Bul Sagt

Songs of the Madman

by r Chd Bul
(Bhaktivinoda hkura)
1893
Translation and notes by Daaratha-suta dsa
Introduction
Baul Sagt (Songs of the Madman), an obscure work composed by rla
Bhaktivinoda hkura in 1893, is a collection of 12 songs in Bengali verse.
Bhaktivinoda saw that the Indian society at that time had become overrun
with many different types of pretentious so-called Vaiavas. He identified
thirteen deviant sectsul, Bul, Kartt-bhaj, Ne, Dara-vea, Sn,
Sahajiy, Sakh-bhek, Smrta, Jta-gosi, Ativd, Ca-dhr, and
Gaurga-ngar. Since ordinary village people are not sufficiently educated
or philosphically-inclined to distinguish between these various
apasampradya groups, most of these deviants simply came to be known
collectively as Bul (transcendental madmen). The title Bul comes from
the Bengali btulamad, crazy, insaneand originates in the Sanskrit
vtula, an adjective indicating one affected by wind-disease, or a
disturbance of the element vta within the head. As used in the Gauya
Vaiava scriptures, this term indicates the exalted state of a pure devotee
who has gone mad while experiencing vipralambha, or separation from their
beloved Lord Krishna.
The usual habit of members of these Bul groups is to wander around the
countryside as folk minstrels, singing bogus songs about so-called love of
Godhead (bhva) while begging alms. The hkura recognized them as false
devotees, and he wrote these 12 songs styled Baul Sagt so that the public
could learn to distinguish between false Buls and real Buls. The language
and dialect of these songs is just like the common street talk of the period,
and Bhaktivinoda even signed the songs Chd Bulhe assumed a Bul
name so people would accept his preaching! These pieces describe the
various forms of cheating Buls, exposing their deceptive hypocrisy, and
finally proposing the correct way for devotees to become purified from the
deviations of materialistic tendencies. Thus he ultimately recommends the
faithful chanting of Hari-nma and worshiping Lord Krishna according to
authorized devotional principles.
Bul Sagt contains very useful spiritual advice, the many corrupted
spellings of various words being accurate portrayals of the down-to-earth
language of the time. The hkura has written these songs in the voice and
style of popular street songs, thus proving attractive for simple village
workers, farmers, shopkeepers, boatmen, ordinary illiterate people, and even
for the benefit of aristocratic and educated people who were learned in the
ways of the West. Although the contemporary Bul songs that were heard
sung in the marketplace superficially spoke of devotional service (bhakti)
and transcendental madness caused by ecstatic love of God (btulat), they
were in actuality covered over by the philosophy of material enjoyment
(sambhoga-vda) as well as various shades of impersonalism
(nirviea-vda). The mentality of the Buls was pervaded by Sufi influences
and also the popular ancient songs of Kabr and Ddu. Thus even the literary
scholars became bewildered by the illusion created by this perverted
philosophical covering, and they also subscribed to the sense-gratifying
sambhoga-vda. For this reason rla Bhaktivinoda hkur was inspired to
expose the pretentious and hypocritical nature of the Buls by attracting the
masses with the songs of his own composition, which utilized the
contemporary style, mood, vocabulary and tune of the mundane Bul sagt.
In the concluding verse of each song, Bhaktivinoda has identified himself as
Chd Bul, for amongst the Buls the name Chd is very popular.
Within the text of the songs Bhaktivinoda is also seen to use various Bul
philosophical terms, such as deha-tattva (the principle of the entire universe
supposedly being present in the material body), guru-satya (the spiritual
master is the only supreme truth), mrk (spiritually emblazoned), maner
ml (the japa strand within the mind), mnua bhajan (worship of human
bodies as God), sahaja bhajan (natural worship), and so forth. The hkura
repeated all these words in order to appeal to those whose minds were
absorbed in ordinary village activities, and thereby enlighten them in regard
to the transcendental spiritual world. Bhaktivinoda was genuinely btula
(maddened) by the uddha-bhakti-rasa of devotion to the moonlike r
Niti-chd or r Gorchd; for this reason he signed his writings with the
name r Chd Bul.
The word bul is seen often in the text of the r Caitanya-caritmta,
referring to a personality afflicted with transcendental madness. r
Gaurga Mahprabhu even admits in Antya 19.9 that He has indeed become
a Bul. A few verses later (19.20-21), the most famous appearance of the
word bul occurs in the following enigmatic riddle sent from r Advaita
crya in Bengal to the increasingly ecstatic and delirious r Caitanya
Mahprabhu in Jaganntha Pur:
bulake kahiho,loka hoilo bul
bulake kahiho,he n biky cul
Tell the Madman that all the people have now become mad like Him. Tell
the Madman that rice is no longer available in the marketplace.
bulake kahiho,kye nhiko ul
bulake kahiho,ih kohiyche bul
Tell the Madman that those who are mad in ecstatic love no longer do
business. Tell the Madman that another Madman has spoken these
words.
Daaratha-suta dsa
Bul Sagt
Song 1
(1)
mi tomr dukher dukh sukher sukh,
ti tomre boli bhi re
niti-er he giye (ore o bhi)
nm enechi tomr tore
1) I am your ever well-wisherI become sad when you are sad, and I
become happy when you are happy. This I sincerely proclaim to you, dear
brothers! Having gone shopping at Lord Nitynandas Marketplace, O
brothers, I have brought back the holy names of the Lord just for your
benefit.
(2)
gaura-candra-mrk kor, e hari-nm rase bhor
i
nma cintmai kas
caitanya-rasa-vigraha (Bhakti-Rasmta-Sindhu 1.1.108).*,
nme nm
ii
nme nm from the same verse, abhinntvn
nma-nmino.** pache dhor, lao yadi vadana bhore
2) Being marked with the symbol of Lord Gaura-chandra, this Hari-nma is
succulent with divine mellows. If you would please take the holy name and
always fill your mouths with it, then you shall realize that the name fully
contains the Lord who is named.
(3)
ppa tpa saba dre jbe, sra-moy sasra habe,
r kono bhoy nhi rabe, ubbe sukher pthre
3) By chanting the holy name all your sinful reactions and material
miseries will be cast far away. This world will become full of wonderful
meaning for you, there will be no more fear, and you will be immersed in
the ocean of pure joy.
iii
sra-moy the material world of sasra will be
pervaded with your own personal experience of deep inner significance, or
the very real substance of the eternally true spiritual world.*
(4)
mi kgl artha-hna, nm enechi kore a,
dekhe mya ati dna, raddh-mlye deo dhore
4) I myself am now quite wretched and indeed destitute, for by arranging
to bring the Lords holy name here I have have fallen into great debt.
Seeing me as a soul stricken with extreme poverty, please hand over to me
the price of your faith.
(5)
mlya loye tomr hi, mah-janake dibo, bhi,
je kichu ty lbha pi, rkhbo nijer bhre
5) Taking your payment, O brothers, I will pass it along to the Mahjana
(the proprietor, Lord Nitynanda.) Whatever small commission I may earn
by conducting this transaction will be kept in my own storeroom.
(6)
nady-godrume thki, cda-bul boliche ki,
nm vin r sakala phki, chybj e sasre
6) Living on the island of Godrum in the district of Nady, this person
named Chd Bul shouts and exclaims, Other than the holy name of the
Lord, all else in this world is simply false, like the illusions of a
shadow-theater!
Song 2
(1)
dharma-pathe thki koro jvana jpana, bhi
hari-nm koro sad (ore o bhi) hari vin bandhu ni
1) O my dear brothers! Just pass your lives by adhering to the proper path
of religiosity. Constantly chant Hari-nma, O brothers, for other than Lord
Hari you have no friend.
(2)
je kono vyavas dhori, jvana nirvha kori,
bolo mukhe hari hari, ei mtra bhik ci
2) Accepting whatever livelihood that suits you, just live your life
honestly. Fill your mouths with the constant chanting of Hari!
Hari!this is the only alms I beg of you.
(3)
gaurga-carae majo, anya abhila-tyajo,
brajendra-nandane bhajo, tabe boo sukha pi
3) Remain absorbed in the lotus feet of Lord Gaurga, renounce all other
ambitions, and worship Vrajendra-Nandan.
iv
anybhila (other desires)
this includes all aspirations for bhukti (material enjoyment) and mukti
(liberation), which are centered on satisfying one's own senses instead of
r Krishna's senses. Anybhilit-nyam (Bhakti-Rasmta-Sindhu
1.1.9).* If you would do this much, then I will experience great pleasure.
(4)
mi cda-bul-ds, kori tava kp a,
jniy abhila, nitynanda-j gi
4) I am Chd Bul Ds, and I wish only to receive your mercy. I have
informed you of my desires, for I sing as I have been personally ordered by
Lord Nitynanda.
Song 3
(1)
salo kath bolte ki
tomr kenth-dhor, kapni-saba phki
1) O you have so much to say about being genuine! You are seen to be
wrapped in an old tattered blanket and wearing a simple loincloth, just
like a renounced asceticbut in actuality all of this is simply pretentious.
(2)
dharma-patn tyaji ghare, para-nr-saga kore,
artha-lobhe dvre dvre phire, rkhle ki bk
2) Leaving your legally married wife at home, you go off and keep the
company of the wives of others. In your greed for acquiring more and more
wealth, you wander like a poor beggar from door to door, and you secretly
keep so much surplus stored away.
(3)
tumi guru bolcho vae, sdhu-guru nikapae,
ka-nm deno kara-pue, se ki emon hoy meki?
3) You are quite confident in presenting yourself as a saintly spiritual
master, and thus you are busily engaged in initiating innocent people by
reciting Krishna-nma into their earis this behavior not a great charade?
(4)
jeb anya ik dey, tke ki `guru bolte hoy?
dudher phal to ghole noy, bheve citte dekho dekhi
4) Can anyone be called a guru simply because he gives advice to others?
A cook can never use whey in a recipe that calls for milk. Now think about
this and just see what I see.
(5)
ama-dama-titik-bale, uparati, raddh hole,
tabe bheko cda-bul, bole, ecae peke habe ki?
5) On the strength of the true qualities of peacefulness, sense control, and
tolerance, ones mundane desires are renounced as true spiritual faith
arises. That being the case, the renunciant Chd Bul says, What will
become of your premature imitation of spiritual perfection?
Song 4
(1)
`bul bul bolche sabe, hocche bul kon jan
di-c dekhiye (o bhi) korche jvake vacan
1) Everyone keeps using the word Bul, Bul as a cheap label, but who
has actually become a Bul (a pure devotee gone mad in genuine ecstatic
love of God)? By merely exhibiting a long beard and a topknot upon your
head, O brothers, you thus cheat many people.
(2)
deha-tattvajaer tattva,
tte ki chy myr gartta,
cidnanda paramrtha, jnte to ty prbe n
2) Your philosophy of deha-tattva
v
deha-tattva the mundane Bul
sampradya propounds the concocted theory that the temporary material
body contains all the transcendental truth of the eternally spiritual r
Vndvana Dhma.*that the material body is supposedly divineis
simply a philosophy of dull matter (jaa-tattva). By maintaining such a
doctrine is it possible to become freed from the womb of My? The supreme
goal of life is the attainment of eternally conscious bliss
(chidnanda)although you understand this well you will still be unable to
enter transcendence.
(3)
jadi bul co re hote, tabe calo dharma-pathe,
yoit-saga sarva-mate cho re maner vsan
3) O! If you really want to become a genuine Bul (a transcendental
madman), then please proceed on the path of religiosity. O! Just abandon
in all ways the minds craving for the inappropriate company of women.
(4)
vea-bh-raga jata, chi nme hao re rata,
niti-cder anugata, hao chi sab durvsan
4) O! Abandoning the performance of adorning yourself with dramatic
clothing and ornaments in imitation of Lord Krishna, may you become
attached to chanting His pure holy names. May you become the loyal
follower of Niti Chda, thereby renouncing all evil obsessions.
(5)
mukhe `hare ka bolo, cho re bhi kathr chala,
nm vin to su-sambala, cda-bul r dekhe n
5) O my dear brothers! Completely giving up your clever manipulative
speech, just fill your mouths with the chanting of Hare Krishna! Chd
Bul sees no means of support other than the abundant resource of the
Lords holy name.
Song 5
(1)
mnua-bhajan korcho, o bhi, bhver gn dhore
gupta kore rkhcho bhlo vyakta habe yamer ghare
1) O my dear brothers! You devotedly engage in the worship of the
material bodies of human beings, and yet you dare to sing songs about
ecstatic spiritual emotions (bhva). You expertly conceal your own secret
activities, but all of them will be fully exposed in Yamarjas court.
(2)
meye hije, purua khoj, tabe to hoy kartt-bhaj,
ei chale korcho maj, maner prati cokha here
2) Considering women to be hermaphrodites and men to be eunuchs
makes one a member of the Kartt-bhaj sect. On the pretext of this
deviant thinking you engage in mundane sense gratification, thus deluding
even your own minds.
(3)
`guru satya bolcho mukhe, cho to, bhi, jaer sukhe,
saga tomr bahirmukhe, uddha habe kemon kore?
3) Although your mouths proclaim the guru is reality, O brothers, you
revel in mundane sense pleasures.
vi
guru satyaone of the main theories
of the Karttbhaj sect is that the spiritual master is the only worshipable
form of God Himself, and that his material body made of flesh and blood is
verily transcendental substance (satya). Preaching such ideas, they indulge
in material sense gratification.* You freely associate with envious
non-devoteeshow then will you ever become purified?
(4)
yoit-saga-artha-lobhe, maje to jva citta-kobhe,
bule ki se-sab obhe, guna dekhe phai mare
4) The heart of the jva becomes greatly agitated by absorption in the
association of materialistic women as well as greed for wealthdoes a true
Bul become attracted by the glitter of these worldly things?
vii
obhe (by
these shining attractions) a genuine Bul is rendered mad by
experiencing the divine mellows of vipralambha (feelings of separation
from the Lord); as such there is absolutely no attraction for the enjoying
spirit of the bogus Buls' sambhoga-vda, which abounds with the
accumulation of material wealth, women, and prestige.* A cricket is
attracted by a flame and jumps straight into it, thereby meeting death.
(5)
cda-bul minati kori bole,o-sab parihari,
uddha-bhve bolo `hari, jbe bhava-sgara-pre
5) Chd Bul very humbly suggests, Giving up all these degrading
things, please chant the name of Hari in a purified manner. Then you will
surely cross beyond the ocean of material suffering.
Song 6
(1)
eo to eka kalir cel
mth ne kapni par, tilak nke, galy ml
1) Here is just another disciple of Kali-yuga. He keeps his head shaved,
wears a loincloth, tilak on his nose and tulas beads around his neck.
(2)
dekhte vaiaver mata, salo kta kjer bel
sahaja-bhajan korchena mmu,
sage loye parer bl
2) By looks he appears to be a Vaiava, but in actuality his conduct is that
of a kta, one who worships the principle of material energy in order to
enjoy her. He engages in sahaja-bhajan (so-called natural worship), but
does so by posing as uncle to the children of others, and then stealthily
taking the illicit association of their daughters.
(3)
sakh-bhve bhajchena tre, nije hoye nanda-ll
ka-dser kathr chale mah-janake dicchena al
3) Accepting these young girls as sakhs (Rdhs gop friends), he fancies
himself to be the Son of Nanda. By the deceptive lecturing about how
everyone should become Ka-dsa (the servant of himself as Ka),
this disciple of Kali-yuga thus hurls a sharp spear at the true devotees of
the Lord.
viii
Mahjanas this bogus behavior is an offense to the great
souls who had come before and shown the proper path of devotion. These
rascals fond of imitating Krishna also maintain hostility toward the
presently living devotees who are chaste to the regulative principles.*
(4)
nava-rasika pane mni khcchena br mana-kol
bul bole dohi, o bhi, dra koro e ll-khel
4) Giving artificial recognition to nava-rasika (the nine relishers), he thus
eats and enjoys the bananas of his own mental fabrications. Chd Bul
says, O my dear brothers! Desist from this bogus imitation of the Lords
amorous sports.
ix
nava-rasikaone branch of the deviant sahajiy
sampradya has concocted a fanciful philosophy of honoring nine previous
cryas, such as r Chadsa, r Vidypati, r Bilvamagala, r
Rmnanda Rya, r Rpa Goswm and so forth, identifying each crya
with one of nine different praktis. Calling themselves rasika bhaktas,
these deviants show great aversion to the pure devotees who maintain and
protect the actual conclusions of the scriptures.
mana-kolliterally mental bananas; namely, some concocted object of enjoyment that has no substance
in reality.*
Song 7
(1)
(mana mr) husr theko, bhlo nko,
uddha sahaja tattva-dhane
noile myr vae, avaee, kdte habe ciro-dine
1) O my dear mind! Please be alert and cautiousdo not forget the
treasure that is the principle of uddha sahaja tattva (pure natural truth as
opposed to bogus sahajiy tendency). Otherwise ultimately in the grip of
My you will perpetually weep.
(2)
uddha-jve jaa ni bhi, hika bujho ti,
nije sakh (se) vndvane
se jakhan ka-candre bhaje, sukhete maje,
madhura-rase anukae
2) The pure spirit soul is not material, O brotherunderstand this
correctlybut is actually a female sakh living in Vndvana. When the
soul worships her Lord Ka-candra in this mood, then she becomes
immersed in pure happiness, incessantly tasting the sweetness of the
madhura-rasa.
(3)
jada-dehe tr sdhana-bhakti, jna-virakti,
deher ytr dharma-bhve
se ghe thke, bane b thke, majiye ke,
(`ka) bole eka-mane
3) While still living within the material body, she engages in
sdhana-bhakti (regulated devotional service), developing detachment
through the cultivation of jna (transcendental knowledge), and thus
passes life in accordance with religious principles. Such a devotee lives
either at home or in the forest, and remains engrossed in calling out the
name Ka! with single-minded diligence.
(4)
eke-i to boli sahaja-bhajan, uddha-mana,
ka pbr eka upya
ih chi je ropa kore, sei to mare,
tr to nhi bhajan hoy
4) Verily this is called sahaja-bhajan, or natural worship. It is conducted
with a purified mind, and is the one and only means for attaining Ka.
Whoever deviates from this process by imposing their own concocted
philosophy indeed perishes; their activities are not bhajan.
(5)
cda-buler e vivs, choa harids,
ekau kevala vipathe cale
ac-suter kpy, dra hoye, hy,
n py r gaura-carae
5) This is the conviction of Chd Bul. The devotee of Lord Chaitanya
named Choa Haridsa somehow embarked on an improper path; by the
mercy of the Son of mother ac, he was cast away, alas, and did not again
attain the lotus feet of Gaurga.
x
aitanya-caritmta, Antya-ll, Chapter
Two).*
Song 8
(1)
maner ml japbi jakhan, mana,
keno korbi bhya visarjana
mane mane bhajan jakhan hoy,
prema uthle pae bhya-dehe vypta hoye roy;
br dehe care, japy kore, dhary ml anukaa
1) My dear mind, when you chant japa on the ml within your mind, why
do you cease the actions of chanting japa externally? When one performs
bhajan within the mind, and prema factually arises internally, then the
external body also becomes pervaded by those symptoms. Therefore the
body rocks and sways, while one incessantly turns their beads in chanting
japa.
(2)
je vy bhaa-tpasa hoy,
baka-bila dekhye bhya ninde atioy;
nije juta pele kmin-kanaka kore sad saghaana
2) This improper form of mental chanting is the tendency of the
pretentious so-called renunciants. As displayed in the fables of the crane
and cat, such renunciation is extremely contemptible.
xi
sdhu or false
renunciant. There are many stories of various birds and cats among the
animal fables found in the Hitopadea and the Paca-Tantra. Typically the
crane or heron is fond of eating fish, and the cat usually poses as a sdhu in
order to ultimately devour his unwary host.* Although such a trait is shown
externally, whenever one gains an opportunity to enjoy women and wealth
he continually indulges.
(3)
se vyr bhitora phakkkr,
bhya-sdhana-nind boi r che kib tr;
(nijer) mana bhlo dekh-te giye ninde sdhu-caraa
3) Inside such a man is merely an empty cavity of deceit. What does he
have to express other than direct blasphemy of the process of executing
external sdhana-bhakti? He thus makes a show of his own mental
concoctions as being supposedly superior while he openly condemns the
activities of the true sdhus.
(4)
uddha kori bhitora bhira, bhi,
hari-nm korte thko, tarke kj ni,
(uka) tomr tarka korte jvana jbe
cda-bul ty dukh hono
4) O dear brother! Purify yourself both internally and externally. Stay
engaged in chanting Hari-nma, instead of simply babbling stubbornly
with controversial attitudes. When you pass your life consumed with dry
arguments, then Chd Bul becomes very sad.
Song 9
(1)
ghare bose bul hao re mana,
keno korbi dua caraa
1) O my dear mind! May you become a transcendentally maddened Bul
while remaining at home. Why do you engage in wicked activities?
(2)
mane mane rkhbi bul-bhva,
saga chi dharma-bhve korbi viaya lbha;
jvana jpana korbi, hari-nmnande sarva-kaa
2) You may keep the mood of a Bul within your mind, and giving up
improper association you will automatically obtain sense pleasures in
accordance with religious principles. Thus you will pass your life while
every moment experiencing the bliss of Hari-nma.
(3)
jata-dina hdoy-odhana noy,
ghara chle pare `markaa-vairg tre koy;
hdoy-doe ripur boe, pade pade tr patana
3) One who renounces his home while his heart is not yet purified is called
a markaa-vairg (monkey-like renunciant).
xii
markaa-vairga
monkey externally appears to be a very great renunciant, for he is
detached from living in a home, subsists on mere fruits and roots in the
forest, and has even renounced wearing clothes. But internally he is full of
the spirit of materialistic sense enjoyment, ready to indulge at each and
every opportunity. Similarly, a human being who makes a show of external
renunciation but who internally subscribes to the enjoying spirit is known
as a phalgu-vairg (cheap imitation ascetic) or markaa-vairg
(monkey-renunciant).* By the heart being full of offenses, acting under the
control of the enemy, one sinks lower and lower at every step.
(4)
ecae-pk vairg je hoy,
parer nr loye pler god hoye roy;
(br) artha-lobhe dvre dvre kore ncer rdhana
4) A renunciant immature in renunciation is one who swindles the wives
of others and thus remains just like a fat monkey in charge of a harem of
female monkeys. Furthermore, such a person goes from door to door out of
greed to receive monetary donations. Thus he engages in the so-called
worship of even fallen and degraded souls.
(5)
ghare bose pko nijer mana,
r sakala-dina koro harir nm-sakrtana;
tabe cd buler sage ee korbi sasra visarjana
5) May your own mind become ripened with maturity while remaining at
home. And just perform Hari-nma sakrtan each and every day. Then, in
Chd Buls company, you shall utterly renounce the material world.
Song 10
(1)
balavn vairg hkur, kintu ghr madhye bhdur
br kapni pore, ml dhore,
bahena sev-dsr dhr
1) You call yourself a very great and venerable renunciant, but factually
you are even more of a sense-gratifier than those who are still
householders. Furthermore, you wear a loincloth for show, and carry
tulas beads in your handbut like a beast of burden, you bear the load of
trying to seduce various women into rendering your own service as
sev-dss.
xiii
dhra literally a yoke, with which animals are hitched to
wagons and so forth for pulling heavy loads. Here the bogus Bul must
shoulder the overpowering burden of trying to satisfy his own desires
while attempting to attract the wives of others and engaging them in
servicing his own mundane sense gratification.*
(2)
acyuta-gotra-abhimne, bhik korena sarva-sthne,
k-payas gai dhyne dhra pracur
kori cuk bhik, korena ik, vaig-vtti pir
2) You beg alms everywhere you go, proudly advertising yourself as
belonging to the disciplic lineage of the infallible Lord Krishna
(acyuta-gotra)
xiv
acyuta-gotrathe lowborn members of deviant
apasampradya sects are unable to state a respectable lineage of their
family origin upon being questioned, and therefore they present
themselves as belonging to the transcendental acyuta-gotra, or
descendants of the infallible Lord Acyuta (Ka). See rmad-Bhgavatam
4.21.12, verse and purport, for more on this divine lineage.*but in your
show of deep meditation you simply concentrate on repeatedly calculating
the total amount of your acquired rupees and milk. You are expert at begging
on behalf of your belly, and you make a hoax of giving spiritual instructions
to others, ultimately exhibiting the behavior of a businessman. You are a
voracious glutton, accustomed to consuming huge quantities of food.
(3)
bole tre bul-cda, e tomr galr phda,
jver ei apardha ghra koro dr
yaji ghr dharma, su-svadharma,
uddha koro antapur
3) Unto those of such nature, Chd Bul advisesthis is the noose about
your neck. Quickly cast afar these offenses unto other souls. Worship the
Lord in the honest role of a householder, executing your proper
occupational duty according to your own ability, and thus purify yourself
internally.
(4)
nys-mna- tyaji, dna-bhve ka bhaji,
svabhva-gata dharma yaji, n dokur;
tabe ka pbe, dukha jbe habe tumi su-catur
4) Giving up your desire for being honored as a sannys, just worship
Ka in a humble state of mind. By performing your religious
occupational duties according to your own natural propensity, the
seedlings of your vices will be destroyed. Then you will attain Krishna,
your unhappiness will go away, and you will become very intelligent.
Song 11
(1)
keno bheker prays?
hoy akla-bheke sarva-n
hole citta-uddhi, tattva-buddhi,
bheka pani ese hoy prak
1) Why do you have so much desire for changing clothes? By prematurely
changing clothes from those of a householder to those of a renunciant, all
is destroyed.
xv
akla bheka (untimely renunciation)this is when one
puts on the dress of a renunciant and leaves home before having attained
actual renunciation within the heart. The word vea (dress) in the
corrupted form of street dialect becomes bheka.* Only when ones
consciousness is first purified, then the intelligence perceives transcendental
truth, and finally the change of clothes will automatically come and be
manifest in its time.
(2)
bheka dhori ce kore, bheker jvlya ee mare,
nene chachai, kha bedhe vs;
akla-kuma, jata bhaa, korche jver sarva-n
2) But when one makes an artificial endeavor to put on the clothes of an
ascetic, then ultimately one perishes in the fever of that improper dress.
Thus one becomes known as a member of the sect called Ne-Ne, going
about the town begging alms, and living at the meeting place called
khar.
xvi
, but they accept the illicit company of sev-dss as well as
engage in various despicable mundane activities, eating fish, and so forth.
There is hearsay that 1,200 Nes and 1,300 Nes became followers of r
Vrabhadra Prabhu (son of Lord Nitynanda and Jhnav M), but
factually Vrabhadra had no connection with them. This group is
perpetually rejected from the society of uddha-vaiavas.* Such a
worthless person, just like a pumpkin grown uselessly at an unsuitable time
of year, finally destroys everything that would be good for their own soul.
xvii

akla-kuma`unripe pumpkin'; literally a gourd grown at an unusual
or inauspicious time. These are never usable for sacrifices, cooking and so
forth. The saying is figurative for a useless or stupid person. Some are of the
opinion that this figure of speech originated with the story of Gndhr
giving premature birth to a lump of flesh shaped like a gourd. From that
lump was born the evil Duryodhana and others, who were to destroy the
dynasty of Kuru. From this story, certain groups have coined the phrase
akla-kuma to refer to a treacherous or harmful activity.**
(3)
uka, nrada, catusana, bheker adhikr hana,
tder samn prle hote bheke korbe ;
bolo temana buddhi, citta-uddhi
kajana dharya korche vs?
3) The great sages ukadeva Goswm, Nrada Muni, and the four
Kumras are truly qualified to wear the dress of renunciants. One may
desire to wear a dress similar to theirs as soon as one becomes as
renounced as they are. Tell mewho can develop the intelligence and
purified heart of these great sages merely by wearing a particular garment?
(4)
tmntma-suviveke, prema-latya citta-bheke,
bhajana-sdhana-vriseke koroha ulls;
cda-bul bole, emana hole, hote prbe ka-ds
4) In full knowledge of what is the soul and what is not of the soul,
wearing the dress of a renunciant within your heart, just make your
creeper of prema bloom by sprinkling it with the rainfall of
bhajan-sdhana. Chd Bul says, when this occurs, then you will actually
become Lord Kas servant.
Song 12
(1)
hoye viaye vea, pele, mana, jtan aea
chi rdh-yme braja-dhme,
bhugcho heth nn-klea
1) My dear mind, you have brought unending trouble upon yourself under
the sway of material sense gratification. Leaving the company of
Rdh-yma in Vraja-dhma, you have come to this material world and
suffered a host of painful miseries.
(2)
my-devr krgre, nijer karma-anusre,
bhter vegra kh-te kh-te jvana korcho ea;
kori `mi-mr, dehe br, korcho jaa rga-dvea
2) Trapped within the prison-house of My-Dev, and tossed helplessly
according to the urges of your past karma, your life has come to an end
after slaving and slaving away at very difficult and mundane labor.
Absorbed in the material body, thinking in terms of I and mine, you
experience only attraction and repulsion for dull material things.
(3)
tumi uddha cidnanda, ka-sev tr nanda,
paca-bhter hte poe hy, cho eka mea;
ekhona sdhu-sage, cit-prasage,
tomr upya avaea
3) You are actually composed of spiritually conscious bliss, whose only
happiness is found in Ka-sev. Alas, you have fallen into the hands of
the five material elements (earth, water, fire, air, and ether), and have thus
become just like an ignorant sheep who is helpless within their firm grip.
But now your ultimate means of deliverance is to be found in the company
of sdhus, discussing topics of the eternally conscious nature.
(4)
kanaka-kmin-saga, chi o bhi miche raga,
grahaa koro bul cder uddha upadea
tyaji lukocuri, bul-giri, uddha-rase koro pravea
4) The association of materialistic women, as well as endeavors for
accumulating wealth for the purpose of sense gratificationO my dear
brother! Give up such insignificant play! Please accept the pure advice of
Chd Bul: Rejecting all deceptive tendencies that are associated with the
sects of impure Buls, just enter the flow of pure, spiritual mellows of
devotion.
Thus ends Bul Sagt by rla Bhaktivinoda hkura.

i
rase bhor (to be filled, charged or diffused with transcendental mellows)
ii

iii

iv

v

vi

vii

viii

ix

x
Choa Haridsain order to instruct aspiring devotional renunciates, r Gaura-sundara
performed the pastime of apparently rejecting His own eternal associate. This emphasized the fact
that it is forbidden for a male ascetic to socialize with women with either body, mind or words. (C
xi
Crane and cat renunciationmeaning, a cheating
xii

xiii

xiv

xv

xvi
Ne-NeNe means a shaven-headed man, and Ne means a shaven-headed woman.
The members of this deviant sect shave their heads and wear the dress of Vaiavas
xvii