Sambandha-Abhideya-Prayojana-Vijnana Song 1
BhajanBhaktivinoda Thakura
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BhajanBhaktivinoda Thakura
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(1) ore mana, boli suno tattva-bibarana yahar bismrti-janya jiber bandhana (2) tattva ek advitiya atulya apar sei tattva parabrahma sarva saratsar (3) sei tattva saktiman sampurna sundar sakti saktiman ek bastu nirantar (4) nitya-sakti nitya sarva-bilasa-posaka bilasartha brndabana, baikuntha, goloka (5) bilasartha nama-dhama guna parikar desa-kala-patra sakti anucar (6) saktir prabhava ar prabhur bilasa parabarahma-sahe nitya ekatma-prakasa (7) ataeva brahma age sakti-karya pare je kore siddhanta sei murkha e samsare (8) purna-candra bolile kirana-saha jani akirana candra-sattta kabhu nahi mani (9) brahma ar brahma-sakti-saha parikar sama-kala nitya boli' mani atahpar (10) akhanda bilasa-moy parabrahma jei aprakrta brndabane krishna-candra sei (11) sei se advaya-tattva paramanandakar krpaya prakata hoilo bharate amar (12) krishna se parama-tattva prakrtir par brajete bilasa krishna kore' nirantar (13) cid-dhama-bhaskara krishna, tanra jyotirgata ananta citkana jiba tisthe avirata (14) sei jiba prema-dharmi, krishna-gata-prana sada krishnakrstha, bhakti-sudha kore' pana (15) nana-bhava-misrita piya dasya-rasa krsner ananta-gune sada thake basa (16) krishna mata, krishna pita, krishna sahka, pati ei sab bhinna-bhava krishna kore rati (17) krishna se purusa ek nitya brndabane jiba-gana nari-brnda, rame krishna sane (18) sei to' ananda-lila ja'r nai anta ataeva krishna-lila akhanda ananta (19) je-sab jiber 'bhoga-banca upajilo purusa bhavete ta'ra jade paravesilo (20) maya-karya jada maya–nitya-sakti-chaya krishna-dasi sei satya, kara-kartri maya (21) sei maya adarser samasta bisesa loiya gathilo bisva jahe purna klesa (22) jiba jadi hoilena krishna-bahimukha mayadevi tabe ta'r jachilena sukha (23) maya-sukhe matta jiba sri-krishna bhulilo sei se avidya-base asmita janmilo (24) asmita hoite hoilo maya-bhinivesa taha hoite jadagata raga ar dvesa (25) eirupe jiba karma-cakre pravesiya uccavaca-gatikrame phirena bhramiya (26) kotha se baikunthananda, sri-krishna-bilasa kotha mayagata sukha, dukha sarva-nasa!! (27) cit-tattva hoiya jiber mayabhiramana ati tuccha jugupsita ananta patana (28) mayika deher bhavabhave dasya kori' paratattva jiber ki kastha aha mari!! (29) bhramite bhramite jadi sadhu-sanga hoy punaraya gupta nitya-dharmer udoy (30) sadhu-sange krishna-katha hoy alocana purva-bhava udi' kate mayar bandhan (31) krishna-prati jiba jabe korena iksana bidya-rupa maya kore' bandhana chedana (32) mayika jagate bidya nitya-brndabana jiber sadhana-janya kore' bibhavana (33) sei brndabane jiba bhavavistha ho'ye nitya seva labha kore' caitanya-asraye (34) prakatita lila, ar goloka-bilasa ek tattva, bhinna noy, dvividha prakasa (35) nitya-lila nitya-dasa-ganer niloy e prakata-lila baddha-jiber asroy (36) ataeva brndabana jiber avasa asar samsare nitya-tattver prakasa (37) brndabana-lila jiba koroho asroy atmagata rati-tattva jahe nitya hoy (38) jadarati-khadyoter aloka adhama atmarati-suryodaye hoy upasama (39) jadarati-gata jata subhasubha karma jiber sambandhe sab aupadhika dharma (40) jadarati hoite loka-bhoga avirata jadarati aisvaryer sada anugata (41) jadarati, jadadeha prabhu-sama bhaya mayika bisaya-sukhe jibake nacaya (42) kabhu ta're lo'ye jay brahma-loka jatha kabhu ta're siksa deya yogaisvarya-katha (43) yogaisvarya, bhogaisvarya sakali sabhoy brndabane atmarati jiber abhoy (44) sri-ksrna-bimuka jana aisvaryer ase mayika jadiya sukhe baddha maya-pase (45) akincana atmarata krishna-rati-sar jani' bhukti-mukti-asa kore' parihar (46) samsare jibana-yatra anayase kori' nitya-dehe nitya seve atmaparada hari (47) barnamada, balamada, rupamada, jata bisarjana diya bhakti-pathe hana rata (48) asramadi bidhanete raga-dvesa-hina ekamatra krishna-bhakti jani' samicina' (49) sadhugana-sange sada hari-lila-rase japana korena kal nitya-dharma-base (50) jibana-jatrar janya baidika-bidhana raga-dvesa bisarjiya korena sammana (51) samanya baidika-dharma artha-phala-prada artha hoite kama-labha mudher sampada (52) sei dharma, sei artha, sei kama jata svikara korena dina-japaner mata (53) tahate jibana-jatra korena nirvana jibaner artha–krishna-bhaktir pravaha (54) ataeva linga-hina sada sadhu-jana dvandvatita ho'ye korena sri-krishna-bhajana (55) jnaner prayase kal na kori' japana bhakti-bale nitya-jnana korena sadhana (56) jatha tatha basa kori', je bastra pori' sulabdha-bhojana-dvara deha raksa kori' (57) krishna-bhakta krishna-seba-anande matiya sada krishna-prema-rase phirena gahiya (58) nabadvipe sri-caitanya-prabhu abatara bhakatibinoda gay krpay tanhar
(1) Oh mind! Please listen to me now while I narrate this explanation of the absolute truth, the forgetfulness of which causes the soul's bondage to the material world. (2) That truth is one without a second, unparalleled, and unfathomable. This truth is the Parabrahman, supreme above the Brahman effulgence, the absolute Truth of all truths. (3) That truth is the energetic source of all energies, and is complete in transcendental beauty. There is no distinction between the energy and the energetic; therefore they are eternally inseparable. (4) This eternal potency is supporting and nourishing all the eternal pastimes of the Lord. For the purpose of executing these varieties of pastimes, the sakti manifests different realms known as Vrndavana, Vaikuntha and Goloka. (5) For the purpose of expanding the Lord's pastimes, this potency manipulates His name, abode, qualities, associates; all according to transcendental time, place and circumstances. (6) The potency's powerful influence is meant for performing the Lord's pastimes. With Him, the Parabrahman, this sakti is eternally identical to His personal manifestation. (7) Therefore only a fool in this material world makes the conclusion that first there is the impersonal Brahman, and after that comes all the activities of various divine potencies. (8) One can understand the existence of the full moon by the obvious presence of the shining moonbeams. Without the rays, I will never accept the presence of the moon. (9) Brahma is eternally accompanied by the Brahma-sakti. I henceforth accept both of them to be one and the same eternal truth. (10) The moon-like Lord Krishna is that very same Parabrahman, abounding with all varieties of transcendental pastimes within the supreme realm of Vrndavana. (11) He is indeed the non-dual truth and is the supreme source of all spiritual bliss; and by His own causeless mercy He has so kindly manifested Himself on the very soil of our India. (12) Krishna is that Supreme Absolute Truth existing beyond the material energy. He eternally performs His daily pastimes within the realm known as Vraja. (13) Krishna is the shining sun of this all-cognizant spiritual abode, and within His effulgence dwell innumerable fine particles of pure cognizance called jiva. (14) These jiva souls are by very nature full of pure ecstatic love and are all the dearly beloved of Lord Krishna. Always being attracted by Krishna, they continuously drink the ambrosial nectar of devotion. (15) Enjoying a mixture of various moods in the mellow of servitude, the jivas eternally remain subjugated and controlled by Krishna;s unlimited virtuous qualities. (16) They also love Krishna in all the different moods of being related to Him as a mother, father, friend, or husband. (17) Eternally in Vrndavana Krishna is the only male purusa), and all the jivas there enjoy pastimes in His company in the role of females prakrti). (18) There is no end to all of these blissful pastimes; therefore Krishna's pastimes are known for being undisputedly supreme and unlimited. (19) All the souls, in whom the desire to enjoy separately awakens, have to enter into the material world under the false conception of being a male a purusa). (20) Illusory material activities as well as maya herself are both the shadow reflections of the eternal potency. In reality, maya is the eternal maidservant of Krishna, but her job is to be in charge of operating the prison-house of the material world. (21) This illusory energy maya, has created the material universe exactly like an imitation model of the real spiritual variegatedness, but with the added feature of being full of various miseries. (22) If by chance a living entity becomes averse to the Supreme Lord Krishna, then Mayadevi's duty is to voluntarily offer her temptations of material happiness. (23) Intoxicated by maya's illusory happiness, the living entity then forgets Krishna. Under the influence of such ignorance, false egoistic selfishness arises. (24) From such selfishness she becomes raptly absorbed in illusion, and then she develops angry grudges and envious hatred towards other living entities. (25) In this fashion, the living entities are entering the wheel of fruitive activities, oscillating thereupon, and gradually wandering up and down. (26) Where is the supreme eternal spiritual bliss of Vaikuntha, full of Krishna's transcendental pastimes? And in comparison, where is so-called material happiness, in which everything is spoiled by its actual misery? (27) Then when the fine particle of cognizant truth becomes addicted to the illusory energy, she suffers unlimited defeat at the hands of the very same maya, and thus she is abused and defamed until she falls into an extremely insignificant position. (28) Alas! How wonderfully astonishing it is that the soul, although composed of transcendental energy, has accepted such difficulty by faithfully serving the temporary material body in various ways! (29) Thus wandering and wandering, if by chance the poor soul gets the association of the devotees of the Lord, then her eternal nature, which has been for so long covered over, will once again become aroused. (30) By discussing topics concerning Krishna in the association of devotees, and thus awakening her previous mentality of servitude to Krishna, all bondage to maya's illusion become severed. (31) When the conditioned soul thus looks towards Krishna, then by such an act, then this very same maya, in the form of transcendental knowledge, severs all of her material bonds. (32) The seat of this transcendental knowledge is present within this very universe as the eternal Vrndavana-dhama in India. Lord Krishna expands His abode and pastimes at this Vrndavanajust to facilitate the conditioned souls' practice of devotional service. (33) When she comes into contact with this Vrndavana, the living entity becomes overwhelmed and lost in emotional ecstasy. Remaining under the shelter of Lord Caitanya, she attain s eternal service. (34) The Lord's pastimes of appearing in this world, as well as His pastimes in Goloka, are one in the same truth. Being ;non-different, they are simply two types of manifestations of the same pastimes. (35) The eternal pastimes in Goloka are the abode of all the eternally liberated servitors, whereas the manifest pastimes in the material world are the refuge for all of the bound-up conditioned living entities. (36) Therefore Vrndavana is the living entities original eternal home, manifesting its own eternally true nature within the dead material world. (37) When the soul takes refuge in the lila of Vrndavana, then, absorbed in the real self, she enters into that eternal essence of the most divine principles of love. (38) When in love with matter, the soul gives off an insignificant light like that of a small glow-worm; but, when relieved of the material atmosphere, she glows brilliantly like the sun, being in love with the real self. (39) All good and bad works performed out of love and attachment to matter is all borne of the temporary designative nature superimposed over the eternal soul. (40) Due to love of matter people continuously try to enjoy sense gratification being always attached to the opulence of such material infatuation. (41) Due to this love of matter, the soul in her material body lives just like an imitation God, but in reality she is forced to be the puppet of poisonous material happiness. (42) Sometimes the love for matter makes the living entity wander up to the planet of Brahma-loka, and sometimes it gives her an inclination to attain the opulences of the eight-fold mystic yoga system. (43) The opulences of the yoga system, as well as the opulences of material enjoyment are both the causes of fear. However, the soul becomes completely fearless when she attains real love of the self in Vrndavana. (44) Persons who become averse to Krishna, becoming blinded by desires for material opulences, thus become bound up in illusory material pleasures within the snare of maya's trap. (45) But if she somehow becomes humble and firmly established in the self, knowing the true essence of love for Krishna, the soul then rejects all desires for material enjoyment and liberation. (46) Then the journey of life goes on very smoothly and automatically, for Lord Hari bestows upon the jiva eternal service in an eternal spiritual body, even while still remaining within this world. (47) Relinquishing all mad intoxication due to caste, bodily abilities or beauty, one becomes attached to the path of devotional service. (48) Knowing devotional service to Krishna to be the only proper path, she remains situated in the rules of conduct to her particular order of life, devoid of any kind of anger or envy. (49) Under the controlling influence of her eternal natural activities, she passes her time always tasting the mellows of Hari;s pastimes in the association of devotees. (50) Abandoning anger and envy, she gives due honor and respect the Vedic injunctions, which are meant to be good instructions for the proper conduct of life's journey. (51) But we see that the general characteristic of the Vedic injunctions is that they are meant for facilitating the success of economic development and from such wealth comes the fulfillment of lusty desires for sense gratification, which is usually the prized treasure of fools. (52) Thus many souls accept all this religion, economic development and sense gratification simply as a means of passing the days. (53) People are generally spending their life in that way, but the real meaning of life is o accept the flowing current of devotional service to Krishna. (54) Therefore the devotees of the Lord perform the exclusive worship of Lord Krishna, being situated above any external system such as van asrama, etc. Thus they transcend all the dualities of the material body. (55) Thus she does not waste any time endeavoring separately for knowledge, for she automatically realizes eternal knowledge by the strength of her devotional service. (56) Living here and there and anywhere, wearing any available cloth, she maintains body by taking only that food which is easily obtained. (57) Thus the devotee of Krishna, being overwhelmingly absorbed in the joy of serving Krishna, always wanders and roams about in the mellows of pure love for the Lord, preaching the glories for such love. (58) Thus Bhaktivinoda is singing about the causeless mercy of Lord Sri Caitanya Mahaprabhu, Who has so kindly descended at Navadvipa-dhama.