Sri Krsna Tattva Nirdese Krpa lyrics

śrī-kṛṣṇa-tattva-nirdeśe kṛpā yasya prayojanam vande taṁ jñānadaṁ kṛṣṇa-caitanyaṁ rasa-vigraham

sri-krsna-tattva-nirdese krpa yasya prayojanam vande tam jnanadam krsna-caitanyam rasa-vigraham

श्रीकृष्णतत्त्वनिर्देशे कृपा यस्य प्रयोजनम वन्दे तं ज्ञानदं कृष्णचैतन्यं रसविग्रहम

I bow to Sri Krsna Caitanya, who is full of transcendental mellows and the giver of spiritual knowledge. Without His mercy, no one can ascertain the truth about Krsna.

samudra-śoṣaṇaṁ reṇor yathā na ghaṭate kvacit tathā me tattva-nirdeśo mūḍhasya kṣudra-cetasaḥ

samudra-sosanam renor yatha na ghatate kvacit tatha me tattva-nirdeso mudhasya ksudra-cetasah

समुद्रशोषणं रेणोर यथा न घटते क्वचित तथा मे तत्त्वनिर्देशो मूढस्य क्षुद्रचेतसः

Just as it is not possible for a particle of dust to absorb the ocean, it is extremely difficult for a foolish, less-intelligent person like me to ascertain the truth.

kintu me hṛdaye ko’pi puruṣaḥ śyāmasundaraḥ sphuran samādiśat kāryam etat-tattva-ni-rūpaṇam

kintu me hrdaye ko’pi purusah syamasundarah sphuran samadisat karyam etat-tattva-ni-rupanam

किन्तु मे हृदये कोऽपि पुरुषः श्यामसुन्दरः स्फुरन समादिशत कार्यम एतत्तत्त्वनिरूपणम

Although a living entity is never able to ascertain the truth with his small intelligence, a blackish personality with a form of pure consciousness has appeared in my heart and engaged me in the work of ascertaining the truth. For this reason I have boldly taken up this work.

āsīd ekaḥ paraḥ kṛṣṇo nitya-līlā-parāyaṇaḥ cic-chaktyāviṣkṛte dhāmni nitya-siddha-gaṇāśrite

asid ekah parah krsno nitya-lila-parayanah cic-chaktyaviskrte dhamni nitya-siddha-ganasrite

आसीद एकः परः कृष्णो नित्यलीलापरायणः चिच्छक्त्याविष्कृते धाम्नि नित्यसिद्धगणाश्रिते

Lord Sri Krsna is beyond spirit and matter and has no origin. The name of His abode is Vaikuntha, and it was created by His cit-shakti, or internal potency. Vaikuntha is beyond material time and space, and it is the residence of the eternally liberated souls. All the eternally liberated living entities, who are fragmental parts of the Supreme Lord, emanate from the Lord's jiva-shakti, or marginal potency, to assist the Lord in His pastimes. Vaikuntha is the abode of eternally liberated souls and the home of Krsnacandra's eternal pastimes. That realm is beyond material time, and therefore past, present, and future do not exist there. In this material creation, however, we must consider past, present, and future, for the living entities here are conditioned by time and space.

cid-vilāsa-rase mattaś cid-gaṇair anvitaḥ sadā cid-viśeṣānvite bhāve prasaktaḥ priya-darśanaḥ

cid-vilasa-rase mattas cid-ganair anvitah sada cid-visesanvite bhave prasaktah priya-darsanah

चिद्विलासरसे मत्तश चिद्गणैर अन्वितः सदा चिद्विशेषान्विते भावे प्रसक्तः प्रियदर्शनः

Lord Sri Krsna is always absorbed in transcendental rasas and surrounded by liberated souls. He is always addicted to the emotions arising from varieties of spiritual activities. He is the cynosure of all eyes.

jīvānāṁ nitya-siddhānāṁ svādhīna-prema-lālasaḥ prādāttebhyaḥ svatantratvaṁ kāryākārya-vicāraṇe

jivanam nitya-siddhanam svadhina-prema-lalasah pradattebhyah svatantratvam karyakarya-vicarane

जीवानां नित्यसिद्धानां स्वाधीनप्रेमलालसः प्रादात्तेभ्यः स्वतन्त्रत्वं कार्याकार्यविचारणे

A great, wonderful spiritual relationship is found between the spiritually perfect living entities and Krsnacandra, who is the source of spiritual knowledge. This relationship is called priti, or love. This love is concomitant with the creation of the living entities, so it is the living entities' inherent nature. If there is no independence in this relationship, however, there is no possibility of the living entities attaining higher rasas. Therefore Sri Krsna gives the living entities the power to independently discriminate between proper and improper action, and He awards them the fruits of their independent activities.

yeṣāṁ tu bhagavad-dāsye rucir āsīd balīyasī svādhīna-bhāva-sampannās te dāsā nitya-dhāmani

yesam tu bhagavad-dasye rucir asid baliyasi svadhina-bhava-sampannas te dasa nitya-dhamani

येषां तु भगवद्दास्ये रुचिर आसीद बलीयसी स्वाधीनभावसम्पन्नास ते दासा नित्यधामनि

Among the minutely independent living entities, those who have a strong taste for serving the Lord shall be in servitude to the Lord in the eternal abode.

aiśvarya-karṣitā eke nārāyaṇa-parāyaṇāḥ mādhurya-mohitāś cānye kṛṣṇa-dāsāḥ sunirmalāḥ

aisvarya-karsita eke narayana-parayanah madhurya-mohitas canye krsna-dasah sunirmalah

ऐश्वर्यकर्षिता एके नारायणपरायणाः माधुर्यमोहिताश चान्ये कृष्णदासाः सुनिर्मलाः

Among them, those who desire to serve the Lord with opulence see their worshipable Lord as Narayana and those who desire to serve the Lord with sweetness see their worshipable Lord as Krsna.

sambhramād dāsya-bodhe hi prītis tu prema-rūpiṇī na tatra praṇayaḥ kaścit viśrambhe rahite sati

sambhramad dasya-bodhe hi pritis tu prema-rupini na tatra pranayah kascit visrambhe rahite sati

सम्भ्रमाद दास्यबोधे हि प्रीतिस तु प्रेमरूपिणी न तत्र प्रणयः कश्चित विश्रम्भे रहिते सति

Those who serve the Lord with opulence have a natural mood of awe and reverence. Therefore their affection ends with prema, or love, for due to insufficient faith there is no pranaya, or intimacy.

mādhurya-bhāva-sampattau viśrambho balavān sadā mahā-bhāvāvadhiḥ prīter bhaktānāṁ hṛdaye dhruvam

madhurya-bhava-sampattau visrambho balavan sada maha-bhavavadhih priter bhaktanam hrdaye dhruvam

माधुर्यभावसम्पत्तौ विश्रम्भो बलवान सदा महाभावावधिः प्रीतेर भक्तानां हृदये ध्रुवम

The faith of those who serve the Lord in the conjugal rasa is extremely strong. Therefore their affection advances up to maha-bhava.

jīvasya nitya-siddhasya sarvam etad anāmayam vikārāś cid-gatāḥ śaśvat kadāpi no jaḍānvitaḥ

jivasya nitya-siddhasya sarvam etad anamayam vikaras cid-gatah sasvat kadapi no jadanvitah

जीवस्य नित्यसिद्धस्य सर्वम एतद अनामयम विकाराश चिद्गताः शश्वत कदापि नो जडान्वितः

English meaning not yet written for this verse.

vaikuṇṭhe śuddha-cid-dhāmni vilāsā nirvikārakāḥ ānandābdhi-taraṅgās te sadā doṣa-vivarjitāḥ

vaikunthe suddha-cid-dhamni vilasa nirvikarakah anandabdhi-tarangas te sada dosa-vivarjitah

वैकुण्ठे शुद्धचिद्धाम्नि विलासा निर्विकारकाः आनन्दाब्धितरङ्गास ते सदा दोषविवर्जिताः

The pastimes in the pure spiritual abode of Vaikuntha are all faultless and like waves in the ocean of bliss. The word vikara, or transformation, cannot be applied in those pastimes.

yam aiśvarya-parā jīvā nārāyaṇaṁ vadanti hi mādhurya-rasa-sampannāḥ kṛṣṇam eva bhajanti tam

yam aisvarya-para jiva narayanam vadanti hi madhurya-rasa-sampannah krsnam eva bhajanti tam

यम ऐश्वर्यपरा जीवा नारायणं वदन्ति हि माधुर्यरससम्पन्नाः कृष्णम एव भजन्ति तम

There is no difference between Krsna and Narayana. He appears as Narayana to eyes absorbed in opulence, and He appears as Krsna to eyes absorbed in sweetness. Actually there is no difference in the Absolute Truth. A difference is considered only among people who discuss the Absolute Truth and in the discussions of the Absolute Truth.

rasa-bheda-vaśād eko dvidhā bhāti svarūpataḥ advayaḥ sa paraḥ kṛṣṇo vilāsānanda-candramāḥ

rasa-bheda-vasad eko dvidha bhati svarupatah advayah sa parah krsno vilasananda-candramah

रसभेदवशाद एको द्विधा भाति स्वरूपतः अद्वयः स परः कृष्णो विलासानन्दचन्द्रमाः

Sri Krsna is the Supreme Absolute Truth without a second. He is the moonlike Lord who is always absorbed in the ecstasy of His pastimes, and He manifests different forms due to the variety of rasas.

ādheyādhāra-bhedaś ca deha-dehi-vibhinnatā dharma-dharmi-pṛthag-bhāvā na santi nitya-vastuni

adheyadhara-bhedas ca deha-dehi-vibhinnata dharma-dharmi-prthag-bhava na santi nitya-vastuni

आधेयाधारभेदश च देहदेहिविभिन्नता धर्मधर्मिपृथग्भावा न सन्ति नित्यवस्तुनि

Actually there is no difference between His various forms, because in the Absolute Truth there is no difference between the container and its contents, the body and its owner, or the occupation and its performer. In the conditioned state, these differences are found in the human body due to the misconception of identifying the body as the self. These differences are natural for material objects.

viśeṣa eva dharmo'sau yato bhedaḥ pravartate tad-bheda-vaśataḥ prītis taraṅga-rūpiṇī sadā

visesa eva dharmo'sau yato bhedah pravartate tad-bheda-vasatah pritis taranga-rupini sada

विशेष एव धर्मोऽसौ यतो भेदः प्रवर्तते तद्भेदवशतः प्रीतिस तरङ्गरूपिणी सदा

The Vaisesikas say that the quality by which one object is differentiated from another is called variety. Due to variety we find a difference between atoms of water and atoms of air and between atoms of air and atoms of fire. But the Vaisesikas have detected the variegated nature of only the material world; they have no information of the variegated nature of the spiritual world. Nor is there information about this in the scriptures of the jnanis. That is why most jnanis consider liberation to be brahma-nirvana, absorption or merging in the Supreme. According to the Vaisnavas the quality of variegated nature not only exists in the material world, but it eternally exists in the spiritual world. That is why the Supersoul is different from the soul, the soul is different from the material world, and all souls are different from one another. From the quality of variegated nature, love of God takes the form of waves and appears with various emotions.

prapañca-malato'smākaṁ buddhir duṣṭāsti kevalam viśeṣo nirmalas tasmān na ceha bhāsate'dhunā

prapanca-malato'smakam buddhir dustasti kevalam viseso nirmalas tasman na ceha bhasate'dhuna

प्रपञ्चमलतोऽस्माकं बुद्धिर दुष्टास्ति केवलम विशेषो निर्मलस तस्मान न चेह भासतेऽधुना

Due to material conditioning our intelligence has become polluted by the dirt of this world. Therefore realizing spiritual variegated nature is extremely difficult.

bhagavaj-jīvayos tatra sambandho vidyate'malaḥ sa tu pañca-vidhaḥ prokto yathātra saṁsṛtau svataḥ

bhagavaj-jivayos tatra sambandho vidyate'malah sa tu panca-vidhah prokto yathatra samsrtau svatah

भगवज्जीवयोस तत्र सम्बन्धो विद्यतेऽमलः स तु पञ्चविधः प्रोक्तो यथात्र संसृतौ स्वतः

Due to the quality of variegated nature there is not only an eternal difference between the Lord and the pure living entities, there is also an eternal pure relationship between them. Just as conditioned living entities have five types of relationships in the material world, there are also five types of relationships between Krsna and the living entities.

śānta-bhāvas tathā dāsyaṁ sakhyaṁ vātsalyam eva ca kānta-bhāva iti jñeyāḥ sambandhāḥ kṛṣṇa-jīvayoḥ

santa-bhavas tatha dasyam sakhyam vatsalyam eva ca kanta-bhava iti jneyah sambandhah krsna-jivayoh

शान्तभावस तथा दास्यं सख्यं वात्सल्यम एव च कान्तभाव इति ज्ञेयाः सम्बन्धाः कृष्णजीवयोः

The names of these five types of relationships are shanta (neutrality), dasya (servitude), sakhya (friendship), vatsalya (paternal affection), and madhurya (conjugal love).

bhāvākāra-gatā prītiḥ sambandhe vartate'malā aṣṭa-rūpā kriyā-sārā jīvānām adhikārataḥ

bhavakara-gata pritih sambandhe vartate'mala asta-rupa kriya-sara jivanam adhikaratah

भावाकारगता प्रीतिः सम्बन्धे वर्ततेऽमला अष्टरूपा क्रियासारा जीवानाम अधिकारतः

In the Lord's association, the ecstatic love of the pure living entities manifests according to their qualification and relationship in eight different emotions. All those emotions are symptoms of love. They are known as pulaka (standing of hairs on end), ashru (weeping), kampa (trembling), sveda (perspiring), vaivarnya (fading away of color), stambha (being stunned), svara-bheda (choking), and pralaya (devastation). These symptoms manifest in a pure form in pure living entities, but they are materially contaminated in conditioned living entities.

śānte tu rati-rūpā sā cittollāsa-vidhāyinī ratiḥ premā dvidhā dāsye mamatā-bhāva-saṅgatā

sante tu rati-rupa sa cittollasa-vidhayini ratih prema dvidha dasye mamata-bhava-sangata

शान्ते तु रतिरूपा सा चित्तोल्लासविधायिनी रतिः प्रेमा द्विधा दास्ये ममताभावसङ्गता

The affection of those devotees who are situated in shanta-rasa remains in the form of rati, or attraction, which gives mental happiness. When affection is mixed with attachment in dasya-rasa, then it is called attraction in pure love.

sakhye ratis tathā premā praṇayo'pi vicāryate viśvāso balavān tatra na bhayaṁ vartate kvacit

sakhye ratis tatha prema pranayo'pi vicaryate visvaso balavan tatra na bhayam vartate kvacit

सख्ये रतिस तथा प्रेमा प्रणयोऽपि विचार्यते विश्वासो बलवान तत्र न भयं वर्तते क्वचित

In sakhya-rasa, this attraction in pure love turns into pranaya, intimacy, which is strengthened by faith and attachment and which destroys fear.

vātsalye sneha-paryantā prītir drava-mayī satī kānta-bhāve ca tat sarvaṁ militaṁ vartate kila māna-rāgānurāgaiś ca mahā-bhāvair viśeṣataḥ

vatsalye sneha-paryanta pritir drava-mayi sati kanta-bhave ca tat sarvam militam vartate kila mana-raganuragais ca maha-bhavair visesatah

वात्सल्ये स्नेहपर्यन्ता प्रीतिर द्रवमयी सती कान्तभावे च तत सर्वं मिलितं वर्तते किल मानरागानुरागैश च महाभावैर विशेषतः

In vatsalya-rasa, this affection flows up to sneha-bhava, affection with ecstatic sentiments. But when kanta-bhava, or conjugal rasa, appears, then all the above-mentioned emotions mix with mana (jealous anger), raga (attachment), anuraga (further attachment), and maha-bhava (great ecstasy).

vaikuṇṭhe bhagavān śyāmaḥ gṛhasthaḥ kula-pālakaḥ yathātra lakṣyate jīvaḥ sva-gaṇaiḥ pariveṣṭitaḥ

vaikunthe bhagavan syamah grhasthah kula-palakah yathatra laksyate jivah sva-ganaih parivestitah

वैकुण्ठे भगवान श्यामः गृहस्थः कुलपालकः यथात्र लक्ष्यते जीवः स्वगणैः परिवेष्टितः

Just as the living entities are surrounded by relatives and engaged in household activities in the material world, Lord Krsna is engaged in the same way in Vaikuntha.

śāntā dāsāḥ sakhāś caiva pitaro yoṣitas tathā sarve te sevakā jñeyāḥ sevyaḥ kṛṣṇaḥ priyaḥ satām

santa dasah sakhas caiva pitaro yositas tatha sarve te sevaka jneyah sevyah krsnah priyah satam

शान्ता दासाः सखाश चैव पितरो योषितस तथा सर्वे ते सेवका ज्ञेयाः सेव्यः कृष्णः प्रियः सताम

All the associates in santa, dasya, sakhya, vatsalya, and madhurya are servants of the Lord. Sri Krsna is the beloved Lord and object of worship of those devotees.

sārvajñya-dhṛti-sāmarthya-vicāra-paṭutā-kṣamāḥ prītāv ekātmatāṁ prāptā vaikuṇṭhe'dvaya-vastuni

sarvajnya-dhrti-samarthya-vicara-patuta-ksamah pritav ekatmatam prapta vaikunthe'dvaya-vastuni

सार्वज्ञ्यधृतिसामर्थ्यविचारपटुताक्षमाः प्रीताव एकात्मतां प्राप्ता वैकुण्ठेऽद्वयवस्तुनि

In the affection of the absolute realm of Vaikuntha, all qualities like omniscience, forbearance, ability, consideration, expertness, and forgiveness are in complete harmony. Due to an absence of affection in the material world, those qualities appear distinct.

cid-dravātmā sadā tatra kālindī virajā nadī cid-ādhāra-svarūpā sā bhūmis tatra virājate

cid-dravatma sada tatra kalindi viraja nadi cid-adhara-svarupa sa bhumis tatra virajate

चिद्द्रवात्मा सदा तत्र कालिन्दी विरजा नदी चिदाधारस्वरूपा सा भूमिस तत्र विराजते

The Viraja River eternally flows through the outer circle of Vaikuntha. The Kalindi River eternally flows through the inner circle. Both rivers are transcendental to the mode of passion. The indescribable land there is the resting place of all pure souls.

latā-kuñja-gṛha-dvāra-prāsāda-toraṇāni ca sarvāṇi cid-viśiṣṭāni vaikuṇṭhe doṣa-varjite

lata-kunja-grha-dvara-prasada-toranani ca sarvani cid-visistani vaikunthe dosa-varjite

लताकुञ्जगृहद्वारप्रासादतोरणानि च सर्वाणि चिद्विशिष्टानि वैकुण्ठे दोषवर्जिते

All the creepers, palaces, houses, and gateways are fully spiritual and free of all fault. The influence of time and place cannot pollute those things.

cic-chakti-nirmitaṁ sarvaṁ yad vaikuṇṭhe sanātanam pratibhātaṁ prapañce'smin jaḍa-rūpa-malānvitam

cic-chakti-nirmitam sarvam yad vaikunthe sanatanam pratibhatam prapance'smin jada-rupa-malanvitam

चिच्छक्तिनिर्मितं सर्वं यद वैकुण्ठे सनातनम प्रतिभातं प्रपञ्चेऽस्मिन जडरूपमलान्वितम

Some people try to impose their material conceptions on the nature of Vaikuntha and thus become overwhelmed by prejudices. Later they try to establish these prejudices by their shrewd arguments. Such descriptions of Vaikuntha and the pastimes of the Lord, however, are actually all material. These types of conclusions arise only due to improper knowledge of the Absolute Truth. Only those who have not deeply discussed spiritual topics will have the propensity to rationalize in this way. The doubtful hearts of the madhyama-adhikaris are always swinging between the material and the spiritual due to their being unable to cross into the realm of the Absolute Truth. Actually the variegated nature seen in the material world is only a perverted reflection of the spiritual world. The difference between the material and spiritual worlds is this: In the spiritual world everything is blissful and faultless, whereas in the material world everything is a temporary mixture of happiness and distress, full of impurities arising from time and place. Therefore the descriptions of the spiritual world are not imitations of those of the material world, rather they are most coveted ideals.

sad-bhāve'pi viśeṣasya sarvaṁ tan nitya-dhāmani akhaṇḍa-sac-cid-ānanda-svarūpaṁ prakṛteḥ param

sad-bhave'pi visesasya sarvam tan nitya-dhamani akhanda-sac-cid-ananda-svarupam prakrteh param

सद्भावेऽपि विशेषस्य सर्वं तन नित्यधामनि अखण्डसच्चिदानन्दस्वरूपं प्रकृतेः परम

The splendor of the spiritual abode is established by the quality of variegated nature. Although that splendor is eternal, Vaikuntha is nevertheless nondual and constitutionally eternal, full of knowledge, and bliss. The material world consists of dualities arising from time, place, and circumstances, yet because Vaikuntha is transcendental to the material creation it is devoid of duality and fault.

jīvānāṁ siddha-sattvānāṁ nitya-siddhimatām api etan nitya-sukhaṁ śaśvat kṛṣṇa-dāsye niyojitam

jivanam siddha-sattvanam nitya-siddhimatam api etan nitya-sukham sasvat krsna-dasye niyojitam

जीवानां सिद्धसत्त्वानां नित्यसिद्धिमताम अपि एतन नित्यसुखं शश्वत कृष्णदास्ये नियोजितम

Eternal servitude of Lord Krsna is the eternal happiness of those who are eternally perfect and those who have achieved perfection.

vākyānāṁ jaḍa-janyatvān na śaktā me sarasvatī varṇane vimalānanda-vilāsasya cid-ātmanaḥ

vakyanam jada-janyatvan na sakta me sarasvati varnane vimalananda-vilasasya cid-atmanah

वाक्यानां जडजन्यत्वान न शक्ता मे सरस्वती वर्णने विमलानन्दविलासस्य चिदात्मनः

It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the words I would use in such descriptions are products of the material world.

tathāpi sārajuṭ vṛttyā samādhim avalambya vai varṇitā bhagavad-vārtā mayā bodhyā samādhinā

tathapi sarajut vrttya samadhim avalambya vai varnita bhagavad-varta maya bodhya samadhina

तथापि सारजुट वृत्त्या समाधिम अवलम्ब्य वै वर्णिता भगवद्वार्ता मया बोध्या समाधिना

Although I am unable to clearly describe this topic by words, by samadhi and the process of sarajut I have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal meanings of these words, then one will not properly realize the described subject. I therefore request the reader to try and realize these truths through samadhi. One should try to understand subtle points from gross statements, as in Arundhati-nyaya [when one points out a faint star with the help of a bright star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle process of directly perceiving the soul is called samadhi. I have given these descriptions based on this process. The reader should also follow this process to realize the truth.

yasyeha vartate prītiḥ kṛṣṇe vraja-vilāsini tasyaivātma-samādhau tu vaikuṇṭho lakṣyate svataḥ

yasyeha vartate pritih krsne vraja-vilasini tasyaivatma-samadhau tu vaikuntho laksyate svatah

यस्येह वर्तते प्रीतिः कृष्णे व्रजविलासिनि तस्यैवात्मसमाधौ तु वैकुण्ठो लक्ष्यते स्वतः

Vaikuntha can be naturally perceived through the samadhi of those uttama-adhikaris who have attained love for Krsna, who performs pastimes in Vraja. The kanistha-adhikaris and the madhyama-adhikaris are not yet qualified in this regard, because such truths cannot be realized by reading or argument. Kanistha-adhikaris who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance.