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BauI Sangf
Songs of fhe Madman
by Sr Chand BauI
(Bhakfivinoda Thakura)
1893
Tianslaiion and noics by Dasaiaila-suia dasa
Infroducfion
PauI Sangit (Songs ol ilc Madman), an obscuic woil composcd by Sila
llaliivinoda Tlaluia in 1S93, is a collcciion ol 12 songs in lcngali vcisc.
llaliivinoda saw ilai ilc Indian sociciy ai ilai iimc lad bccomc ovciiun wiil
many dillcicni iypcs ol picicniious so-callcd Vaisnavas. Hc idcniilicd iliiiccn
dcviani sccis-ul, laul, Kaiiia-blaja, Ncda, Daia-vcsa, San, Salajiya, Sall-
blcl, Smaiia, Jaia-gosani, Aiivad, Cuda-dlai, and Gauianga-nagai. Sincc
oidinaiy villagc pcoplc aic noi sullicicnily cducaicd oi plilosplically-inclincd io
disiinguisl bciwccn ilcsc vaiious apasampraaya gioups, mosi ol ilcsc dcvianis
simply camc io bc lnown collcciivcly as laul` (iiansccndcnial madmcn). Tlc
iiilc laul comcs liom ilc lcngali batuIa-mad, ciazy, insanc-and oiiginaics in
ilc Sansliii vatuIa, an adjcciivc indicaiing onc allccicd by wind-discasc,` oi a
disiuibancc ol ilc clcmcni vata wiilin ilc lcad. As uscd in ilc Gaudya Vaisnava
sciipiuics, ilis icim indicaics ilc cxalicd siaic ol a puic dcvoicc wlo las gonc
mad wlilc cxpciicncing vpraIambna, oi scpaiaiion liom ilcii bclovcd Loid
Kiislna.
Tlc usual labii ol mcmbcis ol ilcsc laul gioups is io wandci aiound ilc
couniiysidc as loll minsiicls, singing bogus songs aboui so-callcd lovc ol Godlcad
,bnava) wlilc bcgging alms. Tlc Tlaluia iccognizcd ilcm as lalsc dcvoiccs, and
lc wioic ilcsc 12 songs siylcd PauI Sangit so ilai ilc public could lcain io
disiinguisl bciwccn lalsc lauls and ical lauls. Tlc languagc and dialcci ol ilcsc
songs is jusi lilc ilc common siicci iall ol ilc pciiod, and llaliivinoda cvcn
signcd ilc songs Cland laul`-lc assumcd a laul namc so pcoplc would acccpi
lis picacling! Tlcsc picccs dcsciibc ilc vaiious loims ol clcaiing lauls, cxposing
ilcii dcccpiivc lypociisy, and linally pioposing ilc coiicci way loi dcvoiccs io
bccomc puiilicd liom ilc dcviaiions ol maiciialisiic icndcncics. Tlus lc
uliimaicly iccommcnds ilc laiillul claniing ol Haii-nama and woisliping Loid
Kiislna accoiding io auiloiizcd dcvoiional piinciplcs.
PauI Sangit coniains vciy usclul spiiiiual advicc, ilc many coiiupicd spcllings ol
vaiious woids bcing accuiaic poiiiayals ol ilc down-io-caiil languagc ol ilc iimc.
Tlc Tlaluia las wiiiicn ilcsc songs in ilc voicc and siylc ol populai siicci songs,
ilus pioving aiiiaciivc loi simplc villagc woilcis, laimcis, sloplccpcis, boaimcn,
oidinaiy illiiciaic pcoplc, and cvcn loi ilc bcnclii ol aiisiociaiic and cducaicd
pcoplc wlo wcic lcaincd in ilc ways ol ilc Wcsi. Alilougl ilc conicmpoiaiy laul
songs ilai wcic lcaid sung in ilc mailciplacc supcilicially spolc ol dcvoiional
scivicc ,bnaht) and iiansccndcnial madncss causcd by ccsiaiic lovc ol God
,batuIata), ilcy wcic in aciualiiy covcicd ovci by ilc plilosoply ol maiciial
cnjoymcni ,sambnoga-vaa) as wcll as vaiious sladcs ol impcisonalism ,nrvscsa-
vaa). Tlc mcnialiiy ol ilc lauls was pcivadcd by Suli inllucnccs and also ilc
populai ancicni songs ol Kabi and Dadu. Tlus cvcn ilc liiciaiy sclolais bccamc
bcwildcicd by ilc illusion cicaicd by ilis pcivciicd plilosoplical covciing, and
ilcy also subsciibcd io ilc scnsc-giaiilying sambnoga-vaa. Ioi ilis icason Sila
llaliivinoda Tlalui was inspiicd io cxposc ilc picicniious and lypociiiical
naiuic ol ilc lauls by aiiiaciing ilc masscs wiil ilc songs ol lis own
composiiion, wlicl uiilizcd ilc conicmpoiaiy siylc, mood, vocabulaiy and iunc ol
ilc mundanc laul sangit.
In ilc concluding vcisc ol cacl song, llaliivinoda las idcniilicd limscll as
Cland laul,` loi amongsi ilc lauls ilc namc Cland is vciy populai. Wiilin ilc
icxi ol ilc songs llaliivinoda is also sccn io usc vaiious laul plilosoplical icims,
sucl as cna-tattva (ilc piinciplc ol ilc cniiic univcisc supposcdly bcing picscni
in ilc maiciial body), guru-satya (ilc spiiiiual masici is ilc only supicmc iiuil),
marha (spiiiiually cmblazoncd), mancr maIa (ilc japa siiand wiilin ilc mind),
manusa bnajan (woislip ol luman bodics as God), sanaja bnajan (naiuial
woislip), and so loiil. Tlc Tlaluia icpcaicd all ilcsc woids in oidci io appcal io
ilosc wlosc minds wcic absoibcd in oidinaiy villagc aciiviiics, and ilcicby
cnliglicn ilcm in icgaid io ilc iiansccndcnial spiiiiual woild. llaliivinoda was
gcnuincly batuIa (maddcncd) by ilc suna-bnaht-rasa ol dcvoiion io ilc
moonlilc Si Niiai-cland oi Si Goiacland; loi ilis icason lc signcd lis wiiiings
wiil ilc namc Si Cland laul.
Tlc woid bauI is sccn olicn in ilc icxi ol ilc Sri Catanya-cartamrta, iclciiing io a
pcisonaliiy alllicicd wiil iiansccndcnial madncss. Si Gauianga Malapiablu cvcn
admiis in Antya 19.9 ilai Hc las indccd bccomc a laul. A lcw vciscs laici (19.20-
21), ilc mosi lamous appcaiancc ol ilc woid bauI occuis in ilc lollowing
cnigmaiic iiddlc scni liom Si Advaiia caiya in lcngal io ilc incicasingly ccsiaiic
and dcliiious Si Caiianya Malapiablu in Jagannaila Pui:
bauIahc hanno,-Ioha noIo bauI
bauIahc hanno,-natc na bhay cauI
TeII fhe Madman fhaf aII fhe peopIe have now become mad Iike Him. TeII fhe
Madman fhaf rice is no Ionger avaiIabIe in fhe markefpIace.
bauIahc hanno,-hayc nanho auI
bauIahc hanno,-na honyacnc bauI
TeII fhe Madman fhaf fhose who are mad in ecsfafic Iove no Ionger do
business. TeII fhe Madman fhaf anofher Madman has spoken fhese words.`
Dasaiaila-suia dasa
BauI Sangf
Song 1
(1)
am tomar unhncr unhni suhncr suhni,
ta tomarc boI bna rc
nta-cr natc gyc ,orc o bna)
nam cnccn tomar torc
1) I am your ever weII-wisher-I become sad when you are sad, and I become
happy when you are happy. This I sincereIy procIaim fo you, dear brofhers!
Having gone shopping af Lord Nifyananda`s MarkefpIace, O brofhers, I have
broughf back fhe hoIy names of fhe Lord jusf for your benefif.
(2)
gaura-canra-marha hora, c nar-nam rasc bnora ,
namc nam2 pacnc nora, Iao ya vaana bnorc`
2) Being marked wifh fhe symboI of Lord Gaura-chandra, fhis Hari-nama is
succuIenf wifh divine meIIows. If you wouId pIease fake fhe hoIy name and
aIways fiII your moufhs wifh if, fhen you shaII reaIize fhaf fhe name fuIIy
confains fhe Lord who is named.
(3)
papa tapa saba urc ja`bc, sara-moy samsara na`bc,
ar hono bnoy nan rabc, ubbc suhncr patnarc
3) By chanfing fhe hoIy name aII your sinfuI reacfions and maferiaI miseries
wiII be casf far away. This worId wiII become fuII of wonderfuI meaning for you,
fhere wiII be no more fear, and you wiII be immersed in fhe ocean of pure joy.3
(+)
am hangaI artna-nina, nam cnccn horc` rna,
chnc amaya at ina, srana-muIyc co norc`
+) I myseIf am now quife wrefched and indeed desfifufe, for by arranging fo
bring fhe Lord`s hoIy name here I have have faIIen info greaf debf. Seeing me as
a souI sfricken wifh exfreme poverfy, pIease hand over fo me fhe price of your
faifh.
(5)
muIya Io`yc tomar tna, mana-janahc bo, bna,
jc hcnu tay Iabna pa, rahnbo njcr bnanarc
5) Taking your paymenf, O brofhers, I wiII pass if aIong fo fhe Mahajana (fhe
propriefor, Lord Nifyananda.) Whafever smaII commission I may earn by
conducfing fhis fransacfion wiII be kepf in my own sforeroom.
(6)
naiya-gorumc tnah, cana-bauI boIcnc ah`,
nam vna ar sahaIa pnanh, cnayabaji c samsarc
6) Living on fhe isIand of Godrum in fhe disfricf of Nadya, fhis person named
Chand BauI shoufs and excIaims, Ofher fhan fhe hoIy name of fhe Lord, aII eIse
in fhis worId is simpIy faIse, Iike fhe iIIusions of a shadow-fheafer!`
Song 2
(1)
narma-patnc tnah` horo jivana japana, bna
nar-nam horo saa ,orc o bna) nar vna bannu na
1) O my dear brofhers! ]usf pass your Iives by adhering fo fhe proper pafh of
reIigiosify. ConsfanfIy chanf Hari-nama, O brofhers, for ofher fhan Lord Hari
you have no friend.
(2)
jc hono vyavasa nor`, jivana nrvana hor`,
boIo muhnc nar nar, c matra bnhsa ca
2) Accepfing whafever IiveIihood fhaf suifs you, jusf Iive your Iife honesfIy.
FiII your moufhs wifh fhe consfanf chanfing of Hari! Hari!`-fhis is fhe onIy
aIms I beg of you.
(3)
gauranga-caranc majo, anya abnIasa-tyajo,
brajcnra-nananc bnajo, tabc boo suhna pa
3) Remain absorbed in fhe Iofus feef of Lord Gauranga, renounce aII ofher
ambifions, and worship Vrajendra-Nandan.4 If ,ou would do tlis mucl, tlen I will
experience great pleasure.
(+)
am cana-bauI-as, hor tava hrpa asa,
janaya abnIasa, ntyanana-ajna ga
+) I am Chand BauI Das, and I wish onIy fo receive your mercy. I have
informed you of my desires, for I sing as I have been personaIIy ordered by Lord
Nifyananda.
Song 3
(1)
asaIo hatna boItc h
tomar hcntna-nora, hapn-anta-saba pnanh
1) O you have so much fo say abouf being genuine! You are seen fo be
wrapped in an oId faffered bIankef and wearing a simpIe IoincIofh, jusf Iike a
renounced ascefic-buf in acfuaIify aII of fhis is simpIy prefenfious.
(2)
narma-patni tyaj` gnarc, para-nari-sanga horc,
artna-Iobnc varc varc pnrc, rahnIc h bahi
2) Leaving your IegaIIy married wife af home, you go off and keep fhe
company of fhe wives of ofhers. In your greed for acquiring more and more
weaIfh, you wander Iike a poor beggar from door fo door, and you secrefIy keep
so much surpIus sfored away.
(3)
tum guru boIcno vatc, sanu-guru nshapatc,
hrsna-nam cno harna-putc, sc h cmon noy mch`
3) You are quife confidenf in presenfing yourseIf as a sainfIy spirifuaI masfer,
and fhus you are busiIy engaged in inifiafing innocenf peopIe by recifing
Krishna-nama info fheir ear-is fhis behavior nof a greaf charade:
(+)
jcba anya shsa cy, ta`hc h guru` boItc noy`
uncr pnaI to` gnoIc noy, bncvc` cttc chno chn
+) Can anyone be caIIed a guru` simpIy because he gives advice fo ofhers: A
cook can never use whey in a recipe fhaf caIIs for miIk. Now fhink abouf fhis
and jusf see whaf I see.
(5)
sama-ama-tthsa-baIc, uparat, srana no`Ic,
tabc bncho cana-bauI, boIc, cncac pchc nabc h`
5) On fhe sfrengfh of fhe frue quaIifies of peacefuIness, sense confroI, and
foIerance, one`s mundane desires are renounced as frue spirifuaI faifh arises.
Thaf being fhe case, fhe renuncianf Chand BauI says, Whaf wiII become of your
premafure imifafion of spirifuaI perfecfion:`
Song +
(1)
bauI bauI` boIcnc sabc, noccnc bauI hon jana
a-cua chnyc ,o bna) horcnc jivahc vancana
1) Everyone keeps using fhe word BauI, BauI` as a cheap IabeI, buf who has
acfuaIIy become a BauI (a pure devofee gone mad in genuine ecsfafic Iove of
God): By mereIy exhibifing a Iong beard and a fopknof upon your head, O
brofhers, you fhus cheaf many peopIe.
(2)
cna-tattva-jacr tattva,
ta`tc h cnaay mayar gartta,
canana paramartna, jantc to tay parbc na
2) Your phiIosophy of dcha-tattva5-ilai ilc maiciial body is supposcdly
divinc-is simply a plilosoply ol dull maiici (jaa-tattva). ly mainiaining sucl a
dociiinc is ii possiblc io bccomc liccd liom ilc womb ol Maya' Tlc supicmc goal
ol lilc is ilc aiiainmcni ol cicinally conscious bliss (cnanana)-alilougl you
undcisiand ilis wcll you will siill bc unablc io cnici iiansccndcncc.
(3)
ja bauI cao rc no`tc, tabc caIo narma-patnc,
yost-sanga sarva-matc cnao rc mancr vasana
3) O! If you reaIIy wanf fo become a genuine BauI (a franscendenfaI madman),
fhen pIease proceed on fhe pafh of reIigiosify. O! ]usf abandon in aII ways fhe
mind`s craving for fhe inappropriafe company of women.
(+)
vcsa-bnusa-ranga jata, cna` namc nao rc rata,
nta-cancr anugata, nao cna` sab urvasana
+) O! Abandoning fhe performance of adorning yourseIf wifh dramafic
cIofhing and ornamenfs in imifafion of Lord Krishna, may you become affached
fo chanfing His pure hoIy names. May you become fhe IoyaI foIIower of Nifai
Chanda, fhereby renouncing aII eviI obsessions.
(5)
muhnc narc hrsna` boIo, cnao rc bna hatnar cnaIa,
nam vna to` su-sambaIa, cana-bauI ar chnc na
5) O my dear brofhers! CompIefeIy giving up your cIever manipuIafive speech,
jusf fiII your moufhs wifh fhe chanfing of Hare Krishna!` Chand BauI sees no
means of supporf ofher fhan fhe abundanf resource of fhe Lord`s hoIy name.
Song 5
(1)
manusa-bnajan horcno, o bna, bnavcr gan norc`
gupta horc` rahncno bnaIo vyahta na`bc yamcr gnarc
1) O my dear brofhers! You devofedIy engage in fhe worship of fhe maferiaI
bodies of human beings, and yef you dare fo sing songs abouf ecsfafic spirifuaI
emofions (bhava). You experfIy conceaI your own secref acfivifies, buf aII of
fhem wiII be fuIIy exposed in Yamaraja`s courf.
(2)
mcyc njc, purusa hnoja, tabc to` noy hartta-bnaja,
c cnaIc horcno maja, mancr prat cohna tncrc`
2) Considering women fo be hermaphrodifes and men fo be eunuchs makes
one a member of fhe Karffa-bhaja secf. On fhe prefexf of fhis devianf fhinking
you engage in mundane sense grafificafion, fhus deIuding even your own minds.
(3)
guru satya` boIcno muhnc, acno to, bna, jacr suhnc,
sanga tomar banrmuhnc, suna na`bc hcmon horc`
3) AIfhough your moufhs procIaim fhe guru is reaIify,` O brofhers, you reveI
in mundane sense pIeasures.6 You liccly associaic wiil cnvious non-dcvoiccs-
low ilcn will you cvci bccomc puiilicd'
(+)
yost-sanga-artna-Iobnc, majc to` jiva ctta-hsobnc,
bauIc h sc-sab sobnc, aguna chnc` pnam marc
+) The hearf of fhe jva becomes greafIy agifafed by absorpfion in fhe
associafion of maferiaIisfic women as weII as greed for weaIfh-does a frue BauI
become affracfed by fhe gIiffer of fhese worIdIy fhings:1 A ciiclci is aiiiacicd by
a llamc and jumps siiaigli inio ii, ilcicby mcciing dcail.
(5)
cana-bauI mnat hor` boIc,-o-sab parnar`,
suna-bnavc boIo nar`, ja`bc bnava-sagara-parc
5) Chand BauI very humbIy suggesfs, Giving up aII fhese degrading fhings,
pIease chanf fhe name of Hari in a purified manner. Then you wiII sureIy cross
beyond fhe ocean of maferiaI suffering.`
Song 6
(1)
co to` cha haIr ccIa
matna nca hapn para, tIah nahc, gaIay maIa
1) Here is jusf anofher discipIe of KaIi-yuga. He keeps his head shaved, wears
a IoincIofh, fiIak on his nose and fuIas beads around his neck.
(2)
chntc vasnavcr mata, asaIo sahta hajcr bcIa
sanaja-bnajan horcncna mamu,
sangc Io`yc parcr baIa
2) By Iooks he appears fo be a Vaisnava, buf in acfuaIify his conducf is fhaf of
a sakfa, one who worships fhe principIe of maferiaI energy in order fo enjoy her.
He engages in sahaja-bhajan (so-caIIed nafuraI worship`), buf does so by
posing as uncIe` fo fhe chiIdren of ofhers, and fhen sfeaIfhiIy faking fhe iIIicif
associafion of fheir daughfers.
(3)
sahni-bnavc bnajcncna ta`rc, njc no`yc nana-IaIa
hrsna-ascr hatnar cnaIc mana-janahc ccncna saIa
3) Accepfing fhese young girIs as sakhs (Radha`s gop friends), he fancies
himseIf fo be fhe Son of Nanda. By fhe decepfive Iecfuring abouf how everyone
shouId become Krsna-dasa (fhe servanf of himseIf as Krsna`), fhis discipIe of
KaIi-yuga fhus hurIs a sharp spear af fhe frue devofees of fhe Lord.8
(+)
nava-rasha apanc man` hnaccncna abar mana-hoIa
bauI boIc ona, o bna, ura horo c IiIa-hncIa
+) Giving arfificiaI recognifion fo nava-rasika (fhe nine reIishers), he fhus eafs
and enjoys fhe bananas of his own menfaI fabricafions. Chand BauI says, O my
dear brofhers! Desisf from fhis bogus imifafion of fhe Lord`s amorous sporfs.`9
Song 7
(1)
,mana amar) nunsa`r tncho, bnuIo` naho,
suna sanaja tattva-nanc
noIc mayar vasc, avascsc, hantc na`bc cro-nc
1) O my dear mind! PIease be aIerf and caufious-do nof forgef fhe freasure
fhaf is fhe principIe of suddha sahaja faffva (pure nafuraI frufh as opposed fo
bogus sahajiya fendency). Ofherwise uIfimafeIy in fhe grip of Maya you wiII
perpefuaIIy weep.
(2)
suna-jivc jaa na bna, tnha bujno ta,
njc sahni ,sc) vrnavanc
sc jahnan hrsna-canrc bnajc, suhnctc majc,
manura-rasc anuhsanc
2) The pure spirif souI is nof maferiaI, O brofher-undersfand fhis correcfIy-
buf is acfuaIIy a femaIe sakh Iiving in Vrndavana. When fhe souI worships her
Lord Krsna-candra in fhis mood, fhen she becomes immersed in pure happiness,
incessanfIy fasfing fhe sweefness of fhe madhura-rasa.
(3)
jaa-cnc ta`r sanana-bnaht, jnana-vraht,
cncr yatra narma-bnavc
sc grnc tnahc, banc ba tnahc, majyc ahc,
,hrsna`) boIc` cha-manc
3) WhiIe sfiII Iiving wifhin fhe maferiaI body, she engages in sadhana-bhakfi
(reguIafed devofionaI service), deveIoping defachmenf fhrough fhe cuIfivafion of
jana (franscendenfaI knowIedge), and fhus passes Iife in accordance wifh
reIigious principIes. Such a devofee Iives eifher af home or in fhe foresf, and
remains engrossed in caIIing ouf fhe name Krsna!` wifh singIe-minded
diIigence.
(+)
chc- to` boI sanaja-bnajan, suna-mana,
hrsna pa`bar cha upaya
na cna` jc aropa horc, sc to` marc,
ta`r to` nan bnajan noy
+) VeriIy fhis is caIIed sahaja-bhajan, or nafuraI worship. If is conducfed wifh
a purified mind, and is fhe one and onIy means for affaining Krsna. Whoever
deviafes from fhis process by imposing fheir own concocfed phiIosophy indeed
perishes; fheir acfivifies are nof bhajan.
(5)
cana-bauIcr c vsvas, cnota naras,
chatu hcvaIa vpatnc caIc`
saci-sutcr hrpay, ura no`yc, nay,
na pay ar gaura-caranc
5) This is fhe convicfion of Chand BauI. The devofee of Lord Chaifanya named
Chofa Haridasa somehow embarked on an improper pafh; by fhe mercy of fhe
Son of mofher Sac, he was casf away, aIas, and did nof again affain fhe Iofus
feef of Gauranga.0
Song 8
(1)
mancr maIa japb jahnan, mana,
hcno horb banya vsarjana
manc manc bnajan jahnan noy,
prcma utnIc pac` banya-cnc vyapta no`yc roy,
abar cnc carc, japay horc, naray maIa anuhsana
1) My dear mind, when you chanf japa on fhe maIa wifhin your mind, why do
you cease fhe acfions of chanfing japa exfernaIIy: When one performs bhajan
wifhin fhe mind, and prema facfuaIIy arises infernaIIy, fhen fhe exfernaI body
aIso becomes pervaded by fhose sympfoms. Therefore fhe body rocks and
sways, whiIe one incessanfIy furns fheir beads in chanfing japa.
(2)
jc vyata bnana-tapasa noy,
baha-baIa chna`yc banya nnc atsoy,
njc juta pc`Ic hamni-hanaha horc saa samgnatana
2) This improper form of menfaI chanfing is fhe fendency of fhe prefenfious
so-caIIed renuncianfs. As dispIayed in fhe fabIes of fhe crane and caf, such
renunciafion is exfremeIy confempfibIe. Alilougl sucl a iiaii is slown
cxicinally, wlcncvci onc gains an oppoiiuniiy io cnjoy womcn and wcalil lc
coniinually indulgcs.
(3)
sc vyatar bntora pnahhahar,
banya-sanana-nna bo ar acnc hba ta`r,
,njcr) mana bnaIo chna-tc gyc nnc sanu-acarana
3) Inside such a man is mereIy an empfy cavify of deceif. Whaf does he have fo
express ofher fhan direcf bIasphemy of fhe process of execufing exfernaI
sadhana-bhakfi: He fhus makes a show of his own menfaI concocfions as being
supposedIy superior` whiIe he openIy condemns fhe acfivifies of fhe frue
sadhus.
(+)
suna hor` bntora banra, bna,
nar-nam hortc tnaho, tarhc haj na,
,susha) tomar tarha hortc jivana ja`bc
cana-bauI tay unhni no`no
+) O dear brofher! Purify yourseIf bofh infernaIIy and exfernaIIy. Sfay engaged
in chanfing Hari-nama, insfead of simpIy babbIing sfubbornIy wifh confroversiaI
affifudes. When you pass your Iife consumed wifh dry argumenfs, fhen Chand
BauI becomes very sad.
Song 9
(1)
gnarc bosc` bauI nao rc mana,
hcno horb usta acarana
1) O my dear mind! May you become a franscendenfaIIy maddened BauI whiIe
remaining af home. Why do you engage in wicked acfivifies:
(2)
manc manc rahnb bauI-bnava,
sanga cna` narma-bnavc horb vsaya Iabna,
jivana japana horb, nar-namananc sarva-hsana
2) You may keep fhe mood of a BauI wifhin your mind, and giving up
improper associafion you wiII aufomaficaIIy obfain sense pIeasures in
accordance wifh reIigious principIes. Thus you wiII pass your Iife whiIe every
momenf experiencing fhe bIiss of Hari-nama.
(3)
jata-na nroy-sonana noy,
gnara cnaIc parc marhata-varagi` ta`rc hoy,
nroy-osc rpur bosc, pac pac ta`r patana
3) One who renounces his home whiIe his hearf is nof yef purified is caIIed a
markafa-vairag (monkey-Iike renuncianf`).2 ly ilc lcaii bcing lull ol
ollcnscs, aciing undci ilc coniiol ol ilc cncmy, onc sinls lowci and lowci ai cvciy
sicp.
(+)
cncac-paha varagi jc noy,
parcr nari Io`yc paIcr goa no`yc roy,
,abar) artna-Iobnc varc varc horc niccr aranana
+) A renuncianf immafure in renunciafion is one who swindIes fhe wives of
ofhers and fhus remains jusf Iike a faf monkey in charge of a harem of femaIe
monkeys. Furfhermore, such a person goes from door fo door ouf of greed fo
receive monefary donafions. Thus he engages in fhe so-caIIed worship of even
faIIen and degraded souIs.
(5)
gnarc bosc` pahao njcr mana,
ar sahaIa-na horo narr nam-sanhirtana,
tabc can bauIcr sangc scsc horb samsara vsarjana
5) May your own mind become ripened wifh mafurify whiIe remaining af
home. And jusf perform Hari-nama sankrfan each and every day. Then, in
Chand BauI`s company, you shaII ufferIy renounce fhe maferiaI worId.
Song 10
(1)
baIavan varagi tnahur, hntu grnir manyc banaur
abar hapn porc`, maIa norc`,
bancna scva-asir nur
1) You caII yourseIf a very greaf and venerabIe renuncianf, buf facfuaIIy you
are even more of a sense-grafifier fhan fhose who are sfiII househoIders.
Furfhermore, you wear a IoincIofh for show, and carry fuIas beads in your
hand-buf Iike a beasf of burden, you bear fhe Ioad of frying fo seduce various
women info rendering your own service as seva-dass.3
(2)
acyuta-gotra-abnmanc, bnhsa horcna sarva-stnanc,
taha-payasa gan` nyanc narana pracur
hor` cuthi bnhsa, horcna shsa, vang-vrtt pnisur
2) You beg aIms everywhere you go, proudIy adverfising yourseIf as beIonging
fo fhe discipIic Iineage of fhe infaIIibIe Lord Krishna (acyufa-gofra)4-bui in
youi slow ol dccp mcdiiaiion you simply conccniiaic on icpcaicdly calculaiing
ilc ioial amouni ol youi acquiicd iupccs and mill. You aic cxpcii ai bcgging on
bclall ol youi bclly, and you malc a loax ol giving spiiiiual insiiuciions io oilcis,
uliimaicly cxlibiiing ilc bclavioi ol a busincssman. You aic a voiacious gluiion,
accusiomcd io consuming lugc quaniiiics ol lood.
(3)
boIc ta`rc bauI-cana, cta tomar gaIar pnana,
jivcr c aparana signra horo ur
yaj` grnir narma, su-svanarma,
suna horo antanpur
3) Unfo fhose of such nafure, Chand BauI advises-fhis is fhe noose abouf
your neck. QuickIy casf afar fhese offenses unfo ofher souIs. Worship fhe Lord
in fhe honesf roIe of a househoIder, execufing your proper occupafionaI dufy
according fo your own abiIify, and fhus purify yourseIf infernaIIy.
(+)
nyasi-mana-asa tyaj`, ina-bnavc hrsna bnaj`,
svabnava-gata narma yaj`, nas` osanhur,
tabc hrsna pa`bc, unhna ja`bc na`bc tum su-catur
+) Giving up your desire for being honored as a sannyas, jusf worship Krsna
in a humbIe sfafe of mind. By performing your reIigious occupafionaI dufies
according fo your own nafuraI propensify, fhe seedIings of your vices wiII be
desfroyed. Then you wiII affain Krishna, your unhappiness wiII go away, and
you wiII become very infeIIigenf.
Song 11
(1)
hcno bnchcr prayas`
noy ahaIa-bnchc sarva-nas
no`Ic ctta-sun, tattva-bun,
bncha apan csc` noy prahas
1) Why do you have so much desire for changing cIofhes: By premafureIy
changing cIofhes from fhose of a househoIder fo fhose of a renuncianf, aII is
desfroyed.5 Only wlcn onc's consciousncss is liisi puiilicd, ilcn ilc iniclligcncc
pciccivcs iiansccndcnial iiuil, and linally ilc clangc ol cloilcs will auiomaiically
comc and bc manilcsi in iis iimc.
(2)
bncha nor` ccsta horc, bnchcr jvaIaya scsc marc,
ncanci cnaacna, ahnaa bcnnc` vas,
ahaIa-husmana, jata bnana, horcnc jivcr sarva-nas
2) Buf when one makes an arfificiaI endeavor fo puf on fhe cIofhes of an
ascefic, fhen uIfimafeIy one perishes in fhe fever of fhaf improper dress. Thus
one becomes known as a member of fhe secf caIIed Neda-Ned, going abouf fhe
fown begging aIms, and Iiving af fhe meefing pIace caIIed akhara.6 Sucl a
woiillcss pcison, jusi lilc a pumplin giown usclcssly ai an unsuiiablc iimc ol
ycai, linally dcsiioys cvciyiling ilai would bc good loi ilcii own soul.1
(3)
suha, naraa, catunsana, bnchcr anhari na`na,
tan`cr saman parIc no`tc bnchc horbc as,
boIo tcmana bun, ctta-sun
ha`jana naraya horcnc vas`
3) The greaf sages Sukadeva Goswam, Narada Muni, and fhe four Kumaras
are fruIy quaIified fo wear fhe dress of renuncianfs. One may desire fo wear a
dress simiIar fo fheirs as soon as one becomes as renounced as fhey are. TeII
me-who can deveIop fhe infeIIigence and purified hearf of fhese greaf sages
mereIy by wearing a parficuIar garmenf:
(+)
atmanatma-suvvchc, prcma-Iataya ctta-bnchc,
bnajana-sanana-varschc horona uIIas,
cana-bauI boIc, cmana no`Ic, no`tc parbc hrsna-as
+) In fuII knowIedge of whaf is fhe souI and whaf is nof of fhe souI, wearing
fhe dress of a renuncianf wifhin your hearf, jusf make your creeper of prema
bIoom by sprinkIing if wifh fhe rainfaII of bhajan-sadhana. Chand BauI says,
when fhis occurs, fhen you wiII acfuaIIy become Lord Krsna`s servanf.
Song 12
(1)
no`yc vsayc avcsa, pc`Ic, mana, jatana ascsa
cna` rana-syamc braja-namc,
bnugcno nctna nana-hIcsa
1) My dear mind, you have broughf unending froubIe upon yourseIf under fhe
sway of maferiaI sense grafificafion. Leaving fhe company of Radha-Syama in
Vraja-dhama, you have come fo fhis maferiaI worId and suffered a hosf of
painfuI miseries.
(2)
maya-cvir haragarc, njcr harma-anusarc,
bnutcr vcgara hnat-tc hnat-tc jivana horcno scsa,
hor` am-amar`, cnc abar, horcno jaa raga-vcsa
2) Trapped wifhin fhe prison-house of Maya-Dev, and fossed heIpIessIy
according fo fhe urges of your pasf karma, your Iife has come fo an end affer
sIaving and sIaving away af very difficuIf and mundane Iabor. Absorbed in fhe
maferiaI body, fhinking in ferms of I` and mine,` you experience onIy
affracfion and repuIsion for duII maferiaI fhings.
(3)
tum suna canana, hrsna-scva ta`r anana,
panca-bnutcr natc poc` nay, acno chati mcsa,
chnona sanu-sangc, ct-prasangc,
tomar upaya avascsa
3) You are acfuaIIy composed of spirifuaIIy conscious bIiss, whose onIy
happiness is found in Krsna-seva. AIas, you have faIIen info fhe hands of fhe five
maferiaI eIemenfs (earfh, wafer, fire, air, and efher), and have fhus become jusf
Iike an ignoranf sheep who is heIpIess wifhin fheir firm grip. Buf now your
uIfimafe means of deIiverance is fo be found in fhe company of sadhus,
discussing fopics of fhe efernaIIy conscious nafure.
(+)
hanaha-hamni-sanga, cna` o bna mcnc ranga,
granana horo bauI cancr suna upacsa
tyaj` Iuhocur, bauI-gr, suna-rasc horo pravcsa
+) The associafion of maferiaIisfic women, as weII as endeavors for
accumuIafing weaIfh for fhe purpose of sense grafificafion-O my dear brofher!
Give up such insignificanf pIay! PIease accepf fhe pure advice of Chand BauI:
Rejecfing aII decepfive fendencies fhaf are associafed wifh fhe secfs of impure
BauIs, jusf enfer fhe fIow of pure, spirifuaI meIIows of devofion.
1nus cns PauI Sangit by SriIa Pnahtvnoa 1nahura.