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Dispelling Misconception

Continuing our present­a­tion of the upcom­ing release Sharanagati, in this song Srila Bhakti Vinod Thakur demonstrates how the surrendered souls pray for only one strength: the strength to surrender resolutely.

Sharangati

Song Thirteen

vastutaḥ sakali tava, jīva keha naya
‘ahaṁ’-‘mama’-bhrame bhrami’ bhoge śoka-bhaya [1]

vastutaḥ–actually; sakali–everything; tava–Yours; jīva–the individual soul; keha–someone; naya–is not; ‘aham’–‘I’; ‘mama’–‘mine’; bhrame–mistaken by; bhrami’–wandering; bhoge–experiences; śoka–lamentation; bhaya–fear. [1]

(1) In reality, everything is Yours; nothing belongs to the jiva. However, wandering (throughout material existence), bewildered by misconceptions of ‘I’ and ‘mine’, the jiva laments and fears.


‘ahaṁ’-‘mama’ abhimāna ei mātra dhana
baddha-jīva nija bali’ jāne mane mana
[2]

‘aham’–‘I’; ‘mama’–‘mine’; abhimāna–misconceptions; ei–these; mātra–only; dhana–wealth; baddha–bound; jīva–individual souls; nija–own; bali’–considering; jāne–knows; mane–in their mind; mana–mind. [2]

(2) Deep within, the conditioned jiva considers their misconceptions of ‘I’ and ‘mine’ to be their only wealth.


sei abhimāne āmi saṁsāre paḍiyā
hābuḍubu khāi bhava-sindhu sā
̐tāriyā [3]

sei–this; abhimāne–by the conception; āmi–I; saṁsāre–in the material world; paḍiyā–falling; hābuḍubu–bobbing up and down; khāi–I experience; bhava–of mundanity, repeated birth and death; sindhu–the ocean; ̐tariyā–swimming. [3]

(3) Having fallen into this world due to such misconception, I flounder as I try to swim within this ocean of material existence.


tomāra abhaya pade laiyā śaraṇa
āji āmi karilāma ātma-nivedana
[4]

tomāra–Your; abhaya–fearless; pade–at the feet; laiyā–taking; śaraṇa–shelter; āji–today; āmi–I; karilāma–did; ātma–self; nivedana–submission. [4]

(4) Taking shelter at Your feet, which are the abode of fearlessness, I have submitted myself unto You today.


‘ahaṁ’-‘mama’ abhimāna chhāḍila āmāya
āra yena mama hṛde sthāna nāhi pāya
[5]
ei mātra bala prabhu! dibe he āmāre
ahaṁtā-mamatā dūre pāri rākhibāre
[6]

‘aham’–‘I’; ‘mama’–‘mine’; abhimāna–conceptions; chhāḍila–abandoned; āmāya–to me; āra–again; yena–so that; mama–my; hṛde–in the heart; sthāna–place; nāhi–not; pāya–obtain; ei–this; mātra–only; bala (śakti)–strength (ability); prabhu!–O Lord!; dibe–will give; he–oh; āmāre–to me; ahaṁtā–false egotism, ‘I’; mamatā–possessiveness, ‘mine’; dūre–far away; pāri–I am able; rākhibāre–to keep. [5–6]

(5–6)Those misconceptions of ‘I’ and ‘mine’ have now left me. O Lord! So that they will never obtain a place within my heart again, please give me just this one ability: that I may be able to keep all false egotism and possessiveness far away.

Sri Laghu-chandrika-bhashya

(1–5)astutaḥ sakali tava … sthāna nāhi pāya: “Everything is Yours … (may) the misconceptions of ‘I’ and ‘mine’ never obtain a place within my heart again.” The principle underlying this prayer to surrender oneself to the Lord is expressed in the Padma-purana and cited in Sri Sri Prapanna-jivanamritam:

ahaṅkṛtir ma-kāraḥ syān na-kāras tan niṣedhakaḥ
tasmāt tu namasā kṣetri-svātantryaṁ pratiṣidhyate
bhagavat-paratantro ’sau tadāyatātma-jīvanaḥ
tasmāt sva-sāmarthya-vidhiṁ tyajet sarvam aśeṣataḥ

“In the word ‘namah (‘obeisance’), the syllable ‘ma’ indicates the self-asserting ego (ahaṅkār, lit. ‘I am the doer’), and the syllable ‘na indicates its prevention. Thus, the act of offering obeisance (namah) nullifies the offerer’s independence. The jiva is by nature subordinate to the Supreme Lord; their innate function is servitude to Him. Therefore, all actions performed with the conception, ‘I am the doer’, should be utterly abandoned.”


ātma-nivedana-bhāva hṛde dṛḍha raya
hasti-snāna sama yena kṣaṇika nā haya
[7]

ātma–self; nivedana–submission; bhāva–mood; hṛde–in the heart; dṛḍha–firm; raya–stays; hasti–elephant; snāna–bath; sama–same; yena–like; kṣaṇika (sāmayika mātra)–momentarily (only temporarily); nā–not; haya–be. [7]

(7) May the mood of self-submission remain steadfast within my heart. May it not remain only momentarily, like the cleanliness of an elephant.


bhakati-vinoda prabhu nityānanda pāya
māge parasāda, yāhe abhimāna yāya
[8]

bhakati-vinoda–Bhakti Vinod; prabhu–Lord; nityānanda–Nityānanda; pāya–feet; māge–begs; parasāda–mercy; yāhe–by which; abhimāna–misconceptions of ‘I’ and ‘mine’; yāya–go. [8]

(8) At the feet of Sri Nityananda Prabhu, Bhakti Vinod prays for the mercy by which the misconceptions of ‘I’ and ‘mine’ are dispelled forever.

(8) nityānanda pāya: “At the feet of Sri Nityananda Prabhu.” By the mercy of sri guru, who is non-different from Sri Nityananda Prabhu, all misconception (self-establishing ego) is destroyed and servitude unto the Vaishnavs is realised.

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