|| Nityānanda Cālīsā Prakāśa ||7|
(The Light of Nityānandas
Glorification)
|| Rāga Yamana ||1|
(To be sung in Rāga ‘Yamana’)
|*| Rōlā-Chanda |*|1|
(Composed in a meter
known as 'Rōlā')
dūsara
tattva bakhāna,
kahāyēṅ
nityānandā|
bhakta
svarūpahi jāna,
sadā
haiṅ paramānandā||1| ||vishrām||
Rendition: Now, we are going to sing the glorification of The
Supreme Personality of God-Head known by the Name 'Nityānanda'- who is the
second spiritual entity amongst its five personifications (Pañca-Tattva). Amongst these five personifications, He is
known as ‘Bhakta-Svarūpa’, or The Personification of Lord in the form of the
‘essence of a devotee’|1| ||Pause||
|*| Caupā'ī Chanda
|*|2|
(Composed in a meter
known as 'Caupāī')
jaya
balarāma abhinna nitā'ī|
jaya
jāhnavā patihiṅ prabhurā'ī||1|
Rendition: All victory unto Nityānanda Prabhu, who is
non-different from Balarāma! All victory unto Nityānanda Prabhu, the dear
Husband of Śrīmatī Jāhnavā Dēvī|1|
Illuminating Tendency (Prakāśikā Vr̥tti)- The Supreme Personality of
God-Head, Nityānanda Prabhu appeared in 1474 AD in a small village of
‘Ēkacakra’ within the district of 'Bīrabhūma' in Bengal. He is well known by
His another Name of ‘Nitā'i’ (For the sake of following the rules set forth for
poetrical meters, His Name is referred to as ‘Nitā'ī’ instead of ‘Nitā'i’
within this booklet). His eternal parents - Vasudēva and Rōhiṇī have appeared
as ‘Śrīmāna Haṛā'i Paṇḍita Prabhu’ and ‘Śrīmatī Padmāvatī Dēvī’ in Gaura Līlā.
In order to establish the order of Kr̥ṣṇa, as given in Vedic literature, Śrī
Balarāma has now appeared as ‘Nityānanda Prabhu’.
It is mentioned as follows within the
Ananta-Sanhitā' of Atharva-vēda–
nityānandō mahākāyō bhūtvā matkīrtanē
rataḥ
vimūṛhānbhaktirahitān mama bhaktān
kariṣyasi
Śrī Balarāma will appear as
Nityānanda Prabhu in His eternal and magnanimous divine body. He will be always
drowned in the mellows of the congregational chanting of Holy Names (Nāma-Saṅkīrtana).
In this form,, He will distribute the jewels of my devotional service amongst
all those living entities, who are worst of the sinners and totally devoid of
my devotional service.
It is mentioned in Vāyu-Purāṇa by
Śrī-Kr̥ṣṇa Himself–
balarāmō mamaivānśasōapi matprēṣṭhamēṣyati
nityānanda iti khyātō n'yāsī cūṛāmaṇiḥ
kṣitau
Balarāma– Who being non-different
from Me as my first expansion will appear in Kaliyuga as ‘Nityānanda’. He will
be known as a crest jewel amongst all the foremost renunciates on earth.
jaya
jaya sēvaka-vigraha rūpā|
sēvya-gaura
kō dāsa anūpā||2|
Rendition: All victory unto the Supreme Personality who appears
in the form of His own Servitor Agent. He is The Supreme Servitor of Gaura.|2|
Illuminating Tendency (Prakāśikā Vr̥tti)- Kr̥ṣṇa appears in two forms– (1)
Sēvya-Rūpa– The form of Supreme Authority who is supposed to be an object of
everyone's devotional service. Kr̥ṣṇa is 'Sēvya-Rūpa' Himself (2) Sēvaka-Rūpa–
Kr̥ṣṇa Himself appears as His own Supreme Servitor Agent in the form of
Nityānanda-Balarāma.|2|
jaya
jaya nitya gaura ka'u saṅgī|
sēvahiṅ
gaurahu nānā raṅgī||3|
Rendition: All victory unto the eternal associate of Gaurāṅga
mahāprabhu! You serve Gaurāṅga Mahāprabhu in various moods and forms.|3|
Illuminating Tendency (Prakāśikā Vr̥tti)- Since Nityānanda-Balarāma is the
Supreme-Servitor (Sēvaka-Vigraha), He is eternally engaged in the loving
devotional service of Gaura-Kr̥ṣṇa (Sēvya-Vigraha).
gaura-kr̥ṣṇa
avatārina ākara|
ādi
purusa vistāra prabhākara||4|
Rendition: Gaura-Kr̥ṣṇa is the primeval source of all incarnations.
That primeval entity (ādi-puruṣa) expands Himself and His pastimes just like
the sun (sūrya) expands its effect through its rays|4|
Illuminating Tendency (Prakāśikā-Vr̥tti): Gaura-Kr̥ṣṇa is the primeval spot
from where all the incarnations appear– Therefore He is known as ‘Avatārī-Puruṣa’
or the Supreme Person from whome all incarnations appear. in Śrī-Brahma Sanhitā (11), it has been mentioned:
rāmādi mūrtiṣu kalā niyamēna tiṣṭhan
nānāvatāramakarōdbhuvanēṣu kintu
kr̥ṣṇah svayaṁ sambhavat paramah
pumān yō gōvindamādipuruṣaṁ tamahaṁ bhajāmi
The one who manifests innumerous
incarnations from his planery potencies like Rāma etc. but in the the age of
dvāpara, who appears in His own primeval form (pūrṇa-parabrahma-paramēśvara), I
offer my devotion unto that original entity known as 'Gōvinda'. In the
Gōpāla-Tāpinī upaniṣada of Atharvavēda, it has been mentioned–
tadyuhōvāca brahmaṇah kr̥ṣṇō vai
paramaṁ daivataṁ . gōvindaṁ mr̥tyurbhibhēti . gōpījanavallabhajñānēnaṁ
tajjagyānaṁ – Lord Brahmā says– Kr̥ṣṇa is the Supreme Personality of GodHead
(Paramadēva) amongst all Gods and Demigods. Death trembles in fear from
Gōvinda. If one attains shelter unto the lotus feet of the one who is dear to
the damsels of Vraja (Gōpī-jana-vallabha), everything else is automatically
attained.
'svayaṅ-rūpa'-asi
bēda bakhānē|
sōhi
abhinna'svānśa' upajānē||5|
Rendition: All Vēdas proclaim that Bhagavāna Kr̥ṣṇa is ‘Svayaṁ-Rūpa’
or the Primeval Supreme. From Him, His plenary portions known as ‘svānśa’
manifest.|5|
Illuminating Tendency (Prakāśikā-Vr̥tti): That form of the Lord which is
complete to the highest degree (Pūrṇatama-Rūpa) and which is the source of all
other forms (Mūla-Rūpa) is known as ‘Svayaṁ-Rūpa’. From ‘Svayaṁ-Rūpa’, two
forms are manifest (1) Svānśa– All incarnations appear from the
Intrinsic-Potency (Svarūpa-Śakti) and these are known as ‘Svānśa’ or the
plenary portions. All these planery portions of His are as worshippable as the
original form because technically speaking, all such forms are different
manifestations of His own Personality. These different manifestations are
therefore known as 'Bhagavāna' (2) Vibhinnānśa– The eternally separate portions
which are manifest from His Marginal Potency known as ‘Taṭasthā-Śakti’ which
have eternal separate identity– those ‘jīvas’ or the living entities are known
as 'Vibhinnānśa'. "mamaivānśō jīva lōkē jīva bhūtah sanātanah"– The
living entities are my eternally separate portions (Gītā 15/7)– Here the word
‘sanātana’ means that the jīvas can remain in either conditioned stage
(Māyā-Baddha-Daśā) or in liberated stage (Māyā-Mukta-Daśā)– but in both these
stages, they remain as separate individual entities from the Supreme Lord. The
impersonalists (Nirākāra-Vādīs) say that after attaining the liberated stage,
the living entity merges within the impersonal or localized aspect of Supreme
and thus becomes one with it, but this verse of Gītā quashes such claims of
impersonalists. This means that even when the living entity achieves impersonal
liberation, its unique identity is never annihilated.
prathama
abhinna rūpa balarāmahi|
sēvaka-sēvya–
ēka bhagavānahi||6|
Rendition: From Lord Kr̥ṣṇa, His first non-differentiated form
known as 'Balarāma' appears. Kr̥ṣṇa-Balarāma– Both are the forms of Personality
of God-Head, out of which Kr̥ṣṇa (Gaurāṅga) is the object of devotional service
(Sēvya-Vigraha) and Balarāma (Nityānanda-Prabhu) is the form of Lord in the
mood of Servitor (Sēvaka-Vigraha)|6|
nāma-rūpa
kō bhēda dvirūpā|
an'yathā
ēka tattva anūpā||7|
Rendition: Kr̥ṣṇa-Balarāma (Gaurāṅga-Nityānanda) differ only in
their mood and form, otherwise technically speaking, both are the non-different
forms of the Supreme Person.|7|
rūpa
vikhaṇḍita kabahu na hvai haiṅ|
saccidānanda–
bēda kahai haiṅ||8|
Rendition: The form of Lord is never bifurcated in this
process, because all the forms of Lord are transcendental (saccidānanda)– all
vēdas proclaim this Truth.|8|
Illuminating Tendency (Prakāśikā-Vr̥tti): The Primeval Lord appears in
several forms– by this, one should never think that the individuality of the
original form is annihilated– NO!– that never happens because the form of Lord
is not subjected to three modes of material nature like the bodily form made of
bones, blood and flesh of living entities– because the form of Lord is
transcendental to the material modes of nature. In Brahma-Sanhitā, it has been
said– īśvaraḥ paramaḥ kr̥ṣṇaḥ saccidānanda vigrahaḥ– meaning– Kr̥ṣṇa is the Primeval
form of the Personality of Godhead and His form is transcendental.
nityānanda
vividha kara rūpā|
prakaṭahiṅ
rūpa ananta anūpā||9|
Rendition: Nityānanda-Balarāma manifests several transcendental
forms (for offering service to Gaura-Kr̥ṣṇa in various loving moods)|9|
Illuminating Tendency (Prakāśikā Vr̥tti)- Lord has primarily three potencies–
(1) Antaraṅgā– Intrinsic, from which the spiritual domain is manifest (2) Taṭasthā–
Marginal, from which the eternally separate quanta of consciousness are manifest
(3) Bahiraṅgā– Extrinsic, From which the material domain is manifest. Intrinsic
potency has three aspects (A) Sanvita–
Cognitive aspect, from which the planery portions of the Lord and the divine
mood of the eternal residents of divine kingdom are manifest. (B) Sandhinī–
Existential aspect, from which the eternal domain and its paraphernalia is
manifest (C) Āhlādinī– Felicitous aspect, which provides pleasure to the
Supreme Person or Rādhārānī. Lord is the proprietor of all such potencies and
therefore He is known as– 'triśakti-dhr̥k'. Therefore, in Bhāgavatam (2/6/31)
it has been said– viśvaṁ puruṣa rūpēṇa paripāti triśaktidhr̥k
dhāma,
sinhāsana, pada ka'u caukī|
mukuṭa,
briccha, upakarana alaukī||10|
Rendition: The eternal abode of Kr̥ṣṇa, its soil, His sitting
place, the wooden seat on which He places His lotus feet, His crown adorned
with a peacock feather, the plants and creepers of that abode, the divine flute
and numerous other paraphernalia deployed in His eternal pastimes– |10|
sōhi
rāma nija rūpa ku lēvahiṅ|
sōhi
rāma prabhu jū kai sēvahiṅ||11|
Rendition: Nityānanda-Rāma manifests all such transcendental
forms in order to serve Bhagavāna Gaura-Kr̥ṣṇa with various loving moods.|11|
sōhi
prathama caturvyūha rūpā|
karaiṅ
vistāra bahu bidhi rūpā||12|
Rendition: Nityānanda-Balarāma manifests His
first-quadruple-form (prathama caturvyūha in Gōlōka) and in this way He expands
Himself|12|
Illuminating Tendency (Prakāśikā-Vr̥tti): In Gōlōka, Lord manifests His
first-quadruple-form of four-handed-viṣṇu forms as follows– Vāsudēva, Mūla-Saṅkarṣaṇa,
Pradyumna & Aniruddha
puni
hari kōṭi caturbhuja rūpā|
sajahiṅ
baikuṇṭha divya anūpā||13|
Rendition: Nityānanda-Balarāma then expands Himself in numerous
other Vaikuṇṭha planets and within each Vaikuṇṭha planet, He manifests His four
handed Viṣṇu form|13|
dvitīya
caturvyūha sō lēvahiṅ|
sabahi
rūpa tē hari kē sēvahiṅ||14|
Rendition: In each Vaikuṇṭha planet, He manifests His
second-quadruple-form. Nityānanda-Balarāma serves Gaura-Kr̥ṣṇa in numerous such
forms|14|
Illuminating Tendency (Prakāśikā Vr̥tti)- Within every Vaikuṇṭha planet, a
second quadruple form is manifest as four handed forms– Vāsudēva, Mahā-Saṅkarṣaṇa,
Pradyumna & Anirud'dha
tini
tē prathama purusa avatārā|
kārana
jalanidhi kīnha pasārā||15|
Rendition: From Nityānanda-Balarāma, the first Puruṣa-avatāra
(Kāraṇōdakṣāyī Mahāviṣṇu) appears. He resides on a bed of a huge serpent on the
surface of causal-ocean (kāraṇa-samudra)|15|
Illuminating Tendency (Prakāśikā-Vr̥tti): generally, people believe that Kr̥ṣṇa
is one of the incarnations of Viṣṇu. But the truth is that Viṣṇu is one of the
planery-expansion (kalā-avatāra) of Kr̥ṣṇa. It is mentioned in Brahma-Sanhitā
5/48– yasyaika niśvasitakālamathāvalamya jīvanti lōma vilajā jagadaṇḍanāthaḥ . viṣṇurmahān
sa iha yasya kalā viśēṣō gōvindamādipuruṣaṁ tamahaṁ bhajāmi. Within the time
span of a single breath the original preceptor Brahmā completes his life
(311,040,000,000,000 human years), that Lord Viṣṇu is nothing but a planery expansion
of Lord Gōvinda, I offer my devotional service unto that original source of all
that is. Gōvinda expands Himself into several other incarnations through His
first expansion- Balarāma.
kōṭi
kōṭi brahmāṇḍa apārā|
sōhī
rōma chidra upajārā||16|
Rendition: Uncountable universes emerge from the pores of the
body of Kāraṇōdakṣāyī Mahāviṣṇu|16|
Illuminating Tendency (Prakāśikā Vr̥tti)- The shape of universe (brahmāṇḍa)
resembles that of an egg and every universe is enclosed within seven layers.
Each layer is ten times more thick as compared to the previous layer it
covers.(ētadaṇḍaṁ viśēśākhyaṁ kramavr̥d'dhaira daśōttaraiḥ– Bhāgavatam
3/26/52). Every universe has uncountable galaxies known as 'ākāśa-gaṅgā'(pr̥ṣṭhē
tvajavīthī ākāśagaṅgā cōdarataḥ– bhāgavatam 5/23/5). Within a single galaxy,
there are millions of constellations (nakṣatra), which are clusters of stars,
just like ethere are millions of pores on the skin.(sarvāṅgēṣu rōmasu sarvē
tārāgaṇāḥ–Bhāgavatam 5/23/7). The shape of a galaxy resembles that of a
sea-serpent sitting in a coiled manner or a huge spiral–(yasya pucchāgrēSvāk
śirasaḥ kuṇḍalībhūta dēhasya– bhāgavatam 5/23/5). Within ever constellations,
there are numerous planets who keep on revolving till the time of annihilation
of the material cosmos (grahādayaḥĒtasminnantarbahiryōgēna kālacakra āyōjitā–
bhāgavatam 5/23/). Earth is only one of those numerous planets.
dūsara
brahma aṇḍa kē bhītara|
garbhōdaka
nidhi śayana nirantara||17|
Rendition: From Nityānanda-Balarāma, the second Puruṣa-avatāra
(Garbhōdakṣāyī-Mahāviṣṇu) appears in the center of every single material
universe. This second incarnation resides on a bed of a serpent lying on the
surface of the cosmic ocean (Garbhōdaka-samudra)|17|
tini
tē prathama jīva upajahihaiṅ|
tini
hi'biran̄ci' bēda asi kahihaiṅ||18|
Rendition: During the dawn of material creation, the first
progenitor or the first living entity, whome the Vedic scriptures call as
‘Virin̄ci’ (Sr̥ṣṭikartā-Brahmā), manifests while sitting on a huge lotus that
emanates from the naval of this second expansion|18|
tīsara
purusa sabai ghaṭa bhītara|
kṣīrōdaka
nidhi śayana nirantara||19|
Rendition: From Nityānanda-Balarāma, the third Puruṣa-avatāra
(Kṣīrōdakakṣāyī-Mahāviṣṇu) appears. This third expansion resides as a 'Super-Soul'
(Paramātmā) in the innermost chamber (heart) of every conscious entity as well
as every single sub-atomic particle which constitutes the primeval building
block of material cosmos. This third expansion resides on the surface of a
milk-ocean ('Kṣīra-Samudra'- which separates the directional space with the
non-directional space)|19|
Illuminating Tendency (Prakāśikā-Vr̥tti): Mostly, the people of aitheistic
mindset think that the material cosmos has been created all by itself, by
simply the synchronization between various sub-atomic partciles– but they
totally fail to explain the original source of atomic particles as well as the
cause of such superb synchronization between the sub-atomic partciles.
Actually, without the inconceivable strength of the potencies of the Supreme
personality of God-Head, it is impossible for an intelligent design to exist at
macro-cosmic level, such as material universes, as well as the wonderful
synchronization at the micro-cosmic level, namely the synchronization between the
sub-atomic particles. By the strength of the incoceivable potency of God, the
sub-atomic, atomic, and molecular particles as well as the millions of
satellites like moon, planets like earth, stars like sun, and galaxies continue
to revolve under such divine arrangement. In Brahma-Samhitā 5/7, it has been
stated that the planery expansions of the Supreme Personality enter within
every single sub-atomic particle as well as the centre of every material
universe during the dawn of material creation– aṇḍāntarastha paramāṇu
cayāntarasthaṁ gōvindamādipuruṣaṁ tamahaṁ bhajāmi– I worship the Primeval Lord
known as 'Gōvinda', whose plenary portions enter within every sub-atomic
particle and the centre of every material universe.
jaba
jaba hari jū laiṅ avatārā|
taba
taba sēvaka rūpa tōhārā||20|
Rendition: Whenever Lord Kr̥ṣṇa appears as one of His
incarnations, Balarāma also appears as His servitor|20|
trētā
rāma rūpa avatārā|
anuja
bhrāta kō rūpa upārā||21|
Rendition: When Lord appears as Rāmacandra, Balarāma also
appears as His younger brothers (Lakṣmaṇa, Bharata & Śatrughna)|21|
dvāpara
prakaṭahi nija bhagavānā|
sakhā-bhrāta
kō rūpa upānā||22|
Rendition: In dvāpara yuga, Lord appeared 'Himself', in His own
original form. Balarāma also appeared as His brother and friend|22|
kalijuga
prathama caraṇa jaba pāvahiṅ|
sō
hī kr̥ṣṇa gaura bani āvahiṅ||23|
Rendition: In the first part of kali-yuga, Kr̥ṣṇa appears as
Gaura-sundara|23|
Illuminating Tendency (Prakāśikā-Vr̥tti): Kaliyuga has total time span of
4,32,000 human years which si divided into four equal parts, in which the
hypocrisy and deceit increase as the four parts progress. Each part is of
10,8000 human years. Lord appears in
His golden form during the first part of kaliyuga after the first 5000 years of
it has already passed. This time marks
the starting of the 'Golden age of Kaliyuga', which extends upto 10,000 human
years further. It is only during these 10,000 years that the singing of Lord
holy Names (Kīrtana) is heard. After the completion of the Golden age of
Kaliyuga, there is a major decline in the practices and the followers of the
eternal Vaidika Dharma, and the people are generally as low as the dog-eaters.
Currently, approx 500 human years have passed after the disappearance of Gaurāṅga
Mahāprabhu. The first 5000 years of Kaliyuga has already passed. Therefore, the
age which human race is witnessing currently is the Golden-age of Kali-yuga.
All these things are mentioned in
detail in 'Brahma-vaivarta-purāṇa'– kalērdaśa-sahastrāṇi madbhaktaḥ santi
bhūtalē . ēkavarṇa bhaviṣyanti madbhaktēśu gatēṣu ca – Kr̥ṣṇa tells to Mother
Ganges- "During Kaliyuga, My devotees will make this earth a fortunate
place for a period of 10,000 years. Later, when My devotees leave the earthly
plane, earth will witness only one race on it's surface, namely the race of
dog-eaters."
kr̥ṣṇa
avatāra gaura na bhā'ī|
ēkahu
tattva jānihauṅ tā'ī||24|
Rendition: O brother! Gaurāṅga Mahāprabhu is non-different from
Kr̥ṣṇa. Do not think Him to be one of an incarnation of Kr̥ṣṇa|24|
śrī
kō bhāvāsvādana hētū|
nāmahiṅ
kīrtana vitaraṇa hētū||25|
Rendition: In order to taste the innermost feelings of love of
Śrīmatī Rādhārānī and for distributing the nectar of congregational chanting of
Holy Names– |25|
kr̥ṣṇahu
dharaiṅ gaura avatārā|
baṅga
mahi navadvīpa padhārā||26|
Rendition: Kr̥ṣṇa appears in His golden form of Gaurāṅga in the
town of Navadvīpa in Bengal.|26|
tabahīṅ
rāma nitā'ī rūpā|
'ēkacakra'
prakaṭahahiṅ anūpā||27|
Rendition: During the appearance of Gaura, Balarāma appears as
‘Nityānanda Prabhu’ in the wonderful abode of ‘ēkacakra’ in Bengal.|27|
tāla-mr̥daṅga-jhān̄jha
bajavānā|
līlā
kē upayōgī nānā||28|
Rendition: All the musical instruments which are essential for
performing of the congregational chanting of Holy Names, like Karatāla, Mr̥daṅga
& Jhān̄jha (huge brass cymbals)– |28|
Illuminating Tendency (Prakāśikā-Vr̥tti): Generally, the Gauṛīya Vaiṣṇavas
offer the following prayer to Mr̥daṅga before playing it in the Kirtana– mr̥daṅga
brahmarūpāya lāvaṇya rasa mādhurī . sahastra guṇa sanyuktaṁ baladēvāya namōḥ
namaḥ - The one who is the manifestation of divinity (Brahma-rūpa) and is
decorated with numerous sounding beats, I offer my prostrated obeisance unto
Baladēva who has appeared as Śrī-Mr̥daṅga.
nityānanda
sabahi ka'u sāhiba|
līlā
hētu rūpa lai āhiba||29|
Rendition: The Lord of all living entities, Nityānanda Prabhu
assumes the forms of these musical instruments in order to serve Gaura-Kr̥ṣṇa
in His sankirtana pastimes|29|
śaktiḥ
śaktimatōra abhēdā|
kahahiṅ
sunahiṅ asi santana vēdā||30|
Rendition: It is the verdict of all realized saints as well as
the Vedic literature that there is no difference between the Potency and the
Potent (śakti & śaktimāna).|30|
Illuminating Tendency (Prakāśikā Vr̥tti)- Just like there is no difference
between fire and it's burning ability, there is no difference between Lord and
His potencies. Therefore śruti says– śaktiḥ-śaktimatōr-abhēdāḥ.
tini
kī śakti anaṅga-man̄jarī|
rāsa
kēli mēṅ rāsa sahacarī||31|
Rendition: The potency of Nityānanda Prabhu is none but
personified as Anaṅga Man̄jarī, who serves Kr̥ṣṇa during His amorous
pastimes.|31|
tini
kī kr̥pā binahu hē bhā'ī|
rādhā-kr̥ṣṇa
milahu kē nā'ī||32|
Rendition: O brother! without the mercy of Nityānanda Prabhu,
it is not possible for any one to attain Rādhā-Kr̥ṣṇa|32|
Illuminating Tendency (Prakāśikā-Vr̥tti): Even though Balarāma Himself never
enters as such in the amorous pastimes of Kr̥ṣṇa, he is certainly present their
in His another form of ‘Anaṅga-Man̄jarī’, as well as in the form of the sacred
groves, creepers and plants during amorous pastimes (Rāsa-līlā). Śrīla
Narōttama Dāsa ṭhākura says– 'hēna nitā'i binā bhā'ī, rādhā kr̥ṣṇa pā'itē nā'i,
dr̥ḍha karī dhara nitāyē’ra pāya'– Without the mercy of Nityānanda Prabhu, it
is not possible for any one to attain Rādhā-Kr̥ṣṇa, therefore one should hold
His lotus feet firmly. The spiritual guru of demi-gods, Br̥haspati has now
appeared as 'Śrīla Sārvabhauma Bhaṭṭācārya'. He has composed a composition containing
108 Names of Nityānanda Prabhu (Nityānanda-Aṣṭōttaraśata-Nāmastōtra). He
mentions thus– 'prēmānandī rasānandī rādhikā-mantradō vibhuḥ'– The one who is
eternally drown in the ocean of nectarine loving sentiments of Rādhā-Kr̥ṣṇa
(Prēmānandī), drown in the nectarine ocean of the amorous loving sentiments
i.e., mādhurya-rasa-līlā of Rādhā-Kr̥ṣṇa (Rasānandī), that Nityānanda Prabhu is
the Guru (Vibhuḥ) who bestows the secret mantra to living entities for
attaining the eligibility of offering service to Rādhikā in such loving
pastimes (Rādhikā-Mantra-dō).
nāmī
nāma bhēda kichu nāhīṅ|
gaura-nitā'i
jānihauṅ tāhīṅ||33|
Rendition: (In the spiritual domain) There is no difference
between the object and its Name. This holds true for the Holy Names of Gaurāṅga
& Nityānanda Prabhu.|33|
Illuminating Tendency (Prakāśikā Vr̥tti)- Śruti says– 'abhinnatvaṁ-nāma-nāminōḥ'–
The Personality of GodHead and His Holy Names are non-different. Therefore, according to this scriptural
logic, Nityānanda Prabhu is everything whatever His Holy name is. This is also
true for the Holy Name of Gaurāṅga. Therefore, who so ever takes shelter unto
the Holy Names of Nityānanda & Gaurāṅga, attains their shelter.
kr̥ṣṇa
nāma aparādha vicārē|
gaura-nitā'i
nāma saba tārē||34|
Rendition: The Holy Name of Kr̥ṣṇa considers ones offences, but
the Holy Names of Gaurāṅga & Nityānanda do not consider any offenses.|34|
Illuminating Tendency (Prakāśikā-Vr̥tti): Holy scriptures describe ten
offenses against Holy names (dasa-nāma-aparādha), ten offenses to the
devotional service (dasa-sēvā-aparādha) and ten offenses to the Holy Abodes
(dasa-dhāma-aparādha). Those devotees who perform kīrtana of Harē-Kr̥ṣṇa
Mahāmantra but have not yet achieved the devotional stage where all such
offenses are annihilated, then Śrī-Kr̥ṣṇa, His Name, His pastimes and His
abode- all of these consider the offenses of the chanter. Therefore, if such a
person keeps on serving all of these for even a longer duration, his heart
generally does not melt during the chanting of Holy Names. But Nitā'i-Gaura and
their Names, pastimes, abodes etc do not consider ones offenses and bestow the
pure love of Kr̥ṣṇa easily. Infact, these names also annihilate ones propensity
to commit offenses. It is said in Caitan'ya Caritāmr̥ta 1/8/31– caitan'ya
nityānandē nāhīṁ ē saba vicāra, nāma la'itē prēma dēna bahē aśrudhāra– The Holy
Names of Gaurāṅga & Nityānanda do not consider offenses, therefore ones heart
starts melting easily upon reciting the Names of Kr̥ṣṇa and tears of love flow
from his eyes. Further, it is mentioned– 'śrī-caitan'ya-avatārē baṛa vilakṣaṇa,
aparādha-sattvē jīva labhē prēmadhana'– the form of Caitanya is most wonderful
amongst all the forms of God-Head, because He bestows the jewels of pure love
of Kr̥ṣṇa even to a person who has comitted offenses. Those most-fortunate
devotees who chant the Holy Names of Nitā'i & Gaura (in japa &
kīrtana), do not have to strive for achieving the pure love of Kr̥ṣṇa
seperatly, because the pure love of Kr̥ṣṇa comes searching for such a devotee.
Śrīla Bhaktivinōda ṭhākura Himself says– 'nitā'i-caitan'ya bali’ jē'i jīva ḍākē,
suvimala kr̥ṣṇa-prēma anvēṣayē tā’kē'.
Caitan'ya Caritāmr̥ta 3.2.24-31
mentions the four syllable 'Gaura-Gōpāla-Mantra' (‘gau-rā-ñ-ga’) as the 'Iṣṭa-Mantra'
of 'Śrīla Śivānanda Sēna'– 'gaura-gōpāla mantra tōmāra cāri akṣara'. The
messenger-damsel (Dūtī-Gōpī) named 'Vīrā' (who brings to and forth the secret
messages between Rādhā-Kr̥ṣṇa) has now appeared as Śrīla Śivānanda Sēna. Śrīla
Bhaktivinōda ṭhākura writes in his commentary named 'Amr̥ta-Pravāha-Bhāṣya'
about this 'Gaura-Gōpāla-Mantra'– 'the devotees who accept Lord Gaura as their
'Iṣṭa' (Object of exclusive devotion) accept ‘gau-rā-ñ-ga’ as four syllable
mantra and those devotees who are exclusively surrendered to Rādhā-Kr̥ṣṇa
accept four syllable mantra ‘rā-dhā-kr̥ṣ-ṇa’ as their 'Iṣṭa-Mantra'. But all
the vaiṣṇavas accept Gaurāṅga and Rādhā-Kr̥ṣṇa as one, therefore the devotees
who chant ‘Gaurāṅga’ mantra and those who chant 'Rādhā-Kr̥ṣṇa' as their Mantra
are at same level. Lord Śiva granted this ‘Gaurāṅga’ mantra to His consort
Pārvatī. Pārvatī says– 'ē'i ta’ jē śunēchī mantra-tantra tatkāla, sē saba
jāninu mātra jīvēra jan̄jāla'– O Dēva! whatever mantras I have heard and known
till now seem as impotent to me as compared to this mantra'. Similarly, Śrīla
Kr̥ṣṇa-dāsa Kavirāja Gōsvāmī glorifies the Holy Names of Nityānanda as follows
in Caitan'ya Caritāmr̥ta (1/8/23)– ‘nityānanda’ balitē haya kr̥ṣṇa-prēmōdaya,
aulāya sakala aṅga aśrugaṅga vaya'– Simply by chanting the Holy name of
Nityānanda, the chanter feels devotional ecstacy in his heart and tears of pure
love of GodHead flow from his eyes. Therefore, the devotees who are bestowed
with sufficient intelligent chant the Holy Names of Nityānanda and Gaurāṅga
along with Mahamantra.
jinakō
gaura kr̥pā nā milihaiṅ|
tāhi
nitā'i prēmarasa dilihaiṅ||36|
Rendition: Still, those living entities who are not fortunate
enough to receive such a grace from Gaurāṅga, Nityānanda Prabhu bestows such
grace on all those entities.|36|
sō
sāhiba sabahiṅ tē kr̥pālā|
tārahiṅ
mlēccha yavana vikarālā||37|
Rendition: Our Lord Nityānanda prabhu bestows mercy on every
living entity, infact even on the gross sinners like the outcastes who are born
in the lineage of cow-meat eaters.|37|
Illuminating Tendency (Prakāśikā Vr̥tti)- Kr̥ṣṇa is known as 'Nyāyadhīśa'
because he bestows His mercy depending on the level of offenses comitted by a
living entity. He bestows impersonal-liberation to the demons killed by Him and
His own abode to His devotees. But Śrīmatī Rādhikā is known as ‘Kr̥pādhīśā’ or
supremely merciful – since she never kills any such demons Herself. That same
Rādhā-Kr̥ṣṇa has now appeared in a combined form of ‘Gaurāṅga’, therefore Gaurāṅga
is known as ‘Nyāya-Kr̥pādhīśa’– since He bestows Mercy to one and all, but
still sometimes considers the level of offense (like in case of Jagāi-Madhāi
and Kālā-Kr̥ṣṇa-dāsa), but Nityānanda Prabhu is known as ‘Kēvala-Kr̥pādhīśa’ -
one who only bestows mercy and delivers everyone by granting the pure love of
God, no matter what. He does not consider ones offenses or the wordly merits.
nityānanda
aisahahu sāhiba|
sēvaka-sēvya
rūpa dhari āhiba||38|
Rendition: Nityānanda Prabhu is both- the Object of one’s
devotion (Sēvya) as well as the Servitor-Lord Himself (Sēvaka)|38|
sēvaka
rūpē hari jū sēvahiṅ|
tini
kahu jīva sēvya kara sēvahiṅ||39|
Rendition: Nityānanda Prabhu is both- the Object of one’s
devotion (Sēvya) as well as the Servitor-Lord Himself (Sēvaka)|38|
Illuminating Tendency (Prakāśikā-Vr̥tti): Nityānanda Prabhu is known as
servitor-Lord (Sēvaka-Vigraha) only within the perspective of the divine
relationship between Himself and His Lord Gaurāṅga Mahāprabhu. But within the
perspective of relationship of all other living entities and Himself,
Nityānanda Prabhu, being the object of devotional service of all living
entities is their Supreme-Lord (Sēvya-Vigraha). In this case, His vaiṣṇava
devotees are His servitors (Sēvaka-Vigraha)
mama
sāhiba jī gaura dāsa haiṅ|
dāsa
ridai basa yahahi āsa haiṅ||40|
Rendition: "My Lord Nityānanda Prabhu is the devotee of
Gaurāṅga Mahāprabhu"– This thought alone is the cause of supreme
satisfaction to this servant.|40|
|| Rāga Darabārī ||2|
(To be sung in 'Rāga Darabārī')
|*| Manaharaṇa Ghanākṣarī
Chanda |*|1|
(Composed in a meter
known as 'Manaharaṇa Ghanākṣarī')
jagā'i
madhā'i tōpē maṭuki lai māri da'i
sōṅ
kō tumi tāri diyō gaura prēma dāna hai|
mō
sō khala kāmī kāhē bhava mānhī chāṛi da'i
mō
sō tarai gaura jasa gāvaigō jahāna hai||1|
cālīsā
nitā'i kō yē ati adabhuta bha'ī
‘kr̥ṣṇa
dāsa’ nita pāṭha karēṅ bhāgyavāna haiṅ|
mahānāma
mahābala mahāprēma mahōjjvala
mahākr̥pā
mahākarēṅ mahimā mahāna haiṅ||2|
Rendition: Jāgāi & Mādhāi struck upon Your Head an earthen
pitcher; even then You bestowed upon both of them the pure love of Gaura-Kr̥ṣṇa.
Then why have You left this destitute in this ocean of material existence? If a
sinner like me is uplifted from the clutches of material creation, everyone
will sing the glories of Gaurāṅga Mahāprabhu.|1| This Nityānanda Cālīsā is very
wonderful. Kr̥ṣṇa-dāsa says that who so ever recites this daily, is very
fortunate. May the Merciful Nityānanda Prabhu bestow 'Gaurāṅga'- the greatest
amongst the Holy Names (Mahā-Nāma), great spiritual power (Mahā-Bala), the Pure
Love of God which Gaurāṅga Mahāprabhu has come to bestow on one and all
(Unnatōjjvala-Mahāprēma) out of His highly compassionate nature (Mahā-Kr̥pā)
unto all the readers. His magnanimity knows no bounds.|2|
Illuminating Tendency (Prakāśikā Vr̥tti)- The doorkeepers of Vaikuṇṭha known
as ‘Jaya’ & ‘Vijaya’, who appeared as demons Hiraṇyākṣa & Hiraṇyakaśipu
during Nr̥sinha-avatāra, Rāvaṇa & Kumbha-karaṇa during Rāma-avatāra,
Danta-vaktra & Śiśupāla during Kr̥ṣṇa-avatāra– have now appeared as 'Jāgāi'
& 'Mādhāi' in Gaura-avatāra while accepting the demoniac-nature (rākṣasa-vr̥tti)
in the lineage of vedic brahmins. Purāṇas say– 'kalimāśritya jāyatē rākṣasāḥ
brahma-yōniṣu'– In Kali-yuga, demons appear disguised as Brahmins. There was no
sin in the world which they did not commit. People were so much terrified of
them that they avoided following the path where their house was located. Nityānanda
Prabhu thought that if these two demons are converted to vaishnava devotees,
then the whole world will come to know about the glories of Gaura-Mahāprabhu.
Therefore, he went towards both of them and requested them to take shelter of
the Holy Names of Gaura-Kr̥ṣṇa. However, in response, Jāgāi struck an earthen
pitcher on the Head of Nityānanda Prabhu. When Gaurāṅga Mahāprabhu heard of
this incident, he became very angry and called upon His weapon-disc
(Sudarśana-Cakra) to punish both of them. However, Nityānanda Prabhu is so
Merciful that He saved both of them from the wrath of Mahāprabhu and bestowed
upon both of them a very rare gift, the pure love of Kr̥ṣṇa. Later, many people
used to visit both of them for seeking their blessings. Nityānanda Prabhu has
redeemed both Jāgāi & Mādhāi from their demoniac nature so that the glory
of Gaurāṅga-Mahāprabhu are broadcasted in all directions because the broadcast
of the glory of Gaura is the very life and soul of Nityānanda Prabhu– ē
du'iyērē prabhu yadi anugraha karē, tabē sē prabhāva dēkhē sakala sansārē–
Caitan'ya Bhāgavata 2/13/68– If both of these gross sinners are redeemed from
their offenses, then whole world will come to know about the glories of my Lord
Gaurāṅga. Considering this, the poet has written thus– 'mō sō tarai gaura jasu
gāvaigō jahāna hai'– If you uplift a person like me, then the world will come
to know about the glories of Gaurāṅga.