(kothā) bhakativinoda śrī-gaura-svajana!
kṛṣṇa-prema dite, esechile martye
mānavera sāje karuṇā-kāraṇa (1)
O Śrīla Bhaktivinoda Ṭhākura, personal associate of Śrī Gaurahari, where are you? To bestow divine love for Śrī Kṛṣṇa, you came into this mortal world out of your compassion, in the guise of a human being.
(yabe) dharma-viplavera, amāniśā-ghore
susupta mānava vyabhicāra kare
antaryāmī prabhura, hṛdaya vidare
jīvera duḥkhete kariyā krandana (2)
In the dense darkness of the new moon night, when religion was in turmoil, deeply sleeping humans behaved illicitly. The heart of Antaryāmī, the indwelling Lord, broke into pieces as He wept at the suffering of the living entities.
(takhana) gauḍa-gaganera, udaya-girite
udile ācārya maṅgala-uṣāte
gaura-manohbhīṣṭa, sthāpiyā viśvete
ajñānāndhakāra karile mocana (3)
At that time you appeared, O ācārya, like the auspicious dawning of the sun, gracing the skies of the land of Gauḓa, just as the sun rises from the eastern Udaya-giri mountain.
prema-prayojana, vigraha tumi ta’
mahān pumartha prema-mūla-mantra
śata granthe patre – karile vivṛta
nāma-i sādhya-sāra, nāma-i sādhana (4)
You are indeed the embodiment of the topmost object of attainment, prema, because you bestowed the fundamental root mantra: prema-pumartha-mahān – divine love constitutes the greatest goal of human life. You expounded within hundreds of scriptures and papers (articles) that nāma alone is the sādhya (the essence of all goals) and that nāma alone is the sādhana (the process to attain the goal).
śuddha-nāma āra, nāma-aparādha
viśleṣite āche tava grantha-mājha
dekhi’ stabdhī-bhūta, sajjana-samāja
koṭi-kaṇṭhe kare tava guṇa-gāna (5)
Upon seeing within your scriptures an analysis of śuddha-nāma (the pure name) and aparādha (offences to the holy name), the community of saintly people became stunned. Their innumerable voices sing of your glories.
bhāva-bhāṣā bharā tomāra lekhanī
prati patre chatre, siddhānta-sammaṇi
śāstra-sindhu chāni, karecha cayana (6)
Your writings, full of transcendental emotion, are in a language that is natural, simple and like a shower of nectar. On every page and on every line, you have gathered exquisite gems of conclusive truth (bhakti-siddhānta), having examined the ocean of śāstra.
jaiva-dharme jīver svarūpa-sthāpana (7)
Śrī Kṛṣṇa-saṁhitā, Śrī Sajjana-toṣaṇī, Śrī Caitanya-śikṣāmṛta, Śrī Harināma-cintāmaṇi and Śrī Śaraṇāgati attracts even the all-attractive Lord, Śrī Kṛṣṇa, and with Jaiva-dharma, you established the intrinsic nature (svarūpa) of the jīva.
mahāprabhura śikṣā, gītāvalī-gāna
gītamāla prema-pradīpa ākhyāna
kalpataru-rāje, virāje kalyāṇa
apāra ananta tava bhūri-dāna (8)
Śrī Mahāprabhura-śikṣā, the songs of Śrī Gītāvalī and Śrī Gītamālā, the narration of Śrī Prema-pradīpa, the shelter of (Kalyāṇa) kalpataru, in which kalyāṇa, eternal auspiciousness, exists – these abundant gifts of yours are unlimited and everlasting.
śrī-viśva-vaiṣṇava, rāja-sabhā āra
unnata śīraṣe dhāma-māyāpura
(tava) apārthiva kīrti kare vighoṣaṇa (9)
The Śrī Viśva-vaiṣṇava Rāja-sabhā and your Śrī Navadvīpa-dhāma Pracariṇī Sabhā raised the magnificence of Śrī Dhāma Māyāpura to the highest summit and thus proclaim your supra-mundane glories.
āpekṣika haya͕, pativratā-dharma
nirapekṣā ha’le veśyāte gaṇana
(ei) veda-gopya-vāṇī diyecha sandhāna (10)
The nature of one who is chaste is to always await the service of his master. If one is indifferent to this, one is considered to be like a prostitute. The essence of chastity (for all living beings) is to engage in one-pointed service to Śrī Kṛṣṇa (the master of all). You have given this discovery of the hidden message of the Vedas.
tava sneha-dhārā, samvardhita yā’rā
bhuloke goloka-nivāsī tāṅhārā
vitari’ śrī-nāma- sudhāra-su-dhārā
bhava-dāvānala kare nirvāpaṇa (11)
Those who are nourished by the flow of your affection (or the current of your conceptions) are the residents of Goloka Vṛndāvana while on this earth. Distributing the beautiful, nectarean current of śrī nāma, they extinguish the forest fire of material existence.
(tumi) kālātita nitya, cid-vilāsa-tattva
baddha-jīva-pakṣe agamya nitānta
kemane varṇiba, o viraha-tattva
(yena) ai vāñchā paṅgura parvata-laṅghana (12)
You are eternal reality beyond time, sporting in transcendence; thus you are completely incomprehensible to the conditioned souls. How shall I describe the nature of separation from you? The desire to do so is like a lame person’s desire to cross a mountain.
nāhi karma-bala͕, nāhi jñāna-bala
nā jāni bhakati morā sudurbala
tava pada-reṇu, tava pada-jala
(hok) sādhana-sambala bhuvana-pāvana (13)
I am extremely weak – devoid of the strength of pious action and devoid of the strength of knowledge; nor do I know what is bhakti. May the dust of your lotus feet and the water that has washed your lotus feet – which deliver the universe – be my means and support.
ke bujhibe tomāra, gambhīra svabhāva
śrī-rādhāra kṛṣṇe gāḍha anurāga
koṭī koṭī janme, ka’ro dāyabhāk
tava pada-yuge ei nivedana (14)
Who will understand the gravity of your nature and your intense attachment to that Śrī Kṛṣṇa who belongs only to Śrī Rādhā? Even if it takes millions and millions of births, please make me a rightful candidate (of this understanding). This is my petition at your two lotus feet.
eneche prapañce śrī-rādhā-dayite
sādha viśva-vāsi, ai pada-prānte
To give pleasure to Śrī Kṛṣṇa, Śrīla Bhaktivinoda Ṭhākura brought Śrī Vārṣabhānavi-dayita dāsa (Śrīla Bhaktisiddhanta Sarasvātī Ṭhākura Prabhupāda) to this material world. O inhabitants of the universe, at the tips of Śrīla Bhaktivinoda Ṭhākura’s lotus feet, perfect the science of performing bhajana of Śrī Kṛṣṇa in a way that is pleasing to Him.
(āja) baṅge o bhārate, pāścātya nagare
pūjārī pūjiche yogya upacāre
ātma-puṣpāñjali – saṅkīrtana-dvāre
(o) pāda-pūjā kari yāce kṛpā-kaṇa (16)
Today in Bengal, throughout all of India, and in the cities in Western countries, the devout are worshipping you with the proper articles for worship. By means of saṅkīrtana, I offer you my very soul. Thus worshipping your lotus feet, I beg for a particle of mercy.