Chapter 17. Different Practices for Different Devotees
আর দিনে শ্রীস্বরূপ রঘুনাথে কয় ।
«তোমারে নিগূঢ় কিছু কহিব নিশ্চয়» ॥১॥
āra dine śrī-svarūpa raghunāthe kaya
«tomāre nigūḍha kichhu kahiba niśchaya» [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]
Translation:
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 varṇete janma yāra ye āśrame sthiti
tat-tad-dharme deha-yātrā ei śuddha nīti [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]
Translation:
«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-yātrā nirvāha kariyā
nirantara kṛṣṇa bhaje ekānta ha-iyā [3]
sei se subodha, sudhārmika, suvaiṣṇava
bhajana-vihīna-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. [3–4]
Translation:
«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॥
kṛṣṇa nāhi bhaje, kare dharma-ācharaṇa
adhaḥ-pathe yāya tāra mānava-jīvana [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]
Translation:
«The human life of those who practise dharma but do not serve Krsna is ruined.
গৃহী, ব্রহ্মচারী, বানপ্রস্থ বা সন্ন্যাসী ।
কৃষ্ণভক্তিশূন্য অসম্ভাষ্য দিবানিশি ॥৬॥
gṛhī, brahmachārī, vānaprastha vā sannyāsī
kṛṣṇa-bhakti-śūnya asambhāṣya divā-niśi [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]
Translation:
«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-vairāgya-āśraya
kṛṣṇa bhajibena bujhi’ sambandha niśchaya [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]
Translation:
«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-nirṇaye haya ālambana bodha
śuddha-ālambana 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]
Translation:
«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 kṛṣṇa bhaje sei bāpera ṭhākura
prema-śūnya jīva kevala chhā̐chera 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]
Translation:
«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॥
kṛṣṇa-bhakti āchhe yāra vaiṣṇava se jana
gṛha chhāḍi’ bhikṣā kare, nā kare bhajana
vaiṣṇava baliyā tāre nā kara gaṇana [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]
Translation:
«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-nirmālyādi nā kara grahaṇa
karma-kāṇḍe kabhu nā mānibe nimantraṇa [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]
Translation:
«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॥
gṛhī gṛha-tyāgī bhede vaiṣṇava-vichāra
du̐he bhakti-adhikārī pṛthak āchāra [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]
Translation:
«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॥
du̐hāra chāhiye yukta-vairāgya vidhāna
sujñāna, subhakti du̐hāra sama-parimāṇa [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]
Translation:
«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॥
gṛhastha-vaiṣṇava sadā sva-dharme arjibe
ātithyādi sevā yathā-sādhya ācharibe [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]
Translation:
«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-patnī sahavāse nahe bhakti hāni
sārṣapa sutaila vyavahāre nāhi doṣa māni [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]
Translation:
«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 smārta-upacharita āmiṣa
yukta-vairāgīra haya grahaṇe nirāmiṣa [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]
Translation:
«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॥
gṛhastha-vaiṣṇava sadā nāmāparādha rākhi’ dūre
ānukūlya laya, prātikūlya tyāga 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]
Translation:
«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॥
aikāntika nāmāśraya tāhāra mahimā
gṛhastha vaiṣṇavera nāhi māhātmyera sīmā [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]
Translation:
«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-hiṁsā tyāga, para-upakāre rata
sarva-bhūte dayā gṛhīra ei-mātra 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]
Translation:
«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॥
vairāgī vaiṣṇava prāṇa-vṛtti aṅgīkari’
asañchaya strī-sambhāṣaṇa-śūnya, 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]
Translation:
«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-rūpa āchāra-bhede sakala vaiṣṇava
kṛṣṇa bhaji’ pāya kṛṣṇera aprākṛta 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]
Translation:
«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॥
gṛhī ha-uka tyāgī ha-uka bhakte bheda nāi
bheda kaile kumbhīpāka narakete yāi [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]
Translation:
«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॥
mūla kathā, kuṭīnāṭī vyavahāra yāra
vaiṣṇava-kulete sei mahākulāṅgāra [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]
Translation:
«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 bhāvete gaṭhi’ nija vyavahāra
jīvane maraṇe kṛṣṇa-bhakti jāni sāra [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]
Translation:
«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॥
kuṭīnāṭī kapaṭatā śāṭhya kuṭīlatā
nā chhāḍiyā hari bhaje, tāra dina gela vṛthā [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]
Translation:
«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 bhāgavata kadartha kariyā
indriya charāñā bule prakṛti bhulāiyā [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]
Translation:
«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॥
anugrahāya bhaktānāṁ mānuṣaṁ deham āśritaḥ
bhajate tādṛśīḥ krīḍā yāḥ śrutvā 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]
Translation:
«‘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॥
lampaṭa pāpiṣṭha āpanāke kṛṣṇa māni’
kṛṣṇa-līlā anukṛti kare dharma-hāni [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]
Translation:
«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॥
śuddha-bhakta bhakta-bhāve chit-svarūpa hañā
vraje rādhā-kṛṣṇa seve sakhī-bhāva lañā [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]
Translation:
«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॥
kṛṣṇa-bhāve tat-para haya ye pāmara
kumbhīpāka prāpta haya maraṇera 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]
Translation:
«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॥
antaraṅga bhakti mane, dehe kichhu naya
kuṭīnāṭī bale mūḍha ācharaṇa 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]
Translation:
«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-saṅga dūre parihari’
kṛṣṇa bhaje śuddha-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]
Translation:
«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 prakṛti ha-iyā maje kṛṣṇa-pāya
puruṣa ekale kṛṣṇa, dāsa mahāśaya» [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]
Translation:
«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॥
raghunātha dāsa tabe vinīta ha-iyā
svarūpere nivedana kare du’hāta juḍiyā [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]
Translation:
Raghunath Das joined his palms and humbly spoke to Svarup.
«বল প্রভু, আছে এক জিজ্ঞাস্য আমার ।
স্বধর্ম্মবিহীনভক্তি সর্ব্বভক্তিসার ॥৩৫॥
«bala prabhu, āchhe eka jijñāsya āmāra
sva-dharma-vihīna-bhakti sarva-bhakti-sāra [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]
Translation:
«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 gṛhastha thākibe svadharmete
svadharma chhāḍiyā bhakti pāre 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]
Translation:
«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॥
svarūpa bale, «śuna, bhāi, ihāte ye marma
baliba tomāke āmi śuddha-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]
Translation:
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 jīvana-yātrā sahaje ghaṭaya
para-dharme kaṣṭa āchhe, svābhāvika 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]
Translation:
«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 anukūla yāhā haya
tāi bhaktimān jana grahaṇa karaya [39]
yāhā yakhana bhakti-pratikūla hañā yāya
tāhā tyāga karile ta’ śuddha-bhakti pāya [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]
Translation:
«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-niṣṭhā chitta ha-ite tyaji’
bhakti-niṣṭhā karilei sādhu-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]
Translation:
«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-tyāgera nāma niṣṭhā-parihāra
niyamāgraha dūra ha-ile haya vaiṣṇava āchāra [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]
Translation:
«‘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 kṛṣṇa-smṛti mūla-vidhi bhāi
śrī-kṛṣṇa-vismṛti yāhe niṣedha mūla tāi» [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]
Translation:
«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 raghunātha bale, «kathā eka āra
ājñā haya śuni yāhe vaiṣṇava-vichāra [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]
Translation:
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॥
śrī-achyuta-gotra bali’ vaiṣṇava-nirdeśa
ihāra tātparya kibā, ithe ki viśeṣa» [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]
Translation:
«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॥
svarūpa bale, «gṛhī, tyāgī ubhaye sarvathā
ei gotre adhikārī nāhika anyathā [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]
Translation:
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॥
śrī-achyuta-gotre thāke śuddha-bhakta yata
svadharma-niṣṭhāya kabhu nāhi 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]
Translation:
«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॥
saṁsārera gotra tyaji’ kṛṣṇa-gotra bhaje
sei nitya-gotra tāra 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]
Translation:
«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 vā svadehe vaise vraja-gopī hañā
keha vā āropa-siddha-mānase la-iyā [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]
Translation:
«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, sādhaka, siddha — tina ye prakāra
bujhite pārile bujhi bhakti-dharma-sāra [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]
Translation:
«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॥
‘kaniṣṭhādhikārī’ haya ‘pravarte’ gaṇana
‘madhyamādhikārī’ ‘sādhaka’ bhakta mahājana [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]
Translation:
«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॥
‘uttamādhikārī’ haya ‘siddha’ mahāśaya
hṛdaye svadharma-niṣṭhā kabhu nā 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]
Translation:
«An uttam adhikari is a worshippable expert and never becomes attached to social duty at heart.
মধ্যমাধিকারী আর উত্তমাধিকারী ।
সকলে অচ্যুতগোত্র দেখহ বিচারি’» ॥৫৩॥
madhyamādhikārī āra uttamādhikārī
sakale achyuta-gotra dekhaha vichāri’» [53]
vichari’ dekhaha–Consider sakale–both madhyamadhikari–practitioners ara–and uttamadhikari–experts [to be part] achyuta-gotra»–of the family of the Lord.» [53]
Translation:
«Consider both practitioners and experts to be part of the family of the Lord.»
আরোপ
aropa
Ascription
রঘুনাথ বলে, «এবে আরোপ বুঝিব ।
তাৎপর্য বুঝিয়া সব সন্দেহ ত্যজিব» ॥৫৪॥
raghunātha bale, «ebe āropa bujhiba
tātparya bujhiyā 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]
Translation:
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॥
dāmodara bale, «śuna āropa-sandhāna
ihāte chāhiye bhakti-svarūpera jñāna [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]
Translation:
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॥
trividhā vaiṣṇavī bhakti karaha vichāra
(1) ‘āropa-siddhā’, (2) ‘saṅga-siddhā’, (3) ‘svarūpa-siddhā’ āra [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]
Translation:
«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॥
āropa-siddhāra kathā baliba prathame
susthira ha-iyā bujha chittera saṁyame [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]
Translation:
«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 jīva viṣayī pradhāna
jaḍa-saṅga-mātra kari’ kare avasthāna [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]
Translation:
«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॥
jaḍa-sukha jaḍa-duḥkha niyata tāhāra
prākṛta saṁsarga vinā kichhu nāhi āra [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]
Translation:
«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॥
aprākṛta bali’ kichhu nāhi pāya jñāna
aprākṛta-tattva mane nāhi pāya sthāna [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]
Translation:
«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 aprākṛta vastu tāhāo nā jāne
arakṣita śiśu yena sadāi ajñāne [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]
Translation:
«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 bhāgye kona janme sukṛtira phale
śraddhāra udaya haya hṛdaya-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]
Translation:
«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 sandhāne śune, ‘āmi kṛṣṇa-dāsa’
e saṁsāra haite uddhāre kare āśa [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]
Translation:
«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.
কৃষ্ণার্চ্চন
krsnarchana
Worshipping Krsna
গুরু বলে, ‘শুন, বাছা, কর কৃষ্ণার্চ্চন’ ।
কৃষ্ণার্চ্চনে তবে তার ইচ্ছা-সঙ্গঠন ॥৬৪॥
guru bale, ‘śuna, vāchhā, kara kṛṣṇārchana’
kṛṣṇārchane tabe tāra ichchhā-saṅgaṭhana [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]
Translation:
«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॥
kṛṣṇa ye aprākṛta prabhu, ei mātra śune
kṛṣṇa-svarūpa aprākṛta tāhā nāhi jāne [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]
Translation:
«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 yāhā kare daraśane
ta̐hi madhye iṣṭa yāhā 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]
Translation:
«They understand that everything they see around them belongs to the Lord.
ইষ্টদ্রব্যে ইষ্টমূর্ত্তির করয় পূজন ।
এই স্থলে হয় তার আরোপ-চিন্তন ॥৬৭॥
iṣṭa-dravye iṣṭa-mūrtira karaya pūjana
ei sthale haya tāra āropa-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]
Translation:
«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॥
manuṣya-mūrati eka kariyā gaṭhana
gandha-puṣpa-dhūpa-dīpe 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]
Translation:
«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॥
āropa-buddhye bhāve saba aprākṛta dhana
āropa chintiyā kabhu aprākṛtāpana [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]
Translation:
«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॥
ihāte ye karmārpaṇa āropera sthala
ārope kramaśaḥ bhakti-tattve pāya 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]
Translation:
«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’ āropa-siddhā bhaktira lakṣaṇa
kaniṣṭhādhikārīra 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]
Translation:
«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॥
tattvaṭī bujhiyā yabe śrī-mūrti pūjaya
tabe madhyama adhikāra 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]
Translation:
«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॥
uttamādhikārīra āropera nāhi sthāna
mānase aprākṛta tattvera pāya ta’ sandhāna [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]
Translation:
«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-chakṣe heri’
prāṇeśvara bhaje pūrva-āropa dūra 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]
Translation:
«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 svabhāvataḥ nahe hena karmārpaṇe
āropa-siddhā bhakti-madhye haya ta’ gaṇane [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]
Translation:
«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॥
āropa-siddhāra eka mūla-tattva ei
jaḍa-vastu jaḍa-karma bhakti-bhāve 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]
Translation:
«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॥
jaḍa-vastu, jaḍa-karma-madhye ghṛṇya yāhā
arpaṇeo bhakti nāhi haya kabhu tāhā [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]
Translation:
«Offering the Lord objectionable material objects and actions, however, is never devotion.
উপাদেয় ইষ্ট বলি’ কর্ম্মার্পণ করে ।
‘আরোপ-সিদ্ধা ভক্তি’ বলি’ বলিব তাহারে ॥৭৮॥
upādeya iṣṭa bali’ karmārpaṇa kare
‘āropa-siddhā bhakti’ bali’ baliba tāhāre [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]
Translation:
«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॥
māyāvāde archanāṅga āropa-lakṣaṇa
bhaktivāde svarūpa-siddhā bhaktira darśana [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]
Translation:
«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 śuna, ‘saṅga-siddhā bhakti’ yei rūpa
śuddha-jñāna suvairāgya saṅga-siddhāra svarūpa [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]
Translation:
«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॥
yathā bhakti tathā yukta-vairāgya śuddha-jñāna
sāhacharye saṅga-siddha bujhaha sandhāna [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]
Translation:
«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 dayā sahiṣṇutā bhakti-sahachara
saṅga-siddha-bhakti-aṅga jāna ataḥpara [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]
Translation:
«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॥
sākṣāt bhaktira kārya yāhāte niśchaya
‘svarūpa-siddhā bhakti’ra kriyā tāhāi 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]
Translation:
«An act of svarup-siddha devotion is an act of devotion itself.
শ্রবণ-কীর্ত্তন-আদি নববিধ ভজন ।
স্বরূপসিদ্ধা ভক্তি বলি’ তন্নামকীর্ত্তন ॥৮৪॥
śravaṇa-kīrtana-ādi nava-vidha bhajana
svarūpa-siddhā bhakti bali’ tan-nāma-kīrtana [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]
Translation:
«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॥
kṛṣṇete sākṣāt tāhādera mukhya-gati
āropa-siddhā, saṅga-siddhāra gauṇa-bhāve 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]
Translation:
«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॥
svataḥ-siddha ātma-vṛtti śuddha-bhakti sāra
baddha-jīve mano-vṛtte udaya tāhāra [86]
kṛṣṇonmukha jaḍa-dehe tāhāra vistṛti
e jagate bhakti-devīra ei-rūpa 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. [86–87]
Translation:
«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 ‘svarūpa-siddhā’ sākṣāt kriyā yathā
‘saṅga-siddhā’ sahachara sāhāye sarvathā [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]
Translation:
«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॥
‘āropa-siddhā’ haya yathā prākṛta vastu kriyā
aprākṛta bhāve sādhe prākṛta nāśiyā» [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]
Translation:
«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॥
svarūpera upadeśe, bujhe raghunātha
pīriti-svarūpa-tattva jagāiyera sātha [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]
Translation:
Through Svarup’s advice, Raghunath understood the nature of love in the company of Jagai.