SpiritualRemorse & Humility
Hari hari! biphale 227
Gorā pahū 233
Anādi karama-phale 237
Gopīnātha 242
Durlabha mānava-janma 250
Kena hare kṛṣṇa 253
Tātala saikate 256
Remorse & Humility
Realization of one’s fallen condition, confidential confessions, lamentation, remorse, humility and surrender
As the title of this section indicates, the songs presented here describe the state of the heart of a devotee who has realized his fallen condition. Such an attitude is a prerequisite to developing genuine humility and surrender, a characteristic we find in all advanced Vaiṣṇavas, and certainly in the songs of the previous ācāryas. A perfect example is Prahlāda Mahārāja when asked by Brahmā to appease Lord Nṛsiṁhadeva. Before offering his prayers, Prahlāda presents himself as fallen and not at all qualified. He says: “How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.” In the purport, Śrīla Prabhupāda says: ”A Vaiṣṇava who is fully qualified to serve the Lord still thinks himself extremely low while offering prayers to the Lord. […] A pure Vaiṣṇava actually thinks of himself in this way. Similarly, although Prahlāda Mahārāja was a pure, exalted Vaiṣṇava, he thought himself most unqualified to offer prayers to the Supreme Lord. […] Unless one is meek and humble, to make progress in spiritual life is very difficult.” With this in mind, the second section of this songbook is comprised of prayers where the author takes the position of an ordinary soul and reflects on his fallen condition.
Hari hari! biphale
Narottama dāsa Ṭhākura
1 hari hari! biphale janama goṅāinu manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu hari hari!—O Lord Hari!; biphale—uselessly; janama goṅāinu—I have spent my life; manuṣya-janama pāiyā—having obtained a human birth; rādhā-kṛṣṇa—Rādhā and Kṛṣṇa; nā bhajiyā—having not worshiped; jāniyā śuniyā—even after knowing and hearing about it; biṣa khāinu—I have drunk poison.
O Lord Hari, I have wasted my life. Although I have obtained this rare human birth, I have not served Rādhā and Kṛṣṇa, and thus I have knowingly drunk poison.
2 golokera prema-dhana, hari-nāma-saṅkīrtana,
rati nā janmila kene tāya saṁsāra-viṣānale, dibā-niśi hiyā jvale, jurāite nā kainu upāya golokera—of Goloka Vṛndāvana; prema-dhana—the treasure of divine love; hari- nāma-saṅkīrtana—the congregational chanting of Lord Hari's holy names; rati— my attraction; nā janmila—never came about; kene—why?; tāya—for that; saṁsāra-viṣānale—in the fire of the poison of worldliness; dibā-niśi—day and night; hiyā jvale—my heart burns; jurāite—to relieve it; nā kainu upāya—I have not taken the means.
The treasure of divine love in Goloka Vṛndāvana has descended as the congregational chanting of Lord Hari’s holy names. Why did my attraction for that chanting never come about? Day and night my heart burns in the fire of the poison of worldliness, and I have not accepted the means for relieving it.
3 vrajendra-nandana yei, śacī-suta haila sei,
balarāma haila nitāi dīna-hīna yata chila, hari-nāme uddhārila, tāra śākṣī jagāi mādhāi vrajendra-nandana yei—Lord Kṛṣṇa, the son of the King of Vraja; śacī-suta—the son of Śacī (Lord Caitanya); haila—became; sei—He; balarāma—Lord Balarāma; haila—became; nitāi—Lord Nityānanda; dīna-hīna—who were lowly and wretched; yata chila—all those souls who were; hari-nāme—by the holy name; uddhārila— were delivered; tāra śākṣī—the evidence of that; jagāi mādhāi—the two sinners named Jagāi and Mādhāi.
Lord Kṛṣṇa, the son of the King of Vraja, became the son of Śacī, and Balarāma became Nitāi. The holy name delivered all those souls who were lowly and wretched. The two sinners Jagāi and Mādhāi are evidence of this.
4 hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta,
karuṇā karaha ei-bāra narottama-dāsa kaya, nā ṭheliha rāṅgā pāya, tomā vine ke āche āmāra hā hā prabhu—alas! alas! O dear Lord!; nanda-suta—O son of Nanda!; vṛṣabhānu- sutā yuta—accompanied by the daughter of Vṛṣabhānu; karuṇā karaha—please be merciful to me; ei-bāra—now; narottama-dāsa kaya—Narottama dāsa says; nā ṭheliha—please do not push me away; raṅga pāya—from Your reddish lotus feet; tomā vine—except for You; ke āche āmāra—who is my beloved?.
O Lord Kṛṣṇa, son of Nanda, accompanied by the daughter of Vṛṣabhānu, please be merciful to me now. Narottama Dāsa says, “O Lord, please do not push me away from Your reddish lotus feet, for who is my beloved except for You?”
Commentary
This is Prabhupāda’s favorite song, as has been told by Yamuna Devi Dasi, who heard him sing it while staying at John Lennon’s estate outside London in the fall of 1969. Fact is that he quotes this song more often than any other. On different occasions, he gave a purport to the entire song. During Prabhupāda’s visit to Sweden in 1973, a Sanskrit professor came to see him at the temple and asked during the conversation about Bengali songs, and the first song Prabhupāda quotes is Hari Hari biphale. Professor: Do you sing any hymns, kīrtanas, in Bengali also? Prabhupāda: O yes. Professor: Or mostly in Sanskrit? Prabhupāda: No, in Bengali some. hari hari biphale janama goṅāinu manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā viṣa khāinu (On Prabhupāda’s request the devotees bring a harmonium and he sings the entire song. Afterwards, the professor continues asking questions). Professor: Who has written this? Prabhupāda: Narottama dāsa Ṭhākura.
Narottama-dāsa kaya, nā ṭheliha rāṅgā pāya, tomā bine ke āche āmāra. Narottama dāsa Ṭhākura is singing, hari hari biphale janama goṅāinu: “My dear Lord, I have simply wasted my time – biphale, without any profit. Because I got this human form of life, but I missed the opportunity for worshiping Rādhā-Kṛṣṇa.” Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā. “And by doing this, I have taken poison knowingly.” Jāniyā śuniyā biṣa khāinu. Then: golokera prema-dhana, hari-nāma-saṅkīrtana. “This nāma-saṅkīrtana is not any material thing. It is the ecstatic love of Kṛṣṇa in Goloka Vṛndāvana.” Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmila kene tāya. “But I have no attachment for this hari-kīrtana.” Saṁsāra-biṣānale, dibā-niśi hiyā jvale: “My heart is always burning in material existence.” Jurāite nā kainu upāya: “But I did not make any means by which I can get out of it.” Vrajendra-nandana yei, śacī- suta haila sei: “Formerly the same Personality of Godhead, Kṛṣṇa, who appeared as the son of Nanda Mahārāja, He has again appeared as the son of Śacīdevī.” And balarāma haila nitāi: “And Balarāma has appeared as Nityānanda Prabhu.” So Their business is: dīna-hīna jata chila, hari-nāme uddhārila, all sorts of sinful men, and materially suffering men, all of them have been delivered by these two brothers, Gaura-Nitāi, by preaching the saṅkīrtana movement. Tāra śākṣī jagāi mādhāi: “They have delivered all kinds of sinful men. The evidence is Jagāi and Mādhāi.” Hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta. “My Lord Kṛṣṇa, the son of Nanda Mahārāja, You are now standing with Rādhārāṇī, the daughter of King Vṛṣabhānu. So it is my appeal.” Karuṇā karaha ei-bāra: “Kindly be kind upon me.” Narottama dāsa kaya, nā ṭheliho rāṅgā pāya, tomā bine ke āche āmāra. Narottama dāsa Ṭhākura says, ‘Don't kick me away. I have no other shelter. Please take me.’ ” There are many very appealing songs in Vaiṣṇava literature. Professor: How old is this one? Prabhupāda: It was written about 250 years ago. There are many songs of Narottama Ṭhākura. gaurāṅga bolite habe pulaka-śarīra, hari hari bolite nayane ba'be nīra āra kabe nitāi-cānder koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be viṣaya chāriyā kabe śuddha ha'be mana, kabe hāma herabo śrī-vṛndāvana rūpa-raghunātha-pade hoibe ākuti, kabe hāma bujhabo se yugala-pīriti There are so many songs. gaurāṅgera duṭi pada, jār dhana sampada, se jāne bhakati-rasa-sār Many songs. Bhaktivinoda Ṭhākura's songs. Then Narottama dāsa Ṭhākura's songs. Locana dāsa, Locana dāsa's songs. parama karuṇa, pahū dui jana, nitāi gauracandra saba avatāra-sāra śiromaṇi, kevala ānanda-kanda bhajo bhajo bhāi, caitanya nitāi, sudṛḍha viśvāsa kori' viṣaya chāriyā, se rase majiyā, mukhe bolo hari hari In this way, there are so many songs. Very simple Bengali. Especially Narottama dāsa Ṭhākura's songs, they have been approved by Viśvanātha Cakravartī
Ṭhākura as Vedic evidences. Although written in Bengali, they are full of Vedic authority. There are so many songs. So you have devotional tendency. Develop it. Make your life successful. That is my humble suggestion. Manuṣya-janama pāiyā, rādhā- kṛṣṇa nā bhajiyā, jāniyā śuniyā... Anyone who has got this human form of life, if he does not engage himself in developing Kṛṣṇa consciousness, then he's drinking poison knowingly. Jāniyā śuniyā biṣa khāinu. Biṣa means poison. A great opportunity, this human life. That is our mission, that this modern civilization, they have created such entanglement that people are rotting and they are losing the opportunity of this human form of life – only on the basis of this bodily concept of life. … So by order of our superiors, we are trying to introduce. But we are very unhappy, seeing these people. They are spoiling their life in the bodily concept of life. They do not know what is going to happen next life. But there is a next life. That's a fact. As we had past life as child, as boy, as young man, similarly, we have past life also. This simple truth, they cannot understand.
Lecture on Śrīmad-Bhāgavatam 3.25.14 – Bombay, November 14, 1974 Narottama dāsa Ṭhākura is singing, hari hari biphale janama goṅāinu: "My dear Lord, Krsna, I have wasted my time for nothing, uselessly." Why? Manuṣya janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā viṣa khāinu: "Because I got this opportunity, the human form of life... It was meant for understanding Krsna." Or add Kṛṣṇa with Rādhārāṇi. That is perfect Kṛṣṇa. Kṛṣṇa alone is Vāsudeva, and Rādhā-Kṛṣṇa is perfect, with all potencies. Parasya śaktir vividhaiva śruyate. The Absolute Truth with potencies. Śrīmatī Rādhārāṇi is the source of all potencies. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir... Rādhārāṇi is the manifestation of Kṛṣṇa's pleasure potency. Kṛṣṇa, when He wants to enjoy, He does not enjoy anything material. He expands His energy, potency. That is Rādhārāṇi, …hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. So, human life is meant for that. As Narottama dāsa Ṭhākura says, manuṣya janama pāiyā, rādhā- kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu: "My dear Lord, I have simply wasted my time, although I got the opportunity of this human form of life." Why you have wasted? "Now, I have done everything without worshiping Rādhā-Kṛṣṇa." That's all. … We got the chance of eternal life, but we are taking poison. Viṣaya-biṣānale, dibā-niśi hiyā jvale. This material life is just like a blazing fire of poison. Viṣaya- biṣānale. Viṣaya means material. Ahāra-nidra-bhaya-maithuna. Eating, sleeping and sex life and defense – these are the material activities. So we are engaged with these things. So,biṣaya-viṣānale, dibā-niśi hiyā jvale. And if we become engaged with these four things,viṣaya, it is like poison. Then our heart will be always burning. Gastric ulcer. So it has to be cured. How it can be cured? Now, golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmila kene tāya: "My dear Lord, You have given the medicine, hari-nama-saṅkīrtana, the chanting of Hare
Kṛṣṇa mantra, but I have no attraction for this." So this is the realization of the Vaiṣṇava. Vrajendra-nandana yei, śacī-suta haila sei, "Vrajendra-nandana, Krsna, He has now come as Caitanya Mahāprabhu, Śacī- suta, the son of mother Śacī." Balarāma ha-ila nitāi: "And Balarāma has become Nitāi." So what is their business now? Pāpi tāpi yata chila, hari-nāme uddhārila: "All kinds of varieties of sinful men, simply by chanting Hare Kṛṣṇa mantra, they are delivered." Ta'ra sākṣī jagāi-mādhāi. What is the evidence? Evidence is Jagāi- Mādhāi. So at the present moment, not only one Jagāi-Mādhāi, but thousands of Jagāi- Mādhāis, by the grace of Caitanya Mahāprabhu, are being delivered. It is so active medicine, this Hare Kṛṣṇa māhā-mantra.
Lecture on Śrīmad-Bhāgavatam 5.5.3-4 – Bombay, March 29, 1977 So we have got such vast knowledge for achieving the goal of life. It is India. Why should we neglect? Why we should become so foolish that forget our real purpose of life and engage in will-o'-the-wisp struggle for existence, which will never be successful? Why this misconception of life? At least, there must be this institution of Kṛṣṇa consciousness in India so that not only the Indians, but all outside India, they should come and learn what is Kṛṣṇa consciousness. (applause) So it is already explained. We are trying to develop this institution in Bombay. Bombay is the best city in India, and people are also very advanced, enlightened. So let us combine together and develop this institution for the whole human society. That is our ambition. It is not for any sect or any creed or any particular class of men. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. It is for the human society, and we have got this opportunity of human body. A Bengali poet sings, hari hari biphale janama goṅāinu. Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu. "My Lord, I have wasted my this valuable life, human form of life, because I did not take to Kṛṣṇa consciousness." So if you do not take Kṛṣṇa consciousness seriously in this human form of life, then you must know that you are drinking poison knowingly. Don't neglect it. Try to understand. It is based on science, philosophy, śāstra, knowledge. It is not a blind faith. And we are prepared to answer you in any way. The method is very simple; even a child can take advantage of it. Not that we are manufacturing. It is sanctioned in the śāstra. Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. This is the statement by Śukadeva Gosvāmī to Mahārāja Parīkṣit. He describes the faults of this Kali-yuga. It is just like the ocean. Kaler doṣa-nidhe rājann hy asti eka mahān guṇān. But there is one very great advantage. He said What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. If you chant Hare Kṛṣṇa mahā-mantra, then you become free from all contamination and go back to home, back to Godhead.
Lecture on Kṛṣṇadāsa Kavirāja Gosvāmī’s Appearance Day – Vṛndāvana, October 19, 1972 Everyone should know, at least, that human life is meant for developing Kṛṣṇa consciousness. We are broadcasting this information all over the world, that everyone should become Kṛṣṇa conscious. If a person does not take advantage of this movement, then it is to be understood that knowingly he's drinking poison: jāniyā śuniyā biṣa khāinu. So why it is so important? Golokera prema dhana. Because it is coming from Goloka Vṛndāvana. This transcendental sound – Hare Kṛṣṇa mahā-mantra, Bhagavad-gītā, Śrīmad-Bhāgavatam – they are coming from Goloka Vṛndāvana. Just like you receive through radio machine news from distant place, thousands and thousands of miles away. Now the instruments have improved. They are trying to get information from other planets also. That's nice. But there is another machine which can give you information of the Goloka Vṛndāvana. That machine is nothing manufactured by the material scientists. But there is a machine. What is that machine? That machine is this guru-paramparā. Evaṁ paramparā-prāptam imaṁ rājarṣayoḥ viduḥ [Bg. 4.2]. If you receive the message by the guru-paramparā... The first guru is Kṛṣṇa, next guru is Lord Brahmā, next guru is Nārada, next guru is Vyāsadeva, next guru is Madhvācārya, and so many others. And their branches. In this way, Caitanya Mahāprabhu, then the Gosvāmīs, then Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura. In this way, the paramparā is coming. So this is the machine. How I can understand this machine is correct? Yes, it is correct. How it is correct? You can corroborate. The Bhagavad-gītā says, the original machine, Kṛṣṇa, says: sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja. So the same message is being broadcast in the Kṛṣṇa consciousness movement. What we are speaking? We are speaking, “Give up everything. Just surrender to Kṛṣṇa.” Is not that the same machine? If you keep the words, the vibration of the machine the same, then it is the same machine. You get the correct information. Kṛṣṇa is speaking about Himself, about His abode, about the spiritual world, the activities there. Kṛṣṇa is speaking everything in the Śrīmad- Bhāgavatam, in Bhagavad-gītā. And we don't require to change unnecessarily. If we present the same thing as it is, as we are presenting Bhagavad-gītā As It Is, then the machine is there. You can get all the information. There is no difficulty. Just like you are getting by the present machine, radio machine, the message from far, distant place. Similarly, you can get all the information of the spiritual world by the proper machine: Bhagavad-gītā received through the paramparā, disciplic succession of bona fide spiritual masters.
Lecture on Śrīmad-Bhāgavatam 1.8.26 – Mayapur, October 6, 1974 Mahārāja Yudhiṣṭhira, by hint, asked Kṛṣṇa that "We are Your friend, and why we are put into such tribulations that we have lost our kingdom? We are now living in the forest. Our wife is insulted. Why?" So the reply was that yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ [SB 10.88.8]. Kṛṣṇa said that "When I make one especially favored, then I take away all his riches to make him niṣkiñcana."
Niṣkiñcana means one becomes almost poverty-stricken. Nobody cares for him. Then he become fully surrendered to Kṛṣṇa. Just like Narottama dāsa Ṭhākura says, tomā vine ke āche āmāra. This position is very nice, niṣkiñcana. “I have lost everything. I am now not cared by my family, my friends. So everything I have lost. Therefore I am forced to come to You, surrender. So don't kick me, kick me out. Please give me shelter because I have no other shelter.” Tomā vine ke āche āmāra: “There is nobody else to take my care except Your Lordship.” This is called niṣkiñcana. So actually that is the position. So long we think that “For my protection, this arrangement is there for my protection. This arrangement is there...,” that is not niṣkiñcana. Niṣkiñcana means when I think that “I have no other protection except Kṛṣṇa,” and then I fully surrender. That is the best qualification for Kṛṣṇa consciousness.
Gorā pahū
(Akṣepa) Narottama dāsa Ṭhākura
1 gorā pahū nā bhajiyā goinu prema-ratana-dhana helāya hārāinu gorā pahū—Lord Gaurāṅga; nā bhajiyā—not worshiping; goinu—I invited spiritual death; prema—of love of God; ratana—the jewel; dhana—transcendental treasure; helāya—by neglect; hārāinu—I have lost.
I did not consider worshiping Lord Gaurāṅga, but instead brought about my spiritual ruin by neglecting that treasure trove of pure love of God.
2 adhane yatana kari dhana teyāginu
āpana karama-doṣe āpani ḍubinu
adhane—for worthless things; yatana—striving; kari—doing; dhana—the treasure of love of God (the real purpose of life); teyāginu—I have rejected; āpana—my; karama-doṣe—in the misdeeds; āpani—myself; ḍubinu—I have drowned.
I rejected the real purpose of my life and strove for worthless things. I am drowning in the ocean of birth and death because of my own misdeeds.
3 sat-saṅga chāri' kainu asate vilāsa te-kāraṇe lāgila ye karma-bandha-phāṅsa sat—of devotees; saṅga—the association; chāri’—giving up; kainu—I have made; asate—with materialists; vilāsa—enjoyment; te-kāraṇe—for that reason; lāgila— began; ye—which; karma—of fruitive activities; bandha—of the entanglement; phāṅsa—the web.
I gave up the association of the saintly devotees to enjoy myself in the company of the ungodly. Therefore I am bound up by the snare of karma.
4 viṣaya-viṣama-viṣa satata khāinu gaura-kīrtana-rase maghana nā hainu viṣaya—of sense gratification; viṣama—most dangerous; viṣa—the poison; satata—always; khāinu—I have drunk; gaura—of Lord Caitanya; kīrtana—of the congregational chanting of the holy name; rase—in the mellows; maghana— merged; nā—not; hainu—I have become.
I am always drinking the dangerous poison of sense gratification, thus I can never absorb myself in the blissful nectar of chanting the glories of Lord Caitanya.
5 kena vā āchaye prāṇa ki sukha pāiyā
narottama dāsa kena nā gela mariyā kena vā—why; āchaye—is there; prāṇa—life; ki—what; sukha—happiness; pāiyā—getting; narottama dāsa—Narottama dāsa; kena—why; nā—did not; gela—go; mariyā—(to) death.
Why am I still living and what happiness do I have? Narottama dāsa says, "Why have I not died long ago?"
Commentary
The original title of this song is Akṣepa (remorse). As in the previous song, Narottama dāsa Ṭhākura expresses remorse because he feels that he has not taken advantage of the great opportunity that the human body offers for self- realization. He goes so far as to say at the end of the song, “it would be better for me to die”. Prabhupāda has quoted from Gorā pahū both in his books and lectures.
Śrīmad-Bhāgavatam 2.26.26 – Purport In the material world we are producing so many things, and this is called advancement of civilization, but factually the advancement of civilization is a manifestation of the false ego. By false ego all material things are produced as objects of enjoyment. One has to cease increasing artificial necessities in the form of material objects. One great ācārya, Narottama dāsa Ṭhākura, has lamented that when one deviates from pure consciousness of Vāsudeva, or Kṛṣṇa consciousness, he becomes entangled in material activities. The exact words he uses are, sat-saṅga chāri' kainu asate vilāsa/ te-kāraṇe lāgila ye karma-bandha- phāṅsa: “I have given up the pure status of consciousness because I wanted to enjoy in the temporary, material manifestation; therefore I have been entangled in the network of actions and reactions.”
Śrīmad-Bhāgavatam 10.10.8 – Purport The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." (SB 3.25.21) A sādhu is suhṛdaḥ sarva-dehinām, the friend of everyone. Why then should the rich, instead of associating with sādhus, waste their valuable time in association with other rich men who are averse to spiritual life? Both the poor man and the rich man can take advantage of the Kṛṣṇa consciousness movement, and here it is advised that everyone do so. There is no profit in avoiding the association of the members of the Kṛṣṇa consciousness movement. Narottama dāsa Ṭhākura has said:
sat-saṅga chāri' kainu asate vilāsa te-kāraṇe lāgila ye karma-bandha-phāṅsa
If we give up the association of sādhus, saintly persons engaged in Kṛṣṇa consciousness, and associate with persons seeking sense gratification and accumulating wealth for this purpose, our life is spoiled. The word asat refers to an avaiṣṇava, one who is not a devotee of Kṛṣṇa, and sat refers to a Vaiṣṇava, Kṛṣṇa's devotee. One should always seek the association of Vaiṣṇavas and not spoil one's life by mixing with avaiṣṇavas.
Śrīmad-Bhāgavatam 4.25.5 – Purport Śrī Narottama dāsa Ṭhākura has sung: sat-saṅga chāri' kainu asate vilāsa, te- kāraṇe lāgila ye karma-bandha-phāṅsa. As long as a person is entangled in fruitive activities, he is bound to accept one body after another. This is called karma- bandha-phāṅsa – entanglement in fruitive activities. It does not matter whether one is engaged in pious or impious activities, for both are causes for further entanglement in material bodies. By pious activities one can take birth in a rich family and get a good education and a beautiful body, but this does not mean that the distresses of life are ultimately eliminated. In the Western countries it is not unusual for one to take birth in a rich aristocratic family, nor is it unusual for one to have a good education and a very beautiful body, but this does not mean that Westerners are free from the distresses of life. Although at the present moment the younger generation in Western countries has sufficient education, beauty and wealth, and although there is enough food, clothing, and facilities for sense gratification, they are in distress. Indeed, they are so distressed that they become hippies, and the laws of nature force them to accept a wretched life. Thus they go about unclean and without shelter or food, and they are forced to sleep in the street. It can be concluded that one cannot become happy by simply performing pious activities. It is not a fact that those who are born with a silver spoon in their mouth are free from the material miseries of birth, old age, disease and death. The conclusion is that one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another. Narottama dāsa Ṭhākura calls this karma-bandha-phāṅsa.
King Prācīnabarhiṣat admitted this fact and frankly asked Nārada Muni how he could get out of this karma-bandha-phāṅsa, entanglement in fruitive activities. This is actually the stage of knowledge indicated in the first verse of Vedānta-sūtra: athāto brahma jijñāsā. When one actually reaches the platform of frustration in an attempt to discharge karma-bandha-phāṅsa, he inquires about the real value of life, which is called brahma jijñāsā. In order to inquire about the ultimate goal of life, the Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: “In order to understand the transcendental science, one must approach a bona fide spiritual master.”
Lecture on Śrīmad-Bhāgavatam 5.5.2 – London, September 17, 1969 By advancing this materialistic way of life we may feel happy for the time being, but we do not know how much risk we are taking in our life. That science is not yet discussed. That science is described in the Bhāgavatam that this life is not meant for simply sense gratification with hard labor. No. This life is meant for restraining. Restraining. Tapa. We have to restrain our business of sense gratification. Without restraining our business of sense gratification, it is not possible to make ourselves liberated. That is not possible. This is entanglement. Sat-saṅga chāri' kainu asate vilāsa. If people give up the association of this Kṛṣṇa consciousness society and they simply indulge in the sense gratificatory process, then more and more they'll be entangled. Sat-saṅga chāri' kainu asate vilāsa, te-kāraṇe lāgila ye karma- bandha-phāṅsa. People are now entangled in hard working. Actually, human life should be very easy, very easy. No hard work. Living very simple life and eating very healthy food, living in open space, no quarrel, no antagonism, everyone is happy, everyone is free. That is human civilization. Not to become entangled. But at the present moment we have become entangled. So Ṛṣabhadeva says that mahat-sevāṁ dvāram āhur vimukteḥ. If we actually want liberation from this entanglement, then we should associate with mahātmās, great souls.
Lecture on Śrī Caitanya-caritāmṛta, Madhya-līlā 20.112 – Bombay, November 24, 1975 The materialistic persons, they are working in their own capacity, that “I shall become happy in this way, I shall become happy in this way,” and therefore entangling, committing so many sinful activities. And he's not becoming happy but more and more unhappy. Karma-bandha. Narottama dāsa Ṭhākura says, sat- saṅga chāri' kainu asate vilāsa, te-kāraṇe lāgila ye karma-bandha-phāṅsa. So, if we don't take to Kṛṣṇa consciousness, if we act independently, then the result will be that we shall be entangled in the laws of karma. Laws of karma means karmana daiva-netrena jantor deha upapatti. By karma we are creating another body, next body. That we do not know. Karma, according to my karma. Karmana daiva- netrena, supervised, decided by the higher authorities: “You have done like this; you must get this body.” Automatically. Automatically. Karanam guṇa-saṅgo 'sya sad-asad-janma-yoniṣu. Everything is going on. Prakṛteḥ kriyamanani guṇaiḥ karmani. If you don't like or like, it doesn't matter. If you have infected some disease which you don't like, that will not save you because you don't like. You must have to suffer from that disease.
Lecture on Śrīmad-Bhāgavatam 3.28.1 – Honolulu, June 1, 1975 So the real purpose is that we should give up this asat-patha. Asat-patha and sat- patha. Here it is said sat-patham. Sat-patham means our permanent goal of life. We are now interested with nonpermanent goal of life. People are thinking, “If I get a nice car, a nice apartment, a nice wife, a nice bank balance, then I will be happy.” But this is asat, because none of this will stay. The bank balance also will not stay, the wife also will not stay, and good position, that will not stay. As soon as the body is finished, everything is finished. Therefore they are called asat. Narottama dāsa Ṭhākura has sung, sat-saṅga chāri kainu asate vilāsa, te-kāraṇe lāgila mora karma-bandha-phāṅsa. Sat-saṅga. Sat-saṅga means persons who are making progress towards the permanent life. They are called sat. Just like this Kṛṣṇa consciousness movement. This movement means we are training our disciples how to make progress towards permanent life. And the material world means they are making progress towards nonpermanent life. So those who are intelligent, they are not interested in nonpermanent life. And those who are foolish, mūḍha, they are interested in this temporary life, and they do not know what is there after death, neither they have got any knowledge what is spirit, what is matter. Ignorance. In darkness.
Anādi karama-phale
1 anādi' karama-phale, pari' bhavārṇara jale, taribāre nā dekhi upāya ei viṣaya-halāhale, divā-niśi hiyā jvale, mana kabhu sukha nāhi pāya anādi’—beginningless (from time immemorial); karama—activities; phale— fruitive; pari’—I have fallen into; bhava—of birth and death; arṇava—of the ocean; jale—the waters; taribāre—of deliverance; nā —no; dekhi—I see; upāya—means; ei—of these; viṣaya—acts of sense gratification; halāhale—the poison; divā—day; niśi—night; hiyā—my heart; jvale—burns; mana—my mind; kabhu—at any time; sukha—happiness; nāhi—does not; pāya—attain.
Due to my past fruitive activities, I have fallen into this great ocean of nescience, and I do not find any means of getting out. Day and night my heart burns from the poison of acts for sense pleasure, and as a result my mind is not at all happy.
2 āśā-pāśa-śata-śata, kleśa deya avirata,
pravṛtti-ūrmira tāhe khelā kāma-krodha-ādi chaya, bāṭapāḍe deya bhaya, avasāna haila āsi' belā āśā—plans for happiness; pāśa—ropes; śata-śata—hundreds and thousands; kleśa—pain; deya—giving; avirata—constantly; pravṛtti—materialism; ūrmira— the waves; tāhe—in that (ocean of nescience); khelā—pastimes; kāma—lust; krodha—anger; ādi—and so on; chaya—six; bāṭapāḍe—thieves and rogues; deya—giving; bhaya—fear; avasāna—the end (of my life); hoilo—is; āsi’—coming; belā—soon.
I am always making hundreds and thousands of plans to become happy, but all these plans give me pain twenty-four hours a day. Indeed, I am being tossed again and again by the waves of the ocean of materialism. Furthermore, there are many thieves and rogues, of whom six are prominent: lust, anger, greed, envy, illusion, and madness. They are causing me great fear, and in this way my life is coming to an end.
3 jnāna-karma-ṭhaga dui, more pratārīya laya,
avaśeṣe phele sindhu-jale e hena samaye, bandhu, tumi kṛṣṇa kṛpā-sindhu, kṛpā kari' tolo more bale jnāna—mental speculation; karma—fruitive activity; ṭhaga—cheaters or thugs; dui—two; more—me; pratārīya—misleading; laya—are taking; avaśeṣe—finally; phele—throwing; sindhu-jale—into the ocean of misery; e—this; hena—such as; samaye—time; bandhu—friend; tumi—You; kṛṣṇa—O Kṛṣṇa; kṛpā—of mercy; sindhu—ocean; kṛpā—mercy; kari’—having shown; tolo—pick up; more—me; bale—by Your strength.
The two thugs of mental speculation and fruitive activity have cheated me, misled me, and finally thrown me into the ocean of misery. Under the circumstances, my dear Kṛṣṇa, O ocean of mercy, You are my only friend. I have no strength to get out of this ocean of nescience, so I pray to Your lotus feet that You will be kind and by Your strength lift me out of this ocean of suffering.
4 patita-kiṅkare dhari', pāda-padma-dhuli kari', deha bhaktivinoda āśraya āmi tava nitya-dāsa, bhuliyā māyāra pāśa, baddha ha'ye āchi dayāmaya patita—fallen; kiṅkare—servant; dhari’—having held up; pāda—feet; padma— lotus; dhuli—particle of dust; kari’—having fixed; deho—give; bhaktivinoda— Bhaktivinoda; āśraya—shelter; āmi—I am; tava—Your; nitya—eternal; dāsa— servant; bhuliyā—having forgotten; māyāra—of māyā; pāśa—network; baddha— bound up; ho’ye—being; āchi—I am; dayāmaya—kindly save me.
Kindly lift up this fallen servant of Yours and fix me as one of the particles of dust at Your lotus feet. Please give Bhaktivinoda shelter at Your lotus feet. I am Your eternal servant, but somehow or other I forgot You and have now fallen into this entangling network of māyā. Kindly save me.
Commentary
This song is found in Bhaktivinoda Ṭhākura’s songbook Gītāvalī. It is Song 5 of eight songs based on Śrī Caitanya Mahāprabhu’s Śikṣāṣṭaka prayers, corresponding to Verse 5 (ayi nanda tanuja kinkaram). Prabhupāda quoted from this song frequently. Here are some examples:
Śrīmad-Bhāgavatam 4.28.27 – Purport This is a description of material existence. Material existence is experienced when one becomes attached to sense enjoyment and forgets his real identity as the eternal servant of Kṛṣṇa. In this way, in one body after another, the living entity perpetually suffers the threefold miseries of material existence. To save human civilization from the darkness of ignorance, this movement was started. The main purpose of the Kṛṣṇa consciousness movement is to enlighten the forgetful living entity and remind him of his original Kṛṣṇa consciousness. In this way the living entity can be saved from the catastrophe of ignorance as well as bodily transmigration. As Śrīla Bhaktivinoda Ṭhākura has sung:
taribāre nā dekhi upāya ei viṣaya-halāhale, dibā-niśi hiyā jvale, mana kabhu sukha nāhi pāya
"Because of my past fruitive activities, I have now fallen into an ocean of nescience. I cannot find any means to get out of this great ocean, which is indeed like an ocean of poison. We are trying to be happy through sense enjoyment, but actually that so-called enjoyment is like food that is too hot and causes burning in the heart. I feel a burning sensation constantly, day and night, and thus my mind cannot find satisfaction."
Material existence is always full of anxiety. People are always trying to find many ways to mitigate anxiety, but because they are not guided by a real leader, they try to forget material anxiety through drink and sex indulgence. Foolish people do not know that by attempting to escape anxiety by drink and sex, they simply increase their duration of material life. It is not possible to escape material anxiety in this way.
Śrīmad-Bhāgavatam 6.1.50 – Purport Bewildered by material conditions try to be united, but although they strive for unity among men and nations, all their attempts are futile. Everyone must struggle alone for existence with the many elements of nature. Therefore one's only hope, as Krsna advises, is to surrender to Him, for He can help one become free from the ocean of nescience. Śrī Caitanya Mahāprabhu therefore prayed:
ayi nanda-tanuja patitaṁ kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja sthita dhūlī sadṛśaṁ vicintaya
"O Kṛṣṇa, beloved son of Nanda Mahārāja, I am Your eternal servant, but somehow or other I have fallen into this ocean of nescience, and although I am struggling very hard, there is no way I can save myself. If You kindly pick me up and fix me as one of the particles of dust at Your lotus feet, that will save me."
In a similar way, Bhaktivinoda Ṭhākura sang: anādi karama-phale, pari' bhavārṇava-jale, taribāre nā dekhi upāya. “My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and now I can find no way to rescue myself.” We should remember that everyone is responsible for his own life. If an individual becomes a pure devotee of Kṛṣṇa, he is then delivered from the ocean of nescience.
Śrīmad-Bhāgavatam 7.13.6 – Purport The living entities in the material world, not only at the present but also in the past, have been involved in trying to solve the problem of birth and death. Some stress death and point to the illusory existence of everything material, whereas others stress life, trying to preserve it perpetually and enjoy it to the best of their ability. Both of them are fools and rascals. It is advised that one observe the eternal time factor, which is the cause of the material body's appearance and disappearance, and that one observe the living entity's entanglement in this time factor. Śrīla Bhaktivinoda Ṭhākura therefore sings in his Gītāvalī:
taribāre nā dekhi upāya
One should observe the activities of eternal time, which is the cause of birth and death. Before the creation of the present millennium, the living entities were under the influence of the time factor, and within the time factor the material world comes into existence and is again annihilated. Bhutva bhutva pralīyate [Bg. 8.19]. Being under the control of the time factor, the living entities appear and die, life after life. This time factor is the impersonal representation of the Supreme Personality of Godhead, who gives the living entities conditioned by material nature a chance to emerge from this nature by surrendering to Him.. Lecture Śrīmad-Bhāgavatam 1.15.24 – Los Angeles, December 3, 1973 In the Bhagavad-gītā (8.15) Kṛṣṇa, the supreme authority, says: “This place, this material world, is duḥkhālayam aśāśvatam, it is the place for suffering.” That is a fact. One person is trying to accept suffering as enjoying, and another person is trying to end actually suffering. This is the difference between sane and insane person. I'll give you a practical example, that in the prison, government prison house, there are some prisoners who are called first-class prisoners. They are given special favor by the government. And there are third-class prisoners also. But both of them are prisoners. And prison is not meant for comfortable life. It is meant for suffering. Bhaktivinoda Ṭhākura therefore sings, anādi karama-phale pari' bhavārṇava-jale taribāre nā dekhi upāya. One who is sane person, he knows that “I may be first-class prisoner, that does not mean I am not prisoner. I am prisoner.” The suffering of the prison house is that I have no independence to do anything. That is prison life. Lecture Śrīmad-Bhāgavatam 3.26.8 – December 20, 1974, Bombay Kārya-kāraṇa-kartṛtve bhoktṛtve. Kartṛtve is material nature, and bhoktṛtve I am. I am put into that. Therefore Bhaktivinoda Ṭhākura sings, anādi karama-phale, pari' bhavārṇava-jale: “Somehow or other, I have fallen in this ocean of birth and death.” Taribāre nā dekhi upāy: “I do not find how to get out of it.” But we can get out of it very easily. That is advised by Kṛṣṇa: mām eva ye prapadyante māyām etāṁ taranti te. Otherwise you cannot. Here it is a great struggle. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. Karṣati, great hard struggle going on. We are trying to be happy, but that is not possible. Just like if you are put into the ocean, you may be very good swimmer, you may struggle very nicely, but you are under the control of the prakṛti. You cannot be happy in the water. But if somebody helps you to get out of the water, then you will be happy. Lecture on Śrīmad-Bhāgavatam 3.26.23-24 – January 1, 1975, Bombay Originally, we are all Krsna conscious, pure, svaccha. Svacchatvam avikaritvam. Now vikurvanat, now, being transformed or agitated somehow or other... Anādi karama-phale, pari' bhavarnava-jale. We cannot ascertain when this transformation took place. There is no necessity of making research how we fell in this material contamination or envelopment. But we should be intelligent enough to understand that we are fallen now. How we fell – you can trace out the history, but it is very difficult because anādi karama-phale, nobody can ascertain. Just like when a man is diseased he goes to doctor. So when he goes to the doctor, the doctor gives him medicine according to the symptoms and the diagnosis. There is no necessity of find out the history, how he fell diseased. There is history, but that is not possible to trace out. Therefore it is said, anādi karama-phale. Anādi. Anādi means... Ādi means the creation. Creation... Before creation, I contaminated this desire, icchā-dveṣa samutthena. I became revolting to the desires. Kṛṣṇa says... Every one of us revolting now also. Kṛṣṇa says, sarva-dharmān parityajya mām ekam śaraṇam vraja, but we are revolting, “Why? Why shall I surrender to You? This is too much You are demanding.” This is going on. This is the disease. And to cure the disease Kṛṣṇa Himself comes. Yadā yadā hi dharmasya glānir bhavati, tadātmanām sṛjāmi. But we are so stubborn that we won't, do not like to be cured. So what Kṛṣṇa will do? How Kṛṣṇa will help? He is coming. He is sending His devotee. He is leaving behind Him the śāstras. Ataeva kṛṣṇa veda-purāṇa karila. The Vedic literature, Veda, Purāṇa... Lecture on Śrīmad-Bhāgavatam 7.12.2 – April 13, 1976, Bombay Kṛṣṇa says: “If you prepare yourself to come to Me, back to home, back to God, you can do that.” So what should be our aim of life? We shall go to the higher planetary system or back to home, back to Godhead? “Back,” we say, because we have come from God. Just like one man is put in the prison house. He has come from his free home. By his work he is criminal; therefore he is put into the prison house. Similarly, we are all part and parcel of God. Our real home is Vaikuṇṭha. But we have come here. How we have come, that is a very mysterious thing; but we are part and parcel. Somehow or other... Bhaktivinoda Ṭhākura has sung, anādi karama-phale, pari' bhavārṇava-jale. Somehow or other we have fallen. Therefore the real aim of life, how to get out of this bhavārṇava, nescience, that is the aim of life. If we remain again like the monkeys and cats and dogs, eating, sleeping, mating, and dancing, that is not very responsible life. Every man should be responsible. That is Vedic culture, to create responsible man, not varna-sankara.
Gopīnātha Bhaktivinoda Ṭhākura
1 gopīnātha, mama nivedana śuno
viṣayī durjana, sadā kāma-rata,
kichu nāhi mora guṇa
gopīnātha—o Kṛṣṇa, Lord of the gopīs; mama nivedana—my request; śuno— please hear; viṣayī—I am a sense-gratifier; durjana—and a wicked materialist; sadā—always; kāma-rata—addicted to worldly desires; kichu nāhi—not in the least; mora—my; guṇa—good qualities.
O Gopīnātha, Lord of the gopīs, please hear my request. I am a wicked materialist, always addicted to worldly desires, and no good qualities do I possess.
2 gopīnātha, āmāra bharasā tumi
tomāra caraṇe, lainu śaraṇa,
tomāra kiṅkara āmi
gopīnātha—o Kṛṣṇa, Lord of the gopīs; āmāra—my; bharasā—only hope; tumi— You are; tomāra caraṇe—at Your lotus feet; lainu śaraṇa—I have taken shelter; tomāra—Your; kiṅkara—servant; āmi—I. O Gopīnātha, You are my only hope, and therefore I have taken shelter at Your lotus feet. I am now Your servant.
3 gopīnātha, kemane śodhibe more
nā jāni bhakati, karme jaḍa-mati,
parechi saṁsāra-ghore
gopīnātha—o Kṛṣṇa, Lord of the gopīs; kemane—how?; śodhibe—will be purified; more—me; nā jāni—I do not know; bhakati—devotion; karme—in fruitive work; jaḍa-mati—my materialistic mind; parechi–I have fallen; saṁsāra-ghore–into this dark and perilous worldly existence.
O Gopīnātha, how will You purify me? I do not know what devotion is, and my materialistic mind is absorbed in fruitive work. I have fallen into this dark and perilous worldly existence.
4 gopīnātha, sakali tomāra māyā nāhi mama bala, jñāna sunirmala, svādīna nahe e kāyā gopīnātha—O Kṛṣṇa, Lord of the gopīs; sakali—everything here; tomāra—is Your; māyā—illusory energy; nāhi mama—I have none; bala—strength; jñāna—or knowledge; sunirmala—pure and transcendental; svādhīna nāhe—is not independent from the control of material nature; e kāya—this body of mine.
O Gopīnātha, everything here is Your illusory energy. I have no strength or transcendental knowledge, and this body of mine is not independent and free from the control of material nature.
5 gopīnātha, niyata caraṇe sthāna māge e pāmara, kāṅdiyā kāṅdiyā, karahe karuṇā dāna gopīnātha—O Kṛṣṇa, Lord of the gopīs; niyata—eternal; caraṇe—at Your feet; sthāna—a place; māge—begs; e pāmara—this sinner; kāṅdiyā kāṅdiyā—who is weeping and weeping; karahe—please give; karuṇā dāna—the gift of Your mercy.
O Gopīnātha, this sinner, who is weeping and weeping, begs for an eternal place at Your divine feet. Please give him Your mercy.
6 gopīnātha, tumi ta' sakali pāra
durjane tārite, tomāra śakati,
ke āche pāpīra āra
gopīnātha—O Kṛṣṇa, Lord of the gopīs; tumi—You; ta'—certainly; sakali pāra— are able to do anything; durjane—all sinners; tarite—to deliver; tomāra—Your; śakati—power; ke āche—who is there?; pāpīra āra—more of a sinner than myself.
O Gopīnātha, You are able to do anything, and therefore You have the power to deliver all sinners. Who is there that is more of a sinner than myself?
7 gopīnātha, tumi kṛpā-pārābāra jīvera kāraṇe, āsiyā prapañce, līlā kaile subistāra gopīnātha—O Kṛṣṇa, Lord of the gopīs; tumi—You are; kṛpā-pārābāra—the ocean of mercy; jīvera kāraṇe—for the sake of the fallen souls; āsiyā—having come; prapañce—into this phenomenal world; līlā—Your divine pastimes; kaile suvistāra—You expand.
O Gopīnātha, You are the ocean of mercy. Having come into this phenomenal world, You expand Your divine pastimes for the sake of the fallen souls.
8 gopīnātha, āmi ki doṣe doṣī
asura sakala, pāila caraṇa,
vinoda thākila basi'
gopīnātha—O Kṛṣṇa, Lord of the gopīs; āmi—I; ki doṣe doṣī—am contaminated with how many sins?; asura sakala—all the demons; pāila caraṇa—have attained Your lotus feet; vinoda—but this Bhaktivinoda; thākila basi—has remained in worldly existence.
O Gopīnātha, I am so sinful that although all the demons attained Your lotus feet, Bhaktivinoda has remained in worldly existence.
Part Two
1 gopinātha, ghucāo saṁsāra jvālā
avidyā-jātanā, āra nāhi sahe,
janama-maraṇa-mālā
gopīnātha—O Kṛṣṇa, Lord of the gopīs; ghucāo—please remove; saṁsāra jvālā— the torment of worldly existence; avidyā-jātanā—the pain of ignorance; āra nāhi sahe—I can no longer tolerate; janama-maraṇa—of births and deaths; mālā—the repeated succession.
O Gopīnātha, please remove the torment of worldly existence. I can no longer tolerate the pain of ignorance and the repeated succession of births and deaths.
2 gopīnātha, āmi ta' kāmera dāsa
viṣaya-vāsanā, jāgiche hṛdaye,
phādiche karama phāṅsa
gopīnātha—O Kṛṣṇa, Lord of the gopīs; āmi—I; to'—am certainly; kāmera dāsa— a servant of lust; viṣaya-vāsanā—worldly desires; jāgiche hṛdaye—are awakening in my heart; phāṅdiche—is tightening; karama-phāṅsa—the noose of fruitive work.
O Gopīnātha, indeed I am a servant of lust. Worldly desires are awakening in my heart, and thus the noose of fruitive work is beginning to tighten.
3 gopinātha, kabe vā jāgiba āmi
kāma-rūpa ari, dūre teyāgiba,
hṛdaye sphuribe tumi
gopīnātha—O Kṛṣṇa, Lord of the gopīs; kabe vā—and when?; jāgiba āmi—I will wake up; kāma-rūpa ari—this enemy of lust; dūre teyāgiba—I will abandon afar; hṛdoye—in my heart; sphuribe tumi—You will manifest.
O Gopīnātha, when will I wake up and abandon afar this enemy of lust, and when will You manifest Yourself in my heart?
4 gopīnātha, āmi ta' tomāra jana tomāre chāriyā, saṁsāra bhajinu, bhuliyā āpana-dhana gopīnātha—O Kṛṣṇa, Lord of the gopīs; āmi—I; ta'—am certainly; tomāra jana— Your devotee; tomāre chāriyā—having abandoned You; saṁsāra bhajinu—I have worshiped this mundane world; bhuliyā āpana-dhana—thus having forgotten my real treasure.
O Gopīnātha, I am Your devotee, but having abandoned You and thus having forgotten my real treasure, I have worshiped this mundane world.
5 gopinātha, tumi ta' sakali jāna āpanāra jane, daṇḍiyā ekhana, śrī-caraṇe aeho sthāna gopīnātha—O Kṛṣṇa, Lord of the gopīs; tumi—You; ta'—certainly; sakali jāna— know everything; āpanāra jane—Your own servant; daṇḍiyā—having punished; ekhana—now; śrī-caraṇe—at Your divine lotus feet; deha sthāna—please give him a place.
O Gopīnātha, You know everything. Now, having punished Your servant, please give him a place at Your lotus feet.
6 gopīnātha, ei ki vicāra taba vimukha dekhiyā, chāra nija-jane, na kara’ karuṇā-laba gopīnātha—O Kṛṣṇa, the Lord of the gopīs; ei ki—is this; vicāra tava—Your judgment; vimukha dekhiyā—seeing me averse to You; chāra—You abandon; nija- jane—Your own servant; na kara'—and not bestow; karuṇā-lava—even a particle of mercy.
O Gopīnātha, is this Your judgment, that seeing me averse to You, You abandon Your servant and don't bestow even a particle of mercy upon him?
7 gopīnātha, āmi ta mūrakha ati kise bhāla haya, kabhu nā bujhinu, tāi hena mama gati gopīnātha—O Kṛṣṇa, Lord of the gopīs; āmi—I; ta'—am certainly; mūrakha ati— very foolish; kise bhāla haya—what is good for me; kabhu nā bujhinu—I have never known; tāi heno—therefore such; mama gati—is my condition.
O Gopīnātha, I am certainly very foolish, and I have never known what is good for me. Therefore such is my condition.
8 gopīnātha, tumi ta' paṇḍita-bara mūḍhera maṅgala, tumi anveṣibe, e dāse nā bhāva' para gopīnātha—O Kṛṣṇa, Lord of the gopīs; tumi—You; ta'—are certainly; paṇḍita- bara—the wisest person; mūḍhera maṅgala—auspiciousness for this fool; tumi anveṣibe—if You will look for a way; e dāse—this servant; nā bhāva'—please do not consider; para—an outsider.
O Gopīnātha, You are indeed the wisest person. Please look for a way to bring about auspiciousness for this fool, and please do not consider this servant as an outsider.
Part Three
1 gopīnātha, āmāra upāya nāi
tumi kṛpā kari', āmāre laile,
saṁsāre uddhāra pāi
gopīnātha—O Kṛṣṇa, Lord of the gopīs; āmāra upāya nāi—I have no means of success; tumi kṛpā kari'—having bestowed Your mercy upon me; āmāre laile—if You take me; saṁsāre—from this world; uddhāra pāi—then I will obtain deliverance.
O Gopīnātha, I have no means of success, but if You take me, having bestowed Your mercy upon me, then I will obtain deliverance from this world.
2 gopīnātha, parechi māyāra phere dhana, dāra, suta, ghireche āmāre, kāmete rekheche jere gopīnātha—O Kṛṣṇa, Lord of the gopīs; porechi—I have fallen; māyāra phere— into the perils of material illusion; dhana—wealth; dāra—wife; suta—and sons; ghireche āmāre—have surrounded me; kāmete—absorbed in lust; rekheche jere—is wasting me away.
O Gopīnātha, I have fallen into the perils of material illusion. Wealth, wife, and sons have surrounded me, and lust has wasted me away.
3 gopīnātha, mana ye pāgala mora
nā māne śāsana, sadā acetana,
viṣaye ra 'yeche ghora
gopīnātha—O Kṛṣṇa, Lord of the gopīs; mana—the mind; ye—which; pāgala—is crazy; mora—my; nā māne—it does not care; śāsana—for any authority; sadā acetana—always senseless; viṣaye—in worldly affairs; ra 'yeche—has remained; ghora—the dark pit.
O Gopīnātha, my mind is crazy and does not care for any authority. It is always senseless and has remained in the dark pit of worldly affairs.
4 gopinātha, hāra ye menechi āmi
aneka yatana, hoila biphala,
ekhana bharasā tumi
gopīnātha—O Kṛṣṇa, Lord of the gopīs; hāra—defeat; ye—which; menechi āmi— I have accepted; aneka yatana—all of my various endeavors; haila biphala—were totally useless; ekhana—now; bharasā tumi—You are the only hope.
O Gopīnātha, I have accepted my defeat. All of my various endeavors were useless. Now You are the only hope.
5 gopīnātha, kemane hoibe gati prabala indriya, baśī-bhūta mana, nā chāre viṣaya-rati gopīnātha—O Kṛṣṇa, Lord of the gopīs; kemone—how?; haibe gati—shall I make any advancement; prabala indriya—the powerful senses; baśī-bhūta—has come under the control; mana—my mind; nā chāre—and does not abandon; viṣaya- rati—its attachment to materialism.
O Gopīnātha, how shall I make any advancement when my mind has come under the control of the powerful senses and does not abandon its attachment to materialism?
6 gopīnātha, hṛdaye basiyā mora manake śamiyā, laha nija pāne, ghucibe vipada ghora gopīnātha—O Kṛṣṇa, Lord of the gopīs; hṛdaye—in the core of my heart; basiyā— after sitting down; mora manake—my mind; śamiyā—subduing; laha—please take me; nija pāne—to Yourself; ghucibe—will be relieved; vipada ghora—the horrible dangers of this world.
O Gopīnātha, after sitting down in the core of my heart and subduing my mind, please take me to You. In this way the horrible dangers of this world will disappear.
7 gopīnātha, anātha dekhiyā more
tumi hṛṣīkeśa, hṛṣīka damiyā,
tāra’ he saṁsṛti-ghore
gopīnātha—O Kṛṣṇa, Lord of the gopīs; anātha dekhiyā more—seeing me so helpless; tumi hṛṣīkeśa—You are Hṛṣīkeśa, the Lord of the senses; hṛṣīka damiyā—controlling these senses of mine; tāra’ he—oh, please deliver!; saṁsṛti- ghore—from this dark and perilous worldly existence.
O Gopīnātha, You are Hṛṣīkeśa, the Lord of the senses. Seeing me so helpless, please control these senses of mine and deliver me from this dark and perilous worldly existence.
8 gopīnātha, galāya legeche phāṅsa kṛpā-asi dhari', bandhana chediyā, vinode karaha dāsa gopīnātha—O Kṛṣṇa, Lord of the gopīs; galāya—around my neck; legeche—is fixed; phāṅsa—the noose of materialism; kṛpā-asi—the sword of Your mercy; dhari'—taking up; bandhana chediyā—and cutting this bondage; vinode—this Bhaktivinoda; karaha dāsa—make him Your humble servant.
O Gopīnātha, the noose of materialism has become fixed around my neck. Taking up the sword of Your mercy and cutting this bondage, make this Bhaktivinoda Your humble servant.
Commentary
This song is found in Bhaktivinoda Ṭhākura’s songbook Śrī Kalyāṇa-kalpataru (The Desire Tree of Auspiciousness). It is the first song in the Third Part of the Third Branch entitled Ucchvasa (Overflowing spiritual emotions). The official song title is Vijñapti (Confidential Confessions). In 24 stanzas, divided into three parts of eight each, Bhaktivinoda Ṭhākura pours out his heart, describing the fallen and utterly disgraceful position of a conditioned soul, culminating in an intense petition: “O Gopīnātha, after sitting down in the core of my heart and subduing my mind, please take me to You. In this way the horrible dangers of this world will disappear.” Followers of modern psychology will probably not appreciate what they would describe as “negative thinking”. They propose to practice positive thinking which will lead to success in life. However, from a spiritualist’s point of view, becoming successful and thus satisfied in material life is considered a failure because the result will be the continuation of material existence and the concomitant miseries. Furthermore, any so-called success in material life is flickering and will be taken away eventually by time. Therefore, Prabhupāda recommends: “Unless we take a pessimistic view of this material world, we will remain attached to it, and the
repetition of birth and death will ensue.” Human life is so special because it gives us the opportunity to understand these things and act accordingly. Missing this opportunity is considered to be the greatest tragedy, as Bhaktivinoda Ṭhākura points out in the next song.
Durlabha mānava-janma
1 durlabha mānava-janma labhiyā saṁsāre
kṛṣṇa nā bhajinu-duḥkha kahiba kāhāre?
durlabha—rare; mānava-janma—human birth; labhiyā—attaining; saṁsāre—in the material world; kṛṣṇa—Lord Kṛṣṇa; nā bhajinu—I have not worshipped; duḥkha—the misery; kahiba—I will speak; kāhāre—to whom?
Although the human form of life is the rarest opportunity for attaining spiritual perfection, I am now lamenting bitterly. This is because somehow or other I have been born with such an opportunity, but have simply wasted it by never worshiping Lord Kṛṣṇa. Oh, to whom shall I tell the tale of my misery?
2 'saṁsāra' 'saṁsāra', ka're miche gela kāla lābha nā haila kichu, ghaṭila jañjāla saṁsāra saṁsāra—nothing but worldly affairs; ka're—doing; miche—uselessly; gela kāla—the time has passed; lābha—gain; nā haila—there has not been; kichu—anything; ghaṭila—happened; jañjāla—anguish.
Having married and entered the entanglements of materialistic family life, I passed my time in vain. I never got any tangible gain or permanent benefit, but only trouble and botheration.
3 kisera saṁsāra ei chāyābāji prāya
ihāte mamatā kari' bṛthā dina jāya
kisera—what type of; saṁsāra—world; ei—this; chāyābāji—shadow-theater; prāya—just like; ihāte—in this; mamatā—false sense of possession; kari'—doing; bṛthā—fruitlessly; dina jāya—the days have passed.
What kind of world is this? It seems to be just like a magic lantern show, wherein so many shadows and optical illusions dance magically before my eyes. I feel great attachment and identification with such a world, and thus day after day passes without any purpose whatsoever.
4 e deha patana ha'le ki ra'be āmāra? keha sukha nāhi dibe putra-parivāra e deha—this body; patana ha'le—upon falling (dying); ki ra'be—what will remain; āmāra—mine; keha—some; sukha—happiness; nāhi dibe—will not give; putra- parivāra—sons and family.
When this body drops dead on the ground, what will then remain mine? At that moment, all of my sons and dearest loved ones will not be able to give me any happiness.
5 gardabhera mata āmi kari pariśrama kā'ra lāgi' eta kari, nā ghucila bhrama gardabhera mata—just like an ass; āmi kari—I perform; pariśrama—labor; kā'ra lāgi'—on behalf of whom?; eta kari—I work like this; nā—not; ghucila—has removed; bhrama—my bewilderment.
I work hard just like an ass every day, and now I am wondering: For whom am I working so hard? I am still surrounded by so many illusions.
6 dina jāya michā kāje, niśā nidrā-baśe
nāhi bhāvi-maraṇa nikaṭe āche ba'se
dina jāya—the day passes; micha kāje—in trivial endeavors; niśā—the night; nidrā-baśe—under the control of sleep; nāhi bhāvi—I do not think; maraṇa—death; nikaṭe—nearby; āche—is there; ba'se—sitting.
I waste every day in useless, insignificant work, and I waste every night controlled by sleep. And in every twenty-four hours I never consider that cruel death is always sitting right in front of me.
7 bhāla manda khāi, heri, pari, cintā-hīna
nāhi bhāvi, e deha chāriba kona dina
bhāla—very much; manda—or a little; khāi—I eat; heri—I see; pari—I wear; cintā- hīna—carefree; nāhi bhāvi—I do not think; e deha—this body; chāriba—I will leave; kona dina—some day.
I imagine that I live a very carefree life-style, sometimes eating a lot, or eating a little if I feel like it. Sometimes I see nice things around the town, or sometimes I do not go out at all. Sometimes I wear opulent clothing, or if I'm in the mood, I'll wear something simple. I live so carefree that I never consider that one day I will have to give up this body.
8 deha-geha-kalatrādi-cintā avirata jāgiche hṛdaye mora buddhi kari' hata deha—the body; geha—the home; kalatra—the wife; ādi—and so forth; cintā— concern; avirata—incessantly; jāgiche—awakening; hṛdaye mora—in my heart; buddhi—intelligence; kari' hata—is crushed.
But in actuality my poor heart is plagued by constant anxieties regarding the maintenence of my body, my house, my wife, my family members, and my social obligations. All these anxieties are pinching me sharply and truly destroying my intelligence.
9 hāya, hāya! nāhi bhāvi-anitya e saba jīvana vigate kothā rahibe vaibhava?
hāya hāya—alas! alas!; nāhi bhāvi—I do not think; anitya—temporary; e saba— all of this; jīvana vigate—when the life runs out; kothā—where; rahibe—will remain; vaibhava—these opulences.
Alas, alas! What a remorseful situation has arisen! I am engrossed with all this trouble, but I never consider that all these things are temporary and subject to perish very soon. After I'm dead and gone, what will remain of all my material opulences?
10 śmaśāne śarīra mama pariyā rahibe
bihaṅga-pataṅga tāya vihāra karibe
śmaśāne—at the crematorium; śarīra mama—my body; pariyā—falling flat; rahibe—will remain motionless; bihaṅga-pataṅga—birds and bugs; tāya—there; vihāra karibe—will frolic.
When my body is thrown into the pit at the cremation grounds, it will simply lie there motionless. Then many crows, vultures, ants, and worms will come and playfully sport there.
11 kukkura sṛgāla saba ānandita ha'ye mahotsava karibe āmāra deha la'ye kukkura—dogs; sṛgāla—and jackals; saba—all; ānandita ha'ye—becoming ecstatic; mahotsava—great festival; karibe—will be; āmāra deha—my body; la'ye—taking.
All the stray dogs and jackals will become very much delighted, and in great ecstasy they will make a festival ground out of my body and have a huge feast.
12 ye dehera ei gati, tā'ra anugata saṁsāra-vaibhava āra bandhu-jana yata ye dehera—of which body; ei gati—this end; tā'ra anugata—its followers; saṁsāra- vaibhava—opulence of the material world; āra—and; bandhu-jana—friends; yata—all.
Just see, such is the ultimate destination of this material body. And the most amazing thing is that all material opulences-my house, family and friends- have exactly the same destination.
13 ataeva māyā-moha chāri' buddhimāna nitya-tattva kṛṣṇa-bhakti karuna sandhāna ataeva—therefore; māyā-moha—the bewilderment of illusion; chāri'—rejecting; buddhimān—a wise person; nitya-tattva—eternal truth; kṛṣṇa-bhakti—devotion to Kṛṣṇa; karuna sandhāna—please seek.
Therefore I advise those of you who have keen intelligence: "Please give up all these temporary illusions presented by māyā, and search after the means to get pure devotion to Lord Kṛṣṇa, for this is the only eternal truth."
Commentary
This song is also found in Kalyāṇa-kalpataru. It is Song 4 of Part 2 of the Second Branch entitled Upalabdhi (Attainment of realization of the previous series of advice). This part is subtitled Nirveda-laksana-upalabdhi (Attainment of the symptoms of despondent, disinterested callousness towards worldly affairs). As we pointed out in connection with the previous song, Gopīnātha, such a pessimistic attitude is not at all appreciated by people whose goal in life is to attain success in the material world. Rather, some may even consider such thinking as a diseased condition of the mind. Generally, people are more interested in self-help books and techniques that teach how to develop a positive outlook toward life. They don’t realize that no matter how rich, powerful and famous one may become, all these achievements may be lost at any time and will be lost for sure in time. As Bhaktivinoda Ṭhākura reminds us in verse 4: e deha patana ha'le ki ra'be āmāra? When this body drops dead on the ground, what will then remain mine? Therefore, a thoughtful person is advised to look beyond this temporary life and endeavor for eternal existence.
Kena hare kṛṣṇa
(Refrain) kena hare-kṛṣṇa-nāma hari bale
mana prāṇa kāṅde nā
kena—why?; hare kṛṣṇa nāma—the names Hare Kṛṣṇa; hari bale—chanting the name of Lord Hari; mana prāṇa—my inner heart; kāṅde nā—does not weep.
Oh, why does my heart not weep from chanting the holy names Hare Kṛṣṇa?
1 pakṣi nā jāni kona aparādhe mukhe hare-kṛṣṇa-nāma bala nā pakṣi—the bird (my heart); nā jāni—I do not know; kona aparādhe—by some offense; mukhe—with the mouth; hare kṛṣṇa nāma—the names of Hare Kṛṣṇa; bala nā—does not chant.
The bird of my heart does not know what offenses it has committed to cause this inability to chant Hare Kṛṣṇa properly.
2 vanera pakṣi re dhare rāklām hṛdaya mandire madhu mākhā ei hari-nāma pakṣi re śikṣaile śikṣe vanera pakṣi—a bird of the forest; re—O!; dhare—holding; rāklām—I have kept; hṛdaya mandire—in the temple of my heart; madhu mākhā—smeared with honey; ei—this; hari nāma—name of Lord Hari; pakṣi re—O bird!; śikṣaile—upon being instructed; śikṣe—learns.
O forest bird! I have kept something for you very carefully within the temple of my heart—the holy name of Lord Hari, which is overflowing with pure sweet honey. O bird, you could learn the chanting of this name if you were taught.
3 pakṣi sakala nāma balte para kena hare-kṛṣṇa-nāma bala na pakṣi—a bird; sakala nāma—all names; balte para—is able to speak; kena— why?; hare kṛṣṇa nām—the names of Hare Kṛṣṇa; bala na—does not chant.
A bird can learn to speak all kinds of names. Why then does this bird of my heart refuse to chant Hare Kṛṣṇa? Oh, why does my heart not weep from chanting the holy names Hare Kṛṣṇa?
4 cala pakṣi rūpera deśe jāi ye deśete manera mānuśa āsā jāoyā nāi cala—please go; pakṣi—O bird!; rūpera deśe—to the land of true beauty; jāi—I go; ye deśete—at which place; manera mānuśa—the mentally-imagined man; āsā jāoyā—comes and goes (as in repeated birth and death); nāi—not.
O bird! Come, let us go to the spiritual world, the land of true and everlasting beauty. It is the place where the imaginary man of the mind will never again come and go in the cycle of repeated birth and death.
5 ye pakṣi re tora maraṇa kālete
carabi vāter dolāte ore cāri janete kandhe kare laye yābe śmaśāna ghāṭete ye—that; pakṣi re—O bird!; tora—your; maraṇa kālete—at the time of death; carabi—you will be placed; vāter—made from bamboo; dolāte—on the funeral stretcher; ore—oh!; cār janete—by four persons; kandhe kare—placing on the shoulder; laye—carrying; yābe—will proceed; śmaśān ghāṭete—to the cremation Ghat.
O bird! At the time of death, your body will simply be placed upon a funeral stretcher, lifted on the shoulders of four persons and carried to the cremation grounds.
6 ore o tora mukhe āguna jihve tule
ki karabi tāi bala nā
ore o—alas!; tora—your; mukhe—in the mouth; āguna—fire; jihve—the tongue; tule—obliterate; ki karabi—what can you do?; tāi—at that; bala nā—you do not speak.
Alas! The cremation fire will then enter your mouth and consume your tongue. Then what will you do? Now it’s too late because you cannot speak any more.
Commentary
This song is presented in the form of a monologue. Bhaktivinoda Ṭhākura is speaking to himself addressing his heart/mind, comparing it to a bird. The underlying mood is remorse and lamentation, culminating in instructions about the futility of living a mundane existence in a material body which is destined to end up on the funeral pyre. Rather we should take to spiritual life by dedicating ourselves seriously to the chanting of the holy name of the Lord and thus become free from the cycle of birth and death. Unfortunately, the conditioned soul is reluctant to take up this simple process which is being offered freely by the Lord and His devotees. Therefore, Bhaktivinoda Ṭhākura laments that “The bird of my heart does not know what offenses it has committed to cause this inability to chant Hare Kṛṣṇa properly.” With these words, he is echoing Śrī Caitanya Mahāprabhu’s words in Śikṣāṣṭaka (2): “My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.” This introspective consideration of our fallen condition may lead us to repentance and rectification. If we identify the offenses we are prone to commit and make a serious effort to avoid them, the Lord in the heart will be pleased and surely help us to overcome all obstacles to the pure chanting of kṛṣṇa-nāma. Then we will be able heed Bhaktivinoda Ṭhākura’s call: cala pakṣi rūpera deśe jāi. “O bird! Come, let us go to the spiritual world, the land of true and everlasting beauty.”
Tātala saikate
Vidyāpati Ṭhākura
1 tātala saikate, vāri-bindu-sama,
suta-mita-ramaṇī-samāje tohe visari mana, tāhe samarpala, aba majhu haba kona kāje tātala—burned; saikate—on the sandy beach; vāri-bindu-sama—like a drop of water; suta-mita-ramaṇī—children, friends, and women; samāje—in the society; tohe visari—forgetting You; mana—my mind; tāhe—unto them; samarpala—I have offered; aba—now; majhu—my; haba—will be; kona kāje—by what action (to remedy the situation).
O Lord, completely forgetting You, I have offered my mind unto the society of women, children, and friends—but this experience has been just like offering a drop of water unto the burning hot sands of the beach. How can I possibly be relieved of this great misery?
2 mādhava he! hāma pariṇām nirāśā tuhuṅ jaga-tāraṇa, dīna dayā-maya, ataye tohāri viśoyāsā mādhava—O Lord Mādhava!; hāma—I; pariṇām—in consequence; nirāśā— despondent; tuhuṅ—You; jaga-tāraṇa—savior of the universe; dīna dayā-maya— merciful to the helpless; ataye—therefore; tohāri—in You; viśoyāsā—my only hope.
O Mādhava! As a consequence, I am rendered totally despondent. You are the savior of the universe, and are merciful to the helpless souls. Therefore I place my hope only in You.
3 ādha janama hāma, ninde goṅāyaluṅ,
jarā śiśu koto-dina gelā nidhuvane ramaṇī, rasa-raṅge mātala, tohe bhajabo kona belā ādha janama—half alive; hāma—I; ninde—in disrepute; goṅāyaluṅ—I have spent; jarā—in old age; śiśu—as a child; koto dina—so many days; gelā—have passed; nidhuvane—in romantic adventures; ramaṇī rasa-raṅge—in the pleasure of sporting with women; mātala—I have been intoxicated; tohe bhajabo—I will worship You; kona belā—at what opportunity.
Wandering about in a half-alive condition, I spent my life in utter disgrace. Uncountable days passed as a frivolous child and a useless old man. I have been intoxicated by the pleasure of sharing romantic adventures with beautiful young women. When will I ever get a chance to worship You?
4 koto caturānana, mari mari jāota,
na tuyā ādi avasānā tohe janami puna, tohe samāota, sāgara-laharī samānā koto—how many; catura-ānana—four-faced Brahmās; mari mari jāota—have died one after another; na—not; tuyā—Your; ādi avasānā—beginning or end; tohe—in You; janami—they take birth; puna—and then; tohe—in You; samāota—they are absorbed; sāgara-laharī—the waves of the ocean; samānā—like.
Numberless Brahmās have died one after another, whereas You are without beginning or end. All of them take birth from You and are again absorbed into You, just like waves in the ocean.
5 bhaṇaye vidyāpati, śeṣa śamana-bhaya,
tuyā vinā gati nāhi ārā ādi-anādika, nātha kahāyasi, bhava-tāraṇa bhāra tohārā bhaṇaye vidyāpati—Vidyāpati narrates; śeṣa—at the end of his life; śamana- bhaya—fear of Yamarāja; tuyā vinā—other than You; gati—shelter; nāhi ārā— there is no other; ādi-anādika—beginning and beginningless; nātha—Lord; kahāyasi—You are called; bhava-tāraṇa bhāra—the responsibility of deliverance from the material world; tohārā—is Yours.
Vidyāpati confesses that now, at the end of his life, he is fearful of death. O Lord! There is no shelter other than You. You will always remain celebrated as being the Lord of both the beginning and the beginningless. Now the responsibility for my deliverance from the material world is entirely Yours.
Commentary
Śrīla Prabhupāda mentions Vidyāpati in Śrī Caitanya-caritāmṛta, Ādi-līlā, Chapter 13, Verse 42: “Vidyāpati was a famous composer of songs about the pastimes of Rādhā-Kṛṣṇa. He was an inhabitant of Mithilā, born in a brāhmaṇa family. It is calculated that he composed his songs during the reign of King Śivasiṁha and Queen Lachimādevī, in the beginning of the fourteenth century of the Śaka Era, almost one hundred years before the appearance of Lord Caitanya Mahāprabhu. The twelfth generation of Vidyāpati’s descendants is still living. Vidyāpati’s songs about the pastimes of Lord Kṛṣṇa express intense feelings of separation from Kṛṣṇa, and Śrī Caitanya Mahāprabhu relished all those songs in His ecstasy of separation from Kṛṣṇa.” A recording of the song Tatale saikate by Prabhupāda can be found on CDV-22 of the The Vintage Series. Our rendition is based on the tune used by Prabhupāda. At the end of the song, he remarks: “This is a big song.” It is important and meaningful, because Vidyāpati reminds us of our precarious position in this world;
he expresses feelings of remorse and puts himself completely at the mercy of the Lord. As we have pointed out earlier, later ācāryas like Locana dāsa Ṭhākura, Narottama dāsa Ṭhākura and Bhaktivinoda Ṭhākura have also composed many songs along these lines of introspection, confession and surrender. Prabhupāda quotes the first line of this song – tātala saikate, vāri-bindu-sama, suta-mita-ramaṇī-samāje – several times in his books and lectures. Here are some excerpts: Śrīmad-Bhāgavatam 4.25.12 – Purport Śrīla Vidyāpati, a great Vaiṣṇava poet, has sung: tātala saikate, vāri-bindu-sama, suta-mita-ramaṇī-samāje. Material sense gratification, with society, friendship and love, is herein compared to a drop of water falling on a desert. A desert requires oceans of water to satisfy it, and if only a drop of water is supplied, what is its use? Similarly, the living entity is part and parcel of the Supreme Personality of Godhead, who, as stated in the Vedānta-sūtra, is ānandamayo 'bhyāsāt, full of enjoyment. Being part and parcel of the Supreme Personality of Godhead, the living entity is also seeking complete enjoyment. However, complete enjoyment cannot be achieved separate from the Supreme Personality of Godhead. Śrīmad-Bhāgavatam 5.13.7 – Purport In the material forest, the conditioned soul sometimes contemplates great castles and skyscrapers, and he wastes his energy for such things, hoping to live in them very peacefully with his family forever. However, the laws of nature do not allow this. When he enters such castles, he temporarily thinks that he is very happy, even though his happiness is impermanent. His happiness may last for a few years, but because the owner of the castle has to leave the castle at the time of death, everything is eventually lost. This is the way of worldly transactions. Such happiness is described by Vidyāpati as the happiness one derives upon seeing a drop of water in the desert. The desert is heated by scorching sunshine, and if we want to reduce the desert temperature, we need huge amounts of water—millions and millions of gallons. What effect will one drop have? Water certainly has value, but one drop of water cannot reduce the heat of the desert. In this material world everyone is ambitious, but the heat is very scorching. What will an imaginary castle in the air do to help? Śrīla Vidyāpati has therefore sung: tāṭala saikate, vāri-bindu- sama, suta-mita-ramaṇi-samāje. The happiness of family life, friends and society is compared to a drop of water in the scorching desert. The entire material world is busy trying to attain happiness because happiness is the prerogative of the living being. Unfortunately, due to falling in contact with the material world, the living entity simply struggles for existence. Even if one becomes happy for a while, a very powerful enemy may plunder everything. There are many instances in which big businessmen suddenly become paupers in the street. Yet the nature of material existence is such that foolish people are attracted to these transactions and they forget the real business of self-realization.
Śrīmad-Bhāgavatam 5.14.19 – Purport Śrīla Vidyāpati Ṭhākura has sung, tātala saikate, vāri-bindu-sama, suta-mita- ramaṇī-samāje, the happiness of family life is compared to a drop of water in the desert. No one can be happy in family life. According to the Vedic civilization, one cannot give up the responsibilities of family life, but today everyone is giving up family life by divorce. This is due to the miserable condition experienced in the family. Sometimes, due to misery, one becomes very hardened toward his affectionate sons, daughters and wife. This is but part of the blazing fire of the forest of material life. Lecture on Śrīmad-Bhāgavatam 7.5.22-32 – May 27, 1972, Los Angeles Vidyāpati sings, tātala saikate vāri-bindu sama suta-mita-ramanī-samāja. Our society means society, friendship, and love. There must be woman, must be children, suta-mita-ramanī-samāje. So there is some pleasure, undoubtedly. Otherwise, why people are working so hard to stick to this position? Vidyāpati sings that tātala saikate, vāri-bindu-sama, suta-mita-ramaṇī-samāje. There is undoubtedly some pleasure, but that pleasure is so insignificant that it can be compared: a drop of water on the desert. Desert, if you want to utilize desert to make it a garden or productive field, you have to pour water. The whole ocean water you have to pour there. Now, if somebody says, "All right, you want water. Now take this one drop water," then what it will do? Similarly, our heart is hankering after so many things. Actually we are hankering after Kṛṣṇa, but we do not know. We are trying to satisfy our hankering in so many ways in material life, but actually we are hankering after Kṛṣṇa.