Atma-nivedanatmika: Self-Submission
(৬)
(6)
(প্রভু হে!) শুন মোর দুঃখের কাহিনী ।
বিষয়-হলাহল, সুধাভাণে পিয়লুঁ,
আব অবসান দিনমণি ॥১॥
(prabhu he!) śuna mora duḥkhera kāhinī
viṣaya halāhala, sudhā-bhāṇe piyalu̐,
āba avasāna dinamaṇi [1]
prabhu–Lord; he!–oh!; suna–please listen; mora–my; duhkhera–of distress; kahini–tale; visaya–of mundanity; halahala (garala, visa)–mortal poison (poisonous venom); sudha–nectar; bhane (bhrame)–as though enacting a drama (by mistake); piyalu̐ (pan karilama)–I drank; aba (ekhana)–now; avasana–the disappearance; dinamani (surya)–jewel of the day (sun). [1]
Translation:
(1) O Lord! Please listen to my tale of distress. Mistaking it for nectar, I drank the terrible poison of mundanity, and now the sun is setting (my life is coming to an end).
খেলারসে শৈশব, পড়ইতে কৈশোর
গোঁয়াওলুঁ না ভেল বিবেক ।
ভোগবশে যৌবনে, ঘর পাতি বসিলুঁ
সুত-মিত বাড়ল অনেক ॥২॥
khelā-rase śaiśava, paḍaite kaiśora
go̐yāolu̐ nā bhela viveka
bhoga-vaśe yauvane, ghara pāti vasilu̐
suta-mita bāḍala aneka [2]
khela–of play; rase–in the pleasure; saisava–childhood; padaite (patha karite)–in studying; kaisora–adolescence; go̐yaolu̐ (ativahita karilama)–I spent; na–did not; bhela (ha-ila)–became; viveka–conscience; bhoga–of enjoyment; vase–under the control; yauvane–in my youth; ghara–a home; pati–arrange; vasilu̐–I sat; suta–children; mita (mitra)–friends; badala (vrddhi prapta ha-ila)–increased; aneka–many. [2]
Translation:
(2) I spent my childhood immersed in the pleasures of play and my adolescence in study. My conscience never developed. Captivated by worldly enjoyment in my youth, I established myself within household life, and my children and friends multiplied.
(2) khela-rase saisava: «I spent my childhood immersed in the pleasures of play.» Sankar Acharya describes the deluded masses in this way:
bālas tāvat krīḍāsaktaḥ taruṇas tāvat taruṇī-raktaḥ
vṛddhas tāvat chintā-magnāḥ pare brahmaṇi ko ’pi na lagnaḥ
«Boys are attached to play. Youths are attached to young women. The elderly are absorbed in worries. Alas! No one is conscious of the Supreme Absolute (Parabrahma).»
বৃদ্ধকাল আওল, সব সুখ ভাগল
পীড়াবশে হইনু কাতর ।
সর্ব্বেন্দ্রিয় দুর্ব্বল ক্ষীণ কলেবর
ভোগাভাবে দুঃখিত অন্তর ॥৩॥
vṛddha-kāla āola, saba sukha bhāgala,
pīḍā-vaśe ha-inu kātara
sarvendriya durbala kṣīṇa kalevara,
bhogābhāve duḥkhita antara [3]
vrddha–old; kala–age; aola (asila)–came; saba–all; sukha–happiness; bhagala (palayana karila)–fled; pida–of disease vase–under the control of; ha-inu– I became; katara–distressed; sarvendriya–all of my senses; durbala–incapacitated; ksina–emaciated; kalevara–body; bhoga–enjoyment; abhave–for want of; duhkhita–sorrowful; antara–interior. [3]
Translation:
(3) Then old age came, and all happiness fled. Subjugated by disease, I became distressed. All of my senses became incapacitated, and my body became emaciated. For want of enjoyment, my heart became sorrowful.
জ্ঞান-লব-হীন, ভক্তিরসে বঞ্চিত
আর মোর কি হবে উপায় ।
পতিত-বন্ধু তুহুঁ, পতিতাধম হাম
কৃপায় উঠাও তব পায় ॥৪॥
jñāna-lava-hīna, bhakti-rase vañchita,
āra mora ki habe upāya
patita-bandhu tuhu̐, patitādhama hāma,
kṛpāya uṭhāo tava pāya [4]
jnana–of knowledge; lava–a trace; hina–devoid of; bhakti–of devotion; rase–in the nectar; vanchita–deprived of; ara–else; mora–my; ki–what?; habe–will be; upaya–means; patita–of the fallen; bandhu–friend; tuhu̐ (tumi)–You; patita–fallen; adhama–lowly; hama (ami)–I; krpaya–by Your mercy; uthao–please pick up; tava–Your; paya–to the feet. [4]
Translation:
(4) Now I am devoid of even a trace of actual knowledge and deprived of the nectar of devotion. What will be my means of deliverance? You are the friend of the fallen, and I am the lowest of the fallen; please mercifully uplift me to Your feet.
বিছারিতে আওবি, গুণ নাহি পাওবি
কৃপা কর ছোড়ত বিচার ।
তব পদ-পঙ্কজ, সীধু পিবাওত
ভকতিবিনোদে কর’ পার ॥৫॥
vichārite āobi, guṇa nāhi pāobi,
kṛpā kara chhoḍata vichāra
tava pada-paṅkaja, sīdhu pibāota,
bhakativinode kara’ pāra [5]
vicharite–to judge; aobi (asibe)–will come; guna–good qualities; nahi–not; paobi (paibe)–will get; krpa–mercy; kara–please do; chhodata (chhada)–abandoning; vichara–judgment; tava–Your; pada–feet; pankaja–lotus; sidhu (madhu)–nectar (flower nectar); pibaota (pana karaiya)–causing to drink; bhakati-vinode–of Bhakti Vinod; kara’–please do; para–deliverance. [5]
Translation:
(5) If You come to judge me, you will not find any good qualities. So, mercifully forgo judgement and induce me to drink the nectar of Your lotus feet. Deliver this Bhakti Vinod.
(৭)
(7)
(প্রভু হে!) তুয়া পদে এ মিনতি মোর ।
তুয়া পদপল্লব, ত্যজত মরুমন
বিষম বিষয়ে ভেল ভোর ॥১॥
(prabhu he!) tuyā pade e minati mora
tuyā pada-pallava, tyajata maru-mana,
viṣama viṣaye bhela bhora [1]
prabhu–Lord; he!–oh; tuya (tomara)–Your; pade–at the feet; e–this; minati (anunaya)–prayer (entreaty); mora–my; tuya–Your; pada–feet; pallava–tender new sprigs; tyajata (tyaga kariya)–abandoning; maru-mana (maru-bhumira nyaya mana)–(my) desert-like heart; visama (ghora)–terrible; visaye–in mundanity; bhela (ha-ila)–became; bhora (magna)–deeply absorbed (submerged). [1]
Translation:
(1) O Lord! This is my prayer at Your feet. Abandoning Your tender feet, my desert-like heart has become deeply submerged in the terrors of mundanity.
উঠয়িতে তাকত, পুনঃ নাহি মিলই
অনুদিন করহুঁ হুতাশ ।
দীনজন-নাথ, তুহুঁ কহায়সি
তোহারি ছরণ মম আশ ॥২॥
uṭhayite tākata, punaḥ nāhi mila-i,
anudina karahu̐ hutāśa
dīna-jana-nātha, tuhu̐ kahāyasi
tohāri charaṇa mama āśa [2]
uthayite (uthite)–to get up; takata (sakti, bala, samarthya, tagad)–power, strength, ability, capacity; punah–again; nahi–not; mila-i (militechhe)–I am finding; anudina (sarvada)–daily (always, constantly); karahu̐ (karitechhi)–I am doing; hutasa–dismay; dina–fallen; jana–souls; natha– Lord; tuhu̐–to You; kahayasi (kathita hao, balaiya thaka)–are known (it is said); tohari (tomara-i)–of only You; charana–feet; mama–my; asa–hope. [2]
Translation:
(2) I cannot find the strength to rise again, and thus I constantly lament. You are known as the Lord of the fallen; Your feet are my only hope.
ঐছন দীনজন, কঁহি নাহি মিলই
তুহুঁ মোরে কর পরসাদ ।
তুয়া জন সঙ্গে, তুয়া কথা-রঙ্গে
ছাড়হুঁ সকল পরমাদ ॥৩॥
aichhana dīna-jana, ka̐hi nāhi mila-i,
tuhu̐ more kara parasāda
tuyā jana saṅge, tuyā kathā-raṅge,
chhāḍahu̐ sakala paramāda [3]
aichana (airupa)–such (something of that kind); dina–fallen; jana–soul; ka̐hi (kothao, kona-sthane)–anywhere, in any place; nahi–not; mila-i–I find; tuhu̐–You; more–to me; kara–please do; parasada (prasada, anugraha, krpa)–grace, favour, mercy; tuya–Your; jana–people; sange–in the company; tuya–of You; katha–of discussion; range–in ecstasy; chhadahu̐–I abandon; sakala–all; paramada–illusion. [3]
Translation:
(3) Such a fallen soul as I cannot be found anywhere. Please bestow Your mercy upon me. Then in the company of Your devotees, in the ecstasy of discussion about You, I will leave behind all illusion.
তুয়া ধাম-মাহে, তুয়া নাম গাওত
গোঁয়ায়বুঁ দিবানিশি আশ ।
তুয়া পদছায়া পরম সুশীতল
মাগে ভকতিবিনোদ দাস ॥৪॥
tuyā dhāma-māhe, tuyā nāma gāota,
go̐yāyabu̐ divā-niśi āśa
tuyā pada-chhāyā parama suśītala,
māge bhakati-vinoda dāsa [4]
tuya–Your; dhama–abode; mahe (majhe)–within; tuya–Your; nama–Name; gaota (gahiya)–singing; go̐yayabu̐ (yapana kariba)–I will pass; diva–the days; nisi–and nights; asa–hope, desire; tuya–Your; pada–of feet; chhaya–the shade; parama–supremely; susitala–cooling; mage–begs; bhakati-vinoda–Bhakti Vinod; dasa–Your servant. [4]
Translation:
(4) I will spend my days and nights in Your abode singing Your Name. Your servant, Bhakti Vinod, prays for the supremely cooling shade of Your feet.
(4) susitala: «The supremely cooling shade of Your feet.» Srila Narottam Das Thakur describes the feet of Sri Nityananda Prabhu in this way (Prarthana: 36.1):
nitāi-pada-kamala, koṭī-chandra-suśītala,
e chhāyāya jagata juḍāya
«Cooling like ten million moons, Nitai’s lotus feet soothe the world with their shade (they relieve the burning pain of the threefold miseries of material existence).»
(৮)
(8)
এমন দুর্ম্মতি, সংসার ভিতরে
পড়িয়া আছিনু আমি ।
তব নিজ-জন, কোন মহাজনে
পাঠাইয়া দিলে তুমি ॥১॥
emana durmati, saṁsāra bhitare,
paḍiyā āchhinu āmi
tava nija-jana, kona mahājane,
pāṭhāiyā dile tumi [1]
emana–such; durmati–evil-hearted; samsara–material world; bhitare–within; padiya–falling; achhinu–am; ami–I; tava–Your; nija-jana (parsada)–own person (eternal, personal associate); kona–who; mahajane (acharya sri-gurudeva)–great soul (exemplary teacher, spiritual master); pathaiya–sending; dile–gave; tumi–You. [1]
Translation:
(1) I am a most sinful-hearted person and have fallen into this material world, but You have sent a great soul, Your own associate (to rescue me).
দয়া করি’ মোরে, পতিত দেখিয়া
কহিল আমারে গিয়া ।
ওহে দীনজন, শুন ভাল কথা
উল্লসিত হবে হিয়া ॥২॥
dayā kari’ more, patita dekhiyā,
kahila āmāre giyā
ohe dīna-jana, śuna bhāla kathā,
ullasita habe hiyā [2]
daya–mercy; kari’–doing; more–to me; patita–fallen; dekhiya–seeing; kahila–said; amare–to me; giya–going; ohe–oh!; dina–humble; jana–person; suna–please listen; bhala–good; katha–word; ullasita–elated; habe–will be; hiya–heart. [2]
Translation:
(2) Seeing my fallen condition and being merciful to me, he came to me and said, «O humble soul, listen to this wonderful message and your heart will rejoice.
(2) suna bhala katha: «Listen to this wonderful message.» Krishna prefaces His final teaching in Srimad Bhagavad-gita (18.64) similarly:
sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vachaḥ
iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam
«Now again hear from Me My supreme teaching, the most hidden treasure of all. I tell you this for your benefit as you are most dear to Me.»
Sriman Mahaprabhu also alludes to a wonderful message while narrating a parable to Srila Sanatan Goswami Prabhu in Sri Chaitanya-charitamrta (Madhya-lila, 20.127–8):
‘sarvajña’ āsi’ duḥkha dekhi’ puchhaye tāhāre
‘tumi kene duḥkhī, tomāra āchhe pitṛ-dhana’
«Coming to the house of a poor man (a fallen soul) and observing his suffering, Sarvajna (the personification of the revealed scriptures) questioned him, ‘Why are you so miserable? You have a great inheritance!’»
তোমারে তারিতে, শ্রীকৃষ্ণচৈতন্য
নবদ্বীপে অবতার ।
তোমা হেন কত, দীনহীন জনে
করিলেন ভবপার ॥৩॥
tomāre tārite, śrī-kṛṣṇa-chaitanya,
navadvīpe avatāra
tomā hena kata, dīna-hīna jane,
karilena bhava-pāra [3]
tomare–to you; tarite–to deliver; sri-krsna-chaitanya–Sriman Mahaprabhu; navadvipe–in Nabadwip; avatara–descent; toma–you; hena–similar; kata–so many; dina–poor; hina–lowly; jane–to persons; karilena–did; bhava–of the material existence; para–deliverance. [3]
Translation:
(3) «‘Sri Krishna Chaitanya has descended in Nabadwip to deliver you. He has safely conducted many humble and fallen souls like you across the ocean of material existence.
(3) sri krsna chaitanya: «Sri Krishna Chaitanya.» This name of the Lord is mentioned in the Padma-purana:
nāma chintāmaṇiḥ kṛṣṇa-chaitanyo rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto ’bhinnatvān nāma-nāminoḥ
«The Name ‘Krishna Chaitanya’ is a wish-fulfilling jewel and an embodiment of rasa. He is complete, pure, eternally liberated, and non-different from whom He names.»
navadvipe avatara: «Descended in Nabadwip.» This is described in the Ananta-samhita:
avatīrṇo bhaviṣyāmi kalau nija-gaṇaiḥ saha
śāchī-garbhe navadvīpe svardhunī-parivārite
«In the Age of Kali, I will descend in Nabadwip with My eternal associates beside the banks of the Ganges, taking birth from the womb of Sachi Devi.»
bhava-para: «The shore of the ocean of material existence.» In Srimad Bhagavatam (11.5.34), Sri Chaitanya Mahaprabhu is described as the deliverer of the fallen souls from the ocean of material existence:
dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñchi-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te charaṇāravindam
«O Mahaprabhu! I offer my obeisance unto Your lotus feet, which are the ultimate object of eternal meditation; which destroy illusion and fulfil all desires; which are the supreme place of pilgrimage; which are worshipped by Sadasiva and Brahma; which are the shelter of everything; which dispel the suffering of Your servants; which maintain all who surrender unto them; and which are the boat to cross the ocean of material existence.»
বেদের প্রতিজ্ঞা, রাখিবার তরে
রুক্মবর্ণ বিপ্রসুত ।
মহাপ্রভু নামে, নদীয়া মাতায়
সঙ্গে ভাই অবধূত ॥৪॥
vedera pratijñā, rākhibāra tare,
rukma-varṇa vipra-suta
mahāprabhu nāme, nadīyā mātāya,
saṅge bhāi avadhūta [4]
vedera–of the Vedas; pratijna–the prophecies; rakhibara–to maintain; tare–for; rukma-varna (gaura-varna, purata sundara dyuti)–golden-coloured (beautiful golden radiance); vipra–of a brahman; suta–a son; mahaprabhu–‘Mahaprabhu’; name–Named; nadiya–Nadia, the whole world; mataya–intoxicated; sange–in the company; bhai–brother; avadhuta–Sri Nityananda Prabhu. [4]
Translation:
(4) «‘To fulfil the prophecies of the Vedas, He has appeared with a golden complexion as a brahman’s son bearing the name ‘Mahaprabhu’ and driven all of Nadia mad with prema in the company of His brother Nityananda.
(4) vedera pratijna: «The prophecies of the Vedas.» This refers to the promises made in the Vedas that the Supreme Lord would appear as Sri Krishna Chaitanya Mahaprabhu.
rukma-varna: «Golden complexion.» That the Lord would appear with a golden complexion is prophesied in Sri Mundaka-upanisad (3.1.3):
yadā paśyaḥ paśyate rukma-varṇaṁ
kartāram īśaṁ puruṣaṁ brahma-yonim
tadā vidvān puṇya-pāpe vidhūya
nirañjanaḥ paramaṁ sāmyam upaiti
«When a soul sees the golden Lord, who is the supreme controller and the source of Brahma, they become wise, free from the reactions of both pious and impious activities, and pure, and they attain supreme equanimity.»
The Visnu-sahasra-nama of the Mahabharata (Dana-dharma-parva, 189) has also prophesied the divine form and Pastimes of Sri Chaitanya Mahaprabhu:
suvarṇa-varṇo hemāṅgo varāṅgaś chandanāṅgadī
sannyāsa-kṛch chhamaḥ śānto niṣṭhā-śānti-parāyaṇaḥ
«His complexion is golden, His limbs appear like molten gold, His beautiful body is adorned with sandalwood paste and flower garlands, He accepts sannyas, He is equanimous and peaceful, and He is the supreme abode of steadfast devotion (mahabhava).»
mahaprabhu: «Bearing the Name ‘Mahaprabhu’.» That the Lord would be known by the Name ‘Mahaprabhu’ is prophesied in Sri Svetasvatara-upanisad (2.12):
mahān prabhur vai puruṣaḥ sattvasyaiṣa pravartakaḥ
sunirmalam imaṁ prāptiṁ īśāno jyotir avyayaḥ
«Sri Mahaprabhu, the supreme master, is verily the Supreme Personality of Godhead. He is the originator of existence, the eternally effulgent Lord. By His grace one attains ultimate purity.»
avadhuta: «Nityananda.» An avadhut has been described by Srila Sridhar Swami in his commentary on Srimad Bhagavatam as avajnaya-janais tyakto yah, one who is abandoned by general people with disregard (because his ecstatic, purely devotional behaviour is incomprehensible).
নন্দসুত যিনি, চৈতন্য গোসাঞী
নিজ নাম করি’ দান ।
তারিল জগৎ, তুমিও যাইয়া
লহ নিজ পরিত্রান ॥৫॥
nanda-suta yini, chaitanya gosāñi,
nija nāma kari’ dāna
tārila jagat, tumio yāiyā,
laha nija paritrāna [5]
nanda–of Nanda Maharaj; suta–the son (Krishna); yini–who; chaitanya–Chaitanya; gosani–great personage; nija–own; nama–Name; kari’–doing; dana–gift; tarila–delivered; jagat–the world; tumio–you also, too; yaiya–going; laha–accept; nija–own; paritrana–deliverance. [5]
Translation:
(5) «‘Sri Chaitanya Gosani, who is Nanda Suta Himself, has delivered the universe by distributing His Name. You too should go and accept your deliverance.’»
(5) nanda-suta: «The son of Nanda.» Srila Jiva Goswami Prabhu has described the identity of Sriman Mahaprabhu in his Tattva-sandarbha (2):
antaḥ kṛṣṇaṁ bahir gauraṁ darśitāṅgādi-vaibhavam
kalau saṅkīrtanādyaiḥ sma kṛṣṇa-chaitanyam āśritāḥ
«Sri Krishna Chaitanya is internally Krishna Himself and outwardly golden. He has manifest in the Age of Kali in all His glory, accompanied by His entourage. We take shelter of Him by performing Hari-nam-sankirtan and related devotional services.»
Sriman Mahaprabhu is also described in the Kapila-tantra:
premāliṅgana-yogena chāchintya-śakti-yogataḥ
rādhā-bhāva-kānti-yutāṁ mūrtim ekāṁ prakāśayet
«By the loving embrace of His inconceivable potency, Krishna has manifested a form enriched with the heart and halo of Sri Radha — the divine form of Sri Chaitanya Mahaprabhu.»
সে কথা শুনিয়া, আসিয়াছি নাথ
তোমার চরণতলে ।
ভকতিবিনোদ, কাঁদিয়া কঁদিয়া
আপন কাহিনী বলে ॥৬॥
se kathā śuniyā, āsiyāchhi, nātha!
tomāra charaṇa-tale
bhakati-vinoda, kā̐diyā kā̐diyā,
āpana kāhinī bale [6]
se–this; katha–message; suniya–hearing; asiyachhi–I have come; natha!–O Lord!; tomara–Your; charana–feet; tale–beneath; bhakati-vinoda–Bhakti Vinod; ka̐diya–crying; ka̐diya–and crying; apana–personal; kahini (katha)–tale (narrative); bale–speaks. [6]
Translation:
(6) O Lord! Hearing this message, I have come before Your feet. Crying incessantly, Bhakti Vinod tells the story of his life.
(৯)
(9)
না করলুঁ করম, গেয়ান নাহি ভেল
না সেবিলুঁ ছরণ তোহার ।
জড়সুখে মাতিয়া, আপনকু বঞ্চই
পেখহুঁ ছৌদিশ আন্ধিয়ার ॥১॥
nā karalu̐ karama, geyāna nāhi bhela,
nā sevilu̐ charaṇa tohāra
jaḍa-sukhe mātiyā, āpanaku vañcha-i
pekhahu̐ chaudiśa āndhiyāra [1]
na–not; karalu̐ (karilama)–I did; karama (karma)–pious deeds; geyana (jnana)–knowledge; nahi–not; bhela–happened; na–not; sevilu̐ (sevilama)–I served; charana–feet; tohara (tomara)–Your; jada–material; sukhe–by pleasures; matiya–being intoxicated; apanaku (apanake)–to myself; vancha-i (vanchana kariya)–cheating; pekhahu̐ (dekhitechhi)–I see; chaudisa (charidik)–in the four directions; andhiyara (andhakara)–blinding darkness. [1]
Translation:
(1) I have never performed any good works. I have never acquired any knowledge. I have never served Your feet. Maddened by mundane pleasures, cheating my own self, I see darkness in all directions.
তুহুঁ নাথ! করুণানিদান ।
তুয়া পদপঙ্কজে, আত্মসমর্পিলুঁ
মোরে কৃপা করবি বিধান ॥২॥
tuhu̐ nātha! karuṇā-nidāna
tuyā pada-paṅkaje, ātma-samarpilu̐
more kṛpā karabi vidhāna [2]
tuhu̐–You; natha!–Lord!; karuna–of mercy; nidana (akara)–ocean (source); tuya–Your; pada–feet; pankaje–at the lotus; atma–self; samarpilu̐ (samarpana karilama)–I fully offered; more–to me; krpa–mercy; karabi–please make; vidhana (vyavastha)–arrangements. [2]
Translation:
(2) O Lord! You are the source of all mercy. I have fully surrendered myself at Your lotus feet; please make arrangements to bestow Your mercy upon me.
প্রতিজ্ঞা তোহার ঐ য়োহি শরণাগত
নাহি সো জানব পরমাদ ।
সো হাম দুষ্কৃতি, গতি না হেরই আন
আব্ মগোঁ তুয়া পরসাদ ॥৩॥
pratijñā tohāra ai yohi śaraṇāgata
nāhi so jānaba paramāda
so hāma duṣkṛti, gati nā hera-i āna,
āb mago̐ tuyā parasāda [3]
pratijna–promise; tohara (tomara)–Your; ai–that; yohi–who; saranagata–a surrendered soul; nahi–not; so (sei)–he; janaba–will know; paramada–illusion; so–he; hama–I; duskrti–misbehaviour; gati–shelter; na–not; hera-i–I see; ana–another; ab–now; mago̐ (magitechhi)–I beg; tuya–Your; parasada (prasada)–mercy. [3]
Translation:
(3) Your promise is that one who is surrendered will never know illusion. I am most sinful and see no other shelter but You; I now pray for Your mercy.
(3) pratijna tohara: «Your promise.» As Ramchandra proclaims:
sakṛd eva prapanno yas tavāsmīti cha yāchate
abhayam sarvadā tasmai dadāmy etad vrataṁ mama
«Anyone who even once sincerely surrenders unto Me, declaring, ‘I am Yours’, and prays for fearlessness — it is My vow that I will always grant that to them.»
gati na hera-i: «I see no other shelter.» This sentiment has been expressed by Sri Yamun Acharya in his Sri Stotra-ratna (22):
na dharma-niṣṭho ’smi na chātma-vedī
na bhaktimāṁs tvach-charaṇaravinde
akiñchano ’nanya-gatiḥ śaraṇya
tvat-pāda-mūlaṁ śaraṇam prapadye
«O Supreme Refuge, I am not religious, I do not know the nature of the soul, and I do not have any devotion to Your lotus feet. I am bereft and have no other shelter. Such as I am, I surrender unto the soles of Your feet.»
আন মনোরথ, নিঃশেষ ছোড়ত
কব্ হাম্ হউবুঁ তোহারা ।
নিত্য-সেব্য তুহুঁ নিত্য-সেবক মুঞি
ভকতিবিনোদ ভাব-সারা ॥৪॥
āna manoratha, niḥśeṣa chhoḍata,
kab hām ha-ubhu̐ tohārā
nitya-sevya tuhu̐ nitya-sevaka muñi
bhakati-vinoda bhāva sārā [4]
ana (anya)–other; manoratha (abhilasa)–wishes (desires); nihsesa (sampurna-rupe)–completely (fully); chhodata–abandoning; kab–when?; ham–I; ha-ubhu̐ (ha-iba)–will be; tohara–Your; nitya–eternally; sevya–who is to be served; tuhu̐–You; nitya–eternal; sevaka–servant; muni–I; bhakati-vinoda–of Bhakti Vinod; bhava–of the heart; sara (sara, athava samasta)–essence (substance, or everything). [4]
Translation:
(4) When will I completely abandon all other desires and become Yours? You are my eternal Lord, and I am Your eternal servant. This is the essence of Bhakti Vinod’s heart.
(১০)
(10)
(প্রাণেশ্বর!) কহবুঁ কি সরম কি বাত ।
ঐছন পাপ নাহি, যো হাম্ না করলুঁ
সহস্র সহস্র বেরি নাথ! ॥১॥
(prāṇeśvara!) kahabu̐ ki sarama ki bāta
aichhana pāpa nāhi, yo hām nā karalu̐,
sahasra sahasra beri nātha! [1]
prana–of my heart; isvara!–O Lord!; kahabu̐–I will tell; ki–what?; sarama–shame; ki–what?; bata–explanation; aichhana (airupa)–such (that kind); papa–sin; nahi–not; yo–which; ham–I; na–not; karalu̐–did; sahasra–thousands; sahasra–and thousands; beri (bara)–of times; natha–O Lord! [1]
Translation:
(1) O Lord of my heart! How can I explain my shame? O Lord! There is no sin I have not committed thousands and thousands of times.
(1) kahabu̐ ki sarama ki bāta: «How can I explain my shame?» This can also be expressed as, «How shall I express the tale of my shame?»
aichhana pāpa nāhi … sahasra beri nātha!: «There is no sin I have not committed thousands of times.» This sentiment is expressed by Sri Yamun Acharya in his Sri Stotra-ratna (20):
na ninditaṁ karma tad asti loke
sahasraśo yan na mayā vyadhāyi
so ’haṁ vipākāvasare mukunda
krandāmi sampraty agatis tavāgre
«O Mukunda! There is no sinful act in this world that I have not committed thousands and thousands of times. Now, as the reactionsfor these sins strike down upon me, I have no alternative but to simply weep before You.»
সোহি করম-ফল, ভবে মোকে পেশই
দোখ্ দেওব আব কাহি ।
তখনক পরিণাম, কছু না বিচারলুঁ
আব্ পছু তরইতে চাহি ॥২॥
sohi karama-phala, bhave moke peśa-i
dokh deoba āba kāhi
takhanaka pariṇāma, kachhu nā vichāralu̐
āb pachhu tara-ite chāhi [2]
sohi (sei)–those; karama–actions; phala–results; bhave (samsare)–in the material world; moke (amake)–to me; pesa-i (pesana kare)–crush; dokh (dosa)–fault; deoba (diba)–I will give; aba–now; kahi (kake)–to whom? takhanaka (takhana)–then; parinama–the results; kachhu (kichhu)–some; na–not; vicharalu̐–I considered; ab–now; pachhu (pichhe)–afterwards; tara-ite (uttirna ha-ite)–to be delivered; chahi–I want. [2]
Translation:
(2) The consequences of those sinful actions crash down upon me in this material world. Who shall I now blame? Previously I did not consider the consequences, yet now I want to be exonerated.
দোখ বিচারই, তুহুঁ দণ্ড দেওবি
হাম ভোগ করবুঁ সংসার ।
করত গতাগতি, ভকত-জন-সঞে
মতি রহুঁ চরণে তোহার ॥৩॥
dokha vichāra-i, tuhu̐ daṇḍa deobi,
hāma bhoga karabu̐ saṁsāra
karata gatāgati, bhakata-jana-sañe
mati rahu̐ charaṇe tohāra [3]
dokha–faults; vichara-i (vichara kariya)–judging; tuhu̐–You; danda–punishment; deobi (dibe)–will give; hama–I; bhoga–experience; karabu̐–will do; samsara–the material world; karata (karite karite)–while doing; gatagati–coming and going; bhakata–of devotees; jana–persons; sane–in the association; mati–heart; rahu̐ (thakuka)–may remain; charane–at the feet; tohara–Your. [3]
Translation:
(3) Judging my sins, You will punish me, and I will endure the sufferings of this material world. Yet as I come and go (revolve within the cycle of perpetual birth and death), please let me remain in the association of Your devotees, my heart fixed upon Your feet.
আপন চতুরপণ, তুয়া পদে সোঁপলুঁ
হৃদয়-গরব দূরে গেলা ।
দীন দয়াময়, তুয়া কৃপা নিরমল
ভকতিবিনোদ আশা ভেলা ॥৪॥
āpana chaturapaṇa, tuyā pade so̐palu̐,
hṛdaya-garava dūre gelā
dīna dayā-maya, tuyā kṛpā niramala
bhakati-vinoda āśā bhelā [4]
apana–my own; chaturapana (buddhimatta)–intelligence; tuya–Your; pade–at the feet; so̐palu̐–I place in the care of; hrdaya–of the heart; garava (garva)–pride; dure–far away; gela–went; dina–to the fallen; daya–mercy; maya–full of; tuya–Your; krpa–mercy; niramala (nirmala)–spotless, pure; bhakati-vinoda–Bhakti Vinod; asa–desire; bhela (ha-ila)–became. [4]
Translation:
(4) I offer my intelligence at Your feet; the pride in my heart has gone away. You are merciful to the fallen, and Your pure mercy has become the desire of Bhakti Vinod.
(১১)
(11)
মানস, দেহ, গেহ, যো কিছু মোর ।
অর্পিলুঁ তুয়া পদে নন্দকিশোর ॥১॥
mānasa, deha, geha, yo kichhu mora
arpilu̐ tuyā pade nanda-kiśora [1]
manasa (mana)–mind; deha–body; geha (grha)–home; yo–which; kichhu–something; mora–mine; arpilu̐ (arpana karilama)–I offered; tuya (tomara)–Your; pade–at the feet; nanda–of Nanda Maharaj; kisora–adolescent son. [1]
Translation:
(1) I have offered my mind, my body, my household, and whatever else may be mine at Your feet, O Nanda Kisor!
সম্পদে বিপদে জীবনে মরণে ।
দায় মম গেলা তুয়া ও পদ বরণে ॥২॥
sampade vipade jīvane maraṇe
dāya mama gelā tuyā o pada varaṇe [2]
sampade–in happiness, good fortune, affluence, health; vipade–in distress, danger, poverty, sickness, misfortune; jivane–in life; marane–in death; daya (dayitva)–responsibility, anxiety; mama–my; gela–went; tuya–Your; o–those; pada–feet; varane–by accepting, choosing. [2]
Translation:
(2) In good times and in bad, in life and in death, all responsibility has gone away by embracing Your feet.
মারবি রাখবি যো ইচ্ছা তোহারা ।
নিত্যদাস প্রতি তুয়া অধিকারা ॥৩॥
mārabi rākhabi yo ichchhā tohārā
nitya-dāsa prati tuyā adhikārā [3]
marabi (maribe)–You may kill; rakhabi–You may protect; yo (ye)–which; ichchha–desire; tohara–Your; nitya–eternal; dasa–to Your servant; prati–towards; tuya–Your; adhikara–authority. [3]
Translation:
(3) You may kill me or protect me as You wish. You have full authority over Your eternal servant.
জন্মাওবি মোয়ে ইচ্ছা যদি তোর ।
ভক্তগৃহে জনি জন্ম হউ মোর ॥৪॥
janmāobi moye ichchhā yadi tora
bhakta-gṛhe jani janma ha-u mora [4]
janmaobi–You may cause to take birth; moye–to me; ichchha–desire; yadi–if; tora–Your; bhakta–(of a) devotee; grhe–in the home; jani (yena)–so that; janma–birth; ha-u (ha-uka)–let be; mora–my. [4]
Translation:
(4) If it is Your desire that I take birth again, let me do so in the home of Your devotee.
কীট জন্ম হউ যথা তুয়া দাস ।
বহির্মুখ ব্রহ্মজন্মে নাহি আশ ॥৫॥
kīṭa janma ha-u yathā tuyā dāsa
bahir-mukha brahma-janme nāhi āśa [5]
kita–a worm, insect; janma–birth; ha-u–may be; yatha–as long as; tuya–Your; dasa–servant; bahir–outward; mukha–facing; brahma–as Brahma, the universal creator; janme–such a birth; nahi–not; asa–desire. [5]
Translation:
(5) Let me be born again even as a worm, so long as I can remain Your servant. I have no desire to be born even as Brahma, if I will be averse to You.
(5) kita janma ha-u: «Let me be born again even as a worm …» This sentiment has been expressed by Sri Yamun Acharya in his Sri Stotra-ratna (55):
tava dāsya-sukhaika saṅgināṁ
bhavaneṣv astv api kīṭa-janma me
itarāv asatheṣu mā sma bhūd
api me janma chaturmukhātmanā
«O Lord! Let me take birth, even as a worm, in the home of those whose sole happiness is Your service. O Lord, never let me take birth, even as Brahma, among those who are averse to You.»
ভুক্তি-মুক্তিস্পৃহা-বিহীন যে ভক্ত ।
লভইতে তাঁ’ক সঙ্গ অনুরক্ত ॥৬॥
bhukti-mukti-spṛhā-vihīna ye bhakta
labha-ite tā̐’ka saṅga anurakta [6]
bhukti–mundane enjoyment, exploitation; mukti–liberation, renunciation; sprha–desire; vihina–without; ye–who; bhakta–devotees; labha-ite (labha karite)–to obtain; ta̐’ka (ta̐dera)–their; sanga–association; anurakta (anuraga)–attachment (loving attachment). [6]
Translation:
(6) I am always eager to attain the association of devotees who are completely devoid of all desire for mundane enjoyment and liberation.
(6) bhukti-mukti-sprha: «Desire for mundane enjoyment and liberation.» In this regard the following verse from Sri Bhakti-rasamrta-sindhu (1.2.22) should be mentioned:
bhukti-mukti-spṛhā yāvat piśāchī hṛdi vartate
tāvad bhakti-sukhasyātra katham abhyudayo bhavet
«So long as the desires for mundane enjoyment and liberation, which are like two witches, remain in the heart, how can the ecstasy of devotion manifest there?»
জনক, জননী, দয়িত, তনয় ।
প্রভু, গুরু, পতি তুহুঁ — সর্ব্বময় ॥৭॥
janaka, jananī, dayita, tanaya
prabhu, guru, pati tuhu̐ — sarva-maya [7]
janaka–father; janani–mother; dayita (priya)–beloved; tanaya–son; prabhu–Lord; guru–spiritual master; pati–husband; tuhu̐–You; sarva–all; maya–consist of. [7]
Translation:
(7) Father, mother, lover, son, Lord, Guru, husband — You are everywhere.
(7) tuhu̐ sarva-maya: «You are everywhere.» That is to say, «The deep touch of Your connection is all-pervading. (Essentially, in all my relationships I am relating with You.)»
ভকতিবিনোদ কহে শুন কান! ।
রাধানাথ! তুহুঁ হামার পরাণ ॥৮॥
bhakati-vinoda kahe śuna kāna!
rādhānātha! tuhu̐ hāmāra parāṇa [8]
bhakati-vinoda–Bhakti Vinod; kahe–says; suna–please listen; kana! (kanai!)–O Krishna; radhanatha!–O Lord of Radha; tuhu̐–You; hamara–my; parana–life, soul (the sole focus of my loving attachment). [8]
Translation:
(8) Bhakti Vinod says, «Please listen, O Kan! O Radhanath! You are my life and soul.»
(১২)
(12)
‘অহং’-‘মম’-শব্দ অর্থে যাহা কিছু হয় ।
অর্পিলুঁ তোমার পদে ওহে দয়াময়! ॥১॥
‘ahaṁ’-‘mama’-śabda arthe yāhā kichhu haya
arpilu̐ tomāra pade ohe dayā-maya! [1]
‘aham’–‘I’; ‘mama’–‘mine’; sabda–of the words; arthe–by the meaning; yaha–which; kichhu–anything; haya–happens; arpilu̐–I offered; tomara–Your; pade–at the feet; ohe–oh!; daya–mercy; maya–made of. [1]
Translation:
(1) O merciful Lord! I have surrendered all that is meant by the words ‘I’ and ‘mine’ at Your feet.
(1) ‘aham’ ‘mama’-sabda arthe: «Meant by the words ‘I’ and ‘mine’.» Sri Yamun Acharya has explained this in his Sri Stotra-ratna (49):
vapur-ādiṣu yo ’pi ko ’pi vā
guṇato ’sāni yathā-tathā-vidhaḥ
tad ahaṁ tava pāda-padmayor
aham adyaiva mayā samarpitaḥ
«O Lord, whatever I possess in terms of this body and its paraphernalia, and whatever character I have acquired through the modes of nature — this whole sense of ego I offer at Your lotus feet today.»
‘আমার’ আমি ত’ নাথ! না রহিনু আর ।
এখন হইনু আমি কেবল তোমার ॥২॥
‘āmāra’ āmi ta’ nātha! nā rahinu āra
ekhana ha-inu āmi kevala tomāra [2]
‘amara’–‘my’; ami–I; ta’–certainly; natha!–O Lord!; na–does not; rahinu–I remained; ara–more; ekhana–now; ha-inu–became; ami–I; kevala–only; tomara–Yours. [2]
Translation:
(2) O Lord! I no longer remain ‘mine’. I have now become Yours exclusively.
‘আমি’-শব্দে দেহী জীব অহংতা ছাড়িল ।
ত্বদীয়াভিমান আজি হৃদয়ে পশিল ॥৩॥
‘āmi’-śabde dehī jīva ahaṁtā chhāḍila
tvadīyābhimāna āji hṛdaye paśila [3]
‘ami’–‘I’; sabde–by the word; dehi–animator of the material body; jiva–the life, the soul; ahamta–the conception of ‘I’, false egotism; chhadila–abandoned; tvadiya–Your own; abhimana–ego; aji–today; hrdaye–in the heart; pasila (pravesa karila)–entered. [3]
Translation:
(3) I now understand that the word ‘I’ means the soul who animates the material body and have thus abandoned all false egotism. Today the ego of being ‘Your own’ has entered my heart.
(3) tvadiyabhimana: «The ego of being ‘Your own’.» This means the ego of being Your (the Lord’s) faithfully devoted follower (anugata-jan).
আমার সর্ব্বস্ব, দেহ, গেহ, অনুচর ।
ভাই, বন্ধু, দারা, সুত, দ্রব্য, দ্বার, ঘর ॥৪॥
সে সব হইল তব, আমি হইনু দাস ।
তোমার গৃহেতে এবে আমি করি বাস ॥৫॥
āmāra sarvasva, deha, geha, anuchara
bhāi, bandhu, dārā, suta, dravya, dvāra, ghara [4]
se saba ha-ila tava, āmi ha-inu dāsa
tomāra gṛhete ebe āmi kari vāsa [5]
amara–my; sarvasva–the whole of my wealth; deha–body; geha–home; anuchara–servants; bhai–brothers; bandhu–friends and relatives; dara–wife; suta–children; dravya–possessions; dvara–door; ghara–house; se–them; saba–all; ha-ila–became; tava–Yours; ami–I; ha-inu–became; dasa– servant; tomara–Your; grhete–in Your house; ebe–now; ami–I; kari–do; vasa–residence. [4–5]
Translation:
(4–5) Everything I considered mine — my body, home, servants, brothers, friends, wife, children, personal belongings, and household — has become Yours. I have become Your servant, and I now reside in Your house.
তুমি গৃহস্বামী, আমি সেবক তোমার ।
তোমার সুখেতে চেষ্টা এখন আমার ॥৬॥
tumi gṛha-svāmī, āmi sevaka tomāra
tomāra sukhete cheṣṭā ekhana āmāra [6]
tumi–You; grha–of the house; svami–the master; ami–I; sevaka–servant; tomara–Your; tomara–Your; sukhete–for Your pleasure; chesta–endeavours; ekhana–now; amara–my. [6]
Translation:
(6) You are the master of the house, and I am Your servant. All my endeavours are now for Your satisfaction.
স্থূল-লিঙ্গ-দেহে মোর সুকৃত দুষ্কৃত ।
আর মোর নহে, প্রভু! আমি ত’ নিষ্কৃত ॥৭॥
sthūla-liṅga-dehe mora sukṛta duṣkṛta
āra mora nahe, prabhu! āmi ta’ niṣkṛta [7]
sthula–gross; linga–subtle; dehe–with the bodies; mora–my; sukrta–good deeds; duskrta–bad deeds; ara–any more; mora–mine; nahe–not; prabhu!–O Lord!; ami–I; ta’–certainly; niskrta–free, liberated. [7]
Translation:
(7) Whatever good or bad deeds are performed by my gross and subtle bodies are no longer mine, O Lord! I am free.
(7) sukrta duskrta: «Good or bad deeds.» The state of being beyond the scope of both good and bad actions and reactions is described in Sri Mundaka-upanisad (3.1.3):
yadā paśyaḥ paśyate rukma-varṇaṁ
kartāram īśaṁ puruṣaṁ brahma-yonim
tadā vidvān puṇya-pāpe vidhūya
nirañjanaḥ paramaṁ sāmyam upaiti
«When a soul sees the golden Lord, who is the supreme controller and the source of Brahma, they become wise, free from the reactions of both pious and impious activities, and pure, and they attain supreme equanimity.»
তোমার ইচ্ছায় মোর ইচ্ছা মিশাইল ।
ভকতিবিনোদ আজ আপনে ভুলিল ॥৮॥
tomāra ichchhāya mora ichchhā miśāila
bhakati-vinoda āja āpane bhulila [8]
tomara–Your; ichchhaya–with desire; mora–my; ichchha–desire; misaila–mixed; bhakati-vinoda–Bhakti Vinod; aja–today; apane–himself; bhulila–forgot. [8]
Translation:
(8) My desires have merged with Your desires. Today, Bhakti Vinod has forgotten himself.
(১৩)
(13)
‘আমার’ বলিতে প্রভু! আর কিছু নাই ।
তুমি-ই আমার মাত্র পিতা-বন্ধু-ভাই ॥১॥
‘āmāra’ balite prabhu! āra kichhu nāi
tumi-i āmāra mātra pitā-bandhu-bhāi [1]
‘amara’–‘mine’; balite–to consider; prabhu!–O Lord!; ara–another; kichhu–something; nai–is not; tumi-i–You alone; amara–my; matra–only; pita–father; bandhu–friend; bhai–brother. [1]
Translation:
(1) O Lord! Nothing else is to be considered ‘mine’. You alone are my father, my friend, and my brother.
(1) pita-bandhu-bhai: «You alone are my father, my friend, and my brother.» In Srimad Bhagavad-gita (11.44), Arjun prays to Krishna similarly:
tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśam īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum
«Offering my prostrate obeisance unto You, I pray for Your mercy, O worshippable Lord! As a father, friend, or lover forgives his son, dear companion, or beloved, please mercifully forgive my offences.»
বন্ধু, দারা, সুত, সুতা, তব দাসী, দাস ।
সেই ত’ সম্বন্ধে সবে আমার প্রয়াস ॥২॥
bandhu, dārā, suta, sutā, tava dāsī, dāsa
sei ta’ sambandhe sabe āmāra prayāsa [2]
bandhu–friends; dara–wife; suta–sons; suta–daughters; tava–Your; dasi–maidservants; dasa–servants; sei–that; ta’–certainly; sambandhe–in relationship; sabe–with all; amara–my; prayasa–endeavours. [2]
Translation:
(2) My friends, wife, sons, and daughters are all Your servants and maidservants. All my endeavours are based on that relationship.
ধন, জন, গৃহ, দ্বার, ‘তোমার’ বলিয়া ।
রক্ষা করি আমি মাত্র সেবক হইয়া ॥৩॥
dhana, jana, gṛha, dvāra, ‘tomāra’ baliyā
rakṣā kari āmi mātra sevaka ha-iyā [3]
dhana–wealth; jana–people; grha–household; dvara–gateway; tomara–Yours; baliya–considering; raksa–protection; kari–do; ami–I; matra–only; sevaka–servant; ha-iya–being. [3]
Translation:
(3) Considering my wealth, relatives, and household to be ‘Yours’, only as Your servant do I maintain them.
তোমার কার্য্যের তরে উপার্জ্জিব ধন ।
তোমার সংসারব্যয় করিব বহন ॥৪॥
tomāra kāryera tare upārjiba dhana
tomāra saṁsāra-vyaya kariba vahana [4]
tomara–Your; karyera–of the duty; tare–for; uparjiba–I will earn; dhana–money; tomara–Your; samsara–of the household; vyaya–expenses; kariba–I will do; vahana–bearing. [4]
Translation:
(4) In order to maintain what is Yours, I will earn money and bear the expenses of Your household.
(4) tomara karyera tare uparjiba dhana: «In order to maintain what is Yours, I will earn money.» This practice is described as an integral limb of devotion in Bhakti-rasamrta-sindhu: tad arthe ’khila chestitam, «Performing all of one’s endeavours for Krishna’s sake.»
ভালমন্দ নাহি জানি সেবামাত্র করি ।
তোমার সংসারে আমি বিষয়-প্রহরী ॥৫॥
bhāla-manda nāhi jāni sevā-mātra kari
tomāra saṁsāre āmi viṣaya-praharī [5]
bhala–good; manda–bad; nahi–not; jani–I know; seva–service; matra–only; kari–I do; tomara–Your; samsare–in the household; ami–I; visaya–property; prahari–watchman. [5]
Translation:
(5) I do not know what is good or what is bad; I only serve. I am simply a guardian of the property within Your household.
তোমার ইচ্ছায় মোর ইন্দ্রিয়-চালনা ।
শ্রবণ, দর্শন, ঘ্রাণ, ভোজন-বাসনা ॥৬॥
tomāra ichchhāya mora indriya-chālanā
śravaṇa, darśana, ghrāṇa, bhojana-vāsanā [6]
tomara–Your; ichchhaya–by the desire; mora–my; indriya–of the senses;chalana–direction; sravana–hearing; darsana–seeing; ghrana–smelling; bhojana–eating; vasana–desires. [6]
Translation:
(6) I direct my senses — my desires for hearing, seeing, smelling, tasting, and so forth — in accordance with Your will.
নিজসুখ লাগি’ কিছু নাহি করি আর ।
ভকতিবিনোদ বলে তব সুখ সার ॥৭॥
nija-sukha lāgi’ kichhu nāhi kari āra
bhakati-vinoda bale tava sukha sāra [7]
nija–own; sukha–happiness; lagi’–for (the sake of); kichhu–something; nahi–not; kari–I do; ara–more; bhakati-vinoda–Bhakti Vinod; bale–declares; tava–Your; sukha–happiness; sara–the essence. [7]
Translation:
(7) I no longer endeavour for my own happiness. Bhakti Vinod understands, «Your satisfaction is the essence.»
(১৪)
(14)
বস্তুতঃ সকলি তব, জীব কেহ নয় ।
‘অহং’-‘মম’-ভ্রমে ভ্রমি’ ভোগে শোক-ভয় ॥১॥
vastutaḥ sakali tava, jīva keha naya
‘ahaṁ’-‘mama’-bhrame bhrami’ bhoge śoka-bhaya [1]
vastutah–actually; sakali–everything; tava–Yours; jiva–the individual soul; keha–someone; naya–is not; ‘aham’–‘I’; ‘mama’–‘mine’; bhrame–mistaken by; bhrami’–wandering; bhoge–experiences; soka–lamentation; bhaya–fear. [1]
Translation:
(1) In reality, everything is Yours; nothing belongs to the soul. However, wandering (throughout material existence), bewildered by misconceptions of ‘I’ and ‘mine’, the soul laments and fears.
‘অহং’-‘মম’ অভিমান এই মাত্র ধন ।
বদ্ধ জীব নিজ বলি’ জানে মনে মন ॥২॥
‘ahaṁ’-‘mama’ abhimāna ei mātra dhana
baddha-jīva nija bali’ jāne mane mana [2]
‘aham’–‘I’; ‘mama’–‘mine’; abhimana–misconceptions; ei–these; matra–only; dhana–wealth; baddha–bound; jiva–individual souls; nija–own; bali’–considering; jane–knows; mane–in their mind; mana–mind. [2]
Translation:
(2) Deep within, the conditioned soul considers his misconceptions of ‘I’ and ‘mine’ to be his only wealth.
সেই অভিমানে আমি সংসারে পড়িয়া ।
হাবুডুবু খাই ভবসিন্ধু সাঁতারিয়া ॥৩॥
sei abhimāne āmi saṁsāre paḍiyā
hābuḍubu khāi bhava-sindhu sā̐tāriyā [3]
sei–this; abhimane–by the conception; ami–I; samsare–in the material world; padiya–falling; habudubu–bobbing up and down; khai–I experience; bhava–of mundanity, repeated birth and death; sindhu–the ocean; sa̐tariya–swimming. [3]
Translation:
(3) Having fallen into this world due to such misconception, I flounder as I try to swim within this ocean of material existence.
তোমার অভয় পদে লইয়া শরণ ।
আজি আমি করিলাম আত্মনিবেদন ॥৪॥
tomāra abhaya pade laiyā śaraṇa
āji āmi karilāma ātma-nivedana [4]
tomara–Your; abhaya–fearless; pade–at the feet; laiya–taking; sarana–shelter; aji–today; ami–I; karilama–did; atma–self; nivedana–submission. [4]
Translation:
(4) Taking shelter at Your feet, which are the abode of fearlessness, I have submitted myself unto You today.
‘অহং’-‘মম’ অভিমান ছাড়িল আমায় ।
আর যেন মম হৃদে স্থান নাহি পায় ॥৫॥
এইমাত্র বল প্রভু! দিবে হে আমারে ।
অহংতা-মমতা দূরে পারি রাখিবারে ॥৬॥
‘ahaṁ’-‘mama’ abhimāna chhāḍila āmāya
āra yena mama hṛde sthāna nāhi pāya [5]
ei mātra bala prabhu! dibe he āmāre
ahaṁtā-mamatā dūre pāri rākhibāre [6]
‘aham’–‘I’; ‘mama’–‘mine’; abhimana–conceptions; chhadila–abandoned; amaya–to me; ara–again; yena–so that; mama–my; hrde–in the heart; sthana–place; nahi–not; paya–obtain; ei–this; matra–only; bala (sakti)–strength (ability); prabhu!–O Lord!; dibe–will give; he–oh; amare–to me; ahamta–false egotism, ‘I’; mamata–possessiveness, ‘mine’; dure–far away; pari–I am able; rakhibare–to keep. [5–6]
Translation:
(5–6) Those misconceptions of ‘I’ and ‘mine’ have now left me. O Lord! So that they will never attain a place within my heart again, please give me just this one ability: that I may be able to keep all false egotism and possessiveness far away.
(1–5) vastutah sakali tava … sthana nahi paya: «Everything is Yours … (may) the misconceptions of ‘I’ and ‘mine’ never attain a place within my heart again.» The principle underlying this prayer to surrender oneself to the Lord is expressed in the Padma-purana and cited in Sri Sri Prapanna-jivanamrtam:
ahaṅkṛtir ma-kāraḥ syān na-kāras tan niṣedhakaḥ
tasmāt tu namasā kṣetri-svātantryaṁ pratiṣidhyate
bhagavat-paratantro ’sau tadāyatātma-jīvanaḥ
tasmāt sva-sāmarthya-vidhiṁ tyajet sarvam aśeṣataḥ
«In the word namah (‘obeisance’), the syllable ma indicates the self-asserting ego (ahankar, lit. ‘I am the doer’), and the syllable na indicates its prevention. Thus, the act of offering obeisance (namah) nullifies the offerer’s independence. The soul is by nature subordinate to the Supreme Lord; the soul’s innate function is servitude to Him. Therefore, all actions performed with the conception, ‘I am the doer’, should be utterly abandoned.»
আত্মনিবেদন-ভাব হৃদে দৃঢ় রয় ।
হস্তিস্নান সম যেন ক্ষণিক না হয় ॥৭॥
ātma-nivedana-bhāva hṛde dṛḍha raya
hasti-snāna sama yena kṣaṇika nā haya [7]
atma–self; nivedana–submission; bhava–mood; hrde–in the heart; drdha–firm; raya–stays; hasti–elephant; snana–bath; sama–same; yena–like; ksanika (samayika matra)–momentarily (only temporarily); na–not; haya–be. [7]
Translation:
(7) May the mood of self-submission remain steadfast within my heart. May it not remain only momentarily, like the cleanliness of an elephant.
ভকতিবিনোদ প্রভু নিত্যনন্দ-পায় ।
মাগে পরসাদ, যাহে অভিমান যায় ॥৮॥
bhakati-vinoda prabhu nityānanda-pāya
māge parasāda, yāhe abhimāna yāya [8]
bhakati-vinoda–Bhakti Vinod; prabhu–Lord; nityananda–Nityananda; paya–feet; mage–begs; parasada–mercy; yahe–by which; abhimana–misconceptions of ‘I’ and ‘mine’; yaya–go. [8]
Translation:
(8) At Sri Nityananda Prabhu’s feet, Bhakti Vinod prays for the mercy by which the misconceptions of ‘I’ and ‘mine’ are dispelled forever.
(8) nityananda paya: «At Sri Nityananda Prabhu’s feet.» By the mercy of Sri Guru, who is non-different from Sri Nityananda Prabhu, all misconception (self-establishing ego) is destroyed and servitude to the Vaisnavas is realised.
(১৫)
(15)
নিবেদন করি প্রভু! তোমার চরণে ।
পতিত অধম আমি, জানে ত্রিভুবনে ॥১॥
nivedana kari prabhu! tomāra charaṇe
patita adhama āmi jāne tribhuvane [1]
nivedana–submission; kari–I do; prabhu!–O Lord!; tomara–Your; charane–at the feet; patita–fallen; adhama–low; ami–I; jane–know; tribhuvane–in the three worlds. [1]
Translation:
(1) O Lord! I submit myself at Your feet. It is known throughout the three worlds that I am fallen and lowly.
আমা-সম পাপী নাই জগৎ-ভিতরে ।
মম-সম অপরাধী নাহিক সংসারে ॥২॥
āmā-sama pāpī nāhi jagat-bhitare
mama-sama aparādhī nāhika saṁsāre [2]
ama–like me; sama–equal; papi–sinner; nahi–is not; jagat–the world; bhitare–within; mama–my; sama–equal; aparadhi–offender; nahika–is not; samsare–in the world. [2]
Translation:
(2) There is no sinner within this world so sinful as I. There is no offender within this material world so offensive as I.
সেই সব পাপ আর অপরাধ আমি ।
পরিহারে পাই লজ্জা, সব জান তুমি ॥৩॥
sei saba pāpa āra aparādha āmi
parihāre pāi lajjā, saba jāna tumi [3]
sei–these; saba–all; papa–sins; ara–and; aparadha–offences; ami–I; parihare (ksamapane)–in giving up (in begging forgiveness); pai–I feel; lajja–shame; saba–all; jana–know; tumi–You. [3]
Translation:
(3) I feel ashamed to beg for forgiveness for all my sins and offences. You know all of this.
(3) parihare pai lajja: «I feel ashamed to beg for forgiveness.» This sentiment is described in the Padma-purana (and was expressed by Srila Rupa Goswami Prabhu and Srila Sanatan Goswami Prabhu when they surrendered unto Sriman Mahaprabhu):
mat-tulyo nāsti pāpātmā nāparādhī cha kaśchana
parihāre ’pi lajjā me kiṁ bruve puruṣottama
«There is no sinner so sinful as I. There is no offender so offensive as I. O Supreme Lord, I am ashamed to pray for forgiveness for all of my sins and offences (and all the more ashamed of my attempts to abandon them). What more can I say than this?»
তুমি বিনা কা’র আমি লইব শরণ ?
তুমি সর্ব্বেশ্বরেশ্বর, ব্রজেন্দ্রনন্দন ॥৪॥
tumi vinā kā’ra āmi la-iba śaraṇa?
tumi sarveśvareśvara, vrajendra-nandana [4]
tumi–You; vina–without; ka’ra–of whom?; ami–I; la-iba–will take; sarana–shelter; tumi–You; sarva–of all; isvara–Lords; isvara–the Lord; vraja–of Vrndavan; indra–of the king; nandana–darling son, Krishna. [4]
Translation:
(4) Yet of whom shall I take shelter other than You? You are the Lord of all Lords, Vrajendra Nandan.
জগৎ তোমার নাথ! তুমি সর্ব্বময় ।
তোমা প্রতি অপরাধ তুমি কর ক্ষয় ॥৫॥
jagata tomāra nātha! tumi sarva-maya
tomā prati aparādha tumi kara kṣaya [5]
jagata–universe; tomara–Your; natha!–O Lord!; tumi–You; sarva–everything; maya–consisting of; toma–of You; prati–towards; aparadha–offences; tumi–You; kara–do; ksaya–destroy. [5]
Translation:
(5) The world is Yours, O Lord! You are present everywhere, and You destroy all offences committed against You.
(5) jagata tomara natha … tumi kara ksaya: «The world is Yours, O Lord! … You destroy all offences committed against You.»
tasmin tuṣṭe jagat tuṣṭaṁ prīṇite prīṇitaṁ jagat
«By satisfying the Supreme Lord, the whole world becomes satisfied. By pleasing the Supreme Lord, the whole world becomes pleased.»
তুমি ত’ স্খলিতপদ জনের আশ্রয় ।
তুমি বিনা আর কিবা আছে দয়াময় ॥৬॥
tumi ta’ skhalita-pada janera āśraya
tumi vinā āra kibā āchhe dayā-maya [6]
tumi–You; ta’–certainly; skhalita–fallen; pada–feet; janera–of the people; asraya–shelter; tumi–You; vina–without; ara–else; kiba–what; achhe–there is; daya–mercy; maya–full of. [6]
Translation:
(6) You alone are the shelter of those who have fallen. What else is there besides You, O merciful Lord?
(6) tumi ta’ skhalita-pada … daya-maya: «O merciful Lord, You are the sole shelter of those who have fallen.» This conception is expressed in the Skanda-purana:
bhūmau skhalita-pādānāṁ bhūmir evāvalambanam
tvayi jātāparādhānāṁ tvam eva śaraṇaṁ prabho
«O Lord! As the ground is the only support for those who have fallen upon it, so You are the only refuge for those who have offended You.»
সেইরূপ তব অপরাধী জন যত ।
তোমার শরণাগত হইবে সতত ॥৭॥
sei-rūpa tava aparādhī jana yata
tomāra śaraṇāgata ha-ibe satata [7]
sei–that; rupa–form; tava–Your; aparadhi–offensive; jana–persons; yata–all (whom); tomara–Your; saranagata–coming to the shelter; ha-ibe–will be; satata–always. [7]
Translation:
(7) In this way, everyone who has been offensive towards You will eventually come to Your shelter.
ভকতিবিনোদ এবে লইয়া শরণ ।
তুয়া পদে করে আজ আত্মসমর্পণ ॥৮॥
bhakati-vinoda ebe la-iyā śaraṇa
tuyā pade kare āja ātma-samarpaṇa [8]
bhakati-vinoda–Bhakti Vinod; ebe–now; la-iya–taking; sarana–shelter; tuya–Your; pade–at the feet; kare–does; aja–today; atma–self; samarpana–full offering. [8]
Translation:
(8) Now taking shelter, Bhakti Vinod today fully offers himself at Your feet.
(১৬)
(16)
আত্মনিবেদন, তুয়া পদে করি’
হইনু পরম সুখী ।
দুঃখ দূরে গেল, ছিন্তা না রহিল
চৌদিকে আনন্দ দেখি ॥১॥
ātma-nivedana, tuyā pade kari’,
ha-inu parama sukhī
duḥkha dūre gela, chintā nā rahila,
chaudike ānanda dekhi [1]
atma–self; nivedana–submission; tuya–Your; pade–at the feet; kari’–doing; ha-inu–I became; parama–supremely; sukhi–happy; duhkha–distress; dure–far away; gela–went; chinta–thought, anxiety; na–did not; rahila–remained; chaudike–in the four directions; ananda–ecstasy; dekhi–I see. [1]
Translation:
(1) By surrendering myself at Your feet, I have become supremely happy. All my distress has gone away, I have no more anxiety, and I see ecstasy in all directions.
(1) chaudike ananda dekhi: «I see ecstasy in all directions.» This state of surrender is described by Krishna in Srimad Bhagavatam (11.14.13):
mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ
«All directions are filled with happiness for one whose heart is completely satisfied by Me.»
অশোক-অভয়, অমৃত-আধার
তোমার চরণদ্বয় ।
তাহাতে এখন, বিশ্রাম লভিয়া
ছাড়িনু ভবের ভয় ॥২॥
aśoka-abhaya, amṛta-ādhāra,
tomāra charaṇa-dvaya
tāhāte ekhana, viśrāma labhiyā
chhāḍinu bhavera bhaya [2]
asoka–of sorrowlessness; abhaya–of fearlessness; amrta–of immortality; adhara–reservoir; tomara–Your; charana–feet; dvaya–two; tahate–in them; ekhana–now; visrama–rest; labhiya–obtaining; chhadinu–I abandoned; bhavera–of material existence, cyclic birth and death; bhaya–fear. [2]
Translation:
(2) Your feet are the abode of sorrowlessness, fearlessness, and immortality. Receiving shelter beneath them, I have abandoned all fear of material existence.
তোমার সংসারে, করিব সেবন
নহিব ফলের ভাগী ।
তব সুখ যাহে, করিব যতন
হ’য়ে পদে অনুরাগী ॥৩॥
tomāra saṁsāre, kariba sevana,
nahiba phalera bhāgī
tava sukha yāhe, kariba yatana,
ha’ye pade anurāgī [3]
tomara–Your; samsare–in the household; kariba–I will do; sevana–service; nahiba–I will not become; phalera–of the fruits; bhagi–shareholder; tava–Your; sukha–happiness; yahe–by which; kariba–I will do; yatana–careful endeavour; ha’ye–being; pade–to Your feet; anuragi–deeply, lovingly attached. [3]
Translation:
(3) I will render service in Your household and will not become an enjoyer of the results. Lovingly attached to Your feet, I will carefully endeavour for whatever pleases You.
(3) tomara samsare, kariba sevana, nahiba phalera bhagi: «I will render service in Your household and will not become an enjoyer of the results.» In Srimad Bhagavad-gita (2.47), Sri Krishna describes the soul’s position:
karmaṇy evādhikāras te mā phaleṣu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi
«Your right is to engage in My service, not to enjoy the results. So engage in My service without being motivated by any desire to enjoy the results, and never become inclined to abandon My service.»
তোমার সেবায়, দুঃখ হয় যত
সেও ত’ পরম সুখ ।
সেবা-সুখ-দুঃখ, পরম সম্পদ
নাশয়ে অবিদ্যা-দুঃখ ॥৪॥
tomāra sevāya, duḥkha haya yata,
seo ta’ parama sukha
sevā-sukha-duḥkha, parama sampada,
nāśaye avidyā-duḥkha [4]
tomara–Your; sevaya–in service; duhkha–distress; haya–happens; yata–all; se–that; o–also; ta’–certainly; parama–supreme; sukha–happiness; seva–service; sukha–happiness; duhkha–and distress; parama–supreme; sampada–fortune; nasaye–destroy; avidya–of ignorance; duhkha–distress. [4]
Translation:
(4) All the distress I encounter in Your service is also my greatest happiness. Both the distress and the happiness that come from engagement in Your service are my greatest fortune; they both destroy the distress of ignorance.
(4) seva-sukha-duhkha … nasaye avidya-duhkha: «Both the distress and the happiness that come from engagement in Your service … destroy the distress of ignorance.» In Srimad Bhagavad-gita (7.14), Sri Krishna explains that only those who unconditionally surrender unto Him are liberated from maya:
daivī hy eṣā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
«My alluring, trimodal maya is insurmountable. Only those who surrender unto Me can transcend maya.»
[Translator’s note: In Sri Chaitanya-bhagavat, Madhya-khanda, 9.240, Srila Vrndavan Das Thakur comments:
yata dekha vaiṣṇavera vyavahāra duḥkha
niśchaya jāniha sei parānanda sukha
«You should know for certain that a devotee’s apparent distress is actually their ecstatic spiritual happiness.»]
পূর্ব্ব ইতিহাস, ভুলিনু সকল
সেবা-সুখ পেয়ে মনে ।
আমি ত’ তোমার, তুমি ত’ আমার
কি কাজ অপর ধনে ॥৫॥
pūrva itihāsa, bhulinu sakala
sevā-sukha peye mane
āmi ta’ tomāra, tumi ta’ āmāra,
ki kāja apara dhane [5]
purva–previous; itihasa–history; bhulinu–I forgot; sakala–all; seva–service; sukha–happiness; peye–obtaining; mane–in the heart; ami–I; ta’–certainly; tomara–Yours; tumi–You; ta’–certainly; amara–mine; ki–what; kaja–necessity; apara–any other; dhane–for wealth. [5]
Translation:
(5) Feeling the happiness of Your service in my heart, I have completely forgotten all past history. I am Yours, and You are mine. What need is there for any other wealth?
(5) purva itihasa: «All past history.» This refers to one’s behaviour prior to the beginning of their life as a devotee. In Sri Chaitanya-charitamrta (Antya-lila, 6.236), Sri Chaitanya Mahaprabhu forbids His followers from continuing to behave like common people after taking up the practice of devotion:
grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe
«Do not listen to mundane talks or speak of mundane news.»
Moreover, Sri Chaitanya-charitamrta (Antya-lila, 13.132) cites the absence of the tendency to discuss worldly subjects as a prominent attribute of a great devotee:
grāmya-vārtā nā śune, nā kahe jihvāya
kṛṣṇa-kathā-pūjādite aṣṭa-prahara yāya
«He never listens to mundane news, and never speaks about it either. He passes every day engaged in discussion, worship, and other services to Krishna.»
In Srimad Bhagavatam (11.29.34), Krishna describes to Uddhava the transformation of a surrendering soul:
martyo yadā tyakta-samasta-karmā
niveditātmā vichikīrṣito me
tadāmṛtatvaṁ pratipadyamāno
mayātma-bhūyāya cha kalpate vai
«When a mortal being completely abandons all mundane endeavours, surrenders himself unto Me, and acts according to My desires, he attains immortality and becomes fit to associate with Me.»
ভকতিবিনোদ, আনন্দে ডুবিয়া
তোমার সেবার তরে ।
সব ছেষ্টা করে, তব ইচ্ছা মত
থাকিয়া তোমার ঘরে ॥৬॥
bhakati-vinoda, ānande ḍubiyā,
tomāra sevāra tare
saba cheṣṭā kare, tava ichchhā mata,
thākiyā tomāra ghare [6]
bhakati-vinoda–Bhakti Vinod; anande–in ecstasy; dubiya–plunging; tomara–Your; sevara–of service; tare–on account of; saba–all; chesta–endeavours; kare–does; tava–Your; ichchha–desire; mata–according to; thakiya–staying; tomara–Your; ghare–in the house. [6]
Translation:
(6) Diving in the ecstasy of Your service, Bhakti Vinod performs all his endeavours in accordance with Your will, residing within Your home.