2, Bhuliya tomare - Humility | Saranagati

Our Disciplic Succession:

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Bhagavan Srila Bhaktisiddhanta Saraswati Thakur Prabhupad

"The Sun Never Sets on Sri Chaitanya Saraswat Math":

Worldwide Affiliate Branches and Centres

ABOUT US

GUIDANCE

LIBRARY

DAILY PRACTICE

PHOTO

CALENDAR

CONTACT

SARANAGATI (SURRENDER) | Sri Laghu-chandrika-bhasya

Dainyatmika: Humility

(Song 2)

bhuliya tomare samsare asiya
peye nana-vidha vyatha
tomara charane asiyachhi ami
baliba duhkhera katha [1]

bhuliya–forgetting; tomare–about You; samsare–in the material world; asiya–coming; peye–experiencing; nana–various; vidha–forms; vyatha–of suffering; tomara–Your; charane–at the feet; asiyachhi–have come; ami–I; baliba–will say; duhkhera–of distress; katha–tale. [1]

(1) Forgetting You and coming to the material world, I have undergone all sorts of suffering. Now I have come before Your feet and will express my tale of distress.

(1) Bhuliya tomare ... nana-vidha vyatha: "Forgetting You ... I have undergone all sorts of suffering." Undergoing the miseries of material existence is the result of forgetfulness of the Lord. This is described in Sri Chaitanya-charitamrta (Madhya-lila, 20.117) and Srimad Bhagavatam (11.2.37):

krsna bhuli' sei jiva anadi-bahirmukha
ataeva maya tare deya samsaradi-duhkha

"When a soul outside the realm of time and space (in the tatastha-sakti [See the Amrta-prabaha-bhasya on Sri Chaitanya-charitamrita, Madhya-lila, 20.117]) turns away from Krishna and forgets Him, Maya subjects him to the various miseries of worldly existence."

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo 'smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma

"By the influence of the Lord's maya, those who are intent upon selfish enjoyment and turn away from the Lord forget the Lord, consider themself to be the opposite of their true self, and become stricken with fear. Thus the wise should serve the Lord with unalloyed devotion, considering Sri Guru to be non-different from the Lord and most beloved."

nana-vidha vyatha: "All sorts of suffering." This refers to the threefold miseries (lit. burning heat) of material existence: adhyatmik-tap, miseries caused by one's body and mind; adhibhautik-tap, miseries caused by other souls; and adhidaivik-tap, miseries caused by the demigods and demons.

The suffering mentioned in this verse also refers to a fivefold state of affliction (kles): (1) avidya: ignorance of one's true identity as an eternal soul and servant of Krishna; (2) asmita: identification with the mundane ego, mind, and body; (3) abhinives: absorption in mundane experience; (4) raga: obsession with mundane pleasures and their paraphernalia; and (5) dves: revulsion to dissatisfaction and its causes.

janani-jathare chhilama yakhana
visama bandhana-pase
eka-bara prabhu! dekha diya more
vanchile e dina dase [2]

janani–of my mother; jathare–in the womb; chhilama–I was; yakhana–when; visama–terrible; bandhana–binding; pase–with the ropes; eka–one; bara–time; prabhu!–O Lord!; dekha–sight; diya–giving; more–to me; vanchile–deprived; e–this; dina–poor; dase–to this servant. [2]

(2) While I was bound in the terrible confines of my mother's womb, You once revealed Yourself to me, O Lord! Yet since then You have deprived this poor servant.

(2) janani-jathare ... e dina dase: "O Lord! ... You have deprived this poor servant." Only souls who, through divine fortune, directly meet the Lord while bound within the womb of their mother feel separation from Him (upon being born) and are able to say, "O Lord! You have deprived this poor servant." This is not the case for all souls. Srila Jiva Goswami Prabhu has established this conclusion in his Sandarbhas.

takhana bhavinu janama paiya
kariba bhajana tava
janama ha-ila padi' maya-jale
na ha-ila jnana-lava [3]

takhana–then; bhavinu–I thought; janama–birth; paiya–obtaining; kariba–I will do; bhajana–service; tava–Your; janama–birth; ha-ila–happened; padi'–falling; maya (mayara)–of Maya; jale (phande)–into the net (trap); na–not; ha-ila–became; jnana (jnanera)–of knowledge; lava (lesa)–a fraction (trace). [3]

(3) At that moment I thought I would engage in Your service after taking birth. Yet when I was born, I fell into maya's trap, and not a trace of such consciousness remained.

(3) maya-jale: "Maya's trap." Srila Bhakti Vinod Thakur has described the function of maya as follows:

svaruparthair hinan nija-sukha-paran krsna-vimukhan
harer maya dandyan guna-nigada-jalaih kalayati
tatha sthulair lingair dvividha-varanaih klesa-nikarair
maha-karmalanair nayati patitan svarga-nirayau

(Dasa-mula-siksa: 6)

"With the shackles of the modes of material nature, Sri Hari's maya binds those who have turned away from Him, become intent upon selfish happiness, and forgotten the actual interest of their true selves. Covering them with gross and subtle material bodies, and subjecting them to all sorts of suffering, maya perpetually drags them by the heavy ropes of their karma throughout heavenly and hellish conditions."

Also, in Bhakti-rasamrta-sindhu (1.1.4) 'Maya's trap' is described as paribhutam kala-jala-bhiyah, "The fearsome net of time (which is the cause of the continuous succession of miseries produced by the bondage of birth, death, and so forth)."

adarera chhele svajanera kole
hasiya katanu kala
janaka-janani-snehete bhuliya
samsara lagila bhala [4]

adarera–of adoring parents; chhele–a son; svajanera–of relatives; kole–in the lap; hasiya–smiling, laughing; katanu–I passed; kala–time; janaka–of my father; janani–of my mother; snehete–due to the affection; bhuliya–forgetting; samsara–family life, the material world; lagila–felt; bhala–good. [4]

(4) As a son of adoring parents, I spent my time in their laps, smiling and laughing. Because of my mother and father's affection, I forgot You and took pleasure in family life (material existence).

krame dina dina balaka ha-iya
khelinu balaka saha
ara kichhu-dine jnana upajila
patha padi ahar-ahah [5]

krame–gradually; dina–day; dina–day; balaka–a boy; ha-iya–becoming; khelinu–I played; balaka–boys; saha–with; ara–more; kichhu–some; dine–after days; jnana–faculty of knowledge; upajila (udita ha-ila)–arose; patha–lessons; padi–I study; ahar-ahah (dina dina, sarva-ksana)–day after day (all the time). [5]

(5) Day by day I grew into a young boy and played with other young boys. Later on my intellect developed, and I studied my lessons day in and day out.

vidyara gaurave bhrami' dese dese
dhana uparjana kari'
svajana-palana kari eka-mane
bhulinu tomare hari! [6]

vidyara–of learning; gaurave–on the strength; bhrami'–travelling; dese–in country; dese–in (another) country; dhana–wealth; uparjana–earning; kari'–doing; svajana–relatives; palana–maintenance; kari–I do; eka–single; mane–with a mind; bhulinu–I forgot; tomare–about You; hari!–O Lord! [6]

(6) Then on the strength of my learning, I travelled from place to place, earned money, and maintained my family with undivided attention. I forgot You, O Lord!

(6) dhana uparjana o svajana-palana: "Earned money and maintained my family." This is described by Sukadev Goswami to Maharaj Pariksit in Srimad Bhagavatam (2.1.3):

nidraya hriyate naktam vyavayena cha va vayah
diva charthehaya rajan kutumba-bharanena va

"O King, the lifetime of materialistic householders is wasted by night in sleeping or engaging in sexual indulgence, and by day in earning money and maintaining family members."

varddhakye ekhana bhakati-vinoda
kandiya katara ati
na bhajiya tore dina vrtha gela
ekhana ki ha'be gati? [7]

varddhakye–in old age; ekhana–now; bhakati-vinoda–Bhakti Vinod; kandiya–crying; katara–distressed; ati–very; na–not; bhajiya–serving; tore–to You; dina–days; vrtha–vain; gela–passed; ekhana–now; ki–what?; habe–will be; gati–destination. [7]