Rupanuga Tattva Sara lyrics

rūpānuga tattwa-sāra bujhite akaṅkha jāṅra rasa-jñāna tāṅra prayojana cinmoya ānanda-rasa sarba-tattwa jāṅra baśa akhaṇḍa parama tattwa-dhana

rupanuga tattwa-sara bujhite akankha janra rasa-jnana tanra prayojana cinmoya ananda-rasa sarba-tattwa janra basa akhanda parama tattwa-dhana

रूपानुग तत्त्wअसार बुझिते अकङ्ख जाङ्र रसज्ञान ताङ्र प्रयोजन चिन्मोय आनन्दरस सर्बतत्त्wअ जाङ्र बश अखण्ड परम तत्त्wअधन

Whoever has a longing to understand the essential truth of the reality of rupanuga, then for him it is necessary to have some basic knowledge of transcendental mellows. And such spiritually blissful conscious mellows influence and control all other subordinate truths, for they are the hidden treasure of the supreme, absolutely undividable Truth of all Truths.

jāṅra bhāṇe jñāni jana brahmāloya-anweṣaṇa kore nāhi bujhi' beda-marma jāṅra chāyā-mātra bore jogī-jana joga kore jāra chale karmi kore karma

janra bhane jnani jana brahmaloya-anwesana kore nahi bujhi' beda-marma janra chaya-matra bore jogi-jana joga kore jara chale karmi kore karma

जाङ्र भाणे ज्ञानि जन ब्रह्मालोयअन्wएषण कोरे नाहि बुझिऽ बेदमर्म जाङ्र छायामात्र बोरे जोगीजन जोग कोरे जार छले कर्मि कोरे कर्म

In pursuit of this same spiritual mellow, the philosophical speculators search for fusing themselves with the impersonal Brahman effugence, not understanding the real import of the Vedic conclusion. And all the desired boons of the yogis are simply shadow reflections of this rasa. On the plea of this taste, the karmis execute all their fruitive activities.

bibhāba anubhāba āra sāttwika sañcārī cāra sthāyī bhābe milana śundara sthāyī bhābe rasa hoya nitya cid-ānanda-moya parama āswādya nirantara

bibhaba anubhaba ara sattwika sancari cara sthayi bhabe milana sundara sthayi bhabe rasa hoya nitya cid-ananda-moya parama aswadya nirantara

बिभाब अनुभाब आर सात्त्wइक सञ्चारी चार स्थायी भाबे मिलन शुन्दर स्थायी भाबे रस होय नित्य चिदानन्दमोय परम आस्wआद्य निरन्तर

The permanent basis of ecstatic mellow is called "stayi bhava", and is abounding in eternal, conscious bliss. It becomes the topmost relishable euphoria when it mixes into a beautifully delicious combination with these four elements: 1) Vibhava (specific stimulants and supporting characters) 2) Anubhava (thirteen resultant ecstatic symptoms) 3) Sattvika (eigth especially disruptive ecstatic symptoms) 4) Sancari (thirty-three transitory accompanying emotions).

je rasa prapañca-gata joḍa-kābye prokāśita parama rasera asan-mūrti asan-mūrti nitya hoya ādarśera chāyā hoya jena marīcikā jala-sphūrti

je rasa prapanca-gata joda-kabye prokasita parama rasera asan-murti asan-murti nitya hoya adarsera chaya hoya jena maricika jala-sphurti

जे रस प्रपञ्चगत जोडकाब्ये प्रोकाशित परम रसेर असन्मूर्ति असन्मूर्ति नित्य होय आदर्शेर छाया होय जेन मरीचिका जलस्फूर्ति

When rasa is expressed in the material world, it is praised throughout the materialistic literature of the world, but that is only a perverted reflection of this supreme mellow. It is temporary and is just like an imitation copy of the real thing, similar to a mirage which appears to be water in a desert.