Composed by
the intimate associate of Sri Gauranga Mahaprabhu

Srila Jagadananda Pandit

Published in Bengali by
the pre-eminent modern Vaisnava Acharya

Srila Sachchidananda Bhakti Vinod Thakur

Edited by
the self-effulgent guardian
of the Brahma–Madhva–Gaudiya sampradaya

Srila Bhakti Siddhanta Saraswati Thakur

whose ideal of pure devotion in Sri Rupa’s line
was protected and developed by

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

and spread to the hearts of fortunate souls
all over the world by

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Translated into English at the merciful request
of the present Sevaite-President-Acharya
of Sri Chaitanya Saraswat Math

Srila Bhakti Nirmal Acharya Maharaj

and published from

Sri Chaitanya Saraswat Math Nabadwip



Translator’s Note


In Praise of Sri Sri Prema-vivarta

Sri Sri Prema-vivarta

1 Invocation of Auspiciousness

2 The Composition of this Book

3 First Obeisances

4 Gaura’s Greatness

5 Transformations of Ecstasy in Service

6 The Journey of the Soul

7 The Name is for Everyone

8 Give up Deceit

9 Proper Renunciation

10 Caste and Class

11 The Light of Nabadwip

12 Glories of the Vaisnavas

13 Eagerness to see Sri Gaura

14 Contradictory Transformations

15 Morning Pastimes in Nabadwip

16 What is Love?

17 Different Practices for Different Devotees

18 Sri Ekadasi

19 A Collection of Hidden Truths about the Name

20 The Glories of the Name

The Ten Offences to the Holy Name


Translator’s Note

I bow at the feet of Sri Gurudev, the Vaisnavas, Sri Gaurasundar, and all the Lord’s exalted associates. They are our eternal shelter. With hope and joy, I present this offering to them, praying that it is satisfying to their hearts.


This edition of Sri Sri Prema-vivarta has been prepared from the Bengali version of the text edited by Srila Bhakti Siddhanta Saraswati Thakur and published by Sri Gaudiya Math. Reference has also been made to the original publication of the text by Srila Bhakti Vinod Thakur in Sri Sajjana-tosani. An introduction to the author and his message precedes the text, as does an article in praise of Sri Sri Prema-vivarta compiled from lectures by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj. Following the text, a glossary summarises important terms, references, persons, and places that are mentioned throughout the book.


The text of Sri Sri Prema-vivarta is presented in a four-fold format: 1) the Bengali text of each verse, 2) its Roman transliteration, 3) its English prose-ordered phrase-by-phrase gloss, and 4) its English prose translation.

In this edition, punctuation marks to indicate grammatical compounds, speech, and past active participles have been inserted into the Bengali text and its transliteration to aid comprehension. When reading the prose-ordered phrase-by-phrase gloss, a style of translation known as anvaya which is common in Bengali translation of Sanskrit, please note:

  1. Past active participles are often conjugated in tandem with the finite verb they accompany.
  2. Verb tenses are often translated to suit idiomatic usage in English (e.g. present tense and present perfect tense are often translated as simple past tense).
  3. Idiomatic uses of the passive voice in Bengali are translated in the active voice in English.
  4. Correlative pronouns and prepositional cases are typically translated in the simplest grammatically equivalent forms possible.
  5. Grammatically inferred and thematically implied prepositions and pronouns are set in square brackets.

It is our hope that this method of presentation, combined with a minimalistic approach to the translation, will aid readers in appreciating Srila Jagadananda Pandit’s Bengali itself, which is delightfully bold, vivid, and sweet.


This book has been prepared at the express request of Sri Chaitanya Saraswat Math’s present Sevaite-President-Acharya Om Visnupad Srila Bhakti Nirmal Acharya Maharaj. It is his desire that Srila Jagadananda Pandit’s bright and concise instructions guide devotees in their practice and preaching.

Numerous devotees collaborated on this publication. Sripad Bhakti Prapanna Tirtha Maharaj assisted with the translation of the text, Jagadananda Das Adhikari, Visakha Devi Dasi, and others provided valuable editorial assistance, and Sripad Bhakti Ranjan Madhusudan Maharaj checked over the publication as a whole. We are deeply grateful for the selfless contributions they have all made.

Should any errors or shortcomings be found within the text, we pray the swan-like Vaisnavas will overlook them, forgive us, and relish the essence of Sri Sri Prema-vivarta.

Sri Gaura-jana-kinkar,
Bhakti Kamal Tyagi

The divine appearance day of
Bhagavan Srila Bhakti Siddhanta
Saraswati Goswami Thakur,
9 February 2015
Sri Chaitanya Saraswat Math
Sri Dham Nabadwip


The author

The place and time of Srila Jagadananda Pandit’s appearance and disappearance are generally considered unknown. On the basis of Prema-vivarta, in which Jagadananda Pandit refers to Kavi Karnapur as a ‘resident of my village’ (Pv: 8.15), it is understood that he spent his early life in Kanchan Palli, a town seventy kilometres south of Nabadwip (now known as Kanchrapara). He further explains that Sivananda Sen, Kavi Karnapur’s father, taught him Bhagavad-gita in his youth and brought him to Nadia (Pv: 8.17–8). It appears that this took place while Jagadananda was still quite young, as elsewhere he sweetly describes having a quarrel with Sri Gaurasundar as a schoolboy in Nadia (Pv: 2.18). From this time on, Jagadananda Pandit spent his entire life in the Lord’s association. Through descriptions in Sri Chaitanya-charitamrta and Sri Chaitanya-bhagavat, it is known that Jagadananda was present throughout the Lord’s Pastimes in Nadia, accompanied the Lord to Puri after His sannyas, and, apart from once visiting Vrndavan and making periodic trips to Bengal on the Lord’s order, lived and served in the Lord’s close association for the remainder of His Pastimes.

Sri Gaura-ganoddesa-dipika (51) identifies Srila Jagadananda Pandit as a manifestation of Satyabhama, and in Sri Chaitanya-charitamrta Srila Jagadananda Pandit’s extraordinary character and unique relationship with Sriman Mahaprabhu are glorified profusely:

pandita jagadananda prabhura prana-rupa
loke khyata ye̐ho satyabhamara svarupa
(Sri Chaitanya-charitamrta: Adi-lila, 10.21)

“Jagadananda Pandit is the life of the Lord. He is known everywhere as a manifestation of Satyabhama.”

prabhura atyanta priya pandita-jagadananda
yahara charitre prabhu payena ananda
(Sri Chaitanya-charitamrta: Antya-lila, 19.4)

“Jagadananda Pandit was extremely dear to the Lord. The Lord derived great pleasure from his character.”

Jagadananda Pandit’s relationship with the Lord was on the highest platform of intimacy—madhura-rasa.

purira vatsalya mukhya ramanandera suddha-sakhya
govindadyera suddha-dasya-rasa
gadadhara jagadananda svarupera (mukhya) rasananda
ei chari-bhave prabhu vasa
(Sri Chaitanya-charitamrta: Madhya-lila, 2.78)

“The vatsalya of Paramananda Puri, pure sakhya of Ramananda Ray, pure dasya of Govinda, and the joy of the madhura rasa of Gadadhar, Jagadananda, and Svarup Damodar—the Lord was captivated by these four moods.”

Jagadananda Pandit’s love was characterised by vamya-bhava, the mood predominant in Vrndavan amongst Srimati Radharani and Her entourage (as well as their expansions in Dvaraka—Satyabhama and her attendants).

jagadananda-panditera suddha gadha bhava
satyabhama-praya prema “vamya-svabhava”
bara bara pranaya kalaha kare prabhu-sane
anyo ’nye khatmati chale dui-jane
(Sri Chaitanya-charitamrta: Antya-lila, 7.138–9)

“Jagadananda Pandit has deep, pure devotion, and, like Satyabhama, his love is ‘leftist’. Again and again, he lovingly quarrels with the Lord. There are always disagreements between them.”

pritye karite chahe prabhura lalana-palana
vairagya-loka-bhaye prabhu na mane kakhana
dui-jane khatmati lagaya kondala
(Sri Chaitanya-charitamrta: Adi-lila, 10.22–3)

“Out of love, Jagadananda desires to comfort the Lord, but because the Lord is a renunciant and thus concerned about public opinion, He never accepts this. Thus, they disagree and quarrel.”

jagadanande-prabhute prema chale ei-mate
satyabhama-krsne yaichhe suni bhagavate
jagadanandera saubhagyera ke kahibe sima?
jagadanandera saubhagyera te̐ha se upama
(Sri Chaitanya-charitamrta: Antya-lila, 12.152–3)

“Divine love flowed between Jagadananda and the Lord as we hear in Srimad Bhagavatam that it did between Satyabhama and Krsna. Who can describe the extent of Jagadananda’s fortune? He is the only comparison that there is for his fortune (his fortune is incomparable).”

Jagadananda Pandit not only had profoundly intimate Pastimes with the Lord, he also had the deepest form of association with the Lord’s devotees—he would relieve them of their sorrow in separation from the Lord.

prati-vatsara prabhu ta̐re pathana nadiyate
vichchheda-duhkhita jani’ janani asvasite
nadiyara bhakta-gane sabare milila
jagadanande pana sabe anandita haila
chaitanyera marma-katha sune ta̐ra mukhe
apana pasare sabe chaitanya-katha-sukhe
jagadananda milite yaya yei bhakta-ghare
sei sei bhakta sukhe apana pasare
(Sri Chaitanya-charitamrta: Antya-lila, 12.5, 96, 99–100)

“Knowing His mother to be sorrowful in separation, the Lord sent Jagadananda Pandit to Nadia every year to console her. Jagadananda would also meet with all the other devotees in Nadia, and they would all be overjoyed to meet him. They would hear confidential discussion of Sri Chaitanya from his mouth and forget themselves in the joy of the discussions. In every home Jagadananda visited, the devotees forgot themselves out of joy.”

Jagadananda Pandit is thus most dear to the Lord and all His devotees. May his service and teachings be worshipped eternally.

chaitanyera prema-patra jagadananda dhanya
yare mile sei mane, “pailu̐ chaitanya”
(Sri Chaitanya-charitamrta: Antya-lila, 12.101)

“All glory to Jagadananda, the carrier of Sri Chaitanya’s love! Whoever meets him feels, ‘I have met Sri Chaitanya!’”

The composition

Srila Jagadananda Pandit explains in Prema-vivarta how he came to compose this book:

“I prostrate myself at the feet of my beloved Gaura and write this Prema-vivarta, having received the order of the devotees.” (Pv: 3.7)

“I write whatever comes to my mind about Gauranga’s Pastimes, whenever it does, even if it is out of sequence.” (Pv: 15.1)

“Svarup Damodar asked me, ‘O Pandit, what are you writing?’ I replied, ‘I am writing about whom I love.’ (Pv: 2.4)

“Svarup Damodar said, ‘Then write about the Pastimes of the Lord that the world will be greatly benefitted by reading about.’ (Pv: 2.6)

“I replied, ‘I don’t know what is beneficial for the world. I simply write whatever I like.’ Svarup left, considering me mad. Sitting alone, I write, meditating on the Lord. My mind cries, my heart cries, my eyes cry, and whenever something comes to mind, I write it down.” (Pv: 2.7, 8, 10)

The name

In Sri Chaitanya-charitamrta, Srila Krsnadas Kaviraj Goswami writes,

jagadanandera ‘prema-vivarta’ sune yei jana
premera ‘svarupa’ jane, paya prema-dhana
(Sri Chaitanya-charitamrta: Antya-lila, 12.154)

“Anyone who hears of Jagadananda Pandit’s prema-vivarta understands the nature of divine love and attains its wealth.”

In his commentary on Sri Chaitanya-charitamrta, Srila Bhakti Vinod Thakur explains the meaning of ‘prema-vivarta’: “One meaning intended is (Jagadananda Pandit’s) transformations of love (premera vivarta)—his indignant behaviour during loving affairs. A second meaning is the book entitled ‘Prema-vivarta’ written by Jagadananda Pandit himself about Sriman Mahaprabhu.”

Throughout Prema-vivarta, Srila Jagadananda Pandit describes the reveries, emotions, and ecstasies he experiences:

“The pangs and transformations of love constantly dance within my mind. I quarrel with Gaura every day, and thus I am known as ‘Angry Jagai’.” (Pv: 5.1)

“I cannot tolerate a moment of separation as Gaura dances in my heart. He does not let me die, but when I live, we quarrel. How does my life go on?” (Pv: 13.10)

“Transformations of love make me dance, but, not understanding them, I am dying.” (Pv: 13.4)

“Those who have love for Gora undergo distress: that love pulls their hearts in opposite directions simultaneously.” (Pv: 13.13)

The substance

Srila Jagadananda Pandit’s only known writing, Sri Sri Prema-vivarta, is immensely valuable to the followers of Sriman Mahaprabhu. Srila Jagadananda Pandit describes his Pastimes with the Lord in a sweet, loving manner as though he is reminiscing with an intimate friend, adding details that deepen the meaning of many of the Pastimes recorded in Sri Chaitanya-charitamrta, such as his travelling to Vrndavan, his conversations with Srila Sanatan Goswami, and his quarrel with the Lord over a pot of sandalwood oil. He also recounts Pastimes of the Lord that are not recorded anywhere else, such as his quarrelling with the Lord as a schoolboy (Pv: 2.18) and the Lord showing affection to the cowherd boys of Nadia by liberating a crocodile (Pv: 12.15). Weaved throughout these narrations are profound expressions of union in separation that reveal the mood and ideal with which the Lord’s intimate associates serve Him.

Throughout Sri Sri Prema-vivarta, prominent teachings of the Gaudiya–Vaisnavas as given in Sri Chaitanya-charitamrta are highlighted:

Sri Gaurasundar is Sri Radha and Sri Krsna combined (Cc: Adi, 1.5):

The Absolute is sometimes two, as Radha and Krsna, and sometimes one, as Sri Chaitanya, the Supreme Being.” (Pv: 1.2)

Svayam Bhagavan Sri Krsna appeared as Sri Gaurasundar to explore the mystery of Sri Radha’s love for Him (Cc: Adi, 1.6):

[The Lord decided:] “I will take Radha’s heart and halo, become Gaura, and relish Krsna’s sweetness in the mood of a devotee.” (Pv: 11.10)

Sri Gaurasundar’s Pastimes are superior to all other lilas and forms of the Lord (Cc: Madhya, 25.264):

“Golden Krsna appeared to fulfil His desires, and feels more joy in Nabadwip Dham than He does in Vraja.” (Pv: 1.39)

Radha-dasyam is the essence of Sri Gaurasundar’s ideal and gift (Cc: Madhya, 8.97):

[Jagadananda Pandit:] “I am a maidservant of Radha’s feet, and I love the form of the Lord that is adorned with Her halo (Sri Gauranga).” (Pv: 1.53)

The Lord appeared both as Sri Gauranga and as His Name to deliver the souls of Kali-yuga (Cc: Adi, 1.4, 17.22):

Being merciful to the conditioned souls, Krsna appeared as His Name, and being compassionate to the souls of Kali-yuga, He appeared as Gaura.” (Pv: 7.17)

Sri Hari-nam-sankirtan is the dharma of the modern age (Cc: Adi, 7.74):

“O devotees, hear about the dharma in the Age of Kali: there is no duty other than chanting the Name of Sri Krsna.” (Pv: 19.3)

True devotees of the Name always avoid the association of non-devotees and those attached to the pleasures of the world (Cc: Madhya, 22.84):

“Brother, the Name of Krsna never appears in bad association: the letters of the Name may appear, but the Name never does.” (Pv: 7.1)

The Name must be chanted without offence (Cc: Adi, 8.24):

“Only by very carefully avoiding the offences to the Name does the soul attain all perfection and reach the Lord. Those who understand the offences but are unconcerned about avoiding them are foolish and suffer forever.” (Pv: 19.115, 124)

Surrender is the essence of avoiding offences, chanting the Name, and the practice of devotion itself (Cc: Madhya, 22.33, 99):

“When you sincerely take shelter of the Lord, all your offences are destroyed, you never again have any taste for sin and suffering, your piety and sins disappear, and you conquer the illusory environment.” (Pv: 19.108–9)

Only detachment produced by devotion is natural (Cc: Madhya, 16.238–9):

“Service to Krsna and the sadhus is relishable to the soul. By simply opposing material nature, you end up completely disheartened.” (Pv: 9.7)

The soul, a part and parcel of Krsna’s energy, is Krsna’s eternal servant and naturally serves Him under the spell of His all-attractive nature (Cc: Madhya, 20.108–9, 21.102):

“The soul is a spiritual spark, and Krsna is the spiritual sun. Seeing eternal Krsna, the soul adores Him.” (Pv: 6.1)

The only qualification for devotion is faith (Cc: Madhya, 22.64):

“Every human being—if they have faith—is qualified to chant the Name. The arguments and brashness of speculators about caste and class do not count for anything.” (Pv: 10.1)

Having desires contrary to the Lord’s will is the one and only cause of the soul’s fall, illusion, and suffering (Cc: Madhya, 20.117):

“When souls become averse to Krsna and desire enjoyment, nearby Maya seizes them. Forgetting, ‘I am an eternal servant of Krsna’, souls become slaves of Maya and wander indefinitely (suffering the consequences of their actions in the material world).” (Pv: 6.2, 4)

Sadhu-sanga is the fundamental basis of deliverance and devotion (Cc: Madhya, 22.45, 80):

“When the souls’ wandering throughout samsara comes to an end, then, according to their fortune, they attain the association of the sadhus. Brother, as a result of association with the sadhus, devotion to Krsna, the Lord of all Lords, appears within their hearts.” (Pv: 12.3–4)

The combination of service to the devotees and service to the Name is the essence of the practice given by Sri Gaurasundar (Cc: Madhya, 22.124):

“I want only to chant the Name of Krsna in the association of the sadhus—there is no other way to conquer samsara.” (Pv: 6.13)

Serving Vaisnavas is real service to the Lord (Cc: Madhya, 16.70):

“Serve Gaura’s devotees with perfect sincerity, and then, brother, you will reach Sri Krsna’s feet.” (Pv: 7.18)

Divine love is the supreme goal of devotional practice (Cc: Madhya, 19.164):

“Be free from offences and chant the Name of Krsna. Then divine love will come with the Name and reside within your heart.” (Pv: 19.156)

Divine love captivates the Lord Himself (Cc: Madhya, 8.88):

“The Lord never leaves the sincere hearts of those who have bound His lotus feet with the rope of divine love.” (Pv: 12.25)

Divine love is the supreme fulfilment (Cc: Madhya, 2.49):

“Love for Krsna is perfectly pure, like the pure water of the Ganges; it is an ocean of nectar. Within such pure love, there is not even a trace of mundanity. It is like a white cloth free from even one spot of ink. Pure love is an ocean of joy. I have received one drop of it, and this drop floods the world.” (Pv: 16.15–6)

Sri Sri Prema-vivarta thus serves as a comprehensive companion to Sri Chaitanya-charitamrta. In a text less than one-tenth of Sri Chaitanya-charitamrta’s length, Srila Jagadananda Pandit has presented the gist of Gaudiya–Vaisnava theology—sambandha, abhidheya, and prayojan—in clear-cut, energetic summaries composed in sweet vernacular rhyme. Those whose hearts are thrilled to hear the essential principles of sincerity, surrender, and devotion propounded with emphatic conviction are nourished in full by Sri Sri Prema-vivarta. Bearing in mind that our Guru-varga reveres Sri Chaitanya-charitamrta as the most revolutionary theological literature to have ever seen the light of day, when we read and reflect on Sri Sri Prema-vivarta, which presents Sri Chaitanya-charitamrta’s wealth in a condensed and vibrant form, we can only marvel at the profundity of this simple gift. What will we not attain by taking its substance to heart?


Holding on our heads the ideal of unconditional devotion to Sri Gurudev, the Vaisnavas, Sri Gaurasundar, and the Lord’s eternal associates, we invoke the blessings of Srila Jagadananda Pandit and pray that the words of Srila Krsnadas Kaviraj Goswami may soon shine true in the hearts of all the readers:

jagadanandera ‘prema-vivarta’ sune yei jana
premera ‘svarupa’ jane, paya prema-dhana

“Anyone who hears Jagadananda’s Prema-vivarta understands the nature of divine love and attains its wealth.”

In Praise of Sri Sri Prema-vivarta

Compiled from the talks of

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Srila Jagadananda Pandit collected his notes on Sriman Mahaprabhu’s Pastimes and teachings, and presented them in the form of a book named Prema-vivarta. This book was published by Srila Bhakti Vinod Thakur and is full of Gaudiya siddhanta.

Student: Some people say Prema-vivarta was written by Srila Bhakti Vinod Thakur, not Jagadananda Pandit.

Srila Sridhar Maharaj: If we can understand that Srimad Bhagavatam is the highest development of theism and the teachings of Sri Chaitanyadev are the highest, full‑fledged form of that theism, then anything that correlates with them has value and cannot but be true. Some claim that Sri Brahma-samhita was written by Sri Chaitanyadev. Srila Jiva Goswami has shown that there really was a Brahma-samhita with one hundred chapters and that the Brahma-samhita given by Sri Chaitanyadev is one chapter from that book. Srila Bhakti Vinod Thakur, however, also wrote, “We do not find any book by Sri Chaitanyadev Himself anywhere. If Brahma-samhita comes from Him, then we are very proud and satisfied that He has left us at least one book.” We may see Prema-vivarta in this way.

There are many things mentioned in Prema-vivarta that greatly help the Gaudiya Math’s propaganda. A particular opposition camp of the Gaudiya Math says that Srila Bhakti Vinod Thakur has written Prema-vivarta in the name of Jagadananda Pandit because the book supports the Gaudiya Math’s position very well. For example, a section of sahajiyas say that there is no Ekadasi in Puri. They say that when Mahaprabhu lived in Puri, He did not follow Ekadasi because in Sri Chaitanya-charitamrta He is always found to be taking mahaprasad. They say that in Puri even on Ekadasi we should not fast because there is always mahaprasad present, and there mahaprasad cannot be refused. It is, however, clearly stated in Jagadananda Pandit’s Prema-vivarta that when Mahaprabhu was offered mahaprasad on Ekadasi, He touched it to His head, kept it respectfully nearby, performed kirtan the whole day and night, and then took the prasad the next morning. Many similar points that are very helpful for the preaching of the Gaudiya Math are found in Prema-vivarta.

Student: Was Jagadananda Pandit in the mood of Satyabhama or was he an incarnation of Satyabhama?

Srila Sridhar Maharaj: He was an incarnation of Satyabhama. Satyabhama’s mood is known as vamya-bhava, opposition. She is very sentimental. She apparently opposes the Lord and behaves insistently. Ostentatiously, she opposes the Lord, but from the heart she has no opposition to Him, only loving emotions. Jagadananda Pandit sometimes played with the Lord in a way that might seem sinful. He was full of sentiments, but he has the highest qualification of having the greatest attraction to Mahaprabhu.

Once, Jagadananda Pandit asked Mahaprabhu for permission to go to Vrndavan. Mahaprabhu granted him permission but gave him instructions to follow while he was there.

mathura gele sanatana-sangei rahiba
mathurara svami sabera charana vandiba
dure rahi’ bhakti kariha sange na rahiba
ta̐-sabara achara-chesta la-ite nariba
sanatana-sange kariha vana darasana
sanatanera sanga na chhadiba eka-ksana
sighra asiha, taha̐ na rahiha chira-kala
govardhane na chadiha dekhite ‘gopala’
(Sri Chaitanya-charitamrta: Antya-lila, 13.36–39)

“You may go to Vrndavan, but do not remain there for a long time and do not climb on top of Govardhan to see Madhavendra Puri’s Gopal. Offer respect to the Vraja-vasis, but do not imitate their practices. And as long as you are there, stay under the guidance of Sanatan.”

Student: Why did the Lord tell Jagadananda Pandit not to come too close to the Vraja-vasis?

Srila Sridhar Maharaj: Although the Lord was advising Jagadananda, these instructions are really for us. They are to warn us that the Vraja-vasis may not be scrupulous about following physical practices, and that we should not imitate their external behaviour. Also, in Vraja at that time, everyone was not a follower of Chaitanyadev. They were followers of Nimbarka Acharya, Visnu Swami, and others. Furthermore, it was a period of Mohammedan rule. Under those circumstances, Mahaprabhu did not want Jagadananda’s sentiments to be publicly exposed in Vraja Mandal. Sanatan Goswami was the most sober and respected follower of Mahaprabhu there, and he could deal with things in the locality well. Jagadananda was very intolerant of anyone who did not follow Mahaprabhu. He had many eccentricities, and he could create havoc. Mahaprabhu thought, “He quarrels even with Me here. He won’t care for anyone there. For his own interest, he may create quarrel there. So, he should always be under the guidance of Sanatan. Sanatan is a sober man and knows how to deal with the people in that place. He is My trusted leader there. Jagadananda must remain under his guidance and should not mix closely with the Vraja-vasis. Because of his intolerance, he may quarrel with them.” Mahaprabhu knew Jagadananda was very sentimental, and He did not want that Jagadananda would go there and freely display intense sentiments for Him. Still, Jagadananda did so.

One day, while Jagadananda Pandit was cooking, Sanatan Goswami came to visit him just as he was placing a cooking pot on the oven. Sanatan Goswami was wearing a turban made of red cloth. Jagadananda Prabhu was delighted to see the red cloth and said, “That must be Mahaprabhu’s cloth! Did He give it to you?”

Sanatan Goswami replied, “No, no. I received this cloth from another sannyasi, Mukunda Saraswati, who stays in this area.”

Jagadananda said, “Oh! Is it? You are the leading follower of Mahaprabhu but you wear on your head the cloth of another sannyasi!”

Jagadananda rushed toward Sanatan to strike Sanatan with the cooking pot in his hand. “Who can tolerate this?” he exclaimed.

“Yes, Panditji!” Sanatan Goswami joined his palms, “I have now found the jewel I have been searching for. I wanted to see your exclusive love for Mahaprabhu, and today, by Mahaprabhu’s grace, I have seen it. I wore this turban only with the hope that I would see your exclusive devotion to Mahaprabhu and the extreme intolerance produced by your love. Seeing the intensity of your love for Mahaprabhu, my life is fulfilled. I am very fortunate.”

Jagadananda was nonplussed by Sanatan’s words and felt that his excitement was quite abrupt and awkward. He felt shy and fell silent. Then he said, “No, no, no. I am mistaken. But who can tolerate this? You are one of the main followers of Mahaprabhu, but you have such respect for another sannyasi, a mayavadi, that you wear his cloth on your head as a turban? I cannot tolerate this, but please forgive me for coming to strike you.”

On another occasion, when Sanatan Goswami came to Puri, he asked for Jagadananda’s advice as to whether he should remain there with Mahaprabhu or return to Vrndavan. Jagadananda advised him to return to Vrndavan, and later Sriman Mahaprabhu heard that Jagadananda had given this advice to Sanatan Goswami, who was his senior. Mahaprabhu chastised Jagadananda and then praised Sanatan Goswami, but Sanatan Goswami replied to Mahaprabhu, “Oh! This is my misfortune. You are feeding me so much bitterness coated with praise. Jagadananda’s fortune is higher. You blame him and punish him with ill words—that means that You think of him as Your own, but You keep me at a respectful distance. This shows his good fortune and my bad fortune. It is my bad fate that You praise me and keep me at a respectful distance. That You punish Jagadananda shows that You favour him, and that he is Your own. You are actually treating him most affectionately.”

Through Sanatan’s glorification, we can understand the exalted position of Jagadananda Pandit and his intimate relationship with Mahaprabhu.

In another instance, Jagadananda Pandit carried a large clay pot full of sandalwood oil from Bengal to Puri, a distance of more than three hundred miles. He came to Govinda, Mahaprabhu’s personal servant, and modestly offered it: “With great trouble, I have carried this pot full of sandalwood oil here for Mahaprabhu. May the Lord graciously accept it. Please keep it here. You can massage Mahaprabhu’s head with this oil; it has a cooling effect. Sometimes the Lord cannot sleep, and sometimes He speaks deliriously. This oil will help Him greatly at those times. I have taken the oil from Sivananda Sen, and it is pure. Please keep it here and use it for the Lord.”

Mahaprabhu overheard Jagadananda saying this to Govinda. “What is this?” He asked.

“Jagadananda Pandit has brought a full pot of sandalwood oil for You, and his request is that You smear it on Your head now and then so that You will sleep soundly and remain in good health”, said Govinda.

“No, no, no. Sandalwood oil is very fragrant. What will people say about Me? I am a sannyasi. If I smear this oil on My head and go to see Jagannath, the public will smell it and say, ‘Such luxury for a sannyasi? Does He also keep a woman with Him?’ I cannot use this oil at all. I will get a bad name.”

Mahaprabhu turned to Jagadananda, “Would that please you? I advise you to take the oil to the Temple of Jagannath. There it can be burned in the lamps, and Jagannath will enjoy its scent. In that way, your labour of carrying the oil here will be successful. You will be greatly benefitted by offering the oil in that way.”

“Remove the oil from My room”, Mahaprabhu said to Govinda.

Hearing this, Jagadananda took the pot of oil from Govinda, came in front of Mahaprabhu, and smashed it on the floor. The oil spilled everywhere, and Jagadananda ran straight to his room. He locked the door from the inside and did not come out for three days. When Mahaprabhu heard that Jagadananda had been fasting for three days, He could not contain Himself, and He personally went to Jagadananda’s door. “O Jagadananda! What is the matter? Arise and open the door. Today, I shall take prasadam prepared by your hands. I will not take prasadam from anyone else. I am going now, and at noon time I will return to take lunch here, prepared by you.”

Jagadananda thought, “Oh! Mahaprabhu will accept my cooking today!” He got out of bed and began to cook. Mahaprabhu came with Govinda to take prasadam, and He remarked, “Oh! All the dishes are very, very sweet today. Perhaps your cooking with a hot temper has made them extra sweet.”

After eating, Mahaprabhu stood and said, “Now you eat. Before I leave, I want to see you eat.”

Jagadananda replied, “Oh no, no, no. My Lord, You go and take rest. I shall take later. Certainly I will eat.”

Mahaprabhu said, “Govinda, you remain here. Once Jagadananda has eaten, come and inform Me.” Finally, Jagadananda took prasadam.

Jagadananda Pandit has a very sentimental character like that of Satyabhama. He cannot give up his tendency of being reactionary towards Mahaprabhu. He is abhimanyu, very sensitive about subtle things, and known for his prema-vivarta, the peculiar characteristics of the reactions produced by his divine love. They are of a peculiar type and are described in the science of divine love. Like Satyabhama, he has vamya-bhava, which is the nature of the highest class of heroines (nayikas). They instantly refuse whatever is offered to them by their lover (nayaka). In the science of love, we are told that this nature is the most valuable: it increases the lover’s earnestness.

Radharani’s nature is also of that type: always in opposition (nirantara vamya). This spirit of opposition is a peculiar thing, and the experts in rasa say that it is the highest mood because it enhances the intensity of the other side. This mood is found in Jagadananda and Satyabhama.

After Krsna went to Mathura, His Vrndavan-lila continued underground, that is, outside of ordinary vision. During that time, parts (amsas) of the gopis went to Dvaraka. Satyabhama appeared from a portion of Radharani’s lustre and Rukmini from Chandravali’s. Chandravali is more judicious, Radharani more sentimental. Sentiment has the upper hand in Vrndavan: it is above judiciousness in matters of love. In Dvaraka, however, judiciousness gets the upper hand, and sentimentalism goes into the lower position. So, Satyabhama—Radharani’s connection, or shadow—is considered of lower value there, and the judiciousness and cleverness of Chandravali—Rukmini—comes into the first rank. The mood that has its highest glory in Vrndavan cannot play fully in Dvaraka. It goes into a secondary position there. These are the peculiarities in the lila.

yatha yatha gaura-padaravinde
vindeta bhaktim krta-punya-rasih
tatha tathotsarpati hrdy akasmad
(Sri Chaitanya-chandramrta: 88)

As much as one engages in the service of Gaura-lila, automatically one finds oneself within the inner development of the service of Sri Radhika in Vraja-lila. One’s service begins here and reaches there. Automatically, spontaneously, one will be led there to the service of the highest value and quality. So, begin properly with Gaura-lila, begin with Nityananda and Gaura-Gadadhar, and then find yourself in the midst of Vrndavan-lila. Unknowingly, you will find, “I have attained a good position in Vrndavan-lila.”

Chapter One



Invocation of Auspiciousness

রাধাকৃষ্ণপ্রণয়বিকৃতির্হ্লাদিনী শক্তিরস্মাদ্
একাত্মানাবপি ভুবি পুরা দেহভেদং গতৌ তৌ
চৈতন্যাখ্যং প্রকটমধুনা তদ্দ্বয়ং চৈক্যমাপ্তং
রাধাভাবদ্যুতিসুবলিতং নৌমি কৃষ্ণস্বরূপম্

radha-krsna-pranaya-vikrtir hladini-saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
chaitanyakhyam prakatam adhuna tad-dvayam chaikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
(Sri Chaitanya-charitamrta: Adi-lila, 1.5)

api–Although tau–They [are] eka-atmanau–by nature one, asmat–through hladini-saktih–the pleasure potency, radha-krsna-pranaya-vikrtih–a transformation of Radha and Krsna’s love, [They] pura–eternally gatau–possess deha-bhedam–separate bodies bhuvi–within the world. adhuna–Now, tad-dvayam–these two aptam–have become prakatam–manifest aikyam–as one cha–and [are] akhyam–known as chaitanya–‘Chaitanya’. naumi–I bow krsna-svarupam–to Krsna’s form suvalitam–adorned with radha-bhava-dyuti–the heart and halo of Sri Radha.

Although Sri Radha and Sri Krsna are by nature one, through the hladini-sakti, a transformation of Their love, They exist eternally in separate forms. Now, They have manifested in one combined form as Sri Chaitanya. I bow to Him, Krsna Himself adorned with the heart and halo of Sri Radha.



The nature of Sri Radha and Sri Krsna

অখণ্ড-অদ্বয়-জ্ঞান সর্ব্বতত্ত্বসার ।
সেই তত্ত্বে দণ্ড-পরণাম বার বার ॥১॥

akhanda-advaya-jnana sarva-tattva-sara
sei tattve danda-paranama bara bara [1]

danda-paranama–I bow bara bara–again and again sei khanda-advaya-jnana tattve–to the indivisible, nondual Absolute, sarva-tattva-sara–the essence of all truths. [1]

I bow again and again to the indivisible, nondual Absolute, the essence of all truths.

সেই তত্ত্ব কভু দুই রাধাকৃষ্ণরূপে ।
কভু এক পরাৎপর চৈতন্যস্বরূপে ॥২॥

sei tattva kabhu dui radha-krsna-rupe
kabhu eka paratpara chaitanya-svarupe [2]

sei tattva–The Absolute [is] kabhu–sometimes dui–two radha-krsna-rupe–as Radha and Krsna, [and] kabhu–sometimes eka–one chaitanya-svarupe–as Sri Chaitanya, paratpara–the Supreme Being. [2]

The Absolute is sometimes two, as Radha and Krsna, and sometimes one, as Sri Chaitanya, the Supreme Being.

তত্ত্ব-বস্তু এক সদা অদ্বিতীয় ভায় ।
বস্তু বস্তুশক্তি মাঝে কিছু ভেদ নাই ॥৩॥

tattva-vastu eka sada advitiya bhaya
vastu vastu-sakti majhe kichhu bheda nai [3]

tattva-vastu–The Absolute [is] sada–eternally eka–one advitiya bhaya–without a second, [and] kichhu nai–there is no bheda–difference majhe–between vastu–the Absolute [and] vastu-sakti–the Absolute’s energy. [3]

The Absolute is eternally one without a second, and there is no difference between the Absolute and the Absolute’s energy.

ভেদ নাই বটে, কিন্তু সদা ভেদ তায় ।
“ভেদাভেদ অবিচিন্ত্য” সর্ব্ব-বেদে গায় ॥৪॥

bheda nai vate, kintu sada bheda taya
“bhedabheda avichintya” sarva-vede gaya [4]

vate–Truly, nai–there is no bheda–difference [between them], kintu–yet [there is] sada–always bheda–a difference taya–between them. sarva-vede–All the Vedas gaya–glorify “bhedabheda avichintya”–this “inconceivable difference and nondifference”. [4]

Truly, there is no difference between them, yet there is always a difference between them. All the Vedas glorify this “inconceivable difference and nondifference”.

বস্তুশক্তি চিৎ-স্বরূপ ভাবেতে সন্ধিনী ।
ক্রিয়াতে হ্লাদিনী তাই ত্রিভাবধারিণী ॥৫॥

vastu-sakti chit-svarupa bhavete sandhini
kriyate hladini tai tribhava-dharini [5]

vastu-sakti–The Absolute’s energy [is] chit-svarupa–spirit by nature, bhavete sandhini–existence in form, [and] kriyate hladini–pleasure in action, [and] tai–thus tribhava-dharini–possesses three aspects. [5]

The Absolute’s energy is spirit by nature, existence in form, and pleasure in action. The Absolute’s energy thus possesses three aspects.

বস্তুশক্তিদ্বারে বস্তু দেয় পরিচয় ।
বস্তুশক্তি ক্রিয়াযোগে সর্ব্ব সিদ্ধ হয় ॥৬॥

vastu-sakti-dvare vastu deya parichaya
vastu-sakti kriya-yoge sarva siddha haya [6]

vastu–The Absolute parichaya deya–reveals Himself vastu-sakti-dvare–through the Absolute’s energy; sarva–everything haya–is siddha–effected kriya-yoge–by the action vastu-sakti–of the Absolute’s energy. [6]

The Absolute reveals Himself through His energy; everything is effected by the action of the Absolute’s energy.

অখণ্ড বস্তুতে ভাব ক্রিয়া নিত্য হয় ।
শক্তি শক্তিমান্ বস্তু তবু পৃথক্ নয় ॥৭॥

akhanda vastute bhava kriya nitya haya
sakti saktiman vastu tabu prthak naya [7]

bhava–Feeling [and] kriya–action haya–happen nitya–constantly akhanda vastute–within the indivisible Absolute. vastu–The Absolute [is] sakti–energy [and] saktiman–the possessor of all energy. tabu–Still, naya–the Absolute is not prthak–differentiated. [7]

Feeling and action happen constantly within the indivisible Absolute. The Absolute is energy and the possessor of all energy. Still, the Absolute is not differentiated.

হ্লাদিনী বস্তুকে দিয়া দুইটী স্বরূপ ।
ব্রজে রাধাকৃষ্ণলীলা করায় অপরূপ ॥৮॥

hladini vastuke diya duiti svarupa
vraje radha-krsna-lila karaya aparupa [8]

hladini–The pleasure potency vastuke duiti svarupa diya–separates the Absolute into two [and] karaya–makes radha-krsna-lila–Radha and Krsna’s Pastimes vraje–in Vraja aparupa–sublime. [8]

The hladini-sakti separates the Absolute into two and makes Radha and Krsna’s Pastimes in Vraja sublime.

রাধাকৃষ্ণ-প্রণয়ের বিকৃতি হ্লাদিনী ।
অবিচিন্ত্য শক্তি রাধাকৃষ্ণ-উন্মাদিনী ॥৯॥

radha-krsna-pranayera vikrti hladini
avichintya sakti radha-krsna-unmadini [9]

hladini–The pleasure potency [is] vikrti–a transformation radha-krsna-pranayera–of Radha and Krsna’s love, avichintya sakti–an inconceivable energy [that] radha-krsna-unmadini–delights Radha and Krsna. [9]

The hladini-sakti is a transformation of Radha and Krsna’s love, an inconceivable energy that delights Radha and Krsna.

অঘটন ঘটাইতে ধরে মহাশক্তি ।
নির্ব্বিকারে করিয়াছে বিকার অনুরক্তি ॥১০॥

aghatana ghataite dhare mahasakti
nirvikare kariyachhe vikara anurakti [10]

dhare–She has mahasakti–immense power aghatana ghataite–to make the impossible possible: kariyachhe–she has made vikara–transformations anurakti–of love nirvikare–within that which is non-transformable. [10]

The hladini-sakti has immense power to make the impossible possible: she has made transformations of love within the non-transformable Absolute.

তত্ত্ববস্তু তার্কিকের অগোচর; কৃষ্ণকৃপাসাপেক্ষ

tattva-vastu tarkikera agochara; krsna-krpa-sapeksa

The Absolute is incomprehensible to speculators; realisation is dependent on Krsna’s grace

এবে এক উঠিল অপূর্ব্ব পূর্ব্বপক্ষ ।
তার্কিক না বুঝে যদি চিন্তে বর্ষ লক্ষ ॥১১॥

ebe eka uthila apurva purva-paksa
tarkika na bujhe yadi chinte varsa laksa [11]

ebe–Now, eka–an apurva–unprecedented purva-paksa–proposition uthila–has arisen [that] tarkika–speculators bujhe na–do not understand [even] yadi–if chinte–they think [about it] laksa varsa–for hundreds of thousands of years. [11]

Now, an unprecedented proposition has arisen that speculators do not understand, even if they think about it for hundreds of thousands of years.

কৃষ্ণ যারে কৃপা করে সেই মাত্র জানে ।
লক্ষবর্ষ চিন্তি তাহা না বুঝিবে আনে ॥১২॥

krsna yare krpa kare sei matra jane
laksa-varsa chinti’ taha na bujhibe ane [12]

matra–Only sei–those yare–whom krsna–Krsna krpa kare–blesses jane–understand [it]. ane–Others bujhibe na–will not understand taha–it [even] chinti’–after thinking [about it] laksa-varsa–for hundreds of thousands of years. [12]

Only those whom Krsna blesses understand it. Others will not understand it, even after thinking about it for hundreds of thousands of years.

রাধাকৃষ্ণ-প্রণয়ের বিকার হ্লাদিনী ।
প্রণয়ের পরে জন্মে চিত্ত-উন্মাদিনী ॥১৩॥

radha-krsna-pranayera vikara hladini
pranayera pare janme chitta-unmadini [13]

hladini–The pleasure potency, vikara–a transformation radha-krsna-pranayera–of Radha and Krsna’s love, janme–manifests pare–after [Radha and Krsna’s] pranayera–love [and] chitta-unmadini–delights [Their] hearts. [13]

The hladini-sakti, a transformation of Radha and Krsna’s love, manifests after Radha and Krsna’s love and delights Their hearts.

রাধা-কৃষ্ণ দুই হলে হয় ত প্রণয় ।
প্রণয় হৈলে তবে বিকার ঘটয় ॥১৪॥

radha-krsna dui hale haya ta’ pranaya
pranaya ha-ile tabe vikara ghataya [14]

[When] radha-krsna–Radha and Krsna hale–become dui–two, pranaya–love ta’ haya–manifests, [and when] pranaya–love ha-ile–manifests, tabe–then vikara–transformations ghataya–occur. [14]

When Radha and Krsna become two, love manifests, and when love manifests, transformations occur.

দুই দেহ হবার আগে বিকার না ছিল ।
তবে এক রূপ দুই কেমনে হৈল ॥১৫॥

dui deha habara age vikara na chhila
tabe eka-rupa dui kemane ha-ila [15]

age–Before habara–Radha and Krsna assumed dui–two deha–bodies, chhila na–there were no vikara–transformations. tabe–So, kemane–how [did] eka-rupa–one form ha-ila–become dui–two? [15]

Before Radha and Krsna assumed two bodies, there were no transformations. So, how did one form become two?

হ্লাদিনী হইতে হয় দুই দেহ ভেদ ।
কোথা বা হ্লাদিনী ছিল হইল প্রভেদ ॥১৬॥

hladini ha-ite haya dui deha bheda
kotha va hladini chhila ha-ila prabheda [16]

bheda haya–One form separated [into] dui–two deha–bodies ha-ite–because of hladini–the hladini-sakti. [But] kotha va–where chhila–was hladini–the hladini-sakti [when] prabheda ha-ila–they separated? [16]

One form separated into two because of the hladini-sakti. But where was the hladini-sakti when they separated?

এই প্রশ্নের এক মাত্র আছে ত’ উত্তর ।
দেশকালাতীত কৃষ্ণতত্ত্ব নিরন্তর ॥১৭॥

ei prasnera eka-matra achhe ta’ uttara
desa-kalatita krsna-tattva nirantara [17]

eka-matra–The only uttara–answer ta’ achhe–there is ei prasnera–to this question [is that] krsna-tattva–Krsna, by nature, [is] nirantara–eternally desa-kalatita–beyond time and space. [17]

The only answer to this question is that Krsna, by nature, is eternally transcendental to time and space.

অপ্রাকৃত-তত্ত্বে দেশকালাদির বিচার নাই

aprakrta-tattve desa-kaladira vichara nai

There is no consideration of time and space in divinity

প্রকৃতির মধ্যে দেখ কালের প্রভাব ।
ভূত-ভবিষ্যতের বুদ্ধি তাহার স্বভাব ॥১৮॥

prakrtira madhye dekha kalera prabhava
bhuta-bhavisyatera buddhi tahara svabhava [18]

prakrtira madhye–Within material existence, dekha–you see prabhava–the influence kalera–of time; buddhi–awareness bhuta-bhavisyatera–of past and future [is part of] tahara–its svabhava–nature. [18]

Within material existence, you see the influence of time; awareness of past and future are natural within material existence.

অপ্রাকৃত-তত্ত্বে ভূত ভবিষ্যৎ নাই ।
নিত্য-বর্ত্তমান তথা বলিহারি যাই ॥১৯॥

aprakrta-tattve bhuta bhavisyat nai
nitya-vartamana tatha balihari yai [19]

aprakrta-tattve–In divinity, [however,] nai–there is no bhuta–past [or] bhavisyat–future. tatha–There, [there is] nitya-vartamana–the eternal present, [which] balihari yai–is indescribable. [19]

In divinity, however, there is no past or future; there is only the eternal present, which is indescribable.

বাঙ্মনের অগোচর অপ্রাকৃত-তত্ত্ব ।
বর্ণিতে আইসে দোষ এই মাত্র সত্য ॥২০॥

vanmanera agochara aprakrta-tattva
varnite aise dosa ei matra satya [20]

aprakrta-tattva–Divinity [is] vanmanera agochara–beyond the mind and words. varnite–Describing [it] aise–brings about dosa–error. ei–This matra–alone [is] satya–true. [20]

Divinity is beyond thought and description. Describing it leads to error. This alone is the truth.

অপ্রাকৃত-তত্ত্বে কভু দোষ নাহি পাই ।
অচিন্ত্য-শক্তিতে সব সমাধান ভাই ॥২১॥

aprakrta-tattve kabhu dosa nahi pai
achintya-saktite saba samadhana bhai [21]

kabhu nahi pai–We never find dosa–faults aprakrta-tattve–in divinity. bhai–Brother, saba–everything [is] samadhana–harmonised achintya-saktite–by [the Absolute’s] inconceivable energy. [21]

We never find faults in divinity. Brother, everything is harmonised by the Absolute’s inconceivable energy.

পূর্ব্বাপর হেন কথা কভু নাহি তায় ।
সর্ব্বদা নূতন সব আনন্দে মাতায় ॥২২॥

purvapara hena katha kabhu nahi taya
sarvada nutana saba anande mataya [22]

kabhu nahi–There is never hena katha–such notion purvapara–of before and after taya–there. saba–Everything [is] sarvada nutana–ever-new [and] mataya–overflows anande–with joy. [22]

There is never any sense of before and after in the Absolute. Everything is ever-new and overflows with joy.

অতএব তত্ত্বে যে অখণ্ড-খণ্ড-ভাব ।
সমকালে দেখি সেও তত্ত্বের স্বভাব ॥২৩॥

ataeva tattve ye akhanda-khanda-bhava
sama-kale dekhi seo tattvera svabhava [23]

ataeva–Thus, seo ye akhanda-khanda-bhava–the states of being divided and undivided, [which] dekhi–we see tattve–in the Absolute sama-kale–simultaneously, [are both part of] tattvera–the Absolute’s svabhava–nature. [23]

Thus, the states of being divided and undivided, which we see within the Absolute simultaneously, are both part of the Absolute’s nature.

বিরুদ্ধ-ধর্ম্মাশ্রয় তত্ত্ব আশ্চর্য তার গুণ ।
জন্মে নাই হ্লাদিনী তবু ক্রিয়াতে নিপুণ ॥২৪॥

viruddha-dharmasraya tattva ascharya tara guna
janme nai hladini tabu kriyate nipuna [24]

tattva–The Absolute [is] viruddha-dharmasraya–the shelter of contradictory natures. [This is] tara–His ascharya–astonishing guna–quality: janme nai–without having manifest, hladini–the hladini-sakti [is] tabu–still nipuna–adept kriyate–in action. [24]

The Absolute has contradictory natures. This is one of the Absolute’s astonishing qualities: without having manifest, the hladini-sakti still acts expertly.

জন্মিবার পূর্ব্বে রাধা-কৃষ্ণে দুই করে ।
দুঁহে প্রেমের বিকার হয়ে নিজে জন্ম ধরে ॥২৫॥

janmibara purve radha-krsne dui kare
du̐he premera vikara haye nije janma dhare [25]

purve–Prior janmibara–to [her] manifestation, kare–she makes radha-krsne–Radha and Krsna dui–two [and then] janma dhare–she manifests nije–herself haye–as vikara–the transformations premera–of love du̐he–between Them. [25]

Prior to her manifestation, she makes Radha and Krsna two, and then manifests herself as the transformations of love between Them.

নিত্য-বর্ত্তমান তত্ত্ব কালদোষহীন ।
কালদোষ-বিচার প্রাকৃতে সমীচীন ॥২৬॥

nitya-vartamana tattva kala-dosa-hina
kala-dosa-vichara prakrte samichina [26]

tattva–The Absolute, nitya-vartamana–eternally present, [is] kala-dosa-hina–free from the fault of time. kala-dosa-vichara–Consideration of the fault of time [is] samichina–appropriate prakrte–for material existence. [26]

The eternally present Absolute is free from the fault of time. Consideration of time applies only to material existence.

শ্রীঅদ্বয়তত্ত্ব আর রাধাকৃষ্ণতত্ত্ব ।
সমকাল সত্য নিত্য আর শুদ্ধ সত্ত্ব ॥২৭॥

sri-advaya-tattva ara radha-krsna-tattva
sama-kala satya nitya ara suddha sattva [27]

sri-advaya-tattva–The nondual Absolute ara–and radha-krsna-tattva–Radha-Krsna [are] sama-kala–simultaneously satya–true, nitya–eternal, ara–and suddha sattva–pure in nature. [27]

The nondual Absolute and Radha-Krsna are simultaneously existent, eternal, and spiritual.

শ্রীরাধাকৃষ্ণই শ্রীচৈতন্য

sri-radha-krsna-i sri-chaitanya

Sri Radha and Sri Krsna are Sri Chaitanya

অতএব রাধাকৃষ্ণ দুই এক হঞা ।
অধুনা প্রকট মোর চৈতন্য গোসাঞাঁ ॥২৮॥

ataeva radha-krsna dui eka hana
adhuna prakata mora chaitanya gosana̐ [28]

ataeva–Thus, dui–the two, radha-krsna–Radha and Krsna, hana–have become eka–one adhuna–now [and] prakata–manifest [as] mora–my gosana̐–Lord, chaitanya–Sri Chaitanya. [28]

Thus, the two, Radha and Krsna, have now become one and manifest as my Lord, Sri Chaitanya.

“অধুনা” বলিতে কালভেদ নাহি কর ।
অপ্রাকৃতে কালভেদ নাহি তাহা স্মর ॥২৯॥

“adhuna” balite kala-bheda nahi kara
aprakrte kala-bheda nahi taha smara [29]

balite–As I say, “adhuna”–“now”, kara nahi–do not make kala-bheda–a temporal distinction. smara–Remember taha–that nahi–there are no kala-bheda–temporal distinctions aprakrte–in divinity. [29]

I said, “now”, but do not make a temporal distinction. Remember that there are no such distinctions in divinity.

“রাধাকৃষ্ণ ছিল, ভেল চৈতন্য গোসাঞি” ।
এ বলিলে কালদোষ সত্যবস্তু হারাই ॥৩০॥

“radha-krsna chhila, bhela chaitanya gosani”
e balile kala-dosa satya-vastu harai [30]

“radha-krsna–“Radha and Krsna chhila–existed, [and then] bhela–became chaitanya gosani–Lord Chaitanya”— e balile–if you say this, kala-dosa–the fault of time [occurs, and] harai–you misunderstand satya-vastu–the true Absolute. [30]

“Radha and Krsna existed, and then became Lord Chaitanya”—if you say this, you make a temporal distinction and misunderstand the Absolute.

‘একাত্মা’ শব্দেতে যদি শ্রীচৈতন্য মান ।
রাধাকৃষ্ণে হবে ভাই আধুনিক জ্ঞান ॥৩১॥

‘ekatma’ sabdete yadi sri-chaitanya mana
radha-krsne habe bhai adhunika jnana [31]

bhai–Brother, yadi–if mana–you consider ‘ekatma’ sabdete–the word ekatma [means] sri-chaitanya–Sri Chaitanya, [and that] habe–He will become radha-krsne–Radha and Krsna, [then] adhunika jnana–a temporal distinction [is made]. [31]

Brother, if you consider that the word ekatma means Sri Chaitanya and that He will become Radha and Krsna, then you make a temporal distinction between Them.

“অগ্রে রাধাকৃষ্ণ কিবা শচীর নন্দন” ।
এ বিচারে বৃথা কাল না কর কর্ত্তন ॥৩২॥

“agre radha-krsna kiba sachira nandana”
e vichare vrtha kala na kara kartana [32]

“kiba–“Who [was] agre–first: radha-krsna–Radha and Krsna [or] sachira nandana”–the son of Sachi?” kala kartana kara na–Do not spend [your] time vrtha–uselessly e vichare–with such analysis. [32]

“Who was first: Radha and Krsna or Sri Chaitanya?” Do not waste your time analysing this.

বলিয়াছি অপ্রাকৃতে সব বর্ত্তমান ।
চৈতন্য কৃষ্ণেতে তর্কে হও সাবধান ॥৩৩॥

baliyachhi aprakrte saba vartamana
chaitanye krsnete tarke hao savadhana [33]

baliyachhi–I have said [that] saba–everything aprakrte–within divinity [exists] vartamana–in the present. savadhana hao–Be cautious tarke–in arguing [over] chaitanye krsnete–Chaitanya and Krsna. [33]

I have already said that everything within divinity exists in the present, so be cautious about arguing over Sri Chaitanya and Sri Krsna.

সমকাল নিত্যকাল দুই তত্ত্ব সত্য ।
অখণ্ড অদ্বয় লীলা তত্ত্বের মহত্ত্ব ॥৩৪॥

sama-kala nitya-kala dui tattva satya
akhanda advaya lila tattvera mahattva [34]

dui tattva–The two of Them satya–exist sama-kala–simultaneously [and] nitya-kala–eternally, [and Their] akhanda–indivisible, advaya–nondual lila–Pastimes [are] mahattva–the glory tattvera–of the Absolute. [34]

Sri Chaitanya and Sri Krsna exist simultaneously and eternally, and Their indivisible, nondual Pastimes are Their glory.

প্রণয়-বিকার-শক্তি সেই আহ্লাদিনী ।
দুই তত্ত্বে সমকাল রাখে এই জানি ॥৩৫॥

pranaya-vikara-sakti sei ahladini
dui tattve sama-kala rakhe ei jani [35]

jani–We understand ei–that pranaya-vikara-sakti–this energy, the transformation of [Their] love, sei ahladini–the hladini-sakti, sama-kala–simultaneously rakhe–maintains dui tattve–the two of Them. [35]

We understand that the transformation of Their love, the hladini-sakti, simultaneously maintains Them both.

সেই ত’ চৈতন্য এবে প্রপঞ্চ-প্রকটে ।
সঙ্কীর্ত্তন করি’ বুলে গঙ্গাসিন্ধুতটে ॥৩৬॥

sei ta’ chaitanya ebe prapancha-prakate
sankirtana kari’ bule ganga-sindhu-tate [36]

sei ta’ chaitanya–This Sri Chaitanya [is] ebe–now prapancha-prakate–manifest in the material world. bule–He walks ganga-sindhu-tate–along the shore of the Ganga and the ocean sankirtana kari’–chanting [His Name]. [36]

Sri Chaitanya is now manifest in the material world. He walks along the shore of the Ganga and the ocean performing sankirtan.

কৃষ্ণলীলার অধিক এই শ্রীচৈতন্যলীলা ।
প্রণয়-বিকার যাতে উৎকট হইলা ॥৩৭॥

krsna-lilara adhika ei sri-chaitanya-lila
pranaya-vikara yate utkata ha-ila [37]

ei sri-chaitanya-lila–Sri Chaitanya’s Pastimes [are] adhika–more krsna-lilara–than Sri Krsna’s Pastimes: pranaya-vikara–the transformations of love yate–within them ha-ila–have become utkata–extreme. [37]

Sri Chaitanya’s Pastimes are more than Sri Krsna’s Pastimes: the transformations of love within them are the most intense.

উৎকট হইয়া কৃষ্ণে রাধাভাবদ্যুতি ।
মাখাইল প্রেমভরে আহ্লাদিনী সতী ॥৩৮॥

utkata ha-iya krsne radha-bhava-dyuti
makhaila prema-bhare ahladini sati [38]

utkata ha-iya–Intensifying, sati ahladini–the chaste pleasure potency prema-bhare–lovingly makhaila–enveloped krsne–Krsna radha-bhava-dyuti–with the heart and halo of Radha. [38]

Intensifying, the chaste hladini-sakti lovingly enveloped Krsna with the heart and halo of Radha.

ব্রজের অধিক সুখ নবদ্বীপধামে ।
পাইল পুরট কৃষ্ণ আসি’ নিজ কামে ॥৩৯॥

vrajera adhika sukha navadvipa-dhame
paila purata krsna asi’ nija kame [39]

purata–Golden krsna–Krsna asi’–came nija kame–to fulfil His desires, [and] paila–felt adhika–more sukha–joy navadvipa-dhame–in Nabadwip Dham vrajera–than [in] Vraja. [39]

Then Golden Krsna appeared to fulfil His desires, and felt more joy in Nabadwip Dham than He does in Vraja.

শ্রীচৈতন্যের স্বরূপ

sri-chaitanyera svarupa

Sri Chaitanya’s nature

চৈতন্যমুরতি কৃষ্ণের অপূর্ব্বস্বরূপ ।
কৃষ্ণমূর্ত্তি চৈতন্যের স্বরূপ অপরূপ ॥৪০॥

chaitanya-murati krsnera apurva-svarupa
krsna-murti chaitanyera svarupa aparupa [40]

chaitanya-murati–The form of Sri Chaitanya [is] apurva-svarupa–an extraordinary form krsnera–of Sri Krsna, [and] krsna-murti–the form of Sri Krsna [is] aparupa svarupa–a wonderful form chaitanyera–of Sri Chaitanya. [40]

Sri Chaitanya is an extraordinary form of Sri Krsna, and Sri Krsna is a wonderful form of Sri Chaitanya.

হ্লাদিনীর দুই সাজ পরম মধুর ।
মধু হৈতে মধু, তাহা হৈতে সুমধুর ॥৪১॥

hladinira dui saja parama madhura
madhu haite madhu, taha haite sumadhura [41]

dui–These two saja–arrangements hladinira–of the pleasure potency [are] parama–supremely madhura–sweet. [They are] madhu–sweeter haite–than madhu–sweetness, [and] sumadhura–even sweeter haite–than taha–that. [41]

Both of these arrangements of the hladini-sakti are supremely sweet. They are sweeter than sweetness, and even sweeter still.

সুমধুর স্বরূপ কৃষ্ণের চৈতন্য মুরতি ।
নিরন্তর করি তাঁতে দণ্ডবন্নতি ॥৪২॥

sumadhura svarupa krsnera chaitanya-murati
nirantara kari ta̐te dandavan-nati [42]

nirantara–Eternally, dandavan-nati kari–I bow ta̐te–to Him, svarupa–the embodiment sumadhura–of the supreme sweetness, krsnera chaitanya-murati–Sri Krsna’s form as Sri Chaitanya. [42]

Eternally, I bow to the embodiment of the supreme sweetness, Sri Krsna’s form as Sri Chaitanya.

যদি বল ‘একাত্মা’ শব্দে ব্রহ্ম নির্ব্বিকার ।
যাহা হৈতে রাধাকৃষ্ণস্বরূপ সাকার ॥৪৩॥

yadi bala ‘ekatma’ sabde brahma nirvikara
yaha haite radha-krsna-svarupa sakara [43]

yadi bala–You may say ‘ekatma’ sabde–the word ekatma [means] nirvikara brahma–nondifferentiated Brahma, haite–from yaha–which radha-krsna-svarupa–Radha and Krsna [became] sakara–embodied. [43]

You may say that ekatma means nondifferentiated Brahma, from which Radha and Krsna assumed forms.

এ সিদ্ধান্ত হৈতে নারে শ্লোকের আভাসে ।
সেই দুই এক আত্মা চৈতন্যপ্রকাশে ॥৪৪॥

e siddhanta haite nare slokera abhase
sei dui eka atma chaitanya-prakase [44]

e siddhanta–This conclusion haite nare–cannot be abhase–the intention slokera–of the verse. sei dui–The two [are] eka–one atma–entity chaitanya-prakase–in the form of Sri Chaitanya. [44]

Such a conclusion, however, cannot be the intended meaning of the verse. The two, Radha and Krsna, are one entity (atma) as Sri Chaitanya.

ব্রহ্ম শ্রীচৈতন্যের অঙ্গকান্তি

brahma sri-chaitanyera anga-kanti

Brahma is Sri Chaitanya’s bodily lustre

চৈতন্য নহেন কভু ব্রহ্ম নির্ব্বিকার ।
আনন্দবিকারপূর্ণ বিশুদ্ধ সাকার ॥৪৫॥

chaitanya nahena kabhu brahma nirvikara
ananda-vikara-purna visuddha sakara [45]

chaitanya–Sri Chaitanya kabhu nahena–is never nirvikara brahma–nondifferentiated Brahma. [He has] visuddha–a pure sakara–form ananda-vikara-purna–filled with transformations of ecstasy. [45]

Sri Chaitanya is never nondifferentiated Brahma. He has a spiritual form and is filled with transformations of ecstasy.

ব্রহ্ম তাঁর শ্রীঅঙ্গের জ্যোতি নির্ব্বিশেষ ।
ব্রহ্মের প্রতিষ্ঠা কৃষ্ণচৈতন্যবিশেষ ॥৪৬॥

brahma ta̐ra sri-angera jyoti nirvisesa
brahmera pratistha krsna-chaitanya-visesa [46]

krsna-chaitanya-visesa–Sri Krsna Chaitanya Himself [is] pratistha–the origin brahmera–of Brahma; brahma–Brahma [is] nirvisesa jyoti–the nondifferentiated lustre ta̐ra sri-angera–of His divine form. [46]

Sri Krsna Chaitanya Himself is the origin of Brahma; Brahma is the nondifferentiated lustre of His divine form.

অতএব ‘একাত্মা’ শব্দেতে শ্রীচৈতন্য ।
বুঝেন পণ্ডিতগণ স্বরূপাদি ধন্য ॥৪৭॥

ataeva ‘ekatma’ sabdete sri-chaitanya
bujhena pandita-gana svarupadi dhanya [47]

ataeva–Thus, svarupadi dhanya pandita-gana–Svarup Damodar and other renowned scholars bujhena–understand sabdete–the word ‘ekatma’ekatma [to mean] sri-chaitanya–Sri Chaitanya. [47]

Thus, Svarup Damodar and other renowned scholars understand ekatma to mean Sri Chaitanya.

সেই ত’ ‘একাত্মা’-তত্ত্বে কর পরণাম ।
রাধাকৃষ্ণসেবা পাবে, সিদ্ধ হবে কাম ॥৪৮॥

sei ta’ ‘ekatma’-tattve kara paranama
radha-krsna-seva pabe, siddha habe kama [48]

paranama kara–Bow sei ta’ ‘ekatma’-tattve–to that ekatma (‘one being’). pabe–You will attain radha-krsna-seva–Radha and Krsna’s service, [and your] kama–desires siddha habe–will be fulfilled. [48]

Bow down to that ekatma (‘one being’). You will attain Radha and Krsna’s service, and all your desires will be fulfilled.

পরমাত্মা শ্রীচৈতন্যের অংশ

paramatma sri-chaitanyera amsa

The Supersoul is Sri Chaitanya’s expansion

যদি বল ‘একাত্মা’ শব্দে হয় পরমাত্মা ।
যাহা হইতে রাধাকৃষ্ণ হয় দুই আত্মা ॥৪৯॥

yadi bala ‘ekatma’ sabde haya paramatma
yaha ha-ite radha-krsna haya dui atma [49]

yadi bala–You may say [that] sabde–the word ‘ekatma’ekatma (‘one being’) haya–means paramatma–the Supersoul (the all-pervading Soul of all beings), ha-ite–from yaha–which radha-krsna–Radha and Krsna haya–have become dui–two atma–beings. [49]

You may say that ekatma (‘one being’) means the Supersoul, from which Radha and Krsna have become two beings.

শ্লোকের আভাসে তাহা কভু নহে সিদ্ধ ।
“চৈতন্যাখ্য”-শব্দে হয় বড়ই বিরুদ্ধ ॥৫০॥

slokera abhase taha kabhu nahe siddha
“chaitanyakhya”-sabde haya bada-i viruddha [50]

taha–That kabhu siddha nahe–is never abhase–the intention slokera–of the verse. “chaitanyakhya”-sabde–The word Chaitanyakhya (‘known as “Chaitanya”’) haya–is bada-i–completely viruddha–contradictory [to this]. [50]

That can never be the intended meaning of the verse, however, because the word Chaitanyakhya (‘known as ‘Chaitanya’’) is completely contradictory to this.

মূলতত্ত্ব শ্রীচৈতন্যস্বরূপ জানিবা ।
তাঁহার অংশ পরমাত্মা সর্ব্বদা বুঝিবা ॥৫১॥

mula-tattva sri-chaitanya-svarupa janiba
ta̐hara amsa paramatma sarvada bujhiba [51]

janiba–Understand [that] sri-chaitanya-svarupa–Sri Chaitanya Himself [is] mula-tattva–the original truth, [and] bujhiba–understand [that] paramatma–the Supersoul [is] ta̐hara–His sarvada–eternal amsa–expansion. [51]

Understand that Sri Chaitanya is the original truth, and that the Supersoul is His eternal expansion.

রাধাকৃষ্ণ-ঐক্য সেই ‘একাত্ম’-স্বরূপ ।
শ্রীচৈতন্য মোর প্রাণ-নাথ অপরূপ ॥৫২॥

radha-krsna-aikya sei ‘ekatma’-svarupa
sri-chaitanya mora prana-natha aparupa [52]

radha-krsna-aikya–The combination of Radha and Krsna, sei ‘ekatma’-svarupa–the form of that ekatma (‘one being’), [is] sri-chaitanya–Sri Chaitanya, [the] aparupa–sublime mora prana-natha–Lord of my heart. [52]

The combination of Radha and Krsna, the form of that ekatma (‘one being’), is Sri Chaitanya, the sublime Lord of my heart.

রাধাপদ-দাসী আমি রাধাপদ-দাসী ।
রাধা দ্যুতি সুবলিত রূপ ভালবাসি ॥৫৩॥

radha-pada-dasi ami radha-pada-dasi
radha-dyuti-suvalita rupa bhalavasi [53]

ami–I [am] radha-pada-dasi–a maidservant of Radha’s feet. [I am] radha-pada-dasi–a maidservant of Radha’s feet, [and] bhalavasi–I love rupa–the form [that is] radha-dyuti-suvalita–adorned with Her halo. [53]

I am a maidservant of Radha’s feet. I am a maidservant of Radha’s feet, and I love the form of the Lord that is adorned with Her halo.

পরাৎপর শচীসুত তাঁহার চরণে ।
দণ্ড-পরণাম মোর অনন্যশরণে ॥৫৪॥

paratpara sachi-suta ta̐hara charane
danda-paranama mora ananya-sarane [54]

sachi-suta–The son of Sachi (Sri Chaitanya) [is] paratpara–the Supreme Being, [and] danda-paranama–I bow ta̐hara charane–at His feet. [He is] mora–my ananya-sarane–sole shelter. [54]

The son of Sachi is the Supreme Being, and I bow at His feet. He is my sole shelter.

Chapter Two



The Composition of this Book

চৈতন্যের রূপ গুণ সদা পড়ে মনে ।
পরাণ কাঁদায় দেহ ফাঁপায় সঘনে ॥১॥

chaitanyera rupa guna sada pade mane
parana ka̐daya, deha pha̐paya saghane [1]

chaitanyera–Sri Chaitanya’s rupa–form [and] guna–qualities sada–always pade–come mane–to [my] mind, [and thus my] parana–heart ka̐daya–cries, [and my] deha–body saghane–constantly pha̐paya–swells. [1]

Sri Chaitanya’s form and qualities always come to my mind, and thus my heart cries, and my body constantly swells.

কাঁদিতে কাঁদিতে মনে হইল উদয় ।
লেখনী ধরিয়া লিখি ছাড়ি’ লাজ ভয় ॥২॥

ka̐dite ka̐dite mane ha-ila udaya
lekhani dhariya likhi chhadi’ laja bhaya [2]

ka̐dite ka̐dite–As I cry, dhariya–I hold lekhani–a pen [and] likhi–write [what] udaya ha-ila–arises mane–in [my] mind, chhadi’–leaving aside [my] laja–shame [and] bhaya–fear. [2]

As I cry, I hold a pen and write what comes to mind, leaving aside my shame and fear.

নামেতে ‘পণ্ডিত’ মাত্র, ঘটে কিছু নাই ।
চৈতন্যের লীলা তবু লিখিবারে চাই ॥৩॥

namete ‘pandita’ matra, ghate kichhu nai
chaitanyera lila tabu likhibare chai [3]

[I am] ‘pandita’–a ‘pandit’ (scholar) namete–in name matra–only. kichhu nai–There is nothing ghate–in [my] pot (head). tabu–Still, chai–I want likhibare–to write chaitanyera lila–about Sri Chaitanya’s Pastimes. [3]

I am a pandit in name only. There is nothing in my pot. Still, I want to write about Sri Chaitanya’s Pastimes.

স্বরূপ গোসাঞি ও পণ্ডিত জগদানন্দ

svarupa gosani o pandita jagadananda

Svarup Gosani and Pandit Jagadananda

গোসাঞি স্বরূপ বলে, “কি লিখ পণ্ডিত” ।
আমি বলি, “লিখি তাই যাহাতে পীরিত ॥৪॥

gosani svarupa bale, “ki likha pandita”
ami bali, “likhi tai yahate pirita [4]

svarupa gosani–Svarup Damodar bale–said [to me,] “pandita–“O Pandit, ki–what likha”–are you writing?” ami–I bali–said, “likhi–“I write tai yahate–about whom pirita–I love. [4]

Svarup Damodar asked me, “O Pandit, what are you writing?” I replied, “I am writing about whom I love.

চৈতন্যের লীলাকথা যাহা পড়ে মনে ।
লিখিয়া রাখিব আমি অতি সঙ্গোপনে” ॥৫॥

chaitanyera lila-katha yaha pade mane
likhiya rakhiba ami ati sangopane” [5]

ami–I likhiya rakhiba–will write down yaha–what pade–comes mane–to mind chaitanyera lila-katha–about Sri Chaitanya’s Pastimes ati sangopane”–very confidentially.” [5]

“I am very confidentially writing down whatever comes to my mind about Sri Chaitanya’s Pastimes.”

স্বরূপ বলেন, “তবে লিখ প্রভুর চরিত ।
যাহা পড়ি’ জগতের হবে বড় হিত” ॥৬॥

svarupa balena, “tabe likha prabhura charita
yaha padi’ jagatera habe bada hita” [6]

svarupa–Svarup Damodar balena–said, “tabe–“Then likha–write prabhura charita–about the Pastimes of the Lord yaha–that jagatera bada hita habe–the world will be greatly benefitted padi’”–by reading [about].” [6]

Svarup Damodar said, “Then write about the Pastimes of the Lord that the world will be greatly benefitted by reading about.”

আমি বলি, “জগতের হিত নাহি জানি ।
যাহা যাহা ভাল লাগে তাই লিখে আনি” ॥৭॥

ami bali, “jagatera hita nahi jani
yaha yaha bhala lage tai likhe ani” [7]

ami–I bali–replied, “jani nahi–“I do not know [what is] hita–beneficial jagatera–for the world. likhe ani–I write tai yaha yaha–whatever bhala lage”–appeals [to me.]” [7]

I replied, “I don’t know what is beneficial for the world. I just write whatever I like.”

স্বরূপ ছাড়িল মোরে বাতুল বলিয়া ।
একা বসি’ লিখি আমি প্রভু ধেয়াইয়া ॥৮॥

svarupa chhadila more batula baliya
eka basi’ likhi ami prabhu dheyaiya [8]

svarupa–Svarup chhadila–left, baliya–considering more–me batula–mad. basi’–Sitting eka–alone, ami–I likhi–write, dheyaiya–meditating prabhu–on the Lord. [8]

Svarup left, considering me mad. Sitting alone, I write, meditating on the Lord.

দেখিছি অনেক লীলা থাকি’ প্রভু সঙ্গে ।
কিছু কিছু লিখি তাই নিজ মনোরঙ্গে ॥৯॥

dekhichhi aneka lila thaki’ prabhu-sange
kichhu kichhu likhi tai nija mano-range [9]

dekhichhi–I saw aneka–many lila–Pastimes [while] thaki’–living prabhu-sange–with the Lord, [and] likhi–I write kichhu kichhu tai–some of them, nija mano-range–as is pleasing to my mind. [9]

I saw many Pastimes while living with the Lord, and I write about some of them, as is pleasing to my mind.

মন কাঁদে, প্রাণ কাঁদে, কাঁদে দুটী আঁখি ।
যখন যাহা মনে পড়ে তখন তাহা লিখি ॥১০॥

mana ka̐de, prana ka̐de, ka̐de duti a̐khi
yakhana yaha mane pade takhana taha likhi [10]

[My] mana–mind ka̐de–cries, [my] prana–heart ka̐de–cries, [my] duti a̐khi–two eyes ka̐de–cry, [and] yakhana–when yaha–something pade–comes mane–to mind, takhana–then taha likhi–I write it down. [10]

My mind cries, my heart cries, my eyes cry, and whenever something comes to mind, I write it down.

মহাপ্রভু ও গ্রন্থকার

mahaprabhu o granthakara

Sriman Mahaprabhu and the author

প্রভু মোরে হাস্য করি’ কৈল এক দিন ।
“দ্বারকার পাটেশ্বরী তুমি ত’ প্রবীন ॥১১॥

prabhu more hasya kari’ kaila eka-dina
“dvarakara patesvari tumi ta’ pravina [11]

eka-dina–One day, prabhu–the Lord hasya kari’–smiled more–at me [and] kaila–said, “tumi–You [are the] ta’ pravina–renowned patesvari–queen dvarakara–of Dvaraka. [11]

One day, the Lord smiled at me and said, “You are the renowned queen of Dvaraka.

আমি ত’ ভিখারী অতি, মোরে সেব কেন ।
কত শত সন্ন্যাসী পাইবে আমা হেন” ॥১২॥

ami ta’ bhikhari ati, more seva kena
kata sata sannyasi paibe ama hena” [12]

ami–I [am] ta’ ati bhikhari–a poor beggar. kena–Why more seva–do you serve Me? paibe–You will find kata sata–hundreds sannyasi–of sannyasis ama hena”–like Me.” [12]

“I am a poor beggar. Why do you serve Me? You will find hundreds of sannyasis like Me.”

মুঞি বলি, “রেখে দাও তোমার ছলনা ।
রাধাপদ-দাসী আমি, ও কথা বলো না ।১৩॥।

muni bali, “rekhe dao tomara chhalana
radha-pada-dasi ami, o katha balo na [13]

muni–I bali–said, “rekhe dao–“Stop tomara–Your chhalana–tricks. ami–I [am] radha-pada-dasi–a maidservant of Radha’s feet. o katha balo na–Do not say that. [13]

I said, “Stop Your tricks. I am a maidservant of Radha’s feet. Do not speak that way.

আমার রাধার বর্ণ করিয়াছ চুরি ।
ব্রজে লয়ে যাব আমি তোমায় চোর ধরি’ ॥১৪॥

amara radhara varna kariyachha churi
vraje laye yaba ami tomaya chora dhari’ [14]

churi kariyachha–You stole varna–the complexion amara radhara–of my Radha, [You] chora–thief! ami–I dhari’–am going to catch tomaya–You [and] laye yaba–bring [You back] vraje–to Vraja. [14]

“You stole the complexion of my Radha, You thief! I am going to catch You and bring You back to Vraja.

আমি চাই রাধাপদ, তুমি ফেল ঠেলি’ ।
দ্বারকা পাঠাও মোরে, এই তোমার কেলি ॥১৫॥

ami chai radha-pada, tumi phela theli’
dvaraka pathao more, ei tomara keli [15]

ami–I chai–want radha-pada–Radha’s feet, [but] tumi–You theli’ phela–push [me] aside [and] pathao–send more–me dvaraka–to Dvaraka. ei–This [is] tomara–Your keli–play. [15]

“I want Radha’s feet, but You want to push me aside and send me to Dvaraka. This is Your play.

তোমার সন্ন্যাসি-গিরি আমি ভাল জানি ।
মোদের বঞ্চিয়া রাধা সেবিবে আপনি” ॥১৬॥

tomara sannyasi-giri ami bhala jani
modera vanchiya radha sevibe apani” [16]

ami–I bhala jani–understand well tomara–Your sannyasi-giri–act as a sannyasi. modera vanchiya–You will trick us [and] sevibe–serve radha–Radha apani”–Yourself.” [16]

“I understand perfectly Your act as a sannyasi. You want to trick us and serve Radha Yourself.”

বাল্য-ঘটনা-স্মরণে গ্রন্থকারের আক্ষেপোক্তি

balya-ghatana-smarane granthakarera aksepokti

The author’s lament in remembrance of the Lord’s childhood Pastimes

আহা সে চৈতন্য পদ ভজনের সম্পদ
কোথা এবে গেল আমা ছাড়ি’
আমাকে ফেলিয়া গেল মৃত্যু মোর না হৈল
শোকে আমি যাই গড়াগড়ি ॥১৭॥

aha se chaitanya-pada bhajanera sampada
kotha ebe gela ama chhadi’
amake pheliya gela mrtyu mora na ha-ila
soke ami yai gadagadi [17]

aha–Oh! se chaitanya-pada–Sri Chaitanya’s feet [are] sampada–the wealth bhajanera–of devotion. kotha–Where gela–have they gone ebe–now, chhadi’–leaving ama–me? amake pheliya–They have thrown me away [and] gela–left, [but] mora mrtyu ha-ila na–I have not died. ami–I gadagadi yai–wallow soke–in lamentation. [17]

Oh! Sri Chaitanya’s feet are the wealth of devotion. Where have they gone, leaving me alone? They have thrown me away and left, but I have not died. I simply wallow in lamentation.

একদিন শিশুকালে দুজনেতে পাঠশালে
কোন্দলে করিনু হাতাহাতি ।
মায়াপুরে গঙ্গাতীরে পড়িয়া দুঃখের ভারে
কাঁঁদিলাম এক দিন রাতি ॥১৮॥

eka-dina sisu-kale du-janete pathasale
kondale karinu hatahati
mayapure ganga-tire padiya duhkhera bhare
ka̐dilama eka-dina rati [18]

eka-dina–One day, sisu-kale–in [our] childhood, du-janete–we hatahati karinu–fought hand to hand kondale–in a quarrel pathasale–at school. duhkhera bhare padiya–I became filled with sadness [and] ka̐dilama–cried eka-dina rati–that day and night ganga-tire–on the bank of the Ganga mayapure–in Mayapur. [18]

One day, in our childhood, we fought hand to hand in a quarrel at school. I became filled with sadness and cried all day and night on the bank of the Ganga in Mayapur.

সদয় হইয়া নাথ না হইতে পরভাত
গদাধরের সঙ্গেতে আসিয়া ।
ডাকেন, “জগদানন্দ! অভিমান বড় মন্দ
কথা বলো বক্রতা ছাড়িয়া” ॥১৯॥

sadaya ha-iya natha na ha-ite parabhata
gadadharera sangete asiya
dakena, “jagadananda! abhimana bada manda
katha balo vakrata chhadiya” [19]

sadaya ha-iya–Compassionately, natha–the Lord asiya–came [to me] parabhata ha-ite na–before dawn gadadharera sangete–with Gadadhar [and] dakena–called out, “jagadananda!–Jagadananda! abhimana–Pride [is] bada–very manda–bad. chhadiya–Give up [your] vakrata–crookedness [and] katha balo”–speak [to Me].” [19]

Compassionately, the Lord came to me before dawn with Gadadhar and called out, “Jagadananda! Pride is very bad. Be straightforward and speak to Me.”

প্রভুর বদন হেরি’ অভিমান দূর করি’
জিজ্ঞাসিলাম, “এত রাত্রে কেন
নদীয়ার কড়া ভূমি চলি’ কষ্ট পাইলে তুমি
মো লাগি’ তোমার কষ্ট হেন” ॥২০॥

prabhura vadana heri’ abhimana dura kari’
jijnasilama, “eta ratre kena
nadiyara kada bhumi chali’ kasta paile tumi
mo lagi’ tomara kasta hena” [20]

heri’–Seeing prabhura–the Lord’s vadana–face, dura kari’–I did away with [my] abhimana–pride [and] jijnasilama–asked, “kena–“Why kasta tumi paile–have You taken [such] trouble [and] chali’–walked [here,] kada bhumi–across the hard ground nadiyara–of Nadia, eta ratre–so late at night? tomara hena kasta–Have You taken such trouble mo lagi’”–for me?” [20]

Seeing the Lord’s face, I gave up my pride and asked, “Why have You taken such trouble and walked here, across the hard ground of Nadia, so late at night? Have You taken such trouble for me?”

প্রভু বলে, “চল চল নিশি অবসান ভেল
গৃহে গিয়া করহ ভোজন ।
তব দুঃখ জানি’ মনে ছিলাম আমি অনশনে
শয্যা ছাড়ি’ ভূমিতে শয়ান ॥২১॥

prabhu bale, “chala chala nisi avasana bhela
grhe giya karaha bhojana
tava duhkha jani’ mane chhilama ami anasane
sayya chhadi’ bhumite sayana [21]

prabhu–The Lord bale–said, “chala–“Let’s go! chala–Let’s go! nisi–The night avasana bhela–has ended. giya–Come grhe–to [My] house [and] bhojana karaha–eat. jani’–Knowing [of] tava–your duhkha–sadness mane–at heart, ami–I anasane chhilama–fasted. chhadi’–I left [My] sayya–bed [and] sayana–laid bhumite–on the ground. [21]

The Lord replied, “Let’s go! Let’s go! The night has ended. Come to My house and eat. Knowing you were sad, I also fasted. I left My bed and laid on the ground.

হেনকালে গদাধর আইল আমার ঘর
দুঁহে আইনু তোমার তল্লাসে ।
ভাল হৈল মান গেল এবে নিজ গৃহে চল
কালি খেলা করিব উল্লাসে” ॥২২॥

hena-kale gadadhara aila amara ghara
du̐he ainu tomara tallase
bhala haila mana gela ebe nija grhe chala
kali khela kariba ullase” [22]

hena-kale–At that time, gadadhara–Gadadhar aila–came amara ghara–to my room, [and then] du̐he–we ainu–came tallase–to search tomara–for you. haila–It is bhala–good [that your] mana–pride gela–has gone. ebe–Now chala–let’s go nija grhe–to My house, [and] kali–tomorrow khela kariba–we will play [together] ullase”–happily.” [22]

“Gadadhar came to My room, and then we came here to search for you. It is good that your pride is gone. Now let’s go to My house, and tomorrow we will play together happily.”

গদাই-চরণ ধরি’ উঠিলাম ধীরি ধীরি
প্রভু-আজ্ঞা ঠেলিতে না পারি ।
প্রভুর গৃহেতে গিয়া কিছু খাই জল পিয়া
শুইলাম দণ্ড দুই চারি ॥২৩॥

gadai-charana dhari’ uthilama dhiri dhiri
prabhu-ajna thelite na pari
prabhura grhete giya kichhu khai jala piya
suilama danda dui chari [23]

dhari’–I grasped gadai-charana–Gadai’s (Gadadhar’s) feet [and] dhiri dhiri–slowly uthilama–got up. thelite pari na–I could not disobey prabhu-ajna–the Lord’s order. giya–I went prabhura grhete–to the Lord’s home, khai–ate kichhu–something, piya–drank [some] jala–water, [and then] suilama–rested dui chari danda–for forty-eight to ninety-six mintues. [23]

I grasped Gadai’s feet and slowly got up. I could not disobey the Lord’s order. I went to His home, ate something, drank some water, and then rested for an hour or so.

প্রাতে শচী-জগন্নাথ মোরে দিলা দুধ-ভাত
প্রভু সঙ্গে পড়িতে পাঠায় ।
পড়িয়া শুনিয়া তবে আইলাম গৃহে যবে
প্রভু মোরে গৃহে আসি’ খায় ॥২৪॥

prate sachi-jagannatha more dila dudha-bhata
prabhu sange padite pathaya
padiya suniya tabe ailama grhe yabe
prabhu mora grhe asi’ khaya [24]

prate–In the morning, sachi-jagannatha–Sachi and Jagannath dila–gave more–me dudha-bhata–some milk and rice [and] pathaya–sent [me] padite–to study sange–with prabhu–the Lord. tabe–Then, yabe–when ailama–I came grhe–home padiya suniya–after reading and listening, prabhu–the Lord asi’–came mora grhe–to my house [and] khaya–ate [with me]. [24]

In the morning, Sachi and Jagannath gave me some milk and rice and sent me to school with the Lord. When I came home after studying, the Lord came over and ate with me.

কোন্দলের পরে প্রেম হয় যেন শুদ্ধ হেম
কত সুখ মনেতে হইল ।
প্রভু বলে, “এই লাগি’ তুমি রাগো, আমি রাগি
পরস্পর প্রেম বৃদ্ধি ভেল” ॥২৫॥

kondalera pare prema haya yena suddha hema
kata sukha manete ha-ila
prabhu bale, “ei lagi’ tumi rago, ami ragi
paraspara prema-vrddhi bhela” [25]

prema–Love kondalera pare–after a quarrel haya–is yena–like suddha–pure hema–gold. kata sukha ha-ila–I was so happy manete–within [my] heart, [and] prabhu–the Lord bale–said, “tumi–“You rago–got angry [and] ami–I ragi–got angry ei lagi’–for this reason, [and now our] prema–love paraspara–for one another vrddhi bhela”–has increased.” [25]

Love after a quarrel is like pure gold. I was so happy within my heart, and the Lord said, “Both you and I became angry out of love, and now our love for one another has increased.”

গ্রন্থকারের শ্রীচৈতন্য প্রীতি

granthakarera sri-chaitanya priti

The author’s love for Sri Chaitanya

এ হেন গৌরাঙ্গচাঁদ না ভজিলে পরমাদ
ভজিলে পরম সুখ হয় ।
দয়ার ঠাকুর তেঁহো তাঁকে কি ভুলিবে কেহ
এত দয়া দাসে বিতরয় ॥২৬॥

e hena gaurangacha̐da na bhajile paramada
bhajile parama sukha haya
dayara thakura te̐ha ta̐ke ki bhulibe keha
eta daya dase vitaraya [26]

bhajile na–If you do not serve e hena gaurangacha̐da–Gaurangacha̐d, [then you are] paramada–crazy. bhajile–If you serve [Him,] parama sukha haya–you feel the greatest joy. te̐ha–He [is] thakura–the Deity dayara–of mercy. ki–How could keha–anyone bhulibe–forget ta̐ke–Him? vitaraya–He bestows eta–such daya–mercy dase–upon [His] servants. [26]

If you do not serve Gaurangacha̐d, then you are crazy. If you serve Him, you will feel the greatest joy. He is the Deity of mercy. How could anyone forget Him? He bestows such mercy upon His servants.

চৈতন্য আমার প্রভু চৈতন্যে না ছাড়ি কভু
সেই মোর প্রাণের ঈশ্বর ।
যে “চৈতন্য” বলি’ ডাকে উঠে কোল দিই তাকে
সেই মোর প্রাণের সোদর ॥২৭॥

chaitanya amara prabhu chaitanye na chhadi kabhu
sei mora pranera isvara
ye “chaitanya” bali’ dake uthe kola dii take
sei mora pranera sodara [27]

chaitanya–Chaitanya [is] amara–my prabhu–master. kabhu na chhadi–I shall never leave chaitanye–Sri Chaitanya. sei–He [is] isvara–the Lord mora pranera–of my heart. uthe–I arise [and] kola dii–embrace take ye–anyone who bali’ dake–calls out, “chaitanya”–“Chaitanya!” sei–They [are] sodara–a dear brother mora pranera–of my heart. [27]

Chaitanya is my master. I shall never leave Him—He is the Lord of my heart. I arise and embrace anyone who calls out, “Chaitanya!” They are a brother dear to my heart.

“হা চৈতন্য প্রাণধন” না বলিল যেই জন
মুখ তার না দেখি নয়নে ।
চৈতন্যে ভুলিল যেবা যদিও সে দেবী দেবা
কুপ্রভাত তার দরশনে ॥২৮॥

“ha chaitanya prana-dhana” na balila yei jana
mukha tara na dekhi nayane
chaitanye bhulila yeba yadio se devi deva
kuprabhata tara darasane [28]

dekhi na–I do not look nayane–with [my] eyes [at] mukha–the face tara yei jana–of anyone who balila na–does not call out, “ha–O chaitanya–Chaitanya, [my] prana-dhana”–life and wealth!” darasane–By seeing tara yeba–anyone who bhulila–has forgotten chaitanye–Chaitanya, yadio–even if se–they [are] devi–a goddess [or] deva–god, [I have] kuprabhata–an inauspicious morning. [28]

I do not look at the face of anyone who does not call out, “O Chaitanya, my wealth and life!” Seeing anyone who has forgotten Chaitanya, even if they are a god or goddess, spoils my morning.

চৈতন্যে ছাড়িয়া অন্য সন্ন্যাসীরে করে মান্য
তারে যষ্টি করিব প্রহার ।
ছাড়িয়া চৈতন্যকথা অন্য ইতিহাস বৃথা
বলে যেই মুখে আগুন তার ॥২৯॥

chaitanye chhadiya anya sannyasire kare manya
tare yasti kariba prahara
chhadiya chaitanya-katha anya itihasa vrtha
bale yei mukhe aguna tara [29]

prahara kariba–I will beat yasti–with a stick tare–anyone who chhadiya–leaves chaitanye–Chaitanya [and] manya kare–honours anya–another sannyasire–sannyasi. [I will throw] aguna–fire mukhe–in the mouth tara yei–of anyone who chhadiya–leaves aside chaitanya-katha–discussion of Chaitanya [and] bale–speaks [about] anya–irrelevant, vrtha–meaningless itihasa–subjects. [29]

I will beat with a stick anyone who leaves Chaitanya and honours another sannyasi. I will throw fire into the mouth of anyone who leaves aside discussion of Chaitanya and speaks about irrelevant, meaningless subjects.

চৈতন্যের যাহে সুখ তাহে যদি ঘটে দুঃখ
চির দুঃখ ভোগ হউ মোর ।
সে যদি স্বসুখ ত্যজে যতি-ধর্ম্ম কভু ভজে
আমি তাহে দুঃখেতে বিভোর ॥৩০॥

chaitanyera yahe sukha tahe yadi ghate duhkha
chira duhkha bhoga ha-u mora
se yadi svasukha tyaje yati-dharma kabhu bhaje
ami tahe duhkhete vibhora [30]

yadi–If tahe yahe–that by which chaitanyera sukha–Chaitanya is pleased ghate–results [in my] duhkha–sadness, [then] mora bhoga ha-u–let me endure duhkha–such sadness chira–forever. kabhu yadi–Whenever se–He tyaje–gives up svasukha–His own happiness [and] bhaje–follows yati-dharma–the duties of a renunciant, ami–I [am] vibhora–overwhelmed duhkhete–with sadness tahe–by that. [30]

If what pleases Chaitanya makes me sad, then let me endure such sadness forever. But, when He gives up His own happiness and follows the duties of a renunciant, I am overwhelmed with sadness.

শ্রীগৌর-গদাধর তত্ত্ব

sri-gaura-gadadhara tattva

The nature of Sri Gaura and Sri Gadadhar

একদিন প্রভু মোর খেলিতে খেলিতে ।
চলিল অলকাতীরে নিবিড় বনেতে ॥৩১॥

eka-dina prabhu mora khelite khelite
chalila alaka-tire nibida vanete [31]

eka-dina–One day, khelite khelite–while playing mora–with me, prabhu–the Lord chalila–went nibida vanete–into the dense forest alaka-tire–on the bank of the Alaka River. [31]

One day, while playing with Me, the Lord went into the dense forest on the bank of the Alaka.

আমি আর গদাধর আছিলাম সঙ্গে ।
বকুলের গাছে শুক পক্ষী ধরে রঙ্গে ॥৩২॥

ami ara gadadhara achhilama sange
bakulera gachhe suka paksi dhare range [32]

gadadhara–Gadadhar ara–and ami–I achhilama–were sange–with [Him]. range dhare–The Lord playfully caught suka paksi–a parrot bakulera gachhe–in a bakul tree. [32]

Gadadhar and I were with Him. The Lord playfully caught a parrot in a bakul tree.

শুকে ধরি’ বলে, “তুই ব্যাসের নন্দন ।
রাধাকৃষ্ণ বলি’ কর আনন্দ বর্ধন” ॥৩৩॥

suke dhari’ bale, “tui vyasera nandana
radha-krsna bali’ kara ananda vardhana” [33]

dhari’–Holding suke–the parrot, bale–He said, “tui–“You [are] nandana–the son vyasera–of Vyasa. bali’–Tell [us about] radha-krsna–Radha and Krsna, [and] vardhana kara–increase [our] ananda”–joy.” [33]

Holding the parrot, He said, “You are the son of Vyasa. Please delight us by speaking about Radha and Krsna.”

শুক তাহা নাহি বলে, বলে, “গৌরহরি” ।
প্রভু তারে দূরে ফেলে কোপ ছল করি’ ॥৩৪॥

suka taha nahi bale, bale, “gaurahari”
prabhu tare dure phele kopa chhala kari’ [34]

suka–The parrot bale nahi–did not speak taha–about Them. [Instead,] bale–he called out, “gaurahari”–“Gaurahari!” kopa chhala kari’–Feigning anger, prabhu–the Lord phele–threw tare–him dure–away. [34]

The parrot did not do this, and instead called out, “Gaurahari!” Feigning anger, the Lord threw the parrot away.

তবু শুক “গৌর গৌর” বলিয়া নাচয় ।
শুকের কীর্ত্তনে হয় প্রেমের উদয় ॥৩৫॥

tabu suka “gaura gaura” baliya nachaya
sukera kirtane haya premera udaya [35]

tabu–Still, suka–the parrot baliya–chanted,“gaura gaura”–“Gaura! Gaura!” [and] nachaya–danced, [and] premera udaya haya–divine love arose sukera kirtane–through the parrot’s kirtan. [35]

Still, the parrot continued chanting, “Gaura! Gaura!” and danced, and his kirtan gave rise to feelings of divine love.

প্রভু বলে, “ওরে শুক এ যে বৃন্দাবন ।
রাধাকৃষ্ণ বল হেথা শুনুক সর্ব্বজন” ॥৩৬॥

prabhu bale, “ore suka e ye vrndavana
radha-krsna bala hetha sunuka sarva-jana” [36]

prabhu–The Lord bale–said, “ore–O suka–parrot! e ye–This [is] vrndavana–Vrndavan. bala–Speak radha-krsna–about Radha and Krsna hetha–here sarva-jana sunuka”–so that everyone may hear.” [36]

The Lord said, “O parrot! This is Vrndavan. Speak about Radha and Krsna so that everyone may hear.”

শুক বলে, “বৃন্দাবন নবদ্বীপ হইল ।
রাধাকৃষ্ণ গৌরহরি-রূপে দেখা দিল ॥৩৭॥

suka bale, “vrndavana navadvipa ha-ila
radha-krsna gaurahari-rupe dekha dila [37]

suka–The parrot bale–said, “vrndavana–Vrndavan ha-ila–has become navadvipa–Nabadwip, [and] radha-krsna–Radha and Krsna dekha dila–have revealed [Themselves] gaurahari-rupe–as Gaurahari. [37]

The parrot said, “Vrndavan has become Nabadwip, and Radha and Krsna have revealed Themselves as Gaurahari.

আমি শুক এই বনে গৌর-নাম গাই ।
তুমি মোর কৃষ্ণ, রাধা এই যে গদাই ॥৩৮॥

ami suka ei vane gaura-nama gai
tumi mora krsna, radha ei ye gadai [38]

ami–I [am] suka–a parrot, [and] gai–I chant gaura-nama–the Name of Gaura ei vane–in this forest. tumi–You [are] mora–my krsna–Krsna, [and] ei ye gadai–Gadai [is] my radha–Radha. [38]

“I am a parrot, and I chant the Name of Gaura in this forest. You are my Krsna, and Gadai is my Radha.

গদাই-গৌরাঙ্গ মোর প্রাণের ঈশ্বর ।
আন কিছু মুখে না আইসে অতঃপর” ॥৩৯॥

gadai-gauranga mora pranera isvara
ana kichhu mukhe na aise atahpara” [39]

gadai-gauranga–Gadai and Gauranga [are] isvara–the Lords mora pranera–of my heart. atahpara–Thus, ana kichhu na–nothing else aise–comes mukhe”–from [my] mouth.” [39]

“Gadai and Gauranga are the Lords of my heart. Thus, nothing else comes from my mouth.”

প্রভু বলে, “আমি রাধাকৃষ্ণ-উপাসক ।
অন্য নাম শুনিলে আমার হয় শোক” ॥৪০॥

prabhu bale, “ami radha-krsna-upasaka
anya nama sunile amara haya soka” [40]

prabhu–The Lord bale–said, “ami–“I [am] radha-krsna-upasaka–a worshipper of Radha and Krsna, [and] sunile–if I hear anya–other nama–names, amara soka haya”–I become upset.” [40]

The Lord said, “I am a worshipper of Radha and Krsna, and if I hear anyone else’s name, I become upset.”

এত বলি’ গদাইয়ের হাতটী ধরিয়া ।
মায়াপুরে ফিরে আইল শুকেরে ছাড়িয়া ॥৪১॥

eta bali’ gadaiyera hatati dhariya
mayapure phire aila sukere chhadiya [41]

bali’–Saying eta–this, dhariya–the Lord grasped gadaiyera–Gadai’s hatati–hand [and] phire aila–went back mayapure–to Mayapur, chhadiya–leaving sukere–the parrot. [41]

Saying this, the Lord took Gadai’s hand and went back to Mayapur, leaving the parrot behind.

শুকে বলে, “গাও তুমি যাহা লাগে ভাল ।
আমার ভজন আমি করি চিরকাল” ॥৪২॥

suke bale, “gao tumi yaha lage bhala
amara bhajana ami kari chira-kala” [42]

suke–The parrot bale–said, [“You may] “gao–sing yaha–whatever bhala lage–appeals tumi–to You, [but] ami–I kari–will do amara–my bhajana–worship chira-kala”–forever.” [42]

The parrot said, “You may sing whatever You like, but I will continue my worship forever.”

মধুর চৈতন্যলীলা জাগে যার মনে ।
মোর দণ্ডবৎ ভাই তাঁহার চরণে ॥৪৩॥

madhura chaitanya-lila jage yara mane
mora dandavat bhai ta̐hara charane [43]

bhai–Brother, mora dandavat–I bow charane–at the feet ta̐hara yara–of anyone in whose mane–heart madhura chaitanya-lila–the sweet Pastimes of Sri Chaitanya jage–arise. [43]

Brother, I bow at the feet of anyone in whose heart the sweet Pastimes of Sri Chaitanya arise.

শ্রীনবদ্বীপ ও বৃন্দাবন

sri-navadvipa o vrndavana

Sri Nabadwip and Vrndavan

গদাই গৌরাঙ্গ মুঞি “রাধাশ্যাম” জানি ।
ষোলক্রোশ “নবদ্বীপে” “বৃন্দাবন” মানি ॥৪৪॥

gadai gaurange muni “radha-syama” jani
sola-krosa “navadvipe” “vrndavana” mani [44]

muni–I jani–know [that] gadai–Gadai [and] gaurange–Gauranga [are] “radha-syama”–Radha and Syam. mani–I know [that] sola-krosa–the thirty-two miles “navadvipe”–of Nabadwip [are] “vrndavana”–Vrndavan. [44]

I know that Gadai and Gauranga are Radha and Syam, and that the thirty-two miles of Nabadwip are Vrndavan.

যশোদানন্দনে আর শচীর নন্দনে ।
যে জন পৃথক্ দেখে সে না মরে কেনে ॥৪৫॥

yasoda-nandane ara sachira nandane
ye jana prthak dekhe se na mare kene [45]

kene–Why [do] se ye jana–those who dekhe–see prthak–a distinction yasoda-nandane ara sachira nandane–betwen the son of Yasoda and the son of Sachi mare na–not die? [45]

Why do those who see a distinction between the son of Yasoda and the son of Sachi not die?

নবদ্বীপে না পাইল যেই বৃন্দাবন ।
বৃথা সে তার্কিক কেন ধরয় জীবন ॥৪৬॥

navadvipe na paile yei vrndavana
vrtha se tarkika kena dharaya jivana [46]

kena–Why [do] se yei tarkika–speculators who paile na–do not find vrndavana–Vrndavan navadvipe–within Nabadwip dharaya–continue [their] vrtha–meaningless jivana–lives? [46]

Why do speculators who do not find Vrndavan within Nabadwip continue their meaningless lives?

গৌর-ভজন বিনা ‘রাধাকৃষ্ণ’-ভজন বৃথা

gaura-bhajana vina ‘radha-krsna’-bhajana vrtha

Without service to Gaura, service to Radha-Krsna is useless

গৌর-নাম গৌর-ধাম গৌরাঙ্গ-চরিত ।
যে ভজে তাতে মোর অকৈতব প্রীত ॥৪৭॥

gaura-nama gaura-dhama gauranga-charita
ye bhaje tate mora akaitava prita [47]

mora akaitava prita–I sincerely love tate ye–those who bhaje–worship gaura-nama–Gaura’s Name, gaura-dhama–Gaura’s abode, [and] gauranga-charita–Gauranga’s Pastimes. [47]

I sincerely love those who worship Gaura’s Name, Gaura’s abode, and Gaura’s Pastimes.

গৌর-রূপ গৌর-নাম গৌর-লীলা গৌর-ধাম
যে না ভজে গৌড়েতে জন্মিয়া ।
রাধাকৃষ্ণ-নাম-রূপ- ধাম-লীলা অপরূপ
কভু নাহি স্পর্শে তার হিয়া ॥৪৮॥

gaura-rupa gaura-nama gaura-lila gaura-dhama
ye na bhaje gaudete janmiya
radha-krsna-nama-rupa- dhama-lila aparupa
kabhu nahi sparse tara hiya [48]

radha-krsna–Radha and Krsna’s aparupa–extraordinary nama-rupa-dhama-lila–Names, Forms, Abode, and Pastimes kabhu nahi–never sparse–touch hiya–the hearts tara ye–of those who janmiya–take birth gaudete–in Gauda [but] bhaje na–do not worship gaura-rupa–Gaura’s Form, gaura-nama–Gaura’s Name, gaura-lila–Gaura’s Pastimes, [and] gaura-dhama–Gaura’s Abode. [48]

Radha and Krsna’s extraordinary Names, Forms, Abode, and Pastimes never touch the hearts of those who take birth in Gauda but do not worship Gaura’s Form, Gaura’s Name, Gaura’s Pastimes, and Gaura’s Abode.

Chapter Three

প্রথম প্রণাম

Prathama Pranama

First Obeisances

যাঁর অংশে সত্যভামা দ্বারকায় ধাম ।
সে রাধা-চরণে মোর অসংখ্য প্রণাম ॥১॥

ya̐ra amse satyabhama dvarakaya dhama
se radha-charane mora asankhya pranama [1]

mora asankhya pranama–I bow innumerable times se radha-charane–at the feet of Radha, ya̐ra–whose amse–expansion dvarakaya dhama–in the abode of Dvaraka [is] satyabhama–Satyabhama. [1]

I bow innumerable times at the feet of Radha, whose expansion in Dvaraka is Satyabhama.

শ্রীনন্দনন্দন এবে শ্রীকৃষ্ণচৈতন্য ।
গদাধরে সঙ্গে আনি’ নদীয়া কৈল ধন্য ॥২॥

sri-nanda-nandana ebe sri-krsna-chaitanya
gadadhare sange ani’ nadiya kaila dhanya [2]

sri-nanda-nandana–The son of Sri Nanda [is] ebe–now sri-krsna-chaitanya–Sri Krsna Chaitanya. ani’–Bringing gadadhare–Gadadhar sange–with [Him,] dhanya kaila–He has blessed nadiya–Nadia. [2]

The son of Nanda is now Sri Krsna Chaitanya. Bringing Gadadhar with Him, He has blessed Nadia.

গদাধর লঞা শ্রীপুরুষোত্তম আইল ।
গদাই-গৌরাঙ্গ-রূপে গূঢ়-লীলা কৈল ।
টোটা-গোপীনাথ-সেবা গদাধরে দিল ॥৩॥

gadadhare lana sri-purusottama aila
gadai-gauranga-rupe gudha-lila kaila
tota-gopinatha-seva gadadhare dila [3]

lana–He took gadadhare–Gadadhar [and] aila–came sri-purusottama–to Jagannath Puri. gadai-gauranga-rupe–As Gauranga with Gadai, kaila–He performed gudha-lila–confidential Pastimes, [and] dila–He gave gadadhare–Gadadhar tota-gopinatha-seva–the service of Tota Gopinath. [3]

He took Gadadhar and came to Sri Purusottam Ksetra. As Gauranga with Gadai, He performed confidential Pastimes, and He gave Gadadhar the service of Tota Gopinath.

মোরে দিল গিরিধারী-সেবা সিন্ধুতটে ।
গৌড়ীয়-ভকত সব আমার নিকটে ॥৪॥

more dila giridhari-seva sindhu-tate
gaudiya-bhakata saba amara nikate [4]

dila–The Lord gave more–me giridhari-seva–the service of Giridhari sindhu-tate–on the shore of the ocean, [and kept] saba–all the gaudiya-bhakata–devotees from Gauda amara nikate–with me. [4]

The Lord gave me the service of Giridhari on the shore of the ocean, and kept all the devotees from Gauda with me.

দামোদর স্বরূপ আমার প্রাণের সমান ।
শ্রীকৃষ্ণচৈতন্য যার দেহ-মন-প্রাণ ॥৫॥

damodara svarupa amara pranera samana
sri-krsna-chaitanya yara deha-mana-prana [5]

svarupa damodara–Svarup Damodar [is] amara pranera samana–like my heart, [and] sri-krsna-chaitanya–Sri Krsna Chaitanya [is] yara–his deha-mana-prana–body, heart, and mind. [5]

Svarup Damodar is my heart, and Sri Krsna Chaitanya is his body, heart, and mind.

নমি প্রাণ-গৌর-পদে সাষ্টাঙ্গ পড়িয়া ।
এ ‘প্রেমবিবর্ত্ত’ লিখি ভক্ত-আজ্ঞা পায়া ॥৬॥

nami prana-gaura-pade sastange padiya
e ‘prema-vivarta’ likhi bhakta-ajna paya [6]

nami–I bow, sastange padiya–prostrating myself, prana-gaura-pade–at the feet of [my] beloved Gaura, [and] likhi–write e–this ‘prema-vivarta’Prema-vivarta paya–having received bhakta-ajna–the order of the devotees. [6]

I prostrate myself at the feet of my beloved Gaura and write this Prema-vivarta, having received the order of the devotees.

Chapter Four

গৌরস্য গুরুতা

Gaurasya Guruta

Gaura’s Greatness

গৌরের নৃত্য, নিত্য

gaurera nrtya, nitya

Gaura’s dancing is eternal

ভাইরে ভজ মোর প্রাণের গৌরাঙ্গ ।
গৌর বিনা বৃথা সব জীবনের রঙ্গ ॥১॥

bhai-re bhaja mora pranera gauranga
gaura vina vrtha saba jivanera ranga [1]

bhai-re–O brother! bhaja–Serve gauranga–the Gauranga mora pranera–of my heart. vina–Without gaura–Gaura, saba jivanera–all of life’s ranga–pleasures [are] vrtha–meaningless. [1]

O brother! Serve the Gauranga of my heart. Without Gaura, all of life’s pleasures are meaningless.

নবদ্বীপ-মায়াপুরে শচীর অঙ্গনে ।
গৌর নাচে নিত্য নিতাই-অদ্বৈতের সনে ॥২॥

navadvipa-mayapure sachira angane
gaura nache nitya nitai-advaitera sane [2]

gaura–Gaura nache–dances nitai-advaitera sane–with Nitai and Advaita nitya–eternally sachira angane–in Sachi’s courtyard navadvipa-mayapure–in Mayapur within Nabadwip. [2]

Gaura dances with Nitai and Advaita eternally in Sachi’s courtyard in Mayapur within Nabadwip.

শ্রীবাস-অঙ্গনে নাচে গায় রসভরে ।
যে দেখিল একবার আর না পাশরে ॥৩॥

srivasa-angane nache gaya rasa-bhare
ye dekhila eka-bara ara na pasare [3]

rasa-bhare–Filled with ecstasy, nache–He dances [and] gaya–sings srivasa-angane–in Srivas’s courtyard. ye–Anyone who dekhila–sees [this] eka-bara–once ara pasare na–never forgets [it]. [3]

Filled with ecstasy, He dances and sings in Srivas’s courtyard. Anyone who sees this once never forgets it.

আমার হৃদয়ে নাট অঙ্কিত হইয়া ।
নিরন্তর আছে মোর প্রাণ কাঁদাইয়া ॥৪॥

amara hrdaye nata ankita ha-iya
nirantara achhe mora prana ka̐daiya [4]

[His] nata–dancing ankita ha-iya–is imprinted amara hrdaye–in my heart, achhe–remains [there] nirantara–forever, [and] mora prana ka̐daiya–makes my heart cry. [4]

His dancing is imprinted in my heart. It remains there forever and makes my heart cry.

জগন্নাথ-মন্দিরেতে নৃত্য দেখি যবে ।
অনন্ত ভাবের ঢেউ মনে উঠে তবে ॥৫॥

jagannatha-mandirete nrtya dekhi yabe
ananta bhavera dheu mane uthe tabe [5]

yabe–When dekhi–I see [His] nrtya–dancing jagannatha-mandirete–in the Temple of Jagannath, tabe–then dheu–waves ananta bhavera–of innumerable emotions uthe–swell mane–within [my] heart. [5]

When I see His dancing in the Temple of Jagannath, waves of innumerable emotions swell within my heart.

আর কি দেখিব প্রভুর জাহ্নবীপুলিনে ।
সুনৃত্য-কীর্ত্তনলীলা এ ছার জীবনে ॥৬॥

ara ki dekhiba prabhura jahnavi-puline
sunrtya-kirtana-lila e chhara jivane [6]

ki dekhiba–Will I see prabhura–the Lord’s sunrtya-kirtana-lila–Pastimes of kirtan and wondrous dancing jahnavi-puline–on the banks of the Ganga ara–again e chhara jivane–in this wretched life? [6]

Will I ever see the Lord’s Pastimes of kirtan and wondrous dancing on the banks of the Ganga again in this wretched life?

সর্ব্বদেবদেবী শ্রীগৌরাঙ্গের দাস

sarva-deva-devi sri-gaurangera dasa

All gods and goddesses are servants of Sri Gauranga

নিষ্ঠা করি’ ভজ ভাই গৌরাঙ্গচরণ ।
অন্য দেব-দেবী কভু না কর ভজন ॥৭॥

nistha kari’ bhaja bhai gauranga-charana
anya deva-devi kabhu na kara bhajana [7]

bhai–Brother, bhaja–worship gauranga-charana–Gauranga’s feet nistha kari’–sincerely: kabhu na–never bhajana kara–serve anya–other deva-devi–gods and goddesses. [7]

Brother, worship Gaura’s feet sincerely: never worship other gods or goddesses.

গৌরাঙ্গের দাস বলি’ সর্ব্বদেবে জান ।
কৃষ্ণ হৈতে গৌরকে কভু না জানিবে আন ॥৮॥

gaurangera dasa bali’ sarva-deve jana
krsna haite gaurake kabhu na janibe ana [8]

bali’ jana–Consider [that] sarva-deve–all gods [are] dasa–servants gaurangera–of Gauranga, [and] kabhu na janibe–never consider gaurake–Gaura ana–different haite–from krsna–Krsna. [8]

Know that all gods are servants of Gauranga, and never consider Gaura different from Krsna.

নিজ গুরুদেবে জান গৌরকৃষ্ণপাত্র ।
গৌরাঙ্গ-পার্ষদে জান গৌরদেহগাত্র ॥৯॥

nija gurudeve jana gaura-krpa-patra
gauranga-parsade jana gaura-deha-gatra [9]

jana–Know nija–your gurudeve–Gurudev [to be] gaura-krpa-patra–a recipient of Gaura’s mercy, [and] jana–know gauranga-parsade–Gauranga’s associates [to be] gaura-deha-gatra–limbs of Gaura’s body. [9]

Know your Gurudev to be a recipient of Gaura’s mercy, and know Gaura’s associates to be limbs of Gaura’s body.

গৌর-বৈরী রসপোষ্টা এই মাত্র জান ।
সকলে গৌরাঙ্গ-দাস এ কথাটী মান ॥১০॥

gaura-vairi rasa-posta ei matra jana
sakale gauranga-dasa e kathati mana [10]

jana–Know [that] gaura-vairi–the enemies of Gaura [are] ei matra–simply rasa-posta–nourishers of rasa— sakale–everyone [is] gauranga-dasa–a servant of Gauranga. mana–Accept e–this kathati–truth. [10]

Know that the enemies of Gaura are simply nourishers of rasa—everyone is a servant of Gauranga. Accept this truth.



Attachment to Gaura’s service

পরনিন্দা পরচর্চ্চা না কর কখন ।
দৃঢ়ভাবে একান্তে ভজ শ্রীগৌরচরণ ॥১১॥

para-ninda para-charchcha na kara kakhana
drdha-bhave ekante bhaja sri-gaura-charana [11]

kakhana kara na–Never para-ninda–criticise others [or] para-charchcha–gossip about others; bhaja–serve sri-gaura-charana–Sri Gaura’s feet drdha-bhave–resolutely [and] ekante–exclusively. [11]

Never criticise or gossip about others; serve Sri Gaura’s feet resolutely and exclusively.

গৌর যে শিখাল নাম সেই নাম গাও ।
অন্য সব নামমাহাত্ম্য সেই নামে পাও ॥১২॥

gaura ye sikhala nama sei nama gao
anya saba nama-mahatmya sei name pao [12]

gao–Chant sei ye nama nama–the Name [that] gaura–Gaura sikhala–taught [and] sei name–through that Name, pao–get anya saba nama-mahatmya–the benefits of all other Names. [12]

Chant the Name that Gaura taught and by doing so get the benefit of chanting all other Names.

গৌর বিনা গুরু নাই এ ভব-সংসারে ।
সরল গৌরাঙ্গভক্তি শিখাও সবারে ॥১৩॥

gaura vina guru nai e bhava-samsare
sarala gauranga-bhakti sikhao sabare [13]

nai–There is no guru–Guru e bhava-samsare–in this world vina–other than gaura–Gaura. sikhao–Teach sabare–everyone sarala–sincere gauranga-bhakti–devotion to Gauranga. [13]

There is no Guru in this world other than Gaura. Teach everyone sincere devotion to Gauranga.

কুটীনাটী ছাড়, মন করহ সরল ।
গৌর-ভজা লোকরক্ষা একত্রে নিষ্ফল ॥১৪॥

kutinati chhada, mana karaha sarala
gaura-bhaja loka-raksa ekatre nisphala [14]

chhada–Give up kutinati–deceit [and] karaha–make [your] mana–mind sarala–sincere. gaura-bhaja–Serving Gaura [and] loka-raksa–serving society ekatre–at the same time [is] nisphala–useless. [14]

Give up deceit and make your mind sincere. Serving Gaura and serving society at the same time is useless.

হয় গোরা ভজ, নয় লোক ভজ ভাই ।
একপাত্রে দুই কভু না রহে এক ঠাঞি ॥১৫॥

haya gora bhaja, naya loka bhaja bhai
eka-patre dui kabhu na rahe eka thani [15]

bhai–Brother, haya–either bhaja–serve gora–Gora naya–or bhaja–serve loka–society. dui–The two kabhu na–never rahe–remain eka thani–in one place eka-patre–together. [15]

Brother, either serve Gora or serve society. The two never remain in one place together.

জগাই বলে, “যদি একনিষ্ঠ না হইবে ।
দুই নায়ে নদী-পারের দুর্দ্দশা লভিবে” ॥১৬॥

jagai bale, “yadi eka-nistha na ha-ibe
dui naye nadi-parera durdasa labhibe” [16]

jagai–Jagai bale–says, “yadi–“If ha-ibe na–you do not become eka-nistha–single-minded, durdasa–the plight nadi-parera–of crossing a river dui naye–in two boats labhibe”–will befall you.” [16]

Jagai says, “If you do not become single-minded, the plight of crossing a river in two boats will befall you.”

Chapter Five



Transformations of Ecstasy in Service

প্রেমের বৈচিত্ত্যগত প্রেমের বিবর্ত্ত যত
মোর মনে নাচে নিরন্তর ।
কলহ গৌরের সনে করি আমি দিনে দিনে
“কুন্দলে জগাই” নাম মোর ॥১॥

premera vaichitya-gata premera vivarta yata
mora mane nache nirantara
kalaha gaurera sane kari ami dine dine
“kundale jagai” nama mora [1]

yata–The vaichitya-gata–pangs premera–of love [and the] yata vivarta–transformations premera–of love nirantara–constantly nache–dance mora mane–within my heart. ami–I kalaha kari–quarrel gaurera sane–with Gaura dine dine–every day. mora–My nama–name [is] “kundale jagai”–“Angry Jagai”. [1]

The pangs and transformations of love constantly dance within my heart. I quarrel with Gaura every day, and thus I am known as “Angry Jagai”.

গেলাম ব্রজে দেখিবারে রহি সনাতনের ঘরে
কলহ করিনু তার সনে ।
রক্তবস্ত্র সন্ন্যাসীর শিরে বাঁধি’ আইলা ধীর
ভাতের হাঁড়ি মারিতে কৈনু মনে ॥২॥

gelama vraja dekhibare rahi sanatanera ghare
kalaha karinu tara sane
rakta-vastra sannyasira sire ba̐dhi’ aila dhira
bhatera ha̐di marite kainu mane [2]

gelama–I went dekhibare–to see vraja–Vraja. rahi–I stayed sanatanera ghare–at Sanatan’s place. kalaha karinu–I quarrelled tara sane–with him. [When] ba̐dhi’–he tied sannyasira–a sannyasi’s rakta-vastra–red cloth sire–on [his] head [and] dhira–calmly aila–came [before me,] mane kainu–I decided marite–to beat [him] bhatera ha̐di–with a rice pot. [2]

I went to see Vraja, and while staying at Sanatan’s place, I quarrelled with him. When he tied a sannyasi’s red cloth on his head and calmly came before me, I decided to beat him with a rice pot.

সনাতনের বিনয় দেখে ছাড়ি’ তারে এক পাকে
লজ্জায় বসিনু এক ধারে ।
গৌর মোর যত জানে আমায় পাঠায় বৃন্দাবনে
মজা দেখে থাকি’ নিজে দূরে ॥৩॥

sanatanera vinaya dekhe chhadi’ tare eka pake
lajjaya basinu eka dhare
gaura mora yata jane amaya pathaya vrndavane
maja dekhe thaki’ nije dure [3]

dekhe–I saw sanatanera–Sanatan’s vinaya–humility, chhadi’–left tare–him eka pake–alone, [and] lajjaya–shamefully basinu–sat eka dhare–to one side. mora–My gaura–Gaura jane–knows yata–everything. pathaya–He sent amaya–me vrndavane–to Vrndavan [and] dekhe–observed maja–the result nije thaki’–while Himself remaining dure–at a distance. [3]

When I saw Sanatan’s humility, I left him alone and shamefully sat to one side. My Gaura knows everything: He sent me to Vrndavan and observed the result from afar.

ভাল তার হউক সুখ মোর হউক চির দুঃখ
তার সুখে হবে মোর সুখ ।
আমি কাঁদি রাত্রদিনে গৌর বিচ্ছেদ ভাবি’ মনে
গৌর হাসে দেখি কাঁদা মুখ ॥৪॥

bhala tara ha-uka sukha mora ha-uka chira duhkha
tara sukhe habe mora sukha
ami ka̐di ratra-dine gaura-vichchheda bhavi’ mane
gaura hase dekhi’ ka̐da mukha [4]

bhala–Good! tara sukha ha-uka–Let Him be happy, [and] mora chira duhkha ha-uka–let me be sad forever. mora sukha habe–I will be happy tara sukhe–with His happiness. ratra-dine–Night and day ami–I ka̐di–cry, bhavi’–feeling gaura-vichchheda–separation from Gaura mane–at heart, [but] gaura–Gaura hase–laughs dekhi’–seeing [my] ka̐da–crying mukha–face. [4]

Good! He can be happy, and I can be sad forever. His happiness will be my happiness. Night and day I cry, feeling separation from Gaura, but Gaura laughs seeing my crying face.

সেই ত’ কপটন্যাসী তার লীলা ভালবাসি
মধুমাখা কথাগুলি তার ।
যে ভাব ব্রজেতে ভেবে পুনঃ সেই ভাব এবে
বুঝেও না বুঝি আর বার ॥৫॥

sei ta’ kapata-nyasi tara lila bhalavasi
madhu-makha kathaguli tara
ye bhava vrajete bheve punah sei bhava ebe
bujheo na bujhi ara bara [5]

sei ta’–He [is] kapata-nyasi–a deceitful sannyasi, [but] bhalavasi–I love tara–His lila–Pastimes. tara–His kathaguli–words [are] madhu-makha–full of nectar. ebe–Now bheve–The Lord is feeling punah–again ye bhava sei bhava–the same mood [He felt] vrajete–in Vraja. bujheo–Although I understand [this,] ara bara–sometimes bujhi na–I do not understand [it]. [5]

He is a deceitful sannyasi, but I love His Pastimes. His words are full of nectar. The Lord is now feeling the same mood that He felt in Vraja. Although I understand this, sometimes I do not.

চন্দনাদি তৈল আনি’ বাঁকা বাঁকা কথা শুনি’
তৈল-ভাণ্ড ভাঙ্গিলাম বলে ।
মান করি’ নিজাসনে শুঞা রৈনু অনশনে
সে মান ভাঙ্গিল নানা ছলে ॥৬॥

chandanadi taila ani’ ba̐ka ba̐ka katha suni’
taila-bhanda bhangilama bale
mana kari’ nijasane suna rainu anasane
se mana bhangila nana chhale [6]

ani’–I brought chandanadi–sandalwood taila–oil [for Him, but] suni’–after hearing [His] ba̐ka ba̐ka katha–stubborn remarks, bhangilama–I broke taila-bhanda–the pot of oil bale–forcibly. mana kari’–Angrily, suna rainu–I layed nijasane–on my bed anasane–fasting. bhangila–He pacified [my] se mana–anger nana chhale–with various pleas. [6]

I brought some sandalwood oil for Him, but after hearing His stubborn remarks, I smashed the pot of oil. Angrily, I layed on my bed fasting, but He pacified my anger with various pleas.

আমারে করায় পাক অন্নব্যঞ্জন আবোনা শাক
বলে, “ক্রোধের পাক বড় মিষ্ট” ।
বাড়ায় আমার রোষ তাতে তার সন্তোষ
তার প্রসন্নতা মোর ইষ্ট ॥৭॥

amare karaya paka anna-vyanjana abona saka
bale, “krodhera paka bada mista”
badaya amara rosa tate tara santosa
tara prasannata mora ista [7]

karaya–He had amare–me paka–cook anna-vyanjana–rice, vegetables, [and] abona–wild saka–spinach. bale–He said, “[Your] “krodhera paka–angry cooking [is] bada–very mista”–sweet.” badaya–He increased amara–my rosa–anger [and] tate–so tara santosa–He [was] pleased. tara–His prasannata–satisfaction [is] mora–my ista–desire. [7]

He had me cook rice, vegetables, and wild spinach. He said, “Your angry cooking is very sweet.” He increased my anger and so was pleased. His satisfaction is my desire.

জিজ্ঞাসিল সনাতন যাইতে কৈনু বৃন্দাবন
তাতে মোরে রাখে বোকা করি’ ।
বাল্য বুদ্ধি দেখি’ তার চিত্তে হয় চমৎকার
আমি তার পাদপদ্ম ধরি’ ॥৮॥

jijnasila sanatana yaite kainu vrndavana
tate more rakhe boka kari’
balya buddhi dekhi’ tara chitte haya chamatkara
ami tara pada-padma dhari’ [8]

sanatana–Sanatan jijnasila–asked [me for advice, and] kainu–I told [him] yaite–to go vrndavana–to Vrndavan. more boka kari’ rakhe–The Lord deemed me a fool tate–for this. dekhi’–Seeing tara–His balya–childish buddhi–mentality, chitte chamatkara haya–I was amazed at heart, [and] ami–I dhari’–grasped tara–His pada-padma–lotus feet. [8]

Once, Sanatan asked me for advice, and I told him to go to Vrndavan. The Lord deemed me a fool for this. Seeing His childish mentality, I was amazed at heart, and I grasped His lotus feet.

বৃন্দাবন যাইতে চাই তাতে আজ্ঞা নাহি পাই
নানা ছল করে মোর সনে ।
যখন কোন্দল হয় নবদ্বীপে যেতে কয়
সেই তার কৃপা জানি মনে ॥৯॥

vrndavana yaite chai tate ajna nahi pai
nana chhala kare mora sane
yakhana kondala haya navadvipe yete kaya
sei tara krpa jani mane [9]

chai–I wanted yaite–to go vrndavana–to Vrndavan, [but] pai nahi–I did not receive ajna–permission tate–to do so. kare–He gave mora sane–me nana–various chhala–excuses. yakhana–When kondala haya–we quarrelled, [however] kaya–He told [me] yete–to go navadvipe–to Nabadwip, [and] mane jani–I accepted sei–that [as] tara–His krpa–mercy. [9]

I wanted to go to Vrndavan, but I did not receive His permission: He gave me various excuses. When we quarrelled, however, He told me to go to Nabadwip, and I accepted that as His mercy.

মাতৃ-আজ্ঞা ছল করি’ আছেন বৈকুণ্ঠপুরী
নিজ ধাম ছাড়িয়া এখন ।
তাতে পাঠায় নিজপুরে যাহাকে সে কৃপা করে
যেন গোপের গোলোক-দর্শন ॥১০॥

matr-ajna chhala kari’ achhena vaikunthapuri
nija-dhama chhadiya ekhana
tate pathaya nija-pure yahake se krpa kare
yena gopera goloka-darsana [10]

chhadiya–He left nija-dhama–His home, [and] matr-ajna chhala kari’–using the pretext of His mother’s order, achhena–He is ekhana–now vaikunthapuri–in Jagannath Puri. pathaya–He sends tate yahake–those whom se–He krpa kare–blesses nija-pure–to His abode, [where they] yena gopera goloka-darsana–can see Goloka as the cowherd men did. [10]

He left His home, and on the pretext of His mother’s order, He is now in Jagannath Puri. He sends those whom He blesses to His abode, where they can behold Goloka as the cowherd men did.*

*Srimad Bhagavatam (10.28) describes that Nanda Maharaj was once captured by the attendants of Varuna while bathing in the River Yamuna. After Krsna rescued Nanda Maharaj from Varuna’s abode, Nanda Maharaj described both Varuna’s majesty and Varuna’s reverence for Krsna to the cowherd men, who under the cover of yogamaya were amazed that Krsna was the Supreme Lord. They then wondered whether Krsna would ever show them His abode in the spiritual world. Knowing that the cowherd men were unaware of their own supreme fortune of already being in the expansion of His personal abode on earth, Gokula, Krsna fulfilled their desire. He briefly removed them from Gokula, showed them that Goloka, His abode in the spiritual world, is above both Brahmaloka and Vaikuntha, and then revealed Himself in Goloka being worshipped by the personified Vedas. As the cowherd men rejoiced in astonishment, Krsna effortlessly returned them to Gokula.

এই ভাবে গৌর-সেবা করি আমি রাত্রদিবা
গৌরগণের এই ত’ স্বভাব ।
গৌর-গদাধর-পদ আমার ত’ সম্পদ
দামোদর জ্ঞানে এই ভাব ॥১১॥

ei bhave gaura-seva kari ami ratra-diva
gaura-ganera ei ta’ svabhava
gaura-gadadhara-pada amara ta’ sampada
damodara jnane ei bhava [11]

ei bhave–In this way, ami–I gaura-seva kari–serve Gaura ratra-diva–night and day. ei ta’–This [is] svabhava–the nature gaura-ganera–of Gaura’s associates. gaura-gadadhara-pada–The feet of Gaura and Gadadhar [are] amara ta’–my sampada–wealth. damodara–Svarup Damodar jnane–understands ei–this bhava–mood. [11]

In this way, I serve Gaura night and day. This is the nature of Gaura’s associates. The feet of Gaura and Gadadhar are my wealth. Svarup Damodar understands this mood.

Chapter Six



The Journey of the Soul

জীব ও কৃষ্ণ

jiva o krsna

The soul and Krsna

চিৎকণ জীব, কৃষ্ণ চিন্ময় ভাস্কর ।
নিত্যকৃষ্ণ দেখি’ কৃষ্ণে করেন আদর ॥১॥

chit-kana jiva, krsna chinmaya bhaskara
nitya-krsna dekhi’ krsne karena adara [1]

jiva–The soul [is] chit-kana–a spiritual spark, [and] krsna–Krsna [is] chinmaya bhaskara–the spiritual sun. dekhi’–Seeing nitya-krsna–eternal Krsna, adara karena–the soul adores krsne–Krsna. [1]

The soul is a spiritual spark, and Krsna is the spiritual sun. Seeing eternal Krsna, the soul adores Him.

মায়াগ্রস্ত জীব

maya-grasta jiva

The soul bound by Maya

কৃষ্ণ-বহির্ম্মুখ হঞা ভোগ বাঞ্ছা করে ।
নিকটস্থ মায়া তারে জাপটিয়া ধরে ॥২॥

krsna-bahirmukha hana bhoga vanchha kare
nikatastha maya tare japatiya dhare [2]

[When] hana–souls become krsna-bahirmukha–averse to Krsna [and] vanchha kare–desire bhoga–enjoyment, nikatastha–nearby maya–Maya japatiya dhare–seizes tare–them. [2]

When souls become averse to Krsna and desire enjoyment, nearby Maya seizes them.

পিশাচী পাইলে যেন মতিচ্ছন্ন হয় ।
মায়াগ্রস্ত জীবের হয় সে ভাব উদয় ॥৩॥

pisachi paile yena mati-chchhanna haya
maya-grasta jivera haya se bhava udaya [3]

pisachi paile–When someone is possessed by a ghost, haya–they become mati-chchhanna–bewildered. se bhava–This condition yena–similarly jivera udaya haya–overtakes souls maya-grasta–bound by Maya. [3]

When someone is possessed by a ghost, they become bewildered. This condition overtakes souls bound by Maya.

“আমি নিত্য কৃষ্ণদাস” এই কথা ভুলে
মায়ার নফর হঞা চিরদিন বুলে ॥৪॥

“ami nitya krsna-dasa” ei katha bhule
mayara naphara hana chira-dina bule [4]

“ami–I [am] nitya krsna-dasa”–an eternal servant of Krsna.” bhule–Forgetting ei–this katha–principle, hana–souls become naphara–slaves mayara–of Maya [and] bule–wander chira-dina–indefinitely. [4]

Forgetting, “I am an eternal servant of Krsna”, souls become slaves of Maya and wander indefinitely.

কভু রাজা কভু প্রজা কভু বিপ্র শূদ্র ।
কভু দুঃখী কভু সুখী কভু কীট ক্ষুদ্র ॥৫॥

kabhu raja kabhu praja kabhu vipra sudra
kabhu duhkhi kabhu sukhi kabhu kita ksudra [5]

[They are] kabhu–sometimes raja–kings, [and] kabhu–sometimes praja–subjects; kabhu–sometimes vipra–brahmans, [and] kabhu–sometimes sudra–sudras; kabhu–sometimes duhkhi–sad, kabhu–sometimes sukhi–happy, [and sometimes] kita ksudra–insignificant ants. [5]

They are sometimes kings, and sometimes subjects; sometimes brahmans, and sometimes sudras; sometimes sad, sometimes happy, and sometimes insignificant ants.

কভু স্বর্গে, কভু মর্ত্ত্যে, নরকে বা কভু ।
কভু দেব, কভু দৈত্য, কভু দাস প্রভু ॥৬॥

kabhu svarge, kabhu martye, narake va kabhu
kabhu deva, kabhu daitya, kabhu dasa prabhu [6]

[They are] kabhu–sometimes svarge–in heaven, kabhu–sometimes martye–on earth, kabhu va–and sometimes narake–in hell; kabhu–sometimes deva–gods, [and] kabhu–sometimes daitya–demons; kabhu–sometimes dasa–servants, [and sometimes] prabhu–masters. [6]

They are sometimes in heaven, sometimes on earth, and sometimes in hell; sometimes gods, and sometimes demons; sometimes servants, and sometimes masters.

সাধুসঙ্গে নিস্তার

sadhu-sange nistara

Liberation through the association of the sadhus

এইরূপে সংসার ভ্রমিতে কোন জন ।
সাধুসঙ্গে নিজতত্ত্ব অবগত হন ॥৭॥

ei-rupe samsara bhramite kona jana
sadhu-sange nija-tattva avagata hana [7]

bhramite–While wandering samsara–throughout the world ei-rupe–in this way, kona–some jana–souls hana–become avagata–aware nija-tattva–of their true nature sadhu-sange–through association with the sadhus. [7]

While wandering throughout samsara in this way, some souls become aware of their true nature by associating with the sadhus.

নিজতত্ত্ব জানি’ আর সংসার না চায় ।
“কেন বা ভজিনু মায়া” করে হায় হায় ॥৮॥

nija-tattva jani’ ara samsara na chaya
“kena va bhajinu maya” kare haya haya [8]

jani’–Understanding nija-tattva–their true nature, ara chaya na–they no longer desire samsara–the world, [and] haya haya kare–lament,“kena va–“Why bhajinu–have I been serving maya”–Maya?” [8]

Understanding their true nature, they no longer desire samsara, and lament, “Why have I been serving Maya?”

কেঁদে বলে, “ওহে কৃষ্ণ আমি তব দাস ।
তোমার চরণ ছাড়ি’ হৈল সর্ব্ব নাশ” ॥৯॥

ke̐de bale, “ohe krsna ami tava dasa
tomara charana chhadi’ haila sarva-nasa” [9]

ke̐de–Crying, bale–they say, “ohe–O krsna–Krsna! ami–I [am] tava–Your dasa–servant, [but] chhadi’–I have left tomara–Your charana–feet [and] sarva-nasa haila”–became utterly ruined. [9]

Crying, they say, “O Krsna! I am Your servant, but I have left Your feet and become utterly ruined.”

কৃপা করি’ কৃষ্ণ তারে ছাড়ান সংসার ।
কাকুতি করিয়া কৃষ্ণে যদি ডাকে একবার ॥১০॥

krpa kari’ krsna tare chhadana samsara
kakuti kariya krsne yadi dake eka-bara [10]

krsna–Krsna krpa kari’–mercifully tare chhadana–causes them to leave samsara–the world yadi–if kakuti kariya–they earnestly [even] eka-bara–once dake–call out krsne–to Krsna. [10]

Krsna mercifully frees souls from samsara if they even once earnestly call out to Him.

মায়াকে পিছনে রাখি’ কৃষ্ণপানে চায় ।
ভজিতে ভজিতে কৃষ্ণপাদপদ্ম পায় ॥১১॥

mayake pichhane rakhi’ krsna-pane chaya
bhajite bhajite krsna-pada-padma paya [11]

mayake pichhane rakhi’–Leaving Maya behind, chaya–souls hanker krsna-pane–for Krsna, [and] bhajite bhajite–by continuously serving [Krsna,] paya–they reach krsna-pada-padma–Krsna’s lotus feet. [11]

Leaving Maya behind, souls hanker for Krsna, and by continuously serving Krsna, they reach His lotus feet.

কৃষ্ণ তারে দেন নিজ চিচ্ছক্তির বল ।
মায়া আকর্ষণ ছাড়ে হইয়া দুর্ব্বল ॥১২॥

krsna tare dena nija chich-chhaktira bala
maya akarsana chhade ha-iya durbala [12]

krsna–Krsna dena–gives tare–them nija chich-chhaktira bala–the power of His spiritual energy, [and] maya–Maya, durbala ha-iya–becoming powerless, chhade–stops akarsana–attracting [them]. [12]

Krsna gives them His spiritual power, and Maya, becoming powerless, stops attracting them.

সাধুসঙ্গে কৃষ্ণনামে—এই মাত্র চাই ।
সংসার জিনিতে আর কোন বস্তু নাই ॥১৩॥

sadhu-sange krsna-nama—ei matra chai
samsara jinite ara kona vastu nai [13]

chai–I want matra–only ei–this: [to chant] krsna-nama–the Name of Krsna sadhu-sange–in the association of the sadhus. ara kona vastu nai–There is no other way jinite–to conquer samsara–the world. [13]

I want only to chant the Name of Krsna in the association of the sadhus—there is no other way to conquer samsara.

সকল ভরসা ছাড়ি’ গোরাপদে আশ ।
করিয়া বসিয়া আছে জগাই গোরার দাস ॥১৪॥

sakala bharasa chhadi’ gora-pade asa
kariya basiya achhe jagai gorara dasa [14]

chhadi’–Giving up sakala–all [other] bharasa–prospects, gorara–Gora’s dasa–servant jagai–Jagai basiya achhe–sits asa kariya–hopefully gora-pade–at Gora’s feet. [14]

Giving up all other prospects, Gora’s servant Jagai sits hopefully at Gora’s feet.

Chapter Seven

সকলের পক্ষে নাম

Sakalera Pakse Nama

The Name is for Everyone

অসাধুসঙ্গে নাম হয় না

asadhu-sange nama haya na

The Name does not appear in bad association

অসাধুসঙ্গে ভাই কৃষ্ণনাম নাহি হয় ।
নামাক্ষর বাহিরায় বটে তবু নাম কভু নয় ॥১॥

asadhu-sange bhai krsna-nama nahi haya
namaksara bahiraya bate tabu nama kabhu naya [1]

bhai–Brother, krsna-nama–the Name of Krsna haya nahi–does not appear asadhu-sange–in bad association: namaksara–the letters of the Name bahiraya–appear, bate–true, tabu–but kabhu naya–never nama–the Name. [1]

Brother, the Name of Krsna never appears in bad association: the letters of the Name may appear, but the Name never does.

কভু নামাভাস হয়, সদা নাম-অপরাধ ।
এ সব জানিবে ভাই কৃষ্ণভক্তির বাধ ॥২॥

kabhu namabhasa haya, sada nama-aparadha
e saba janibe bhai krsna-bhaktira badha [2]

kabhu–Sometimes namabhasa–a semblance of the Name haya–appears, [but] nama-aparadha–offences to the Name sada–always [do]. janibe–Know e saba–all of these, bhai–brother, [to be] krsna-bhaktira badha–obstacles to devotion to Krsna. [2]

Sometimes a semblance of the Name appears, but offences to the Name always do. Know both of these, brother, to be obstacles to devotion to Krsna.



The process to serve the Name

যদি করিবে কৃষ্ণনাম সাধুসঙ্গ কর ।
ভুক্তি-মুক্তি-সিদ্ধি-বাঞ্ছা দূরে পরিহর ॥৩॥

yadi karibe krsna-nama sadhu-sanga kara
bhukti-mukti-siddhi-vanchha dure parihara [3]

yadi–If krsna-nama karibe–you want to chant the Name of Krsna, [then] sadhu-sanga kara–associate with sadhus [and] dure parihara–leave behind bhukti-mukti-siddhi-vanchha–the desires for enjoyment, liberation, and supernatural power. [3]

If you want to chant the Name of Krsna, then associate with sadhus and leave behind the desires for enjoyment, liberation, and supernatural power.

“দশ-অপরাধ” ত্যজ মান অপমান ।
অনাসক্ত্যে বিষয় ভুঞ্জ আর লহ কৃষ্ণনাম ॥৪॥

“dasa-aparadha” tyaja mana apamana
anasaktye visaya bhunja ara laha krsna-nama [4]

tyaja–Give up “dasa aparadha”–the ten offences, mana–honour [and] apamana–dishonour, bhunja–interact visaya–with the world anasaktye–with detachment, ara–and laha–chant krsna-nama–the Name of Krsna. [4]

Give up the ten offences, honour, and dishonour, interact with the world with detachment, and chant the Name of Krsna.

কৃষ্ণভক্তির অনুকূল সব করহ স্বীকার ।
কৃষ্ণভক্তির প্রতিকূল সব কর পরিহার ॥৫॥

krsna-bhaktira anukula saba karaha svikara
krsna-bhaktira pratikula saba kara parihara [5]

svikara karaha–Accept saba–everything anukula–favourable krsna-bhaktira–to devotion to Krsna, [and] parihara kara–reject saba–everything pratikula–unfavourable krsna-bhaktira–to devotion to Krsna. [5]

Accept everything favourable to devotion to Krsna, and reject everything unfavourable to devotion to Krsna.

জ্ঞানযোগচেষ্টা ছাড় আর কর্ম্মসঙ্গ ।
মর্কটবৈরাগ্য ত্যজ যাতে দেহরঙ্গ ॥৬॥

jnana-yoga-chesta chhada ara karma-sanga
markata-vairagya tyaja yate deha-ranga [6]

chhada–Give up karma-sanga–attachment to material activity ara–and jnana-yoga-chesta–endeavours based on knowledge and yoga. tyaja–Avoid markata-vairagya–‘monkey renunciation’, yate–in which [there is only] deha-ranga–bodily enjoyment. [6]

Give up attachment to material activity and endeavours based on knowledge and yoga. Avoid ‘monkey renunciation’, in which there is only bodily enjoyment.

কৃষ্ণ আমায় পালে রাখে জান সর্ব্বকাল ।
আত্মনিবেদনদৈন্যে ঘুচাও জঞ্জাল ॥৭॥

krsna amaya pale rakhe jana sarva-kala
atma-nivedana-dainye ghuchao janjala [7]

sarva-kala–At all times, jana–know, krsna–“Krsna rakhe–protects [and] pale–maintains amaya–me.” ghuchao–Put an end janjala–to [your] troubles atma-nivedana-dainye–through self-surrender and humility. [7]

Always know, “Krsna protects and maintains me.” Put an end to your troubles through self-surrender and humility.

সাধু পাওয়া কষ্ট বড় জীবের জানিয়া ।
সাধুগুরুরূপে কৃষ্ণ আইল নদীয়া ॥৮॥

sadhu paoya kasta bada jivera janiya
sadhu-bhakta-rupe krsna aila nadiya [8]

janiya–Understanding [that] paoya–finding sadhu–a pure devotee [is] bada kasta–very difficult jivera–for a soul, krsna–Krsna aila–came nadiya–to Nadia sadhu-bhakta-rupe–in the form of a pure devotee. [8]

Understanding that it is very difficult for a soul to find a sadhu, Krsna came to Nadia in the form of a pure devotee.

গোরাপদ আশ্রয় করহ বুদ্ধিমান্ ।
গোরা বৈ সাধু গুরু আছে কে বা আন ॥৯॥

gora-pada asraya karaha buddhiman
gora vai sadhu guru achhe ke va ana [9]

buddhiman–O intelligent soul, asraya karaha–take shelter gora-pada–at Gora’s feet. ke va ana–What other sadhu–sadhu [or] guru–Guru achhe–is there vai–besides gora–Gora? [9]

O intelligent soul, take shelter at Gora’s feet. What other sadhu or Guru is there besides Gora?

বৈরাগীর কর্ত্তব্য

vairagira kartavya

The duty of a renunciant

বৈরাগী ভাই গ্রাম্যকথা না শুনিবে কানে ।
গ্রাম্যবার্তা না কহিবে যবে মিলিবে আনে ॥১০॥

vairagi bhai gramya-katha na sunibe kane
gramya-varta na kahibe yabe milibe ane [10]

bhai–Brother, vairagi–renunciants sunibe na–should not listen gramya-katha–to village talk kane–with [their] ears [and] kahibe na–should not speak gramya-varta–about village news yabe–when milibe–they meet ane–with others. [10]

Brother, renunciants should neither listen to village talk nor discuss village news when they meet with others.

স্বপনেও না কর ভাই স্ত্রী-সম্ভাষণ ।
গৃহে স্ত্রী ছাড়িয়া ভাই আসিয়াছ বন ॥১১॥

svapaneo na kara bhai stri-sambhasana
grhe stri chhadiya bhai asiyachha vana [11]

bhai–Brother, stri-sambhasana kara na–do not converse with women, svapaneo–even in dreams. bhai–Brother, chhadiya–you have left stri–women grhe–at home [and] asiyachha–come vana–to the forest. [11]

Brother, do not converse with women, even in dreams. Brother, you have left women at home and come to the forest.

যদি চাহ প্রণয় রাখিতে গৌরাঙ্গের সনে ।
ছোট হরিদাসের কথা থাকে যেন মনে ॥১২॥

yadi chaha pranaya rakhite gaurangera sane
chhota haridasera katha thake yena mane [12]

yadi–If chaha–you want rakhite–to maintain [your] pranaya–love gaurangera sane–for Gauranga, yena–then mane thake–remember katha–the story chhota haridasera–of Chhota Haridas. [12]

If you want to maintain your love for Gauranga, then remember the story of Chhota Haridas.

ভাল না খাইবে আর ভাল না পরিবে ।
হৃদয়েতে রাধাকৃষ্ণ সর্ব্বদা সেবিবে ॥১৩॥

bhala na khaibe ara bhala na paribe
hrdayete radha-krsna sarvada sevibe [13]

khaibe na–Do not eat bhala–fancy, ara–and paribe na–do not dress bhala–fancy. sarvada–Always sevibe–serve radha-krsna–Radha and Krsna hrdayete–within [your] heart. [13]

Do not eat fancy food, and do not wear fancy clothes. Always serve Radha and Krsna within your heart.

বড় হরিদাসের ন্যায় কৃষ্ণনাম বলিবে বদনে ।
অষ্টকাল রাধাকৃষ্ণ সেবিবে কুঞ্জবনে ॥১৪॥

bada haridasera nyaya krsna-nama balibe vadane
asta-kala radha-krsna sevibe kunja-vane [14]

vadane balibe–Loudly chant krsna-nama–the Name of Krsna nyaya–like bada haridasera–Haridas Thakur, [and] sevibe–serve radha-krsna–Radha and Krsna kunja-vane–in the groves asta-kala–twenty-four hours [a day]. [14]

Loudly chant the Name of Krsna like Haridas Thakur, and serve Radha and Krsna in the groves of Vraja twenty-four hours a day.

গৃহস্থ ও বৈরাগীর প্রতি আদেশ

grhastha o vairagira prati adesa

Instructions for householders and renunciants

গৃহস্থ বৈরাগী দুঁহে বলে গোরারায় ।
“দেখ ভাই নাম বিনা যেন দিন নাহি যায়” ॥১৫॥

grhastha vairagi du̐he bale gora-raya
“dekha bhai nama vina yena dina nahi yaya” [15]

gora-raya–Gora Ray bale–says du̐he–to both grhastha–householders [and] vairagi–renunciants, “bhai–Brothers, dekha yena–see to it that dina–a day yaya nahi–does not pass vina–without [chanting] nama”–the Name.” [15]

Gora Ray says to both householders and renunciants, “Brothers, see to it that a day does not pass without chanting the Name.”

বহু-অঙ্গ সাধনে ভাই নাহি প্রয়োজন ।
কৃষ্ণনামাশ্রয়ে শুদ্ধ করহ জীবন ॥১৬॥

bahu-anga sadhane bhai nahi prayojana
krsna-namasraye suddha karaha jivana [16]

bhai–Brother, prayojana nahi–there is no need sadhane–to perform bahu-anga–many practices: suddha karaha–purify [your] jivana–life krsna-namasraye–in the shelter of Krsna’s Name. [16]

Brother, there is no need to perform many practices: purify your life in the shelter of Krsna’s Name.

বদ্ধ জীবে কৃপা করি’ কৃষ্ণ হইল নাম ।
কলিজীবে দয়া করি’ কৃষ্ণ হইল গৌরধাম ॥১৭॥

baddha jive krpa kari’ krsna ha-ila nama
kali-jive daya kari’ krsna ha-ila gaura-dhama [17]

krpa kari’–Being merciful baddha jive–to the conditioned souls, krsna–Krsna ha-ila–appeared nama–as [His] Name, [and] daya kari’–being compassionate kali-jive–to the souls of Kali-yuga, krsna–Krsna ha-ila–appeared gaura-dhama–as Gaura. [17]

Being merciful to the conditioned souls, Krsna appeared as His Name, and being compassionate to the souls of Kali-yuga, He appeared as Gaura.

একান্ত-সরল-ভাবে ভজ গৌরজন ।
তবে ত’ পাইবে ভাই শ্রীকৃষ্ণচরণ ॥১৮॥

ekanta-sarala-bhave bhaja gaura-jana
tabe ta’ paibe bhai sri-krsna-charana [18]

bhaja–Serve gaura-jana–Gaura’s devotees ekanta-sarala-bhave–with perfect sincerity, [and] tabe ta’–then, bhai–brother, paibe–you will attain sri-krsna-charana–Sri Krsna’s feet. [18]

Serve Gaura’s devotees with perfect sincerity, and then, brother, you will reach Sri Krsna’s feet.

গৌরজন সঙ্গ কর গৌরাঙ্গ বলিয়া ।
‘হরে কৃষ্ণ’ নাম বল নাচিয়া নাচিয়া ॥১৯॥

gaura-jana sanga kara gauranga baliya
‘hare krsna’ nama bala nachiya nachiya [19]

baliya–Chant gauranga–‘Gauranga’ [and] sanga kara–associate [with] gaura-jana–Gaura’s devotees. bala–Chant nama–the Names ‘hare krsna’–‘Hare Krsna’ [and] nachiya nachiya–dance and dance. [19]

Chant ‘Gauranga’ and associate with Gaura’s devotees. Chant ‘Hare Krsna’ and dance.

অচিরে পাইবে ভাই নামপ্রেমধন ।
যাহা বিলাইতে প্রভুর নদে আগমন ॥২০॥

achire paibe bhai nama-prema-dhana
yaha bilaite prabhura nade agamana [20]

bhai–Brother, achire–soon paibe–you will attain nama-prema-dhana–the Name and the wealth of divine love, yaha–which prabhura nade agamana–the Lord came to Nadia bilaite–to distribute. [20]

Brother, soon you will attain the Name and the wealth of divine love, which the Lord came to Nadia to distribute.

প্রভুর কুন্দলে জগা কেঁদে কেঁদে বলে ।
নাম ভজ নাম গাও ভকত সকল ॥২১॥

prabhura kundale jaga ke̐de ke̐de bale
nama bhaja nama gao bhakata sakale [21]

ke̐de ke̐de–Crying, prabhura–the Lord’s kundale–angry jaga–Jaga bale–says, bhakata sakale–“O devotees! bhaja–Serve nama–the Name! gao–Chant nama–the Name!” [21]

Crying, the Lord’s angry Jaga says, “O devotees! Serve the Name and chant the Name!”

Chapter Eight

কুটীনাটী ছাড়

Kutinati Chhada

Give up Deceit

সরল মনে গোরাভজন

sarala mane gora-bhajana

Serving Gora with a sincere heart

গোরা ভজ, গোরা ভজ, গোরা ভজ ভাই ।
গোরা বিনা এ জগতে গুরু আর নাই ॥১॥

gora bhaja, gora bhaja, gora bhaja bhai
gora vina e jagate guru ara nai [1]

bhaja–Serve gora–Gora! bhaja–Serve gora–Gora! bhaja–Serve gora–Gora! bhai–Brother, nai–there is no guru–Guru e jagate–in this world vina ara–other than gora–Gora. [1]

Serve Gora! Serve Gora! Serve Gora! Brother, there is no Guru in this world other than Gora.

যদি ভজিবে গোরা সরল কর নিজ মন ।
কুটীনাটিই ছাড়ি’ ভজ গোরার চরণ ॥২॥

yadi bhajibe gora sarala kara nija mana
kutinati chhadi’ bhaja gorara charana [2]

yadi–If bhajibe–you want to serve gora–Gora, kara–make nija–your mana–heart sarala–sincere. chhadi’–Give up kutinati–deceit [and] bhaja–serve gorara–Gora’s charana–feet. [2]

If you want to serve Gora, make your heart sincere. Give up deceit and serve Gora’s feet.

মনের কথা গোরা জানে ফাঁকি কেমনে দিবে ।
সরল হলে গোরার শিক্ষা বুঝিয়া লইবে ॥৩॥

manera katha gora jane pha̐ki kemane dibe
sarala hale gorara siksa bujhiya la-ibe [3]

gora–Gora jane–knows [your] manera katha–thoughts. kemane–How pha̐ki dibe–will you cheat [Him]? sarala hale–When you are sincere, bujhiya la-ibe–you will understand gorara–Gora’s siksa–teachings. [3]

Gora knows your thoughts, so how will you cheat Him? When you are sincere, you will understand Gora’s teachings.

আনের মন রাখিতে গিয়া আপনাকে দিবে ফাঁকি ।
মনের কথা জানে গোরা কেমনে হৃদয় ঢাকি ॥৪॥

anera mana rakhite giya apanake dibe pha̐ki
manera katha jane gora kemane hrdaya dhaki [4]

giya–Going rakhite–to satisfy mana–the minds anera–of others, pha̐ki dibe–you will cheat apanake–yourself. gora–Gora jane–knows [your] manera katha–thoughts, [so] kemane–how dhaki–will you hide [your] hrdaya–heart [from Him]? [4]

If you go to satisfy the minds of others, you will only cheat yourself. Gora knows your thoughts, so how will you hide your heart from Him?

গোরা বলে, “আমার মত করহ চরিত ।
আমার আজ্ঞা পালন কর চাহ যদি হিত” ॥৫॥

gora bale, “amara mata karaha charita
amara ajna palana kara chaha yadi hita” [5]

gora–Gora bale–says, “charita karaha–“Behave amara mata–like Me [and] palana kara–follow amara–My ajna–instructions yadi–if chaha–you want hita”–good fortune.” [5]

Gora says, “Behave like Me and follow My instructions if you want good fortune.”

কপট ভজন

kapata bhajana

Deceitful service

“গোরার আমি, গোরার আমি” মুখে বলিলে না চলে ।
গোরার আচার, গোরার বিচার লইলে ফল ফলে ॥৬॥

“gorara ami, gorara ami” mukhe balile nahi chale
gorara achara, gorara vichara la-ile phala phale [6]

mukhe balile–You may say aloud, “ami–I [am] gorara–Gora’s. ami–I [am] gorara”–Gora’s”, [but this] nahi chale–does not do. la-ile–When you follow gorara–Gora’s achara–practices [and] gorara–Gora’s vichara–conception, [then] phala–the result phale–manifests. [6]

Just saying, “I am Gora’s! I am Gora’s!” does not do. Only when you follow Gora’s practices and Gora’s conception will you get the proper result.

লোক দেখান গোরা ভজা তিলক মাত্র ধরি ।
গোপনেতে অত্যাচার গোরা ধরে চুরি ॥৭॥

loka dekhana gora bhaja tilaka matra dhari’
gopanete atyachara gora dhare churi [7]

loka-dekhana–You show the world [you] bhaja–serve gora–Gora matra–simply dhari’–by wearing tilaka–tilak [but] gopanete–secretly you atyachara–misbehave. gora–Gora dhare–will catch [you, you] churi–thief! [7]

You show the world you serve Gora simply by wearing tilak but secretly you misbehave. Gora will catch you, you thief!

অধঃপতন হবে ভাই কৈলে কুটীনাটি ।
নাম-অপরাধে তোমার ভজন হবে মাটি ॥৮॥

adhah-patana habe bhai kaile kutinati
nama-aparadhe tomara bhajana habe mati [8]

bhai–Brother, kutinati kaile–if you act deceitfully adhah-patana habe–you will fall down. nama-aparadhe–Because of offences to the Name tomara–your bhajana–service mati habe–will be ruined. [8]

Brother, if you act deceitfully, you will fall down. Because of offences to the Name, your service will be ruined.

নাম লঞা যে করে পাপ হয় অপরাধ ।
এর মত ভক্তি আর আছে কিবা বাধ ?॥৯॥

nama lana ye kare papa haya aparadha
era mata bhakti ara achhe kiba badha? [9]

ye–Those who lana–chant nama–the Name [and] papa kare–sin aparadha haya–commit offence. kiba ara–What greater badha–obstacle achhe–is there era mata–than such bhakti–‘devotion’? [9]

Those who chant the Name and sin commit offence. What greater obstacle is there than such ‘devotion’?

নাম করিতে কষ্ট নাই নাম সহজ ধন ।
ওষ্ঠ-স্পন্দ-মাত্রে হয় নামের কীর্ত্তন ।
তাহাও না হয় যদি হয় নামের স্মরণ ॥১০॥

nama karite kasta nai nama sahaja dhana
ostha-spanda-matre haya namera kirtana
tahao na haya yadi haya namera smarana [10]

nai–There is no kasta–difficulty karite–in chanting nama–the Name. nama–The Name [is everyone’s] sahaja–natural dhana–wealth. ostha-spanda-matre–Simply by moving your lips, namera kirtana haya–you chant the Name. yadi–If haya na–you cannot do tahao–even that, [then] namera smarana haya–you can remember the Name. [10]

The Name is everyone’s natural wealth, and chanting the Name is not difficult: simply by moving your lips you can chant the Name. If you cannot do even that, then you can remember the Name.

তুণ্ডবন্ধে চিত্তভ্রংশে শ্রবণ তবু হয় ।
সর্ব্বপাপ ক্ষয়ে জীবের মুখ্য ফলোদয় ॥১১॥

tunda-bandhe chita-bhramse sravana tabu haya
sarva-papa ksaye jivera mukhya phalodaya [11]

tunda-bandhe–The mute [and] chita-bhramse–the deranged tabu–still sravana haya–hear [the Name, and this alone] ksaye–destroys sarva-papa–all sins [and] jivera mukhya phalodaya–gives rise to the true fortune of the soul. [11]

Even the mute and the deranged can still hear the Name, and this alone destroys all sins and gives rise to the true fortune of the soul.

বহুজন্ম অর্চ্চনেতে এই ফল ধরে ।
কৃষ্ণনাম নিরন্তর তুণ্ডে নৃত্য করে ॥১২॥

bahu-janma archchanete ei phala dhare
krsna-nama nirantara tunde nrtya kare [12]

bahu-janma–Many lifetimes archanete–of Deity worship dhare–bear ei phala dhare–this result: krsna-nama–the Name of Krsna nirantara–constantly nrtya kare–dances tunde–in [your] mouth. [12]

Many lifetimes of Deity worship bear this result: the Name of Krsna constantly dances in your mouth.

কর্ম্মজ্ঞানযোগাদির সেই শক্তি নহে ।
বিধিভঙ্গদোষে ফলহীন শাস্ত্রে কহে ॥১৩॥

karma-jnana-yogadira sei sakti nahe
vidhi-bhanga-dose phala-hina sastre kahe [13]

sastre–The scriptures kahe–say [that] karma-jnana-yogadira nahe–worldly action, knowledge, yoga, and so on, do not have sei–such sakti–power, [and that] vidhi-bhanga-dose–by the fault of breaking [their] rules, [they become] phala-hina–fruitless. [13]

The scriptures say that worldly action, knowledge, yoga, and so on, do not have such power, and that when the rules for practising them are broken, they bear no fruit at all.

সে সব ছাড় ভাই নাম কর সার ।
অতি অল্পদিনে তবে জিনিবে সংসার ॥১৪॥

se saba chhada bhai nama kara sara
ati alpa-dine tabe jinibe samsara [14]

bhai–Brother, chhada–leave behind se saba–all of them [and] nama sara kara–accept the Name as all-in-all. tabe–Then jinibe–you will conquer samsara–the world ati alpa-dine–very soon. [14]

Brother, leave them all behind and accept the Name as all-in-all. Then you will conquer samsara very soon.

কবি কর্ণপূর

kavi karnapura

Kavi Karnapur

ধন্য কবি কর্ণপূর স্বগ্রামনিবাসী ।
নামের মহিমা কিছু রাখিল প্রকাশি’ ॥১৫॥

dhanya kavi karnapura sva-grama-nivasi
namera mahima kichhu rakhila prakasi’ [15]

dhanya–The glorious kavi karnapura–Kavi Karnapur [is] sva-grama-nivasi–a resident of my village. prakasi’ rakhila–He revealed and recorded kichhu–some namera–of the Name’s mahima–glories. [15]

The glorious Kavi Karnapur is a resident of my village. He revealed and recorded some of the Name’s glories.

গৌর যারে কৃপা করে, বিশ্বে সেই ধন্য ।
সপ্তবর্ষে বয়সে হৈল মহাকবি মান্য ॥১৬॥

gaura yare krpa kare, visve sei dhanya
sapta-varse vayase haila mahakavi manya [16]

sei yare–Those whom gaura–Gaura krpa kare–blesses [become] dhanya–glorious visve–throughout the world, [and] manya haila–Kavi Karnapur was honoured mahakavi–as a great poet sapta-varse vayase–at the age of seven. [16]

Those whom Gaura blesses become glorious throughout the world, and Kavi Karnapur was honoured as a great poet when he was only seven years old.

ধন্য শিবানন্দ কবি-কর্ণপূর-পিতা ।
মোরে বাল্যে শিখাইল ভাগবত-গীতা ॥১৭॥

dhanya sivananda kavi-karnapura-pita
more balye sikhaila bhagavata-gita [17]

dhanya–The glorious sivananda–Sivananda Sen, kavi-karnapura-pita–Kavi Karnapur’s father, sikhaila–taught more–me bhagavata-gitaSrimad Bhagavatam and Bhagavad-gita balye–in my youth. [17]

The glorious Sivananda Sen, Kavi Karnapur’s father, taught me Srimad Bhagavatam and Bhagavad-gita in my youth.

নদীয়া লইয়া মোরে রাখে প্রভুপদে ।
শিবানন্দ ত্রাতা মোর সম্পদে বিপদে ॥১৮॥

nadiya la-iya more rakhe prabhu-pade
sivananda trata mora sampade vipade [18]

la-iya–Sivananda brought more–me nadiya–to Nadia [and] rakhe–kept [me] prabhu-pade–at the feet of the Lord. sivananda–Sivananda [is] mora–my trata–saviour, sampade vipade–in good fortune and in bad. [18]

Sivananda brought me to Nadia and kept me at the feet of the Lord. He is my saviour, in good fortune and in bad.

তার ঘরে ভোগ রান্ধি’ পাক-শিক্ষা হইল ।
ভাল পাক করি’ শ্রীগৌরাঙ্গ-সেবা কৈল ॥১৯॥

tara ghare bhoga randhi’ paka-siksa haila
bhala paka kari’ sri-gauranga-seva kaila [19]

paka siksa haila–I learned to cook [and] bhoga randhi’–prepared offerings tara ghare–in his home, [and] paka kari’–by cooking bhala–well, sri-gauranga-seva kaila–I served Sri Gauranga. [19]

I learned to cook and prepare offerings in his home, and by cooking well, I served Sri Gauranga.

জগাই বলে, “সাধুসঙ্গে দিন যায় যার ।
সেই মাত্র নামাশ্রয় করে নিরন্তর” ॥২০॥

jagai bale, “sadhu-sange dina yaya yara
sei matra namasraya kare nirantara” [20]

jagai–Jagai bale–says, “matra–“Only sei yara–those whose dina–days yaya–pass sadhu-sange–in the association of sadhus namasraya kare–take shelter of the Name nirantara”–constantly.” [20]

Jagai says, “Only those whose days pass in the association of sadhus take shelter of the Name constantly.”

Chapter Nine



Proper Renunciation

বৈরাগ্য দুই প্রকার—ফল্গু ও যুক্ত

vairagya dui prakara—phalgu o yukta

There are two types of renunciation: false and proper

একদিন জিজ্ঞাসিলেন গোসাঞি সনাতন ।
“‘যুক্ত বৈরাগ্য’ কারে বলে প্রভু করুন বর্ণন ॥১॥

eka-dina jijnasilena gosani sanatana
“‘yukta vairagya’ kare bale prabhu karuna varnana [1]

eka-dina–One day, sanatana gosani–Sanatan Goswami jijnasilena–asked, “kare bale–“What is ‘yukta vairagya’–proper renunciation? prabhu–O Lord, varnana karuna–please explain [it]. [1]

One day, Sanatan Goswami asked, “What is proper renunciation? O Lord, please explain it.

মায়াবাদী বলে, ‘সব কাকবিষ্ঠাসম ।
বিষয় জানিলে ন্যাসী হয় সর্ব্বোত্তম’ ॥২॥

mayavadi bale, ‘saba kaka-vistha-sama
visaya janile nyasi haya sarvottama’ [2]

mayavadi–Illusionists bale–say, ‘nyasi janile–‘If a sannyasi considers saba visaya–everything material kaka-vistha-sama–to be equal to crow’s stool, [then] haya–they are sarvottama’–the best of all.’ [2]

“Mayavadis say, ‘If a sannyasi considers everything material to be crow’s stool, then they are the best of men.’

বৈষ্ণবের কি কর্ত্তব্য জানিতে ইচ্ছা করি ।
কৃপা করি’ আজ্ঞা কর আজ্ঞা শিরে ধরি” ॥৩॥

vaisnavera ki kartavya janite ichchha kari
krpa kari’ ajna kara ajna sire dhari” [3]

ichchha kari–I want janite–to know ki–what [are] kartavya–the duties vaisnavera–of a Vaisnava. krpa kari’–Mercifully ajna kara–instruct [me]. dhari–I hold [your] ajna”–instructions sire–on [my] head.” [3]

“I want to know the duties of a Vaisnava. Please instruct me, so I can hold Your instructions on my head.”

প্রভু বলে, “বৈরাগ্য হয় দুই ত প্রকার ।
‘ফল্গু’-‘যুক্ত’ ভেদ আমি শিখাইনু বার বার ॥৪॥

prabhu bale, “vairagya haya dui ta prakara
‘phalgu’-‘yukta’ bhede ami sikhainu bara bara [4]

prabhu–The Lord bale–said, “haya–“There are dui ta–two prakara–types vairagya–of renunciation: ‘phalgu’-‘yukta’–false and proper. ami–I sikhainu–have taught bhede–the difference bara bara–many times. [4]

The Lord said, “There are two types of renunciation: false and proper. I have taught the difference between them many times.



False renunciation

কর্ম্মী জ্ঞানী যবে করে নির্ব্বেদ আশ্রয় ।
তার চিত্তে ফল্গুবৈরাগ্য পায় দুষ্টাশয় ॥৫॥

karmi jnani yabe kare nirveda asraya
tara chitte phalgu-vairagya paya dustasaya [5]

yabe–When karmi–materialists [and] jnani–speculators nirveda asraya kare–resort to apathy, paya–they develop dustasaya–the wickedness phalgu-vairagya–of false renunciation tara chitte–within their minds. [5]

“When materialists and speculators resort to apathy (towards the world), the wickedness of false renunciation arises in their minds.

সংসারেতে তুচ্ছবুদ্ধি আসিয়া তখন ।
জড়-বিপরীত ধর্ম্মে করে প্রবর্ত্তন ॥৬॥

samsarete tuchchha-buddhi asiya takhana
jada-viparita dharme kare pravartana [6]

takhana–Then, samsarete tuchchha-buddhi–the mentality that the world is trifling asiya–comes [to them, and] pravartana kare–they start jada-viparita dharme–to oppose material nature. [6]

“They develop the mentality that samsara is trifling and begin to oppose material nature.

কৃষ্ণসেবা সাধুসেবা আত্মরসাস্বাদ ।
জড়-বিপরীত ধর্ম্মে পায় নিতান্ত অবসাদ ॥৭॥

krsna-seva sadhu-seva atma-rasasvada
jada-viparita dharme paya nitanta avasada [7]

krsna-seva–Service to Krsna [and] sadhu-seva–service to the sadhus [are] atma-rasasvada–relishable to the soul. jada-viparita dharme–By opposing material nature, paya–you become nitanta–completely avasada–disheartened. [7]

“Service to Krsna and the sadhus is relishable to the soul. By simply opposing material nature, you end up completely disheartened.

ফল্গুবৈরাগীর মন সদা শুষ্ক রসহীন ।
নামরূপগুণলীলা না হয় সমীচীন ॥৮॥

phalgu-vairagira mana sada suska rasa-hina
nama-rupa-guna-lila na haya samichina [8]

mana–The mind phalgu-vairagira–of a false renunciant [is] sada–always suska–dry [and] rasa-hina–dissatisfied. haya–It is na–not samichina–fit nama-rupa-guna-lila–for [the Lord’s] Name, Form, Qualities, and Pastimes. [8]

“The mind of a false renunciant is always dry and dissatisfied. It is unfit for the Lord’s Name, Form, Qualities, and Pastimes.



Proper renunciation

যুক্তবৈরাগীর ভক্তি হয় ত’ সুলভ ।
কৃষ্ণভক্তি-পূত বিষয় তার ঘটে সব ॥৯॥

yukta-vairagira bhakti haya ta’ sulabha
krsna-bhakti-puta visaya tara ghate saba [9]

yukta-vairagira ta’ sulabha haya–A proper renunciant easily attains bhakti–devotion: tara saba visaya ghate–everything they do [is] krsna-bhakti-puta–purified by devotion to Krsna. [9]

“A proper renunciant easily attains devotion: everything they do is purified by devotion to Krsna.

প্রকৃতির জড়ধর্ম্ম তার চিত্ত ছাড়ে অনায়াসে ।
চিৎ-আশ্রয়ে মজে শীঘ্র অপ্রাকৃত ভক্তিরসে ॥১০॥

prakrtira jada-dharma tara chitta chhade anayase
chit-asraye maje sighra aprakrta bhakti-rase [10]

tara–Their chitta–heart anayase–easily chhade–gives up jada-dharma–the dull nature prakrtira–of matter, [and] chit-asraye–in shelter of spirit, sighra–quickly maje–revels aprakrta bhakti-rase–in the joy of supramundane devotion. [10]

“Their heart easily gives up the dull nature of matter and, sheltered in spirit, quickly begins to relish the joy of supramundane devotion.

ভক্তিযোগে শ্রীকৃষ্ণের প্রসন্নতা পায় ।
‘ন মে ভক্তঃ প্রণশ্যতি’, প্রতিজ্ঞা জানায় ॥১১॥

bhakti-yoge sri-krsnera prasannata paya
‘na me bhaktah pranasyati’, pratijna janaya [11]

paya–They attain prasannata–the favour sri-krsnera–of Sri Krsna bhakti-yoge–through the practice of devotion, [and then] janaya–proclaim [Krsna’s] pratijna–promise (Bg: 9.31): ‘me–‘My bhaktah–devotee pranasyati na’–is never vanquished.’ [11]

“They attain the favour of Sri Krsna through the practice of devotion and then proclaim Krsna’s promise: ‘Na Me bhaktah pranasyati: My devotee is never vanquished.’*

* See 19.41–2.

প্রসন্ন হইয়া কৃষ্ণ যারে কৃপা করে ।
সেই জন ধন্য এই সংসার-ভিতরে ॥১২॥

prasanna ha-iya krsna yare krpa kare
sei jana dhanya ei samsara-bhitare [12]

sei jana yare–Those whom krsna–Krsna prasanna ha-iya–is pleased [with and] krpa kare–blesses [are] dhanya–fortunate ei samsara-bhitare–within this world. [12]

“Those whom Krsna is pleased with and blesses are truly fortunate within this world.

গোলোকের পরম ভাব তার চিত্তে স্ফুরে ।
গোকুলে গোলোক পায় মায়া পড়ে দূরে ॥১৩॥

golokera parama bhava tara chitte sphure
gokule goloka paya maya pade dure [13]

parama bhava–The supreme mood golokera–of Goloka sphure–appears tara chitte–in their hearts, paya–they attain goloka–Goloka gokule–in Gokula (on earth), [and] maya–Maya dure pade–falls away [from them]. [13]

“The supreme mood of Goloka appears in their hearts, they attain Goloka in Gokula, and Maya falls away from them.

শুষ্কবৈরাগ্য দূর করা কর্ত্তব্য

suska-vairagya dura kara kartavya

Avoiding dry renunciation is our duty

ওরে ভাই শুষ্কবৈরাগ্য এবে দূর কর ।
যুক্তবৈরাগ্য আনি’ সদা হৃদয়েতে ধর ॥১৪॥

ore bhai suska-vairagya ebe dura kara
yukta-vairagya ani’ sada hrdayete dhara [14]

ore–O bhai–brother, ebe–now dura kara–avoid suska–dry vairagya–renunciation. ani’–Bring yukta–proper vairagya–renunciation hrdayete–into [your] heart [and] dhara–hold [it there] sada–forever. [14]

“O brother, from now on, avoid dry renunciation. Bring proper renunciation into your heart and keep it there forever.

বিষয় ছাড়িয়া ভাই কোথা যাবে বল ।
বনে যাবে, সেখানে বিষয়-জঞ্জাল ॥১৫॥

visaya chhadiya bhai kotha yabe bala
vane yabe, sekhane visaya-janjala [15]

bhai–Brother, bala–tell Me, chhadiya–after abandoning visaya–worldly affairs, kotha–where yabe–will you go? yabe–You will go vane–to the forest, [and] sekhane–there [you will find] visaya-janjala–worldly troubles. [15]

“Brother, tell Me, after abandoning worldly affairs, where will you go? You will go to the forest, and there also you will find worldly troubles.

পেট তোমার সঙ্গে যাবে, দেহের রক্ষণে ।
কত লেঠা হবে তাহা ভেবে দেখ মনে ॥১৬॥

peta tomara sange yabe, dehera raksane
kata letha habe taha bhebe dekha mane [16]

tomara–Your peta–belly yabe–will go sange–with [you;] bhebe mane dekha–think [about] kata–how much letha–difficulty habe–there will be dehera raksane–to maintain [your] body taha–there. [16]

“Your belly will go with you; think about how difficult it will be to maintain your body there.

অকারণে জীবনের শীঘ্র হবে ক্ষয় ।
মরিলে কেমনে আর মায়া কর্বে জয় ॥১৭॥

akarane jivanera sighra habe ksaya
marile kemane ara maya karbe jaya [17]

akarane–Unecessarily, [your] jivanera ksaya habe–life will end sighra–quickly, ara–and marile–if you die, kemane–how jaya karbe–will you conquer maya–maya? [17]

“Unnecessarily, your life will end quickly, and if you die, how will you conquer maya?

যদিও না মর তবু হইবে দুর্ব্বল ।
জ্ঞাননাশ হৈলে কোথা জ্ঞানের সম্বল ॥১৮॥

yadio na mara tabu ha-ibe durbala
jnana-nasa ha-ile kotha jnanera sambala [18]

yadio–Even if mara na–you do not die, tabu–still durbala ha-ibe–you will become weak, [and] jnana-nasa ha-ile–if your knowledge is lost [as a result, then] kotha–where [is] sambala–the benefit jnanera–of that knowledge? [18]

“Even if you do not die, you will still become weak, and if you lose your knowledge as a result, what benefit will you get from it?

সুতরাং যুক্তবৈরাগ্য কর্ত্তব্য

sutaram yukta-vairagya kartavya

So, proper renunciation is our duty

ঘরে বসি’ সদা কাল কৃষ্ণনাম লঞা ।
যথাযোগ্য-বিষয় ভুঞ্জ, অনাসক্ত হঞা ॥১৯॥

ghare basi’ sada kala krsna-nama lana
yatha-yogya-visaya bhunja, anasakta hana [19]

basi’–Stay ghare–at home, [and] sada kala–at all times lana–chant krsna-nama–the Name of Krsna. yatha-yogya–As appropriate, visaya bhunja–interact with the world, hana–remaining anasakta–detached. [19]

“Stay at home and always chant the Name of Krsna. As appropriate, interact with the world, remaining detached.

“যথাযোগ্য” এই শব্দ দুটীর মর্ম্মার্থ বুঝে লহ ।
কপটার্থ লঞা যেন দেহারামী না হ ॥২০॥

“yatha-yogya” ei sabda dutira marmartha bujhe laha
kapatartha lana yena deharami na ha [20]

bujhe laha–Understand dutira–the two marmartha–purports ei sabda–of the phrase “yatha-yogya”–‘as appropriate’. yena na–Do not lana–accept kapatartha–the false meaning [and] ha–become deharami–a sensualist. [20]

“Understand the two purports of the phrase ‘as appropriate’ so that you do not accept the false meaning and become a sensualist.

শুদ্ধভক্তির অনুকূল কর অঙ্গীকার ।
শুদ্ধভক্তির প্রতিকূল কর অস্বীকার ॥২১॥

suddha-bhaktira anukula kara angikara
suddha-bhaktira pratikula kara asvikara [21]

angikara kara–Accept [everything] anukula–favourable suddha-bhaktira–to pure devotion, [and] asvikara kara–reject [everything] pratikula–unfavourable suddha-bhaktira–to pure devotion. [21]

“Accept everything favourable to pure devotion, and reject everything unfavourable to pure devotion.

মর্ম্মার্থ ছাড়িয়া যেবা শব্দ অর্থ করে ।
রসের বশে দেহারামী কপট মার্গ ধরে ॥২২॥

marmartha chhadiya yeba sabda artha kare
rasera vase deharami kapata marga dhare [22]

yeba–Those who chhadiya–reject marmartha–this purport [and] artha kare–interpret sabda–the phrase [otherwise are] deharami–sensualists rasera vase–controlled by pleasures; [they] dhare–follow marga–the path kapata–of deceit. [22]

“Those who reject this purport and misinterpret the phrase are sensualists controlled by pleasures; they follow the path of deceit.

ভাল খায়, ভাল পরে, করে বহু ধনার্জ্জন ।
যোষিৎসঙ্গে রত হঞা ফিরে রাত্রদিন ।
ভাল শয্যা অট্টালিকা খোঁজে অর্ব্বাচীন ॥২৩॥

bhala khaya, bhala pare, kare bahu dhanarjana
yosit-sange rata hana phire ratra-dina
bhala sayya attalika kho̐je arvachina [23]

khaya–They eat bhala–fancy [food], pare–wear bhala–fancy [clothes, and] bahu dhanarjana kare–accumulate immense wealth. hana–Being rata–attached yosit-sange–to the company of women, arvachina–such fools phire–roam about ratra-dina–night and day [and] kho̐je–search attalika–for a mansion [with] bhala sayya–a fancy bed. [23]

“They eat fancy food, wear fancy clothes, and accumulate immense wealth. Attached to the company of women, such fools roam about night and day searching for a mansion with a fancy bed.

দেহযাত্রার উপযোগী নিতান্ত প্রয়োজন ।
বিষয় স্বীকার করি’ কর দেহের রক্ষণ ॥২৪॥

deha-yatrara upayogi nitanta prayojana
visaya svikara kari’ kara dehera raksana [24]

[Instead of all this,] dehera raksana kara–maintain the body svikara kari’–by accepting visaya–things [that are] upayogi–suitable [and] nitanta–actually prayojana–necessary deha-yatrara–for the body’s preservation. [24]

“Instead of all this, maintain the body by accepting things that are suitable and actually necessary for its preservation.

সাত্ত্বিক সেবন কর আসব বর্জ্জন ।
সর্ব্বভূতে দয়া করি’ কর উচ্চ সঙ্কীর্ত্তন ॥২৫॥

sattvika sevana kara asaba varjana
sarva-bhute daya kari’ kara uchcha sankirtana [25]

sevana kara–Eat sattvika–things in the mode of goodness [and] varjana–reject asaba–intoxicants. daya kari’–Be kind sarva-bhuta–to all beings [and] uchcha sankirtana kara–chant loudly. [25]

“Eat food in the mode of goodness and reject intoxicants. Be kind to all beings and loudly chant the Name.

দেবসেবা ছল করি’ বিষয় নাহি কর ।
বিষয়েতে রাগ-দ্বেষ সদা পরিহর ॥২৬॥

deva-seva chhala kari’ visaya nahi kara
visayete raga-dvesa sada parihara [26]

visaya kara nahi–Do not engage in worldly affairs chhala kari’–by making a pretence deva-seva–of Deity worship, [and] sada–always parihara–avoid raga-dvesa–attachment and aversion visayete–to worldly matters. [26]

“Do not engage in worldly affairs on the pretence of Deity worship, and always avoid attachment and aversion to worldly matters.

পরহিংসা কপটতা অন্য সনে বৈর ।
কভু নাহি কর ভাই যদি মোর বাক্য ধর ॥২৭॥

para-himsa kapatata anya sane vaira
kabhu nahi kara bhai yadi mora vakya dhara [27]

kabhu nahi–Never kara–engage in para-himsa–envy, kapatata–deceit, [or] vaira–enmity anya sane–with others, bhai–brother, yadi–if [you want to] dhara–follow mora–My vakya–advice. [27]

“Never behave enviously, deceitfully, or inimically with others, brother, if you want to follow My advice.

নির্জ্জন সুদৃঢ় ভক্তি কর আলোচন ।
কৃষ্ণসেবার সম্বন্ধে দিন করহ যাপন ॥২৮॥

nirjana sudrdha bhakti kara alochana
krsna-sevara sambandhe dina karaha yapana [28]

alochana kara–Discuss sudrdha–resolute bhakti–devotion nirjana–in seclusion, [and] yapana karaha–spend [your] dina–days sambandhe–engaged in krsna-sevara–the service of Krsna. [28]

“Discuss resolute devotion in seclusion, and spend your days engaged in the service of Krsna.

মঠ মন্দির দালান বাড়ীর না কর প্রয়াস ।
অর্থ থাকে কর ভাই যেমন অভিলাষ ॥২৯॥

matha mandira dalana badira na kara prayasa
artha thake kara bhai yemana abhilasa [29]

prayasa kara na–Do not endeavour matha mandira dalana badira–for monasteries, temples, or big houses, [but] artha thake–if you have wealth, bhai–brother, [then you can] kara–make [them,] yemana–as [you] abhilasa–desire. [29]

“Do not endeavour to make monasteries, temples, or big houses, but if you have wealth, brother, then you can make them, as you desire.

অর্থ নাই তবে মাত্র সাত্ত্বিক সেবা কর ।
জল-তুলসী দিয়া গিরিধারীকে বক্ষে ধর ॥৩০॥

artha nai tabe matra sattvika seva kara
jala-tulasi diya giridharike vakse dhara [30]

artha nai–If you do not have wealth, tabe–then matra–simply sattvika seva kara–perform pure worship. diya–Offer jala-tulasi–water and Tulasi giridharike–to Giridhari [and] dhara–hold [Him] vakse–to [your] chest. [30]

“If you do not have wealth, then simply perform pure worship. Offer water and Tulasi to Giridhari and hold Him to your chest.

ভাবেতে কাঁদিয়া বল, “আমি ত’ তোমার ।
তব পাদপদ্ম চিত্তে রহুক আমার” ॥৩১॥

bhavete ka̐diya bala, “ami ta’ tomara
tava pada-padma chitte rahuka amara” [31]

ka̐diya–Crying bhavete–with love, bala–say, ‘ami ta’–‘I [am] tomara–Yours. [Let] tava–Your pada-padma–lotus feet rahuka–remain amara chitte’–in my heart.’ [31]

“Crying with love, pray, ‘I am Yours. Let Your lotus feet remain in my heart.’

বৈষ্ণবে আদর কর প্রসাদাদি দিয়া ।
অর্থ নাই দৈন্যবাক্যে তোষ মিনতি করিয়া ॥৩২॥

vaisnave adara kara prasadadi diya
artha nai dainya-vakye tosa minati kariya [32]

adara kara–Honour vaisnave–the Vaisnavas diya–with prasadadi–prasad and other remnants. artha nai–If you have no wealth, [then] minati kariya–submissively tosa–satisfy [them] dainya-vakye–with humble words. [32]

“Honour the Vaisnavas with prasad and other remnants. If you have no wealth, then submissively satisfy them with humble words.

পরিজন পরিকর কৃষ্ণদাস-দাসী ।
আত্মসম পালনে হইবে মিষ্টভাষী ॥৩৩॥

parijana parikara krsna-dasa-dasi
atma-sama palane ha-ibe mista-bhasi [33]

[Consider your] parijana–friends [and] parikara–relatives krsna-dasa-dasi–Krsna’s servants and maidservants, palane ha-ibe–care [for them] atma-sama–as you do for yourself, [and] mista-bhasi–speak [to them] sweetly. [33]

“Consider your friends and relatives servants of Krsna, care for them as well as you care for yourself, and speak to them sweetly.

স্মরণ-কীর্ত্তন-সেবা সর্ব্বভূতে দয়া ।
এই ত’ করিবে যুক্ত বৈরাগী হইয়া ॥৩৪॥

smarana-kirtana-seva sarva-bhute daya
ei ta’ karibe yukta vairagi ha-iya [34]

smarana-kirtana-seva–Remember, glorify, and serve [the Lord, and] daya–be kind sarva-bhute–to all beings. karibe–Do ei ta’–this, ha-iya–being yukta vairagi–a proper renunciant. [34]

“Remember, glorify, and serve the Lord, and be kind to all beings. Do all this as a proper renunciant.

কৃষ্ণ যদি নাহি দেয় পরিজন-পরিকর ।
অথবা দিয়া ত লয় সর্ব্ব সুখের আকর ॥৩৫॥

krsna yadi nahi deya parijana-parikara
athava diya ta laya sarva sukhera akara [35]

yadi–If krsna–Krsna deya nahi–does not give [you] parijana-parikara–friends and relatives, athava–or if diya–He gives [them and then] ta laya–takes [them] away, [accept] sarva–all [such conditions as] akara–a source sukhera–of joy. [35]

“Krsna may not give you friends and relatives, or He may give them and then take them away. Accept all such conditions as a source of joy.

শোক-মোহ ছাড় ভাই নাম কর নিরন্তর” ।
জগাই বলে, “এভাব গৌরের সনে মোর কোঁদল বিস্তর” ॥৩৬॥

soka-moha chhada bhai nama kara nirantara”
jagai bale, “e-bhava gaurera sane mora ko̐dala vistara” [36]

bhai–Brother, chhada–leave behind soka-moha–lamentation and bewilderment, [and] nirantara–always nama kara”–chant the Name.” jagai–Jagai bale–says, “mora–“I have vistara–many ko̐dala–quarrels e-bhava”–about this subject gaurera sane–with Gaura.” [36]

“Brother, leave behind all lamentation and bewilderment, and always chant the Name.” Jagai says, “I have many quarrels with Gaura about this.”

Chapter Ten



Caste and Class

কুল ও ভজন যোগ্যতা

kula o bhajana yogyata

Class and qualification for devotion

শ্রদ্ধা হইলে নরমাত্র নামের অধিকারী ।
জাতিকুলের তর্ক তর্কীর না চলে ভারিভুরি ॥১॥

sraddha ha-ile nara-matra namera adhikari
jati-kulera tarka tarkira na chale bhari-bhuri [1]

nara-matra–Every human being— sraddha ha-ile–if they have faith— [is] namera adhikari–qualified [to chant] the Name. tarka–The arguments [and] bhari-bhuri–brashness tarkira–of speculators jati-kulera–about caste and class chale na–do not go [anywhere]. [1]

Every human being—if they have faith—is qualified to chant the Name. The arguments and brashness of speculators about caste and class do not count for anything.

ব্রাহ্মণের সৎকুল না হয় ভজনের যোগ্য ।
শ্রদ্ধাবান্ নীচজাতি নহে ভজনে অযোগ্য ॥২॥

brahmanera sat-kula na haya bhajanera yogya
sraddhavan nicha-jati nahe bhajane ayogya [2]

brahmanera sat-kula–Birth in a family of brahmans haya na–does not make one yogya–fit bhajanera–for devotion, [and] nicha-jati–a lowborn person [who] sraddhavan–has faith nahe–is not ayogya–unfit bhajane–for devotion. [2]

Birth in a family of brahmans does not make one fit for devotion, and a lowborn person who has faith is not unfit for devotion.

কুলাভিমানী অভক্ত

kulabhimani abhakta

Non-devotees are proud of their class

সংসারের দশকর্ম্মে জাতিকুলের আধিপত্য ।
কৃষ্ণজনে জাতিকুলের না আছে মাহাত্ম্য ॥৩॥

samsarera dasa-karme jati-kulera adhipatya
krsna-jane jati-kulera na achhe mahatmya [3]

jati-kulera adhipatya–The importance of caste and class [lies in] samsarera dasa-karme–the ten worldly rites, [but] jati-kulera achhe na–caste and creed have no mahatmya–importance krsna-jane–for devotees of Krsna. [3]

Caste and class are important in worldly religious ceremonies, but are of no importance to devotees of Krsna.

জাতিকুলের অভিমানে অহঙ্কারী জন ।
ভক্তিকে বিদ্বেষ করি’ যায় নরক-ভবন ॥৪॥

jati-kulera abhimane ahankari jana
bhaktike vidvesa kari’ yaya naraka-bhavana [4]

ahankari jana–Egotists [who are] abhimane–proud jati-kulera–of [their] caste and class vidvesa kari’–oppose bhaktike–devotion [and] yaya–go naraka-bhavana–to hell. [4]

Egotists who are proud of their caste and class oppose devotion and go to hell.

না মানে বৈষ্ণবভক্ত, না মানে ধর্ম্মাধর্ম্ম ।
অহঙ্কারে করে সদা অকর্ম্ম-বিকর্ম্ম ॥৫॥

na mane vaisnava-bhakta, na mane dharmadharma
ahankare kare sada akarma-vikarma [5]

mane na–They do not respect vaisnava-bhakta–Vaisnava devotees, [and] mane na–do not honour dharmadharma–religion [as opposed to] irreligion. ahankare–Out of pride, sada kare–they always engage in akarma-vikarma–idleness and sin. [5]

They neither respect Vaisnava devotees nor do they have any regard for religion or irreligion. Out of pride, they always remain idle or commit sins.

অভক্ত বিপ্র হইতে ভক্তি মুচি শ্রেষ্ঠ

abhakta vipra ha-ite bhakti muchi srestha

A devotee cobbler is superior to a non-devotee brahman

মুচি হঞা কৃষ্ণ ভজে কৃষ্ণকৃপা পায় ।
শুচি হঞা ভক্তিহীন কৃষ্ণকৃপা নাহি তায় ॥৬॥

muchi hana krsna bhaje krsna-krpa paya
suchi hana bhakti-hina krsna-krpa nahi taya [6]

muchi hana–Remaining a cobbler, bhaje–a soul who serves krsna–Krsna paya–gets krsna-krpa–Krsna’s mercy, [and] suchi hana–a soul who is virtuous [but] bhakti-hina–devoid of devotion taya nahi–does not get krsna-krpa–Krsna’s mercy. [6]

Remaining a cobbler, a soul who serves Krsna gets Krsna’s mercy, and a soul who is virtuous but devoid of devotion does not get Krsna’s mercy.

দ্বাদশ গুণেতে বিপ্র অলঙ্কৃত হঞা ।
কৃষ্ণভক্তি বিনা যায় নরকে চলিয়া ॥৭॥

dvadasa gunete vipra alankrta hana
krsna-bhakti vina yaya narake chaliya [7]

vipra–A brahman alankrta hana–ornamented dvadasa gunete–with the twelve qualities (given in Mahabharata as piety, truthfulness, self-control, austerity, non-enviousness, humility, tolerance, non-maliciousness, expertise in sacrifice, charitableness, steadiness, and learning) [but] vina–devoid krsna-bhakti–of devotion to Krsna chaliya yaya–goes narake–to hell. [7]

A brahman ornamented with the twelve qualities but devoid of devotion to Krsna goes to hell.

কৃষ্ণভক্তি যথা, তথা সর্ব্বগুণগণ ।
আপন ইচ্ছায় দেহে বৈসে অনুক্ষণ ॥৮॥

krsna-bhakti yatha, tatha sarva-guna-gana
apana ichchhaya dehe vaise anuksana [8]

sarva-guna-gana–All qualities [are present] yatha tatha–wherever krsna-bhakti–devotion to Krsna [is present]; apana ichchhaya–by their own desire, anuksana vaise–they always reside dehe–in the body [of a devotee]. [8]

All qualities are present wherever devotion to Krsna is present; by their own desire, they always reside in the body of a devotee.

মৃতদেহে অলঙ্কার হয় ঘৃণাস্পদ ।
অভক্তের জপ তপ বাহ্য সে সম্পদ ॥৯॥

mrta-dehe alankara haya ghrnaspada
abhaktera japa tapa bahya se sampada [9]

alankara–Ornaments mrta-dehe–on a dead body haya–are ghrnaspada–revolting; abhaktera–a non-devotee’s japa–chanting [and] tapa–austerity [are comparable to] se–such bahya sampada–external ‘wealth’. [9]

Ornaments on a dead body are revolting; a non-devotee’s chanting and austerity are comparable to such external ‘wealth’.

বিষয়ে রাগেদ্বেষ বর্জ্জনীয়

visaye raga-dvesa varjaniya

Attachment and aversion to the mundane must be given up

ভজ ভাই একমনে শচীর নন্দন ।
জাতিকুলের অভিমান হবে বিসর্জ্জন ॥১০॥

bhaja bhai eka-mane sachira nandana
jati-kulera abhimana habe visarjana [10]

bhai–Brother, eka-mane–single-mindedly bhaja–serve nandana–the son sachira–of Sachi. [Then] visarjana habe–you will give up [your] abhimana–pride jati-kulera–in [your] caste and class. [10]

Brother, single-mindedly serve the son of Sachi. Then you will give up your pride in your caste and class.

অভিমান ছাড়িলে ভাই ছাড়িবে বিষয় ।
বিষয় ছাড়িলে শুদ্ধ হবে তোমার আশয় ॥১১॥

abhimana chhadile bhai chhadibe visaya
visaya chhadile suddha habe tomara asaya [11]

bhai–Brother, chhadile–when you give up [your] abhimana–pride, chhadibe–you will give up visaya–the world, [and] chhadile–when you give up visaya–the world, tomara–your asaya–heart suddha habe–will become pure. [11]

Brother, when you give up your pride, you will give up the world, and when you give up the world, your heart will become pure.

বিষয় হইতে অনুরাগ লও উঠাইয়া ।
কৃষ্ণপদাম্বুজে রাগে দেহ লাগাইয়া ॥১২॥

visaya ha-ite anuraga lao uthaiya
krsna-padambuje rage deha lagaiya [12]

uthaiya lao–Withdraw [your] anuraga–affection ha-ite–from visaya–the world [and] lagaiya deha–dedicate [your] rage–affection krsna-padambuje–to the lotus feet of Krsna. [12]

Withdraw your affection from the world and dedicate it to the lotus feet of Krsna.

হও তুমি সৎকুলীন তাহে কিবা ক্ষতি ।
কুলের অভিমান ছাড়ি’ হও দীনমতি ॥১৩॥

hao tumi sat-kulina tahe kiba ksati
kulera abhimana chhadi’ hao dina-mati [13]

tumi–You hao–may be sat-kulina–high-class; kiba–what [is] ksati–the harm tahe–in that? chhadi’–Give up [your] abhimana–pride kulera–in [your] class [and] hao–be dina-mati–humble. [13]

You may be high-class; what is the harm in that? Just give up your pride in your class and be humble.

অভিমানহীন দীনের প্রতি ভগবানের দয়া

abhimana-hina dinera prati bhagavaner daya

The Lord’s mercy upon the prideless, humble souls

দীনেরে অধিক দয়া করে ভগবান্ ।
অভিমান দৈন্য নাহি রহে একস্থান ॥১৪॥

dinere adhika daya kare bhagavan
abhimana dainya nahi rahe eka-sthana [14]

bhagavan–The Lord adhika daya kare–bestows greater mercy dinere–upon the humble, [and] abhimana–pride [and] dainya–humility rahe nahi–do not exist eka-sthana–in one place. [14]

The Lord bestows greater mercy upon the humble, and pride and humility do not co-exist.

অভিমান নরকের পথ, তাহা যত্নে ত্যজ ।
দৈন্যে রাধাগোবিন্দের পাদপদ্মে মজ ॥১৫॥

abhimana narakera patha, taha yatne tyaja
dainye radha-govindera pada-padme maja [15]

abhimana–Pride [is] patha–the path narakera–to hell. yatne–Carefully tyaja–avoid taha–it. dainye–Humbly maja–immerse yourself radha-govindera pada-padme–in the lotus feet of Radha and Govinda. [15]

Pride is the path to hell. Carefully avoid it, and humbly immerse yourself in the lotus feet of Radha and Govinda.

অভিমান-ত্যাগ নিত্যানন্দের দয়া সাপেক্ষ

abhimana-tyaga nityanandera daya sapeksa

Giving up pride is dependent on Nityananda’s mercy

আহা! প্রভু নিত্যানন্দ কবে করিবে দয়া ।
অভিমান ছাড়াঞা মোরে দিবে পদ-ছায়া ॥১৬॥

aha! prabhu nityananda kabe karibe daya
abhimana chhadana more dibe pada-chhaya [16]

aha!–Ah! kabe–When [will] nityananda prabhu–Nityananda Prabhu daya karibe–be merciful [to me]? [When] more chhadana–will He force me to leave [my] abhimana–pride [and] dibe–give [me] pada-chhaya–the shade of His feet? [16]

Ah! When will Nityananda Prabhu be merciful to me? When will He force me to leave my pride and give me the shade of His feet?

Chapter Eleven



The Light of Nabadwip

শ্রীনবদ্বীপ বৃন্দাবন অভিন্ন

sri-navadvipa vrndavana abhinna

Sri Nabadwip and Vrndavan are nondifferent

ব্রহ্মাণ্ডে ধরণী ধন্য, ধরায় গৌড়-ক্ষৌণী ধন্য ।
গৌড়ে নবদ্বীপ ধন্য দ্ব্যষ্টক্রোশ জগৎ মান্য ॥১॥

brahmande dharani dhanya, dharaya gauda-ksauni dhanya
gaude navadvipa dhanya dvyasta-krosa jagat manya [1]

brahmande–Within the universe, dharani–the earth [is] dhanya–glorious; dharaya–on the earth, gauda-ksauni–the land of Gauda [is] dhanya–glorious; [and] gaude–within Gauda, navadvipa–Nabadwip [is] dhanya–glorious. [Its] dvyasta-krosa–thirty-two miles [are] manya–revered jagat–by the [entire] world. [1]

Within the universe, the earth is glorious; on the earth, the land of Gauda is glorious; and within Gauda, Sri Nabadwip is glorious. Its thirty-two miles are revered by the entire world.

মধ্যে স্রোতস্বতী ধন্য ভাগীরথী বেগবতী ।
তাহাতে মিলেছে আসি’ শ্রীযমুনা সরস্বতী ॥২॥

madhye srotasvati dhanya bhagirathi vegavati
tahate milechhe asi’ sri-yamuna sarasvati [2]

madhye–Within it, bhagirathi vegavati srotasvati–the swift River Ganges [is] dhanya–glorious; [there] sri-yamuna–the Yamuna [and] sarasvati–Saraswati asi’ milechhe–have come and united tahate–with her. [2]

Within Nabadwip, the swift River Ganges is glorious; there the Yamuna and Saraswati have come and united with her.

তার পূর্ব্বতীরে সাক্ষাৎ গোলোক মায়াপুর ।
তথায় শ্রীশচীগৃহে শোভে গৌরাঙ্গঠাকুর ॥৩॥

tara purva-tire saksat goloka mayapura
tathaya sri-sachi-grhe sobhe gauranga-thakura [3]

tara purva-tire–On the east bank of the Ganges [is] goloka mayapura–Goloka Mayapur saksat–itself, [and] tathaya–there, gauranga-thakura–Lord Gauranga sobhe–shines sri-sachi-grhe–in the home of Sri Sachi. [3]

On the east bank of the Ganges is Goloka Mayapur itself, and there, Lord Gauranga shines in the home of Sri Sachi.

যে ঠাকুর দ্বাপরের শেষ বৃন্দাবনে বনে ।
মহারাসক্রীড়া কৈল রাধিকাদি গোপী সনে ॥৪॥
পরকীয় মহারাস গোলোকের নিত্যধন ।
আনিল ব্রজের সহ নন্দযশোদানন্দন ॥৫॥
সেই ঠাকুর আবার নিজের যোগ-মায়াপুর ।
প্রপঞ্চে আনিল গৌড়ে রসাস্বাদ সুচতুর ॥৬॥

ye thakura dvaparera sesa vrndavane vane
maharasa-krida kaila radhikadi gopi sane [4] parakiya maharasa golokera nitya-dhana
anila vrajera saha nanda-yasoda-nandana [5] sei thakura abara nijera yoga-mayapura
prapanche anila gaude rasasvada suchatura [6]

ye thakura–The Lord who kaila–performed maharasa-krida–the Maharasa-lila sane–with radhikadi gopi–Radhika and the gopis vrndavane vane–in the forest of Vrndavan dvaparera sesa–at the end of the Dvapar-yuga, nanda-yasoda-nandana–the son of Nanda and Yasoda [who] anila–brought golokera–Goloka’s nitya-dhana–eternal wealth— maharasa–the Maharasa-lila parakiya–in paramour love— vrajera saha–with Vraja [to this earth—] sei thakura–this Lord, rasasvada suchatura–the connoisseur of rasa, abara–again anila–has brought nijera yoga-mayapura–His abode of Yogamayapur prapanche–to the earth gaude–in Gauda. [46]

As the son of Nanda and Yasoda, the Lord performed the Rasa-lila with Radhika and the gopis in the forest of Vrndavan at the end of the Dvapar-yuga. He brought Goloka’s eternal wealth—the Rasa-lila in paramour love—with Vraja to this earth, and now this Lord, the connoisseur of rasa, has again brought His abode of Yogamayapur to the earth in Gauda.

গৌরাবতারের হেতু

gauravatarera hetu

The reason for Gaura’s appearance

শ্রীকৃষ্ণলীলায় বাঞ্ছাত্রয় না হৈল পূরণ ।
শ্রীগৌরলীলায় পূর্ণ কৈল সে সুখ সাধন ॥৭॥

sri-krsna-lilaya vanchha-traya na haila purana
sri-gaura-lilaya purna kaila se sukha sadhana [7]

sri-krsna-lilaya–During [His] Pastimes as Sri Krsna, vanchha-traya purana haila na–the Lord had three unfulfilled desires. sri-gaura-lilaya–During [His] Pastimes as Sri Gaura, purna kaila–the Lord completed [His] sadhana–endeavour se sukha–for that satisfaction. [7]

During His Pastimes as Sri Krsna, the Lord had three unfulfilled desires, and during His Pastimes as Sri Gaura, He fulfilled them.

“মোরে প্রণয় করি’ রাধা পায় কিবা সুখ ।
মোর মাধুর্য-আস্বাদনে রাধার কত যে কৌতুক ॥৮॥

“more pranaya kari’ radha paya kiba sukha
mora madhurya-asvadane radhara kata ye kautuka [8]

“kiba–“What sort sukha–of happiness radha paya–does Radha feel pranaya kari’–by loving more–Me? kata–How great [is] radhara ye kautuka–Radha’s delight mora madhurya-asvadane–in tasting My sweetness? [8]

“What sort of happiness does Radha feel by loving Me? How great is Radha’s delight in tasting My sweetness?

আমার অনুভবে রাধায় সৌখ্য কি প্রকার ।
নায়ক হঞা নাহি বুঝি এ সুখের সার ॥৯॥

amara anubhave radhaya saukhya ki prakara
nayaka hana nahi bujhi e sukhera sara [9]

ki prakara–What sort saukhya–of joy [arises] radhaya–in Radha [in Her] anubhave–experience amara–of Me? hana–Being nayaka–the beloved, bujhi nahi–I do not understand sara–the essence e sukhera–of this happiness. [9]

“What sort of joy does Radha feel in Her experience of Me? Being Her beloved, I do not understand the essence of this happiness.

অতএব রাধার ভাবকান্তি লঞা গৌর হব ।
কৃষ্ণমাধুর্য্যাদি ভক্তভাবে আস্বাদ পাইব” ॥১০॥

ataeva radhara bhava-kanti lana gaura haba
krsna-madhuryadi bhakta-bhave asvada paiba” [10]

ataeva–So, lana–I will take radhara–Radha’s bhava-kanti–heart and halo [and] haba–become gaura–Gaura. asvada paiba–I will relish krsna-madhuryadi–Krsna’s sweetness and other qualities bhakta-bhave”–in the mood of a devotee.” [10]

“So, I will take Radha’s heart and halo and become Gaura. I will relish Krsna’s sweetness in the mood of a devotee.”

এত ভাবি’ কৃষ্ণ নিজধাম লঞা গৌড়-দেশে ।
নবদ্বীপে প্রকটিল স্বয়ং আনন্দ-আবেশে ॥১১॥

eta bhavi’ krsna nija-dhama lana gauda-dese
navadvipe prakatila svayam ananda-avese [11]

bhavi’–Thinking eta–this, krsna–Krsna lana–took nija-dhama–His abode gauda-dese–to the land of Gauda [and,] ananda-avese–overwhelmed with joy, prakatila–manifested svayam–Himself navadvipe–in Nabadwip. [11]

Thinking in this way, Krsna took His abode to the land of Gauda and, overwhelmed with joy, manifested Himself in Nabadwip.

গৌরের ভজন-প্রণালীতে কৃষ্ণভজন

gaurera bhajana-pranalite krsna-bhajana

Serving Gaura is the way to serve Krsna

ওরে ভাই সব ছাড়ি’ বৈস নবদ্বীপপুরে ।
গৌরাঙ্গের অষ্টকাল ভজ, দুঃখ যাবে দূরে ॥১২॥

ore bhai saba chhadi’ vaisa navadvipapure
gaurangera asta-kala bhaja, duhkha yabe dure [12]

ore–O bhai–brother, chhadi’–give up saba–everything [and] vaisa–stay navadvipapure–in the town of Nabadwip. bhaja–Serve gaurangera–Gauranga asta-kala–throughout the eight periods of the day, [and your] duhkha–sadness yabe–will go dure–away. [12]

O brother, give up everything and stay in Nabadwip. Serve Gauranga throughout the eight periods of the day and your sadness will go away.

অষ্টকালে অষ্টপরকার কৃষ্ণলীলা-সার ।
গৌরোদিত ভাবে ভজ, পাবে প্রেম চমৎকার ॥১৩॥

asta-kale asta-parakara krsna-lila-sara
gaurodita bhave bhaja, pabe prema chamatkara [13]

bhave–In the mood gaurodita–revealed by Gaura, bhaja–worship asta-parakara–the eight modes krsna-lila-sara–of Krsna’s super-excellent Pastimes asta-kale–during the eight periods of the day, [and] pabe–you will attain chamatkara–astonishing prema–divine love. [13]

In the mood revealed by Gaura, worship the eight modes of Krsna’s super-excellent Pastimes during the eight periods of the day and you will attain astonishing divine love.

কৃষ্ণ ভজিবারে যার একান্ত আছে মন ।
গৌড়ের অষ্টকালে ভজ কৃষ্ণরসধন ॥১৪॥

krsna bhajibare yara ekanta achhe mana
gaudera asta-kale bhaja krsna-rasa-dhana [14]

yara mana achhe–Those who want ekanta–sincerely bhajibare–to serve krsna–Krsna, bhaja–should serve krsna-rasa-dhana–Gaura, whose wealth is devotion to Krsna, asta-kale–during the eight periods of the day gaudera–in Gauda. [14]

Those who sincerely want to serve Krsna should serve Gaura, whose wealth is devotion to Krsna, during the eight periods of the day in Gauda.

গৌরভাব নাহি জানে যে কৃষ্ণ ভজিতে চায় ।
অপ্রাকৃত কৃষ্ণতত্ত্ব তার কভু নাহি ভায় ॥১৫॥

gaura-bhava nahi jane ye krsna bhajite chaya
aprakrta krsna-tattva tara kabhu nahi bhaya [15]

tara ye–Those who chaya–want bhajite–to serve krsna–Krsna [but] jane nahi–do not understand gaura-bhava–Gaura’s mood [will] kabhu nahi–never bhaya–perceive aprakrta krsna-tattva–Krsna’s divine nature. [15]

Those who want to serve Krsna but do not understand Gaura’s mood will never perceive Krsna’s divine nature.

আচার্য বর্ণাশ্রমে আবদ্ধ নহেন

acharya varnasrame abaddha nahena

An Acharya is not restricted by socio-religious principles

কিবা বর্ণী, কিবাশ্রমী, কিবা বর্ণাশ্রমহীন ।
কৃষ্ণতত্ত্ব বেত্তা যেই, সেই আচার্য প্রবীণ ॥১৬॥

kiba varni, kibasrami, kiba varnasrama-hina
krsna-tattva vetta yei, sei acharya pravina [16]

sei yei–Anyone [who] vetta–knows krsna-tattva–Krsna’s nature [is] pravina acharya–an expert Acharya, kiba–whether [they] varni–belong to a social order, kibasrami–whether they belong to a religious order, [or] kiba–whether varnasrama-hina–they have no religious or social order. [16]

Anyone who knows Krsna’s nature is an expert Acharya, whether they belong to a religious and social order or not.

অসদ্গুরুগ্রহণে সর্ব্বনাশ

asad-guru-grahane sarva-nasa

By accepting a false guru, everything is lost

আসল কথা ছেড়ে ভাই বর্ণে যে করে আদর ।
অসদ্গুরু করি’ তার বিনষ্ট পূর্ব্বাপর ॥১৭॥

asala katha chhede bhai varne ye kare adara
asad-guru kari’ tara vinasta purvapara [17]

bhai–Brother, purvapara–the past and future tara ye–of those who chhede–reject asala katha–truth, adara kare–revere varne–social status, [and] kari’–accept asad-guru–a false guru [are] vinasta–ruined. [17]

Brother, the past and future of those who reject truth, revere social status, and accept a false guru are ruined.

Chapter Twelve



Glories of the Vaisnavas

কৃষ্ণভক্তি ও তীর্থ

krsna-bhakti o tirtha

Devotion to Krsna and holy places

জলময় তীর্থ মৃৎশিলাময় মূর্ত্তি ।
বহুকালে দেয় জীবহৃদে ধর্ম্ম স্ফূর্ত্তি ॥১॥

jalamaya tirtha mrtsilamaya murti
bahu-kale deya jiva-hrde dharma sphurti [1]

jalamaya tirtha–Holy waters [and] mrtsilamaya murti–earthen Deities sphurti deya–reveal dharma–religion jiva-hrde–in the hearts of souls bahu-kale–over the course of a long time. [1]

Holy waters and earthen Deities gradually reveal dharma in the hearts of souls.

কৃষ্ণভক্ত দেখি’ দূরে যায় সর্ব্বানর্থ ।
কৃষ্ণভক্তি সমুদিত হয় পরমার্থ ॥২॥

krsna-bhakta dekhi’ dure yaya sarvanartha
krsna-bhakti samudita haya paramartha [2]

[But simply] dekhi’–by seeing krsna-bhakta–a devotee of Krsna, sarvanartha–all obstacles yaya–go dure–away [and] paramartha–the supreme wealth— krsna-bhakti–devotion to Krsna— samudita haya–arises in full. [2]

But simply by seeing a devotee of Krsna, all obstacles go away and the supreme wealth—devotion to Krsna—arises in full.

সাধুসঙ্গের ফল

sadhu-sangera phala

The result of association with sadhus

সংসার ভ্রমিতে ভব-ক্ষয়োন্মুখ যবে ।
সাধুসঙ্গ-সংঘটন ভাগ্যক্রমে হবে ॥৩॥

samsara bhramite bhava-ksayonmukha yabe
sadhu-sanga-samghatana bhagya-krame habe [3]

yabe–When bhramite–the souls’ wandering samsara–throughout the world bhava-ksayonmukha–comes to an end, [then] bhagya-krame–according to their fortune, sadhu-sanga-samghatana habe–they attain the association of the sadhus. [3]

When the souls’ wandering throughout samsara comes to an end, then, according to their fortune, they attain the association of the sadhus.

সাধুসঙ্গফলে কৃষ্ণে সর্ব্বেশ্বরেশ্বরে ।
ভাবোদয় হয় ভাই জীবের অন্তরে ॥৪॥

sadhu-sanga-phale krsne sarvesvaresvare
bhavodaya haya bhai jivera antare [4]

bhai–Brother, sadhu-sanga-phale–as a result of this association with the sadhus, sarvesvaresvare krsne bhavodaya haya–devotion to Krsna, the Lord of all Lords, appears jivera antare–within the hearts of the souls. [4]

Brother, as a result of this association with the sadhus, devotion to Krsna, the Lord of all Lords, appears within their hearts.

প্রাকৃত বা কনিষ্ঠ ভক্ত

prakrta va kanistha bhakta

The beginner or neophyte devotee

সেই ত’ প্রাকৃত ভক্ত দীক্ষিত হইয়া ।
কৃষ্ণার্চ্চন করে বিধিমার্গেতে বসিয়া ॥৫॥

sei ta’ prakrta bhakta diksita ha-iya
krsnarchana kare vidhi-margete vasiya [5]

sei ta’–These prakrta bhakta–beginner devotees diksita ha-iya–become initiated [and] krsnarchana kare–worship Krsna, vasiya–following vidhi-margete–the regulated path. [5]

These beginner devotees become initiated and worship Krsna according to the regulated path.

উত্তম মধ্যম ভক্ত না করে বিচার ।
শুদ্ধভক্তে সমাদর না হয় তাহার ॥৬॥

uttama madhyama bhakta na kare vichara
suddha-bhakte samadara na haya tahara [6]

vichara kare na–They cannot judge [who is] uttama madhyama bhakta–an advanced or intermediate devotee, [and] tahara samadara haya na–they do not appreciate suddha-bhakta–pure devotees. [6]

They cannot judge who is an advanced or intermediate devotee and do not appreciate pure devotees.

মধ্যম ভক্ত

madhyama bhakta

The intermediate devotee

কৃষ্ণে প্রেম, ভক্তে মৈত্রী, মূঢ়ে কৃপা আর ।
শুদ্ধভক্তদ্বেষী উপেক্ষা যাঁহার ॥৭॥
তিহোঁ ত’ প্রকৃত ভক্তিসাধক মধ্যম ।
অতি শীঘ্র কৃষ্ণ-বলে হইবে উত্তম ॥৮॥

krsne prema, bhakte maitri, mudhe krpa ara
suddha-bhakta-dvesi upeksa ya̐hara [7] tiho̐ ta’ prakrta bhakti-sadhaka madhyama
ati sighra krsna-bale ha-ibe uttama [8]

tiho̐ ta’ ya̐hara–Those who have prema–love krsne–for Krsna, maitri–friendship bhakte–with devotees, krpa–compassion mudhe–for the ignorant, ara–and upeksa–disregard suddha-bhakta-dvesi–for those who are inimical to pure devotees [are] prakrta madhyama bhakti-sadhaka–genuine intermediate practitioners of devotion. krsna-bale–By Krsna’s grace, uttama ha-ibe–they become advanced ati sighra–very quickly. [78]

Those who have love for Krsna, friendship with devotees, compassion for the ignorant, and disregard for those who are inimical to pure devotees are intermediate practitioners of devotion. By Krsna’s grace, they very quickly become advanced devotees.

উত্তম ভক্ত

uttama bhakta

The advanced devotee

সর্ব্বভূতে শ্রীকৃষ্ণের ভাব সন্দর্শন ।
ভগবানে সর্ব্বভূতে করেন দর্শন ॥৯॥
শত্রু-মিত্র-বিষয়েতে নাহি রাগদ্বেষ ।
তিহোঁ ভাগবতোত্তম এই গৌর-উপদেশ ॥১০॥

sarva-bhute sri-krsnera bhava sandarsana
bhagavane sarva-bhute karena darsana [9] satru-mitra-visayete nahi raga-dvesa
tiho̐ bhagavatottama ei gaura-upadesa [10]

tiho̐–Those [who] sandarsana–see sri-krsnera bhava–the presence of Krsna sarva-bhute–in all beings [and] darsana karena–see sarva-bhute–all beings bhagavane–within the Lord, [and who] nahi–have no raga-dvesa–attachment or aversion satru-mitra-visayete–to enemies, friends, or the world [are] bhagavatottama–advanced devotees. ei–These [are] gaura-upadesa–Gaura’s teachings. [910]

Those who see the presence of Krsna in all beings, see all beings within Krsna, and have no attachment or aversion to enemies, friends, or the world are advanced devotees. These are Gaura’s teachings.

উত্তম ভক্তের বিষয়-স্বীকার

uttama bhaktera visaya-svikara

How the advanced devotee accepts material things

বিষয় ইন্দ্রিয়দ্বারে করিয়া স্বীকার ।
রাগদ্বেষহীন ভক্তি জীবনে যাঁহার ॥১১॥
সমস্ত জগৎ দেখি’ বিষ্ণুমায়াময় ।
ভাগবতগণোত্তম সেই মহাশয় ॥১২॥

visaya indriya-dvare kariya svikara
raga-dvesa-hina bhakti jivane ya̐hara [11] samasta jagat dekhi’ visnu-maya-maya
bhagavata-ganottama sei mahasaya [12]

sei mahasaya ya̐hara–Those great souls who svikara kariya–accept visaya–material things indriya-dvare–through [their] senses bhakti jivane–in [their] life of devotion [but] raga-dvesa-hina–have no attachment or aversion, [and who] dekhi’–see samasta jagat–the entire world [to be] visnu-maya-maya–made of Visnu’s energy, [are] bhagavata-ganottama–advanced amongst the devotees of the Lord. [1112]

Those great souls who accept material things through their senses but live a life of devotion free from attachment and aversion, and who see the entire world as a manifestation of Visnu’s energy, are advanced amongst the devotees of the Lord.

তাঁহার ইন্দ্রিয় বৃত্তি পরিচালন

ta̐hara indriya-vrtti parichalana

How they control the work of their senses

দেহেন্দ্রিয়-প্রাণ-মন-বুদ্ধি-যুক্ত-সবে ।
জন্ম নাশ ক্ষুধা তৃষ্ণা ভয় উপদ্রবে ॥১৩॥
অনিত্য সংসার-ধর্ম্মে হঞা মোহহীন ।
কৃষ্ণ স্মরি’ কাল কাটে ভক্ত সমীচীন ॥১৪॥

janma nasa ksudha trsna bhaya upadrave [13] anitya samsara-dharme hana moha-hina
krsna smari’ kala kate bhakta samichina [14]

[Although] dehendriya-prana-mana-buddhi-yukta-sabe–they have a body, senses, a life-force, a mind, and intelligence, samichina bhakta–wise devotees moha-hina hana–remaining unaffected janma nasa ksudha trsna bhaya upadrave–by birth, death, hunger, thirst, fear, and disturbances, [as well as] anitya samsara-dharme–the temporary nature of this world. kala kate–They spend [their] time smari’–remembering krsna–Krsna. [1314]

Although they have a body, senses, a life-force, a mind, and intelligence, wise devotees remain unaffected by birth, death, hunger, thirst, fear, and disturbances, as well as the temporary nature of this world. They spend their time remembering Krsna.

তাঁহার কর্ম্ম দেহযাত্রার্থে মাত্র—কামের জন্য নহে

ta̐hara karma deha-yatrarthe matra—kamera janya nahe

Their worldly activities are only for the maintenance of their body—not for selfish enjoyment

যাঁর চিত্তে নিরন্তর যশোদানন্দন ।
দেহযাত্রামাত্র কামকর্ম্মের গ্রহণ ॥১৫॥

ya̐ra chitte nirantara yasoda-nandana
deha-yatra-matra kama-karmera grahana [15]

ya̐ra chitte–Devotees in whose heart yasoda-nandana–Krsna [is present] nirantara–always grahana–accept [engagement in] kama-karmera–worldly actions deha-yatra-matra–only to maintain their bodies. [15]

Devotees in whose heart Krsna is always present accept engagement in worldly actions only to maintain their bodies.

কামকর্ম্মবীজরূপ বাসনা তাঁহার ।
চিত্তে নাহি জন্মে এই ভক্তিতত্ত্বসার ॥১৬॥

kama-karma-bija-rupa vasana ta̐hara
chitte nahi janme ei bhakti-tattva-sara [16]

vasana–Material desire, kama-karma-bija-rupa–the seed of worldly actions, janme nahi–does not arise ta̐hara chitte–in their heart. ei–This [is] bhakti-tattva-sara–the essence of the nature of devotion. [16]

Material desire—the seed of worldly actions—does not arise in their heart. This is the essence of devotion.

হরিজন দেহাত্মবুদ্ধিহীন

hari-jana dehatma-buddhi-hina

The surrendered soul has no conception of the body being the self

জ্ঞান-কর্ম্ম-বর্ণাশ্রম দেহের স্বভাব ।
তাহে সঙ্গদ্বারা হয় ‘অহং-মম’-ভাব ॥১৭॥

jnana-karma-varnasrama dehera svabhava
tahe sanga-dvara haya ‘aham-mama’-bhava [17]

jnana-karma-varnasrama–Knowledge, action, and social duties [are] svabhava–attributes dehera–of the body, [and] ‘aham-mama’-bhava–the conception of ‘I’ and ‘mine’ haya–arise sanga-dvara–through attachment tahe–to them. [17]

Knowledge, action, and social duties are attributes of the body, and the conceptions of ‘I’ and ‘mine’ arise through attachment to them.

দেহসত্ত্বে ‘অহং-মম’-ভাব নাহি যাঁর ।
হরিপ্রিয়জন তিহোঁ, করহ বিচার ॥১৮॥

deha-sattve ‘aham-mama’-bhava nahi ya̐ra
hari-priya-jana tiho̐, karaha vichara [18]

vichara karaha–Consider tiho̐ ya̐ra nahi–those who have no ‘aham-mama’-bhava–conception of ‘I’ or ‘mine’ deha-sattve–in relation to [their] body [to be] hari-priya-jana–dear to the Lord. [18]

Consider those who have no conception of ‘I’ or ‘mine’ in relation to their body to be dear to the Lord.

সর্ব্বভূতে সমবুদ্ধিসম্পন্ন

sarva-bhute sama-buddhi-sampanna

Equality towards all beings

বিত্তসত্ত্বে তাহে ছাড়ি’ স্ব-পরভাবনা ।
‘তুমি’ ‘আমি’-সত্ত্বভেদে মিত্রারি-কল্পনা ॥১৯॥
সর্ব্বভূতে সমবুদ্ধি শান্ত যেই জন ।
ভাগবতোত্তম বলি’ তাঁহার গণন ॥২০॥

vitta-sattve tahe chhadi’ sva-para-bhavana
‘tumi’ ‘ami’-sattva-bhede mitrari-kalpana [19] sarva-bhute sama-buddhi santa yei jana
bhagavatottama bali’ ta̐hara ganana [20]

ta̐hara yei santa jana–Peaceful souls who chhadi’–reject sva-para-bhavana–the conceptions of ‘mine’ and ‘other’s’ vitta-sattve tahe–with regard to property, sattva-bhede–the distinction between ‘tumi’–‘You’ [and] ‘ami’–‘I’, [and] mitrari-kalpana–the conceptions of friends and enemies, [and who are] sama-buddhi–equal sarva-bhute–towards all beings, [are] ganana–considered bali’–to be bhagavatottama–advanced devotees. [1920]

Peaceful souls who reject the conceptions of ‘mine’ and ‘other’s’ regarding property, reject distinctions between themself and others, reject the conceptions of friends and enemies, and are equal towards all beings, are advanced devotees.

কৃষ্ণপাদপদ্মে সেই সুরমৃগ্য ধন ।
ভুবনবৈভব লাগি’ না ছাড়ে যে জন ॥২১॥
কৃষ্ণপদস্মৃতি নিমেষার্ধ নাহি ত্যজে ।
বৈষ্ণব-অগ্রণী তিহোঁ পরানন্দে মজে ॥২২॥

krsna-pada-padme sei sura-mrgya dhana
bhuvana-vaibhava lagi’ na chhade ye jana [21] krsna-pada-smrti nimesardha nahi tyaje
vaisnava-agrani tiho̐ paranande maje [22]

tiho̐ ye jana–Those who chhade na–do not leave krsna-pada-padme–Krsna’s lotus feet— sei sura-mrgya dhana–the wealth sought by the wise— lagi’–for the sake of bhuvana-vaibhava–worldly opulence, [and] tyaje nahi–do not neglect krsna-pada-smrti–remembering Krsna’s feet nimesardha–for half a second, [are] vaisnava-agrani–advanced devotees [and are] maje–immersed paranande–in divine ecstasy. [2122]

Those who do not leave Krsna’s lotus feet—the wealth sought by the wise—for the sake of worldly opulence, and do not forget Krsna’s feet for even half a second, are advanced devotees and are immersed in divine ecstasy.

ভক্ত ত্রিতাপমুক্ত

bhakta tritapa-mukta

The devotee is free from the three miseries

কৃষ্ণপদশাখানখমণিচন্দ্রিকায় ।
নিরস্ত সকল তাপ যাঁহার হিয়ায় ॥২৩॥
সে কেন বিষয়সূর্য্যতাপ অন্বেষিবে ।
হৃদয় শীতল তার সর্ব্বদা রহিবে ॥২৪॥

nirasta sakala tapa ya̐hara hiyaya [23] se kena visaya-surya-tapa anvesibe
hrdaya sitala tara sarvada rahibe [24]

kena–Why [would] se–the soul ya̐hara hiyaya–from whose heart sakala–all tapa–miseries [have been] nirasta–driven away krsna-pada-sakha-nakha-mani-chandrikaya–by the moonlight from the jewel-like toenails of Krsna’s feet anvesibe–seek visaya-surya-tapa–the misery produced by the sun of mundanity? tara–Their hrdaya–heart rahibe–will remain sitala–cool sarvada–always. [2324]

Why would the soul from whose heart all miseries have been driven away by the moonlight from the jewel-like toenails of Krsna’s feet seek the misery produced by the sun of mundanity? Such a soul’s heart always remains tranquil.

উত্তম ভক্তের অন্যান্য লক্ষণ

uttama bhaktera anyanya laksana

Other qualities of the advanced devotee

যে বেঁধেছে প্রেমছাঁদে কৃষ্ণাঙ্ঘ্রিকমল ।
নাহি ছাড়ে হরি তার হৃদয় সরল ॥২৫॥

ye be̐dhechhe prema-chha̐de krsnanghri-kamala
nahi chhade hari tara hrdaya sarala [25]

hari–The Lord chhade nahi–never leaves sarala hrdaya–the sincere hearts tara ye–of those who be̐dhechhe–have bound krsnanghri-kamala–Krsna’s lotus feet prema-chha̐de–with the rope of divine love. [25]

The Lord never leaves the sincere hearts of those who have bound His lotus feet with the rope of divine love.

অবশেও যদি মুখে স্ফুরে কৃষ্ণনাম ।
ভাগবতোত্তম সেই, পূর্ণ সর্ব্ব কাম ॥২৬॥

avaseo yadi mukhe sphure krsna-nama
bhagavatottama sei, purna sarva kama [26]

yadi–If avaseo–even involuntarily krsna-nama–the Name of Krsna sphure–appears mukhe–in [their] mouth, [then] sei–they [are] bhagavatottama–an advanced devotee, [and] sarva kama–all [their] desires [are] purna–fulfilled.[26]

If even involuntarily the Name of Krsna appears in their mouth, then they are an advanced devotee, and all their desires are fulfilled.

স্বধর্ম্মের গুণদোষ বুঝিয়া যে জন ।
সর্ব্ব ধর্ম্ম ছাড়ি’ ভজে কৃষ্ণের চরণ ॥২৭॥
সেই ত’ উত্তম ভক্ত, কেহ তার সম ।
না আছে জগতে আর ভাগবতোত্তম ॥২৮॥

svadharmera guna-dosa bujhiya ye jana
sarva dharma chhadi’ bhaje krsnera charana [27] sei ta’ uttama bhakta, keha tara sama
na achhe jagate ara bhagavatottama [28]

sei ta’ ye jana–Those who bujhiya–understand guna-dosa–the qualities and faults svadharmera–of social duties (the duties of their varna and asram), [subsequently] chhadi’–leave aside sarva dharma–all [such] duties, [and] bhaje–serve charana–the feet krsnera–of Krsna [are] uttama bhakta–advanced devotees. jagate–Throughout the world, keha achhe na–there are no ara–other bhagavatottama–advanced devotees tara sama–equal to them. [2728]

Those who understand the qualities and faults of social duties, subsequently leave aside all such duties, and serve the feet of Krsna are advanced devotees. Throughout the world, there are no advanced devotees equal to them.

কৃষ্ণের স্বরূপ আর নামের স্বরূপ ।
ভক্তের স্বরূপ আর ভক্তির স্বরূপ ॥২৯॥
জানিয়া ভজন করে যেই মহাজন ।
তার তুল্য নাহি কেহ বৈষ্ণব সুজন ॥৩০॥

krsnera svarupa ara namera svarupa
bhaktera svarupa ara bhaktira svarupa [29] janiya bhajana kare yei mahajana
tara tulya nahi keha vaisnava sujana [30]

keha vaisnava sujana nahi–There are no sincere devotees tulya–comparable tara yei mahajana–to the great souls who bhajana kare–engage in service janiya–understanding krsnera svarupa–the true nature of Krsna, namera svarupa–the true nature of the Name, bhaktera svarupa–the true nature of devotees, ara ara–and bhaktira svarupa–the true nature of devotion. [2930]

There are no sincere devotees comparable to the great souls who engage in service understanding the true nature of Krsna, the true nature of the Name, the true nature of devotees, and the true nature of devotion.

স্বরূপ না জানে তবু অনন্যভাবেতে ।
শ্রীকৃষ্ণে সাক্ষাৎ ভজে নামস্বরূপেতে ॥৩১॥
তিহোঁ ভক্তোত্তম বলি’ জানিবেরে ভাই ।
এই আজ্ঞা দিয়াছেন চৈতন্য গোসাঞি ॥৩২॥

svarupa na jane tabu ananya-bhavete
sri-krsne saksat bhaje nama-svarupete [31] tiho̐ bhaktottama bali’ janibere bhai
ei ajna diyachhena chaitanya gosani [32]

bhai–Brother, janibere–know tiho̐–those who jane na–do not understand svarupa–these truths, tabu–but ananya-bhavete–exclusively [and] saksat–directly bhaje–serve sri-krsne–Sri Krsna nama-svarupete–in the form of [His] Name bali’–to be bhaktottama–advanced devotees. chaitanya gosani–Lord Chaitanya diyachhena–has given ei–this ajna–instruction. [3132]

Brother, know even those who do not understand these truths but exclusively and directly serve Krsna in the form of His Name to be advanced devotees. Lord Chaitanya has given this instruction.

Chapter Thirteen

শ্রীগৌরদর্শনের ব্যাকুলতা

Sri-Gaura-darsanera Vyakulata

Eagerness to see Sri Gaura

গৌরাঙ্গ তোমার চরণ ছাড়িয়া
চলিনু শ্রীবৃন্দাবনে ।
পূর্ব্ব-লীলা তব দেখিব বলিয়া
হইল আমার মনে ॥১॥

gauranga tomara charana chhadiya
chalinu sri-vrndavane
purva-lila tava dekhiba baliya
ha-ila amara mane [1]

gauranga–O Gauranga! chhadiya–I left tomara–Your charana–feet [and] chalinu–went sri-vrndavane–to Sri Vrndavan. baliya–Thinking dekhiba–I would see tava–Your purva-lila–previous Pastimes, amara mane ha-ila–I decided [to go there]. [1]

O Gauranga! I left Your feet and went to Vrndavan. Thinking I would see Your previous Pastimes, I decided to go there.

কেন সেই ভাব হইল আমার
এখন কাঁদিয়া মরি ।
তোমারে না দেখি’ প্রাণ ছাড়ি’ যায়
না জানি এবে কি করি ॥২॥

kena sei bhava ha-ila amara
ekhana ka̐diya mari
tomare na dekhi’ prana chhadi’ yaya
na jani ebe ki kari [2]

kena–Why amara sei bhava ha-ila–did I think that? ekhana–Now ka̐diya–I am crying [and] mari–dying. dekhi’ na–Not seeing tomare–You, [my] prana–heart chhadi’ yaya–is leaving [me]. jani na–I do not know ki kari–what to do ebe–now. [2]

Why did I think that? Now I am crying and dying. Not seeing You, my heart is leaving me. I do not know what to do now.

ও রাঙ্গা চরণ মম প্রাণ ধন
সমুদ্রবালিতে রাখি’ ।
কি দেখিতে আইনু নিজ মাথা খাইনু
উড়ু উড়ু প্রাণপাখী ॥৩॥

o ranga charana mama prana dhana
samudra-balite rakhi’
ki dekhite ainu nija matha khainu
udu udu prana-pakhi [3]

o ranga charana–Your reddish feet [are] mama–my prana–life [and] dhana–wealth, [but] rakhi’–I left [them] samudra-balite–on the sand beside the ocean; ki–what ainu–have I come [here] dekhite–to see? nija matha khainu–I indulged my mind, [and now] prana-pakhi–the bird of my heart [is] udu udu–anxious to fly [away]. [3]

Your reddish feet are my life and wealth, but I left them on the sand beside the ocean; what have I come here to see? I indulged my mind, and now the bird of my heart is anxious to fly away.

যত চলি’ যাই মন নাহি চলে
তবু যাই জেদ করি’ ।
প্রেমের বিবর্ত্ত আমারে নাচায়
না বুঝিয়া আমি মরি ॥৪॥

yata chali’ yai mana nahi chale
tabu yai jeda kari’
premera vivarta amare nachaya
na bujhiya ami mari [4]

yata–As far as chali’ yai–I go on, [my] mana–heart chale nahi–does not proceed. tabu–Still, yai–I go on jeda kari’–stubbornly. vivarta–Transformations premera–of love amare nachaya–make me dance, [but] bujhiya na–not understanding [them,] ami–I mari–am dying. [4]

Although I go on, my heart does not. Still, I go on stubbornly …Transformations of love make me dance, but, not understanding them, I am dying.

গৌরাঙ্গের রঙ্গ বুঝিতে নারিনু
পড়িনু দুঃখ-সাগরে ।
আমি চাই যাহা নাহি পাই তাহা
মন যে কেমন করে ॥৫॥

gaurangera ranga bujhite narinu
padinu duhkha-sagare
ami chai yaha nahi pai taha
mana ye kemana kare [5]

narinu–I could not bujhite–understand gaurangera–Gauranga’s ranga–Pastimes, [and] padinu–I have fallen duhkha-sagare–into an ocean of sorrow. pai nahi–I do not get taha yaha–that which ami–I chai–want. ye kemana–How might mana kare–[my] heart act? [5]

Failing to understand Gauranga’s Pastimes, I have fallen into an ocean of sorrow. I do not get what I want; what is my heart going to do now?

গৌরাঙ্গের তরে প্রাণ দিতে যাই
না হয় মরণ তবু ।
মরিব বলিয়া পড়িয়া সমুদ্রে
খাই মাত্র হাবুডুবু ॥৬॥

gaurangera tare prana dite yai
na haya marana tabu
mariba baliya padiya samudre
khai matra habudubu [6]

yai–I go dite–to give [my] prana–life gaurangera tare–to Gauranga tabu–but marana haya na–I do not die. baliya–I decide mariba–I will die [and] padiya–I jump samudre–into the ocean [but] matra habudubu khai–I only flounder in the water. [6]

I go to give my life to Gauranga, but I do not die. I decide to die and jump into the ocean, but I only flounder in the water.

সে চন্দ্রবদন দেখিবার লোভে
শীঘ্র উঠি সিন্ধুতটে ।
পুনঃ নাহি দেখি’ প্রাণ উড়ি’ যায়
চলি পুনঃ টোটাবাটে ॥৭॥

se chandra-vadana dekhibara lobhe
sighra uthi sindhu-tate
punah nahi dekhi’ prana udi’ yaya
chali punah tota-vate [7]

lobhe–Anxious dekhibara–to see se chandra-vadana–His moon-like face, sighra uthi–I quickly get up sindhu-tate–on the shore of the ocean. punah–Again, dekhi’ nahi–not seeing [Him, my] prana–heart udi’ yaya–flies [up, and] chali–I run punah tota-vate–back down the path to the garden. [7]

Anxious to see His moon-like face, I quickly return to the shore. Again, not seeing Him, my heart flies up, and I run back down the path to the garden.

গোপীনাথাঙ্গনে দেখি’ গোরামুখ
পড়ি অচেতন হঞা ।
পণ্ডিত গোঁসাঞি মোরে লঞা রাখে
দেখি পুনঃ সংজ্ঞা পাঞা ॥৮॥

gopinathangane dekhi’ gora-mukha
padi achetana hana
pandita go̐sani more lana rakhe
dekhi punah samjna pana [8]

dekhi’–Seeing gora-mukha–Gora’s face gopinathangane–in the courtyard of Gopinath, achetana hana padi–I fell unconscious. pandita go̐sani–Gadadhar Pandit lana rakhe–took care more–of me, [and then] dekhi–I saw [that] samjna pana–I was conscious punah–again. [8]

Seeing Gora’s face in the courtyard of Gopinath, I fell unconscious. Gadadhar Pandit took care of me, and then I saw that I was conscious again.

গৌর গদাধর বসিয়া দুজনে
বলেন আমার কথা ।
অমনি কাঁদিয়া যাই গড়াগড়ি
না বিচারি যথা তথা ॥৯॥

gaura gadadhara basiya dujane
balena amara katha
amani ka̐diya yai gadagadi
na vichari yatha tatha [9]

gaura gadadhara–Gaura and Gadadhar basiya–were sitting [and] dujane–the two of Them balena–where speaking amara katha–about me, [and] amani–all of a sudden ka̐diya–I [began to] cry [and] gadagadi yai–rolled on the ground, vichari na–not considering yatha tatha–here from there. [9]

Gaura and Gadadhar were sitting and speaking about me, and all of a sudden, I began to cry and roll on the ground, unaware of where I was.

ক্ষণেক বিরহ সহিতে না পারি
গৌর মোর হৃদে নাচে ।
মরিতে না দেয় বাঁচিলে কোন্দল
কিসে মোর প্রাণ বাঁচে ॥১০॥

ksaneka viraha sahite na pari
gaura mora hrde nache
marite na deya va̐chile kondala
kise mora prana va̐che [10]

pari na–I cannot sahite–tolerate ksaneka–a moment viraha–of separation [as] gaura–Gaura nache–dances mora hrde–in my heart. deya na–He does not allow [me] marite–to die, [but] va̐chile–when I live, kondala–we quarrel. kise–How [can] mora–my prana–heart va̐che–live? [10]

I cannot tolerate a moment of separation as Gaura dances in my heart. He does not let me die, but when I live, we quarrel. How does my life go on?

হেন অবস্থায় গৌরপদ ছাড়ি’
মোর বৃন্দাবনে আসা ।
এ বুদ্ধি হইল কেন নাহি জানি
ইহ-পরলোক-নাশা ॥১১॥

hena avasthaya gaura-pada chhadi’
mora vrndavane asa
e buddhi ha-ila kena nahi jani
iha-para-loka-nasa [11]

hena avasthaya–In this condition, chhadi’–I left gaura-pada–Gaura’s feet [and] mora asa–came vrndavane–to Vrndavan. jani nahi–I do not know kena–why e buddhi ha-ila–this decision was made, [but now my] iha-para-loka-nasa–present and future [are] ruined. [11]

In this condition, I left Gaura’s feet and came to Vrndavan. I do not know what made me do this, but now my present and future are ruined.

আজ্ঞা লইনু যাইতে আজ্ঞা না পালিলে
তাতে হয় অপরাধ ।
গোরাচাঁদমুখ না দেখিয়া মরি
সব দিকে মোর বাধ ॥১২॥

ajna la-inu yaite ajna na palile
tate haya aparadha
goracha̐da-mukha na dekhiya mari
saba dike mora badha [12]

la-inu–I took ajna–permission yaite–to go, [and] palile na–if I don’t act according [to this] ajna–permission, tate–then aparadha haya–I will commit an offence. [But] dekhiya na–not seeing goracha̐da-mukha–Goracha̐d’s face, mari–I am dying. mora badha–I have obstacles saba dike–in all directions! [12]

I took permission to go, and if I don’t do so accordingly, I will commit an offence. But not seeing Goracha̐d’s face, I am dying; there are obstacles all around me!

গোরাপ্রেম যার সঙ্কট তাহার
প্রাণ লঞা টানাটানি ।
গদাধরগণে এই ত’ দুর্দ্দশা
সবে করে কাণাকাণি ॥১৩॥

gora-prema yara sankata tahara
prana lana tanatani
gadadhara-gane ei ta’ durdasa
sabe kare kanakani [13]

tahara yara–Those who have gora-prema–love for Gora [undergo] sankata–distress. [That love] prana lana tanatani–pulls [their] hearts in opposite directions [simultaneously]. sabe–Everyone kanakani kare–whispers [that] ei ta’–this [is] durdasa–the miserable state gadadhara-gane–of Gadadhar’s associates. [13]

Those who have love for Gora undergo distress: that love pulls their hearts in opposite directions simultaneously. Everyone whispers that this is the miserable state of Gadadhar’s associates.

Chapter Fourteen

বিপরীত বিবর্ত্ত

Viparita Vivarta

Contradictory Transformations

নবদ্বীপ-দর্শনে বৃন্দাবন-দর্শন

navadvipa-darsane vrndavana-darsana

Seeing Vrndavan by seeing Nabadwip

বৃন্দাবনে যাওয়া আর হলো না ॥১॥

vrndavane yaoya ara halo na [1]

bhai-re–O brother, ara yaoya halo na–I could not continue vrndavane–to Vrndavan. [1]

O brother, I could not continue to Vrndavan.

গোরামুখ না দেখিয়া গোরারূপ ধেয়াইয়া
পথ ভুলি’ যাই অন্য দেশ ।
সেখান হইতে ফিরি’ পুনঃ যাই ধীরি ধীরি
পুনঃ আসি’ দেখি সে প্রদেশ ॥২॥

gora-mukha na dekhiya gora-rupa dheyaiya
patha bhuli’ yai anya desa
sekhana ha-ite phiri’ punah yai dhiri dhiri
punah asi’ dekhi se pradesa [2]

dekhiya na–I had not seen gora-mukha–Gora’s face, [and so] dheyaiya–was meditating gora-rupa–on Gora’s form; bhuli’–I lost patha–the way [and] yai–went anya desa–elsewhere. phiri’–Turning around ha-ite–from sekhana–there, yai punah–I went on dhiri dhiri–slowly. [When] punah asi’–I came back, dekhi–I saw se pradesa–the same place. [2]

I had not seen Gora’s face and so was meditating on His form; I lost the way and went in the wrong direction. I turned back and slowly went on. When I came back, I saw I was in the same place!

এইরূপে কত দিনে যাব আমি বৃন্দাবনে
না জানি কি হবে দশা মোর ।
বৃক্ষতলে বসি’ বসি’ কাটি আমি অহর্নিশি
কভু মোর নিদ্রা আসে ঘোর ॥৩॥

ei-rupe kata dine yaba ami vrndavane
na jani ki habe dasa mora
vrksa-tale basi’ basi‘ kati ami ahar-nisi
kabhu mora nidra ase ghora [3]

ei-rupe–In this way, kata dine–for many days, [I thought,] ami–I yaba–would go vrndavane–to Vrndavan, [but] jani na–I did not know ki–what mora dasa habe–condition would befall me. ami–I kati–passed ahar-nisi–days and nights basi’ basi‘–sitting vrksa-tale–under trees, [and] kabhu–sometimes mora ghora nidra ase–I slept heavily. [3]

In this way, for many days I thought I would go to Vrndavan, but I did not know what would become of me. I passed days and nights sitting under trees, and sometimes I slept heavily.

স্বপ্নে বহু দূরে গিয়া সিন্ধুতটে প্রবেশিয়া
দেখি গোরার অপূর্ব্ব নর্ত্তন ।
গদাধর নাচে সঙ্গে ভক্তগণ নাচে রঙ্গে
গায় গীত অমৃত বর্ষণ ॥৪॥

svapne bahu dure giya sindhu-tate pravesiya
dekhi gorara apurva nartana
gadadhara nache sange bhakta-gana nache range
gaya gita amrta varsana [4]

svapne–In a dream, giya–I went bahu dure–a long way, pravesiya–arrived sindhu-tate–at the shore of the ocean, [where] dekhi–I saw gorara–Gora’s apurva–wonderful nartana–dancing. gadadhara–Gadadhar nache–danced sange–with [Him]. bhakta-gana–The devotees nache–danced range–joyfully, [and] gaya–they sang gita–songs [that were like] amrta varsana–showers of nectar. [4]

In a dream, I walked a long way and arrived at the shore of the ocean, where I saw Gora’s wonderful dancing. Gadadhar and the devotees joyfully danced with Him, and they sang songs that were like showers of nectar.

নৃত্যগীত-অবসানে গোরা মোর হাত টানে
বলে, “তুমি ক্রোধে ছাড়ি’ গেলে ।
আমার কি দোষ বল তব চিত্ত সুচঞ্চল
ব্রজে গেলে আমা হেথা ফেলে ॥৫॥

nrtya-gita-avasane gora mora hata tane
bale, “tumi krodhe chhadi’ gele
amara ki dosa bala tava chitta suchanchala
vraje gele ama hetha phele [5]

nrtya-gita-avasane–When they finished dancing and singing, gora–Gora tane–pulled mora–my hata–hand [and] bale–said, “tumi–“You chhadi’ gele–left krodhe–in anger. bala–Tell [Me,] ki–what [was] amara–My dosa–fault? tava–Your chitta–heart [is] suchanchala–so fickle: phele–you left ama–Me hetha–here [and] gele–went vraje–to Vraja! [5]

When they finished dancing and singing, Gora took my hand and said, “You left in anger. Tell Me, what was My fault? Your heart is so fickle: you left Me here and went to Vraja!

আইস আলিঙ্গন করি তব বক্ষে বক্ষ ধরি’
ছাঁড়ো মুঞি চিত্তের বিকার ।
মধ্যাহ্নে করিয়া পাক দেহ মোরে অন্ন শাক
ক্ষুন্নিবৃত্তি হউক্ আমার ॥৬॥

aisa alingana kari tava vakse vaksa dhari’
chha̐do muni chittera vikara
madhyahne kariya paka deha more anna saka
ksun-nivrtti ha-uk amara [6]

aisa–Come! alingana kari–I will embrace [you]. dhari’–Holding [My] vaksa–chest tava vakse–to your chest, muni–I chha̐do–will give up [My] chittera vikara–anxiety. paka kariya–Cook madhyahne–at midday [and] deha–give more–Me anna–some rice [and] saka–spinach [so that] amara–My ksun-nivrtti ha-uk–hunger will [also] be relieved. [6]

“Come! Let Me embrace you, let Me hold your chest to Mine, then My anxiety will go away. Cook at midday and give Me some rice and spinach so that My hunger will also be relieved.

ছাড়িয়া জগদানন্দে মোর মন নিরানন্দে
ভোজনাদি লইল কত দিন ।
কি বুঝিয়া গেলে তুমি দুঃখেতে পড়িনু আমি
জগা মোরে সদা দয়াহীন ॥৭॥

chhadiya jagadanande mora mana niranande
bhojanadi la-ila kata dina
ki bujhiya gele tumi duhkhete padinu ami
jaga more sada daya-hina [7]

jagadanande–O Jagadananda! chhadiya–after [your] leaving, bhojanadi la-ila–I ate, slept, and so on, kata dina–for many days [while] mora–My mana–heart [was] niranande–unhappy. ki bujhiya–With what understanding tumi gele–did you leave [Me]? ami–I padinu–slumped duhkhete–in sadness: jaga–Jaga [is] sada–always daya-hina–merciless more–to Me. [7]

“O Jagadananda, after you left, I ate and slept for many days with an unhappy heart. Why did you leave Me? I slumped into sadness: Jaga is always merciless to Me.

শীঘ্র ব্রজ নিরখিয়া আইস তুমি সুখী হঞা
মোরে দেহ শাকান্ন ব্যঞ্জন ।
তবে ত’ বাঁচিব আমি তাতে সুখী হবে তুমি
ক্রোধে মোরে না ছাড কখন” ॥৮॥

sighra vraja nirakhiya aisa tumi sukhi hana
more deha sakanna vyanjana
tabe ta’ va̐chiba ami tate sukhi habe tumi
krodhe more na chhada kakhana” [8]

sighra–Quickly nirakhiya–see vraja–Vraja, tumi aisa–come back sukhi hana–feeling happy, [and] deha–offer more–Me sakanna–some rice, spinach, [and] vyanjana–vegetables. tabe ta’–Then ami–I va̐chiba–will live, [and] tate–thereby sukhi habe–you will [also] be happy. tumi kakhana chhada na–Never leave more–Me krodhe”–out of anger.” [8]

“Quickly see Vraja, come back happy, and offer Me some rice, spinach, and vegetables. Then I will be able to live, and you will also be happy. Never leave Me out of anger again.”

নিদ্রা ভাঙ্গি’ দেখি আমি বহুদূর ব্রজভূমি
নিকটেতে জাহ্নবীপুলিনে ।
আহা! নবদ্বীপধাম নিত্যগৌরলীলাগ্রাম
ব্রজসার অতি সমীচীন ॥৯॥

nidra bhangi’ dekhi ami bahu-dura vraja-bhumi
nikatete jahnavi-puline
aha! navadvipa-dhama nitya-gaura-lila-grama
vraja-sara ati samichina [9]

ami–I nidra bhangi’–suddenly awoke [and] dekhi–saw [that I was] nikatete–near jahnavi-puline–the bank of the Ganges, bahu-dura–far away vraja-bhumi–from the land of Vraja. aha!–Oh! navadvipa-dhama–Nabadwip Dham! nitya-gaura-lila-grama–The eternal abode of Gaura’s Pastimes! ati samichina–The perfect vraja-sara–essence of Vraja! [9]

I suddenly awoke and saw that I was on the bank of the Ganges, far away from the land of Vraja. Oh! Nabadwip Dham! The eternal abode of Gaura’s Pastimes! The perfect essence of Vraja!

আনন্দেতে মায়াপুরে প্রবেশিনু অন্তঃপুরে
নমি আমি আইমাতা-পদ ।
গৌরাঙ্গের কথা বলি’ শীঘ্র আইলাম চলি’
দেখি নবদ্বীপ-সুসম্পদ ॥১০॥

anandete mayapure pravesinu antahpure
nami ami ai-mata-pada
gaurangera katha bali’ sighra ailama chali’
dekhi navadvipa-susampada [10]

anandete–Overjoyed [to be] mayapure–in Mayapur, pravesinu–I entered antahpure–the inner apartment [of the Lord’s house and] nami–bowed ai-mata-pada–at the feet of Mother Sachi. bali’–I spoke gaurangera katha–Gauranga’s message, sighra–quickly chali’ ailama–came out, [and] dekhi–saw navadvipa-susampada–the divine opulence of Nabadwip. [10]

Overjoyed to be in Mayapur, I entered the inner apartment of the Lord’s house and bowed at the feet of Mother Ai. I explained what Gauranga had told me, quickly came out, and saw the divine opulence of Nabadwip.

ভাবিলাম বৃন্দাবন করিলাম দরশন
আর কেন যাউ দূর দেশ ।
গৌর দরশন করি’ সব দুঃখ পরিহরি’
ছাড়ি’ দিব বিরহজ-ক্লেশ ॥১১॥

bhavilama vrndavana karilama darasana
ara kena yau dura desa
gaura darasana kari’ saba duhkha parihari’
chhadi’ diba virahaja-klesa [11]

bhavilama–I felt [that] darasana karilama–I had seen vrndavana–Vrndavan, [so] ara kena–why again yau–should I go dura desa–to that faraway land? darasana kari’–I will meet gaura–Gaura, parihari’–give up saba–all [my] duhkha–sadness, [and] chhadi’ diba–leave behind virahaja-klesa–the sorrow produced by separation. [11]

I felt that I had already seen Vrndavan, so why should I now go to that faraway land? Instead, I will go to meet Gaura, give up all my sadness, and leave behind the sorrow of separation.

Chapter Fifteen

শ্রীনবদ্বীপে পূর্বাহ্ন-লীলা

Sri-Navadvipe Purvahna-lila

Morning Pastimes in Nabadwip

যখন যাহা মনে পড়ে গৌরাঙ্গ-চরিত ।
তাহা লিখি, হইলেও ক্রম-বিপরীত ॥১॥

yakhana yaha mane pade gauranga-charita
taha likhi, ha-ileo krama-viparita [1]

yakhana–Whenever yaha taha–anything gauranga-charita–about Gauranga’s Pastimes pade–comes mane–to mind, likhi–I write [it] down, ha-ileo–even if it is krama-viparita–out of sequence. [1]

I write whatever comes to my mind about Gauranga’s Pastimes, whenever it does, even if it is out of sequence.



Gauranga’s prasad

শচী আই একদিন বড় যত্ন করি’ ।
গোরা-অবশিষ্ট-পাত্র মোরে দিল ধরি’ ॥২॥

sachi ai eka-dina bada yatna kari’
gora-avasista-patra more dila dhari’ [2]

eka-dina–One day, sachi ai–Mother Sachi bada yatna kari’–very affectionately dhari’ dila–gave more–me gora-avasista-patra–the plate with the remnants of Gora’s meal. [2]

One day, Mother Sachi very affectionately gave me the plate of Gora’s remnants.

আমি খাইলাম যেন অমৃতাস্বাদন ।
গৌরাঙ্গ-প্রসাদ পাঞা আহ্লাদিত মন ॥৩॥

ami khailama yena amrtasvadana
gauranga-prasada pana ahladita mana [3]

[My] ahladita mana–heart was delighted pana–by receiving gauranga-prasada–Gauranga’s remnants, [and when] ami–I khailama–ate [it, it was] yena–like amrtasvadana–the taste of nectar. [3]

I was delighted to receive Gauranga’s prasad, and as I ate it, I felt as though I was tasting nectar.

কভু কি করিব আমি সে ভূরি ভোজন ।
আবোনা অচ্যুত শাক, আইয়ের রন্ধন ॥৪॥
মোচাঘণ্ট, কচুশাক তাহে ফুলবড়ি ।
মানচাকি, নিম্বপটোল, আর দধিবড়ি ॥৫॥

kabhu ki kariba ami se bhuri bhojana
abona achyuta saka, aiyera randhana [4] mocha ghanta, kachu-saka tahe phula-badi
manachaki, nimba-patola, ara dadhi-badi [5]

kabhu ki ami kariba–Will I ever eat se–such bhuri–delicious bhojana–food [again]? aiyera–Sachi’s randhana–cooking [consisted of] abona achyuta saka–wild spinach, mocha ghanta–banana flower, kachu-saka tahe phula-badi–taro with balls of fried dal, manachaki–ground taro, nimba-patola–patol with neem, ara–and dadhi-badi–balls of fried dal in yoghurt. [45]

Will I ever eat such delicious food again? Mother Sachi made wild spinach, banana flower, taro with balls of fried dal, ground taro, patol with neem leaves, and patties of fried dal in yoghurt.

গাদিগাছা গ্রামে গমন

gadigachha grame gamana

Visiting the village of Gadigachha

ভোজনে আনন্দমতি চলিলাম হংসগতি
নিতাই-গৌরাঙ্গগণ-সঙ্গে ।
গঙ্গাতীরে তীরে যাই গাদিগাছা গ্রাম পাই
হরিনাম-গানের প্রসঙ্গে ॥৬॥

bhojane ananda-mati chalilama hamsa-gati
ganga-tire tire yai gadigachha grama pai
hari-nama-ganera prasange [6]

ananda-mati–Joyful bhojane–after eating, chalilama–I walked, hamsa-gati–moving like a swan, nitai-gauranga-gana-sange–in the company of Nitai, Gauranga, and Their associates. yai–We walked ganga-tire tire–along the banks of the Ganges hari-nama-ganera prasange–engaged in chanting the Lord’s Name [and] pai–arrived gadigachha grama–in the village fof Gadigachha. [6]

Joyful after eating, I walked like a swan in the company of Nitai, Gauranga, and Their associates. Walking along the banks of the Ganges and chanting the Lord’s Name, we arrived in the village of Gadigachha.

গোবিন্দ মৃদঙ্গ বায় বাসুঘোষ নাম গায়
নাচে গদাধর বক্রেশ্বর ।
হরিবোল রব শুনি’ চারিদিকে হুলুধ্বনি
গোরাপ্রেমে সবে মাতোয়ার ॥৭॥

govinda mrdanga vaya vasu-ghosa nama gaya
nache gadadhara vakresvara
haribola rava suni’ chari-dike hulu-dhvani
gora-preme sabe matoyara [7]

govinda–Govinda vaya–played mrdanga–the drum, vasu-ghosa–Vasudev Ghos gaya–chanted nama–the Name, [and] gadadhara–Gadadhar [and] vakresvara–Vakresvar nache–danced. suni’–Hearing rava–the sound haribola–of ‘Haribol!’ [and] hulu-dhvani–cheering chari-dike–in the four directions, sabe–everyone matoyara–become mad gora-preme–with love for Gora. [7]

Govinda Ghos played mrdanga, Vasudev Ghos chanted the Name, and Gadadhar and Vakresvar danced. Hearing the sound of ‘Haribol!’ and cheering in all directions, everyone became mad with love for Gora.

নাচ গান নাহি জানি তবু নাচি ঊর্ধ্বপাণি
গৌরাঙ্গ নাচায় অঙ্গে পশি’ ।
সুরতালবোধ নাই তবু নাচি, তবু গাই
কি জানি কি জানে গৌরশশী ॥৮॥

nacha gana nahi jani tabu nachi urdhva-pani
gauranga nachaya ange pasi’
sura-tala-bodha nai tabu nachi, tabu gai
ki jani ki jane gaura-sasi [8]

jani nahi–I do not know [how to] nacha–dance [or] gana–sing. tabu–Still, nachi–I dance— urdhva-pani–with upraised arms! gauranga–Gauranga pasi’–enters [my] ange–body [and] nachaya–makes me dance. sura-tala-bodha nai–I do not have a sense of rhythm or tune. tabu–Still, nachi–I dance! tabu–Still, gai–I sing! ki jani–I do not know ki–what [my] gaura-sasi–moon-like Gaura jane–thinks. [8]

I do not know how to dance or sing. Still, I dance—with my arms upraised! Gauranga enters my body and makes me do so. I do not have any sense of rhythm or tune. Still, I dance! Still, I sing! I do not know what my moon-like Gaura thinks.

তথায় গোপগণের সেবা

tathaya gopa-ganera seva

The cowherd boys’ service there

গাদিগাছা গ্রামে আসি’ গোপপল্লী মাঝে পশি’
গোরা বলে “শুন ভক্তগণ
দহকূলে বিচরণ আজি মোদের বিচরণ
বৃক্ষমূলে করিব শয়ন ॥৯॥

gadigachha grame asi’ gopa-palli majhe pasi’
gora bale, “suna bhakta-gana
daha-kule vicharana aji modera vicharana
vrksa-mule kariba sayana [9]

asi’–We came gadigachha grame–to the village of Gadigachha [and] pasi’–entered gopa-palli majhe–a neighbourhood of cowherds. gora–Gora bale–said, “bhakta-gana–“Devotees, suna–listen! aji–Today modera vicharana–our walk [will be] vicharana–a walk daha-kule–around the bank of this lake. sayana kariba–We will rest vrksa-mule–at the base of this tree. [9]

We came to the village of Gadigachha and entered a neighbourhood of cowherds. Gora said, “Devotees, listen! Today we will walk around the bank of this lake, and then we will rest under this tree.

এই বটবৃক্ষতলে গাভী আছে কুতূহলে
গোপ-সহ করিব বিহার” ।
বহু গোপগণ আইল দধি, ছানা, ননী দিল
পথশ্রম না রহিল আর ॥১০॥

ei vata-vrksa-tale gabhi achhe kutuhale
gopa-saha kariba vihara”
bahu gopa-gana aila dadhi, chhana, nani dila
patha-srama na rahila ara [10]

achhe–There are kutuhale–happy gabhi–cows ei vata-vrksa-tale–under this banyan tree. vihara kariba–Let us play gopa-saha”–with the cowherd boys!” bahu–Many gopa-gana–cowherds aila–came [over and] dila–offered dadhi–yoghurt, chhana–curd, [and] nani–butter. [Our] patha-srama–tiredness from the path ara rahila na–remained no longer. [10]

“There are happy cows under this banyan tree. Let us go and play with the cowherd boys!” Many cowherd boys then came over and offered us yoghurt, curd, and butter, and our tiredness from walking was gone.

নৃসিংহানন্দের সঙ্গে প্রদ্যুম্ন আইল রঙ্গে
পুরুষোত্তমাচার্য মিলিল ।
মৃদঙ্গের বাদ্যরবে গৃহ ছাড়ি’ আইল সবে
হরিধ্বনি গগনে উঠিল ॥১১॥

nrsimhanandera sange pradyumna aila range
purusottamacharya milila
mrdangera vadya-rave grha chhadi’ aila sabe
hari-dhvani gagane uthila [11]

pradyumna–Pradyumna range–joyfully aila–came over sange–with nrsimhanandera–Nrsimhananda, [and] purusottamacharya–Purusottam Acharya (Svarup Damodar) milila–joined [us]. vadya-rave–At the sound mrdangera–of the mrdanga, sabe–everyone chhadi’–left [their] grha–homes [and] aila–came over. hari-dhvani–The sound of ‘Hari’ uthila–arose gagane–in the sky. [11]

Pradyumna joyfully came over with Nrsimhananda, and Purusottam Acharya joined us there. Hearing the sound of the mrdanga, everyone left their homes and came over, and the sound of ‘Hari’ resounded in the sky.

ভীম গোপ

bhima gopa

The cowherd boy Bhima

ভীম-নামে গোপ এক পরম উদার ।
অগ্রসর হঞা বলে, “শুনহ গোহার ॥১২॥

bhima-name gopa eka parama udara
agrasara hana bale, “sunaha gohara [12]

eka–A parama–very udara–cordial gopa–cowherd bhima-name–with the name Bhima agrasara hana–came forward [and] bale–said, “gohara–“Dear sir, sunaha–please listen. [12]

A very cordial cowherd boy named Bhima came forward and said, “Dear sir, please listen.

আমার জননী শ্যামা গোয়ালিনী ধন্যা ।
গঙ্গানগরের সাধু গোয়ালার কন্যা ॥১৩॥

amara janani syama goyalini dhanya
ganga-nagarera sadhu goyalara kanya [13]

amara–My janani–mother syama–Syama [is] dhanya goyalini–a pious milkmaid [and] kanya–a daughter sadhu goyalara–of a virtuous milkman ganga-nagarera–from Ganga Nagar. [13]

“My mother Syama is a pious milkmaid and a daughter of a virtuous milkman from Ganga Nagar.

শচী আইকে মা বলিয়া সদা করে সেবা ।
সে সম্পর্কে তুমি আমার মাতুল হইবা ॥১৪॥

sachi aike ma baliya sada kare seva
se samparke tumi amara matula ha-iba [14]

baliya–She calls sachi aike–Sachi Ai ma–‘Mother’ [and] sada–always seva kare–serves [her.] se samparke–According to this relationship, tumi–You ha-iba–would be amara–my matula–maternal uncle. [14]

“She calls Sachi Ai ‘Mother’ and always serves her. So, You are my uncle.

চল মামা মোর ঘরে চল দল লঞা ।
শ্রীকৃষ্ণকীর্ত্তন কর আনন্দিত হঞা ॥১৫॥

chala mama mora ghare chala dala lana
sri-krsna-kirtana kara anandita hana [15]

mama–Dear Uncle, chala–let’s go mora ghare–to my house! chala–Let’s go lana–with [Your] dala–party [and] anandita hana–happily sri-krsna-kirtana kara–chant the Name of Sri Krsna. [15]

“Dear Uncle, let’s go to my house! Come with Your party and happily chant the Name of Sri Krsna.

দধি-দুগ্ধ যাহা কিছু রাখিয়াছে মা ।
সব খাওয়াইব আর টীপে দিব পা” ॥১৬॥

dadhi-dugdha yaha kichhu rakhiyachhe ma
saba khaoyaiba ara tipe diba pa” [16]

khaoyaiba–I will feed [You] yaha kichhu saba–all dadhi-dugdha–the yoghurt and milk [my] ma–mother rakhiyachhe–has stored ara–and tipe diba–massage [Your] pa”–feet.” [16]

“I will feed You all the yoghurt and milk my mother has in store and massage Your feet.”

গৌরাঙ্গের ভীমের গৃহে গমন ও ক্ষীর-ভোজন

gaurangera bhimera grhe gamana o ksira bhojana

Gauranga’s visiting Bhima’s house and eating condensed milk

নাছোড় হইয়া যবে সকলে ধরিল ।
গোপপ্রেমে গোরা গোপগৃহেতে চলিল ॥১৭॥

nachhoda ha-iya yabe sakale dharila
gopa-preme gora gopa-grhete chalila [17]

yabe–When nachhoda ha-iya–Bhima became insistent [and] dharila–requested [this] sakale–of everyone, gora–Gora chalila–went gopa-grhete–to the cowherd’s house gopa-preme–out of love for the cowherd boys. [17]

When Bhima became insistent and requested this of everyone, Gora went to his home out of love for the cowherd boys.

শ্যামা গোয়ালিনী তবে উলুধ্বনি দিয়া ।
সকলকে গোয়াল-ঘরে দিলে বসাইয়া ॥১৮॥

syama goyalini tabe ulu-dhvani diya
sakalake goyala-ghare dile basaiya [18]

syama goyalini–The milkmaid Syama tabe–then ulu-dhvani diya–cheered [and] sakalake basaiya dile–seated everyone down goyala-ghare–in [her] cowshed. [18]

The milkmaid Syama cheered and seated everyone in her cowshed.

শ্যামা বলে, “পণ্ডিত দাদা, কেমন আছেন মা?”
“ভাল ভাল” বলি’ গোরা নাচাইল গা ॥১৯॥

syama bale, “pandita dada, kemana achhena ma?”
“bhala bhala” bali’ gora nachaila ga [19]

syama–Syama bale–said, “pandita dada–“Learned elder brother, kemana–how achhena–is ma?”–Mother?” gora–Gora bali’–said, “bhala–[She is] well, bhala–[She is] well,” [and] ga nachaila–caused [His] body to dance. [19]

Syama said, “Learned elder brother, how is Mother?” Gora replied, “She is well, she is well”, and began to dance.

কলাপাতা পাতি’ শ্যামা দেয় দধি-ক্ষীর ।
ভক্তগণ লঞা নিমাই ভোজনে বসে ধীর ॥২০॥

kala-pata pati’ syama deya dadhi-ksira
bhakta-gana lana nimai bhojane base dhira [20]

syama–Syama pati’–laid out kala-pata–banana leaves [and] dadhi-ksira deya–served yoghurt and condensed milk. nimai–Nimai, lana–with bhakta-gana–the devotees, dhira–respectfully base–sat down bhojane–to eat. [20]

Syama laid out banana leaves and served yoghurt and condensed milk. Nimai and the devotees respectfully sat down to eat.



Gora’s lake

ভোজন সমাপি’ চলে সেই দহের তীরে ।
হরিগুণগান সবে করে ধীরে ধীরে ॥২১॥

bhojana samapi’ chale sei dahera tire
hari-guna-gana sabe kare dhire dhire [21]

[After] sabe–everyone samapi’–finished bhojana–eating, [they] dhire dhire–slowly chale–went sei dahera tire–to the edge of the lake, hari-guna-gana kare–chanting the glories of the Lord. [21]

After everyone finished eating, they strolled over to the edge of the lake, chanting the glories of the Lord.

রামদাস গোপ আসি’ করে নিবেদন ।
“দহের জল পান নাহি করে গাভীগণ ॥২২॥

ramadasa gopa asi’ kare nivedana
“dahera jala pana nahi kare gabhi-gana [22]

gopa–The cowherd boy ramadasa–Ramadas asi’–came over [and] nivedana kare–said, “gabhi-gana–“[Our] cows pana kare nahi–do not drink jala–water dahera–from this lake. [22]

A cowherd boy named Ramadas came over and said, “Our cows do not drink water from this lake.

দহে নক্র

dahe nakra

The crocodile in the lake

নক্র এক ভয়ঙ্কর বেড়ায় দহের জলে ।
জল না খাইয়া গাভী ডাকে হাম্বা বোল” ॥২৩॥

nakra eka bhayankara bedaya dahera jale
jala na khaiya gabhi dake hamba bola” [23]

eka–A bhayankara–fearsome nakra–crocodile bedaya–comes out dahera jale–of this lake’s waters, [and our] gabhi–cows, khaiya na–not drinking jala–the water, hamba bola dake”–moo.” [23]

“A fearsome crocodile comes out of this lake, and our cows moo because they cannot drink the water.”

তাহা শুনি’ গোরা করে শ্রীনামকীর্ত্তন ।
কীর্ত্তনে আকৃষ্ট হইল নক্র তত ক্ষণ ॥২৪॥

taha suni’ gora kare sri-nama-kirtana
kirtane akrsta ha-ila nakra tata ksana [24]

[When] suni’–He heard taha–this, gora–Gora sri-nama-kirtana kare–chanted the Name, [and] nakra–the crocodile tata ksana–immediately akrsta ha-ila–became attracted kirtane–to the chanting. [24]

When Gora heard this, He chanted the Name, and the crocodile immediately became attracted to the chanting.

নক্র নহে, দেব শিশু

nakra nahe, deva sisu

Not a crocodile but a child god

শীঘ্র করি’ উঠিয়া আইল গোরা-পায় ।
পদস্পর্শে দেবশিশু পরিদৃশ্য হয় ॥২৫॥

sighra kari’ uthiya aila gora-paya
pada-sparse deva-sisu paridrsya haya [25]

sighra kari’–The crocodile quickly uthiya–got out [of the water and] aila–came [over] gora-paya–to Gora’s feet. pada-sparse–Upon touching [His] feet, paridrsya haya–the crocodile turned [into] deva-sisu–a child god. [25]

The crocodile quickly got out of the water and came over to Gora’s feet. Upon touching them, the crocodile turned into a child god.

কাঁদি’ সেই দেবশিশু করেন স্তবন ।
নিজ দুঃখকথা বলে আর করয় রোদন ॥২৬॥

ka̐di’ sei deva-sisu karena stavana
nija duhkha-katha bale ara karaya rodana [26]

ka̐di’–Crying, sei deva-sisu–the child god stavana karena–prayed [to the Lord]. bale–He told [the Lord] nija duhkha-katha–the tale of his sorrow ara–and rodana karaya–wept. [26]

Crying, the child god prayed to the Lord. He recounted the tale of his sorrow and wept.

নক্ররূপী দেব শিশুর পূর্ব্ব-বিবরণ

nakra-rupi deva-sisura purva-vivarana

The child god describes his past in the body of a crocodile

দেবশিশু বলে, “প্রভু দুর্ব্বাসার শাপে ।
নক্ররূপে ভ্রমি আমি, সর্ব্বলোক কাঁপে ॥২৭॥

deva-sisu bale, “prabhu durvasara sape
nakra-rupe bhrami ami, sarva-loka ka̐pe [27]

deva-sisu–The child god bale–said, “prabhu–“O Lord! durvasara sape–As a result of a curse by Durvasa Muni, ami–I bhrami–have been wandering nakra-rupe–in the form of a crocodile, [and] sarva-loka–everyone ka̐pe–trembles. [27]

The child god said, “O Lord! Cursed by Durvasa Muni, I have been wandering in the form of a crocodile, making everyone tremble.

কাম্যবনে মুনিবর শুতিয়া আছিল ।
চঞ্চলতা করি’ তার জটা কাটি নিল ॥২৮॥

kamyavane muni-vara sutiya achhila
chanchalata kari’ tara jata kati nila [28]

[Once, when] muni-vara–the great sage sutiya achhila–was resting kamyavane–in Kamyavan, chanchalata kari’–I mischievously kati nila–cut off tara–his jata–dreadlocks. [28]

“Once, when the great sage was resting in Kamyavan, I mischievously cut off his dreadlocks.

ক্রোধে মুনি কহে, ‘তুমি পাঞা নক্ররূপ ।
চারি যুগ থাক কর্ম্মফল-অনুরূপ’ ॥২৯॥

krodhe muni kahe, ‘tumi pana nakra-rupa
chari yuga thaka karma-phala-anurupa’ [29]

muni–The sage kahe–said krodhe–angrily, ‘tumi pana–‘Take nakra-rupa–the form of a crocodile [and] karma-phala-anurupa thaka–undergo the befitting results of [your] actions chari yuga’–for four ages.’ [29]

“The sage angrily said, ‘Take the form of a crocodile and suffer the results of your actions for four ages.’

তবে কাঁদিলাম আমি মিনতি করিয়া ।
দয়া করি’ মুনি মোরে কহিল ডাকিয়া ॥৩০॥

tabe ka̐dilama ami minati kariya
daya kari’ muni more kahila dakiya [30]

tabe–Then ami–I ka̐dilama–cried [and] minati kariya–prayed [to the sage, and] muni–the sage daya kari’–graciously dakiya–called more–for me [and] kahila–spoke [to me]. [30]

“I cried and prayed to the sage, and he graciously called me over and spoke to me.

‘ওরে দেবশিশু যবে শ্রীনন্দনন্দন ।
নবদ্বীপে হইবেন শচীপ্রাণধন ॥৩১॥
তাঁহার কীর্ত্তনে তোমার শাপ-ক্ষয় হবে ।
দিব্য দেহ পেয়ে তবে ত্রিপিষ্টপ যাবে’ ॥৩২॥

‘ore deva-sisu yabe sri-nanda-nandana
navadvipe ha-ibena sachi-prana-dhana [31] ta̐hara kirtane tomara sapa-ksaya habe
divya deha peye tabe tripistapa yabe’ [32]

‘ore–‘O deva-sisu–child god! yabe–When sri-nanda-nandana–the son of Sri Nanda ha-ibena–becomes sachi-prana-dhana–the life and wealth of Sachi navadvipe–in Nabadwip, tomara sapa-ksaya habe–you will be freed from [my] curse ta̐hara kirtane–by His chanting; peye–you will get divya deha–a heavenly body, [and] tabe–then yabe–go tripistapa’–to the abode of the gods.’ [3132]

“‘O child god! When the son of Sri Nanda becomes the life and wealth of Sachi in Nabadwip, you will be freed from my curse by His chanting; you will get a heavenly body and go to the abode of the gods.’

দেবশিশুর স্তব

deva-sisura stava

The child god’s prayers

জয় জয় শচীসুত পতিতপাবন ।
দীনহীন অগতির গতি মহাজন ॥৩৩॥

jaya jaya sachi-suta patita-pavana
dina-hina agatira gati mahajana [33]

jaya–Glory! jaya–Glory sachi-suta–to the son of Sachi, patita-pavana–the saviour of the fallen, mahajana–the Supreme Soul, gati–the shelter dina-hina agatira–of the humble, lowly, and shelterless! [33]

“Glory to the son of Sachi, the saviour of the fallen, the Supreme Soul, the shelter of the humble, lowly, and shelterless!

চৌদ্দ ভুবনে ঘোষে সুকীর্ত্তি তোমার ।
আমা হেন অধমেরে করিলে উদ্ধার ॥৩৪॥

chaudda bhuvane ghose sukirti tomara
ama hena adhamere karile uddhara [34]

tomara–Your sukirti–glories ghose–resound chaudda bhuvane–throughout the fourteen worlds! uddhara karile–You have saved ama hena adhamere–a soul as fallen as myself! [34]

“Your glories resound throughout the fourteen worlds! You have saved a soul as fallen as myself!

এই নবদ্বীপধাম সর্ব্বধামসার ।
এখানে হইলে কলি-পাবনাবতার ॥৩৫॥

ei navadvipa-dhama sarva-dhama-sara
ekhane ha-ile kali-pavanavatara [35]

avatara ha-ile–You have descended ekhane–here, ei navadvipa-dhama–in Nabadwip Dham, sarva-dhama-sara–the best of all abodes, kali-pavana–as the saviour for the Age of Kali. [35]

“You have descended here, in Nabadwip Dham, the best of all abodes, as the saviour for the Age of Kali.

কলিজীব উদ্ধারিবে দিয়া হরিনাম ।
আসিয়াছ, মহাপ্রভু তোমাকে প্রণাম ॥৩৬॥

kali-jiva uddharibe diya hari-nama
asiyachha, mahaprabhu tomake pranama [36]

uddharibe–You will deliver kali-jiva–the souls of Kali-yuga diya–by giving hari-nama–the Name of the Lord. asiyachha–You have come, mahaprabhu–O Mahaprabhu! pranama–I bow tomake–to You. [36]

“You will deliver the souls of Kali-yuga by giving the Name of the Lord. You have come, O Mahaprabhu! I bow to You.

চারি যুগ আছি আমি নক্ররূপ ধরি’ ।
এবে উদ্ধারিলে তুমি পতিতপাবন হরি ॥৩৭॥

chari yuga achhi ami nakra-rupa dhari’
ebe uddharile tumi patita-pavana hari [37]

ami–I achhi–have been [here] chari yuga–for four ages, dhari’–bearing nakra-rupa–the form of a crocodile. hari–O Lord! patita-pavana–O saviour of the fallen! ebe–Now tumi–You uddharile–have delivered [me]. [37]

“I have spent four ages in the form of a crocodile. O Lord! O saviour of the fallen! Now You have delivered me.

তব মুখে হরিনাম পরম মধুর ।
স্থাবরাস্থাবর জীব তারিলে প্রচুর ॥৩৮॥

tava mukhe hari-nama parama madhura
sthavarasthavara jiva tarile prachura [38]

tava mukhe–From Your mouth, hari-nama–the Name of the Lord [is] parama–extremely madhura–sweet. tarile–You have delivered prachura–innumerable jiva–souls, [both] sthavarasthavara–moving and inert. [38]

“From Your mouth, the Name of the Lord is extremely sweet, and You have delivered innumerable souls, both moving and inert.

আজ্ঞা দেও যাই আমি ত্রিপিষ্টপ যথা ।
মাতা পিতা দেখি’ সুখ পাইব সর্ব্বথা” ॥৩৯॥

ajna deo yai ami tripistapa yatha
mata pita dekhi’ sukha paiba sarvatha” [39]

ajna deo–Give [me] permission, [and] ami–I yai–will return tripistapa–to the abode of the gods. dekhi’–Seeing [my] mata pita–mother and father yatha–there, paiba–I will feel sarvatha–completely sukha”–happy.” [39]

“Give me permission, and I will return to the abode of the gods. Seeing my mother and father there, I will be completely happy.”

দেবশিশুর স্বরূপপ্রাপ্তি ও স্বস্থানে গমন

deva-sisura svarupa-prapti o svasthane gamana

The child god obtains his original form and returns home

এত বলি’ প্রণমিয়া দেবশিশু যায় ।
কীর্ত্তনের রোল তবে উঠে পুনরায় ॥৪০॥

eta bali’ pranamiya deva-sisu yaya
kirtanera rola tabe uthe punaraya [40]

bali’–Having said eta–this, deva-sisu–the child god pranamiya–bowed [and] yaya–left, [and] rola–the sound kirtanera–of the chanting tabe–then uthe–arose punaraya–again. [40]

Having said this, the child god bowed and left, and the sound of the kirtan arose again.

মধ্যাহ্ন হইল দেখি’ সর্ব্ব ভক্তগণ ।
প্রভুসঙ্গে মায়াপুর করিল গমন ॥৪১॥

madhyahna ha-ila dekhi’ sarva bhakta-gana
prabhu-sange mayapura karila gamana [41]

dekhi’–Seeing [that] madhyahna ha-ila–it was midday, sarva bhakta-gana–all the devotees gamana karila–went mayapura–to Mayapur prabhu-sange–with the Lord. [41]

Seeing that it was midday, all the devotees went back to Mayapur with the Lord.

মহাপ্রভুর এই লীলা যে করে শ্রবণ ।
ব্রহ্মশাপমুক্ত হয় সেই মহাজন ॥৪২॥

mahaprabhura ei lila ye kare sravana
brahma-sapa-mukta haya sei mahajana [42]

sei ye mahajana–The great souls who sravana kare–hear ei–this lila–Pastime mahaprabhura–of Mahaprabhu haya–become brahma-sapa-mukta–free from brahmans’ curses. [42]

The great souls who hear this Pastime of Mahaprabhu become free from brahmans’ curses.

গোরাদহ দর্শনের ফল

gora-daha darsanera phala

The result of seeing Gora’s lake

সেই হইতে ‘গোরাদহ’ নাম পরচার ।
কালীয়দহের ন্যায় হইল তাহার ॥৪৩॥

sei ha-ite ‘gora-daha’ nama parachara
kaliya-dahera nyaya ha-ila tahara [43]

sei ha-ite–Since then, tahara nama–its name ‘gora-daha’–‘Gora’s lake’ parachara ha-ila–has spread nyaya–like [the name] kaliya-dahera–of Kaliya’s lake. [43]

Since then, the lake has become widely known as ‘Gora Daha’, like Kaliya Daha in Vraja.

সেই ‘দহ’ দর্শনে স্পর্শনে পাপক্ষয় ।
কৃষ্ণভক্তি লাভ হয় সর্ব্ববেদে কয় ॥৪৪॥

sei ‘daha’ darsane sparsane papa-ksaya
krsna-bhakti labha haya sarva-vede kaya [44]

sarva-vede–All the Vedas kaya–say [that] papa-ksaya haya–sins are removed [and] krsna-bhakti–devotion to Krsna [is] labha–attained darsane–by seeing [or] sparsane–by touching sei–this ‘daha’–lake. [44]

All the Vedas say that sins are removed and devotion to Krsna is attained by seeing or touching this lake.

সেই গোপগণ দেখ মহাপ্রেমানন্দে ।
গৌরাঙ্গে করিল হেথা মামা বলি’ স্কন্ধে ॥৪৫॥

sei gopa-gana dekha mahapremanande
gaurange karila hetha mama bali’ skandhe [45]

sei gopa-gana–The cowherd boys dekha–saw [this Pastime] hetha–here, [and] mahapremanande–with the joy of intense divine love, bali’–they called gaurange–Gauranga mama–uncle [and] skandhe karila–held [Him] on [their] shoulders. [45]

The cowherd boys saw this Pastime here, and with the joy of intense divine love, they called Gauranga ‘uncle’ and held Him on their shoulders.

সকলে দেখিল প্রভুর পূর্ব্বাহ্ন-বিহার ।
তঁহি মধ্যে দেখে রামকৃষ্ণ-লীলাসার ॥৪৬॥

sakale dekhila prabhura purvahna-vihara
ta̐hi madhye dekhe rama-krsna-lila-sara [46]

sakale–Everyone dekhila–saw prabhura–the Lord’s purvahna-vihara–morning Pastimes, [and] ta̐hi madhye–within them, dekhe–they saw rama-krsna-lila-sara–the essence of Balaram and Krsna’s Pastimes. [46]

Everyone saw the Lord’s morning Pastimes, and within them, they saw the essence of Balaram and Krsna’s Pastimes.

দেখে গোবর্ধন তথা মানস-জাহ্নবীপুলিনে ।
কৃষ্ণগোচারণলীলা অতি সমীচীন ॥৪৭॥

dekhe govardhana tatha manasa-jahnavi-puline
krsna-go-charana-lila ati samichina [47]

[Everyone] ati samichina–actually dekhe–saw govardhana–Govardhan [and] krsna-go-charana-lila–Krsna’s cowherding Pastimes tatha–there manasa-jahnavi-puline–on the bank of the Manasa Ganga. [47]

They actually saw Govardhan and Krsna’s cowherding Pastimes there on the bank of the Manasa Ganga.

গোপগণ জানিল যে নিমাঞি-চরিত ।
শ্রীনন্দনন্দনলীলা নিজ সমীহিত ॥৪৮॥

gopa-gana janila ye nimani-charita
sri-nanda-nandana-lila nija samihita [48]

gopa-gana–The cowherd boys janila–understood ye–that nimani-charita–the Pastimes of Nimai [are] lila–the Pastimes [of] nija–their samihita–dear sri-nanda-nandana–son of Sri Nanda. [48]

The cowherd boys understood that the Pastimes of Nimai are the Pastimes of their dear Krsna, the son of Sri Nanda.

Chapter Sixteen

পীরিতি কিরূপ?

Piriti Ki-rupa?

What is Love?

শ্রীরঘুনাথ গোস্বামীর প্রশ্ন

sri-raghunatha gosvamira prasna

Sri Raghunath Goswami’s question

একদিন রঘুনাথ স্বরূপে জিজ্ঞাসে ।
“কি বস্তু পীরিতি, মোরে শিখাও আভাসে ॥১॥

eka-dina raghunatha svarupe jijnase
“ki vastu piriti, more sikhao abhase [1]

eka-dina–One day, raghunatha–Raghunath jijnase–asked svarupe–Svarup, “ki vastu–“What [is] piriti–love? sikhao–Teach more–me abhase–in essence. [1]

One day, Raghunath Das asked Svarup Damodar, “What is love? Please teach me in essence.

বিদ্যাপতি চণ্ডীদাস যে প্রীতি বর্ণিল ।
সে প্রীতি বুঝিতে মোর শক্তি না হইল ॥২॥

vidyapati chandi-dasa ye priti varnila
se priti bujhite mora sakti na ha-ila [2]

mora sakti ha-ila na–I do not have the ability bujhite–to understand se priti ye priti–the love that vidyapati–Vidyapati [and] chandi-dasa–Chandi Das varnila–described. [2]

“I cannot understand the love that Vidyapati and Chandi Das described.

তাঁহাদের বাক্যে বাহ্যে বুঝে যে পীরিতি ।
সে কেবল স্ত্রীপুরুষের প্রণয়ের রীতি ॥৩॥

ta̐hadera vakye bahye bujhe ye piriti
se kevala stri-purusera pranayera riti [3]

se ye piriti–The love that bujhe–I understand ta̐hadera vakye–from their words bahye–externally [is] kevala–nothing [more than] pranayera riti–the type of love stri-purusera–between a man and a woman. [3]

“The love that I understand from their words externally is nothing more than the love between a man and a woman.

সে কেমনে পরমার্থ-মধ্যে গণ্য হয় ।
প্রাকৃত কামকে কেন অপ্রাকৃত কয় ॥৪॥

se kemane paramartha-madhye ganya haya
prakrta kamake kena aprakrta kaya [4]

kemane–How se ganya haya–has that been accepted paramartha-madhye–as spiritual? kena–Why kaya–do they call prakrta kamake–mundane lust aprakrta–divine? [4]

“How has that love been accepted as spiritual? And why do they call mundane lust divine?

মহাপ্রভু তোমার সঙ্গে সেই সব গান ।
করেন সর্ব্বদা, তার না পাই সন্ধান ॥৫॥

mahaprabhu tomara sange sei saba gana
karena sarvada, tara na pai sandhana [5]

mahaprabhu–Mahaprabhu sarvada–always sei saba gana karena–sings all their songs tomara sange–with you, [but] tara sandhana pai na–I do not understand them. [5]

“Mahaprabhu always sings their songs with you, but I do not understand them.

প্রভু তব হস্তে মোরে করিল সমর্পণ ।
আজ্ঞা কৈল, ‘শিখাও এবে নিগূঢ তত্ত্বধন’ ॥৬॥

prabhu tava haste more karila samarpana
ajna kaila, ‘sikhao ebe nigudha tattva-dhana’ [6]

prabhu–The Lord samarpana karila–put more–me tava haste–in your hands [and] ajna kaila–instructed [you,] ‘ebe–‘Now sikhao–teach [him] nigudha tattva-dhana’–these precious hidden truths.’ [6]

“The Lord put me in your hands and instructed you, ‘Now teach him these precious hidden truths.’

প্রীতি-তত্ত্ব কি ?

priti-tattva ki ?

What is the nature of love?

কৃপা করি’ প্রীতিতত্ত্ব মোরে দেহ বুঝাইয়া ।
কৃতার্থ হইব মুঞি সংশয় ত্যজিয়া” ॥৭॥

krpa kari’ priti-tattva more deha bujhaiya
krtartha ha-iba muni samsaya tyajiya” [7]

krpa kari’–Mercifully more bujhaiya deha–help me understand priti-tattva–the nature of love. [Then] muni–I krtartha ha-iba–will be fulfilled [and] tyajiya–leave behind [my] samsaya”–doubts.” [7]

“Please help me understand the nature of love. Then I will be fulfilled and leave behind my doubts.”



The answer

স্বরূপ বলিল, “ভাই রঘুনাথদাস ।
নিভৃতে তোমারে তত্ত্ব করিব প্রকাশ ॥৮॥

svarupa balila, “bhai raghunatha-dasa
nibhrte tomare tattva kariba prakasa [8]

svarupa–Svarup balila–said, “bhai–“Dear brother, raghunatha-dasa–Raghunath Das! nibhrte–Confidentially, prakasa kariba–I will reveal tattva–this truth tomare–to you. [8]

Svarup said, “Dear brother, Raghunath Das! Confidentially, I will reveal this truth to you.

আমি কিবা রামানন্দ অথবা পণ্ডিত ।
কেহ না বুঝিবে তত্ত্ব প্রভুর উদিত ॥৯॥

ami kiba ramananda athava pandita
keha na bujhibe tattva prabhura udita [9]

kiba–Neither ami–I, athava–nor ramananda–Ramananda, pandita–Gadadhar Pandit, keha na–or anyone [else], bujhibe–will [ever] understand tattva–the truth prabhura udita–revealed by the Lord. [9]

“Neither I, nor Ramananda, Gadadhar Pandit, or anyone else, will ever understand the love that the Lord revealed.

তবে যদি গৌরচন্দ্র জিহ্বায় বসিয়া ।
বলাইবে নিজতত্ত্ব সকৃপ হইয়া ॥১০॥
তখনি জানিবে হৈল সুসত্য প্রকাশ ।
শুনিয়া আনন্দ পাবে রঘুনাথদাস ॥১১॥

tabe yadi gaurachandra jihvaya basiya
balaibe nija-tattva sakrpa ha-iya [10] takhani janibe haila susatya prakasa
suniya ananda pabe raghunatha-dasa [11]

tabe–Still, yadi–if gaurachandra–Gaurachandra sakrpa ha-iya–mercifully basiya–sits jihvaya–on [my] tongue [and] balaibe–causes me to speak nija-tattva–about His love, takhani–then janibe–you will know [that] susatya–the highest truth prakasa haila–has been revealed, [and] suniya–hearing [it,] raghunatha-dasa–Raghunath Das, ananda pabe–you will be overjoyed! [1011]

“Still, if Gaurachandra mercifully takes control of my tongue and causes me to speak about His love, then you will know that the highest truth has been revealed to you, and when you hear it, Raghunath Das, you will be overjoyed!

চণ্ডীদাস বিদ্যাপতি কর্ণামৃত রায়ের গীতি
এসব অমূল্য শাস্ত্র জান ।
এসবে নাহিক কাম এসব প্রেমের ধাম
অপ্রাকৃত তাহাতে বিধান ॥১২॥

chandi-dasa vidyapati karnamrta rayera giti
e-saba amulya sastra jana
e-sabe nahika kama e-saba premera dhama
aprakrta tahate vidhana [12]

jana–Know [that] karnamrtaSri Krsna-karnamrta [and] giti–the songs chandi-dasa vidyapati rayera–of Chandi Das, Vidyapati, and Ramananda Ray [are] e-saba–all amulya–invaluable sastra–scriptures. nahika–There is no kama–lust e-sabe–within them. e-saba–They [are] dhama–repositories premera–of divine love. tahate–Within them, aprakrta–the divine [is] vidhana–the law. [12]

“Know that Sri Krsna-karnamrta and the songs of Chandi Das, Vidyapati, and Ramananda Ray are invaluable scriptures that contain no lust. They are repositories of love, and by nature divine.

স্ত্রী-পুরুষ-বিবরণ যে কিছু তঁহি বর্ণন
সে সব উপমা মাত্র সার ।
প্রাকৃত-কাম-বর্ণন তাহে কৃষ্ণ-অদর্শন
অপ্রাকৃত করহ বিচার ॥১৩॥

stri-purusa-vivarana ye kichhu ta̐hi varnana
se saba upama matra sara
prakrta-kama-varnana tahe krsna-adarsana
aprakrta karaha vichara [13]

stri-purusa-vivarana–The descriptions of men and women— se saba ye kichhu–all the varnana–descriptions— ta̐hi–within them [are] upama–analogies, [and] matra sara–nothing more. krsna-adarsana–Krsna is absent tahe–within prakrta-kama-varnana–descriptions of mundane lust; [so,] vichara karaha–consider [these descriptions] aprakrta–divine. [13]

“All the descriptions of men and women within them are analogies, and nothing more. Krsna is never present within descriptions of mundane lust; so, consider the descriptions within them to be divine.

কি পুরুষ, কিবা নারী, এ-তত্ত্ব বুঝিতে নারি
জড়দেহে করে রসরঙ্গ ।
সে গুরু কৃষ্ণের ভাণে শুদ্ধ-রতি নাহি জানে
তাহার ভজন মায়ারঙ্গ ॥১৪॥

ki purusa, kiba nari, e-tattva bujhite nari
jada-dehe kare rasa-ranga
se guru krsnera bhane suddha-rati nahi jane
tahara bhajana maya-ranga [14]

ki–Whether purusa–a man kiba–or nari–a women, [one who] rasa-ranga kare–takes pleasure jada-dehe–in [their] material body bujhite nari–cannot understand e-tattva–this love. se guru–A ‘guru’ who krsnera bhane–pretends to be Krsna jane nahi–does not understand suddha-rati–pure love, [and] tahara–his bhajana–‘worship’ [is] maya-ranga–a trick of Maya. [14]

“If anyone—be they a man or a woman—takes pleasure in their material body, they can never understand this love. A ‘guru’ who pretends to be Krsna does not understand pure love, and his ‘worship’ is a trick of Maya.



Love for Krsna

কৃষ্ণপ্রেম সুনির্ম্মল যেন শুদ্ধ গঙ্গাজল
সেই প্রেমা অমৃতের সিন্ধু ।
নির্ম্মল সে অনুরাগ নাহি তাহে জড়দাগ
শুক্লবস্ত্র শূন্যমসীবিন্দু ॥১৫॥

krsna-prema sunirmala yena suddha ganga-jala
sei prema amrtera sindhu
nirmala se anuraga nahi tahe jada-daga
sukla-vastra sunya-masi-bindu [15]

krsna-prema–Love for Krsna [is] sunirmala–perfectly pure, yena–like [the] suddha–pure ganga-jala–water of the Ganges. sei prema–Such love [is] amrtera sindhu–an ocean of nectar. nahi–There is not jada-daga–a trace of mundanity se nirmala anuraga tahe–within such pure love. [It is like] sukla-vastra–a white cloth [that is] sunya-masi-bindu–free from a drop of ink. [15][Svarup Damodar continued:] “Love for Krsna is perfectly pure, like the pure water of the Ganges; it is an ocean of nectar. Within such pure love, there is not even a trace of mundanity. It is like a white cloth that is free from even a single drop of ink.

শুদ্ধপ্রেম সুখসিন্ধু পাই তার এক বিন্দু
সেই বিন্দু জগৎ ডুবায় ।
জড়দেহে করি’ প্রীতি কেবল কামের রীতি
শুদ্ধ দেহ না হয় উদয় ॥১৬॥

suddha-prema sukha-sindhu pai tara eka bindu
sei bindu jagat dubaya
jada-dehe kari’ priti kevala kamera riti
suddha deha na haya udaya [16]

suddha-prema–Pure love [is] sukha-sindhu–an ocean of joy. pai–I have received eka–one bindu–drop tara–of it, [and] sei–this bindu–drop dubaya–floods jagat–the world. priti kari’–Loving jada-dehe–the material body [is] kevala–merely kamera riti–a form of lust, [and one’s] suddha–pure deha–body udaya haya na–is not revealed [by doing so]. [16]

“Pure love is an ocean of joy. I have received one drop of it, and this drop floods the world. Loving the material body is merely a form of lust, and one’s divine body will never be revealed by doing so.

দূরে শুদ্ধ প্রেমবন্ধ কপট প্রেমেতে অন্ধ
সেই প্রেমে কৃষ্ণ নাহি পায় ।
তবে যে করে ক্রন্দন স্বসৌভাগ্য প্রখ্যাপন
করে ইহা, জানিহ নিশ্চয় ॥১৭॥

dure suddha prema-bandha kapata premete andha
sei preme krsna nahi paya
tabe ye kare krandana svasaubhagya prakhyapana
kare iha, janiha nischaya [17]

andha–Those who are blinded kapata premete–by insincere love [are] dure–far suddha prema-bandha–from a connection with pure love: paya nahi–one does not attain krsna–Krsna sei preme–with such ‘love’. janiha–Know nischaya–for certain iha–that ye–those who tabe–still krandana kare–shed tears [only] prakhyapana kare–make a show svasaubhagya–of their ‘fortune’. [17]

“Those who are blinded by insincere love are far from having pure love: no one can get Krsna with such ‘love’. Know for certain that those who still shed tears are only making a show of their ‘fortune’.

কৃষ্ণপ্রেম যার হয় তার বিভাব চিন্ময়
অনুভাব দেহেতে প্রকাশ ।
সাত্ত্বিকাদি ব্যভিচারী চিন্ময় স্বরূপ ধরি’
চিৎস্বরূপে করয়ে বিলাস ॥১৮॥

krsna-prema yara haya tara vibhava chinmaya
anubhava dehete prakasa
sattvikadi vyabhichari chinmaya svarupa dhari’
chit-svarupe karaye vilasa [18]

vibhava–The stimuli (causes of rati) tara yara haya–of those who have krsna-prema–love for Krsna [are] chinmaya–spiritual. [Their] anubhava–gestures, sattvikadi–ecstasies, [and] vyabhichari–emotions, dhari’–having chinmaya–spiritual svarupa–forms, prakasa–manifest [and] vilasa karaye–play chit-svarupe dehete–within [their] spiritual bodies. [18]

“The stimuli of those who have love for Krsna are spiritual. Their gestures, ecstasies, and emotions, having spiritual forms, manifest and play within their spiritual bodies.

ধন্য সেই লীলাশুক কৃষ্ণ তারে হয়ে সম্মুখ
দিল ব্রজের অপ্রাকৃত রস ।
ছাড়িল এদেহ-রঙ্গ প্রাকৃতালম্বন-ভঙ্গ
তাহে কৃষ্ণ পরম সন্তোষ ॥১৯॥

dhanya sei lilasuka krsna tare haye sammukha
dila vrajera aprakrta rasa
chhadila e-deha-ranga prakrtalambana-bhanga
tahe krsna parama santosa [19]

sei lilasuka–Lilasuka (Srila Bilvamangal Thakur) [is most] dhanya–fortunate: krsna–Krsna tare sammukha haye–came before him [and] dila–revealed aprakrta–the divine rasa–rasas vrajera–of Vraja [to him when] chhadila–he gave up e-deha-ranga–the pleasures of the body, [and] prakrtalambana-bhanga–broke away from material paraphernalia. tahe–Thereby, krsna–Krsna [was] parama santosa–greatly pleased. [19]

“Lilasuka is most fortunate: Krsna came before him and revealed the divine rasas of Vraja to him when he gave up bodily pleasures and broke away from material paraphernalia. Krsna was greatly pleased by this.

বিদ্যাপতি, চণ্ডীদাস ছাড়ি’ পূর্ব্ব রসাভাস
অপ্রাকৃত-রসলাভ কৈল ।
পূর্ব্বে ছিল তুচ্ছ রস তাহা ছাড়ি’ প্রেমবশ
হঞা, কৃষ্ণভজন লভিল ॥২০॥

vidyapati chandi-dasa chhadi’ purva rasabhasa
aprakrta-rasa-labha kaila
purve chhila tuchchha rasa taha chhadi’ prema-vasa
hana, krsna-bhajana labhila [20]

vidyapati–Vidyapati [and] chandi-dasa–Chandi Das chhadi’–rejected rasabhasa–the tainted rasas purva–of the past [and] aprakrta-rasa-labha kaila–attained divine rasa. chhadi’–They left behind tuchchha rasa–the crude pleasures taha–that chhila–existed purve–previously, hana–became prema-vasa–captivated by divine love, [and] labhila–attained krsna-bhajana–service to Krsna. [20]

“Vidyapati and Chandi Das rejected the tainted rasas of the past and attained divine rasa. They left behind the crude pleasures that existed previously, became captivated by divine love, and attained service to Krsna.

তুচ্ছ রসে মাতোয়ার না পায় কৃষ্ণরস-সার
নহে বংশীবদনালম্বন ।
জড় দেহে সাজ সাজ মাথায় তার পড়ে বাজ
প্রাণকীটের করয়ে ধারণ ॥২১॥

tuchchha rase matoyara na paya krsna-rasa-sara
nahe vamsi-vadanalambana
jada dehe saja saja mathaya tara pade vaja
prana-kitera karaye dharana [21]

matoyara–Those who are intoxicated tuchchha rase–by crude pleasures paya na–do not attain krsna-rasa-sara–the essence of devotion to Krsna, [and] vamsi-vadanalambana nahe–the Flute Player does not become the object [of their love]. [Let] vaja–lightning pade–strike tara mathaya–the head of those [who] saja saja–pamper [their] jada dehe–material bodies! prana-kitera dharana karaye–They live the life of an insect! [21]

“Those who are intoxicated by crude pleasures do not attain the essence of devotion to Krsna, and Krsna the flute player does not become the object of their love. Let lightning strike the heads of those who pamper their bodies! They live the life of an insect!

সেই তুচ্ছ রস ত্যজি’ শ্রীনন্দনন্দন ভজি’
দেখে কৃষ্ণ শ্রীবংশীবদন ।
নিজে গোপীদেহ পায় ব্রজবনে বেগে যায়
পূর্ব্ব সঙ্গ করয় ত্যজন ॥২২॥

sei tuchchha rasa tyaji’ sri-nanda-nandana bhaji’
dekhe krsna sri-vamsi-vadana
nije gopi-deha paya vraja-vane vege yaya
purva sanga karaya tyajana [22]

[When] tyaji’–souls leave behind sei tuchchha rasa–crude pleasures, bhaji’–serve sri-nanda-nandana–the son of Nanda, [and] dekhe–see krsna–Krsna sri-vamsi-vadana–the flute player, [they then] paya–attain nije–personally gopi-deha–the bodies of gopis, vege yaya–run vraja-vane–to the forest of Vraja, [and] tyajana karaya–leave behind purva sanga–all [their] previous attachments. [22]

“When souls leave behind crude pleasures, serve Krsna, and see Him playing the flute, they then attain the bodies of gopis and run to Vrndavan, leaving behind all their previous attachments.

তথাহি মহাপ্রভুর শ্লোক

tathahi mahaprabhura sloka

Mahaprabhu’s verse in confirmation

‘ন প্রেমগন্ধোঽস্তি দরাপি মে হরৌ
ক্রন্দামি সৌভাগ্যভরং প্রকাশিতুম্ ।
বংশীবিলাস্যাননলোকনং বিনা
বিভর্ম্মি যৎ প্রাণপতঙ্গকান্ বৃথা’ ॥২৩॥

‘na prema-gandho ’sti darapi me harau
krandami saubhagya-bharam prakasitum
vamsi-vilasy-anana-lokanam vina
bibharmi yat prana-patangakan vrtha’ [23]

me asti na–I do not have dara api–even a trace prema-gandhah–of the fragrance of divine love harau–for Krsna. [Still,] krandami–I cry prakasitum–to show [others that I have] saubhagya-bharam–a great fortune. vina–Without vamsi-vilasy-anana-lokanam–a glimpse of the face of that Flute Player, bibharmi–I carry on [my] vrtha–meaningless, yat prana-patangakan–insect-like life. [23]

“‘I do not have even a trace of love for Krsna. Still, I cry to show that I have a great fortune. Without a glimpse of the face of that Flute Player, I carry on My meaningless, insect-like life.’

ব্রজগোপী ব্যতীত পীরিতি বুঝে না

vraja-gopi vyatita piriti bujhe na

No one understands love except the gopis of Vraja

পীরিতি পীরিতি পীরিতি বলে
পীরিতি বুঝিল কে ?
যে জন পীরিতি বুঝিতে পারে
ব্রজগোপী হয় সে ॥২৪॥

piriti piriti piriti bale
piriti bujhila ke?
ye jana piriti bujhite pare
vraja-gopi haya se [24]

bale–People say, piriti–“Love, piriti–love, piriti–love”, [but] ke–who bujhila–has understood piriti–love? se ye jana–Souls who pare–can [actually] bujhite–understand piriti–love haya–become vraja-gopi–gopis in Vraja. [24][Svarup Damodar continued:] “People say, ‘Love, love, love’, but who has understood love? Souls who can actually understand love become gopis in Vraja.

পীরিতি বলিয়া তিনটি আঁখর
বিদিত ভুবন-মাঝে ।
যাহাতে পশিল সেই সে মজিল
কি তার কলঙ্কলাজে ॥২৫॥

piriti baliya tinati a̐khara
vidita bhuvana-majhe
yahate pasila sei se majila
ki tara kalanka-laje [25]

tinati–The three baliya–spoken a̐khara–syllables piritipi, ri, and ti [are] vidita–known bhuvana-majhe–throughout the world. se yahate–Souls in whom sei–they pasila–have entered majila–become overwhelmed. ki–What tara kalanka-laje–is shame or disgrace to them? [25]

“These three syllables pi, ri, and ti (in the word piriti) are known throughout the world. Souls in whom they have entered become overwhelmed. What is shame or disgrace to them?

ব্রজগোপী হঞা চিদ্দেহ স্মরিয়া
জড়ের সম্বন্ধ ছাড়ে ।
বিষয়ে আশ্রয়ে শুদ্ধ-আলম্বন
পরকীয়-রস বাড়ে ॥২৬॥

vraja-gopi hana chid-deha smariya
jadera sambandha chhade
visaye asraye suddha-alambana
parakiya-rasa bade [26]

hana–Becoming vraja-gopi–gopis in Vraja [and] smariya–meditating chid-deha–with [their] spiritual bodies, chhade–they give up jadera sambandha–all connection with matter. parakiya-rasa–Paramour love bade–develops [when its] alambana–basis, visaye asraye–the lover and the beloved, [are] suddha–pure. [26]

“Becoming gopis in Vraja and meditating with their spiritual bodies, they give up all connection with matter. Paramour love develops when its basis, the lover and the beloved, are pure.

ব্রজ বিনা কোথাও নাহি পরকীয়-ভাব ।
বৈকুণ্ঠ-লক্ষ্মীতে তার সদা অসদ্ভাব ॥২৭॥

vraja vina kothao nahi parakiya-bhava
vaikuntha-laksmite tara sada asadbhava [27]

parakiya-bhava–Paramour love kothao nahi–does not exist anywhere vina–except vraja–Vraja. sada–Forever, tara asadbhava–it is incompatible vaikuntha-laksmite–with Laksmi in Vaikuntha. [27]

“Paramour love does not exist anywhere except Vraja. It is forever incompatible with Laksmi Devi in Vaikuntha.

সহজিয়ার প্রীতি

sahajiyara priti

The love of the imitationists

সংসারে যতেক পুরুষ, রমণী
আলম্বন-দোষে সদা ।
রক্তমাংসদেহে আরোপ করিতে
নারকী হয় সর্ব্বদা ॥২৮॥

samsare yateka purusa, ramani
alambana-dose sada
rakta-mamsa-dehe aropa karite
naraki haya sarvada [28]

yateka purusa ramani–The men and woman samsare–in this world [are] sada–always alambana-dose–the wrong basis [for that love]. aropa karite–By attributing [that love] rakta-mamsa-dehe–to bodies of flesh and blood, haya–souls become naraki–sinners sarvada–perpetually. [28]

“The men and women of this world are always the wrong basis for that love. By attributing that love to bodies of flesh and blood, souls become perpetual sinners.

অতএব তারা সহজ-সাধনে
কৃষ্ণকৃপা যবে পায় ।
জড়দেহগন্ধ ছাড়িয়া সে সব
চিদানন্দরসে ধায় ॥২৯॥

ataeva tara sahaja sadhane
krsna-krpa yabe paya
jada-deha-gandha chhadiya se saba
chid-ananda-rase dhaya [29]

ataeva–So, yabe–when tara–they paya–attain krsna-krpa–Krsna’s mercy [through] sahaja sadhane–natural practice, chhadiya–they avoid se saba jada-deha-gandha–even the scent of the material body [and] dhaya–run chid-ananda-rase–towards joyful, spiritual rasa. [29]

“So, when souls attain Krsna’s mercy through natural practice, they avoid even subtle connection with the material body and run towards joyful, spiritual rasa.

রায় রামানন্দের প্রীতি

raya ramanandera priti

Ray Ramananda’s love

প্রকৃত সহজ শ্রীকৃষ্ণভজন
করে রামানন্দ রায় ।
সুবৈধ সাধনে এ জড দেহেতে
সুযুক্ত বৈরাগ্য ভায় ॥৩০॥

prakrta sahaja sri-krsna-bhajana
kare ramananda raya
suvaidha sadhane e jada dehete
suyukta vairagya bhaya [30]

ramananda raya–Ramananda Ray kare–renders prakrta–genuine, sahaja–natural sri-krsna-bhajana–service to Sri Krsna. [He is] suvaidha–perfectly regulated sadhane–in [his] practice, [and] suyukta–perfect vairagya–renunciation bhaya–shines e jada dehete–in his physical body. [30][Svarup Damodar continued:] “Ramananda Ray’s service to Krsna is genuine and natural. He is perfectly regulated in his practice, and perfect renunciation shines in his physical body.

বিশুদ্ধ দেহেতে ব্রজে কৃষ্ণ ভজে
মহাপ্রভু-কৃপা পাঞা ।
নাটকাভিনয়ে দেবদাসীশিক্ষা
সঙ্গদোষশূন্য হঞা ॥৩১॥

visuddha dehete vraje krsna bhaje
mahaprabhu-krpa pana
natakabhinaye deva-dasi-siksa
sanga-dosa-sunya hana [31]

pana–Having received mahaprabhu-krpa–Mahaprabhu’s mercy, bhaje–he serves krsna–Krsna vraje–in Vraja visuddha dehete–in [his] pure body. deva-dasi-siksa–He teaches maidservants of the Lord natakabhinaye–to perform plays, [but he] sanga-dosa-sunya hana–is free from any inappropriate association [with them]. [31]

“Having received Mahaprabhu’s mercy, he serves Krsna in Vraja in his pure body. He teaches maidservants of Jagannath to perform plays, but he is free from any inappropriate association with them.

প্রীতি-শিক্ষায় অধিকার কাহার ?

priti-siksaya adhikara kahara?

Who is qualified to learn about love?

রামানন্দ বিনা তাহে অধিকার
কেহ নাহি পায় আর ।
পরস্ত্রী-দর্শন স্পর্শন, সেবন
বুদ্ধি হৃদে আছে যার ।
পীরিতি শিক্ষায় জানিবে নিশ্চয়
নাহি তার অধিকার ॥৩২॥

ramananda vina tahe adhikara
keha nahi paya ara
para-stri-darsana sparsana, sevana
buddhi hrde achhe yara
piriti siksaya janibe nischaya
nahi tara adhikara [32]

vina–Except for ramananda–Ramananda, keha nahi ara–no one else paya–has adhikara–the qualification tahe–for this. janibe–Know nischaya–for certain [that] tara yara achhe–anyone who has buddhi–the inclination hrde–in their heart darsana–to see, sparsana–touch, [or] sevana–serve para-stri–another’s wife nahi–does not have adhikara–the qualification piriti siksaya–to learn about love. [32]

“No one has this qualification except Ramananda. Know for certain that anyone who desires at heart to see, touch, or serve another’s wife is never qualified to learn about love.

স্ত্রীপুরুষবুদ্ধি থাকিতে প্রীতিসাধন অসম্ভব

stri-purusa-buddhi thakite priti-sadhana asambhava

Developing love is impossible in the presence of man-woman consciousness

কভু এ সংসারে স্ত্রী-পুং-ব্যবহারে
না হয় পীরিতি-ধন ।
চর্ম্মসুখ যত অনিত্য নিয়ত
নহে নিত্য সংঘটন ॥৩৩॥

kabhu e samsare stri-pum-vyavahare
na haya piriti-dhana
charma-sukha yata anitya niyata
nahe nitya samghatana [33]

piriti-dhana–The wealth of that love kabhu na–never haya–exists stri-pum-vyavahare–in the affairs of men and women e samsare–in this world. yata–All charma-sukha–carnal pleasures [are] niyata–always anitya–temporary. nahe–They have no samghatana–connection nitya–with eternity. [33]

“The wealth of love never exists in the affairs of men and women in this world. Carnal pleasures are always temporary. They have no connection with eternity.

গোপীভাব ধরি’ চিদ্ধর্ম্ম আচরি’
পীরিতি সাধিবে যেই ।
স্ত্রী-পুং-ব্যবহার নাহিক তাহার
ভিতরে গোপিনী সেই ॥৩৪॥

gopi-bhava dhari’ chid-dharma achari’
piriti sadhibe yei
stri-pum-vyavahara nahika tahara
bhitare gopini sei [34]

sei yei–Those who dhari’–embrace gopi-bhava–the mood of the gopis, [and] sadhibe–cultivate piriti–love achari’–by acting chid-dharma–according [to their] spiritual nature tahara nahika–have no [involvement in] stri-pum-vyavahara–man-woman affairs; [they are] gopini–gopis bhitare–internally. [34]

“Those who embrace the mood of the gopis and cultivate love by acting according to their spiritual nature are never involved in the affairs of men and women; they are gopis internally.

বাহিরে সজ্জন ধর্ম্ম-আচরণ
আমরণ বৈধাচার ।
অন্তরেতে গোপী চিত্তে কৃষ্ণ সেবে
কেবল পীরিতি তার ॥৩৫॥

bahire sajjana dharma-acharana
amarana vaidhachara
antarete gopi chitte krsna seve
kevala piriti tara [35]

bahire–Externally, sajjana–as sadhus, dharma-acharana–they behave virtuously [and] vaidhachara–adhere to regulations amarana–until death. antarete–Internally, gopi–as gopis, seve–they serve krsna–Krsna chitte–within the heart: [their] piriti–love [is] kevala–only tara–for Him. [35]

“Externally, as sadhus, they behave virtuously and adhere to regulations until death. Internally, as gopis, they serve Krsna within the heart: their love is only for Him.

‘যঃ কৌমারহরঃ’ ইত্যাদি কবিতা
কেবল উপমাস্থল ।
নায়ক-নায়িকা চিৎস্বরূপ হঞা
কৃষ্ণ ভজে সুনির্ম্মল ॥৩৬॥

‘yah kaumara-harah’ ityadi kavita
kevala upama-sthala
nayaka-nayika chit-svarupa hana
krsna bhaje sunirmala [36]

kavita–Verses ityadi–such as ‘yah kaumara-harah’–‘He who has stolen my youth’ [are] kevala–simply upama-sthala–analogies. [Understanding that] nayaka-nayika–the lover and the beloved hana–are chit-svarupa–spiritual, bhaje–souls serve krsna–Krsna sunirmala–purely. [36]

“Verses such as Yah Kaumara-harah* are simply analogies. Understanding that the lover and the beloved in these verses are spiritual, souls should serve Krsna purely.

*yah kaumara-harah sa eva hi varas ta eva chaitra-ksapas
te chonmilita-malati-surabhayah praudhah kadambanilah
sa chaivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale chetah samutkanthat
(Sri Chaitanya-charitamrta: Madhya-lila, 1.58)

“He is the paramour who has stolen my youth, these are the same moonlit spring nights filled with the fragrance of blooming jasmine and sweet breezes blowing from the kadamba forest, and I am the same lover. Still, my heart is yearning for our trysts on the bank of the Reva beneath that vetasi tree.”

জডেতে এই ভাব আরোপ, নরক—কলির ছলনা

jadete ei bhava aropa, naraka—kalira chhalana

Attributing this love to the mundane is hellish; it is a deception produced by Kali

কেহ যদি বলে ইহা আরোপ চিন্তায় ।
পরপুরুষেতে কৃষ্ণভজন উপায় ॥৩৭॥
চৈতন্য আজ্ঞায় আমি একথা না মানি ।
জড়েতে এরূপ বুদ্ধি নরক বলি’ মানি ॥৩৮॥

keha yadi bale iha aropa chintaya
para-purusete krsna-bhajana upaya [37] chaitanya ajnaya ami e-katha na mani
jadete e-rupa buddhi naraka bali’ mani [38]

yadi–If keha–someone bale–says [that] aropa chintaya–attributing iha–that love para-purusete–to another person [is] upaya–a way krsna-bhajana–to serve Krsna, [then,] chaitanya ajnaya–on Sri Chaitanya’s order, ami–I mani na–do not accept e-katha–their statement. mani–I consider e-rupa buddhi–such a conception jadete–of the mundane bali’–to be naraka–hellish. [3738][Svarup Damodar continued:] “If someone says that ascribing love to another man is a way to serve Krsna, then, on Sri Chaitanya’s order, I do not accept their statement. I consider such a mundane conception to be hellish.

জড়দেহে চিদারোপ, সঙ্গ তুচ্ছ অতি ।
তাহে কৃষ্ণভাব আনা, সমূহ দুর্ম্মতি ॥৩৯॥

jada-dehe chid-aropa, sanga tuchchha ati
tahe krsna-bhava ana, samuha durmati [39]

chid-aropa–Attributing spirit jada-dehe–to the material body [is] ati tuchchha–a very crude sanga–attachment, [and] ana–bringing krsna-bhava–love for Krsna tahe–into it [is] samuha durmati–completely wicked. [39]

“Attributing spirit to the material body is a very crude attachment, and associating love for Krsna with the material body is completely wicked.

কলির ছলনা এই জানিহ নিশ্চয় ।
ইহাতে বৈষ্ণব-ধর্ম্ম অধঃপথে যায় ॥৪০॥

kalira chhalana ei janiha nischaya
ihate vaisnava-dharma adhah-pathe yaya [40]

janiha–Know nischaya–for certain [that] ei–this [is] chhalana–a deception kalira–produced by Kali, [and] vaisnava-dharma–the Vaisnava religion adhah-pathe yaya–becomes degraded ihate–because of it. [40]

“Know for certain that such thinking is a deception produced by Kali, and the Vaisnava dharma becomes degraded because of it.

সুকৃতি পুরুষ মাত্র উপমা বুঝিয়া ।
স্বীয় অপ্রাকৃতদেহে কৃষ্ণ ভজে গিয়া ॥৪১॥

sukrti purusa matra upama bujhiya
sviya aprakrta-dehe krsna bhaje giya [41]

matra–Only sukrti–fortunate purusa–souls bujhiya–understand upama–the analogies [and] giya bhaje–serve krsna–Krsna sviya aprakrta-dehe–in their divine bodies. [41]

“Only fortunate souls understand the analogies in the scriptures and serve Krsna in their divine bodies.

চণ্ডীদাস বিদ্যাপতি আদি মহাজন ।
পূর্ব্ববুদ্ধি দূরে রাখি’ করিল ভজন ॥৪২॥

chandi-dasa vidyapati adi mahajana
purva-buddhi dure rakhi’ karila bhajana [42]

chandi-dasa–Chandi Das, vidyapati–Vidyapati, adi mahajana–and other great souls dure rakhi’–left behind [their] purva-buddhi–previous conceptions [and] bhajana karila–practised devotion. [42]

“Chandi Das, Vidyapati, and the other great souls left their previous conceptions behind and practised devotion.

সে সবার শেষ বাক্য চিন্ময়ী পীরিতি ।
আছে তবু নাহি বুঝে দুষ্কৃতির রীতি ॥৪৩॥

se sabara sesa vakya chinmayi piriti
achhe tabu nahi bujhe duskrtira riti [43]

sesa vakya–The final statement se sabara–of them all [is that] chinmayi–spiritual piriti–love achhe–exists, tabu–but [those whose] duskrtira riti–habits are sinful bujhe nahi–do not understand [it]. [43]

“The final statement of all these great souls is that spiritual love does exist, but sinners never understand it.

রঘুনাথ এ বিষয়ে করহ বিচার ।
তোমা হেন ভক্ত প্রচারিবে সদাচার ॥৪৪॥

raghunatha e visaye karaha vichara
toma hena bhakta pracharibe sad-achara [44]

raghunatha–O Raghunath, vichara karaha–consider e–this visaye–matter. bhakta–Devotees toma hena–such as yourself pracharibe–should preach [about] sad-achara–proper practice. [44]

“O Raghunath, consider this matter. Devotees such as yourself should preach the proper way to practise.

এ বিষয় একবার প্রভুকে জানাঞা ।
চিত্ত দৃঢ করি’ লও, দৃঢ় কর হিয়া” ॥৪৫॥

e visaya eka-bara prabhuke janana
chitta drdha kari’ lao, drdha kara hiya” [45]

eka-bara–Once janana–ask prabhuke–the Lord e visaya–about this matter. kari’ lao–Make [your] chitta–mind drdha–resolute, [and] kara–make [your] hiya–heart drdha”–resolute.” [45][Svarup Damodar concluded:] “You should once ask the Lord about this matter, and make your mind and heart resolute.”

তবে রঘুনাথ শ্রীমৎ প্রভুপদে গিয়া ।
ঠারে ঠোরে জিজ্ঞাসিল বিনীত হইয়া ॥৪৬॥

tabe raghunatha srimat prabhu-pade giya
thare thore jijnasila vinita ha-iya [46]

raghunatha–Raghunath tabe–then giya–went srimat prabhu-pade–to the holy feet of the Lord [and] vinita ha-iya–humbly jijnasila–asked [Him about the matter] thare thore–indirectly. [46]

Raghunath then went to the holy feet of the Lord and humbly asked Him about the matter indirectly.

প্রভু তারে আজ্ঞা দিল আমার সম্মুখে ।
রঘুনাথ আজ্ঞা পেয়ে ভজে মনসুখে ॥৪৭॥

prabhu tare ajna dila amara sammukhe
raghunatha ajna peye bhaje mana-sukhe [47]

prabhu–The Lord ajna dila–instructed tare–him amara sammukhe–in front of me. raghunatha–Raghunath peye–received [the Lord’s] ajna–instructions [and then] bhaje–served mana-sukhe–with joy in [his] heart. [47]

The Lord instructed Raghunath in front of me. He received the Lord’s instructions and then engaged in service with joy in his heart.

শ্রীরঘুনাথ-প্রতি শ্রীমন্মহাপ্রভুর আজ্ঞা

sri-raghunatha-prati sriman mahaprabhura ajna

Sriman Mahaprabhu’s instructions to Sri Raghunath

“গ্রাম্য কথা না শুনিবে, গ্রাম্য বার্তা না কহিবে ।
ভাল না খাইবে, আর ভাল না পরিবে ॥৪৮॥

“gramya katha na sunibe, gramya varta na kahibe
bhala na khaibe, ara bhala na paribe [48]

“sunibe na–“Do not listen gramya katha–to village talk, [and] kahibe na–do not discuss gramya varta–village matters. khaibe na–Do not eat bhala–fancy [food] ara–and paribe na–do not wear bhala–fancy [clothes]. [48]

“Do not listen to village talk or discuss village matters. Do not eat fancy food or wear fancy clothes.

অমানী, মানদ হঞা কৃষ্ণনাম সদা লবে ।
ব্রজে রাধাকৃষ্ণ-সেবা মানসে করিবে” ॥৪৯॥

amani, manada hana krsna-nama sada labe
vraje radha-krsna-seva manase karibe” [49]

hana–Be amani–prideless [and] manada–respectful, sada–always labe–chant krsna-nama–Krsna’s Name, [and,] manase–within [your] heart, radha-krsna-seva karibe–serve Radha and Krsna vraje”–in Vraja.” [49]

“Be prideless and respectful, always chant Krsna’s Name, and, within your heart, serve Radha and Krsna in Vraja.”

এই আজ্ঞা পাঞা রঘু বুঝিল তখন ।
পীরিতি না হয় কভু জড়েতে সাধন ॥৫০॥

ei ajna pana raghu bujhila takhana
piriti na haya kabhu jadete sadhana [50]

pana–Upon receiving ei–these ajna–instructions, raghu–Raghunath takhana–then bujhila–understood [that] piriti–divine love kabhu na–never haya–develops sadhana jadete–through material practices. [50]

When Raghunath received these instructions, he then understood that divine love never develops through material practices.

মানসেতে সিদ্ধদেহ করিয়া ভাবন ।
সেই দেহে রাধানাথের করিবে সেবন ॥৫১॥

manasete siddha-deha kariya bhavana
sei dehe radhanathera karibe sevana [51]

manasete–Within your heart, bhavana kariya–meditate siddha-deha–with [your] spiritual body [and] sei dehe–in that body, sevana karibe–serve radhanathera–the Lord of Radha. [51]

Within your heart, meditate with your spiritual body, and in that body, serve the Lord of Radha.

অমানী মানদ ভাবে অকিঞ্চন হঞা ।
বৃক্ষ হেন সহিষ্ণুতা আপনে করিয়া ॥৫২॥

amani manada bhave akinchana hana
vrksa hena sahisnuta apane kariya [52]

amani manada bhave–In a prideless and respectful manner, akinchana hana–be humble [and] apane–personally kariya–be sahisnuta–tolerant hena–like vrksa–a tree. [52]

Be prideless, respectful, humble, and tolerant like a tree.

বাহ্যদেহে কৃষ্ণনাম সর্ব্বকাল গায় ।
অন্তর্দেহে থাকে রাধাকৃষ্ণের সেবায় ॥৫৩॥

bahya-dehe krsna-nama sarva-kala gaya
antar-dehe thake radha-krsnera sevaya [53]

bahya-dehe–In [your] external body, sarva-kala–always gaya–chant krsna-nama–the Name of Krsna, [and] antar-dehe–in your internal body, sevaya thake–engage in service radha-krsnera–to Radha and Krsna. [53]

In your external body, always chant the Name of Krsna, and in your internal body, serve Radha and Krsna.

ভাল খাওয়া, ভাল পরা পরিত্যাগ করি’ ।
প্রাণবৃত্তি দ্বারা জড়দেহযাত্রা ধরি’ ॥৫৪॥

bhala khaoya, bhala para parityaga kari’
prana-vrtti dvara jada-deha-yatra dhari’ [54]

parityaga kari’–Give up bhala–fancy khaoya–eating [and] bhala–fancy para–dressing, [and] jada-deha-yatra dhari’–maintain [your] material body dvara–with prana-vrtti–the necessities for life. [54]

Give up fancy food and fancy clothes, and maintain your material body with the necessities for life.



The monkey renunciant

এই জড়দেহে রাধাকৃষ্ণ বুদ্ধ্যারোপ ।
মর্কট বৈরাগী করে সর্ব্বধর্ম্ম লোপ ॥৫৫॥

ei jada-dehe radha-krsna buddhyaropa
markata vairagi kare sarva-dharma lopa [55]

markata vairagi–The monkey renunciant buddhyaropa–attributes a conception radha-krsna–of Radha and Krsna ei jada-dehe–to the material body [and] lopa kare–disregards sarva-dharma–all principles. [55]

The monkey renunciant attributes a conception of Radha and Krsna to the material body and disregards all principles.

প্রভু বলিয়াছেন, “মর্কট বৈরাগী সে জন ।
বৈরাগীর প্রায় থাকি’ করে প্রকৃতি-সম্ভাষণ” ॥৫৬॥

prabhu baliyachhena, “markata vairagi se jana
vairagira praya thaki’ kare prakrti-sambhasana” [56]

prabhu–The Lord baliyachhena–has said, “se jana–Those who thaki’–act vairagira praya–like renunciants [but] prakrti-sambhasana kare–converse with women [are] markata vairagi”–monkey renunciants.” [56]

The Lord has said, “Those who act like renunciants but converse with women are monkey renunciants.”

বিশুদ্ধ বৈরাগী

visuddha vairagi

The pure renunciant

বিশুদ্ধ বৈরাগী করে নাম সঙ্কীর্ত্তন ।
মাগিয়া খাইয়া করে জীবন-যাপন ॥৫৭॥

visuddha vairagi kare nama sankirtana
magiya khaiya kare jivana-yapana [57]

visuddha vairagi–Pure renunciants nama sankirtana kare–chant the Name [and] jivana-yapana kare–maintain [their] life magiya–by begging [and] khaiya–eating. [57]

Pure renunciants chant the Name and live by begging and eating.

বৈরাগী হইয়া যেবা করে পরাপেক্ষা ।
কার্যসিদ্ধি নহে, কৃষ্ণ করে উপেক্ষা ॥৫৮॥

vairagi ha-iya yeba kare parapeksa
karya-siddhi nahe, krsna kare upeksa [58]

yeba–Those who ha-iya–become vairagi–renunciants [but] parapeksa kare–depend on others nahe–do not become karya-siddhi–successful, [and] krsna–Krsna upeksa kare–ignores [them]. [58]

Those who become renunciants but depend on others do not become successful, and Krsna ignores them.

বৈরাগী হইয়া করে জিহ্বার লালস ।
পরমার্থ যায়, আর হয় রসের বশ ॥৫৯॥

vairagi ha-iya kare jihvara lalasa
paramartha yaya, ara haya rasera vasa [59]

ha-iya–Those who become vairagi–renunciants [but] jihvara lalasa kare–follow the cravings of the tongue paramartha yaya–go away from spiritual life ara–and rasera vasa haya–become controlled by tastes. [59]

Those who become renunciants but indulge the cravings of the tongue stray from spiritual life and become controlled by material tastes.

বৈরাগী করিবে সদা নাম-সঙ্কীর্ত্তন ।
শাক-পত্র-ফল-মূলে উদর ভরণ ॥৬০॥

vairagi karibe sada nama-sankirtana
saka-patra-phala-mule udara bharana [60]

vairagi–A renunciant nama-sankirtana karibe–should chant the Name sada–always [and] bharana–fill [their] udara–belly saka-patra-phala-mule–with leaves, vegetables, fruits, and roots. [60]

A renunciant should always chant the Name and fill their belly with leaves, vegetables, fruits, and roots.

জিহ্বার লালসে যেই সমাজে বেড়ায় ।
শিশ্নোদরপরায়ণ কৃষ্ণ নাহি পায় ॥৬১॥

jihvara lalase yei samaje bedaya
sisnodara-parayana krsna nahi paya [61]

yei–Those who bedaya–go out samaje–amidst society [under the control of] jihvara lalase–the cravings of their tongue [become] sisnodara-parayana–engrossed in the genitals and stomach, [and] paya nahi–do not attain krsna–Krsna. [61]

Those who go out amidst society to indulge the cravings of their tongue become engrossed in their genitals and stomach, and do not attain Krsna.

Chapter Seventeen

ভক্তভেদে আচারভেদ

Bhakta-bhede Achara-bheda

Different Practices for Different Devotees

আর দিনে শ্রীস্বরূপ রঘুনাথে কয় ।
“তোমারে নিগূঢ় কিছু কহিব নিশ্চয়” ॥১॥

ara dine sri-svarupa raghunathe kaya
“tomare nigudha kichhu kahiba nischaya” [1]

ara dine–Another day, sri-svarupa–Sri Svarup kaya–said, raghunathe–to Raghunath, “kahiba nischaya–“I will explain kichhu–something nigudha–confidential tomare–to you. [1]

Another day, Svarup said to Raghunath, “I will explain something confidential to you.

ভজনবিহীন-ধর্ম্ম কেবল কৈতব

bhajana-vihina-dharma kevala kaitava

Dharma without devotion is simply deception

যে বর্ণেতে জন্ম যার যে আশ্রমে স্থিতি ।
তত্তদ্ধর্ম্মে দেহযাত্রা এই শুদ্ধ নীতি ॥২॥

ye varnete janma yara ye asrame sthiti
tat-tad-dharme deha-yatra ei suddha niti [2]

deha-yatra–Maintaining the body tat-tad-dharme–according to the duties ye varnete–of the class yara janma–of one’s birth [and] ye asrame–the order [in which one is] sthiti–situated [is] ei suddha niti–the proper conduct. [2]

“Maintaining the body according to the duties of the class in which one is born and the order in which one is situated is the proper conduct.

এইমতে দেহযাত্রা নির্বাহ করিয়া ।
নিরন্তর কৃষ্ণ ভজে একান্ত হইয়া ॥৩॥
সেই সে সুবোধ, সুধার্ম্মিক, সুবৈষ্ণব ।
ভজনবিহীন-ধর্ম্ম কেবল কৈতব ॥৪॥

ei-mate deha-yatra nirvaha kariya
nirantara krsna bhaje ekanta ha-iya [3] sei se subodha, sudharmika, suvaisnava
bhajana-vihina-dharma kevala kaitava [4]

sei se–Those who deha-yatra nirvaha kariya–maintain the body ei-mate–in this way [and] nirantara–always ekanta ha-iya–sincerely bhaje–serve krsna–Krsna [are] subodha–truly wise [and] sudharmika–truly religious; [they are] suvaisnava–true devotees. bhajana-vihina-dharma–Religion (varnasram-dharma) without devotion, [however, is] kevala–simply kaitava–deception. [34]

“Those who maintain the body in this way and always sincerely serve Krsna, are truly wise, religious, and devoted. Dharma without devotion, however, is simply deception.

কৃষ্ণ নাহি ভজে, করে ধর্ম্ম-আচরণ ।
অধঃপথে যায় তার মানব-জীবন ॥৫॥

krsna nahi bhaje, kare dharma-acharana
adhah-pathe yaya tara manava-jivana [5]

manava-jivana–The human life tara–of those who dharma-acharana kare–practise dharma [but] bhaje nahi–do not serve krsna–Krsna adhah-pathe yaya–is ruined. [5]

“The human life of those who practise dharma but do not serve Krsna is ruined.

গৃহী, ব্রহ্মচারী, বানপ্রস্থ বা সন্ন্যাসী ।
কৃষ্ণভক্তিশূন্য অসম্ভাষ্য দিবানিশি ॥৬॥

grhi, brahmachari, vanaprastha va sannyasi
krsna-bhakti-sunya asambhasya diva-nisi [6]

grhi–Householders, brahmachari–students, vanaprastha–retired householders, va–or sannyasi–renunciants [who are] krsna-bhakti-sunya–devoid of devotion to Krsna asambhasya–should not be mixed with, diva-nisi–day [or] night. [6]

“Do not mix, day or night, with householders, students, retired householders, or renunciants who are devoid of devotion to Krsna.

সম্বন্ধজ্ঞানলাভ ও যুক্ত-বৈরাগ্য-আশ্রয়

sambandha-jnana-labha o yukta-vairagya-asraya

Acquiring knowledge of the soul’s relationship with the Lord and practising proper renunciation

সকলেই করিবেন যুক্ত-বৈরাগ্য-আশ্রয় ।
কৃষ্ণ ভজিবেন বুঝি’ সম্বন্ধ নিশ্চয় ॥৭॥

sakalei karibena yukta-vairagya-asraya
krsna bhajibena bujhi’ sambandha nischaya [7]

sakalei–Everyone yukta-vairagya-asraya karibena–should practise proper renunciation [and] bhajibena–serve krsna–Krsna, bujhi’–understanding nischaya–clearly [their] sambandha–relationship with [Him]. [7]

“Everyone should practise proper renunciation and serve Krsna with a clear understanding of their relationship with Him.

সম্বন্ধনির্ণয়ে হয় আলম্বন বোধ ।
শুদ্ধ-আলম্বন হৈলে হয় প্রেমের প্রবোধ ॥৮॥

sambandha-nirnaye haya alambana bodha
suddha-alambana haile haya premera prabodha [8]

sambandha-nirnaye–By understanding that relationship, [its] alambana–object (the Lord) bodha haya–is realised, [and] suddha-alambana haile–when this proper object is realised, haya–there is prabodha–an awakening premera–of divine love. [8]

“By understanding that relationship, its object (the Lord) is realised, and when this proper object is realised, divine love awakens.

প্রেমে কৃষ্ণ ভজে সেই বাপের ঠাকুর ।
প্রেমশূন্য জীব কেবল ছাঁচের কুকুর ॥৯॥

preme krsna bhaje sei bapera thakura
prema-sunya jiva kevala chha̐chera kukura [9]

sei bhaje–Souls who serve krsna–Krsna preme–with love [are] bapera thakura–worshippable to their own fathers, [but] jiva–souls prema-sunya–devoid of divine love [are] kevala–merely chha̐chera kukura–toy dogs. [9]

“Souls who serve Krsna with love are worshippable, even to their own fathers, but souls devoid of divine love are no better than toy dogs.

কৃষ্ণভক্তি আছে যার বৈষ্ণব সে জন ।
গৃহ ছাড়ি’ ভিক্ষা করে, না করে ভজন ।
বৈষ্ণব বলিয়া তারে না কর গণন ॥১০॥

krsna-bhakti achhe yara vaisnava se jana
grha chhadi’ bhiksa kare, na kare bhajana
vaisnava baliya tare na kara ganana [10]

se jana yara achhe–Those who have krsna-bhakti–devotion to Krsna [are] vaisnava–devotees. ganana kara na–Do not consider tare–someone who chhadi’–gives up [their] grha–home [and] bhiksa kare–begs [but] bhajana kare na–does not serve, baliya–to be vaisnava–a devotee. [10]

“Those who have devotion to Krsna are Vaisnavas. Do not consider someone who gives up their home and begs but does not serve Krsna to be a Vaisnava.

অন্য দেব-নির্ম্মাল্যাদি না কর গ্রহণ ।
কর্ম্মকাণ্ডে কভু না মানিবে নিমন্ত্রণ ॥১১॥

anya deva-nirmalyadi na kara grahana
karma-kande kabhu na manibe nimantrana [11]

grahana kara na–Do not accept anya deva-nirmalyadi–the remnants of other gods, [and] kabhu na–never manibe–accept nimantrana–invitations karma-kande–to sacrifices performed for worldly gain. [11]

“Do not accept the remnants of other gods, and never accept invitations to sacrifices performed for worldly gain.

গৃহী ও গৃহত্যাগী-বৈষ্ণবের আচার

grhi o grha-tyagi-vaisnavera achara

The practices of householder Vaisnavas and Vaisnavas who have renounced household life

গৃহী গৃহত্যাগী ভেদে বৈষ্ণব-বিচার ।
দুঁহে ভক্তি-অধিকারী পৃথক্ আচার ॥১২॥

grhi grha-tyagi bhede vaisnava-vichara
du̐he bhakti-adhikari prthak achara [12]

[There are] bhede vaisnava-vichara–different types of devotees: grhi–householders [and] grha-tyagi–those who have renounced household life. du̐he–Both [are] bhakti-adhikari–qualified for devotion, [but their] achara–practices [are] prthak–different. [12]

“There are two types of Vaisnavas: householders and renunciants. Both are qualified for devotion, but their practices are different.

দুঁহার চাহিয়ে যুক্ত-বৈরাগ্য বিধান ।
সুজ্ঞান, সুভক্তি দুঁহার সমপরিমাণ ॥১৩॥

du̐hara chahiye yukta-vairagya vidhana
sujnana, subhakti du̐hara sama-parimana [13]

chahiye–The requirement du̐hara–of both [is] vidhana–the practice yukta-vairagya–of proper renunciation. du̐hara–Their sujnana–pure knowledge [and] subhakti–pure devotion [are] sama-parimana–of equal measure. [13]

“Both are required to practise proper renunciation, and in terms of pure knowledge and pure devotion, they are equal.

গৃহস্থ-বৈষ্ণব কৃত্য

grhastha-vaisnava krtya

The duties of householder devotees

গৃহস্থ-বৈষ্ণব সদা স্বধর্ম্মে অর্জ্জিবে ।
আতিথ্যাদি সেবা যথাসাধ্য আচরিবে ॥১৪॥

grhastha-vaisnava sada sva-dharme arjibe
atithyadi seva yatha-sadhya acharibe [14]

grhastha-vaisnava–Householder devotees [should] sada–always arjibe–earn [their living] sva-dharme–according to their social duty (their varna and asram), [and] acharibe–practise seva–serving atithyadi–guests and others yatha-sadhya–to the best of [their] ability. [14]

“Householder devotees should always earn their living according to their social duty, and they should serve guests and others to the best of their ability.

বৈধপত্নী সহবাসে নহে ভক্তি হানি ।
সার্ষপ সুতৈল ব্যবহারে নাহি দোষ মানি ॥১৫॥

vaidha-patni sahavase nahe bhakti hani
sarsapa sutaila vyavahare nahi dosa mani [15]

sahavase–Living with vaidha-patni–a lawful wife nahe–is not hani–a harm bhakti–to devotion, [and] mani nahi–I do not consider vyavahare–using sarsapa sutaila–refined mustard oil dosa–a fault. [15]

“Living with a lawful wife is not harmful to devotion, and I do not consider using mustard oil to be a fault.

দধি দুগ্ধ স্মার্ত্ত-উপচরিত আমিষ ।
যুক্ত-বৈরাগীর হয় গ্রহণে নিরামিষ ॥১৬॥

dadhi dugdha smarta-upacharita amisa
yukta-vairagira haya grahane niramisa [16]

dadhi–Yoghurt [and] dugdha–milk smarta-upacharita–prepared according to the smrti scriptures [are] amisa–non-vegetarian, [but] haya–they become niramisa–vegetarian yukta-vairagira grahane–through acceptance by a proper renunciant. [16]

“Milk and yoghurt prepared according to smarta regulations are non-vegetarian, but they become vegetarian when they are accepted by proper renunciants.

গৃহস্থ-বৈষ্ণব সদা নামাপরাধ রাখি’ দূরে ।
আনুকূল্য লয়, প্রাতিকূল্য ত্যাগ করে ॥১৭॥

grhastha-vaisnava sada namaparadha rakhi’ dure
anukulya laya, pratikulya tyaga kare [17]

grhastha-vaisnava–Householder devotees sada–always dure rakhi’–avoid namaparadha–offences to the Name, laya–accept anukulya–the favourable, [and] tyaga kare–reject pratikulya–the unfavourable. [17]

“Householder devotees always avoid offences to the Name, accept the favourable, and reject the unfavourable.

ঐকান্তিক নামাশ্রয় তাহার মহিমা ।
গৃহস্থ বৈষ্ণবের নাহি মাহাত্ম্যের সীমা ॥১৮॥

aikantika namasraya tahara mahima
grhastha vaisnavera nahi mahatmyera sima [18]

aikantika–Sincerely namasraya–taking shelter of the Name [is] tahara–their mahima–glory. nahi–There is no sima–limit mahatmyera–to the glories grhastha vaisnavera–of householder devotees. [18]

“Sincerely taking shelter of the Name is a householder’s glory. The glories of householder devotees have no end.

পরহিংসা ত্যাগ, পর-উপকারে রত ।
সর্ব্বভূতে দয়া গৃহীর এইমাত্র ব্রত ॥১৯॥

para-himsa tyaga, para-upakare rata
sarva-bhute daya grhira ei-matra vrata [19]

grhira–The householder’s ei-matra–only vrata–duty [is] tyaga–to avoid para-himsa–envy, para-upakare rata–engage in helping others, [and] sarva-bhute daya–be compassionate to all beings. [19]

“The householder’s only duty is to avoid envy, help others, and be compassionate to all beings.

গৃহত্যাগী বা বৈরাগী বৈষ্ণবের কৃত্য

grha-tyagi va vairagi vaisnavera krtya

The duties of renounced devotees who have given up household life

বৈরাগী বৈষ্ণব প্রাণবৃত্তি অঙ্গীকরি’ ।
অসঞ্চয় স্ত্রীসম্ভাষণশূন্য, ভজে হরি ॥২০॥

vairagi vaisnava prana-vrtti angikari’
asanchaya stri-sambhasana-sunya, bhaje hari [20]

vairagi vaisnava–Renounced devotees bhaje–serve hari–the Lord, angikari’–accept prana-vrtti–the necessities for life, asanchaya–do not accumulate [wealth, and] stri-sambhasana-sunya–do not converse with women. [20]

“Renounced devotees serve the Lord, accept the necessities for life, do not accumulate wealth, and do not converse with women.

এইরূপ আচারভেদে সকল বৈষ্ণব ।
কৃষ্ণ ভজি’ পায় কৃষ্ণের অপ্রাকৃত বৈভব ॥২১॥

ei-rupa achara-bhede sakala vaisnava
krsna bhaji’ paya krsnera aprakrta vaibhava [21]

ei-rupa–In this way, achara-bhede–according to different practices, sakala–all vaisnava–devotees bhaji’–serve krsna–Krsna [and] paya–realise aprakrta vaibhava–the divine glory krsnera–of Krsna. [21]

“In this way, according to different practices, all devotees serve Krsna and realise His divine glory.

বৈষ্ণবের কুটীনাটী নাই

vaisnavera kutinati nai

Vaisnavas are not deceitful

গৃহী হউক ত্যাগী হউক ভক্তে ভেদ নাই ।
ভেদ কৈলে কুম্ভীপাক নরকেতে যাই ॥২২॥

grhi ha-uka tyagi ha-uka bhakte bheda nai
bheda kaile kumbhipaka narakete yai [22]

nai–There is no bheda–difference bhakte–between devotees— ha-uka–be they grhi–householders [or] ha-uka–be they tyagi–renunciants. bheda kaile–If someone makes distinctions [between them,] yai–they go kumbhipaka narakete–to the hell of boiling oil. [22]

“There is no difference between devotees—be they householders or renunciants. If someone makes distinctions between them, they go to the hell of boiling oil.

মূল কথা, কুটীনাটী ব্যবহার যার ।
বৈষ্ণবকুলেতে সেই মহাকুলাঙ্গার ॥২৩॥

mula katha, kutinati vyavahara yara
vaisnava-kulete sei mahakulangara [23]

mula katha–The main point [is that] sei yara–those who vyavahara–behave kutinati–deceitfully [are] mahakulangara–a great disgrace vaisnava-kulete–to the society of devotees. [23]

“The main point is that those who behave deceitfully are a great disgrace to the society of Vaisnavas.

সরল ভাবেতে গঠি’ নিজ ব্যবহার ।
জীবনে মরণে কৃষ্ণভক্তি জানি সার ॥২৪॥

sarala bhavete gathi’ nija vyavahara
jivane marane krsna-bhakti jani sara [24]

nija vyavahara gathi’–Everyone should behave sarala bhavete–in a sincere manner [and] jani–know krsna-bhakti–devotion to Krsna [to be] sara–all-in-all, jivane–in life [and] marane–death. [24]

“Everyone should behave in a sincere manner and know devotion to Krsna to be all-in-all, in life and death.

কুটীনাটী কপটতা শাঠ্য কুটীলতা ।
না ছাড়িয়া হরি ভজে, তার দিন গেল বৃথা ॥২৫॥

kutinati kapatata sathya kutilata
na chhadiya hari bhaje, tara dina gela vrtha [25]

dina–The days tara–of those who bhaje–serve hari–the Lord [but] chhadiya na–do not give up kutinati–deceit, kapatata–duplicity, sathya–dishonesty, [and] kutilata–insincerity gela–pass vrtha–in vain. [25]

“Those who serve the Lord but do not give up deceit, duplicity, dishonesty, and insincerity pass their days in vain.

সেই সব ভাগবত কদর্থ করিয়া ।
ইন্দ্রিয় চরাঞা বুলে প্রকৃতি ভুলাইয়া ॥২৬॥

sei saba bhagavata kadartha kariya
indriya charana bule prakrti bhulaiya [26]

sei saba–They kadartha kariya–distort the meaning bhagavata–of Srimad Bhagavatam, [and] bule–roam about charana–enjoying indriya–the senses [and] bhulaiya–seducing prakrti–women. [26]

“They distort the meaning of Srimad Bhagavatam and roam about enjoying the senses and seducing women.

ভাগবত-শ্লোক যথা

bhagavata-sloka yatha

A verse from Srimad Bhagavatam (10.33.36)

অনুগ্রহায় ভক্তানাং মানুষং দেহমাশ্রিতঃ ।
ভজতে তাদৃশীঃ ক্রীড়া যাঃ শ্রুত্বা তৎপরো ভবেৎ ॥২৭॥

anugrahaya bhaktanam manusam deham asritah
bhajate tadrsih krida yah srutva tat‑paro bhavet [27]

anugrahaya–To bestow mercy bhaktanam–upon [His] devotees, asritah–Krsna assumes manusam deham–a human-like form [and] bhajate–manifests krida–Pastimes. srutva–Hearing tadrsih yah–about them, bhavet–souls become tat‑paro–devoted to Him. [27]

“‘To bestow mercy upon His devotees, Krsna assumes a human-like form and manifests His Pastimes. Those who hear about these Pastimes become devoted to Krsna.’

লম্পট পাপিষ্ঠ আপনাকে কৃষ্ণ মানি’ ।
কৃষ্ণলীলা অনুকৃতি করে ধর্ম্মহানি ॥২৮॥

lampata papistha apanake krsna mani’
krsna-lila anukrti kare dharma-hani [28]

lampata papistha–Lewd sinners mani’–consider apanake–themselves krsna–Krsna, anukrti kare–imitate krsna-lila–Krsna’s Pastimes, [and] dharma-hani–desecrate religious principles. [28]

“Lewd sinners consider themselves Krsna, imitate Krsna’s Pastimes, and desecrate dharma.

শুদ্ধভক্তের রাধাকৃষ্ণের সেবা

suddha-bhaktera radha-krsnera seva

A pure devotee’s service to Radha and Krsna

শুদ্ধভক্ত ভক্তভাবে চিৎস্বরূপ হঞা ।
ব্রজে রাধাকৃষ্ণ সেবে সখীভাব লঞা ॥২৯॥

suddha-bhakta bhakta-bhave chit-svarupa hana
vraje radha-krsna seve sakhi-bhava lana [29]

suddha-bhakta–Pure devotees hana–attain [their] chit-svarupa–spiritual form bhakta-bhave–as a devotee [and] seve–serve radha-krsna–Radha and Krsna vraje–in Vraja lana–with sakhi-bhava–the mood of a sakhi. [29]

“Pure devotees attain their spiritual devotee form and serve Radha and Krsna in Vraja in the mood of a sakhi.

কৃষ্ণভাবে তৎপর হয় যে পামর ।
কুম্ভীপাক প্রাপ্ত হয় মরণের পর ॥৩০॥

krsna-bhave tat-para haya ye pamara
kumbhipaka prapta haya maranera para [30]

ye pamara–Fools who krsna-bhave tat-para haya–impersonate Krsna prapta haya–go kumbhipaka–to the hell of boiling oil maranera para–after death. [30]

“Fools who impersonate Krsna go to the hell of boiling oil after death.

অন্তরঙ্গ ভক্তি দেহে নহে, আত্মায়

antaranga bhakti dehe nahe, atmaya

Confidential devotion exists within the heart—not the body

অন্তরঙ্গ ভক্তি মনে, দেহে কিছু নয় ।
কুটীনাটী বলে মূঢ় আচরণ হয় ॥৩১॥

antaranga bhakti mane, dehe kichhu naya
kutinati bale mudha acharana haya [31]

antaranga–Confidential bhakti–devotion [is] mane–in the heart. kichhu naya–There is nothing dehe–within the body, [but] mudha–fools kutinati bale–deceitfully acharana haya–imitate [it]. [31]

“Confidential devotion is in the heart, not the body, but fools deceitfully imitate it.

সেই সব অসৎসঙ্গ দূরে পরিহরি’ ।
কৃষ্ণ ভজে শুদ্ধভক্ত সিদ্ধদেহ ধরি ॥৩২॥

sei saba asat-sanga dure parihari’
krsna bhaje suddha-bhakta siddha-deha dhari’ [32]

dure parihari’–Avoiding sei saba–all such asat-sanga–bad association, suddha-bhakta–pure devotees bhaje–serve krsna–Krsna siddha-deha dhari’–with [their] spiritual bodies. [32]

“Avoiding all such forms of bad association, pure devotees serve Krsna with their spiritual bodies.

কৃষ্ণই পুরুষ, আর সব প্রকৃতি

krsna-i purusa, ara saba prakrti

Krsna is the only male; everyone else is female

ভক্তসব প্রকৃতি হইয়া মজে কৃষ্ণপায় ।
পুরুষ একলে কৃষ্ণ, দাস মহাশয়” ॥৩৩॥

bhakta-saba prakrti ha-iya maje krsna-paya
purusa ekale krsna, dasa mahasaya” [33]

bhakta-saba–All devotees ha-iya–are prakrti–female [and] maje–revel krsna-paya–in Krsna’s feet. krsna–Krsna ekale–alone [is] purusa–male, dasa mahasaya”–O honourable servant, Das.” [33]

“All devotees are female and revel in Krsna’s feet. Krsna is the only male, O Das Mahasay.”

রঘুনাথ দাস তবে বিনীত হইয়া ।
স্বরূপেরে নিবেদন করে দু’হাত জুড়িয়া ॥৩৪॥

raghunatha dasa tabe vinita ha-iya
svarupere nivedana kare du’hata judiya [34]

raghunatha dasa–Raghunath Das tabe–then judiya–joined [his] du’hata–two hands [and] vinita ha-iya–humbly nivedana kare–spoke svarupere–to Svarup. [34]

Raghunath Das joined his palms and humbly spoke to Svarup.

“বল প্রভু, আছে এক জিজ্ঞাস্য আমার ।
স্বধর্ম্মবিহীনভক্তি সর্ব্বভক্তিসার ॥৩৫॥

“bala prabhu, achhe eka jijnasya amara
sva-dharma-vihina-bhakti sarva-bhakti-sara [35]

“prabhu–“Master, bala–please speak [to me]. amara achhe–I have eka–a jijnasya–question. sva-dharma-vihina-bhakti–Devotion that is free from social duty (the duties of varna and asram) [is] sarva-bhakti-sara–the best of all forms of devotion. [35]

“Master, I have a question. Please answer me. Devotion that is free from social duty is the best of all forms of devotion.

গৃহস্থ ও স্বধর্ম্ম

grhastha o svadharma

Householders and social duty

তবে কেন গৃহস্থ থাকিবে স্বধর্ম্মেতে ।
স্বধর্ম্ম ছাড়িয়া ভক্তি পারে ত’ করিতে” ॥৩৬॥

tabe kena grhastha thakibe svadharmete
svadharma chhadiya bhakti pare ta’ karite” [36]

tabe–So kena–why [should] grhastha–householders thakibe–remain [engaged] svadharmete–in their social duty? pare–They can chhadiya–leave [their] svadharma–social duty [and] ta’ karite–practise bhakti”–devotion.” [36]

“So why should householders remain engaged in their social duty when they can give it up and practise devotion?”

স্বরূপ বলে, “শুন, ভাই, ইহাতে যে মর্ম্ম ।
বলিব তোমাকে আমি শুদ্ধভক্তি ধর্ম্ম ॥৩৭॥

svarupa bale, “suna, bhai, ihate ye marma
baliba tomake ami suddha-bhakti dharma [37]

svarupa–Svarup bale–said, “bhai–“Brother, suna–listen! ami–I baliba–will explain tomake–to you dharma–the nature suddha-bhakti–of pure devotion, ye–which [is] marma–the essence ihate–of this. [37]

Svarup replied, “Brother, listen! I will explain to you the nature of pure devotion, which is the essence of this matter.

স্বধর্ম্মে জীবনযাত্রা সহজে ঘটয় ।
পরধর্ম্মে কষ্ট আছে, স্বাভাবিক নয় ॥৩৮॥

svadharme jivana-yatra sahaje ghataya
para-dharme kasta achhe, svabhavika naya [38]

[Your] jivana-yatra–livelihood ghataya–is maintained sahaje–easily svadharme–by following [your] own social duty; achhe–there is kasta–difficulty para-dharme–in following someone else’s duty, [because] naya–it is not svabhavika–natural. [38]

“Your livelihood is easily maintained by following your own social duty; it is difficult to follow someone else’s duty because it is unnatural.

স্বধর্ম্মে ভক্তির অনুকূল যাহা হয় ।
তাই ভক্তিমান্ জন গ্রহণ করয় ॥৩৯॥
যাহা যখন ভক্তি-প্রতিকূল হঞা যায় ।
তাহা ত্যাগ করিলে ত’ শুদ্ধভক্তি পায় ॥৪০॥

svadharme bhaktira anukula yaha haya
tai bhaktiman jana grahana karaya [39] yaha yakhana bhakti-pratikula hana yaya
taha tyaga karile ta’ suddha-bhakti paya [40]

[When] bhaktiman jana–devotees, svadharme–in the midst of [their] social duty, grahana karaya–accept tai yaha–that which haya–is anukula–favourable bhaktira–to devotion [and] tyaga karile–avoid taha–things yakhana–when yaha–they hana yaya–become bhakti-pratikula–unfavourable to devotion, [then] paya ta’–they attain suddha-bhakti–pure devotion. [39–40]

“When devotees, in the midst their social duty, accept everything that is favourable to devotion and avoid everything that is unfavourable to devotion, then they attain pure devotion.

অতএব স্বধর্ম্মনিষ্ঠা চিত্ত হইতে ত্যজি’ ।
ভক্তিনিষ্ঠা করিলেই সাধুধর্ম্ম ভজি’ ॥৪১॥

ataeva svadharma-nistha chitta ha-ite tyaji’
bhakti-nistha karilei sadhu-dharma bhaji’ [41]

ataeva–So, [only if] tyaji’–they remove svadharma-nistha–attachment to [their] social duty ha-ite–from [their] chitta–heart [and] bhakti-nistha karilei–develop attachment to devotion [do they] bhaji’–follow sadhu-dharma–the duty of a sadhu. [41]

“So, only if they remove attachment to their social duty from their heart and develop attachment to devotion do they follow the duty of a sadhu.

স্বধর্ম্মত্যাগের নাম নিষ্ঠাপরিহার ।
নিয়মাগ্রহ দূর হইলে হয় বৈষ্ণব আচার ॥৪২॥

svadharma-tyagera nama nistha-parihara
niyamagraha dura ha-ile haya vaisnava achara [42]

svadharma-tyagera nama–The phrase, ‘renouncing social duty’ [means] nistha-parihara–giving up attachment [to it. When] niyamagraha–excessive attachment to rules dura ha-ile–withdraws, vaisnava achara–Vaisnava practice haya–takes place. [42]

“‘Renouncing social duty’ means giving up attachment to it. When excessive attachment to the rules for social duty withdraws, Vaisnava practice begins.

কৃষ্ণস্মৃতি বিধি; কৃষ্ণবিস্মৃতি নিষেধ

krsna-smrti vidhi; krsna-vismrti nisedha

The rule is: remember Krsna, and the prohibition is: do not forget Krsna

নিরন্তর কৃষ্ণস্মৃতি মূলবিধি ভাই ।
শ্রীকৃষ্ণবিস্মৃতি যাহে নিষেধ মূল তাই” ॥৪৩॥

nirantara krsna-smrti mula-vidhi bhai
sri-krsna-vismrti yahe nisedha mula tai” [43]

bhai–Brother, nirantara–constant krsna-smrti–remembrance of Krsna [is] mula-vidhi–the fundamental rule, [and] tai yahe–that by which sri-krsna-vismrti–forgetfulness of Sri Krsna [occurs is] mula nisedha”–the fundamental prohibition.” [43]

“Brother, constant remembrance of Krsna is the fundamental rule, and forgetfulness of Krsna is the fundamental prohibition.”

তবে রঘুনাথ বলে, “কথা এক আর ।
আজ্ঞা হয় শুনি যাহে বৈষ্ণব-বিচার ॥৪৪॥

tabe raghunatha bale, “katha eka ara
ajna haya suni yahe vaisnava-vichara [44]

raghunatha–Raghunath tabe–then bale–said, [“There is] “ara eka katha–another subject. ajna haya–If you allow [me,] suni–I would like to hear [further] yahe vaisnava-vichara–explanation about Vaisnavas. [44]

Raghunath said, “I have another subject to discuss. If you allow me, I would like to hear further explanation about Vaisnavas.

শ্রীঅচ্যুতগোত্র ও স্বধর্ম্ম

sri-achyuta-gotra o svadharma

The family of the Lord and social duty

শ্রীঅচ্যুতগোত্র বলি’ বৈষ্ণব-নির্দ্দেশ ।
ইহার তাৎপর্য কিবা, ইথে কি বিশেষ” ॥৪৫॥

sri-achyuta-gotra bali’ vaisnava-nirdesa
ihara tatparya kiba, ithe ki visesa” [45]

vaisnava-nirdesa bali’–Devotees are identified as sri-achyuta-gotra–the family of the Lord. kiba–What [is] tatparya–the meaning ihara–of this? ki–What [is] visesa–significant ithe”–in this regard?” [45]

“Vaisnavas are described as the family of the Lord. What is the meaning and significance of this?”

স্বরূপ বলে, “গৃহী, ত্যাগী উভয়ে সর্ব্বথা ।
এই গোত্রে অধিকারী নাহিক অন্যথা ॥৪৬॥

svarupa bale, “grhi, tyagi ubhaye sarvatha
ei gotre adhikari nahika anyatha [46]

svarupa–Svarup bale–said, “ubhaye–Both grhi–householders [and] tyagi–renunciants [are,] sarvatha–in all respects, adhikari–members ei gotre–of this family [and] nahika–no anyatha–other. [46]

Svarup said, “Both householders and renunciants are, in all respects, members of this family and no other.

শ্রীঅচ্যুতগোত্রে থাকে শুদ্ধভক্ত যত ।
স্বধর্ম্মনিষ্ঠায় কভু নাহি হয় রত ॥৪৭॥

sri-achyuta-gotre thake suddha-bhakta yata
svadharma-nisthaya kabhu nahi haya rata [47]

yata–All suddha-bhakta–pure devotees thake–live sri-achyuta-gotre–in the family of the Lord [and] kabhu nahi–never svadharma-nisthaya rata haya–become attached to social duty. [47]

“All pure devotees belong to the family of the Lord and never become attached to social duty.

সংসারের গোত্র ত্যজি’ কৃষ্ণগোত্র ভজে ।
সেই নিত্যগোত্র তার যেই বৈসে ব্রজে ॥৪৮॥

samsarera gotra tyaji’ krsna-gotra bhaje
sei nitya-gotra tara yei vaise vraje [48]

tyaji’–They leave behind [their] samsarera gotra–worldly family [and] bhaje–serve krsna-gotra–Krsna’s family. tara yei–Those who vaise–reside vraje–in Vraja [are part of] sei–that nitya-gotra–eternal family. [48]

“They give up their worldly families and serve Krsna’s family. Those who reside in Vraja are part of that eternal family.

কেহ বা স্বদেহে বৈসে ব্রজগোপী হঞা ।
কেহ বা আরোপসিদ্ধ-মানসে লইয়া ॥৪৯॥

keha va svadehe vaise vraja-gopi hana
keha va aropa-siddha-manase la-iya [49]

keha va–Some vaise–reside svadehe–in [their] own body hana–as vraja-gopi–a gopi of Vraja, [and] keha va–some la-iya–practise aropa-siddha-manase–ascription within their minds. [49]

“Some reside in their spiritual body as Vraja-gopis, and others practise arop-siddha* within their minds.

* See 17.57.

প্রবর্ত্ত, সাধক, সিদ্ধ

pravarta, sadhaka, siddha

Beginners, practitioners, and experts

প্রবর্ত্ত, সাধক, সিদ্ধ—তিন যে প্রকার ।
বুঝিতে পারিলে বুঝি ভক্তিধর্ম্মসার ॥৫০॥

pravarta, sadhaka, siddha—tina ye prakara
bujhite parile bujhi bhakti-dharma-sara [50]

parile–If you can bujhite–understand ye–the tina–three prakara–classes [of devotees]— pravarta–beginners, sadhaka–practitioners, [and] siddha–experts— [then] bujhi–you can understand bhakti-dharma-sara–the essence of devotional practice. [50]

“If you can understand the three classes of devotees—beginners, practitioners, and experts—then you can understand the essence of devotional practice.

‘কনিষ্ঠাধিকারী’ হয় ‘প্রবর্ত্তে’ গণন ।
মধ্যমাধিকারী সাধক ভক্ত মহাজন ॥৫১॥

‘kanisthadhikari’ haya ‘pravarte’ ganana
‘madhyamadhikari’ ‘sadhaka’ bhakta mahajana [51]

‘kanisthadhikari’–A kanistha adhikari ganana haya–is counted ‘pravarte’–as a beginner. ‘madhyamadhikari’–A madhyam adhikari [is] ‘sadhaka’–a practitioner, bhakta mahajana–a devotee, and a great soul. [51]

“A kanistha adhikari is considered a beginner. A madhyam adhikari is a practitioner, a devotee, and a great soul.

‘উত্তমাধিকারী’ হয় ‘সিদ্ধ’ মহাশয় ।
হৃদয়ে স্বধর্ম্মনিষ্ঠা কভু না করয় ॥৫২॥

‘uttamadhikari’ haya ‘siddha’ mahasaya
hrdaye svadharma-nistha kabhu na karaya [52]

‘uttamadhikari’–An uttam adhikari haya–is mahasaya ‘siddha’–a worshippable expert, [and] kabhu na–never svadharma-nistha karaya–becomes attached to social duty hrdaye–at heart. [52]

“An uttam adhikari is a worshippable expert and never becomes attached to social duty at heart.

মধ্যমাধিকারী আর উত্তমাধিকারী ।
সকলে অচ্যুতগোত্র দেখহ বিচারি’” ॥৫৩॥

madhyamadhikari ara uttamadhikari
sakale achyuta-gotra dekhaha vichari’” [53]

vichari’ dekhaha–Consider sakale–both madhyamadhikari–practitioners ara–and uttamadhikari–experts [to be part] achyuta-gotra”–of the family of the Lord.” [53]

“Consider both practitioners and experts to be part of the family of the Lord.”




রঘুনাথ বলে, “এবে আরোপ বুঝিব ।
তাৎপর্য বুঝিয়া সব সন্দেহ ত্যজিব” ॥৫৪॥

raghunatha bale, “ebe aropa bujhiba
tatparya bujhiya saba sandeha tyajiba” [54]

raghunatha–Raghunath bale–said, “bujhiba–“I wish to understand aropa–ascription ebe–now. bujhiya–By understanding [its] tatparya–significance, tyajiba–I will give up saba–all [my] sandeha–doubts. [54]

Raghunath said, “I now wish to understand ascription. By understanding its significance, I will give up all my doubts.

দামোদর বলে, “শুন আরোপ-সন্ধান ।
ইহাতে চাহিয়ে ভক্তিস্বরূপের জ্ঞান ॥৫৫॥

damodara bale, “suna aropa-sandhana
ihate chahiye bhakti-svarupera jnana [55]

damodara–Damodar bale–said, “suna–“Hear aropa-sandhana–a description of ascription. ihate–In this regard, chahiye–you need jnana–knowledge bhakti-svarupera–of the nature of devotion [itself]. [55]

Damodar said, “Hear now about ascription. To understand it, you need to understand the nature of devotion itself.

ত্রিবিধা বৈষ্ণবী ভক্তি

trividha vaisnavi bhakti

The three types of Vaisnava devotion

ত্রিবিধা বৈষ্ণবী ভক্তি করহ বিচার ।
(১) ‘আরোপ-সিদ্ধা’, (২) ‘সঙ্গসিদ্ধা’, (৩) ‘স্বরূপ-সিদ্ধা’ আর ॥৫৬॥

trividha vaisnavi bhakti karaha vichara
(1) ‘aropa-siddha’, (2) ‘sanga-siddha’, (3) ‘svarupa-siddha’ ara [56]

vichara karaha–Consider trividha–the three types vaisnavi bhakti–of Vaisnava devotion: ‘aropa-siddha’–‘arop-siddha’, ‘sanga-siddha’–‘sanga-siddha’, ara–and ‘svarupa-siddha’–‘svarup-siddha’. [56]

“You should know that there are three types of Vaisnava devotion: arop-siddha, sanga-siddha, and svarup-siddha.

(১) আরোপ-সিদ্ধা ভক্তি—কনিষ্ঠাধিকারীর

(1) aropa-siddha bhakti—kanisthadhikarira

(1) Devotion expressed through ascription is for the beginner

আরোপ-সিদ্ধার কথা বলিব প্রথমে ।
সুস্থির হইয়া বুঝ চিত্তের সংযমে ॥৫৭॥

aropa-siddhara katha baliba prathame
susthira ha-iya bujha chittera samyame [57]

prathame–First, aropa-siddhara katha baliba–I will explain arop-siddha. susthira ha-iya–Focus [and] bujha–understand [it] chittera samyame–with a controlled mind. [57]

“First, I will explain arop-siddha. Focus and understand it with a controlled mind.

বদ্ধ বহির্ম্মুখ জীব বিষয়ী প্রধান ।
জড়সঙ্গমাত্র করি’ করে অবস্থান ॥৫৮॥

baddha bahirmukha jiva visayi pradhana
jada-sanga-matra kari’ kare avasthana [58]

baddha jiva–Conditioned souls [who are] bahirmukha–averse [to the Lord are] visayi pradhana–mostly materialists. avasthana kare–They live [and] sanga-matra kari’–associate only jada–with matter. [58]

“Conditioned souls who are averse to the Lord are mostly materialists and associate only with material things.

জড়সুখ জড়দুঃখ নিয়ত তাহার ।
প্রাকৃত সংসর্গ বিনা কিছু নাহি আর ॥৫৯॥

jada-sukha jada-duhkha niyata tahara
prakrta samsarga vina kichhu nahi ara [59]

niyata–Constantly, tahara–their [experience] jada-sukha–of material happiness [and] jada-duhkha–material sadness [takes places]. kichhu nahi–They have no samsarga–connection ara–with anything vina–other than prakrta–matter. [59]

“They are constantly engrossed in material happiness and sadness, and have no experience of anything other than matter.

অপ্রাকৃত বলি’ কিছু নাহি পায় জ্ঞান ।
অপ্রাকৃত-তত্ত্ব মনে নাহি পায় স্থান ॥৬০॥

aprakrta bali’ kichhu nahi paya jnana
aprakrta-tattva mane nahi paya sthana [60]

kichhu nahi paya–They have no jnana–knowledge bali’–regarding aprakrta–spirit, [and] aprakrta-tattva–spiritual truth paya nahi–finds no sthana–place mane–in [their] hearts. [60]

“They know nothing about spirit, and there is no place for spiritual truth in their hearts.

নিজে অপ্রাকৃত বস্তু তাহাও না জানে ।
অরক্ষিত শিশু যেন সদাই অজ্ঞানে ॥৬১॥

nije aprakrta vastu tahao na jane
araksita sisu yena sadai ajnane [61]

jane na–They do not know tahao–even that nije–they [are] aprakrta vastu–spiritual beings. yena–Like araksita–uneducated sisu–children, [they] sadai–always [remain] ajnane–in ignorance. [61]

“They do not even know that they are spiritual beings. Like uneducated children, they always remain in ignorance.

কোন ভাগ্যে কোন জন্মে সুকৃতির ফলে ।
শ্রদ্ধার উদয় হয় হৃদয়কমলে ॥৬২॥

kona bhagye kona janme sukrtira phale
sraddhara udaya haya hrdaya-kamale [62]

kona bhagye–By some good fortune, kona janme–in some birth, sukrtira phale–as a result of sukrti (rendering of service knowingly or unknowingly to the Lord or His paraphernalia), sraddhara udaya haya–faith arises hrdaya-kamale–in the lotus of their hearts. [62]

“By some good fortune, in some birth, as a result of sukrti, faith arises in the lotus of their hearts.

প্রথম সন্ধানে শুনে, ‘আমি কৃষ্ণদাস’ ।
এ সংসার হইতে উদ্ধারে করে আশ ॥৬৩॥

prathama sandhane sune, ‘ami krsna-dasa’
e samsara haite uddhare kare asa [63]

prathama–At first, sandhane–in the course of their search, sune–they hear, ‘ami–‘I [am] krsna-dasa’–a servant of Krsna’, [and] asa kare–aspire uddhare–to be delivered haite–from e samsara–this world. [63]

“At first, in the course of their search, they hear, ‘I am a servant of Krsna’, and then they aspire to be delivered from samsara.



Worshipping Krsna

গুরু বলে, ‘শুন, বাছা, কর কৃষ্ণার্চ্চন’ ।
কৃষ্ণার্চ্চনে তবে তার ইচ্ছা-সঙ্গঠন ॥৬৪॥

guru bale, ‘suna, vachha, kara krsnarchana’
krsnarchane tabe tara ichchha-sangathana [64]

[Their] guru–Guru bale–says [to them,] ‘suna–‘Listen! [My] vachha–child, krsnarchana kara’–you should worship Krsna.’ tabe–Then tara ichchha-sangathana–they become eager krsnarchane–to worship Krsna. [64]

“Their Guru says to them, ‘Listen! My child, you should worship Krsna’, and they then become eager to worship Krsna.

কৃষ্ণ যে অপ্রাকৃত প্রভু, এই মাত্র শুনে ।
কৃষ্ণস্বরূপ অপ্রাকৃত তাহা নাহি জানে ॥৬৫॥

krsna ye aprakrta prabhu, ei matra sune
krsna-svarupa aprakrta taha nahi jane [65]

sune–They hear matra–simply ei ye–that krsna–Krsna [is] aprakrta–spiritual [and that He is] prabhu–the Lord, [but] jane nahi–they do not understand taha aprakrta krsna-svarupa–Krsna’s spiritual nature. [65]

“They simply hear that Krsna is spiritual and that He is the Lord, but they do not understand Krsna’s spiritual nature.

নিজ চতুর্দিকে যাহা করে দরশনে ।
তঁহি মধ্যে ইষ্ট যাহা বুঝি দেখ মনে ॥৬৬॥

nija chatur-dike yaha kare darasane
ta̐hi madhye ista yaha bujhi dekha mane [66]

bujhi dekha mane–They understand and regard yaha–everything ta̐hi madhye–within yaha–what darasane kare–they see nija chatur-dike–in the four directions around them [is] ista–the Lord’s. [66]

“They understand that everything they see around them belongs to the Lord.

ইষ্টদ্রব্যে ইষ্টমূর্ত্তির করয় পূজন ।
এই স্থলে হয় তার আরোপ-চিন্তন ॥৬৭॥

ista-dravye ista-murtira karaya pujana
ei sthale haya tara aropa-chintana [67]

ista-murtira pujana karaya–They [then] worship the Lord’s form ista-dravye–with the Lord’s paraphernalia. ei sthale–At this stage, tara aropa-chintana haya–they practise ascription. [67]

“They then worship the Lord’s form with the Lord’s paraphernalia. At this stage, they practise ascription.

মনুষ্যমূরতি এক করিয়া গঠন ।
গন্ধ-পুষ্প-ধূপ-দীপে করয়ে অর্চ্চন ॥৬৮॥

manusya-murati eka kariya gathana
gandha-puspa-dhupa-dipe karaye archana [68]

gathana kariya–They make eka–a manusya-murati–human form [and] archana karaye–worship [Him] gandha-puspa-dhupa-dipe–with fragrances, flowers, incense, and lamps. [68]

“They make a human-like form of the Lord and worship Him with fragrances, flowers, incense, and lamps.

আরোপ-বুদ্ধ্যে ভাবে সব অপ্রাকৃত ধন ।
আরোপ চিন্তিয়া কভু অপ্রাকৃতাপন ॥৬৯॥

aropa-buddhye bhave saba aprakrta dhana
aropa chintiya kabhu aprakrtapana [69]

aropa-buddhye–By understanding ascription, bhave–they consider [that] saba–everything [is] aprakrta–spiritual dhana–property, [and] aropa chintiya–by practising ascription, [they] kabhu–sometimes aprakrtapana–perceive spiritual reality. [69]

“By understanding ascription, they consider that everything is spiritual property, and by practising ascription, they sometimes perceive spiritual reality.

ইহাতে যে কর্ম্মার্পণ আরোপের স্থল ।
আরোপে ক্রমশঃ ভক্তিতত্ত্বে পায় বল ॥৭০॥

ihate ye karmarpana aropera sthala
arope kramasah bhakti-tattve paya bala [70]

ye karmarpana–The offering of actions [to the Lord] ihate–in this way [is] aropera sthala–the stage of ascription, [and] arope–through ascription, [souls] kramasah–gradually paya–develop bala–strength bhakti-tattve–in devotion. [70]

“Offering actions to the Lord in this way is the practice of ascription, and through it, souls gradually develop devotional strength.

এই ত’ আরোপ-সিদ্ধা ভক্তির লক্ষণ ।
কনিষ্ঠাধিকারীর হয় এই সমর্চ্চন ॥৭১॥

ei ta’ aropa-siddha bhaktira laksana
kanisthadhikarira haya ei samarchana [71]

ei ta’–These [are] laksana–the characteristics bhaktira–of devotion aropa-siddha–expressed through ascription. kanisthadhikarira ei samarchana haya–Beginners perform such worship. [71]

“These are the characteristics of arop-siddha devotion. Beginners perform worship in this way.

তত্ত্ববোধে শ্রীমূর্ত্তি পূজা

tattva-bodhe sri-murti-puja

Worshipping the Deity with realisation

তত্ত্বটী বুঝিয়া যবে শ্রীমূর্ত্তি পূজয় ।
তবে মধ্যম অধিকার হয় ত’ উদয় ॥৭২॥

tattvati bujhiya yabe sri-murti pujaya
tabe madhyama adhikara haya ta’ udaya [72]

yabe–When pujaya–they worship sri-murti–the Deity bujhiya–understanding tattvati–the Lord’s nature, tabe–then madhyama adhikara udaya ta’ haya–they rise to the intermediate stage. [72]

“When beginners worship the Deity and come to understand the Lord’s nature, they rise to the intermediate stage.

উত্তমাধিকারীর আরোপের নাহি স্থান ।
মানসে অপ্রাকৃত তত্ত্বের পায় ত’ সন্ধান ॥৭৩॥

uttamadhikarira aropera nahi sthana
manase aprakrta tattvera paya ta’ sandhana [73]

aropera sthana nahi–Ascription has no position uttamadhikarira–for experts: sandhana ta’ paya–they perceive aprakrta tattvera–spiritual reality [directly] manase–within [their] hearts. [73]

“Experts do not practise ascription: they directly perceive spiritual reality within their hearts.

প্রেমের উদয় হয় প্রেমচক্ষে হেরি’ ।
প্রাণেশ্বর ভজে পূর্ব্ব-আরোপ দূর করি’ ॥৭৪॥

premera udaya haya prema-chakse heri’
pranesvara bhaje purva-aropa dura kari’ [74]

premera udaya haya–Divine love arises [within them, and] heri’–they [begin to] see prema-chakse–with the eyes of that love. bhaje–They serve pranesvara–the Lord of their heart, [and] dura kari’–give up [their] purva-aropa–previous [practice of] ascription. [74]

“Divine love arises in them, and they begin to see with the eyes of that love. They serve the Lord of their heart and give up their previous practice of ascription.

ভক্তি স্বভাবতঃ নহে হেন কর্ম্মার্পণে ।
আরোপ-সিদ্ধা ভক্তিমধ্যে হয় ত’ গণনে ॥৭৫॥

bhakti svabhavatah nahe hena karmarpane
aropa-siddha bhakti-madhye haya ta’ ganane [75]

svabhavatah–By nature, bhakti–devotion nahe–is not hena–like karmarpane–offering actions. [Still,] aropa-siddha–ascription haya–is ta’ ganane–counted bhakti-madhye–within devotion. [75]

“By nature, devotion is not the same as offering actions. Still, ascription is considered a type of devotion.

(১) আরোপ-সিদ্ধার মূল তত্ত্ব

(1) aropa-siddhara mula tattva

(1) The key principle of ascription

আরোপ-সিদ্ধার এক মূলতত্ত্ব এই ।
জড়বস্তু, জড়কর্ম্ম ভক্তিভাবে লই ॥৭৬॥

aropa-siddhara eka mula-tattva ei
jada-vastu jada-karma bhakti-bhave la-i [76]

ei eka–The mula-tattva–key principle aropa-siddhara–within ascription [is] la-i–using jada-vastu–material objects [and] jada-karma–material actions bhakti-bhave–in a devotional way. [76]

“The key principle within ascription is to use material objects and actions in a devotional way.

জড়বস্তু, জড়কর্ম্মমধ্যে ঘৃণ্য যাহা ।
অর্পণেও ভক্তি নাহি হয় কভু তাহা ॥৭৭॥

jada-vastu, jada-karma-madhye ghrnya yaha
arpaneo bhakti nahi haya kabhu taha [77]

arpaneo–By offering [the Lord], however, taha yaha–that which [is] ghrnya–objectionable jada-karma-madhye–amongst material actions [and] jada-vastu–material objects, bhakti–devotion kabhu nahi–never haya–comes about. [77]

“Offering the Lord objectionable material objects and actions, however, is never devotion.

উপাদেয় ইষ্ট বলি’ কর্ম্মার্পণ করে ।
‘আরোপ-সিদ্ধা ভক্তি’ বলি’ বলিব তাহারে ॥৭৮॥

upadeya ista bali’ karmarpana kare
‘aropa-siddha bhakti’ bali’ baliba tahare [78]

karmarpana kare–Offering actions [to the Lord] upadeya ista bali’–considering [them] pleasing to the Lord— tahare–that bali’ baliba–I will consider to be ‘aropa-siddha bhakti’–devotion expressed through ascription. [78]

“I consider offering the Lord actions that are pleasing to Him to be arop-siddha devotion.

মায়াবাদে অর্চ্চনাঙ্গ আরোপ-লক্ষণ ।
ভক্তিবাদে স্বরূপসিদ্ধা ভক্তির দর্শন ॥৭৯॥

mayavade archananga aropa-laksana
bhaktivade svarupa-siddha bhaktira darsana [79]

mayavade–According to illusionist principles, archananga–the practice of worship [has] aropa-laksana–the characteristics of ascription, [but] bhaktivade–according to devotional principles, [worship is also] darsana–seen svarupa-siddha bhaktira–[as a type] of self-manifest devotion. [79]

“According to illusionist principles, worshipping the Lord is a form of ascription, but according to devotional principles, it is also seen as a type of self-manifest* devotion.

* See 17.83.

(২) সঙ্গ-সিদ্ধা ভক্তি

(2) sanga-siddha bhakti

(2) Devotion expressed as associated qualities

এবে শুন, ‘সঙ্গ-সিদ্ধা ভক্তি’ যেই রূপ ।
শুদ্ধজ্ঞান সুবৈরাগ্য সঙ্গসিদ্ধার স্বরূপ ॥৮০॥

ebe suna, ‘sanga-siddha bhakti’ yei rupa
suddha-jnana suvairagya sanga-siddhara svarupa [80]

ebe–Now suna–hear yei rupa–about ‘sanga-siddha bhakti’–devotion expressed as associated qualities. suddha-jnana–Pure knowledge [and] suvairagya–proper renunciation [are] svarupa–the forms sanga-siddhara–of sanga-siddha [devotion]. [80]

“Now hear about sanga-siddha devotion. Pure knowledge and proper renunciation are themselves sanga-siddha devotion.

যথা ভক্তি তথা যুক্তবৈরাগ্য শুদ্ধজ্ঞান ।
সাহচর্য্যে সঙ্গসিদ্ধ বুঝহ সন্ধান ॥৮১॥

yatha bhakti tatha yukta-vairagya suddha-jnana
sahacharye sanga-siddha bujhaha sandhana [81]

yatha tatha–Wherever [there is] bhakti–devotion, [there is] suddha-jnana–pure knowledge [and] yukta-vairagya–proper renunciation. sahacharye–With the help [of this principle], bujhaha–understand sandhana–the nature sanga-siddha–of sanga-siddha [devotion]. [81]

“Wherever there is devotion, there is pure knowledge and proper renunciation. With this principle, understand the nature of sanga-siddha devotion.

দৈন্য দয়া সহিষ্ণুতা ভক্তি-সহচর ।
সঙ্গসিদ্ধ-ভক্তি-অঙ্গ জান অতঃপর ॥৮২॥

dainya daya sahisnuta bhakti-sahachara
sanga-siddha-bhakti-anga jana atahpara [82]

dainya–Humility, daya–compassion, [and] sahisnuta–tolerance, bhakti-sahachara–accompany devotion. atahpara–From now on, jana–you know sanga-siddha-bhakti-anga–the limbs of sanga-siddha devotion. [82]

“Humility, compassion, and tolerance also accompany devotion. You now know the limbs of sanga-siddha devotion.

(৩) স্বরূপ-সিদ্ধা ভক্তি

(3) svarupa-siddha bhakti

(3) Self-manifest devotion

সাক্ষাৎ ভক্তির কার্য্য যাহাতে নিশ্চয় ।
‘স্বরূপসিদ্ধা ভক্তি’র ক্রিয়া তাহাই হয় ॥৮৩॥

saksat bhaktira karya yahate nischaya
‘svarupa-siddha bhakti’ra kriya tahai haya [83]

tahai yahate–That by which karya–an act saksat bhaktira–of devotion itself haya–takes place [is] nischaya–certainly kriya–an act ‘svarupa-siddha bhakti’ra–of self-manifest devotion. [83]

“An act of svarup-siddha devotion is an act of devotion itself.

শ্রবণ-কীর্ত্তন-আদি নববিধ ভজন ।
স্বরূপসিদ্ধা ভক্তি বলি’ তন্নামকীর্ত্তন ॥৮৪॥

sravana-kirtana-adi nava-vidha bhajana
svarupa-siddha bhakti bali’ tan-nama-kirtana [84]

nava-vidha bhajana–The nine types of service— sravana-kirtana-adi–hearing, chanting, remembering, attending, worshipping, praying, serving, befriending, and surrendering— [are] bali’ tan-nama-kirtana–renowned by the name svarupa-siddha bhakti–‘svarup-siddha devotion’. [84]

“The nine types of service—hearing, chanting, and so on—are known as svarup-siddha devotion.

কৃষ্ণেতে সাক্ষাৎ তাহাদের মুখ্যগতি ।
আরোপসিদ্ধা, সঙ্গসিদ্ধার গৌণভাবে স্থিতি ॥৮৫॥

krsnete saksat tahadera mukhya-gati
aropa-siddha, sanga-siddhara gauna-bhave sthiti [85]

tahadera–Their mukhya-gati–main focus [is] krsnete saksat–Krsna Himself, [and] aropa-siddha–arop-siddha [devotion and] sanga-siddhara–sanga-siddha [devotion are] sthiti–situated [within them] gauna-bhave–secondarily. [85]

“The main focus of these practices is Krsna Himself, and arop-siddha and sanga-siddha devotion are present within them secondarily.

স্বতঃসিদ্ধ আত্মবৃত্তি শুদ্ধভক্তিসার ।
বদ্ধজীবে মনোবৃত্তে উদয় তাহার ॥৮৬॥
কৃষ্ণোন্মুখ জড়দেহে তাহার বিস্তৃতি ।
এ জগতে ভক্তিদেবীর এইরূপ স্থিতি ॥৮৭॥

svatah-siddha atma-vrtti suddha-bhakti sara
baddha-jive mano-vrtte udaya tahara [86] krsnonmukha jada-dehe tahara vistrti
e jagate bhakti-devira ei-rupa sthiti [87]

sara–The essence svatah-siddha atma-vrtti–of the natural propensity of the soul [is] suddha-bhakti–pure devotion. tahara udaya–It arises mano-vrtte–in the mental functioning baddha-jive–of a conditioned soul [and] tahara vistrti–expands [as] krsnonmukha–inclination towards Krsna jada-dehe–in [their] material body. bhakti-devira sthiti–The goddess of devotion exists e jagate–in this world ei-rupa–in this way. [8687]

“The essence of the natural propensity of the soul is pure devotion. It arises in the mind of a conditioned soul and expands as inclination towards Krsna within their material body. This is how the goddess of devotion exists in this world.

ত্রিবিধা ভক্তির ত্রিবিধা ক্রিয়া

trividha bhaktir trividha kriya

The three functions of the three types of devotion

সেই ভক্তি ‘স্বরূপসিদ্ধা’ সাক্ষাৎ ক্রিয়া যথা ।
‘সঙ্গসিদ্ধা’ সহচর সাহায্যে সর্ব্বথা ॥৮৮॥

sei bhakti ‘svarupa-siddha’ saksat kriya yatha
‘sanga-siddha’ sahachara sahaye sarvatha [88]

yatha–Where [there is] kriya–an act [of devotion] saksat–itself, sei–such bhakti–devotion [is] ‘svarupa-siddha’–svarup-siddha [devotion]. ‘sanga-siddha’–Sanga-siddha [devotion] sahaye–assists [and] sahachara–accompanies [svarup-siddha devotion] sarvatha–everywhere. [88]

“An act of devotion itself is svarup-siddha devotion. Sanga-siddha devotion assists and accompanies svarup-siddha devotion everywhere.

‘আরোপসিদ্ধা’ হয় যথা প্রাকৃত বস্তু ক্রিয়া ।
অপ্রাকৃত ভাবে সাধে প্রাকৃত নাশিয়া” ॥৮৯॥

‘aropa-siddha’ haya yatha prakrta vastu kriya
aprakrta bhave sadhe prakrta nasiya” [89]

‘aropa-siddha’–Arop-siddha devotion haya–takes place yatha–where [there are] prakrta–material vastu–objects [and] kriya–actions. [When] sadhe–practised aprakrta bhave–in a spiritual manner, [it] nasiya–conquers prakrta”–material nature.” [89]

“Arop-siddha devotion is practised in connection with material objects and actions. When practised with realisation of spirit, it conquers material nature.”

স্বরূপের উপদেশে, বুঝে রঘুনাথ ।
পীরিতি-স্বরূপতত্ত্ব জগাইয়ের সাথ ॥৯০॥

svarupera upadese, bujhe raghunatha
piriti-svarupa-tattva jagaiyera satha [90]

upadese–Through the advice svarupera–of Svarup, raghunatha–Raghunath bujhe–understood piriti-svarupa-tattva–the nature of love jagaiyera satha–in the company of Jagai. [90]

Through Svarup’s advice, Raghunath understood the nature of love in the company of Jagai.

Chapter Eighteen



Sri Ekadasi

একদিন গৌরহরি শ্রীগুণ্ডিচা পরিহরি’
‘জগন্নাথ বল্লভে’ বসিলা ।
শুদ্ধা একাদশী দিনে কৃষ্ণনাম-সঙ্কীর্ত্তনে
দিবস রজনী কাটাইলা ॥১॥

eka-dina gaurahari sri-gundicha parihari’
‘jagannatha-vallabhe’ vasila
suddha ekadasi dine krsna-nama-sankirtane
divasa rajani kataila [1]

eka-dina–One day, gaurahari–Gaurahari parihari’–left sri-gundicha–Sri Gundicha [and] vasila–sat ‘jagannatha-vallabhe’–in the Jagannath Vallabha garden. dine–On the day suddha ekadasi–of pure Ekadasi (the day on which Ekadasi begins before dawn), kataila–the Lord spent divasa–the day [and] rajani–night krsna-nama-sankirtane–chanting the Name of Krsna. [1]

One day, Gaurahari left the Gundicha Temple and sat in the Jagannath Vallabha garden. It was pure Ekadasi, and the Lord spent the whole day and night chanting the Name of Krsna.

সঙ্গে স্বরূপদামোদর রামানন্দ, বক্রেশ্বর
আর যত ক্ষেত্রবাসিগণ ।
প্রভু বলে, “একমনে কৃষ্ণনাম-সঙ্কীর্ত্তনে
নিদ্রাহার করিয়ে বর্জ্জন ॥২॥

sange svarupa-damodara ramananda vakresvara
ara yata ksetra-vasi-gana
prabhu bale, “ekamane krsna-nama-sankirtane
nidrahara kariye varjana [2]

svarupa-damodara–Svarup Damodar, ramananda–Ramananda, vakresvara–Vakresvar, ara–and yata ksetra-vasi-gana–other residents of Sri Ksetra (Jagannath Puri) [were there] sange–with [the Lord]. prabhu–The Lord bale–said, “ekamane–“Single-mindedly krsna-nama-sankirtane–chant the Name of Krsna [and] varjana kariye–avoid nidrahara–sleeping and eating. [2]

Svarup Damodar, Ramananda Ray, Vakresvar Pandit, and the other devotees residing in Sri Ksetra were there with Him. The Lord said, “Single-mindedly chant the Name of Krsna and avoid sleeping and eating.

কেহ কর সঙ্খ্যানাম কেহ দণ্ড-পরণাম
কেল বল রামকৃষ্ণকথা” ।
যথা তথা পড়ি’ সবে ‘গোবিন্দ’ ‘গোবিন্দ’ রবে
মহাপ্রেমে প্রমত্ত সর্ব্বথা ॥৩॥

keha kara sankhya-nama keha danda-paranama
keha bala rama-krsna-katha”
yatha tatha padi’ sabe ‘govinda’ ‘govinda’ rave
mahapreme pramatta sarvatha [3]

keha–Some of you kara–should sankhya-nama–chant japa, keha–some of you [should] danda-paranama–offer obeisances, [and] keha–some of you katha bala–should speak rama-krsna”–about Balaram and Krsna. padi’–Bowing yatha tatha–wherever [they were,] sabe–everyone rave–chanted ‘govinda’ ‘govinda’–“Govinda! Govinda!” [and became] sarvatha–completely pramatta–intoxicated mahapreme–with intense divine love. [3]

“Some of you should chant japa, some of you should offer obeisances, and some of you should speak about Balaram and Krsna.” Bowing wherever they were, everyone chanted, “Govinda! Govinda!” and became completely intoxicated with intense divine love.

হেন কালে গোপীনাথ পড়িছা সার্ব্বভৌম সাথ
গুণ্ডিচা-প্রসাদ লঞা আইল ।
অন্নব্যঞ্জন, পিঠা, পানা, পরমান্ন, দধি, ছানা
মহাপ্রভু-অগ্রেতে ধরিল ॥৪॥

hena kale gopinatha padichha sarvabhauma satha
gundicha-prasada lana aila
anna-vyanjana, pitha, pana, paramanna, dadhi, chhana,
mahaprabhu-agrete dharila [4]

hena kale–At that time, gopinatha–Gopinath, padichha–Tulasi Padichha, sarvabhauma satha–and Sarvabhauma Bhattacharya lana aila–brought gundicha-prasada–prasad from the Gundicha Temple. dharila–They placed anna-vyanjana–rice, vegetables, pitha–pancakes, pana–sherbert, paramanna–sweet rice, dadhi–yoghurt, [and] chhana–curd mahaprabhu-agrete–before Mahaprabhu. [4]

At that time, Gopinath Acharya, Tulasi Padichha, and Sarvabhauma Bhattacharya brought prasad from the Gundicha Temple. They placed rice, vegetables, pancakes, sherbert, sweet rice, yoghurt, and curd before Mahaprabhu.

প্রভুর আজ্ঞায় সবে দণ্ডবৎ পড়ি’ তবে
মহাপ্রসাদ বন্দিয়া বন্দিয়া ।
ত্রিযামা রজনী সবে মহাপ্রেমে মগ্নভাবে
অকৈতবে নামে কাটাইয়া ॥৫॥

prabhura ajnaya sabe dandavat padi’ tabe
mahaprasada vandiya vandiya
triyama rajani sabe mahapreme magna-bhave
akaitave name kataiya [5]

prabhura ajnaya–On the Lord’s order, sabe–everyone dandavat padi’–bowed down [and] tabe–then vandiya vandiya–offered prayers mahaprasada–to the mahaprasad. sabe–They kataiya–spent triyama rajani–the entire night akaitave–earnestly name–chanting the Name, magna-bhave–immersed mahapreme–in intense divine love. [5]

On the Lord’s order, everyone bowed down and offered prayers to the mahaprasad. Then they spent the entire night earnestly chanting the Name, immersed in intense divine love.

প্রভু-আজ্ঞা শিরে ধরি’ প্রাতঃস্নান সবে করি’
মহাপ্রসাদ সেবায় পারণ ।
করি’ হৃষ্ট চিত্ত সবে প্রভুর চরণে তবে
করযোড়ে করে নিবেদন ॥৬॥

prabhu-ajna sire dhari’ pratah-snana sabe kari’
mahaprasada sevaya parana
kari’ hrsta chitta sabe prabhura charane tabe
kara-yode kare nivedana [6]

dhari’–Holding prabhu-ajna–the Lord’s order sire–on [their] heads, sabe–everyone pratah-snana kari’–bathed in the morning, [and then] parana kari’–broke the fast sevaya–by honouring mahaprasada–the mahaprasad. hrsta chitta–With joyful hearts [and] kara-yode–joined palms, sabe–they tabe–then nivedana kare–made an appeal prabhura charane–at the feet of the Lord. [6]

Holding the Lord’s order on their heads, everyone bathed in the morning, and then broke their fast by honouring the mahaprasad. With joyful hearts and joined palms, the devotees then made an appeal at the feet of the Lord.

শ্রীক্ষেত্রে শ্রীএকাদশী

sri-ksetre sri-ekadasi

Sri Ekadasi in Sri Ksetra

“সর্ব্বব্রত-শিরোমণি শ্রীহরিবাসরে জানি
নিরাহারে করি জাগরণ ।
জগন্নাথ-প্রসাদান্ন ক্ষেত্রে সর্ব্বকালে মান্য
পাইলেই করিয়ে ভক্ষণ ॥৭॥

“sarva-vrata-siromani sri-hari-vasare jani
nirahare kari jagarana
jagannatha-prasadanna ksetre sarva-kale manya
pailei kariye bhaksana [7]

“jani–We know [that] sarva-vrata-siromani–the crown jewel of all rites [is] jagarana kari–staying awake [all night] nirahare–without food or water sri-hari-vasare–on the day of the Lord (pure Ekadasi or Mahadvadasi) [and that] ksetre–in Sri Ksetra, jagannatha-prasadanna–Jagannath’s prasad manya–should be honoured sarva-kale–at all times. pailei–Whenever one receives [it,] bhaksana kariye–one should eat [it]. [7]

“We know that the crown jewel of all rites is to stay awake all night without food or water on the day of the Lord. We also know that in Sri Ksetra, Jagannath’s prasad should be honoured at all times and should be eaten whenever it is received.

এ সঙ্কটে ক্ষেত্রবাসে মনে হয় বড় ত্রাসে
স্পষ্ট আজ্ঞা করিয়ে প্রার্থনা ।
সর্ব্ববেদ আজ্ঞা তব যাহা মানে ব্রহ্মা শিব
তাহা দিয়া ঘুচাও যাতনা” ॥৮॥

e sankate ksetra-vase mane haya bada trase
spasta ajna kariye prarthana
sarva-veda ajna tava yaha mane brahma siva
taha diya ghuchao yatana” [8]

ksetra-vase–Living in Sri Ksetra e sankate–with this dilemma, bada trase haya–we feel great fear mane–in [our] minds. [Our] prarthana–prayer [is that] spasta ajna kariye–You give [us] a clear instruction. sarva-veda–All the Vedas [are] tava–Your ajna–instructions, yaha–which brahma–Brahma [and] siva–Siva mane–follow. ghuchao–Please put an end [to our] yatana–confusion diya–by giving [us] taha”–that [such an instruction].” [8]

“We live in Sri Ksetra and are very afraid because of this dilemma, so we pray that You give us a clear instruction. All the Vedas are Your instructions, and Brahma and Siva follow them. Please put an end to our confusion by giving us an instruction.”

শ্রীমহাপ্রভুর বিচার

sri-mahaprabhur vichara

Sriman Mahaprabhu’s conclusion

প্রভু বলে, “ভক্তি-অঙ্গে একাদশী-মান-ভঙ্গে
সর্ব্বনাশ উপস্থিত হয় ।
প্রসাদ-পূজন করি’ পরদিনে পাইলে তরি
তিথি পরদিনে নাহি রয় ॥৯॥

prabhu bale, “bhakti-ange ekadasi-mana-bhange
sarva-nasa upasthita haya
prasada-pujana kari’ para-dine paile tari
tithi para-dine nahi raya [9]

prabhu–The Lord bale–said, “bhakti-ange ekadasi-mana-bhange–By failing to observe the devotional practice of Ekadasi, sarva-nasa upasthita haya–total ruination occurs. prasada-pujana kari’–If you worship the prasad [and] paile–take it para-dine–the following day, tari–you will cross over [this dilemma because] tithi–the lunar day raya nahi–does not continue para-dine–the next day. [9]

The Lord said, “Failing to observe the practice of Ekadasi leads to total ruination. If you worship the prasad (on Ekadasi) and take it the following day, you will cross over this dilemma because the period of Ekadasi always ends the next day.

শ্রীহরিবাসর-দিনে কৃষ্ণনামরসপানে
তৃপ্ত হয় বৈষ্ণব সুজন ।
অন্য রস নাহি লয় অন্য কথা নাহি কয়
সর্ব্বভোগ করয়ে বর্জ্জন ॥১০॥

sri-hari-vasara-dine krsna-nama-rasa-pane
trpta haya vaisnava sujana
anya rasa nahi laya anya katha nahi kaya
sarva-bhoga karaye varjana [10]

sri-hari-vasara-dine–On the day of the Lord, sujana vaisnava–pure devotees trpta haya–are satisfied krsna-nama-rasa-pane–by drinking the rasa of Krsna’s Name. laya nahi–They do not partake anya rasa–of any other rasa, [and] kaya nahi–do not speak anya katha–about any other subject. varjana karaye–They avoid sarva-bhoga–all [forms of] enjoyment. [10]

“On the day of the Lord, pure devotees are satisfied by drinking the rasa of Krsna’s Name. They do not partake of any other rasa or speak about anything else. They avoid all forms of enjoyment.

প্রসাদ ভোজন নিত্য শুদ্ধ বৈষ্ণবের কৃত্য
অপ্রসাদ না করে ভক্ষণ ।
শুদ্ধা একাদশী যবে নিরাহার থাকে তবে
পারণেতে প্রসাদ ভোজন ॥১১॥

prasada bhojana nitya suddha vaisnavera krtya
aprasada na kare bhaksana
suddha ekadasi yabe nirahara thake tabe
paranete prasada bhojana [11]

bhojana–Taking prasada–prasad [is] nitya krtya–the daily activity suddha vaisnavera–of pure devotees; bhaksana kare na–they do not eat aprasada–non-prasad. yabe–When [it is] suddha ekadasi–pure Ekadasi, nirahara thake–they fast, [however, and] tabe–then prasada bhojana–they take prasad paranete–to break the fast. [11]

“Taking prasad is a daily activity of pure devotees; they do not eat anything that is not prasad. On pure Ekadasi, however, they fast and then take prasad to break their fast (the following day).

অনুকল্পস্থানমাত্র নিরন্ন প্রসাদপাত্র
বৈষ্ণবকে জানিহ নিশ্চিত ।
অবৈষ্ণব জন যারা প্রসাদ-ছলেতে তারা
ভোগে হয় দিবানিশি রত ।
পাপপুরুষের সঙ্গে অন্নাহার করে রঙ্গে
নাহি মানে হরিবাসর-ব্রত ॥১২॥

anukalpa-sthana-matra niranna prasada-patra
vaisnavake janiha nischita
avaisnava jana yara prasada-chhalete tara
bhoge haya diva-nisi rata
papa-purusera sange annahara kare range
nahi mane hari-vasara-vrata [12]

vaisnavake janiha–Devotees should know nischita–for certain [that] matra–only niranna–non-grain prasada-patra–prasad [is] anukalpa-sthana–a supplement [acceptable on Ekadasi]. tara yara–Those who [are] avaisnava jana–non-devotees bhoge rata haya–enjoy diva-nisi–day and night prasada-chhalete–on the pretence of [honouring] prasad. range–Lightheartedly, annahara kare–they eat grains papa-purusera sange–with the association of the personification of sin [and] mane nahi–disregard hari-vasara-vrata–the rite for the day of the Lord. [12]

“Devotees should know for certain that non-grain prasad is the only supplement acceptable on Ekadasi. Non-devotees enjoy day and night using prasad as an excuse. Lightheartedly, they eat grains in which the personification of sin is present and disregard the rite for the day of the Lord.

ভক্তি-অঙ্গ সদাচার ভক্তির সম্মান কর
ভক্তি-দেবী-কৃপা-লাভ হবে ।
অবৈষ্ণবসঙ্গ ছাড় একাদশীব্রত ধর
নামব্রতে একাদশী তবে ॥১৩॥

bhakti-anga sadachara bhaktira sammana kara
bhakti-devi-krpa-labha habe
avaisnava-sanga chhada ekadasi-vrata dhara
nama-vrate ekadasi tabe [13]

bhaktira sammana kara–Everyone should devoutly honour [and] bhakti-anga sadachara–properly perform the practices of devotion. [Then] bhakti-devi-krpa-labha habe–they will attain the grace of the goddess of devotion. [So,] chhada–reject avaisnava-sanga–the association of non-devotees [and] dhara–follow ekadasi-vrata–the Ekadasi rite nama-vrate–by following the rite of chanting the Name. tabe–Then [your observance] ekadasi–of Ekadasi [will be successful]. [13]

“Everyone should devoutly honour and properly perform the practices of devotion. Then they will attain the grace of Bhakti Devi. So, reject the association of non-devotees and follow the Ekadasi rite by following the rite of chanting the Name. Then your observance of Ekadasi will be successful.

প্রসাদসেবন আর শ্রীহরিবাসরে ।
বিরোধ না করে কভু বুঝহ অন্তরে ॥১৪॥

prasada-sevana ara sri-hari-vasare
virodha na kare kabhu bujhaha antare [14]

bujhaha–Understand antare–within [your] heart [that] prasada-sevana–honouring prasad ara–and [honouring] sri-hari-vasare–the day of the Lord kabhu na–never virodha kare–conflict. [14]

“Understand within your heart that honouring prasad and honouring the day of the Lord never conflict.

এক অঙ্গ মানে, আর অন্য অঙ্গে দ্বেষ ।
যে করে নির্ব্বোধ সেই, জানহ বিশেষ ॥১৫॥

eka anga mane, ara anya ange dvesa
ye kare nirbodha sei, janaha visesa [15]

sei ye–Those who mane–follow eka anga–one practice ara–and dvesa kare–disregard anya ange–the other practices [are] nirbodha–foolish. janaha–Know [this] visesa–for certain. [15]

“Those who follow one practice of devotion but disregard the others are foolish. Know this for certain.

যে অঙ্গের যেই দেশকালবিধিব্রত ।
তাহাতে একান্তভাবে হও ভক্তিরত ॥১৬॥

ye angera yei desa-kala-vidhi-vrata
tahate ekanta-bhave hao bhakti-rata [16]

ekanta-bhave–Sincerely bhakti-rata hao–devote yourself tahate ye angera–to each practice yei desa-kala-vidhi-vrata–according to its place, time, rules, and rites. [16]

“Sincerely devote yourself to each practice according to its place, time, rules, and rites.

সর্ব্ব অঙ্গের অধিপতি ব্রজেন্দ্রনন্দন ।
যাহে তেঁহ তুষ্ট তাহা করহ পালন ॥১৭॥

sarva angera adhipati vrajendra-nandana
yahe te̐ha tusta taha karaha palana [17]

vrajendra-nandana–The prince of Vraja [is] adhipati–the enjoyer sarva angera–of all the practices, [so] palana karaha–adhere taha yahe–to that by which te̐ha–He [is] tusta–pleased. [17]

“Krsna is the enjoyer of all devotional practices, so adhere to what pleases Him.

একাদশী-দিনে নিদ্রাহার বিসর্জ্জন ।
অন্য দিনে প্রসাদ নির্ম্মাল্য সুসেবন” ॥১৮॥

ekadasi-dine nidrahara visarjana
anya dine prasada nirmalya susevana” [18]

ekadasi-dine–On the day of Ekadasi, visarjana–give up nidrahara–sleep and food, [and] anya dine–on the following day, susevana–fully honour prasada–prasad [and] nirmalya”–the other remnants of the Lord.” [18]

“On the day of Ekadasi, give up sleep and food, and on the following day, fully honour prasad and the other remnants of the Lord.”

শুনিয়া বৈষ্ণব সব আনন্দে গোবিন্দরব
দণ্ডবৎ পড়িলেন তবে ।
স্বরূপাদি রামানন্দ পাইলেন মহানন্দ
‘উড়িয়া’ ‘গৌড়িয়া’ ভক্ত সবে ॥১৯॥

suniya vaisnava saba anande govinda-rava
dandavat padilena tabe
svarupadi ramananda pailena mahananda
‘udiya’ ‘gaudiya’ bhakta sabe [19]

suniya–Hearing [this,] vaisnava saba–all the devotees anande–joyfully govinda-rava–chanted, “Govinda!” [and] tabe–then dandavat padilena–bowed down. svarupadi ramananda–Svarup, Ramananda, [and] bhakta sabe–all the devotees ‘udiya’ ‘gaudiya’–from Odisha and Gauda pailena–felt mahananda–great joy. [19]

Hearing this, all the devotees joyfully chanted, “Govinda!” and bowed down. Svarup Damodar, Ramananda Ray, and all the devotees from Odisha and Gauda were overjoyed.

ওহে ভাই!
গৌরাঙ্গ আমার প্রাণধন ।
অকৈতবে ভজ তাঁরে যাবে তবে ভবপারে
শীতল হইবে তনুমন ॥২০॥

ohe bhai!
gauranga amara prana-dhana
akaitave bhaja ta̐re yabe tabe bhava-pare
sitala ha-ibe tanu-mana [20]

ohe–O bhai!–brother! gauranga–Gauranga [is] amara–my prana-dhana–life and wealth. bhaja–Serve ta̐re–Him akaitave–sincerely. tabe–Then, bhava-pare yabe–you will cross the ocean of material existence [and your] tanu-mana–body and mind sitala ha-ibe–will become tranquil. [20]

O brother! Gauranga is my life and wealth. Serve Him sincerely. Then, you will cross the ocean of material existence and your body and mind will become tranquil.

শ্রীনামভজন ও একাদশী এক

sri-nama-bhajana o ekadasi eka

Serving the Name and following Ekadasi are one

শ্রীনামভজন আর একাদশী ব্রত ।
এক-তত্ত্ব নিত্য জানি’ হও তাহে রত ॥২১॥

sri-nama-bhajana ara ekadasi-vrata
eka-tattva nitya jani’ hao tahe rata [21]

jani’–Knowing sri-nama-bhajana–service to the Name ara–and ekadasi-vrata–the Ekadasi rite [to be] nitya–eternally eka-tattva–one, rata hao–practise tahe–them both. [21]

Knowing service to the Name and the Ekadasi rite to be eternally one, practise them both.

Chapter Nineteen



A Collection of Hidden Truths about the Name

একদা গৌরাঙ্গচাঁদ চন্দ্রালোক পাইয়া ।
সমুদ্রের তীরে আইল ভক্তবৃন্দ লঞা ॥১॥

ekada gaurangacha̐da chandraloka paiya
samudrera tire aila bhakta-vrnda lana [1]

ekada–Once, gaurangacha̐da–Gaurangacha̐d, chandraloka paiya–shining like the moon, aila–came lana–with bhakta-vrnda–the devotees samudrera tire–to the bank of the ocean. [1]

Once, Gaurangacha̐d, shining like the moon, brought the devotees to the bank of the ocean.

হরিদাস-সমাজের উপকণ্ঠে বসি’ ।
সর্ব্ব বৈষ্ণবের প্রতি বলে গৌরশশী ॥২॥

hari-dasa-samajera upakanthe basi’
sarva vaisnavera prati bale gaura-sasi [2]

basi’–Sitting upakanthe–in the midst hari-dasa-samajera–of the assembly of the Lord’s servants, gaura-sasi–moon-like Gaura bale–spoke sarva vaisnavera prati–to all the devotees. [2]

Sitting in the midst of the assembly of devotees, moon-like Gaura spoke to everyone.

শ্রীনামই একমাত্র ও শ্রেষ্ঠ সাধন

sri-nama-i eka-matra o srestha sadhana

The Holy Name is the best and only practice

“শুন হে ভকতবৃন্দ কলিকালে ধর্ম্ম ।
শ্রীকৃষ্ণকীর্ত্তন বিনা আর নাহি কর্ম্ম ॥৩॥

“suna he bhakata-vrnda kali-kale dharma
sri-krsna-kirtana vina ara nahi karma [3]

“he–“O bhakata-vrnda–devotees, suna–hear dharma–about the religion kali-kale–in the Age of Kali: nahi–there is no karma–duty vina ara–other than sri-krsna-kirtana–chanting, ‘Sri Krsna’. [3]

“O devotees, hear about the dharma in the Age of Kali: there is no duty other than chanting the Name of Sri Krsna.

কর্ম্ম-জ্ঞান-যোগ-ধ্যান দুর্ব্বল সাধন ।
অপ্রাকৃত সম্পত্তি লাভের নহে ক্রম ॥৪॥

karma-jnana-yoga-dhyana durbala sadhana
aprakrta sampatti labhera nahe krama [4]

sadhana–The practices [of] karma-jnana-yoga-dhyana–piety, knowledge, yoga, and meditation [are] durbala–powerless; nahe–they are not krama–methods labhera–to attain aprakrta–spiritual sampatti–wealth. [4]

“The practices of piety, knowledge, yoga, and meditation are powerless; they are not methods to attain spiritual wealth.

ধর্ম্ম, ব্রত, ত্যাগ, হোম, সকলই প্রাকৃত ।
অপ্রাকৃততত্ত্ব লাভে নাহি করে হিত ॥৫॥

dharma, vrata, tyaga, homa sakala-i prakrta
aprakrta-tattva labhe nahi kare hita [5]

dharma–Virtue, vrata–rites, tyaga–renunciation, [and] homa–fire sacrifices [are] sakala-i–all prakrta–mundane. hita kare nahi–They do not help [anyone] labhe–attain aprakrta-tattva–spiritual wealth. [5]

“Virtue, rites, renunciation, and fire sacrifices are all mundane. They do not help anyone attain spiritual wealth.

কৃষ্ণনাম উচ্চারণে, স্মরণে, শ্রবণে ।
অপ্রাকৃতসিদ্ধি হয়, বলে শ্রুতিগণে ॥৬॥

krsna-nama uchcharane, smarane, sravane
aprakrta-siddhi haya, bale sruti-gane [6]

sruti-gane–The scriptures bale–say [that] aprakrta-siddhi haya–you will attain spiritual perfection uchcharane–by uttering, smarane–remembering, [and] sravane–hearing krsna-nama–the Name of Krsna. [6]

“The scriptures say that you will attain spiritual perfection by uttering, remembering, and hearing the Name of Krsna.

শ্রীনামরহস্য সর্ব্বশাস্ত্রেতে দেখিবা ।
নাম-উচ্চারণমাত্র চিৎসুখ লভিবা ॥৭॥

sri-nama-rahasya sarva-sastrete dekhiba
nama-uchcharana-matra chit-sukha labhiba [7]

dekhiba–You will find sri-nama-rahasya–hidden truths about the Name sarva-sastrete–in all the scriptures, [and] nama-uchcharana-matra–simply by uttering the Name, labhiba–you will feel chit-sukha–spiritual joy. [7]

“You will find hidden truths about the Name in all the scriptures, and simply by uttering the Name, you will feel spiritual joy.

পদ্মপুরাণে স্বর্গখণ্ড ৪৮ অধ্যায়, নামরহস্যপটলং, যথা—

padma-purane svarga-khanda 48 adhyaya, nama-rahasya-patalam, yatha—

Hidden truths about the Name in chapter forty-eight of the Svarga-khanda in the Padma-purana—

‘শ্রীশৌনক উবাচ—
নামোচ্চারণমাহাত্ম্যং শ্রূয়তে মহদদ্ভুতম্ ।
যদুচ্চারণমাত্রেণ নরো যায়াৎ পরং পদম্ ।
তদ্বদস্বাধুনা সূত বিধানং নামকীর্ত্তনে ॥৮॥

‘sri-saunaka uvacha—
namochcharana-mahatmyam sruyate mahad-adbhutam
yad uchcharana-matrena naro yayat param padam
tad vadasvadhuna suta vidhanam nama-kirtane [8]

“‘Sri Saunaka said, “We have heard that the glories of uttering the Name are greatly astounding. Just by uttering the Name, the soul attains the supreme abode. So now, please describe the rules for chanting the Name.”

শ্রীসূত উবাচ—
শৃণু শৌনক বক্ষ্যামি সংবাদং মোক্ষসাধনম্ ।
নারদঃ পৃষ্টবান্ পূর্ব্বং কুমারং তদ্বদামি তে ॥৯॥

sri-suta uvacha—
srnu saunaka vaksyami samvadam moksa-sadhanam
naradah prstavan purvam kumaram tad vadami te [9]

“‘Sri Suta said, “Saunaka, listen to me. I will recount for you a conversation about the path to liberation: I will relate to you what Narad previously enquired about from Sanat Kumar.

একদা যমুনাতীরে নিবিষ্টং শান্তমানসম্ ।
সনৎকুমারং পপ্রচ্ছ নারদো রচিতাঞ্জলিঃ ।
শ্রুত্বা নানাবিধান্ ধর্ম্মান্ ধর্ম্মব্যতিকরাংস্তথা ॥১০॥

ekada yamuna-tire nivistam santa-manasam
sanat-kumaram paprachchha narado rachitanjalih
srutva nana-vidhan dharman dharma-vyatikarams tatha [10]

“‘“Once, having heard about the various types of dharma and the violations against dharma, Narad, with joined palms, enquired from the peaceful-hearted Sanat Kumar, who was seated on the bank of the Yamuna.”

শ্রীনারদ উবাচ—
যোঽসৌ ভগবতা প্রোক্তো ধর্ম্মব্যতিকরো নৃণাম্ ।
কথং তস্য বিনাশঃ স্যাদুচ্যতাং ভগবৎপ্রিয়’ ॥১১॥

sri-narada uvacha—
yo ’sau bhagavata prokto dharma-vyatikaro nrnam
katham tasya vinasah syad uchyatam bhagavat-priya’ [11]

“‘Sri Narad said, “O favourite of the Lord, please tell me how the violations against dharma made by the soul that you have described may be counteracted?”’

এই পটলের অর্থ কিছু বিশেষ করিয়া ।
বলি স্বরূপ রামানন্দ শুন মন দিয়া ॥১২॥

ei patalera artha kichhu visesa kariya
bali svarupa ramananda suna mana diya [12]

bali–I will explain artha–the meaning ei patalera–of this collection kichhu visesa kariya–in detail. svarupa ramananda–O Svarup and Ramananda, suna–listen mana diya–attentively. [12][Sriman Mahaprabhu continues:] “I will explain the meaning of this collection of verses in detail. O Svarup and Ramananda, listen attentively.

শ্রীনামকীর্ত্তন কি? ‘উচ্চারণ’

sri-nama-kirtana ki? ‘Uchcharana’

What is chanting the Name? ‘Utterance’

‘উচ্চারণ’-শব্দে বুঝ শ্রীনামকীর্ত্তন ।
‘করে’ বা ‘মালায়’ সঙ্খ্যা করে ভক্তগণ ॥১৩॥

‘uchcharana’-sabde bujha sri-nama-kirtana
‘kare’ va ‘malaya’ sankhya kare bhakta-gana [13]

bujha–Understand [that] ‘uchcharana’-sabde–the word ‘utterance’ [means] sri-nama-kirtana–chanting the Name. bhakta-gana–Devotees sankhya kare–count [their chanting either] ‘kare’–on [their] hands va–or ‘malaya’–on a rosary. [13]

“Understand that the word ‘utterance’ means chanting the Name. Devotees count their chanting either on their hands or on beads.

সঙ্খ্যা ছাড়ি’ অসঙ্খ্য নাম কভু কভু হয় ।
‘উচ্চারণ’-শব্দে এসব জানহ নিশ্চয় ॥১৪॥

sankhya chhadi’ asankhya nama kabhu kabhu haya
‘uchcharana’-sabde e-saba janaha nischaya [14]

kabhu kabhu–Sometimes chhadi’–they stop sankhya–counting [and] asankhya nama haya–chant without counting. janaha–Understand nischaya–clearly [that] ‘uchcharana’-sabde–the word ‘utterance’ [refers to] e-saba–both of these. [14]

“Sometimes they stop counting and chant the Name without counting. Understand clearly that the word ‘utterance’ refers to both of these types of chanting.

জপ ও কীর্ত্তন

japa o kirtana

Japa and kirtan

লঘূচ্চারে ‘জপ’ হয়, উচ্চারে ‘কীর্ত্তন’ ।
স্মরণ-কীর্ত্তনে সব হয় ত’ গণন ॥১৫॥
কি প্রকারে নাম কৈলে সুকীর্ত্তন হয় ।
শ্রীনামকীর্ত্তনে তাহা বিধান নিশ্চয় ॥১৬॥

laghuchchare ‘japa’ haya, uchchare ‘kirtana’
smarana-kirtane saba haya ta’ ganana [15] ki prakare nama kaile sukirtana haya
sri-nama-kirtane taha vidhana nischaya [16]

laghuchchare–Soft utterance haya–is ‘japa’–called japa, [and] uchchare–loud utterance [is] ‘kirtana’–called kirtan. saba–Both ganana ta’ haya–are considered smarana-kirtane–remembrance and chanting, [but] ki prakare–in whatever way nama kaile–of serving the Name haya–there is sukirtana–true glorification [of the Lord,] taha–that nischaya–certainly [is] vidhana–the proper method sri-nama-kirtane–to glorify the Name. [15–16]

“Soft utterance is called japa, and loud utterance is called kirtan. Both are considered ways to practise remembrance and chanting, but howsoever the Name is taken, the way of doing so in which there is true glorification of the Name is certainly the proper method to glorify the Name.

কীর্ত্তন সর্ব্বথা ও সর্ব্বদা কর্ত্তব্য

kirtana sarvatha o sarvada kartavya

Chanting everywhere and always is our duty

শ্রীনামকীর্ত্তন হয় জীবের নিত্যধর্ম্ম ।
জগতে বৈকুণ্ঠে জীবের এই মুখ্য কর্ম্ম ॥১৭॥

sri-nama-kirtana haya jivera nitya-dharma
jagate vaikunthe jivera ei mukhya karma [17]

sri-nama-kirtana–Chanting the Name haya–is nitya-dharma–the eternal duty jivera–of the soul: ei–it [is] mukhya karma–the primary activity jivera–of the soul [both] jagate–in [this] world [and] vaikunthe–in the spiritual world. [17]

“Chanting the Name is the eternal duty of the soul: it is the primary activity of the soul both in this world and in the spiritual world.

মায়াবদ্ধ জীবের এই মোক্ষ সাধন হয় ।
মুক্তজীবের পক্ষে তাহা সাধ্যাবধি রয় ॥১৮॥

maya-baddha jivera ei moksa sadhana haya
mukta-jivera pakse taha sadhyavadhi raya [18]

ei–It haya–is sadhana–the means moksa–to liberation maya-baddha jivera–for souls conditioned by maya, [and] taha–it raya–remains sadhyavadhi–the eternal engagement mukta-jivera pakse–of the liberated souls. [18]

“Chanting the Name is the means to liberation for the conditioned souls and is the eternal engagement of the liberated souls.

ভক্তিহীন শুভকার্য ত্যাজ্য

bhakti-hina subha-karya tyajya

Non-devotional pious activities should be given up

ধর্ম্মশাস্ত্র-উক্ত ভক্তিহীন ধর্ম্ম যত ।
ভক্ত্যুদ্দেশ বিনা আর যত প্রকার ব্রত ॥১৯॥
ভক্ত্যুত্থিত বিরাগ ব্যতীত যত ত্যাগ ।
ভক্তি-প্রতিকূল যজ্ঞ প্রাকৃত বিভাগ ॥২০॥
এই সব শুভকর্ম্ম সম্বন্ধ বিচারে ।
ভক্তি-অনুকূল বলি’ শাস্ত্রেতে প্রচারে ॥২১॥
কলিকালে সেই সব জড়ধর্ম্ম হইল ।
ভক্তি-আনুকূল্য ত্যজি’ ধর্ম্ম নষ্ট ভেল ॥২২॥

dharma-sastra-ukta bhakti-hina dharma yata
bhakty-uddesa vina ara yata prakara vrata [19] bhakty-utthita viraga vyatita yata tyaga
bhakti-pratikula yajna prakrta vibhaga [20] ei saba subha-karma sambandha vichare
bhakti-anukula bali’ sastrete prachare [21] kali-kale sei saba jada-dharma ha-ila
bhakti-anukulya tyaji’ dharma nasta bhela [22]

yata–All bhakti-hina–non-devotional dharma–duties dharma-sastra-ukta–mentioned in the religious scriptures, yata–all prakara–sorts vrata–of rites vina–apart from [those with] bhakty-uddesa–a devotional purpose, yata–all [forms of] tyaga–renunciation vyatita–devoid viraga–of detachment bhakty-utthita–produced by devotion, ara–and vibhaga–the section of yajna–sacrifices [that are] prakrta vibhaga–mundane [and] bhakti-pratikula–unfavourable to devotion— sastrete–the scriptures bali’ prachare–state [that] ei saba–all of these subha-karma–pious activities [are] bhakti-anukula–favourable to devotion vichare–by assessment [of their] sambandha–connection [with the Lord]. kali-kale–In the Age of Kali, [however,] sei saba–they all ha-ila–have become jada-dharma–material activities; tyaji’–losing [their] bhakti-anukulya–favourableness to devotion, dharma–such duties bhela–have become nasta–corrupted. [1922]

“Non-devotional duties mentioned in the religious scriptures, rites that do not have a devotional purpose, renunciation that is not an expression of detachment produced by devotion, and mundane, non-devotional sacrifices—the scriptures say that all of these pious activities are favourable to devotion because they have some connection with the Lord. In the Age of Kali, however, they have all become material activities; losing their favourableness to devotion, they have all become corrupted.

অতএব কলিকালে নামসঙ্কীর্ত্তন ।
বিনা আর ধর্ম্ম নাই শুন ভক্তগণ ॥২৩॥

ataeva kali-kale nama-sankirtana
vina ara dharma nai suna bhakta-gana [23]

ataeva–So, kali-kale–in the Age of Kali, nai–there is no dharma–duty vina ara–other than nama-sankirtana–chanting the Name. bhakta-gana–O devotees, suna–listen! [23]

“So, in the Age of Kali, there is no duty other than chanting the Name. O devotees, listen!

সে ধর্ম্মের ব্যতিকর যাহাই দেখিবে ।
তাহাই বর্জ্জিবে যত্নে ভক্তির প্রভাবে ॥২৪॥

se dharmera vyatikara yahai dekhibe
tahai varjibe yatne bhaktira prabhave [24]

bhaktira prabhave–With the strength produced by devotion, yatne–carefully varjibe–avoid tahai yahai–all vyatikara–violations se dharmera–against this duty [that] dekhibe–you find. [24]

“With the strength produced by devotion, carefully avoid all violations against chanting the Name that you find.

‘শ্রীসনৎকুমার উবাচ—
শৃণু নারদ গোবিন্দপ্রিয় গোবিন্দধর্ম্মবিৎ ।
যৎ পৃষ্টং লোকনির্ম্মুক্তিকারণং তমসঃ পরম্’ ॥২৫॥

‘sri-sanat-kumara uvacha—
srnu narada govinda-priya govinda-dharma-vit
yat prstam loka-nirmukti-karanam tamasah param’ [25]

“‘Sri Sanat Kumar said, “Listen, O Narad, favourite of Govinda, expert in the service of Govinda! You have asked about the cause of being liberated from this world and overcoming ignorance.”’

তুমি ত’ নারদ শ্রীগোবিন্দধর্ম্মবেত্তা ।
গোবিন্দের প্রিয়, মায়াবন্ধনের ছেত্তা ॥২৬॥

tumi ta’ narada sri-govinda-dharma-vetta
govindera priya, maya-bandhanera chhetta [26]

narada–O Narad, tumi ta’–You [are] sri-govinda-dharma-vetta–an expert in the service of Sri Govinda. [You are] govindera priya–dear to Govinda, [and you are] chhetta–the cutter maya-bandhanera–of [the soul’s] bondage within illusion. [26][Sriman Mahaprabhu paraphrases:] “O Narad, you are an expert in the service of Sri Govinda. You are dear to Govinda, and you cut away the soul’s bondage within illusion.

লোকনির্ম্মুক্তির হেতু জিজ্ঞাসা তোমার ।
তব প্রশ্নোত্তরে জীব হবে তমঃ পার ॥২৭॥

loka-nirmuktira hetu jijnasa tomara
tava prasnottare jiva habe tamah para [27]

tomara–Your jijnasa–question [is about] hetu–the cause loka-nirmuktira–of liberation from this world. jiva–Souls para habe–will overcome tamah–ignorance tava prasnottare–through the answer to your question. [27]

“You have asked about the cause of liberation from this world. Souls will overcome ignorance through the answer to your question.

কলিতে সকল ধর্ম্মাধর্ম্ম তমোময় ।
নামধর্ম্ম বিনা জীবের সংসার নহে ক্ষয় ॥২৮॥

kalite sakala dharmadharma tamomaya
nama-dharma vina jivera samsara nahe ksaya [28]

kalite–In the Age of Kali, sakala–all dharmadharma–religion and irreligion [are] tamomaya–filled with ignorance. vina–Without nama-dharma–the religion of [chanting] the Name, jivera–the soul’s samsara–entanglement in this world nahe–is not ksaya–destroyed. [28]

“In the Age of Kali, all forms of religion and irreligion are filled with ignorance. Without chanting the Name, the soul’s entanglement in this world cannot be destroyed.

অতএব নামে সর্ব্বপাপক্ষয়

ataeva name sarva-papa-ksaya

So, the Name destroys all sins

‘সর্ব্বাচারবিবর্জ্জিতাঃ শঠধিয়ো ব্রাত্যা জগদ্বঞ্চকাঃ
দম্ভাহঙ্কৃতিপানপৈশুন্যপরাঃ পাপাশ্চ যে নিষ্ঠুরাঃ ।
যে চান্যে ধনদারপুত্রনিরতাঃ সর্ব্বেঽধমাস্তেঽপি হি
শ্রীগোবিন্দপদারবিন্দশরণাঃ শুদ্ধা ভবন্তি দ্বিজ’ ॥২৯॥

‘sarvachara-vivarjitah satha-dhiyo vratya jagad-vanchakah
dambhahankrti-pana-paisunya-parah papas cha ye nisthurah
ye chanye dhana-dara-putra-niratah sarve ’dhamas te ’pi hi
sri-govinda-padaravinda-saranah suddha bhavanti dvija’ [29]

“‘[Sri Sanat Kumar said:] “O brahman, persons who are devoid of all virtues, deceitful, uncultured, fraudulent, arrogant, egotistical, addicted to intoxicants, sinful, malicious, cruel-natured, and grossly infatuated with son, wife, wealth, and so forth—even such extremely fallen persons are purified by surrendering to the lotus feet of Sri Govinda.”’

শ্রীগোবিন্দপদারবিন্দ শরণ যে লয় ।
তার সর্ব্বপাপ নামে নিশ্চয় হয় ক্ষয় ॥৩০॥

sri-govinda-padaravinda sarana ye laya
tara sarva-papa name nischaya haya ksaya [30]

sarva-papa–All the sins tara ye–of those who laya–take sarana–shelter sri-govinda-padaravinda–at the lotus feet of Sri Govinda nischaya–certainly ksaya haya–are destroyed name–by the Name. [30][Sriman Mahaprabhu paraphrases:] “The Name certainly destroys all the sins of those who take shelter at the lotus feet of Sri Govinda.

কৃষ্ণনাম লয়ে কাঁদে, নিজ দোষ বলে ।
অতি শীঘ্র তার পাপ যায় ভক্তিবলে ॥৩১॥

krsna-nama laye ka̐de, nija dosa bale
ati sighra tara papa yaya bhakti-bale [31]

papa–The sins tara–of those who laye–chant krsna-nama–Krsna’s Name, ka̐de–cry, [and] bale–confess nija–their dosa–sins yaya–go away ati sighra–very quickly bhakti-bale–by the power of devotion. [31]

“The sins of those who chant Krsna’s Name, crying and repenting for their faults, are very quickly driven away by the power of devotion.

কর্ম্মপ্রায়শ্চিত্তে বাসনা নষ্ট হয় না

karma-prayaschitte vasana nasta haya na

Pious atonements do not destroy material desire

কর্ম্মজ্ঞান-প্রায়শ্চিত্তে তার কিবা ফল ।
সে ফল দুর্ব্বল অতি, তার নাহি বল ॥৩২॥

karma-jnana-prayaschitte tara kiba phala
se phala durbala ati, tara nahi bala [32]

kiba–What [are] phala–the results tara karma-jnana-prayaschitte–of atonements made through piety or knowledge? se phala–The results [are] ati durbala–extremely weak. tara nahi–They have no bala–power. [32]

“What are the results of atonements made through piety or knowledge? The results are extremely weak; they have no power at all.

এক কৃষ্ণনামে পাপীর যত পাপক্ষয় ।
বহু জন্মে সেই পাপী করিতে নারয় ॥৩৩॥

eka krsna-name papira yata papa-ksaya
bahu janme sei papi karite naraya [33]

[But] sei papi–a sinner karite naraya–cannot commit bahu janme–over the course of many births yata–as many papa–sins [as are] ksaya–destroyed papira–for a sinner [by] eka–one krsna-name–Name of Krsna. [33]

“But a sinner cannot commit over the course of many births as many sins as one Name of Krsna can destroy.

হেন পাপ স্মার্ত্তশাস্ত্রে না আছে বর্ণন ।
এক কৃষ্ণনামে যাহা না হয় খণ্ডন ॥৩৪॥

hena papa smarta-sastre na achhe varnana
eka krsna-name yaha na haya khandana [34]

achhe na–There is no hena–such papa–sin varnana–mentioned smarta-sastre–in the smarta scriptures (the scriptures that explain codes of piety and rites of atonement) yaha–that eka–one krsna-name–Name of Krsna khandana haya na–does not counteract. [34]

“There is no sin mentioned in the smarta scriptures that one Name of Krsna does not counteract.

তবে কেন স্মার্ত্তলোক প্রায়শ্চিত্ত করে ।
সুকৃতি-অভাবে তার কর্ম্মে মতি হরে ॥৩৫॥

tabe kena smarta-loka prayaschitta kare
sukrti-abhave tara karme mati hare [35]

tabe–So kena–why [do] smarta-loka–the followers of the smarta scriptures prayaschitta kare–perform atonements? [Because they have] sukrti-abhave–a lack of spiritual fortune [and] tara karme–the reactions to their actions hare–take away [their] mati–intelligence. [35]

“So why do the followers of the smarta scriptures perform rites of atonement for their sins (instead of chanting the Name)? Because they lack spiritual fortune and their karma deludes their intelligence.

কর্ম্ম-প্রায়শ্চিত্তে কভু বাসনা না যায় ।
জ্ঞান-প্রায়শ্চিত্তে শোধে বাসনা হিয়ায় ॥৩৬॥

karma-prayaschitte kabhu vasana na yaya
jnana-prayaschitte sodhe vasana hiyaya [36]

vasana–Material desires kabhu na–never yaya–go away karma-prayaschitte–through atonement made through pious activities. jnana-prayaschitte–Atonement made through knowledge sodhe–counteracts vasana–material desires hiyaya–within the heart. [36]

“Atonement made by performing pious activities does not remove material desires. Atonement made through knowledge does counteract material desires within the heart.

বাসনার মূল অবিদ্যা ভক্তিতে বিনষ্ট হয়

vasanara mula avidya bhaktite vinasta haya

Devotion destroys ignorance, the root of material desire

পুনঃ কিছুদিনে সে বাসনা হয় স্থূল ।
ভক্তিতে অবিদ্যা যায় বাসনার মূল ॥৩৭॥

punah kichhu-dine se vasana haya sthula
bhaktite avidya yaya vasanara mula [37]

kichhu-dine–After some time, [however,] se vasana–those material desires sthula haya–swell punah–again. avidya–Ignorance, mula–the root vasanara–of desire, yaya–goes away [only] bhaktite–through devotion. [37]

“After some time, however, those material desires swell in the heart again. Only devotion removes ignorance, the root cause of material desire.

যে জন গোবিন্দপদে লইয়া শরণ ।
নাম লয় কাকুভরে করয় রোদন ॥৩৮॥
তার পক্ষে শ্রীমুখের বাক্য সুমধুর ।
জীবের মঙ্গল, গীতায় দেখহ প্রচুর ॥৩৯॥

ye jana govinda-pade la-iya sarana
nama laya kaku-bhare karaya rodana [38] tara pakse sri-mukhera vakya sumadhura
jivera mangala, gitaya dekhaha prachura [39]

vakya–The words sri-mukhera–from the divine mouth [of Govinda are] sumadhura–supremely sweet tara pakse ye jana–to the souls who la-iya–take sarana–shelter govinda-pade–at the feet of Govinda, laya–chant [His] nama–Name, [and] kaku-bhare rodana karaya–cry out [to Him] in prayer. dekhaha–See prachura–many [of such words, spoken for] jivera mangala–the benefit of all souls, gitaya–in Sri Gita. [3839]

“The words from the divine mouth of Sri Govinda are supremely sweet to the souls who take shelter at His feet, chant His Name, and cry out to Him in prayer. You will find many of His words, spoken for the benefit of all souls, in Sri Gita.


sri gita—

Sri Gita—

‘সর্ব্বধর্ম্মান্ পরিত্যজ্য মামেকং শরণং ব্রজ ।
অহং ত্বাং সর্ব্বপাপেভ্যো মোক্ষয়িষ্যামি মা শুচঃ ॥৪০॥

‘sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma suchah [40]

“‘Abandon all duties and surrender exclusively unto Me. I will liberate you from all sin. Do not despair.

অপি চেৎ সুদুরাচারো ভজতে মামনন্যভাক্ ।
সাধুরেব স মন্তব্যঃ সম্যগ্ব্যবসিতো হি সঃ ॥৪১॥

api chet suduracharo bhajate mam ananya-bhak
sadhur eva sa mantavyah samyag vyavasito hi sah [41]

“‘If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect.

ক্ষিপ্রং ভবতি ধর্ম্মাত্মা শাশ্বচ্ছান্তিং নিগচ্ছতি ।
কৌন্তেয় প্রতিজানীহি ন মে ভক্তঃ প্রণশ্যতি’ ॥৪২॥

ksipram bhavati dharmatma sasvach-chhantim nigachchhati
kaunteya pratijanihi na me bhaktah pranasyati’ [42]

“‘He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished!”’

অতএব কর্ম্মাঙ্গ প্রায়শ্চিত্তাদি পরিহরি’ ।
বুদ্ধিমান্ জন ভজে প্রাণেশ্বর হরি ॥৪৩॥

ataeva karmanga prayaschittadi parihari’
buddhiman jana bhaje pranesvara hari [43]

ataeva–So, buddhiman jana–the intelligent souls parihari’–give up [performing] karmanga prayaschittadi–atonement and other worldly rites, [and] bhaje–serve hari–Hari, pranesvara–the Lord of [their] heart. [43][Sriman Mahaprabhu paraphrases:] “So, the intelligent souls give up atoning for their sins through worldly rites, and serve Hari, the Lord of their heart.

অতএব নামের ফল

ataeva namera phala

So, the Name’s effect

‘তমপি দেবকরং করুণাকরং
স্থাবর-জঙ্গম-মুক্তিকরং পরম্ ।
অতিচরন্ত্যপরাধপরা জনা
য ইহ তান্বপতি ধ্রুবনাম হি’ ॥৪৪॥

‘tam api devakaram karunakaram
sthavara-jangama-muktikaram param
aticharanty aparadha-para jana
ya iha tan vapati dhruva-nama hi’ [44]

“‘[Sanat Kumar said:] “The eternal Name—the source of divinity, the fountain of mercy, the supreme giver of liberation to both moving and inert beings—certainly removes the sins of the offenders who go against Him.”’

কৃষ্ণনাম দয়াময় কৃষ্ণতেজোময় ।
স্থাবর-জঙ্গম-মুক্তিদাতা সুনিশ্চয় ॥৪৫॥

krsna-nama dayamaya krsna-tejo-maya
sthavara-jangama-mukti-data sunischaya [45]

krsna-nama–The Name of Krsna [is] dayamaya–compassionate, krsna-tejo-maya–filled with Krsna’s power, [and] sunischaya–certainly sthavara-jangama-mukti-data–the giver of liberation to all moving and inert beings. [45][Sriman Mahaprabhu paraphrases:] “The Name of Krsna is compassionate, filled with Krsna’s power, and certainly the giver of liberation to all moving and inert beings.

নাম-অপরাধী তাহে করে অপরাধ ।
অতিচার আসি’ নাম-ধর্ম্মে করে বাধ ॥৪৬॥

nama-aparadhi tahe kare aparadha
atichara asi’ nama-dharme kare badha [46]

nama-aparadhi–Offenders of the Name aparadha kare–commit offences tahe–against Him, [and such] atichara–violations asi’–come [and] badha kare–check nama-dharme–[their] practice of [chanting] the Name. [46]

“Offenders of the Name commit offences against Him, and such violations check their chanting of the Name.

সেই মহা-অপরাধীর দোষ, নামে হয় ক্ষয় ।
নাম বিনা জীববন্ধু জগতে না হয় ॥৪৭॥

sei maha-aparadhira dosa, name haya ksaya
nama vina jiva-bandhu jagate na haya [47]

sei–The dosa–sins maha-aparadhira–of such great offenders ksaya haya–are destroyed, [however,] name–by the Name. vina–Other than nama–the Name, haya na–there is no jiva-bandhu–friend of the soul jagate–in this world. [47]

“The Name, however, destroys the sins of even such great offenders. Other than the Name, the soul has no friend in this world.

‘শ্রীনারদ উবাচ—
কে তেঽপরাধা বিপ্রেন্দ্র নাম্নো ভগবতঃ কৃতা ।
বিনিঘ্নন্তি নৃণাং কৃত্যং প্রাকৃতং হ্যানয়ন্তি চ’ ॥৪৮॥

‘sri-narada uvacha—
ke te ’paradha viprendra namno bhagavatah krta
vinighnanti nrnam krtyam prakrtam hy anayanti cha’ [48]

“‘Narad asked Sanat Kumar: “O best of the brahmans, what are the offences against the Lord’s Name that destroy and drag the mundane into the soul’s chanting of the Name?”’



Offences to the Name

ওহে গুরু সনৎকুমার কৃপা করি’ বল ।
নামে অপরাধ যত প্রকার সকল ॥৪৯॥
নামরূপ মহাকৃত্য জীবের নিশ্চয় ।
সেই কৃত্য যাহে সাধকের নষ্ট হয় ॥৫০॥

ohe guru sanat-kumara krpa kari’ bala
name aparadha yata prakara sakala [49] nama-rupa mahakrtya jivera nischaya
sei krtya yahe sadhakera nasta haya [50]

ohe–O guru–Guru, sanat-kumara–Sanat Kumar, [chanting] nama-rupa–the form of the Name [is] nischaya–certainly mahakrtya–the foremost duty jivera–of the soul. krpa kari’–Mercifully bala–tell [me] yata sakala–all the prakara–types aparadha–of offences name–to the Name, yahe–by which sei sadhakera krtya–this duty of the practitioner nasta haya–is destroyed. [4950][Sriman Mahaprabhu paraphrases:] “O Gurudev, Sanat Kumar, chanting the Name is certainly the foremost duty of the soul. Mercifully tell me all the offences to the Name, which destroy the practitioner’s performance of that duty.

নামকে প্রাকৃত করি’ সাধন করাঞা ।
সামান্য প্রাকৃত ফলে দেয় ফেলাইয়া ॥৫১॥

namake prakrta kari’ sadhana karana
samanya prakrta phale deya phelaiya [51]

[Offences] kari’–make namake–the Name prakrta–mundane [and] sadhana karana–make [a practitioner] practise [but] phelaiya deya–cause [them] to squander [their practice on] samanya–trivial prakrta–mundane phale–ends. [51]

“Offences make the Name assume a material form and make a practitioner squander their practice on trivial mundane ends.

‘শ্রীসনৎকুমার উবাচ—
সতাং নিন্দা নাম্নঃ পরমপরাধং বিতনুতে
যতঃ খ্যাতিং যাতং কথমুসহতে তদ্বিগর্হাম্ ।
শিবস্য শ্রীবিষ্ণোর্য ইহ গুণনামাদিসকলং
ধিয়াভিন্নং পশ্যেৎ স খলু হরিনামাহিতকরঃ’ ॥৫২॥

‘sri-sanat-kumara uvacha—
satam ninda namnah param aparadham vitanute
yatah khyatim yatam katham u sahate tad‑vigarham
sivasya sri‑visnor ya iha guna‑namadi‑sakalam
dhiya bhinnam pasyet sa khalu hari‑namahita‑karah’ [52]

“‘Sanat Kumar replied to Narad: “(1) Criticising sadhus is the worst offence to the Name. How can the Name tolerate condemnation of those who spread the Name’s glories? (2a) Those who see differences between Visnu, the embodiment of auspiciousness, and any of His Names, Qualities, and so forth, are certainly offenders of the Name. (2b) Those who see any distinction between any of Siva’s names and qualities and those of Visnu are also offenders of the Name.”’

নামাপরাধ হইতে মুক্তি

namaparadha ha-ite mukti

Liberation from the offences to the Name

দশটী নামাপরাধ ভিন্ন ভিন্ন করি’ ।
বুঝিয়া লইলে নাম-অপরাধে তরি ॥৫৩॥

dasati namaparadha bhinna bhinna kari’
bujhiya la-ile nama-aparadhe tari [53]

bujhiya la-ile–If you understand dasati namaparadha–the ten offences to the Name bhinna bhinna kari’–separately, tari–you will [be able to] overcome nama-aparadhe–the offences to the Name. [53][Sriman Mahaprabhu paraphrases:] “If one by one you understand the ten offences to the Name, you will be able to overcome them.

এই শ্লোকে দুই অপরাধের বিচার ।
করিয়া করহ শুদ্ধ নামের আচার ॥৫৪॥

ei sloke dui aparadhera vichara
kariya karaha suddha namera achara [54]

[First] vichara kariya–study dui–the two aparadhera–offences ei sloke–in this verse [and] suddha achara karaha–purely chant namera–the Name. [54]

“First study the two offences mentioned in these verses and purely chant the Name.



Criticising sadhus

একান্ত নামেতে আশ্রয় আছে যাঁর ।
সাধুপদবাচ্য তেঁহ তারেন সংসার ॥৫৫॥

ekanta namete asraya achhe ya̐ra
sadhu-pada-vachya te̐ha tarena samsara [55]

te̐ha ya̐ra–Those whose ekanta–sole asraya–shelter achhe–is namete–in the Name sadhu-pada-vachya–should be known by the title ‘sadhu’. tarena–They liberate samsara–the world. [55]

“Those whose sole shelter is the Name should be known as ‘sadhus’. They liberate the world.

জড়কর্ম্মজ্ঞানচেষ্টা ছাড়ি’ সেই জন ।
শুদ্ধভক্তিভাবে নাম করেন উচ্চারণ ॥৫৬॥

jada-karma-jnana-chesta chhadi’ sei jana
suddha-bhakti-bhave nama karena uchcharana [56]

sei jana–They chhadi’–reject jada-karma-jnana-chesta–endeavours based on mundane action and knowledge, [and] uchcharana karena–chant nama–the Name suddha-bhakti-bhave–with pure devotion. [56]

“They reject endeavours based on mundane action and knowledge, and chant the Name with pure devotion.

নামের প্রচার একা তাঁহা হৈতে হয় ।
তাঁর নিন্দা কৃষ্ণনাম কভু না সহয় ॥৫৭॥

namera prachara eka ta̐ha haite haya
ta̐ra ninda krsna-nama kabhu na sahaya [57]

namera prachara haya–The Name is preached ta̐ha haite–by them eka–alone, [and] krsna-nama–the Name of Krsna kabhu na–never sahaya–tolerates ninda–criticism ta̐ra–of them. [57]

“The Name of Krsna is preached by them alone, and the Name never tolerates criticism of them.

সে সাধুর নিন্দা, তাঁতে, লঘু-বুদ্ধি যার ।
বড় অপরাধ নামে নিশ্চয় তাহার ॥৫৮॥

se sadhura ninda, ta̐te, laghu-buddhi yara
bada aparadha name nischaya tahara [58]

tahara yara–Those who se sadhura ninda–criticise such sadhus [or] ta̐te laghu-buddhi–consider them insignificant nischaya–certainly [make] bada aparadha–a heavy offence name–to the Name. [58]

“Those who criticise such sadhus or consider them insignificant certainly make a heavy offence to the Name.

যত্নে এই অপরাধ করিয়া বর্জ্জন ।
সেই সাধু-সঙ্গ-বলে করহ ভজন ॥৫৯॥

yatne ei aparadha kariya varjana
sei sadhu-sanga-bale karaha bhajana [59]

yatne–Carefully varjana kariya–avoid ei–this aparadha–offence [and] bhajana karaha–engage in service sei sadhu-sanga-bale–by the power of such sadhus’ association. [59]

“Carefully avoid this offence and engage in service by the power of such sadhus’ association.

শ্রীনাম-নামী একতত্ত্ব

sri-nama-nami eka-tattva

The Name and the possessor of the Name are one

মঙ্গলস্বরূপ বিষ্ণু পরতত্ত্ব হরি ।
অপ্রাকৃত স্বরূপেতে শ্রীব্রজবিহারী ॥৬০॥

mangala-svarupa visnu para-tattva hari
aprakrta svarupete sri-vraja-vihari [60]

visnu–Visnu— mangala-svarupa–the embodiment of auspiciousness, para-tattva–the Absolute, hari–the Supreme Lord— aprakrta svarupete–in [His] supramundane form, [is] sri-vraja-vihari–the enjoyer of Vraja (Krsna). [60]

“Visnu—the embodiment of auspiciousness, the Absolute, the Supreme Lord—in His supramundane form, is Krsna, the enjoyer of Vraja.

তাঁর নাম-রূপ-গুণ-লীলা অপ্রাকৃত ।
তাঁহার স্বরূপ হৈতে ভিন্ন নহে তত্ত্ব ॥৬১॥

ta̐ra nama-rupa-guna-lila aprakrta
ta̐hara svarupa haite bhinna nahe tattva [61]

ta̐ra–His nama-rupa-guna-lila–Name, Form, Qualities, and Pastimes [are] aprakrta–supramundane. nahe–They are not tattva–elements bhinna–separate haite–from ta̐hara–His svarupa–nature. [61]

“His Name, Form, Qualities, and Pastimes are supramundane. None of them are separate from Him.

নাম নামী এক তত্ত্ব অপ্রাকৃত ধর্ম্ম ।
এ জড়জগতে তার নাহি আছে মর্ম্ম ॥৬২॥

nama nami eka tattva aprakrta dharma
e jada-jagate tara nahi achhe marma [62]

nama–The Name [and] nami–the possessor of the Name [are] eka tattva–one being; [such is] dharma–the nature aprakrta–of the supramundane. achhe nahi–There is no marma–understanding tara–of this, [however,] e jada-jagate–in the material world. [62]

“The Name and the possessor of the Name are one; such is the nature of the supramundane. There is no understanding of this, however, in the material world.

এই শুদ্ধজ্ঞানলাভ ভক্তিবলে হয় ।
তর্কে বহু দূর ইহা জানিহ নিশ্চয় ॥৬৩॥

ei suddha-jnana-labha bhakti-bale haya
tarke bahu dura iha janiha nischaya [63]

ei suddha-jnana-labha haya–This pure conception is attained bhakti-bale–through devotion. janiha–Know nischaya–for certain [that] iha–it [remains] bahu dura–far away tarke–from argument. [63]

“You can realise this pure conception only through devotion. Know for certain that it is far beyond argument.

নিজ শুদ্ধসাধন, আর সাধুগুরবল ।
দুইয়ের সংয়োগে লভি’ এ তত্ত্বমঙ্গল ॥৬৪॥

nija suddha-sadhana, ara sadhu-guru-bala
duiyera samyoge labhi’ e tattva-mangala [64]

labhi’–You will realise e tattva-mangala–this auspicious truth duiyera samyoge–by the combination of two things: [your] nija–own suddha-sadhana–pure practice, ara–and sadhu-guru-bala–the power of Sri Guru and the sadhus. [64]

“You will realise this auspicious truth by the combination of two things: your pure practice, and the power of Sri Guru and the sadhus.

এই তত্ত্বসিদ্ধি যত দিন নাহি হয় ।
ততদিন প্রাকৃতবুদ্ধি কভু না ছাড়য় ॥৬৫॥
ততদিন নাম করি’ না পাই স্বরূপ ।
নামাভাসমাত্র হয় ভজনবিরূপ ॥৬৬॥

ei tattva-siddhi yata dina nahi haya
tata-dina prakrta-buddhi kabhu na chhadaya [65] tata-dina nama kari’ na pai svarupa
namabhasa-matra haya bhajana-virupa [66]

tata-dina tata-dina yata dina–As long as ei tattva-siddhi haya nahi–you have not realised this truth, kabhu na chhadaya–you will never leave prakrta-buddhi–mundane consciousess: nama kari’–you will chant the Name [but] pai na–not get svarupa–the true form [of the Name;] namabhasa-matra haya–you will chant only a semblance of the Name, [and your] bhajana-virupa–service [will remain] imperfect. [6566]

“As long as you have not realised this truth, you will never leave mundane consciousness: you will chant the Name but never get the pure Name; you will chant only Namabhas, and your service will remain imperfect.

বহু যত্নে লাভ ভাই স্বরূপের সিদ্ধি ।
শুদ্ধনামোচ্চারে পাবে পরংপদ-বুদ্ধি ॥৬৭॥
যত্নসহ নিরন্তর নামাভাসে হরি ।
নামেতে স্বরূপসিদ্ধি দিবে কৃপা করি’ ॥৬৮॥

bahu yatne labha bhai svarupera siddhi
suddha-namochchare pabe param-pada-buddhi [67] yatnasaha nirantara namabhase hari
namete svarupa-siddhi dibe krpa kari’ [68]

bhai–Brother, bahu yatne–with great care, labha–[try to] attain svarupera siddhi–realisation of this truth. suddha-namochchare–By chanting the Name purely (without offence), pabe–you will attain param-pada-buddhi–consciousness of the highest plane. [When you are engaged] yatnasaha–carefully [and] nirantara–constantly namabhase–in [chanting] a semblance of the Name, hari–the Lord, krpa kari’–mercifully, dibe–will grant [you] svarupa-siddhi–realisation of the this truth namete–through the Name. [67–68]

“Brother, with great care, try to realise this truth. By chanting the Name purely, you will attain consciousness of the highest plane. When you carefully and constantly chant Namabhas, the Lord will mercifully grant you realisation of this truth through the Name.

কৃষ্ণ সর্ব্বেশ্বর, শিবাদি তাঁহার অংশ

krsna sarvesvara, sivadi ta̐hara amsa

Krsna is the Lord of all; Siva and the other gods are partial forms of Him

সর্ব্বেশ্বর কৃষ্ণ, তাহে জানিবে নিশ্চয় ।
শিবাদি দেবতা তাঁর অংশরূপ হয় ॥৬৯॥

sarvesvara krsna, tahe janibe nischaya
sivadi devata ta̐ra amsa-rupa haya [69]

krsna–Krsna [is] sarvesvara–the Lord of all. tahe–Herein, janibe–you should know nischaya–for certain [that] sivadi devata–Siva and the other gods haya–are amsa-rupa–partial forms ta̐ra–of Him. [69]

“Krsna is the Lord of all; you should know for certain that Siva and the other gods are partial forms of Him.

সেই সেই দেবের নামাদি গুণরূপ ।
কৃষ্ণশক্তিদত্ত সিদ্ধ জানহ স্বরূপ ॥৭০॥

sei sei devera namadi guna-rupa
krsna-sakti-datta siddha janaha svarupa [70]

janaha–Know svarupa–this truth: sei sei devera–the gods’ namadi guna-rupa–names, forms, qualities, and so on, [are] krsna-sakti-datta siddha–given and produced by Krsna’s energy. [70]

“Know this truth: the gods’ names, forms, qualities, and so on, are given and produced by Krsna’s energy.

এরূপ জানিলে শিববিষ্ণুতে অভেদে ।
জন্মিবে স্বরূপবুদ্ধি, গায় সর্ব্ববেদে ॥৭১॥

e-rupa janile siva-visnute abhede
janmibe svarupa-buddhi gaya sarva-vede [71]

sarva-vede–All the scriptures gaya–sing [that] janile–if you understand [that] siva-visnute–Siva and Visnu [are] abhede–nondifferent e-rupa–in this sense, [then your] svarupa-buddhi–awareness of the truth janmibe–will develop. [71]

“All the scriptures sing that if you understand that Siva and Visnu are nondifferent in this sense, then you will know the truth.

ভেদবুদ্ধি অপরাধ যত্নেতে ত্যজিবে ।
গুরুকৃপাবলে তবে শ্রীনাম ভজিবে ॥৭২॥

bheda-buddhi aparadha yatnete tyajibe
guru-krpa-bale tabe sri-nama bhajibe [72]

yatnete–Carefully tyajibe–avoid aparadha–the offence bheda-buddhi–of considering [them] different, [and] tabe–then, guru-krpa-bale–by the mercy of Sri Guru, bhajibe–you will [be able to] serve sri-nama–the Name. [72]

“Carefully avoid the offence of considering Visnu and Siva different, and then, by the mercy of Sri Guru, you will be able to serve the Name.

‘গুরোরবজ্ঞা শ্রুতিশাস্ত্রনিন্দনম্
তথার্থবাদো হরিনাম্নি কল্পনম্ ।
নাম্নো বলাদ্যস্য হি পাপবুদ্ধির্
ন বিদ্যতে তস্য যমৈর্হি শুদ্ধিঃ’ ॥৭৩॥

‘guror avajna sruti‑sastra‑nindanam
tatharthavado hari‑namni kalpanam
namno balad yasya hi papa‑buddhir
na vidyate tasya yamair hi suddhih’ [73]

“‘[Sri Sanat Kumar said:] “Those who (3) disrespect Sri Guru, (4) criticise the scriptures, (5) consider the Name’s glories exaggerated praise, (6) consider the Name imaginary, or (7) desire to sin on the power of the Name, cannot be purified by any type of regulation.”’*

*In his commentary on Sri Hari-bhakti-vilasa (11.522), Srila Sanatan Goswami explains that ‘by any type of regulation’ (yamaih) means by astanga-yoga, pious activities, brahminical qualities, or prolonged punishment from Yamaraj.

গুরু-কর্ণধারের অনাদর

guru-karnadharera anadara

Disrespecting your captain, Sri Guru

কৃপা করি’ যেই জন হরি দেখাইল ।
হরিনাম-পরিচয় করাইয়া দিল ॥৭৪॥
সেই মোর কর্ণধার গুরু মহাশয় ।
তাঁহারে অবজ্ঞা কৈলে নামাপরাধ হয় ॥৭৫॥

krpa kari’ yei jana hari dekhaila
hari-nama-parichaya karaiya dila [74] sei mora karnadhara guru mahasaya
ta̐hare avajna kaile namaparadha haya [75]

sei yei jana–He who krpa kari’–mercifully dekhaila–has revealed hari–the Lord [to me and] hari-nama-parichaya karaiya dila–introduced me to the Lord’s Name [is] mora–my karnadhara–captain, [my] guru mahasaya–worshippable Guru. avajna kaile–If I disrespect ta̐hare–Him, namaparadha haya–I offend the Name. [7475][Sriman Mahaprabhu paraphrases:] “He who has mercifully revealed the Lord to me and introduced me to His Name is my captain, my worshippable Guru. If I disrespect him, I offend the Name.

‘হীনজাতি পাণ্ডিত্য-রহিত মন্ত্রহীন’ ।
নামের গুরুতে হেন বুদ্ধি অর্ব্বাচীন ॥৭৬॥

‘hina-jati panditya-rahita mantra-hina’
namera gurute hena buddhi arvachina [76]

‘hina-jati–‘Low-class, panditya-rahita–uneducated, [or] mantra-hina’–uninitiated’—[those who have] hena–such buddhi–a mentality namera gurute–about the Guru of the Name [are] arvachina–foolish. [76]

“Those who consider the Guru who reveals the Name to be low-class, uneducated, or uninitiated are foolish.

শ্রুতিশাস্ত্রে অনাদর

sruti-sastre anadara

Disrespecting the scriptures

যেই শ্রুতিশাস্ত্র নামের ব্রহ্মত্ব দেখায় ।
অপার মাহাত্ম্য নামের জগতে জানায় ॥৭৭॥
তারে অনাদর করি’ কর্ম্মাদি প্রশংসে ।
শ্রুতিনিন্দা বলি’ তারে সর্ব্বশাস্ত্রে ভাষে ॥৭৮॥

yei sruti-sastra namera brahmatva dekhaya
apara mahatmya namera jagate janaya [77] tare anadara kari’ karmadi prasamse
sruti-ninda bali’ tare sarva-sastre bhase [78]

yei sruti-sastra–The scriptures that dekhaya–reveal brahmatva–the transcendental nature namera–of the Name [and] janaya–proclaim apara mahatmya–the unlimited glories namera–of the Name jagate–throughout this world— sarva-sastre–all the scriptures bhase–say [that] anadara kari’–disrespecting tare–them [and] prasamse–praising karmadi–material activities and other non-devotional practices [is] bali’–known as sruti-ninda–criticism of the scriptures. [7778]

“The scriptures reveal the transcendental nature of the Name and proclaim the unlimited glories of the Name throughout this world. Disrespecting them and praising non-devotional activities is criticism of the scriptures. All the scriptures say so.

নামে কল্পনাবুদ্ধি

name kalpana-buddhi

Considering the Name imaginary

নাম নিত্যধন সদা চিন্ময় অগাধ ।
তাহাতে কল্পনাবুদ্ধি গুরু অপরাধ ॥৭৯॥

nama nitya-dhana sada chinmaya agadha
tahate kalpana-buddhi guru aparadha [79]

nama–The Name— sada–eternal, chinmaya–spiritual, [and] agadha–unfathomable— [is your] nitya-dhana–eternal wealth. [Having] buddhi–the mentality [that] tahate–He [is] kalpana–an imagination [is] guru aparadha–a heavy offence. [79]

“The Name—eternal, spiritual, and unfathomable—is your eternal wealth. To consider the Name imaginary is a heavy offence.

নামবলে পাপবুদ্ধি

nama-bale papa-buddhi

Desiring to sin on the power of the Name

নামবলে পাপবুদ্ধি হৃদয়ে যাহার ।
সতত উদয় হয়, সেই ত’ অসার ॥৮০॥

nama-bale papa-buddhi hrdaye yahara
satata udaya haya, sei ta’ asara [80]

sei ta’ yahara hrdaye–Those within whose hearts papa-buddhi–the desire to sin nama-bale–on the power of the Name satata–constantly udaya haya–arises [are] asara–wretched. [80]

“Those who within their hearts desire to sin on the power of the Name are wretched.

নামে অর্থবাদ

name arthavada

Considering the glories of the Name exaggeration

রোচনার্থা ফলশ্রুতি কর্ম্মমার্গে সত্য ।
ভক্তিমার্গে নামফল সর্ব্বকালে নিত্য ॥৮১॥

rochanartha phala-sruti karma-marge satya
bhakti-marge nama-phala sarva-kale nitya [81]

phala-sruti–The (temporary, material) results, described in the Vedas, karma-marge–of the path of action, [which are] rochanartha–for the purpose of attraction, [are] satya–real, [but] nama-phala–the results produced by the Name bhakti-marge–on the path of devotion [are] sarva-kale–always nitya–eternal. [81]

“The benefits of the path of action, which the scriptures describe for the purpose of attraction, are real, but the benefits of chanting the Name on the path of devotion are always eternal.

অপ্রাকৃত নামের মাহাত্ম্য সীমাহীন ।
তাতে যার ‘অর্থবাদ’ সেই অর্বাচীন ॥৮২॥

aprakrta namera mahatmya sima-hina
tate yara ‘arthavada’ sei arvachina [82]

aprakrta namera mahatmya–The supramundane glories of the Name [have] sima-hina–no end. sei yara–Those who [consider] tate–them ‘arthavada’–exaggeration [are] arvachina–foolish. [82]

“There is no end to the supramundane glories of the Name. Those who consider them exaggeration are foolish.

এই সব অপরাধ বর্জ্জনে নামের কৃপা

ei saba aparadha varjane namera krpa

By avoiding these offences, you will attain the grace of the Name

এই পঞ্চ অপরাধ বর্জ্জিবে যতনে ।
তবে ত’ নামের কৃপা লভিবে সাধনে ॥৮৩॥

ei pancha aparadha varjibe yatane
tabe ta’ namera krpa labhibe sadhane [83]

yatane–Carefully varjibe–avoid ei pancha aparadha–these five offences; tabe ta’–then labhibe–you will attain krpa–the grace namera–of the Name sadhane–through [your] practice. [83]

“Carefully avoid these five offences; then you will attain the grace of the Name through your practice.

‘ধর্ম্মব্রতত্যাগহুতাদিসর্ব্বশুভক্রিয়াসাম্যমপি প্রমাদঃ ।
অশ্রদ্দধানে বিমুখেঽপ্যশৃণ্বতি যশ্চোপদেশঃ শিবনামাপরাধঃ’ ॥৮৪॥

subha‑kriya‑samyam api pramadah
asraddadhane vimukhe ’py asrnvati
yas chopadesah siva‑namaparadhah’ [84]

“‘[Sri Sanat Kumar said:] “(8) Disregarding the Name by considering pious activities, such as social duties, rites, austerities, and sacrifices, equal to chanting the Name, (9) and instructing the faithless, the averse, or those who do not want to hear about the Name, are offences to the all-auspicious Name.”’

সর্ব্ব শুভকর্ম্ম প্রাকৃত

sarva subha-karma prakrta

All pious activities are mundane

বর্ণাশ্রমময়-ধর্ম্ম ধর্ম্মশাস্ত্রে যত ।
দর্শপৌর্ণমাসী-আদি তমোময়-ব্রত ॥৮৫॥
দণ্ডী মুণ্ডী সন্ন্যাসাদি ত্যাগের প্রকার ।
নিত্য নৈমিত্তিক হোম-আদির ব্যাপার ॥৮৬॥
অষ্টাঙ্গ-ষড়ঙ্গ-যোগ-আদি শুভ-কর্ম্ম ।
সকলই প্রাকৃত-তত্ত্ব, এই সত্য মর্ম্ম ॥৮৭॥

varnasramamaya-dharma dharma-sastre yata
darsa-paurnamasi-adi tamomaya-vrata [85] dandi mundi sannyasadi tyagera prakara
nitya naimittika homa-adira vyapara [86] astanga-sad-anga-yoga-adi subha-karma
sakala-i prakrta-tattva, ei satya marma [87]

subha-karma–The pious activities [prescribed] dharma-sastre–in religious scriptures— varnasramamaya-dharma–the duties of your social role and class, yata darsa-paurnamasi-adi tamomaya-vrata–the dark rites on the new moon and the full moon, nitya naimittika homa-adira vyapara–daily and periodic sacrifices, astanga-sad-anga-yoga–the eightfold or sixfold paths of yoga, [and] dandi mundi sannyasadi tyagera prakara–the austerities of carrying a staff, shaving your head, giving up all your possessions, adi–and so on— [are] sakala-i–all prakrta-tattva–mundane. ei–This [is] satya marma–the fundamental truth. [8587][Sriman Mahaprabhu paraphrases:] “The duties of your social role and class, the dark rites on the new moon and the full moon, daily and periodic sacrifices, the eightfold or sixfold paths of yoga, and the austerities of carrying a staff, shaving your head, and giving up all your possessions—all these and other pious activities prescribed in the religious scriptures are mundane. This is the fundamental truth.

উপায়রূপেতে তারা উপেয় সাধয় ।
না সাধিলে জড় বই কিছু আর নয় ॥৮৮॥

upaya-rupete tara upeya sadhaya
na sadhile jada va-i kichhu ara naya [88]

tara–They sadhaya–may be performed upaya-rupete–as a means upeya–to pursue the goal, [but] sadhile na–if they are not performed [for that purpose, then they are] va-i–only jada–material ara kichhu naya–and nothing more. [88]

“These practices may be performed as a means to pursue the goal (of devotion), but if they are not performed for that purpose, then they are material and nothing more.

শ্রীনাম উপায়, উপেয়

sri-nama upaya, upeya

The Name is the means and the goal

নাম কিন্তু অপ্রাকৃত চিন্ময় ব্যাপার ।
সাধনে উপায়তত্ত্ব সাধ্যে উপেয়-সার ॥৮৯॥

nama kintu aprakrta chinmaya vyapara
sadhane upaya-tattva sadhye upeya-sara [89]

[Chanting] nama–the Name, kintu–however, [is a] aprakrta–supramundane, chinmaya vyapara–spiritual engagement. sadhane–In practice, [the Name is] upaya-tattva–the means [and] sadhye–in perfection, [the Name is] upeya-sara–the primary engagement. [89]

“Chanting the Name, however, is a supramundane, spiritual engagement. In the practising stage, the Name is the means, and in the perfectional stage, the Name is the primary engagement.

অতএব নামতত্ত্ব বিশুদ্ধ চিন্ময় ।
জড়োপায় কর্ম্ম সহ সাম্য কভু নয় ॥৯০॥

ataeva nama-tattva visuddha chinmaya
jadopaya karma saha samya kabhu naya [90]

ataeva–So, nama-tattva–the Name, by nature visuddha–pure [and] chinmaya–spiritual, kabhu naya–is never samya–equal jadopaya karma saha–to [any] mundane means or action. [90]

“So, the Name, which is pure and spiritual, is never equal to any mundane means or action.

কর্ম্মজ্ঞান সহ নাম তুল্য নহে

karma-jnana saha nama tulya nahe

The Name is not equal to mundane action or knowledge

কর্ম্মজ্ঞান সহ নামে সাম্যবুদ্ধি যথা ।
নাম-অপরাধ গুরুতর ঘটে তথা ॥৯১॥

karma-jnana saha name samya-buddhi yatha
nama-aparadha gurutara ghate tatha [91]

yatha–When [you have] name samya-buddhi–the mentality that the Name is equal karma-jnana saha–to mundane activity or knowledge, tatha–then gurutara nama-aparadha–a very heavy offence to the Name ghate–occurs. [91]

“If you think the Name is equal to mundane activity or knowledge, you commit a very heavy offence against the Name.

অবিশ্বাসী জনে নাম উপদেশ

avisvasi jane nama upadesa

Instructing the faithless about the Name

নামে যার বিশ্বাস না জন্মিল ভাগ্যাভাবে ।
তাকে নাম উপদেশি’ অপরাধ পাবে ॥৯২॥

name yara visvasa na janmila bhagyabhave
take nama upadesi’ aparadha pabe [92]

upadesi’–By instructing take yara–those who, bhagyabhave–lacking good fortune, visvasa janmila na–have not developed faith name–in the Name [about] nama–the Name, pabe–you will make aparadha–an offence. [92]

“Instructing those who, lacking good fortune, have no faith in the Name about the Name, is an offence.

এই দুই অপরাধ সদ্গুরুকৃপায় ।
বহু যত্নে ছাড়ি’ ভাই নামধন পায় ॥৯৩॥

ei dui aparadha sad-guru-krpaya
bahu yatne chhadi’ bhai nama-dhana paya [93]

bhai–Brother, sad-guru-krpaya–by the grace of Sri Guru, bahu yatne–very carefully chhadi’–avoid ei dui–these two aparadha–offences [and] paya–attain nama-dhana–the wealth of the Name. [93]

“Brother, by the grace of Sri Guru, very carefully avoid these two offences and attain the wealth of the Name.

‘শ্রুত্বাপি নামমাহাত্ম্যং যঃ প্রীতিরহিতোঽধমঃ ।
অহং‑মমাদি-পরমো নাম্নি সোঽপ্যপরাধকৃৎ’ ॥৯৪॥

‘srutvapi nama‑mahatmyam yah priti‑rahito ’dhamah
aham‑mamadi‑paramo namni so ’py aparadha‑krt’ [94]

“‘[Sri Sanat Kumar said:] “(10) Fallen souls who, even after hearing the glories of the Name, have no love for the Name and remain engrossed in the conceptions of ‘I’ and ‘mine’ are offenders to the Name.”’

নামের মাহাত্ম্য সব শুনি’ শাস্ত্র হৈতে ।
তবু তাহে রতি যার নৈল কোনমতে ॥৯৫॥
অহংতা-মমতা-বুদ্ধি দেহেতে করিয়া ।
লাভ-পূজা-প্রতিষ্ঠাতে রহিল মজিয়া ॥৯৬॥
পাপে রত হঞা পাপ ছাড়িতে না পারে ।
নামে যত্ন করি’ চেষ্টা করিবারে নারে ॥৯৭॥
সাধুসঙ্গে মতি নহে অসাধু বিষয়ে ।
সুখ পায় বিবেক বৈরাগ্য ছাড়াইয়ে ॥৯৮॥
এই ত’ নামাপরাধ ঘটনা তাহার ।
নামে রুচি নাহি পায় কৃষ্ণের সংসার ॥৯৯॥

namera mahatmya saba suni’ sastra haite
tabu tahe rati yara naila kona-mate [95] ahamta-mamata-buddhi dehete kariya
labha-puja-pratisthate rahila majiya [96] pape rata hana papa chhadite na pare
name yatna kari’ chesta karibare nare [97] sadhu-sange mati nahe asadhu visaye
sukha paya viveka vairagya chhadaiye [98] ei ta’ namaparadha ghatana tahara
name ruchi nahi paya krsnera samsara [99]

tahara yara–Those who suni’–hear mahatmya–the glories namera–of the Name haite–from saba–all sastra–the scriptures [but] tabu–still rati naila–have no attachment tahe–to the Name kona-mate–whatsoever; [who] buddhi kariya–consider dehete–the body [to be] ahamta-mamata–‘I’ and ‘mine’; [who] majiya rahila–take interest labha-puja-pratisthate–in gain, adoration, and position; [who] pape rata hana–sin [and] pare na–cannot chhadite–stop papa–sinning; [who] nare–are unable chesta karibare–to try [to] yatna kari’–carefully [chant] name–the Name; [who] mati nahe–have no attachment sadhu-sange–to the association of sadhus; [who] sukha paya–find pleasure asadhu visaye–in sinful matters; [and who] chhadaiye–shun vairagya–renunciation [and] viveka–good judgement ei ta’ namaparadha ghatana–offend the Name [and] paya nahi–do not get ruchi–any taste name–for the Name [or] krsnera–Krsna’s samsara–family. [9599][Sriman Mahaprabhu paraphrases:] “Those who hear the glories of the Name from all the scriptures but still do not have any love for the Name; who still consider the body to be ‘I’ and ‘mine’; still take interest in wealth, adoration, and position; still sin and fail to stop doing so; still cannot even try to carefully chant the Name; still have no attachment to the association of sadhus; still take pleasure in sinful matters; and still avoid renunciation and good judgement—they offend the Name and do not get any taste for the Name or Krsna’s family.

এই দশ অপরাধ নামাপরাধ হয় ।
নামধর্ম্মে বাধা দেয় সুমঙ্গলক্ষয় ॥১০০॥

ei dasa aparadha namaparadha haya
nama-dharme badha deya sumangala-ksaya [100]

ei–These dasa–ten aparadha–offences haya–are namaparadha–the offences to the Name. badha deya–They obstruct nama-dharme–the practice of [chanting] the Name [and] sumangala-ksaya–destroy spiritual fortune. [100]

“These are the ten offences to the Name; they obstruct chanting of the Name and destroy spiritual fortune.

‘সর্ব্বাপরাধকৃদপি মুচ্যতে হরিসংশ্রয়ঃ ।
হরেরপ্যপরাধান্ যঃ কুর্য্যাদ্দ্বিপাদপাংসনঃ ॥১০১॥
নামাশ্রয়ঃ কদাচিৎ স্যাত্তরত্যেষ স নামতঃ ।
নাম্নো হি সর্ব্বসুহৃদো হ্যপরাধাৎ পতত্যধঃ’ ॥১০২॥

‘sarvaparadha-krd api muchyate hari-samsrayah
harer apy aparadhan yah kuryad dvipada-pamsanah [101] namasrayah kadachit syat taraty esa sa namatah
namno hi sarva-suhrdo hy aparadhat pataty adhah’ [102]

“[Sri Sanat Kumar said:] “All kinds of offenders are delivered by taking shelter of the Lord, and two-legged animals who offend even the Lord are delivered by the Lord’s Name when they take shelter of the Name. The Name is certainly the true friend of every soul, but you will certainly fall down by offending the Name.”’

পাপ তাপ অপরাধ জীবের যত হয় ।
শ্রীহরিসংশ্রয়ে সব সদ্য হয় ক্ষয় ॥১০৩॥

papa tapa aparadha jivera yata haya
sri-hari-samsraye saba sadya haya ksaya [103]

sri-hari-samsraye–By taking shelter of the Lord, saba yata–all the papa–sins, tapa–sorrows, [and] aparadha–offences jivera haya–the soul has incurred ksaya haya–are destroyed sadya–immediately. [103][Sriman Mahaprabhu paraphrases:] “Taking shelter of the Lord immediately destroys all the soul’s sins, sorrows, and offences.

কলির সংসার ছাড়িয়া কৃষ্ণের সংসার কর

kalira samsara chhadiya krsnera samsara kara

Leave Kali’s family and join Krsna’s family

কলির সংসার ছাড়ি’ কৃষ্ণের সংসার ।
অকৈতবে করে যেই অপরাধ নাহি তার ॥১০৪॥

kalira samsara chhadi’ krsnera samsara
akaitave kare yei aparadha nahi tara [104]

tara yei–Those who chhadi’–leave kalira–Kali’s samsara–family [and] akaitave–sincerely kare–act [as members of] krsnera–Krsna’s samsara–family nahi–make no aparadha–offences. [104]

“Those who leave Kali’s family and sincerely live as members of Krsna’s family commit no offences.

দীক্ষাকালে অকৈতবে আত্মনিবেদনে সর্ব্বপাপক্ষয়

diksa-kale akaitave atma-nivedane sarva-papa-ksaya

Sincere self-surrender at the time of initiation destroys all sin

পূর্ব্ব যত পাপাদি বহু জন্মে করে ।
হরিদীক্ষামাত্রে সেই সব পাপে তরে ॥১০৫॥

purva yata papadi bahu janme kare
hari-diksa-matre sei saba pape tare [105]

hari-diksa-matre–Simply taking initiation [into the Lord’s service] tare–destroys sei saba pape yata papadi–all the sins and offences [that] kare–you committed purva bahu janme–in [your] numerous previous births. [105]

“Simply taking initiation into the Lord’s service destroys all the sins and offences that you committed in all your previous births.

অকৈতবে করে যবে আত্মনিবেদন ।
কৃষ্ণ তার পূর্ব্ব পাপ করেন খণ্ডন ॥১০৬॥

akaitave kare yabe atma-nivedana
krsna tara purva papa karena khandana [106]

yabe–When [someone] akaitave–sincerely atma-nivedana kare–surrenders themself, krsna–Krsna khandana karena–cuts away [all] tara–their purva–previous papa–sins. [106]

“When you sincerely surrender yourself, Krsna cuts away all your previous sins.

প্রায়শ্চিত্ত করিবারে তার নাহি হয় ।
দীক্ষামাত্র পাপক্ষয় সর্ব্বশাস্ত্রে কয় ॥১০৭॥

prayaschitta karibare tara nahi haya
diksa-matra papa-ksaya sarva-sastre kaya [107]

tara haya nahi–They do not need karibare–to make prayaschitta–atonement: sarva-sastre–all the scriptures kaya–say [that] diksa-matra–initiation alone papa-ksaya–destroys sins. [107]

“You do not need to make any atonement: all the scriptures say that initiation alone destroys all sins.

নিষ্কপটে হর্য্যাশ্রয় করে যেই জন ।
সর্ব্ব অপরাধ তার বিনষ্ট তখন ॥১০৮॥
আর পাপতাপে কভু রুচি নাহি হয় ।
পুণ্য পাপ দূরে যায়, মায়া করে জয় ॥১০৯॥

niskapate haryasraya kare yei jana
sarva aparadha tara vinasta takhana [108] ara papa-tape kabhu ruchi nahi haya
punya papa dure yaya, maya kare jaya [109]

[When] yei jana–someone niskapate–sincerely haryasraya kare–takes shelter of the Lord, takhana–then tara sarva aparadha–all their offences [are] vinasta–destroyed, ara kabhu haya nahi–they never again have any more ruchi–taste papa-tape–for sin and suffering, [their] punya–piety [and] papa–sins dure yaya–go away, [and] jaya kare–they conquer maya–the illusory environment. [108–109]

“When you sincerely take shelter of the Lord, all your offences are destroyed, you never again have any taste for sin and suffering, your piety and sins disappear, and you conquer the illusory environment.



Offences in worship*

তবে তার কভু হয় সেবা-অপরাধ ।
সেই অপরাধে হয় ভক্তিক্রিয়াবাধ ॥১১০॥
সাধুসঙ্গে করে কৃষ্ণনামের আশ্রয় ।
নামাশ্রয়ে সেবা-অপরাধ নষ্ট হয় ॥১১১॥

tabe tara kabhu haya seva-aparadha
sei aparadhe haya bhakti-kriya-badha [110] sadhu-sange kare krsna-namera asraya
namasraye seva-aparadha nasta haya [111]

tabe–Thereafter, tara seva-aparadha kabhu haya–someone [may] sometimes commit offences in worship, [and] bhakti-kriya-badha haya–the practice of devotion is obstructed sei aparadhe–by such offences. [But if] asraya kare–someone takes shelter krsna-namera–of the Name of Krsna sadhu-sange–in the association of the sadhus, [all] seva-aparadha–offences in worship nasta haya–are destroyed namasraye–by the Name’s shelter. [110–111]

“After surrendering at initiation, you still may sometimes commit offences in worship, and such offences will obstruct your practice of devotion. But if you take shelter of the Name of Krsna in the association of the sadhus, the Name’s shelter will destroy all such offences.

*Thirty-two types of offences in worship are listed in Sri Hari-bhakti-vilasa (8.441–8): (1) Entering the Lord’s Temple in a vehicle or while wearing shoes. (2) Not observing the Lord’s birthday and other Pastimes. (3) Not offering obeisance when coming before the Deity. (4) Visiting the Deity without appropriately washing oneself after eating or evacuating. (5) Offering obeisance with one hand. (6) Circumambulating others before the Deity. (7) Spreading your legs before the Deity. (8) Sitting before the Deity while holding up your knees with your forearms. (9) Lying down before the Deity. (10) Eating before the Deity. (11) Telling lies before the Deity. (12) Speaking loudly before the Deity. (13) Conversing privately before the Deity. (14) Crying before the Deity (over a worldly matter). (15) Quarrelling before the Deity. (16) Punishing someone before the Deity. (17) Being charitable to someone before the Deity. (18) Behaving cruelly towards someone. (19) Serving the Deity while covered with a wool, fur, or down blanket. (20) Criticising others before the Deity. (21) Praising others before the Deity. (22) Using foul language before the Deity. (23) Passing air (or belching) before the Deity. (24) Offering low quality articles to the Deity when you are able to provide good quality ones. (25) Taking items for yourself that have not been offered to the Deity. (26) Not offering fruits and grains to the Deity when they come into season. (27) Offering the Deity articles that have partially used by others. (28) Sitting with your back to the Deity. (29) Offering obeisances to others before the Deity (one should offer obeisance to Sri Gurudev before the Deity, but not to Vaisnavas in general). (30) Remaining quiet and not offering praise, obeisance, and so on, before Sri Gurudev. (31) Praising oneself before Sri Gurudev. (32) Criticising the gods.

নামকৃপা হৈলে জীব সর্ব্বশুদ্ধি পায় ।
কৃষ্ণের নিকট গিয়া করে শুদ্ধসেবার আশ্রয় ॥১১২॥

nama-krpa haile jiva sarva-suddhi paya
krsnera nikata giya kare suddha-sevara asraya [112]

nama-krpa haile–When souls receive the mercy of the Name jiva–souls sarva-suddhi paya–become completely pure, krsnera nikata giya–reach Krsna, [and] suddha-sevara asraya kare–take shelter in pure service. [112]

“When souls receive the mercy of the Name, they become completely pure, reach Krsna, and render pure service.

সর্ব্বদা নামাপরাধ বর্জ্জনীয়

sarvada namaparadha varjaniya

Offences to the Name must be avoided always

কিন্তু যদি নাম-অপরাধ তার হয় ।
তবে পুনঃ অধঃপাত হইবে নিশ্চয় ॥১১৩॥

kintu yadi nama-aparadha tara haya
tabe punah adhahpata ha-ibe nischaya [113]

yadi–If, kintu–however, tara nama-aparadha haya–someone offends the Name, tabe–then nischaya–certainly adhahpata ha-ibe–they will fall down punah–again. [113]

“If, however, you offend the Name, you will certainly fall down again.

সর্ব্বজীব-বন্ধু নাম, তাঁর অপরাধ ।
কোনক্রমে ক্ষয় নহে প্রাপ্ত্যে হয় বাধ ॥১১৪॥

sarva-jiva-bandhu nama, ta̐ra aparadha
kona-krame ksaya nahe praptye haya badha [114]

nama–The Name [is] sarva-jiva-bandhu–the friend of every soul, [but] ta̐ra aparadha–offences against Him badha haya–obstruct [the soul] praptye–in [their] progress [and] nahe–are not ksaya–destroyed kona-krame–by any means (other than surrender to the Name). [114]

“The Name is the friend of every soul, but offences against Him obstruct the soul’s progress and cannot be counteracted by any means.

নাম অপরাধ ত্যাগ বহু যত্নে করি’ ।
লভে জীব সর্ব্বসিদ্ধি প্রাপ্ত হয় হরি ॥১১৫॥

nama aparadha tyaga bahu yatne kari’
labhe jiva sarva-siddhi prapta haya hari [115]

bahu yatne kari’–By very carefully tyaga–avoiding nama aparadha–the offences to the Name, jiva–the soul labhe–attains sarva-siddhi–all perfection [and] prapta haya–reaches hari–the Lord. [115]

“Only by very carefully avoiding the offences to the Name does the soul attain all perfection and reach the Lord.

‘এবং নারদঃ শঙ্করেণ কৃপয়া মহ্যং মুনীনাং পরং
প্রোক্তং নাম সুখাবহং ভগবতো বর্জ্জ্যং সদা যত্নতঃ ।
যে জ্ঞাত্বাপি ন বর্জ্জয়ন্তি সহসা নামাপরাধান্দশ
ক্রুদ্ধা মাতরমপ্যভোজনপরাঃ খিদ্যন্তি তে বালবৎ’ ॥১১৬॥

‘evam naradah sankarena krpaya mahyam muninam param
proktam nama sukhavaham bhagavato varjyam sada yatnatah
ye jnatvapi na varjayanti sahasa namaparadhan dasa
kruddha mataram apy abhojana-parah khidyanti te balavat’ [116]

“‘[Sri Sanat Kumar said:] “O Narad, in this way Siva mercifully spoke to me and the great sages about the Name of the Lord, the source of all happiness. Those who understand these ten offences to the Name—which must always be carefully avoided—but still do not immediately avoid them are like children who become angry with their mothers, refuse to eat, and then suffer.”’

আমি পূর্ব্বে শিবলোকে শঙ্করসন্নিধানে ।
নাম-অপরাধ-কথা জিজ্ঞাসিলাম মুনে ॥১১৭॥

ami purve sivaloke sankara-sannidhane
nama-aparadha-katha jijnasilama mune [117]

mune–O sage (O Narad Muni), purve–previously, sivaloke–in the abode of Lord Siva, sankara-sannidhane–in the association of Lord Siva, ami–I jijnasilama–asked nama-aparadha-katha–about the offences to the Name. [117][Sriman Mahaprabhu paraphrases:] “O sage, previously, in Sivaloka, I asked Sankar about the offences to the Name.

বহুমুনিগণ মধ্যে শম্ভু কৃপা করি’ ।
আমায় উপদেশ করে কৈলাস উপরি ॥১১৮॥

bahu-muni-gana madhye sambhu krpa kari’
amaya upadesa kare kailasa upari [118]

upari–Atop kailasa–Mount Kailash, bahu-muni-gana madhye–in the midst of many sages, sambhu–Siva krpa kari’–mercifully upadesa kare–instructed amaya–me. [118]

“There, on Mount Kailash, in the midst of many sages, Sambhu mercifully instructed me.

ভগবানের নাম সর্ব্বজীবসুখাবহ ।
তাতে অপরাধ সর্ব্ব-অমঙ্গল-বহ ॥১১৯॥

bhagavanera nama sarva-jiva-sukhavaha
tate aparadha sarva-amangala-vaha [119]

nama–The Name bhagavanera–of the Lord [is] sarva-jiva-sukhavaha–the source of all happiness for the souls, [and] aparadha–offences tate–to Him [are] sarva-amangala-vaha–the source of all inauspiciousness. [119]

“The Name of the Lord is the source of all happiness for the soul, and offences to the Name are the source of all inauspiciousness.

মঙ্গল লভিতে যার ইচ্ছা আছে মনে ।
সদা নাম-অপরাধ বর্জ্জিবে যতনে ॥১২০॥

mangala labhite yara ichchha achhe mane
sada nama-aparadha varjibe yatane [120]

yara ichchha mane achhe–Those who desire labhite–to attain mangala–auspiciousness varjibe–must avoid yatane–carefully nama-aparadha–the offences to the Name sada–always. [120]

“Those who desire auspiciousness must always carefully avoid the offences to the Name.

সাধুগুরুসন্নিধানে বহু দৈন্য ধরি’ ।
দশ অপরাধ-তত্ত্ব লবে শিক্ষা করি’ ॥১২১॥

sadhu-guru-sannidhane bahu dainya dhari’
dasa aparadha-tattva labe siksa kari’ [121]

bahu dainya dhari’–With great humility, siksa kari’ labe–you should learn dasa aparadha-tattva–the ten offences sadhu-guru-sannidhane–from Sri Guru and the sadhus. [121]

“With great humility, you should learn the ten offences from Sri Guru and the sadhus.

অপরাধগুলি যত্নে জানিয়া ত্যজিবে ।
সত্বরে শ্রীহরিনামে প্রেম উপজিবে ॥১২২॥

aparadhaguli yatne janiya tyajibe
satvare sri-hari-name prema upajibe [122]

yatne–Carefully janiya–having understood aparadhaguli–these offences, tyajibe–you should avoid [them]. [Then] upajibe–you will develop satvare–quickly prema–divine love sri-hari-name–by [chanting] the Lord’s Name. [122]

“Having carefully understood the offences, you should avoid them. Then you will quickly develop divine love by chanting the Lord’s Name.

নাম পেয়ে অপরাধ বর্জ্জন না করে ।
সহসা তাহারে দশ অপরাধ ধরে ॥১২৩॥

nama peye aparadha varjana na kare
sahasa tahare dasa aparadha dhare [123]

dasa aparadha–The ten offences sahasa–immediately dhare–seize tahare–those who peye–receive nama–the Name [but] varjana kare na–do not avoid aparadha–offences. [123]

“The ten offences immediately seize those who receive the Name but do not try to avoid them.

অপরাধ বর্জ্জন না করিয়া নাম করা মূঢ়তা

aparadha varjana na kariya nama kara mudhata

Chanting the Name but not avoiding the offences is foolishness

অপরাধ বুঝিয়া যে বর্জ্জনে উদাসীন ।
তার দুঃখ নিরন্তর সেই অর্ব্বাচীন ॥১২৪॥

aparadha bujhiya ye varjane udasina
tara duhkha nirantara sei arvachina [124]

sei ye–Those who bujhiya–understand aparadha–the offences [but are] udasina–unconcerned varjane–about avoiding [them are] arvachina–foolish, [and] tara–their duhkha–suffering [goes on] nirantara–forever. [124]

“Those who understand the offences but are unconcerned about avoiding them are foolish and suffer forever.

মায়ে ক্রোধ করি’ বালক না করে ভোজন ।
সুপথ্য অভাবে সদা ক্লেশের ভাজন ॥১২৫॥

maye krodha kari’ balaka na kare bhojana
supathya abhave sada klesera bhajana [125]

balaka–Children [who] bhojana kare na–do not eat, krodha kari’–being angry maye–with [their] mothers, sada–always [become] bhajana–a subject klesera–of suffering supathya abhave–because of a lack of nourishment. [125]

“Children who do not eat out of anger at their mothers always end up suffering without nourishment.

সেইরূপ অপরাধ বর্জ্জন না করি’ ।
নাম করে মূঢ় নিজ শিব পরিহরি’ ॥১২৬॥

sei-rupa aparadha varjana na kari’
nama kare mudha nija siva parihari’ [126]

sei-rupa–Similarly, mudha–fools [who] nama kare–chant the Name [but] varjana kari’ na–do not avoid aparadha–the offences parihari’–throw away nija–their own siva–good fortune. [126]

“Like such angry children, fools who chant the Name but do not avoid the offences throw away their own good fortune.”

‘অপরাধবিমুক্তো হি নাম্নি জপ্তং সদাচর ।
নাম্নৈব তব দেবর্ষে সর্ব্বাং সেৎস্যতি নান্যথা’ ॥১২৭॥

‘aparadha-vimukto hi namni japtam sadachara
namnaiva tava devarse sarvam setsyati nanyatha’ [127]

“‘[Sri Sanat Kumar said:] “Be free from the offences and always chant the Name. O sage amongst the gods, you will attain everything only through the Name, and not otherwise.”’

সনৎকুমার বলে, ‘ওহে দেবর্ষিপ্রবর ।
নিরপরাধে নাম জপ সদাই আচর ॥১২৮॥

sanat kumara bale, ‘ohe devarsi-pravara
niraparadhe nama japa sadai achara [128]

sanat kumara–Sanat Kumar bale–said, ‘ohe–‘O devarsi-pravara–best of the sages amongst the gods, sadai–always [engage in] achara–the practice japa–of chanting nama–the Name niraparadhe–without offence. [128][Sriman Mahaprabhu paraphrases:] “Sanat Kumar said, ‘O best of the sages amongst the gods, always chant the Name without offence.

নাম বিনা অন্য পন্থা নাহি প্রয়োজন ।
নামেতে সকল সিদ্ধি পাবে তপোধন’ ॥১২৯॥

nama vina anya pantha nahi prayojana
namete sakala siddhi pabe tapo-dhana’ [129]

nahi–There is no prayojana–need anya pantha–for any path vina–other [than] nama–the Name. tapo-dhana–O Narad (‘he whose wealth is austerity’), pabe–you will attain sakala siddhi–all perfection namete’–through the Name.’ [129]

“‘There is no need for any path other than the Name. O Narad, You will attain all perfection through the Name.’

‘শ্রীনারদ উবাচ—
সনৎকুমার প্রিয় সাহসানাং
বিবেক-বৈরাগ্যবিবর্জ্জিতানাম্ ।
উক্তাপরাধাঃ প্রভবন্তি নো কথম্’ ॥১৩০॥

‘sri-narada uvacha—
sanat-kumara priya sahasanam
uktaparadhah prabhavanti no katham’ [130]

“‘Sri Narad said: “Dear Sanat Kumar, we are unruly, devoid of good judgement and renunciation, and engrossed in our bodies, companions, and wealth. How will we stop committing the offences you have described?”’

ওহে সনৎকুমার তুমি সিদ্ধ হরিদাস ।
অনায়াসে করিলে নামরহস্যপ্রকাশ ॥১৩১॥

ohe sanat-kumara tumi siddha haridasa
anayase karile nama-rahasya-prakasa [131]

“[Narad said,] ohe–O sanat-kumara–Sanat Kumar, tumi–you [are] siddha haridasa–a perfect servant of the Lord, [and] anayase–clearly prakasa karile–you have revealed nama-rahasya–the hidden truths about the Name. [131][Sriman Mahaprabhu paraphrases:] “Narad said, ‘O Sanat Kumar, you are a perfect servant of the Lord, and you have clearly revealed the hidden truths about the Name.

সাধকের নামাপরাধ বর্জ্জনোপায়

sadhakera namaparadha varjanopaya

The means for practitioners to avoid the offences to the Name

সাধক আমরা আমাদের বড় ভয় ।
অপরাধ-ত্যাগে যত্ন কিরূপেতে হয় ॥১৩২॥

sadhaka amara amadera bada bhaya
aparadha tyage yatna ki-rupete haya [132]

amara–We [are] sadhaka–practitioners, [and] amadera bada bhaya–we are very afraid. ki-rupete–How haya–are [we to] yatna–try tyage–to avoid aparadha–the offences? [132]

“‘We are practitioners, and we are very afraid. How should we try to avoid the offences?

বিষয় মোদের বন্ধু তাহার সাহসে ।
করিবে সকল কর্ম্ম বদ্ধ মায়াপাশে ॥১৩৩॥

visaya modera bandhu tahara sahase
karibe sakala karma baddha maya-pase [133]

visaya–Material things [are] modera–our bandhu–friends. tahara sahase–With their audacity, baddha karibe–they bind sakala karma–all [our] actions maya-pase–in maya’s ropes. [133]

“‘Material things are our friends, and they audaciously bind all our actions in maya’s ropes.

বিবেকবৈরাগ্যশূন্য দেহ প্রিয়জন ।
অর্থস্বরূপে মোরা সদা পরায়ণ ॥১৩৪॥

viveka-vairagya-sunya deha priya-jana
artha-svarupe mora sada parayana [134]

[We are] viveka-vairagya-sunya–devoid of good judgement or renunciation, [and] mora–we [are] sada–always parayana–engrossed artha-svarupe–in [our] wealth, deha–bodies, [and] priya-jana–companions. [134]

“‘We have no good judgement or renunciation, and we are always engrossed in our bodies, companions, and wealth.

কিরূপে সাধক-মনে অপরাধ দশ ।
নাহি উপজিবে তাহা করহ প্রকাশ ॥১৩৫॥

ki-rupe sadhaka-mane aparadha dasa
nahi upajibe taha karaha prakasa [135]

prakasa karaha–Please explain ki-rupe–how taha dasa aparadha–the ten offences upajibe nahi–will not arise sadhaka-mane’–in the minds of practitioners [like us]. [135]

“‘Please explain how the ten offences can be stopped from arising in the minds of practitioners like us.’

‘শ্রীসনৎকুমার উবাচ—
জাতে নামাপরাধে তু প্রমাদে বৈ কথঞ্চন ।
সদা সঙ্কীর্ত্তয়েন্নাম তদেকশরণো ভবেৎ ॥১৩৬॥
নামাপরাধযুক্তানাং নামান্যেব হরন্ত্যঘম্ ।
অবিশ্রান্ত-প্রযুক্তানি তান্যেবার্থকরাণি হি’ ॥১৩৭॥

‘sri-sanat-kumara uvacha—
jate namaparadhe tu pramade vai kathanchana
sada sankirtayan nama tad-eka-sarano bhavet [136] namaparadha-yuktanam namany eva haranty agham
avisranta-prayuktani tany evarthakarani cha’ [137]

“‘Sri Sanat Kumar replied: “If someone offends the Name, out of negligence or otherwise, they must constantly chant the Name and take shelter of the Name exclusively. Only the Name destroys the sins of those who chant the Name with offences. When chanted constantly, the Name is certainly effective.”’

নামেতে শরণাপত্তি যেই ক্ষণে হয় ।
তখনই নামাপরাধের সদ্য হয় ক্ষয় ॥১৩৮॥

namete saranapatti yei ksane haya
takhana-i namaparadhera sadya haya ksaya [138]

takhana-i yei ksane–At the moment saranapatti haya–someone surrenders namete–to the Name, [their] namaparadhera ksaya haya–offences to the Name are destroyed sadya–immediately. [138][Sriman Mahaprabhu paraphrases:] “Your offences to the Name are destroyed immediately the moment you surrender to the Name.

তথাপি প্রমাদে যদি উঠে অপরাধ ।
তাহাতেও ভক্তিতে হইয়া পড়ে বাধ ॥১৩৯॥

tathapi pramade yadi uthe aparadha
tahateo bhaktite ha-iya pade badha [139]

tathapi–Still, yadi–if aparadha uthe–offences arise pramade–out of negligence, [then] [your practice of] bhaktite–devotion badha ha-iya pade–becomes obstructed tahateo–by that also. [139]

“Still, if you happen to commit offences out of negligence, then those offences will obstruct your practice of devotion.

অপরাধ প্রমাদেতে হইবে যখন ।
নামসঙ্কীর্ত্তন তবে করিবে অনুক্ষণ ॥১৪০॥
নামেতে শরণাগতি সুদৃঢ় করিবে ।
অনুক্ষণ নামবলে অপরাধ যাবে ॥১৪১॥

aparadha pramadete ha-ibe yakhana
nama-sankirtana tabe karibe anuksana [140] namete saranagati sudrdha karibe
anuksana nama-bale aparadha yabe [141]

yakhana–When aparadha–offences ha-ibe–occur pramadete–out of negligence, tabe–then nama-sankirtana karibe–you must chant the Name anuksana–at every moment, [and] sudrdha saranagati karibe–you must firmly surrender namete–to the Name. nama-bale–By chanting the Name anuksana–at every moment, [your] aparadha–offences yabe–will go away. [140–141]

“When offences occur out of negligence, you must chant the Name at every moment and surrender to the Name with firm resolve. By chanting the Name at every moment, your offences will go away.

নামই উপায়

nama-i upaya

The Name is the only means

নামেই নামাপরাধ হইবেক ক্ষয় ।
অপরাধ নাশিতে আর কারও শক্তি নয় ॥১৪২॥

namei namaparadha ha-ibeka ksaya
aparadha nasite ara karao sakti naya [142]

namaparadha–Offences to the Name ksaya ha-ibeka–will be destroyed namei–only by the Name. ara karao sakti naya–Nothing else has the power nasite–to destroy aparadha–the offences. [142]

“Only the Name destroys offences against the Name; nothing else has the power to do so.

এ বিষয়ে মূলতত্ত্ব বলি হে তোমায় ।
বুঝহ নারদ তুমি বেদে যাহা গায় ॥১৪৩॥

e visaye mula-tattva bali he tomaya
bujhaha narada tumi vede yaha gaya [143]

bali–I am telling tomaya–you mula-tattva–the fundamental truth e visaye–in this regard, yaha–which vede–the scriptures gaya–proclaim. he–O narada–Narad, tumi bujhaha–you should understand [this]. [143]

“I am telling you the fundamental truth about chanting the Name, which the scriptures proclaim. O Narad, try to understand it.

‘নামৈকং যস্য বাচি স্মরণপথগতং শ্রোত্রমূলং গতং বা
শুদ্ধং বাশুদ্ধবর্ণং ব্যবহিতরহিতং তারয়ত্যেব সত্যম্ ।
নিক্ষিপ্তং স্যান্নফলজনকং শীঘ্রমেবাত্র বিপ্র’ ॥১৪৪॥

‘namaikam yasya vachi smarana‑patha‑gatam srotra‑mulam gatam va
suddham vasuddha‑varnam vyavahita‑rahitam tarayaty eva satyam
tach ched deha‑dravina‑janata‑lobha‑pasanda‑madhye
niksiptam syan na phala‑janakam sighram evatra vipra’ [144]

“‘[Sri Sanat Kumar said:] “The Name, when unconcealed, certainly delivers anyone who once calls, remembers, or hears Him, regardless of whether they utter the Name correctly or incorrectly. But, O brahman, if the Name is used for the body, wealth, prestige, greed, or evil, the Name does not produce any quick results.”’

যার মুখে উচ্চারিত এক কৃষ্ণনাম ।
যাহার স্মরণপথে এক নাম গুণধাম ॥১৪৫॥
যার শ্রোত্রমূলে তাহা প্রবেশ করিবে ।
ব্যবহিত-রহিত হৈলে তখনই তারিবে ॥১৪৬॥

yara mukhe uchcharita eka krsna-nama
yahara smarana-pathe eka nama guna-dhama [145] yara srotra-mule taha pravesa karibe
vyavahita-rahita haile takhanai taribe [146]

vyavahita-rahita haile–When unconcealed, krsna-nama–Krsna’s Name, nama guna-dhama–the Name which is the abode of all qualities, takhanai–immediately taribe–delivers taha–anyone yara mukhe–within whose mouth uchcharita–He is uttered eka–once, yahara smarana-pathe–within whose path of remembrance [He appears] eka–once, [and] yara srotra-mule–within whose ears pravesa karibe–He enters. [145146][Sriman Mahaprabhu paraphrases:] “When unconcealed, Krsna’s Name, the abode of all qualities, immediately delivers anyone within whose mouth He is once uttered, within whose remembrance He once arises, and within whose ears He once enters.

‘ব্যবহিত’ এই শব্দে দুই অর্থ হয় ।
অক্ষরের ব্যবধানে নাম আচ্ছাদয় ॥১৪৭॥
অবিদ্যার আচ্ছাদনে প্রাকৃত প্রকাশ ।
নাম নামী একভাবে অবিদ্যা-বিনাশ ॥১৪৮॥

‘vyavahita’ ei sabde dui artha haya
aksarera vyavadhane nama achchhadaya [147] avidyara achchhadane prakrta prakasa
nama nami eka-bhave avidya-vinasa [148]

ei sabde–The word ‘vyavahita’–‘concealed’ dui artha haya–has two meanings: nama–the Name achchhadaya–is hidden aksarera vyavadhane–by separations between His syllables, [and the Name has a] prakrta–mundane prakasa–appearance [to the soul] avidyara achchhadane–under the covering of ignorance. [Considering] nama–the Name [and] nami–the possessor of the Name eka-bhave–as one avidya-vinasa–destroys this ignorance. [147148]

“The word ‘concealed’ has two meanings: (1) the Name is hidden by separations between the Name’s syllables, and (2) the Name appears in a mundane form to the soul covered over by ignorance. Considering the Name and the possessor of the Name to be one destroys this ignorance.

ব্যবহিত-রহিত হৈলে শুদ্ধনামোদয় ।
বর্ণশুদ্ধাশুদ্ধিক্রমে দোষ নাহি হয় ॥১৪৯॥

vyavahita-rahita haile suddha-namodaya
varna-suddhasuddhi-krame dosa nahi haya [149]

suddha-namodaya haile–When the pure Name appears vyavahita-rahita––unconcealed, dosa haya nahi–there are no faults varna-suddhasuddhi-krame–pertaining to proper and improper pronunciation of [the Name’s] letters. [149]

“When the pure Name appears unconcealed, there is no consideration of faults pertaining to proper and improper pronunciation of the Name’s letters.

অপ্রাকৃত নামে কৃষ্ণ সর্ব্বশক্তি দিল ।
কালাকাল শৌচাশৌচ নামে না রহিল ॥১৫০॥

aprakrta name krsna sarva-sakti dila
kalakala sauchasaucha name na rahila [150]

krsna–Krsna dila–has put sarva-sakti–all [His] power aprakrta name–in [His] supramundane Name, [and] rahila na–there is no [consideration] kalakala–of the proper and improper time [or] sauchasaucha–cleanliness and uncleanliness name–in [chanting] His Name. [150]

“Krsna has put all His power in His supramundane Name, and there is no consideration of the proper time or cleanliness in chanting His Name.

সর্ব্বকাল সর্ব্বাবস্থায় শুদ্ধ নাম কর ।
সর্ব্ব শুভোদয় হবে সর্ব্বাশুভ হর ॥১৫১॥

sarva-kala sarvavasthaya suddha nama kara
sarva subhodaya habe sarvasubha hara [151]

suddha nama kara–Chant the pure Name sarva-kala–at all times [and] sarvavasthaya–under all circumstances: sarva subhodaya habe–all good fortune will arise, [and] sarvasubha hara–all misfortune will be removed. [151]

“Chant the pure Name at all times and under all circumstances: you will attain all good fortune, and all your misfortune will be removed.

অসৎসঙ্গ ত্যাগপূর্ব্বক নামগ্রহণ

asat-sanga tyaga-purvaka nama-grahana

Give up mundane attachment and chant the Name

এমত অপূর্ব্ব-নাম সঙ্গযুক্ত যথা ।
শীঘ্র শুভফলদাতা না হয় সর্ব্বথা ॥১৫২॥

emata apurva-nama sanga-yukta yatha
sighra subha-phala-data na haya sarvatha [152]

yatha–When [He is chanted] sanga-yukta–with [mundane] attachment, emata apurva-nama–this supramundane Name sighra haya na–never quickly becomes, sarvatha–under any circumstances, subha-phala-data–a giver of auspicious results. [152]

“When chanted with mundane attachment, however, the supramundane Name never, under any circumstances, gives auspicious results quickly.

দেহ, ধন, জন, লোভ, পাষণ্ডসঙ্গক্রমে ।
ব্যবহিত জন্মে, জীব পড়ে মহাভ্রমে ॥১৫৩॥

deha, dhana, jana, lobha, pasanda-sanga-krame
vyavahita janme, jiva pade mahabhrame [153]

krame–As a result [of] lobha–greed [and] pasanda-sanga–attachment to sinful persons, deha–the body, dhana–wealth, [and] jana–companions, vyavahita–concealment [of the Name] janme–arises, [and] jiva–the soul pade–falls mahabhrame–into a terrible predicament. [153]

“As a result of greed and attachment to the body, wealth, companions, and sinful persons, the Name becomes concealed, and the soul falls into a terrible predicament.

অতএব সকলের অগ্রে সঙ্গ ত্যজি’ ।
অনন্যশরণ লঞা নামমাত্র ভজি ॥১৫৪॥

ataeva sakalera agre sanga tyaji’
ananya-sarana lana nama-matra bhaji [154]

ataeva–So, sakalera agre–first of all, tyaji’–give up [mundane] sanga–attachment, ananya-sarana lana–sincerely surrender, [and] bhaji–serve nama-matra–the Name exclusively. [154]

“So, first of all, give up mundane attachment, sincerely surrender, and serve the Name exclusively.

নামকৃপাবলে হবে প্রমাদরহিত ।
অপরাধ দূরে যাবে, হইবেক হিত ॥১৫৫॥

nama-krpa-bale habe pramada-rahita
aparadha dure yabe, ha-ibeka hita [155]

nama-krpa-bale–By the Name’s grace, habe–you will become pramada-rahita–free from negligence. [Then your] aparadha–offences dure yabe–will go away, [and] hita ha-ibeka–you will attain good fortune. [155]

“By the Name’s grace, you will become free from negligence. Then your offences will go away, and you will attain good fortune.

অপরাধমুক্ত হঞা লয় কৃষ্ণনাম ।
প্রেম আসি’ নামসহ করিবে বিশ্রাম ॥১৫৬॥

aparadha-mukta hana laya krsna-nama
prema asi’ nama-saha karibe visrama [156]

aparadha-mukta hana–Be free from offences [and] krsna-nama laya–chant the Name of Krsna. [Then] prema–divine love asi’–will come nama-saha–with the Name [and] visrama karibe–reside [within your heart]. [156]

“Be free from offences and chant the Name of Krsna. Then divine love will come with the Name and reside within your heart.

অপরাধীর নামলক্ষণ কৈতব নিশ্চয় ।
সে সঙ্গ যতনে ছাড়ি’ কর নামাশ্রয় ॥১৫৭॥

aparadhira nama-laksana kaitava nischaya
se sanga yatane chhadi’ kara namasraya [157]

nischaya–Know for certain [that] aparadhira nama-laksana–the characteristic of an offender of the Name [is] kaitava–insincerity. yatane–Carefully chhadi’–avoid se sanga–their association [and] namasraya kara–take shelter of the Name. [157]

“Know for certain that the characteristic of an offender of the Name is insincerity. Carefully avoid the association of such offenders and take shelter of the Name.

‘ইদং রহস্যং পরমং পুরা নারদ শঙ্করাৎ ।
শ্রুতং সর্ব্বাশুভহরমপরাধনিবারকম্ ॥১৫৮॥
বিদুর্বিষ্ণ্বাভিধানং যে হ্যপরাধপরা নরাঃ ।
তেষামপি ভবেন্মুক্তিঃ পঠনাদেব নারদ’ ॥১৫৯॥

‘idam rahasyam paramam pura narada sankarat
srutam sarvasubha-haram aparadha-nivarakam [158] vidur visnv abhidhanam ye hy aparadha-para narah
tesam api bhaven muktih pathanad eva narada’ [159]

“‘[Sri Sanat Kumar concluded:] “O Narad, previously I heard from Lord Sankar these supreme, hidden truths, which destroy all inauspiciousness and ward off the offences to the Name. O Narad, even offensive souls who understand the Name of Visnu will certainly attain liberation by chanting the Name.”’

সনৎকুমার বলে, ‘ওহে দেবর্ষিপ্রবর ।
পূর্ব্বে শ্রীশঙ্কর মোরে হঞা দয়াপর ॥১৬০॥
শ্রীনামরহস্য সর্ব্ব-অশুভ নাশন ।
অপরাধ-নিবারক কৈল বিজ্ঞাপন ॥১৬১॥

sanat-kumara bale, ‘ohe devarsi-pravara
purve sri-sankara more hana dayapara [160] sri-nama-rahasya sarva-asubha nasana
aparadha-nivaraka kaila vijnapana [161]

sanat-kumara–Sanat Kumar bale–said, ‘ohe–‘O devarsi-pravara–best of the sages amongst the gods, purve–previously sri-sankara–Lord Siva dayapara hana–mercifully vijnapana kaila–taught more–me sri-nama-rahasya–these hidden truths about the Name, [which] nasana–destroy sarva-asubha–all inauspiciousness [and] aparadha-nivaraka–ward off the offences. [160161][Sriman Mahaprabhu paraphrases:] “Sanat Kumar said, ‘O best of the sages amongst the gods, previously Lord Sankar mercifully taught me these hidden truths about the Name, which destroy all inauspiciousness and ward off the offences.

অপরাধপর জন বিষ্ণুনাম জানি’ ।
পাঠ করিলেই মুক্তি লভে ইহা মানি’ ॥১৬২॥

aparadha-para jana visnu-nama jani’
patha karilei mukti labhe iha mani’ [162]

[If] aparadha-para jana–offensive souls jani’–understand [and] patha karilei–chant visnu-nama–the Name of the Lord, labhe–they will attain mukti–liberation. mani–I affirm iha’–this.’ [162]

“If offensive souls understand and chant the Name of Visnu, they will attain liberation. I affirm this.”

নামরহস্যপটল প্রচার

nama-rahasya-patala prachara

Preaching this collection of hidden truths about the Name

ওহে স্বরূপ রামরায় এ নামরহস্য- ।
পটল যতনে প্রচার করিবে অবশ্য ॥১৬৩॥

ohe svarupa rama-raya e nama-rahasya-
patala yatane prachara karibe avasya [163]

ohe–O svarupa rama-raya–Svarup and Rama Ray, yatane–carefully, avasya prachara karibe–you must preach e nama-rahasya patala–this collection of hidden truths about the Name. [163]

“O Svarup and Rama Ray, you must carefully preach these hidden truths about the Name.

কলিতে জীবের নাহি অন্য প্রতিকার ।
নামরহস্যেতে পার হইবে সংসার ॥১৬৪॥

kalite jivera nahi anya pratikara
nama-rahasyete para ha-ibe samsara [164]

nahi–There is no anya–other pratikara–remedy jivera–for the soul kalite–in the Age of Kali. nama-rahasyete–Through these hidden truths about the Name, samsara para ha-ibe–the soul can cross over the material world. [164]

“There is no other remedy for the soul in the Age of Kali. Through these hidden truths about the Name, the soul can cross over samsara.

পূর্ব্বে মুঞি ‘শিক্ষাষ্টকে’ যে তত্ত্ব কহিল ।
এবে ব্যাসবাক্যে তাহা পুনঃ দেখাইল ॥১৬৫॥

purve muni ‘siksastake’ ye tattva kahila
ebe vyasa-vakye taha punah dekhaila [165]

dekhaila–I have shown [you] punah–again, ebe–now vyasa-vakye–in the words of Vyasa, taha ye tattva–the truths [that] muni–I kahila–described purve–previously ‘siksastake’–in [My] Siksastakam. [165]

“I have shown you again, now in the words of Vyasa, the truths that I previously described in My Siksastakam.

যতনে রহস্যপটল প্রচারিবে সবে ।
সর্ব্বক্ষণ আলোচিয়া নাম লবে তবে ॥১৬৬॥

yatane rahasya-patala pracharibe sabe
sarva-ksana alochiya nama labe tabe [166]

sabe–Both of you pracharibe–must preach yatane–carefully rahasya-patala–this collection of hidden truths. sarva-ksana–Always alochiya–discuss [it, and] tabe–then labe–chant nama–the Name. [166]

“You both must carefully preach this collection of hidden truths. Always discuss it and chant the Name.

নামাচার্য্য ঠাকুর হরিদাসের আনুগত্যে শ্রীনামভজন

namacharya thakura haridasera anugatye sri-nama-bhajana

Serving the Name under the guidance of the Namacharya, Haridas Thakur

পৃথিবীর শিরোমণি ছিল হরিদাস ।
এই নামরহস্য সব করিল প্রকাশ ॥১৬৭॥

prthivira siromani chhila hari-dasa
ei nama-rahasya saba karila prakasa [167]

hari-dasa–Haridas chhila–was siromani–the crown jewel prthivira–of [this] world. prakasa karila–He revealed ei nama-rahasya saba–all these hidden truths about the Name. [167]

“Haridas was the crown jewel of this world. He revealed all these hidden truths about the Name.

প্রচারিল আচরিল এই নামধর্ম্ম ।
নামের আচার্য হরিদাস, জান মর্ম্ম ॥১৬৮॥

pracharila acharila ei nama-dharma
namera acharya haridasa, jana marma [168]

pracharila–He preached [and] acharila–performed ei nama-dharma–the practice of [chanting] the Name; haridasa–Haridas [was] acharya–the perfect teacher namera–of the Name. jana–Understand marma–the significance [of this]. [168]

“Haridas practised and preached the chanting of the Name; he was the Acharya of the Name. Understand the significance of this.

হরিদাসের অনুগত হইয়া শ্রীনাম ।
ভজিবে যে জন সেই নিত্যসিদ্ধকাম” ॥১৬৯॥

haridasera anugata ha-iya sri-nama
bhajibe ye jana sei nitya-siddha-kama” [169]

sei ye jana–Those who anugata ha-iya–become followers haridasera–of Haridas [and] bhajibe–serve sri-nama–the Name [attain] nitya-siddha-kama”–eternal perfection.” [169]

“Those who follow Haridas and serve the Name attain eternal perfection.”

Chapter Twenty



The Glories of the Name

একদিন কৃষ্ণদাস কাশীমিশ্রের ঘরে ।
আপন গৌছারি কিছু কহিল প্রভুরে ॥১॥

eka-dina krsna-dasa kasi-misrera ghare
apana gauchhari kichhu kahila prabhure [1]

eka-dina–One day, ghare–at the house kasi-misrera–of Kasi Misra, krsna-dasa–Krsnadas kahila–expressed kichhu–some apana gauchhari–of his personal feelings prabhure–to the Lord. [1]

One day, at the house of Kasi Misra, Krsnadas expressed some of his personal feelings to the Lord.

“আজ্ঞা হয় শুনি কৃষ্ণনামের মহিমা ।
যে মহিমার ব্রহ্মা শিব নাহি জানে সীমা” ॥২॥

“ajna haya suni krsna-namera mahima
ye mahimara brahma siva nahi jane sima” [2]

“ajna haya–Please allow [that] suni–I hear mahima–the glories krsna-namera–of the Name of Krsna, ye mahimara–the glories that brahma–Brahma [and] siva–Siva jane nahi–do not know sima”–the end [of].” [2][Krsnadas said:] “Please let me hear the glories of the Name of Krsna, the glories that even Brahma and Siva do not know the end of.”

প্রভু বলে, “কৃষ্ণনামের মহিমা অপার ।
কৃষ্ণ নিজে নাহি জানে, কি জানিব জীব ছার ॥৩॥

prabhu bale, “krsna-namera mahima apara
krsna nije nahi jane, ki janiba jiva chhara [3]

prabhu–The Lord bale–said, “mahima–“The glories krsna-namera–of the Name of Krsna [are] apara–unlimited. [Even] krsna–Krsna nije–Himself jane nahi–does not know [them]. [So,] ki–what janiba–can I understand? [I am just] chhara jiva–a fallen soul. [3]

The Lord replied, “The glories of the Name of Krsna are unlimited. Even Krsna Himself does not know them. So, what can I understand? I am just a fallen soul.

শাস্ত্রে যাহা শুনিয়াছি কহিব তোমারে ।
বিশ্বাস করিয়া শুন যাবে ভবপারে ॥৪॥

sastre yaha suniyachhi kahiba tomare
visvasa kariya suna yabe bhava-pare [4]

kahiba–I can tell tomare–you yaha–what suniyachhi–I have heard sastre–from the scriptures. suna–Listen visvasa kariya–faithfully, [and] bhava-pare yabe–you will cross over material existence. [4]

“I can tell you what I have heard from the scriptures. Listen with faith, and you will cross over material existence.

সর্ব্বপাপপ্রশমক সর্ব্বব্যাধিনাশ ।
সর্ব্বদুঃখবিনাশন কলিবাধাহ্রাস ॥৫॥
নারকি-উদ্ধার আর প্রারব্ধখণ্ডন ।
সর্ব্ব-অপরাধ-ক্ষয় নামে সর্ব্বক্ষণ ॥৬॥

sarva-papa-prasamaka sarva-vyadhi-nasa
sarva-duhkha-vinasana kali-badha-hrasa [5] naraki-uddhara ara prarabdha-khandana
sarva-aparadha-ksaya name sarva-ksana [6]

sarva-papa-prasamaka–Destruction of all sin, sarva-vyadhi-nasa–curing of all disease, sarva-duhkha-vinasana–relief from all misery, kali-badha-hrasa–clearing of the obstacles made by Kali, naraki-uddhara–deliverance of the residents of hell, prarabdha-khandana–cutting away of the active consequences of previous actions, ara–and sarva-aparadha-ksaya–the removal of all offences sarva-ksana–always [occur] name–through the Name. [56]

“The Name always destroys all sin, cures all disease, relieves all misery, clears away the obstacles made by Kali, delivers the residents of hell, cuts away active karma, and removes all offences.

সর্ব্ব-সৎ-কর্ম্মের পূর্ত্তি নামের বিলাস ।
সর্ব্ববেদাধিক নামসূর্যের প্রকাশ ॥৭॥

sarva-sat-karmera purti namera vilasa
sarva-vedadhika nama-suryera prakasa [7]

purti–Fulfilment sarva-sat-karmera–of all pious works [is] vilasa–a Pastime namera–of the Name, [and] prakasa–the appearance nama-suryera–of the sun-like Name [is] sarva-vedadhika–superior to [studying] all the scriptures. [7]

“Making all pious works successful is a Pastime of the Name, and the appearance of the sun-like Name is superior to studying all the scriptures.

সর্ব্বতীর্থের অধিক নাম সর্ব্বশাস্ত্র কয় ।
সকল সৎকর্ম্মাধিক্য নামেতে উদয় ॥৮॥

sarva-tirthera adhika nama sarva-sastra kaya
sakala sat-karmadhikya namete udaya [8]

sarva-sastra–All the scriptures kaya–say [that chanting] nama–the Name [is] adhika–superior sarva-tirthera–to [visiting] all the holy places, [and that] namete udaya–the appearance of the Name [is] sakala sat-karmadhikya–superior to [performing] all pious works. [8]

“All the scriptures say that chanting the Name is superior to visiting all the holy places and superior to performing all pious works.

সর্ব্বার্থপ্রদাতা নাম, সর্ব্বশক্তিময় ।
জগৎ-আনন্দকারী নামের ধর্ম্ম হয় ॥৯॥

sarvartha-pradata nama, sarva-saktimaya
jagat-ananda-kari namera dharma haya [9]

nama–The Name [is] sarva-saktimaya–all-powerful [and is] sarvartha-pradata–the giver of all desired ends. namera dharma haya–The Name’s nature is [to be] jagat-ananda-kari–the maker of joy for the world. [9]

“The Name is all-powerful, grants all desired ends, and naturally makes the world joyful.

নাম লঞা জগদ্বন্দ্য হয় সর্ব্বজন ।
অগতির গতি নাম পতিতপাবন ॥১০॥

nama lana jagad-vandya haya sarva-jana
agatira gati nama patita-pavana [10]

sarva-jana–Everyone [who] nama lana–chants the Name haya–becomes jagad-vandya–worshippable throughout the world. nama–The Name [is] gati–the shelter agatira–of the shelterless, patita-pavana–the saviour of the fallen. [10]

“Everyone who chants the Name becomes worshippable throughout the world. The Name is the shelter of the shelterless, the saviour of the fallen.

সর্ব্বত্র সর্ব্বদা সেব্য সর্ব্বমুক্তিদাতা ।
বৈকুণ্ঠপ্রাপক নাম হরিপ্রীতিদাতা ॥১১॥

sarvatra sarvada sevya sarva-mukti-data
vaikuntha-prapaka nama hari-priti-data [11]

[The Name] sevya–should be served sarvatra–everywhere [and] sarvada–always. nama–The Name [is] sarva-mukti-data–the giver of all types of liberation, vaikuntha-prapaka–the giver of the spiritual world, [and] hari-priti-data–the giver of love for the Lord. [11]

“The Name should be served everywhere and always. The Name gives all types of liberation, entrance into the spiritual world, and love for the Lord.

নাম স্বয়ং পুরুষার্থ ভক্ত্যঙ্গপ্রধান ।
শ্রুতি-স্মৃতি-শাস্ত্রে আছে বহুত প্রমাণ ॥১২॥

nama svayam purusartha bhakty-anga-pradhana
sruti-smrti-sastre achhe bahuta pramana [12]

nama–The Name svayam–Himself [is] purusartha–the goal of human life [and] bhakty-anga-pradhana–the foremost practice of devotion. achhe–There is bahuta–much pramana–evidence [of this] sruti-smrti-sastre–in the sruti and smrti scriptures. [12]

“The Name Himself is the goal of human life and the foremost practice of devotion. There is much evidence of this in the scriptures.

নাম সর্ব্বপাপবিনাশক

nama sarva-papa-vinasaka

The Name destroys all sin

সর্ব্বপাপ নাশ করা নামের একধর্ম্ম ।
প্রথমে তাহাই সপ্রমাণ শুন মর্ম্ম ॥১৩॥

sarva-papa nasa kara namera eka-dharma
prathame tahai sapramana suna marma [13]

nasa kara–Destroying sarva-papa–all sin [is] eka-dharma–one quality namera–of the Name. suna–Hear prathame–first marma–the significance tahai–of this sapramana–based on evidence [from the scriptures]. [13]

“Destroying all sin is one quality of the Name. Hear first the significance of this based on evidence from the scriptures.

পাপী অজামিল দেখ বিবশ হইয়া ।
হরিনাম উচ্চারিল ‘নারায়ণ’ বলিয়া ॥১৪॥
কোটি কোটি জন্মে পাপ করিয়াছে যত ।
সে সকল হইতে মুক্ত হইল সাম্প্রত ॥১৫॥

papi ajamila dekha vivasa ha-iya
hari-nama uchcharila ‘narayana’ baliya [14] koti koti janme papa kariyachhe yata
se sakala ha-ite mukta ha-ila samprata [15]

dekha–Consider papi–the sinner ajamila–Ajamil. vivasa ha-iya–Desperately, uchcharila–he uttered hari-nama–the Name of the Lord ‘narayana’ baliya–‘Narayan’, [and he] samprata–immediately mukta ha-ila–became free ha-ite–from yata se sakala–all papa–the sins kariyachhe–he had committed koti koti janme–over the course of millions of births. [1415]

“Consider the sinner Ajamil. Desperately, he uttered the Name of the Lord ‘Narayan’, and he immediately became free from all the sins he had committed over the course of millions of births.

অয়ং হি কৃতনির্ব্বেশো জন্মকোট্যংহসামপি ।
যদ্ব্যাজহার বিবশো নাম স্বস্ত্যয়নং হরেঃ ॥১৬॥

ayam hi krta-nirveso janma-koty-amhasam api
yad vyajahara vivaso nama svasty-ayanam hareh [16]
(Srimad Bhagavatam: 6.2.7)

“[The Visnudutas:] ‘Ajamil has atoned for ten million births of sins because he has desperately called out the auspicious Name of the Lord.’

স্ত্রী-রাজ-গো-ব্রাহ্মণ-ঘাতী মদ্যরত ।
গুরুপত্নীগামী মিত্রদ্রোহী চৌর্য্যব্রত ॥১৭॥
এ সবের পাপ আর অন্য পাপচয় ।
হরিনাম উচ্চারণে সব পরিষ্কৃত হয় ॥১৮॥

stri-raja-go-brahmana-ghati madya-rata
guru-patni-gami mitra-drohi chaurya-vrata [17] e sabera papa ara anya papa-chaya
hari-nama uchcharane saba pariskrta haya [18]

uchcharane–By uttering hari-nama–the Name of the Lord, e sabera papa–all the sins madya-rata–of a drunkard, chaurya-vrata–a thief, mitra-drohi–a traitor, guru-patni-gami–an adulterer with an elder’s wife, [and] stri-raja-go-brahmana-ghati–a murderer of a woman, king, cow, or brahman, ara–as well as saba–all anya papa-chaya–other sins, pariskrta haya–are counteracted. [1718]

“Uttering the Name of the Lord counteracts the sins of a drunkard, a thief, a traitor, an adulterer with an elder’s wife, and a murderer of a woman, king, cow, or brahman, as well as all other sins.

পাপ সুনিষ্কৃত হৈলে কৃষ্ণে হয় মতি ।
এইরূপে নামে জীবের হয় ত’ সদ্গতি ॥১৯॥

papa suniskrta haile krsne haya mati
ei-rupe name jivera haya ta’ sad-gati [19]

papa suniskrta haile–When [the soul’s] sins are counteracted, [the soul] haya–becomes mati–devoted krsne–to Krsna. ei-rupe–In this way, name–through the Name, jivera haya–the soul attains ta’ sad-gati–good fortune. [19]

“When the soul’s sins are counteracted, the soul becomes devoted to Krsna. In this way, through the Name, the soul attains good fortune.

স্তেনঃ সুরাপো মিত্রধ্রুগ্ ব্রহ্মহা গুরুতল্পগঃ ।
স্ত্রীরাজপিতৃগোহন্তা যে চ পাতকিনোঽপরে ॥২০॥
সর্ব্বেষামপ্যঘবতামিদমেব সুনিষ্কৃতম্ ।
নামব্যাহরণং বিষ্ণোর্যতস্তদ্বিষয়া মতিঃ ॥২১॥

stenah sura-po mitra-dhrug brahma-ha guru-talpa-gah
stri-raja-pitr-go-hanta ye cha patakino ’pare [20] sarvesam apy aghavatam idam eva suniskrtam
nama-vyaharanam visnor yatas tad-visaya matih [21]
(Srimad Bhagavatam: 6.2.9–10)

“[The Visnudutas:] ‘Chanting the Name of Visnu is the best means of atonement for a thief, a drunkard, a traitor, an adulterer with an elder’s wife, a murderer of a brahman, woman, king, father, or cow, and all other sorts of sinners because the Lord becomes attentive to (the protection of) those who chant His Name.’

ব্রতাদি নামের নিকট তুচ্ছ

vratadi namera nikata tuchchha

Rites are useless in comparison to the Name

চান্দ্রায়ণব্রত-আদি শাস্ত্রোক্ত প্রকারে ।
পাপ হইতে পাপীকে নাহি সেরূপ নিস্তারে ॥২২॥
কৃষ্ণনাম একবার উচ্চারিত যবে ।
সর্ব্বপাপ হইতে পাপী মুক্ত হয় তবে ॥২৩॥

chandrayana-vrata adi sastrokta prakare
papa ha-ite papike nahi se-rupa nistare [22] krsna-nama eka-bara uchcharita yabe
sarva-papa ha-ite papi mukta haya tabe [23]

yabe–When krsna-nama–the Name of Krsna [is] uchcharita–uttered eka-bara–once, tabe–then papi–a sinner mukta haya–becomes free ha-ite–from sarva-papa–all sins. chandrayana-vrata adi sastrokta–Rites mentioned in the scriptures, like the Chandrayan-vrata, nistare nahi–do not liberate papike–a sinner ha-ite–from papa–sin se-rupa prakare–in this way. [2223]

“Sinners who once chant the Name of Krsna are freed from all sins. Rites mentioned in the scriptures, like the Chandrayan-vrata, do not liberate sinners in this way.

ন নিষ্কৃতৈরুদিতৈর্ব্রহ্মবাদিভিস্
তথা বিশুদ্ধ্যত্যঘবান্ ব্রতাদিভিঃ ।
যথা হরের্নামপদৈরুদাহৃতৈস্
তদুত্তমঃশ্লোকগুণোপলম্ভকম্ ॥২৪॥

na niskrtair uditair brahma-vadibhis
tatha visuddhyaty aghavan vratadibhih
yatha harer nama-padair udahrtais
tad uttamahsloka-gunopalambhakam [24]
(Srimad Bhagavatam: 6.2.11)

“[The Visnudutas:] ‘Rites and other means of atonement prescribed by the sages do not purify a sinner to the extent that chanting the Name of the Lord does because chanting the Name produces remembrance of the Lord’s qualities.’

সঙ্কেত বা পরিহাস স্তোভ হেলা করি’ ।
নামাভাসে কভু যদি বলে ‘কৃষ্ণ’ ‘হরি’ ॥২৫॥
অশেষপাতক তার দূরে যায় তবে ।
শ্রীবৈকুণ্ঠে নীত হয় যমদূতের পরাভবে ॥২৬॥

sanketa va parihasa stobha hela kari’
namabhase kabhu yadi bale ‘krsna’ ‘hari’ [25] asesa-pataka tara dure yaya tabe
sri-vaikunthe nita haya yamadutera parabhave [26]

yadi–If kabhu–at any time [souls] bale–chant ‘krsna’–‘Krsna’ [or] ‘hari’–‘Hari’ sanketa kari’–indirectly, parihasa–jokingly, stobha–mnemonically, va–or hela–neglectfully, namabhase–by this Namabhas, tara–their asesa-pataka–innumerable sins dure yaya–go away. tabe–Then yamadutera parabhave haya–they overstep the attendants of Yamaraj [and] nita–are taken sri-vaikunthe–to the spiritual world. [2526]

“If ever souls chant ‘Krsna’ or ‘Hari’ indirectly, jokingly, mnemonically, or neglectfully, by this semblance of the Name (Namabhas), their innumerable sins disappear, they overstep the attendants of Yamaraj, and they are taken to Vaikuntha.

সাঙ্কেত্যং পারিহাস্যং বা স্তোভং হেলনমেব বা ।
বৈকুণ্ঠনাম-গ্রহণমশেষাঘহরং বিদুঃ ॥২৭॥

sanketyam parihasyam va stobham helanam eva va
vaikuntha-nama-grahanam asesagha-haram viduh [27]
(Srimad Bhagavatam: 6.2.14)

“[The Visnudutas:] ‘Be it indirectly, jokingly, mnemonically, or neglectfully, the wise know that chanting the Name of the Lord removes innumerable sins.’

পড়ি’ খসি’ ভগ্ন দষ্ট দগ্ধ বা আহত ।
হইয়া বিবশে বলে, ‘আমি হৈনু হত’ ॥২৮॥
‘কৃষ্ণ’ ‘হরি’ ‘নারায়ণ’ নাম মুখে ডাকে ।
যাতনা কখন আশ্রয় না করে তাহাকে ॥২৯॥

padi’ khasi’ bhagna dasta dagdha va ahata
ha-iya vivase bale, ‘ami hainu hata’ [28] ‘krsna’ ‘hari’ ‘narayana’ nama mukhe dake
yatana kakhana asraya na kare tahake [29]

yatana–The punishment of Yamaraj kakhana na–never asraya kare–afflicts tahake–those who vivase ha-iya–desperately mukhe dake–call aloud nama–the Names ‘krsna’–‘Krsna’, ‘hari’–‘Hari’, [or] ‘narayana’–‘Narayan’ [when] bale–they consider, ‘ami–I hata hainu’–am dying!’ padi’–after having fallen [or] khasi’–slipped, [or] bhagna–been injured, dasta–bitten, dagdha–burnt, va–or ahata–beaten. [2829]

“The punishment of Yamaraj never afflicts those who desperately call aloud ‘Krsna’, ‘Hari’, or ‘Narayan’ when they feel as though they are dying after having fallen or slipped, or been injured, bitten, beaten, or burnt.

পতিতঃ স্খলিতো ভগ্নঃ সন্দষ্টস্তপ্ত আহতঃ ।
হরিরিত্যবশেনাহ পুমান্নার্হতি যাতনাঃ ॥৩০॥

patitah skhalito bhagnah sandastas tapta ahatah
harir ity avasenaha puman narhati yatanah [30]
(Srimad Bhagavatam: 6.2.15)

“[The Visnudutas:] ‘Having fallen, slipped, been injured, bitten, burnt, or beaten, souls who desperately call out ‘Hari’ never suffer the punishment of Yamaraj.’

জ্ঞানে বা অজ্ঞানে নাম

jnane va ajnane nama

Chanting the Name knowingly or unknowingly

অজ্ঞানে বা জ্ঞানে কৃষ্ণনাম-সঙ্কীর্ত্তনে ।
সর্ব্বপাপ ভস্ম হয়, যথা কাষ্ঠ অগ্ন্যর্পণে ॥৩১॥

ajnane va jnane krsna-nama-sankirtane
sarva-papa bhasma haya, yatha kastha agny-arpane [31]

yatha–Like kastha–wood agny-arpane–placed in a fire, sarva-papa–all sins bhasma haya–are reduced to ashes krsna-nama-sankirtane–by chanting the Name of Krsna, ajnane–unknowingly va–or jnane–knowingly. [31]

“Like a piece of wood placed in a fire, all sins are reduced to ashes by chanting the Name of Krsna, knowingly or unknowingly.

অজ্ঞানাদথবা জ্ঞানাদুত্তমঃশ্লোকনাম যৎ ।
সঙ্কীর্ত্তিতমঘং পুংসো দহেদেধো যথানলঃ ॥৩২॥

ajnanad athava jnanad uttamahsloka-nama yat
sankirtitam agham pumso dahed edho yathanalah [32]
(Srimad Bhagavatam: 6.2.18)

“[The Visnudutas:] ‘All sins are burnt up, like dry grass in fire, by chanting the Name of the Lord, knowingly or unknowingly.’

প্রারব্ধ অপ্রারব্ধ সমস্ত পাপনাশ

prarabdha aprarabdha samasta papa-nasa

Destruction of all active and inactive sin

বর্ত্তমান পাপ আর পূর্ব্ব-জন্মার্জ্জিত ।
ভবিষ্যতে হবে যাহা সে সকল হত ॥৩৩॥
অনায়াসে হবে কৃষ্ণনাম-সঙ্কীর্ত্তনে ।
নাম বিনা বন্ধু নাহি জীবের জীবনে ॥৩৪॥

vartamana papa ara purva-janmarjita
bhavisyate habe yaha se sakala hata [33] anayase habe krsna-nama-sankirtane
nama vina bandhu nahi jivera jivane [34]

krsna-nama-sankirtane–By chanting the Name of Krsna, anayase–easily sakala–all papa–sins hata habe–will be destroyed: se yaha–those that [are] vartamana–present, [were] purva-janmarjita–incurred in previous births, ara–and habe–will take effect bhavisyate–in the future. jivera nahi–The soul has no bandhu–friend jivane–in life vina–other than nama–the Name. [3334]

“Chanting the Name of Krsna easily destroys the reactions to present sins, sins from previous births, and sins that will take effect in the future. The soul has no friend in life other than the Name.

বর্ত্তমানস্তু যৎ পাপং যদ্ভূতং যদ্ভবিষ্যতি ।
তৎসর্ব্বং নির্দ্দহত্যাশু গোবিন্দ-কীর্ত্তনানলঃ ॥৩৫॥

vartamanas tu yat papam yad bhutam yad bhavisyati
tat sarvam nirdahaty asu govinda-kirtananalah [35]

“‘The fire of chanting Govinda’s Name quickly burns away all sins of the past, present, and future.’

দ্রোহকারীর মুক্তি

drohakarira mukti

Liberation of the spiteful

মহীতলে সজ্জনের প্রতি পাপাচারে ।
নামকীর্ত্তনেতে মুক্তি লভে সর্ব্ব নরে ॥৩৬॥

mahi-tale sajjanera prati papachare
nama-kirtanete mukti labhe sarva nare [36]

sarva nare–All human beings [who] papachare–behave sinfully sajjanera prati–with the virtuous people mahi-tale–of this world labhe–attain mukti–liberation nama-kirtanete–by chanting the Name. [36]

“Even those who abuse the virtuous people of this world attain liberation by chanting the Name.

সদা দ্রোহপরো যস্তু সজ্জনানাং মহীতলে ।
জায়তে পবনো ধন্যো হরের্নামানুকীর্ত্তনাৎ ॥৩৭॥

sada droha-paro yas tu sajjananam mahi-tale
jayate pavano dhanyo harer namanukirtanat [37]

“‘Even those who constantly abuse the virtuous people of this world become purified and fortunate by chanting the Name of the Lord.’

কোটি প্রায়শ্চিত্ত নামতুল্য নহে

koti prayaschitta nama-tulya nahe

Millions of atonements do not compare to chanting the Name

শাস্ত্রে কোটি কোটি প্রায়শ্চিত্ত আছে কহে ।
কিন্তু কৃষ্ণকীর্ত্তনের তুল্য কেহ নহে ॥৩৮॥

sastre koti koti prayaschitta achhe kahe
kintu krsna-kirtanera tulya keha nahe [38]

sastre–The scriptures kahe–say [that] achhe–there are koti koti–millions prayaschitta–of atonements [for sins], kintu–but keha nahe–none of them tulya–are comparable krsna-kirtanera–to chanting the Name of Krsna. [38]

“The scriptures say that there are millions of atonements, but none of them are comparable to chanting the Name of Krsna.

বসন্তি যানি কোটিস্তু পাবনানি মহীতলে ।
ন তানি তত্তুল্যং যান্তি কৃষ্ণনামানুকীর্ত্তনে ॥৩৯॥

vasanti yani kotis tu pavanani mahi-tale
na tani tat-tulyam yanti krsna-namanukirtane [39]

“‘The millions of atonements that exist in this world never compare with chanting the Name of Krsna.’

নামগ্রহণকারীর পাপ থাকে না

nama-grahanakarira papa thake na

Those who chant the Name have no sin

হরিনাম যত পাপ নির্হরণ করে ।
তত পাপ পাপী কভু করিতে না পারে ॥৪০॥

hari-nama yata papa nirharana kare
tata papa papi kabhu karite na pare [40]

papi–A sinner pare–can kabhu na–never karite–commit tata papa yata papa–as many sins as hari-nama–the Name of the Lord nirharana kare–removes. [40]

“A sinner can never commit as many sins as the Lord’s Name can remove.

নাম্নোঽস্য যাবতী শক্তিঃ পাপ-নির্হরণে হরেঃ ।
তাবৎ কর্ত্তুং ন শক্নোতি পাতকং পাতকী জনঃ ॥৪১॥

namno ’sya yavati saktih papa-nirharane hareh
tavat kartum na saknoti patakam pataki janah [41]

“‘A sinner cannot commit as many sins as the Name of the Lord has the power to remove.’

মনোবাক্কায়জ পাপ তত নাহি হয় ।
কলিতে গোবিন্দ-নামে নাহি হয় ক্ষয় ॥৪২॥

mano-vak-kaya-ja papa tata nahi haya
kalite govinda-name nahi haya ksaya [42]

haya nahi–There are no papa–sins mano-vak-kaya-ja–committed in thought, word, or deed kalite–in the Age of Kali tata–that ksaya haya nahi–are not destroyed govinda-name–by the Name of Govinda. [42]

“There are no sins committed in thought, word, or deed in the Age of Kali that chanting the Name of Govinda does not destroy.

তন্নাস্তি কর্ম্মজং লোকে বাগ্জং মানসমেব বা ।
যন্ন ক্ষপয়তে পাপং কলৌ গোবিন্দকীর্ত্তনম্ ॥৪৩॥

tan nasti karmajam loke vag-jam manasam eva va
yan na ksapayate papam kalau govinda-kirtanam [43]

“‘There are no sins committed in thought, word, or deed in the Age of Kali that chanting the Name of Govinda does not destroy.’

নামে সর্ব্বরোগ নাশ হয়

name sarva-roga nasa haya

The Name cures all disease

নামে সর্ব্বব্যাধিধ্বংস সর্ব্বশাস্ত্রে গায় ।
ওগো স্থানেশ্বরী ভক্ত বলিহে তোমায় ॥৪৪॥

name sarva-vyadhi-dhvamsa sarva-sastre gaya
ogo sthanesvari bhakta balihe tomaya [44]

sarva-sastre–All the scriptures gaya–sing [that] sarva-vyadhi-dhvamsa–curing all diseases [occurs] name–through the Name. ogo–O sthanesvari bhakta–devotee of Sthanesvari! balihe–I am speaking tomaya–to you. [44][Sriman Mahaprabhu continues:] “All the scriptures sing that the Name cures all diseases. O devotee of Sthanesvari! I am speaking to you.

সত্য সত্য বলি, ‘লহ বিশ্বাস করিয়া ।
‘অচ্যুতানন্দ’ ‘গোবিন্দ’ এই নাম উচ্চারিয়া ॥৪৫॥
কাঁদিয়া কাঁদিয়া ডক শ্রীমধুসূদন ।
সর্ব্বরোগ নাশ করে শ্রীনামকীর্ত্তনে ॥৪৬॥

satya satya bali, ‘laha visvasa kariya
‘achyutananda’ ‘govinda’ ei nama uchchariya [45] ka̐diya ka̐diya daka sri-madhusudana
sarva-roga nasa kare sri-nama-kirtane’ [46]

satya–Truly, satya–truly, bali–I say, ‘visvasa kariya–‘Faithfully laha–chant, uchchariya–uttering ei–these nama–Names ‘achyutananda’–‘Achyutananda’ [and] ‘govinda’–‘Govinda’. ka̐diya ka̐diya–Cry [and] daka–call out sri-madhusudana–to Sri Madhusudan. sri-nama-kirtane–Chanting the Name sarva-roga nasa kare’–cures all diseases.’ [4546]

“I speak the truth: ‘Chant the Names ‘Achyutananda’ and ‘Govinda’ with faith. Cry and call out to Sri Madhusudan. Chanting the Name cures all diseases.’

অচ্যতানন্দ-গোবিন্দ-নামোচ্চরণভীষিতঃ ।
নশ্যন্তি সকলা রোগাঃ সত্যং সত্যং বদাম্যহম্ ॥৪৭॥

nasyanti sakala rogah satyam satyam vadamy aham [47]

“‘I tell you truthfully that all diseases die of fright when the Names ‘Achyutananda’ and ‘Govinda’ are chanted.’

নামে মহাপাতকী পংক্তিপাবন হয়

name mahapataki pamkti-pavana haya

The Name turns the greatest sinners into purifiers of their class

মহাপাতকীও অহর্নিশ হরিগানে ।
শুদ্ধ হঞা গণ্য হয় সুপংক্তিপাবনে ॥৪৮॥

mahapatakio ahar-nisa hari-gane
suddha hana ganya haya supamkti-pavane [48]

hari-gane–By chanting ‘Hari’ ahar-nisa–day and night, mahapatakio–even the greatest sinners suddha hana–become pure [and] ganya haya–recognised supamkti-pavane–as purifiers of [their] social class. [48]

“By chanting the Name of the Lord day and night, even the greatest sinners become pure and recognised as purifiers of their social class.

মহাপাতকযুক্তোঽপি কীর্ত্তয়েন্ননিশং হরিম্ ।
শুদ্ধান্তঃকরণো ভূত্বা জায়তে পংক্তিপাবনঃ ॥৪৯॥

mahapataka-yukto ’pi kirtayenn anisam harim
suddhantahkarano bhutva jayate pamkti-pavanah [49]

“‘By chanting the Name of the Lord day and night, even the greatest sinners become pure in heart and then purify their social class.’

ভয় ও দণ্ড নিবারণ

bhaya o danda nivarana

The Name dispels fear and punishment

মহাব্যাধি-ভয়ও বা রাজদণ্ড-ভয় ।
নারায়ণ-সঙ্কীর্ত্তনে নিরাতঙ্ক হয় ॥৫০॥

mahavyadhi-bhayao va raja-danda-bhaya
narayana-sankirtane niratanka haya [50]

narayana-sankirtane–By chanting the Name of Narayan, niratanka haya–the soul becomes free from fear, mahavyadhi-bhayao–even fear of terrible diseases va–and raja-danda-bhaya–fear of punishment by kings. [50]

“Chanting the Name of Narayan makes the soul fearless of even terrible diseases and punishment by kings.

মহাব্যাধি-সমাচ্ছন্নো রাজবধোপপীড়িতঃ ।
নারায়ণেতি সঙ্কীর্ত্য নিরাতঙ্কো ভবেন্নরঃ ॥৫১॥

mahavyadhi-samachchhanno raja-vadhopapiditah
narayaneti sankirtya niratanko bhaven narah [51]

“‘Souls who are afflicted with terrible diseases or oppressed by kings become fearless by chanting the Name of Narayan.’

সর্ব্বরোগ-সর্ব্বক্লেশ-উপদ্রব-সনে ।
অরিষ্টাদি-বিনাশ হয় হরি-উচ্চারণে ॥৫২॥

aristadi-vinasa haya hari-uchcharane [52]

hari-uchcharane–By chanting the Name of the Lord, sarva-roga–all diseases, sarva-klesa –all suffering, upadrava-sane–along with [all] disturbances, aristadi–calamities, and so on, vinasa haya–are destroyed. [52]

“Chanting the Name of the Lord destroys all diseases, suffering, disturbances, calamities, and so on.

সর্ব্বরোগোপশমনং সর্ব্বোপদ্রবনাশনম্ ।
শান্তিদং সর্ব্বারিষ্টানাং হরের্নামানুকীর্ত্তনম্ ॥৫৩॥

sarva-rogopasamanam sarvopadrava-nasanam
santidam sarvaristanam harer namanukirtanam [53]

“‘Chanting the Name of the Lord cures all diseases, ends all disturbances, and pacifies all calamities.’

যথা অতিবায়ুবলে মেঘ দূরে যায় ।
সূর্য্যোদয়ে তমোনাশ অবশ্যই পায় ॥৫৪॥
তথা সঙ্কীর্ত্তিত নাম জীবের ব্যসন ।
দূর করে স্বপ্রভাবে, এ ব্যাসবচন ॥৫৫॥

yatha ativayu-bale megha dure yaya
suryodaye tamo-nasa avasyai paya [54] tatha sankirtita nama jivera vyasana
dura kare svaprabhave, e vyasa-vachana [55]

yatha–As megha–clouds dure yaya–go away ativayu-bale–by the force of wind [and] tamo-nasa paya–darkness is dispelled avasyai–invariably suryodaye–by the rising of the sun, tatha–so sankirtita nama–the chanted Name dura kare–drives away jivera–the soul’s vyasana–difficulties svaprabhave–by His own power. e–These [are] vyasa-vachana–the words of Vyasa. [5455]

“As the wind drives away clouds and the rising sun invariably dispels darkness, so the chanted Name drives away the soul’s difficulties by His own power. These are the words of Vyasa.

সঙ্কীর্ত্ত্যমানো ভগবাননন্তঃ
শ্রুতানুভাবো ব্যসনং হি পুংসাম্ ।
প্রবিশ্য চিত্তং বিধুনোত্যশেষং
যথা তমোঽর্কোঽভ্রমিবাতিবাতঃ ॥৫৬॥

sankirtyamano bhagavan anantah
srutanubhavo vyasanam hi pumsam
pravisya chittam vidhunoty asesam
yatha tamo ’rko ’bhram ivati-vatah [56]
(Srimad Bhagavatam: 12.12.48)

“‘When souls hear and chant about the Infinite Lord, He enters their hearts and removes all their difficulties, just as the sun dispels darkness and the wind disperses clouds.’

আর্ত্ত বা বিষণ্ণ শিথিলমনা ভীত ।
ঘোরব্যাধিক্লেশে আর না দেখে হিত ॥৫৭॥
‘নারায়ণ’ ‘হরি’ বলি’ করে সঙ্কীর্ত্তন ।
নিশ্চয় বিমুক্তদুঃখ সুখী সেই জন ॥৫৮॥

arta va visanna sithila-mana bhita
ghora-vyadhi-klese ara na dekhe hita [57] ‘narayana’ ‘hari’ bali’ kare sankirtana
nischaya vimukta-duhkha sukhi sei jana [58]

[When] sei jana–those who [are] arta–distressed, visanna–depressed, sithila-mana–disheartened, bhita–fearful, va–or ghora-vyadhi-klese–afflicted with a terrible disease dekhe–see na–no ara–other hita–help [and] bali’ sankirtana kare–chant ‘narayana’–‘Narayan’ [or] ‘hari’–‘Hari’, [they] nischaya–certainly [become] sukhi–happy [and] vimukta-duhkha–free from sorrow. [5758]

“When those who are distressed, depressed, disheartened, fearful, or afflicted with a terrible disease see no help anywhere and chant ‘Narayan’ or ‘Hari’, they certainly become happy and free from sorrow.

আর্ত্তা বিষণ্ণাঃ শিথিলাশ্চ ভীতা
ঘোরেষু চ ব্যাধিষু বর্ত্তমানাঃ ।
সঙ্কীর্ত্ত্য নারায়ণ-শব্দমেকং
বিমুক্তদুঃখাঃ সুখিনো ভবন্তি ॥৫৯॥

arta visannah sithilas cha bhita
ghoresu cha vyadhisu vartamanah
sankirtya narayana-sabdam ekam
vimukta-duhkhah sukhino bhavanti [59]

“‘Those who are distressed, depressed, disheartened, fearful, or terribly diseased become free from sorrow and happy by once chanting the Name of Narayan.’

অসীম শক্তিমান্ বিষ্ণু, তাঁহার কীর্ত্তনে ।
যক্ষ-রক্ষ-বেতালাদি ভূতপ্রেতগণে ॥৬০॥
বিনায়ক-ডাকিন্যাদি হিংস্রক সমস্ত ।
পলায়ন করে সব দুঃখ হয় অস্ত ॥৬১॥

asima saktiman visnu, ta̐hara kirtane
yaksa-raksa-vetaladi bhuta-preta-gane [60] vinayaka-dakinyadi himsraka samasta
palayana kare saba duhkha haya asta [61]

visnu–Visnu [is] asima saktiman–a possessor of unlimited power. yaksa-raksa-vetaladi–Fiends, demons, evil spirits, bhuta-preta-gane–ghosts, disembodied souls, vinayaka-dakinyadi–monsters, witches, [and] samasta–all [other] himsraka–ferocious entities palayana kare–flee ta̐hara kirtane–from the chanting [of] His [Name]. saba–All duhkha–distress asta haya–comes to an end [by chanting His Name]. [6061]

“Visnu is unlimitedly powerful. Fiends, demons, evil spirits, ghosts, disembodied souls, monsters, witches, and all other ferocious entities flee from the chanting of His Name. By chanting His Name, all distress comes to an end.

সর্ব্বানর্থনাশী হরিনাম-সঙ্কীর্ত্তন ।
ক্ষুধা তৃষ্ণা স্খলিতাদি বিপদনাশন ॥৬২॥

sarvanartha-nasi hari-nama-sankirtana
ksudha trsna skhalitadi vipada-nasana [62]

hari-nama-sankirtana–Chanting the Name of the Lord sarvanartha-nasi–destroys all obstacles [and] vipada-nasana–destroys dangers, ksudha trsna skhalitadi–such as hunger, thirst, and injury. [62]

“Chanting the Name of the Lord destroys all obstacles and dangers, such as hunger, thirst, and injury.

ইহাতে সংশয় যথা, নিশ্চয় তথায় ।
নামের বিক্রম কভু না হয় উদয় ॥৬৩॥

ihate samsaya yatha, nischaya tathaya
namera vikrama kabhu na haya udaya [63]

nischaya–Certainly, [however,] vikrama–the power namera–of the Name kabhu na–never udaya haya–appears yatha tathaya–where [there is] samsaya–doubt ihate–about this. [63]

“Certainly, however, the power of the Name never appears where there is any doubt about this.

বিশ্বাসে নামের কৃপা, অবিশ্বাসে নয় ।
এ এক রহস্য, ভক্ত জানহ নিশ্চয় ॥৬৪॥

visvase namera krpa, avisvase naya
e eka rahasya, bhakta janaha nischaya [64]

krpa–The grace namera–of the Name [is attained] visvase–through faith, naya–not avisvase–through faithlessness. bhakta–O devotees, janaha–know nischaya–for certain [that] e–this [is] eka–a rahasya–hidden truth. [64]

“The grace of the Name is attained through faith, not faithlessness. O devotees, know for certain that this is one of the hidden truths of the Name.

কীর্ত্তনদ্দেবদেবস্য বিষ্ণোর্মিততেজসঃ ।
যক্ষরাক্ষসবেতালভূতপ্রেতবিনয়কঃ ॥৬৫॥
ডাকিন্যো বিদ্রবন্তি স্ম যে তথান্যে চ হিংসকঃ ।
সর্ব্বানর্থহরং তস্য নামসঙ্কীর্ত্তনং স্মৃতম্ ॥৬৬॥
নামসঙ্কীর্ত্তনং কৃত্বা ক্ষুত্তৃট্ প্রস্খলিতাদিষু ।
বিয়োগং শীঘ্রমাপ্নোতি সর্ব্বানর্থৈর্ন সংশয়ঃ ॥৬৭॥

kirtanad deva-devasya visnor amita-tejasah
yaksa-raksasa-vetala-bhuta-preta-vinayakah [65] dakinyo vidravanti sma ye tathanye cha himsakah
sarvanartha-haram tasya nama-sankirtanam smrtam [66] nama-sankirtanam krtva ksut-trt praskhalitadisu
viyogam sighram apnoti sarvanarthair na samsayah [67]

“‘Fiends, demons, evil spirits, ghosts, disembodied souls, monsters, witches, and other ferocious entities flee from the chanting of the Names of the God of gods, the immeasurably powerful Lord, Visnu. Chanting and remembering the Lord’s Name removes all difficulties. Those who chant the Lord’s Name while hungry, thirsty, or injured immediately become free from all difficulties. There is no doubt about this.’

কলিকালকুসর্পের তীক্ষ্ণ দংষ্ট্রা হেরি’ ।
ভয় না করিও ভক্ত, শুন শ্রদ্ধা করি’ ॥৬৮॥

kali-kala-kusarpera tiksna damstra heri’
bhaya na kario bhakta, suna sraddha kari’ [68]

bhaya kario na–Do not be afraid [when] heri’–you see tiksna damstra–the sharp teeth kali-kala-kusarpera–of the poisonous serpent of Kali-yuga. bhakta–O devotees, suna–listen sraddha kari’–faithfully! [68]

“Do not be afraid when you see the sharp teeth of the poisonous serpent of Kali-yuga. O devotees, listen faithfully!

কৃষ্ণনাম-দাবানল প্রজ্জ্বলিত হঞা ।
সে সর্পের দংষ্ট্রা দগ্ধ করিবে ফেলিয়া ॥৬৯॥

krsna-nama-davanala prajjvalita hana
se sarpera damstra dagdha karibe pheliya [69]

krsna-nama-davanala–The raging fire of Krsna’s Name prajjvalita hana–will blaze up [and] pheliya dagdha karibe–burn away se sarpera–the serpent’s damstra–teeth. [69]

“The raging fire of Krsna’s Name will blaze up and burn away the serpent’s teeth.

কলিকলকুসর্পস্য তীক্ষ্ণদংষ্ট্রস্য মা ভয়ম্ ।
গোবিন্দনামদাবেন দগ্ধো যাস্যতি ভস্মতাম্ ॥৭০॥

kali-kala-kusarpasya tiksna-damstrasya ma bhayam
govinda-nama-davena dagdho yasyati bhasmatam [70]

“‘Do not fear the sharp teeth of the poisonous serpent of Kali-yuga. The fire of Govinda’s Name will burn it to ashes.’

এই ঘোর কলিযুগে হরিনামাশ্রয়ে ।
কৃতকৃত্য ভক্তগণ ত্যক্ত-অন্যাশ্রয়ে ॥৭১॥

ei ghora kali-yuge hari-namasraye
krta-krtya bhakta-gana tyakta-anyasraye [71]

bhakta-gana–Devotees [who] tyakta-anyasraye–have left all other shelters [and] hari-namasraye–taken shelter of the Lord’s Name ei ghora kali-yuge–in this dark Age of Kali [are] krta-krtya–successful. [71]

“Devotees who have left all other shelters and taken shelter of the Lord’s Name in this dark Age of Kali are successful.

হরে কেশব গোবিন্দ বাসুদেব জগন্ময় ।
এই নাম সঙ্কীর্ত্তনে বড় সুখোদয় ॥৭২॥

hare kesava govinda vasudeva jaganmaya
ei nama sankirtane bada sukhodaya [72]

[There is] bada sukhodaya–an arising of great joy ei nama sankirtane–by chanting the Names hare–Hari, kesava–Kesava, govinda–Govinda, vasudeva–Vasudev, [and] jaganmaya–Jaganmay. [72]

“Great joy arises by chanting, ‘O Hari! O Kesava! O Govinda! O Vasudev! O Jaganmay!’

সদা যেই গায় নাম বিশ্বাস করিয়া ।
কলিবাধা নাহি তার সদা শুদ্ধ হিয়া ॥৭৩॥

sada yei gaya nama visvasa kariya
kali-badha nahi tara sada suddha hiya [73]

kali-badha–The obstacles made by Kali nahi–do not exist sada suddha hiya–within the eternally pure hearts tara yei–of those who sada–constantly [and] visvasa kariya–faithfully gaya–chant nama–the Name. [73]

“The obstacles made by Kali do not exist within the eternally pure hearts of those who constantly and faithfully chant the Name.

হরিনামপরা যে চ ঘোরে কলিযুগে নরাঃ ।
তে এব কৃতকৃত্যাশ্চ ন কলির্বাধতে হি তান্ ॥৭৪॥
হরে কেশব গোবিন্দ বাসুদেব জগন্ময় ।
ইতীরয়ন্তি তে নিত্যং ন হি তান্ বাধতে কলিঃ ॥৭৫॥

hari-nama-para ye cha ghore kali-yuge narah
te eva krta-krtyas cha na kalir badhate hi tan [74] hare kesava govinda vasudeva jaganmaya
itirayanti te nityam na hi tan badhate kalih [75]

“‘Souls who devote themselves to the Name of the Lord in the dark Age of Kali are successful. Kali cannot obstruct them. Kali cannot obstruct those who constantly chant, “O Hari! O Kesava! O Govinda! O Vasudev! O Jaganmay!”’

নারকী কীর্ত্তন করে ‘হরি’ ‘কৃষ্ণ’ বলি’ ।
হরিভক্ত হঞা যায় দিব্যধামে চলি’ ॥৭৬॥

naraki kirtana kare ‘hari’ ‘krsna’ bali’
hari-bhakta hana yaya divya-dhame chali’ [76]

naraki–The residents of hell [who] bali kirtana kare–chant ‘hari’–‘Hari’ [and] ‘krsna’–‘Krsna’, hari-bhakta hana–become devotees of the Lord [and] chali’ yaya–go divya-dhame–to the divine abode. [76]

“The residents of hell who chant ‘Hari’ and ‘Krsna’ become devotees of the Lord and go to the divine abode.

যথা যথা হরের্নাম কীর্ত্তয়ন্তি স্ম নারকাঃ ।
তথা তথা হরৌ ভক্তিমুদ্বহন্তো দিবং যয়ুঃ ॥৭৭॥

yatha yatha harer nama kirtayanti sma narakah
tatha tatha harau bhaktim udvahanto divam yayuh [77]

“‘The residents of hell chant the Name of the Lord, accordingly develop devotion to the Lord, and go to the divine abode.’

প্রারব্ধখণ্ডন কেবল হরিনামে হয় ।
জ্ঞানকর্ম্মে সেই ফল কভু না মিলয় ॥৭৮॥

prarabdha-khandana kevala hari-name haya
jnana-karme sei phala kabhu na milaya [78]

kevala–Only hari-name–by the Name of the Lord haya–are prarabdha-khandana–the active reactions [to the soul’s sins] cut away. [The soul] kabhu na milaya–never attains sei phala–such a result jnana-karme–through [worldly] knowledge or action. [78]

“Only the Name of the Lord can cut away the active reactions to sins. Such a result is never attained through worldly knowledge or action.

বিনা হরিকীর্ত্তন কভু কর্ম্মবন্ধ ।
খণ্ডন না হয়, মুমুক্ষুতা নহে লব্ধ ॥৭৯॥
যে মুক্তি লভিলে আর না হয় কর্ম্মসঙ্গ ।
রজস্তমোদোষহীন শূন্য মায়াসঙ্গ ॥৮০॥

vina hari-kirtana kabhu karma-bandha
khandana na haya, mumuksuta nahe labdha [79] ye mukti labhile ara na haya karma-sanga
rajas-tamo-dosa-hina sunya maya-sanga [80]

vina–Without hari-kirtana–chanting the Name of the Lord, karma-bandha–entan­glement in karma haya–is kabhu na–never khandana–cut away, [and] mumuksuta–seekers of liberation labdha nahe–never attain ye mukti–the liberation [in which,] labhile–when [it] is attained, the soul] haya–has ara na–no further karma-sanga–attachment to karma, [becomes] rajas-tamo-dosa-hina–free from the faults of passion and ignorance, [and becomes]  sunya–devoid of maya-sanga–attachment to the illusory environment. [79–80]

“Without chanting the Name of the Lord, entanglement in karma
is never cut away, and seekers of liberation never attain the liberation upon attaining which there is no further attachment to karma. They never become uncontaminated by passion and ignorance or free from attachment to the illusory environment.

নাতঃ পরং কর্ম্মনিবন্ধকৃন্তনং
মুমুক্ষতাং তীর্থপদানুকীর্ত্তনাৎ ।
ন যৎ পুনঃ কর্ম্মসু সজ্জতে মনো-
রজস্তমোভ্যাং কলিলং ততোঽন্যথা ॥৮১॥

natah param karma-nibandha-krntanam
mumuksatam tirtha-padanukirtanat
na yat punah karmasu sajjate mano-
rajas-tamobhyam kalilam tato ’nyatha [81]
(Srimad Bhagavatam: 6.2.46)

“‘There is no better means for those who desire liberation to cut away the bondage of karma than chanting the Name of the Lord because after chanting the mind does not become attached to karma again. After all other atonements, the mind again becomes polluted by passion and ignorance.’

ম্রিয়মাণ ক্লিষ্ট জন পড়িতে খসিতে ।
বিবশ হইয়া কৃষ্ণ বলে কোনমতে ॥৮২॥
কর্ম্মার্গলমুক্ত হঞা লভে পরা গতি ।
কলিকালে যাহা নাহি লভে অন্য মতি ॥৮৩॥

mriyamana klista jana padite khasite
vivasa ha-iya krsna bale kona-mate [82] karmargala-mukta hana labhe para gati
kali-kale yaha nahi labhe anya mati [83]

mriyamana–A dying, klista–diseased jana–soul, padite–bedridden, khasite–faltering, [and] vivasa ha-iya–desperate [who] kona-mate–somehow or other bale–chants krsna–the Name of Krsna karmargala-mukta hana–becomes free from the bondage of karma [and] labhe–attains para gati–the supreme destination— yaha–which labhe nahi–souls cannot attain kali-kale–in the Age of Kali [by] anya mati–any other means. [8283]

“A dying, diseased, bedridden, faltering, desperate soul who somehow or other chants the Name of Krsna becomes free from the bondage of karma and attains the supreme destination—which souls in the Age of Kali cannot attain by any other means.

যন্নামধেয়ং ম্রিয়মাণ আতুরঃ
পতন্ স্খলন্ বা বিবশো গৃণন্ পুমান্ ।
বিমুক্তকর্ম্মার্গল উত্তমাং গতিং
প্রাপ্নোতি যক্ষ্যন্তি ন তং কলৌ জনাঃ ॥৮৪॥

yan-nama-dheyam mriyamana aturah
patan skhalan va vivaso grnan puman
vimukta-karmargala uttamam gatim
prapnoti yaksyanti na tam kalau janah [84]
(Srimad Bhagavatam: 12.3.44)

“‘In the Age of Kali, souls will not worship the Lord, by chanting whose Name even a dying, diseased, bedridden, faltering, desperate soul becomes free from the bondage of karma and attains the supreme destination.’

শ্রদ্ধা করি’ নাম লইলে অপরাধকোটী ।
ক্ষমা করে কৃষ্ণ, যদি না থাকে কুটিনাটী ॥৮৫॥

sraddha kari’ nama la-ile aparadha koti
ksama kare krsna, yadi na thake kutinati [85]

nama la-ile–When souls chant the Name sraddha kari’–faithfully, krsna–Krsna ksama kare–forgives koti aparadha–millions of [their] offences yadi–if kutinati thake na–no deceit is present [in them]. [85]

“When souls chant the Name with faith, Krsna forgives millions of their offences if they are free from deceit.

ইহাতে বিশ্বাস যার না হয়, সে জন ।
বড়ই দুর্ভাগা, তার নাহিক মোচন ॥৮৬॥

ihate visvasa yara na haya, se jana
bada-i durbhaga, tara nahika mochana [86]

se jana yara visvasa haya na–Those who do not have faith ihate–in this [are] bada-i–extremely durbhaga–unfortunate. tara mochana nahika–They are not delivered. [86]

“Those who do not have faith in this are extremely unfortunate and will not be delivered.

মম নামানি লোকেঽস্মিন্ শ্রদ্ধয়া যস্তু কীর্ত্তয়েৎ ।
তস্যাপরাধকোটিস্তু ক্ষমাম্যেব ন সংশয়ঃ ॥৮৭॥

mama namani loke ’smin sraddhaya yas tu kirtayet
tasyaparadha-kotis tu ksamamy eva na samsayah [87]

“[The Lord:]‘I forgive millions of offences committed by anyone in this world who chants My Name with faith. There is no doubt about this.’

মন্ত্র-তন্ত্র-ছিদ্র দেশ-কাল-বস্তু-দোষ ।
নামসঙ্কীর্ত্তনে যায়, পায় পরম সন্তোষ ॥৮৮॥

mantra-tantra-chhidra desa-kala-vastu-dosa
nama-sankirtane yaya, paya parama santosa [88]

nama-sankirtane–By chanting the Name, mantra-tantra-chhidra–faults concerning mantras and procedures [and] desa-kala-vastu-dosa–flaws concerning time, place, and paraphernalia yaya–go away, [and] paya–one feels parama santosa–the greatest joy. [88]

“Chanting the Name removes all flaws or faults concerning mantras, procedures, time, place, and paraphernalia, and fills one with the greatest joy.

সৎকর্ম্ম প্রধান নাম, তাহার আশ্রয়ে ।
অন্য সৎকর্ম্মের সিদ্ধি হইবে নিশ্চয়ে ॥৮৯॥

sat-karma pradhana nama, tahara asraye
anya sat-karmera siddhi ha-ibe nischaye [89]

[Chanting] nama–the Name [is] sat-karma pradhana–the foremost auspicious practice, [and] nischaye–for certain, tahara asraye–under its shelter, [all] anya–other sat-karmera siddhi ha-ibe–auspicious practices become successful. [89]

“Chanting the Name is the foremost auspicious practice, and under the Name’s shelter, all other auspicious practices certainly become successful.

মন্ত্রতস্তন্ত্রতশ্ছিদ্রং দেশকালার্হবস্তুতঃ ।
সর্ব্বং করোতি নিশ্ছিদ্রং নামসঙ্কীর্ত্তনং তব ॥৯০॥

mantratas tantratas chhidram desa-kalarha-vastutah
sarvam karoti nischhidram nama-sankirtanam tava [90]
(Srimad Bhagavatam: 8.23.16)

“‘Chanting Your Name nullifies all flaws concerning mantras, procedures, time, place, participants, and paraphernalia.’

সর্ব্ববেদাধিক নাম, ইহাতে সংশয় ।
যে করে তাহার কভু মঙ্গল না হয় ॥৯১॥

sarva-vedadhika nama, ihate samsaya
ye kare tahara kabhu mangala na haya [91]

nama–The Name [is] sarva-vedadhika–superior to all the Vedas. haya–There is kabhu na–never mangala–good fortune tahara ye–for those who samsaya kare–doubt ihate–this. [91]

“The Name is superior to all the Vedas. Those who doubt this never attain good fortune.

প্রণব কৃষ্ণের নাম যাহা হৈতে বেদ ।
জন্মিল ব্রহ্মার মুখে বুঝ তত্ত্বভেদ ॥৯২॥
ঋক্-যজু-সামাথর্ব্ব সে কৈল পঠন ।
‘হরি’ ‘হরি’ যার মুখে শুনি’ অনুক্ষণ ॥৯৩॥

pranava krsnera nama yaha haite veda
janmila brahmara mukhe bujha tattva-bheda [92] rk-yaju-samatharva se kaila pathana
‘hari’ ‘hari’ yara mukhe suni’ anuksana [93]

bujha–Understand tattva-bheda–the difference in nature [between the Vedas and] krsnera–Krsna’s nama–Name pranava–‘Om’, haite–from yaha–which veda–the Vedas janmila–manifested brahmara mukhe–in the mouth of Brahma. se yara mukhe–Those from whose mouth ‘hari’ ‘hari’–‘Hari! Hari’ suni’–is heard anuksana–always pathana kaila–have recited rk-yaju-samatharva–the Rg-, Yajur-, Sama-, and Atharva-veda. [92–93]

“Understand the difference between the Vedas and Krsna’s Name ‘Om’, from which the Vedas manifested in the mouth of Brahma. Those from whose mouth ‘Hari! Hari!’ is always heard have already recited the Rg-, Yajur-, Sama-, and Atharva-veda.

ঋগ্বেদো হি যজুর্ব্বেদঃ সামবেদোপ্যঽথর্ব্বণঃ ।
অধীতস্তেন যেনোক্তং হরিরিত্যক্ষরদ্বয়ম্ ॥৯৪॥

rg-vedo hi yajur-vedah sama-vedo ’py atharvanah
adhitas tena yenoktam harir ity aksara-dvayam [94]

“‘Those who have uttered the two syllables ‘Ha-ri’ have certainly studied the Rg-, Yajur-, Sama-, and Atharva-veda.’

ঋক্-যজু-সামাথর্ব্ব পঠ কি কারণ ?
‘গোবিন্দ’ ‘গোবিন্দ’ নাম করহ কীর্ত্তন ॥৯৫॥

rk-yaju-samatharva patha ki karana?
‘govinda’ ‘govinda’ nama karaha kirtana [95]

ki karana?–What need [is there] patha–to recite rk-yaju-samatharva–the Rg-, Yajur-, Sama-, and Atharva-veda? kirtana karaha–Chant nama–the Name: ‘govinda’ ‘govinda’–‘Govinda! Govinda!’ [95]

“What need is there to recite the Rg-, Yajur-, Sama-, and Atharva-veda? Just chant ‘Govinda! Govinda!’

মা ঋচো মা যজুস্তাত মা সাম পঠ কিঞ্চন ।
গোবিন্দেতি হরের্নাম গেয়ং গায়স্ব নিত্যশঃ ॥৯৬॥

ma rcho ma yajus tata ma sama patha kinchana
govindeti harer nama geyam gayasva nityasah [96]

“‘Do not recite the Rg-, Yajur-, or Sama-veda any more. Always sing the Lord’s Name ‘Govinda’.’

বিষ্ণুর প্রত্যেক নাম সর্ব্ববেদাধিক ।
‘রাম’-নাম জান সহস্র নামের অধিক ॥৯৭॥

visnura pratyeka nama sarva-vedadhika
‘rama’-nama jana sahasra namera adhika [97]

jana–Know [that] pratyeka–every nama–Name visnura–of Visnu [is] sarva-vedadhika–superior to all the Vedas, [and] nama–the Name ‘rama’–‘Rama’ [is] adhika–superior sahasra namera–to a thousand Names [of Visnu]. [97]

“Know that every Name of Visnu is superior to all the Vedas and that the Name ‘Rama’ is superior to a thousand Names of Visnu.

বিষ্ণোরেকৈকনামাপি সর্ব্ববেদাধিকং মতম্ ।
তদৃক্ নামসহস্রেণ ‘রাম’-নামসমং স্মৃতম্ ॥৯৮॥

visnor ekaika-namapi sarva-vedadhikam matam
tadrk-nama-sahasrena ‘rama’-nama-samam smrtam [98]

“‘Every single Name of Visnu is superior to all the Vedas, and the Name of Rama is known to be equal to a thousand Names of Visnu.’

সহস্র নাম তিনবার আবৃত্তি করিলে ।
যেই ফল হয় তাহা এক কৃষ্ণ-নামে মিলে ॥৯৯॥

sahasra nama tina-bara avrtti karile
yei phala haya taha eka krsna-name mile [99]

eka krsna-name–By [chanting] one Name of Krsna, mile–the soul attains taha yei phala–the result that haya–occurs avrtti karile–when they chant sahasra nama–a thousand Names [of Visnu] tina-bara–three times. [99]

“Once chanting the Name of Krsna produces the same result as chanting a thousand Names of Visnu three times.

‘কৃষ্ণ কৃষ্ণ কৃষ্ণ কৃষ্ণ কৃষ্ণ কৃষ্ণ কৃষ্ণ হে’ ।
এই নাম সর্ব্বক্ষণ ভক্ত সব কর হে ॥১০০॥

‘krsna krsna krsna krsna krsna krsna krsna he’
ei nama sarva-ksana bhakta saba kara he [100]

‘krsna krsna krsna krsna krsna krsna krsna he’–‘Krsna, Krsna, Krsna, Krsna, Krsna, Krsna, Krsna!’ he–O saba bhakta–devotees! sarva-ksana–Constantly ei nama kara–chant the Name! [100]

“‘Krsna, Krsna, Krsna, Krsna, Krsna, Krsna, Krsna!’ O devotees! Constantly chant the Name!

‘হরে কৃষ্ণ হরে কৃষ্ণ কৃষ্ণ কৃষ্ণ হরে হরে ।
হরে রাম হরে রাম রাম রাম হরে হরে’ ॥১০১॥
এই ষোল নামে সর্ব্বদিক্ বজায় রহিল হে ।
সর্ব্বফলসিদ্ধি লাভ এই ষোল নামে হইবে হে ॥১০২॥

‘hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare’ [101] ei sola name sarva-dik bajaya rahila he
sarva-phala-siddhi labha ei sola name ha-ibe he [102]

ei sola name–By these sixteen Names, sarva-dik–all directions bajaya rahila he–are maintained! ei sola name–By these sixteen Names, sarva-phala-siddhi–all perfection labha ha-ibe he–will be attained! [102]

“‘Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’—by chanting these sixteen Names, everything is maintained! By chanting these sixteen Names, you will attain all perfection!

সহস্রনাম্নাং পুণ্যানাং ত্রিরাবৃত্ত্যা তু যৎ ফলম্ ।
একাবৃত্ত্যা তু কৃষ্ণস্য নামৈকং তৎ প্রযচ্ছতি ॥১০৩॥

sahasra-namnam punyanam trir-avrttya tu yat phalam
ekavrttya tu krsnasya namaikam tat prayachchhati [103]

“‘Once chanting the Name of Krsna produces the same result as chanting a thousand Holy Names of Visnu three times.’

তীর্থযাত্রাপরিশ্রমে কিবা ফল হবে ।
‘হরে কৃষ্ণ’ নিত্য গানে সব ফল পাবে ॥১০৪॥

tirtha-yatra-parisrame kiba phala habe
‘hare krsna’ nitya gane saba phala pabe [104]

kiba–What phala habe–is the benefit tirtha-yatra-parisrame–of labouring to visit the holy places? pabe–You will attain saba phala–all such benefits nitya gane–by constantly chanting ‘hare krsna’–‘Hare Krsna’. [104]

“What is the benefit of labouring to visit the holy places? You will attain all such benefits by constantly chanting ‘Hare Krsna’.

কিবা কুরুক্ষেত্র, কাশী, পুষ্কর-ভ্রমণে ।
জিহ্বাগ্রেতে হরিনাম যাঁর ক্ষণে ক্ষণে ॥১০৫॥

kiba kuruksetra, kasi, puskara-bhramane
jihvagrete hari-nama ya̐ra ksane ksane [105]

kiba–What [is the value] bhramane–of visiting kuruksetra–Kuruksetra, kasi–Kasi, [and] puskara–Puskara [for those] ya̐ra jihvagrete–on the tip of whose tongue hari-nama–the Lord’s Name [is present] ksane ksane–moment by moment? [105]

“What is the value of visiting Kuruksetra, Kasi, and Puskara for those on the tip of whose tongue the Lord’s Name is always present?

কুরুক্ষেত্রেণ কিং তস্য কিং কাশ্যা পুষ্করেণ বা ।
জিহ্বাগ্রে বসতি যস্য হরিরিত্যক্ষরদ্বয়ম্ ॥১০৬॥

kuruksetrena kim tasya kim kasya puskarena va
jihvagre vasati yasya harir ity aksara-dvayam [106]

“‘What are Kuruksetra, Kasi, and Puskara to those on the tip of whose tongue the two syllables ‘Ha-ri’ reside?’

কোটি শত কোটি সহস্র তীর্থে যাহা নয় ।
হরিনাম-কীর্ত্তনেতে সেই ফল হয় ॥১০৭॥

koti sata koti sahasra tirthe yaha naya
hari-nama-kirtanete sei phala haya [107]

sei phala yaha–The result that naya–is not [attained by visiting] koti sata koti sahasra tirthe–millions or billions of holy places haya–is [attained] hari-nama-kirtanete–by chanting the Name of the Lord. [107]

“By chanting the Name of the Lord, the souls attain a result that is not attained by visiting millions or billions of holy places.

তীর্থকোটিসহস্রাণি তীর্থকোটিশতানি চ ।
তানি সর্ব্বাণ্যবাপ্নোতি বিষ্ণোর্নামানুকীর্ত্তনাৎ ॥১০৮॥

tirtha-koti-sahasrani tirtha-koti-satani cha
tani sarvany avapnoti visnor namanukirtanat [108]

“‘By constantly chanting the Name of Visnu, the soul attains the result of visiting millions and billions of holy places.’

কুরুক্ষেত্রে বসি’ বিশ্বামিত্র ঋষি বলে ।
‘শুনিয়াছি বহু তীর্থনাম ধরাতলে ॥১০৯॥
হরিনাম-কীর্ত্তনের কোটি-অংশতুল্য ।
কোন তীর্থ নাহি’—এই বাক্য বহু মূল্য ॥১১০॥

kuruksetre basi’ visvamitra rsi bale
‘suniyachhi bahu tirtha-nama dhara-tale [109] hari-nama-kirtanera koti-amsa-tulya
kona tirtha nahi’—ei vakya bahu mulya [110]

[Once,] basi’–sitting kuruksetre–at Kuruksetra, visvamitra rsi–Visvamitra Rsi bale–said, ‘suniyachhi–‘I have heard bahu tirtha-nama–the names of many holy places dhara-tale–on the earth, [but] koti-amsa–one ten-millionth [of the value] hari-nama-kirtanera–of chanting the Name of the Lord nahi–is not tulya –comparable [to] kona–any tirtha–holy place. ei–This vakya–statement [is] bahu mulya–very valuable. [109–110]

“Once, sitting at Kuruksetra, Visvamitra Rsi said, ‘I have heard the names of many holy places on the earth, but none of them are comparable to even one ten-millionth of the value of chanting the Name of the Lord.’ This statement is very valuable.

বিশ্রুতানি বহূন্যেব তীর্থানি বহুধানি চ ।
কোট্যংশেন নি তুল্যানি নামকীর্ত্তনতো হরেঃ ॥১১১॥

visrutani bahuny eva tirthani bahudhani cha
koty-amsena na tulyani nama-kirtanato hareh [111]

“‘The various and numerous renowned holy places do not equal one ten-millionth of the value of chanting the Name of the Lord.’

বেদাগম বহু শাস্ত্রে কিবা প্রয়োজন ।
কেন করে লোক বহুতীর্থাদি ভ্রমণ ॥১১২॥

vedagama bahu sastre kiba prayojana
kena kare loka bahu-tirthadi bhramana [112]

kiba–What prayojana–need [is there] vedagama bahu sastre–for the Vedas, Agamas, and numerous other scriptures? [And] kena–why loka bhramana kare–do people visit bahu-tirthadi–so many holy places? [112]

“What need is there for the Vedas, Agamas, and numerous other scriptures? And why do people visit so many holy places?

আত্মমুক্তিবাঞ্ছা যার, সেই সর্ব্বক্ষণ ।
‘গোবিন্দ’ ‘গোবিন্দ’ বলি’ করুক কীর্ত্তন ॥১১৩॥

atma-mukti-vanchha yara, sei sarva-ksana
‘govinda’ ‘govinda’ bali’ karuka kirtana [113]

[Let] sei yara–those who atma-mukti-vanchha–desire their own liberation sarva-ksana–constantly kirtana karuka–chant ‘govinda’ ‘govinda’ bali’–‘Govinda! Govinda!’ [113]

“Let those who desire their own liberation constantly chant ‘Govinda! Govinda!’

কিন্তাত বেদাগমশাস্ত্রবিস্তরৈস্
তীর্থৈরনেকৈরপি কিং প্রয়োজনম্ ।
যদ্যাত্মনো বাঞ্ছসি মুক্তিকারণং
গোবিন্দ গোবিন্দ ইতি স্ফুটং রট ॥১১৪॥

kin tata vedagama-sastra-vistarais
tirthair anekair api kim prayojanam
yady atmano vanchhasi mukti-karanam
govinda govinda iti sphutam rata [114]

“‘My child, what is the use of the Vedas, Agamas, and other scriptures? What need is there for the numerous holy places? If you seek the means to your own liberation, then simply chant, “Govinda! Govinda!”’

সর্ব্বসৎকর্ম্মাধিক নাম জানহ নিশ্চয় ।
এই কথা বিশ্বাসিলে সর্ব্বধর্ম্ম হয় ॥১১৫॥

sarva-sat-karmadhika nama janaha nischaya
ei katha visvasile sarva-dharma haya [115]

janaha–Know nischaya–for certain [that chanting] nama–the Name [is] sarva-sat-karmadhika–superior to all pious activities. visvasile–If you have faith ei katha–in this principle, sarva-dharma haya–all [your] duties are [automatically] fulfilled. [115]

“Know for certain that chanting the Name is superior to all pious activities. If you have faith in this principle, all your duties are automatically fulfilled.

সূর্য্য উপরাগে কোটি কোটি গরুদান ।
প্রয়াগেতে কল্পবাস মাঘেতে বিধান ॥১১৬॥
অযুত যজ্ঞাদি কর্ম্ম স্বর্গমেরুদান ।
শতাংশেতে হরিনামের না হয় সমান ॥১১৭॥

surya uparage koti koti garu-dana
prayagete kalpa-vasa maghete vidhana [116] ayuta yajnadi karma svarga-meru-dana
satamsete hari-namera na haya samana [117]

koti koti garu-dana–Donating billions of cows surya uparage–during a solar eclipse, kalpa-vasa–residing for billions of years prayagete–in Prayag [and] vidhana–observing rites maghete–during the month of Magh, karma–performing ayuta–ten thousand yajnadi–sacrifices, [and] svarga-meru-dana–donating a Mount Sumeru’s worth of gold samana haya na–does not equal satamsete–one one-hundredth [of the value] hari-namera–of [chanting] the Name of the Lord. [116117]

“Donating tens of millions of cows during a solar eclipse, residing at Prayag for billions of years and observing rites during the month of Magh, performing ten million sacrifices, and donating a Mount Sumeru’s worth of gold does not equal one one-hundredth of the value of chanting the Name of the Lord.

গোকোটিদানং গ্রহণে খগস্য
প্রয়াগগঙ্গোদক-কল্পবাসঃ ।
যজ্ঞাযুতং মেরুসুবর্ণদানং
গোবিন্দকীর্ত্তের্ন সমং শতাংশৈঃ ॥১১৮॥

go-koti-danam grahane khagasya
yajnayutam meru-suvarna-danam
govinda-kirter na samam satamsaih [118]

“‘Donating ten million cows during a solar eclipse, residing in the waters of the Ganges at Prayag for billions of years, performing ten thousand sacrifices, and donating a Mount Sumeru’s worth of gold does not equal one one-hundredth of the value of chanting the Name of Govinda.’

ইষ্টাপূর্ত্ত কর্ম্ম বহু বহু কৃত হৈলে ।
তথাপি সে সব ভবহেতু শাস্ত্রে বলে ॥১১৯॥

istapurta karma bahu bahu krta haile
tathapi se saba bhava hetu sastre bale [119]

sastre–The scriptures bale–say istapurta karma–public welfare works, [even if] se saba krta haile–they all are performed bahu bahu–many [times], tathapi–still [are] hetu–a cause [of bondage] bhava–within the material world. [119]

“The scriptures say that public welfare works, even if they are performed many times, are a cause of bondage within the material world.

হরিনাম অনায়াসে ভবমুক্তিধর ।
কর্ম্মফল নামের কাছে অকিঞ্চিৎকর ॥১২০॥

hari-nama anayase bhava-mukti-dhara
karma-phala namera kachhe akinchitkara [120]

hari-nama–The Name of the Lord anayase–easily bhava-mukti-dhara–grants liberation from the material world. namera kachhe–Next to the Name, karma-phala–the fruits of [pious] karma [are] akinchitkara–inconsequential. [120]

“Chanting the Name of the Lord easily grants liberation from the material world. Next to the Name, the fruits of pious karma are nothing.

ইষ্টাপূর্ত্তানি কর্ম্মাণি সুবহূনি কৃতান্যপি ।
ভবহেতূনি তান্যেব হরের্নাম তু মুক্তিদম্ ॥১২১॥

istapurtani karmani subahuni krtany api
bhava-hetuni tany eva harer nama tu mukti-dam [121]

“‘Public welfare works, even if performed many times, are a cause of bondage within the material world. Only chanting the Name of the Lord grants liberation.’

সাঙ্খ্য-অষ্টাঙ্গাদি যোগে কিবা আশা ধর ।
মুক্তি চাও—গোবিন্দ-কীর্ত্তন সদা কর ॥১২২॥

sankhya-astangadi yoge kiba asa dhara
mukti chao—govinda-kirtana sada kara [122]

kiba–What asa–hope [do] dhara–you have sankhya-astangadi yoge–in metaphysics, astanga-yoga, and so on? chao–You want mukti–liberation, [so] sada–always govinda-kirtana kara–chant the Name of Govinda. [122]

“What hope do you have in metaphysics and astanga-yoga? You want liberation, so just chant the Name of Govinda.

মুক্তিও সামান্য ফল নামের নিকটে ।
হেলায় করিলে নাম জীবের মুক্তি ঘটে ॥১২৩॥

muktio samanya phala namera nikate
helaya karile nama jivera mukti ghate [123]

namera nikate–Next to the Name, muktio–even liberation [is] samanya phala–an insignificant fruit. jivera mukti ghate–Souls attain liberation [even] nama karile–when they chant the Name helaya–negligently. [123]

“Next to the Name, even liberation is an insignificant attainment. Souls attain liberation even when they negligently chant the Name.

কিং করিষ্যতি সাঙ্খ্যেন কিং যোগৈর্নরনায়ক ।
মুক্তিমিচ্ছসি রাজেন্দ্র কুরু গোবিন্দকীর্ত্তনম্ ॥১২৪॥

kim karisyati sankhyena kim yogair nara-nayaka
muktim ichchhasi rajendra kuru govinda-kirtanam [124]

“‘O King, what will you do with metaphysics and yoga? You want liberation, O Emperor, so chant the Name of Govinda.’

শ্বপচ হইলেও দ্বিজশ্রেষ্ঠ বলি তারে ।
যাহার জিহ্বাগ্রে কৃষ্ণনাম নৃত্য করে ॥১২৫॥

svapacha ha-ileo dvija-srestha bali tare
yahara jihvagre krsna-nama nrtya kare [125]

svapacha ha-ileo–Even if they are outcasts, bali–we consider tare yahara jihvagre–those on the tip of whose tongue krsna-nama–the Name of Krsna nrtya kare–dances [to be] dvija-srestha–the best of the twice-born. [125]

“Even outcasts are considered the best of brahmans when the Name of Krsna dances on the tip of their tongue.

সর্ব্বতপ কৈল সর্ব্বতীর্থে কৈল স্নান ।
সর্ব্ববেদ অধ্যয়নে আর্য মতিমান্ ॥১২৬॥
এই সব সাধনের বলে ভাগ্যবান্ ।
রসনায় সদা করে হরিনাম গান ॥১২৭॥

sarva-tapa kaila sarva-tirthe kaila snana
sarva-veda adhyayane arya matiman [126] ei saba sadhanera bale bhagyavan
rasanaya sada kare hari-nama gana [127]

sarva-tapa kaila–They have performed all austerities, snana kaila–bathed sarva-tirthe–at all holy places, adhyayane–studied sarva-veda–all scriptures, [and become] arya matiman–noble-minded. ei saba sadhanera bale–With the strength produced by all these practices, bhagyavan–such fortunate souls sada–constantly gana kare–chant hari-nama–the Name of the Lord rasanaya–with [their] tongue. [126–127]

“They have performed all austerities, bathed at all holy places, studied all scriptures, and become noble-minded. With the strength produced by all these practices, such fortunate souls constantly chant the Name of the Lord with their tongues.

অহো বত শ্বপচোঽতো গরীয়ান্
যজ্জিহ্বাগ্রে বর্ত্ততে নাম তুভ্যম্ ।
তেপুস্তপস্তে জুহুবুঃ সস্নুরার্য্যা
ব্রহ্মানূচুর্নাম গৃণন্তি যে তে ॥১২৮॥

aho bata svapacho ’to gariyan
yaj jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanuchur nama grhnanti ye te [128]
(Srimad Bhagavatam: 3.33.7)

“‘How glorious! An outcast on the tip of whose tongue Your Name appears is exalted. Those who chant Your Name have performed all austerities and sacrifices, bathed in all the holy places, become virtuous, and studied all the scriptures.’

সর্ব্ব-অর্থ-দাতা হরিনাম মহামন্ত্র ।
ফুকারিয়া বলে যত বেদাগমতন্ত্র ॥১২৯॥

sarva-artha-data hari-nama mahamantra
phukariya bale yata vedagama-tantra [129]

yata vedagama-tantra–All the Vedas, Agamas, and Tantras phukariya bale–proclaim [that] hari-nama mahamantra–the mahamantra of the Lord’s Name [is] sarva-artha-data–the giver of all desired ends. [129]

“The Vedas, Agamas, Tantras, and other scriptures proclaim that the mahamantra of the Lord’s Name grants all desired ends.

হরিনামবলে সর্ব্বষড়্বর্গ-দমন ।
রিপুনিগ্রহণ আর অধ্যাত্ম-সাধন ॥১৩০॥

hari-nama-bale sarva-sad-varga-damana
ripu-nigrahana ara adhyatma-sadhana [130]

hari-nama-bale–By the power of the Name of the Lord, sarva-sad-varga-damana–destruction of all six vices, ripu-nigrahana–subduing of enemies, ara–and adhyatma-sadhana–realisation of the higher self [occur]. [130]

“The Name of the Lord vanquishes lust, anger, greed, madness, pride, and envy, subdues enemies, and produces self-realisation.

এতৎ ষড়্বর্গহরণমং রিপুনিগ্রহণং পরম্ ।
অধ্যাত্মমূলমেতদ্ধি বিষ্ণোর্নামানুকীর্ত্তনম্ ॥১৩১॥

etat sad-varga-haranam ripu-nigrahanam param
adhyatma-mulam etad dhi visnor namanukirtanam [131]

“‘Constantly chanting the Name of Visnu destroys lust, anger, greed, madness, pride, and envy, completely subdues enemies, and produces realisation of the higher self.’

গুণজ্ঞ সারভুক্ আর্য্য কলিকে সম্মানে ।
সর্ব্বস্বার্থ লভি’ কলৌ নাম-সঙ্কীর্ত্তনে ॥১৩২॥

gunajna sara-bhuk arya kalike sammane
sarva-svartha labhi’ kalau nama-sankirtane [132]

arya–The wise [who] gunajna–know the qualities kalike–of the Age of Kali [and] sara-bhuk–appreciate its virtue sammane–honour [this age because] kalau–in the Age of Kali sarva-svartha–all desired ends labhi’–are attained nama-sankirtane–by chanting the Name. [132]

“The wise who know the qualities of the Age of Kali and appreciate its virtue honour this age because in the Age of Kali all desired ends are attained by chanting the Name of the Lord.

কলিং সভাজয়ন্ত্যার্য্যা গুণজ্ঞা সারভাগিনঃ ।
যত্র সঙ্কীর্ত্তনেনৈব সর্ব্বঃ স্বর্থোঽভিলভ্যতে ॥১৩৩॥

kalim sabhajayanty arya gunajna sara-bhaginah
yatra sankirtanenaiva sarvah svartho ’bhilabhyate [133]
(Srimad Bhagavatam: 11.5.36)

“‘The wise who know the qualities of the Age of Kali and appreciate its virtue praise this age in which all desired ends are attained simply by chanting the Name of the Lord.’

সর্ব্বশক্তিমান্ নাম কৃষ্ণের সমান ।
কৃষ্ণের সকল শক্তি নামে বর্ত্তমান ॥১৩৪॥

sarva-saktiman nama krsnera samana
krsnera sakala sakti name vartamana [134]

nama–The Name [is] sarva-saktiman–all-powerful [and] krsnera samana–equal to Krsna; krsnera sakala sakti–all of Krsna’s power [is] vartamana–present name–within the Name. [134]

“The Name is all-powerful and equal to Krsna Himself; all of Krsna’s power is present within the Name.

দানব্রতস্তপস্তীর্থে ছিল যত শক্তি ।
দেবগণে কর্ম্মকাণ্ডে হইয়া বিভক্তি ॥১৩৫॥
রাজসূয়ে অশ্বমেধে আধ্যাত্মিক জ্ঞানে ।
সব আকর্ষিয়া কৃষ্ণ নিল আপন নামে ॥১৩৬॥

dana-vratas-tapas-tirthe chhila yata sakti
deva-gane karma-kande ha-iya vibhakti [135] rajasuye asvamedhe adhyatmika jnane
saba akarsiya krsna nila apana name [136]

krsna–Krsna akarsiya–has drawn saba yata sakti–all the power chhila–that was present [and] vibhakti ha-iya–divided dana-vratas-tapas-tirthe–within charity, rites, austerity, pilgrimage, deva-gane–[worshipping] the gods, karma-kande–[following] the codes for pious action in the Vedas, rajasuye–coronations, asvamedhe–horse sacrifices, [and] adhyatmika jnane–knowledge of the highest self, [and] nila–taken [it] apana name–into His Name. [135136]

“Krsna has drawn all the power that was present and divided within charity, rites, austerity, pilgrimage, worshipping the gods, following the codes for pious action, coronations, horse sacrifices, and realisation of the higher self, and invested it in His Name.

দানব্রততপস্তীর্থক্ষেত্রাদীনাঞ্চ যাঃ স্থিতাঃ ।
শক্তয়ো দেবমহতাং সর্ব্বপাপহরাঃ শুভাঃ ॥১৩৭॥
রাজসূয়াশ্বমেধানাং জ্ঞানমধ্যাত্মবস্তুনঃ ।
আকৃষ্য হরিণা সর্বাঃ স্থাপিতাঃ স্বেষু নামসু ॥১৩৮॥

dana-vrata-tapas-tirtha-ksetradinam cha yah sthitah
saktayo deva-mahatam sarva-papa-harah subhah [137] rajasuyasvamedhanam jnanam adhyatma-vastunah
akrsya harina sarvah sthapitah svesu namasu [138]

“‘The Lord has drawn out all the purifying power to remove sin situated within charity, rites, austerities, pilgrimage, worshipping the gods, serving the virtuous, coronations, horse sacrifices, and knowledge of the higher self, and placed it within His Names.’

দেবদেব শ্রীকৃষ্ণের সর্ব্ব অর্থ শক্তি ।
যুক্ত সব নাম, তঁহি মধ্যে যাতে অনুরক্তি ॥১৩৯॥
সেই নাম সর্ব্ব অর্থে যোজনা করিবে ।
সর্ব্ব অর্থ শক্তি হৈতে সকলই মিলিবে ॥১৪০॥

devadeva sri-krsnera sarva artha sakti
yukta saba nama, ta̐hi madhye yate anurakti [139] sei nama sarva arthe yojana karibe
sarva artha sakti haite sakala-i milibe [140]

saba nama–All [His] Names [are] yukta–endowed [with] devadeva–the God of gods sri-krsnera–Sri Krsna’s sarva artha sakti–power [to grant] all desired ends. yate sei nama–The Name to which [you are] anurakti–attached ta̐hi madhye–amongst Them yojana karibe–will bring [you] sarva–all arthe–desired ends. haite–Through [the Name’s] sarva artha sakti–power [to grant] all desired ends, milibe–You will attain sakala-i–everything. [139140]

“All the Names of the God of gods Sri Krsna are endowed with His power to grant all desired ends. Whichever Name amongst Them to which you are attached will bring you all desired ends. Through the Name’s power to grant all desired ends, you will attain everything.

সর্ব্বার্থশক্তিযুক্তস্য দেবদেবস্য চক্রিণঃ ।
যচ্চাভিরুচিতং নাম তৎ সর্ব্বার্থেষু যোজয়েৎ ॥১৪১॥

sarvartha-sakti-yuktasya deva-devasya chakrinah
yach chabhiruchitam nama tat sarvarthesu yojayet [141]

“‘For the attainment of all desired ends, chant your favourite Name of the God of gods, the carrier of the chakra, who has the power to grant all desired ends.’

হৃষীকেশ-সঙ্কীর্ত্তনে জগদানন্দিত ।
অনুরাগে হৃষ্টচিত্ত সর্ব্বদা সম্প্রীত ॥১৪২॥
দৈত্য রক্ষ ভীত হইয়া পলাইয়া যায় ।
সিদ্ধসঙ্ঘ সদা প্রণমিত তাঁর পায় ॥১৪৩॥

hrsikesa-sankirtane jagad-anandita
anurage hrsta-chitta sarvada samprita [142] daitya raksa bhita ha-iya palaiya yaya
siddha-sangha sada pranamita ta̐ra paya [143]

hrsikesa-sankirtane–By the chanting of the Lord’s Name, jagad–the world [becomes] anandita–joyful, [the people’s] chitta–hearts sarvada–always [remain] hrsta–happy and samprita–fulfilled anurage–through attachment [to the Lord,] daitya raksa–the demons bhita ha-iya–become afraid [and] palaiya yaya–flee, [and] siddha-sangha–the realised souls sada–continuously pranamita–bow ta̐ra paya–at His feet. [142143]

“By the chanting of the Lord’s Name, the world becomes joyful, the people’s hearts always remain happy and fulfilled through attachment to the Lord, the demons become afraid and flee, and the realised souls continuously bow at the Lord’s feet.

যেই কৃষ্ণ সেই নাম, নামের প্রভাব ।
উপযুক্ত বটে তাতে না থাকে অভাব ॥১৪৪॥

yei krsna sei nama, namera prabhava
upayukta vate tate na thake abhava [144]

sei yei–He who [is] krsna–Krsna [is] nama–the Name, [and] namera–the Name’s prabhava–influence vate–is [always] upayukta–fitting. abhava thake na–There is no deficiency tate–within it. [144]

“The Name is Krsna Himself, and the Name’s influence is always fitting. There is no deficiency within it.

স্থানে হৃষীকেশ তব প্রকীর্ত্ত্যা
জগৎ প্রহৃষ্যত্যনুরজ্যতে চ ।
রক্ষাংসি ভীতানি দিশো দ্রবন্তি
সর্ব্বে নমস্যন্তি চ সিদ্ধসঙ্ঘাঃ ॥১৪৫॥

sthane hrsikesa tava prakirtya
jagat prahrsyaty anurajyate cha
raksamsi bhitani diso dravanti
sarve namasyanti cha siddha-sanghah [145]
(Srimad Bhagavad-gita: 11.36)

“‘It is all fitting, O Master of the senses, that upon hearing the chanting of Your glories, the world rejoices and becomes attached to You, the demons flee in all directions, and the realised souls bow down.’

বর্ণাদি বিচার নাহি শ্রীনামসঙ্কীর্ত্তনে ।
দীক্ষাপুরশ্চর্য্যা বিধি বাধা নাই গণে ॥১৪৬॥

varnadi vichara nahi sri-nama-sankirtane
diksa-purascharya vidhi badha nai gane [146]

sri-nama-sankirtane–In chanting the Name, nahi–there is no vichara–consideration varnadi–of class or caste. vidhi–The conventions diksa-purascharya–of [brahminical] initiation and preparatory rites gane nai–are not counted badha–as barriers. [146]

“In chanting the Name, there is no consideration of class or caste, and the conventions of brahminical initiation and preparatory rites are not barriers to it.

নারায়ণ জগন্নাথ বাসুদেব জনার্দ্দন ।
যার মুখে সদা শুনি, পূজ্য গুরু সেই জন ॥১৪৭॥

narayana jagannatha vasudeva janardana
yara mukhe sada suni, pujya guru sei jana [147]

sei jana yara mukhe–Those from whose mouth [we] sada–always suni–hear narayana jagannatha vasudeva janardana–‘Narayan!’, ‘Jagannath!’, ‘Vasudev!’, and ‘Janardan!’ [are] pujya guru–worshippable Gurus. [147]

“Those from whose mouth we always hear ‘Narayan!’, ‘Jagannath!’, ‘Vasudev!’, and ‘Janardan!’ are worshippable Gurus.

শয়নে স্বপনে আর চলিতে বসিতে ।
কৃষ্ণনাম করে যেই, পূজ্য সর্ব্ব মতে ॥১৪৮॥

sayane svapane ara chalite basite
krsna-nama kare yei, pujya sarva mate [148]

yei–Those who krsna-nama kare–chant the Name of Krsna sayane–while resting, svapane–dreaming, chalite–walking, ara–and basite–sitting [are] pujya–worshippable sarva mate–in all respects. [148]

“Those who chant the Name of Krsna while resting, dreaming, walking, and sitting are worshippable in all respects.

নারায়ণ জগন্নাথ বাসুদেব জনার্দ্দন ।
ইতীরয়ন্তি যে নিত্যং তে বৈ সর্ব্বত্র বন্দিতাঃ ॥১৪৯॥
স্বপন্ ভুঞ্জন্ ব্রজংস্তিষ্ঠনুত্তিষ্ঠংশ্চ বদংস্তথা ।
যে বদন্তি হরের্নাম তেভ্যো নিত্যং নমো নমঃ ॥১৫০॥

narayana jagannatha vasudeva janardana
itirayanti ye nityam te vai sarvatra vanditah [149] svapan bhunjan vrajams tisthan uttisthams cha vadams tatha
ye vadanti harer nama tebhyo nityam namo namah [150]

“‘Those who always chant ‘Narayan!’, ‘Jagannath!’, ‘Vasudev!’, and ‘Janardan!’ are worshipped everywhere. Eternally, I bow again and again to those who chant the Name of the Lord while resting, eating, walking, sitting, standing, or talking.’

স্ত্রী-শূদ্র-পুক্কশ-যবনাদি কেন নয় ।
কৃষ্ণনাম গায়, সেও গুরু পূজ্য হয় ॥১৫১॥

stri-sudra-pukkasa-yavanadi kena naya
krsna-nama gaya, seo guru pujya haya [151]

kena naya–Whether or not [they are] stri-sudra-pukkasa-yavanadi–women, labourers, persons of mixed caste, outcasts, or otherwise, seo–those [who] gaya–chant krsna-nama–the Name of Krsna haya–become pujya guru–worshippable Gurus. [151]

“Those who chant the Name of Krsna, whether or not they are women, labourers, persons of mixed caste, outcasts, or otherwise, become worshippable Gurus.

স্ত্রী শূদ্রঃ পুক্কশো বাপি যে চান্যে পাপযোনয়ঃ ।
কীর্ত্তয়ন্তি হরিং ভক্ত্যা তেভ্যোঽপীহ নমো নমঃ ॥১৫২॥

stri sudrah pukkaso vapi ye chanye papa-yonayah
kirtayanti harim bhaktya tebhyo ’piha namo namah [152]

“‘I bow again and again to those who chant the Name of the Lord with devotion, be they women, labourers, persons of mixed caste, or even outcasts.’

অন্যগতিশূন্য ভোগী পর-উপতাপী ।
ব্রহ্মচর্য্য-জ্ঞানবৈরাগ্যহীন পাপী ॥১৫৩॥
সর্ব্বধর্ম্মশূন্য নামজপী যদি হয় ।
তাহার যে সুগতি তাহা সর্ব্ব ধার্ম্মিকের নয় ॥১৫৪॥

anya-gati-sunya bhogi para-upatapi
brahmacharya-jnana-vairagya-hina papi [153] sarva-dharma-sunya nama-japi yadi haya
tahara ye sugati taha sarva dharmikera naya [154]

yadi–If [those who are] anya-gati-sunya–shelterless, bhogi–hedonistic, para-upatapi–harmful to others, brahmacharya-jnana-vairagya-hina–devoid of austerity, knowledge, and renunciation, papi–sinful [or] sarva-dharma-sunya–completely irreligious nama-japi haya–become chanters of the Name, [they attain] tahara ye sugati–an exalted destination taha–that naya–is not [attained] sarva dharmikera–by all pious persons. [153154]

“If those who are shelterless, hedonistic, harmful to others, devoid of austerity, knowledge, and renunciation, sinful, or completely irreligious chant the Name, they attain an exalted destination that even the pious do not.

অনন্যগতয়ো মর্ত্ত্যা ভোগিনোঽপি পরন্তপাঃ ।
জ্ঞানবৈরাগ্যরহিতা ব্রহ্মচর্য্যাদিবর্জ্জিতাঃ ॥১৫৫॥
সর্ব্বধর্ম্মোজ্ঝিতা বিষ্ণোর্নামমাত্রৈকজল্পকাঃ ।
সুখেন যাং গতিং যান্তি ন তাং সর্ব্বেঽপি ধার্ম্মিকাঃ ॥১৫৬॥

ananya-gatayo martya bhogino ’pi parantapah
jnana-vairagya-rahita brahmacharyadi-varjitah [155] sarva-dharmojjhita visnor nama-matraika-jalpakah
sukhena yam gatim yanti na tam sarve ’pi dharmikah [156]

“‘Regardless of whether they are shelterless, hedonistic, harmful to others, devoid of knowledge and renunciation, undisciplined, or completely irreligious, those who just once chant the Name of Visnu happily attain a destination that even the pious do not.’

হরিনামগ্রহণে দেশকালের নিয়ম নাই ।
উচ্ছিষ্ট অশৌচে বিধি নিষেধ না পাই ॥১৫৭॥

hari-nama-grahane desa-kalera niyama nai
uchchhista asauche vidhi nisedha na pai [157]

hari-nama-grahane–In chanting the Name of the Lord, nai–there are no niyama–rules desa-kalera–regarding time and place, [and] pai na–we do not find vidhi–any rules [or] nisedha–regulations uchchhista asauche–regarding impurity produced by food remnants. [157]

“In chanting the Name of the Lord, there are no rules regarding time and place, and we do not find any rules or regulations regarding impurity produced by food remnants.

ন দেশনিয়মস্তস্মিন্ ন কালনিয়মস্তথা ।
নোচ্ছিষ্টাদৌ নিষেধোঽস্তি শ্রীহরের্নাম্নি লুব্ধক ॥১৫৮॥

na desa-niyamas tasmin na kala-niyamas tatha
nochchhisthadau nisedho ’sti sri-harer namni lubdhaka [158]

“‘O hunter! Neither are there rules regarding the time and place in chanting the Name of the Lord, nor are there regulations regarding food remnants.’

কৃষ্ণনাম সদা সর্ব্বত্র করহ কীর্ত্তন ।
অশৌচাদি নাহি মান, নাম স্বতন্ত্র পাবন ॥১৫৯॥

krsna-nama sada sarvatra karaha kirtana
asauchadi nahi mana, nama svatantra pavana [159]

kirtana karaha–Chant krsna-nama–the Name of Krsna sada–always [and] sarvatra–everywhere, [and] mana nahi–do not be concerned asauchadi–about (external) impurity. nama–The Name [is] svatantra–independently pavana–purifying. [159]

“Chant the Name of Krsna always and everywhere, and do not be concerned about external purity. The Name is independently purifying.

চক্রায়ুধস্য নামানি সদা সর্ব্বত্র কীর্ত্তয়েৎ ।
নাশৌচং কীর্ত্তনে তস্য স পবিত্রকরো যতঃ ॥১৬০॥

chakrayudhasya namani sada sarvatra kirtayet
nasaucham kirtane tasya sa pavitrakaro yatah [160]

“‘The Name of the Lord, the carrier of the chakra, should be chanted always and everywhere. There is no impurity within the chanting of His Name because He Himself is purifying.’

যজ্ঞে দানে স্নানে জপে আছে কালের নিয়ম ।
কৃষ্ণকীর্ত্তনে কালাকালচিন্তা মহাভ্রম ॥১৬১॥

yajne dane snane jape achhe kalera niyama
krsna-kirtane kalakala-chinta mahabhrama [161]

achhe–There are niyama–rules kalera–regarding the time yajne dane snane jape–for [performing] sacrifice, [giving] charity, bathing, and [chanting] mantras, [but] kalakala-chinta–thinking [that there are] proper and improper times krsna-kirtane–to chant the Name of Krsna [is] mahabhrama–a great mistake. [161]

“There are rules regarding the time to perform sacrifice, give charity, bathe, and chant mantras, but thinking that there are proper or improper times to chant the Name of Krsna is a great mistake.

দেশ-কাল-নিয়মাদি নামে কভু নাই ।
কৃষ্ণকীর্ত্তন সদা করহ সবাই ॥১৬২॥

desa-kala-niyamadi name kabhu nai
krsna-kirtana sada karaha sabai [162]

kabhu nai–There are never desa-kala-niyamadi–rules for the time and place name–to [chant] the Name. sabai–Everyone krsna-kirtana karaha–should chant the Name of Krsna sada–always. [162]

“There are never rules for the time and place to chant the Name. Everyone should always chant the Name of Krsna.

ন দেশনিয়মো রাজন্ ন কালনিয়মস্তথা ।
বিদ্যতে নাত্র সন্দেহো বিষ্ণোর্নামানুকীর্ত্তনে ॥১৬৩॥
কালোঽস্তি দানে যজ্ঞে চ স্নানে কালোঽস্তি সজ্জপে ।
বিষ্ণুসঙ্কীর্ত্তনে কালো নাস্ত্যত্র পৃথিবীতলে ॥১৬৪॥

na desa-niyamo rajan na kala-niyamas tatha
vidyate natra sandeho visnor namanukirtane [163] kalo ’sti dane yajne cha snane kalo ’sti sajjape
visnu-sankirtane kalo nasty atra prthivi-tale [164]

“‘O King, there are no rules regarding the time and place for chanting the Name of Visnu. Of this there is no doubt. There are rules concerning the time for giving charity, performing sacrifices, bathing, and chanting mantras, but on this earth there are no rules regarding the time to chant the Name of Visnu (the Name should be chanted at all times).’

সংসারে নির্ব্বিণ্ণচিত্ত অভয়পদ চায় ।
হেন যোগীর জন্য নাম একমাত্র উপায় ॥১৬৫॥

samsare nirvinna-chitta abhaya-pada chaya
hena yogira janya nama eka-matra upaya [165]

hena yogira janya–For the ascetics [who are] nirvinna-chitta–indifferent samsare–to the world [and] chaya–desire abhaya-pada–fearlessness, nama–the Name [is] eka-matra upaya–the one and only way. [165]

“For ascetics who are indifferent to the world and desire fearlessness, the Name is the one and only way.

এতন্নির্ব্বিদ্যমানানামিচ্ছতামকুতোভয়ম্ ।
যোগিনাং নৃপ নির্ণীতং হরের্নামানুকীর্ত্তনম্ ॥১৬৬॥

etan nirvidyamananam ichchhatam akuto-bhayam
yoginam nrpa nirnitam harer namanukirtanam [166]

(Srimad Bhagavatam: 2.1.11)

“‘O King, constantly chanting the Name of the Lord is prescribed for ascetics who are indifferent and desire total fearlessness.’

হরিনাম বিনা আর সহজ মুক্তিদাতা ।
কেহ নাহি ত্রিজগতে, নামই জীবের ত্রাতা ॥১৬৭॥

hari-nama vina ara sahaja mukti-data
keha nahi trijagate, nama-i jivera trata [167]

keha nahi–No one trijagate–throughout the three worlds vina ara–other than hari-nama–the Name of the Lord [is] sahaja mukti-data–an easy giver of liberation. nama-i–The Name alone [is] trata–the deliverer jivera–of the soul. [167]

“No one throughout the three worlds other than the Name of the Lord easily grants liberation. The Name alone is the deliverer of the soul.

একবার মুখে বলে ‘হরি’ দু’অক্ষর ।
সেই জন মোক্ষপ্রতি বদ্ধপরিকর ॥১৬৮॥

eka-bara mukhe bale ‘hari’ du’aksara
sei jana moksa-prati baddha-parikara [168]

sei jana–Those who eka-bara–once mukhe bale–chant aloud du’aksara–the two syllables ‘hari’–‘Ha-ri’ [are] baddha-parikara–‘girdle-bound’ moksa-prati–for liberation. [168]

“Those who once chant the two syllables ‘Ha-ri’ are bound to attain liberation.

সকৃদুচ্চারিতং যেন হরিরিত্যক্ষরদ্বয়ম্ ।
বদ্ধঃ পরিকরস্তেন মোক্ষায় গমনং প্রতি ॥১৬৯॥

sakrd uchcharitam yena harir ity aksara-dvayam
baddhah parikaras tena moksaya gamanam prati [169]

“‘Those who once chant the two syllables ‘Ha-ri’ are bound to attain liberation.’

জিতনিদ্র হঞা একবার ‘নারায়ণ’ বলে ।
শুদ্ধ-চিত্ত হঞা সেই নির্ব্বাণপথে চলে ॥১৭০॥

jita-nidra hana eka-bara ‘narayana’ bale
suddha-chitta hana sei nirvana-pathe chale [170]

sei jita-nidra hana–Anyone who overcomes sleep [and] eka-bara–once bale–chants ‘narayana’–‘Narayan’ suddha-chitta hana–becomes pure in heart [and] chale–proceeds nirvana-pathe–on the path to liberation. [170]

“Anyone who overcomes sleep and once chants ‘Narayan’ becomes pure in heart and proceeds on the path to liberation.

সকৃদুচ্চারয়েদ্যস্তু নারায়ণমতন্দ্রিতঃ ।
শুদ্ধান্তঃকরণো ভূত্বা নির্ব্বাণমধিগচ্ছতি ॥১৭১॥

sakrd uchcharayed yas tu narayanam atandritah
suddhantahkarano bhutva nirvanam adhigachchhati [171]

“‘Anyone free from laziness who once chants the Name of Narayan becomes pure in heart and attains liberation.’

এ ঘোর সংসারে, বলে বিবশে ‘হরে হরে’ ।
সদ্যোমুক্ত হয়, ভয় তারে ভয় করে ॥১৭২॥

e ghora samsare, bale vivase ‘hare hare’
sadyo-mukta haya, bhaya tare bhaya kare [172]

[Souls] e ghora samsare–in this frightening world [who] vivase–desperately bale–call out ‘hare hare’–‘O Lord! Lord!’ sadyo-mukta haya–are immediately liberated; [even] bhaya–Fear [himself] bhaya kare–fears tare–Him. [172]

“Souls in this frightening world who desperately call out, ‘Hari! Hari!’ are immediately liberated; even Fear himself fears the Name.

আপন্নঃ সংসৃতিং ঘোরাং যন্নাম বিবশো গৃণন্ ।
ততঃ সদ্যো বিমুচ্যেত যদ্বিভেতি স্বয়ং ভয়ম্ ॥১৭৩॥

apannah samsrtim ghoram yan‑nama vivaso grnan
tatah sadyo vimuchyeta yad bibheti svayam bhayam [173]
(Srimad Bhagavatam: 1.1.14)

“‘Souls entangled in this frightening world who desperately chant the Lord’s Name, whom Fear himself fears, are immediately liberated.’

মৃত্যুকালে বিবশে যে করে উচ্চারণ ।
তাঁর অবতার নাম লীলা বিড়ম্বন ॥১৭৪॥
বহুজন্মদুরিত সহসা ত্যাগ করি’ ।
যায় সে পরমপদে ভজে সেই হরি ॥১৭৫॥

mrtyu-kale vivase ye kare uchcharana
ta̐ra avatara nama lila vidambana [174] bahu-janma-durita sahasa tyaga kari’
yaya se parama-pade bhaje sei hari [175]

se ye–Those who mrtyu-kale–at the time of death vivase–desperately uchcharana kare–chant nama–the Names [that are] vidambana–allusions ta̐ra–to His avatara–Avatars [and] lila–Pastimes sahasa–immediately tyaga kari’–leave behind bahu-janma-durita–many births’ worth of sin [and] yaya–reach parama-pade–the supreme abode. bhaje–I serve sei hari–this Lord. [174175]

“Those who at the time of death desperately chant the Lord’s Names that describe His Avatars and Pastimes immediately leave behind many births’ worth of sin and reach the supreme abode. I serve this Lord.

নামানি যেঽসুবিগমে বিবশা গৃণন্তি ।
তেঽনেকজন্মশমলং সহসৈব হিত্বা
সংযান্ত্যপাবৃতামৃতং তমজং প্রপদ্যে ॥১৭৬॥

namani ye ’suvigame vivasa grnanti
te ’neka-janma-samalam sahasaiva hitva
samyanty apavrtam rtam tam ajam prapadye [176]
(Srimad Bhagavatam: 3.9.15)

“‘Those who at the time of death desperately chant the Names of the Lord that describe His Avatars, Qualities, and Pastimes immediately leave behind many births’ worth of sin and attain the uncovered Absolute. I surrender to that unborn Lord.’

চলিতে বসিতে স্বপ্নে ভোজনে শয়নে ।
কলিদমন কৃষ্ণোচ্চারে বাক্যের পূরণে ॥১৭৭॥
হেলাতেও করি’ নাম নিজ স্বরূপ পাঞা ।
পরমপদ বৈকুণ্ঠে যায় নির্ভয় হইয়া ॥১৭৮॥

chalite basite svapne bhojane sayane
kali-damana krsnochchare vakyera purane [177] helateo kari’ nama nija svarupa pana
parama-pada vaikunthe yaya nirbhaya ha-iya [178]

chalite–While walking, basite–sitting, svapne–dreaming, bhojane–eating, sayane–resting, [or] vakyera purane–speaking, [those who] krsnochchare–chant the Name of Krsna, kali-damana–the subduer of Kali— [and] helateo–even [those who] neglectfully nama kari’–chant the Name— nija svarupa pana–realise the true self [and] nirbhaya ha-iya–fearlessly yaya–go [to] parama-pada–the supreme abode vaikunthe–of Vaikuntha. [177178]

“While walking, sitting, dreaming, eating, resting, or speaking, those who even neglectfully chant the Name of Krsna, the subduer of Kali, realise the true self and fearlessly go to the supreme abode of Vaikuntha.

ব্রজংস্তিষ্ঠন্ স্বপন্নশ্নন্ শ্বসন্ বাক্যপ্রপূরণে ।
নামসঙ্কীর্ত্তনং বিষ্ণোর্হেলয়া কলিমর্ধনম্ ।
কৃত্বা স্বরূপতাং যাতি ভক্তিযুক্তঃ পরং ব্রজেৎ ॥১৭৯॥

vrajams tisthan svapann asnan svasan vakya-prapurane
nama-sankirtanam visnor helaya kali-mardhanam
krtva svarupatam yati bhakti-yuktah param vrajet [179]

“‘While walking, sitting, dreaming, eating, breathing, or speaking, those who even neglectfully engage in chanting Visnu’s Name, the subduer of Kali, realise the true self, attain devotion, and go to the supreme abode.’

যেন তেন প্রকারেতে লয় কৃষ্ণনাম ।
তাকে প্রীতি করে কৃষ্ণ করুণা-নিদান ॥১৮০॥

yena tena prakarete laya krsna-nama
take priti kare krsna karuna-nidana [180]

krsna–Krsna, karuna-nidana–the reservoir of grace, priti kare–loves take–those who laya–chant krsna-nama–the Name of Krsna, yena tena prakarete–howsoever [they do so]. [180]

“Krsna, the reservoir of grace, loves those who chant His Name, howsoever they do so.

মদ্যপানে ভূতাবিষ্ট বায়ু-পীড়া-স্থলে ।
হরিনামোচ্চারে মুক্তি তাঁর করতলে ॥১৮১॥

madya-pane bhutavista vayu-pida-sthale
hari-namochchare mukti ta̐ra karatale [181]

hari-namochchare–By chanting the Lord’s Name, [those who are] madya-pane–drunk, bhutavista–bewitched, [or] vayu-pida-sthale–diseased [find] mukti–liberation ta̐ra karatale–on the palm of their hand. [181]

“By chanting the Lord’s Name, even those who are drunk, bewitched, or diseased find liberation on the palm of their hand.

বাসুদেবস্য সঙ্কীর্ত্ত্যা সুরাপো ব্যাধিতোঽপি বা ।
মুক্তো জায়েত নিয়তং মহাবিষ্ণুঃ প্রসীদতি ॥১৮২॥

vasudevasya sankirtya surapo vyadhito ’pi va
mukto jayeta niyatam mahavisnuh prasidati [182]

“‘By chanting the Name of Vasudev, even drunk and diseased persons attain liberation, and Mahavisnu becomes pleased.’

হরিনাম স্বতঃ পরমপুরুষার্থ হয় ।
উপেয়-মাঙ্গল্য-তত্ত্ব পরংধনময় ॥১৮৩॥
জীবনের ফল বস্তু কাশীখণ্ড বলে ।
পদ্মপুরাণেও তাহা কহে বহু স্থলে ॥১৮৪॥

hari-nama svatah parama-purusartha haya
upeya-mangalya-tattva param-dhanamaya [183] jivanera phala vastu kasi-khanda bale
padma-puraneo taha kahe bahu sthale [184]

[Chanting] hari-nama–the Name of the Lord haya–is svatah–itself parama-purusartha–the ultimate goal of life. kasi-khanda–The Kasi-khanda (of the Skanda-purana) bale–says [that it is] upeya-mangalya-tattva–the most sought-after auspiciousness, param-dhanamaya–the supreme wealth, [and] phala vastu–the fulfilment jivanera–of life. padma-puraneo–The Padma-purana also kahe–says taha–this bahu sthale–in many places. [183–184]

“Chanting the Name of the Lord is itself the ultimate goal of life. The Kasi-khanda says that it is the most sought-after auspiciousness, the supreme wealth, and the fulfilment of life. The Padma-purana also says this in many places.

ইদমেব হি মঙ্গল্যং এতদেব ধনার্জ্জনম্ ।
জীবিতস্য ফলঞ্চৈতদ্ যদ্দামোদরকীর্ত্তনম্ ॥১৮৫॥

idam eva hi mangalyam etad eva dhanarjanam
jivitasya phalan chaitad yad damodara-kirtanam [185]
(Skanda-purana, Padma-purana)

“‘Chanting the Name of Damodar is true auspiciousness, true earning of wealth, and the fulfilment of life itself.’

সর্ব্ব মঙ্গলের হয় পরম মঙ্গল ।
চিত্তত্ত্ব-স্বরূপ সর্ব্ববেদবল্লীফল ॥১৮৬॥

sarva mangalera haya parama mangala
chit-tattva svarupa sarva-veda-valli-phala [186]

haya–The Name is parama mangala–the most auspicious sarva mangalera–of all auspicious things [and] chit-tattva svarupa sarva-veda-valli-phala–the spiritual fruit from the vine of all the Vedas. [186]

“The Name is the most auspicious of all auspicious things and the spiritual fruit produced by the vine of the Vedas.

কৃষ্ণনাম লয় যেই শ্রদ্ধা বা হেলায় ।
নর-মাত্র ত্রাণ পায় সর্ব্ববেদে গায় ॥১৮৭॥

krsna-nama laya yei sraddha va helaya
nara-matra trana paya sarva-vede gaya [187]

sarva-vede–All the scriptures gaya–sing [that] nara-matra yei–anyone who laya–chants krsna-nama–the Name of Krsna, sraddha–faithfully va–or helaya–neglectfully, paya–attains trana–deliverance. [187]

“All the scriptures sing that anyone who chants the Name of Krsna, faithfully or negligently, attains deliverance.

মধুরমধুরমেতন্মঙ্গলং মঙ্গলানাং
সকলনিগমবল্লীসৎফলং চিৎস্বরূপম্ ।
সকৃদপি পরিগীতং শ্রদ্ধয়া হেলয়া বা
ভৃগুবর নরমাত্রং তারয়েৎ কৃষ্ণনাম ॥১৮৮॥

madhura-madhuram etan mangalam mangalanam
sakala-nigama-valli-sat-phalam chit-svarupam
sakrd api parigitam sraddhaya helaya va
bhrgu-vara nara-matram tarayet krsna-nama [188]

“‘The Name of Krsna, the sweetest of the sweet, the most auspicious of the auspicious, the eternal spiritual fruit from the vine of the Vedas, delivers a soul when He is chanted even once, faithfully or negligently.’

ভক্তির প্রকার যত শাস্ত্রে দেখা যায় ।
তঁহি মধ্যে নামাশ্রয় শ্রেষ্ঠ বলি’ গায় ॥১৮৯॥

bhaktira prakara yata sastre dekha yaya
ta̐hi madhye namasraya srestha bali’ gaya [189]

gaya–The scriptures sing [that] namasraya–taking shelter of the Name srestha bali’–is the best ta̐hi madhye–amongst yata bhaktira prakara–all the practices of devotion dekha yaya–found sastre–in the scriptures. [189]

“The scriptures sing that taking shelter of the Name is best amongst all the practices of devotion found in the scriptures.

কষ্টেতে অষ্টাঙ্গ যোগে বিষ্ণুস্মৃতি সাধে ।
ওষ্ঠস্পন্দনেই শ্রেষ্ঠ কীর্ত্তন বিরাজে ॥১৯০॥

kastete astanga yoge visnu-smrti sadhe
ostha-spandanei srestha kirtana viraje [190]

visnu-smrti–Remembrance of Visnu sadhe–is practised kastete–with difficulty astanga yoge–through astanga-yoga, [but] kirtana–chanting [His Name is practised] ostha-spandanei–by simply moving the lips; [chanting thus] viraje–reigns srestha–supreme. [190]

“Remembrance of Visnu is practised with difficulty through astanga-yoga, but chanting His Name is practised simply by moving the lips; chanting thus reigns supreme.

অঘচ্ছিৎ স্মরণং বিষ্ণোর্ব্বহ্বায়াসেন সাধ্যতে ।
ওষ্ঠস্পন্দনমাত্রেণ কীর্ত্তনন্তু ততো বরম্ ॥১৯১॥

aghachchhit smaranam visnor bahv-ayasena sadhyate
ostha-spandana-matrena kirtanan tu tato varam [191]

“‘Remembrance of Visnu, which destroys sin, is practised with great exertion, but chanting Visnu’s Name is practised simply by moving the lips. Chanting is thus superior to remembrance.’

দীক্ষাপূর্ব্বক অর্চ্চন যদি শত জন্ম করে ।
তাহার জিহ্বায় নিত্য হরিনাম স্ফুরে ॥১৯২॥

diksa-purvaka archana yadi sata janma kare
tahara jihvaya nitya hari-nama sphure [192]

hari-nama–The Name of the Lord nitya–always sphure–appears tahara jihvaya–on the soul’s tongue yadi–when diksa-purvaka–they have accepted initiation [and] archana kare–performed worship sata janma–for hundreds of births. [192]

“The Name of the Lord always appears on the tongue of those who have accepted initiation and performed worship for hundreds of births.

যেন জন্মশতৈঃ পূর্ব্বং বাসুদেবঃ সমর্চিতঃ ।
তন্মুখে হরিনামানি সদা তিষ্ঠন্তি ভারত ॥১৯৩॥

yena janma-sataih purvam vasudevah samarchitah
tan-mukhe hari-namani sada tisthanti bharata [193]

“‘O King, the Names of the Lord are always present in the mouth of those who have fully worshipped Vasudev for hundreds of previous births.’

সত্যযুগে বহুকালে যাহা তপোধ্যানে ।
যজ্ঞাদি যজিয়া ত্রেতায় যেবা ফল টানে ॥১৯৪॥
দ্বাপরে অর্চ্চনাঙ্গেতে পায় যেবা ফল ।
কলিতে হরিনামে পায় সে সকল ॥১৯৫॥

satya-yuge bahu-kale yaha tapo-dhyane
yajnadi yajiya tretaya yeba phala tane [194] dvapare archanangete paya yeba phala
kalite hari-name paya se sakala [195]

se sakala yaha yeba yeba phala phala–All the results tane paya–attained satya-yuge–in Satya-yuga bahu-kale tapo-dhyane–by long-term austerity and meditation, tretaya–in Treta-yuga yajnadi yajiya–by conducting sacrifices, [and] dvapare–in Dvapar-yuga archanangete–by the practice of worship paya–are attained kalite–in Kali-yuga hari-name–by [chanting] the Name of the Lord. [194195]

“All the results attained in Satya-yuga by long-term austerity and meditation, in Treta-yuga by conducting sacrifices, and in Dvapar-yuga by Deity worship are attained in Kali-yuga by chanting the Name of the Lord.

ধ্যায়ন্ কৃতে যজন্ যজ্ঞৈস্ত্রেতায়াং দ্বাপরেঽর্চ্চয়ন্ ।
যদাপ্নোতি তদাপ্নোতি কলৌ সঙ্কীর্ত্ত্য কেশবম্ ॥১৯৬॥

dhyayan krte yajan yajnais tretayam dvapare ’rchayan
yad apnoti tad apnoti kalau sankirtya kesavam [196]

“‘Whatever is attained in Satya-yuga by meditation, in Treta-yuga by sacrifice, and in Dvapar-yuga by worship, is attained in Kali-yuga by chanting Kesava’s Name.’

কলিকালে মহাভাগবত বলি তারে ।
কীর্ত্তনে যে হরি ভজে এ ভব-সংসারে ॥১৯৭॥

kali-kale mahabhagavata bali tare
kirtane ye hari bhaje e bhava-samsare [197]

bali–We consider tare ye–those who bhaje–serve hari–the Lord kali-kale–in the Age of Kali e bhava-samsare–in this material world kirtane–by chanting [His Name to be] mahabhagavata–advanced devotees. [197]

“We consider those who serve the Lord in the Age of Kali in this material world by chanting His Name to be advanced devotees.

মহাভাগবতা নিত্যং কলৌ কুর্ব্বন্তি কীর্ত্তনম্ ॥১৯৮॥

mahabhagavata nityam kalau kurvanti kirtanam [198] (Skanda-purana)

“‘In the Age of Kali, great devotees always chant the Name of the Lord.’

চিদাত্মক হরিনাম বারেক উচ্চারে ।
শিব-ব্রহ্মা-অনন্ত তার ফল কহিতে নারে ॥১৯৯॥

chid-atmaka hari-nama bareka uchchare
siva-brahma-ananta tara phala kahite nare [199]

siva-brahma-ananta–Siva, Brahma, and Ananta nare–cannot kahite–describe tara phala–the result of bareka–once uchchare–chanting chid-atmaka hari-nama–the spiritual Name of the Lord. [199]

“Siva, Brahma, and Ananta cannot describe the result of once chanting the spiritual Name of the Lord.

নামোচ্চারণমাহাত্ম্য অদ্ভুত বলি’ গায় ।
উচ্চারণমাত্রে নর পরমপদ পায় ॥২০০॥

namochcharana-mahatmya adbhuta bali’ gaya
uchcharana-matre nara parama-pada paya [200]

bali’ gaya–The scriptures proclaim [that] namochcharana-mahatmya–the glory of chanting the Name [is] adbhuta–astounding: uchcharana-matre–by just once chanting [the Name,] nara–the soul paya–attains parama-pada–the supreme abode. [200]

“The scriptures proclaim that the glory of chanting the Name is astounding: by just once chanting the Name, the soul attains the supreme abode.

সকৃদুচ্চারয়ন্ত্যেব হরের্নাম চিদাত্মকম্ ।
ফলং নাস্য ক্ষমো বক্তুং সহস্রবদনো বিধিঃ ॥২০১॥
নামোচ্চারণমাহাত্ম্যং শ্রূয়তে মহদদ্ভুতম্ ।
যদুচ্চারণমাত্রেণ নরো যায়াৎ পরং পদম্ ॥২০২॥

sakrd uchcharayanty eva harer nama chid-atmakam
phalam nasya ksamo vaktum sahasra-vadano vidhih [201] namochcharana-mahatmyam sruyate mahad adbhutam
yad uchcharana-matrena naro yayat param padam [202]

“‘Thousand-mouthed Ananta Sesa and the creator Lord Brahma cannot describe the result of chanting the Lord’s spiritual Name even once. We have heard that the glories of uttering the Name are greatly astounding: by just once chanting the Name, the soul attains the supreme abode.’

কৃষ্ণ বলে, ‘শুন অর্জ্জুন! বলিব তোমায় ।
শ্রদ্ধায় হেলায় জীব মম নাম গায় ॥২০৩॥
সেই নাম মম হৃদি সদা বর্ত্তমান ।
নামসম ব্রত নাই, নামসম জ্ঞান ॥২০৪॥
নামসম ধ্যান নাই, নামসম ফল ।
নামসম ত্যাগ নাই, নামসম বল ॥২০৫॥
নামসম পুণ্য নাই, নামসম গতি ।
নামের শক্তিগানে বেদের নাহিক শকতি ॥২০৬॥

krsna bale, ‘suna arjuna! baliba tomaya
sraddhaya helaya jiva mama nama gaya [203] sei nama mama hrdi sada vartamana
nama-sama vrata nai, nama-sama jnana [204] nama-sama dhyana nai, nama-sama phala
nama-sama tyaga nai, nama-sama bala [205] nama-sama punya nai, nama-sama gati
namera sakti-gane vedera nahika sakati [206]

krsna–Krsna bale–says, ‘arjuna!–O Arjuna, suna–listen [to what] baliba–I will say tomaya–to you. [When] jiva–souls gaya–chant mama–My nama–Name, sraddhaya–faithfully [or] helaya–negligently, sei nama–their names vartamana–remain mama hrdi–in My heart sada–forever. nai–There is no vrata–rite nama-sama–equal to [My] Name. [There is no] jnana–knowledge nama-sama–equal to [My] Name. nai–There is no dhyana–meditation nama-sama–equal to [My] Name. [There is no] phala–attainment nama-sama–equal to [My] Name. nai–There is no tyaga–renunciation nama-sama–equal to [My] Name. [There is no] bala–strength nama-sama–equal to [My] Name. nai–There is no punya–piety nama-sama–equal to [My] Name. [There is no] gati–shelter nama-sama–equal to [My] Name. vedera sakati nahika–The scriptures do not have the power sakti-gane–to sing about the power namera–of [My] Name. [203206]

“Krsna says, ‘O Arjuna, listen to what I will say to you. When souls chant My Name, faithfully or negligently, their names remain in My heart forever. There is no rite equal to My Name. There is no knowledge equal to My Name. There is no meditation equal to My Name. There is no renunciation equal to My Name. There is no attainment equal to My Name. There is no strength equal to My Name. There is no piety equal to My Name. There is no shelter equal to My Name. The scriptures are unable to describe the power of My Name.

নামই পরমা মুক্তি, নামই পরমা গতি ।
নামই পরমা শান্তি, নামই পরমা স্থিতি ॥২০৭॥
নামই পরমা ভক্তি, নামই পরমা মতি ।
নামই পরমা প্রীতি, নামই পরমা স্মৃতি ॥২০৮॥
জীবের কারণ নাম, নামই জীবের প্রভু ।
পরম আরাধ্য নাম, নামই গুরু প্রভু’ ॥২০৯॥

nama-i parama mukti, nama-i parama gati
nama-i parama santi, nama-i parama sthiti [207] nama-i parama bhakti, nama-i parama mati
nama-i parama priti, nama-i parama smrti [208] jivera karana nama, nama-i jivera prabhu
parama aradhya nama, nama-i guru prabhu’ [209]

[My] nama-i–Name alone [is] parama–the highest mukti–liberation. [My] nama-i–Name alone [is] parama–the highest gati–shelter. [My] nama-i–Name alone [is] parama–the highest santi–peace. [My] nama-i–Name alone [is] parama–the highest sthiti–dedication. [My] nama-i–Name alone [is] parama–the highest bhakti–devotion. [My] nama-i–Name alone [is] parama–the highest mati–conception. [My] nama-i–Name alone [is] parama–the highest priti–love. [My] nama-i–Name alone [is] parama–the highest smrti–remembrance. [My] nama–Name [is] jivera–the soul’s karana–origin. [My] nama-i–Name alone [is] jivera–the soul’s prabhu–Lord. [My] nama–Name [is the soul’s] parama–highest aradhya–object of worship. [My] nama-i–Name alone [is the soul’s] guru–Guru [and] prabhu’–Lord.’ [207209]

“‘My Name alone is the highest liberation. My Name alone is the highest shelter. My Name alone is the highest peace. My Name alone is the highest dedication. My Name alone is the highest devotion. My Name alone is the highest conception. My Name alone is the highest love. My Name alone is the highest remembrance. My Name alone is the soul’s origin. My Name alone is the soul’s master. My Name alone is the soul’s highest object of worship. My Name alone is the soul’s Guru and Lord.’

শ্রদ্ধয়া হেলয়া নাম রটন্তি মম জন্তবঃ ।
তেষাং নাম সদা পার্থ বর্ত্ততে হৃদয়ে মম ॥২১০॥
ন নামসদৃশং জ্ঞানং ন নামসদৃশং ব্রতম্ ।
ন নামসদৃশং ধ্যানং ন নামসদৃশং ফলম্ ॥২১১॥
ন নামসদৃশস্ত্যাগো ন নামসদৃশঃ শমঃ ।
ন নামসদৃশং পুণ্যং ন নামসদৃশী গতিঃ ॥২১২॥

sraddhaya helaya nama ratanti mama jantavah
tesam nama sada partha vartate hrdaye mama [210] na nama-sadrsam jnanam na nama-sadrsam vratam
na nama-sadrsam dhyanam na nama-sadrsam phalam [211] na nama-sadrsas tyago na nama-sadrsah samah
na nama-sadrsam punyam na nama-sadrsi gatih [212]

“[Krsna:] ‘O Arjuna, the names of those who chant My Name, faithfully or negligently, always remain in My heart. There is no knowledge like My Name. There is no rite like My Name. There is no meditation like My Name. There is no attainment like My Name. There is no renunciation like My Name. There is no equanimity like My Name. There is no piety like My Name. There is no shelter like My Name.

নামৈব পরমা মুক্তির্নামৈব পরমা গতিঃ ।
নামৈব পরমা শান্তির্নামৈব পরমা স্থিতিঃ ॥২১৩॥
নামৈব পরমা ভক্তির্নামৈব পরমা মতিঃ ।
নামৈব পরমা প্রীতির্নামৈব পরমা স্মৃতিঃ ॥২১৪॥
নামৈব কারণং জন্তোর্নামৈব প্রভুরেব চ ।
নামৈব পরমারাধ্যো নামৈব পরমো গুরুঃ ॥২১৫॥

namaiva parama muktir namaiva parama gatih
namaiva parama santir namaiva parama sthitih [213] namaiva parama bhaktir namaiva parama matih
namaiva parama pritir namaiva parama smrtih [214] namaiva karanam jantor namaiva prabhur eva cha
namaiva paramaradhyo namaiva paramo guruh [215]

“‘My Name alone is the highest liberation. My Name alone is the highest shelter. My Name alone is the highest equanimity. My Name alone is the highest dedication. My Name alone is the highest devotion. My Name alone is the highest conception. My Name alone is the highest love. My Name alone is the highest remembrance. My Name alone is the soul’s origin. My Name alone is the soul’s master. My Name alone is the soul’s highest object of worship. My Name alone is the soul’s highest Guru.’

হরিনাম-মাহাত্ম্যের কভু নাহি পার ।
যে নাম শ্রবণে সদ্য পুক্কশ উদ্ধার ॥২১৬॥

hari-nama-mahatmyera kabhu nahi para
ye nama sravane sadya pukkasa uddhara [216]

kabhu nahi–There is never para–an end hari-nama-mahatmyera–to the glories of the Lord’s Name, ye nama–the Name which sravane–by hearing [even] pukkasa–outcasts [are] sadya–immediately uddhara–liberated. [216]

“The glories of the Lord’s Name never end; even outcasts are immediately liberated upon hearing the Name.

পুক্কশোঽপি বিমুচ্যতে সংসারাৎ ॥২১৭॥

yan-nama sakrch chhravanat
pukkaso ’pi vimuchyate samsarat [217]
(Srimad Bhagavatam: 6.16.44)

“Even outcasts are liberated from samsara by once hearing the Name of the Lord.

স্বপনে জাগ্রতে যেবা জল্পে কৃষ্ণনাম ।
কলিতে সে কৃষ্ণরূপী, কৃষ্ণের বিধান ॥২১৮॥

svapane jagrate yeba jalpe krsna-nama
kalite se krsna-rupi, krsnera vidhana [218]

se–Those kalite–in the Age of Kali yeba–who jalpe–chant krsna-nama–the Name of Krsna svapane–in dreams [and] jagrate–while awake [attain] krsna-rupi–a form like that of Krsna. [This is] krsnera–Krsna’s vidhana–arrangement. [218]

“Those in the Age of Kali who chant the Name of Krsna while dreaming or awake attain a form like that of Krsna. This is Krsna’s arrangement.

কৃষ্ণ কৃষ্ণেতি কৃষ্ণেতি স্বপন্ জাগ্রদ্ ব্রজংস্তথা ।
যো জল্পতি কলৌ নিত্যং কৃষ্ণরূপী ভবেদ্ধি সঃ ॥২১৯॥

krsna krsneti krsneti svapan jagrad vrajams tatha
yo jalpati kalau nityam krsna-rupi bhaved dhi sah [219]

“‘While dreaming, waking, or walking, those who always chant, ‘Krsna! Krsna! Krsna!’ in the Age of Kali attain a form like that of Krsna Himself.’

কৃষ্ণ বলি’ নিত্য স্মরে সংসার-সাগরে ।
জলোত্থিত পদ্ম যেন নরকে উদ্ধরে ॥২২০॥

krsna bali’ nitya smare samsara-sagare
jalotthita padma yena narake uddhare [220]

[The Lord] uddhare–delivers narake–from hell [anyone who,] yena–like padma–a lotus jalotthita–arising from water, nitya–always smare–remembers [Him] bali’–by chanting krsna–the Name of Krsna samsara-sagare–within the ocean of material existence. [220]

“The Lord delivers from hell anyone who, like a lotus arising out of water, always remembers Him by chanting ‘Krsna’ within the ocean of material existence.

কৃষ্ণ কৃষ্ণেতি কৃষ্ণেতি যো মাং স্মরতি নিত্যশঃ ।
জলং ভিত্ত্বা যথা পদ্মং নরকাদুদ্ধরাম্যহম্ ॥২২১॥

krsna krsneti krsneti yo mam smarati nityasah
jalam bhittva yatha padmam narakad uddharamy aham [221]

“[The Lord:] ‘I deliver from hell anyone who, like a lotus cutting through water, always remembers Me by chanting ‘Krsna! Krsna! Krsna!’ ’

কৃষ্ণনাম সর্ব্বমুখ্য জীবের আশ্রয় ।
অশেষ পাপ হরে, সদ্য পাপমুক্তিকর ॥২২২॥

krsna-nama sarva-mukhya jivera asraya
asesa papa hare, sadya papa-mukti-kara [222]

krsna-nama–The Name of Krsna [is] sarva-mukhya asraya–the foremost shelter jivera–of the soul. hare–The Name removes asesa–innumerable papa–sins [and] sadya–immediately [is] papa-mukti-kara–a granter of liberation from [all] sins. [222]

“The Name of Krsna is the foremost shelter of the soul. The Name removes innumerable sins and immediately liberates the soul from all sins.

নাম্নাং মুখ্যতরং নাম কৃষ্ণাখ্যং মে পরন্তপ ।
প্রায়শ্চিত্তমশেষাণাং পাপানাং মোচকং পরম্ ॥২২৩॥

namnam mukhyataram nama krsnakhyam me parantapa
prayaschittam asesanam papanam mochakam param [223]

“[The Lord:] ‘Amongst My Names, ‘Krsna’ is supreme. This Name atones for innumerable sins and grants the ultimate liberation.’

নাম চিন্তামণি, কৃষ্ণ, চৈতন্য-স্বরূপ ।
পূর্ণ, শুদ্ধ, নিত্যমুক্ত, নামনামী একরূপ ॥২২৪॥

nama chintamani, krsna, chaitanya-svarupa
purna, suddha, nitya-mukta, nama-nami eka-rupa [224]

nama–The Name [is] chintamani–a wish-fulfilling jewel, krsna–Krsna [Himself. He is] chaitanya-svarupa–by nature spiritual, purna–complete, suddha–pure, [and] nitya-mukta–eternally liberated. nama-nami–The Name and the possessor of the Name [are] eka-rupa–one being. [224]

“The Name is a wish-fulfilling jewel, Krsna Himself. He is by nature spiritual, complete, pure, and eternally liberated. The Name and the possessor of the Name are one.

নাম চিন্তামণিঃ কৃষ্ণশ্চৈতন্যরসবিগ্রহঃ ।
পূর্ণঃ শুদ্ধো নিত্যমুক্তোঽভিন্নত্বান্নামনামিনোঃ ॥২২৫॥

nama chintamanih krsnas chaitanya‑rasa‑vigrahah
purnah suddho nitya‑mukto ’bhinnatvan nama‑naminoh [225]

“‘The Name is a wish-fulfilling jewel, Krsna Himself, and the embodiment of spiritual joy. He is complete, pure, eternally liberated, and nondifferent from the possessor of the Name.’

বিষ্ণুনাম বিষ্ণুশক্তি যেই জন জানে ।
সুমতি প্রার্থনা করে অপ্রাকৃত জ্ঞানে ॥২২৬॥

visnu-nama visnu-sakti yei jana jane
sumati prarthana kare aprakrta jnane [226]

yei jana–Those who jane–understand [the] sumati–easily intelligible visnu-nama–Name of Visnu [and] visnu-sakti–power of Visnu prarthana kare–pray [to Him] aprakrta jnane–with supramundane knowledge. [226]

“Those who understand the easily intelligible Name and power of Visnu pray to Him with supramundane realisation.

ওঁ আস্য জানন্তো নাম চিদ্বিবক্তন্ ।
মহস্তে বিষ্ণো সুমতিং ভজামহে” ॥২২৭॥

o̐ asya jananto nama chid-viviktan
mahas te visno sumatim bhajamahe” [227]
(Rg-veda: 1.156.3)

“‘O Visnu! Understanding Your spiritual, all-revealing, and easily intelligible Name, we serve You.’”

স্থানেশ্বরী কৃষ্ণদাস যোড় করি’ কর ।
বলে, “প্রভু, এক বস্তু প্রার্থনা হামার ॥২২৮॥

sthanesvari krsna-dasa yoda kari’ kara
bale, “prabhu eka vastu prarthana hamara [228]

sthanesvari krsna-dasa–Krsnadas of Sthanesvari [then] yoda kari’–joined [his] kara–palms [and] bale–said, “prabhu–“O Lord, hamara eka vastu prarthana–I have one request. [228][Sriman Mahaprabhu thus concluded His glorification of the Name.] Krsnadas of Sthanesvari then joined his palms and said, “O Lord, I have one request.

এরূপ মাহাত্ম্য নামের শুনিনু শ্রবণে ।
সর্ব্বত্র সমান ফল নাহি হোয় কেনে” ॥২২৯॥

e-rupa mahatmya namera suninu sravane
sarvatra samana phala nahi hoya kene” [229]

suninu–I have heard [now] sravane–with [my own] ears e-rupa mahatmya–the glories namera–of the Name, [but] samana–the same phala–results hoya nahi–do not occur sarvatra–everywhere. kene”–Why?” [229]

“I have now heard with my own ears the glories of the Name, but such results do not occur everywhere. Why?”

প্রভু বলে, “শ্রদ্ধা বিশ্বাস সকলের মূল ।
বিশ্বাস-অভাবে কেহ নাহি লভে ফল” ॥২৩০॥

prabhu bale, “sraddha visvasa sakalera mula
visvasa-abhave keha nahi labhe phala” [230]

prabhu–The Lord bale–said, “sraddha visvasa–Faith and conviction [are] mula–the basis sakalera–of everything. visvasa-abhave–Because of a lack of faith, keha–some labhe nahi–do not attain phala”–the result.” [230]

The Lord answered, “Faith and conviction are the basis of everything. Because they lack faith, some do not attain the result.”

প্রভু বলে, “অন্তর্য্যামী নাম ভগবান্ ।
বিশ্বাসানুসারে ফল করেন প্রদান ॥২৩১॥

prabhu bale, “antaryami nama bhagavan
visvasanusare phala karena pradana [231]

prabhu–The Lord bale–said, “antaryami–“Dwelling within [the heart,] nama–the Name, bhagavan–the Lord [Himself,] pradana karena–grants [souls] phala–results visvasanusare–according to [their] faith. [231]

The Lord continued, “Dwelling within the heart, the Name, the Lord Himself, grants souls results according to their faith.

নামের মহিমা পূর্ণ বিশ্বাস না করে ।
নামের ফল নাহি পায়, নাম-অপরাধে মরে ॥২৩২॥

namera mahima purna visvasa na kare
namera phala nahi paya, nama-aparadhe mare [232]

[Those who] purna visvasa kare na–do not have full faith mahima–in the glories namera–of the Name paya nahi–do not get phala–the [proper] result namera–of [chanting] the Name; mare–they die nama-aparadhe– as a result of offences to the Name. [232]

“Those who do not have full faith in the glories of the Name do not get the proper result of chanting the Name; they die as a result of offences to the Name.

অর্থবাদ করে ফলে বিশ্বাস ত্যজিয়া ।
ফল নাহি পায়, থাকে নরকে পড়িয়া” ॥২৩৩॥

arthavada kare phale visvasa tyajiya
phala nahi paya, thake narake padiya” [233]

[Those who] phale arthavada kare–consider the result [of chanting the Name] to be exaggerated tyajiya–lose [their] visvasa–faith [in the Name and] paya nahi–do not get phala–the [proper] result; padiya thake–they fall and remain narake”–in hell.” [233]

“Those who consider the result of chanting the Name to be exaggerated lose their faith in the Name and do not get the proper result; they fall into hell and remain there.”

অর্থবাদং হরের্নাম্নি সম্ভাবয়তি যো নরঃ ।
স পাপিষ্ঠো মনুষ্যাণাং নিরয়ে পতন্তি স্ফুটম্ ॥২৩৪॥

arthavadam harer namni sambhavayati yo narah
sa papistho manusyanam niraye patanti sphutam [234]

“‘The sinners within human society who imagine the glories of the Name of the Lord to be exaggerated certainly fall into hell.’

যন্নামকীর্ত্তনফলং বিবিধং নিশম্য
ন শ্রদ্দধাতি মনুতে যদুতার্থবাদম্ ।
যো মানুষস্তমিহ দুঃখচয়ে ক্ষিপামি

yan-nama-kirtana-phalam vividham nisamya
na sraddadhati manute yad utarthavadam
yo manusas tam iha duhkha-chaye ksipami
samsara-ghora-vividharti-nipiditangam [235]

“[The Lord:] ‘Those who hear about the various results attained by chanting My Name but have no faith in them and think them to be exaggeration—I throw such persons into the dark, troublesome material world after subjecting them to a myriad of miseries.’”

শ্রীশ্রীপ্রেমবিবর্ত্ত সমাপ্ত

sri-sri prema-vivarta samapta

Thus ends Sri Sri Prema-vivarta.

The Ten Offences to the Holy Name

Summarised here on the basis of the verses in
Sri Padma-purana* discussed in chapter nineteen.

(1) Criticising sadhus.

(2a) Considering Siva or other gods to be independent of Krsna.

(2b) Considering Krsna’s Name, Form, Qualities, or Pastimes to be distinct from Him.

(3) Disobeying Sri Guru.

(4) Criticising the scriptures.

(5) Considering the glories of the Name exaggerated praise.

(6) Considering the Name imaginary.

(7) Using the Name as a means to absolve oneself of sin.

(8) Considering chanting the Name equivalent to pious worldly activities.

(9) Instructing faithless persons in chanting the Name.

(10) Remaining devoid of love for the Name and engrossed in the mentality of ‘I’ and ‘mine’ even after hearing the glories of the Holy Name.

*In some editions of Sri Padma-purana, the verses are found in chapter forty-eight of the Svarga-khanda and in other editions in chapter twenty-five of the Brahma-khanda.


Acharya one who understands the purport of the scriptures, teaches it to others, and personally practises it.

Achyuta-gotra lit. ‘the family of the Lord’. Vaisnavas conceive of themselves in this way because they do not identify themselves with their paternal ancestry, or gotra. The name Achyuta signifies ‘He who is infallible and inexhaustible’.

Aditi the eldest daughter of Daksa, wife of Kasyapa Muni, and mother of the twelve Adityas: the eleven principal demigods—Surya, Aryama, Pusa, Tvasta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, and Indra—and Sri Vamandev, Lord Visnu’s Avatar as a dwarf brahman.

Advaita Acharya a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who participated in countless Pastimes of the Lord and played the role of inviting the Lord to descend to the earth. He is the Avatar of Mahavisnu and Sadasiva in the Pastimes of Sriman Mahaprabhu.

Agama lit. ‘that which has come down’; scriptures spoken by Lord Siva to Parvati Devi that describe creation, destruction, worship of deities, preparatory rites, methods of meditation, and other subjects.

Ajamil a fallen brahman who at the time of death, while calling out to his son named Narayan, happened to remember Lord Visnu Himself and was thus protected by the attendants of Lord Visnu from being taken to hell by the attendants of Yamaraj.

Anantadev (Ananta Sesa) a partial Avatar of Lord Balaram in the form of a serpent who holds the planets on His innumerable heads and chants the glories of the Lord with his innumerable mouths. He also assumes the forms of all the paraphernalia required for the Lord’s service, such as the Lord’s umbrella, slippers, bed, pillow, clothing, resting chair, house, sacred thread, and throne. Because He serves the Lord in innumerable ways, He is known as ‘Ananta’ (‘Unending’), and because He reaches the ultimate limit of serving the Lord, He is known as ‘Sesa’ (‘the end’).

aparadha an offence; an action that is contrary to the rules, principles, or mood of devotion to the Lord; an action that displeases the Lord; imperfect worship (apakrsta-aradhana).

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

asram lit. ‘no fatigue’; a shelter; a residence where people practise spiritual life; the hermitage of a sage or guru; any of the four social orders: brahmacharya, grhastha, vanaprastha, and sannyas. Brahmacharis are students whose duty is service to Sri Guru; grhasthas are householders whose duty is maintaining others and performing worship; vanaprasthas are retired householders whose duty is performing austerities and realising the self; and sannyasis are renunciants whose duty is equanimity and nonviolence.

astanga-yoga the eightfold path of yoga practice taught by Patanjali comprised of rules for behaviour, codes of conduct, postures, breath regulation, restraint of the senses, concentration, meditation, and trance. Astanga-yoga is the dharma of the Age of Satya and the primary means to attain realisation of the Supersoul. It is impractical in the Age of Kali, though modified forms of it are practised at present as a means to pursue health, enjoyment, supernatural powers (siddhis), and impersonal liberation (sayujya-mukti).

Avatar lit. ‘one who crosses down’; a form or role assumed by the Lord or one of His devotees when they descend from the spiritual world to the material world. In general, the Lord has six types of Avatars: Purusa-avatars (who maintain the creation), Lila-avatars (who perform special Pastimes), Guna-avatars (who regulate the modes of material nature), Manvantara-avatars (the fathers of mankind), Yuga-avatars (who establish the dharma for each age), and Saktyavesa-avatars (souls who are empowered to perform particular functions).

atma the self, esp. the eternal soul. According to context, atma may also refer to the Absolute (Brahma), the body, the mind, endeavour, steadiness, intelligence, or nature. As a name of the Supreme Lord, Atma signifies ‘He who is all-pervasive and the source of everything’. See Supersoul.

Balaram (Baladev) the elder brother of Lord Krsna; the first expansion of Krsna; the source of Lord Narayan and all other Avatars. He appears as Sri Nityananda Prabhu in the Pastimes of Sriman Mahaprabhu.

banyanFicus benghalensis; a sacred tree in the fig family whose branches produce aerial roots that expand into accessory trunks and sometimes span across acres in this manner. Banyan trees are found through the abodes of Lord Sri Krsna and Sriman Mahaprabhu.

Bhagavad-gita lit. ‘the Lord’s song’; Lord Krsna’s guidance to the warrior Arjuna just prior to the Battle of Kuruksetra, which appears in the Mahabharata compiled by Vedavyas. Within Bhagavad-gita, the soul, the Lord, reincarnation, action, knowledge, sacrifice, purity, devotion and surrender to the Lord are all clearly and concisely explained. Bhagavad-gita is thus renowned as the essential primary scripture for all spiritual practitioners.

Bilvamangal Thakur (Lilasuka) the author of Sri Krsna-karnamrta, a compilation of poems describing Sri Krsna’s madhura-rasa Pastimes which was greatly appreciated by Sriman Mahaprabhu. Although he was a brahman and scholar, Bilvamangal once risked his life to meet with a prostitute in the middle of the night during a violent storm. After being admonished by the prostitute when he arrived, Bilvamangal had an epiphany, and the next morning he went straight to the asram of Somagiri, a renowned Vaisnava in the lineage of Visnu Swami, and took initiation. He stayed with his Guru for some time and began to compose poetry about Lord Krsna. When Somagiri saw this, he gave him the name Lilasuka (‘parrot of the Lord’s Pastimes’) and soon after conferred sannyas upon him. Bilvamangal later departed for Sri Vrndavan Dham and spent the rest of his life there absorbed in serving the Lord and composing poetry describing His Pastimes.

Brahma (Brahman) 1) the Absolute; a Name for the Supreme Lord which means, “Brhatvat brhanatvat iti Brahma: He who is the greatest and always becoming greater”; (2) the bodily effulgence of the Supreme Lord; the infinite expanse of spiritual energy which makes up, surrounds, and pervades all living beings and all planes of existence.

Brahma the first being in the material universe, who is considered both self-born and the son of Lord Visnu. Brahma performs a variety of duties: creating all life forms within the material world using the material elements manifested by the energy of the Supreme Lord; regulating the mode of passion within the material world; revealing the Vedas to the rsis; performing sacrifices for the satisfaction of the Supreme Lord; and overseeing the affairs of the demigods, the sages, and human beings. ‘Brahma’ is a post occupied by a soul in each material universe, and each material universe manifests and dissolves with his birth and death.

brahman (brahmin) lit. ‘knower of Brahma’; one who, as a result of realisation of Brahma, is endowed with twelve qualities: virtuousness, truthfulness, self-control, austerity, non-enviousness, humility, tolerance, non-maliciousness, expertise in sacrifice, charitableness, steadiness, and learning. One is not a brahman simply by being born as the son of a brahman; one must have the appropriate qualities and behaviour.

Chaitanya lit. ‘consciousness’; a short name for Sri Chaitanya Mahaprabhu.

Chaitanya Mahaprabhu (Sri) the Supreme Personality of Godhead; the combined form of Sri Sri Radha-Krsna; the Absolute in His aspect as a devotee of Himself; the origin of all Avatars, manifestations, and energies. He appeared on earth in the land of Bengal with His associates and divine abode (1486–1534) to spread prema-dharma, the religion of divine love, through Nam-sankirtan, the chanting of the Lord’s Holy Names, and He is renowned for His compassion. He is also known as Nimai, Visvambhar, Gauranga, Gaurahari, and Gaurasundar, amongst other names.

Chandi Das a pure devotee of Lord Krsna who appeared at the beginning of the 15th century in a family of brahmans within the Birbhum district of West Bengal. His poetry describing the Pastimes of Sri Sri Radha-Krsna is very dear to Sriman Mahaprabhu.

Chandrayan-vrata a penance performed by eating only fifteen mouthfuls of food on the full-moon day, reducing the amount taken each day by one mouthful until the new moon, and then increasing the amount by one mouthful each day until the next full moon.

dal split pulses, esp. varieties of lentils.

dasa-karma ten rites performed throughout a person’s lifetime that are meant to purify them of sin and produce merits leading to a prosperous future. These include the rites performed when someone is given a name, when they begin their education, when they are married, and when they pass away.

dharma nature; inherent quality; religion; duty; occupation; law. In its purest sense, dharma denotes the eternal service of the Supreme Lord.

Durvasa Muni a partial avatar of Lord Siva who appeared as the son of Atri and Anasuya, and brother of Dattatreya; a powerful sage renowned for both his curses and boons. He plays a catalytic role in various Pastimes of Lord Krsna and His Avatars.

Dvapar-yuga the third of the four ages that the universe cycles through seventy-one times during each day of Brahma. Dvapar-yuga lasts approx. 864,000 years. The last Dvapar-yuga ended about five thousand years ago, just after the Battle of Kuruksetra and Lord Krsna’s withdrawal from this world.

Dvaraka the eternal abode of Lord Krsna situated on the bank of the ocean, where He presides as the king of the Yadu dynasty. Dvaraka exists in the spiritual world in the lower portion of Goloka. When Lord Krsna descended to the earth, Dvaraka manifested on an island just off the west coast of India in modern-day Gujarat.

dvija lit. ‘twice born’; an alternative name for a brahman, drawn from the idea that receiving initiation into the Brahma gayatri mantra is a second birth.

Ekadasi the eleventh day of each lunar fortnight; the day during each fortnight that the Vaisnavas fast and engage more deeply in devotional activities. Sriman Mahaprabhu instructed that Ekadasi should be observed only on days when the eleventh phase of the moon has begun before dawn (96 minutes before sunrise). Such days are known as Suddha Ekadasi (‘pure Ekadasi’).

Gadadhar Pandit the Avatar of Srimati Radharani in Sriman Mahaprabhu’s Pastimes; the most intimate devotee of Sriman Mahaprabhu; a member of the Pancha Tattva. He was a lifelong companion of the Lord who in particular served the Lord during His final Pastimes by reciting Srimad Bhagavatam. His humility, service, and love for the Lord are unparalleled.

Gadai a short name for Gadadhar Pandit.

Gadigachha a village within Godrumadwip known at present as Svarupganj.

Ganga the sacred river Ganges; the consort of the Supreme Lord who serves Him in the form of a river. After washing the lotus feet of Lord Visnu and filling the Causal Ocean, the Ganga enters this material universe, flows through the heavenly planets, and descends to the earth after her fall is broken by Lord Siva. From the Himalayas, the Ganga flows across India into the Bay of Bengal, purifying and blessing all souls with devotion to the Lord.

Gauda Mandal lit. ‘the district of gur (a type of unrefined sugar)’; the land of sweetness: the land of Sriman Mahaprabhu’s eternal Pastimes, which descended to the earth with the Lord. At present, Gauda Mandal is a district in central West Bengal that is renowned for Vaisnavism.

Gaura lit. ‘gold’; a name of Sriman Mahaprabhu that refers to His golden complexion.

Gauracha̐d lit. ‘golden moon’, a name of Sriman Mahaprabhu.

Gaurahari lit. ‘golden Lord’, a name of Sriman Mahaprabhu.

Gauranga lit. ‘golden-formed’, a name of Sriman Mahaprabhu.

Giridhari lit. ‘mountain holder’; a name of Lord Krsna drawn from His Pastime of lifting Govardhan Hill.

Gokula lit. ‘cow-herd’ or ‘cow-quarters’; the homeland of Lord Krsna; the name of the village in Mahavan where Krsna lives as a boy before moving to Nanda Gram. Gokula often refers to the abode of Krsna revealed in the material world as opposed to Goloka, the abode of Krsna in the spiritual world.

Goloka lit. ‘cow-land’; the name of the eternal, spiritual abode of Krsna, the topmost plane within the spiritual world where the Lord’s sweetest Pastimes take place. It contains three divisions: Dvaraka, Mathura, and Vrndavan.

gopa lit. ‘maintainer of cows’; a cowherd boy or man; an inhabitant of Vrndavan and associate of Lord Krsna in His eternal abode and Pastimes. Gopas serve Krsna as servants (in dasya-rasa), friends (in sakhya-rasa), and affectionate guardians (in vatsalya-rasa).

gopi lit. ‘female maintainer of cows’; a cowherd girl or woman; an inhabitant of Vrndavan and associate of Krsna in His eternal abode and Pastimes. Gopis serve Krsna as affectionate guardians (in vatsalya-rasa) or paramours (in parakiya-madhura-rasa). They are the greatest devotees of Lord Krsna and the bodily expansions of Srimati Radharani.

Gopinath Acharya a highly respected brahman of Nabadwip who was the brother-in-law of Sarvabhauma Bhattacharya. He hosted Srila Isvara Puri at his home and participated in many of Sriman Mahaprabhu’s Pastimes in Nadia. Gopinath Acharya later moved to Jagannath Puri and is best known for the convincing remarks he made to Sarvabhauma Bhattacharya about the divinity of Sriman Mahaprabhu when the Lord first arrived in Puri.

Gora lit. ‘gold’; a Name of Sriman Mahaprabhu.

Goracha̐d lit. ‘golden moon’, a name of Sriman Mahaprabhu.

Govinda lit. vinda, possessor, of go, which can mean cows, Vedas, senses, world, and other things; a name of Lord Krsna given to him by Indra after He lifted Govardhan Hill.

Govinda Ghos an eternal associate of the Lord who appeared in Agradwip, West Bengal. He and his two younger brothers, Vasudev Ghos and Madhava Ghos, were renowned kirtaniyas.

Gundicha a Temple about two miles northeast of the Temple of Lord Jagannath in Puri that is said to be named after the wife of Indradyumna Maharaj, the King of Puri who built both of the Temples. Sriman Mahaprabhu saw the Gundicha Temple as a form of Vrndavan and would personally clean the Temple each year on the day prior to the Ratha Yatra, the festival in which Krsna, in the form of Lord Jagannath, travels to Gundicha as a way of fulfilling the devotees’ desire for Him to return to Vrndavan from Dvaraka. The yearly cleansing of the Gundicha Temple demonstrates the necessity of purifying the heart so that the Lord can be received and served within it.

Guru lit. ‘heavy’; master; teacher; he who dispels darkness; the form the Supreme Lord assumes to distribute divine knowledge.

Hari lit. ‘He who takes away’; the Supreme Lord.

Haribol lit. ‘chant ‘Hari’’; ‘chant the Name of the Lord’.

Haridas Thakur the close associate of Sriman Mahaprabhu who is renowned as the foremost Acharya of chanting the Holy Name (the Namacharya). After Lord Brahma offended Lord Krsna in Vrndavan and performed austerities in Antardwip, Lord Krsna blessed him to accept the form of an outcast to fulfil his desire to humbly chant the Lord’s Name and serve in the Lord’s association. He thus became Haridas Thakur.

Hari-vasar lit. ‘the Lord’s day’; days throughout the year on which  Vaisnavas fast and engage more deeply in devotional activities. Such days include pure Ekadasis, special Dvadasis, and appearance days of the Lord, such as Janmastami and Gaura Purnima.

hladini-sakti lit. ‘pleasing energy’; the pleasure potency of the Supreme Lord; the energy by which the Lord feels pleasure and gives pleasure to all souls. The hladini-sakti appears to conditioned souls as sense pleasure, to liberated souls as the pleasure of Brahma, and to souls devoted to the Lord as rasa. The essence of the hladini-sakti is divine love, and its ultimate personification is Srimati Radharani.

Jagannath lit. ‘Lord of the universe’; the renowned Deity of the Supreme Lord situated in Sri Purusottam Dham in Odisha; a peculiar form Lord Krsna assumes when He is overwhelmed by feelings of separation from the devotees of Vrndavan.

Jagannath Misra the father of Sriman Mahaprabhu. He is Nanda Maharaj in the Pastimes of Lord Krsna.

Jagannath Puri the name of the city on the bank of the Indian ocean in Odisha where Lord Jagannath resides.

Jagannath Vallabha garden a garden near the Gundicha Temple in Jagannath Puri that Lord Jagannath visits throughout the year to perform various Pastimes. Sriman Mahaprabhu and His devotees also performed numerous Pastimes here.

japa recitation of a mantra, either by mentally chanting it, murmuring it, or speaking it aloud. Japa is typically counted on a mala and done a set number of times.

Jayadev Goswami the author of Sri Gita-govinda; a renowned Vaisnava poet whose writings were deeply appreciated by Sriman Mahaprabhu and His associates, as well as Lord Jagannath and the Vaisnavas throughout the ages.

jnan knowledge; consciousness; calculation; speculation; the pursuit of liberation; knowledge of the soul; knowledge of Brahma; knowledge of the Supreme Lord, His energies, and their relationships (sambandha-jnan).

jnana-yoga the pursuit of liberation through the cultivation of knowledge.

jnani a practitioner of jnana-yoga; a seeker of liberation; a person of great learning.

kachu sak a dish made from the corms and leaves of taro plants.

Kali lit. ‘the personification of quarrel’; the personification of the current age, who was allotted five places to reside by Maharaj Pariksit: those of intoxication, illicit sex, slaughter, money, and gaming (gambling, dice, cards, chess, etc. (as explained by Srila Bhakti Siddhanta Saraswati Thakur in his commentary on Srimad Bhagavatam 1.17.38)).

Kali-yuga the fourth (and current) of the four ages of the material universe (Satya, Treta, Dvapar, and Kali). Known as the age of quarrel and comparable to a dark winter, Kali-yuga lasts 427,000 years and began about 5,000 years ago, just after the battle of Kuruksetra and the disappearance of Lord Krsna. Kali-yuga is characterised by degradation of the fundamental virtues—honesty, cleanliness, compassion, and austerity—and a predominance of gaming, intoxication, illicit sex, slaughter, and hoarding of wealth. It is nonetheless considered the most desirable of all ages by the sages and scriptures because during that time the prescribed means to serve the Lord—chanting His Name—is the easiest, the most purifying, and the most joyful of all spiritual practices.

Kamyavan the fourth of the twelve forests of Vraja, located on the western side of the Dham.

karma action; reactions to previous actions; worldly action; action performed to attain its fruit; action performed as a profession or duty; action performed according to scriptural directives; destiny.

karma-yoga the pursuit of enjoyment, both in the earthly and heavenly planes, by practising selfless action according to the directives in the scriptures; propitiating the Lord and the demigods by performing one’s duty, acting virtuously, being charitable, engaging in sacrifices, conducting ceremonies, and offering worship.

karmi a practitioner of karma-yoga; a worker; a materialistic person.

Kasi Misra the head priest at the Temple of Lord Jagannath in whose home Sriman Mahaprabhu resided during His Pastimes in Jagannath Puri.

Kavi Karnapur the youngest son of Sivananda Sen, who, by the special grace of Sriman Mahaprabhu, was able to compose Sanskrit poetry about Lord Krsna at just seven years of age. In his maturity, he composed numerous Sanskrit texts describing the Pastimes of Lord Krsna, Sriman Mahaprabhu, and Their associates.

kirtan glorification; chanting, speaking, writing, and so on of the Names, Forms, Qualities, and Pastimes of the Supreme Lord and His associates; the spiritual practice prescribed for the Age of Kali; the best of all practices of devotion.

Krsna the Supreme Personality of Godhead; He who is all-attractive (krs) and gives ecstasy (na); the original Name and form of the Supreme Lord in which He has unparalleled qualities and Pastimes.

Krsna Chaitanya lit. ‘Krsna consciousness’; the sannyas name of Sriman Mahaprabhu.

ksir 1) condensed milk; (2) sweet rice pudding.

lila Pastimes; the transcendental activities of the Supreme Lord and His devotees; their eternal play of love.

mahamantra lit. ‘supreme mantra’; the Hare Krsna mahamantra: Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Sriman Mahaprabhu established the chanting of this mantra as the primary way to practise the religion of the Age of Kali: chanting the Name of the Lord.

mahamaya lit. ‘great illusion’; the material world; the energy of the Supreme Lord known as His illusory energy, material energy, and external energy; another name of the goddess of illusion, Maya Devi.

Mahaprabhu lit. ‘supreme master’; a Name of Sri Krsna Chaitanya, prophesied in the Mundaka-upanisad.

mahaprasad lit. ‘great kindness’; the remnants of offerings made to the Lord or Sri Guru, esp. the remnants of the foods or other articles that were physically consumed by them or placed directly before them.

mala a string of beads used for chanting japa, typically consisting of 108 beads; a garland; a necklace.

manachaki a dish made from ground taro.

mantra lit. ‘that which delivers by being meditated upon’; a hymn, prayer, instruction, incantation, or principle composed in concise and metric Sanskrit, typically originating from a Vedic scripture.

markata-vairagya lit. ‘monkey renunciation’; outwardly presenting oneself as a renunciant while privately pursuing material enjoyment. Such behaviour is comparable to that of a monkey, who outwardly lives like a renunciant (wears no clothes, has no house, begs for food), but inwardly seeks only food, comfort, and the opposite sex.

maya lit. ‘that which is not’; illusion; forgetfulness of the Lord and the self; identification with a material body and attachment to its paraphernalia.

Maya Devi the goddess of illusion, who serves the Supreme Lord by detaining souls who are averse to the Lord within the material world and subjecting them to the law of karma. Her purpose is to completely remove all forms of aversion to the Lord from the hearts of the conditioned souls. When souls fully surrender to the Lord and become indifferent to her temptations, she considers her purpose fulfilled and happily releases them. She is the consort of Lord Siva and known by numerous names, such as Parvati, Durga, and Kali.

Mayapur the village at the centre of Sri Nabadwip Dham on the island of Antardwip where Sriman Mahaprabhu takes birth and resides during His youth.

mayavad lit. ‘illusionism’; the theory that the eternal spiritual existence of the Lord, His energies, His personal forms, His abodes, the souls (devotees of the Lord), and devotion to the Lord are all an illusion. Mayavad is the ultimate antithesis of Vaisnavism and claims that the highest aim in life is to merge into Brahma. Mayavad was propagated by Lord Siva in the form of Sankar Acharya on the order of Lord Krsna to attract dissenting persons back to the Vedic scriptures. Mayavad and ideas similar to it are also known as Advaitavad, Vivartavad, and Nirvisesavad.

mrdanga lit. ‘clay body’; the double-headed drum prescribed by Sriman Mahaprabhu for Hari-nam-sankirtan.

mukti liberation; liberation from material existence; liberation from ignorance of the self, the Lord, and their relationship; realisation of one’s true nature as an eternal servant of the Lord. The scriptures describe five types of liberation: salokya (residing in the Lord’s abode), sarupya (having a form like the Lord’s), sarsti (having opulence like the Lord’s), samipya (having the association of the Lord), and sayujya (absorption into the body or effulgence of the Lord). Vaisnavas may accept the first four of these for the sake of service to the Lord, but they never accept sayujya-mukti, in which knowledge, the object of knowledge, and the knower (jnan, jneya, and jnata) are all demolished. Such liberation is sought by jnanis and is often awarded to demons who attack the Supreme Lord or His devotees, but devotees shun it because it denies one the opportunity to serve the Lord eternally.

Nabadwip lit. ‘nine islands’; the eternal abode of Sriman Mahaprabhu, nondifferent from Sri Vrndavan, which He brought with Him to the earth during His Pastimes here. The region known as Nabadwip is the centre of Sri Gauda Mandal and is divided by tributaries of the Ganges, Yamuna, Saraswati, and other sacred rivers into nine islands—Simantadwip, Godrumadwip, Madhyadwip, Koladwip, Rtudwip, Jahnudwip, Modadrumadwip, Rudradwip, and Antardwip. At present, Nabadwip also refers to the town on the western bank of the Ganges within Koladwip in West Bengal, India.

Nadia the land of Sriman Mahaprabhu’s eternal Pastimes. Nadia once referred specifically to the town of Nabadwip, but at present refers to the district in which Nabadwip is located.

Nama lit. ‘name’; the Name of the Supreme Lord; the personal form of the Lord as His Name, nondifferent from the Lord Himself. The Name is chanted in three forms within the material world: (1) Suddha-nam, as the pure Name Himself, (2) Namabhas, as a semblance of the Name, and (3) Namaparadha, a form of the Name covered by offences.

Namabhas lit. ‘a semblance of the Name’; chanting the Name impurely. Namabhas is comparable to a fog of ignorance and to clouds made up of selfish desires, offences, and weakness of heart. These cover the soul so that the light of the pure Name, comparable to a bright sun, is only faintly visible. There are four types of Namabhas listed in order from least to most gross (SB: 6.2.14): (1) sanketa, indirect chanting, as in the case of Ajamil, who called out to his son named Narayan, or in the case of persons who speak other languages and utter the syllables of the Name with intentions unrelated to the Lord; (2) parihasa, chanting jokingly, as in the case of the non-Hindus who jokingly chanted the Name during the lunar eclipse at the time of Sriman Mahaprabhu’s appearance; (3) stobha, chanting mnemonically, as in the case of Sri Hari-namamrta-vyakarana, in which the Names of the Lord are used as part of a system of grammatical terminology, and (4) hela, chanting neglectfully, that is, without respect or affection but also without disdain, as in the case of calling out the Name to shake off lethargy. Namabhas can give the soul piety, wealth, enjoyment, freedom from active and inactive karmic reactions, deliverance from hell, liberation, and sukrti. It cannot, however, give the soul divine love for Krsna. Namabhas, as a semblance of the Name, is further understood to be either a shadow of the Name, as in the case of those who chant the Name in the four ways mentioned above, or a reflection of the Name, as in the case of mayavadis or materialists who intentionally chant the Name with a conception and purpose contrary to the soul’s nature of being an eternal servant of Krsna. The benefits of Namabhas listed above apply only to those who chant the shadow form of the Name; those who chant the reflected form make offences to the Name and are not benefitted by their practices.

Narad (Devarsi Narad) a Saktyaves-avatar of the Lord delegated to travel throughout the material and spiritual worlds as a devotee sage, constantly chanting the Lord’s glories to the music of his vina. He takes part in countless Pastimes of the Lord in many of the Lord’s appearances in the world and gives guidance to numerous sages, kings, and devotees throughout the ages.

Narayan lit. ‘the shelter of all beings’; the Lord of Sri Vaikuntha Dham; the four-armed form of the Lord who presides over His eternal majestic abode of awe-inspired worship. Narayan is an expansion of Sri Balaram and the source of Mahavisnu and all the Avatars of the Lord in the material world.

neemAzadirachta indica; margosa; referred to as nimba in the scriptures.

Nimai a name given to Sriman Mahaprabhu at His birth because He was born under a neem tree and because the name Nimai, like neem itself, protects one from ill fate.

Nitai, Nityananda a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who is the first expansion of the Lord Himself. He is Lord Balaram in the Pastimes of Lord Krsna and the origin of Lord Narayan, Lord Visnu, Lord Sesa, and all other Avatars of the Lord. As the embodiment of unconditional mercy, He is always joyful and eager to engage souls, even the most fallen, in the service of Sriman Mahaprabhu.

Nrsimhananda an eternal associate of Sriman Mahaprabhu who appeared in the village of Piyariganj near Kalna. The Lord was very pleased with the service Nrsimhananda performed in meditation, and at times the Lord personally appeared in Nrsimhananda’s heart, spoke to people through his mouth, and exhibited ecstasy in his body.

pana sherbet; a beverage typically prepared from fruit juices with added sugar, salt, or spices.

papa sin; inauspicious karma; actions that produce suffering. Such actions may be divided into the following categories: (1) violence, (2) cruelty, (3) duplicity, (4) madness, (5) falsity, (6) disobeying superiors, (7) covetousness, (8) selfishness, (9) impurity, (10) uncivil behaviour, and (11) destructive behaviour. The consequences of such actions are also called papa and exist in three forms: aprarabdha, inactive, prarabdha, active, and bija, seed. Inactive sin refers to sin that will take effect in future births, active sin refers to sin that will effect in this birth, and the seed form of sin refers to the desire to commit sin. Devotion can destroy all three forms of papa, as well as their root cause, avidya, ignorance, misunderstanding of the self.

Papa-purus lit. ‘personification of sin’; the Padma-purana (7.22.1–52) explains that the Lord gave the Papa-purus the special dispensation to take shelter in grains on the day of Ekadasi, and thus anyone who consumes grains on Ekadasi becomes implicated in the sum total of all sins. While the true purpose of observing Ekadasi is endeavouring to satisfy the Lord without any selfish motivation of being freed from sin, it is also Sriman Mahaprabhu’s order that everyone fast from grains on Ekadasi and avoid contact with the Papa-purus.

paramanna lit. ‘great rice’; sweet rice pudding; rice cooked in milk with sugar.

patol pointed gourd; trichosanthes dioica.

phalgu-vairagya useless renunciation; rejecting as mundane anything that is favourable to the Lord’s service; making a show of detachment but internally pursing selfish ends, esp. liberation. The term comes from the appearance of the Phalgu River near Gaya in India which for part of the year appears to be a dry bed of sand but always has water running within it just below the surface.

pitha (pithe) a general term for speciality items such as pancakes, doughnuts, steamed cakes, and dumplings. They are typically sweet, made with rice flour, and filled with date syrup and coconut, though there are countless varieties.

Prabhu master; lord. Prabhu was traditionally used as a title for Sri Guru and for the Supreme Lord (esp. Mahaprabhu, Nityananda Prabhu, and Advaita Prabhu). Srila Bhakti Siddhanta Saraswati Thakur started the practice of referring to his disciples as Prabhu because he saw them as extensions of his Gurudev, and he also encouraged his disciples to adopt this practice. Thus Prabhu is used within the Saraswat Gaudiya–Vaisnava sampradaya as a respectful address for initiated, male devotees of all ages, with the exception of sannyasis.

prasad lit. ‘grace, kindness’; the mercy of the Lord, Sri Guru, and the Vaisnavas; the remnants of offerings made to them, such as fragrances, flowers, and especially foods.

prayaschitta atonement for sin; the numerous penances prescribed in the scriptures—such as fasting, begging, and performing unusual austerities—to absolve oneself of sins. Such acts can remove the inauspicious karma that is produced by committing sin, but they cannot remove the desire or susceptibility to commit sin in the future, and they cannot absolve the soul of offences against the Lord’s Name or His devotees.

prema divine love; intense desire to please the Lord; the goal of life and perfection of the soul.

Purusottam lit. ‘the Supreme Person’; the Supreme Lord Krsna; Lord Jagannath.

Purusottam Acharya the name of Srila Svarup Damodar Prabhu prior to his acceptance of sannyas.

Purusottam Ksetra the land of Lord Jagannath; Jagannath Puri and its surrounding area.

Radha (Radhika, Radharani) lit. ‘She whose worship is supreme’; Lord Krsna’s eternal consort, the embodiment of the highest service and sacrifice to the Lord; the female aspect of the Supreme Absolute Truth.

Radha Kunda the lake made by Srimati Radharani and Her companions beside Syama Kunda near Govardhan Hill; the site of Radha and Krsna’s most confidential Pastimes; the most exalted holy place for all Rupanuga Vaisnavas.

Raghunath Das Goswami a principal follower of Sriman Mahaprabhu whose intense standard of service and renunciation greatly satisfied the Lord and deeply inspired all devotees. After receiving the blessings of Sriman Nityananda Prabhu in Bengal, he resided in Jagannath Puri for the last sixteen years of Sriman Mahaprabhu’s Pastimes as the personal assistant of Sri Svarup Damodar. He participated in many of the Lord’s confidential Pastimes, and his personal accounts of these Pastimes form the foundation of Sri Chaitanya-charitamrta. Raghunath Das eventually went to Vrndavan, found new life in the company of Sri Rupa and Sri Sanatan, and spent his final days at Sri Radha Kunda. He is revered within the Gaudiya–Vaisnava sampradaya as the Acharya of prayojan-tattva, as he illuminated the highest attainment of the soul in the service of Srimati Radharani under the guidance of Sri Rupa Manjari.

Ramananda Ray the intimate associate of Sriman Mahaprabhu whom the Lord regarded as His Guru in raga-marg service to Sri Krsna. Ramananda was the first to perceive the innermost identity of Sriman Mahaprabhu—that of Sri Sri Radha-Krsna combined—and the first to speak the essential teachings that the Lord descended to distribute to the world. He first met the Lord in South India while serving as the governor of the Godavari region, but at the Lord’s request he resigned and spent the rest of his life with the Lord in Jagannath Puri, serving Him intimately during His later Pastimes by reciting verses that suited His intense feelings of separation for Krsna. Sriman Mahaprabhu praised his scholarship, worldly detachment, and expertise in rasa as unparalleled. He is Sri Visakha Devi in the Pastimes of Sri Sri Radha-Krsna and is held in the highest regard by all Gaudiya–Vaisnavas.

rasa pleasure; the inconceivable, wonderful substance tasted in the hearts of pure devotees; the dispositions in which souls serve the Supreme Lord, which are of five primary types: adoration, servitorship, friendship, affectionate guardianship, and paramour love.

Rasa Dance a style of dance performed by Lord Sri Krsna with the gopis of Vrndavan which should never be imitated or imagined.

Sachi Devi the mother of Sriman Mahaprabhu. The Lord’s associates in Nadia often call her ‘Ai’, a non-Sanskrit vernacular title meaning ‘respectable lady’ or ‘mother’. She is Yasoda Devi in the Pastimes of Lord Krsna.

sadhu a holy man; one who is adherent to Truth.

sak green leafy vegetables; cooked greens; a favourite preparation of Sriman Mahaprabhu.

sakti energy, power; a name of the Supreme Lord’s consort or the consort of a demigod.

samsara lit. ‘through motion’; transmigration; the perpetual cycle of repeated birth and death in which souls pass from one body to the next within the material world according to their desires, pushed by the forces of time, karma, and material nature. The soul may assume the form of an inanimate object, a plant, an animal, a human form, or a heavenly form such as that of god or sage. Souls wander indefinitely around this wheel of samsara until they attain the association of souls who are engaged in the Lord’s service and surrender to the Lord. Samsara also connotes the material world itself, the range of experiences the soul undergoes within it, esp. suffering, and the pursuit of worldly happiness, esp. that of family life.

Sanatan Goswami a principal follower of Sriman Mahaprabhu and the elder brother of Srila Rupa Goswami. He was shown the highest respect by everyone, including Sriman Mahaprabhu Himself. According to the Lord’s instructions, he discovered lost holy places, re-established the worship of Deities, compiled numerous scriptures, and cared for the whole community of devotees in Vrndavan. He is revered within the Gaudiya–Vaisnava sampradaya as the Acharya of sambandha-jnan.

Sanat Kumar lit. ‘eternal youth’; the eldest of the first four sons of Lord Brahma. At the beginning of creation, he refused to obey Brahma’s order to create progeny and instead engaged in the service of the Lord exclusively. He is revered as the founder of a number of spiritual lineages, and his teachings are recorded in many of the scriptures.

Sankar lit. ‘he who is beneficent’; a name of Lord Siva.

sankhya lit. ‘enumeration’; discrimination between spirit and matter, the self and the non-self; systematic analysis of the elements within the material creation. The Lord taught the process of sankhya in various Avatars, such as that of Kapiladev, as a means to understand the self, the creation, and the soul’s purpose within the creation to ultimately awaken devotion within the heart of the soul. Non-devotional and even atheistic forms of sankhya are also practised by philosophers, of whom the most well-known is also (confusingly) named Kapila.

sankirtan congregational glorification of the Name, Form, Qualities, Pastimes, associates, and paraphernalia of the Lord; the prescribed religious practice for the Age of Kali.

sannyas lit. ‘complete abandonment’; the renounced order of life; the fourth asram in Vedic society; the practice of giving up selfish action and fully dedicating oneself to the Lord, primarily by preaching the principles of pure devotion. Formally, this entails celibacy, withdrawal from family, wearing the robes of a renunciant, and engaging one’s speech, thought, and action exclusively in the Lord’s service.

sannyasi one who has accepted the order of sannyas.

Sarvabhauma Bhattacharya (Vasudev Sarvabhauma) the most widely renowned scholar in India during the time of Sriman Mahaprabhu. As an avatar of Brhaspati, he left his position in heaven and appeared on earth as a scholar to serve Sriman Mahaprabhu in Jagannath Puri.

Satyabhama one of the principal queens of Lord Krsna during His Pastimes in the city of Dvaraka.

Satya-yuga the age of truth, which lasts 1,728,000 years and is characterised by honesty, austerity, and meditative devotion. Satya-yuga is the first of the four ages that cycle throughout the existence of the material universe (Satya, Treta, Dvapar, and Kali).

Saunaka a renowned sage who led the sages assembled at Naimisaranya in hearing Srimad Bhagavatam narrated by Sri Suta Goswami.

Siksastakam lit. ‘eight verses of instruction’; the only poem known to be composed by Sriman Mahaprabhu Himself. Within it, all the Lord’s teachings are summarised in these eight verses describing the chanting of the Holy Name.

Siva lit. ‘the auspicious one’; a unique expansion of the Supreme Lord who performs numerous functions: regulating the mode of ignorance in the material world, cyclically destroying the material world, infusing the material world with souls, satisfying the desires for enjoyment and liberation of those who are averse to the Supreme Lord, supporting the demigods in their management of the material world, bearing the Ganges river on his head as she descends from Dhruvaloka, protecting the devotees of the Supreme Lord, and setting a paramount example of pure devotion to the Supreme Lord.

Sivananda Sen an exemplary householder devotee of Sriman Mahaprabhu who on the order of the Lord took care of all the devotees each year during their pilgrimage to Jagannath Puri from Bengal. He engaged his entire family and all his wealth in the Lord’s service and was a recipient of special affection from both Sriman Mahaprabhu and Sriman Nityananda Prabhu.

smarta a follower of the smrti scriptures, in particular, one who rigidly follows the codes of conduct and rules for worship given therein.

smrti lit. ‘that which is remembered’; the scriptures compiled by Vedavyas and other sages that illuminate the sruti. These include the Puranas, Niti-sastras, Itihasas, Mahabharata, Ramayana, and law books such as that of Manu.

Sri Ksetra the land of Lord Jagannath; Jagannath Puri and its surrounding area.

Srimad Bhagavatam the essence of all Vedic literature. Written by Srila Vyasadev as the fruit of his meditation on the four verses spoken by Lord Krsna to Lord Brahma at the beginning of creation, Srimad Bhagavatam is Vyasadev’s natural commentary on the Vedanta-sutra, the foremost of all the Puranas, and the conclusion of all the Vedic literatures. The text is comprised of 18,000 verses and explains ten subjects: (1) the creation: the manifestation of the material elements, (2) the sub-creation: the manifestation of the life-forms within the creation, (3) position: the Lord’s rule over the creation, (4) nourishment: the Lord’s mercy upon His devotees, (5) conditioning: the impressions created by actions, (6) the Manus: the establishment of proper dharma, (7) discussion of the Lord: narrations of the activities of the Lord’s Avatars and Their devotees; (8) the destruction: the souls laying at rest (after the dissolution of the material elements), (9) liberation: realisation of the true self, and (10) the shelter: the Supreme Being. Sri Chaitanya Mahaprabhu accepted Srimad Bhagavatam as the purest and most authoritative revelation of the Absolute as it describes the dharma of the paramahamsas, is dearmost to the Vaisnavas, explains the highest engagement of liberated souls, establishes Lord Sri Krsna as the Supreme Personality of Godhead, and shows divine love for Him to be the ultimate attainment.

Srivas Thakur a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who lives near the Lord in Mayapur and participates in countless Pastimes of the Lord. Sriman Mahaprabhu is eternally present in his courtyard. There, the Lord performs kirtan every night with His intimate associates and once revealed Himself as the Supreme Lord for twenty-one hours.

sruti lit. ‘that which is heard’; the Vedas, Upanisads, and other scriptures revealed to (heard by) the rsis.

Sukadev lit. ‘divine parrot’; a liberated soul from birth who appeared as the son of Vedavyas and spoke Srimad Bhagavatam in the assembly of Maharaj Pariksit. His testimony serves as the principal evidence that the Pastimes of Lord Krsna are supramundane and attract even the liberated souls.

sukrti lit. ‘proper action’; merits; actions that lead to favourable future results. There are three types of sukrti: those that lead to enjoyment, to liberation, and to devotion. Chiefly, sukrti refers to merits that lead the soul to devotion, in other words, to that which gives the soul the capacity to appreciate Truth and inspires the soul to seek the Absolute (punya typically refers to merits that lead to enjoyment). Here, sukrti denotes service rendered knowingly or unknowingly to the Lord, that which is His own, or those who are dear to Him. The opportunity to render such service comes to the soul by good fortune and fructifies (typically over the course of a number of lifetimes) as association with sadhus, by whose grace the soul develops faith and progresses on the path of devotion.

Supersoul standard English rendering of Paramatma; the all-pervading Soul who functions as the observer, permitter, maintainer, supporter, and supreme master of all beings in the material creation; the infinitesimal animating principle within every particle of material energy; the third Purus-avatar Ksirodakasayi Visnu.

Suta Goswami the disciple of Vedavyas who recited Srimad Bhagavatam and other Puranas at the assembly of 60,000 sages in Naimisaranya.

Svarup Damodar the constant companion of Sriman Mahaprabhu who was regarded as the leader of all the Lord’s devotees and a second manifestation of the Lord Himself. He participated in the Pastimes of the Lord in Nabadwip, accepted sannyas after the Lord did, and then joined Him in Sri Puri Dham. Both his scholarship and his singing were unparalleled amongst the Lord’s servants, and he served Sriman Mahaprabhu night and day, personally caring for the Lord during His fits of divine madness. He screened all compositions that were brought to the Lord, and his writings about the identity and Pastimes of the Lord are renowned as the most profound and authoritative representation of Sriman Mahaprabhu. He is Sri Lalita Devi in the Pastimes of Sri Sri Radha-Krsna and the guardian of all Gaudiya–Vaisnavas.

Syam lit. ‘dark’; blackish; dark blue, grey, or green; resembling the colour of a dark cloud; a Name of Lord Sri Krsna describing His complexion.

tirtha a holy place; a place of pilgrimage; a place visited or inhabited by the Lord or His devotees.

Tota Gopinath lit. ‘Garden Gopinath’; the strikingly beautiful Deity of Lord Krsna found by Sriman Mahaprabhu in the garden near the Temple of Yamesvar in Sri Puri Dham. The Lord gave this Deity to Srila Gadadhar Pandit to worship, and when Gadadhar grew old and became unable to reach up and garland the Deity, Gopinath sat down to accept his service. Tota Gopinath is thus known for His unique, graceful sitting posture.

Treta-yuga the second of the four ages that cycle throughout the existence of the material universe (Satya, Treta, Dvapar, and Kali). Treta-yuga lasts 1,296,000 years and is best known for being the period of Lord Ramachandra’s appearance. Fire sacrifice is the dharma of the age, and people in general at that time are virtuous and versed in the Vedas.

Tulasi lit. ‘she who is incomparable’; Lord Krsna’s favourite plant. Without her leaves, Krsna will not accept any offering. Tulasi is a form of the gopi Vrnda Devi, the personal expansion of Srimati Radharani who serves as the mistress of Vrndavan: she who distributes devotion to the Lord, gives entrance into Vraja, and makes arrangements for Radha and Krsna’s Pastimes.

Tulasi Padichha the superintendent of the Jagannath Temple at the time of Sriman Mahaprabhu’s Pastimes in Sri Puri Dham.

Vaikuntha lit. ‘that which has no limit’ or ‘where there is no anxiety’; the spiritual world; the eternal abode of the Supreme Lord; the portion of the spiritual world presided over by Laksmi and Narayan, where the Lord’s majesty is predominant and devotees serve the Lord with awe and reverence.

vairagya renunciation; lit. ‘devoid of attachment’ or ‘intense attachment’. For a Vaisnava, both senses are applicable—detachment from the mundane and attachment to the Lord—though in common speech, the word is used in the first sense.

vairagi one who has or practises vairagya.

Vaisnava lit. ‘one who is devoted to Visnu’; a servant of the Supreme Lord; a member of one of the four Vaisnava sampradayas.

Vakresvar Pandit an eternal associate of Sriman Mahaprabhu who accompanied the Lord in Nabadwip and Jagannath Puri and greatly pleased Him with his tireless dancing.

varna the occupational divisions within society created by the Lord: the brahmans, ksatriyas, vaisyas, and sudras. These divisions are differentiated by their functions and the modes of nature predominant within them, and strictly speaking an individual should be accepted as a member of one of them according to their character, not their heredity (though in recent history this is largely misunderstood). Brahmans study and teach the scriptures, perform worship for themselves and on behalf of others, and accept and give charity. They are situated in the mode of goodness. Ksatriyas govern society, collect taxes, and engage in warfare. They also perform many of the duties of brahmans and are situated in a mixture of the modes of goodness and passion. Vaisyas engage in agriculture, animal husbandry, and commerce. They also perform the duties of brahmans and are situated in a mixture of the modes of passion and ignorance. Sudras engage in service to the other three varnas. They are situated in the modes of ignorance.

varnasram-dharma the social and occupational orders established by the Lord consisting of the four varnas (brahman, ksatriya, vaisya, and sudra) and the four asrams (brahmacharya, grhastha, vanaprastha, and sannyas). When souls observe their duties within this system according to their nature as a means to serve the Supreme Lord, they gradually transcend the modes of material nature and satisfy the Lord. When the orders within the system are thought to be determined by birth and when souls use the system to pursue material gain or liberation, however, no one attains any spiritual benefit by following it.

vasana desires; material desires; the impressions in the subtle body produced by past experiences.

Vasudev Ghos an eternal associate of Sriman Mahaprabhu who appeared in Tamluk, West Bengal. He and his two elder brothers, Govinda Ghos and Madhava Ghos, were renowned kirtaniyas, and both Sriman Mahaprabhu and Nityananda Prabhu would dance to their singing with great satisfaction.

Veda lit. ‘knowledge’; the knowledge revealed by the Supreme Lord through Lord Brahma and the rsis that explains the proper way for all souls to live and serve the Lord; the body of eternal knowledge recorded in separate scriptures at the beginning of Kali-yuga by Vedavyas, made up of the Rg-veda, Sama-veda, Yajur-veda, and Atharva-veda, the Upanisads, and other texts.

Vidyapati a renowned devotee of Lord Krsna who appeared approximately one hundred years before Sriman Mahaprabhu in a brahman family of scholars and ministers in Mithila in North India. His poems describing the Pastimes of Sri Sri Radha-Krsna, and in particular his songs describing separation, were very dear to Sriman Mahaprabhu.

Visnu lit. ‘the all-pervading Lord’; the maintainer of the universe; a Name of the Supreme Lord and His expansions that preside over spiritual and material worlds.

Visnuduta the attendants of Lord Visnu who resemble Him in appearance.

Vraja lit. ‘corral’; the eternal abode of Lord Krsna; the 168-square-mile circular district that encompasses Vrndavan, Govardhan, and the other sites of Lord Krsna’s Pastimes with the gopas and gopis. Often used synonymously with Vrndavan.

vrata lit. ‘vow’; an act of abstention; a rite, typically consisting of subjecting oneself to some form of austerity and performing specified actions to propitiate a deity.

Vrndavan lit. ‘forest of Tulasi’; the eternal homeland of Lord Krsna; the supreme abode in the spiritual world where love and devotion reach their zenith. Vrndavan appeared on earth with Lord Krsna in what is known today as the Mathura district of Uttar Pradesh in Northern India.

Vyasadev (Vedavyas) the Saktyaves-avatar of the Lord who compiled the Vedic literatures (the four Vedas, the Upanisads, the Puranas, Mahabharata, and other texts) and ultimately revealed Lord Sri Krsna as the Absolute Truth in Srimad Bhagavatam.

Yamaduta the attendants of Yamaraj. They seize souls at the time of death and bring them to be judged by Yamaraj.

Yamaraj lit. ‘master of regulation’; the god of justice who maintains order within the material world. He is revered as one of the twelve mahajans and a devotee of the Supreme Lord. He judges souls after death on the basis of the record of their actions kept by his assistant Chitragupta, and administers punishments or rewards as are appropriate in the form of the soul’s future body, destination, and fortune. He presides over Patalaloka, the lower region of the universe, and is also known as Kala (Time), Dharma or Dharmaraj (Order), and Mrtyu (Death).

Yasoda the mother of Lord Krsna and the queen of the cowherd people of Vraja.

yoga 1) union; the union of the soul with the Lord; (2) a path; a means to attain a goal; (3) a practice; (4) astanga-yoga; (5) a conjunction; an auspicious astrological circumstance.

yogi a practitioner of yoga, esp. of hatha- or astanga-yoga; one who seeks connection with the Absolute.

yukta-vairagya lit. ‘proper renunciation’; using anything favourable to the Lord’s service in His service without personal attachment to it; recognising Sri Guru, the Name, the Deity, the scriptures, and mahaprasad as spiritual, seeing everything in connection to the Lord, fully dedicating all of one’s available energy and resources to the Lord’s service, and accepting no less and no more than is necessary for oneself to engage in the Lord’s service.