POETBOOK
JAYADEVA ,VIDYAPATI
CADNIDASA
yei
yei sloka jayadeva, bhagavate
rayera
natake, yei ara karnamrte
sei
sei bhave sloka kariya pathane
sei
sei bhavanese karena asvadane
"When Sri Caitanya Mahaprabhu read
the verses of Jayadeva's Gita-govinda, of Srimad-Bhagavatam, of Ramananda
Raya's dram Jagannatha-vallabha-nataka, and of Bilvamangala Thakura's
Krsna-karnamrta, He was overwhelmed by the various ecstatic emotions of those
verses. Thus He tasted their purports." (CC Antya 20.67-68)
karnamrta,
vidyapati, sri-gita-govinda
ihara
sloka-gite prabhura karaya ananda
"The Lord especially
liked to hear Bilvamangala Thakura's Krsna-karnamrta, the poetry of Vidyapati
and Sri Gita-govinda by Jayadeva Gosvami.
Sri Caitanya Mahaprabhu felt great pleasure in His hear when His
associates chanted verses from those books." (CC Antya 15.27).
vidyapati,
jayadeva, candidasera gita
asvadena
ramananda-svarupa-sahita
"The Lord used to read
the books of Vidyapati, Jayadeva and Candidasa, relishing their songs with His
confidential associates like Sri Ramananda Raya and Svarupa Damodara
Goswami." (CC Adi 13.42)
INTRODUCTION
Without being too long-winded,
I would just like to try and describe something about the special position of
these five personalities we are going to be discussing. The term appended to
most poets of Lord Caitanya's time was Kaviraja. The word kavim is defined in
Bhagavad-gita as "one who knows everything." Kavim puranam
anusasitaram. "One should meditate on the Supreme Personality of Godhead
as the one who knows everything."
Sri Caitanya Mahaprabhu used
to especially relish hearing the Gita-Govinda as well as the works of Candidas,
Vidyapati, Ramananda Raya and the Krsna-karnamrta by Bilvamangala Thakura.
Bhaktivinoda Thakura has commented that even though Sri Gauranga Deva hadn't
revealed his internal pastimes at that time, within the heart of Sri Jayadeva,
Sri Bilvamangala, Sri Candidas, and Sri Vidyapati, the transcendental mood of
Mahaprabhu was awakened even before He Himself actually made His appearance. In
his purport to Caitanya-caritamrta Adi-lila 13.42, Srila Prabhupada writes,
"The feelings of ecstasy
described by Candidasa and Vidyapati were actually exhibitied by Sri Caitanya
Mahaprabhu. He relished all those feelings in the role of Sri Radharani, and
His appropriate associates for this purpose were Sri Ramananda Raya and Sri
Svarupa Damodara Goswami. These intimate associates of Lord Caitanya Mahaprabhu
helped the Lord very much in the pastimes in which He felt like Radharani.
Sri Bhaktisiddhanta Sarasvati
Thakura comments in this connection that such feelings of separation as Lord
Caitanya Mahaprabhu enjoyed from the books of Vidyapati, Candidasa and Jayadeva
are especially reserved for persons like Sri Ramananda Raya and Svarupa
Damodara, who were paramahamsas, men of the topmost perfection, because of
their advanced spiritual consciousness. Such topics are not to be discussed by
ordinary persons imitating the activities of Lord Caitanya Mahaprabhu. For
critical students of mundane poetry and literary men without God consciousness
who are after bodily sense gratification, there is no need to read sucha high
standard of transcendental literature. Persons who are after sense
gratification should not try to imitate to imitate raganuga devotional service.
In their songs, Candidasa, Vidyapati and Jayadeva have described the
transcendental activities of the Supreme Personality of Godhead. Mundane
reviewers of the songs of Vidyapati, Jayadeva and Candidasa simply help people
in general to become debauchees, and this leads only to social scandals and
atheism in the world. One should not misunderstand the pastimes of Radha and
Krsna to be the activities of a mundane young boy and girl. The mundane sexual
activities of young boys and girls are most abominable. Therefore, those who
are in bodily consciousness and who desire sense gratification are forbidden to
indulge in discussion of the transcendental pastimes of Sri Radha and
Krsna."
SRI
JAYADEVA GOSWAMI
Sri Jayadeva Goswami made his appearance
at Kendubilvagram within the district of Birhum, during the 11th century. According to Vanamali dasa, the author of
”Jayadevacaritra" and a disciple of Srinivasa Acarya, Jayadeva was alive
in the 15th century. It would therefore
seem that Vanamali dasa was not aware of the contemporary historical events
during Jayadeva's lifetime. It is
recorded in the Gita Govinda that Jayadeva was a court pandita during the reign
of Raja Laksmana Sena of Gauda.
Evidently, Jayadeva was of a much earlier period. Jayadeva is famous as
the great poet of Gita-govinda.
His father's name was Bhojadeva and his
mothers name was Bama devi. At an early
age Jayadeva embraced vairagya and migrated to Purusottama ksetra (Jagannatha
Puri) after visiting many holy places. He lived therre by offering seva to
Purusottama. Lord Jagannatha was pleased by Jayadeva's bhakti-bhava. The ruler
of Orissa was also extremely fond of him.
Jayadeva gave diksa to some of his disciples there.
A certain brahmana, who had no
issue, worshiped Lord Jagannatha and was blessed with a daughter. After the daughter, who was named Padmavati,
grew up, the brahmana took her to Purusottama and offered her to the Lord. The brahmana then received a command from the
Lord: "One of my sevakas named
Jayadeva has renounced home and has dedicated himself to My service. Go and offer your daughter to him."
The brahmana went to Jayadeva's place
along with Padmavati and after explaining the command of Lord Purusottama,
requested Jayadeva to accept Padmavati as his wife. Although Jayadeva refused
to marry her, the brahmana left Padmavati with Jayadeva and returned home. Jayadeva was very embarrassed and asked
Padmavati, "Where do you wish to go?
Come with me and I shall take you there, because you cannot stay
here." With a pathetic voice the
girl answered, "At the command of Lord Jagannatha my father has offered me
to you. You are my husband, my life.
Even if you forsake me, I shall not leave you but serve at your feet to
the best of my ability." Jayadeva
had no other alternative but to marry Padmavati and become a householder
again. He then installed a Deity of
Narayana in the house.
Padmavati was devoted to the Deity of
Lord Jagannatha. Jayadeva also developed
deep love for the Lord and he became inspired by the beauty of Puri and Lord
Jagannatha. While floating on the waves of Krsna-prema he composed the book of
verses entitled Gita Govinda. While Jayadeva was writing this book he had
described various rasas and bhavas within his writings, yet it still lacked the
touch of khandita-madhura-rasa. While writing about the pastimes of Radharani
as She repented after Krsna had gone away, Jayadeva became lost in
thought. He did not have the courage to
depict Lord Krsna, the Jagatpati, Parama purusa, touching the feet of Radhika,
the prakrti. Not being able to decide
whether or not he should write that particular verse regarding Krsna becoming
the servant of his devotee, he decided to first take his bath and return to his
writing later. While Jayadeva was taking his bath, Jagannatha Himself
personally appeared in the form of Jayadeva and took his meal. Padmavati was
surprised to see who she thought was Jayadeva returning so quickly from taking
his bath
"What is the matter?" she
inquired. "You just left a few minutes ago, so why have you returned so
soon?" Lord Jagannatha in the guise
of Jayadeva said, "While on my way to the sea, a thought occurred to me, I
didn't want to forget it so I came back to note it down." Jagannatha in
the form of Jayadeva then went to Jayadeva's room and with His very own hand
wrote down the verse "Dehipadapallavamudaram" in Jayadeva's
manuscript book, the same verse which Jayadeva had been considering whether to
write or not.
Soon after Lord Jagannatha had
disappeared, the actual Jayadeva returned from his bath while his wife was
taking her meal. Jayadeva was astonished to see his wife taking her meal before
him, which is generally not done by women in Vedic culture. Padmavati also was
shocked to see Jayadeva return again so quickly, and in her confusion she said,
"You went for your bath and soon came back to write something down in your
book and left again just a few minutes ago.
How could you finish your bath within such a short time and return
home? I would like to know who was that
person who came here to write something down in your book and who are you
actually?" She then explained that he had already taken his bath once,
taken his meal and then gone to his room.
Jayadeva, understanding the significance of the incident narrated by
Padmavati, at once went to his room, opened his manuscript book and saw the
verse that he had been considering whether to write or not, now composed in
golden letters. The divine writing
revealed the presence of His Lord Krsna. He felt such ecstasy of love that
tears rolled down over his chest. He then called his wife and said, "You
are the most fortunate person because you have attained the goal of your birth.
You had the darsana of Lord Krsna, and I am such a fallen soul that I have been
deprived of the darsana of His manifested Self."
Gita Govinda quickly became
the joy of the Vaisnava community. Sri
Gita-Govinda is full of intimate pastimes of Sri Sri Radha-Govinda and is
therefore meant for those who have acquired sufficient spiritual piety, and the
Gita Govinda itself states,
"For those who relish the
remembrance of the pastimes of Sri Hari and are always anxious to hear those
transcendental divine narrations, these verses, sweet as honey, have been
composed by Jayadeva with the blessings of Mother Saraswati."
The fame of Gita Govinda spread far and wide. Bhaktas and Bhavukuas alike all became
overjoyed to hear the song recitals from Gitagovinda. At the time, Gajapati
Purusottamadeva was the provincial king.
He was openly envious of Jayadeva and soon posed an ill-fated
challenge. The king considered himself a
master poet, on a par with Jayadeva, and composed a work called Abhinava
Gita-Govinda. One day, he summoned his
advisors and asked them to widely circulate his work, in an attempt to make it
more popular than Jayadeva's. The king's
own men, however, ridiculed his attempt, telling him that it was impossible to
compare a lamp to the sun. Still, the
king was relentless. A controversy soon
arose, and the brahmanas (the king's priests) decided that the matter would be
settled by placing both manuscripts before the Deity of Lord Jagannatha for the
night. By morning, they said, the Lord
Himself would decide. When the devotees
went to greet the Deity the next day, they found Jayadeva's Gita-Govinda
clasped against the Deity's chest, and the king's manuscript scattered about
the floor. The decision was clear.
There are a few stories in connection
with Jayadeva's Gita Govinda. As Krishna in the form of Lord Caitanya used to
relish hearing Sri Gita-Govinda, so also the same Krishna as Jagannatha
relished this song of Jayadeva. One day a woman gardener was singing verses
from ”Gitagovinda" while seated in her garden, when Lord Jagannatha,
charmed by the music, arrived there to listen to it. As a result the Lord's body was covered with
dirt and thorns. When Utkalaraja went
into the temple he noticed the marks of dirt etc. on the Deity of Lord
Jagannatha and immediately called for an explanation from the attendants. The Lord explained the episode of His going
to the garden to hear the music of the malini.
The Raja at once sent his men to bring the malini before him. The Raja then listened to the musical verses
of ”Gitagovinda" rendered by her.
The descendants of this malini recite verses from Gitagovinda regularly
in the temple of Lord Jagannatha in Puri even today.
Another pastime is related in Sri
Caitanya Caritamra as follows: "One day when the Lord was going to the
temple of Yamesvara, a female singer began to sing in the Jagannatha temple.
She sang a gujjari tune in a very sweet voice, and because the subject was
Jayadeva Gosvami's Gita Govinda, the song attracted the attention of the entire
world. Hearing the song from a distance, Sri Caitanya Mahaprabhu immediately
became ecstatic. He did not know whether it was a man or a woman singing. As
the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body.
Govinda ran very quickly behind the Lord, who did not feel ay pain from the
pricking of the thorns. Sri Caitanya Mahaprabhu was running very rapidly, and
the girl was only a short distance away. Just then Govinda caught the Lord in
his arms and cried, "It is a woman singing!"
As soon as He heard the word
"woman," the Lord became externally conscious and turned back.
"My dear Govinda," He said, "you have saved my life. If I had
touched the body of a woman, I would certainly have died."
"I shall never be able to
repay my debt to You," Govinda replied, "Lord Jagannatha has saved
You. I am insignificant."
During the time that he became
engaged as the chief pandita of Raja Laksman Sena, Jayadeva Goswami resided at
Navadvipa on the banks of the Ganga.
Also present were three other panditas whose names he has mentioned in
Sri Gita-Govinda. Sri Umapatidhar,
Acarya Sri Govardhan and Kavi Ksamapati, who were his close friends. At that time, Laksmana Sena, aware of
Jayadeva's position as a great Vaisnava, went to see Jayadeva to request him to
become his minister, to become the royal pandita for the whole kingdom. However, when the king arrived with his
ministers in full regalia, Jayadeva became very angry, as he was a brahmana and
his residence was being intruded by a king.
Jayadeva began to rebuke the king.
"I'm leaving Navadvipa, I refuse to reside here any longer. Because
kings are always involved in so much worldly activity, my residence has now
become polluted. Therefore, I'm leaving. I'm very offended." Then Laksmana Sena, he paid his obeisances to
Jayadeva and he pleaded, "Please don't leave my kingdom. I meant no offense. It's true, this royal order is such a
despicable occupation. We have to be
involved in so many undesirable activities to protect the country, but if you
leave our kingdom then it will be a great loss.
You've given your word, I know you can't break it, so please just take
your residence across the Ganga."
At that time Jayadeva was living just near the place where the Mayapur
Chandradaya Mandir is now located. This
is proof that the original Navadvipa was on the Chandradaya Mandir side,
because the king told Jayadeva to take his residence across the river. "At least then you'll still be in our
kingdom. Otherwise, if we lose the
association of such a great Vaisnava this will be very inauspicious for
everyone. We want the blessings of the
Vaisnavas, and only for this reason have I come to you, to request you to use
your knowledge for the upliftment of the entire kingdom." So Jayadeva, seeing that after criticising
the king he did not become puffed up but instead took a humble position,
realised that he was a devotee and not just a materialistic king who wanted to
exploit him for his own name and fame.
So then Jayadeva said, "Allright, I'll live across the river. You can also come and visit me, but don't
come as a king, come in ordinary dress like a Vaisnava brahmana. You can come and see me in secret and we can
discuss Krsna-katha."
Lokasvana Sena, devotee-king,
built a hut made of leaves at Campahati for Jayadeva. Lord Krsna appeared there to Jayadeva and his
wife. Changing the colour to that of the
golden campa tree which grew in the area, He revealed His form of Lord
Caitanya. He told them He would soon
appear in Navadvipa to perform congregational hanting before taking sannyasa
and going to Puri, where He would relish Jayadeva's Gita-govinda. Lord Caitanya asked them also to go to Puri.
Radhamadhava always took great care of
His Jayadeva. It is recorded in Bhaktamala that once Jayadeva was repairing the
roof of his cottage during a hot summer afternoon. Lord Hari took pity upon him and to minimized
the sufferings of His devotee Jayadeva, The Lord Himself began to drill holes
in the covering sheets and pass them to Jayadeva, who was happily thinking that
it was his wife Padmavati helping him.
However, when he came down after finishing the job he did not find
anyone there. Jayadeva realized that he
must have been helped by his ever merciful Lord Hari and thus he offered humble
prayers to the Lord with renewed devotion.
On another occasion Radhamadhava, in the guise of Jayadeva, partook of
rice bhoga prepared by Padmavati.
Once Jayadeva set out for raising funds
for seva and utsava of Radhamadhava from different states. Some dacoits waylaid him and, after looting
all his belongings, cut off his limbs and threw Jayadeva's body in a well. A certain Raja, during his sikara rounds
(when a king tours in disguise to see what is happening in his kingdom),
happened to pass that way, when he heard someone chanting the name of Lord
Krsna from inside a well. The Raja then
rescued Jayadeva and took him in his own palanquin to the palace. At the advice of Jayadeva, the Raja
introduced daily Vaisnava-seva at his palace.
One day, the gang of dacoits that had robbed Jayadeva, arrived at the
palace disguised as Vaisnavas. Jayadeva recognised them, yet made special
arrangements to look after their comfort.
Fearing that Jayadeva would take revenge on them and have them killed,
the dacoits attempted to escape without success because the royal guards would
not allow them to leave the palace without the permission of Jayadeva. However, Jayadeva, having read their minds,
made arrangements to pay them sufficient money and had them escorted to a safe
place. After traveling some distance, the dacoits took leave of the royal
guards saying, "We were employed by a certain Raja to kill Jayadeva. We had cut off his limbs and threw him in a
well. He has now come to your palace and
become a fraud mahanta. To avoid being
detected, Jayadeva paid us money to get rid of us. The dacoits had hardly finished their
statement when all of them dropped flat on the ground as if hit by some unseen
force. On their return to the palace,
the guards narrated the episode before the Raja. Jayadeva then explained the factual incident
involving the dacoits and added, "One should be kind even towards evil
souls. That is why I showed respect to
the dacoits by offering money instead of doing harm to them." The Maharani
and Padmavati had developed a close friendly relationship through constant
association.
One day the Rani, while discussing the
subject of shamarana with Padmavati, began to lament thinking of her ownself.
Padmavati explained that after the death of a husband, the wife becomes
lifeless. The Rani remembered this
remark and in order to test the truthfulness of Padmavati, the Rani one day
arranged to circulate a false rumor that Jayadeva was dead. Padmavati, true wife that she was, passed
away as soon as she heard the news of her husband's death. Later, Jayadeva brought Padmavati back to
life by chanting the holy name in her ear.
At that point Jayadeva felt a desire to visit Vrndavana. Taking his Deity Radhamadhava with him he
went to Vrndavana and stayed at Kesighata for sometime. A certain wealthy devotee, charmed by
Radhamadhava, constructed a temple at Kesighata, where the Deity of
Radhamadhava was installed. After
Jayadeva passed away, the Maharaja of Jaipur took Radhamadhava away with him
and had it re-installed at a place called Ghati in Jaipur.His disappearance is
on Pausa Sankranti. Sri Sri Radha-Madhava, are being worshipped in the former
temple of Radha-Govinda just outside the present city of Jaipur.
During the last stage of his
life, Jayadeva returned to his home at Kenduli village and lived there till the
end. It is said that Jayadeva used to go for a bath in the Ganges daily about
36 miles away from Kenduli. One day he
was unable to go and felt disturbed about it.
However, to alleviate the distress of her devotee, Gangadevi, came
roaring in a stream up to Kenduli village. Jayadeva breathed his last at
Kenduli village and in his memory a mela is held every year. More than fifty
thousand devotees attend this mela yearly.
Jayadeva's Gitagovinda is
considered an invaluable asset by one and all.
The book has been translated into Hindi, Bengali, Odiya, Assamese and
also in many other foreign languages.
The following persons have written commentaries on Gitagovinda: Udayanacarya, Kamalakara, Kumbhakarna
Mahendra, Krsnadatta, Krsnadasa, Gopala, Caitanyadasa, Narayana Bhatta,
Narayanadasa, Pitamvara, Bhagavad dasa, Bhavacarya, Mananka, Ramatarana,
Ramadatta, Rupadeva Pandita, Laksmana Bhatta, Laksmana
Suri, Vanamali Bhatta,
Viththala Diksita, Visvesvara Bhatta, Sankara Misra, Sriharsa,
Hridayavarana and others. Besides this, two books of tika entitled
Valavodini and Vacanamalika by some unknown authors are also available on
Gitagovinda. Jayadeva Goswami also composed a book named Candraloka. His disappearance
is on Pausa Sakranti.
The following verses and songs
from Sri Jayadeva Goswami's Gita Govinda will give you some insight as to why
his contemporaries dubbed him "The incarnation of melody," and why
Lord Caitanya used to relish this beautiful poem so much.
1.11
visvesam
anuranjanena janayann anandam indivara-
sreni-syamala-komalair
upanayann angair anangotsavam
svacchandam
vraja-sundaribhir abhitah pratyangam alingitah
srngarah
sakhi murtiman iva madhau mudho harih kridati
"My dear friends, just
see how Sri Krsna is enjoying the season of spring! With the gopis embracing
each of His limbs, He is like amorous love personified. With His transcendental
pastimes, He enlivens all the gopis, and the entire creation. With His soft
bluish-black arms and legs, which resemble blue lotus flowers, He has created a
festival for Cupid.
(Quoted from Sri Caitanya
Caritamrta Adi Lila Chapter 4 Text 224)
2.3
rase
harim iha vihita-vilasam
smarati
mano mama krta parihasam
Here in the arena of the rasa
dance, I remember Krsna, who is always fond of joking and performing pastimes.
(Quoted from Sri Caitanya
Caritamrta Antya Lila Chapter 15 Text 84)
3.1
kamsarir
api samsara-
vasana-baddha-srnkhalam
radham
adhaya hrdaye
tatyaja
vraja-sundarih
"Lord Krsna, the enemy of
Kamsa, left aside the other gopis during the rasa dance and toook Srimati
Radharani to His heart, for she is the helper of the Lord in realizing the
essence of His desires."
(Quoted from Sri Caitanya
Caritamrta Adi Lila Chapter 4 Text 219)
3.2
itas-tatas
tam anusrtya radhikam
ananga-vana-vrana-khinna-manasah
krtanutapah
sa kalinda-nandini
tatanta-kunje
visasada madhava
Being afflicted by the arrow
of Cupid and unhappily regretting His mistreating Radharani, Madhava, Lord
Krsna, began to search for Srimati Radharani along the banks of the Yamuna
River. When He failed to find Her, He entered the bushes of Vrndavana and began
to lament.
(Quoted from Sri Caitanya
Caritamrta Madhya Lila Chapter 8 Text 107)
Srita
Kamala
1) srita-kamalakuca-mandala
(he)
dhrta-kundala
(e)
kalita-lalita-vanamala
jaya
jaya deva hare
2) dinamani-mandala-mandana
(he)
bhava-khandana
(e)
munijana-manasa-hamsa
jaya
jaya deva hare
3) madhu-mura-naraka-vinasana
(he)
garudasana
(e)
sura-kula-keli-nidana
jaya
jaya deva hare
4)
kaliya-visadhara-ganjana (he)
jana-ranjana
(e)
yadu-kula-nalina-dinesa
jaya
jaya deva hare
5) amala-kamala-dala
locana (he)
bhava-mocana
(e)
tribhuvana-bhuvana-nidana
jaya
jaya deva hare
6)
janaka-suta-krta-bhusana (he)
jita-dusana
(e)
samara-samita-dasakantha
jaya
jaya deva hare
7)
abhinava-jaladhara-sundara (he)
dhrta-mandara
(e)
sri-mukhacandra-cakora
jaya
jaya deva hare
8) tava
caranam pranata vayam (he)
iti
bhavaya (e)
kuru
kusalam pranatesu
jaya
jaya deva hare
9)
sri-jayadeva-kaver idam (he)
kurute
mudam (e)
mangalam
ujjvala-gitam
jaya
jaya deva hare
Translation
1) Glories, glories to Lord
Hari, the Supreme Personality of Godhead, who is bedecked with jeweled earrings
and a garland of forest flowers and whose feet are marked with a lotus!
2) The Lord's face shines like
the whorl of the sun. He removes the miseries of His devotees and is the
resting place of the minds of the swanlike sages. Glories! Glories to Lord Sri
Hari!
3)
O Supreme
Personality who destroyed the demoniac Kaliya serpent! O Lord, You are the
beloved of all living entities and the sun in the galaxy of the Yadu dynasty.
Glories! Glories to Lord Sri Hari!
4)
O Lord,
destroyer of the demons Madhu, Mura and Naraka. Seated on Garuda, You are the
source of joy for the demigods. All glories to Hari!
5) O Lord, Your clear eyes are
like lotus petals, and You destroy the bondage of the material world. You are
the maintainer of the three worlds. Glories to Lord Hari!
6) O Lord, as the gem of the
sons of Janaka You were victorious over all the asuras, and You smashed the
greatest asura, the ten-headed Ravana. Glories to Lord Har!
7)
O Supreme
Personality of Godhead who held the Govardhana Hill! Your complexion is like a
fresh monsoon cloud, and Srimati Radharani is like a cakora bird who is
nourished by drinking the light of Your moonlike face. Glories! Glories to Lord
Sri Hari!
8) O Lord, I offer my humble
obeisances at Your lotus feet. Please bless me by Your limitless mercy.
Glories! Glories to Lord Sri Hari!
9) The poet Sri Jayadeva offers
this song of devotion and shining good fortune to thee. All glories! All
glories to Lord Sri Hari.
Sri
Dasavatara-stotra
1)
pralaya-payodhi-jale dhrtavan asi vedam
vihita-vahitra-caritram
akhedam
kesava
dhrta-mina-sarira jaya jagadisa hare
2)
ksitir iha vipulatare tisthati tava prsthe
dharani-dharana-kina-cakra-garisthe
kesava
dhrta-kurma-sarira jaya jagadisa hare
3) vasati
dasana-sikhare dharani tava lagna
sasini
kalanka-kaleva nimagna
kesava
dhrta-sukara-rupa jaya jagadisa hare
4)
tava kara-kamala-vare nakham adbhuta-srngam
dalita-hiranyakasipu-tanu-bhrngam
kesava
dhrta-narahari-rupa jaya jagadisa hare
5)
chalayasi vikramane balim adbhuta-vamana
pada-nakha-nira-janita-jana-pavana
kesava
dhrta-vamana-rupa jaya jagadisa hare
6)
ksatriya-rudhira-maye jagad-apagata-papam
snapayasi
payasi samita-bhava-tapam
kesava
dhrta-bhrgupati-rupa jaya jagadisa hare
7) vitarasi
diksu rane dik-pati-kamaniyam
dasa-mukha-mauli-balim
ramaniyam
kesava
dhrta-rama-sarira jaya jagadisa hare
8) vahasi
vapusi visade vasanam jaladabham
hala-hati-bhiti-milita-yamunabham
kesava
dhrta-haladhara-rupa jaya jagadisa hare
9)
nindasi yajna-vidher ahaha sruti-jatam
sadaya-hrdaya
darsita-pasu-ghatam
kesava
dhrta-buddha-sarira jaya jagadisa hare
10)
mleccha-nivaha-nidhane kalayasi karavalam
dhumaketum
iva kim api karalam
kesava
dhrta-kalki-sarira jaya jagadisa hare
11) sri-jayadeva-kaver
idam uditam udaram
srnu-sukha-dam
subha-dam bhava-saram
kesava
dhrta-dasa-vidha-rupa jaya jagadisa hare
12)
vedyan uddharate jaganti vahate bhu-golam udbibhrate
daityam
darayate balim chalayate ksatra-ksayam kurvate
paulastyam
jayate halam kalayate karunyam atanvate
mlecchan
murchayate dasakrti-krte krsnaya tubhyam namah
SRI
BILVAMANGALA THAKUR
The famous sannyasi named
Bilvamangala Thakura is also known as Lilasuka.
Suka means "parrot".
This name is said to have been given by his guru Somagiri on account of
his merit in describing the loving lila or sports of Sri Krsna. There seems to have been more than one person
of the name of Bilvamangala but we are concerned with the author of
Krsnakarnamrta. The history of Bilvamangala Thakura is given in a book called
Sri Vallabha Digvijaya. He appeared in
the eighth century Saka era in the province of Dravida and was the chief
disciple of Visnusvami. It is evident
that Bilvamangala belonged to the Visnusvami sect, because neither the Ramanuja
sect nor the Madhva sect had yet come in to being. In a list of temples and monasteries kept in
Sankaracarya's monastery in Dvaraka, Bilvamangala Thakura is mentioned as the
founder of the Dvarakadhisa Temple there.
He entrusted the service of his deity to Hari Brahmacari, a disciple of
Vallabha Bhatta. The worship of
Padmanabha at Trivandrum was offered the first worship by Bilvamangala. The fact that Bilvamangala was at first a
Sankarite follower before his conversion into Vaisnavism may be gathered from
his own writing. During this period from
before Sankara, Vaisnavism was making headway in the south under the active
patronage of King Kulasekhara of Kerala, who was the author of the immortal
Vaisnava poem Mukunda-mala-stotra.
Bilvamangala's conversion to Vaisnavism was quite possible in an age of
religious revival, when the disciples of Sankara founded the maths at Trichur
dedicated to Lord Visnu in His manifestation of Parthasarathi and
Narasimha. The memory of Bilvamangala is
still fresh at Trichur and other parts of the Kerala state. Krsnadasa Kaviraja (16th century) by way of
explaining ther first sloka of the Karnamrta, records the traditional account
of the life of our poet in his commentary Sarangarangada. According to Krsnadasa Kaviraja Gosvami the
composer of Karnamrta was first given worldly attachments; then he cultivated
kevala-jnana or contemplation of impersonality
of Brahman; and thereafter he
turned out to be a very close devotee of Lord Krsna.
Born in a brahmin family in
South India, he is said to have been a renowned scholar and lived on the
eastern bank of the holy river Krsna-Venna in South India. In his previous life he was advanced up to
the point of bhava, but he was very attached to sex life. As Bhagavad-gita
states prapya punya krtam lokan usitva sasvati samah / sucinam srimatam gehe
yoga 'bhrasto 'bhijayate. "The unsuccesful yogi, after many years of
enjoyment on the planets of pious living entities, is born into a family of
righteous people, or into a family of rich aristocracy." Hence,
Bilvamangala was born into a wealthy brahmana family. But the sons of the rich
sometimes tend to abuse their opulent situation, and thus Bilvamangala was one
such case. He had an illicit love affair with a dancing girl who was a musician
and harlot named Cintamani, who used to live on the opposite bank of the river
Krsna-Venna, and whom he used to visit every night. He was so devoted to this prostitute that
even when he was performing his father's death ceremony (sraddha), he told the
priests, "Make haste! Make haste! I have to go." He finished the
proceedings quickly, took some first-class foodstuff in a bag and departed.
When he came out of his house,
it was a terribly stormy night, but this did not daunt the passionate
Bilvamangala. He came to the bank of the Krsna-Venna, and finding no boat, he
risked his life to cross the terrible river just to see the prostitute Cintamani.
He began swimming across the raging torrent.
In the meantime, the
prostitute Cintamani resolved, "It is so late, and raining so hard. Surely
Bilvamangala will not come in such conditions." So she bolted the door and
retired to her bedroom.
In the meantime, poor
Bilvamangala was drowning in the middle of the fierce river. He desperately
grabbed onto what he thought he was a log. When he finally reached the other
side of the Krsna-Venna river, he discovered that it was actually a corpse. Not
caring a fig, he quickly proceeded to the door of his beloved's house. But, to
his disappointment, he found the gate of the prostitute's house was bolted from
within. He shouted her name with all his might, but it was of no avail. His cries were deadened in the deafening
thunder, boisterous winds and torrential rains which were beating on the
windows and walls. What was to be
done? Nothing could daunt his morbid
passion which should be satisfied even at the cost of his life. He was then as a devil incarnate. The walls were too high and steep to
scale. The weather-beaten but passionate
Bilvamangala made a last desperate attempt to climb the steep wall. Having nothing else to hold on to, he seized
the tail of a snake, which clung to the wall, and succeeded in leaping over but
fell heavily to the ground on the other side of the wall bringing Cintamani to
the spot. In what was practically a
dying condition, he was discovered by his love for whom, for the sake of a
frantic infatuation, he had risked his life.
Had she not found and nursed him, it is certain he would have died. She carried him into the room and there
nursed him tenderly as he hung between life and death. She, seeing his mad love for her, felt a
pinch in her conscience and reminded him that such an intense love, if offered
to God, might lead them to their highest good.
When he recovered consciousness, she pitied and abused him for his fool
hardy venture, saying, "What a great fool you are! Shame on your learning! I know and I am always conscious of my own
wicked life and profession. Had you been
attached to God in the way you love me, you would have been an
angel." It sounded like a call of
God to Bilvamangala, who had existed in a circle of hell. The whole face of things was instantly
changed, so inspiring were her words at that great moment. To him, those words of hers were not merely a
reprieve, but a total deliverance from his hateful life, a restoration that
suffused his whole being. Her grim
censure proved wholesome to the remorseful Bilvamangala; changed the whole
course of his life, giving it a swift turn into spiritual channels. With this she too renounced the world, giving
up all her fortunes, and as such she became Bilvamangala's vartma-pradarsaka
guru or his guru showing him the way to the highest well being.
The very next day he renounced
the world and started for Vrndavana-dhama. But even on the way to Vrndavana, he
saw another beautiful woman, the wife of a brahmana. He was again attracted,
and he began following her. That woman belonged to a respectful family, and
Bilvamangala came to their house. The woman went to her husband. "This man
is following me. Ask him what is the idea."
The brahmana adressed
Bilvamangala, "My dear sir, you appear to be a very nice gentleman. From
your appearance I can understand that you come from an aristocratic family. Why
are you following my wife?"
"Because I want to
embrace her," Bilvamangala replied.
"Come then, embrace
her," the brahmana announced. Then he told his wife, "Here is a
guest, and he wants to embrace and kiss you. Decorate yourself nicely so that
he can enjoy."
The wife followed the
instructions of her husband, and when Bilvamangala came before the woman, he
again realized what a fool he had been. He resolved to make a permanent
solution to his problem, and asked the brahmana lady, "My dear mother,
will you kindly give me a pin from your hair?" (Srila Prabhupada comments
in this connection that when one addresses a woman as "Mother" there
is no question of any sexual connotation). Although the lady knew not why he
asked for this, she agreed and, taking a pin from her hair, she handed it to
Bilvamangala. Bilvamangala took that pin and pierced his eyes, saying,
"These eyes are my enemies!"
He then continued towards
Vrndavana and gradually reached the holy dhama. As he neared Vrndavana, a young
boy took his hand and began leading his to Vrndavana. He realised that it was
Krsna. As they got near to Vrndavan, Krsna pulled away from his hand. "I
have to go now. My mother is calling me. If I do not go now and take my lunch,
she will be very angry."
"No, you can't go,"
Bilvamangala said. "I won't let you go." But Krsna got away, he
somehow managed to pull His hand out of Bilvamangala's. Bilvamangala called
after Krsna, "You can pull your hand from mine, but you cannot take
Yourself from my heart. I have imprisoned you there."
Then he sat down in
Brahma-ghat to perform tapasya. One day, however, Krsna again came to
Bilvamangala. "My dear sir," He addressed the blind Bilvamangala,
"Why are you starving? Why don't you take some milk?"
"Who are You, my dear
boy?" Bilvamangala inquired.
"I am a cowherd
boy," Krsna replied. "If you like I can supply you daily with
milk."
Bilvamangala agreed, and from
then on Krsna would daily bring Bilvamangala milk.
He remained at Brahma-kund for
700 years and performed tapasya. When he would sing his sweet songs about
Krsna, that singing would drag Krsna to the spot where he was singing. Krsna
would not be able to concentrate on what he was doing, and he would leave
everything and go to where Bilvamangala was singing his glories. Krsna would
come and sit in front of him and listen. Bilvamangala would realise that Krsna
had come to listen to his singing, and Bilvamangala would try to move closer
and touch Him or grab Him Krsna would withdraw and try to get away.
Bilvamangala would get up and try to run after him, but being an old, blind
man, how far could he go? However, Krsna could not stay away when Bilvamangala
sung his sweet poetry. It is said,
naham
vasami vaikunthe
yoginam
hrdaye na ca
yad
mad-bhakta gayanti
tatra
tisthami narada
"I do not stay in
Vaikuntha, nor am I in the hearts of yogis. I always go where my devotees are
singing My glories."
In his early life,
Bilvamangala Thakura was an impersonalist monist, and he used to meditate on
the brahman effulgence. Later he became
a devotee, and the reason for this change is explained in a verse that he himself
wrote, and which was quoted by Srila Rupa Gosvami in his book
Bhakti-rasamrta-sindhu (3.1.44.).
advaita-vithi-pathikair upasyah svananda-simhasana-labdha-diksah \
sathena kenapi vayam hathena dasi-krta gopa-vadhu-vitena. "Although I was worshiped by those on the
path of monism and initiated into self-realization through the yoga system, I
am nonetheless forcibly turned into a maidservant by some cunning boy who is
always joking with the gopis. (CC Madhya
10.177-178). His devotional spirit that had been acquired in his previous life
or lives, but was up to now latent, now became manifest. He composed these slokas about the
Vrndavana-lila of Krsna while offering service to his guru, and seeing these, Somagiri gave him the
appelation "Lilasuka" and permitted him, at his desire, to go on
pilgrimage to Sri Vrndavana. Then he
traveled to Vrndavana and composed beautiful songs about Krsna, whom, although
he was rendered blind, he could see with spiritual vision. On his way, his love intoxication became
intensive and he became extremely impatient.
It was Krsna himself who added to his love intoxication and thus became
his siksa-guru towards the acquirement of the climax of love intensity. He intensely desired to enter into the
eternal pastimes of the Lord, and he lived at Vrndavan for 700 years in the
vicinity of Brahma-kunda, a still existing bathing tank in Vrndavan. In the Krsna-karnamrta, he specifically
mentions Bhagavan, Krsna the cowherd boy
who has peacock feathers on His crown, as his instructing spiritual master
because the Lord of Vrndavana used to come to Bilvamangala and talk with him
and supply him with milk. He lived for
some time at Vrndavana after his initiation.
He is said to have composed his poem when he was still at Vrndavana, and
on the way from there to his native province.
Bilvamangala actually entered into the
transcendental pastimes of Lord Krsna.
He has recorded his transcendental experiences and appreciation in the
book known as Krsna-karnamrta. Karnamrta
means "nectar for the ears."
In the beginning of that book he has offered his obeisances to his
different gurus, and it is to be noted that he has adored them all equally. The first spiritual master mentioned in
Cintamani, who was his instructing spiritual master because she first showed
him the spiritual path. The prostitute
Cintamani deserves commemoration for having saved him from death, both physical
and moral, and presenting him to literature and to the world of Vaisnavas, It was God who was mysteriously preparing him
for a world where sins and lusts are unknown.
God lifted him out of the slough of earthly sin through the
instrumentality of Cintamani whom Bilvamangala has immortalised in the the
first sloka of his Krsna-karnamrta, ana makes obeisances to her who, in the character
of a harlot, showed him the way to the kingdom of God.
Sri Caitanya Mahaprabhu acquired this one
sataka of the three satakas of Krsna-karnamrta from the south of India. He heard it recited at a gathering of
brahmana Vaisnava panditas on the bank of the river Krsna. He was so charmed to hear of the sweetness
and grace of Krsna's divine love sports which compose the subject matter that
He kept a copy of it with great care and enthusiasm. Sri Caitanya told Ramananda Raya that His
devotional principle is just the same as that found in Krsna-karnamrta. Krsnadasa Kaviraja says that there is no book
like the Karnamrta in the whole of the threefold world. He who reads it incessantly knows the depth
of the charming beauty of Sri Krsna.
Raya Ramananda, Vasudeva Datta Thakura
and others made copies of it for their personal use. It has, since then, been regarded as the very
best kind of devotion in the Gaudiya Vaisnava community. We are only discussing the first Sataka of
112 verses of the Krsnakarnamrta which Sri Caitanya recited, and which is the
most popular in Bengal.
The complete treatise Krsna-karnamrta is
dedicated to the transcendental pastimes of Sri Krsna and Srimati
Radharani. It is a book to be read and
understood by the most elevated devotees of Sri Krsna. See Madhya 9.306
The following are excerpts from the first
Sataka of Sri Krishna Karnamrta.
TEXT
1
cintamanir
jayati somagirir gurur me
siksa
gurus ca bhagavan sikhi-pincha maulih
yat
pada kalpataru pallava-sekharesu
lila-svayamvara
rasam labhate jayasrih
All glories to Cintamani, and to my
initiating spiritual master, Somagiri. All glories to my instructing spiritual
master, the Supreme Personality of Godhead, who wears peacock feathers in His
crown. Under the shade of His lotus feet, which are like desire trees, Srimati
Radharani enjoys the transcendental mellow of an eternal consort.
TEXT
2
asti
svastaruni-karagra-vigalat-kalpa-prasuna plutam
vastu-prastuta-venunada-lahari-nirvana-nirvyakulam
srasta-srasta-niruddha-nivi-vilasad-gopi
sahasra vrtam
hasta-nyastanatapavargam
akhilodaram kisora krti
There is an entity who has the appearance
of an adolescent boy, and who is being inundated with desire tree flowers
falling from the fingertips of the damsels of heaven. That boy is completely
carefree, situated in transcendental attitude, as He sends forth waves of sound
from His famed flute. He is encircled by thousands of effulgent milkmaids who
are feeling extreme pleasure at hearing the sound of that flute. That
adolescent boy, the pinnacle of munificence, places liberation from birth and
death into the hands of His surrendered devotees.
TEXT
4
varhottamsa-vilasa-kumtalabharam
madhurya magnananam
pronmilannava-yauvanam
pravilasad venupranadamrtam
apinastana-kutmalabhir-abhito
gopibhiraradhitam
jyotis
cetasi nascakastu jagatam eka 'bhiramadbhutam
Let the effulgence personified, Krishna,
shine within our hearts. He is wearing a bright peacock plume on His head, His
face is steeped in sweet beauty, His fresh youthfulness is bursting forth, and
His flute is pouring out murmuring nectarous sounds of rapture. On all sides
the milkmaids of Vraja worship Him in adoration. Indeed He is, amazingly, the
only enjoyer, and the only source of enjoyment in the entire universe.
TEXT
5
madhuratara-smitamrta-vimugdha-mukham
buruham
madasikhi-pincha
lanchita-manojnakaca pracayam
visaya-visamisa-grasana
grdhnuni cetasi me
vipula-vilocanam
kim api dhama cakastu ciram
Sri Krishna's eyes are long like petals
of a blooming lotus, and His very charming lotuslike face is made all the more
charming by His extremely beautiful and sweet, nectarous smiles. His profuse
curling locks look delightful with their decoration of a proud peacock's
tailfeather. Let Him, the embodiment of all effulgence, forever shine within my
heart which is greedy for the poisonous meat of sense objects.
TEXT
6
mukalaya
mana nayananbujam vibhor
murali
ninada-makaranda-nirbharam
mukuraya
manamrdu-ganda-mandalam
mukha-pankajam
manasi me vijrmbhatam
May the lotus of my Lord's face blossom
within the lake of my mind. The eyes of that face resemble lotus buds, being
half-closed, and the delicate, mirrorlike orbs of its cheeks are puffed with
the nectarous honey of the flute sound.
TEXT
7
kamaniya-kisora-mugdha-murteh
kalavenu
kvanitadratana nendoh
mama
vaci vijrmbhatam murarer
madhurimnah
kani kapi kapi kapi
Let my words express even a tiny particle
of a particle of a particle of the luscious beauty of Murari, whose artless
adolescent figure enraptures me, and whose moon face is worshipped by the soft
melodies of His flute.
TEXT
9
pallavaruna-pani-pankaja-sangi-venuravakulam
phulla-patala-patali-parivadi-pada-saroruham
ullasan-madhuradhara-dyuti-manjari-sarasananam
vallavi-kuca-kumbha-kunkuma-pankilam
prabhumasraye
I take shelter of Lord Krishna, who
becomes agitated with passion when He hears the sound of His own flute, held in
His lotus hands which resemble newly sprouted reddish twigs. His lotus feet
reproach fully blossomed patali flowers with their beauty, and His amiable face
sends forth blossoms of brilliance from His delightfully sweet lips.
TEXT
10
apanga-rekhabi-rabham-gurabhir
ananga-rekha-rasa-ranjitabhih
anuksanam
vallava sundaribhir
abhyarcamanam
vibhum asrayamah
I take shelter of my Lord, Krishna, whom
the beautiful milkmaids worship at every moment with unbroken sidelong glances
from eyes tinged red with passion.
TEXT
12
nikhila-bhuvana-laksmi-nitya-lila-spadabhyam
kamala-vipina
vithi-garva-sarvankasabhyam
prana-madabhaya-dana-praudi-gadhadrtabhyam
kim
api vahatu cetah krsna-padam-bujabhyam
Let my mind attain some inexpressible,
beautific bliss from thinking of Krishna's lotus feet, which are the home of
the eternal pastimes of the most beautiful maidens in all the worlds, which
destroy the pride of whole clusters of lotuses, and which are highly esteemed
for their great eagerness in providing safety for the Lord's humble devotees.
TEXT
13
pranaya-parinatabhyam
sri bharalambanabhyam
pratipada-lalitabhyam
pratyaham nutanabhyam
pratimuhu
radhikabhyam prasphurallocanabhyam
prabahatu
hrdaye nah prananathah kisorah
May the Lord of our life, that young boy
Krishna, shine incessantly within our hearts. His eyes, full of love for Radha,
are the abode of infinite beauty. Every day they appear newer and newer, at
every step they increase their charm and elegance, and at every moment they
sparkle more and more brilliantly.
TEXT
14
madhurya-vari-dhimadambhu-taranga-bhangi
srngara-sankulita-sita-kisora-vesam
amanda-hasa-lalitanana-candra-bimbam-
ananda-samplavamanu
plavatam mano me
May my mind float along in the flood of
bliss emanating from Krishna's moonlike face, made charming by a very mild
smile. Krishna has the appearance of a young boy, and beautified by the waves
of His passionate ecstasy breaking in the ocean of sweetness, He soothes all
distress.
TEXT
15
avyaja-manjula-mukhambuja-mugdha-bhavair-
asvadyamana-nija-venu-vinoda
nadam
akridatamaruna-pada-saroruhabhyam
ardre
madiya-hrdaye bhuvanardramojah
Let the force of the flood of bliss
emanating from Krishna's face, which saturates the whole universe, play within
my heart which is already saturated by contact with Krishna's lotus feet, by
the display of charming, artless emotions on His open, lovely lotus face, and
by the melody of His flute, which is relished by Radha.
TEXT
16
mani-nupura-vacalam
vande
taccaranam vibhoh
lalitani
yadiyani
laksmani
vraja-vithisu
I bow down to the feet of Lord Krishna,
whose jewelled anklets tinkle and whose footprints decorate the paths of Vraja.
TEXT
17
mama
cetasi sphuratu vallavi-vibhor
mani
nupura pranayi-manjusinjitam
kamala-vanecara-kalinda-kanyaka-
kalahamsa-kantha
kalakujitadrtam
May the sweet jingling of the jeweled
anklets of Krishna, the master of the milkmaids, be manifest in my mind.
Radharani's white swans, swimming in the lotus-filled ponds of the Yamuna,
accord that sweet jingling a warm welcome with a melodious warbling from their
throats.
TEXT
21
stokastoka
nirudhyamana-mrdula-prasyandi-mandasmitam
premodbheda-nirargalaprasrmara-pravyakta-romodgamam
srotum
srotramanoharam-vrajavadhu-lila-mithojalpitam
mithya
svapamupasmahe bhagavatah kridhani miladdrsah
We worship Lord Krishna, who is
mischievously keeping His eyes closed, pretending to sleep, in order to hear
the milkmaid's playful talks, which are so pleasing to the ear and the mind.
Though Krishna is trying to restrain Himself, a gentle smile trickles from His
lips drop by drop, and He cannot check the rising tide of love, which causes
the hair on His body to begin standing on end.
TEXT
23
sardham
samrddhair-amrtayamanair
atayamanair-murali-ninadaih
murdhabhisiktam
madhurakrtinam
valam
kada nama vilokayisye
When O when shall I see that young boy
Krishna, the unchallenged king of those who are exquisitely beautiful? And when
shall I experience along with that vision the flooding nectar of His flute
sound, endowed with the topmost musical embellishments?
TEXT
24
sisirikurute
kadanu nah
sikhipincca
bharana-sisu drsoh
yugalam
vigalanmadhu drava-
smita-mudra
mrduna mukhenduna