Ore Mana Boli Suno Tattva Bibarana

Krsna

Kirtana

Songs

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Song Lyrics

Song Name: Ore

Mana

Boli

Suno

Tattva

Bibarana

Official Name:
Upalabdhi

Sambandha-Abhideya-Prayojana-Vijnana Song 1; Sambandha

Author: Bhaktivinoda

Thakura

Book Name: Kalyana

Kalpataru

Language: Bengali

LYRICS:

(1)

ore

mana , boli

suno

tattva-bibarana

yahar

bismrti-janya

jiber

bandhana

(2)

tattva

advitiya

atulya

apar

sei

tattva

parabrahma

sarva

saratsar

(3)

sei

tattva

saktiman

sampurna

sundar

sakti

saktiman

bastu

nirantar

(4)

nitya-sakti

nitya

sarva-bilasa-posaka

bilasartha

brndabana , baikuntha , goloka

(5)

bilasartha

nama-dhama

guna

parikar

desa-kala-patra

sakti

anucar

(6)

saktir

prabhava

prabhur

bilasa

parabarahma-sahe

nitya

ekatma-prakasa

(7)

ataeva

brahma age sakti-karya pare

kore

siddhanta

sei

murkha e samsare

(8)

purna-candra

bolile

kirana-saha

jani

akirana

candra-sattta

kabhu

nahi

mani

(9)

brahma

brahma-sakti-saha

parikar

sama-kala

nitya

boli ’ mani

atahpar

(10)

akhanda

bilasa-moy

parabrahma

jei

aprakrta

brndabane

krsna-candra

sei

(11)

sei se advaya-tattva

paramanandakar

krpaya

prakata

hoilo

bharate

amar

(12)

krsna se parama-tattva

prakrtir par

brajete

bilasa

krsna

kore '

nirantar

(13)

cid- dhama-bhaskara

krsna , tanra

jyotirgata

ananta

citkana

jiba

tisthe

avirata

(14)

sei

jiba

prema-dharmi , krsna-gata-prana

sada

krsnakrstha , bhakti-sudha

kore ’ pana

(15)

nana- bhava-misrita

piya

dasya-rasa

krsner

ananta-gune

sada

thake

basa

(16)

krsna

mata , krsna pita, krsna

sahka , pati

sab

bhinna-bhava

krsna

kore

rati

(17)

krsna se purusa

nitya

brndabane

jiba-gana

nari-brnda , rame

krsna sane

(18)

sei to’ ananda-lila

ja’r

nai anta

ataeva

krsna-lila

akhanda

ananta

(19)

je-sab

jiber ' bhoga-banca

upajilo

purusa

bhavete

ta’ra jade paravesilo

(20)

maya-karya

jada

maya
#

nitya-sakti-chaya

krsna-dasi

sei

satya , kara-kartri

maya

(21)

sei

maya

adarser

samasta

bisesa

loiya

gathilo

bisva

jahe

purna

klesa

(22)

jiba

jadi

hoilena

krsna-bahimukha

mayadevi

tabe

ta’r

jachilena

sukha

(23)

maya-sukhe

matta

jiba

sri-krsna

bhulilo

sei se avidya -base asmita

janmilo

(24)

asmita

hoite

hoilo

maya-bhinivesa

taha

hoite

jadagata raga ar

dvesa

(25)

eirupe

jiba karma- cakre

pravesiya

uccavaca-gatikrame

phirena

bhramiya

(26)

kotha se baikunthananda , sri-krsna-bilasa

kotha

mayagata

sukha , dukha

sarva-nasa !!

(27)

cit- tattva

hoiya

jiber

mayabhiramana

ati

tuccha

jugupsita

ananta

patana

(28)

mayika

deher

bhavabhave

dasya

kori '

paratattva

jiber

kastha

aha mari !!

(29)

bhramite

jadi

sadhu-sanga

hoy

punaraya

gupta

nitya-dharmer

udoy

(30)

sadhu-sange

krsna-katha

hoy

alocana

purva-bhava

udi ’ kate

mayar

bandhan

(31)

krsna-prati

jiba

jabe

korena

iksana

bidya-rupa

maya

kore ’ bandhana

chedana

(32)

mayika

jagate

bidya

nitya-brndabana

jiber

sadhana-janya

kore ’ bibhavana

(33)

sei

brndabane

jiba

bhavavistha

ho’ye

nitya

seva

labha

kore '

caitanya-asraye

(34)

prakatita

lila , ar

goloka-bilasa

tattva , bhinna

noy , dvividha

prakasa

(35)

nitya-lila

nitya-dasa-ganer

niloy

prakata-lila

baddha-jiber

asroy

(36)

ataeva

brndabana

jiber

avasa

asar

samsare

nitya-tattver

prakasa

(37)

brndabana-lila

jiba

koroho

asroy

atmagata

rati-tattva

jahe

nitya

hoy

(38)

jadarati-khadyoter

aloka

adhama

atmarati-suryodaye

hoy

upasama

(39)

jadarati-gata

jata

subhasubha karma

jiber

sambandhe

sab

aupadhika

dharma

(40)

jadarati

hoite

loka-bhoga

avirata

jadarati

aisvaryer

sada

anugata

(41)

jadarati , jadadeha

prabhu-sama

bhaya

mayika

bisaya-sukhe

jibake

nacaya

(42)

kabhu

ta’re

lo’ye jay brahma-loka

jatha

kabhu

ta’re

siksa

deya

yogaisvarya-katha

(43)

yogaisvarya , bhogaisvarya

sakali

sabhoy

brndabane

atmarati

jiber

abhoy

(44)

sri-ksrna-bimuka

jana

aisvaryer

ase

mayika

jadiya

sukhe

baddha

maya-pase

(45)

akincana

atmarata

krsna-rati-sar

jani ’ bhukti-mukti-asa

kore ’ parihar

(46)

samsare

jibana-yatra

anayase

kori '

nitya-dehe

nitya

seve

atmaparada

hari

(47)

barnamada , balamada , rupamada , jata

bisarjana

diya

bhakti-pathe

hana rata

(48)

asramadi

bidhanete raga- dvesa-hina

ekamatra

krsna-bhakti

jani ’ samicina '

(49)

sadhugana-sange

sada

hari-lila-rase

japana

korena

kal

nitya -dharma-base

(50)

jibana-jatrar

janya

baidika-bidhana

raga- dvesa

bisarjiya

korena

sammana

(51)

samanya

baidika -dharma artha-phala-prada

artha

hoite

kama-labha

mudher

sampada

(52)

sei dharma, sei

artha , sei

kama

jata

svikara

korena

dina-japaner

mata

(53)

tahate

jibana-jatra

korena nirvana

jibaner

artha
#

krsna-bhaktir

pravaha

(54)

ataeva

linga-hina

sada

sadhu-jana

dvandvatita

ho’ye

korena

sri-krsna-bhajana

(55)

jnaner

prayase

kal

kori ’ japana

bhakti -bale

nitya-jnana

korena

sadhana

(56)

jatha

tatha

basa

kori ‘,

bastra

pori '

sulabdha-bhojana-dvara

deha

raksa

kori '

(57)

krsna-bhakta

krsna-seba-anande

matiya

sada

krsna-prema-rase

phirena

gahiya

(58)

nabadvipe

sri-caitanya-prabhu

abatara

bhakatibinoda gay

krpay

tanhar

TRANSLATION

Oh mind! Please listen to me now while I narrate this explanation of the absolute truth, the forgetfulness of which causes the soul’s bondage to the material world.

That truth is one without a second, unparalleled, and unfathomable. This truth is the Parabrahman , supreme above the Brahman effulgence, the absolute Truth of all truths.

That truth is the energetic source of all energies, and is complete in transcendental beauty. There is no distinction between the energy and the energetic; therefore they are eternally inseparable.

This eternal potency is supporting and nourishing all the eternal pastimes of the Lord. For the purpose of executing these varieties of pastimes, the sakti manifests different realms known as Vrndavana , Vaikuntha and Goloka .

For the purpose of expanding the Lord’s pastimes, this potency manipulates His name, abode, qualities, associates; all according to transcendental time, place and circumstances.

The potency’s powerful influence is meant for performing the Lord’s pastimes. With Him, the Parabrahman , this sakti

is eternally identical to His personal manifestation.

Therefore only a fool in this material world makes the conclusion that first there is the impersonal Brahman, and after that comes all the activities of various divine potencies.

One can understand the existence of the full moon by the obvious presence of the shining moonbeams. Without the rays, I will never accept the presence of the moon.

Brahma is eternally accompanied by the Brahma- sakti . I henceforth accept both of them to be one and the same eternal truth.

The moon-like Lord Krsna is that very same Parabrahman , abounding with all varieties of transcendental pastimes within the supreme realm of Vrndavana .

He is indeed the non-dual truth and is the supreme source of all spiritual bliss; and by His own causeless mercy He has so kindly manifested Himself on the very soil of our India .

Krsna is that Supreme Absolute Truth existing beyond the material energy. He eternally performs His daily pastimes within the realm known as Vraja .

Krsna is the shining sun of this all-cognizant spiritual abode, and within His effulgence dwell innumerable fine particles of pure cognizance called jiva .

These jiva souls are by very nature full of pure ecstatic love and are all the dearly beloved of Lord Krsna. Always being attracted by Krsna, they continuously drink the ambrosial nectar of devotion.

Enjoying a mixture of various moods in the mellow of servitude, the jivas eternally remain subjugated and controlled by Krsna ;s unlimited virtuous qualities.

They also love Krsna in all the different moods of being related to Him as a mother, father, friend, or husband.

Eternally in Vrndavana

Krsna

is the only male purusa ), and all the jivas there enjoy pastimes in His company in the role of females prakrti ).

There is no end to all of these blissful pastimes; therefore Krsna’s pastimes are known for being undisputedly supreme and unlimited.

All the souls, in whom the desire to enjoy separately awakens, have to enter into the material world under the false conception of being a male a purusa ).

Illusory material activities as well as maya

herself are both the shadow reflections of the eternal potency. In reality, maya is the eternal maidservant of Krsna, but her job is to be in charge of operating the prison-house of the material world.

This illusory energy maya , has created the material universe exactly like an imitation model of the real spiritual variegatedness , but with the added feature of being full of various miseries.

If by chance a living entity becomes averse to the Supreme Lord Krsna, then Mayadevi’s duty is to voluntarily offer her temptations of material happiness.

Intoxicated by maya’s illusory happiness, the living entity then forgets Krsna. Under the influence of such ignorance, false egoistic selfishness arises.

From such selfishness she becomes raptly absorbed in illusion, and then she develops angry grudges and envious hatred towards other living entities.

In this fashion, the living entities are entering the wheel of fruitive activities, oscillating thereupon, and gradually wandering up and down.

Where is the supreme eternal spiritual bliss of Vaikuntha , full of Krsna’s transcendental pastimes? And in comparison, where is so-called material happiness, in which everything is spoiled by its actual misery?

Then when the fine particle of cognizant truth becomes addicted to the illusory energy, she suffers unlimited defeat at the hands of the very same maya , and thus she is abused and defamed until she falls into an extremely insignificant position.

Alas! How wonderfully astonishing it is that the soul, although composed of transcendental energy, has accepted such difficulty by faithfully serving the temporary material body in various ways!

Thus wandering and wandering, if by chance the poor soul gets the association of the devotees of the Lord, then her eternal nature, which has been for so long covered over, will once again become aroused.

By discussing topics concerning Krsna in the association of devotees, and thus awakening her previous mentality of servitude to Krsna, all bondage to maya’s illusion become severed.

When the conditioned soul thus looks towards Krsna, then by such an act, then this very same maya , in the form of transcendental knowledge, severs all of her material bonds.

The seat of this transcendental knowledge is present within this very universe as the eternal Vrndavana-dhama in India . Lord Krsna expands His abode and pastimes at this Vrndavana just to facilitate the conditioned souls’ practice of devotional service.

When she comes into contact with this Vrndavana , the living entity becomes overwhelmed and lost in emotional ecstasy. Remaining under the shelter of Lord Caitanya , she attain s eternal service.

The Lord’s pastimes of appearing in this world, as well as His pastimes in Goloka , are one in the same truth. Being ;non -different, they are simply two types of manifestations of the same pastimes.

The eternal pastimes in Goloka are the abode of all the eternally liberated servitors, whereas the manifest pastimes in the material world are the refuge for all of the bound-up conditioned living entities.

Therefore Vrndavana is the living entities original eternal home, manifesting its own eternally true nature within the dead material world.

When the soul takes refuge in the lila

of Vrndavana , then, absorbed in the real self, she enters into that eternal essence of the most divine principles of love.

When in love with matter, the soul gives off an insignificant light like that of a small glow-worm; but, when relieved of the material atmosphere, she glows brilliantly like the sun, being in love with the real self.

All good and bad works performed out of love and attachment to matter is all borne of the temporary designative nature superimposed over the eternal soul.

Due to love of matter people continuously try to enjoy sense gratification being always attached to the opulence of such material infatuation.

Due to this love of matter, the soul in her material body lives just like an imitation God, but in reality she is forced to be the puppet of poisonous material happiness.

Sometimes the love for matter makes the living entity wander up to the planet of Brahma- loka , and sometimes it gives her an inclination to attain the opulences of the eight-fold mystic yoga system.

The opulences of the yoga system, as well as the opulences of material enjoyment are both the causes of fear. However, the soul becomes completely fearless when she attains real love of the self in Vrndavana .

Persons who become averse to Krsna, becoming blinded by desires for material opulences , thus become bound up in illusory material pleasures within the snare of maya’s trap.

But if she somehow becomes humble and firmly established in the self, knowing the true essence of love for Krsna, the soul then rejects all desires for material enjoyment and liberation.

Then the journey of life goes on very smoothly and automatically, for Lord Hari bestows upon the jiva

eternal service in an eternal spiritual body, even while still remaining within this world.

Relinquishing all mad intoxication due to caste, bodily abilities or beauty, one becomes attached to the path of devotional service.

Knowing devotional service to Krsna to be the only proper path, she remains situated in the rules of conduct to her particular order of life, devoid of any kind of anger or envy.

Under the controlling influence of her eternal natural activities, she passes her time always tasting the mellows of Hari ;s pastimes in the association of devotees.

Abandoning anger and envy, she gives due honor and respect the Vedic injunctions, which are meant to be good instructions for the proper conduct of life’s journey.

But we see that the general characteristic of the Vedic injunctions is that they are meant for facilitating the success of economic development and from such wealth comes the fulfillment of lusty desires for sense gratification, which is usually the prized treasure of fools.

Thus many souls accept all this religion, economic development and sense gratification simply as a means of passing the days.

People are generally spending their life in that way, but the real meaning of life is o accept the flowing current of devotional service to Krsna.

Therefore the devotees of the Lord perform the exclusive worship of Lord Krsna, being situated above any external system such as van asrama , etc. Thus they transcend all the dualities of the material body.

Thus she does not waste any time endeavoring separately for knowledge, for she automatically realizes eternal knowledge by the strength of her devotional service.

Living here and there and anywhere, wearing any available cloth, she maintains body by taking only that food which is easily obtained.

Thus the devotee of Krsna, being overwhelmingly absorbed in the joy of serving Krsna, always wanders and roams about in the mellows of pure love for the Lord, preaching the glories for such love.

Thus Bhaktivinoda is singing about the causeless mercy of Lord Sri Caitanya

Mahaprabhu , Who has so kindly descended at Navadvipa-dhama .

REMARKS/EXTRA INFORMATION:

No Extra Information available for this song!

UPDATED: July 4, 2009

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