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Song Name: Deva Siddha Mukta Yukta
Official Name: Premadhama Deva Stotram
Author: Sridhara Goswami
Book Name: None
Language: Sanskrit
LYRICS
(1)
deva-siddha-mukta-yukta-bhakta-vṛnda-vanditaḿ
pāpa-tāpa-dāva-dāha-dagdha-duḥkha-khaṇḍitam
kṛṣṇa-nāma-sīdhu-dhāma-dhanya-dāna-sāgaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(2)
svarṇa-koṭi-darpaṇābha-deha-varṇa-gauravaḿ
padma-pārijāta-gandha-vanditāńga-saurabham
koṭi-kāma-mūrcchitāńghri-rūpa-rāsa-rańgaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(3)
prema-nāma-dāna-janya-pańca-tattvakātmakaḿ
sāńga-divya-pārṣadāstra-vaibhavāvatārakam
śyāma-gaura-nāma-gāna-nṛtya-matta-nāgaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(4)
śānti-puryadhīśa-kalyadharma-duḥkha-duḥsahaḿ
jīva-duḥkha-hāna-bhakta-saukhyadāna-vigraham
kalyaghaugha-nāśa-kṛṣṇa-nāma-sīdhu-sańcaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(5)
dvīpa-navya-gāńga-bańga-janma-karma-darśitaḿ
śrīnivāsa-vāsa-dhanya-nāma-rāsa-harṣitam
śrī
haripriyeśa-pūjyadhī-śacī-purandaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(6)
śrī
śacī-dulāla-bālya-bāla-sańga-cancalaḿ
ākumāra-sarva-śāstra-dakṣa-tarka-mańgalam
chātra-sańga-rańga-digjigīṣu-darpa-saḿharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(7)
varjya-pātra-sārameya-sarpa-sańga-khelanaḿ
skandha-vāhi-caura-tīrtha-vipra-citra-līlanam
kṛṣṇa-nāma-mātra-bālya-kopa-śānti saukaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(8)
snāna-gāńga-vāri-bāla-sańga-rańga-khelanaḿ
bālikādi-pārihāsya-bhańgi-bālya-līlanam
kūta-tarka-chātra-śikṣakādi-vāda-tatparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(9)
śrī
nimai-paṇḍiteti-nāma-deśa-vanditaḿ
navya-tarka-dakṣa-lakṣa-dambhi-dambha-khaṇḍitam
sthāpitārtha-khaṇḍa-khaṇḍa-khaṇḍitārtha-sambharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(10)
śloka-gāńga-vandanārtha-digjigīṣu-bhāṣitaḿ
vyatyalańkṛtādi-doṣa-tarkitārtha-dūṣitam
dhvasta-yukti-ruddha-buddhi-datta-dhīmadādaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(11)
sūtra-vṛtti-ṭippanīṣṭa-sūkṣma-vācanādbhutaḿ
dhātu-mātra-kṛṣṇa-śakti-sarva-viśva-sambhṛtam
ruddha-buddhi-paṇḍitaugha-nānya-yukti-nirdharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(12)
kṛṣṇa-dṛṣṭi-pāta-hetu-śavdakārtha-yojanaḿ
sphoṭa-vāda-śṛńkhalaika-bhitti-kṛṣṇa-bīkṣaṇam
sthūla-sūkṣma-mūla-lakṣya-kṛṣṇa-saukhya-sambharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(13)
prema-rańga-pāṭha-bhańga-chātra-kāku-kātaraḿ
chātra-sańga-hasta-tāla-kīrtanādya-sańcaram
kṛṣṇa-nāma-sīdhu-sindhu-magna-dik-carācaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(14)
ārya-dharma-pāla-labdha-dīkṣa-kṛṣṇa-kīrtanaḿ
lakṣa-lakṣa-bhakta-gīta-vādya-divya-nartanam
dharma-karma-nāśa-dasyu-duṣṭa-duṣkrṭoddharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(15)
mleccha-rāja-nāma-bādha-bhakta-bhīti-bhańjanaḿ
lakṣa-lakṣa-dīpa-naiśa-koṭi-kaṇṭha-kīrtanam
śrī-mṛdańga-tāla-vādya-nṛtya-kāji-nistaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(16)
lakṣa-locanāśru-varṣa-harṣa-keśa-kartanaḿ
koṭi-kaṇṭha-kṛṣṇa-kīrtanādhya-daṇḍa-dhāranam
nyāsi-veśa-sarva-deśa-hā-hutāśa-kātaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(17)
śrī-yatīśa-bhakta-veśa-rāḍha-deśa-cāranaḿ
kṛṣṇa-caitanyākhya-kṛṣṇa-nāma-jīva-tāranam
bhāva-vibhramātma-matta-dhāvamāna-bhūdharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(18)
śrī-gadādharādi-nityānanda-sańga-vardhanaḿ
advayākhya-bhakta-mukhya-vāńchitārtha-sādhanam
kṣetravāsa-sābhilāṣa-mātṛtoṣa-tatparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(19)
nyāsirāja-nīla-śaila-vāsa-sārvabhaumapaḿ
dākṣinātya-tīrtha-jāta-bhakta-kalpa-pādapam
rāma-megha-rāga-bhakti-vṛṣti-śakti-sańcaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(20)
dhvasta-sārvabhauma-vāda-navya-tarka-śāńkaraḿ
dhvasta-tadvivarta-vāda-dānavīya-ḍamvaram
darśitārtha-sarva-śāstra-kṛṣṇa-bhakti-mandiraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(21)
prema-dhāma-divya-dīrgha-deha-deva-nanditaḿ
hema-kańja-puńja-nindi-kānti-candra-vanditam
nāma-gāna-nṛtya-navya-divya-bhāva-mandiraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(22)
kṛṣṇa-kṛṣṇa-kṛṣṇa-kṛṣṇa-kṛṣṇa-nāma-kīrtanaḿ
rāma-rāma-gāna-ramya-divya-chanda-nartanam
yatra-tatra-kṛṣṇa-nāma-dāna-loka-nistaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(23)
godavarya-vāma-tīra-rāmānanda-saḿvadaḿ
jńāna-karma-mukta-marma-rāga-bhakti-sampadam
pārakīya-kānta-kṛṣṇa-bhāva-sevanākaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(24)
dāsya-sakhya-vātsya-kānta-sevanottarottaraḿ
śreṣṭha-pārakīya-rādhikāńghri-bhakti-sundaram
śrīvraja-svasiddha-divya-kāma-kṛṣṇa-tatparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(25)
śānta-mukta-bhṛtya-tṛpta-mitra-matta-darśitaḿ
snigdha-mugdha-śiṣṭa-miṣṭa-suṣṭha-kuṇṭha-harṣitam
tantra-mukta-vāmya-rāga-sarva-sevanottaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(26)
ātma-navya-tattva-divya-rāya-bhāgya-darśitaḿ
śyāma-gopa-rādhikāpta-kokta-gupta-ceṣṭitam
murcchitāńghri-rāmarāya-bodhitātma-kińkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(27)
naṣṭa-kuṣṭha-kūrma-vipra-rūpa-bhakti-toṣaṇam
āmadāsa-vipra-moha-mukta-bhakta-poṣaṇam
kāla-kṛṣṇa-dāsa-mukta-bhaṭṭathāri-pińjaraḿ
prema-dhāma devam eva naumi gaura-sundaram
(28)
rańganātha-bhaṭṭa-bhakti-tuṣṭa-bhańgi-bhāśaṇaḿ
lakṣmyagamya-kṛṣṇa-rāsa-gopikaika-poṣaṇam
lakṣmyabhīṣṭa-kṛṣṇa-śīrṣa-sādhya-sādhanākaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(29)
brahma-saḿhitākhya-kṛṣṇa-bhakti-śāstra-dāyakaḿ
kṛṣṇa-karṇa-sīdhu-nāma-kṛṣṇa-kāvya-gāyakam
śrīpratāparudra-rāja-śīrṣa-sevya-mandiraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(30)
śrīrathāgra-bhakta-gīta-divya-narttanādbhutaḿ
yātri-pātra-mitra-rudrarāja-hṛc-camatkṛtam
guṇḍicāgamādi-tattva-rūpa-kāvya-sańcaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(31)
prema-mugdha-rudra-rāja-śauryya-viryya-vikramaḿ
prārthitāńghri-varjitānya-sarva-dharma-sańgamam
luṇṭhita-pratāpa-śīrṣa-pāda-dhūli-dhūsaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(32)
dākṣinātya-suprasiddha-paṇḍitaugha-pūjitaḿ
śreṣṭha-rāja-rājapātra-śīrṣa-bhakti-bhūṣitam
deśa-mātṛ-śeṣa-darśanārthi-gaura-gocaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(33)
gaura-garvi-sarva-gauḍa-gaurabārtha-sajjitaḿ
śāṣtra-śāṣtra-dakṣa-duṣṭa-nāstikādi-lajjitam
muhyamāna-mātṛkādi-deha-jīva-sańcaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(34)
nyāsa-pańca-varṣa-pūrṇa-janma-bhūmi-darśanaḿ
koṭi-koṭi-loka-lubdha-mugdha-dṛṣṭi-karṣaṇam
koṭi-kaṇṭha-kṛṣṇa-nāma-ghoṣa-bheditāmbaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(35)
ārta-bhakta-śoka-śānti-tāpi-pāpi-pāvanaḿ
lakṣa-koṭi-loka-sańga-kṛṣṇa-dhāma-dhāvanam
rāma-keli-sāgrajāta-rūpa-karṣaṇādaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(36)
vyāghra-vāraṇaina-vanya-jantu-kṛṣṇa-gāyakaḿ
prema-nṛtya-bhāva-matta-jhāḍakhaṇḍa-nāyakam
durga-vanya-mārga-bhaṭṭa-mātra-sańga-saukaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(37)
gāńga-yāmunādi-bindu-mādhavādi-mānanaḿ
māthurārtta-citta-yāmunāgra-bhāga-dhāvanam
smārita-vrajāti-tīvra-vipralambha-kātaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(38)
mādhavendra-vipralambha-māthureṣṭa-mānanaḿ
prema-dhāma-dṛṣṭakāma-pūrvva-kuṣja-kānanam
gokulādi-goṣṭha-gopa-gopikā-priyańkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(39)
prema-guṣjanāli-puṣja-puṣpa-puṣja-raṣjitaḿ
gīta-nṛtya-dakṣa-pakṣi-vṛkṣa-lakṣa-vanditam
go-vṛṣādi-nāda-dīpta-pūrvva-moda-meduraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(40)
prema-buddha-ruddha-buddhi-matta-nṛtya-kīrttanaḿ
plāvitāśru-kāṣcanāńga-vāsa-cāturańganam
kṛṣṇa-kṛṣṇa-rāva-bhāva-hāsya-lāsya-bhāsvaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(41)
prema-mugdha-nṛtya-kīrttanākulāriṭāntikaḿ
snāna-dhanya-vāri-dhānya-bhūmi-kuṇḍa-deśakam
prema-kuṇḍa-rādhikākhya-śāstra-vandanādaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(42)
tintiḍī-talastha-yāmunormmi-bhāvanāplutaḿ
nirjanaika-rādhikātma-bhāva-vaibhavāvṛtam
śyāma-rādhikāpta-gaura-tattva-bhittikākaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(43)
śārikā-śukokti-kautukāḍhya-lāsya-lāpitaḿ
rādhikā-vyatīta-kāmadeva-kāma-mohitam
prema-vaśya-kṛṣṇa-bhāva-bhakta-hṛc-camatkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(44)
śrī-prayāga-dhāma-rūpa-rāga-bhakti-saṣcaraḿ
śrī-sanātanādi-kāśi-bhakti-śikṣaṇādaram
vaiṣṇavānurodha-bheda-nirvviśeṣa-paṣjaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(45)
nyāsi-lakṣa-nāyaka-prakāśānanda-tārakaḿ
nyāsi-rāśi-kāśi-vāsi-kṛṣṇa-nāma-pārakam
vyāsa-nāradādi-datta-vedadhī-dhurandharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(46)
brahma-sūtra-bhāṣya-kṛṣṇa-nāradopadeśakaḿ
śloka-turyya-bhāṣaṇānta-kṛṣṇa-samprakāśakam
śabda-varttanānta-hetu-nāma-jīva-nistaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(47)
ātma-rāma-vācanādi-nirvviśeṣa-khaṇḍanaḿ
śrauta-vākya-sārthakaika-cidvilāsa-maṇḍanam
divya-kṛṣṇa-vigrahādi-gauṇa-buddhi-dhikkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(48)
brahma-pāramātmya-lakṣaṇādvayaika-vācanaḿ
śrī-vraja-svasiddha-nanda-līla-nanda-nandanam
śrī-rasa-svarūpa-rāsa-līla-gopa-sundaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(49)
rādhikā-vinoda-mātra-tattva-lakṣaṇānvayaḿ
sādhu-sańga-kṛṣṇa-nāma-sādhanaika-niścayam
prema-sevanaika-mātra-sādhya-kṛṣṇa-tatparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(50)
ātma-rāma-vācanaika-ṣaṣṭikārtha-darśitaḿ
rudra-saḿkhya-śabda-jāta-yad-yad-artha-sambhṛtam
sarvva-sarvva-yukta-tat-tad-artha-bhuridākaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(51)
śrī
sanātanānu-rūpa-jīva-sampradāyakaḿ
lupta-tīrtha-śuddha-bhakti-śāstra-supracārakam
nīla-śaila-nātha-pīṭha-naija-kāryya-saukaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(52)
tyāga-bāhya-bhoga-buddhi-tīvra-daṇḍa-nindanaḿ
rāya-śuddha-kṛṣṇa-kāma-sevanābhi-nandanam
rāya-rāga-sevanokta-bhāgya-koṭi-duṣkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(53)
śrī-prayāga-bhaṭṭa-vallabhaika-niṣṭha-sevanaḿ
nīla-śaila-bhaṭṭa-datta-rāga-mārga-rādhanam
śrī
gadādharārpitādhikāra-mantra-mādhuraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(54)
śrī-svarūpa-rāya-sańga-gāmbhirāntya-līlanaḿ
dvādaśābda-vahni-garbha-vipralambha-śīlanam
rādhikādhirūḍha-bhāva-kānti-kṛṣṇa-kuṣjaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(55)
śrī-svarūpa-kaṇṭha-lagna-māthura-pralāpakaḿ
rādhikānu-vedanārtta-tīvra-vipralambhakam
svapnavat-samādhi-dṛṣṭa-divya-varṇanāturaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(56)
sātvikādi-bhāva-cihna-deha-divya-sauṣṭhavaḿ
kūrmma-dharmma-bhinna-sandhi-gātra-puṣpa-pelavam
hrasva-dīrgha-padma-gandha-rakta-pīta-pāṇḍuraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(57)
tīvra-vipralambha-mugdha-mandirāgra-dhāvitaḿ
kūrmma-rūpa-divya-gandha-lubdha-dhenu-veṣṭitam
varṇitāli-kūla-kṛṣṇa-keli-śaila-kandaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(58)
indu-sindhu-nṛtya-dīpta-kṛṣṇa-keli-mohitaḿ
ūrmmi-śīrṣa-supta-deha-vāta-rańga-vāhitam
yāmunāli-kṛṣṇa-keli-magna-saukhya-sāgaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(59)
rātri-śeṣa-saumya-veśa-śāyitārdra-saikataḿ
bhinna-sandhi-dīrgha-deha-pelavāti-daivatam
śrānta-bhakta-cakratīrtha-hṛṣṭa-dṛṣṭi-gocaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(60)
ārtta-bhakta-kaṇṭha-kṛṣṇa-nāma-karṇa-hṛdgataḿ
lagna-sandhi-suṣṭhu-deha-sarvva-pūrvva-sammatam
ardha-bāhya-bhāva-kṛṣṇa-keli-varṇanāturaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(61)
yāmunāmbu-kṛṣṇa-rādhikāli-keli-maṇḍalaḿ
vyakta-gupta-dṛpta-tṛpta-bhańgi-mādanākulam
gūḍha-divya-marmma-moda-mūrcchanā-camatkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(62)
āsya-gharṣaṇādi-cāṭakādri-sindhu-līlanaḿ
bhakta-marmma-bhedi-tīvra-duḥkha-saukya-khelanam
atyacintya-divya-vaibhavāśritaika-śańkaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(63)
śrotra-netra-gatyatīta-bodha-rodhitādbhutaḿ
prema-labhya-bhāva-siddha-cetanā-camatkṛtam
brahma-śambhu-veda-tantra-mṛgya-satya-sundaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(64)
vipra-śūdra-vijṣa-mūrkha-yāvanādi-nāmadaḿ
vitta-vikramocca-nīca-sajjanaika-sampadam
strī-pumādi-nirvvivāda-sārvvavādikoddharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(65)
sindhu-sūnya-veda-candra-śāka-kumbha-pūrṇimā
sāndhya-cāndrakoparāga-jāta-gaura-candramā
snāna-dāna-kṛṣṇa-nāma-sańga-tat-parātparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(66)
ātma-siddha-sāvalīla-pūrṇa-saukhya-lakṣaṇaḿ
svānubhāva-matta-nṛtya-kīrttanātma-vaṇṭanam
advayaika-lakṣya-pūrṇa-tattva-tat-parātparaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(67)
śrī-purīśvarānukampi-labdha-dīkṣa-daivataḿ
keśavākhya-bhāratī-sakāśa-keśa-rakṣitam
mādhavānudhī-kiśora-kṛṣṇa-sevanādaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(68)
sindhu-bindu-veda-candra-śāka-phālgunoditaḿ
nyāsa-soma-netra-veda-candra-śāka-bodhitam
vāṇa-vāṇa-veda-candra-śāka-locanāntaraḿ
prema-dhāma-devam eva naumi gaura-sundaram
(69)
śrī-svarūpa-rāya-sańga-harṣa-śeṣa-ghoṣaṇaḿ
śikṣaṇāṣṭakākhya-kṛṣṇa-kīrttanaika-poṣaṇam
prema-nāma-mātra-viśva-jīvanaika-sambharaḿ
prema-dhāma-devam eva naumigaura-sundaram
(70)
prema hema-deva dehi-dāsareṣa
manyatāḿ
kṣamyatāḿ
mahāparādha-rāśireṣa-gaṇyatām
rūpa-kińkareṣu rāmānanda-dāsa-sambharaḿ
prema-dhāma-devam eva naumi gaura-sundaram
(71)
saśraddhaḥ sapta-daśakaḿ
prema-dhāmeti-nāmakam
stavaḿ ko ’pi paṭhan gauraḿ
rādhā-śyāma-mayaḿ vrajet
(72)
paṣcame śata-gaurābde
śrī-siddhānta-sarasvatī
śrīdharaḥ ko ’pi tac chiṣyas
tridaṇḍī-nauti-sundaram
TRANSLATION
1)
All glories, all glories unto my golden Lord Gaurasundara the beautiful, the
divine abode of pure love. Demigods, mystics, salvationists, yogis, and pure devotees
of Lord Krsna all sing constantly in His praise. He removes at once the
miseries of all tortured souls who are scorched by the heat of their own sins
and consequently burn incessantly within the great forest fire of the material
world. Blessed is the Lord who is a vast ocean of divine generosity, the abode
of the sweet nectars that are the holy names of Krsna.
2)
The luster of the Lord’s fair body is brighter than a million brilliant mirrors
of gold. Of such sweetness is the fragrance of His body that the aromatic lotus
and parijata flowers humbly offer their prayers of worship. Millions of Cupids,
shocked out of their pride, have swooned at His lotus feet, unable to bear the
sight of His unparalleled beauty. His limbs are alive with the rasa moods of
love that emerge and flow continually from His beautiful form. I sing with joy
the unending glories of my sweet Lord, my golden Gaurasundara, the one and only
divine abode of pure love.
3)
The Lord expanded Himself as the five-fold potencies of Panca-tattva to
expedite the free distribution of the holy names of Krsna. The holy names lead
to Krsna-prema, the fifth goal of life. Fully equipped with transcendental
limbs and divine weapons, and accompanied by His associates, the Lord descended
on earth in all His opulence. Being the Supreme Lord Syamasundara Himself, He
appeared as Gaurasundara, dancing and singing the holy names in ecstasy through
the streets of Nadiya like an ordinary citizen. I sing with joy the unending
glories of my golden Gaurasundara, my sweet Lord, the one and only divine abode
of pure love.
4)
The Lord could not bear to see His devotee Advaita Prabhu, Lord of Santipura,
in misery over the pitiable condition of the Kali-yuga, which has been
overtaken by irreligious philosophies. He therefore appeared in such a form to
relieve the jiva from misery, award happiness to His devotee, and destroy the
venom of Kali by profusely distributing the nectar of Krsna’s names. I sing
with joy the unending glories of my golden Gaurasundara the beautiful, the one
and only divine abode of pure love.
5)
The Lord’s divine birth and pastimes took place at Sri Navadvipa, on the banks
of the holy
6)
As the son of Sacidevi, the Lord enjoyed mischievous childhood pastimes with
other boys. As a mere youth He acquired mastery over all scriptures. By His
expertise in the current method of logic, He established the auspicious path of
devotion for the welfare of all. On the banks of the
7)
The Lord’s childhood pastimes were most wonderful. He used to play merrily with
rejected utensils and inauspicious animals like pups and poisonous snakes. He
was once carried away by a thief who wanted to steal His clothes. He appeared
before a tirtha vipra (a brahmana who constantly visits holy places) and
blessed him with the remnants of His food. When He would cry in frustration,
only the utterance of the names of Krsna would at once pacify Him. I sing with
joy the unending glories of my Gaurasundara, my sweet Lord, the one and only
divine abode of love.
8)
The Lord would play wonderfully in a variety of ways with His boyhood friends
while bathing in the waters of the
9)
The Lord was respected all over the land as the learned scholar Nimai Pandita.
He would crush the ego of the proud Nyaya scholars of His time by His numerous
ingenious and original arguments. After shattering their traditional theories,
He would again establish them. I sing with joy the unending glories of my
golden Gaurasundara, Lord of my heart, the one and only abode of divine love.
10)
The Lord pointed out the defects of ornamental grammar in the verses
spontaneously composed and recited in praise of the goddess
11)
His wonderful elaborate explanations of the sutras, short but potent Sanskrit
aphorisms, were extremely intricate. He thereby brought out the sutras’ natural
meanings and diverse aspects. He proved that essentially the dhatus (the 7000
root sounds of Sanskrit) in their fullest meaning express the energies of
Krsna, the sole supporter of all the universes. Scholars were thereby totally
perplexed and unable to assert their conclusions before the Lord. They could
simply sit before Him in dumbfounded astonishment. I sing with joy the unending
glories of my beloved Lord, my golden Gaurasundara, the one and only abode of
divine love.
12)
The Lord explained that the meanings and relationships of all sounds of speech
(sphota-vada) have been revealed by the single action of Lord Krsna’s glance.
The sphota-vada scholars weave their grammatical rules around sphota, but
factually Krsna’s sweet will is the only basis for grammatical rules. The
ultimate purpose of all subtle and gross energies and their interactions is to
provide pleasure to the Supreme Personality of Godhead, Sri Krsna, as an aspect
of His transcendental pastimes. I sing with joy the unending glories of my
golden Lord, Gaurasundara the beautiful, the divine abode of pure love.
13)
After the Lord’s return from
14)
The Lord honors the Vedic religious principles and has taken shelter of His
guru’s instruction to introduce Krsna kirtana. He is ever absorbed in His
ecstatic dance of divine love, accompanied by musical instruments amid the
singing and dancing of millions upon millions of devotees. He is the only
savior of sinful and evil-minded demons who are responsible for the decline of
religion and pious activities in the world. I sing with joy the unending
glories of my loving master, Gaurasundara the beautiful, my golden Lord, the
divine abode of pure love.
15)
When the king of mlecchas (Chand Kazi) obstructed the performance of hari-nama,
the Lord removed the fears of His devotees by directing a nocturnal sankirtana
procession, decorated with hundreds of thousands of lamps and millions of
voices singing the holy name. Dancing to the accompaniment of the sweet sound
of the sri mrdanga, karatalas, and other musical instruments, the Lord humbled
the ruling Kazi and ultimately won his heart. I sing with joy the unending
glories of my loving Gaurasundara, my golden Lord, the
divine abode of pure love.
(16)
Amid the showering of sorrowful tears from millions of eyes, the Lord gladly
cut off His beautiful long hair. As He accepted His danda, millions of voices
were singing the glories of Krsna. Thereafter the people of all lands cried out
desperately in grief when they saw Him in the dress of a sannyasi. I sing with
joy the unending glories of my golden Lord, Gaurasundara the beautiful, the
divine abode of pure love.
17)
Being the Lord of all yogis, He wandered all over the Radha province (
18)
The Lord’s association of devotees became even more prestigous by the presence
of exalted personalities like Sri Gadadhara and Sri Nityananda. The Lord
descended on earth to fulfill the desires of Advaita Acarya, the foremost of
devotees. To please His mother, the Lord promised that He would not go far away
from her but remain close by at Purusottama Ksetra (Jagannatha Puri). I sing with
joy the unending glories of my loving Gaurasundara the beautiful, my golden
Lord, the divine abode of pure love.
19)
When the Lord of sannyasis reached Nilacala, He first delivered Vasudeva
Sarvabhauma, the famous pandita of Vedanta, and then proceeded to southern
20)
The Lord’s original and ever-fresh arguments (delineating the real conclusions
of the Vedas) devastated the repeated attempts of Sarvabhauma (by means of
chala, vitanda, nigraha, and other techniques) to establish vivarta-vada, the
impersonal and atheistic philosophy of Sankara. Vivarta-vada is supported by
proud men with a demoniac and evil mentality. The Lord preached instead that
the entire complex of the Vedic scriptures must by viewed
as a temple enshrining Krsna-bhakti. I sing with joy the unending glories of my
loving Gaurasundara, my golden Lord, the divine abode
of pure love.
21)
The Lord’s divine figure, the dwelling place of sweet love, is embellished by
beautifully sharp features and well formed limbs. It greatly increases the
pleasure of the demigods. Lovelier than the moon, His tall effulgent figure
mocks the beauty of hundreds of golden lotus flowers. He embodies the
ever-fresh moods of transcendental goodness and loving ecstasy that arise from
dancing and singing the holy names. I sing with joy the unending glories of my
golden Lord, Gaurasundara the beautiful, the divine abode of pure love.
22)
The Lord’s pilgrimage to
23)
In the Lord’s famous conversation with Ramananda Raya, known as Ramananda
Samvada in Sri Caitanya-caritamrta, He concluded that the most cherished
possession is raga-bhakti, or spontaneous loving service to the Lord. This
service is rendered with a heart thoroughly cleansed of jnana (knowledge) and
karma (fruitive activities). The Lord also concluded that Krsna, the master of
parakiya conjugal love, is the only basis, the singular objective, and the sole
recipient of bhava-seva, or ecstatic loving service. I sing with joy the
unending glories of my golden Lord, Gaurasundara the beautiful, the divine
abode of pure love.
24)
The Lord showed that one may serve Krsna in variegated devotional
relationships, progressing in excellence from servitude to friendship to
parenthood and to conjugal love. And He showed that ultimately pure devotional
service to the lotus feet of Srimati Radharani in mood of sweet parakiya
conjugal love for Vrajendra Nandana is the most beautiful service. Divine and
spontaneous loving desires in the most pure and pristine form can have their
full meaning only in Sri Vrajendra Nandana, Sri Krsna in Vraja Dhama. Such
inspiration was given by Sriman Mahaprabhu. I sing with joy the unending
glories of my golden Lord, Gaurasundara the beautiful, the divine abode of pure
love.
25)
The Lord explained that a devotee in the mood of passive adoration enjoys the
pleasure of liberation from suffering. A devotee in the service mood enjoys the
pleasure of contentment in service. A devotee in friendship enjoys the pleasure
of serving the Lord directly under His shelter. And a devotee in a parental
relationship enjoys intense affection for the Lord as a son.
The
Lord further revealed that the devotee in svakiya (marital) conjugal love is
restricted in enjoying the sweet nectars and full nourishment of madhurya
(conjugal love) because of the impositions of scriptural injunctions. However,
when service in madhurya becomes free of the bindings of scriptural regulations
and is full of the parakiya (adulterous) conjugal loving moods of Vraja,
especially when the element vamya (contrariness) is added, such service gives
Krsna the greatest pleasure. I sing with joy the unending glories of my golden
Lord, Gaurasundara the beautiful, the divine abode of pure love.
26)
The Lord revealed to the fortunate Sri Raya how He had personally descended to
perform His ever-fresh divine pastimes at Navadvipa. When Ramananda beheld the
Lord’s own form as the cowherd boy Syamasundara, appearing with the nature of
mysterious love in the mood and luster of Sri Radhika, he fell down unconscious
before the lotus feet of the Lord. The kind Lord then restored the consciousness
of His eternally surrendered servant. I sing with joy the unending glories of
my golden Lord, Gaurasundara the beautiful, the divine abode of pure love.
27)
At Kurmaksetra in Jagannatha Puri, the Lord pleased a brahmana devotee by
warmly embracing him. The Lord’s embrace cured the brahmana’s leprosy and
awarded him a beautiful body. By quoting the Kurma Purana, the Lord dispelled
the fear and illusion of a South Indian brahmana, who was under the misled
impression that his worshipable Goddess Sita Devi had been touched by a demon.
The Lord showed that the transcendental is beyond all material contamination,
and He endowed the brahmana with pure devotion. He saved the ignorant brahmana
Kalakrsna, who had been lured by maya into the hands of the infamous
Bhattathari sect of Malavara. All glories, all glories to my golden Lord,
Gaurasundara the beautiful, the divine abode of pure love.
28)
The Lord was pleased with the service of Venkata Bhatta at Rangaksetra
(situated on the banks of the Kaveri), where the Vaisnavas firmly believe that
worship of Laksmi-Narayana is the ultimate objective. The Lord, in a seemingly
playful mood, taught Venkata Bhatta that the rasa pastimes of Krsna are fully
maintained, supported, and protected by the gopis. Since Krsna is ultimately
the superexcellent goal of all desirable objects, even Laksmi Devi is attracted
by Him. I sing with joy the unending glories of my golden Lord, Gaurasundara
the beautiful, the divine abode of pure love.
29)
The Lord gave one of His devotees the Brahma-samhita, a famous scripture full
of the conclusions about devotion to Lord Krsna. The Lord lovingly sang the
lyrical verses of Krsna-karnamrtam, which depict Vraja-lila. This book was
composed by the South Indian poet BilvamangalaThakura. King Prataparudra
worshipped the Lord’s lotus feet by bowing down and placing them on his head. I
sing with joy the unending glories of my golden Lord, Gaurasundara the
beautiful, the divine abode of pure love.
30)
Surrounded by devotees absorbed in sankirtana in front of the chariot, the Lord
looked like the divine and wonderful Nataraja, the king of dancers. Astounding
pilgrims and the friends and relatives of King Prataparudra, the Lord filled
their hearts with wonder. By His potency, the natural purport of the pastimes
of Lord Jagannatha’s chariot ride to Gundica was manifested in the poem
composed by Srila Rupa Gosvami (priyah so’yam . . . vipinaya sprhayati). All
glories, all glories to my golden Lord, Gaurasundara the beautiful, the divine
abode of pure love.
31)
Wonderstruck and overwhelmed by the Lord’s genius, effulgence, and loving
symptoms, King Prataparudra of Utkala (Orissa) gave up all previous religious
conceptions and traditions, along with his sense of royal glory, heroism, and
power.Then, with a single-minded craving for the Lord, the King threw himself
before the Lord’s lotus feet to be crowned with their dust. I sing with joy the
unending glories of my golden Lord, Gaurasundara the beautiful, the divine abode
of pure love.
32)
When the Lord was in
33)
As the fame of the Lord spread far and wide and news came of His arrival, all
of
34)
When at last the Lord returned to His motherland,
35)
The Lord pacified His devotees, who were heartbroken for not being able to see
their master for such a long time. And He delivered and pardoning many sinners
and miserable persons (such as Capala Gopala). The Lord then began to run
towards Vrndavana, the abode of Krsna, carrying thousands of millions of people
in His wake. On the way, at Ramakeli, He was attracted by Sri Rupa and his
elder brother, Sri Sanatana, to whom He expressed feelings of love. I sing with
joy the unending glories of my golden Lord, Gaurasundara the beautiful, the
divine abode of pure love.
36)
Leaving Ramakeli, the Lord continued through
37)
Lord Gaurasundara showed great honor towards the Deities along the Ganges-bank
in Kasi, and unto Bindu Madhava at the confluence of
the
38)
Lord Caitanya stated that the mood of deep separation that Madhavendra Puri was
able to taste, as depicted in the following beautiful verse first spoken by
Srimati Radharani, is the zenith point and desirable object of pure adoration:
ayi
dina-dayardra natha he
mathura-natha kadavalokyase
hrdayam
tvad-aloka-kataram
dayita
bhramyati kim karomy aham
“O
my Lord! O most gracious master! O master of
39)
While strolling through the forest groves of Vrndavana, the Lord was joyfully
welcomed by swarms of humming bumblebees busily engaged in discussion about
pure love as they hovered over the blooming flowers. Millions of trees lining
the forest grovesharmoniously offered their respects unto Lord Gaurasundara in
unison with a variety of birds that were expertly singing and dancing in sheer
delight. The Lord’s mind became overflowed by loving feelings due to
remembering how the cows, calves, and oxen of the holy abode of Vrndavana would
affectionately call for Him in previous pastimes, thereby elating His emotions
in pure love. I offer my obeisances to that beautiful Golden Lord, Gauranga
Sundar, the divine form of Krsna prema.
40)
Hopelessly overwhelmed by a surge of pure love, Lord Gaurasundara madly danced and
chanted the Holy Names of Krsna. A profuse current of flowing tears streamed
from His eyes, passing over the radiant luster of His giant golden form, over
His brilliant garments that resembled the sun, and over the ground in all four
directions. The Lord’s joyful pastimes were ecstatically enhanced by such
gestures as His loudly mispronouncing the Holy Name of Krsna in a delirious
state, or His roaring with laughter due to being ecstatically absorbed in deep
emotion. I offer my obeisances to that beautiful Golden Lord, Gauranga Sundar,
the divine form of Krsna prema.
41)
Surcharged with the confusing dictations of pure love of God, Lord
Gaurasundara, dancing in ecstasy, anxiously approached the sacred place of
Radha Kunda, which was unmanifest at that time. The Lord hastily took bath in
that flooded paddy field, sanctified the water, and revealed it to be Sri Radha
Kunda. In deep humility, the Lord began to carefully recite verses from the
Scriptures depicting Sri Radha Kunda as the divine embodiment of pure love.
yatha
radha priya visnos
tasyah
kundam priyam tatha
sarva
gopisu saivaika
visnor-atyanta vallabha
“Just
as Sri Radha is very dear to Lord Krsna, similarly Her
divine pond, Sri Radha Kunda, is dear to the Lord. Of all the cowherdmaidens, She is the dearmost consort to Lord Krsna.” I offer my
obeisances to that beautiful Golden Lord, Gauranga Sundar, the divine form of Krsna
prema.
42)
As the Lord was visiting various places in Vrndavana where Lord Krsna performed
His pastimes, He visited that famous tamarind tree that existed during the
Dvapara era. Sitting beneath the tamarind tree, the Lord’s memory of His
confidential water-sporting pastimes with the cowherd maidens was aroused when
He saw the dancing gestures of the Yamuna’s waves. The Lord’s entire being was
captured by tasting the sweetness of Sri Radha within the depths of His heart.
Identifying with that selfsame sweetness and emotion that possessed His entire
self, the Lord’s entire existence was stolen away.This place is indicated to be
the place of origin of Gauratattva, for it was here that Lord Syamasundara
became greatly absorbed in the divine mood of Srimati Radharani. Sri Caitanya
Mahaprabhu, who is Himself the origin of all, eternally resides in this place.
I offer my obeisances to that beautiful Golden Lord, Gauranga Sundar, the
divine form of Krsna prema.
43)
Lord Gauranga mentioned a witty conversation that was carried on between a
parrot and his mate. In their talk, Lord Krsna, the transcendental Cupid, is described
to be illusioned due to His deep feelings of separation from Sri Radha.
radha-sange yada bhati
tada
‘madana-mohanah’
ayatha
visva-moho ’pi
svayam
‘madana-mohitah’
The
female parrot said, “When Lord Krsna is with Radharani, He is the enchanter of
Cupid; otherwise, when He is alone, He Himself is enchanted by amorous
feelings, even though He enchants the whole universe.” By this pastime, Lord
Gauranga charmed the devotees’ hearts by showing that Lord Krsna’s sweetness
and charm ultimately lies in the fact that He can be subdued by pure love. I
offer my obeisances to that beautiful Golden Lord, Gauranga Sundar, the divine
form of Krsna prema.
44)
It was in the sacred place of Prayaga, in the bathing area known as
Dasasvamedha Ghata, that Lord Gauranga taught Srila Rupa Goswami that the
ultimate objective of one’s devotional practices is to relish the sweet mellows
found in Sri Vrndavana, and the Lord instructed him to widely distribute that
sweetness. Later in Kasi, the Lord elaborately described to Srila Sanatana
Goswami many topics of pure dedication, such as knowledge of proper
acquaintance with the environment, the means of applying that
knowledge, and the ultimate goal of obtaining pure love of Godhead. Also, at the
special request of a Maharastrian brahman and Tapana
Misra and other devotees, the Lord destroyed the ignorant conception of the
mayavadi renunciates in
45)
While en route to Jagannatha Puri from Vrndavana, the Lord met and instructed
Srila Rupa Goswami in Prayaga. Following this, Lord Gauranga arrived in
46)
When Lord Caitanyadeva was in Kasi, He taught a grand assembly of the
impersonalist renunciates that the Srimad-Bhagavatam, as taught in the bonafide
disciplic succession from Lord Krsna to Narada and handed down by Srila
Vyasadeva, is the factual commentary on the conclusions of the Vedanta-sutras.
Sri Gauranga also explained the four fundamental verses of the
Srimad-Bhagavatam and revealed Lord Krsna as the ultimate reality beyond all
duality and the original principle of the entire universal arrangement. By the
Vedic aphorism “anavrttih sabdat anavrttih sabdat,” Lord Caitanya established
that conscious sound in its highest expression is Lord Krsna’s Holy Name, and
that it bestows the utmost benefit by releasing the soul from its conditioned
state of existence. I offer my obeisances to that beautiful Golden Lord,
Gauranga Sundar, the divine form of Krsna prema.
47)
By explaining the famous atmarama verse of the Srimad-Bhagavatam sixty-one
times, Lord Gauranga sliced to pieces the impersonalist doctrine propagated by Sankaracharya.
The Lord also recited many references from the Upanisads, such as apani-pado
javano grahita pasyaty acaksuh sa srnoty akarnah,
whereby He revealed the charming sweet nature of the Absolute Truth’s spiritual
pastimes. Lord Caitanya fully censured the hateful conception of the
impersonalists that Lord Krsna’s transcendental form, name, qualities,
pastimes, and Deity manifestation are simply an imaginary transforrnation of
the illusory energy maya. I offer my obeisances to that beautiful Golden Lord,
Gauranga Sundar, the divine form of Krsna prema.
48)
When Lord Gauranga referred to the verse brahmeti paramatmeti bhagavan iti
sabdyate in the Srimad-Bhagavatam, He harmoniously accommodated the conception
of the non differentiated aspect of reality, brahman,
the ultimate goal of the impersonalists, with the conception of the localized
aspect of reality, paramatma, the goal of the mystic perfectionists. The Lord
adjusted these two truths by showing that they are included within and
surpassed by the ultimate conception of the nondualistic Absolute Truth,
bhagavan,who is the primeval principle of reality.
When revealing this axiomatic truth in connection with the joyful and
confidential nature of the Supreme Lord’s spiritual pastimes, Lord Gauranga
pointed out the divine nature of Vraja, which is existing
above the Vaikuntha planets.
vaikunthaj janito vara madhu-puri tatrapi rasotsavad
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad
asya virajato giri-tate sevam viveki na kah
“
49)
In this manner Lord Gaurangadeva taught that all scriptural conclusions, as
perfectly passed down by the various spiritual preceptors through the medium of
sound, culminate in the embodiment of Sri Radhavinoda, the all-encompassing
basis ofproper acquaintance with the environment. The means by which one may
reach Lord Krsna is by chanting His Holy Names in the association of pure
devotees, while the ultimate goal in pure love is service to Lord Krsna, who is
so dear to the cowherd maidens of Vrindavana. Lord Gaurangadeva taught these
essential scriptural conclusions in the assembly of scholarly persons. I offer
my
obeisances to that beautiful Golden Lord, Gauranga Sundar, the divine form of Krsna
prema.
50)
Lord Gaurasundara explained this famous verse of the Srimad-Bhagavatam
sixty-one times to Srila Sanatana Goswami, and later to Prakasananda Saraswati:
atmaramas ca munayo
nirgrantha apy urukrame
kurvanty
ahaitukim bhaktim
ittham-bhuta guno harih
“Even
the liberated souls fully satisfied in the self are irresistibly attracted by
the superexcellent qualities of Krsna and surrender to
Him with unalloyed devotion.” The Lord separately combined each of the eleven
words found in that verse and established that each one is an enormous
storehouse of unlimited wealth supporting the conclusion of pure devotion. I
offer my obeisances to that beautiful Golden Lord, Gauranga Sundar, the divine
form of Krsna prema.
51)
Lord Gaurasundara revealed His disciplic line by inspiring Srila Sanatana
Goswami, his younger brother Srila Rupa Goswami, and Srila Jiva Goswami. The
Lord requested them to excavate the lost places of pilgrimage and compose pure
devotional literature which describes the application of spiritual practices
and spontaneous devotion. Lord Gauranga also lovingly revealed His worshipable
personality to the servitors of Sri Jagannatha Deva at Nilachala (Sri
Puri-dhama). I offer my obeisances to that beautiful Golden Lord, Gauranga
Sundar, the divine form of Krsna prema.
52)
Lord Gaurasundara strongly condemned those who externally accepted the dress of
a renunciate yet, like monkeys, actually harbored desires for sense pleasures.
On the other hand, He honored that great devotee Ramananda Raya’s devotional
effort to intimately teach some young girls a form of dance drama for the
pleasure of Lord Jagannatha. Considering Ramananda’s service to be on the
platform of spontaneous devotion, the Lord proclaimed that such a level of
service was a great fortune attainable only after millions of births. I offer
my obeisances to that beautiful Golden
Lord,
Gauranga Sundar, the divine form of Krsna prema.
53)
The famous spiritual preceptor of the Vishnuswami disciplic succession suddhadvaita,
Sri Vallabha Bhatta, lived in the village of rdhaila in sacred Prayaga, and
personally served Lord Gaurangadeva with resolute devotion in his residence.
Later in Jagannatha Puri, Lord Gauranga allowed Vallabha Bhatta to enter into
and relish the sweet taste experienced in parental attachment to baby Krsna.
The Lord also arranged for him to learn the appropriate mantras for his worship
from Sri Gadadhara Pandita. I offer my obeisances to that beautiful Golden
Lord, Gauranga Sundar, the divine form of Krsna prema.
54)
Diving deep into the reality of His own beauty and sweetness, Lord Govinda
stole the mood of Radharani and, garbing Himself in
Her brilliant luster, appeared as Sri Caitanya Mahaprabhu. For the last twelve
years of His manifest pastimes He was deeply absorbed in union and separation,
and He shared His heart’s inner feelings with His most confidential devotees
such as Swarupa Damodara and Ramananda Raya: bahire visajvala haya, antare
anandamaya. “The wonderful characteristic of divine love of Krsna is that
although externally it works like fiery lava, internally it is like sweet
nectar that fills the heart with the greatest joy.” Volcanic eruptions of
ecstasy flowed from the heart of Sri Gauranga in the agony of separation from Krsna.
This Golden Lord, who appeared like an intoxicated elephant, is none other than
Lord Govinda. I offer my obeisances to that beautiful Golden Lord, Gauranga
Sundar, the divine form of Krsna prema.
55)
Sri Gaurangadeva, embracing the neck of Sri Swarupa Damodara, began to
sorrowfully recite the prayers Srimati Radharani had previously spoken in the
agony of separation when Lord Krsna left Vrindavana for
56)
The eightfold symptoms depicting the moods of pure
dedication would decorate and radiantly enhance the beauty of the Lord’s bodily
parts. Sometimes He appeared like a tortoise who had withdrawn his limbs into
his shell, and at other times His body appeared elongated due to His joints
becoming dislocated. Sometimes Lord Gaurasundara’s figure was as tender and
aromatic as a lotus flower. At other times the Lord’s body would appear red,
yellow, or brilliant with the white hue of the jasmine flower. I offer my
obeisances to that beautiful Golden Lord, Gauranga Sundar, the divine form of Krsna
prema.
57)
Grief-stricken and overwhelmed with tragic feelings of separation, Lord Caitanya
quickly ran to the lion-gate of Lord Jagannatha’s grand temple. Moments later,
the Lord fell to the ground. In deep separation He manifested the form of the
tortoise incarnation Kurmadeva, and an extraordinarily sweet fragrance began to
emanate from the Lord’s unconscious figure. This attracted the telangi cows who
resided at Lord Jagannatha’s
58)
Once on a moonlit night, Lord Gaurangadeva, relishing the sweet mellows of Lord
Krsna’s pastimes, was wandering along the ocean’s shore with His associates.
Suddenly the Lord saw the reflection of the moon dancing upon the rolling
waves. Unexpectedly, the Lord became overwhelmed by recollections of Lord Krsna’s
pastimes in the
59)
After searching for the Lord throughout the night, the exhausted devotees
finally found Him at night’s end near Chakratirtha, His elongated form lying
upon the moist sand. The devotees’ eyes were filled with joy as they glanced
upon the delicate and serene figure of their Lord. I offer my obeisances to
that beautiful Golden Lord, Gauranga Sundar, the divine form of Krsna prema.
60)
As the anxious devotees began to loudly chant the Holy Names of Krsna, this
divine vibration entered the Lord’s ears and touched the depths of His heart.
Immediately the Lord’s dislocated joints reunited, and He displayed the
beautiful figure which their eyes were accustomed to relishing. In a semiconscious
state, the Lord began to describe with deep feelings of separation what He had
seen while absorbed in divine trance. I offer my obeisances to that beautiful
Golden Lord, Gauranga Sundar, the divine form of Krsna prema.
61)
In the sacred waters of the Yamuna in Vrindavana, Sri Radha-Govinda, along with
Their dearmost cowherd-maiden friends, perform various
charming water-sport pastimes. These divine pastimes are sometimes revealed,
sometimes hidden, sometimes in opposition to each other, and sometimes
harmonious. In this way the Lord’s pastimes are couched in different gestures
which bring about different types of divine hankering. The melodious tune of
this confidential spiritual treasure which astounds the entire universe was
distributed by Sri Caitanya Mahaprabhu. I offer my obeisances to that beautiful
Golden Lord, Gauranga Sundar, the divine form of Krsna prema.
62)
Upon glancing at the Cataka hill, intolerable feelings of separation
overwhelmed the Lord, and different pastimes in the mood of profound adoration
were incited, whereby the Lord began to rub His beautiful face on the ground.
When Sri Gauranga would remember the water-sport pastimes of Lord Krsna, He
would jump into the ocean and exhibit the divine symptoms of one intoxicated by
pure love. By performing these pastimes, the Lord would inundate the devotees’
hearts with waves from the grand ocean of love of Krsna. Those desperate waves
carried both transcendental anxiety and joy up onto the shore of the devotees’
hearts. Such inconceivable auspiciousness was bestowed only upon the Lord’s
most surrendered associates. I offer my obeisances to that beautiful Golden
Lord, Gauranga Sundar, the divine form of Krsna prema.
63)
Sri Caitanya Mahaprabhu is not only beyond the mundane experiences of sight and
sound, but He also arrests all intellectual endeavors to know Him. Being
situated in pure love of Godhead, He remains a mystery and astonishes even
those living entities who are fixed in self-realization. The revealed Vedas of
Lord Brahma and the Tantric literatures of Lord Shiva are simply searching
after Sri Gaurasundara, reality the beautiful. I offer my obeisances to that
beautiful Golden Lord, Gauranga Sundar, the divine form of Krsna prema.
64)
By freely distributing the Holy Name of Krsna, Sri Gaurangadeva purified the
scholarly intellectual class, the laborer class, the illiterate, and even the
lowest sections of society. The Lord alone was the embodiment of the greatest
wealth for all sincere and gentle souls, both the rich
and the poor, the aristocratic and the lowborn. Therefore, Lord Caitanya is
respected and honored by men and women alike as the savior of all, in both the
mundane and spiritual worlds. I offer my obeisances to that beautiful Golden
Lord, Gauranga Sundar, the divine form of Krsna prema.
65)
Like a golden moon, Sri Gaurachandra appeared in the year 1407 Sakabda (
66)
This is the all-conquering conclusion: the highest conception of the Ultimate
Reality must also be the highest form of ananda, ecstasy. Sri Caitanya
Mahaprabhu is Krsna, ecstasy Himself, tasting His own sweetness and dancing in
ecstatic joy. His own
Holy
Name is the cause of His ecstasy, expressed as dancing, and the Holy Name is
the effect of His ecstasy, expressed as chanting. The cause is the effect. The
dynamo is creating ecstatic energy which makes Him dance, and His chanting
distributes that ecstasy to others. I offer my obeisances to that beautiful
Golden Lord, Gauranga Sundar, the divine form of Krsna prema.
67)
Sri Isvara Puri became very fortunate when Lord Gauranga exhibited His
causeless mercy by accepting initiation from him. Sri Kesava Bharati was
similarly favored in that in his presence, Lord Gauranga shaved His beautiful
curly hair and accepted from him the garments of a renunciate. And Lord Caitanya
gave undivided attention to Sri Madhavendra Puri, stating that his attachment
for serving Lord Krsna’s Kisora form in conjugal love was the highest
expression of dedication. I offer my obeisances to that beautiful Golden Lord,
Gauranga Sundar, the divine form of Krsna prema.
68)
I offer my respects unto Sri Gaurangadeva, who rose like a golden moon in Sri
Mayapura in 1407 Sakabda, revealed the pastime of accepting the garments of the
renounced order, sannyas, in 1431 Sakabda in order to benedict the entire
material universe, and disappeared beyond the ordinary vision of the people of
this world in 1455 Sakabda. I offer my obeisances to that beautiful Golden
Lord, Gauranga Sundar, the divine form of Krsna prema.
69)
With great joy Sri Gaurasundara told His dearmost associates Sri Swarupa
Damodara and Ramananda Raya that the process of congregationally chanting the
Holy Names of Krsna bestows the highest benediction upon the living entities in
this age of Kali:
harse
prabhu kahena, “suna svarupa-rama-raya
nama
sankirrtana kalau, parama upaya”
In
His famous composition Sri-Siksastakam also, Lord Gauranga has placed the
chanting of Lord Krsna’s Names on the topmost level of importance. The Supreme
Lord further taught that chanting Lord Krsna’s Names in pure love of Godhead
perfectly nourishes and fully satisfies all the living entities in the
universe. I offer my obeisances to that beautiful Golden Lord, Gauranga Sundar,
the divine form of Krsna prema.
70)
O my Golden Lord! (Suvarna-varna hemanga) O ocean of prema! Kindly grant me the
wealth of Your divine love! Please give some slight
attention to this fallen soul and pardon his unlimited offenses. There are so
many servants of Sri Rupa who are so dear to You. My
only aspiration is that You count me as one of those
servitors. O Gaurasundara, You are the sole protector and embodiment of good
fortune for me, Ramananda Dasa. I offer my obeisances to you, O Gauranga
Sundar, my most beautiful Golden Lord, the divine form of Krsna prema.
71)
Whoever faithfully recites this composition of seventy prayers known as the
Premadhama-deva-stotram will be granted the opportunity to serve that beautiful
Golden Lord, Gauranga Sundar, who is none other than Syamasundara Himself
covered by the heart and halo (bhava and kanti) of Srimati Radharani.
72)
These prayers have been composed in the fifth century after the appearance of
Sri Caitanya Mahaprabhu by a certain sannyasa disciple of Srila Saraswati
Thakura named Sridhara.
Remarks/ Extra Information:
This
song was featured in the 1996 serial “Abhay Charan.”
UPDATED: June 25, 2009