro,
caudda-bhuvana-mā jhe
kṛṣṇ a-nā ma-sudhā —the pure nectar of the holy name of Kṛṣṇ a; koriyā pā n—drinking;
juḍ ā o—thus satisfy; bhakativinoda-prā ṇ —the soul of Ṭ hā kura Bhaktivinoda; nā ma vinā —
except for the holy name; kichu nā hiko ā ra—there is nothing else; caudda-bhuvana-mā jhe
—within the fourteen worlds.

Drink the pure nectar of the holy name of Kṛṣṇ a and thus satisfy the soul of Bhaktivinoda.
There is nothing but the holy name within all the fourteen worlds.
SVA 2: Aruṇ odaya-kīrtana II (Jīv Jā go)
Aruṇ odaya-kīrtana II
Jīv Jā go
(from Gītā valī)
Audio
Text One
jīv jā go, jīv jā go, gauracā nda bole
kota nidrā jā o mā yā -piśā cīra kole

jīv jā go—wake up, sleeping souls!; jīv jā go—wake up, sleeping souls!; gauracā nda bole—
Lord Gaurā ṅ ga calls; kota nidrā yā o—how long are you sleeping?; mā yā -pīśā cīra—of the
witch Mā yā ; kole—in the lap.

Lord Gaurā ṅ ga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! You have slept
so long on the lap of the witch Mā yā !
Text Two
bhajibo boliyā ese saṁ sā ra-bhitare
bhuliyā rohile tumi avidyā ra bhare

bhajibo—I will certainly worship the Lord; boliyā —saying; ese—having come; saṁ sā ra-
bhitore—into the material world; bhuliyā —having forgotten; rohile tumi—you have
remained; avidyā ra bhore—in the darkness of ignorance.

"You came into this world of birth and death saying ‘My Lord, I will certainly worship You,’
but you have forgotten this promise and remained in great ignorance.
Text Three
tomā re loite ā mi hoinu avatā ra
ā mi binā bandhu ā ra ke ā che tomā ra

tomā re loite—to reclaim you; ā mi—I; hoinu avatā ra—have descended as an incarnation;
ā mi vinā —other than Myself; bandhu ā ra—another friend; ke ā che—who is?; tomā ra—
yours.

"I have descended just to save you. Except for Me, who is your friend?
Text Four
enechi auṣadhi mā yā nā śibā ro lā gi’
hari-nā ma mahā -mantra lao tumi mā gi’
enechi—I have brought; auṣadhi—the medicine; mā yā —illusion of Mā yā ; nā śibā ro lā gi’—
for destroying; hari-nā ma mahā -mantra—the Hare Kṛṣṇ a mahā -mantra; lao—please take
it; tumi—you; mā gi’—begging.

"I have brought the medicine to eradicate the disease of illusion. Now pray for this Hare
Kṛṣṇ a mahā -mantra and take it."
Text Five
bhakativinoda prabhu-caraṇ e pariyā
sei hari-nā ma-mantra loilo mā giyā

bhakativinoda—Śrīla Bhaktivinoda Ṭ hā kura; prabhu-caraṇ e—at the lotus feet of Lord

Gaurā ṅ ga; poḍ iyā —falling down; sei hari-nā ma-mantra—that Hari-nā ma-mantra; loilo—he
received; mā giyā —after begging.

Bhaktivinoda fell at the lotus feet of Lord Gaurā ṅ ga, and after begging for the holy name, he
received that mahā -mantra.

HUNDRED NAMES OF GAURANGA MAHAPRABHU

(1)jagannā tha-suta(2)mahā prabhu(3)viśvambhara

(4) mā yā pura-śaśī (5) navadvīpa-sudhā kara
(1) Lord Caitanya is the beloved son of Śrī Jagannā tha Miśra. (2) He is Mahā prabhu, the
greatest master of all the living entities. (3) He is the maintainer of the whole creation. (4)
He is the shining moon of Śrī Mā yā pura, and (5) the source of all nectar for the residents
and the land of Śrī Navadvīpa.

(6) śacī-suta (7) gaurahari (8) nimā i-sundara

(9) rā dhā -bhā va-kā nti-ā cchā dita (10) naṭabara

(6) He is the beloved son of Śrī Śacī Mā tā , and (7) is Lord Hari with a fair golden
complexion. (8) As He was born under a nim tree He is called Nimā i-sundara (beautiful
Nimā i). (9) He is covered by the sentiment and luster of Śrīmatī Rā dhā rā ṇ ī, and (10) He is
the best of all dancers.

(11)nā mā nanda(12)capala bā laka(13)mā tṛ-bhakta

(14)brahmā nḍ a-vadana(15) tarkī (16) kautukā nurakta

(11) He becomes restless and blissful upon hearing the holy names of Lord Hari. (12) In
His boyhood pastimes He is swift and agile, and (13) is always devoted to His mother. (14)
He displays the entire universe within His mouth, (15) is the greatest logician, and (16) is
greatly fond of joking and playing pranks.

(17) vidyā rthi-uḍ upa (18)caura-dvayera mohana

(19)tairthika-sarvasva(20)grā mya-bā likā -krīḍ ana
(17) He is the moon among all the scholarly students, and (18) He bewildered two
thieves who tried to steal His jewels when He was a small child and took them for a ride.
(19) He is the cynosure of all philosophers, and (20) He teased and joked with the village
girls of Nadīyā in His childhood.

(21) lakṣmī-prati bora-dā tā (22) uddhata bā laka

(23) śrī-śacīra pati-putra-śoka-nibā raka

(21) He is the giver of the desired blessings to Śrīmatī Lakṣmī-priyā (His first wife) when
He saw Her for the first time on the banks of the Ganges. (22) He is very mischievous as a
child, and (23) is the dispeller of the grief Śacī-mā tā felt after losing her husband
Jagannā tha Miśra and first son Viśvarū pa (who took sannyā sa).

(24) lakṣmī-pati (25) pū rva-deśa-sarva-kleśa-hara

(26) digvijayi-darpa-hā rī (27) viṣnu-priyeśwara

(24) He is the Lord and husband of Lakṣmī-priyā . (25) During His travels, He removed all
the distress of East Bengal (Bangladesh). (26) He eradicated the pride of the conquering
panḍ ita named Keśava Kaśmiri, and (27) is the beloved Lord of Śrīmatī Viṣnupriyā (His
second wife and energy).

(28) ā rya-dharma-pā la (29) pitṛ-gayā pinḍ a-dā tā

(30)purī-śiṣya(31)madhvā cā rya-sampradā ya-pā tā

(28) He is the preserver of sanā tana-dharma (the eternal religion of the soul which is to
serve and love God), and (29) the giver of the pinḍ a oblation to the forefathers at the holy
town of Gayā after the disappearance of His father Jagannā tha Miśra. (30) He accepted Śrī
Īśvara Purī as his spiritual master, and (31) is the protector and maintainer of the Brahma-
Madhva-Gauḍ īya- sampradā ya.

(32)kṛṣṇ a-nā monmatta(33)kṛṣṇ a-tattva-adhyā paka

(34) nā ma-saṅ kīrtana-yuga-dharma-pravartaka

(32) He becomes madly intoxicated by tasting the nectar of the holy name of Kṛṣṇ a, and
(33) is the ultimate professor of the science of Kṛṣṇ a consciousness. (34) He
inaugurated the religion for the age of Kali, which is called nā ma- saṅ kīrtana i.e.
congregational chanting of the names of Kṛṣṇ a.

(35) adwaita-bā ndhava (36) śrīnivā sa-gṛha-dhana

(37) nityā nanda-prā na (38) gadā dharera jīvana

(35) He is the dearmost friend of Śrīla Advaita Ā cā rya, (36) the treasure of Śrīla Śrīvā sa
Ṭ hā kura’s home, (37) the life and soul of Śrīla Nityā nanda Prabhu, and (38) the very source
of life for Śrīla Gadā dhara Panḍ ita.

(39) antardvīpa-śaśadhara (40) sīmanta-vijaya

(41) godruma-bihā rī (42) madhyadvīpa-līlā śraya

(39) He is the moon of Antardvīpa (the central island of Navadvīpa), and (40) the triumph
of Sīmantadvīpa. (41) He enjoys wandering and frolicking on the island of Godruma, and
(42) is the shelter of the pastimes in Madhyadvīpa.

(43) koladwīpa-pati (44) ṛtudwīpa-maheśwara

(45) jahnu-modadruma-rudradwīpera īśwara

(43) He is the Lord of Koladvīpa, (44) the great controller of Ṛ tudvīpa, and (45) the master
of Jahnudvīpa, Modadrumadvīpa, and Rudradvīpa.

(46) nava-khanḍ a-raṅ ganā tha (47)jā hnavī-jīvana

(48) jagā i-mā dhā i-ā di durvṛtta-tā raṇ a

(46) He is thus the Supreme Lord and Enjoyer of the nine islands of Navadvīpa, which serve
as the stage for His wonderful pastimes. (47) He is the life of the River Gaṅ gā , and (48) the
deliverer of all sorts of rogues and rascals beginning with Jagā i and Mā dhā i.

(49) nagara-kīrtana-siṁ ha (50) kā jī-uddhā raṇ a

(51)śuddha-nā ma-pracā raka(52)bhaktā rti-haraṇ a

(49) He is the lion of congregational chanting, and (50) the deliverer of Chā nd Kazi. (51) He
is the topmost preacher of the pure holy name, and (52) the remover of the distresses of
His devotees.

(53) nā rā yanī-kṛpā -sindhu (54) jīvera niyantā

(55)adhama-paḍ uyā -danḍ ī(56)bhakta-doṣa-hantā

(53) He is the ocean of mercy for Nā rā yanī (the mother of Śrīla Vṛndā vana dā sa Ṭ hā kura)
who got His remanants, and (54) is the regulator of all souls. (55) He is the chastiser of the
fallen students who criticized His chanting of “gopī! gopī!”, and (56) is the destroyer of
the faults of His devotees.
(57) śrī-kṛṣṇ a-caitanya-candra (58)bhā ratī-tā raṇ a
(59) parivraja-śiromaṇ i (60) utkala-pā vana

(57) He was initiated into sannyā sa with the name of Śrī Kṛṣṇ a Caitanya, and He is
beautiful like the moon. (58) He delivered His sannyā sa-guru Keśava Bhā ratī, (59) is
Himself the crest-jewel of all wandering renunciates, and (60) is the savior of the region of
Orissa during His stay in Jagannā tha Purī.

(61) ambu-liṅ ga-bhuvaneśa-kapoteśa-pati

(62) khīr-cora-gopā la-darśana-sukhī yati

(61) He is the master of Lord Śiva, who is known in three different Śaiva tīrthas as Ambu-
liṅ ga, Bhuvaneśvara, and Kapoteśvara (visited by Lord Caitanya on His way to Jagannā tha
Purī). (62) As a sannyā sī He rejoiced at the sight of the Orissan deities Kṣīra-cora Gopīnā tha
and Sā kṣī Gopā la.

(63)nirdanḍ i-sannyā sī(64)sā rvabhauma-kṛpā moya

(65)swā nanda-ā swā dā nandī(66)sarva-sukhā śroya

(63) He became a sannyā sī without a danḍ a (due to Lord Nityā nanda’s breaking it in three
parts and throwing it in the Bhargī River), and (64) is the bestower of causeless mercy on
Ś rīla Sā rvabhauma Bhaṭṭā cā rya. (65) He is ecstatic by tasting the bliss of Himself in the
form of Kṛṣṇ a, and (66) He is the resting place of all universal happiness.

(67) puraṭa-sundara (68) vā sudeva-trā na-kartā

(69)rā mā nanda-sakhā (70)bhaṭṭa-kula-kleśa-hartā

(67) He is beautiful like molten gold, and (68) He is the deliverer of the leper Vā sudeva.
(69) He is the most intimate friend of Śrīla Rā mā nanda Rā ya, and (70) the remover of all
miseries for the family of Śrila Vyeṅ kaṭa Bhaṭṭa.

(71) bauddha-jain-mā yā vā di-kutarka-khanḍ ana

(72)dakṣina-pā vana(73)bhakti-grantha-uddhā raṇ a

(71) He is the refuter of the atheistic arguments of the Buddhists, Jains, and Mā yā vā dīs.
(72) He is the savior and purifier of South India, and (73) He found and revealed the two
devotional literatures, Kṛṣṇ a-karnā mṛta and Brahma-saṁ hitā .

(74) ā lā la-darśanā nandī (75) rathā gra-nartaka

(76) gajapati-trā na (77) devā nanda-uddhā raka

(74) He became ecstatic at the sight of the deity Ā lā lanā tha (near Purī), and (75) He danced
exuberantly in front of the Jagannā tha cart during the Ratha-yā trā festival. (76) He
delivered Gajapati Pratā parudra, the King of Orissa and (77) is the savior of Śrīla
Devā nanda Panḍ ita.

(78) kuliyā -prakā śe duṣṭa paḍ uyā ra trā na

(79)rū pa-sanā ntana-bandhu (80)sarva-jīva-prā na

(78) By His appearance at Kuliyā He forgave and delivered the ill-behaved student
community there. (79) He is the eternal friend of Rū pa and Sanā tana Gosvā mī, and (80) the
life of all souls.

(81)vṛndā banā nanda-mū rti (82)balabhadra-saṅ gī

(83) yavana-uddhā rī (84) bhaṭṭa-ballabhera raṅ gī
(81) He is the personification of the bliss of the transcendental realm of Vṛndā vana, and
(82) He is the companion and friend of Śrīla Balabhadra Bhaṭṭā cā rya. (83) On His return
from Vṛndā vana He delivered many Mohammedans, and (84) He is very fond of intimate
exchanges with Śrīla Vallabha Bhaṭṭa.
(85) kā śīvā si-sannyā sī-uddhā rī (86) prema-dā tā
(87) markaṭa-vairā gī-danḍ ī (88) ā -canḍ ā la-trā tā

(85) He delivered the Mā yā vā dī sannyā sīs of Kā śī headed by Prakā śā nanda Sarasvatī, and
(86) He is the bestower of love of God. (87) He is the chastiser of the false renunciates
(monkey-like pretenders), and (88) He is the savior of everyone down to the lowest class of
men.

(89)bhaktera gaurava-kā rī (90) bhakta-prā na-dhana

(91) haridā sa-raghunā tha-swarū pa-jīvana

(89) He is the glorifier of His devotees, and (90) is the treasured wealth of their lives. (91)
He is the very life of the exalted devotees like Śrīla Haridā sa Ṭ hā kura, Śrīla Raghunā tha
Dā sa Goswā mī, and Śrīla Svarū pa Dā modara.

(92) godruma-pati (93) gorā (94) nitā i-jīvana

(95)vṛndā vana-bhā va-vibhorā (96) advaitera dhana

(92) He is the Supreme Master of the island of Godruma. (93) He posseses a golden
complexion and (94) is the very life of Śrīla Nityā nanda Prabhu. (95) He constantly remains
overwhelmed with the ecstatic moods of Vṛndavana, and (96) is the supreme treasure of
Ś rīla Advaita Ā cā rya.

(97) gadā dhara-prā na, (98) śrīvā sa-śaraṇ a,

(99)kṛṣṇ a-bhakta-mā nasa-corā (100)kali-yuga-pā vana

(97) He is the life-breath of Śrīla Gadā dhara Panḍ ita, (98) the shelter of Śrīla Śrīvā sa
Panḍ ita, (99) the thief of the hearts of all the devotees of Lord Kṛṣṇ a, and (100) the
supreme purifier of the degraded age of Kali.

RECITATION ENDS
Ś rī Caitanya-Śata-Nā ma-Stotraṁ Mā hā tmyaṁ
(The Glories of chanting these 100 Names of Lord Gaura, optional for recitation daily)

ity etat kathitaṁ nityam, śataṁ nā ma-sundaram;

goloka-vā sino viṣṇ or, gaura-rū pasya śā rṇ giṇ aḥ .

“In this way ends the recitation of the hundred most beautiful names of Lord Viṣṇ u, who
resides in Goloka Vṛndā vana, who holds the Śā rṅ ga bow, and who has now appeared in the
golden form of Lord Śrī Caitanya Mahā prabhu.

idaṁ gaura-śata-nā mam, ā mayaghnaṁ śucā paham;

bhukti-siddhi-pradam nṛṇ ā m, govindā karṣakaṁ param.

“The recitation of this poem, known as the hundred names of Lord Gaura, permanently
cures the disease of repeated birth and death, frees the chanter from all lamentation, and
fulfills all desires including the desires for material enjoyment and mystic powers. The
chanting of this poem ultimately attracts the attention of Lord Govinda Himself.

yaḥ paṭhed prā tar uttā ya, caitanyasya mahā manaḥ ;

śraddhayā parayopetaḥ , stotraṁ sarvā gha-nā śanam;
prema-bhaktir harau tasya jā yate nā tra saṁ ṣayaḥ .

“It is recommended that upon rising in the morning, one faithfully approach and recite
this transcendental sin-destroying prayer to Lord Śrī Caitanya Mahā prabhu. One who does
so will feel the awakening of pure ecstatic devotion unto Lord Hari; of this there is no
doubt.

prā taḥ -kā le ca madhyā hne, sandhyā yā ṁ madhya-rā trike;

yaḥ pathet prā yato bhaktyā , caitanye labhate ratim.

“In one chants this prayer with devotion in the morning, noon, sunset, or in the middle of
the night, He will surely attain devotion and attraction for Lord Śrī Caitanya
Mahā prabhu.

asā dhya-roga-yukto ‘pi, mucyate roga-saṇ kaṭā t;

sarvā parā dha-yukto ‘pi so ‘parā dhā t pramucyate.

“By reciting this prayer even if one is afflicted with an incurable disease, one becomes freed
from all danger of the ailment. Even if one has committed all types of offenses and sins, one
becomes immediately freed from their effects on reciting these names.

vā ṣchā pū rṇ a saṁ siddhim, labhate nā tra saṁ śayaḥ ;

ante caitanya-devasya smṛtir bhavati śā śvatī.

“The chanter of this poem achieves the fulfillment of his innermost desires and ultimately
all perfection in life. And at the time of death, he will attain the divine rememberance of
Lord Caitanyadeva and thus enter into His eternal blissful pastimes in the spiritual world.

sa kleśa-rahito bhū tvā , prā pnuyā t sva-mano-ratham;

tū rṇ aṁ caitanya-devasya, karuṇ ā -bhā janaṁ bhavet.

“The person who loudly recites these names will become free from all kinds of misery and
attains the fulfillment of his most cherished desires. Very soon he will become the object of
the mercy of Lord Caitanyadeva.

nā mā tmako gaura-devo, yasya cetasi vartate;

sa sarvaṁ viṣayaṁ tyaktvā , bhā vā nando bhaved dhruvam.

“One who allows Lord Śrī Caitanya Mahā prabhu to appear within His heart in the form of
these 100 holy names, will become able to give up the poison of material existence and
become filled with ecstatic love for the Lord.”

(jaya) śrī-kṛṣṇ a-caitanya prabhu nityā nanda

śrī-advaita gadā dhara śrīvā sā di-gaura-bhakta-vṛnda

“I offer my humble obeisances to Lord Śrī Kṛṣṇ a Caitanya Mahaprabhu, Śrīla Nityā nanda
Prabhu, Śrīla Advaita Ā cā rya, Śrīla Gadā dhara Paṇ dita, Śrīla Śrīvā sa Ṭ hakura and all the
devotees of Lord Śrī Caitanya Mahā prabhu.”

Ś rī Nā mā ṣtaka
Eight prayers Glorifying the Holy Name

Text 1

nikhila-śruti-mauli-ratna-mā lā -
dyuti-nīrā jita-pā da-paṅ kajā nta
ayi mukta-kulair upā syamā naṁ
paritas tvā ṁ hari-nā ma saṁ śrayā mi

nikhila-of all; śruti-the Vedas; mauli-crown; ratna-jewels; mā lā -necklace; dyuti-

effulgence; nīrā jita-worshiped; pā dafeet; paṅ kaja-lotus; anta-tips of the toes; ayi -O!;
mukta-kulair -by the liberated souls; upā syamā naṁ -adored; paritas -completely; tvā ṁ
-You; hari-of Hari; nā ma -name; saṁ śrayā mi-I take shelter.

O Hari-nā ma! The tips of the toes of Your lotus feet are constantly being worshiped by
the glowing radiance emanating from the string of gems known as the Upaniṣads, the
crown jewels of all the Vedas. You are eternally adored by liberated souls, such as Nā rada
and Ś ukadeva. O Hari-nā ma! I take complete shelter of You.*

Text 2

jaya nā madheya muni-vṛnda-geya he

jana-raṣjanā ya param akṣarā kṛte
tvam anā darā d api manā g udīritaṁ
nikhilogra-tā pa-paṭalīṁ vilumpasi

jaya -all glories; nā madheya -O holy name; muni-of sages; vṛnda-by the multitudes; geya
-chanted; he-O!; jana-of the people; raṣjanā ya -for the happiness; param -supreme; akṣara-
of syllables; ā kṛte-the form; tvam -You; anā darā d -without respect; api -even; manā g -once;
udīritaṁ -spoken; nikhila-all; ugra-terrible; tā pa-tortures; paṭalīṁ -abundance; vilumpasi-
you take away.

O Hari-nā ma, O name sung by the sages, O transcendental syllables that bring bliss to the
people, even if You are spoken only once, and even if You are spoken disrespectfully, You at
once remove the many harsh sufferings of everyone.

Text 3

yad-ā bhā so ‘py udyan kavalita-bhava-dhvā nta-vibhavo

dṛśaṁ tattvā ndhā nā m api diśati bhakti-praṇ ayinīm
janas tasyodā ttaṁ jagati bhagavan-nā ma-taraṇ e
kṛtī te nirvaktuṁ ka iha mahimā naṁ prabhavati

yad-ā bhā so -the dim light of which; apy -even; udyan -rising; kavalita-swallowed up;
bhava-of repeated birth and death; dhvā nta-darkness; vibhavo-power; dṛśaṁ -of the eyes;
tattva-to the truth; andhā nā m -blind; api -even; diśati -indicates; bhakti-devotional service;
praṇ ayinīm-causing; janas -people; tasya-of Him; udā ttaṁ -exalted; jagati -in the world;
bhagavan-of the Supreme Personality of Godhead; nā ma-of the name; taraṇ e-in the
deliverance; kṛtī -pious person; te -of You; nirvaktuṁ -tp describe; ka -who?iha-here;
mahimā naṁ -glory; prabhavati-is able.

O sun of the Holy Name, even the dim light of Your early dawn gives the sight of pure
devotion to they who are blind to the truth. What learned person in this world is able to
describe Your transcendental glory?

Text 4

yad-brahma-sā kṣā t-kṛti-niṣṭhayā pi

vinā śam ā yā ti vinā na bhogaiḥ
apaiti nā ma sphuraṇ ena tat te
prā rabdha-karmeti virauti vedaḥ

yad-brahma-Brahman; sā kṣā t-direct; kṛti-activity; niṣṭhayā -faith; api-also; vinā śam -to
destruction; ā yā ti -goes; vinā -without; na -not; bhogaiḥ -enjoyment; apaiti -attains; nā ma
-of the name; sphuraṇ ena -by the appearancew; tat -that; te-of You; prā rabdha-begun;
karma-karma; iti -thus; virauti -declares; vedaḥ -the veda(t11)

The Vedas declare that although meditation on impersonal Brahman cannot bring
freedom from past karma, O Holy Name, Your appearance at once makes all karma
disappear.
Text 5

aghadamana-yaśodā nandanau nandasū no

kamalanayana-gopīcandra-vṛndā vanendrā ḥ
praṇ atakaruṇ a-kṛṣṇ ā v ity aneka-svarū pe
tvayi mama ratir uccair vardhatā ṁ nā madheya

aghadamana-crusher of Agha; yaśodā nandanau -son of Yaśodā ; nandasū no-son of Nanda

Mahā rā ja; kamalanayana-lotus0eyed; gopīcandra-moon of the gopīsvṛndā vanendrā ḥ -moon
of Vṛndā vana; praṇ atakaruṇ a-merciful to teh worshipper; kṛṣṇ ā v -Kṛṣṇ a; ity -thus; aneka-
many; svarū pe-forms; tvayi -in You; mama -of me; ratir -love; uccair -greatly; vardhatā ṁ
-may increase; nā madheya-the holy names.

O Holy Name, I pray that my love for You in Your many forms, such as Aghadamana
(Crusher of Aghā sura), Yaśodā nandana (Son of Yaśodā ), Nandasū nu (Son of Nanda),
Kamalanayana (Lotus-eyed), Gopīcandra (Moon of the gopīs), Vṛndā vanendra (King of
Vṛndā vana), Praṇ atakaruṇ a (Merciful to the surrendered souls), and Kṛṣṇ a, may greatly
increase.

Text 6

vā cyaṁ vā cakam ity udeti bhavato nā ma svarū pa-dvayaṁ

pū rvasmā t param eva hanta karuṇ aṁ tatrā pi jā nīmahe
yas tasmin vihitā parā dha-nivahaḥ prā ṇ ī samantā d bhaved
ā syenedam upā sya so ‘pi hi sadā nandā mbudhau majjati

vā cyaṁ -the object described; vā cakam -the words; ity -thus; udeti -rises; bhavato -of
you; nā ma -of the name; svarū pa-the form; dvayaṁ -both; pū rvasmā t -as before; param
-great; eva -indeed; hanta -indeed; karuṇ aṁ -compassion; tatra-there; api -even; jā nīmahe-
we know; yas -one who; tasmin -ion that; vihitā parā dha-committed an offense; nivahaḥ
-multitude; prā ṇ ī -living entity; samantā d -completely; bhaved-may be; ā syena-with the
mouth; idam -this; upā sya -worshiping; so -He; api -even; hi indeed; sadā nandā mbudhau
-in the ocean of bliss; majjati-plunges.

O Holy Name, You are manifest in two forms: 1. the Supreme Person described by the
Holy Name, and 2. the sound vibration of the Holy Name. We know that the second form is
more merciful than the first. Even a person who commits many offenses to the first form,
may become always plunged into an ocean of bliss by serving the second with his voice.

Text 7

sū ditā śrita-janā rti-rā śaye

 ramya-cid-ghana-sukha-svarū piṇ e
nā ma gokula-mahotsavā ya te
kṛṣṇ a pū rṇ a-vapuṣe namo namaḥ

sū dita-destroyed; ā śrita-sheltered; jana-of the people; ā rti-sufferings; rā śaye-abundance;

ramya-charming; cid-spirit; ghana-intense; sukha-happiness; svarū piṇ e-own form; nā ma
-name; gokula-in Gokula; mahotsavā ya -for a great festival; te-of You; kṛṣṇ a -of Lord Kṛṣṇ a;
pū rṇ a-the perfect and full; vapuṣe -transcendental form; namo -obeisances; namaḥ -
obeisances.

O name that destroys the many sufferings of they who take shelter of You, O name that is
the form of delightful and intense spiritual bliss, O name that is a festival of happiness for
Gokula, O perfect and complete Holy Name of Lord Kṛṣṇ a, I bow down and offer my
respects to You. I bow down and offer my respects to You.

Text 8

nā rada-vīṇ ojjīvana
sudhormi-niryā sa-mā dhurī-pū ra
tvaṁ kṛṣṇ a-nā ma kā maṁ
sphura me rasane rasena sadā

nā rada-of Nā rada; vīṇ ā -of the lute; ujjīvana-the life; sudhā -of nectar; ū rmi-waves-
niryā saessence; mā dhurī-sweetness; pū ra-flood; tvaṁ -You; kṛṣṇ a-of Kṛṣṇ a; nā ma -O nā me;
kā maṁ -if You wish; sphura -please appear; me -of me; rasane -of the tongue; rasena -with
nectar; sadā -always.

O life of Nā rada’s vīṇ ā , O flood of the waves of sweet nectar, O Holy Name of Lord Kṛṣṇ a,
please sweetly appear on my tongue.

Sakhī-vṛnde Vijñ apti

Rā dhā Kṛṣṇ a Prā ṇ a Mora
Prayer to the Sakhīs
(from Prā rthanā )
Text One
rā dhā -kṛṣṇ a prā ṇ a mora jugala-kiśora
jīvane maraṇ e gati ā ro nā hi mora

rā dhā -kṛṣṇ a—Śrī Rā dha and Kṛṣṇ a; prā ṇ a mora—are my life and soul; yugala-kiśora—the
youthful couple; jīvane maraṇ e—in life or in death; gati—refuge; ā ra nā hi—no other; mora
—my.
The divine couple, Śrī Śrī Rā dhā and Kṛṣṇ a, are my life and soul. In life or death I have no
other refuge but Them.
Text Two
kā lindīra kū le keli-kadambera vana
ratana-bedīra upara bosā bo du’jana

kā lindīra kū le—on the bank of the Yamunā ; keli-kadambera vana—in a forest of kadamba
trees; ratana-vedīra upara—upon a throne made of brilliant jewels; bosā bo—I will seat;
du’jana—the divine couple.

In a forest of small kadamba trees on the bank of the Yamunā , I will seat the divine couple
on a throne made of brilliant jewels.
Text Three
śyā ma-gaurī-aṅ ge dibo (cū wā ) candanera gandha
cā mara ḍ hulā bo kabe heri mukha-candra

śyā ma-gaurī-aṅ ge—on Their dark and fair forms; dibo—I will anoint; cū yā —condensed
perfume; candanera gandha—scented sandalwood paste; cā mara—with a cā mara whisk;
dhulā bo—I will fan Them; kabe heri—when will I behold?; mukha-candra—Their moonlike
faces.

I will anoint Their dark and fair forms with sandalwood paste scented with cū yā , and I will
fan Them with a cā mara whisk. Oh, when will I behold Their moonlike faces?
Text Four
gā thiyā mā latīr mā lā dibo dohā ra gale
adhare tuliyā dibo karpū ra-tā mbū le

gā thiyā —after stringing together; mā latīr mā lā —garlands of jasmine flowers; dibo—I will
place them; dohā ra gale—around both Their necks; adhare—to Their lotus mouths; tuliyā
—lifting; dibo—I will offer; karpū ra-tā mbū le—betel nuts scented with camphor.

After stringing together garlands of mā latī flowers, I will place them around Their necks,
and I will offer tā mbū la scented with camphor to Their lotus mouths.
Text Five
lalitā viśā khā -ā di jata sakhī-bṛnda
ā jñ ā ya koribo sebā caraṇ ā ravinda

lalitā viśā khā -ā di—headed by Lalitā and Viśā khā ; yata sakhī-vṛnda—of all the sakhīs;
ā jñ ā ya—on the orders; koribo sevā —I will serve; caraṇ ā ravinda—the lotus feet of Rā dhā
and Kṛṣṇ a.

With the permission of Lalitā , Viśā khā , and all the other sakhīs, I will serve the lotus feet of
Rā dhā and Kṛṣṇ a.
Text Six
śrī-kṛṣṇ a-caitanya-prabhur dā ser anudā sa
sevā abhilā ṣa kore narottama-dā sa

śrī-kṛṣṇ a-caitanya-prabhur—of Śrī Kṛṣṇ a Caitanya Prabhu; dā ser anudā sa—the servant of
the servant; sevā —this service to the divine couple; abhilā ṣa kore—longs for; narottama-
dā sa—this Narottama dā sa.

Narottama Dā sa, the servant of the servant of Śrī Kṛṣṇ a Caitanya Prabhu, longs for this
service to the divine couple.
SVA 3: Sapā rṣada-bhagavad-virahajanita-vilā pa (je ā nilo prema-dhana)

4. Ā mi Yamunā Puline
"On the Bank of the Yamunā River"
From Kalyā ṇ a Kalpataru by
Bhaktivinoda Ṭ hā kura
(1)
(ā mi) jamunā -puline, kadamba-kā nane,
ki herinu sakhī! ā ja
(ā mā r) śyā ma baṁ śī-dhari, maṇ i-mañ copari,
līlā kore’ rasa-rā ja

ā mi—I; jamunā -puline—on the bank of the Yamunā river; kadamba-kā nane—in a kadamba
—tree grove; ki herinu—what have I seen today?; sakhī—O dear girlfriend!; ā ja—today;
ā mā r—my; śyā ma—dark boy; baṁ śī-dhari—holder of the flute; maṇ i-mañ ca-upari—upon
a throne of jewels; līlā kore’—performs His pastimes; rasa-rā ja—the King of all
transcendental mellows.

1) O Sakhī! My dear girlfriend! What have I seen today? In a kadamba-tree grove on the
bank of the Yamunā river, a beautiful blackish boy holding a long flute named vaṁ śī is
seated upon a throne of jewels, performing His pastimes as the King of all transcendental
mellows!
(2)
kṛṣṇ a-keli sudhā -prasravana
(tā ra) aṣṭa-dalopari, śrī-rā dhā śrī-hari,
aṣṭa-sakhī parijana

kṛṣṇ a-keli—Kṛṣṇ a’s amorous pastimes; sudhā -prasravana—waterfall of nectar; tā ra—

their; aṣṭa-dala-upari—upon the eight petals; śrī-rā dhā śrī-hari—Śrī Rā dhā and Śrī Hari;
aṣṭa-sakhī—eight chief gopīs; parijana—associates.

2) Kṛṣṇ a is performing His amorous pastimes, which are just like a waterfall of nectar. Śrī
Rā dhā and Śrī Hari are surrounded by Their dearmost attendants, the eight chief gopīs,
who are situated upon the eight petals of the jewelled altar.
(3)
(tā ra) sugīta nartane, saba sakhī-gaṇ e,
tuṣiche jugala-dhane
(takhan) kṛṣṇ a-līlā heri’, prakṛti-sundarī,
bistā riche śobhā vane

tā ra—their; su-gīta—nice songs; nartane—by dancing; saba—all; sakhī-gaṇ e—their

girlfriends; tuṣiche—give satisfaction; jugala-dhane—to the treasured couple; takhan—
then; kṛṣṇ a-līlā —Kṛṣṇ a’s amorous pastimes; heri’—beholding; prakṛti-sundarī—beautiful
female energies; bistā riche—expanding; śobhā —splendor; vane—throughout the forest.

3) By singing sweet songs and dancing nicely, all the gopīs satisfy the treasured Divine
Couple. Thus His beautiful female energies behold Kṛṣṇ a’s amorous pastimes expanding
throughout the splendrous forest.
(4)
(ā mi) ghare nā jā ibo, vane praveśibo,
o līlā -raser tare
(ā mi) tyaji’ kula-lā ja, bhaja braja-rā ja,
vinoda minati kore’

ā mi—I; ghare—to home; nā jā ibo—I will not go; vane—in the forest; praveśibo—I will
enter; o—that; līlā -raser tare—on account of the pastime-mellows; ā mi—I; tyaji’—giving
up; kula-lā ja—shyness due to fear of family members; bhaja—just worship; braja-rā ja—the
Lord of Vraja; vinoda—of Bhaktivinoda; minati kore’—makes the humble submission.

4) For the sake of tasting the mellows of such pastimes, I will not go to my home, but will
instead enter the forest. O readers! Just worship the Lord of Vraja, renouncing all hesitation
due to fear of family members. This is the humble submission of Bhaktivinoda.
MSVA 5: Antara Mandire Jā go Jā go
"Arise, Arise in the Temple of My Heart"

Gopīnā tha
(from Kalyā ṇ a-kalpataru)
Audio
Part One
Text One
gopīnā th, mama nivedana śuno
viṣayī durjana, sadā kā ma-rata,
kichu nā hi mora guṇ a

gopīnā th—O Lord of the gopīs!; mama nivedana—my request; śuno—please hear; viṣayī—I
am a sense-gratifier; durjana—and a wicked materialist; sadā —always; kā ma-rata—
addicted to worldly desires; kichu nā hi—not in the least; mora—my; guṇ a—good qualities.

O Gopīnā tha, Lord of the cowherd girls, please hear my prayer. I am a wicked materialist,
always addicted to worldly desires, and no good qualities do I possess.
Text Two
gopīnā th, ā mā ra bharasā tumi
tomā ra caraṇ e, loinu śaraṇ a,
tomā ra kiṅ kora ā mi

gopīnā th; ā mā ra—my; bharasā —only hope; tumi—You are; tomā ra caraṇ e—at Your lotus
feet; loinu śaraṇ a—I have taken shelter; tomā ra—Your; kiṅ kora—servant; ā mi—I.

(2) O Gopīnā tha, You are my only hope, and so I have taken shelter at Your lotus feet. I am
Your eternal servant.
Text Three
gopīnā th, kemone śodhibe more
nā jā ni bhakati, karme jaḍ a-mati,
porechi soṁ sā ra-ghore

gopīnā th; kemone—how?; śodhibe—will be purified; more—me; nā jā ni—I do not know;

bhakati—devotion; karme—in fruitive work; jaḍ a-mati—my materialistic mind; poḍ echi—
I have fallen; soṁ sā ra-ghore—into this dark and perilous worldly existence.

O Gopīnā tha, how will You purify me? I do not know what devotion is, and my materialistic
mind is absorbed in fruitive work. I have fallen into this dark and perilous worldly
existence.
Text Four
gopīnā th, sakali tomā ra mā yā
nā hi mama bala, jṣā na sunirmala,
swā dīna nahe e kā yā

gopinā th; sakali—everything here; tomā ra—is Your; mā yā —illusory energy; nā hi mama—I
have none; bala—strength; jṣā na—or knowledge; sunirmala—pure and transcendental;
svā dhīna nā he—is not independent from the control of material nature; e kā ya—this body
of mine.

O Gopīnā tha, everything here is Your illusory energy. I have no strength or transcendental
knowledge, and this body of mine is not independent, being controlled by material nature.
Text Five
gopīnā th, niyata caraṇ e sthā na
mā ge e pā mara, kā ndiyā kā ndiyā ,
korohe karuṇ ā dā na

gopinā th; niyata—eternal; caraṇ e—at Your feet; sthā na—a place; mā ge—begs; e pā mara—
this sinner; kā ndiyā kā ndiyā —who is weeping and weeping; korohe—oh please give;
karuṇ ā dā na—the gift of Your mercy.

O Gopīnā tha, weeping and weeping, this sinner begs for an eternal place at Your divine feet.
Please give him Your mercy.
Text Six
gopīnā th, tumi to’ sakali pā ro
durjane tā rite, tomā ra śakati,
ke ā che pā pīra ā ro

gopinā th; tumi—You; to’—certainly; sakali pā ro—are able to do anything; durjane—all

sinners; tarite—to deliver; tomā ra—Your; śakati—power; ke ā che—who is there?; pā pīra
ā ro—more of a sinner than myself.

O Gopīnā tha, since You can do anything, You have the power to deliver all sinners. Who is a
greater sinner than I?
Text Seven
gopīnā th, tumi kṛpā -pā rā bā ra
jīvera kā raṇ e, ā siyā prapaṣce,
līlā koile subistā ra

gopinā th; tumi—You are; kṛpā -pā rā bā ra—the ocean of mercy; jīvera kā raṇ e—for the sake
of the fallen souls; ā siyā —having come; prapaṣce—into this phenomenal world; līlā —Your
divine pastimes; koile suvistā ra—You expand.

O Gopīnā tha, You are the ocean of mercy. After entering this phenomenal world, You
expand Your divine pastimes for the sake of the fallen souls.
Text Eight
gopīnā th, ā mi ki doṣe doṣī
asura sakala, pā ilo caraṇ a,
vinoda thā kilo bosi’

gopinā th; ā mi—I; ki doṣe doṣī—am contaminated with how many sins?; asura sakala—all
the demons; pā ilo caraṇ a—have attained Your lotus feet; vinoda—but this Bhaktivinoda;
thā kilo bosi—has remained in worldly existence.

O Gopīnā tha, although all the demons You killed attained Your lotus feet, this Bhaktivinoda
is so sinful that he has remained in worldly existence.

Part Two
Text One
gopinā th, ghucā o saṁ sā ra jwā lā
avidyā -jā tanā , ā ro nā hi sahe,
janama-maraṇ a-mā lā

gopinā th; ghucā o—please remove; saṁ sā ra jvā lā —the torment of worldly existence;
avidyā -jā tanā —the pain of ignorance; ā ro nā hi sahe—I can no longer tolerate; janama-
maraṇ a—of births and deaths; mā lā —the repeated succession.

O Gopīnā tha, please remove the torment of worldly existence. I can no longer tolerate the
pain of ignorance and the cycle of repeated births and deaths.
Text Two
gopīnā th, ā mi to’ kā mera dā sa
viṣaya-bā sanā , jā giche hṛdoye,
phā diche karama phā sa

gopinā th; ā mi—I; to’—am certainly; kā mera dā sa—a servant of lust; viṣaya-vā sanā —
worldly desires; jā giche hṛdoye—are awakening in my heart; phā ṅ diche—is tightening;
karama-phā ṅ sa—the noose of fruitive work.

O Gopīnā tha, I am a confirmed servant of lust. Worldly desires are awakening in my heart,
and thus the noose of fruitive work is beginning to tighten.
Text Three
gopinā th, kabe vā jā gibo ā mi
kā ma-rū pa ari, dū re teyā gibo,
hṛdoye sphuribe tumi

gopinā th; kabe vā —and when?; jā gibo ā mi—I will wake up; kā ma-rū pa ari—this enemy of
lust; dū re teyā gibo—I will abandon afar; hṛdoye—in my heart; sphuribe tumi—You will
manifest.

O Gopīnā tha, when will I wake up and cast this enemy of lust far away, and when will You
manifest Yourself in my heart?
Text Four
gopīnā th, ā mi to’ tomā ra jana
tomā re chā riyā , saṁ sā ra bhajinu,
bhuliyā ā pana-dhana

gopinā th; ā mi—I; to’—am certainly; tomā ra jana—Your devotee; tomā re chā ḍ iyā —having
abandoned You; saṁ sā ra bhajinu—I have worshiped this mundane world; bhuliyā ā pana-
dhana—thus having forgotten my real treasure.

O Gopīnā tha, I am Your devotee, but because I abandoned You and thus forgot my real
treasure, I have worshiped this mundane world.
Text Five
gopinā th, tumi to’ sakali jā no
ā panā ra jane, daṇ ḍ iyā ekhano,
śrī-caraṇ e deho sthā no

gopinā th; tumi—You; to’—certainly; sakali jā no—know everything; ā panā ra jane—Your

own servant; daṇ ḍ iyā —having punished; ekhano—now; śrī-caraṇ e—at Your divine lotus
feet; deho sthā na—please give him a place.

O Gopīnā tha, You know everything. Now, having punished Your servant, please give him a
place at Your lotus feet.
Text Six
gopīnā th, ei ki vicā ra taba
bimukha dekhiyā , chā ro nija-jane,
na koro’ karuṇ ā -laba
gopinā th; ei ki—is this; vicā ra tava—Your judgment; vimukha dekhiyā —seeing me averse
to You; chā ḍ o—You abandon; nija-jane—Your own servant; na koro’—and not bestow;
karuṇ ā -lava—even a particle of mercy.

O Gopīnā tha, is this your judgment, that seeing me averse to You, You abandon Your
servant and bestow not even a particle of mercy upon him?
Text Seven
gopīnā th, ā mi to mū rakha ati
kise bhā lo hoya, kabhu nā bujhinu,
tā i heno mama gati

gopinā th; ā mi—I; to’—am certainly; mū rakha ati—very foolish; kise bhā lo hoya—what is
good for me; kabhu nā bujhinu—I have never known; tā i heno—therefore such; mama gati
—is my condition.

O Gopīnā tha, I am certainly very foolish, and I have never known what is good for me. Such
is my condition.
Text Eight
gopīnā th, tumi to’ paṇ ḍ ita-bara
mū ḍ hera maṅ gala, tumi anveṣibe,
e dā se nā bhā vo’ para

gopinā th; tumi—You; to’—are certainly; paṇ ḍ ita-bara—the wisest person; mū ḍ hera
maṅ gala—auspiciousness for this fool; tumi anveṣibe—if You will look for a way; e dā se—
this servant; nā bhā vo’—please do not consider; para—an outsider.

O Gopīnā tha! You are indeed the wisest person. Please find a way to bring good fortune to
this fool, and please do not consider this servant an outsider.

Part Three
Text One
gopīnā th, ā mā ra upā ya nā i
tumi kṛpā kori’, ā mā re loile,
saṁ sā re uddhā ra pā i

gopinā th; ā mā ra upā ya nā i—I have no means of success; tumi kṛpā kori’—having bestowed
Your mercy upon me; ā mā re loile—if You take me; saṁ sā re—from this world; uddhā ra pā i
—then I will obtain deliverance.

O Gopīnā tha, I have no means of success, but if You bestow Your mercy upon me and take
me to You, I will be delivered from this world.
Text Two
gopīnā th, porechi mā yā ra phere
dhana, dā ra, suta, ghireche ā mā re,
kā mete rekheche jere
gopinā th; poḍ echi—I have fallen; mā yā ra phere—into the perils of material illusion; dhana
—wealth; dā ra—wife; suta—and sons; ghireche ā mā re—have surrounded me; kā mete—
absorbed in lust; rekheche jere—is wasting me away.

O Gopīnā tha, I have fallen into the perils of material illusion. Wealth, wife, and sons have
surrounded me, and I am wasting away from lust.
Text Three
gopīnā th, mana je pā gala mora
nā mā ne śā sana, sadā acetana,
viṣaye ro ‘yeche ghora

gopinā th; mana—the mind; je—which; pā gala—is crazy; mora—my; nā mā ne—it does not
care; śā sana—for any authority; sadā acetana—always senseless; viṣaye—in worldly
affairs; ro’yeche—has remained; ghora—the dark pit.

O Gopīnā tha, my mind is crazy and disregards all authority. It is always senseless and stays
in the dark pit of worldly affairs.
Text Four
gopinā th, hā ra je menechi ā mi
aneka jatana, hoilo bifala,
ekhano bharasā tumi

gopinā th; hā ra—defeat; je—which; menechi ā mi—I have accepted; aneka jatana—all of my
various endeavors; hoilo biphala—were totally useless; ekhano—now; bharasā tumi—You
are the only hope.

O Gopīnā tha, I have accepted defeat. All my efforts have failed. Now You are my only hope.
Text Five
gopīnā th, kemone hoibe gati
prabala indriya, bośī-bhū ta mana,
nā chā re viṣaya-rati

gopinā th; kemone—how?; hoibe gati—shall I make any advancement; prabala indriya—the
powerful senses; bośī-bhū ta—has come under the control; mana—my mind; nā chā ḍ e—
and does not abandon; viṣaya-rati—its attachment to materialism.

O Gopīnā tha, how shall I make any advancement when my mind has come under the sway
of my powerful senses and stubbornly clings to sense gratification?
Text Six
gopīnā th, hṛdoye bosiyā mora
manake śamiyā , laho nija pā ne,
ghucibe vipada ghora

gopinā th; hṛdoye—in the core of my heart; bosiyā —after sitting down; mora manake—my
mind; śamiyā —subduing; laho—please take me; nija pā ne—to Yourself; ghucibe—will be
relieved; vipada ghora—the horrible dangers of this world.
O Gopīnā tha, after sitting down in the core of my heart and subduing my mind, please take
me to You. Thus the horrible dangers of this world will vanish.
Text Seven
gopīnā th, anā tha dekhiyā more
tumi hṛṣīkeśa, hṛṣīka damiyā ,
tā ro ‘he saṁ sṛti-ghore

gopinā th; anā tha dekhiyā more—seeing me so helpless; tumi hṛṣīkeśa—You are Hṛṣīkeśa,
the Lord of the senses; hṛṣīka damiyā —controlling these senses of mine; tā ro’he—oh
please deliver!; saṁ sṛti-ghore—from this dark and perilous worldly existence.

O Gopīnā tha, You are Hṛṣīkeśa, the Lord of the senses. Seeing me so helpless, please control
these senses of mine and deliver me from this dark and perilous worldly existence.
Text Eight
gopīnā th, galā ya legeche phā sa
kṛpā -asi dhori’, bandhana chediyā ,
vinode koroho dā sa

gopinā th; galā ya—around my neck; legeche—is fixed; phā ṅ sa—the noose of materialism;
kṛpā -asi—the sword of Your mercy; dhori’—taking up; bandhana chediyā —and cutting this
bondage; vinode—this Bhaktivinoda; koroho dā sa—make him Your humble servant.

O Gopīnā tha, I am bound around the neck by the noose of materialism. Take up Your sword
of mercy and cut my bonds, and make Bhaktivinoda Your humble servant.