Chapter 16. 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 raghunātha svarūpe jijñāse
«ki vastu pīriti, more śikhāo ābhāse [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]
Translation:
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॥
vidyāpati chaṇḍī-dāsa ye prīti varṇila
se prīti bujhite mora śakti nā 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]
Translation:
«I cannot understand the love that Vidyapati and Chandi Das described.
তাঁহাদের বাক্যে বাহ্যে বুঝে যে পীরিতি ।
সে কেবল স্ত্রীপুরুষের প্রণয়ের রীতি ॥৩॥
tā̐hādera vākye bāhye bujhe ye pīriti
se kevala strī-puruṣera praṇayera rīti [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]
Translation:
«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 paramārtha-madhye gaṇya haya
prākṛta kāmake kena aprākṛta 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]
Translation:
«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॥
mahāprabhu tomāra saṅge sei saba gāna
karena sarvadā, tāra nā pāi sandhāna [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]
Translation:
«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 samarpaṇa
ājñā kaila, ‘śikhāo ebe nigūḍha 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]
Translation:
«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॥
kṛpā kari’ prīti-tattva more deha bujhāiyā
kṛtārtha ha-iba muñi saṁśaya tyajiyā» [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]
Translation:
«Please help me understand the nature of love. Then I will be fulfilled and leave behind my doubts.»
উত্তর
uttara
The answer
স্বরূপ বলিল, «ভাই রঘুনাথদাস ।
নিভৃতে তোমারে তত্ত্ব করিব প্রকাশ ॥৮॥
svarūpa balila, «bhāi raghunātha-dāsa
nibhṛte tomāre tattva kariba prakāśa [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]
Translation:
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॥
āmi kibā rāmānanda athavā paṇḍita
keha nā 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]
Translation:
«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 jihvāya basiyā
balāibe nija-tattva sakṛpa ha-iyā [10]
takhani jānibe haila susatya prakāśa
śuniyā ānanda pābe raghunātha-dāsa [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! [10–11]
Translation:
«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॥
chaṇḍī-dāsa vidyāpati karṇāmṛta rāyera gīti
e-saba amūlya śāstra jāna
e-sabe nāhika kāma e-saba premera dhāma
aprākṛta tāhāte vidhāna [12]
jana–Know [that] karnamrta–Sri 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]
Translation:
«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॥
strī-puruṣa-vivaraṇa ye kichhu ta̐hi varṇana
se saba upamā mātra sāra
prākṛta-kāma-varṇana tāhe kṛṣṇa-adarśana
aprākṛta karaha vichāra [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]
Translation:
«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 puruṣa, kibā nārī, e-tattva bujhite nāri
jaḍa-dehe kare rasa-raṅga
se guru kṛṣṇera bhāṇe śuddha-rati nāhi jāne
tāhāra bhajana māyā-raṅga [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]
Translation:
«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.
কৃষ্ণপ্রেম
krsna-prema
Love for Krsna
কৃষ্ণপ্রেম সুনির্ম্মল যেন শুদ্ধ গঙ্গাজল
সেই প্রেমা অমৃতের সিন্ধু ।
নির্ম্মল সে অনুরাগ নাহি তাহে জড়দাগ
শুক্লবস্ত্র শূন্যমসীবিন্দু ॥১৫॥
kṛṣṇa-prema sunirmala yena śuddha gaṅgā-jala
sei premā amṛtera sindhu
nirmala se anurāga nāhi tāhe jaḍa-dāga
śukla-vastra śūnya-masī-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॥
śuddha-prema sukha-sindhu pāi tāra eka bindu
sei bindu jagat ḍubāya
jaḍa-dehe kari’ prīti kevala kāmera rīti
śuddha deha nā 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]
Translation:
«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॥
dūre śuddha prema-bandha kapaṭa premete andha
sei preme kṛṣṇa nāhi pāya
tabe ye kare krandana svasaubhāgya prakhyāpana
kare ihā, jāniha niśchaya [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]
Translation:
«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॥
kṛṣṇa-prema yāra haya tāra vibhāva chinmaya
anubhāva dehete prakāśa
sāttvikādi vyabhichārī chinmaya svarūpa dhari’
chit-svarūpe karaye vilāsa [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]
Translation:
«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 līlāśuka kṛṣṇa tāre haye sammukha
dila vrajera aprākṛta rasa
chhāḍila e-deha-raṅga prākṛtālambana-bhaṅga
tāhe kṛṣṇa parama santoṣa [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]
Translation:
«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॥
vidyāpati chaṇḍī-dāsa chhāḍi’ pūrva rasābhāsa
aprākṛta-rasa-lābha kaila
pūrve chhila tuchchha rasa tāhā chhāḍi’ prema-vaśa
hañā, kṛṣṇa-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]
Translation:
«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 mātoyāra nā pāya kṛṣṇa-rasa-sāra
nahe vaṁśī-vadanālambana
jaḍa dehe sāja sāja māthāya tāra paḍe vāja
prāṇa-kīṭera karaye dhāraṇa [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]
Translation:
«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’ śrī-nanda-nandana bhaji’
dekhe kṛṣṇa śrī-vaṁśī-vadana
nije gopī-deha pāya vraja-vane vege yāya
pūrva saṅga 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]
Translation:
«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 darāpi me harau
krandāmi saubhāgya-bharaṁ prakāśitum
vaṁśī-vilāsy-ānana-lokanaṁ vinā
bibharmi yat prāṇa-pataṅgakān vṛthā’ [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]
Translation:
«‘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॥
pīriti pīriti pīriti bale
pīriti bujhila ke?
ye jana pīriti bujhite pāre
vraja-gopī 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॥
pīriti baliyā tinaṭi ā̐khara
vidita bhuvana-mājhe
yāhāte paśila sei se majila
ki tāra kalaṅka-lāje [25]
tinati–The three baliya–spoken a̐khara–syllables piriti–pi, 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]
Translation:
«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-gopī hañā chid-deha smariyā
jaḍera sambandha chhāḍe
viṣaye āśraye śuddha-ālambana
parakīya-rasa bāḍe [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]
Translation:
«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 vinā kothāo nāhi parakīya-bhāva
vaikuṇṭha-lakṣmīte tāra sadā asadbhāva [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]
Translation:
«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॥
saṁsāre yateka puruṣa, ramaṇī
ālambana-doṣe sadā
rakta-māṁsa-dehe āropa karite
nārakī haya sarvadā [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]
Translation:
«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 tārā sahaja sādhane
kṛṣṇa-kṛpā yabe pāya
jaḍa-deha-gandha chhāḍiyā se saba
chid-ānanda-rase dhāya [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]
Translation:
«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॥
prakṛta sahaja śrī-kṛṣṇa-bhajana
kare rāmānanda rāya
suvaidha sādhane e jaḍa dehete
suyukta vairāgya bhāya [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॥
viśuddha dehete vraje kṛṣṇa bhaje
mahāprabhu-kṛpā pāñā
nāṭakābhinaye deva-dāsī-śikṣā
saṅga-doṣa-śūnya hañā [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]
Translation:
«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॥
rāmānanda vinā tāhe adhikāra
keha nāhi pāya āra
para-strī-darśana sparśana, sevana
buddhi hṛde āchhe yāra
pīriti śikṣāya jānibe niśchaya
nāhi tāra adhikāra [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]
Translation:
«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 saṁsāre strī-puṁ-vyavahāre
nā haya pīriti-dhana
charma-sukha yata anitya niyata
nahe nitya saṁghaṭana [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]
Translation:
«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॥
gopī-bhāva dhari’ chid-dharma āchari’
pīriti sādhibe yei
strī-puṁ-vyavahāra nāhika tāhāra
bhitare gopinī 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]
Translation:
«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॥
bāhire sajjana dharma-ācharaṇa
āmaraṇa vaidhāchāra
antarete gopī chitte kṛṣṇa seve
kevala pīriti tāra [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]
Translation:
«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॥
‘yaḥ kaumāra-haraḥ’ ityādi kavitā
kevala upamā-sthala
nāyaka-nāyikā chit-svarūpa hañā
kṛṣṇa 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]
Translation:
«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)
Translation:
«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 ihā āropa chintāya
para-puruṣete kṛṣṇa-bhajana upāya [37]
chaitanya ājñāya āmi e-kathā nā māni
jaḍete e-rūpa buddhi naraka bali’ māni [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. [37–38][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॥
jaḍa-dehe chid-āropa, saṅga tuchchha ati
tāhe kṛṣṇa-bhāva ānā, samūha 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]
Translation:
«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 chhalanā ei jāniha niśchaya
ihāte vaiṣṇava-dharma adhaḥ-pathe yāya [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]
Translation:
«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॥
sukṛti puruṣa mātra upamā bujhiyā
svīya aprākṛta-dehe kṛṣṇa bhaje giyā [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]
Translation:
«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॥
chaṇḍī-dāsa vidyāpati ādi mahājana
pūrva-buddhi dūre rākhi’ 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]
Translation:
«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 sabāra śeṣa vākya chinmayī pīriti
āchhe tabu nāhi bujhe duṣkṛtira rīti [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]
Translation:
«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॥
raghunātha e viṣaye karaha vichāra
tomā hena bhakta prachāribe sad-āchāra [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]
Translation:
«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 viṣaya eka-bāra prabhuke jānāñā
chitta dṛḍha kari’ lao, dṛḍha kara hiyā» [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 raghunātha śrīmat prabhu-pade giyā
ṭhāre ṭhore jijñāsila vinīta ha-iyā [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]
Translation:
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 tāre ājñā dila āmāra sammukhe
raghunātha ājñā 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]
Translation:
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॥
«grāmya kathā nā śunibe, grāmya vārtā nā kahibe
bhāla nā khāibe, āra bhāla nā 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]
Translation:
«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॥
amānī, mānada hañā kṛṣṇa-nāma sadā labe
vraje rādhā-kṛṣṇa-sevā mānase 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]
Translation:
«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 ājñā pāñā raghu bujhila takhana
pīriti nā haya kabhu jaḍete sādhana [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]
Translation:
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॥
mānasete siddha-deha kariyā bhāvana
sei dehe rādhānāthera 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]
Translation:
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॥
amānī mānada bhāve akiñchana hañā
vṛkṣa hena sahiṣṇutā āpane kariyā [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]
Translation:
Be prideless, respectful, humble, and tolerant like a tree.
বাহ্যদেহে কৃষ্ণনাম সর্ব্বকাল গায় ।
অন্তর্দেহে থাকে রাধাকৃষ্ণের সেবায় ॥৫৩॥
bāhya-dehe kṛṣṇa-nāma sarva-kāla gāya
antar-dehe thāke rādhā-kṛṣṇera sevāya [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]
Translation:
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॥
bhāla khāoyā, bhāla parā parityāga kari’
prāṇa-vṛtti dvārā jaḍa-deha-yātrā 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]
Translation:
Give up fancy food and fancy clothes, and maintain your material body with the necessities for life.
মর্কট-বৈরাগ্য
markata-vairagi
The monkey renunciant
এই জড়দেহে রাধাকৃষ্ণ বুদ্ধ্যারোপ ।
মর্কট বৈরাগী করে সর্ব্বধর্ম্ম লোপ ॥৫৫॥
ei jaḍa-dehe rādhā-kṛṣṇa buddhyāropa
markaṭa vairāgī 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]
Translation:
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 baliyāchhena, «markaṭa vairāgī se jana
vairāgīra prāya thāki’ kare prakṛti-sambhāṣaṇa» [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]
Translation:
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॥
viśuddha vairāgī kare nāma saṅkīrtana
māgiyā khāiyā kare jīvana-yāpana [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]
Translation:
Pure renunciants chant the Name and live by begging and eating.
বৈরাগী হইয়া যেবা করে পরাপেক্ষা ।
কার্যসিদ্ধি নহে, কৃষ্ণ করে উপেক্ষা ॥৫৮॥
vairāgī ha-iyā yebā kare parāpekṣā
kārya-siddhi nahe, kṛṣṇa kare upekṣā [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]
Translation:
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॥
vairāgī ha-iyā kare jihvāra lālasa
paramārtha yāya, āra haya rasera vaśa [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]
Translation:
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॥
vairāgī karibe sadā nāma-saṅkīrtana
śāka-patra-phala-mūle udara bharaṇa [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]
Translation:
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॥
jihvāra lālase yei samāje beḍāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya [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]
Translation:
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.