Chapter 1. Invocation of Auspiciousness

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

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
chaitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ chaikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam

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.

Translation:

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.

শ্রীরাধাকৃষ্ণতত্ত্ব

sri-radha-krsna-tattva

The nature of Sri Radha and Sri Krsna

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

akhaṇḍa-advaya-jñāna sarva-tattva-sāra
sei tattve daṇḍa-paraṇāma bāra bāra [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]

Translation:

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 rādhā-kṛṣṇa-rūpe
kabhu eka parātpara chaitanya-svarūpe [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]

Translation:

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 sadā advitīya bhāya
vastu vastu-śakti mājhe kichhu bheda nāi [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]

Translation:

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 nāi vaṭe, kintu sadā bheda tāya
«bhedābheda avichintya» sarva-vede gāya [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]

Translation:

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-śakti chit-svarūpa bhāvete sandhinī
kriyāte hlādinī tāi tribhāva-dhāriṇī [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]

Translation:

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-śakti-dvāre vastu deya parichaya
vastu-śakti kriyā-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]

Translation:

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॥

akhaṇḍa vastute bhāva kriyā nitya haya
śakti śaktimān vastu tabu pṛthak 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]

Translation:

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॥

hlādinī vastuke diyā duiṭī svarūpa
vraje rādhā-kṛṣṇa-līlā karāya aparūpa [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]

Translation:

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॥

rādhā-kṛṣṇa-praṇayera vikṛti hlādinī
avichintya śakti rādhā-kṛṣṇa-unmādinī [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]

Translation:

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॥

aghaṭana ghaṭāite dhare mahāśakti
nirvikāre kariyāchhe vikāra 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]

Translation:

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 uṭhila apūrva pūrva-pakṣa
tārkika nā bujhe yadi chinte varṣa lakṣa [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]

Translation:

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॥

kṛṣṇa yāre kṛpā kare sei mātra jāne
lakṣa-varṣa chinti’ tāhā nā bujhibe āne [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]

Translation:

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॥

rādhā-kṛṣṇa-praṇayera vikāra hlādinī
praṇayera pare janme chitta-unmādinī [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]

Translation:

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॥

rādhā-kṛṣṇa dui hale haya ta’ praṇaya
praṇaya ha-ile tabe vikāra ghaṭaya [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]

Translation:

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 habāra āge vikāra nā chhila
tabe eka-rūpa 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]

Translation:

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॥

hlādinī ha-ite haya dui deha bheda
kothā vā hlādinī 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]

Translation:

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 praśnera eka-mātra āchhe ta’ uttara
deśa-kālātīta kṛṣṇa-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]

Translation:

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॥

prakṛtira madhye dekha kālera prabhāva
bhūta-bhaviṣyatera buddhi tāhāra svabhāva [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]

Translation:

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॥

aprākṛta-tattve bhūta bhaviṣyat nāi
nitya-vartamāna tathā balihāri yāi [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]

Translation:

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॥

vāṅmanera agochara aprākṛta-tattva
varṇite āise doṣa ei mātra 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]

Translation:

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॥

aprākṛta-tattve kabhu doṣa nāhi pāi
achintya-śaktite saba samādhāna bhāi [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]

Translation:

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॥

pūrvāpara hena kathā kabhu nāhi tāya
sarvadā nūtana saba ānande mātāya [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]

Translation:

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 akhaṇḍa-khaṇḍa-bhāva
sama-kāle dekhi seo tattvera svabhāva [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]

Translation:

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-dharmāśraya tattva āścharya tāra guṇa
janme nāi hlādinī tabu kriyāte nipuṇa [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]

Translation:

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॥

janmibāra pūrve rādhā-kṛṣṇe dui kare
du̐he premera vikāra 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]

Translation:

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-vartamāna tattva kāla-doṣa-hīna
kāla-doṣa-vichāra prākṛte samīchīna [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]

Translation:

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॥

śrī-advaya-tattva āra rādhā-kṛṣṇa-tattva
sama-kāla satya nitya āra śuddha 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]

Translation:

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 rādhā-kṛṣṇa dui eka hañā
adhunā prakaṭa mora chaitanya gosāñā̐ [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]

Translation:

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॥

«adhunā» balite kāla-bheda nāhi kara
aprākṛte kāla-bheda nāhi tāhā 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]

Translation:

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॥

«rādhā-kṛṣṇa chhila, bhela chaitanya gosāñi»
e balile kāla-doṣa satya-vastu hārāi [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]

Translation:

«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॥

‘ekātmā’ śabdete yadi śrī-chaitanya māna
rādhā-kṛṣṇe habe bhāi ādhunika jñāna [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]

Translation:

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 rādhā-kṛṣṇa kibā śachīra nandana»
e vichāre vṛthā kāla nā 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]

Translation:

«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॥

baliyāchhi aprākṛte saba vartamāna
chaitanye kṛṣṇete tarke hao sāvadhāna [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]

Translation:

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-kāla nitya-kāla dui tattva satya
akhaṇḍa advaya līlā 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]

Translation:

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॥

praṇaya-vikāra-śakti sei āhlādinī
dui tattve sama-kāla rākhe ei jāni [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]

Translation:

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 prapañcha-prakaṭe
saṅkīrtana kari’ bule gaṅgā-sindhu-taṭe [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]

Translation:

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॥

kṛṣṇa-līlāra adhika ei śrī-chaitanya-līlā
praṇaya-vikāra yāte utkaṭa ha-ilā [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]

Translation:

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॥

utkaṭa ha-iyā kṛṣṇe rādhā-bhāva-dyuti
mākhāila prema-bhare āhlādinī satī [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]

Translation:

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 navadvīpa-dhāme
pāila puraṭa kṛṣṇa āsi’ nija kāme [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]

Translation:

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 kṛṣṇera apūrva-svarūpa
kṛṣṇa-mūrti chaitanyera svarūpa aparūpa [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]

Translation:

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॥

hlādinīra dui sāja parama madhura
madhu haite madhu, tāhā 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]

Translation:

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 svarūpa kṛṣṇera chaitanya-murati
nirantara kari tā̐te daṇḍavan-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]

Translation:

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 ‘ekātmā’ śabde brahma nirvikāra
yāhā haite rādhā-kṛṣṇa-svarūpa sākāra [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]

Translation:

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 siddhānta haite nāre ślokera ābhāse
sei dui eka ātmā chaitanya-prakāśe [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]

Translation:

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 nirvikāra
ānanda-vikāra-pūrṇa viśuddha sākāra [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]

Translation:

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 tā̐ra śrī-aṅgera jyoti nirviśeṣa
brahmera pratiṣṭhā kṛṣṇa-chaitanya-viśeṣa [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]

Translation:

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 ‘ekātmā’ śabdete śrī-chaitanya
bujhena paṇḍita-gaṇa svarūpādi 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]

Translation:

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’ ‘ekātmā’-tattve kara paraṇāma
rādhā-kṛṣṇa-sevā pābe, siddha habe kāma [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]

Translation:

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 ‘ekātmā’ śabde haya paramātmā
yāhā ha-ite rādhā-kṛṣṇa haya dui ātmā [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]

Translation:

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॥

ślokera ābhāse tāhā kabhu nahe siddha
«chaitanyākhya»-śabde haya baḍa-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]

Translation:

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॥

mūla-tattva śrī-chaitanya-svarūpa jānibā
tā̐hāra aṁśa paramātmā sarvadā bujhibā [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]

Translation:

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॥

rādhā-kṛṣṇa-aikya sei ‘ekātma’-svarūpa
śrī-chaitanya mora prāṇa-nātha aparūpa [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]

Translation:

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॥

rādhā-pada-dāsī āmi rādhā-pada-dāsī
rādhā-dyuti-suvalita rūpa bhālavāsi [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]

Translation:

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॥

parātpara śachī-suta tā̐hara charaṇe
daṇḍa-paraṇāma mora ananya-śaraṇe [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]

Translation:

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