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Song Lyrics: Nadiya
Godrume Nityananda Mahajana
Purport Author: Bhaktivinoda Thakura
VERSE 1
nadiya-godrume nityananda mahajana
patiyache nam-hatta jivera karana
In
the
PURPORT
`nadiya' -- this word indicates sri Navadvipa-Dham, the
abode formed of nine islands. `godrume'
-- of these nine islands, one is knownn as Godruma (the modern-day district of Gadigacha).
`nityananda mahajan' -- Sri
Mahaprabhu displayed His mercy toward the jivas tortured by Kali-yuga by
ordering Sri Nityananda Prabhu
to preach the holy name (nam-prachar) from home to
home; therefore Sri Nityananda Prabhu
is verily the Mula Mahajan
or the chief proprietor of the Nam Hatta located at Godruma. Even though all the employees of the Nam Hatta are qualified for performing ajna-tahal,
the `Patrol According to the Lord's Order', still the great mahasays,
who are like patrolling watchmen, are especially empowered to render these
duties in an entirely selfless manner. Above all the rest, Prabhu
Nityananda and patrolman Haridas
Thakura have each exhibited the glories of this post
in their own unique ways. If one goes out on patrol with hopes of simply
collecting milk and rice, then that is not the pure form of ajna-tahal.
VERSE 2
(sraddhavan jan
he, sraddhavan jan he)
prabhura ajnay, bhai, magi ei bhiksa
bolo
`krsna,' bhajo krsna, koro krsna-siksa
O
people of faith! O people of faith! By the order of Lord Gauranga,
O brothers, I beg these three requests of you: Chant "Krsna!", worship Krsna, and teach others about Krsna.
PURPORT
The
mahasay on patrol plays his karatals
and calls out, "O people of faith! I do not wish to beg from you any
worldly thing or mundane favor. The only alms I beg is
that all of you honor the order of the Lord by chanting the name of Krsna,
worshiping Krsna, and teaching others about Krsna. Just invoke the true name of
Krsna. Specifically, by giving up namabhasa (a hint
of the name due to offenses) please chant the purely spiritual (chinmoy) holy name of the Lord." There are two kinds
of namabhasa -- chaya-namabhasa
(shadow of the name) and pratibimba-namabhasa
(reflection of the name). The chaya-namabhasa
naturally becomes the pure holy name that bestows all divine perfections, but
in a gradual manner.
This
is because even though one may be situated in the darkness of ignorance, one is
still not distracted by desires for bhoga (material
sense gratification) and moksha (impersonal
liberation), which are both unfavorable for executing devotional service. When
devotees who are not knowledgeable in spiritual truth first of all persist in
trying to chant this kind of namabhasa in the company
of sadhus, by the power of that association they
become learned in the mellows of nam-rasa and thus
become capable of singing the suddha-nam, the purely
transcendental holy name of the Lord. Those devotees are also very fortunate.
For
those who attempt chanting the holy name while still desirous of enjoying the
fruits of either material endeavors or impersonal liberation, the holy name
appears to them as the mere reflection known as pratibimba-namabhasa.
Such persons easily receive their insignificant cherished boons from the Lord's
name, but they are unable to attain the suddha-nam-chintamani
-- the touchstone of the pure holy name.. This is because they are incapable of
naturally renouncing their desires for things opposed to the execution of pure
devotional service, specifically the things related to bhoga
and moksha. In special circumstances, according to
the arising of good fortune, one may reject desires for bhoga
and moksha by the mercy of a devotee or the Lord
directly, thus becoming of non-duplicious heart (akaitava hridoy), and in this way
take full shelter of the pure holy name; but that is very rare.
O
people of faith! To give up namabhasa and sing the suddha-nam is verily the only true welfare of the jivas.
Please
worship Lord Krsna by chanting and chanting Krsna-nama.
Perform bhajan by engaging in sravana,
kirtana, smarana, sevana, archana, vandana, dasya, sakhya, and atma-nivedana.
Execute that bhajan either on the path of vidhi-marga or raga-marga,
according to your specific adhikara. If your ruchi is for the vidhi-marga,
then accept appropriate instructions for worship (bhajan-tattva)
at the feet of Sri Guru, and upon the annihilation of all the anarthas that beset the jiva,
please observe the person of Lord Krsna. Or, if you have the transcendental
greed (lobha) for traversing the raga-marga, then emulate the love and character of an eternal vraja-vasi or vraja-vasini, and
according to that befitting ruchi just engage in the
worship of the mellows of Vraja. Being absorbed in
that vraja-rasa-bhajan, obtaining the mercy of a guru
who is appropriately qualified in that transcendental realm, one thus gains
eternal residence in Vraja by awakening their own
spiritual form (chinmoy-svarupa), and in that form
they will achieve the ultimate beatitude of rendering seva
to Sri Krsna.
VERSE 3
(3)
aparadha-sunya ho'ye loho
krsna-nam
krsna mata, krsna
pita, krsna dhana-pran
Being
careful to remain free of offenses, just take the holy name of Lord Krsna.
Krsna is your mother, Krsna is your father, and Krsna is the treasure of your
life.
PURPORT
The word `aparadha' indicates the ten offenses
against chanting the holy names of the Lord, listed as follows:
(1)
Envy of the Vaisnavas and blasphemy of the Vaisnavas.
(2)
Thinking that other demigods like Siva are supreme controllers separate from
Lord Krsna. It should be known that the various devatas
are the vibhutis or expanded energies of Lord Krsna;
with this understanding, the fault of considering them to be different than
Krsna, or thinking that there are numerous Supreme Lords, will cease.
(3)
Disregard for the spiritual master. There are two kinds of guru -- the diksa-guru and the siksa-guru.
One should have faith in the words of the guru, and one should consider him to
be a specific manifestation of Krsna, or else Krsna's
eternally dear, pure truth (nitya-prestha suddha-tattva).
(4)
Blasphemy of the revealed scriptures (sruti-sastra).
The sruti-sastras comprise all the following: the
Vedas; the Puranas and dharma-sastras
that supplement the Vedas; the Bhagavad-gita-sastra,
which is the embodiment of the Vedic siddhanta; the
Brahma-sutra, which is the manifestation of the Vedic mimamsa-darsana;
the Srimad-bhagavata, which is the purport (bhashya) of the Brahma-sutra; the expansions of the Vedas
such as the itihasas (histories) and various satvata-tantras (esoteric worship manuals in the mode of
goodness); and finally, all the bhakti-sastras
written by numerous mahajans which represent
extensive commentaries on all the above-mentioned scriptures. One must have
particular faith in all these sastras.
(5)
Interpretation of the name of Hari; in other words,
concluding that the glories of the holy name (nam-mahatmya)
as recorded in the scriptures are merely exaggerated praises.
(6)
Conducting sinful activities on the strength of chanting the holy name. By
chanting the holy name of the Lord with faith, one's previous sinful reactions
are destroyed, and one has no taste to commit further sinful actions. But if
one desires to commit sins with the hope that the holy name will afterwards
eradicate them, then that is an offense.
(7)
When one wishes that the holy name will bestow rewards of bhoga
or moksha, considering the name to be equal to pious
actions like dharma (religiosity), vrata (following
vows), or tyaga (renunciation) -- then he is an
offender unto the holy name (namaparadhi).
(8)
It is an offense to give the holy name to others who are faithless, and to
those who are averse or disinclined to hear about it. Instructions on hari-nam should not be given to those whose faith will not
be kindled; the glories of the holy name (nam-mahatmya)
should be spoken only to those whose sraddha may
arise.
(9)
To not have full faith or taste even after hearing about the glories of the
holy name.
(10)
It is an offense for persons who are full of a sense of false egotism and
possessiveness (ahamta-mamata) to engage in the
practice of chanting hari-nam. When one considers the
material body to be the self, and develops false vanity based on such a body,
imagining material objects to be one's own property and thereby becoming
attached to them, then such a person naturally commits hari-namaparadha.
This is because he is cheated from the knowledge that the sadhya
(the goal) as well as the sadhana (the practice for
reaching that goal) are both spiritual.
O
people of faith! Remaining free of these ten offenses, just worship Lord Krsna.
Only Krsna is the jiva's mother, father, offspring,
wealth, husband, and life-treasure. The jiva is a
spiritual ray (chit-kana), Krsna is the spiritual sun (chit-surya),
and the material world is the jiva's prison. Truly
the pastimes of Krsna, which lie beyond the material realm, are your factual
riches to be sought.
(4)
krsnera samsara koro chadi' anacar
jive doya, krsna-nam -- sarva-dharma-sar
Giving
up all sinful activities, carry on your worldly duties only in relation to Lord
Krsna. The showing of compassion to other souls by loudly chanting the holy
name of Krsna is the essence of all forms of religion.
PURPORT
O
faithful jiva! You have turned away from Krsna and
then suffered the experience of so-called happiness and distress in the realm
of mayika-samsara. This situation is not befitting
you. As long as you remain bound to the wheel of karma as a result of your
faulty aversion to Krsna, please accept one transcendental remedy.
If
you are inclined toward the path of pravritti
(positive use of material situations), then just become a grihastha,
brahmachari, or vanaprastha;
or if you are inclined to the path of nivritti
(renunciation of material situations), then just be a sannyasi.
But in whatever position you find yourself, please give up all anacar (sinful activities), while offering your body, home,
wife, children, and wealth unto Sri Krsna.
Living
in Krsna's world, perform all your actions by
dovetailing your senses and mind with topics of Krsna, and with a heart
purified of envious aversion pass the journey of life. The supreme nectar (paramamrita) of favorable service rendered unto Lord Krsna
will gradually become thickened until it breaks through your two bodies -- the
gross (sthula) and the subtle (linga)
-- and will finally cause your eternal sspiritual form (aprakrita
svarupa) to again awaken.
All
the following things come under the heading of unfavorable actions, performed
either by oneself or by society: theft, speaking lies, cheating, hostility, lust, inflicting bodily harm, duplicious
politics, and so forth. Abandoning all these, just resort to pious means and
spend your life in Krsna's world. The ultimate
statement is this -- showing mercy to all living beings, living a pure
lifestyle, just chant the holy name of Krsna. There is no difference whatsoever
between Krsna-nam and Lord Krsna Himself. By the
mercy of the holy name, Krsna in the form of His names, forms, attributes and
pastimes (nam, rupa, guna, and lila) will personally
reveal Himself to the vision of the eyes of your siddha-svarupa
(spiritual body). Truly in a few days your chit-svarupa
will awaken and will remain floating in the ocean of eternally sweet Krsna-prema.
UPDATED: April 1, 2009