Prakrta-rasa-sata-dusani 2017-04-28T00:20:34+00:00
ALL GLORY TO SRI GURU AND SRI GAURANGA

PRAKRTA-RASA-SATA-DUSANI

One Hundred Refutations of Mundane Rasa

By Srila Bhakti Siddhanta Saraswati Thakur

Introduction

Amongst the higher classes of humans in the world, there are three paths for travelling through the realm of belief in the afterlife. These are known as karma, jnan, and bhakti. The means for souls in the conditioned state to attain temporary enjoyable ends is known as the path of karma. Rejecting transience and temporary provincial ends and enquiring into nondifferentiated spirit is known as the path of jnan. Transcendental to karma, jnan, and matter, endeavouring to please the rightful recipient of all service Sri Krishna is known as the path of bhakti.

Between the means and the end on the path of bhakti, three stages are seen: sadhana, bhava, and prema-bhakti. If we think that the bhavas and prema of the end are practices that are part of the means, trouble arises. Deliverance from the hands of this hindrance is known as anartha-nivrtti. The unprecedented and extraordinary Pastimes of Sri Gaurasundar and the practices and teachings of the goswamis who were His assistants in His Pastimes are the basis of this composition.

Sri Siddhanta Saraswati

Translator’s Note

The purpose of Srila Bhakti Siddhanta Saraswati Thakur’s Prakrta-rasa-sata-dusani is to clarify the proper understanding and application of the science of rasa given by Srila Rupa Goswami Prabhu in his Sri Bhakti-rasamrta-sindhu. Srila Saraswati Thakur wrote this treatise for an audience that is familiar with the key terms given in Sri Bhakti-rasamrta-sindhu, and thus he has not defined these terms within his composition. For readers who are not acquainted with these terms and their definitions as given by Srila Rupa Goswami, both an overview of them based on Sri Bhakti-rasamrta-sindhu and a glossary are being presented here prior to Prakrta-rasa-sata-dusani. Furthermore, these key terms have for the most part been left untranslated throughout this rendering of Prakrta-rasa-sata-dusani so that readers can clearly see how Srila Bhakti Siddhanta Saraswati Thakur delineates their significance and proper application.

What is bhakti?

sarvopadhi-vinirmuktam tat-paratvena nirmalam
hrsikena hrsikesa-sevanam bhaktir uchyate
(Narada-pancharatra; Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.12)

“Bhakti is said to be service with the senses to the Lord of the senses that is dedicated to the Lord, unalloyed, and completely unconditional.”

anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanusilanam bhaktir uttama
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.11)

“Pure bhakti is constant endeavour to please Krishna that is free from fleeting desires and unobstructed by exploitation and renunciation.”

What are the distinguishing characteristics of bhakti?

klesa-ghni subhada moksa-laghuta-krt sudurlabha
sandrananda-visesatma sri-krsnakarsini cha sa
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.17)

“Bhakti (1) destroys all suffering, (2) bestows all good fortune, (3) belittles liberation, (4) is very difficult to attain, (5) is intensely joyful, and (6) attracts Sri Krishna Himself.”

What are the stages of bhakti?

sa bhaktih sadhanam bhavah prema cheti tridhodita
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.1)

“Bhakti is said to have three stages: sadhana-bhakti, bhava-bhakti, and prema-bhakti.

What is sadhana-bhakti?

krti-sadhya bhavet sadhya-bhava sa sadhanabhidha
nitya-siddhasya bhavasya prakatyam hrdi sadhyata
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.2)

“Action of the senses aimed at attaining bhava is known as sadhana-bhakti. Such attainment is the manifestation within the heart of one’s perfected eternal nature.”

How many kinds of sadhana-bhakti are there?

vaidhi raganuga cheti sa dvidha sadhanabhidha
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.5)

“There are two kinds of sadhana-bhakti: vaidhi and raganuga.”

What is vaidhi-bhakti?

yatra raganavaptatvat pravrttir upajayate
sasanenaiva sastrasya sa vaidhi bhaktir uchyate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.6)

“Sadhana-bhakti in which activity arises not from having developed raga but from the regulations of the scriptures is called vaidhi-bhakti.”

What is raga?

iste svarasiki ragah paramavistata bhavet
tan-mayi ya bhaved bhaktih satra ragatmikodita
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.270)

“Intense natural immersion in the object of one’s desire is called raga. Devotion based on such raga is called ragatmika-bhakti.”

What is raganuga-bhakti?

virajantim abhivyaktam vraja-vasi-janadisu
ragatmikam anusrta ya sa raganugochyate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.268)

“Devotion that follows the ragatmika-bhakti beautifully manifest in the residents of Vraja is known as raganuga-bhakti.”

What is bhava-bhakti?

suddha-sattva-visesatma prema-suryamsu-samya-bhak
ruchibhis chitta-masrnya-krd asau bhava uchyate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 3.1)

“Devotion that is completely pure in nature (a special composition of the Lord’s spiritual energy), resembles a ray of the sun of prema, and melts the heart with ruchi is called bhava-bhakti.”

What are the characteristics of bhava-bhakti?

ksantir avyartha-kalatvam viraktir mana-sunyata
asa-bandhah samutkantha nama-gane sada ruchih
asaktis tad-gunakhyane pritis tad-vasati-sthale
ity adayo ’nubhavah syur jata-bhavankure jane
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 3.25–6)

“(1) Tolerance, (2) not wasting time, (3) detachment, (4) pridelessness, (5) hopefulness, (6) longing, (7) constant taste for chanting the Name, (8) attachment to discussion of the Lord’s qualities, and (9) fondness for the Lord’s abode—these and other qualities are present within those in whose hearts bhava has sprouted.”

What is rati?

purane natya-sastre cha dvayos tu rati-bhavayoh
samanarthataya hy atra dvayam aikyena laksitam
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 3.13)

“In the Puranas and the scriptures on drama, the words rati and bhava have the same meaning. Here also (in Sri Bhakti-rasamrta-sindhu), the two words are seen to be synonymous.”

What is prema?

samyan-masrnita-svanto mamatvatisayankitah
bhavah sa eva sandratma budhaih prema nigadyate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 4.1)

“Intense bhava that completely melts the heart and is characterised by extreme loving possessiveness (of the Lord) is called prema by the wise.”

What are the stages in the awakenment of prema?

adau sraddha tatah sadhu-sango ’tha bhajana-kriya
tato’nartha-nivrttih syat tato nistha ruchis tatah
athasaktis tato bhavas tatah premabhyudanchati
sadhakanam ayam premnah pradurbhave bhavet kramah
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 4.15–6)

“First sraddha, then sadhu-sanga, then bhajana-kriya, then anartha-nivrtti, then nistha, then ruchi, then asakti, then bhava, and then prema arise. These are the stages in a practitioner’s prema arising.”

What is sraddha?

Faith in revealed truth produced by association with sadhus and both knowing and unknowing engagement in service to the Lord; faith that by serving Krishna all duties and desires are fulfilled.

What is sadhu-sanga?

Taking shelter at the feet of Sri Guru and learning the process of service to the Lord under his guidance; associating with and serving the sadhus, those who adhere to truth.

What is bhajana-kriya?

Engaging in practices of devotion, such as hearing, chanting, and worshipping, according to the instructions of Sri Guru and the sadhus.

What is anartha-nivrtti?

The gradual cessation of the four types of vices—(1) misconception, (2) desires for the mundane, (3) offences, and (4) weakness of heart.

What is nistha?

Constant engagement in the service of the Lord free from anarthas and distractions.

What is ruchi?

Genuine taste for the Lord and His service.

What is asakti?

Attachment; natural ruchi for the Lord and His service.

What are bhava and prema?

These have been defined above in Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 3.1 and 4.1.

What is rasa?

vyatitya bhavana-vartma yas chamatkara-bhara-bhuh
hrdi sattvojjvale badham svadate sa raso matah
(Sri Bhakti-rasamrta-sindhu: Daksina-vibhaga, 5.132)

“That which is beyond the scope of thought, extremely wonderful, and most deeply relished in a heart shining with pure goodness is known as rasa.”

In further detail:

“That which surpasses all thought of its ingredients, is more wonderful than rati (bhava-bhakti), and is most deeply relished in a heart made bright by a special manifestation of the Lord’s spiritual energy is known as rasa.”

Who is Krishna?

akhila-rasamrta-murtih
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.1)

“Krishna is the the personification of the supreme joy, the abode of all spiritual rasas.”

What is the Name?

nama-chintamanih krsnas chaitanya-rasa-vigrahah
purnah suddho nitya-mukto ‘bhinnatvan nama-naminoh
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.233)

“The Name of Krishna is a wish-fulfilling jewel and an embodiment of spiritual rasa. The Name is complete, pure, eternally liberated, and non-different from whom He names.”

How is the Name revealed?

atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hi jihvadau svayam eva sphuraty adah
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.234)

“Although Krishna’s Name, Form, Qualities, and Pastimes cannot be grasped by the material senses, they manifest themselves to the material senses in response to one’s inclination to serve.”

Glossary

abhidheya: the means to the end; the practice of devotion, and mainly, the stage of sadhana-bhakti.

anarthas: misconceptions, desires for the mundane, offences, and weaknesses of heart.

anartha-nivrtti: the gradual cessation of anarthas and development of nistha.

aprakrta: lit. ‘not mundane’; supramundane, divine, spiritual; something part of, or related to, the highest plane of spiritual existence, the land of Lord Krishna’s Pastimes, which at times resembles the mundane world but is nevertheless ‘not mundane’.

aparadha: offence; an action that is contrary to the rules, principles, or mood of devotion to the Lord; an action that displeases the Lord; substandard worship.

asakti: attachment; natural ruchi for the Lord and His service.

bhajana-kriya: engaging in practices of devotion, such as hearing, chanting, and serving, according to the instructions of Sri Guru and the sadhus.

bhakti: service to the Supreme Lord rendered solely unconditionally, and constantly for His pleasure.

bhava (bhava-bhakti): devotion composed of the Lord’s spiritual energy (the samvit- and hladini-saktis) that resembles a ray of the sun of prema-bhakti and melts the heart with ruchi; the second of the three stages of bhakti, following sadhana-bhakti and preceding prema-bhakti.

guru: lit. ‘heavy’; master, teacher; one who dispels darkness; the form the Supreme Lord assumes to distribute divine knowledge.

krama-patha: the gradual path; the path given by Srila Rupa Goswami in Sri Bhakti-rasamrta-sindhu (Purva-vibhaga, 4.15–6) for the development of prema-bhakti which contains nine general stages: sraddha, sadhu-sanga, bhajana-kriya, anartha-nivrtti, nistha, ruchi, asakti, bhava, and finally prema. Krama-patha also in some cases refers to the gradual process by which the Lord reveals Himself sequentially as His nama, rupa, guna, and then lila—His Name, then His form, then His qualities, and finally His Pastimes.

nama: lit. ‘name’; the Name of the Supreme Lord; the personal form of the Lord as His Name, nondifferent from the Lord Himself.

nistha: constant engagement in the service of the Lord free from anarthas.

prakrti: material energy.

prakrta: material, made of or based on material energy.

prayojan: the goal; the highest attainment: Sri Krishna-prema.

prema (prema-bhakti): divine love; extremely intense bhava that completely melts the heart and produces intense feelings of loving possessiveness for the Lord.

raga: intense natural immersion in the object of one’s desire, one’s worshippable master.

raganuga: a practitioner of raganuga-bhakti.

raganuga (raganuga-bhakti): devotion that follows the devotion of the residents of Vraja, whose devotion is based purely on raga.

rasa: the inconceivable, wonderful taste within service to the Lord found in the hearts of pure devotees; rati (sthayi-bhava) brought into the heart by hearing, chanting, and other practices of devotion and nourished by vibhavas, anubhavas, sattvika-bhavas, and vyabhichari-bhavas.

rasika: a devotee in the stage of bhava-bhakti or prema-bhakti who has genuine experience of rasa.

rati: a synonym for bhava and sthayi-bhava.

ruchi: genuine taste for the Lord and His service that arises on the basis of nistha.

Rupa (Sri): Srila Rupa Goswami, the author Sri Bhakti-rasamrta-sindhu and the foremost authority on the science of rasa.

sadhaka: practitioner, esp. one engaged in the practice of sadhana-bhakti.

sadhana (sadhana-bhakti): engagement of the senses in devotional practices aimed at uncovering the eternal nature of the soul; the first of the three stages of bhakti, followed by bhava-bhakti and prema-bhakti. (Brs: 1.2.2)

sadhu: one who is adherent to truth, that is, devoted to the Lord and His service.

sadhu-sanga: association with and service to sadhus; taking shelter at the feet of Sri Guru and being initiated and trained by Sri Guru in service to the Lord and all that is dear to Him.

sahajiyaism: imitationism; imitating the behaviour of those who have rati and taste rasa and/or wrongly believe that one has rati and tastes rasa when in fact one does not.

sambandha-jnan: knowledge of the Supreme Lord, His energies, and their relationships; the foundation of the practice of devotion.

siddhanta: proper conclusions and conceptions; the essence of the teachings of the sadhus and scriptures.

sisya: a disciple, one who accepts discipline.

sraddha: faith in revealed truth produced by association with sadhus; faith that by serving Krishna all duties and desires are fulfilled.

sthayi-bhava: foundational rati for Krishna, which has any one of five primary forms: santa, dasya, sakhya, vatsalya, and madhura [adoration, servitude, friendship, affectionate guardianship, and paramour love].

vaidhi: based on the regulations of the scriptures.

vaidhi-bhakti: sadhana-bhakti based on the regulations of the scriptures (rather than on raga).

Prakrta-rasa-sata-dusani

প্রাকৃত-চেষ্টাতে ভাই কভু রস হয় না
জড়ীয় প্রাকৃতরস শুদ্ধভক্ত গায় না ॥১॥

prakrta-chestate bhai kabhu rasa haya na
jadiya prakrta-rasa suddha-bhakta gaya na [1]

bhai–O brother! rasa–Rasa kabhu na–never haya–arises [from] prakrta–material chestate–endeavours. suddha–Pure bhakta–devotees gaya na–do not sing [about] jadiya–mundane prakrta–material rasa–rasa. [1]

O brother! Rasa never arises from material endeavours. Pure devotees do not sing about mundane material rasa.

প্রাকৃতরসের শিক্ষা-ভিক্ষা শিষ্যে চায় না
রতি বিনা যেই রস তাহা গুরু দেয় না ॥২॥

prakrta-rasera siksa-bhiksa sisye chaya na
rati vina yei rasa taha guru deya na [2]

sisye–A disciple chaya na–does not desire bhiksa–alms [in the form] siksa–of teachings [about] prakrta–mundane rasera–rasa. guru–A Guru deya na–does not give taha–such rasa–rasa yei–that [is] vina–devoid of rati–rati. [2]

A disciple does not desire alms in the form of teachings about mundane rasa. A Guru does not give rasa that is devoid of rati.

নাম রস দুই বস্তু ভক্ত কভু জানে না
নাম রসে ভেদ আছে ভক্ত কভু বলে না ॥৩॥

nama rasa dui vastu bhakta kabhu jane na
nama rase bheda achhe bhakta kabhu bale na [3]

bhakta–A devotee kabhu na–never jane–considers nama–the Name [and] rasa–rasa dui–two [different] vastu–things. bhakta–A devotee kabhu na–never bale–says achhe–there is bheda–a difference [between] nama–the Name [and] rase–rasa. [3]

A devotee never considers the Name and rasa two different things. A devotee never says there is a difference between the Name and rasa.

অহং-মম-ভাবসত্ত্বে নাম কভু হয় না
ভোগ-বুদ্ধি না ছাড়িলে অপ্রাকৃত হয় না ॥৪॥

aham-mama-bhava-sattve nama kabhu haya na
bhoga-buddhi na chhadile aprakrta haya na [4]

nama–The Name kabhu na–never haya–manifests [to those] sattve–in the condition bhava–of thought aham–of ‘I’ [and] mama–‘mine’. chhadile na–If one does not give up buddhi–the mentality bhoga–of enjoying, aprakrta–transcendence (‘supramundanity’) haya na–does not manifest. [4]

The Name never manifests to those who have the mentality of ‘I’ and ‘mine’. If one does not give up the enjoying mentality, transcendence does not manifest.

প্রাকৃত জড়ের ভোগে কৃষ্ণসেবা হয় না
জড়বস্তু কোনও কালে অপ্রাকৃত হয় না ॥৫॥

prakrta jadera bhoge krsna-seva haya na
jada-vastu konao kale aprakrta haya na [5]

seva–Service krsna–to Krishna haya na–does not occur bhoge–by enjoyment [of] prakrta–mundane jadera–matter, [and] jada–material vastu–objects haya na–do not become aprakrta–supramundane [at] konao–any kale–time. [5]

Krishna is not served by mundane material enjoyment, and material objects never become supramundane.

জড়সত্ত্বা বর্ত্তমানে চিৎ কভু হয় না
জড়বস্তু চিৎ হয় ভক্তে কভু বলে না ॥৬॥

jada-sattva vartamane chit kabhu haya na
jada-vastu chit haya bhakte kabhu bale na [6]

chit–Spirit kabhu na–never haya–manifests vartamane–in the presence jada–of the material sattva–existence, [and] bhakte–a devotee kabhu na–never bale–says jada–material vastu–objects haya–become chit–spirit. [6]

Spirit never manifests in the presence of matter, and a devotee never says material objects become spiritual.

জড়ীয় বিষয়-ভোগ ভক্ত কভু করে না
জড়ভোগ কৃষ্ণসেবা কভু সম হয় না ॥৭॥

jadiya visaya-bhoga bhakta kabhu kare na
jada-bhoga krsna-seva kabhu sama haya na [7]

bhakta–A devotee kabhu na–never kare–engages in bhoga–enjoyment [of] jadiya–material visaya–objects. jada–Material bhoga–enjoyment [and] seva–service krsna–to Krishna haya–are kabhu na–never sama–the same. [7]

A devotee never engages in enjoyment of material objects. Material enjoyment and service to Krishna are never the same thing.

নিজ-ভোগ্য কামে ভক্ত প্রেম কভু বলে না
রসে ডগমগ আছ শিষ্যে গুরু বলে না ॥৮॥

nija-bhogya kame bhakta prema kabhu bale na
rase dagamaga achha sisye guru bale na [8]

bhakta–A devotee kabhu na–never bale–says kame–desire nija–for one’s own bhogya–enjoyment [is] prema–divine love. guru–A Guru bale na–does not tell sisye–a disciple, achha–“You are dagamaga–absorbed rase–in rasa.” [8]

A devotee never says desire for one’s own enjoyment is prema. A Guru does not tell a disciple, “You are absorbed in rasa.”

রসে ডগমগ আমি কভু গুরু বলে না
জড়ীয় রসের কথা শিষ্যে গুরু বলে না ॥৯॥

rase dagamaga ami kabhu guru bale na
jadiya rasera katha sisye guru bale na [9]

guru–A Guru kabhu na–never bale–says, ami–“I [am] dagamaga–absorbed rase–in rasa.” guru–A Guru katha bale na–does not discuss jadiya–material rasera–rasa sisye–with a disciple. [9]

A Guru never says, “I am absorbed in rasa.” A Guru does not discuss material rasa with a disciple.

জড়রস-গানে কভু শ্রেয়ঃ কেহ লভে না
কৃষ্ণকে প্রাকৃত বলি’ ভক্ত কভু গায় না ॥১০॥

jada-rasa-gane kabhu sreyah keha labhe na
krsnake prakrta bali’ bhakta kabhu gaya na [10]

keha na–No one kabhu–ever labhe–attains sreyah–good fortune gane–by singing [about] jada–material rasa–rasa. bhakta–A devotee kabhu na–never gaya–sings bali’–considering krsnake–Krishna prakrta–mundane. [10]

No one ever attains good fortune by singing about material rasa. A devotee never sings of Krishna being mundane.

নামকে প্রাকৃত বলি’ কৃষ্ণে জড় জানে না
কৃষ্ণনামরসে ভেদ শুদ্ধভক্ত মানে না ॥১১॥

namake prakrta bali’ krsne jada jane na
krsna-nama-rase bheda suddha-bhakta mane na [11]

suddha–A pure bhakta–devotee jane na–does not think krsne–Krishna [is] jada–material [or] bali’–say namake–the Name [is] prakrta–mundane. mane na–They do not recognise bheda–a distinction rase–between rasa, nama–the Name, [and] krsna–Krishna. [11]

A pure devotee does not think Krishna is material or say the Name is mundane. They do not recognise a distinction between rasa, the Name, and Krishna.

নামরসে ভেদ আছে গুরু শিক্ষা দেয় না
রস লাভ করি’ শেষে সাধন ত হয় না ॥১২॥

nama-rase bheda achhe guru siksa deya na
rasa labha kari’ sese sadhana ta haya na [12]

guru–A Guru siksa deya na–does not teach [that] achhe–there is bheda–a distinction rase–between rasa [and] nama–the Name, [and] ta–indeed haya na–it is not [that] labha kari’–one will attain rasa–rasa [and] sese–afterwards [take up] sadhana–the practice. [12]

A Guru does not teach that there is a distinction between rasa and the Name, and it is not that one will attain rasa and afterwards take up sadhana.

কৃত্রিম পন্থায় নামে রসোদয় হয় না
রস হৈতে কৃষ্ণনাম বিলোমেতে হয় না ॥১৩॥

krtrima panthaya name rasodaya haya na
rasa haite krsna-nama vilomete haya na [13]

rasa–Rasa udaya haya na–does not arise name–from the Name [on] krtrima–the false panthaya–path. nama–The Name krsna–of Krishna haya na–does not arise haite–from rasa–rasa vilomete–in reverse order. [13]

Rasa does not arise from the Name on the false path. The Name of Krishna does not in reverse order arise from rasa.

রস হৈতে রতি শ্রদ্ধা কখনই হয় না
শ্রদ্ধা হৈতে রতি ছাড়া ভাগবত গায় না ॥১৪॥

rasa haite rati sraddha kakhanai haya na
sraddha haite rati chhada bhagavata gaya na [14]

rati–Rati [and] sraddha–faith kakhanai haya na–never ever arise haite–from rasa–rasa. bhagavata–A devotee gaya na–does not sing [of anything] chhada–other than rati–rati [that has arisen] haite–from sraddha–faith. [14]

Rati and sraddha never ever arise from rasa. A devotee does not sing of anything other than rati that has arisen from sraddha.

রতিযুক্ত রস ছাড়া শুদ্ধভক্ত বলে না
সাধনেতে রতি রস গুরু কভু বলে না ॥১৫॥

rati-yukta rasa chhada suddha-bhakta bale na
sadhanete rati rasa guru kabhu bale na [15]

suddha–A pure bhakta–devotee bale na–does not speak [of anything] chhada–other than rasa–rasa yukta–based rati–on rati. guru–A Guru kabhu na–never bale–says [there is] rati–rati [and] rasa–rasa sadhanete–in the [stage of] practice. [15]

A pure devotee does not speak of anything other than rasa based on rati. A Guru never says there is rati and rasa in the stage of sadhana.

ভাবকালে যে অবস্থা সাধনাগ্রে বলে না
বৈধী শ্রদ্ধা সাধনেতে রাগানুগা হয় না ॥১৬॥

bhava-kale ye avastha sadhanagre bale na
vaidhi sraddha sadhanete raganuga haya na [16]

bale na–A Guru does not say ye avastha–the conditions kale–at the time bhava–of bhava-bhakti [arise] agre–prior sadhana–to sadhana-bhakti. raganuga–Raganuga-bhakti haya na–does not develop sadhanete–from sraddha–faith vaidhi–based on [scriptural] regulations. [16]

A Guru does not say that the state reached in the stage of bhava-bhakti arises prior to the stage of sadhana. Raganuga-bhakti does not develop from faith based on scriptural regulations.

ভাবের অঙ্কুর হলে বিধি আর থাকে না
রাগানুগা শ্রদ্ধা মাত্রে জাতরতি হয় না ॥১৭॥

bhavera ankura hale vidhi ara thake na
raganuga sraddha matre jata-rati haya na [17]

[When] ankura–the sprout bhavera–of bhava hale–arises, vidhi–regulations ara thake na–no longer remain. jata–Developed rati–rati haya na–does not arise matre–only by sraddha–faith raganuga–in raganuga-bhakti. [17]

When the sprout of bhava arises, regulations withdraw. Developed rati does not arise only by faith in raganuga-bhakti.

অজাতরতিকে কভু ভাবলব্ধ বলে না
রাগানুগ সাধকেরে জাতভাব বলে না ॥১৮॥

ajata-ratike kabhu bhava-labdha bale na
raganuga sadhakere jata-bhava bale na [18]

raganuga–A raganuga-bhakta kabhu na–never bale–says [that] ajata–undeveloped ratike–rati [is] labdha–realised bhava–bhava, [and they] bale na–do not say [that] sadhakere–practitioners [have] jata–developed bhava–bhava. [18]

A raganuga-bhakta never says that undeveloped rati is realised bhava, and they do not say that sadhakas have developed bhava.

রাগানুগ সাধকেরে লব্ধরস বলে না
রাগানুগা সাধ্যভাব রতি ছাড়া হয় না ॥১৯॥

raganuga sadhakere labdha-rasa bale na
raganuga sadhya-bhava rati chhada haya na [19]

raganuga–A raganuga-bhakta bale na–does not say [that] sadhakere–practitioners [have] labdha–attained rasa–rasa. sadhya–The perfected bhava–bhava raganuga–of raganuga-bhakti haya na–does not arise chhada–without rati–rati. [19]

A raganuga-bhakta does not say that sadhakas have attained rasa. The perfected bhava of raganuga-bhakti does not arise without rati.

ভাবাঙ্কুর-সমাগমে বৈধী-ভক্তি থাকে না
রুচিকে রতির সহ কভু এক জানে না ॥২০॥

bhavankura-samagame vaidhi-bhakti thake na
ruchike ratira saha kabhu eka jane na [20]

samagame–With the arrival ankura–of the sprout bhava–of bhava, vaidhi–regulated bhakti–devotion thake na–does not remain. [A raganuga-bhakta] kabhu na–never jane–thinks ruchike–ruchi [is] eka–one saha–with ratira–rati. [20]

With the arrival of the sprout of bhava, vaidhi-bhakti withdraws. A raganuga-bhakta never thinks ruchi and rati are one and the same.

রাগানুগা বলিলেই প্রাপ্তরস জানে না
বিধি-শোধ্যজনে কভু রাগানুগ বলে না ॥২১॥

raganuga balilei prapta-rasa jane na
vidhi-sodhya-jane kabhu raganuga bale na [21]

[A raganuga-bhakta] jane na–does not think [that] balilei–just by saying raganuga–‘raganuga-bhakti’ [one has] prapta–attained rasa–rasa. [A raganuga-bhakta] kabhu na–never bale–says jane–someone [who] sodhya–needs to be purified vidhi–by regulations [is] raganuga–a raganuga-bhakta. [21]

A raganuga-bhakta does not think that just by saying ‘raganuga-bhakti’, one has attained rasa, and a raganuga-bhakta never says someone who needs to be purified by regulations is a raganuga-bhakta.

সাধনের পূর্ব্বে কেহ ভাবাঙ্কুর পায় না
জড়ে শ্রদ্ধা না ছাড়িলে রতি কভু হয় না ॥২২॥

sadhanera purve keha bhavankura paya na
jade sraddha na chhadile rati kabhu haya na [22]

keha na–No one paya–feels ankura–the sprout bhava–of bhava purve–prior to sadhanera–practice. rati–Rati kabhu na–never haya–arises chhadile na–if one has not given up sraddha–faith jade–in the mundane. [22]

No one feels the sprout of bhava prior to the stage of sadhana-bhakti. Rati never never arises if one has not given up faith in the mundane.

জাতভাব না হইলে রসিক ত হয় না
জড়ভাব না ছাড়িলে রসিক ত হয় না ॥২৩॥

jata-bhava na ha-ile rasika ta haya na
jada-bhava na chhadile rasika ta haya na [23]

[If] jata–developed bhava–bhava ha-ile na–has not arisen, ta–indeed haya na–one cannot become rasika–a relisher of rasa, [and] chhadile na–if one does not give up jada–mundane bhava–bhava, ta–indeed haya na–one cannot become rasika–a relisher of rasa. [23]

If developed bhava has not arisen, one cannot become a rasika, and if one does not give up mundane bhava, one cannot become a rasika.

মূলধন রসলাভ রতি বিনা হয় না
গাছে না উঠিতে কাঁদি বৃক্ষমূলে পায় না ॥২৪॥

mula-dhana rasa-labha rati vina haya na
gachhe na uthite kadi vrksa-mule paya na [24]

labha–Attainment rasa–of rasa, mula–the foremost dhana–wealth, haya na–does not occur vina–without rati–rati. paya na–One cannot attain [it] uthite na–by not climbing gachhe–the tree [and simply] ka̐di–crying mule–at the bottom vrksa–of the tree. [24]

Without rati, there is no attainment of rasa, the foremost wealth. One cannot attain it by not climbing the tree and simply crying at the bottom.

সাধনে অনর্থ আছে রসোদয় হয় না
ভাবকালে নামগানে ছলরস হয় না ॥২৫॥

sadhane anartha achhe rasodaya haya na
bhava-kale nama-gane chhala-rasa haya na [25]

rasa–Rasa udaya haya na–does not arise [when] anartha–vices achhe–are present sadhane–in [one’s] practice. chhala–False rasa–rasa haya na–does not arise gane–in chanting nama–the Name kale–at the time bhava–of bhava. [25]

Rasa does not arise when anarthas are present in one’s sadhana. False rasa does not arise in the chanting of the Name in the stage of bhava.

সিদ্ধান্তবিহীন হৈলে কৃষ্ণে চিত্ত লাগে না
সম্বন্ধহীনের কভু অভিধেয় হয় না ॥২৬॥

siddhanta-vihina haile krsne chitta lage na
sambandha-hinera kabhu abhidheya haya na [26]

haile–If one is vihina–bereft siddhanta–of a proper conception, chitta–the mind lage na–does not become attached krsne–to Krishna. abhidheya–The process kabhu na–never haya–reaches success hinera–for those who are devoid sambandha–of [understanding of the soul’s] relationship [with the Lord]. [26]

If one does not know siddhanta, the mind does not become attached to Krishna. Those who lack sambandha-jnan never succeed in abhidheya.

সম্বন্ধবিহীন জন প্রয়োজন পায় না
কুসিদ্ধান্তে ব্যস্ত জন কৃষ্ণসেবা করে না ॥২৭॥

sambandha-vihina jana prayojana paya na
kusiddhante vyasta jana krsna-seva kare na [27]

jana–Persons vihina–bereft sambandha–of [understanding of the soul’s] relationship [with the Lord] paya na–do not reach prayojana–the goal. jana–Persons vyasta–preoccupied kusiddhante–with misconception kare na–do not engage in seva–the service krsna–of Krishna. [27]

Those who lack sambandha-jnan do not attain prayojan. Those who are preoccupied with misconception do not serve Krishna.

সিদ্ধান্ত-অলস জন অনর্থ ত ছাড়ে না
জড়ে কৃষ্ণ ভ্রম করি’ কৃষ্ণসেবা করে না ॥২৮॥

siddhanta-alasa jana anartha ta chhade na
jade krsna bhrama kari’ krsna-seva kare na [28]

jana–Persons [who are] alasa–lazy siddhanta–about [learning] the proper conception ta–indeed chhade na–do not give up [their] anartha–vices. bhrama kari’–They confuse krsna–Krishna jade–with matter [and] kare na–do not engage in seva–the service krsna–of Krishna. [28]

Those who are lazy about learning siddhanta do not give up their anarthas. They confuse Krishna with matter and do not engage in Krishna’s service.

কৃষ্ণনামে ভক্ত জড়বুদ্ধি কভু করে না
অনর্থ না গেলে নামে রূপ দেখা দেয় না ॥২৯॥

krsna-name bhakta jada-buddhi kabhu kare na
anartha na gele name rupa dekha deya na [29]

bhakta–A devotee kabhu na–never buddhi kare–thinks krsna–Krishna’s name–Name [is] jada–material. [If one’s] anartha–vices gele na–have not gone away, [Krishna’s] rupa–form dekha deya na–does not reveal [Himself] name–through the Name. [29]

A devotee never thinks Krishna’s Name is material. If one’s anarthas have not gone away, Krishna’s form does not reveal Himself through the Name.

অনর্থ না গেলে নামে গুণ বুঝা যায় না
অনর্থ না গেলে নামে কৃষ্ণসেবা হয় না ॥৩০॥

anartha na gele name guna bujha yaya na
anartha na gele name krsna-seva haya na [30]

[If one’s] anartha–vices gele na–have not gone away, [Krishna’s] guna–qualities bujha yaya na–cannot be understood name–through the Name. [If one’s] anartha–vices gele na–have not gone away, haya na–there is no seva–service krsna–to Krishna name–through the Name. [30]

If one’s anarthas have not gone away, Krishna’s qualities cannot be understood through the Name. If one’s anarthas have not gone away, there is no service to Krishna through the Name.

রূপ-গুণ-লীলা-স্ফূর্ত্তি নাম ছাড়া হয় না
রূপ-গুণ-লীলা হৈতে কৃষ্ণনাম হয় না ॥৩১॥

rupa-guna-lila-sphurti nama chhada haya na
rupa-guna-lila haite krsna-nama haya na [31]

sphurti–Revelation [of Krishna’s] rupa–form, guna–qualities, [and] lila–Pastimes haya na–does not occur chhada–without nama–the Name. krsna–Krishna’s nama–Name haya na–does not manifest haite–from [His] rupa–form, guna–qualities, [or] lila–Pastimes. [31]

Revelation of Krishna’s Form, Qualities, and Pastimes does not occur without the Name. Krishna’s Name does not manifest from His Form, Qualities, or Pastimes.

রূপ হৈতে নাম-স্ফূর্ত্তি গুরু কভু বলে না
গুণ হৈতে নাম-স্ফূর্ত্তি গুরু কভু বলে না ॥৩২॥

rupa haite nama-sphurti guru kabhu bale na
guna haite nama-sphurti guru kabhu bale na [32]

guru–A Guru kabhu na–never bale–says [there is] sphurti–revelation nama–of [Krishna’s] Name haite–from [His] rupa–form. guru–A Guru kabhu na–never bale–says [there is] sphurti–revelation nama–of [Krishna’s] Name haite–from [His] guna–qualities.[32]

A Guru never says there is revelation of Krishna’s Name from His form. A Guru never says there is revelation of Krishna’s Name from His qualities.

লীলা হৈতে নাম-স্ফূর্ত্তি রূপানুগ বলে না
নাম-নামী দুই বস্তু রূপানুগ বলে না ॥৩৩॥

lila haite nama-sphurti rupanuga bale na
nama-nami dui vastu rupanuga bale na [33]

rupanuga–A follower of Sri Rupa bale na–does not say [that there is] sphurti–revelation [of Krishna’s] nama–Name haite–from [Krishna’s] lila–Pastimes. rupanuga–A follower of Sri Rupa bale na–does not say [that] nama–the Name [and] nami–the Named [are] dui–two [different] vastu–things. [33]

A follower of Sri Rupa does not say that there is revelation of Krishna’s Name from Krishna’s Pastimes. A follower of Sri Rupa does not say the Name and the Named (Krishna Himself) are two different things.

রস আগে রতি পাছে রূপানুগ বলে না
রস আগে শ্রদ্ধা পাছে গুরু কভু বলে না ॥৩৪॥

rasa age rati pachhe rupanuga bale na
rasa age sraddha pachhe guru kabhu bale na [34]

rupanuga–A follower of Sri Rupa bale na–does not say, age–“First rasa–rasa, pachhe–then rati–rati.” guru–A Guru kabhu na–never bale–says, age–“First rasa–rasa, pachhe–then sraddha–faith.” [34]

A follower of Sri Rupa does not say, “First rasa, then rati.” A Guru never says, “First rasa, then sraddha.”

রতি আগে শ্রদ্ধা পাছে রূপানুগ বলে না
ক্রম-পথ ছাড়ি’ সিদ্ধি রূপানুগ বলে না ॥৩৫॥

rati age sraddha pachhe rupanuga bale na
krama-patha chhadi’ siddhi rupanuga bale na [35]

rupanuga–A follower of Sri Rupa bale na–does not say, age–“First rati–rati, pachhe–then sraddha–faith.” rupanuga–A follower of Sri Rupa bale na–does not say, [there can be] siddhi–perfection chhadi’–by giving up krama–the gradual patha–path. [35]

A follower of Sri Rupa does not say, “First rati, then sraddha.” A follower of Sri Rupa does not say one can reach perfection by giving up the gradual path.

মহাজন-পথ ছাড়ি’ নব্য-পথে ধায় না
অপরাধ-সহ নাম কখনই হয় না ॥৩৬॥

mahajana-patha chhadi’ navya-pathe dhaya na
aparadha-saha nama kakhanai haya na [36]

[A follower of Sri Rupa] chhadi’ na–does not reject patha–the path mahajana–of the great souls [and] dhaya–run [down] navya–a new pathe–path. nama–The Name kakhanai na–never haya–manifests saha–in the midst aparadha–of offences. [36]

A follower of Sri Rupa does not reject the path of the great souls and run down a new path. The Name never manifests in the midst of offences.

নামে প্রাকৃতার্থ-বুদ্ধি ভক্ত কভু করে না
অপরাধযুক্ত নাম ভক্ত কভু লয় না ॥৩৭॥

name prakrtartha-buddhi bhakta kabhu kare na
aparadha-yukta nama bhakta kabhu laya na [37]

bhakta–A devotee kabhu na–never buddhi kare–thinks name–the Name [is] artha–something prakrta–mundane. bhakta–A devotee kabhu na–never laya–takes nama–the Name yukta–with aparadha–offences. [37]

A devotee never thinks the Name is something mundane. A devotee never chants the Name with offences.

নামেতে প্রাকৃতবুদ্ধি রূপানুগ করে না
কৃষ্ণরূপে জড়বুদ্ধি রূপানুগ করে না ॥৩৮॥

namete prakrta-buddhi rupanuga kare na
krsna-rupe jada-buddhi rupanuga kare na [38]

rupanuga–A follower of Sri Rupa buddhi kare na–does not think namete–the Name [is] prakrta–material. rupanuga–A follower of Sri Rupa buddhi kare na–does not think krsna–Krishna’s rupe–form [is] jada–mundane. [38]

A follower of Sri Rupa does not think the Name is material. A follower of Sri Rupa does not think Krishna’s form is mundane.

কৃষ্ণগুণে জড়বুদ্ধি রূপানুগ করে না
পরিকর-বৈশিষ্ট্যকে প্রাকৃত ত জানে না ॥৩৯॥

krsna-gune jada-buddhi rupanuga kare na
parikara-vaisistyake prakrta ta jane na [39]

rupanuga–A follower of Sri Rupa buddhi kare na–does not think krsna–Krishna’s gune–qualities [are] jada–mundane. [A follower of Sri Rupa] ta–indeed jane na–does not consider [Krishna’s] parikara–associates [and] vaisistyake–unique characteristics [to be] prakrta–material. [39]

A follower of Sri Rupa does not think Krishna’s qualities are mundane, and they do not consider Krishna’s associates and unique characteristics to be material.

কৃষ্ণলীলা জড়তুল্য রূপানুগ বলে না
কৃষ্ণেতর ভোগ্য-বস্তু কৃষ্ণ কভু হয় না ॥৪০॥

krsna-lila jada-tulya rupanuga bale na
krsnetara bhogya-vastu Krishna kabhu haya na [40]

rupanuga–A follower of Sri Rupa bale na–does not say krsna–Krishna’s lila–Pastimes [are] tulya–comparable jada–to matter. krsna–Krishna kabhu na–never haya–becomes vastu–an object bhogya–of enjoyment itara–for anyone other than krsna–Krishna. [40]

A follower of Sri Rupa does not say that Krishna’s Pastimes are comparable to material affairs. Krishna never becomes an object of enjoyment for anyone other than Himself.

জড়কে অনর্থ ছাড়া আর কিছু মানে না
জড়াসক্তি-বশে রসে কৃষ্ণজ্ঞান করে না ॥৪১॥

jadake anartha chhada ara kichhu mane na
jadasakti-vase rase krsna-jnana kare na [41]

mane na–Do not consider [that] jadake–matter [is] ara kichhu–anything chhada–other than anartha–an anartha. jnana kare na–Do not think krsna–Krishna [is present] rase–in rasa [that is] vase–under the sway asakti–of attachment jada–to matter. [41]

Do not consider that matter is anything other than an anartha. Do not think Krishna is present in rasa that is under the sway of material attachment.

কৃষ্ণনাম কৃষ্ণরূপ কভু জড় বলে না
কৃষ্ণগুণ কৃষ্ণলীলা কভু জড় বলে না ॥৪২॥

krsna-nama krsna-rupa kabhu jada bale na
krsna-guna krsna-lila kabhu jada bale na [42]

kabhu na–Never bale–say [that] krsna–Krishna’s nama–Name [or] krsna–Krishna’s rupa–form [are] jada–material. kabhu na–Never bale–say [that] krsna–Krishna’s guna–qualities [or] krsna–Krishna’s lila–Pastimes [are] jada–material.[42]

Never say that Krishna’s Name or Krishna’s form are material. Never say that Krishna’s qualities or Krishna’s Pastimes are material.

জড়রূপ অনর্থেতে কৃষ্ণ ভ্রম করে না
কৃষ্ণনামরূপগুণে জড়বুদ্ধি করে না ॥৪৩॥

jada-rupa anarthete krsna bhrama kare na
krsna-nama-rupa-gune jada-buddhi kare na [43]

bhrama kare na–Do not confuse krsna–Krishna anarthete–with an anartha rupa–in the form jada–of matter. buddhi kare na–Do not think krsna–Krishna’s nama–Name, rupa–form, [or] gune–qualities [are] jada–matter. [43]

Do not confuse Krishna with an anartha in the form of matter. Do not think Krishna’s Name, Form, or Qualities are material.

নামরূপগুণলীলা জড় বলি’ মানে না
জড়নামরূপগুণে কৃষ্ণ কভু বলে না ॥৪৪॥

nama-rupa-guna-lila jada bali’ mane na
jada-nama-rupa-gune krsna kabhu bale na [44]

bali’ mane na–Do not consider [Krishna’s] nama–Name, rupa–Form, guna–Qualities, [or] lila–Pastimes [to be] jada–matter. kabhu na–Never bale–say [that] nama–names, rupa–forms, [or] gune–qualties jada–of matter [are] krsna–Krishna. [44]

Do not consider Krishna’s Name, Form, Qualities, or Pastimes material. Never say material names, forms, or qualities are Krishna.

জড়শূন্য অপ্রাকৃত নাম ছাড়া বলে না
জড়শূন্য অপ্রাকৃত রূপ ছাড়া দেখে না ॥৪৫॥

jada-sunya aprakrta nama chhada bale na
jada-sunya aprakrta rupa chhada dekhe na [45]

bale na–Do not chant [anything] chhada–other than aprakrta–the supramundane nama–Name, sunya–free jada–from matter. dekhe na–Do not see [anything] chhada–other than aprakrta–the supramundane rupa–form [of Krishna,] sunya–free jada–from matter. [45]

Do not chant anything other than the supramundane Name, free from matter. Do not see anything other than the supramundane form of Krishna, free from matter.

জড়শূন্য অপ্রাকৃত গুণ ছাড়া শুনে না
জড়শূন্য অপ্রাকৃত লীলা ছাড়া সেবে না ॥৪৬॥

jada-sunya aprakrta guna chhada sune na
jada-sunya aprakrta lila chhada seve na [46]

sune na–Do not hear about [anything] chhada–other than aprakrta–the supramundane guna–qualities [of Krishna,] sunya–free jada–from matter. seva na–Do not serve [anything] chhada–other than aprakrta–the supramundane lila–Pastimes [of Krishna,] sunya–free jada–from matter. [46]

Do not hear about anything other than the supramundane qualities of Krishna, free from matter. Do not serve anything other than the supramundane Pastimes of Krishna, free from matter.

অনর্থ থাকার কালে জড়রূপে মজে না
অনর্থ থাকার কালে জড়গুণে মিশে না ॥৪৭॥

anartha thakara kale jada-rupe maje na
anartha thakara kale jada-gune mise na [47]

kale–At the time [of] anartha–anarthas thakara–remaining, maje na–do not take pleasure jada–in material rupe–forms. kale–At the time [of] anartha–anarthas thakara–remaining, mise na–do not associate jada–with material gune–qualities. [47]

While anarthas remain, do not take pleasure in material forms. While anarthas remain, do not associate with material qualities.

অনর্থ থাকার কালে জড়লীলা ভোগে না
অনর্থ থাকার কালে শুদ্ধনাম ছাড়ে না ॥৪৮॥

anartha thakara kale jada-lila bhoge na
anartha thakara kale suddha-nama chhade na [48]

kale–At the time [of] anartha–anarthas thakara–remaining, bhoge na–do not enjoy jada–material lila–pastimes. kale–At the time [of] anartha–anarthas thakara–remaining, chhade na–do not give up suddha–the pure nama–Name. [48]

While anarthas remain, do not enjoy material pastimes. While anarthas remain, do not give up the pure Name.

অনর্থ থাকার কালে রসগান করে না
অনর্থ থাকার কালে সিদ্ধিলব্ধ বলে না ॥৪৯॥

anartha thakara kale rasa-gana kare na
anartha thakara kale siddhi-labdha bale na [49]

kale–At the time [of] anartha–anarthas thakara–remaining, gana kare na–do not sing rasa–about rasa. kale–At the time [of] anartha–anarthas thakara–remaining, bale na–do not say [you have] labdha–attained siddhi–perfection. [49]

While anarthas remain, do not sing about rasa. While anarthas remain, do not say that you have attained perfection.

অনর্থ থাকার কালে লীলাগান করে না
অনর্থনিবৃত্তিকালে নামে জড় বলে না ॥৫০॥

anartha thakara kale lila-gana kare na
anartha-nivrtti-kale name jada bale na [50]

kale–At the time [of] anartha–anarthas thakara–remaining, gana kare na–do not sing lila–about [the Lord’s] Pastimes. kale–At the time nivrtti–of the cessation anartha–of anarthas, bale na–one does not say name–the Name [is] jada–material. [50]

While anarthas remain, do not sing about the Lord’s Pastimes. Once anarthas have ceased, one does not say the Name is material.

অনর্থনিবৃত্তিকালে রূপে জড় দেখে না
অনর্থনিবৃত্তিকালে গুণে জড় বুঝে না ॥৫১॥

anartha-nivrtti-kale rupe jada dekhe na
anartha-nivrtti-kale gune jada bujhe na [51]

kale–At the time nivrtti–of the cessation anartha–of anarthas, dekhe na–one does not see [the Lord’s] rupe–form [to be] jada–material. kale–At the time nivrtti–of the cessation anartha–of anarthas, bujhe na–one does not understand [the Lord’s] gune–qualities [to be] jada–material. [51]

Once anarthas have ceased, one does not see the Lord’s form to be material. Once anarthas have ceased, one does not understand the Lord’s qualities to be material.

অনর্থনিবৃত্তিকালে জড় লীলা সেবে না
রূপানুগ গুরুদেব শিষ্যহিংসা করে না ॥৫২॥

anartha-nivrtti-kale jada lila seve na
rupanuga gurudeva sisya-himsa kare na [52]

kale–At the time nivrtti–of the cessation anartha–of anarthas, seve na–one does not participate in jada–mundane lila–pastimes. gurudeva–A Guru [who is] rupanuga–a follower of Sri Rupa himsa kare na–does not abuse [their] sisya–discipes. [52]

Once anarthas have ceased, one does not participate in mundane pastimes. A Guru following Sri Rupa does not abuse their disciples.

গুরু ত্যজি’ জড়ে আশা কভু ভক্ত করে না
মহাজন-পথে দোষ কভু গুরু দেয় না ॥৫৩॥

guru tyaji’ jade asa kabhu bhakta kare na
mahajana-pathe dosa kabhu guru deya na [53]

bhakta–A devotee kabhu na–never tyaji’–rejects [their] guru–Guru [and] asa kare–desires jade–the mundane. guru–A Guru kabhu na–never dosa deya na–criticises pathe–to the path mahajana–of the great souls. [53]

A devotee never rejects their Guru and desires the mundane. A Guru never criticises the path of the great souls.

গুরু-মহাজন-বাক্যে ভেদ কভু হয় না
সাধনের পথে কা̐টা সদ্গুরু দেয় না ॥৫৪॥

guru-mahajana-vakye bheda kabhu haya na
sadhanera pathe ka̐ta sad-guru deya na [54]

bheda–Differences kabhu na–never haya–arise vakye–between the statements guru–of a Guru [and] mahajana–the great souls. sad-guru–A true Guru deya na–does not put ka̐ta–thorns pathe–on the path sadhanera–of practice. [54]

There are never any differences between the statements of a Guru and the great souls. A true Guru does not put thorns on the path of sadhana.

অধিকার অবিচার রূপানুগ করে না
অনর্থ-অন্বিত দাসে রসশিক্ষা দেয় না ॥৫৫॥

adhikara avichara rupanuga kare na
anartha-anvita dase rasa-siksa deya na [55]

rupanuga–A follower of Sri Rupa avichara kare na–does not neglect to consider adhikara–the qualifications [of others and] deya na–does not give siksa–instructions rasa–about rasa dase–to servants [who are] anvita–ridden anartha–with vices. [55]

A follower of Sri Rupa does not neglect to consider the qualification of others and does not give instructions about rasa to servants who are ridden with anarthas.

ভাগবত পদ্য বলি’ কুব্যাখ্যা ত করে না
লোকসংগ্রহে তরে ক্রম-পথ ছাড়ে না ॥৫৬॥

bhagavata padya bali’ kuvyakhya ta kare na
loka-sangrahera tare krama-patha chhade na [56]

[A follower of Sri Rupa] bali’ na–does not recite padya–verses bhagavata–of Srimad Bhagavatam [and then] ta–indeed kuvyakhya kare–misinterpret [them]. [A follower of Sri Rupa] chhade na–does not reject krama–the gradual patha–path tare–to sangrahera–amass loka–followers. [56]

A follower of Sri Rupa does not recite verses of Srimad Bhagavatam and then misinterpret them. A follower of Sri Rupa does not reject the gradual path to amass followers.

না উঠিয়া বৃক্ষোপরি ফল ধরি’ টানে না
রূপানুগ ক্রম-পথ বিলোপ ত করে না ॥৫৭॥

na uthiya vrksopari phala dhari’ tane na
rupanuga krama-patha vilopa ta kare na [57]

[A follower of Sri Rupa] uthiya na–does not climb upari–up vrksa–the tree [and] dhari’ tane–forcibly grab phala–the fruit. rupanuga–A follower of Sri Rupa ta–indeed vilopa kare na–does not abolish krama–the gradual patha–path. [57]

A follower of Sri Rupa does not climb up the tree and forcibly grab the fruit. A follower of Sri Rupa does not abolish the gradual path.

অনর্থকে অর্থ বলি’ কুপথেতে লয় না
প্রাকৃত-সহজ-মত অপ্রাকৃত বলে না ॥৫৮॥

anarthake artha bali’ kupathete laya na
prakrta-sahaja-mata aprakrta bale na [58]

[A follower of Sri Rupa] bali’ na–does not consider anarthake–vices [to be their] artha–desired end [and] laya–take to kupathete–the wrong path. [A follower of Sri Rupa] bale na–does not consider prakrta-sahaja-mata–mundane imitationism [to be] aprakrta–supramundane. [58]

A follower of Sri Rupa does not consider anarthas to be one’s desired end. A follower of Sri Rupa does not consider mundane imitationism (prakrta sahajiyaism) to be supramundane.

অনর্থ না গেলে শিষ্যে জাতরতি বলে না
অনর্থবিশিষ্ট শিষ্যে রসতত্ত্ব বলে না ॥৫৯॥

anartha na gele sisye jata-rati bale na
anartha-visista sisye rasa-tattva bale na [59]

[If their] anartha–anarthas gele na–have not gone away, [a follower of Sri Rupa] bale na–does not say sisye–a disciple [has] jata–developed rati–rati. [A follower of Sri Rupa] bale na–does not speak tattva–about the science rasa–of rasa sisye–with a disciple visista–ridden anartha–with anarthas. [59]

If their anarthas have not gone away, a follower of Sri Rupa does not say a disciple has developed rati. A follower of Sri Rupa does not speak about the science of rasa with a disciple ridden with anarthas.

অশক্ত কোমলশ্রদ্ধে রসকথা বলে না
অনধিকারীরে রসে অধিকার দেয় না ॥৬০॥

asakta komala-sraddhe rasa-katha bale na
anadhikarire rase adhikara deya na [60]

[A follower of Sri Rupa] katha bale na–does not discuss rasa–rasa [with someone who is] asakta–incapable [and] komala–of soft sraddhe–faith. [A follower of Sri Rupa] deya na–does not try to give adhikara–the qualification rase–for rasa anadhikarire–to those who are unqualified. [60]

A follower of Sri Rupa does not discuss rasa with someone who is incapable and of soft faith. A follower of Sri Rupa does not try to give the qualification for rasa to those who are unqualified.

বৈধভক্তজনে কভু রাগানুগ জানে না
কোমলশ্রদ্ধকে কভু রসিক ত জানে না ॥৬১॥

vaidha-bhakta-jane kabhu raganuga jane na
komala-sraddhake kabhu rasika ta jane na [61]

[A follower of Sri Rupa] kabhu jane na–never thinks vaidha–regulated bhakta-jane–devotees [are] raganuga–raganuga-bhaktas. ta–Indeed, [a follower of Sri Rupa] kabhu jane na–never thinks [those] komala–with soft sraddhake–faith [are] rasika–relishers of rasa. [61]

A follower of Sri Rupa never thinks vaidha-bhaktas are raganuga-bhaktas. A follower of Sri Rupa never thinks those with soft faith are rasikas.

স্বল্পশ্রদ্ধজনে কভু জাতরতি মানে না
স্বল্পশ্রদ্ধজনে রস উপদেশ করে না ॥৬২॥

svalpa-sraddha-jane kabhu jata-rati mane na
svalpa-sraddha-jane rasa upadesa kare na [62]

[A follower of Sri Rupa] kabhu mane na–never thinks jane–persons svalpa–with little sraddha–faith [have] jata–developed rati–rati, [and] upadesa kare na–does not instruct jane–persons svalpa–with little sraddha–faith rasa–about rasa. [62]

A follower of Sri Rupa never thinks those who have little faith have developed rati and does not instruct those who have little faith about rasa.

জাতরতি প্রৌঢশ্রদ্ধসঙ্গ ত্যাগ করে না
কোমলশ্রদ্ধেরে কভু রস দিয়া সেবে না ॥৬৩॥

jata-rati praudha-sraddha-sanga tyaga kare na
komala-sraddhere kabhu rasa diya seve na [63]

jata–One who has developed rati–rati tyaga kare na–does not give up sanga–the association [of persons with] praudha–strong sraddha–faith [and] kabhu diya na–never gives rasa–rasa [to or] seve–serves [those who have] komala–soft sraddhere–faith. [63]

One who has developed rati does not give up the association of those who have strong faith and never gives rasa to or serves those who have soft faith.

কৃষ্ণের সেবন লাগি’ জড়রসে মিশে না
রসোদয়ে কোন জীবে শিষ্যবুদ্ধি করে না ॥৬৪॥

krsnera sevana lagi’ jada-rase mise na
rasodaye kona jive sisya-buddhi kare na [64]

[One who has developed rati] mise na–does not engage in jada–material rase–pleasures lagi’–for the sake krsnera–of Krishna’s sevana–service, [and] udaye–after the arising rasa–of rasa [wthin them], buddhi kare na–they do not consider kona–any jive–soul [to be] sisya–a disciple. [64]

One who has developed rati does not engage in material pleasures for the sake of Krishna’s service, and once rasa has arisen within them, they do not consider any soul to be a disciple.

রসিক-ভকতরাজ কভু শিষ্য করে না
রসিকজনের শিষ্য এই ভাব ছাড়ে না ॥৬৫॥

rasika-bhakata-raja kabhu sisya kare na
rasika-janera sisya ei bhava chhade na [65]

raja–The best bhakata–of the devotees [who are] rasika–relishers of rasa kabhu kare na–never make sisya–disciples, [and] chhade na–they do not give up ei–the bhava–attitude [of being] sisya–the disciple janera–of a person [who is] rasika–a relisher of rasa. [65]

The best rasika-bhaktas never make disciples and do not give up the mentality that they are the disciple of a rasika-bhakta.

সাধন ছাড়িলে ভাব উদয় ত হয় না
রাগানুগ জানিলেই সাধন ত ছাড়ে না ॥৬৬॥

sadhana chhadile bhava udaya ta haya na
raganuga janilei sadhana ta chhade na [66]

chhadile–If one gives up sadhana–the practice, bhava–bhava ta–indeed udaya haya na–does not arise, [and] janilei–even if one knows raganuga–a raganuga-bhakta, ta–indeed chhade na–one does not give up [one’s] sadhana–practice. [66]

If one gives up sadhana, bhava does not arise, and even if one knows a raganuga-bhakta, one does not give up one’s sadhana.

ভাব না হইলে কভু রসোদয় হয় না
আগে রসোদয় পরে রত্যুদয় হয় না ॥৬৭॥

bhava na ha-ile kabhu rasodaya haya na
age rasodaya pare ratyudaya haya na [67]

[If] bhava–bhava ha-ile na–has not arisen, [then] rasa–rasa kabhu udaya haya na–will never arise. haya na–It is not [that] age–first rasa–rasa udaya–arises [and] pare–then rati–rati udaya–arises. [67]

If bhava has not arisen, then rasa will never arise. It is not that rasa arises first and then rati arises.

আগে রত্যুদয় পরে শ্রদ্ধোদয় হয় না
রসাভিষ্ট লভি’ পরে সাধন ত হয় না ॥৬৮॥

age ratyudaya pare sraddhodaya haya na
rasabhista labhi’ pare sadhana ta haya na [68]

haya na–It is not [that] age–first rati–rati udaya–arises [and] pare–then sraddha–faith udaya–arises. ta–Indeed haya na–it is not [that] labhi’–one attains [one’s] abhista–desired rasa–rasa [and] pare–then [takes up] sadhana–the practice. [68]

It is not that rati arises first and then sraddha arises. It is not that one attains one’s desired rasa and then takes up sadhana.

সামগ্রীর অমিলনে স্থায়ীভাব হয় না
স্থায়ীভাব-ব্যতিরেকে রসে স্থিতি হয় না ॥৬৯॥

samagrira amilane sthayi-bhava haya na
sthayi-bhava-vyatireke rase sthiti haya na [69]

amilane–Without the gathering samagrira–of ingredients, [one’s] sthayi-bhava–foundational bhava haya na–does not arise. vyatireke–In the absence [of one’s] sthayi-bhava–foundational bhava, sthiti haya na–one does not become immersed rase–in rasa. [69]

Without bringing together the necessary ingredients, sthayi-bhava does not arise. In the absence of sthayi-bhava, one does not become immersed in rasa.

ভোগে মন জড়ে শ্রদ্ধা চিৎ প্রকাশ করে না
নামে শ্রদ্ধা না হইলে জড়বুদ্ধি ছাড়ে না ॥৭০॥

bhoge mana jade sraddha chit prakasa kare na
name sraddha na ha-ile jada-buddhi chhade na [70]

mana–A mind [immersed] bhoge–in enjoyment [and] sraddha–faith jade–in the mundane prakasa are na–do not manifest chit–spirit. ha-ile na–If one does not develop sraddha–faith name–in the Name, chhade na–one will not give up [one’s] jada–mundane buddhi–mentality. [70]

A mind immersed in enjoyment and faith in the mundane do not manifest spirit. If one does not develop faith in the Name, one will not give up one’s mundane mentality.

জড়বুদ্ধি না ছাড়িলে নাম কৃপা করে না
নাম কৃপা না করিলে লীলা শুনা য়ায় না ॥৭১॥

jada-buddhi na chhadile nama krpa kare na
nama krpa na karile lila suna yaya na [71]

chhadile na–If one does not give up [one’s] jada–mundane buddhi–mentality, nama–the Name krpa kare na–does not bless [them, and if] nama–the Name krpa na karile–does not bless [them, the Lord’s] lila–Pastimes suna yaya na–cannot be heard. [71]

If one does not give up one’s mundane mentality, the Name does not bless them, and if the Name does not bless them, the Lord’s Pastimes cannot be heard.

নামকে জানিলে জড় কাম দূর হয় না
রূপকে মানিলে জড় কাম দূর হয় না ॥৭২॥

namake janile jada kama dura haya na
rupake manile jada kama dura haya na [72]

janile–If one thinks namake–the Name [is] jada–mudane, kama–material desires dura hay na–do not go away. manile–If one considers [the Lord’s] rupake–form jada–mundane, kama–material desires dura hay na–do not go away. [72]

If one thinks the Name is mundane, material desires do not go away. If one considers the Lord’s form mundane, material desires do not go away.

গুণকে বুঝিলে জড় কাম দূর হয় না
লীলাকে পূরিলে জড়ে কাম দূর হয় না ॥৭৩॥

gunake bujhile jada kama dura haya na
lilake purile jade kama dura haya na [73]

bujhile–If one considers [the Lord’s] gunake–qualities jada–mundane, kama–material desires dura hay na–do not go away. purile–If one fills [the Lord’s] lilake–Pastimes jade–with the mundane, kama–material desires dura hay na–do not go away.[73]

If one considers the Lord’s qualities mundane, material desires do not go away. If one fills the Lord’s Pastimes with the mundane, material desires do not go away.

নামে জড়-ব্যবধানে রূপোদয় হয় না
নামে জড়-ব্যবধানে গুণোদয় হয় না
জড়ভোগ-ব্যবধানে লীলোদয় হয় না ॥৭৪॥

name jada-vyavadhane rupodaya haya na
name jada-vyavadhane gunodaya haya na
jada-bhoga-vyavadhane lilodaya haya na [74]

[The Lord’s] rupa–form udaya haya na–does not manifest name–through the Name [when one is] vyavadhane–under the cover jada–of the mundane. [The Lord’s] guna–qualities udaya haya na–do not manifest name–through the Name [when one is] vyavadhane–under the cover jada–of the mundane. [The Lord’s] lila–Pastimes udaya haya na–do not manifest [when one is] vyavadhane–under the cover jada–of material. bhoga–enjoyment. [74]

The Lord’s form does not manifest through the Name when one is covered over by the mundane, the Lord’s qualities do not manifest through the Name when one is covered over by the mundane, and the Lord’s Pastimes do not manifest when one is covered over by material enjoyment.

অপরাধ-ব্যবধানে রসলাভ হয় না
অপরাধ-ব্যবধানে নাম কভু হয় না ॥৭৫॥

aparadha-vyavadhane rasa-labha haya na
aparadha-vyavadhane nama kabhu haya na [75]

rasa–Rasa labha haya na–is not attained [when one is] vyavadhane–under the cover aparadha–of offence. nama–The Name kabhu haya na–never manifests [when one is] vyavadhane–under the cover aparadha–of offence. [75]

Rasa is not attained when one is covered over by offences. The Name never manifests when one is covered over by offences.

ব্যবহিত লীলাগানে কাম দূর হয় না
অপরাধ-ব্যবধানে সিদ্ধদেহ পায় না ॥৭৬॥

vyavahita lila-gane kama dura haya na
aparadha-vyavadhane siddha-deha paya na [76]

[When one is] vyavahita–covered over, kama–material desires dura haya na–do not go away gane–through songs [about the Lord’s] lila–Pastimes. [When one is] vyavadhane–under the cover aparadha–of offences, paya na–one does not attain [one’s] siddha–spiritual deha–form. [76]

When one is covered over, material desires do not go away through songs about the Lord’s Pastimes. When one is covered over by offences, one does not attain one’s spiritual form.

সেবোপকরণ কর্ণে না শুনিলে হয় না
জড়োপকরণ দেহে লীলা শোনা য়ায় না ॥৭৭॥

sevopakarana karne na sunile haya na
jadopakarana dehe lila sona yaya na [77]

sunile na–If one does not listen karne–with an ear [that is] upakarana–an instrument seva–for service, haya na–one attains nothing. [The Lord’s] lila–Pastimes sona yaya na–cannot be heard dehe–with a body [that is an] upakarana–instrument jada–for the mundane. [77]

If one does not listen with an ear that is an instrument for service, one attains nothing. The Lord’s Pastimes cannot be heard with a body that is an instrument for the mundane.

সেবায় উন্মুখ হলে জড়কথা হয় না
নতুবা চিন্ময়কথা কভু শ্রুত হয় না ॥৭৮॥

sevaya unmukha hale jada-katha haya na
natuva chinmaya-katha kabhu sruta haya na [78]

hale–If one is unmukha–inclined sevaya–towards service, haya na–there is no jada–mundane katha–discussion. [If one is inclined] natuva–otherwise, chinmaya–spiritual katha–discussion kabhu sruta haya na–is never heard. [78]

If one is inclined towards service, one does not engage in mundane discussion. If one is inclined otherwise, one never listens to spiritual discussion.

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