Songs of the Vaisnava Acaryas.doc

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Songs of the  Vaiñëava Äcäryas

TABLE OF CONTENTS

Çré Rüpa Praëäma

Maìgaläcaraëa

Çréla Prabhupäda Praëati

Çréla Bhaktisiddhänta Sarasvaté Praëati

Çréla Gaurakiçora Praëati

Çréla Bhaktivinoda Praëati

Çréla Jagannätha Praëati

Çré Vaiñëava Praëäma

Çré Gauräìga Praëäma

Çré Païca-tattva Praëäma

Çré Kåñëa Praëäma

Sambandhädhideva Praëäma

Abhidheyädhideva Praëäma

Prayojanädhideva Praëäma

Çré Rädhä Praëäma

Païca-tattva Mahä-mantra

Hare Kåñëa Mahä-mantra

Çré Çré Gurv-añöaka

Çré Çré Ñaò-gosvämy-añöaka

Çré Çré Çikñäñöaka

Çré Näma

Gopénätha

Gurudeva

Mänasa Deha Geha

Prasäda-seväya

Kabe Ha’be Bolo

Bhoga-ärati

Jaya Rädhä-Mädhava

Rädhä-Kåñëa Bol

Çuddha-bhakata

Gaura-ärati

Çré Näma-kértana

Ohe! Vaiñëava Öhäkura

Vibhävaré Çeña

Ämär Jévan

Anädi Karama Phale

Bhuliyä Tomäre

Närada Muni Bäjäy Véëä

Lälasämayé Prärthan

Näma-saìkértana

Sakhé-vånde Vijïapti

Sapärñada-bhagavad-virahajanita-viläpa

Sävaraëa-çré-gaura-mahimä

Çré Guru-vandanä

Sävaraëa-çré-gaura-päda-padme

Manaù-çikñä

Çré Rüpa Maïjaré Pada

Vaiñëave Vijïapti

Gaurä Pahu

Çré Guru-paramparä

Çré Çré Gaura-Nityänander Dayä

Bhajahü Re Mana Çré Nanda-nandana

Çré Dämodarañöaka

Çré Jagannäthäñöaka

Çré Vraja-dhäma-mahimämåta

Jaya Rädhä-Kåñëa Géti

Nitäi Guëa Maëi

Çré Tulasé-ärati

Çré Tulasé-kértana

Çré Tulasé Praëäma

Çré Tulasé Pradakñiëa Mantra

Çré Nåsiàha Praëäma

Prayer to Lord Nåsiàha

Songs of Other Vaiñëava Äcäryas

Translated by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda
Founder-äcärya of the International Society for Krishna Consciousness
and
His Holiness Acyutänanda Svämé and
Jayaçacénandana däsa Adhikäré

Dedicated to
His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda
who loved to sing the songs of the Vaiñëava äcäryas

SVA: Foreword

Foreword

The International Society for Krishna Consciousness was established in New York in the year 1966. After my arrival in the United States in September of 1965, I personally underwent a difficult struggle, and in 1966 I rented a storefront and apartment at 26 Second Avenue. When ISKCON was incorporated, a boy named Chuck Barnett joined me, along with a few others, to form the nucleus for the institution’s future development. At this time I used to chant the Hare Kåñëa mahä-mantra underneath a tree in Tompkin’s Square Park in New York. Çrémän Barnett and another boy, Bruce, were the first to begin dancing in front of me, and others in the audience joined them. The New York Times published a report of this, with our picture and a headline declaring that I was attracting the younger generation to the Hare Kåñëa movement.

Later both Chuck and Bruce, along with others, became my initiated disciples, and still later, in 1970, both took sannyäsa, receiving the names Acyutänanda Svämé and Brahmänanda Svämé. Now Brahmänanda is preaching in Africa, and Acyutänanda is preaching in India.

When I became sick in 1967, 1 1eft the United States and returned to India. Çrémän Acyutänanda could not remain separated from me, and therefore he joined me in Våndävana when I was staying there. Since then, Acyutänanda Svämé has worked very hard in India. He has preached extensively in Calcutta and other parts of Bengal, he has learned how to sing in Bengali and play mådaìga like an expert professional, and now he has compiled this book of Bengali songs with English explanations.

I am greatly pleased to see this collection of songs composed by Öhäkura Bhaktivinoda, Narottama däsa, and other great äcäryas of the Gauòéya Vaiñëava community (sampradäya). Songs composed by the äcäryas are not ordinary songs. When chanted by pure Vaiñëavas who follow the rules and regulations of Vaiñëava character, they are actually effective in awakening the Kåñëa consciousness dormant in every living entity. I have advised Srémän Acyutänanda Svämé to sing more songs of the Vaiñëava padävalé and record them in books so that my disciples and others in the Western countries may take advantage of this chanting and thus advance in Krsëa consciousness more and more.

I confer all my blessings upon Acyutänanda Svämé for his genuine attempt to advance in Krsëa consciousness. I hope he will thus advance more and more and never be hampered by mäyä. We should always remember the danger of mäyä’s influence and endeavor to save ourselves from her great power. We must therefore always merge in the transcendental mellow of kértana-rasa, for kértana-rasa is the safest situation within this material world. Hare Kåñëa.

A. C. Bhaktivedanta Swami
1974

SVA: Introduction

Introduction

It was my good fortune to be in the service of Çréla Prabhupäda at Çré Mäyäpur, the birthplace of Lord Caitanya, in setting up the groundwork of our Society’s international center there. That year (1971) there was a terrible flood, but although for many days the water was rising, it was diverted from flooding the Society’s property solely due to the embankment created by a road constructed by Çréla Bhaktisiddhänta Sarasvaté, our Parama Guru Mahäräja. I wrote a letter to His Divine Grace explaining the situation and I mentioned, “The water has not entered our property. Çréla Bhaktisiddhänta’s road has saved us." Çrila Prabhupäda, however, wrote back in answer in a different tone: “Yes, we are always saved by Çréla Bhaktisiddhänta’s road, so go on glorifying the disciplic succession, and your life will be a great success." Later on, when I suggested writing down the songs of Çréla Bhaktivinoda Thäkura and Narottama däsa Öhäkura in English translations, His Divine Grace said, “Yes, we must push on this mission of Bhaktivinoda." So here in this book, which is the first of a series of translations of the complete works of the Vaiñëava äcäryas in the line of succession coming after Çré Caitanya Mahäprabhu, I have also included a short life sketch of Öhäkura Bhaktivinoda. In the following volumes, the lives of Çréla Narottama däsa Öhäkura, Çréniväsa Äcärya, and other Vaiñëava äcäryas will appear.

The songs in this book are mostly by Öhäkura Bhaktivinoda and Narottama däsa Öhäkura. While they may sometimes make awkward English poetry, the translations are accurate renderings of the originals. All these songs have exquisite melodies, and cassette recordings are available to accompany the book. It should be noted that these songs and verses are all explanations of pure devotional service and that devotional service to Çré Kåñëa is obtained only by the mercy of the spiritual master, which can be obtained by serving his desires perfectly. These songs are not substitutes for the main and prime benediction of the age of Kali, the congregational chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, which is of the utmost importance. They are verses which have expanded from the mahä-mantra, and they are explanations of the mahä-mantra. Thus, because they are expansions of the mahämantra, they are nondifferent from it.

The songs of Çréla Narottama däsa and Bhaktivinoda Öhäkura are nondifferent from the Vedic mantras. But, as stated by Çréla Prabhupäda in The Nectar of Devotion, even if someone does not have initiation into the Gäyatré mantra, the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is sufficient to enable one to attain the highest perfection of spiritual life.

The verses of these songs are wonderful sources of knowledge for preachers of Kåñëa consciousness. In each and every line there is so much philosophy that one can preach from one line for hours. They are all so pregnant with meaning and they lead to such succinct spiritual conclusions that a preacher need only recall the simple lines of songs like Bhajahü Re Mana, Çré Rüpa Maïjaré Pada, Ohe Vaiñëava Öhäkura, or the Çré Manaù-çikñä, and every point of Kåñëa consciousness will be covered in detail. Çréla Prabhupäda is constantly quoting from these lines in his lectures and books, and here also in this book his commentaries are given. Wherever Çréla Prabhupäda has translated a song, no separate translations have been given, for his are complete in themselves.

This is the first time that these transcendental vibrations have appeared in the English language, and to introduce them I am including herewith a life sketch of Çréla Bhaktivinoda Öhäkura.

SVA: A Glimpse into the Life of Öhäkura Bhaktivinoda

A Glimpse into the Life of Öhäkura Bhaktivinoda

Öhäkura Bhaktivinoda led a life of incessant labor and activity for Çré Kåñëa, the Supreme Personality of Godhead. He effected such immense good in the world that his work is only to be compared with the unbounded works of Çré Caitanya Himself and the Gosvämés. It was the spiritual attempts and divine writings of this individual that turned the scale and led the intelligent and educated community to believe in the noble precepts and teachings of Lord Caitanya.

If we look back one century, we cannot but be astonished to find how degraded was the condition of the Vaiñëava faith which had its pure origin in the deep and majestic spiritual philosophy of Caitanya Mahäprabhu. Even vastly learned paëòitas could not fathom the superexcellent precepts of Lord Caitanya’s philosophy, yet due to incredulity born of the ignorance of uncultured men, the Vaisëava faith had been degraded and was considered a beggar’s excuse for living at the expense of society. It was by sheer love for the Godhead that Öhäkura Bhaktivinoda expounded the deep philosophy which had remained concealed in the pages of the Vedas, the Upaniñads, the Puräëas, and the Bhägavatam. By his action toward divine service and also by his words, set in simple language to be easily understood by readers in general, he has given this philosophy to the world. It is his writings and his divine, unparalleled character that have helped to produce a class of educated and enlightened men who are now proud of their Vaiñëava faith and of their acquisition of the spiritual knowledge of the pure and sublime philosophy of Kåñëa, on which the stern teachings of Çré Caitanya are based.

Though born in opulent circumstances (on September 2, 1838), Öhäkura Bhaktivinoda, who was given the name Kedäranätha Datta, had to meet many difficulties in his early life. His childhood was spent at his maternal grandfather’s house at Bérnagar (Ulägräm), from where he came to Calcutta at the age of thirteen, after the death of his father. After he completed his education, he was requested to be present at the time of his paternal grandfather’s death. His grandfather, Räjavallabha Datta, had been a famous personality of Calcutta and had retired to a lonely place in Orissa to spend his last days as an ascetic. He could predict the future and knew when he would die, since he could commune with supernatural beings. Öhäkura Bhaktivinoda was present at the eventful time when that great soul passed away, and after receiving his grandfather’s instructions, he visited all of the major temples and äçramas of the state of Orissa.

Bhaktivinoda Öhäkura then entered the educational service and introduced English education into the state of Orissa for the first time. He wrote a small book about all the äçramas of the state and mentioned an äçrama which was on his ancestors’ property. "I have a small village Choöimaìgalpur in the country of Orissa of which I am the proprietor," he wrote. "In that village is a religious house which was granted by my predecessors to the holy men as a holding of rent-free land. The head of the institution entirely gave up entertaining such men as chanced to seek shelter on a rainy night. This came to my notice, and I administered a severe threat that his lands would be cruelly resumed if in the future complaints of inhospitality were brought to my knowledge." Bhaktivinoda Öhäkura later took to the government service and was transferred to Bengal. In one town he gave a historic speech on the Çrémad-Bhägavatam which attracted the attention of thousands. He made the world know what hidden treasures pervade every page of the Bhägavatam, which should be read by all persons having a philosophical turn of mind. He was transferred some years later to a town called Champäran. In this town there was a brahma-daitya living in a great banyan tree, and he was being worshiped by many degraded people. (A brahma-daitya is a type of ghost.) One day the father of a famous girl scholar came to Bhaktivinoda for alms, and Bhaktivinoda Öhäkura at once employed him in reading the Bhägavatam under the shade of the banyan tree which was the abode of the ghost. After one month, the Bhägavatam was completed, and then and there the tree crashed to the ground, and the ghost was gone for good. Everyone was thankful for this act except the few dishonest persons who were worshiping the ghost.

Bhaktivinoda’s next move was to Puré. The government commissioner was much pleased to get him in his division, and he asked him to watch the affairs of the temple of Jagannätha on behalf of the government. It was through Bhaktivinoda’s exertions that many malpractices were checked and the time for the offering of foods before the Deity was regulated to its extreme punctuality. Öhäkura Bhaktivinoda was especially entrusted to quell the rise against the government of one Biñikiñeëa, who declared himself to be an incarnation of Mahä-Viñëu. During the course of his investigation, Öhäkura Bhaktivinoda found him to be a hoax and a culprit and charged him with transgressing government injunctions. After his trial the fellow was sentenced to imprisonment for a year and a half, but he died shortly after in jail. This man was really possessed of unnatural powers, but as they were the outcome of nonspiritual practices, he had to submit to the Öhäkura when the latter wanted him to do so. Biñikiñeëa was held in dread by the common people, and everyone warned Çréla Bhaktivinoda not to admonish him, even for the sake of justice, in view of the serious consequences that the yogé would inflict. But although the Öhäkura was not a man of ostentation and did not allow people to know his true qualities and spiritual strength, he easily cut down the demoniac power of the impostor. With the fall of Biñikiñeëa there rose an impostor Balaräma at another village, and there were also other so-called incarnations of God, but their plans were similarly frustrated.

During his stay at Jagannätha Puré, Öhäkura Bhaktivinoda devoted much of his time to the discussion of spiritual works and prepared notes on the Vedänta-sütras which were published with the commentaries of Baladeva Vidyäbhuñaëa. He also composed the Kalyäëa-kalpataru (from which Vibhävaré Çeña, one selection, appears in this book). This may very truly be termed an immortal work, and it stands on the same level as the divine writings of Narottama däsa Öhäkura. In 1877 he left Puré on government service, and in 1881 he started a well-known spiritual journal called the Sajjana-toñaëé ("The Satisfaction of Pure Devotees"). He also published the Çré Kåñëa-saàhitä, which revealed to the world the underlying philosophy explaining the spiritual existence of Kåñëa. This book opened the eyes of educated people to teach them their true relationship with God. It also attracted the admiration of many German scholars, for although the public regarded Kåñëa as a poetic creation of erotic nature, Çréla Bhaktivinoda revealed Kåñëa as Parabrahman, the Supreme Transcendental Person, the Absolute Being, on the basis of Vedic evidence.

At the close of his stay at the village of Naräil, he visited Våndävana. There he had to encounter a band of dacoits known as Kaïjharas. These powerful bandits spread all over the roads surrounding the holy place and used to attack innocent pilgrims. Bhaktivinoda Öhäkura brought this news to the government and after many months of struggle extirpated the bandits from Våndävana forever. From this time on, Öhäkura Bhaktivinoda preached extensively in large gatherings, explaining all of the precepts of the saìkértana of the holy names, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

While staying at Bäräsat, Öhäkura Bhaktivinoda met the famous Bengali writer Baìkimacandra. This novelist and playwright had just finished writing a book on Kåñëa, and knowing Çréla Bhaktivinoda to be an authority on topics of Kåñëa, he gave the manuscript to Bhaktivinoda Öhäkura to see. It was full of mundane Western-stylized speculations and ideas, but after four days of discussion, Bhaktivinoda had the whole text revised by Baìkimacandra to accommodate the pure supramundane precepts of Lord Caitanya. During his last year at Bäräsat, Bhaktivinoda was requested by a noted high court judge to publish an authoritative edition of the Çrémad Bhagavad-gétä with the commentaries of Çré Viçvanätha Cakravarté Öhäkura as well as his own (Bhaktivinoda’s) translation. The preface, written by Baìkimacandra, expressed his gratitude to the Öhäkura for his endeavor, and when it was published, the copies were soon exhausted. Then Öhäkura Bhaktivinoda published a unique work entitled Çré Caitanya-çikñämåta ("The Nectarean Teachings of Lord Caitanya"), which dealt with Lord Caitanya’s theistic philosophy and the philosophies of the Western speculators. This book defeats every other philosophy point for point and establishes the philosophy of Lord Caitanya as supreme. In 1885 he started a society named Çré Viçva-vaiñëava-räja-sabhä for the propagation of pure hari-bhakti. Many eminent citizens of Calcutta joined the society, and several committees were organized with assigned duties.

Bhaktivinoda Thäkura was so anxious to see the land of Lord Caitanya that he applied many times for a transfer to any town nearby. Upon not receiving the desired transfer, he formally submitted a resignation from public service, but it w...