|| Gadādhara Cālīsā Prakāśa ||9||
(The Light of Gadadharas Glorification)
|| Rāga Kalāvatī ||1|
(To be sung in Rāga ‘Kalāvatī’)
|*| Rōlā-Chanda |*|1|
(Composed in a meter
known as 'Rōlā')
cauthē
tattva bakhāna,
gadādhara
nāma kahāyēṅ|
bhakta-śakti
tini jāna,
yaśa
saritā mēṅ nahāyēṅ||1| ||vishrām||
Rendition: Now, we are going to sing the glorfication of fourth
personality amongst Pañca-tattva - 'Śrī Gadādhara Prabhu'. Knowing Him as the
'devotional potency of a devotee' (bhakta-śakti), the devotees bathe in the
lake of His glories. ||Pause||
|*| Caupā'ī Chanda
|*|2|
(Composed in a meter
known as 'Caupāī')
jaya
gadādhara mādhava nandanahiṅ|
abhinandana
ratnāvatī sutahiṅ ||1|
Rendition: The son of Śrīmāna Mādhava Miśra. All glories to the
son of Śrīmatī Ratnavatī.|1|
Illuminating Tendency (Prakāśikā Vr̥tti)- Śrī Gadādhara Prabhu appeared in
1486 in a small village of 'Bēlēti' which now comes in the ‘Caṭṭagrāma’
district of Bāṅglādēśa.One who is dearmost to Kṛṣṇa even more so than his own
life- Śrīmatī Rādhikā has now appeared as Gadādhara Prabhu in the pastimes of
gaura. In the pastimes of Kṛṣṇa, one who is the father of Śrīmatī Rādhikā known
as Śrīmāna ‘Vṛṣabhānu’ has now appeared in the pastimes of Gaura in two forms–
first form of father of Gadādhara Prabhu known as ‘Mādhava-Miśra’ and in the
seconf form as His initiating spiritual master, known as ‘Puṇḍarīka
Vidyānidhi’. In the pastimes of Kṛṣṇa, one who is the mother of Śrīmatī Rādhikā
known by the name of ‘Kīrtidā-Sundarī’- has also appeared in the pastimes of
Gaura in two forms- one as the mother of Gadādhara Prabhu- ‘Ratnāvatī’ and in
second form as His Guru-mother (The wife of Puṇḍarīka Vidyānidhi), known as
‘Ratnāvalī’.
jaya
rādhikā abhinna gadāī|
jaya
abhinna śaktihi harirāī||2|
Rendition: All glories to Gadādhara Prabhu who is non-different
from Śrīmatī Rādhārānī! All glories to the non-different potency of Śrī Hari-
Gadādhara Prabhu|2|
jina
kō bhāva anaṅta apārā|
āsvādana
kō hari avatārā||3|
Rendition: There is no limit to the mellows and moods that
appear in the heart of Śrīmatī Rādhā. Kṛṣṇa Himself appears as Gaura to taste
those mellows.|3|
sōhi
rādhikā banaiṅ gadādhara|
gaura
dāsa bana kē ati sundara||4|
Rendition: That Śrīmatī Rādhikā has now appeared in the
pastimes of Gaura as the dearmost servant of Gaurāṅga– Gadādhara Prabhu|4|
Illuminating Tendency (Prakāśikā-Vr̥tti): In the pastimes of Kṛṣṇa, Rādhikā
is situated in ‘Mādhurya-Bhāva’ (the mellow of loving affairs) and in the
pastimes of Gaura, She appears as Gadādhara Prabhuwho si situated in
‘Dāsya-Bhāva’ (the mellow of servitude)|
ēka
bāra hari sajihaiṅ dhāmā|
saṅga
rādhikā saba guna dhāmā||5|
Rendition: Once, Kṛṣṇa was seated on a throne in His divine
abode of Gōlōka. Beside Him was also seated the treasure house of all
tracscendental qualities- Śrīmatī Rādhikā|5|
ṣrī
kahihaiṅ hari sōṅ musakānā|
svapna
dēkhihauṅ sundara sthānā||6|
Rendition: Śrīmatī Rādhikā, with a mild smile on Her face,
spoke to Kṛṣṇa– “O Prabhu! I have seen a very beautiful abode in my dream
today!”|6|
braja
mahi jō kichu sājē jaisē|
sō
tisa dhāmahi dēkhahiṅ taisē||7|
Rendition: Whatever is present in this abode of Braja, I saw
the same things present in that abode also.|7|
Illuminating Tendency (Prakāśikā-Vr̥tti): Rādhikā is actually describing the
appearance of the divine abode of Śrī-Navadvīpa. Śrīla Viśvanātha Cakravartī ṭhākura
writes in his self-composed ‘Svapna-vilāsāmṛtāṣṭakam’– priya! svapnē dṛṣṭvā
saridina pulinaṅ yathā vṛndāraṇyē naṭanapaṭavastra vahvaḥ . mṛdaṅgādyaṅvādyaṅ
vividhamiha kaścididvijamaṇiḥ sa vidyudgaurāṅgaḥ kṣittapati jagatīṅ prēma
jaladhau - O my beloved! I saw a very beautiful abode in my dream today. Just
like in Vṛndāvana, the transcendental Yamunā keep on flowing, I saw a beautiful
river (Gangā) flowing in that abode also. Just like in Vṛndāvana, we have
beautiful beaches on the shore of Yamunā, so were present in the abode that I
saw in my dream. Just like in Vṛndāvana, we can continuoulsy hear the singing
of songs composed in various Rāgas & Rāginis and playing of Mṛdaṅga-drums
and just like here everyone is such an expert in the art of dancing and
singing, similarly I saw several people engaged in the singing of Kīrtana. I
saw a divine brahmana whose body was shining in the lustre of gold - just as
mine. He was inundating the whole universe in the ocean of divine love.
dēkhahiṅ
vipra ēka ati sundara|
mō
sama bhāva tinahiṅ hiya andara||8|
Rendition: In that abode, I saw a Brāhmaṇa-Kumāra (a young
Brāhmaṇa boy), in whose heart the same mellows were present as the ones which I
have in my heart for you|8|
jō
kēvala mama hiyahiṅ rayō jū|
tini
hiya kaisē prakaṭa bhayō jū||9|
Rendition: It is very astonishing, for all those mellows can appear
in only my heart and no one else. So how is it possible that the same mellows
appeared in the heart of that Personality I saw in my dream?|9|
barana
hamārō rūpa tihārō|
mōra
mukuṭa baṅsī nā dhārō||10|
Rendition: Even though the bodily lustre of that divine
personality was as that of mine, but his face resembled as that like you, but
could not see any peacock-feather on his head, nor could I witness any flute in
his hands.|10|
rūpa
mōra kē tōra rūpa hai|
milita
rūpa kē anya rūpa hai||11|
Rendition: After seeing that Personality in my dream, I became
very confused. Was that Persopnality no one else but another form of mine? Or
perhaps it was you? May be he was a combined form of both of us? Or maybe he
was someone else?|11|
Illuminating Tendency (Prakāśikā-Vr̥tti): ‘tatō buddhirbhrāntā mama samajani
prakṣaya kimahō’– After seeing him in my dream, I became confused as to who is
that great personality?
sō
suni hari maṇi cālita kīnō|
gaura
rūpa kai darasana dīnō||12|
Rendition: After hearing these words from Rādhikā, Lord
operated his Kaustubha-jewel decorated on his chest. In the light of the jewel,
the Lord manifested His golden form of Gaurāṅga Mahāprabhu|12|
Illuminating Tendency (Prakāśikā-Vr̥tti): ‘iti prōcya prēṣṭhāṅ kṣāṇamatha
parāmṛṣya ramaṇō hasannākutajñaṅ vyanudadatha taṅ kaustubhamaṇim’– Kṛṣṇa
thought for few moments after hearing such words from the lotus mouth of
Rādhikā, and then with a mild smile on His lotus face, the Lord operated His
Kaustubha jewel.
hari
kahihaiṅ yaha rūpa hamārā|
saba
avatārina māhīṅ udārā||13|
Rendition: Kṛṣṇa spoke- This hidden form of mine is most
munificent amongst all forms of my incarnations.|13|
taiṅ
aru tōra sakhina kai saṅgā|
śikṣā
laihauṅ rasa kai raṅgā||14|
Rendition: In the age of kaliyuga, I will appear in this golden
form along with You and your dear Damsel friends. I will educate myself as well
as taste the transcendental mellows by accepting instructions under the
guidance of your cowherd friends.|14|
sō
kali mahi sabahīṅ nistārā|
tō
hiya lai tō bhāva nihārā||15|
Rendition: I will appear in Kaliyuga to deliver every living
entity and I will accept your heart as mine and then taste the transcendental
mellows that appear in your heart |15|
ṣrī
jū kē ura bhāva grahana kō|
gaura
barana hai gaurahiṅ tana kō||16|
Rendition: Since Lord accepted the mellows that appear in the
heart of Śrīmatī Rādhārānī, His complexion turned from dark to golden and
Śyāma-sundara manifested His eternal form of Gaura-sundara.|16|
rādhā
kō sakhi lalitā pyārī|
rāmānaṅda
rāya bani ārī||17|
Rendition: The dear most friend of Rādhikā known as Lalitā also
appeared in the pastimes of Gaura as ‘Rāmānanda-Rāya’|17|
Illuminating Tendency (Prakāśikā-Vr̥tti): In the pastimes of Kṛṣṇa, the
father of Pandavas known as king 'Pānḍu' has now appeared in the pastimes of
Gaura as ‘Bhāvānanda-Rāya’. Rāmānaṅda-Rāya appeared in His house as His son. In
the pastimes of Kṛṣṇa, the ruler of Heaven known as 'Indra' has now appeared in
the pastimes of Gaura as appeared as the king of Orissa by the name of
‘Pratāpa-Rūdra’.Śrī Rāmānanda-rāya was a minister in His court and He used to
manage the affairs of Jagannātha temple in Purī. Śrī Rāmānanda Rāya was a first
class devotee. His spiritual discussion with Caitanya Mahāprabhu known as ‘Śrī
Rāya Rāmānanda saṅvāda’ is well known as a part of Śrī Caitanya Caritāmṛta. Whatever position is awarded to ‘Gōpī-gīta’
in Śrīmad Bhāgavatam has been awarded to ‘Śrī Rāya Rāmānanda Saṅvāda’ in
Caitanya Caritāmṛta.
tini
sakhi baru hi pyārī viśākhā|
dāmōdara
svarūpa raci rākhā||18|
Rendition: The other dearmost friend of Rādhikā known as
'Viśākhā' also appeared in the pastimes of Gaura as ‘Svarūpa-Dāmōdara’|18|
Illuminating Tendency (Prakāśikā-Vr̥tti): Śrīla Svarūpa Dāmōdara used to
initially live in Navadvīpa and was known as ‘Puruṣōttama-ācārya’. When
Mahāprabhu accepted the order of renunciation and came to Purī, then He was
unable to bear the separation of Lord, and so He came to Vārāṇasī and accepted
renounced order of life where He was given the name of ‘Svarūpa-Dāmōdara’.
Later, He moved to Purī. It is mentioned in Caitanya Caritāmṛta (2/10/110) as
follows– pāṇḍityēra avadhi, vākya nāhīṅ kārō sanē| nirjanē rahayē, lōka saba
nāhīṅ jānē|| - Svarūpa Dāmōdara Prabhu was first class devotee in the science
of devotion but He used to spent most of His time in solitude and engaged in
very little conversation with other people. Therefore, people were not too much
familiar about His whereabouts.
rāgalēkhā
va kalākēli jū|
ṣikhī-māhitī
mādhavī ali jū||19|
Rendition: Third friend of Rādhikā known as Rāgalēkhā appeared
as ‘Śikhī-Māhitī’.Another friend of Rādhikā known as 'Kalā-kēli' appeared as
the sister of Śikhī-Māhitī known as‘Mādhavī’|19|
Illuminating Tendency (Prakāśikā-Vr̥tti): In the temple of Śrī Jagannātha
Purī, Śikhī-Māhitī used to work as ‘Lēkhanādhikārī’ (one who calculates the
exact date and timings of the festivals that happen in the temple) and used to
create an yearly calender for this purpose. (ṣikhī-māhitī nāmē ēi lēkhanādhikārī–
C.C. 2/10/42). The sister of Śikhī-Māhitī was known as 'Mādhavī'. She was an
old lady, very austere and a first class devotee. (māhītira bhaginī sēi nāma
mādhavī dēvī. vṛddha tapasvinī āra paramavaiṣṇavī– C.C. 3/2/104). Mahāprabhu
used to accept Her as a dear friend of Śrīmatī Rādhikā (prabhu lēkhā karē yāṅra–
rādhikāra gaṇa– C.C.3/2/105). Śikhī-Māhitī attained the mercy of Mahāprabhu by
the blessings of Mādhavī Dēvī. Both of these were very dear to the Lord and
both these also did not knew anyone as the object of their devotion apart from
Mahāprabhu.
pariṣada
lai kē sāḍḥē tīnā|
gaurahari
ṣrīkathā rasa pīnā||20|
Rendition: In the company of His three-and-a-half eternal
associates, Gaurāṅga Mahāprabhu used to hear the confidential emorous pastimes
(rāsalīlā-kathā) and in this way He used to taste the nectarian innermost
mellows felt by Śrīmatī Rādhikā|20|
Illuminating Tendency (Prakāśikā-Vr̥tti): In the whole universe, these
eternal three and a half associates of the Lord were extremely fortunate; these
are– Svarūpa Dāmōdara, Rāya Rāmānaṅda, Śikhī-Māhitī and Mādhavī Dēvī, out of
these Mādhavī Dēvī is considered as half-associate (jagatēra madhyē pātra sāḍḥē
tīna jana|| svarūpa gōsāīṅ āra rāya rāmānaṅda| ṣikhī-māhitī tina tāra bhaginī
ardhajana||– CC 3/2/105-106). Mādhavī Dēvī is a female– therefore she is
considered as half associate of the Lord. When Mahāprabhu felt intesnse
seperation from Kṛṣṇa, He used to ask His eternal associates - "Oh please
tell me, what should I do now? Where should I go? When will I be able to see Kṛṣṇa?"–
then Rāya Rāmānaṅda, Svarūpa Dāmōdara and Śikhī-Māhitī used to recite the
verses from Kṛṣṇa-Karṇāmṛta, Vidyāpati and Gīta-Gōvinda and in this way they
used to give pleasure to the Lord (karṇāmṛta, vidyāpati, ṣrīgītagōvinda| ihāra
ślōka gītē prabhura karayē ānaṅda|| - CC 3/15/27)
ṣrīrādhā
sakhi aura manjarī|
prāya
sabahi bani purusa avatarī||21|
Rendition: The damsel friends (Sakhis) of Śrī Rādhikā as well
as the Manjaris– almost all of them appeared in the male forms in the Pastimes
of Lord Gaura|21|
yatihi
dharma prabhu pālana karihaiṅ|
nāri
kē saṅga kabahu na parihaiṅ||22|
Rendition: Following the ettiquettes of the renounced order of
life, Gaurāṅga Mahāprabhu did not associate with the ladies|22|
Illuminating Tendency (Prakāśikā-Vr̥tti): Kṛṣṇa is known as ‘Nāgara’ (or Naṭavara-Nāgara)
because He tastes the amorous mellows (mādhurya-rasa) with His damsel friends.
But when same Kṛṣṇa acceps the renounced order of life in His Gaura-līlā
pastimes– then He Himself follows the rules and regulation of renounced order
of life very strictly. Infact, even before accepting the renounced order, Lord
used to follow the regulations of extremely high character (sadācāra)– sabē
parastrīra prati nāhi parihāsa| strī dēkhi dūrē prabhu hayēna ēkapāśa|| - CB
1/15/17– Lord never used to speak in jokingly manner with ladies. Upon seeing a
lady coming from the other side of road, Lord used to give space respectfully
by Himself moving to the other side.
tisa
ghari gadādhara nāhi āvaiṅ|
sunahu
kārana saba citta lāvaiṅ||23|
Rendition: (But at the time when Mahāprabhu used to relish the
mellows of Kṛṣṇa-Kathā with these three and a half associates), at that time
Gadādhara Prabhu did not appear before Gaurāṅga– please hear the reason for
this, with attention|23|
jē
gadādhara tisa sadana rahihōṅ|
prabhu
āsvādana bighana parahihōṅ||24|
Rendition: Had Gadādhara Prabhu appeared at that time in front
of Gaurāṅga Mahāprabhu, then it would had been difficult for the Lord to taste
the nectar of amorous pastimes of Kṛṣṇa (the presence of Gadādhara Prabhu at
that time could have been an impediment to the Lord relishing this nectar while
in the mood of Rādhā)|24||
Illuminating Tendency (Prakāśikā-Vr̥tti): Even though Gadādhara Prabhu is
Rādhārānī Himself, He is not included in the three and a half eternal
associates of Mahāprabhu. The first reason for this is that when Mahāprabhu
used to hear the nectarian pastimes of Lord, He used to relish the mellows
while accepting the mood of Rādhikā. If Gadādhara Prabhu had appeared at that
time in front of the Lord, then it would have been an impediment to His mood.
Second reason– the Lord intends to preach that for a living entity, the entry
in the ‘Mādhurya-Rasa’ or the nectarine pastimes of Lord with His damsel
friends is not possible without first taking shelter in the lotus feet of the
damsel friends of Śrī-Rādhā (or the eternal associates of Gaura). Therefore,
Śrīla Narōttama Dāsa ṭhākura sings in a song known as ‘Sakhī-Vṛndē-Vijñapti’ –
lalitā viśākhā ādi jata sakhī vṛnda| ājñāya karibō sēvā caraṇāravinda||ṣrīkṛṣṇa
caitanya prabhura dasēra anudāsa| sēvā abhilāṣa karē narōttama dāsa||
hari
sanyāsī bani puri āvahiṅ|
prabhu
khētra sanyāsa apanāvahiṅ||25|
Rendition: When Gaurāṅga Mahāprabhu comes from Navadvīpa to
Jagannātha Purī after accepting the renounced order, then Gadādhara Prabhu also
accepted a special kind of renounced order, where the renunciate is not
supposed to leave a specific place for entire life (Kṣētra-Saṅnyāsa)|25|
Illuminating Tendency (Prakāśikā-Vr̥tti): ‘Kṣētra-Saṅnyāsa’ means when a
renunciate accepts the renounced order and vows to be stationed at a specific
place of pilgrimage for entire life. Gadādhara Prabhu thought that after
accepting renounced order of life, Mahāprabhu will never leave Jagannātha Purī,
therefore to be in the association of the Lord for entire life, Prabhu accepted
such a vow.
tinaku
gaura nita darasana karihaiṅ|
nisa
dina harijasa saravana karihaiṅ||26|
Rendition: To behold the personality of Gadādhara Prabhu, Gaurāṅga
Mahāprabhu used to pay a visit to him everyday and used to hear the glories of
Hari from his lotus mouth|26|
tinasuṅ
bhāgavata gaura sunahihaiṅ|
kṛṣṇa
kathā rasa pāna karahihaiṅ||27|
Rendition: Gaurāṅga Mahāprabhu used to hear the pastimes of
Lord as described in Śrīmad Bhāgavatam|27|
jō
baranani gadādharahu karihaiṅ|
harijū
vyāsa śukādi na parihaiṅ||28|
Rendition: It is not even possible for Kṛṣṇa Himself to
describe the purports of the verses of Śrīmad Bhāgavatam as were elucidated by
Gadādhara Prabhu; therefore, then how is it possible for the compiler of this
composition- Vyāsadēva as well as the orator of this composition- Śukadēva
Gōsvāmī to describe such hidden meanings of these verses?|28|
śuka
prabhu jinakō nāma lukāvahiṅ|
bhagavata
sōhi gadādhara gāvahiṅ||29|
Rendition: While describing the pastimes of Kṛṣṇa to king Parīkṣita,
Śukadēva Gōsvāmī did not clearly mention the name of Śrīmatī Rādhā for a hidden
purpose– that very same Rādhikā is now describing the hidden purports of His
own pastimes with the Lord in His form of Gadādhara in the pastime of Lord
Gaura|29|
Illuminating Tendency (Prakāśikā-Vr̥tti): Śukadēva Gōsvāmī is none other than
the dear most parrot (śuka) of Śrīmatī Rādhārānī and therefore, he considers
Rādhikā as His Supreme Master. Upon uttering even Her Holy Name even once,
Śukadēva Gōsvāmī falls unconscious because of him being a reservoir of ecstatic
sentiments (Mahārasa-Bhāvuka) towards the Personality of Rādhikā. Therefore, while orating the nectar of
Śrīmad Bhāgavatam, He uttered the Name of Rādhikā in a very hidden manner, ore
else it would not have been possible for him to speak these pastimes to King
Parīkṣita. It is not possible for the ordinary people to understand the hidden
secrets in the pastimes of Lord. Only by first accepting the unconditional
surrender unto the lotus feet of the Six Goswamis of Vṛndāvana as well as the
other Gauḍīya Vaiṣṇavas, it is possible to understand some of these secrets.
Therefore it is said– rūpa raghunātha padē haibē ākuti| kabē hama bujhaba sē
yugala piriti||– When will the attachment towards the lotus feet of Śrī Rūpa
Gōsvāmī and Śrī Raghunātha Dāsa Gōsvāmī emerge in my heart and when will I be
able to understand the hidden secrets of the pastimes of Rādhā and Kṛṣṇa.
ēka
samaya ṣrīgaurahu āyē|
ṣrīgadādharahiṅ
bacana sunāyē||30|
Rendition: One day, Gaurāṅga Mahāprabhu came for visiting
Gadādhara Prabhu and said– |30|
jō
mama prānani kō dhana prānā|
aba
tuma prati hama karahi pradānā||31|
Rendition: “The one who is life-treasure of my very life (Prāṇa-Dhana)–
I offer it to You”|31|
aisō
kahi raja kō bilagāvahiṅ|
gōpīnātha
tisahiṅ dikhalāvahiṅ||32|
Rendition: Upon saying this, Mahāprabhu removed the sand from
the floor and made the diety of Śrī Gōpīnātha menifest|32|
tinahiṅ
gadādhara sēvahi kaisē|
rākhahiṅ
nayana putali kō jaisē||33|
Rendition: How does Gadādhara Prabhu serve the diety of Gōpīnātha?–
Just like the eyelashes serve and protect the eyelids|33|
Illuminating Tendency (Prakāśikā-Vr̥tti): In Śrī Jagannāthapurī, one can
behold the diety of Śrī Gōpīnātha in the temple of ṭōṭā-gōpīnātha even today. ‘ṭōṭā’
means 'a garden'. Lord Himself describes the glories of serving Him in His
Diety form in the following verses of Śrīmad Bhāgavatam (11/27/12) as follows–
śailī dārumayī lauhī lēpyā lēkhyā ca saikatī| manōmayī maṇimayī pratimāṣṭavidhā
smṛtā||– Lord appears in a Diety form in eight substances– stone, wood, metal,
clay, picture, sand, mind and jewels. During the spiritual installation of
Diety form by reciting the vedic mantras (Prāṇa-Pratiṣṭhā), the Supreme Lord
accepts residence in the form of that Diety (Arcā-Mūrti). However, the heretics
and the impersonalists refer to the Diety-worship as a useless ritual of
worshipping material substances like stone or wood etc. But it is clearly
mentioned in Padma-Purāṇaas follows–“arcyē śilādhirguruṣu naramatirvaiṣṇavē
jātibuddhira.. yasya va nārakī sah”– One who sees the Diety form of Lord as a
material menifestation of stone element (ṣila-buddhi), Spiritual Master or
Gurudēva as a menifestation of an ordinary human-being (manuṣya-buddhi) and
differentiates amongst various Vaiṣṇava saints on the basis of wordly status
and castes (jāti-buddhi)– that person suffers in hellish planets for a very
long duration. In Śukla-Yajurvēda (32/1), it is said that 'na tasya pratimā
asti'– However it is to be noted that the word 'pratima' does not refer to the
Diety form of Lord at all. Infact, it refers that the Supreme Lord as
'Advitīya-Tattva', meaning– 'One without a second'. Now adays, the miscreants
try to present the distorted meaning of vedic literature. They are surely
destined to go to hell and suffer for ages.
ēka
dinai gaurāṅga kṛpādhara|
puri
tē braja kō calahiṅ dayādhara||34|
Rendition: One day, Gaurāṅga Mahāprabhu, who is the
manifestation of Supreme Mercy, decided to leave Jagannātha Puri towards the
sacred land of Braja|34|
gadādharahi
jō vrata kō sēvahiṅ|
tini
vrata kō taba māna na dēvahiṅ||35|
Rendition: Gadādhara Prabhu, who used to follow His vow of Kṣētra-Saṅnyāsa
with austerity– decided to do not respect his vow any further|35|
pāchē
pāchē hari kai dhāvaiṅ|
hari
tisa vrata kō smarana dilāvaiṅ||36|
Rendition: He ran madly behind Gaurāṅga Mahāprabhu and went
very far away following Him– then Mahāprabhu reminded Him of His vow of Kṣētra-Saṅnyāsa
again and again|36|
prabhu
kahē aisō vrata jē kōṭi|
tabahī
chāḍi daihaiṅ bahu kōṭi||37|
Rendition: Gadādhara Prabhu replied to Mahāprabhu– "For
the sake of beholding the lotus like personality of yours, I can give up not
one, but millions of such vows. I do not care at all"|37|
nayana
agōcara hari nija kīnhī|
tini
biyōga ati pīḍā dīnhīṅ||38|
Rendition: When Gaurāṅga Mahāprabhu hid His Personality and His
Pastimes form the earthly domain, it became extremely difficult for Gadādhara
Prabhu to pass his time in his absence and he used to feel intense fire of
seperation|38|
tisa
ēkādasa māhahiṅ kālā|
nijahiṅ
agōcara karahiṅ kṛpālā||39|
Rendition: Therefore, Gadādhara Prabhu, who is the
menifestation of Lords Mercy,
disappeared from material domain after eleven months of disappearance of
Mahāprabhu|39|
Illuminating Tendency (Prakāśikā-Vr̥tti): Gaurāṅga Mahāprabhu unmenifest His
pastimes by entering in the Śrīmūrti of Gōpīnātha. Gadādhara Prabhu started
getting very weak (jīrṇa-kāya) soon after, to such an extent that it became
difficult for Him to stand erect and offer the garlands to the Diety of Lord
Gōpīnātha. For the sake of His devotee, the Diety of Gōpīnātha accepted a
sitting position. In the whole world, it is only that in the temple of ṭōṭā-gōpīnātha
that the Diety form of Lord is playing flute while in the sitting position.
gaura
gadādhara mahimā bhārī|
tini
jasa pē jaihauṅ balihārī||40|
Rendition: The spiritual-gravity of the pastimes of Śrī
Gaura-Gadādhara is truly immense. I sacrifice myself at the lotus feet of Śrīman Mahāprabhu and Śrī Gadādhara
Prabhu|40|
|| Rāga Darabārī ||2|
(To be sung in 'Rāga Darabārī')
|*| Manaharaṇa Ghanākṣarī Chanda
|*|1|
(Composed in a meter
known as 'Manaharaṇa Ghanākṣarī')
jini
kai hiya mēṅ aisē aisē hāva bhāva sajaiṅ
hari
hū kō tini bhāva būjha nāhi parē haiṅ|
aisō
ṣrīrādhikā nyārī hari jū kō ati pyārī
gadādhara
rūpa lai kē dharā avatarē haiṅ||1|
gadādhara
cālīsā sō ati adbhuta bhaī
jēī
pāṭha karē kāla trāsa nāhiṅ parē haiṅ|
‘kṛṣṇa
dāsa’ tini rati prēma gati gūḍḥ ati
mērō
mati laghu ati būjha nāhīṅ parē haiṅ||2|
Rendition: The Personality, in whose heart, the spiritual
emotions arising out of the ecstatic supreme mellows due to the association
(darśana) and seperation (adarśana or viyōga) are so intense and unfathomable
than it is difficult for even the Supreme Lord to understand them fully– that
Queen of all the Damsels and the Dearmost to Kṛṣṇa as His own very life and
breath known as Śrīmatī Rādhikā has now appeared as Śrīmāna Gadādhara in the
pastimes of Lord Gaura|1| This song composed in the glory of Gadādhara is very
wonderful. Whosoever reads the verses of this song with devotion will not
return again to this material world| Kṛṣṇa Dāsa says that the spiritual
emotions that are present in the heart of Śrīmatī Rādhikā for Śrī Kṛṣṇa and the
divine flow of the spiritual love are very difficult to comprehend– how can a
person like me having such a small intelligence can understand His glories?|2|