SRI SRI  GITA-MALA

A garland of 80 Bengali Songs

Composed in 1893

by

SRILA SACCIDANANDA BHAKTIVINODA  THAKURA

translation by

Dasaratha-suta dasa

published by

SRI GAURANGA QUINCENTENNIAL SERIES

TABLE OF CONTENTS

GITAMALA (A GARLAND OF SONGS)
by Srila Saccidananda Bhaktivinoda Thakura

INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . .

CHAPTER ONE: 
"YAMUNA-BHAVAVALI"
The Series of Ecstasies of Sri Yamunacarya, as exhibited in his prayer "Stotra-ratna".
"SANTA-DASYA-BHAKTI-SADHANA-LALASA"
Eager longing for the performance of devotional service in the mellow 
of neutrality and servitude. . ................................................................. . . . . . .  . . . . . . -27 songs -

CHAPTER TWO:
"KARPANYA-PANJIKA"
Diary of Humble Selfishness for service.
or "VIJNAPTI-NIVEDANA"
Prayer of Solicitation. . . . .................................................................../. . . . . . . . . . . . -46 verse poem-

CHAPTER THREE:
"SOKA-SANATANA" - "SRI-GAURANGA-LILA-CARITA"
The dispelling of Lamentation in His Transcendental Pastimes.
13 song describing the death of Srivasa Pandita's son during the performance of kirtana one night.

CHAPTER FOUR:
"SRI SRI RUPANUGA-BHAJANA-DARPANA"
A Mirror Reflecting the Worship Which Follows in the Footsteps 
or Srila Rupa Gosvami................................................................................................. . . .-29 songs-

CHAPTER FIVE:
"SIDDHI-LALASA"
Intense Eager Longing for the Highest Spiritual Perfection. 
 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .-10 songs-

INTRODUCTION

	The unlimited merciful kindness of His Divine Grace A.C. Bhaktivedanta Svami Prabhupada, the Founder-Acarya of the International Society for Krishna Consciousness, has come down on all of us to allow this publication of Gita-mala by Srila Saccidananda Bhaktivinoda Thakura.
	Srila Prabhupada writes in his foreword to "The Songs of the Vaisnava Acaryas: "...I am greatly pleased to see this collection of songs composed by Thakura Bhaktivinoda, Narottama dasa, and other great acaryas of the Gaudiya Vaisnava sampradaya. Songs composed by the acaryas are not ordinary songs. When chanted by pure Vaisnavas who follow the rules and regulations of Vaisnava character, they are actually effective in awakening the Krsna consciousness dormant in every living entity. I have advised Sriman Acyutananda Svami to sing more songs of the Vaisnava padavali and record them in books so that  my disciples and others in the Western countries may take advantage of this chanting and thus advance in Krsna consciousness more and  more...We should always remember the danger of maya's influence and endeavor to save ourselves from her great power. We must therefore always merge in the transcendental mellow of kirtana-rasa, for kirtana-rasa is the safest situation within this material world. Hare Krsna."
	So now we are pleased to announce the continuation of the mellows of kirtana-rasa with the present publication of Gita-mala, for the pleasure of His Divine Grace Srila Prabhupada. So far in English we have "The Songs of the Vaisnava Acaryas", a collection of the most important songs of different acaryas, and the Bala Books publication of Bhaktivinoda's Sarangati and Gitavali together in one volume.
	This Gita-mala was composed by Thakura Bhaktivinoda in 1893, the same year as Sarangati and Gitavali. The word "gitavali" means "a series of songs", which indicates that the book is a collection of songs of various topics. But the word "gita-mala" means "a rosary or garland of songs", which indicates more subtly that it is a connected sting of songs which are interrelated. So this entire book Gita-mala, from beginning to end, is all one unit  meant o delineate a clean-cut path of devotional service which progressively (and quickly!) develops from the most basic moods of devotion right on up to the topmost ecstasies of the most exalted pure devotees. The book is like a miniature atom bomb which, although easily held in the palm of the hand, causes a tremendous explosion of transcendental bliss which totally devastates the reader's material attachment to his own mundane body, mind and words.
	Gita-mala contains, in a nutshell, the concentrated essence of all the literatures of the Gosvamis headed by Rupa and Raghunatha. The editors sincerely feel that the study of Gita-mala has greatly helped in understanding the grave statements contained within Srila Prabhupada's books, which are themselves like an ever-expanding eternal ocean of nectarine bliss. Thus one can find each word of each sentence in Srila Prabhupada's books to be ever-increasingly pregnant with newer, fresh meanings, which one might not have previously realized.

BASIC OUTLINE OF GITAMALA

	Gita-mala develops systematically, beginning with "Yamuna-bhavavali", a series of mellow yet directly ecstatic potent songs based on the primary devotional mood of eternal servitude and submission to the Lord
	Then "karpanya-panjika" injects a very heavy booster shot of topmost divine seva to Sri Sri Radha and Krishna, accompanied by  very intense pleading prayers borne of pure spiritual humility.
	Then "Soka-satana" bestows the merciful benediction of the Most Merciful incarnation and yuga-avatara, Sri Caitanya Mahaprabhu, Whose ecstatic lila depicted therein is especially meant to dispel all the sufferings of the kali-yuga victims. Without such mercy from Lord Caitanya, one cannot fully appreciate or enter into the final goal of confidential personal service to Radha and Krsna which was described in the previous chapter.
	Then "Rupanuga-bhajana-darpana" presents the complete detailed science of the transcendental rasa-tattva that permeates Krsna's eternal divine pastimes, as it is understood by those who strictly follow Srila Rupa Gosvami. It is based on Rupa Gosvamis's Bhakti-rasamrta-sindhu and Ujjvala-nilamani. Although very technical at times, a sincere study of it will crack open a whole new world of understanding of Srila Prabhupada's most exquisite, transcendentally delightful presentation of The Nectar of Devotion. Rupanuga-bhajana-darpana contains, in a nutshell, all the necessary details of the science of devotion beginning from the preliminary thirsty greed for rasa all the way up to the highest peaks of mahabhava which saturate the Lord's eternal daily asta-kaliya pastimes.
	Then the final chapter called "Siddhi-lalasa" presents the final moods of the topmost swan-like devotees. After a thorough study of all the details of the science of rasa, the crystal-clear hearts of the pure devotees then issue forth such pure desires for eternal service to Srimati Radharani in their transcendental siddha-deha, or spiritual body, such as those desires expressed in this chapter of Siddhi-lalasa, the last word in ultimate ecstatic beatitude.
	So, from the very beginning to the very end, Gita-mala forcibly captures one with all it's delightful charms and pulls one's eyes open to witness an ecstatic preview of our final goal in Goloka Vrndavana, which definitely changes the life of the reader for the better. The Sincere follower can imbibe such permanent convictions that he will finally be finished with petty material attachments and sense gratification for good, and he will only increase his daily appreciation of the wonderful gifts that Srila Prabhupada has so kindly given to us. It was Prabhupada's expressed desire that more songs and books of the Vaisnava padavali be presented in English, "...so that my disciples and others in the Western countries may take advantage of this chanting and thus advance in Krsna consciousness more and more..."  Therefore we pray with all the humility at our command that this insignificant attempt to invoke the blessings of Srila Bhaktivinoda Thakura upon us.
	We pray that if the Vaisnavas will be merciful to allow us to serve Sri Caitanya Mahaprabhu on this auspicious occasion of His 500th anniversary, then future volumes of the Quincentennary Series may be brought out, including the complete works of Narottama dasa Thakura and other great acaryas, who all eternally accompany Lord Caitanya as He continuously benedicts all the universes with swelling floods of free Krsna-prema. Haribol.

                                    Dasaratha-suta dasa

GITAMALA

CHAPTER ONE

YAMUNA- BHAVAVALI

(The Ecstasies of Sri Yamunacarya

--- 27 songs ---

INTRODUCTION TO CHAPTER ONE
YAMUNA-BHAVAVALI

	In this first chapter of Gita-mala, Thakura Bhaktivinoda has composed all the songs based on Sanskrit verses from the book "Strota-ratna", which was written by Yamunacarya, a previous acarya coming in the line of the Sri sampradaya. The original Stotra-ratna contains 62 slokas, and Bhaktivinoda Thakura has selected 27 of the most important ones and expanded them into Bengali verses.
	These 27 songs specifically show the function of the subordinate ecstasies of neutrality and sevitude as being inseparably interwoven and contained in the superior ecstasy of conjugal love exspressed by Sri Caitanya Mahaprabhu.

	The following chart shows how the songs correspond to the original slokas of Trotra-ratna. The titles of the songs are not part of the original text, but are added in this publication as an index to the topics of the songs.

1)  -Stotra-ratna 3- The glories of the Lord's lotus feet
2)  -S.r. 7- The power of the Lord's glance
3)  -S.r. 12- The importance of the scriptures
4)  -S.r. 13- The Lord's transcendental position
5)  -S.r. 15- The Lord's qualities
6)  -S.r. 17- The Lord's pastimes
7)  -S.r. 18- The liberated mind can see the Lord
8)  -S.r. 19- The conditioned soul's fallen position
9)  -S.r. 20- The sinful soul is fist for punishment
10) -S.r. 21- The ocean of nescience
11) -S.r. 23- Exclusively dependent shelter of the Lord
12) -S.r. 24- The nectar of the Lord's lotus feet
13) -S.r. 25- A glimpse of His lotus feet
14) -S.r. 26- The effect of one drop of His lotus feet nectar-ocean
15) -S.r. 27- The self cheated soul
16) -S.r. 43- The soul's position of eternal service
17) -S.r. 45- His lotus feet are the only refuge
18) -S.r. 46- The power of ignorance
19) -S.r. 47- The meaning of "the most merciful Lord" (Doyamoy)
20) -S.r. 48- Natural eternal surrender
21) -S.r. 49- Surrender transcends bodily designation
22) -S.r. 52- Prayer for the association of devotees
23) -S.r. 53- The qualities of the pure devotee
24) -S.r. 54- Prayer for natural eternal service
25) -S.r. 55- The mood of self-surrender
26) -S.r. 57- Relative positions of the Master and the servant
27) -S.r. 59- The last hope for deliverance

Song 1 			The Glories of the Lord's Lotus Feet

(1)
hari he!

			ohe prabhu doyamoy,		tomar carana-dwaya,

					sruti-siropari sobha pay

			guru-jana-sire punah,	sobha pay sata guna

					dekhi amar parana juray

	Oh my Lord, oh most compassionate Personality! Your two divine lotus feet are beautifully decorating the summit of all the scriptures. And when those lotus feet in turn decorate the heads of all the spiritual masters coming in the disciplic succession, then their beauty and splendor increases hundred fold. Seeing this truth, my heart has become fully satisfied.

(2)
			jibamano-ratha-patha	tanhi saba anugata,

					jiba-banca-kalpa-taru jatha

			jiber se kula-dhana,	ati pujya sanatana,

					jiber carama gati tatha

	The desires of all the jiva souls are actually following the path which leads them to Your beautiful lotus feet, which are just purpose-trees as much as they bestow the fulfillment of the most cherished desires of all these souls. Indeed, Your feet are just like the very wealth of the dynasty of jivas, and they are the most revered object of worship for all of ;time to come. Thus they are the ultimate goal and refuge of all souls.

(3)
			kamalaksa-pada-dvoy,		parama ananda-moy,

					niskapate sebiya satata

			e bhaktibinoda cay,		satata tusite tay,

					bhakta-janer ho'ye anugata
	The divine lotus feet of the lotus-eyed Lord, are abounding in supreme spiritual bliss. Sincerely serving those divine feet continuously, Bhaktivinoda wants to satisfy them by remaining as a humble follower of the devotees of the Lord.

Song 2 			The Power of the Lord's Glance

(1)
hari he!
			tomar iksane hoy,		sakala utpatti loy,

					catur-dasa bhuvanete jata

			jara jiba adi kori', 	tomar krpaya hari,

					labhe janma, ara ko'bo kota

	Oh my dear Lord Hari! Merely by Your glance, all creations throughout the fourteen worlds come into being. By Your mercy alone, oh Lord, all souls take their birth within this world of matter. What more can I say than this?

(2)
			tahader brtti jata,		tomar iksane swatah,

					janme, prabhu tumi sarveswara

			sakala jantura tumi,	swabhavika nitya-swami,

					su-hrin mitra praner iswara

	When You cast Your glance, then automatically all the souls awaken into their own different natures, propensities and activities. Thus You, my dear Lord, are the only Master and Controller of all. You are by nature the eternal Master of all living beings, and You are thereby the dearest friend and Lord of everyone's heart.

(3)
			e bhaktibinoda koy,		suno, prabhu doyamoy,

					bhakta-prati batsalya tomar

			naisargika dharma hoy, 	aupadhika kabhu noy,

					dase doya hoiya udar

	Now Bhaktivinoda says, please hear me, oh munificent Lord! The loving affection You show towards Your own devotees is most natural and eternal. It can never be classified as being of a temporary, designative nature. Thus, the kindness You show to Your own eternal servants is most liberal and magnanimous.

Song 3 			The Importance of the Sriptures

(1)
hari he!
			paratattwa bicaksana,	vyasa adi muni-gana

					sastra bicariya bar bar

			prabhu taba nitya-rupa,	guna-sila anurupa

					tomar caritra sudha-sar

(2)
			suddha-sattva-mayi lila	mukhya-sastre prakasila,

					jiber kusala su-bidhane

			rajas-tamo-guna-andha,	asura-prakrti manda-

					jane taha bujhite na jane

	Oh my Lord! All the great sages headed by Srila Vyasadeva are most experienced and wise regarding the transcendental truth. This is because they discuss and deliberate on the revealed scriptures again and again. Thereby they help to manifest these sacred literatures which reveal Your eternal personal form abounding in all virtuous qualities, Your divine character which is the very essence of ambrosial nectar as well as Your eternal pastimes of pure transcendental goodness.These principle scriptures thus prescribe the path of auspicious well-being for all souls. However, those unfortunate souls who are blinded by the material modes of passion and ignorance, who harbor the nature of demons, and who are foolish and dull-minded cannot possibly understand Your divine form or pastimes which are described throughout all these scriptures.

(3)
			nahi mane nitya-rupa,	bhajiya manduka-kupa,

					rahe tahe udasina pray

			e bhaktibinoda gay,		ki durdaiva haya hay,

					hari-dasa hari nahi pay

	Those who live in this universe but are not interested in Your eternal form remain completely oblivious just like ignorant frogs who live in a small, shallow well. Now Bhaktivinoda sings, alas! What an unfortunate, sorry situation has arisen here! For it seems that the eternal servants of Hari have not become fixed up in the service of their eternal Lord Hari.

Song 4 			The Lord's Transcendental Position

(1)
hari he!
			jagater bastu jata,		baddha saba swabhavatah,

					desa kala bastu simasraye

			tupi prabhu sarveswara,	naha sima-bidhi-para,

					bidhi saba kampe taba bhoye

	Oh my dear Lord Hari! All the things contained within this universe are by nature conditioned and bound up by the limits of material time, place and circumstances. But You, dear Lord, are not subordinate to any such limitation or even to scriptural injunctions. Indeed, all rules and regulations are trembling in fear of Your Lordship.

(2)
			sama ba adhika taba,	svabhavatah asambhava,

					bidhi langhi' taba abasthana

			swatantra-swabhava dharo,  apane gopana koro,

					maya-bale kori' adhisthana

	It is naturally impossible for any kind of law to be equal to, or surpass Your Lordship, for Your transcendental position naturally transgresses all rules and regulations. You possess the Supremely independent nature, and thus You reserve the right to conceal Yourself behind the powerful curtain of maya.

(3)
			tathapi ananya-bhakta,	tomare dekhite sakta,

					sada dekhe svarupa tomar

			e bhaktibinoda dina,	ananya-bhajana hina,

					bhakta-pada-renu-matra sar

	Despite this covering screen of maya's illusions, my dear Lord, Your pure unalloyed devotees have the power to see You. Indeed, wherever they turn their eyes, they see Your original personal form there. However, this Bhaktivinoda is very fallen and is completely bereft of unalloyed devotional worship. But he has one hope... he has considered the dust of Your devotees' feet to be the sole essence of his life.

 Song 5 				The Lord's Qualities

(1)
hari he!
			tume sarva-guna-juta,	sakti taba basibhuta,

					badanya, sarala, suci, dhira

			doyalu, madhura, sama,	krti, sthira, sarvottama,

					krta-jna-laksane punah bira

	Oh my Lord Hari! You are invested with all good qualities, for all energies are fully under Your control. You are most magnanimous, simple and straightforward, clean, patient, compassionate sweet, equal to all, successful, peaceful, You are the best of all, most grateful and the greatest hero.

(2) 
			samasta-kalyana-guna	ganamrta sambhavana,

					samudra-svarupa bhagavan

			bindu bindu guna taba,	srva-jiba-su-baibhava,

					tumi purna sarva-saktiman

	You are the origin of all immortal nectarine qualities of auspiciousness, which are each as deep as the ocean, and You are thus the Supreme possessor of all spiritual opulences. All souls can each  display a small drop from the ocean of Your unlimited, complete qualities. Thus You are the full, perfectly complete energetic source of all potencies.

(3)
			e bhaktibinoda char,	krtanjali bar bar,

					kore citta-katha bijnapana

			taba dasa-gana-sange,	taba lila-katha-range,

					jay jena amar jibana

	Now this most fallen Bhaktivinoda prays again and again with folded hands, and humbly confesses all these talks from his heart. Oh Lord, I am simply passing my life absorbed in enjoying all these discussions about Your transcendental pastimes in the company of Your loving servitors.

 Song 6 				The Lord's Pastimes

(1)
hari he!
			tomar gambhira mana,	nahi bujhe anya jana,

					sei mana anusari saba

			jagat-udbhava-sthiti-	pralaya-samsara-gati,

					mukti adi saktir baibhava

	Oh, my Lord Hari! Your mind is extremely grave, and Your deep intentions cannot be understood by any other person, although all living beings are unconsciously following Your mind. The opulences of Your magnificent potencies produce the creation, maintenance and ultimate destruction of the material worlds, as well as provide for liberation from these temporary abodes.

(2)
			e saba baidika lila,	icchamata prakasila,

					jiber basana anusare

]			tomate bimukha ho'ye,	majilo abidya lo'ye,

					sei jiba karma-parabare

	These pastimes of creation, maintenance and destruction are all described in the Vedic scripture. And You have manifested it all according to Your own sweet will, in order to fulfill the materialistic desires of certain souls. When they become averse to You, they then become drowned in the darkest ignorance within the ocean of fruitive actions and reactions.

(3)
			punah jadi bhakti kori',	bhaje bhakta-sanga dhori',

					tabe paya tomar carana

			antaranga-lila-rase,	bhase maya na parase,

					bhaktibinoder phire mana
	However, if one again revives his devotional service to You, and worships You in the association of Your devotees, then he can attain Your lotus feet. Thus Bhaktivinoda's mind has been changed back onto the path towards You by floating in the mellows of Your confidential pastimes, which maya is not able to touch.

Song 7 			The Liberated Mind Can See the Lord

(1)
hari he!
			maya-baddha jataksana,	thake to' jiber mana,

					jara-majhe kore bicarana

			paravyoma jnana-moy,		tahe taba sthiti hoy,

					mana nahi pay dasarana

	Oh my dear Lord Hari! So long as the minds of the jivas are conditioned by maya, they simply wander about and loiter within the world of dead matter. However, You are permanently situated in the spiritual skies of Vaikuntha and Goloka, which the material mind has no capacity for perceiving at all.

(2)
			bhakti-krpa-khargaghate,  jara-bandha cheda ta'te,

					jay mana prakrtir par

			tomar sundara rupa,		here' taba aparupa,

					jara-bastu koroye dhikkar

	By the causeless mercy of the sharp sword of pure devotional service, all bondage to matter is severed, and the mind can then travel far beyond the dull material energy. Then, upon beholding Your wonderfully beautiful form, one has no other choice but to condemn all inferior things which are simply made of matter.

(3)
			ananta bibhuti janra,	jini doya-parabara,

					sei prabhu jiber iswara

			e bhaktibinoda dina, 	sada-suddha-bhakti-hina

					suddha-bhakti mage nirantara

	Thus, by devotion one is enabled to see the Supreme Lord Who is the Master of all souls, Who possesses unlimited transcendental opulences, and Who is an ocean of compassion. This most fallen Bhaktivinoda, who is always bereft of pure devotional service, now begs ceaselessly for this type of staunch, unalloyed devotion.

Song 8 				The Soul's Fallen Position

(1)
hari he!
			dharma-nista nahi mor,	atma bodha ba sundar,

					bhakti nahi tomar carane

			ataeva akincana,		gati-hina dusta-jana,

					rata sada apana bancane

	Oh my Lord Hari! I don't have the determination to follow any kind of religious path, nor do I have any realization of my real self, nor do I have any trace of lovely devotion to Your lotus feet. Therefor, being completely bereft of spiritual practices, this wicked, aimless soul is always fond of cheating himself.

(2)
			patita-pabana tumi,		patita adhama ami,

					tumi mor eka matra gati

			taba pada-mule painu,	tomar sarana lainu,

					ami dasa, tumi mor pati

	Dear Lord, You  are known as patita-pavana, the rescuer of the most fallen, and I am one such fallen soul. Therefore You are my only hope for deliverance. Now I have achieved the soles of Your lotus feet, for I have taken complete refuge in You alone; I am Your eternal servant, and You are my eternal Master.

(3)
			e bhaktibinoda kande,	hrde dhairya nahi bandhe,

					bhumi pari bole atahpara

			ahaituki krpa kori',	ei dusta-jane, hari!

					deho pada-chaya nirantare

	Now Bhaktivinoda falls upon the ground, weeping piteously, unable to maintain composure in his heart, and says, Oh my Lord! Kindly favor this rogue with Your causeless mercy, and give me the shade of Your lotus feet forever and ever.

Song 9 			The Sinful Soul Fit for Punishment

(1)
hari he!
			heno dusta karma nai,	jaha ami kori nai,

					sahasra sahasra-bara hari!

			sei saba karma-phal,	peye abasara bal,

					amay pisiche jantropari

	Oh my dear Lord Hari! There are not sinful activities which I have not performed thousands upon thousands of times! And by the fruits of all these sinful actions, I have become robbed of all strength, being helplessly taken for an excruciatingly painful ride on the machine of this material world.

(2)
			gati nahi dekhi ar, 	kande, hari, anibar,

					tomar agrete ebe ami

			ja' tomar hoy mane, 	danda deo akincane,

					tumi mor danda-dhara swami

	Seeing no other hope for deliverance in sight, I am now continuously crying before You, my Lord. Please punish Your insignificant servant as You see befitting, for You are my Lord and ruling Master.

(3)
			klesa-bhoga bhagye jata,	bhoga mor hao tata,

					kintu ek mama nibedana

			je je dasa bhoga ami,	amake na charo swami,

					bhaktibinoder prana-dhana

	Whatever difficulty my destiny prescribes for me, I will gladly undergo, but I have just one appeal to make to You. My dear Lord, no matter what condition I must undergo, please never gibe me up, for You are the only treasure of Bhaktivinoda's life.

Song 10 				The Ocean of Nescience

(1)
hari he
			nija-karma-dosa-phale,  pari' bhavarnava-jale

					habudubu khai kotakal

			santari' santari' jai,  sindhu-anta nahi pai,

					bhava-sindhu ananta bisal

	Oh my dear Lord Hari! By the bad fruits of my past evil activities, I have slipped and fallen into the waters of the ocean of nescience, and I have been thus bobbing and sinking beneath the waves for a very, very long time. Swimming, I have not been able to reach the shore of this ocean of material existence, faor it extends for an unlimitedly vast distance.

(2)
			magna hoiunu jabe,	dakinu katara rabe,

					keho more koroho uddhar

			sei-kale aile tumi,	tome jani kula bhumi,

					asa-bija hoilo amar

	Becoming completely submerged and drowned in this ocean, I have loudly called out with a greatly distressed voice for someone to come and rescue me. At that time You came to me, oh Lord. Knowing that You are the safe shelter at the shore of this fearful ocean has gien me a ray of hope.

(3)
			tumi hari doyamoy,	paile more su-niscoy,

					sarvottama doyar bisoy

			tomake na chari ar,	e bhaktibinoda char,

					doya-patra paile doyamoy

	You, dear Lord, are actually made of compassion. I am completely convinced that You are the original source of the highest form of causeless mercy. Noe this most fallen rascal Bhaktivinoda won't reject You any more... for I, the befitting object of causeless mercy, have attained the favor of He Who abounds in causeless mercy.

Song 11 		Exclusively Dependent Shelter of the Lord

(1)
hari he!
			anya asa nahi jar,	taba pada-padma tar,

					charibara jogya nahi hoy

			taba padasraye natha, kore sei dinapata,

					taba pade tahar abhoy

	Oh my dear Lord Hari! He who spends his time under the shelter of Your lotus feet, oh Lord, becomes completely fearless. Indeed, he has no ability to neglect Your lotus feet for he hasn't a pinch of desire to remain under any other shelter.

(2)
			stanya-payi sisu-jane, 	mata chare krodha-mane,

					sisu tabu nahi chare may

			jehetu tahar ar,		e jibana dhoribar,

					mata bina nahiko upay

	A mother sometimes neglects her breast-suckling children out of anger but still the children could never give up their mother. This is because such small helpless children are not able to maintain their lives at all without their mother, being totally dependent on her.

(3)
			e bhaktibinoda koy,	tumi charo doyamoy,

					dekhiya amar dosa-gana

			ami to' charite nari, toma bina nahi pari,

					kakhan dhorite e jibana

	Similarly, Bhaktivinoda says to You, oh Lord Who is overflowing with compassion, that You may reject me if You like, seeing all of my offenses. But still, I will never be able to abandon You, for I cannot maintain my life under any circumstances without You.

Song 12 			The Nectar of the Lord's lotus Feet

(1)
hari he!
			taba pada-pankajini,	jibamrta-sancarini,

					ati-bhagye jiba taha pay

			se-amrta pana kori'.	mugdha hoy tahe, hari,

					ar taha charite na cay

	Oh my Lord Hari! Your lotus feet distribute the nectar of eternal devotional service to the surrender souls, and only by dint of the greatest good fortune can any soul drink such nectar. By drinking this rare ambrosia they become attracted and captivated, and by being completely absorbed in this transcendental honey of devotion, they will never want to abandon drinking it.

(2)
			nibista hoiya tay,		anya sthane nahi jay,

					anya rasa tuccha kori' mane

			madhu-purna padma-sthita,  madhu-brata kadacita,

					nahi caya iksu-danda-pane

	Being deeply engrossed in this jivamrta, they will never ever go anywhere else, for they will then consider all other tastes to be simply insignificant and verily nauseating. It is just like when a bee is fully satisfied tasting the sweet honey within the whorl of a lotus flower, then he won't even consider the inferior sweetness of sugarcane juice.

(3)
			e bhaktibivoda kabe,	se-pankaja-sthita ha'be,

					nahi ja'be samsarabhimukhe,

			bhakta-krpa, bhakti-bal	ei duiti su-sambal,

					paile se sthiti ghate sukhe

	Bhaktivinoda now says that when I become situated at those lotus-like feet, then I will never again go towards the material world. And I will happily attain a place at those lotus feet only due to two most auspicious things... the causeless mercy of the devotee and the power of devotion.

Song 13 				A glimpse of his Lotus Feet

(1)
hari he!
			bhramite samsara-bane,	kahbu daiva-samghathane,

					konmate kon bhagyavan

			taba pada uddesiya,		thake krtanjali haya,

					ekabar ohe bhagavan

	Oh my Lord Hari! While wandering about in the forest of this material world, some fortunate soul may be able to get a momentary glimpse of Your lotus feet just once, by some unseen influence of destiny, and he receives that visions of Your lotus feet with folded hands.

(2)
			sei-ksane ta'r jata,	amangala hoy hata,

					su-mangala hoy pusta ati

			ar nahi ksaya hoy,		krame ta'r subhodoy,

					ta're deya sarvottama-gati

	At that very moment all inauspiciousness becomes dissipated, and he very much relishes the nourishment of divine auspiciousness. This never decreases, for You gradually awaken his eternal well-being by bestowing upon such a fortunate soul the topmost goal of life.

(3)
			emon doyalu tumi,		emon durbhaga ami,

					kabhu na korinu paranama

			taba pada-padma prati,	na jane e dusta-mati,

					bhatibinoder parinama

	Thus You are such a liberal and magnanimous Lord, but I have never offered my respectful obeisances unto Your lotus feet. Therefore my wicked mentality cannot comprehend anything. This is Bhaktivinoda's resultant unfortunate position.

Song 14 	The Effect of One Drop from His Lotus Feet's Nectar-Ocean

(1)
hari he!
			tomar carana-padma, 	anuraga sudha-sadma,

					sagara-sikara jadi pay

			kon bhagyavan jane,		kon karya-samghatane,

					ta'r saba duhkha dure jay

	Oh my Dear Lord Hari! If a greatly fortunate soul, somehow or other, gets a chance to drink just one necatar-drop sprayed from the rich ocean of love emanating from Your lotus feet, then all of his miseries are automatically and instantly repelled to a far distant place.

(2)
			se-sudha-samudra-kana,	samsaragni-nirbapana,

					ksaneke loriya phele ta'r

			parama nibrtti diya,	tomar carane laya,

					deya tabe ananda apar

	This single drop from the ocean of  nectar completely extinguishes the blazing fire of material existence and gives immediate relief. One who drinks such a drop thus takes hold of Your lotus feet, which bestow upon him transcendentally liberated peace and unlimeted spiritual bliss.

(3)
			e bhaktibinoda kande,	padiya samsara-phande,

					bole, nahi kon bhagya mor

			e ghatana na ghatilo,	amar janama gelo,

					brtha roinu ho'ye atma-bhor

	Now Bhaktivinoda is weeping and says to You, Oh Lord... I am most unfortunate, falling into the snare of this material world. I have never taken a drop of the necatar of Your lotus feet, and therefore my entire life has been wasted, uselessly engrossed in the affairs of this material body.

Song 15 				The Self-Cheated Soul

(1)
hari he!
			tabanghri kamala-dwoy,	bilasa-bikrama-moy,

					parabara jagat byapiya

			sarvaksana bartamana,	bhakta-klesa-abasana,

					lagi' sada prastuta hoiya

	Oh my Lord Hari! Your twin lotus feet are full of mighty prowess in performing transcendental pastimes, which are constantly expanding daily throughout both the material and spiritual worlds. Such pastimes are eternally being performed just to mitigate all the sufferings of Your devotees. For this reason only are Your eight-fold pastimes enacted.

(2)
			jagater sei dhana,		ami jaga madhya jana,

					ataeva sama adhikar

			ami kiba bhagya-hina,	sadhane bancita, dina,

					ki kaj jibane ar char

	Despite the presence of Your pastimes here, which are the real treasure of this universe, I am still bereft of all good fortune, for I have cheated myself out of worshiping Your lotus feet in devotional service. Thus I am most fallen , and there is no one else quite as fallen as me. What other activities could possibly be more sinful than those which were performed by me throughout my entire lifetime?

(3)
			krpa bina nahi gati,	e bhaktibinoda ati,

					dainya kori' bole prabhu-pay

			kabe taba krpa pe'ye,	uthibo sabale dhe'ye, 

					heribo se pada-yuga hay

	Now Bhaktivinoda, with the utmost humility says to You, oh Lord... without Your causeless mercy, I have no other refuge. Alas! When will I get Your kind favor? I will stand up and forcefully run for You, and then I will behold Your beautiful lotus feet with my very eyes.

Song 16 			The Soul's Position of Eternal Service

(1)
hari he!
			ami sei dusta-mati,		na dekhiya anya gati,

					taba pade lo'yechi sarana

			janilama ami, natha!	tumi prabhu jagannatha,

					ami taba nitya parijana

	Oh my dear Lord Hari! I am most fallen, and seeing no other alternative, I have taken full shelter at Your lotus feet. Oh Lord! Now I have finally understood that You are known as Jagannatha, Lord of the Universe, whereas I am but Your eternal servant.

(2)
			sei dina kabe ha'be		aikantika-bhave jabe,

					nitya-dasa-bhava lo'ye ami

			mano-rathantara jata,	nihsesa koriya svatah,

					sebibo amar nitya-swami

	When will that day come when I will take on the mood and behavior of Your unalloyed eternal servant? Then, all other distracting desires of my mind will automatically become totally exhausted, and I will be able to whole-heartedly render service to my eternal Master.

(3)
			nirantara seba-mati,	babibe cittete sati,

					prasanta hoibe atma mor

			e bhaktibinoda bole,	krsna-seba-kutuhale,

					cirodina thaki jena bhor

	My soul will become fully satisfied when that day will be mine. My heart will be chaste only to You, and it will exhibit such a service attitude which flows from the core of the heart with uninterrupted devotion. Bhaktivinoda says that he will thus live eternally absorbed in such a delightful flow of ecstatic loving service to Krsna.

Somg 17 	 His Lotus Feet are the Only Refuge for the Fallen Soul

(1)
hari he!
			ami aparadhi jana,		sada dandya, durllaksana,

					sahasra sahasra dose dosi

			bhima bhavarnavodare,	patita bisama ghore,

					gati-hina fati-abhilasi

	Oh my Lord Hari! I have been a great offender to You, and thus I am just quite fit to receive punishment for all of my misdeeds. I am sinister and ill-fated, and I am guilty of committing thousands upon thousands of sins. I have somehow fallen into the very belly of the terribly deep, dark, fearsome and horrible ocean of material existence, and I have no shelter at all in this hellish place. Therefore I am greatly desirous of finding some way to get salvation from this dreadful predicament.

(2)
			hari! taba pada-dwaye,	sarana loinu bhoye,

					krpa kori' koro atma satha

			tomar pratijna ei,		sarana loibe jei,

					tumi ta'r raksa-karta natha

	Hari! Thus I have taken refuge at Your two lotus feet out of intense fear, Please be kind to me and make me Your own property. Your promise is that for whoever takes full shelter of You, then You will become his protector and maintainer, Oh Lord.

(3)
			pratijnate kori' bhara,	o madhava praneswara!

					sarana loilo ei dasa

			e bhaktibinoda gay,		tomar se-ranga pay,

					deho dase sebaya bilasa

	Completely relaying on Your promise, this servant has now taken full shelter of You as his last hope, oh Madhava! Oh Lord of my life! Bhaktivinoda sings this prayer to You now just to be eternally fixed up in the service of Your two reddish lotus feet.

Song 18 				The Power of Ignorance

(1)
hari he!
			abibeka-rupa ghana,		tahe dik acchadana,

					hoilo ta'te andhakara ghor

			tahe duhkha-brsti hoy,	dekhi' cari-dike bhoy,

					patha-bhrama hoiyache mor

	Oh my Lord Hari! Ignorance of You is just like a menacing raincloud which hovers overhead and covers all directions, causing the darkness of spiritual blindness to envelop me. From this cloud of ignorance falls the rains of material tribulations which strikes fear throughout the four directions. Thus I have become lost and confused in this darkness, and I am absolutely unable to find the right path back to You, dear Lord
(2)
			nija abibeka-dose,		pari' durdiner rose,

					prana jay samsara-kantare

			patha-pradarsaka nai,	e durdaive mara jai,

					daki tai, acyuta, tomare

	By my own fault of whimsical behavior, independent of You, I have become very angry at my fate of falling into the foul weather of this most difficult time of distress. And my life is leaving me while I am thus stranded within this material world, which is just like a dark forest in which one cannot properly find his way. I have no guide to show me the way out of here, and by this misfortune I am dying a slow death. Therefore I now call out to You, Acyuta, oh supremely infallible Lord!
(3)
			ek-bar krpa-drsti,		koro ama-prati brsti,

					tabe mor ghucibe durdina

			bibeka sabala ha'be,	bhaktibinoda tabe,

					dekhaibe patha samicina

	If You would just shower the rain of Your kind glance moist with causeless mercy in my direction just once, oh Lord, then that glance would instantly terminate this period o great distress for me. Then my understanding of Your spiritual reality will become fixed-up, and then this Bhaktivinoda will be able to properly see the  path which leads back to You.

Song 19 		The meaning of "The Most Merciful Lord (Doyamoy)"

(1)
hari he!
			agre ek nibedana,		kori, madhu-nisudhana!~

					suno krpa koriya amay

			nirarthaka katha noi,	migudhartha-moy hoy,

					hrdoy hoite bahiray

	Oh my dear Lord Hari! I have just one appeal to make before You, oh killer of the Madhu demon! Please be kind enough to hear it from me. It is certainly not a useless talk for wasting time, for it is full of very deep meaning. Indeed, it is welling up from the very depths of my heart.

(2)
			ati apakrsta ami,		parama doyalu tumi,

					taba doya mor adhikar

			je jata patita hoy,		taba doya tata tay,

					ta'te ami su-patra doyar

	I am most degraded, and You are most merciful; therefor I have full rights to stake a claim for Your mercy. For no matter how fallen I could possibly be, Your mercy easily extends to that degree; therefore I am quite a suitable candidate for receiving Your causeless mercy.

(3)
			more jadi upeksibe,		doya-patra kotha pabe,

					'doyamoy' namati ghuca'be

			bhaktibinoda koy, 		doya koro doyamoy,

					jasah-kirti cirodina pa'be

	If You were to neglect my appeal, then Your famous name as "the Most Merciful" would become null and void. And then where else could this recipient go to find the same e kind of mercy? Bhaktivinoda says, please be merciful, oh Most Merciful! If You would do this, then Your fame and glories will go on unblemished for all of time to come.

Song 20 				Natural Eternal Surrender

(1)
hari he!
			toma chadi' ami kabhu,	anatha na hoi, prabhu,

					prabhu-hina dasa nirasroy

			amake na nile satha,	kaiche tumi ha'be natha,

					doyaniya ke tomar hoy

	My dear Hari! I will never, ever abandon Your shelter, oh Lord, for if I were to do that, I would become utterly helpless without my Master. When a faithful servant becomes bereft of his Master, then he remains helplessly lost and confused, with no shelter from any quarter. However, if You do not accept me into Your association, then how will You be known as my Master, and who else besides me will be a suitable recipient of Your mercy?

(2)
			amader e sambandha,		bidhi-krta su-nirbandha,

					sa-bidhi tomar guna-dhama

			ataeva nibedana,		suno he madhu mathana!

					chara-chari nahe kon kama

	This is our eternal relationship which is unavoidably fixed up by our destiny, and which reflects Your abode of good qualities. Please hear my appeal to You now, oh Lord Who bestows nectar upon those that You punish! For there is no possibility whatsoever of separating us from our eternal relationship of being the Master (You) and the servant (me).

(3)
			e bhaktibivoda gay,		rakho more taba pay,

					palo more na charo kakhan

			jabe mama pao dosa,		koriya ucita rosa,

					danda diya deo sri-caran

	Now Bhaktivinoda sings to You his appeal, dear Lord: Please keep me always under the shelter of Your lotus feet, always protect me, and never abandon me at any time. Whenever You find me deviating slightly from the shelter of Your feet, then I request You to please manifest suitable anger and punish me in a befitting way by mercifully kicking some sense into me with those same divine lotus feet.

Song 21 		Surrender Transcends Bodily Designation

(1)
hari he!
			stri-purusa-deha-gata,	barna-adi dharma jata,

					tahe punah deha-gata bheda

			sattva-rajas-tamo-guna,	asrayeche bheda punah,

					eirupa sahasra prabheda

	Oh my Lord! I know that all bodily distinctions between female and male, as well as the divisions of the varnasrama system namely brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasa are all simply materialistic distinctions based on bodily consciousness. All these fall under the jurisdiction of the modes of goodness, passion and ignorance, and thus all these bodily discriminations multiply into thousands of different complicated classifications.

(2)
			je-kon sarira thaki,	je-kon abastha rakhi,

					se-sab ekhan taba pay

			sanpilam, pranesvara!	mama boli' atahpara,

					ar kichu na rohilo day

	Whatever type of body I happen to live in, and whatever circumstantial position surrounds this particular body, I now offer all these things unto Your lotus feet, oh Lord of my life! From now on, I am no longer responsible for anything related to my very existence.

(3)
			tumi prabhu rakho mor,	sab taba adhikar,

					achi ami tomar kinkar

			e bhaktibinoda bole,	taba dasya-kautuhale,

					thaki jena sada sebapar

	Therfore, please protect and maintain me, oh Lord, for I am but Your eternal humble servant. Bhaktivinoda is just informing You that I am living always absorbed in the curious amusement of the transcendental loving service attitude.

Song 22 		Prayer for the Association of Devotees

(1)
hri he!
			beda-bidhi-anusare,		karma kori' e samsare,

					punah punah jiba janma pay

			purba-krta-karma-phale,	tomar ba iccha-bale,

					janma jadi labhi punaray

	Oh my Lord Hari! By working fruitively according to the Vedic injunctions in this material world, the soul continuously takes birth again and again.If I also have to take birth once again according to Your will, due to the results of my previous fruitive reactions, then I have just one request to make to You, oh Lord...

(2)
			tabe ek katha mama,		suno he purusottama!

					taba dasa-sangi-jana-ghare

			kita-janma jadi hoy,	tahateo doyamoy,

					rohibo he santusta antare

	So then kindly hear me, oh Purusottama! I have only one petition to submit before You. If I can only take my next birth even as an insignificant insect within the home of Your loving servant, then I would become completely satisfied, oh Most Merciful Lord.

(3)
			taba dasa-sangi-hana,	je grhastha arbacina,

					ta'r grhe caturmukha-bhuti

			na hao kakhan, hari!	kara-dwaya yoda kori',

					kore bhaktibinoda minati

	Please never , never let me take birth in the home of a foolish householder who is bereft of the association of Your eternal servant, even if his household opulences rival those of Lord's Brahma's. This is the only humble prayer that Bhaktivinoda is making now with folded hands.

Song 23 			The Qualities of the Pure Devotee

(1)
hari he!
			tomar je suddha-bhakta,	tomate se anurakta,

				bhukti mukti tuccha kori' jane,

			bareka dekhite taba,	cidakara-sri-baibhava,

					trna boli' anya sukha mane

	Oh my Lord Hari! Your pure unalloyed devotee, who is uncompromisingly devoted and attached to You only, considers any type or material enjoyment or liberation to be insignificant. Simply by beholding the beauty and opulences of Your form made of eternity, knowledge and bliss, such a pure devotee considers all other forms of so-called happiness to be just like small pieces of straw which one sees strewn here and there in the gutter.

(2)
			se-saba bhakter sange,	lila koro nana-range,

					biraha sahite nahi par

			krpa kori' akincane,	dekhao mahatma-gane,

					sadhu bina gati nahi ar

	You always perform different types of sportive pastimes in the company of pure devotees of this calibre, for You are not able to tolerate separation from them even for a moment. Please show Your gracious favor to me and reveal to me who these great souls are, for I can find no purpose for living without the shelter of their company.

(3)
			se-bhakta-carana-dhana,	kabe pa'bo darasana,

					sodhibo amar dista mana

			e bhaktibinoda bhane,	krpa ha'be jataksane,

					mahatmar ho'be darasana

	When will I get the vision of the rare treasure-like feet of all these pure devotees? If I could just catch a glimpse of their lotus feet, then that would completely purify me and rectify my sinister mind.Bhaktivinoda narrates this prayer to You, oh Lord: I will be able to get the audience of such great souls only if Your causeless mercy comes upon me by Your own sweet will.

Song 24 			Prayer for Natural Eternal Service

(1)
hari he!
			suno he madhu-mathana!	mama ek bijnapana,

					bisesa koriya boli ami

			tomar sebatwa mama,		swakiya baibhavottama,

					ami dasa, tumi mor svami

	Oh my dear Lord Hari! Please hear me now, oh Lord Who gives honey to those who You trample upon! I am revealing this specific confession unto You. The topmost wealth of my own ultimate service attitude is this... I am Your servant, and You are my Master.

(2)
			se-bibhava-bahirbhuta,	hoite hoile he acyuta!

					ksana-matra sahite na pari

			deho, prana, sukha, asa,	 atma-prati bhalabasa,

					sarva-tyaga korite bicari

	Oh Acyuta, infallible Lord! I am not able to tolerate even a split second of life outside the purview of this divine wealth of Your eternal service. Therefore I have now decided to renounce everything that is near and dear to the illusioned soul such as the body, the life, material pleasures as well as all hopes for future sense gratification.

(3)
			e saba jauka nasa,		sata-bar sri-nibasa,

					tabu thaku dasatva tomar

			e bhaktibinoda koy,		krsna-dasa jiba hoy,

					dasya bina kiba ache ar

	Oh Residence of the Goddess of Fortune! Let all these things be neglected by me and fall into abject ruination hundreds of times; I don't mind, for I will still remain immutably fixed in Your eternal service. Bhaktivinoda says that the soul is irrevocably the eternal servant of Krsna, and except for this eternal service there is no other reality.

Song 25 				The Mood of Self-Surrender

(1)
hari he!
			ami nara-pasu-pray,		acara-bihina tay,

					anadi ananta su-bistar

			ati-kaste pariharya,	sahajete anibarya,

					asubher aspada abar

	Oh my Lord Hari! I am simply a two-legged animal, completely bereft of proper behavior. I have been suffering great difficulties unlimitedly since time immemorial. And moreover, I have unavoidably become the repository of all types of sinful activities.

(2)
			tumi to' doyar sindhu,	tumi to' jagad-bandhu,

					asima batsalya-payonidhi,

			taba guna-gana smari,	bhava-bandhu cheda kori',

					nirbhika hoibo nir badhi

	You are certainly an ocean of compassion, and You are the only real friend of the universe. Your affection is just like a boundless, unfathomable sea of loving relationships. Simply by remembering Your wonderful qualities, my material bonds are being severedm and I will become eternally fearless.

(3)
			ei iccha kori'mane,		sri-jamuna-carane,

					gay bhaktibinoda ekhan

			jamuna-bipina-bidhu,	sri-caranabja-sidhu,

					ta'r sire, karuna arpan

	Now Bhativinoda sings about all these desires which he has within his mind while prostrated at the lotus feet of Sri Yamunacarya. And he begs Sri Yamunacarya to kindly bestow upon his head the quintessence of the fragrant immortal nectar which flows from the lotus feet of that moon-like person Who glows within the forrests on the bank of the river Yamuna in Vraja.

Song 26 		Relative Position of the Master and the Servant

(1)
hari he!
			tumi jagater pita,		tumi jagater mata,

					dayita, tanaya, hari tumi

			tumi suhrn-mitra, guru,	tumi gati, kalpataru,

					twadiya sambandha-matra ami

	Oh my Lord Hari! You are the Father of the ;universe, You are the Mother of the universe, as well as the Lover and son of all beings. You are the most dearly beloved friend of the heart, the spiritual master of all, the ultimate refuge and the divine purpose-tree that fulfills everyone's desires...

(2)
			taba bhrtya, parijana,	gati-prarthi, akincana,

					prapanna tomar sri-carane

			taba sattva, taba dhana,	tomar palita jana,

					amar mamata taba jane

	...But my relationship with You is simply that of ;Your insignificant menial servant, Your humble attendant, always praying for Your shelter, surrendered at Your divine lotus ;feet. I am simply Your plaything, Your property, Your protected servant; my only identification is my prsonal attachment to being Your devotee.

(3)
			e bhatibinoda koy,		ahamta-mamata noy,

					sri-krsna-sambandha-abhimane

			sebar sambandha dhori',	ahamta mamata kori,

					taditare prakrta bidhane

	Bhaktivinoda says that there is no relationship of "I and mine" other than this true conceptiuon of being related to Krsna as His eternal servant. Maintaining this position of eternal service, he thus accepts the real principle of "I and mine" which is the natural, unchangeable relationship with Krsna and all His devotees. Anything besides that would just be material and temporary.

Song 27 			The Last Hope for Deliverance

(1) 
hari he!
			ami to' cancala-mati,	amaryada, ksudra ati,

					asuya-prasaba sada mor

			papista, krtaghna, mani,	nrsamsa, bancane jnani,

					kama-base thaki sada ghor
	Oh my dear Lord Hari! I am most fickle-minded, completely bereft of proper etiquette and extremely insignificant. I always radiate an intense effulgence of jealousy and malice. I willingly perform sinful acts, I love to do harm to my well-wishing benefactors, and I am unnecessarily puffed up with false prestige. Ferociously vicious like a barbarian, I am vastly learned in the art of deceiving others. I am always obsessed under the control of lusty motives, which are my very breath of life.

(2)
			e heno dujana ho'ye,	e duhkha-jaladhi bo'ye,

					caritechi samsara-sagare

			kemone e bhavambudhi,	para ho'ye nirabadhi,

					taba pada seba mile more
	Being such a sinful rogue, I am completely submerged in this ocean of material tribulation as I aimlessly wander here and there in the vast ocean of birth and death. How will I ever be able to cross over this deep ocean of nescience and enter into the eternal service of Your divine lotus feet??

(3)
			tomar karuna pai,		taba to' toriya jai,

					ami e duranta sagara

			tumi prabhu sri-carane,	rakho dase dhuli-sane,

					nahe bhaktibinoda katara
	Only if I get Your causeless mercy, then I can certainly cross over this miserable ocean of suffering. Now, my dear Lord, Bhaktivinoda is humbly requesting You to kindly keep this servant as just one of the many particles of dust under the safe shelter of Your beautiful lotus feet... then I'll be fully satisfied.
THUS END THE FIRST CHAPTER OF "GITA-MALA", entitled "YAMUNA-BHAVAVALI"
(The Series of Ecstasies of Yamunacarya)
By Srila Saccidananda Bhaktivinoda Thakura

GITA-MALA

CHAPTER TWO

KARPANYA-PANJIKA

(Diary of Selfish Umility)

- OR -

VIJNAPTI - NIVEDANA

(Prayer for Solicitation)

--- a 46 verse poem ---

INTRUDUCTION TO CHAPTER TWO
KARPANYA - PANJIKA

	This 46 verse Bengali poem by Srila Bhaktivinoda Thakura is actually based on one stotra composed by Srila Rupa Gosvami found within his book Stava-mala. The original Karpanya-panjika-stotra consist of only 45 slokas, and Bhaktivinoda's Bengali verse translation has one extra verse at the very end which reveals the siddha-deha (spiritual bodies) of both himself and Srila Rupa Gosvami. In this final verse, the Thakira states that the original author of the stotra is none other than Sri Rupa Majaari, the personal attendant maidservant of Srimati Radharani. Bhaktivinoda also reveals his own eternal identity as Sri Kamala manjari, also a maidservant in Lalita's camp and subordinate to Sri Rupa Manjari. For more detail aof his eternal service. please see chapter five of ;this book intitled "Siddhi-lalasa". However, such confidential spiritual topics are ;not meant for anyone and everyone. Therefore discretion should ;be excercised by the reader to prevent such high topics from being taken cheaply.
	The word "karpanya" means "humility". It also means "greediness, selfishness", etc. So this stotra is a diary of one's humble mood of supplication to the Lord which is also pervaded with intensely greedy selfish motives, or laulyam, but only for the sake of rendering eternal service. This laulyam is described in the Nectar of Devotion as being the only price to pay to purchase entrance into the kingdom of God. Therefore Srila Rupa Gosvami indicates such a mood in this Karpanya-panjika-stotra, which has been further embellished and ;intensified by Srila Bhaktivinoda Thakura's Bengali rendering.
	The English translation has incorporated some fine points of the original Sanskrit stotra which may not be so visible within the Bengali verses or word-for-word explanations, so the reader is advised to welcome any statements which appear to be expanded from the Bengali vocabulary.
	The following list of the topics expressed within this stotra has been compiled as an aid to understanding the flow of the prayers.

SONGS TOPICS

1)	Prayer revealing the mind

2)	Radha-Krsna's complexions

3)	Their dresses

4)	???

5	They surpass Vaikunta

6)	Their fragrances and music

7)	Their facial expressions

8) 	Their joking

9)	Their qualities

10)	Prayer

11)	Taking shelter

12)	Begging for mercy

13)	Maha-lila

14)	Description of Maha-lila

15)	Offensive mentality

16)	Glimpse fo the holy Name

17)	Their quality of forgiveness

18)	Lamentation

19)	Begging harder for mercy

20)	Intense mourning

21)	Crying out for help

22)	Petition for compassion

23)	Determined prayers

24)	Description of the topmost love

25)	Maidservant to Their lotus feet

26)	Prayer for personal service

27)	Begging for eternal service

28)	Witnessing Their meeting

29)	The sound of Their anklbells

30)	Seeing Their footprints

431)	Vision of Their lotus feet

32)	Result of the vision

33)	Vision of conjugal pastimes

34)	Bringing the news during separation

35)	Reward for reuniting Them

36)	Gambling match quarrel

37)	Massaging Their feet on flower bed

38)	Restringing a broken necklace

39)	Re-decorating Their ruffled hair

40)	Re-decorating Their foreheads with fresh tilaka

41)	Offering fresh farlands and mascara

42)	Making and offerng tambula

43)	Their sweetness causes me to speak all this

44)	Prayer for eternal service along with the sakhis

45)	The final thirsty appeal

46)	The ultimate thirst-quencing siddhi

(1)
			ami ati dinamati,		braja-kunje nibasati,

					radha-krsna-jugala-carane

			kandiya kandiya aj,		chadi' sab loka-laj

					nibedibo jata ache mane

	I am most distressed and miserable within the core of my heart. Therefore today, living in my grove at Vraja-bhumi, I will submit to the lotus feet of the divine couple, Sri-Sri-Radha-Krsna. Weeping and weeping today at Their lotus feet, I now give up all shyness and fear of public opinion, and I will reveal to Them all the outpourings of the inner core of my heart.

(2)
			tumi krsna nilamani,	nava-megha-prabha jini',

					brajananda koro bitarana

			tumi radhe nava-gauri,	gorocana-garva hari

					braje hara krsna-candra-mana

	You are Lord Krsna, and Your deep translucent bluish huelike sapphires is putting to shame the luster of a fresh new rain cloud. You are distributing the blissful mood of Vraja to everyone. And You, Sri Radhe, are forcibly taking away the pride of brilliant yellow gorocana dye with Your fair complexion, which is decorating Your fresh blooming youth.Thus You are attracting and stealing the mind of Your moon-like Krsna in Vraja.

(3)
			tumi krsna pitambare,	parajiya kartasware,

					braja-bane-nitya-kelirata

			tumi radhe nilambari,	palaser garva hari,

					krsna-keli-sahaya satata
	You, my dear Lord Krsna, are conquering the radiant luster of pure gold with Your dazzling yellow garments. You are always very fond of performing Your amorous sports within the transcendental forests of Vraja. And You, my dear Radharani, are wearing a brilliant blue sari which is taking away the pride of the palasa flower, which is also blue with a white whorl in the center. You are always gracefully present as the chief companion during all the amorous games played by Krsna.

(4)
			tumi krsna harinmani,	juvabrinda-siromani,

					radhika tomara praneswari

			brajangana-sirahsobha,	dhammila-mallika-prabha,

					tumi radhe krsna-priyankari

	You, dear Lord Krsna, like a rare, radiant emerald, are the crest jewel amongst all the youthful boys of Vrndavana. And Srimati Radhika is the Mistress of Your life. And You, Radhe, are the topmost resplendent personality amongst all the women of Vraja. You radiate an effulgence like the fragrant white jasmine blossoms which are woven within the braided hair of all those beautiful young women, and You are the most amiable and affectionate maidservant of Krsna.

(5)
			rama-pati-sobha jini',	krsna taba rupakhani,

					jagat mataya braja-bane

			rama-jini' brajangana-	gana-madhye susobhana,

					tumi radhe krsna-cittangane

	Dear Krsna, Your beauty and sweetness far surpasses that of Lord Visnu, the husband of the Goddess of Fortune. And that form which You are displaying within the forests of Vrndavana is making the entire universe go mad.
	And You, Radhe, are likewise surpassing the Goddess of Fortune Laksmi herself with Your supreme splendor which radiates outstandingly amongst all the damsel of Vraja. Thus it is only You who is dwelling in the beautiful courtyard of Krsna's heart.

(6)
			taranga-saurabha-kana,	bamsi-gita anuksana,

					ohe krsna! radha-mana hare

			radhe! anga-gandha taba,	tomara su-bina-raba

					krsna-citta unmadita kore
	Oh Krsna! You are abducting Radharani's mind with the enchanting songs of Your flute as well by Your sweet bodily fragrance, which are both blowing like waves incessantly in the wind. Oh Radhe! You are likewise exciting and sending Krsna's mind wild with Your fragrant bodily aroma and the sweet sound of Your vina.

(7)
			tomara capaleksana,		hare radha-dhairya-dhana,

					tumi krsna cora-siromani

			banka drsti-bhngi taba,	sri-krsna-hrdayasaba,

					tumi radhe kalavati dhani

	You, My dear Krsna, are the crest jewel of all thieves, for You forcibly rob Radharani's patience when You gaze upon Her with Your special fickle, amorous expression.
	And You, dear Radhe, like to sting Krsna's lotus heart when You look back at Him with Your crooked, falsely unfriendly expression which is just like a  ? (N0TE from the typer: A word is missing, I can't read it). He becomes maddened by Your slanted behavior. And You are also a beautiful, young maiden who is well-versed in all the classical arts such as music, dancing, singing, etc.

(8)
			parihase radhikar,		katha nahi sare jar,

					tumi krsna nata-kula-guru

			krsna narma-ukti suni',	romancita tanukhani,

					taba radhe rasa-kalpataru
	You, Krsna, are indeed the Master and instructor of all those who are learning dancing. Sometimes You simply cannot utter a word in reply to the confidential joking statements of Srimati Radharani.
	You, Radhe, then experience intense thriving jubilation throughout Your entire body when You hear Krsna's soft, amusing retort. Thus You are like a wish-fulfilling tree of transcendental mellows.

(9)
			aprakrta-gunamani,		binirmita-giri-sreni,

					tumi krsna sarva gunamoy,

			umadi ramani-jana,		bancaniya gunagana,

					radhe! taba swabavika hoy

	You, dear Krsna, are also abounding in all good qualities. Indeed, Your super-excellent transcendental qualities stand out just like a multitude of mountain ranges made of rubies.
	Oh Radhe! You naturally possess all the good qualities that are desired by all the beautiful young women headed by Goddess Uma.

(10)
			ami ati manda-mati,		kori he kakuti nati,

					niskapate e prarthana kori

			brndavana-adhiswara,	tumi krsna praneswara,

					tumi radhe! braja-banesvari

	I am extremely dull-minded and wicked; therefore I bow down pitifully before You, and offer You this humble prayer in all sincerity. You, my dear Lord Krsna, are the Supreme Master of Vrndavana and the Lord of my life!
	And You, dear Radhe, are the proprietress of all the transcendental forests of Vraja!

(11)
			tomader krpa pai,		erupa jogyata nai,

					jadio amar braja-bane

			dunhe maha-krpamoy,		jani' kainu padasroy,

					krpa koro e adhama jane

	I am certainly not at all fit to receive the mercy of You both in Vrndavana. However, I have still taken refuge at Your lotus feet for I know that You both are the topmost merciful personalities.Please be kind to this most fallen soul.

(12)
			kevala ajogya nahi,		aparadhi ami hoi,

					tathapi koroho krpa dan

			loke krpavista jana,	ksame aparadha-gana,

					tumi dunhe maha-krpavan

	Bot only am I unfit and undeserving, but I am actually an offender to Your lotus feet. Nevertheless, I still beg You Both now to bestow Your kind favor. Just as a great soul is very tolerant of the general public, compassionately forgiving their offenses, similarly You Both are certainly the most supremely sympathetic Personalities.

(13
			krpa-hetu bhakti-sar,	lesabhasa nahi ta'r,

					krpa-adhikari nahi ami

			inhe maha-lilesvara,	hana sei lilapara,

					krpa koro braja-jana svami

	The most essential result of Your mercy is to finally get devotional service. However, I do not possess even a fraction of a drop of devotion, for I have no right to receive Your mercy. In this world, You are the Supreme Master of the greatest pastime... the rasa dance. So I ask You now to please be merciful to me when You are performing this most unlimited pastime within this universe, oh Lord of the Brijbasis.

(14)
			su-dusta abhakta jane,	sivadi devata-gane,

					prasanna hoilo krpa kori'

			mahalila sarvesvara,	dunhu mama pranesvara,

					doya koro dosa parihari'

	You have shown Your supreme rasa dance to all in this world, including all the demigods headed by Lord Siva, and even to the most wicked persons and non-devotees. Thus You pleased all the living entities within the universe. You Both are the Masters of this maha-lila, the Lords of all Lords, and the Lords of my life. Please show Your leniency by disregarding all of my past offenses.

(15)
			adhame uttama mani,		mudha, vijna, abhimani,

					dusta hana sista-abhimana

			ei dose dosi hana,		gelo cirodin bana,

					na korinu bhajana-bidhana

	Some of my offenses are as follows: I have accepted my most degraded self to be the best man of all. Even though I am foolish like an ass, I consider myself to be very wise due to my false sentimentality. Thus I have actually become most polluted and mischievous underneath my false conception of being gentle and good-natured. Being guilty of these offenses, i have spent many days without ever worshiping You. 

(16)
			tathapi e dina-jane,	jadi nama uccarane,

					namabhasa korilo jibane

			sarva-dosa-nibarana,	dunhu-nama-samjalpana,

					prasade prasida dui jane

	In spite of all these offenses, I pray that if ever in my life this most fallen soul has once accidentally uttered just a faint glimpse of Your holy name, without offence, then kindly mitigate all of my faults and allow me to chant Your name simply for the pleasure of You Both.

(17)
			bhakti-lava-matre ksaya,	sarva aparadha hoy,

					ksamasila dunher krpay

			e asa mane dhori',		carane prarthana kori,

					sodha dosa ksamiya amay

	Even the most minute trace of devotion can completely destroy all offensive faults, for I know that the causeless mercy of You Both is most forgiving by nature. Keeping this in mind as my last hope, I offer this humble prayer at Your lotus feet. Please forgive me and rectify all of my offenses.

(18)
			sadhana-sampatti-hina,	ohe ei jiva dina,

					ati-kaste dhrstatara char

			dunhu-pada-nipatita,	prarthana koroye hita,

					prasannata hauk donhar

	Alas, this most fallen soul is completely bereft of the priceless treasure of devotional service. I am so degraded, and I remain in great difficulty due to my shameless arrogance. Falling down and grasping the lotus feet of You Both, I now pray simply for the benefit of seeing You become satisfied by my prayers.

(19)
			dante trna dhori' hay,	kanditeche ubharay,

					e papi kampita sarira

			'ha nath! ha nath! 'boli',  ho'ye aji krtanjali,

					prasada arpiya koro sthira

	Alas! This sinner's whole body is trembling, and clutching clumps of straw between his teeth, he weeps and wails piteously at the top of his voice, "Oh my Lord! Oh Nath! Today, with folded hands, i beg that You pacify me by bestowing Your kind favor!"

(20)
			e durbhaga ha ha sware,	prasad prarthana kore,

					anutape gadagadi jay

			he radhe! he krsna-candra! suno mama kakuvada,

					tunhu krpa-bina prana jay

	This most unfortunate, miserable soul now prays for mercy, crying out in a piteous, remorseful voice while rolling on the ground in repentance. Oh Radhe! Oh Krsna-candra!, please hear my mournful prayers, for my life is departing without the causeless mercy of You Both!

(21)
			phutkar koriya kande,	aha aha kakunade,

					bole hao prasanna amay

			ei to' ajogya jane,		krpa koro nija-gune,

					koruna-sagara rakho pay

	Please become pleased with me, for I am sobbing aloud and crying, alas, alas! in a great pitiful uproar just to petition You. By Your own divine qualities, please favor this most unworthy and undeserving soul and keep me always at Your lotus feet. You are Both just like an ocean of compassion.

(22)
			mukhete angusta diya,	uccoihsvare arta hana,

					kandite kandite bole, nath!

			koruna-kanika-dane,		raksa koro mor prane,

					koro ei dine atmasath

	Now I am biting my thumb to try to check my crying from making a public disturbance. But still, being most aggrieved, i am weeping and weeping in a loud voice just to call on You, oh Lord! Please give me just one small grain of Your mercy in charity and thus save my life. Kindly capture this lowly soul and make me Your very own.

(23)
			e taba mudha jana,		dina-bakye sa krandana

					prarthana koroye drdha-mane

			he koruna-sunidhan! anugati koro dan,

					korunormicchata braja-bane

	Thus Your most ignorant, foolish devotee prays to You in great determination with humble, distressed words while sobbing and weeping. Oh treasure-house of compassion! Please award me with personal service to You and thus display Your splendrous shining rays of that compassion in Vrndavana!

(24)
			bhava citta-sukhakara,	jata ache su-madhura,

					prakataprakata lila-sthale

			radha-krsna-prema-sara,	sakaler saratsara,

					sei bhava jen-i krpa-bale

	All the places of Krsna's manifested and unmanifested transcendental pastimes are the repository of various conscious pleasure-giving ecstasies, which are all super-sweet. Out of all of these ecstasies, the quintessence of ecstatic love between Radha and Krsna is definitely the best, the topmost expression of pure love. And that ecstasy is worshiped by a rare, great personality only on the strength of Their mercy.

(25)
			jadi e dasir prati,		prasanna koruna-mati,

					dunhu-pada-seva koro dana

			ar kichu nahi cai,		jugala carana pai,

					sitala hauk mor prana

	If You Both are ever pleased with this maidservant, then kindly manifest Your favorable inclination towards me by granting me the service of Your four lotus feet. There's really nothing more that I want than to get those two pairs of lotus feet, so I request You to please grant this favor and thus soothe my heart.

(26)
			anatha-batsala tumi,	adhama anatha ami,

					tvadiya saksat-dasya magi

			e prasada koro dan,		rakho anather pran

					chadi' sab taba dasya magi

	I know that You are most kind and affectionate to those who are helpless without their master. I am actually such a fallen soul who is also berft of my Master, and feeling so helpless. Therefore i am now begging for Your persona service. Please grant this favor just to save the life of this helpless orphan. Giving up everything else, I am now begging only for Your service.

(27)
			sirete anjali dhori'.	o-pade bijnapti kori,

					amar abhista nibedana

			ek-bar dasya diya,		sitala koro he hiya,

					tabe mani sarthaka jibana

	Clasping my head with both hands, I am lying flat before those lotus feet making this request... my most cherished prayer. Please, Please soothe my heart by giving me Your service just once only. Then and then only will I consider this life to be successful.

(28)
			kabe dunhe ei bane,		bilokibo sammilane,

					amulyanga, parimala-ghrana

			amar nasika-dvare,		pravesiya citta-pure,

					acaitanya koribe bidhana

	When will i be able to wistfully observe You Both encountering each other within the transcendental forest? The sweet nectarine fragrance produced by the meeting of Your precious forms will pass through my nostrils and, entering into my heart, will immediately knock me unconscious.

(29)
			dunhar nupura-dhvani,	hamsa-kantha-swara jini'

					madhura madhura mama kane

			prevesiya kon ksane		mama citta-suranjane,

					mataibe seba-rasa-pane

	The tinkling sound of both fo Your anklebells together, surpasses the sweet sound produced by the swan. It is transcendentally sweet; so sweet that immediately upon entering my ears, my heart will become so charmed that I will go ragingly wild to drink more of the liquid nectar-mellows of Your service.

(30)
			cakradi saubhagyaspada,	bilaksita dunhu-pada,

					cihna ei brndabana-bane

			dekhiya e dasi kabe,	bhasibe anandatsave,

					dunhu-krpa peye samgopane

	The nineteen most auspicious marks of the wheel, conch, lotus  ???  etc., which are unique to both of Your lotus feet, are visible on the ground all throughout the forests of Vrndavana. Whenever this maidservant sees those marks, she becomes overflooded and immersed in a festival of bliss, due to secretly receiving the mercy of You Both in this way.

(31)
			sakala-saundaryaspada,	nirajita dunhu-pada,

					he radhe! he nander  nandana!

			mamaksi-gocare kabe,	sarvadbhuta mahotsave,

					koribe ananda bitarana

	Oh Radhe! Oh son of Maharaja Nanda! The lotus feet of You Both are fit for being worshiped wit all kinds of suitable paraphernalia, and they are indeed worshiped by the highest excellence of beauty itself. When, oh when will my eyes behold the wonderfully astonishing pastimes performed by Your lotus feet, which will give me a great festival of happiness?

(32)
			pracinasa, phala-purti,	tunhu padambuja-sphurti,

					sei dunhu-jana-darasana

			e janme ki ha'be mama,	e utkantha su-bisama,

					bicalita kore mama mana

	Just a glimpse of Your lotus feet fulfills all of one's most cherished longings; this is the real benefit for one who has Your vision. But i am worrying now that, without Your audience, what will become of my life now? The suspense of this unbearable anxiety has greatly perturbed my mind.

(33)
			kabe ami brndabana-		kunjantare darasana,

					koribo sundara dunhu jane

			surata-lilaya rata,		ama hoite adurata,

					preme magna ha'bo darasane

	When will I ever have the vision of Your two exquisite forms within a bower in Vrndavana? Observing Your most intimate pastimes of conjugal love being enacted so close by, i will become overwhelmed and drowned in ecstatic love at such a sight.

(34)
			ghatanabasatah kabe,	dunhu-yoga asambhare,

					paraspara sandesa aniya!

			badaibo dunhu sukha,	jabe tabe manodukkha,

					bedaibo anande matiya

	In the course of Your transcendental pastimes, sometimes You are separated from each other, and thereby fell great distress. When will I ever be allowed, at that time, to act as a messenger and bring Your secret messages back and forth to each other? Since such messages contain news of the rare,uncommon union of You Both, hearing them will only increase Your happiness and dispel the distress of being separated from one another. Thus I will carry these messages to and fro, and in so doing I will excitedly stroll along, completely besides myself and overwhelmingly absorbed in great delight.

(35)
			kabe ei brndabane,		dunhu dunha adarsane

					phire jabo dunhe anvesiya

			sammilana koraibo, 		hara-padakadi pabo,

					paritusta dunhare koriya

	In Vrndavana, sometimes You Both are deprived of the vision of each other. When will wander all over the forest in search of You Both? I will bring You together again, and You will be so pleased with me that You will reward me by giving me some ornaments that You had used such as Your anklebells, toe-rings, necklaces, lockets, etc.

(36)
			dunhe hara dhori'pane,	dyuta-krida-samapane,

					'ami jayi',  'ami jayi' boli'

			koribe kalaha tabe,		hara-samgrehete kabe,

					ami taha dekhibo sakali

	During another pastime, You Both place a wager on a necklace and being gambling over it, placing different kinds of bets with the rolling of dice. When the game is over, each of You separately exclaims, " I WIN, I WIN!". Then there is a big quarrel as You Both struggle together, each attempting to collect the necklace at stake. When will I ever be able to witness all of these wonderful sports?

(37)
			aha kabe dui jane,		kunja-ajhe su-sayane,

					kusuma-sayyaya biramibe

			se samaye dunhu-pada	samvahana-su-sampada,

					e dasira saubhagya milibe

	Oh, when will I behold You two Divine Personalities reclining and lounging leisurely upon a beautiful bed of flowers within a forest grove? Taking the opportunity at that time, i will massage the most auspicious treasure of Your lotus feet, and in this way shall this maidservant meet with her good fortune.

(38)
			kandarpa-kalahodgare,	chindibe kanther hare,

					lata-grhe padibe khasiya

			se hara ganthite kabe,	e dasi niyukta ha'be

					dunhu-krpa-ajna sire pana

	Sometimes, during the struggle of contending with Cupid, one of Your necklaces accidentally becomes broken, and the pieces fall and scatter all over the creeper-shaded bower. When will this maidservant take Your merciful order upon her head, and be appointed to re-string that very same necklace?

(39)
			keli-kalloler jabe,		dunhu-kesa srasta habe,

					du-janar ingita paiya

			sikhi pinca kore dhori',	kuntala-mandita kori',

					ami rabo anande dubiya

	Sometimes, due to the restless sporting of Your amouros games, Your hair will fall loose. Heeding Your gesture towards me, I will then com Your hair with a peacock tail comb  and thus redecorate Your lovely tresses. In this way I will remain submerged and drowned in pure ecstasy.

(40)
			kandarpa-kridaya jabe,	dunhu-srak srasta ha'be,

					tabe ami dunhu-ajna pana

			ubhaya-lalata-majhe,	koribo tilaka-saje,

					matta ha'be se sobha dekhiya

	Sometimes, due to being jostled about during Cupid's amorous games, Your flower garlands, necklaces, earrings, crowns and other decorations may become ruffled and disarrayed out of place. At that time, upon receiving Your order, I will rearrange all those scattered ornaments, and then redecorate Your foreheads with fresh tilaka. Thus I will go mad just seeing Your splendors beauty.

(41)
			krsna! taba bakse ami,	bana mala diya svami!

					radhe! taba nayane kajjala

			kunja-majhe kona dina,	pa'bo sukha samicina,

					preme citta ha'be talamala

	Oh! I will get enough happiness to satisfy my longings when I am placing a garland of fresh forest flowers upon Your chest! Oh Radhe! And likewise when I am re-applying black mascara around Your lotus eyes! When will that day be mine when I can render such services within a bower in Vrndavana? Then my heart will throb in ecstatic love for You Both.

(42)
			kabe jambunada-barna,	loiya tambuliparna,

					sirasunya karpuradi-yuta

			bitika nirmmana kori,	dunhu mukhe dibo dhori'

					preme citta ha'be paripluta

	When can I make first-class pan for You Both to chew? Picking fresh cold-??? betel leaves, I will remove the stems and add fragrant spices and camphor, Then, rolling the leaves into a cone shape and thus making it nice, I will take them and place them int Your lotus mouths. At that moment my heart will become flooded and saturated with ecstatic love for You.

(43)
			kotha e durasa mor,		kotha e duskarma ghora,

					e prarthana, jadi bolo keno

			he radhe! he ghanasyama! dunhu-jana-gunagrama,

					madhuri bolaya more heno

	Why am I revealing such far-off,impossible dreams in these prayers when i am in reality so deeply sunk into the dark well of sinful materialistic activities? Oh Radhe! Oh Ghanasyama! Your own maddening sweetness is actually making me speak all these things about Your transcendentally glorious qualities!

(44)
			dunhar je krpa-gune,	painu dhama-brndabane,

					se-krpa abhista purana

			koruna amaya natha!		pana tunhu-sakhi-satha,

					kunja-seba pai anuksana

	By Your supreme transcendental quality of mercy i have attained residence in the spiritual abode of Sri Vrndavana, and this mercy has fulfilled all of my most cherished longings. Oh Lord! Now please let me have eternal service in Your pleasure-gardens in the company of Your most beloved girlfriends and maidservants!

(45)
			ohe radhe! ohe krsna!	sei braja-rasa-trsna,

					karpanya-panjika-katha-chale

			jalpana koroye sada,	ta'r banca-purti tada,

					koruna dunhu krpa-bale

	Oh Radhe! Oh Krsna! On the plea of narrating this diary of my greedy, selfish desires for Your humble service (karpanya-panjika), I have thus revealed my incredible thirst for all these liquid mellows of Vraja. All of these thirsty longins are just bottled up inside my heart, and I am incessantly cherishing the constant churning of these hopes within my mind. Please, I beg You Both, please therefore fulfill all these spiritual desires for Your service. I am appealing to You now on the strength of Your own causeless mercy.

(46)
			sri-rupa-manjari-pada,	sire dhori' su-sampada,

					kamala-manjari kore asa

			sri-godruma-braja- bane,	 dunhu-lila-sandarsane,

					purna hao raser pipasa

	Holding upon her head her most treasured possesion (the lotus feet of Sri Rupa Manjari), this Kamala Manjari hopes that by thus observing Their eternal pastimes going on within this transcendental forest of Vraja at Godruma, Navadvipa, then her craving thirst for such mellows will finally be quenched.

	THUS ENDS THE SECOND CHAPTER OF "GITA-MALA", entitled "KARPANYA PANJIKA  (Diary of Humble Selfishness for Service).
By Srila Saccidananda Bhaktivinoda Thakura

GITAMALA

CHAPTER THREE

SOKA - SATANA

(The Dispelling of Grief)

--- 13 songs ---

INTRUDUCTION TO CHAPTER THREE - SOKA-SATANA

	This chapter consists of thirteen songs describing one pastime of Lord Caitanya as follows:
	Once, during an all-night kirtana performed by the Lord in Srivasa Pandita's courtyard, one of the five sons of Srivasa died within the house due to some disease. All the household ladies began to cry loudly in lamentation, which was heard by Srivasa as he was chanting and dancing with Lord Caitanya out in the courtyard. Entering the house, he pacified the distressed ladies with sweet spiritual instructions and then returned to the kirtana as if nothing had happened. In the morning the kirtana finally stopped, and Lord Caitanya inquired if anything was wrong in the house, for He was not getting the usual ecstasy from His all-night kirtana. Being informed of the fate of the boy, the Lord became severely afflicted with loving separation and asked that the body be brought out into the courtyard. Then asking the dead boy why he had died, The Lord manifested the jiva soul back into the body, and the boy spoke many transcendental truths very similar to those spoken by the dead son of King Citraketu in the 16th chapter of the 6th canto of the Srimad Bhagavatam. Afterwards Lord Caitanya, accompanied by all the devotees, celebrated the funeral ceremony of the boy in great ecstasy, being joined by the personified Ganges, Sri Jahnavi devi herself.
	This pastime is mentioned only briefly by Srila Krsnadasa Kaviraja Gosvami in the Caitanya-caritamrta, (Adi-lila 17. 227-229). However, it is described more elaborately by Srila Vrndavanadasa Thakura in the Caitanya-bhagavata, Madhya-lila chapter 25, entitled "The description of transcendental truth by the dead body". Within this chapter the lila is described in less than 70 verses, and the conversations are very brief, giving basic outline to the whole story. However, Bhaktivinoda Thakura picks up and expands all the detailed elements of the lila and philosophy in 13 songs, totaling 91 verses. This greatly elaborates on the character of the Lord as well as His dealings with the devotees through the format of simple Bengali songs of varying meters. Thus the entire chapter is very wonderful for singing in various ways, as well as for tasting a richly condensed version of Lord Caitanya's transcendental character and teachings.
	The individual headings to all the songs, also listed below, were apparently not part of the original composition, but were added sometime later during subsequent Gaudiya Math reprints of Gita-mala.

SONG TOPICS

1)	Lord Gaurahari's performance of congregational chanting in Srivasa Pandita's courtyard; the death of Srivasa's son.

2)	Srivasa gives solace to his family members.

3)	Statement about dedication of the soul surrendered to Krsna.

4)	Srivasa forbids th crying,being fearful of disrupting Mahaprabhu's kirtana.

5)	Manifestation of symptoms of separation by Bhakta-vatsala (Lord Caitanya) due to the death of His dear devotee.

6)	The affectionate inclinations of Sri Gaurahari towards His own devotee.

7)	The manifestation of various absolute truths from the mouth of the dead boy.

8)	The bound soul takes different types of births according to its different fruitive reactions.

9)	Birth in the house of a devotee only by dint of one's great fortune

10)	The Lord praises the glories of His devotees.

11)	Remembrance of the Lord is actual wealth, and forgetfulness of Him is actual calamity.

12)	Sri Gaurahari performs the funeral ceremony along with His associates.

13)	Prayer unto all the hearers of this story.

GITAMALA--- CHAPTER THREE "SOKA-SATANA" (The Dispelling of Grief), "Sri-Gauranga-lila-caritra" (The Character and Activities of Lord Gauranga's Transcendental Pastimes).

  --- Lord Gaurahari's Performance of Congregational Chanting
				in Srivasa Pandita's Courtyard

(1)
			pradosa-samaye,		sribasa-angane,

					sangopane goramani

			sri hari-kirtane, 		nace nana-range,

					uthilo mangala-dhvani

	In the evening twilight, within the privacy of Srivasa Pandita's courtyard, the cream-lustered jewel, Lord Gauramani, raised a most auspicious vibration by His chanting of Hari-kirtana, which He personally accompanied by dancing in various playful moods.

(2)
			mrdanga madala,		baje karatala,

					majhe majhe jaya tura

			prabhur natana,		dekhi' sakaler,

					hoilo santapa dura

	Accompanied by the paying of the mrdanga drum and karatalas, and amidst occasional victorious shouts of "Jaya! Jaya!", the dramatic dance of the Lord dispelled the grief of all those who witnessed it.

(3)
			akhanda premete,		matala takhan.

					sakala bhakata-gana

			apana pasari,			goracande gheri',

					nace gaya anuksana

	Then, becoming madly intoxicated in supreme ecstatic love, all the assembled devotees completely forgot themselves and incessantly began to dance and chant wildly, surrounding Lord Gauracandra.

The Death of Srivasa Pandita's son

(4)
			emona samaye,			daiva-vyadhi-joge

					srivaser antahpure

			tanaya-bijoge,			nari-gana soke,

					prakasalo uccoihsware

	At this time, within the inner chamber of Srivasa's house, one of his sons suddenly died  due to some disease, as ordained by the will of Providence. Due to separation from the boy, all the women of the household began to lament and cry out in a loud voice.

(5)
			krandana uthile,		habe rasa-bhanga,

					bhakatibinoda dare

			sribasa amani,			bujhilo karana,

					pasilo apan ghare

	Now Bhaktivinoda fears that the transcendental mellows of the Lord's kirtana will be disturbed by the uprising of such loud crying sounds. However, Srivasa Pandita has now understood the cause of this sound, and has personally entered the house.

Song 2 --- Srivasa Gives Solace to His Family Members

(1)
			prabesiya antahpure,	nari-gane santa kore,

					sribasa amiya upadese

			suno pagalini-gana,		soko koro akarana,

					kiba duhka thake krsnabese

	Entering into the inner chamber, Srivasa began to pacify all of the women there by giving them spiritual instructions that were as sweet as nectar. He said, "Look here, you crazy ladies, you all lament uselessly, for what kind of unhappiness can there possibly be in ecstatic love for Krsna?"

(2)
			krsna nitya suta ja'r,	soka kabhu nahi tar,

					anitya asakti sarva-nasa

			asiyacho e samsare, 	krsna bhajibara tare,

					nitya-tattve koroho vilasa

	"Whoever has Krsna for his eternal Son never has to lament for anything, although if one becomes attached to that which is temporary, then everything is lost. You have all come into this material world for the purpose of worshiping Krsna, so now you should all becomes situated again in the eternal absolute truth.

(3)
			e dehe javat sthiti,	koro krsna-candre rati,

					krsna jano dhana, jana, prana

			e-deho-anuga jata,		bhai bandhu pati suta,

					anitya sambandha boli' mano

	"As long as you are existing in this body, you should all cultivate love and attachment for Lord Krsna, knowing Him to be your real wealth, real friend and your very life and soul. All of the followers of this body namely brothers, friends, husbands and sons should be accepted as being only temporary relationships.

(4)
			keba ka'r pati suta,	anitya-sambandha-krta,

					cahile rakhite nare ta're

			karama-bipaka-phale,	suta ho'ye baise kole,

					karma-ksaye ar raite nare

	"Whoever wants to hold onto husbands or sons will not be able to keep them, for all these relationships are only temporary. Even if your son is sitting in your very lap, you still cannot protect him, for when his bad fruitive reactions fructify, then his present karma is finished, and he will not be able to remain here any longer."

(5)
			ithe sukha duhkha mani',	adhogati labhe prani,

					krsna-pada hoite pade dure

			soka sambariya ebe,		namanande maja' sabe

					bhakatibinoda-banca pure

	"By accepting this type of temporary happiness and distress, many other living entities are now being degraded into lower species of life, falling far, far away from Krsna's lotus feet. Therefore you should all give up your temporary lamentation right now, and just become absorbed in the bliss of the Lord's holy names." 
	All of Bhaktivinoda's desires are now being fulfilled by hearing Srivasa speak such nice eternal truths.

Song 3 --- Statement about Dedication of the Soul Surrender to Krsna

(1)
			dhana, jana, deha, 	geha krsne samarpana

			koriacho, suddha-citte koroho smarana

	"Offering all of your wealth, relatives, body and entire household unto Krsna in dedication, just remember Him always with a purified heart."

(2)
			tabe keno 'mama suta' boli' koro duhkha

			krsna nilo nija-jana tahe ta'r sukha

	"So then why are you exclaiming, `my son, my son!' in grat sadness? Krsna has simply taken His own devotee,just to suit His own happiness.

(3)
			krsna-iccha-mate sab ghataya ghatana

			tahe sukha-duhkha-jnana abidya-kalpana

	"Krsna is causing all things to take place just according to His own sweet will. In light of that, all your ideas of happiness and distress are simply ignorant mental concoctions.

(4)
			jaha iccha kore krsna, tai jano bhalo

			tyajiya apan iccha ghucao janjala

	"Whatever Krsna's desire is, you must accept only that as actually good. Renouncing all of your separate personal desires, relieve yourselves of this unnecessary botheration."

(5)
			deya krsna, neya krsna, pale krsna sabe

			rakhe krsna, mare krsna, iccha kore jabe

	"Krsna gives you everything, Krsna takes everything away, Krsna maintains everyone or kills everyone whenever He likes, according to His own sweet will.

(6)
			krsna-iccha-biparita je kore basana

			tar iccha nahi phale, se pay jatana

	"If someone maintains some desire that is contrary to Krsna's desire, then her wish does not become fruitful. Indeed, she only gets trouble and anguish."

(7)
			tyajiya sakala soka suno drsna-nama

			parama ananda pabe, purna habe kama

	"Therefore, rejecting all of your lamentation, just listen to the chanting of Krsna's holy name which is going on now out in the courtyard. From this you will get the topmost transcendental bliss, and all of your desires will be fulfilled."

(8)
			bhakatibinoda mage sribasa-carane

			atma-nibedana-sakti jibane marane

	Thus Bhaktivinoda begs at Srivasa Pandita's lotus feet for the power to completely surrender his soul to Krsna in life or in death.

Song  4 --- Srivasa Forbids the Crying, Being Fearful of
            Disrupting Mahaprabhu's Kirtana

(1)
			sabu meli' balaka-bhaga bicari'

			chodabi moha soka citta-bikari

	Srivasa continued, " All of you together should consider the real fate of the boy, and you should immediately discontinue any bewilderment and grief that may be in your disturbed hearts."

(2)
			caudda-bhubana-pati nanda-kumara

			saci-nandana bhelo nadiya-abatara

	"The Supreme Lord of all the fourteen worlds is the youthful Son of Nanda Maharaja, and now He has become the Son of Mother Saci by personally descending in Nadia."

(3)
			sohi gokulacanda angane mor

			nacai bhakta-saha ananda-bibhor

	"This very same Gokula-canda is now dancing in my courtyard with His most confidential devotees, all completely overwhelmed with ecstatic bliss."

(4)
			sunata nama-gana balaka mor

			chodalo deha hari-priti-bibhor

	"My boy has given up his body while hearing the singing of the Lord's holy names coming from the kirtana out in the courtyard. Therefore he certainly has died while overwhelmed with love for the Lord."

(5)
			aichana bhaga jaba bhai hamara

			tabahun hao bhava-sagara-para

	"If I would be so fortunate as to get such an auspicious death as this, them I will certainly be able to easily cross over the ocean of material existence."

(6)
			tunhu sabu bichari ehi bicara

			kanhe korobi soka citta-bikara

	"All of you together just consider this one judgement ... what will your lamentation and disturbed hearts do to help the situation?"

(7)
			sthira nahi haobi jadi upadese

			bancita haobi rase avasese

	"If you all do not become pacified by these instructions, then you will only cheat yourselves out of tasting transcendentally ecstatic mellows in the long run.

(8)
			pasibun hama suratatini-mahe

			bhaktibinoda pramada dekhe tahe

	"Not only will you cheat yourself, but you will induce me to leave this world by plunging myself into the waters of Ganga."
	Thus Bhaktivinoda is witnessing all this calamity in progress.

Song 5	Manifestation of Symptoms of Separation by Bhaktavatsala
		(Lord Caitanya) due to the Death of His Dear Devotee

(1)
			sribasa-bacana,		srabana koriya,

					sadhwi pati-brata-gana

			soka parihari',		mrta sisu rakhi',

					hari-rase dilo mana

	Hearing these words of Srivasa Pandita, all those chaste and faithful ladies gave up their lamentation for the dead son, because Srivasa had satisfied their minds by informing them of the transcendental mellows of Lord Hari.

(2)
			sribasa takhan, 		anande matiya,

					angane ailo punah

			nace gora-sane,		sakala pasari,

					gaya nanda-suta-guna

	Then Srivasa again came out into the courtyard and, overwhelmed with joy, resumed dancing with Lord Caitanya and loudly sang the glories of the Son of Nanda Maharaja, completely forgetting about what had just happened.

(3)
			cari danda ratre,		marilo kumara

					angane keho na jane

			sri-nama-mangale,		trtiya prahara,

					rajani atita gane

	The boy had expired only 1-1/2 hours after dark, but out in the courtyard no one had known anything due to the loud kirtana. Then for 9 hours there was continuous chanting of the auspicious holy names. Thus the entire night had elapsed in this ecstatic singing.

(4)
			kirtana bhangile,		kohe gaurahari,

					aji keno pai duhkha

			bujhi, ei grhe,		kichu amangala

					ghatiya harilo sukha

	Then the kirtana stopped, and Lord Gaurahari said, "Why am I feeling some unhappiness today? i can understand that something inauspicious has happened in this house which has robbed Me of My bliss."

(5)
			tabe bhakta-jana,		nibedana kore,

					sribasa-sisur katha

			suni' gora raya,		bole, hay hay!

					marame painu byatha

	Then the devotees related to the Lord the story of the death of Srivasa'son. Hearing this news, the Lord loudly exclaimed, "Oh no! What has happened? Now the core of My heart has become pierced with so much unbearable pain!"

(6)
			keno na kohile, 		amare takhan,

					bipada-sambada sabe

			bhakatibinoda 			bhakata-batsala-

					snehete majilo tabe

	"Why didn't you inform Me of this calamity when it had just happened?" Now, Bhaktivinoda has completely lost himself in the affection that he Lords shows to His own devotees.

Song 6)		The Affectionate Inclination of Sri Gaurahari
			Towards His Own Devotees.

(1)
			prabhur bacana,		takha suniya,

					sribasa lotana bhumi

			bole, suno natha!		taba rasa-bhanga,

					sahite na pari ami

	Then, hearing these words of the Lord, Srivasa Pandita began rolling on the ground, crying out, "Please hear me, oh Lord! I am simply not able to tolerate any disturbance or interruption of the ecstatic mellows of Your kirtana!"

(2)
			ekati tanaya,			mariache, natha,

					tahe mor kiba duhkha

			jadi sab mare,			tomare heriya,

					tabu to' paibo sukha

	"Only one of my sons has died, oh Lord, and has that really made me upset? Even if all of my sons die, then I will certainly get more than enough happiness by seeing You."

(3)
			taba nrtya-bhanga		hoile amar,

					marana hoite hari

			tai ku-sambada,		na dilo tomare,

					bipada asanka kori

	"I would certainly die on the spot if I were to interrupt Your dancing, oh Lord. That is why I did not inform You of this bad news. for I was dreading the calamity of disturbing Your ecstasy."

(4)
			ebe ajna deho,			mrta suta lo'ye,

					satkara karuna sabe

			eteka suniya,			gora dwija-mani,

					kandite lagilo tabe

	"Lord, if You will kindly grant us Your permission now, then we shall all take the boy's body and perform the proper funeral rites." Hearing this much from the mouth of Srivasa Pandita, the jewel of the twice-born, Lord Gaurasundara, then broke down and began to weep piteously on the spot.

(5)
			kemone e sab,			chadiya jaibo,

					parana bikala hoy

			se katha suniya,		bhakatibinoda,

					manete pailo bhoy

	Crying and crying, the Lord thought within Himself, "How could I possibly abandon such loving servitors and go elsewhere by taking sannyasa? If I were to do so, my heart would certainly split." Hearing this type of talk, Bhaktivinoda's mind become somewhat fearful.

Song 7)	The Manifestation of Various Absolute Truths from the 
		Mouth of the Dead Boy

(1)
			goracander ajna peye grha-basi-gana

			mrta suta anganete ane tataksana

	Then the Lord ordered the household members to bring the boy's body out into the courtyard, and they immediately complied.

(2)
			kalimalahari gora jijnase takhan

			"sribase chadiya, sisu jao ki karana?"

	Then the merciful Lord Gaura, Who removes the gloomy, dirty influence of the age of Kali, began to question the body by saying, "Please tell Me, my dear boy, what ever prompted you to leave here so suddenly, thus giving up your loving father Srivasa Pandita?"

(3)
			mrta-sisu-mukhe jiba kore nibedana

			"loka-siksa lagi'" prabhu tab acarana

	Being thus questioned by the Lord, the soul again manifested in the dead body by the mercy of the Lord, and he began to offer very nice prayers which were meant to be instructive to all persons.

(4)
			tumi to' parama tattwa ananta adwaya

			para sakti tomar abhinna tattwa hoy

	The dead boy said, " My dear Lord, You are without a doubt the Supreme Absolute Truth, unlimited and one without a second. Since You are the Supremely energetic, all of Your transcendental energies are certainly non-different from You."

(5)
			sei para sakti tridha hoiya prakasa

			taba icchamata koraya tomar bilasa

	"This transcendental potency of Your manifests itself in three different ways, and it assists in the performance of Your eternal pastimes in different ways according to Your own sweet will."

(6)
			cicchakti-svarupe nitya-lila prakasiya

			tomare ananda dena hladini hoiya

	"The original form of the cognizant potency (cit-sakti) is manifesting Your eternal pastimes in the spiritual world, and just to give You pleasure it becomes the pleasure-giving potency known as hladini."

(7)
			jiba-sakti hana taba cit-kiranacaye

			tatastha-swabhave jiba-gane prakataye

	"Secondly,becoming the jiva-sakti, the potency produces the multitudes of fine, conscious particles which make up the glowing effulgence of Your transcendental body. All of these souls are thus manifest with a natural marginal characteristic of minute independence."

(8)
			maya-sakti ho'ye kore prapanca srjana

			bahirmukha jibe tahe koroya bandhana

	"Thirdly, becoming the maya-sakti, the potency crates the innumerable material universes, and within them she captures and binds all the souls who choose to remain averse to You, dear Lord."

(9)
			bhakatibinoda bole aparadha-phale

			bahirmukha ho'ye achi prapanca-kabale

	Hearing these prayers offered to Lord Caitanya by the dead boy, Bhaktivinoda says at this point that he himself has also become averse to the Lord due to his offences, and has become swallowed up by maya in the material world.

Song 8)		The Bound Soul Takes Different Types of Births
			According to its Different Fruitive Reactions

(1)
			purna-cidananda tumi,	tomar cit-kana ami,

					swabhavatah ami tuwa dasa

			parama swatantra tumi,	tuya paratantra ami,

					tuwa pada chari' sarva-nasa

	The dead son continued: "You, dear Lord, are completely full in transcendental bliss. I am simply a tiny conscious particle of You; therefore by nature I am Your eternal servant. Only You are supremely independent, whereas I am totally dependent on You. Indeed, neglecting Your lotus feet, I have now become completely ruined."

(2)
			swatantra ho'ye jakhan,	maya prati koinu mana,

					swa-swabava chadilo amaya

			prapance mayar bandhe,	padinu karmer dhandhe,

					karna-cakre amare phelaya

	"As soon as I chose to be independent of Your Lordship, I became inclined toward maya's illusory benefits. Thus I have given up my natural spiritual characteristics. Falling down due to the dazzling bewilderment of fruitive gain, I have become captured by maya within this mundane world. Now as a result I am being forcibly thrown into the revolving wheel of binding fruitive actions and reactions."

(3)
			maya taba iccha mate,	bandhe more e jagate,

					adrsta nirbandha lauha-kare

			sei to' rirbandha more,	ane sribaser ghare,

					putra-rupe malini-jathare

	"Thus I am bound up by Maya in this world according to Your will, being firmly clenched in the iron-like grip of my predestined fate. And according to this fate, I have now come into Srivasa's home by taking birth as the son of Malini."

(4)
			se nirbandha punaraya,	more ebe lo'ye jaya,

					ami to' thakite nari ar

			taba iccha su-prabala,	mor iccha su-durbala

					ami jiba akincana char

	"Now, again according to my predestined fate, I must leave this place; I cannot remain here any longer, even if I wanted to. Your desire is most powerful, dear Lord, whereas my desire is most feeble, for I am simply an insignificant, humble soul."

(5)
			jathaya pathao tumi,	abasya jaibo ami,

					ka'r keba putra pati pita

			jader sambandha sab,	taha nahi satya-laba,

					tumi jiber nitya palayita

	"Wherever You send me next, oh Lord, I must certainly go to become someone's son or husband or father. However, I know that all these material relationships do not possess even one speck of eternal truth, for only You, dear Lord, are the eternal friend and guardian of all souls."

(6)
			samjoga-bijoge jini,	sukha-duhkha mane gani,

					taba pade chadena asraya

			mayar gardabha ho'ye,	majena samsara lo'ye,

					bhaktibinoder sei bhoy

	"Only one who foolishly neglects the eternal shelter of You two lotus feet considers the union and separation of all these temporary family relationships to be separation of all distress. This just shows how much one has actually become absorbed in the bodily concept of life, being crammed and stuffed into the womb of illusion."
	Hearing all these truths about the fate of the bound soul has now made Bhaktivinoda become extremely frightened.

Song 9)		Birth in the House of a Devotee by Dint of
			One's Great Fortune

(1)
			bandhilo maya,			jedina ho'te,

					abidya-moha-dore

			aneka janma,			labhinu ami,

					phirinu maya-ghore

	The dead boy continued, "Thus I have been captured and bound by maya. Due to being tied tightly by her ropes of ignorance and bewilderment, I have undergone many, many births since that time, simply wandering here and there in the ghastly darkness of maya's illusions."

(2)
			deba danaba,			manaba pasu,

					patanga kita ho'ye

			svarge narake,			bhutale phiri,

					anitya asa lo'ye

	"Sometime I become a demigod, sometimes a demon, and sometimes I get the body of a man, an animal, a bird or an insect. Sometimes i wander up to heaven, sometimes down to hell, and sometimes on earth, being carried away the whole time by innumerable materialistic hopes and aspirations."

(3)
			na jani kiba,			sukrti bale,

					sribasa-suta hoinu

			nadiya-dhame,			carana taba

					darasa-parasa koinu

	" I have no idea of what kind of wonderful pious credit I have earned to be born here in this life as the son of Sri Srivasa Pandita within the holy abode of Navadvipa. Thus I myself am amazed that I have had the great fortune of actually being able to see and touch Your lotus feet, oh Lord."

(4)
			sakala bare,			marana-kale,

					aneka duhkha pai

			tuwa prasange,			parama sukhe,

					ebara ca'le jai

	"Usually, whenever I have to die, I always experience great pain and distress upon leaving the particular body I happen to be in. But this time, I am only experiencing great happiness by discussing all these topics related to Your glories. However, my time is now up, so I must take Your leave."

(5)
			icchaya tor,			janama jadi,

					abara hoiu, hari!

			carane taba,			prema-bhakati,

					thake, minati kori

	"If it is Your desire that I should take another birth, oh Lord, I pray and humbly request Your Lordship to kindly allow me to be always situated in the transcendental loving service of Your divine lotus feet."

(6)
			jakhan sisu,			niraba bhelo,

					dekhiya prabhur lila

			sribasa-gosthi,		tyajiya soka,

					ananda-magana bhela

	Saying this, the boy then fell silent. Seeing this wonderful pastime of Sri Caitanya Mahaprabhu, Srivasa Pandita's whole family gave up all of their lamentation and became absorbed in grat transcendental happiness.

(7)
			gaura-carita,			amrta-dhara,

					korite korite pana

			bhaktibinoda, 			sribase mage,

					jaya jena mor prana

	Thus the transcendental character and activities of Sri Caitanya Mahaprabhu are just like a continuous shower of ambrosia. Bhaktivinoda is thereby losing his vital life force simply begging Srivasa Thakura to allow him to drink more of this nectarean ambrosia.

Song 10)		The Lord Praises the Glories of His Devotees

(1)
			sribase kohena prabhu, tunhu mor dasa

			tuwa-prite bandha ami jagate prakasa

	Then Sri Caitanya Mahaprabhu began to speak to Srivasa with very affectionate and sweet words. He said, "My dear Srivasa, you are actually My very old servant. Indeed, i am staying in this world only due to your unalloyed love for me."

(2)
			bhakta-gana-senapati sribasa pandita

			jagate ghusuka aji tomar carita

	"You, Srivasa Pandita, are factually the commander-in-chief of all of My devotees. Today your glorious character will be acclaimed throughout the three worlds."

(3)
			prapanca-kara-raksini mayar bandhana

			tomar nahiko kabhu, dekhuk jagajjana

	"You are never subject to the imprisoning bondage of Mayadevi, the proprietress of this prison-like material world. Indeed, this fact is attested to by all the people of the world."

(4)
			dhana, jana, deha, geha, amare arpiya

			amar sebaya sukhe acho sukhi hana

	"You have dedicated unto Me all of your wealth, followers, body and household paraphernalia, and thus you have become most joyful by being so nicely situated in My eternal service."

(5)
			mama lila-pusti lagi' tomar samsara

			sikhuka grhastha jana tomar acara

	" The whole of your existence in this world is only for the purpose of nourishing My eternal pastimes. Thus your ideal behavior as a transcendental family man is exemplary for instructing all the materialistic householders."

(6)
			taba preme baddha achi ami, nityananda

			ama dunhe suta jani' bhunjaha ananda

	"Sri Nityananda Prabhu and I are so much obliged to you due to your pure love for Us. Indeed, We know that you enjoy great happiness by considering Us to be your very own sons."

(7)
			nitya-tattwa suta jara anitya tanaya

			asakti na kore sei srjane pralaye

	"We are truly your eternal sons, for We see that you are not at all attached to your temporary sons, who are allsubject to the material conditions of creation and destruction."

(8)
			bhaktite tomar rni ami cirodina

			taba sadhu-bhave tumi ksama mor rna

	"Because of your pure devotion i am eternally indebted to you. And because of your saintly character you are also quite deserving of My indebtedness."

(9)
			sribaser paya bhaktibinoda kujana

			kakuti koriya mage gauranga-carana

	Hearing these loving words of Sri Caitanya Mahaprabhu, this rascal Bhaktivinoda now begs at the feet of Srivasa Thakura in humble supplication to receive the lotus feet of Lord Gauranga.

Song 11)		Remembrance of the Lord is Actual Wealth, and
			Forgetfulness of Hid is Actual Calamity

(1)
			sribaser prati,		caitanya-prasada,

					dikhiya sakala jana

			jaya sri caitanya,		jaya nityananda,

					boli' nace ghana ghana

	Seeing Sri Caitanya Mahaprabhu show such favorable grace to Srivasa Pandita, all the devotees present there began to dance ecstatically, and they repeatedly shouted, "Jaya Sri Caitanya! Jaya Nityananda!" with resounding voices.

(2)
			sribasa-mandire,		ki bhava uthilo,

					taha ki barna hoy

			bhava-yuddha sane,		ananda-krandana,

					uthe krsna-preme-maya

	It is simply not possible to describe the ecstatic mood that arose in Srivasa's house at that time, indeed, it was just like a great war of transcendental emotions was taking place within the battlefield of tears of joy, all arising due to ecstatic love for Krsna.

(3)
			cari bhai padi',		prabhur carane,

					prema gadgada svare

			kandiya kandiya 		kakuti koriya,

					gadi' jaya prema-bhare

	Then the four brothers of the dead boy came over and fell down at Lord Caitanya's lotus feet and began weeping and wailing with piteous voices choked with ecstatic love. Then they began rolling on the ground, overflowing with pure love while humbly petitioning the Lord as follows.

(4)
			ohe praneswara,		e heno bipada,

					prati-dina jeno hoy

			jahate tomar,			carana-jugale,

					asakti badite roy

	They said, "Oh Lord of our lives! If calamities like this would happen every day, then that would only increase our deep loving attachment to Your lotus feet!"

(5)
			bipada-sampade,		sei dina bhalo,

					je dina tomare smari

			tomar-smarana-			rohita je dina,

					se dina bipada, hari

	"This calamity of losing our brother today is actually our great fortune, for on this day we are remembering Your Lordship. If, on some other day, we are bereft of Your remembrance, then that day is actually the real calamity for us, oh Lord."

(6)
			sribasa-gosthir,		carane padiya

					bhakatibinoda bhane,

			tomader gora,			krpa bitariya,

					dekhao durgata jane

	Falling down at the feet of Srivasa Pandita's entire family, Bhaktivinoda thus narrates how their Lord Gaurasundara is bestowing His causeless mercy upon all distressed souls.

Song 12)		Sri Gaurahari Performs the Funeral Ceremony
			Along with His Associates

(1)
			mrta sisu lo'ye tabe bhakatabatsala

			bhakata-sangete gaya sri-nama-mangale

(2)
			gaite gaite gela jahnavir tire

			balake satkara koilo jahnavir nire

	Lord Caitanya, Who is so affectionate to His own devotees, then took the dead boy and, along with all the devotees, began to chant the most auspicious sound vibration of the holy names. Thus singing and singing, they all arrived on the bank of the Ganga (the Jahnavi). Then they performed the proper funeral rites with some water from the Ganga.

(3)
			jahnavi bolena, mama saubhagya apara

			saphala hoilo brata chilo je amara

	The personified Gangamayi, Sri Jahnavi-devi, then appeared herself and said, "Such unlimited auspicious fortune has become mine today! Now I have achieved the successful fruits of all the vows and penances I had undertaken!"

(4)
			mrta sisu dena gora jahnavir jale

			uthali' jahnavi devi sisu loy kole

	Then Lord Caitanya personally put the boy's body into the river. Immediately thereafter, Jahnavi Devi picked up the body and took him on her lap.

(5)
			uthaliya sparse gora-carana-kamala

			sisu-kole preme devi hoy talamala

	Bringing the dead boy out of the water, she touched the lotus feet of Lord Gaura. With the body still on her lap, she began to tremble in ecstatic love for the Lord.

(6)
			jahnavir bhava dekhi' jata bhakta-gana

			sri-nama-mangala-dhwani kore anuksana

	Seeing such an ecstatic mood being exhibited by Sri Jahnavi Devi, all the assembled devotees there immediately began chanting the auspicious holy names incessantly.

(7)
			swarga hoite deve kore puspa barisana

			bimana sankula tabe chailo gagana

	From the heavens, the demigods began to shower flowers like rainfall. They crowded in the sky, almost blocking out the sunlight with their innumerable airplanes.

(8)
			ei rupe nana bhave hoiya magana

			satkara koriya snana koilo sarva-jana

	In this way, everyone on all sides was absorbed in various ecstasies. After performing the funeral rites, they all took their bath in the Ganga.

(9)
			parama anande sabe gelo nija ghare

			bhakatibinoda maje gora-bhavabhare

	In great happiness, everyone then returned to their respective homes, and Bhaktivinoda is now completely immersed in the transcendental ecstasies of Lord Gaurasundara.

Song 13)		Prayer Unto all the Hearers of This Story

(1)
			nadiya nagare gora-carita amrta

			piya soka bhoy chado, sthira koro cita

	The activities and behavior of Lord Gaurasundara within the villages around Nadia District are just like sweet ambrosial nectar. By drinkink this nectar, just give up all of your material lamentations and fears, and make your heart become thus fixed up.

(2)
			anitya samsara bhai krsna matra sara

			gora-siksa mate krsna bhaja anibara

	Within this temporary material world, my friends, the only substantial essence of Absolute truth is Lord Krsna. Therefore,kindly take heed of Lord Caitanya's advice, and just worship Krsna constantly.

(3)
			gorar carana dhori' jei bhagyavan

			braje radha-krsna bhaje sei mor prana

	Whoever understands this and thereby firmly grabs hold of Lord Caitanya's lotus feet is most fortunate. And if he worships Sri Sri Radha-Krsna in Vrndavana, then I will accept him as my very life soul.

(4)
			radha-krsna goracanda na' de brndabana

			ei matra koro sara pabe nitya dhana

	Their Lordships Sri Sri Radha-Krsna are none other than the selfsame Lord Gauracandra, and Sri Navadvipa-dhama is that very same Vrndavana-dhama. If you consider this as the only essential point, then you will rightfully receive some eternal treasures.

(5)
			bidya-buddhi hina dina akincana chara

			karma-jnana-sunya ami sunya-sadacara

	Actually I am completely devoided of any real knowledge or good intelligence. Indeed, I am most lowly, insignificant and contemptible. I am also certainly without the slightest trace of good karma or philosophical understanding, and I am completely bereft of any proper virtuous behavior.

(6)
			sri-guru-baisnaba more dilena upadhi

			bhakti-hine upadhi hoilo ebe byadhi

	All the assembled Vaisnavas, who I consider to be just like my spiritual master, have given me this title of Bhaktivinoda, but because I am actually totally devoid of any trace of devotion, this title has simply become like a painful disease for me.

(7)
			jatana koriya sei byadhi nibarane

			sarana loinu ami baisnaba carane

	Taking great care to chekck the spreading of this disease, I have taken refuge at the lotus feet of all the Vaisnavas.

(8)
			baisnaber pada-raja mastake dhoriya

			e soka-satana gaya bhaktibinodiya

	Taking the dust of the lotus feet of all the Vaisnavas upon my head, this lowly Bhaktivinoda thus sings this story called soka-satana, (The Dispelling of Grief).

THUS END THE THIRD CHAPTER OF GITAMALA, entitled "SOKA-SATANA" (The Dispelling of Grief).

GITAMALA

CHAPTER FOUR

SRI SRI

RUPANUGA - BHAJANA - DARPANA

A Mirror Reflecting the Worship Which Follows Srila Rupa Gosvami

--- 29 songs ---

INTRUDUCTION TO CHAPTER FOUR   
"RUPANUGA - BHAJANA - DARPANA"

	This chapter is based on the teachings outlined in the final portions of Bhaktivinoda's other books, Jaiva Dharma and Caitanya-siksamrta. These two books are written in Bengali prose and are themselves based on Srila Rupa Gosvami's Bhakti-rasamrta-sindhu and Ujjvala-nilamani. The latter two books are celebrated as the most important and authoritative books ever written on rasa-tattva. So what Bhaktivinoda has done is to take the most essential points of Srila Rupa Gosvami's two books and put them into an easy story format,like a novel, in Jaiva Dharma, and then put the same into a simple explanatory format especially meant for Westerners (or those acquainted with Western philosophy) in Caitanya-siksamrta. Then he finally puts the same points again into Bengali verses, as this chapter of Gita-mala, Sri Sri Rupanuga-bhajana-darpana. He explains the principles in a very lucid and clear-cut way, so that the reader can get the gist of Rupa Gosvami's books Bhakti-rasamrta-sindhu and Ujjvala-nilamani without having to labor through their voluminous texts.

	As explained in the Introduction to this book, Rupanuga-bhajana-darpana gives a synopsis of the detailed science of the rasa-tattva by which Krsna's pastimes continuously function. This is most essential for those who desire an intellectual study of the scientific transcendental root foundations of Krsna consciousness that practically everything one sees or experiences in this world can be traced back to its original tattva from which it has reflected. In other words, by knowing the details of Krsna's eternal lila, then one can see everything here as being the reflection of some particular part of Krsna's character, or of a pastime, or an associate, or as a reflection of some part of His eternal Vrndavana-dhama. If one can do this, then he will automatically lose his desire to try to enjoy any of the dull things of this material world, for all these things will be insignificant in comparison to the bliss he feels by experiencing Krsna's daily pastimes. (See Yamuna-bhavavali, song 7, verse 2)

	Anyway, such things! Actually, an explanatory commentary can be written on this whole book to fully clarify the details of its deep sutras, but then its size would increase unlimitedly. Therefore we'll leave it at that, and in future publications the works of Narottama dasa Thakura, Visvanatha Cakravarti Thakura, Krsna dasa Kaviraja and other great acaryas can be brought out, and thus the matters can be dealt with there for anyone who cares for it.

SONGS TOPICS

1)	INVOCATION
2)	THE PURPOSE OF THIS "MIRROR"
3)	THE PROCESS OF SRADDHA (DEVOTIONAL FAITH)
4)	DEFINITION OF BHAKTI (DEVOTIONAL SERVICE TO KRSNA)
5)	TWO TYPES OF REGULATED DEVOTION DUE TO TWO DIFFERENT TYPES OF FAITH
6)	THE NECESSITY OF KNOWLEDGE THAT DISTINGUISHES BETWEEN MATERIAL AND 	SPIRITUAL RASA
7)	THE ORIGINAL ROOT CAUSE OF ALL MELLOWS IS "STHAYI BHAVA" (THE BASIS 	OF PERMANENT ECSTASY)
8)	THE CONJUGAL MELLOW IS CERTAINLY THE BEST MELLOW OF ALL
9)	CAUSES FOR THE APPEARANCE OF SWEET AFFECTION (MADHURA RATI) IN 	CONJUGAL LOVE 
10)	THE GRADUALLY INCREASING STAGES OF THE STHAYI BHAVA AS MADHURA RATI 	OR SWEET CONJUGAL AFFECTION
11)	VIBHAVA (SPECIAL ECSTATIC STIMULANTS AND FOUNDATIONS WHICH CAUSE 	LOVE FOR KRSNA TO APPEAR
12)	THE TWO ALABANA (FOUNDATIONS) OF VIBHAVA WITHIN THE CONJUGAL MELLOW
13)	THE QUALITIES OF SRI KRSNA, THE CROWN JEWEL OF ALL HEROES
14)	THE LORD'S LOVING CONSORTS
15)	THE EIGHT DIFFERENT SERVICE-SITUATIONS OF THE HEROINES
16)	DESCRIPTION OF THE GIRLFRIENDS OF SRIMATI RADHARANI, THE CHIEF 	HEROINE
17)	SOME TYPICAL SERVICES RENDERED BY THE SAKHIS
18)	THE PROCESS OF BECOMING ONE OF RADHA'S GIRLFRIENDS
19)	THE MUTUAL RELATIONSHIP SHARED AMONGST ALL THE SAKHIS
20)	STIMULANT OF THE AWAKENING OF CONJUGAL ATTACHMENT WITHIN WRAJA 	(UDDIPANA)
21)	ANUBHAVA (RESULTANT ECSTATIC SYMPTOMS DISPLAYED UPON STIMULATION)
22)	SATTVIKA BHAVA (SPECIALLY DEVASTATING ECSTATIC SYMPTOMS
23)	VYABHICARI or SANCARI BHAVA (TRANSITORY ASSISTING EMOTIONS)
24)	THE TOPMOST STATE ACHIEVABLE BY THE STHAYI-BHAVA: MAHA-BHAVA
25)	VIPRALAMBHA (SYMPTOMS OF LOVE-IN-SEPARATION)
26)	SAMBHOGA (ENJOYMENT IN UNION)
27)	THE DIFFERENT TYPES OF SAMBHOGA
28)	PASTIMES SHELTERED WITHIN THE CONJUGAL RASA
29)	THE PASTIMES OF VRAJA ARE THE BEST OF ALL

ONE --- INVOCATION

	Glorifying the lotus feet of Sri Guru, Sri Gauracandra, the Youthful Couple of Vrndavan as well as of all the residents os Vraja, with a cheerful mind this Bhaktivinoda will now narrate the description of the mirror which reflects the worship of those who strictly follow in the footsteps of Srila Rupa Gosvami.

TWO --- THE PURPOSE OF THIS "MIRROR"

	By the influence of extremely good fortune accrued for many, many births, the desire awakens within the heart of a fortunate soul to taste the sweetness of eternal transcendental mellows. Then, a strong inclination toward such a desire forcibly brings that soul to Sri Vrndavana-dhama, where he becomes absorbed in the worship of Lord Krsna which strictly follows the process outlined by Srila Rupa Gosvami.

	Srila Rupa Gosvami has so kindly given us his valuable opinion and taught the essential techniques for properly worshiping the Supreme Personality of Godhead. Whoever tries to worship Krsna without being aware of these methods will simply waste his entire life in useless labor.
	Just for the sake of those who really want to understand this worship, I have taken great care to humbly present this mirror of bhajana, although I am insignificant. If any of you are actually serious andenthusiastic to render eternal service to Sri Sri Radha-Krsna in the transcendental realm of Vraja, then I request you now to please hear this narration with great happiness.
	If one has intense greed and selfish eagerness for this process, presented herein, then gradually his faith, then taste, and then full attachment in love will all increase very, very quickly. One who has attained this platform of worship in his own natural love and attachment has no need at all to bother with scriptural rules and regulations, although in the primary, beginning stage such practices are mandatory.
	Brothers, it is just like the affection of a mother for her son, which is naturally fixed in her heart. She is inclened to care for her son by instinct. But if someone else cares for the same child, they may not be as attentive as the mother, so they might sometimes need to be reminded of their duty. So love for Krsna is just like that. It is natural ans wonderful for the nitya-siddha souls, whereas it is completely unmanifested and beyond the range of the nitya-baddha souls who are outside the purview of devotion.
	However, if one cultivates these spiritual instructions, then the flow of his natural attachment and affection for the Lord is released. And when this attachment reawakens and grows, then all the material bondage which entraps the soul becomes severed, and this natural spiritual attachment will make him dance in the transcendental ecstastic bliss of Vraja consciousness.

ONE

		sri-guru-sri-gaura-candra,	brndabane juva-dvandva,

				braja-basi-jana-sri-carana

		bandiya praphulla mane,		e bhaktibinoda bhane

				rupanuga-bhajana-darpana

TWO

		bahu-janma-bhagya- base,		cinmoy madhura rase,

				sprha janme jiber hrday

		sei sprha lobha haya,		braja-dhame jiba laya,

				rupanuga-bhajane matay

		bhajana-prakara jata,		sakaler sar mata,

				sikhailo sri-rupa gosayi

		se bhajana na janiya,		krsna bhajibare giya

				tuccha kaje jibana katai

		bujhibare se bhajana,		bahu jatne akincana,

				biracilo bhajana-darpana

		braje radha-krsna-seba, 		korite utsuka jeba

				sukhe tenha koruna srabana

		lobhete janama pai,			ati sighra bari' jai,

				sraddha rati, tabe hoy priti

		sahaja bhajana rati,		nahi caya siksa-mati,

				tabu siksa prathamika-riti

		putra-sneha jananir,		sahaja hrdoye sthira,

				dusita hrdoye siksa cai

		krsna-prema sei-rupa,		nitya-siddha aparupa,

				baddha-jibe aprakata bhai

		tabei sahaja rati,			paiyache apagati,

				siksanusilana jadi pay

		se rati jagiya uthe,		jiber bandhana chute

				vrajananda tahare nacay

THREE --- THE PROCESS OF SRADDHA (DEVOTIONAL FAITH)

	Any type of yoga exercise or external religious ceremony is completely useless and is no help at all... for genuine faith is the only real substance. Whoever has such sincere faith in his heart tastes one drop of transcendental nectar, and then he gradually gains the right of admission into the entire ocean of ecstatic devotional mellows (the Bhakti-rasamrta-sindhu)

	By faithfully worshiping the gods and goddesses who bestow knowledge and fruitive results, with great care and attention, one gets only insignificant material knowledge. On the other hand, by hearing the narration of topics concerning Krsna with rapt attention in the company of virtuous devotees, one's transcendental conviction becomes completely fixed-up.

	My friends! I call this type of fixed-up conviction "sraddha", which I continuously sing about and glorify in various ways. This sraddha is actually the bhakti-lata-bija (the seed of the creeper of devotion). The fruitive workers and the mental speculators have their own idea about what is sraddha, which they advertise and proclaim again and again, but in my opinion, their definition is without a doubt a misconception, and does not constitute the real, transcendental sraddha.
	Whenever I hear such foolish disputes and misconceptions over mere names from such unauthorized persons, it burns me up because that is just like mistaking iron to be gold. iron always remains iron, and can never become gold unless and until it is touched by a transcendental touchstone.

	This touch-stone is actually pure devotional service to Lord Krsna. By the mere touch of this transcendental gem, the iron-mine of faith in fruitive action and philosophical wrangling turns into golden ecstatic loving faith in the Lord. The wight of this type of gold certainly outweighs all materialistic delusions. This is the real power of the touch-stone of Krsna-bhakti.

FOUR --- DEFINITION OF BHAKTI (DEVOTIONAL SERVICE TO KRSNA)

	Srila Rupa Gosvami, after intensely studying all the devotional scriptures, has made the following conclusive definition of pure devotional service: Giving up all desires for fruitive reward or philosophical jugglery, one should execute favorable devotional service to Krsna for his pleasure only.

	The divisions of regulated devotional service are: 1)hearing the glories of the Lord, 2) chanting His holy names, 3) remembering Him within the core of the heart, 4) serving His lotus feet, 5) worshiping His Deity form, 6) becoming His menial servant, 7) offering prayers to Him revealing the mind, 8) entering into a friendly relationship with Him, and 9) ultimately surrendering one's whole existence in full dedication by mind, body and words. The practicing neophyte devotees continuously perform all of these nine processes joyfully in the association of saintly persons who are adept in hones devotional dedication.

	By the strength of the above-mentioned ninefold practices of regulated devotional service, the devotion thereafter fructifies into an ecstatic emotional service attitude, and after that one reawakens his original pure ecstatic love of Godhead. In such transcendental love, the soul whole-heartedly worships Krsna, constantly immersed in tasting the ecstatic mellows of devotion to Him. This is the delicious mellow that Srila Rupa Gosvami is teaching us about.

THREE
		joga jaga saba char,	sraddha sakaler sar,

				sei sraddha hrdoye jahar

		udiyache ek bindhu,		krame bhakti-rasa-sindhu

				labhe tar hoy adhikar

		jnana karma deva devi,	bahu jatanete sevi'

				prapta-phala hoilo tuccha jnana

		sadhu-jana-sangabese,	sri-krsna-kathar sese,

				bisvasa to' hoy balavan

		sei to' bisvase bhai,	sraddha boli' sada gai,

				bhakti-lata bija boli tare

		karmi, jnani jane jare,	sraddha bole bare bare,

				sei brtti sraddha hoite nare

		namer vivada matra,		suniya to' jvale gatra,

				lauhe jadi boloho kancana

		tabu lauha lauha, roy,	kancana to' kabhu noy,

				mani sparsa nahe jataksana

		krsna-bhakti cintamani,	tanra sparse lauhakhani,

				karma-jnana-gata sraddha-bhava

		haya jay hema-bhara,	chariya to' ku-bikara,

				se kevala manir prabhava

FOUR

		chari' anya abhilasa,	jnana-karma-sahabasa,

				anukulya krsnanusilana

		suddha-bhakti boli tare	bhakti-sastra su-bicare,

				sri-ruper siddhanta-bacana

		sravana, kirtana, smrti,	sebarcana, dasya, nati,

				sakhya, atma-nibedana hoy

		sadhana bhaktir-anga,	sadhaker jahe ranga,

				sada sadhu-jana-sanga-moy

		sadhana-bhaktir bale,	bhava-rupa bhakti phale,

				taha punah prema-rupa pay

		preme jiba krsna bhaje,	krsna-bhakti-rase maje,

				sei rasa sri-rupa sikhay

FIVE --- TWO TYPES OF REGULATED DEVOTION 
		DUE TO TWO DIFFERENT TYPES OF FAITH

	The presiding deity of devotional faith called Sraddha Devi, and she has two principle characteristics... one is executed according to rules, and the other according to tastes. First of all , when devotional faith  arises due to fear of the rules and regulations given in the revealed scriptures, then that type of faith is known throughout the Vedas as "vaidhi sraddha", or faith situated in regulation.

	Secondly, sometimes one's faith flourishes in a similar way as that of the residents of Vraja, who all render service to Krsna with a purely spontaneous service attitude. Faith that concentrates on Krsna exclusively with such intense greed to satisfy Him is the most chaste form of faith. Such a pure, spontaneous service attitude is called "raganuga sraddha", and a practicing devotee who worships in this way attains the most auspicious spiritual position.

	Due to different types of faith, these different divisions of devotional service exist. Thus the four Vedas sing of these two types of devotion... regulative service and spontaneous service. According to these different types of sadhana, one accordingly attains different perfections, which are all mentioned comprehensively in the revealed scriptures of devotional service.

	Vaidhi bhakti progresses very slowly toward the goal, but raganuga bhakti moves extremely fast, and enables one to be quickly situated in the tasty transcendental mellows. By following the path of spontaneous devotional service, real taste awakens in one's mind, and he runs and chases after that current which flows from the lotus feet of Srila Rupa Gosvami

-ref. N.O.D. Chapter Two

FIVE

			sraddhadevi nama jar,	duiti svabhava tar,

					bidhi-mula-ruci-mula-bhede

			sastrer sasane jabe,	sraddhar udoy ho'be,

					baidhi sraddha tare bole bede

			braja-basi sebe krsne,	sei sraddha-seba drste,

					jabe hoy sraddhar ydoy

			lobhamayi sraddha sati,	raganuga sraddha mati,

					bahu bhagye sadhaka labhoy

			sraddha-bhede bhakti-bheda,  gaitheche catur-beda,

					baidhi raganuga bhakti-dvoy

			sadhana-samoye jaiche,	siddhi-kale prapti taiche,

					ei-rupa bhakti-sastre koy

			baidhi bhakti dhira gati,  raganuga tivra ati,

					ati sighra rasavastha pay

			ragavartma-su-sadhane,	ruci hoy jar mane,

					rupanuga hoite sei dhay

SIX--- THE NECESSITY OF KNOWLEDGE THAT DISTINGUISHES BETWEEN
	  MATERIAL AND SPIRITUAL RASA

	Whoever has a longing to understand the essential truth of the reality of rupanuga, then for him it is necessary to have some basic knowledge of transcendental mellows. And such spiritually blissful conscious mellows influence and control all other subordinate truths, for they are the hidden treasure of the supreme, absolutely undividable Truth of all Truths.

	In pursuit of this same spiritual mellow, the philosophical speculators search for fusing themselves with the impersonal Brahman effugence, not understanding the real import of the Vedic conclusion. And all the desired boons of the yogis are simply shadow reflections of this rasa. On the plea of this taste, the karmis execute all their fruitive activities.

	The permanent basis of ecstatic mellow is called "stayi bhava", and is abounding in eternal, conscious bliss. It becomes the topmost relishable euphoria when it mixes into a beautifully delicious combination with these four elements:
1)	Vibhava (specific stimulants and supporting characters)
2)	Anubhava (thirteen resultant ecstatic symptoms)
3)	Sattvika (eigth especially disruptive ecstatic symptoms)
4)	Sancari (thirty-three transitory accompanying emotions)

	When rasa is expressed in the material world, it is praised throughout the materialistic literature of the world, but that is only a perverted reflection of this supreme mellow. It is temporary and is just like an imitation copy of the real thing, similar to a mirage which appears to be water in a desert.

-ref. N.O.D. Chapter 20

SIX

			rupanuga tattva-sara,	bujhite akanksa janra,

					rasa-jnana tanra prayojana

			cinmoy ananda rasa,		sarva-tattva janra basa

					akhanda parama tattva-dhana

			janra bhane jnani jana,	brahmaloy-anvesana,

					kore nahi bujhi' beda-marma

			janra chayamatra bare,	jogi-jana joga kore,

					jar chale karmi kore karma

			vibhava anubhava ar,	sattvika sancari car,

					sthayi bhave milana sundara

			stayi bhave rasa hoy,	nitya cidananda-moy,

					parama asvadya nirantara

			je rasa prapanca-gata,	jada-kavye prakasita,

					parama raser asamurti

			asamurti nitya noy,		adarser chaya hoy

					jena maricika jal-sphurti

SEVEN--- THE ORIGINAL ROOT CAUSE OF ALL MELLOWS IS "STHAYI BHAVA"
	    (THE BASIS OF PERMANENT ECSTASY)

	The heart of one who is a receptacle for rasa is just like a holding tank which is filled with this liquid mellow. The specific symptoms of such a rasa laden heart is that it fosters the gradual manifestation of ecstatic emotion, which evolves gradually from the beginning as sraddha (faith), then nistha (steadiness), then ruci (taste), then finally bhava (firm attachment to Krsna). This is the definition of what is known as rati, or affection within the scope of the transcendental loving mellow.

	The constantly flowing undercurrent and cause of all mellows is called "stayi-bhava" or basic permanent ecstasy. It is the primary root origin of all mellows, and it is eternally existing in great beauty and splendor. As the fountainhead of rasa, it fuses all subordinate mellows and subjugates them all under its own control. Thus, it exhibits the topmost manifestation of its own supreme power, which contains all inconceivable, sinultaneously favorable and opposing ecstasies.

	In considering the differences in the various ecstatic loving moods of this permanent ecstasy (sthayi bhava), we see that there are two divisions of subjects which fall into: 1) five direct or primary mellows, and 2) seven indirect or secondary mellows. The five principle types of affection are called santa, dasya, sakhya, vatsalya and madhura, or neutrality, servitude, friendship, parental affection and conjugal love, respectively.

	The seven indirect affections are known as: 1) hasya (devotional laughing attachment), 2) adbhuta (devotional attachment fixed in wonder and astonishment), 3) vira (chivalrous attachment with charitable and merciful tendencies), 4) karuna (attachment in compassion with lamentation), 5) raudra (devotion mixed with anger), 6) bhayanaka (devotion mixed with fear), and 7) bibhatsa (attachment enjoyed by the devotee which develops in an abominable way). All of these mellows are found in great abundance within the realm of devotional service to Krsna, and all these different types of attachments exist eternally as beautiful decorations of the all-consistent sthayi bhava.

-ref. N.O.D. Chapters 32, 33, 34

SEVEN

			raser ahara jini,		tanra citta rasa khani,

					sei citter abastha bisese

			sraddha-nistha-rucyasakti,   krame hoy bhava-byakti,

					rati name tanhar nirdese

			biruddhabiruddha bhava,	sarvopari swa-prabhava

					prakasiya loy nija-base

			sakaler adipati,		haya sobha pay ati,

					sthayi bhava nama pay rase

			mukhya-gauna-bhede tar,	paricoy dvi-prakar,

					mukhya panca, gauna sapta-bidha

			santa, dasya, sakhya ar,	batsalya madhura sar,

					ei panca rati mukhyabhida

			hasyadbhuta, bira, ar,	karuna o raudrakar,

					bhayanaka-bibhatsa-bibhede

			rati sapta gauni hoy,	sab krsna-bhakti-moy,

					sobha pay raser prabhede

EIGHT --- THE CONJUGAL MELLOW IS CERTAINLY THE BEST MELLOW OF ALL

	According to the particular type of attachment that attracts one to love Krsna, the devotee becomes attached to that degree in one of the five direct mellows. besides     to this direct attachment, there are occasional manifestations of the seven indirect mellows, which follow the direct attachment. Thus the seven indirect attachments remain subjugated under the shelter of the ecstatic emotions presented by the more predominant direct mellow.

	Oh brothers! Now listen as I sing of the glories of the madhura rasa, the sweet conjugal mellow, for it is said to be the best and most powerful rasa amongst all the five direct mellows. Indeed, it is just like the king of all mellows. All the transcendental qualities of the other mellows are fully present in this topmost of all rasas, and therefore it is most powerful because of the combined potencies of all the other mellows   contained within it. And also, the other mellows individually become more powerful when they are within the madhura rasa than they are when they stand on their own.

	All the seven indirect mellows give transitory stimulation to the madhura rasa (also called srngara rasa). They also circulate to nourish and supplement the ecstasies of the conjugal mellow. Those devotees who develop attachment for the worship that follows in the footsteps of Srila Rupa Gosvami become situated and firmly established only in this conjugal mellow.

	The madhura rasa is known as the most brilliant mellow, and its main subject is Sri Krsna, the Son of the King of Vraja. Indeed, He actually lets Himself be controlled and subjugated by this loving mellow. The majestic opulences of the Lord (aisvarya) are covered over, and the powerful maddening influence of its transcendental sweetness (madhurya) is the sole refuge of all the assembled devotees, who are the object of this mellow.

- ref. N.O.D. chapter 44 -

EIGHT

			jei rati janme jar,		sei mata rasa tar,

					rasa mukhya panca-bidha hoy

			gauna-sapta-rasa punah,	hoy ratir anuguna,

					ratir sambandha bhavasroy

			panca mukhya madhye bhai,  madhurer guna gai,

					sarva0sresta rasaraja boli

			guna anya rase jata,	madhurete ache tata,

					ar bahu bale hoy bali

			gauna rasaache jata,	saba sancarir mata,

					haya srngarer pusti kore

			sri ruper anugata,		bhajane je hoy rata,

					sthiti tar kevale madhure

			madhura ujjvala rasa,	sada srngarer basa,

					braja-raja-nandana bisoy

			aisvarya su-gupta ta'te,	 madhurya-prabhave mate,

					tahar asroy bhakta-coy

NINE --- 	CAUSES FOR THE APPEARANCE OF SWEET AFFECTION 
		(MADHURA RATI) IN CONJUGAL LOVE

	Madhura rati, or conjugal affection is the stayi bhava of the madhura rasa. Now please hear with rapt attention as I explain the sequence of its development. The seven causal ingredients are:
1)	Abhiyoga (expression of heartfelt emotions as joking complaints)
2)	Visaya (the five sense perceptions of Krsna, namely sound, touch, form, taste and smell)
3)	Sambandha (Krsna's relatives and family members)
4)	Abhimana (the feeling that Krsna is one's own)
5)	Tadiya Visesa (Krsna's personal specialities, like His footprints, favorite pastures, etc.)
6)	Upama (poetic comparison of Krsna to other things)
7)	Svabhava (love that arises naturally without external stimulus)

	Rati develops in the heart of the practicing devotee when all these features act together under the shelter of the 7th ingredient svabhava, and thus the conjugal mellow becomes nourished. However, all the Vraja gopis have natural rati as their svabhava, so for them there is no need of stimulation by the first six above-mentioned ingredients headed by abhiyoga.

	The natural, spontaneous transcendental rati of the gopis is so strongly fixed up that they merely take help from the above-mentioned six ingredients, instead of depending on them for stimulation. Except for Krsna's service, there is no question of their ever performing any other endeavor. Indeed, it is verily impossible for them to strive for their own personal happiness at any time, even to the slightest degree.

	When this type of pure attachment becomes most matured, then the final stage it attains is called maha-bhava . . . the most exalted, sublime form of transcendental ecstasy. There is no comparison anywhere to such bliss. Their desire for this type of selfless union is the most wonderful thing to observe, and it really makes one astonished even to think of it. Therefore, I can certainly find no suitable words to describe the manifestation of this topmost divine grace called maha-bhava.

- ref. Ujjvala-nilamani chapter 14 -

NINE

			madhurer sthayi bhava,	labhe jate avirbhava,

					boli taha suno ekamane

			abhijoga o bisoy,		sambandhabhimana-dvoy,

					tadiya bisesa upamane

			svabhava asraya kori',	citte rati abatari,

					srngara raser kore pusti

			abhijoga adi choy,		anye rati-hetu hoy,

					braja-devir tahe nahi drsti

			svatah-siddhi rati tanre,  sambandhadi-sahakare,

					samartha koriya rakhe sada

			krsna-seba bina tanra,	udyama nahiko ara,

					sviya sukha-cesta nahi kada

			ei ratipraudha hoy,		mahabhava dasa pay,

					jar tulya prapti ar nai

			sarvsbhuta camatkar,	sambhogeccha e prakar,

					barnibare bakya nahi pai

TEN --- THE GRADUALLY INCREASING STAGES OF THE STHAYI BHAVA
	   AS MADHURA RATI OR SWEET CONJUGAL AFFECTION

	The development of ecstatic love of Godhead gradually thickens and intensifies as it manifests in seven stages of ecstasy known as:
1)	Prema (general ecstatic love for the Personality of Godhead)
2)	Sneha (personal affection borne of a softened and melted heart)
3)	Mana (pouting counter-love due to confidential familiarity)
4)	Pranaya (mutually intimate love devoid of shyness or hesitation)
5)	Raga (highly involved attachment that disregards any offense)
6)	Anuraga (the constant presence of supplementary attachments that ripple and twinkle in waves of mutual charms)
7)	Bhava (the stage of wildly relishable exhilaration in a transparently pure yet supremely inflamed love-passions)
All these stages of the sthayi bhava are spotlessly free from any material impurities.

	The above mentioned symptoms are all-together known as prema (love of Godhead). According to the particular ecstatic emotions that one develops for Krsna, then to that degree Krsna reciprocates, and this level of secret mellow indeed continues eternally.

	Being seated on the throne of the devotee's heart, the stayi bhava behaves like the King of all ecstasies. Rooted in the hladini pleasure potency, whose distilled extract is pure devotional service and, it is conspicuously present in the form of transcendental emotional ecstasies.

	By bringing the four principles of ecstasy, namely vibhava, anubhava, sattvika, and sancari under its control, the hladini manifests all mellows. These mellows are the eternal truth of bliss, eternally perfect, the best state of purified existence; all this displays itself widening and blooming within the core of the spirit soul's heart.

ref. Ujjvala-nilamani chapter 14

TEN

			rati, prema, sneha, mana,  pranaya o ragakhyana,

					anuraga, bhava ei sata

			rati jata gadha hoy		krame sapta nama loy,

					sthayi bhava sada avadata

			snehadi je bhava choy,	prema name paricoy,

					sadharana janer nikate

			je bhava krsnete janra,	sei bhave krsna tanra,

					e rahasya rase nitya bate

			bhakta-citta-simhasana,	ta'te upavista hana,

					sthayi bhava sarva-bhava-raja

			hladini je para sakti,	tanra sara suddha-bhakti

					bhava-rupe tanhar biraja

			vibhavadi bhava-gane,	nijayatte anayane,

					korena je raser prakasa

			rasa nityananda-tattva,	nitya-siddha sarasattva,

					jiva-citte tahar vikasa

ELEVEN --- VIBHAVA (SPECIAL ECSTATIC STIMULANTS AND FOUNDATIONS
           WHICH CAUSE LOVE FOR KRSNA TO APPEAR)

	All the things which cause one to taste his attachment to the Lord are called vibhava (special stimulants). The two divisions of these causes are called: 1) alambana (the persons who are foundations of support, and between whom love appears reciprocally), and 2) uddipana (the exciting factors which stimulate the awakening of love). There are also two sides to the alambana foundations. . . 1) visaya the subject of love: Krsna) and 2) asraya (the object of love: Krsna's devotee).

	Lord Krsna Himself is full of all good qualities, for He is the most outstanding Hero amongst all heros. He is the eternal reservoir of all virtuous qualities, and is the Supreme Greatest of the greatest. There are many, many devotees who are very much attached to Krsna in ecstatic love. These devotees are also full of transcendental qualities themselves. Some of them are known as siddha (spiritually perfect), whereas others are sadhaka (neophyte practitioners).

	All the things which stimulate the awakening of ecstatic emotions are called uddipana. This includes Krsna's enchanting smile, His sweet bodily fragrance, His buffalo horn, His flute, His conchshell, His place of residence, the buzzing of the bees in Vraja, the marks on the soles of His lotus feet, His ankle bells, and the soft sweet sound of His voice and flute.

	Other causes are the association of Srimati Tulasi Devi, the various symbols and practices of devotional service, and the vision of the Lord's bona fide representatives and devotees. In this way, there are many factors to stimulate ecstatic love. And all these causes, which induce one to taste the mellow of devotion, have been clearly described by Srila Rupa Gosvami and Srila Sanatana Gosvami.

ref. N.O.D. chapters 20, 25, 26
ref.  Ujjvala-nilamani chapter 1

ELEVEM

			ratuasvada hetu jata,	vibhava namete khyata,

					alambana uddipana hoy

			bisoy-asroy-gata,		alambana dui mata,

					krsna krsna-bhakta se ubhoy

			nayaker siromani,		svayam krsna gunamani,

					nitya guna-dhama paratpara

			tanra bhave anurakta,	gunadhya jateka bhakta,

					siddha ek, sadhaka apara

			bhava uddipana kore,	uddipana nama dhore,

					krsner sambandha bastu saba

			smitasya, saurabha, srnga,  bamsi,kambu,ksetra, bhrnga,

					padanka, nupura, kala raba

			tulasi, bhajana cina,	bhakta jana-darasana

					eirupa nana uddipana

			bhakti-rasa-asvadane,	ei saba hetu-gane,

					nirdesila rupa-sanatana

TWELVE --- THE RWO ALAMBANA (FOUNDATIONS) OF VIBHAVA 
	      WITHIN THE CONJUGAL MELLOW

	The delightful Son of Nanda Maharaja considers all His loving consorts, the gopis, to be His most valued treasure. Both He and they are the foundations of the mellow of conjugal love. This mellow flows back and forth between them all in these two ways: 1) when the rati (affection) flows toward the gopis and takes shelter in their hearts as the object, then Krsna becomes the one and only subject of their love, and 2) when the rati flows toward Krsna and takes shelter in His heart as the object, then the gopis become the one and only subject of His love. In this manner affection flows mutually within the sthayi bhava (the permanent ecstasy) because of the combination of both the subject and object, without which there is no possibility of genuine love existing.

	Thus there is the necessary functioning of this combination of foundation which contain this love for Krsna, and these mellows are the eternal and topmost goal of all existences. Thus within Vraja, Krsna is known as Gopinatha, the Lord of the gopis. And the most highly valued treasure of this Madana-Mohana is all the cowherd maidens of Vraja, the gopis. Krsna is their dearmost lover, their sweet relisher, and the Lord and Master of Srimati Radharani.

	Lord Madhava thoroughly enjoys Himself in full eternal bliss as He tastes the internal mellows contained within the principles known as sviya (love within marriage) and parakiya (unwedded love). And one who also become one of these basic foundations for sharing these loving exchanges is most fortunate, for she also tastes the maddening wine of these supremely transcendental mellows along with Krsna Himself.

- ref. Ujjvala-nilamani chapters 1, 2 -

TWELVE

			sri-nanda-nandana dhana,	tadiya ballabha-gana,

					madhura-raser alambana

			gopi gata rati jahan,	gopi-cittasroy tahan,

					krsna-matra bisoy takhan

			jahan rati krsna-gata,	ratyasroy krsna-cita,

					gopi tahan ratir bisoy

			bisoy asroy dhore',		sthayi-bhava-rati care,

					naile rati udgata na hoy

			vibhavete alambana,		rase nitya prayojana,

					braje tai krsna gopinatha

			madana-mohana dhana,	brajangana gopi-jana,

					vallabha rasika radhanatha

			sviya-parakiya-bhede,	rasa rasantarasvade,

					nityanande biraje madhava

			bara bhagyavan jei,		nije alambana hoi',

					asvadvaye se rasa-asava

THIRTEEN --- THE QUALITIES OF SRI KRSNA, THE CROWN JEWEL OF ALL HEROS

	Lord Krsna, the supreme hero, has the most beautiful body which possesses all good features. He has the most sweet smile, He possesses extraordinary bodily strength, He is ever-youthfully beautiful, and His grave plans and actions are very difficult for anyone else to understand. He is expert at speaking meaningful words with all politeness, He is the most pleasing talker, He is the source of all nectar, and He is a wonderful linguist Who is fluent in all languages (even that of the animals and birds). He is most expert in all kinds of artistic enjoyment (He lives wonderfully at the topmost height of artistic craftsmanship), He is cunning and clever in the art of performing various types of work simultaneously, He is always joyful and untouched by any distress, and He is always self-satisfied and peaceful.

	Krsna is grateful by never forgetting the service of His friends, He is simple and liberal, He is the best, and is very famous for His good works. He is very attractive to all women, He is very playful in amorous sports, and He possesses an eternally fresh and youthful form. He is the full manifestation of complete transcendental beauty, He is most expert at playing His all-attractive flute, and He is the Supreme Personality of Godhead.

	Krsna is most grave, gentle, forgiving, peaceful and forbearing, self-composed, carefree and joking, the best lover, proud and restless, and the hero of all women. He is always surrounded by five kinds of eternal servants: 1) ceta (spies), 2)vita (dressing attendants). 3) vidusaka (clowns headed by Madhu-mangala), 4) pitha-marda (back-massagers like Sridama), 5) priya-narma-sakha (close friends.

	Thus served by these five kinds of helpers, the Son of the King of Vraja enjoys various mellows, sometimes as a husband or as an illicit lover of others' wives. Being extremely thirsty to taste these rasas, He enjoys playing the role of four kind of heroes, as anukula (favorable), satha (deceitful), drsta (impertinent), and daksina (clever). Thus He sports in the amorous garden groves as the personification of all ecstatic mellows.

- ref. N.O.D. chapters 21, 22 -
- ref. Ujjvala-nilamani chapters 1, 2 -

THIRTEEN

			su-ramya madhura-smita,	sarva-sabksananvita,

					baliyan, taruna, gambhira

			vavaduk, priya-bhasi,	sudhi, su-prati-bhasvasi,

					vidagdha, catura, sukhi, dhira

			krtajna, daksina, presta,  bariyan, kirtimacchresta,

					lalana-mohana, kelipara

			su-nitya nutana-murti,	kevala saundarya-sphurti,

					bamsi-gane su-daksa, tatpara

			dhirodatta, dhirasanta,	sudhira, lalita, kanta

					dhiroddhata#lalana-nayaka

			cetaka-vita-bestita,	vidusaka-susevita,

					pitha marda, priya narma-sakha

			e panca sahayuta,		nandisvara-pati-suta,

					pati-upapati-bhavacari

			anukula, satha, drsta,	sadaksina, rasa-trsna,

					rasa-murti, nikunja-bihari

FOURTEEN --- THE LORD'S LOVING CONSORTS

	Sri Krsna's loving consorts are decorated quite befittingly with all the attractive womanly graces and charms such as gorgeous beauty and loveliness. They are decorated with these qualities to the maximum possible degree. And all of these consorts are abundantly thriving within the current of the most highly treasured, super-sweet, and immeasurable reservoir of pure prema. Thus, Sri Krsna's lovers are especially relishable for Him within the vast realm of transcendental mellows.

	Krsna has two main divisions of lovers --- those in sviya (wedded love) and those in parakiya (unwedded love). Heroines may also be classified as captivated, intermediate, and impudent. Some of them take leading roles as heroines, whereas some of them simply want to remain as an assisting friend or sakhi instead of playing the role of a heroine.

	There are two chief gopis amongst all of Krsna heroines --- Srimati Radharani and Sri Candravali. Both of them are the reservoirs of the qualities of supreme transcendental beauty and cunning behavior. Amongst these two chief gopis, Raddharani is certainly the best, for She is most dear to Lord Krsna. She is naturally the embodiment of the complete storehouse of the most exalted, sublime ecstasy called mahabhava.

	All the multitudes of Krsna's other dear lovers divide themselves into two parties, identifying either with the entourage of Srimati Radharani or with party of Candravali. And each of them, within her preferred group, renders services in a thousand different ways for the pleasure of one of these two predominant heroines. However, the real followers of Srila Rupa Gosvami possess no wealth other than full consciousness of their eternal treasure under the shelter of Srimati Radharani's divine lotus feet.

-ref. Ujjvala-nilamani chapters 3, 4 -

FOURTEEN

			su-ramyadi guna-gana,	hoiyache vibhusana,

					lalana-ucita jata dura

			prthu-prema su-madhurya,  sampader su-pracurya,

					sri krsna-ballabha rasa-pura

			ballabha to' dvi-prakar,	sviya, parakiya ar,

				mugdha, madhya, pragalbheti troy

			keho ba nayika tahe,	keho sakhi hoite cahe,

					nije to' nayika nahi hoy

			nayika-gana-pradhana,	radha, candra--dui jana,

					saundarya-vaidagdha-gunasraya

			sei dui madhye sresta,	radhika krsner presta,

					mahabha-svarupa-niloya

			ara jata nitya-priya,	nija nija jutha laya,

					se du'yer korena sebana

			sri-rupa-anuga jana,	sri radhika-sri-carana,

					bina nahi jane anya dhana

FIFTEEN --- THE EIGHT DIFFERENT SERVICE-SITUATIONS OF THE HEROINES

	1)	Ahisarika: Only for the sake of rendering service to Krsna for His pleasure, the sahkis who are to meet their lover at the assigned rendezvous garden abandon their homes and proceed on the path to the pleasure grove. 2) Basaka-sajja: Then they beautify the kunja with various types of decorations, busying themselves in the mood of preparing the bed-chamber for their dearmost lover. 3) Utkanthita: And in the process, they all repeatedly glance out the doorway, looking down the road in greatly exhilarating eagerness, anticipating the arrival of their beloved hero, Sri Krsna.

	4) Khandita: When Krsna arrives late, transgressing the fixed time of rendezvous, His body bears some of signs of His having enjoyed Himself with another lover. At that time, the heroine become extremely jealous upon observing such symptoms. 5) Bipralabdha: When the heroine sits waiting in the solitary bower, and her lover does not show up at all,then She feels disappointed and let down by His absence.

	6) Kalahantarita: Whenever, due to some quarrel with Krsna, Radharani sends Him away in Her anguish, then She become severely afflicted with bereavement due to dismissing Him. 7) Prosita-bhartrka: When Krsna leaves Vrndavana and goes to Mathura, not returning even after many days have passed, then Srimati Radharani becomes most miserable and suffers terribly in separation while Her lover is abroad.

	8) Svadhina-bhartrka: When the heroine dominates Her lover, and tames Him according to Her own whims, then such a lady uses Him for Her own amorous sports. All heroines experience these eight different states of devotional service. Thus they taste different varieties of separation and meeting.

- ref Ujjvala-nilamani chapter 5 -

FIFTEEN

			sri-krsna sevibo boli',	grha chari' kunje cali',

					jaite hoy  'abhisari' sakhi

			kunja sajja kore jabe,	basaka sajja' hana tabe,

					utkanthita krsna-patha lakhi'

			kala ullanghiya hari,	bhoga-cihna dehe dhori',

					aile hana  'khandita' takhan

			sankete paiya baise,	tabu kanta na aise,

					'bipralabdha' nayika to' hana

			maner kalahe hari,		jana cali duhka kori,

					'kalahantarita' santapini

			mathurate kanta gelo,	bahu-dina na ailo,

					'prosita-bhartrka' kangalini

			nijayatte kante peye', krida kore kanta lo'ye,

					'svadhina-bhartrka' se ramani

			nayika-matrer hoy,		ei asta-dasodoy,

					vipralambha-sambhoga-bodhini

SIXTEEN --- DESCRIPTION OF THE GIRLFRIENDS OF SRIMATI RADHARANI,
		 THE CHIEF HEROINE

	The transcendental Goddess, Srimati Radharani, has five different divisions of girlfriends in Vraja. She holds Her position as the crown jewel amongst all of these heroines. Their divisions are: 1) the sakhis, 2) the nitya-sakhis, 3) the prana-sakhis, 4) the priya-sakhis, and 5) the parama-presta-sakhis. This last division is undoubtedly the best of all, for they are the most dear to Sri Radha. Please listen carefully as I describe all of these dear girlfriends of Hers. Counted amongst the sakhis are gopis such as Kusumika, Vindhyavati and Dhanista who are very chaste in Vraja-dhama.

	The nitya-sakhis include Sri Rupa Manjari, Sri Rati Manjari, Sri Guna Manjari, and others. Radharani's prana-sakhis are numerous, including Sri Basanti, and Sri Nayika, and the principle gopi is Sri Sasi-mukhi.

	The priya-sakhis include Kurangaksi, Manjukesi, Sumadhya, Madanalasi, Kamala, Madhuri, Kama-lata, Kandarpa-sundari, Madhavi, Malati, and Sasi-kala, who are all fondly attached to rendering service to Srimati Radharani.

	There are eight parama-presta-sakhis, whose only concern is to serve Radha-Krsna with every aspect of their existence, whole-heartedly and selflessly. They are Lalita, Visakha, Citra, Tunga-visya, Campaka-lata, Indu-lekha, Ranga-devi and Sudevi, who are the most chaste of all the sahkis.

-ref. Ujjvala-nilamani chapter 4 -

SIXTEEN

			nayikar siromani,		braje radha thakurani,

					panca-bidha sakhi-gana ta'r

			sahki, nitya-sakhi ara,	prana-sakhi atahpara,

					priya-sakhi---ei hoilo car

			pancama parama-presta,	sakhi-gana madhye sresta,

					boli saba, suno vivarana

			kusumika vindhyavati,	dhanistadi braja-sati,

					sakhi-gana-madhyete ganana

			sri rupa, rati, kasturi,	sri guna, manimanjari,

					prabhrti radhika-nitya-sakhi

			prana-sakhi bahu ta'r,	basanti, nayika ar,

					pradhana tahar sasi mukhi

			kurangaksim manjukesi,	sumadhya, madanalasi,

					kamala, madhuri, kama-lata

			kandarpa-sundari, ar,	madhavi, malati ar,

					sasi-kala, radha-seva rata

			lalita, visakha, citra,	tunga-vidya, campa-lata,

					indu-lekha, ranga-devi sati

			sudeviti asta jana,		parama-presta sakhi-gana

					radha-krsna seve eka mati

SEVENTEEN --- SOME TYPICAL SERVICES RENDERED BY THE SAKHIS

	Some of the typical services rendered by the sakhis are: 1) singing songs together about the glories of Radha-Krsna, 2) performing activities which increase Their attachment for one another, 3) executing the successful performance of Their secret rendezvous, 4) offering different sakhis to Krsna for His pleasure, 5) pleasing Them by allowing Them to taste the soft, joking speech and comments of the sakhis, and 6) decorating Their bodies with different types of fascinating ornaments, flowers, and cloth, all expertly arranged.

	7) The sakhis sometimes have to seek out and discover the particular ecstatic emotion which is hidden within the deepest core of Their hearts, 8) they have to hide the faults of Radha or Krsna at times, 9) and sometimes they have to cheat persons who are opposed to Their meeting. 10) Then, understanding the situation of Their deep-rooted, innermost feelings, they give expert advice which 11) causes Them to unite happily. 12) During the whole time they render numerous other services spontaneously, such as fanning Them gently with jewelled peacock-tail fans and yak-tail whisks.

	13) Keeping in mind the benefit of Them Both, the sakhis sometimes have to chastise Them for some fault, 14) they are highly skilled in remembering the momentary moods and inner desires of Radharani when they convey messages between Radha and Krsna ( in Their presence or at other times when They are separated), 15) they are most expert in maintaining Radharani's life during the performance of Their pastimes, in accordance with the specific changes of Her emotional ecstasies which continuously move this way and that. These are all some of the typical services rendered during a day in the life of Srimati Radharani's girlfriends,
(NOTE: Sixteen services are usually listed by Srila Rupa Gosvami. The final one, not mentioned here, is sarva-visaye prayatna --- special care and attention in all matters.)

	Each sakhi is fixed up in her own specific eternal service, which she engages in befittingly at the proper time and place. Whoever wants to do the bhajana which strictly follows Srila Rupa Gosvami dwells upon one particular sakhi and her seva and thus becomes her follower.

- ref. Ujjvala-nilamani chapter 8 -

SEVENTEEN

			radha-krsna guna gana,	mithasakti samvardhana,

					ubhayabhisara sampadana

			krsna sakhi-samarpana,	narma-vakya-asvadana,

					ubhayer suvesa-carana

			citta-bhava-udghatana,	mithacchidra samgopana,

					pratipa janer suvancana

			kusala siksana ar,		sammilana du'janar,

					vyajanadi vividha sevana

			ubhaya kusala dhyana,	dose tiraskara dana,

					paraspara sandesa vahana

			radhikar dasa-kale,		prana-raksa su-kausale,

					sakhi-sadharana karyajano

			jeba je sakhir karya,	visesa boliya dharya,

					pradarsita ha'be jatha-sthane

			rupanuga bhaje jeba,	je sakhir jei seva,

					tadanuga sei seva mane

EIGHTEEN --- THE PROCESS OF BECOMING ONE OF RADHA'S GIRLFRIENDS

	Amongst the five divisions of Radharani's sakhis, four of these groups are nitya-siddha, or eternally situated in their roles. They did not have to perform any ritualistic sadhana to achieve their position. The fifth division known as "sakhi" consist of new gopis who have attained residence in Vraja by dint of their sadhana practice.

	These sakhis are also of two varieties --- those still situated in their sadhana practice as sadhaka manjaris, and those who are already situated in their spiritual bodies beyond the rules of sadhana. Thus those who attain perfection receive the body of a gopi and continuously worship the Divine Couple in spontaneous love.

	There are many great saints and devotees as well as the personified Upanishads themselves who are all attracted by Lord Krsna, but who haven't accepted the topmost perfection of receiving the form of a gopi. Although they are all definitely absorbed in their regulative worship of the Lord, their eternal spiritual perfection still doesn't awaken fully, because attainment of the mood of Vraja is a very uncommon and rare perfection.

	But it is heard from authoritative sources that there are some great souls who execute their worship in the mood of the gopis, catching a firm grip on the lotus feet of one of Radharani's girlfriends. Then, by the power of that nitya-sakhi's affectionate favor, one ultimately attains a residential place in that sakhi's own abode, where she eternally spends her time waiting on the Divine Couple Sri Radha and Sri Hari.

	Thus one becomes one of Radharani's eternal girlfriends just to be able to render eternal service to the pleasure of Krsna within the same abode of another sakhi. This is all due to voluntarily accepting the mood of that sakhi. This is actually the only real law which allows one entrance into Vraja --- that is, without the favor on another merciful gopi, it is absolutely impossible for anyone to enter into the ecstatic eternal service of the ecstatic eternal Lovers.

- ref. Ujjvala-nilamani chapter 3 -

EIGHTEEN

			panca-sakhi madhye cara,	nitya-siddha radhikar,

					se sakale sadhana na koilo

			sakhi boli' ukta jei,	sadhana-prabhave tei,

					braja-raja pure basa pailo

			sei sakhi dviprakara,	sadhanete siddha ara,

					sadhana-para boliya ganana

			siddha boli' akhya tanra, gopi-deha hoilo janra,

					kori' rage jugala-bhajana

			krsnakrsta muni-jana,	tatha upanisad-gana,

					je na loilo gopir svarupa

			sadhana avese bhaje,	siddhi tabu na upaje,

					braja-bhava-prapti aparupa

			je je sruti muni-gana,	gopi haya su-bhajana,

					korilo skhir pada dhori'

			nitya-sakhi-krpa-bale,	tat-salokya-labha-phale,

					seva kore sri-radha-sri-hari

			devi-gana sei bhave,	sakhir salokya-labhe,

					krsna-seva kore sakhi ho'ye

			vrajer-vidhana ei		gopi bina ar keho,

					na paibe vraja-juva-dwaye

NINETEEN --- THE MUTUAL RELATIONSHIP SHARED AMONGST ALL THE SAKHIS

	Lord Hari is the Supreme form of consciousness, and His potency is the Mistress of the Vrndavana forest. All the Vedas sing about Her being the transcendental internal potency (para-sakti). To render service to Him Who is the potential source of all potencies, She expands Her internal potency into many bodily forms, with numerous different types of potencies flowing out and spouting from the energetic source in all directions simultaneously.

	Her internal potency is the abode and container of all potencies, and it invokes the other divisions called sandhini, samvit, and hladini. With its sandhini existence potency it transform to produce all things of substance within the spiritual and material worlds. With its samvit cognizant potency it produces all knowledge, which has a marginal sector called jiva-sakti, the multitude of conscious spirit souls. With its hladini pleasure potency, the assembly of Radha's girlfriends are produced and enlivened.

	The topmost divine wealth of the hladini pleasure potency is the multitude of Her girlfriends, who are all eternally perfect in spiritual bliss. And the original root cause and primeval source of this hladini-sakti is none other than Srimati Radharani Herself, Who is the embodiment of this supreme pleasure potency. Even the other apparently opposing gopis, headed by Candravali are all actually subordinate followers of this transcendental Goddess Sri Radha, for the fact is that no one can possibly obstruct the gushing flow of Her pure selfless divine love for Lord Krsna.

	The wonderful, unique movement of Their loving affairs is such that Candravali appears to oppose and rival Radharani, but this simulated competition is actually chaste, for it is meant to nourish Radharani's pure love for Krsna. Indeed, all the sakhis possess many different bodies and many different moods, but their mind is factually one and one only, for their sole, mutual interest is to give complete satisfaction and total pleasure to the youthful Divine Couple of Vraja.

NINETEEN

			parama caitanya hari,	tanra sakti banesvari,

					para sakti boli' vede gay

			saktimane sevibare,		sakti kayavyuha kore,

					nana sakti tahe bahiray

			adhara-saktite dhama,	ahvaya saktite nama,

					sandhini-saktite bastu jata

			samvit-saktite jnana,	tatastha jiba-vidhana,

					hladinite koilo sakhi-brata

			nitya-siddha sakhi saba,	hladinir su-vaibhava,

					hladini-svarupa mula radha

			candravali adi jata,	sri-radhar anugata,

					keho nahe radha-premer badha

			premer vicitra gati,	prati-dvandvi ho'ye sati,

					candra kore radha-prema pusta

			saba sakhir eka-mana,	nana-kaye nana-jana,

					braja-juva-dvandve kore tusta

TWENTY --- STIMULANTS OF THE AWAKENING OF CONJUGAL ATTACHMENT
		 WITHIN VRAJA (UDDIPANA)

	Those who are wise regarding transcendental mellows describe certain things which stimulate the awakening of limitless ecstatic emotions. These things are called uddipana, and are borne of the relationship between Krsna and His devotees. There are six categories of uddipanas known as: 1) guna (personal qualities), 2) nama (holy names), 3) carita (characteristic activities), 4) mandana (bodily adornments), 5) sambandhi (related paraphernalia), and 6) tatastha (natural phenomena).

	1) guna (personal qualities): there are three types of personal qualities which stimulate ecstatic love for Krsna - those which are of the body, of the mind, and of the words.

	2) nama (holy names): there are innumerable name-stimulants such as Krsna, Sri Radha-Madhava, etc.
	3) carita (characteristic activities): stimulants such as Krsna's ecstatic dancing, flute-playing, singing, mode of walking, method of milking the cows, how he calls His cows personally, His lifting of the Govardhana hill, and His specially wild, frantic dances with the cowherd boys out in the pasturelands.

	4) mandana (bodily adornments): there are four types of bodily adornments by which Krsna is beautified --- A) flower decorations such as garlands, earrings, crowns, etc. B) substances that are smeared such as ground sandalwood pulp, various oils and perfumes, etc. C) different types of exotic clothing, sashes and scarves, etc. D) ornaments such as anklebells, belts, medallions, bangles, armlets, and crowns, made from precious metals and jewels, etc.

	5) sambandhi (related paraphernalia): assorted stimulants include the tooting of His flute, the bugling of His buffalo horn, the sound of His lute-playing (vina), the technique of the songs He composes, His creativity of design in arts and crafts, His all-pervading bodily fragrance, His footprints, the sound of His ornaments tinkling, the sound of various other musical instruments He plays, the peacock feathers He wears in His crown or holds in His hand, His cows, His bejewelled walking stick, His collection of flutes made from various materials, assorted buffalo horns, the sight of His dearmost friends, the colorful minerals from Govardhana hill which the boys smear on themselves, forest flower garlands, the dust raised from the cows' hooves, and various places of pastimes that are sheltered in Vrndavana such as Govardhana hill, the Yamuna river (who is the Daughter of the Sun), the place of the rasa dance, and many other locations of pastimes, as well as large birds like peacocks and cranes, etc., bumblebees humming His glories, she- and he-deer, forest bowers, Tulasi trees, clusters of creepers, bright marigold plants, trees such as the kadamba and others --- all these things are the naturally beautiful opulences of the Vrndavana forest which stimulate the most beautiful ecstatic mellows. This is due to the direct relationship of all these things with Krsna and His eternal pastimes.

	6) tatastha (natural phenomena): other stimulants include the Vrndavana moonlight, the clouds, the lightning of the rainy season, the full moon of the autumn season, the sweetly-scented breeze, and small birds like sparrows and finches, etc. --- all these natural opulences together produce a favorable situation just to enable Radha-Krsna and Their devotees to fully relish the most tasty mellows.

- ref. N.O.D. chapter 26 -        - ref. Ujjvala-nilamani chapter 10 -

TWENTY

			krsna krsna baktha-gata,	guna-nama su-carita,

					mandana smabandhi tatasthadi

			bhava jata anganana,	e raser uddipana,

					hetu boli' bole rasa vedi

			manasa bacika punah,	kayikate tina-guna,

					nama-krsna sri-radha-madhava

			nrtya vamsi-gana-gati,	go dohana go-ahuti,

					aghoddhara gostete tandava

			malyanulepana ara,		basa-bhusa ei cara,

					prakara mandana sobhakara

			bamsi-srnga bina-raba,	gita-silpa su-saurabha,

					padanka-bhusana badya-svara

			sikhi-puccha gabhi yasti, benu srnga presta-drsti,

					adri-dhatu nirmalya go-dhuli,

			vrndavana tadasrita,	govardhana ravi-suta,

					rasa adi jata lila-sthali

			khaga bhrnga mrga junja,	tulasika lata-punja,

					karnikara kadambadi taru

			sri-krsna-sambhandi saba,  vrndavana su-vaibhava

					uddipana kore rasa caru

			jyotsna ghana saudamini,	sarat-purna nisamani,

					gandha vaha ar khaga-coy

			tatasthakhya uddipana,	rasasvada-vibhavana,

					kore sab hoiya sadoy

TWENTY-ONE --- ANUBHAVA (RESULTANT ECSTATIC SYMPTOMS DISPLAYED UPON 
			STIMULATION)

	When one experiences ecstatic love stimulated by the above-mentioned uddipanas, then a natural resultant reaction occurs in one's body. This is called anubhava. It is like opening the doors of the heart, thus releasing the emotions. When the ecstasy thus comes to the external plane, some fine physical reactions become visible, which are quite befitting of the emotions which are revealed from within the heart.

	The thirteen anubhavas are dancing, singing, rolling on the ground, crying, stretching the body, loud shouting, yawning, deep sighing, complete disregard of public opinion, drooling, dizziness, uncontrollable hiccups, and extremely loud roaring laughter just like a madman.

	It is said that there are twenty alankaras, or sensual enhancements of the body and mind. One type called udbhasvara includes letting down the hair, sniffing flowers, and adjusting the belt of one's sari, etc.

	There are also twelve vacika or verbal anubhavas, namely 1) vilapa (words of lamentation), 2) alapa (witty flattery), 3) samlapa (conversations), 4) pralapa (frivolous babbling), 5) anulapa (repeating the same thing over and over again), 6) apalapa (giving another meaning to a previous statement) 7) sandesa (sending a message to a lover afar), 8) atidesa (to say "his words are my words"), 9_ apadesa (saying one thing to indicate something else), 10) upadesa (words of instruction), 11) nirdesa (to clarify "I am that same person"), 12) vyapadesa (to reveal the heart under another pretension).

- ref. N.O.D. chapter 27 - 
- ref. Ujjvala-nilamani chapter 11 -

TWENTY-ONE

			vibhavita rati jabe,	kriyapara ho'ye tabe,

					anubhava hoy to'udita

			citta-bhava udghatiya,	kore bahya su vikriya,

					jakhana je hoy to' ucita

			nrtya-gita bilunthana,	krosana tanu-motana,

					hunkara jrmbhana ghana-svasa

			lokanapeksita mati,		lala-srava ghuna ati,

					hikkadoy atta atta hasa

			gatra-citta jata saba,	alankara su-baibhava,

					nigadita bimsati prakara

			udbhasvara nama ta'r,	dhammilya samsrana ar,

					phulla ghrana vivyadi bikara

			bilapalapa samlapa,		pralapa o anulapa,

					apalapa sandesatidesa

			apadesa upadesa,		nirddesa o byapadesa,

					bacikanubhaver bisesa

TWENTY-TWO

	When one's consciousness is overwhelmed with one's permanent ecstasy (sthayi-bhava), and attains the wealth of all special stimulants (vibhava), then another effect is produced of its own accord. That is, the life-air is regulated and forcibly directed within the body, thus causing various unusual transfigurations of the body.

	The eight sattvika-vikaras are: changing of bodily colors, standing up of hairs, perspiration, shivering, choked voice, physical devastation, mental stupor, and torrents of tears. There are also 33 other transitory ecstasies known as sancari, including such emotions as jubilation, sorrow, fear, anguish, wonder, etc.

	According to the particular mellow at play during any given lila of Radha-Krsna's eternal pastimes, then the sattvika bhava can take on four different degrees of intensity, namely 1) dhumyita (smouldering), 2) ujjvalita (ignited), 3) dipta (burning), and 4) uddipta (blazing).

	Whoever has the adhikara or the capacity of qualification for these ecstasies experiences the awakening of the symptoms of the eight sattvika-vikaras. However, only in the mahabhava stage (as in Srimati Radharani) is it possible to observe the ornament of the uddipta blazing ecstasy.

- ref. N.O.D. chapter 28
- ref. Ujjvala-nilamani chapter 12 -

TWENTY-TWO

			sthayi bhavavista-citta,	paiya vibhava-vitta,

					udbhate bhavete apanara

			prana-vrtte nyasa kore,	prana sei nyasa-bhare,

					deha prati bikrti calaya

			vaivarnya romanca sveda,	stambha kampa swara bheda,

					pralayasru--e asta bikara

			sancari je bhavacoy,	harsamarsa ar bhoy,

					bisada bismoyadi ta'r

			pravrtti-karana hoy,	lila-kale rase loy,

					apane koraya anuksana

			dhumyita ujjvalita,		dipta ar su-uddipta,

					ei cari avastha laksana

			jar jei adhikar,		sattvika bikara ta'r,

					se laksane hoy to' udoy

			mahabhava dasa jatha,	su-uddipta bhava tatha,

					anayase sulaksita hoy

TWENTY-THREE --- VYABHICARI or SANCARI BHAVA 
                 (TRANSITORY ASSISTING EMOTIONS)

	The following 33 emotions are known as vyabhicari bhavas: indifference, melancholy, madness, humility, fatigue, vanity, pride, apprehension, fear, forgetfulness, anxiety, laziness, malady, fascination, death, stupor, shyness, concealment, memory, debate, fickleness, temperament, thoughtfulness, curiosity, delight, patience, envy, violence, sleep, deep sleep, sadness and alertness.

	The vyabhicari bhava called violence, however, can not touch the incomparably sweet madhura rasa. All of the other vyabhicari successively arise and flow towards the sthayi bhava, circulating themselves around it happily in their own respective ways.

	Under the shelter of the pure goodness produced by spontaneous devotional attachment, these vyabhicari emotions circulate about in conjunction with the particular rasa in play. They are all just like waves on the sthayi bhava ocean. They arise, do their emotional work, and then quickly slip back again into the ocean, not to be seen by anyone anymore.

- ref. N.O.D. chapter 29, 30 -
-ref. Ujjvala-nilamani chapter 13 -

TWENTY-TRHEE

			nirbeda bisada mada,	dainya glani sramonmada,

					garva-trasa sanka apasmrti

			avega alasya vyadhi,	moha mrtyu, jadatadi,

					vrida avahittha ar smrti

			bitarka capalya mati,	cintautsukya harsa dhrti,

					ugralasya nidramarsa supti

			bodha hoy ei bhava-coy,	trayastrimsat sabe hoy,

					vyabhicari name labhe jnapti

			atulya madhura rase,	ugralasya na parase,

					ar saba bhava jathajatha

			udi' bhavavesa sukhe,	sthayi-bhaver abhimukhe,

					bisesa agrahe hoy rata

			raganga sattva asraye,	rasa-joga sancaraye,

					jena sthayi sagarer dheu

			nija karya sadhi' turna,	sagara koriya purna,

					nibe ar nahi dekhe keu

TWENTY-FOUR --- THE TOPMOST STATE ACHIEVABLE BY THE STHAYI-BHAVA:
                MAHA-BHAVA

	The highest limits that the sthayi-bhava can attain are fixed up according to different divisions of Krsna's lovers. The girl Kubja of Mathura and Krsna's 16,000 Queens of Dvaraka are examples of the bhavas known respectively as sadharani (the fickle love-infatuation felt by common girls) and samanjasa (the consistent love felt by wives). However, only the Vraja gopis can attain the advanced states of maha-bhava known as rudha (advanced) and adhirudha (highly advanced).

	The symptoms of rudha ecstasy are: intolerance of separation even by the blinking of an eye, the churning of the hearts of persons nearby, experiencing a millennium spent with Krsna to be like an instant, experiencing an instant of separation from Krsna to be like a millennium, feeling great pain in worrying about Krsna's happiness, and forgetfulness of self-identity. All these anubhavas of the rudha ecstasy can be experienced in both union and separation.

	Now kindly hear of the two divisions of the adhirudha maha-bhava, known as modana (divine pleasure) and madana (madly intoxicated amorous exhilaration). In separation from Krsna, the modana also becomes what in known as mohana (wonder-struk astonishment) at a certain stage, thereby producing a transcendental madness called divyonmada.

	This divyonmada also has two divisions known as 1) citra-jalpa (various types of insane raving speech). and 2) udghurna (uncontrollably wonder-struck giddiness). After She relishes Her mohana state of wonder-struck astonishment, Sri Radha attains an even more essential condition called madana, or madly intoxicated amorous exhilaration. This is the summit of ecstasy that stimulates the flow of Her eternal pastimes.

	The sadharani lovers (common girls like Kubja) have smouldering love. The samanjasa lovers (consistent wives like the Queens of Dvaraka) have ignited love. The samartha lovers (the Vraja gopis) have burning ecstasy; but above all of them, Sri Radha's loving ecstasies are brilliantly blazing like the dazzling shimmer of pure gold, for only in Her moods can one find these topmost brilliant ecstasies headed by modana and madana.

- ref. Ujjvala-nilamani chapter 14 -

TWENTY-FOUR

			sadharani samanjasa,	sthayi labhe bhava dasa,

					kubja ar mahisi pramana

			eka braja-devi-gane,	mahabhava samghatane,

					rudha adhirudha su vidhana

			nimesasahyata tay,		hrn manthane khinna pray,

					kalpa ksana saukhye sankakula

			atmavadhi vismarana,	ksana kalpa vivecana,

					joge ba vijoge samatula

			adhirudha bhave punah,	dvi-prakar bheda suna,

					modana madana name khyata

			vislesa dasate punah,	modana hoy mohana,

					divyonmada tahe hoy jata

			divyonmada dvi-prakar,	citra-jalpodghurna ar,

					citra-jalpa bahu-vidha tay

			mohanete sri radhar,	madanakhya dasa sar,

					nitya-lilamayi bhava pay

			sadharani dhumayita,	samanjasa sada dipta,

					rudhe tathoddipta samarthay

			suddipta sri-radha-prema, jena ujjvalita hema,

					modanadi bhave sada tay

TWENTY-FIVE --- VIPRALAMBHA (SYMPTOMS OF LOVE-IN-SEPARATION)

	The most brilliant mellow of conjugal love has two natural divisions --- vipralambha (separation) and sambhoga (enjoyment together). The pleasure felt in union cannot be properly appreciated without the experience of suffering in separation. That is the function of vipralambha.

	There are four types of vipralambha, namely 1) purva-raga (preliminary affection), 2) mana (pouting), 3) pravasa (distant sojourn), 4) prema-vaicittya (feeling separation even in the presence of the lover). The purva-raga is the infatuated condition that arises prior to union as a result of either seeing or hearing about the lover.

	Mana araises when one of the attached couple starts pouting and becomes firmly determined to stay aloof from the other, being averse even to looking at the other. This particular state of affection has two sides to it, namely sahetu mana (pouting for a good reason), and nirhetu mana (pouting for no reason at all). These are standard twists which commonly occur during the course of transcendental loving affairs.

	Sahetu mana can be pacified by: 1) sama (pleasing words of consolation). 2) bheda (witty remarks), 3) kriya (worship), 4) dana (giving presents), 5) nati (falling down at the feet), 6) upeksa (indifference). When a pouting festival is created by nirhetu mana, it can be mitigated very quickly by being in a beautiful place, or by the passing of time, or simply by the sound of flute-music.

	Prema-vaicitya comes about even in the presence of the lover by an intense fear of impending separation, thus causing an unusual transformation of the heart. This is a natural characteristic of pure prema. The symptom known as pravasa comes about when one's beloved has traveled to another forest, town or country. Thus there are four stages of vipralambha (love-in-separation).

TWENTY-FIVE

			sri ujjvala rasa-sar,	swabhavatah dvi-prakar,

					vipralambha sambhoga akhyana

			bina vipralambhasroy,	sambhoger pusti noy,

					tai vipralambher vidhana

			purva-raga tatha mana,	pravasa-vaicittya-jnana,

					vipralambha cari to' prakar

			sangamer purva-riti,	labhe purva-raga khyati,

					darsane sravane janma ta'r

			anurakta dampatira,		abhista vislesa sthira,
_					darsana virodhi bhava mana

			sahetu nirhetu mana,	pranayer parinama,

					pranayer vilasa pramana

			sama-bheda kriya-dane,	natyupeksa suvidhane,

					sahetu maner upasama

			desa-kala benu-rave,	nirhetuka manotsave,

					kore ati sighra uparama

			biccheda asanka hoite,	premer vaicittya citte,

					premer svabhave upajoy

			desa grama banantare,	priya je pravasa kore,

					pravasakhya vipralambha hoy

TWENTY-SIX *** SAMBHOGA (ENJOYEMENT IN UNION)

	Sambhoga is defined as follows: it is that ecstatic mutual mood between the young couple Radha and Krsna which is enhanced by looking at each other, by embracing, by worshipping and attending each other favorably, which surmounts the highest pinnacle of elated bliss, and which is present within both Their hearts as personified rasa. Such a mood of Theirs together is called sambhoga.

	Sambhoga expands nicely into two main headings, mukhya (primary), and gauna (secondary). Both of these headings can each have four varieties of contacts, namely 1) samksipst (very brief and simple meeting), 2) samkirna (narrow --- slightly hindered by fear, etc.), 3) sampanna (affluent --- a warm loving meeting after a sojourn), and 4) samrddhimana sambhoga (fully enriched to the maximum). Each of these four types of union follows one of four types of separation as follows:

	The systematic appearance of the four mukhya sambhogas are 1) samksipt sambhoga, occurs after purva-raga (simple union after preliminary affection), 2) sankirna sambhoga occurs after mana (narrow union after pouting), 3) sampanna sambhoga occurs after a brief pravasa (affluent union after a short sojourn), and 4) samrddhimana sambhoga occurs after a long pravasa (fully enriched union after a long sojourn).

	The sampanna sambhoga has two variations which produce very enchanting unions. They are two types of arrivals: 1) agati (formal or pre-arranged arrival) and 2) pradurbhava (sudden appearance among those who are eager). Also there are meetings and pastimes together in dreams. These factual dream-lilas come under the second heading as gauna sambhoga (secondary category of union).

- ref. Ujjvala-nilamani chapter 15

TWENTY-SIX

			darsana aslesanvita,	anukulya sevasrita,

					ullase arudha jei bhava

			juva-dvandva hrdi majhe,	rasakare su virajye,

					sambhogakhya ta'r hoy labha

			mukhya gauna dvi-prakar,	sambhoger su vistar,

					tad ubhoy cariti prakar

			samksipta samkirna jana,	sampanna samr odhimana,

					purva bhavavastha anusar

			purva-ragantare jaha,	samksipst sambhoga taha,

					manantare samkirna pramane

			ksudra pravasavasane, sampanna samrddhimane,

					sudura pravasa avasane

			sampanna dvi-vidha bhava,  agati o pradurbhava,

					manohara sambhoga tahay

			svapne ai sab bhava,	jahe hoy avirbhava,

					tabe gauna sambhoga janay

TWENTY-SEVEN *** THE DIFFERENT TYPES OF SAMBHOGA

	There are unlimited numbers of ecstatic lilas which Radha and Krsna play daily all throughout Vrndavana with Their girlfriends. They sometimes look at each other in different ways, touch and caress each other, converse in many different types of talks, and sometimes block each others' path. They sport the rasa dance, or play different types of water sports in the Yamuna river, and sometimes Krsna takes the role of a boatman while They engage in different types of pastimes in a boat on the Yamuna. There are different kinds of joking thefts --- sometimes Krsna steals Radharani's necklace, and almost every day He gets His flute stolen by Radharani and Her friends. Sometime They play the ghatta lila, better known as the dana-keli --- His begging of charity from the yougurt-pots of the gopis. And sometimes They run around playing hide-and-seek throughout the forest bowers.

	Sometimes They get drunk on huge quantities of honey-wine, sometimes Krsna comes in numerous types of women's dress, and sometimes He pretends to be sleeping just to listen to the sakhis talk about Him. They have gambling matches with dice and place different kinds of bets, They sometimes have a tug-of-war with each other's clothes, and sometimes there is kissing, embracing, clawing with fingernails, drinking the nectar of berry-red lips, and conjugal union. Thus some of Radha-Krsna's innumerable daily pastimes are understood.

	All these different types of union constantly produce a gala festival of most charmingly beautiful playful pastimes. All these lilas are uncommonly wonderful --- they are a veritable reservoir filled with the most brilliant mellows of the conjugal rasa.

	Only an extremely rare and highly fortunate soul takes a curios delightful interest in such daily lilas of Sri Sri Radha-Krsna. He constantly lives in Vraja and takes on all the ecstatic moods of transcendental affection (rati), which keeps swelling and increasing all the way up to the topmost beatific peak of mahabhava. Thus saturated with Their transcendental daily pastimes and absorbed in Vraja consciousness, such a precious fortunate soul always inquires and searches after the means to enter into those pastimes.

- ref. Ujjvala-nilamani chapter 15 -

TWENTY-SEVEN

			sandarsana sasparsana,	jalpa vartma-nirodhana,

					rasa vrndavana-lila bhuri

			jala-keli jamunay,		nauka-khela cauryatay,

					ghatta lila kunje lukocuri

			madhu-pana vadhu-vesa,	kapata nidra-avesa,

					dyuta-krida bastra tanatani

			cumbaslesa nakharpana,	bimbadhara sudha-pana,

					samprayoga adi lila mani

			sambhoga prakar saba,	sambhoger mahotsava,

					lila hoy sada supesala

			sei lila aparupa, ujjvala raser kupa,

					tahe ja'r hoy kautuhal

			cid-vilasa rasa-bhare,	rati bhava dasa dhore,

					mahabhava paryanta baday

			je jiba saubhagyavan	lila-joge su sandhan,

					braje basi' satata koray

TWENTY-EIGHT *** PASTIMES SHELTERED WITHIN THE CONJUGAL RASA

	One should make himself aware that all the fundamental eternal truths concerning rasa, Vraja, and Krsna's pastimes are one and the same principle of lila-rasa. And Krsna Himself is directly the personification of this rasa. All things are completely under His control, as confirmed throughout the Vedas and the Srimad Bhagavatam.

	Sri Krsna is the Supreme Truth, and all His pastimes are of the nature of transcendental pure goodness. Maya is situated at a distance as His humble maidservant. Just to show His causeless mercy to all the conditioned souls, the Lord manifests His transcendental pastimes before their very eyes within the mundane world. This just show how much He desires their welfare.

	Krsna is Himself the only Supreme Personality of Godhead. Even Lord Brahma, Lord Anantadeva and Lord Siva are trying to find Him out again and again, but still they are not able to understand Him fully. The vast Brahmana effulgence emanates from Him only, and the all-cognizant Supersoul is only His tiny fractional portion.

	This Lord Krsna is full of all good qualities. He is most merciful, He is the basic root of all truths, and all things in the material and spiritual worlds rest in Him alone. He even manifests His own bodily effulgence as the impersonal Brahman to have some impersonal pastimes. Thus He is just like a gold-mine of unlimited lilas.

	His lilas are everywhere. Becoming His own partial plenary portion as the Supersoul, He performs many lilas by taking all the conditioned souls for a ride on the revolving wheel of fruitive action and reaction. Appearing in the higher planetary system in incarnations such as Vamanadeva, He performs many more lilas along with the demigods.

	In the spiritual sky on the Vaikuntha planets, He becomes Lord Narayana and maintains hosts of servants there as the God of all Gods and the King of all Kings. This selfsame Lord Krsna, the refuge and abode of all beings and all creations, in spite of such incredible spiritual and material opulences, likes most of all to appear just like an ordinary human being in Vraja, and so He remains happy by expanding so many human-like lilas.

TWENTY-EIGHT

			rasa-tattva nitya jaiche, braja-tattva nitya taiche,

					lila-rasa ek kori' jnana

			krsna je saksat rasa,	sakala-i krsner basa,

					beda bhagavate kore gana

			sri krsna parama tattva,	tar lila suddha sattva,

					maya jar durasthita dasi

			jiba prati krpa kori'	lila prakasilo hari,

					jiber mangala abhilasi

			brahma sese siva jar,	anvesiya bar bar,

					tattva bujhibare nai pare

			brahmer asroy jini,		paramatmar amsi tini,

					svayam bhagavan boli ja're

			sei krsna doyamoy, 		mula-tattva sarvasroy,

					ananta-lilar ek khani

			nirvisesa lila-bhare,	brahmata prakasa kore,

					sviya anga-kanti gunamani

			amse paramatma ho' ye,	baddha-jiba-gane lo'ye,

					karma-cakre lila kore kota

			devaloke deva-saha,		upendradi ho'ye teha,

					deva-lila kore kota sata

			paravyome narayana,		ho'ye pale dasa-jana,

					devadeva raja rajesvara

			sei krsna sarvasrey, 	braje nara-paicoy,

					nara-lilaz korilo bistara

TWENTY-NINE

			krsner jateka khela,	tar madhye nara-lila,

					sarvottama raser aloy

			e rasa goloke nai,		tabe bolo kotha pai,

					braja-dhama tahar niloy

			nitya lila dvi-prakar,	santar o nirantar,

					jahe majhe rasiker mana

			janma-vrddhi daitya-nasa, mathura-dvaraka-basa,

					nitya-lila santare gagana

			ciba-ratra asta-bhage,	braja-jana anuraga,

					kore krsna lila nirantara

			tahar birama nai,		sei nitya-lila bhai,

					brahma-rudra-sesa-agocara

			jnana joga koro jata,	hoy taha dura gata,

					suddha raga nayane kevala

			sei lila raksita hoy, parananda bitaroy,

					hoy bhakta-jivana sambala

TWENTY-NINE *** THE PASTIMES OF VRAJA ARE THE BEST OF ALL

	Among all of Lord Krsna's pastimes, His lila as an ordinary human being is certainly the best of all, for these pastimes are like an unlimited reservoir of ecstatic transcendental mellows. These mellows are not even available on other planets in the spiritual sky. So then tell me where are they available? Such things can only be had in the topmost abode of Vraja-dhama.

	Krsna's eternal pastimes are of two types, which are always meditated on by those who know how to relish the mellows --- 1) santara (pastimes performed in the material world at intervals, with a beginning and an end, but which repeat eternally), and 2) nirantara (pastimes performed in the spiritual world as perpetual asta-kaliya or eight-fold daily sports). Pastimes called santara include Krsna's birth, His growth through childhood and youth, the killing of many different kinds of demons, and His journey to and residence at Mathura and Dvaraka.

	Those pastimes which are called nirantara are performed incessantly, in eight time divisions the entire day and night. These sports are motivated by His pure loving affection for the residents of Vraja. These pastimes do not stop even for a second --- therefore it's called nitya-lila, oh brothers! These eight-fold daily pastimes are imperceptible even for Lord Brahma, Lord Siva and Lord Ananta-sesa.

	Just toss out all of your speculative knowledge and yoga practice, for all of these ecstatic lilas of Vraja are just waiting for you to behold them with your eyes of unalloyed affection opened wide. These transcendental pastimes are capable of giving you only one thing --- topmost spiritual bliss far beyond anything you can even imagine. This only is the sole sustenance in the lives of pure devotees who follow in the footsteps of Srila Rupa Gosvami.

THUS ENDS THE FOURTH CHAPTER OF GITA-MALA by Srila Bhaktivinoda Thakura entitled "SRI SRI RUPANUGA-BHAJANA-DARPANA"
(A Mirror Which Reflects the Worship which Follows in the Footsteps of Srila Rupa Gosvami)

GITAMALA

CHAPTER FIVE

"SIDDHI - LALASA"

(Intense, Eager Longing for the Highest Spiritual Perfection)

--- 10 songs ---

INTRODUCTION TO CHAPTER FIVE --- SIDDHI-LALASA

	This final chapter of Gita-mala peaks out as Srila Bhaktivinoda Thakura hankers for his birth in Vraja in the spiritual body of a gopi, being trained up by the other sakhis headed by Sri Lalita and Sri Rupa Manjari for rendering eternal service to the lotus feet of Srimati Radharani. This is the highest goal of all the Gaudiya Vaisnavas, and this is the real gift which was brought for all by the most merciful incarnation, Sri Caitanya Mahaprabhu. All the acaryas follow this parampara conclusion including Svarupa Damodara Gosvami (vide his notebook), Srila Ramananda Raya (vide Caitanya-caritamrta), the six Gosvamis of Vrdavana, Narottama dasa Thakura (vide his song  "Sri Rupa Manjari Pada"), and Visvanatha Cakravarti Thakura (vide Sri Krsna Bhavanamrta). And now in this chapter of Gita-mala, Thakura Bhaktivinoda gives his final conclusion of what the topmost perfection is. This perfectional stage can only be attained by the mercy of the bona fide spiritual master, who is himself a resident of Vraja. Such a stage of perfection is awarded to the disciple by the guru only when he sees that the disciple is totally finished with the material world and has absolutely given up all forms of mundane (gross and subtle) sense gratification.
	Nowadays it has become the cheap fashion for monkey-like artificial disciples to jump over such a perfect and self-realized bona fide spiritual master like Srila Prabhupada and run to some babaji to receive an instant siddha-pranali, or initiation into a "parampara" of "gopis". Prabhupada states very clearly in the sixteenth chapter of The Nectar of Devotion that such a immediate "snap-the-fingers" type of siddhi is followed by an unauthorized class of prakrta-sahajiyas who think that they have become associates of the Lord simply by thinking of themselves as such. On the contrary, real siddha-pranali is a process of the mutual consultations between a bona fide representative of Srila Rupa Gosvami and his bona fide disciple, who has been tested by the self-realized guru again and again to vouchsafe the disciple's absolute conviction towards eternal service, exhibiting its symptom of being cent-per-cent freed from all material anarthas and urges of the senses. But so-called disciples who talk and act just like frivolous mischievous monkeys jump and run to unauthorized wishy-washy babajis who, unlike Srila Prabhupada, are such cheaters that they are not even fit to be looked upon. Being envious like snakes and pigs, they concoct so many points and foolish objections just to find fault with the real preachers  of the Gaudiya sampradaya, headed by Srila Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada. Such bogus babajis, being anxious at the opportunity for getting rich foreign disciples, instantly give a cheap siddha-pranali which includes the 11 different bhavas of a manjari such as an eternal name, age, dress, complexion, group and particular service. Like those mentioned by Srila Bhaktivinoda Thakura in the second and  eight song of this chapter of Gita-mala. However, as clearly explained by Bhaktivinoda Thakura and by Srila Prabhupada, such a cheap awarding of siddhi unto a unworthy person who i bereft of the proper adhikara or capacity, brings about an exactly opposite effect, quite contrary to the desired transcendental perfection of eternal service to Radha-Krsna as a gopi's maidservant. Instead, such an inexperienced person simply makes offences to the genuine pure devotees and thus sinks lower and lower into abominable regions, along with his new guru. We see practically that just the opposite result is attained by such bold masochists who prefer to destroy themselves by daring to find fault with the obviously bona fide empowered parsadas or eternal associates of Lord Caitanya Mahaprabhu, Srila Bhaktisiddhanta Sarasvati and Srila Prabhupada.
	Real transcendental siddha-pranali as described by Thakura Bhaktivinoda in this chapter will be bestowed upon the disciple of Prabhupada by Prabhupada's own mercy only when the disciple has genuinely earned the right for it by his conviction and proven service attitude of dedication to carrying out Srila Prabhupada's desire for sperading the name, fame and mission of Sri Caitanya Mahaprabhu. Do the sahajyas imagine that Srila Prabhupada is dead?? Do they think that guru-tattva is such a cheap temporary thing that "dies" on November 13, 1977 ? Rather, our Srila Prabhupada is alive and well, and he knows the hearts of all his dear disciples. Therefore the real process of siddha-pranali should be anxiously awaited for in a bona fide way, as outlined in this chapter of Gita-mala by Thakura Bhaktivinoda when he repeatedlty uses the words "kabe habe" again and again. This means that he goes on with his devotional service by strictly following the instructions of his gurudeva, while internally he privately hankers for the topmost spiritual perfection to be bestowed by honest consultation with his beloved spiritual master. The prakrta sahajiyas like this final chapter of Gita-mala very much, for they enjoy imagining that they have achieved a similar perfection as Bhaktivinoda Thakura. But, as we see with our own eyes, each and every one of them either 1) falls down to gross hippy life centered on drugs and sex, living like dogs and swine, or 2) remain as so-called babajis and exibit intense desires to eat voraciously, while privately they have sex whith themselves or others. And they dare to put on a polished, sophisticated external image of saintlines, extremely humble "advanced" behavior, preaching big, big philosophy which is "not available in Prabhupada's book", and chanting huge amounts of "the holy name" (which is actually nama-aparadha) even up to 1, 2, or 300,000 names daily! Such a condition has arisen in this kali-yuga.
	Therefore, to actually follow in Bhaktivinoda Thakura's footsteps instead of imitating cheaply, one should offer his body, mind and words for the permanent service of the bona fide representatives of Lord Caitanya, continue the bona fide method of preaching, and give proper honor and respect (from an honest distance) to such high, high things which are presented by Srila Bhaktivinoda Thakura in his final, delightfully ecstatic chapter of Gita-mala entitled "Siddhi-lalasa" The intense, eager longing for the highest spiritual perfection.

The following list is compiled as an index to the topics of the songs.

	1) Wandering madly in Navadvipa

	2) Taking birth in Vraja

	3) Entrance into the group of Lalita Sakhi

	4) Trained up by the sakhis

	5) Ecstasy at Radha-kunda

	6) The first chance for seva

	7) The glories of Radha-kunda

	8) Siddha deha

	9) The mood of a manjari

    10) The ultimate perfection

* NOTE: Songs 1, 2, and 9 of this chapter are also found within the book "Sarangati" which was published during the same year (1893) as Gita-mala, in the section entitled "Bhajana lalasa" as songs 14, 15, and 16 respectively. The other 7 songs are unique to this book.
Song 1 is also found in ISKCON Song Book.

GITAMALA *** CHAPTER FIVE "SIDDHI-LALASA"
(Intense, Eager Longing for the Highest Spiritual Perfection)

SONG ONE --- WANDERING MADLY IN NAVADVIPA

(1)
			kabe gaura-bane,	suradhani-tate,

				"ha radhe ha krsna" bo'le

			kandiya berabo, 	deho-sukha chari,

				nana-lata taru-tale

	When, oh when will I wander here and there, weeping under the shade of the trees and creepers along the bansk of the celestial Ganges River in Navadvipa? I will cry out "Oh Radhe! Oh Krsna!", and I will completely forget about all the so-called pleasures of this material body.

(2)
			(kabe) swapaca-grhete,	magiya khaibo,

					pibo saraswati-jal

			puline puline,			garagari dibo,

					kori' krsna-kolahal

	When will I be able to live so simply by begging some food from the homes of the unthouchables who live here and there? I will drink the water of the Sarasvati, and in ecstasy I will roll to and fro on the banks of the river, raising a loud uproar of "Krsna! Krsna!".

(3)
			(kabe) dhamabasi jane,	pranati koriya,

					magibo krpar lesa

			baisnava-carana-		renu gay makhy',

					dhori' abadhuta-besa

	When will I bow down to all the inhabitants of the holy land of Navadvipa and receive a bit of their causeless mercy? I will smear the dust of the Vaisnavas' lotus feet all over my body, and I will wear the dress of a mad wandering mendicant. 

(4)
			(kabe) gaura-braja-bane,	bheda na koriya,

					hoibo baraja-basi

			(takhan) dhamer swarupa,	sphuribe nayane,

					hoibo radhar dasi

	When I factually observe that the transcendental lane of Navadvipa is non different from Sri Vraja-bhumi, then I shall be transformed into a Vrajabasi also. Then I will see the true form of the transcendental realm opening up before my very eyes, and I will thus become one of the maidservants of Srimati Radharanai.

SONG TWO --- TAKING BIRTH IN VRAJA

(1)
			dekhite dekhite,		bhulibo ba kabe,

					nija sthula paricoy

			nayane heribo,			braja-pura sobha,

					nitya cid-ananda-moy

	When will I be able to leave this plane of my gross bodily identity far behind? Within a split second, I will completely forget about all these false external affairs and behold the exquisite beauty of the transcendental realm of Vraja, which is completely peraded with eternal, conscious bliss.

(2)
			brsabhanu-pure,		janama loibo,

					jawate bibana habe

			braja-gopi-bhava,		hoibe swabhava,

					ana bhava na rohibe

	I shall then take birth in Barsana, the town of King Vrsabhanu, and I will be married nearby in the town of Yavata. My sole disposition and character shall be that of a simple cowherd girl, and I shall not know any other mood.

(3)
			nija siddha deho,		nija siddha nama,

					nija-rupa, swa basana

			radha-krpa-bale,		labhibo ba kabe,

					krsna-prema-prakarana

	I shall obtain my own eternal spiritual body, transcendental name, and specific type of beauty and dress for the plrasure of Krsna. And whem, by the power of Sri Radha's causeless mercy, will I be allowed entrance into the pastimes of divine love of Krsna?

(4)
			jamuna salila,			aharane giya,

					bujhibo jugala-rasa

			prema-mugdha ho'ye,		pagalini praya,

					gaibo radhar jasa
	As I go with a waterpot on my head to draw water from the Yamuna river, I shall cherish remembrance of the mellows of conjugal love that unite Sri Radha with Krsna. Thus being enchanted by Their divine love, I will madhly sing the glories of Sri Radha just like a raving lunatic.

SONG THREE --- ENTRANCE INTO THE GROUP OF LALITA SAKHI

(1)
			heno hale habe,		bilasa manjari,

					ananga manjari ar

			amare heriya,			ati krpa kori',

					bolibe bacana sar

	When, at such a time, will Wilasa Manjari and Ananga Manjari come along on the same foot-path and, seeing me in this completely insane condition, will speak to me the sweetest essence of words?

(2)
			eso, eso, sakhi ! 		sri-lalita-gane ,

					janibo tomare aj

			grha-katha chari',		radha-krsna bhajo,

					tyajiya dharama-laj

	They will say, "Come, come, sakhi!Our very dear friend! From now on you will be counted amongst the attendants of Sri Lalita Sakhi! Giving up your household concerns and fear of religious principles, just come along with us now and worship Sri-Sri Radha-Krsna!"

(3)
			se madhura vani,		sunya e jana,

					se dunhar sri-carane

			asraya loibe,			dunhe krpa kori',

					loibe lalita-sthane

	Hearing such sweet words, I will unhesitatingly take shelter of the lotus feet of both these sakhis, and they will then show me their merciful favor by catching my hand and bringing me into the prresence of Sri Lalita Sakhi.

(4)
			lalita sundari,		sadya hoiya,

					koribe amare dasi

			swapkunja-kutire,		sdibena basati,

					jani' seba-abhilasi

	Then the most beautiful and charming Lalita Sakhi will behave very graciously towards me and will accept me as one of her own maidservants. She will take me and give me a residence in a small cottage in her own garden, knowing me to be intensely desirous of rendering eternal service.

SONG FOUR --- TRAINED UP BY SAKHIS

(1)
			palya-dasi kori',		lalita sundari,

					amare loiya kabe

			sri-radhika-pade,		kale milaibe,

					ajna-seba samarpibe
	When will Lalita Sundari foster me as her own aspirant novice maideservant? Then later she wil offer me up unto the lotus feet of Srimati Radharani, and will place me entirely at Her disposal for rendering various services according to Her own merciful orders.

(2)
			sri rupa manjari,		sange jabo kabe,

					rasa-seba-siksa-tare

			tad-anuga ho'ye,		radha-kunda tate,

					rohibo harsitantare
	When will Sri Rupa Manjari take me along with herself to the banks of Sri Radha-kunda to give me lessons in the performance of services to the transcendental mellows? She will take me there and make me practice by following her instructions and movements. Thus I will pass my time feeling great delight within my heart.

(3)
			sri visakha-pade,		sangita sikhibo,

					krsna-lila rasamoy

			sri rati manjari, 		sri rasa manjari,

					hoibe sabe sadoy

	At the lotus feet of Sri Visakha I will learn music and songs which are all abounding in the transcendental mellows of Krsna's pastimes. All of the other sakhis in our group, including Sri Rati Manjari and Sri Rasa Manjari, will also share their most kind and affectionate dealings with me.

(4)
			parama anande,			sakale miliya,

					radhika carane rabo

			ei parakasta,			siddhi kabe habe,

					pabo radha-padasaba

	All of us will mneet together, feeling the greatest supreme bliss, and we will remaing by the lotus feet of Sri Radhika. When, oh swhen will there be this highest excellence of the culmination of spiritual perfection, whereby I will receive the intoxicating honey flowing from the lotus feet of Srimati Radharani?

SONG 5 --- ECSTASY AT SRI RADHA-KUNDA

(1)
			cintamani-moy,			radha-kunda-tata,

					taha kunja sata sata

			prabala bidruma- moy	taru-lata,

					mukta-phale abanata

	The banks of Sri Radha-kunda are made of billions of conscious, ecstatic desire-fulfilling touchstones, and surrounding the lake are hundreds and hundreds of beautiful transcendental gardens and groves. All the trees and creepers in those gardens are made of coral and rubies, and the fruits they produce are diamonds and pearls. And their branches are bending down to the ground due to being overburdened with millions of these lovely gems.

(2)
			swananda-sukhada,		kunja manohara,

					tahate kutir sobhe

			basiya tathay,			gabo krsna nama,

					kabe krsna-dasya hobhe

	My small cottage is shining beautifully within that most enchanting garden called Svananda-sukhada-kunja. Living there, I will sing Krsna's holy name, and I will greedily hanker for that time when I will get the service of Him and His associates.

(3)
			emon samoy			muralir gan,

					pasibe e dasi-kane

			ananda matibo, 		sakala bhulibo,

					sri-krsna-vamsir gane

	At this time, while thinking like this, the songs of a transcendental flute will suddenly enter this maidservant's ear. Becoming madly excited by such a sound, I will forget everything and will only listen spellbound to those wonderful songs of Sri Krsna's flute.

(4)
			radhe radhe boli',		murali dakibe,

					madiya iswari nama

			suniya camaki,			uthibe e dasi,

					kemon koribe prana

	The low, deep sound of His long murali flute will call out, "Radhe. . . Radhe. . ." --- the very name of my only worshipable Empress and Maharani! Startled with wonder by hearing such a sound, this maidservant will then stand up in great haste with an anxious heart, wondering what to do next.

SONG 6 --- THE FIRST CHANCE FOR SEVA

(1)
			nirjana kutire,		sri radha-carana,

					smarane thakibo rata

			sri rupa manjari,		dhire dhire asi,

					kohibe amaya kota

	In my solitary cottage, I will constantly remain absorbed in the remembrance of Sri Radha's lotus feet. By and by, I will see Sri Rupa Manjari slowly approaching. Coming up to me, she will then begin saying some very nice things to me.

(2)
			bolibe o' sakhi!		ki koro basiya,

					dekhaha bahire asi'

			jugala milana- 		sobha nirupama,

					hoibe carana dasi

	She will say, "Oh sakhi! My dear friend, what are you doing sitting here? Just come outside here and look --- just see Who is coming! The Divine Couple will now perform Their splendors, unparalleled transcendental meeting, and today you will be one of the maidservants at Their lotus feet!"

(3)
			swarasiki siddhi,		braja-gopi dhana,

					parama-cancala sati

			jogir dheyana,			nirvisesa jnana,

					na paya ekhane sthiti

	The perfections of their personal mellows which are individually exhibited by each of the gopis of Vraja are all the real treasures of Vrndavana, and these individual moods are intelligently fickle and chaste. The so-called meditations of the yogis, or the impersonal speculations of the Brahmavadis cannot get any foothold within the realm of such transcendental mellows as those which are naturally exhibited by the gopis.

(4)
			saksat darsana			madhyahna lilaya,

					radha-pada-sevarthini

			jakhana je seva,		koroho jatane,

					sri radha-carane dhani

	Seeing Them personally coming and performing Their midday pastimes there at Radha-kunda, I have become very much desirous to serve the lotus feet of Sri Radha. And whenever I get the opportunity to render some small service, I will perform that service with the greatest care and attention, and I will thus become rich with the treasure of Her lotus feet.

SONG 7 --- THE GLORIES OF SRI RADHA-KUNDA

(1)
			sri rupa manjari kabe madhura bacane

			radha-kunda mahima barnibe samgopane

	When will Sri Rupa Manjari speak to me with such sweet words in a private place, vividly explaining to me the transcendental glories of Sri Radha-kunda?

(2)
			e caudda bhuvanopari vaikuntha niloy

			tad-apeksa mathura parama sresta hoy

	"Beyond these fourteen worlds is the spiritual abode of the Vaikuntha planets. And beyond that, the area known as Mathura is the topmost and supreme abode."

(3)
			mathura-mandale rasa-lila sthana jatha

			vrndavana sresa ati suno mama katha

	"Within that Mathura-mandala, the place known as Vrndavana is best of all, for that is where the rasa-lila takes place. Please hear me now as I narrate these glories."

(4)
			krsna-lila-sthala govardhana srestatara

			radha-kunda srestatam srava-sakti-dhara

	"Out of all the places in Vrndavana where Krsna performs His pastimes, the place known as Govardhana is best. And the best place in Govardhana is Radha-kunda, which possesses all transcendental potencies."

(5)
			radha-kunda-mahima to' koriya sravan

			lalayita ho'ye ami paribo takhan

	Whenever I hear the glories of this sacred Radha-kunda, I become sized with such an eager yearning that I will swoon and fall down on the spot.

(6)
			sakhir carane kabe koribo akuti

			sakhi krpa kori' dibe swarasiki sthiti

	When will I ever become so intensely eager for the lotus feet of a sakhi, which will make her so obliged to me that she will mercifully bestow upon me permanent situation in my own natural eternal mellow?

SONG 8 --- SIDDHA-DEHA

(1)
			barane tarit,			basa tarabali,

					kamala manjari nama

			sare bara barsa,		bayasa satata,

					swananda-sukhada-dhama

	This maidservant has a complexion just like lightning, and she is wearing a sari which has star like decorations all over it. My name is Kamala Manjari. Eternally appearing to be only twelve-and-a-half years of age, I always live within the abode of Svananda-sukhada-kunja.

(2)
			karpura seba,			lalitar gana,

					radha juthesvari hana

			mamesvari-natha,		sri nanda-nandana,

					amar parana dhana

	I render the service of preparing the camphor within the assembly of Lalita Sakhi, of whom Sri Radha is the leader and the  center of all their activities. And the Lord of my mistress Radha is the delightful Son of Nanda Maharaja, Who is also the treasure of my life.

(3)
			sri rupa manjari,		prabhrtir sama,

					jugala sebaya asa

			abasya se-rupa,		seba pabo ami,

					parakasta su-biswasa

	I always desire to execute conjugal service similar to that which is rendered by Sri Rupa Manjari and her associates. Thus I will certainly get utmost conviction and faith.

(4)
			kabe ba e dasi,		samsiddhi labhibe,

					radha-kunde basa kori'

			radha-kunda-seba,		satata koribe,

					purba smrti parihari'

	When will this maidservant thus attain such complete spiritual perfection, living by the banks of Sri Radha-kunda? I will eternally serve Radha and Krsna, and all of my previous memories will be automatically forgotten.

SONG 9 --- THE MOOD OF A MANJARI

(1)
			brsabhanu-suta-		carana sebane,

					hoibo je palya-dasi

			sri radhar sukha,		satata sadhane,

					rohibo ami prayasi

	For serving the lotus feet of the charming daughter of King Vrsabhanu, I will become a sheltered maidservant of Her maidservant. Indeed, I will live only for the happiness of Sri Radha, and I will always endeavor to increase Her joy.

(2)
			sri radhar sukhe,		krsner je sukha,

					janibo manete ami

			radha-pada chari',		sri krsna-sangame,

					kabhu na hoibo kami

	I will understand within my heart that Krsna feels happiness only when Radha is happy. I will thus never, ever dare become desirous of abandoning Radhika's lotus feet to be with Krsna myself.

(3)
			sakhi-gana mama,		parama suhrt,

					jugala-premer guru

			tad-anuga ho'ye,		sebibo radhar,

					carana kalpataru

	All my associates sakhis are my supreme well-wishers, my best friends, and they are the teachers of my lessons in conjugal love. Simply by following them, I will serve the lotus feet of Radha, which are just like desire-fulfilling trees.

(4)
			radha-paksa chari',		je jana se jana,

					je bhave se bhave thake

			ami to' radhika-		paksapati sada,

					kabhu nahi heri ta'ke

	I am forever partial and prone to favoring the party of Sri Radhika. I will never even look upon those persons who have abandoned Her entourage, whoever they may be and regardless of what they preach.

SONG 10 --- THE ULTIMATE PERFECTION

(1)
			sri krsna-birahe,		radhikar dasa,

					ami to' sahite nari

			jugala-milana-			sukher karana,

					jibana charite pari

	Whenever Radha is suffering in separation from Krsna, and I am unable to give any solace, my heart breaks for I am unable to tolerate seeing Her condition so pitiful. Then I am fully prepared to give up my life for the sake of Their happy reunion.

(2)
			radhika-carana,		tyajiya amar,

					ksaneke pralaya hoy

			radhikar tare,			sata-bara mari,

					se duhkha amar soy

	If I were ever to give up the lotus feet of Sri Radhika, I would become totally devastated in an instant. For Her sake, I am prepared to tolerate the pain and the agony of death hundreds of times.

(3)
			e heno radhar,			carana-jugale,

					paricarja pa'bo kabe

			haha braja-jana,		more doya kori',

					kabe braja-bane lo'be

	When will I be able to serve such a divine pair of lotus feet as Radha's? Alas, I beg you all, oh residents of Vraja, please be merciful to me now! When will you take me int the transcendental forests of Vrndavana?

(4)
			bilasa manjari,		ananga manjari,

					sri rupa manjari ar

			amake tuliya,			loho nija pade,

					deho' more siddhi sar

	Oh Vilasa Manjari! Oh Ananga Manjari! Oh Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thus bestowing upon me the quintessence of eternal spiritual perfection!

Thus ends Chapter Five of GITA-MALA, entitled "SIDDHI-LALASA", by Srila Saccidananda Bhaktivinoda Thakura