Verse Eight
तन्नामरूपचरितादिसुकीर्तनानु-
स्मृत्योः क्रमेण रसनामनसी नियोज्य ।
तिष्ठन्व्रजे तदनुरागिजनानुगामी
कालं नयेदखिलमित्युपदेशसारम् ॥८॥
tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi-jananugami
kalam nayed akhilam ity upadesa-saram [8]
niyojya–Engage rasana–the tongue [and] manasi–mind kramena–in the gradual process sukirtana–of complete glorification anusmrtyoh–and constant remembrance tan–of His nama–Name, rupa–Form, charita–Pastimes, adi–and so on, tisthan–reside vraje–in Vraja, [and] nayed–spend [your] kalam–time anugami–as a follower anuragi-jana–of those who have deep attachment tad–to Him. iti–This [is] saram–the essence akhilam–of all upadesa–instructions. [8]
Translation:
Engage the tongue and mind
in the gradual process of chanting and remembering
Krishna’s Names, Forms, Pastimes, and so forth,
reside in Vraja, and spend all your time as a follower
of those who have deep attachment to Krishna.
This is the essence of all instructions.
Bhasa by Srila Bhakti Vinod Thakur
নামাদির স্মৃতি আর কীর্ত্তন-নিয়মে ।
নিয়োজিত কর জিহ্বা চিত্ত ক্রমে ক্রমে ॥১॥
namadira smrti ara kirtana niyame
niyojita kara jihva chitta krame krame [1]
krame krame–Gradually niyojita kara–engage jihva–the tongue [and] chitta–mind niyame–in the practices smrti–of remembrance ara–and kirtana–chanting nama–of the Name adira–and so on. [1]
Translation:
Gradually engage the tongue and mind in the practices of remembrance and chanting of Krishna’s Name, Pastimes, and so on.
ব্রজে বসি’ অনুরাগীর সেবা-অনুসার ।
সর্ব্বকাল ভজ এই উপদেশ-সার ॥২॥
vraje vasi’ anuragira seva-anusara
sarva-kala bhaja ei upadesa sara [2]
vasi’–Reside vraje–in Vraja [and] bhaja–serve sarva–at all kala–times anusara–following seva–the services anuragira–of those who have deep attachment [to Krishna]. ei–This [is] sara–the essence upadesa–of [all] instructions. [2]
Translation:
Reside in Vraja and serve at all times following the services of those who have deep attachment to Krishna. This is the essence of all instructions.
Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur
In this eighth verse, the process and place for service are prescribed. According to the process for gradual development and for the purpose of attaining constancy in one’s practice (sadhana), engage the tongue and mind in regulated practice of beautiful chanting and remembrance of Krishna’s Name, Form, Pastimes, and so on, reside in Vraja, and spend all your time as a follower of those who have deep attachment to the nectar (rasa) of Vraja. In this service within the mind, it is necessary to reside in Vraja within the mind.
Bhasa by Srila Bhakti Siddhanta Saraswati Thakur
কৃষ্ণনাম-রূপ-গুণ-লীলা চতুষ্টয় ।
গুরুমুখে শুনিলেই কীর্ত্তন-উদয় ॥১॥
krsna-nama-rupa-guna-lila chatustaya
guru-mukhe sunilei kirtana-udaya [1]
krsna–Krishna’s nama–Name, rupa–Form, guna–Qualities, [and] lila–Pastimes — sunilei–only when souls hear [about these] chatustaya–four mukhe–from the mouth guru–of Sri Guru [can their] kirtana–glorification [of them] udaya–arise. [1]
Translation:
Only when souls hear about Krishna’s Name, Form, Qualities, and Pastimes from the mouth of Sri Guru can their glorification of them begin.
কীর্ত্তিত হইলে ক্রমে স্মরণাঙ্গ উদয় ।
কীর্ত্তন-স্মরণকালে ক্রম-পথে ধায় ॥২॥
kirtita ha-ile krame smarananga paya
kirtana-smarana-kale krama-pathe dhaya [2]
kirtita ha-ile–As [They] are glorified, [souls] krame–gradually paya–reach anga–the practice smarana–of remembrance. kale–At the time kirtana–of glorification [and] smarana–remembrance, dhaya–souls progress [through] krama–the stages pathe–on the path. [2]
Translation:
As Krishna’s Name, Pastimes, and so forth, are glorified, souls gradually reach the practice of remembrance. During the period of glorification and remembrance, souls progress through the stages on the path.
জাতরুচি-জন জিহ্বা-মন মিলাইয়া ।
কৃষ্ণ-অনুরাগি ব্রজজনানুস্মরিয়া ॥৩॥
নিরন্তর ব্রজবাস মানস-ভজন ।
এই উপদেশ-সার করহ গ্রহণ ॥৪॥
jata-ruchi-jana jihva-mana milaiya
krsna-anuragi vraja-jananusmariya [3] nirantara vraja-vasa manasa bhajana
ei upadesa-sara karaha grahana [4]
jana–Souls [who have] jata–developed ruchi–taste milaiya–engage [their] jihva–tongue [and] mana–mind, anusmariya–meditate vraja-jana–on the residents of Vraja [who are] anuragi–deeply attached krsna–to Krishna, vasa–reside nirantara–always vraja–in Vraja, [and engage in] bhajana–service [within their] manasa–minds. grahana karaha–Accept ei–this [as] sara–the essence [of all] upadesa–instructions. [3–4]
Translation:
Souls who have developed taste engage their tongue and mind, meditate on the residents of Vraja who have deep love for Krishna, reside always in Vraja, and engage in service within their minds. Accept this as the essence of all instructions.
Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur
A practitioner who has not developed taste (ruchi) should engage the tongue which is fond of other tastes and the mind which desires other things in chanting, remembrance, and so on, of Krishna’s Name, Form, Qualities, and Pastimes according to the gradual path, and upon developing taste, they should reside in Vraja and spend their time following the residents of Vraja. This is the essence of all instructions. First in the life of a practitioner is the stage of hearing (sravan-dasa). By hearing about Krishna’s Name, Krishna’s Form,Krishna’s Qualities, and Krishna’s Pastimes at that time, the stage of acceptance (varan-dasa) arrives, and then the practitioner begins to chant about what they have heard. By engaging in chanting with their heart, they come to the stage of remembrance (smaran-dasa). The five types of remembrance are known as smaran, dharana, dhyan, anusmrti, and samadhi. Smaran is remembrance mixed with distraction, dharana is remembrance free from distraction, dhyan is meditation on the entire body of the object of meditation, anusmrti is constant meditation, and samadhi is complete constancy in meditation free from any interruption. After the stage of remembrance is the stage of attainment (apan-dasa). At this stage, the practitioner realises their true self. Then, in the final stage, that of fortune (sampatti-dasa), the practitioner attains absolute perfection (vastu-siddhi).
kama tyaji’ krsna bhaje sastra-ajna mani’
[«Practitioners give up all selfish desires and serve Krishna according to the directives of the scriptures.»]
By doing this, the practitioner’s taste develops, and when it does:
vidhi-dharma chhadi’ bhaje krsnera charana
[«They give up their lawful duties and serve Krishna’s feet.»]
ragatmika-bhakti — ‘mukhya’ vraja-vasi-jane
tara anugata bhaktira ‘raganuga’-name
[«The ragatmika-bhakti of the residents of Vraja is supreme. Devotion that follows them is called raganuga-bhakti.»]
iste svarasiki ragah paramavistata bhavet
tan-mayi ya bhaved bhaktih satra ragatmikodita
[«Intense natural absorption in one’s beloved is called raga. Devotion based on raga is called ragatmika.»]
ragamayi-bhaktira haya ‘ragatmika’ nama
taha suni’ lubdha haya kona bhagyavan
lobhe vraja-vasira bhave kare anugati
sastra-yukti nahi mane — raganugara prakrti
bahya, abhyantara, — ihara dui ta’ sadhana
‘bahye’ sadhaka-dehe kare sravana-kirtana
‘mane’ nija-siddha-deha kariya bhavana
ratri-dine kare vraje krsnera sevana
[«Devotion based on raga is called ragatmika-bhakti. Upon hearing of it, some fortunate souls become greedy for it, and out of such greed, they follow the moods of the residents of Vraja and do not concern themselves with scriptural reasoning. This is the nature of raganuga-bhakti, which has two aspects: an external practice and an internal practice. Externally, in the form of a practitioner, the soul engages in hearing and chanting, and internally, the soul meditates with their spiritual form and serves Krishna in Vraja night and day.»]
seva sadhaka-rupena siddha-rupena chatra hi
tad-bhava-lipsuna karya vraja-lokanusaratah
[«Those who are greedy for the mood of their chosen resident of Vraja should follow that resident of Vraja and engage in service in their form as a practitioner and in their spiritual form.»]
nijabhista krsna-prestha pachhe ta’ lagiya
nirantara seva kare antarmana hana
[«They should follow their chosen devotee of Krishna and constantly engage in service meditatively.»]
krsnam smaran janan chasya prestham nija-samihitam
tat-tat-katha-ratas chasau kuryad vasam vraje sada
[«They should remember Krishna and their chosen devotee of Krishna, be attached to narrations about them, and always reside in Vraja.»]
dasa-sakha-pitradi-preyasira gana
raga-marge nija-nija-bhavera ganana
[«On the path of raga, servants, friends, guardians, and lovers are classified by their respective moods.»]
The essence of all instructions is to render service within the heart under the guidance of Krishna’s dear devotees who reside in Vraja: the cows, the flute, the kadamba trees, and the other living entities in santa-rasa; Chitraka, Patraka, Raktaka, and the others in dasya-rasa; Baladev, Sridam, Sudam, and the others in sakhya-rasa; Nanda, Yasoda, and the others in vatsalya-rasa; and Radhika, Lalita, and the others in madhura-rasa.
Bhajana-lalasa
hari he!
sri-rupa-gosani sri-guru-rupete
siksa dila mora kane
«jana mora katha namera kangala!
rati pabe nama-gane [1]
O Lord! Srila Rupa Goswami, in the form of Sri Guru, spoke these instructions into my ears: «O beggar for the Name! Understand my words and you will attain attachment to chanting the Name.
krsna-nama-rupa- guna-sucharita
parama yatane kari’
rasana-manase karaha niyoga
krama-vidhi anusari’ [2]
«Engage your tongue and mind in chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes with great care, following the gradual process.
vraje kari’ vasa raganuga hana
smarana kirtana kara
e nikhila kala karaha yapana
upadesa-sara dhara» [3]
«Reside in Vraja, become a raganuga (a follower of the devotees in Vraja), and engage in remembrance and chanting. Spend all your time in this way and hold this to be the essence of all instructions.»
ha! rupa-gosani daya kari’ kabe
dibe dine vraja-vasa
ragatmika tumi tava padanuga
ha-ite dasera asa [4]
O Srila Rupa Goswami! When will you mercifully grant this beggar residence in Vraja? You are a ragatmika devotee (a devotee with deep loving attachment for Krishna’s service), and becoming a follower of your footsteps is the desire of this servant.