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Nitāi-pada-kamala ...

Je chāyāy jagata jurāy. This is a
song by Narottama dāsa
Ṭhākura, a great ācārya of the
He has written many songs about
the Vaiṣṇava philosophy, and
they are approved as completely
corresponding with Vedic
instructions. So here Narottama
dāsa Ṭhākura is singing that “The
whole world is suffering under
the blazing fire of material
existence. Therefore, if one takes
the shelter of the lotus feet of
Lord Nityānanda…,” whose
birthday is today, 31st, January,
1969. So we should relish this
instruction of Narottama dāsa
Ṭhākura that in order to get relief
from the pangs of blazing fire of
this material existence, one
should take shelter of the lotus
feet of Lord Nityānanda because
it is as cooling as the moon rays
combined together of millions of
moons. That means one will
immediately find peaceful
atmosphere. Just like a man
works whole day and if he comes
under the moonshine he feels

Similarly, any materialistic man
who comes under the shelter of
Lord Nityānanda will immediately
feel that relief. Then he says,

nitāi-pada-kamala, koṭi-candra-
suśītala, je chāyāy jagata jurāy,
heno nitāi bine bhai, rādhā-kṛṣṇa
pāite nāi, dharo nitāi-caraṇa

He says that “If you are anxious
to go back to home, back to
Godhead, and become associate
with Rādhā and Kṛṣṇa, then the
best policy is to take shelter of
Nityānanda.” Then he says, se
sambandha nāhi jā’r, bṛthā janma
gelo tā’r: “One who has not been
able to contact Nityānanda, then
one should think of himself that
he has simply spoiled his
valuable life.” Bṛthā janma gelo,
bṛthā means for nothing, and
janma means life. Gelo tā’r,
spoiled. Because he has not
made connection with
Nityānanda. The Nityānanda, very
name, suggests… Nitya means
eternal. Ānanda means pleasure.
Material pleasure is not eternal.
That is the distinction. Therefore
those who are intelligent, they
are not interested with this
flickering pleasure of material
world. Every one of us, as living
entity, we are searching after
pleasure. But the pleasure which
we are seeking, that is flickering,
temporary. That is not pleasure.
Real pleasure is nityānanda,
eternal pleasure. So anyone who
has no contact with Nityānanda,
it is to be understood that his life
is spoiled.

se sambandha nāhi jā’r, bṛthā
janma gelo tā’r, sei paśu boro

Narottama dāsa Ṭhākura uses
here very harsh word. He says
that such human being is an
animal, an uncontrollable animal.
As there are some animals that
cannot be tamed, so anyone who
has not contacted Nityānanda, he
should be considered as an
untamed animal. Sei paśu boro
durācār. Why? Because nitāi nā
bolilo mukhe: “He never uttered
the holy name of Nityānanda.”
And majilo saṁsāra-sukhe, “and
become merged into this
material happiness.” Vidyā-kule
ki koribe tār. “That nonsense
does not know that what will his
education and family and
tradition and nationality will help
him?” These things cannot help
him. These are all temporary
things. Simply, if we want eternal
pleasure, we must contact
Nityānanda. Vidyā-kule ki koribe
tār. Vidyā means education, and
kula means family, nationality. So
we may have a very nice family
connection or we may have very
nice national prestige, but after
ending this body, these things
will not help me. I’ll carry my
work with me, and according to
that work, I shall have to accept
by force another type of body. It
may be something other than
human body. So these things
cannot protect us or give us the
real pleasure. So Narottama dāsa
Ṭhākura advises that vidyā-kule ki
koribe tār. Then he says,
ahaṅkāre matta hoiyā. “Being
maddened after false prestige
and identification…” False
identification with the body and
prestige of bodily relationship, it
is called ahaṅkāre matta hoiyā.
One is mad after this false
prestige. Ahaṅkāre matta hoiyā,
nitāi-pada pāsariyā. Due to this
false prestige we are thinking,
“Oh, what is Nityānanda? What
can He do for me? I don’t care.”
So these are the signs of false
prestige. Ahaṅkāre matta hoiyā,
nitāi-pada pāsa…, asatyere satya
kori māni. The result is that I am
accepting something which is
false. For example, I am
accepting this body. This body, I
am not this body. Therefore, with
false identification I am
becoming entangled more and
more. So one who is puffed up
with this false prestige, ahaṅkāre
matta hoiyā, nitāi-pada pā…,
asatyere satya kori māni, he
accepts something wrong as
right. Then he says, nitāiyer
koruṇā habe, braje rādhā-kṛṣṇa
pābe. If you are actually serious
about going back to home, back
to Godhead, then please seek
after the mercy of Nityānanda.

nitāiyer koruṇā habe, braja
rādhā-kṛṣṇa pābe, dharo nitāi-
caraṇa du’khāni

“Please catch up the lotus feet of
Nityānanda.” Then he says,
nitāiyer caraṇa satya. One may
think that as we catch hold of so
many shelter, but in this material
world later on they prove false,
similarly, suppose we catch hold
of the lotus feet of Nityānanda; it
may also prove false. But
Narottama dāsa Ṭhākura assures
that nitāiyer caraṇa satya: “It is
not false. Because Nityānanda is
eternal, His lotus feet is also
eternal.” Tāṅhāra sevaka nitya.
And anyone who takes to the
service of Nityānanda, they also
become eternal. Without being
eternal, nobody can serve the
eternal. That is the Vedic
injunction. Without becoming
Brahman, one cannot approach
the Supreme Brahman. Just like
without being fire, nobody can
enter into the fire. Without being
water, nobody can enter into the
water. Similarly, without being
fully spiritualized, nobody can
enter into the spiritual kingdom.
So nitāiyer caraṇa satya. If you
catch nitāiyer, the lotus feet of
Nityānanda, then you become
immediately spiritualized. Just
like if you touch electricity,
immediately you become
electrified. That is natural.
Similarly, Nityānanda is eternal
happiness, if you touch
Nityānanda some way or other,
then you become also eternally
happy. Tāṅhāra sevaka nitya.
Therefore one who has in contact
with Nityānanda, they have
become eternal.

nitāiyer caraṇa satya, tāṅhāra
sevaka nitya, dṛḍha kori’ dharo
nitāir pāy

So just catch Him very tightly.
Narottama boro duḥkhī, nitāi
more koro sukhī. At the last
Narottama dāsa Ṭhākura, the
composer of this song, he is
appealing to Nityānanda, “My
dear Lord, I am very unhappy. So
You please make me happy. And
You kindly keep me in corner of
Your lotus feet.” That is the sum
and substance of this song.