Verse Eleven
Verse Eleven
कृष्णस्योछ्छैः प्रणयवसतिः प्रेयासिभ्योऽपि राधा
कुण्डं छास्या मुनिभिरभितस्तादृगेव व्यधायि ।
यत्प्रेष्ठैरप्यलमसुलभं किं पुनर्भक्तिभाजां
तत्प्रेमेदं सकृदपि सराः स्नातुराविष्करोति ॥११॥
krsnasyochchaih pranaya-vasatih preyasibhyo ’pi radha
kundam chasya munibhir abhitas tadrg eva vyadhayi
yat presthair apy alam asulabham kim punar bhakti-bhajam
tat premedam sakrd api sarah snatur aviskaroti [11]
radha–Sri Radha [is] uchchaih–a higher vasatih–object krsnasya–of Sri Krishna’s pranaya–love [than] api–even [Krishna’s other] preyasibhyah–lovers, cha–and asya–Her kundam–lake eva–also vyadhayi–has been established tadrg–as such abhitah–in all respects munibhih–by all the sages. idam–This sarah–lake aviskaroti–bestows snatuh–upon those who bathe [in it] api–even sakrd–once prema–divine love yat tat–that [is] alam–already asulabham–difficult to attain api–even presthaih–for those who are dear [to Krishna], kim–what punah–more bhajam–for practitioners bhakti–of devotion.
Translation:
Sri Radha is the highest object of Sri Krishna’s love,
above all His other lovers.
Her lake has also been established
as such in all respects by the sages.
This lake bestows upon those who bathe within it only once
divine love that is extremely difficult to attain
even for those who are dear to Krishna,
let alone for practitioners of devotion.
Bhasa by Srila Bhakti Vinod Thakur
সকল প্রেয়সী-শ্রেষ্ঠা বৃষভানু-সুতা ।
তাঁহার সরসী নিত্য শ্রীকৃষ্ণ-দয়িতা ॥১॥
sakala preyasi-srestha vrsabhanu-suta
ta̐hara sarasi nitya sri-krsna-dayita [1]
suta–The daughter vrsabhanu–of Vrsabhanu [is] srestha–the highest sakala–of all [Krishna’s] preyasi–lovers, [and] ta̐hara–Her sarasi–lake [is] nitya–always dayita–dear sri-krsna–to Sri Krishna. [1]
Translation:
The daughter of Vrsabhanu is the best of all Krishna’s lovers, and Her lake is always dear to Sri Krishna.
মুনিগণ শাস্ত্রে এইরূপ নির্দ্ধারিল ।
ব্রজমধ্যে শ্রেষ্ঠ বলি’ কুণ্ডে স্থির কৈল ॥২॥
muni-gana sastre ei-rupa nirdharila
vraja-madhye srestha bali’ kunde sthira kaila [2]
sastre–In the scriptures, muni-gana–the sages nirdharila–have ascertained ei-rupa–this [and] bali’ sthira kaila–determined that kunde–this lake [is] srestha–supreme madhye–within vraja–Vraja. [2]
Translation:
In the scriptures, the sages have ascertained this and determined that this lake is supreme within all of Vraja.
সাধন-ভক্তির কথা কি বলিব আর ।
কৃষ্ণপ্রেষ্ঠগণের দুর্ল্লভ প্রেম-সার ॥৩॥
sadhana bhaktira katha ki baliba ara
krsna-prestha-ganera durlabha prema-sara [3]
ki–What ara–more baliba–shall I say katha–on the subject sadhana–of the practice bhaktira–of devotion? sara–The highest prema–divine love [is] durlabha–difficult to attain [even] prestha-ganera–for those who are dear krsna–to Krishna. [3]
Translation:
What more shall I say about the practice of devotion? The highest form of divine love is difficult to attain even for those who are dear to Krishna.
নিষ্কপটে সেই কুণ্ডে যে করে মজ্জন ।
কুণ্ড তাঁরে সেই প্রেম করে বিতরণ ॥৪॥
niskapate sei kunde ye kare majjana
kunda ta̐re sei prema kare vitarana [4]
[Yet] kunda–Radha Kunda vitarana kare–gives sei–such prema–divine love ta̐re–to those ye–who majjana kare–bathe [within] sei–this kunde–lake niskapate–sincerely. [4]
Translation:
Yet Radha Kunda gives such divine love to those who bathe within it sincerely.
Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur
The eleventh verse has been put forth for the purpose of making the heart of the practitioner firm by describing the natural glory of Sri Radha Kunda. Sri Radhika is the greatest recipient of Sri Krishna’s love and superior to His other lovers in all respects. In the scriptures, the sages have also described the excellence of Sri Radha Kunda in this way. If one bathes in Radha Kunda with devotion, Radha Kunda easily gives one divine love that is difficult to attain even for Narad Muni and others who are dear to the Lord, what to speak of practitioners of devotion. Radha Kunda, therefore, is the proper place for all devotees to reside. The supramundane soul attaining the supramundane body of a gopi in supramundane Vraja, residing as a maintained maidservant at Radha Kunda in the grove of their Guru in her form as a sakhi, externally taking constant shelter of the Name, and assisting Srimati Radhika in the service of Krishna throughout the eight periods of the day is the perfection of service for those who have taken shelter at the feet of Sri Chaitanya.
ananda-vrddhaye srimad-gosvami-vana-malinah
tatha sri-prabhu-nathasya sukhayatma-nivedinah
svasya bhajana-saukhyasya samrddhi-hetave punah
bhakti-vinoda-dasena sri-godruma-nivasina
prabhos chatah-satabdeha dvadasabdadhike mrge
rachiteyam sitastamyam vrttih piyusa-varsini
To increase the joy of Srimad Vanamali Goswami, who has dedicated himself to the satisfaction of the Lord, and to increase the joy of his own service, the servant Bhakti Vinod, while residing in Sri Godruma, has completed this commentary that showers nectar (Piyusa-varsini-vrtti) on the eighth day of the waxing fortnight of the moon during the solar month of Capricorn in what will be year 412 of our Lord (30 January 1898).
sri-sri-godrumachandrarpanam astu
May this be offered to the moon of Sri Godruma.
Bhasa by Srila Bhakti Siddhanta Saraswati Thakur
শ্রীমতী রাধিকা কৃষ্ণকান্তা-শিরোমণি ।
কৃষ্ণপ্রিয় মধ্যে তাঁর সম নাহি ধনী ॥১॥
srimati radhika krsna-kanta-siromani
krsna-priya madhye ta̐ra sama nahi dhani [1]
srimati radhika–Srimati Radhika [is] siromani–the crown jewel krsna–of Krishna’s kanta–lovers. madhye–Amongst [all who are] priya–dear krsna–to Krishna, nahi–there is no dhani–fortunate person sama– equal ta̐ra–to Her. [1]
Translation:
Srimati Radhika is the crown jewel of Krishna’s lovers. Amongst all who are dear to Krishna, there is no one as fortunate as Her.
মুনিগণ শাস্ত্রে রাধাকুণ্ডের বর্ণনে ।
গান্ধর্ব্বিকা-তুল্য কুণ্ড করয়ে গণনে ॥২॥
muni-gana sastre radha-kundera varnane
gandharvika-tulya kunda karaye ganane [2]
[In their] varnane–descriptions radha-kundera–of Radha Kunda sastre–in the scriptures, muni-gana–the sages ganane karaye–have ascertained [that] kunda–Radha Kunda [is] tulya–equal gandarvika–to Radha, the best of dancers. [2]
Translation:
In their descriptions of Radha Kunda in the scriptures, the sages have ascertained that Radha Kunda is equal to Sri Radha Herself.
নারদাদি প্রিয়বর্গে যে প্রেম দুর্ল্লভ ।
অন্য সাধকেতে তাহা কভু না সুলভ ॥৩॥
naradadi priya-varge ye prema durlabha
anya sadhakere taha kabhu na sulabha [3]
prema–Divine love taha ye–that [is] durlabha–difficult to attain naradadi varge–for Narad and others [who are] priya–dear [to the Lord is] kabhu na–never sulabha–easy to attain [for] anya–other sadhakere–practitioners. [3]
Translation:
Divine love that is very difficult to attain for Narad and others who are dear to the Lord is never easy to attain for other practitioners.
কিন্তু রাধাকুণ্ডে স্নান যেই জন করে ।
মধুর-রসেতে তাঁর স্নানে সিদ্ধি ধরে ॥৪॥
kintu radha-kunde snana yei jana kare
madhura-rasete ta̐ra snane siddhi dhare [4]
jana–Persons yei–who snana kare–bathe radha-kunde–in Radha Kunda, kintu–however, dhare–attain [through] ta̐ra–their snane–bath, siddhi–perfection madhura-rasete–in paramour love [for Sri Krishna]. [4]
Translation:
Those who bathe in Radha Kunda, however, attain perfection in madhura-rasa.
অপ্রাকৃত-ভাবে সদা যুগল-সেবন ।
রাধাপাদপদ্ম লভে সেই হরিজন ॥৫॥
aprakrta-bhave sada yugala-sevana
radha-pada-padma labhe sei hari-jana [5]
sei–Such hari-jana–devotees labhe–attain [in] aprakrta–supramundane bhave–form [the] sada–eternal sevana–service yugala–of the Divine Couple [and] padma–the lotus pada–feet radha–of Sri Radha. [5]
Translation:
Such devotees attain the eternal, supramundane service of the Divine Couple and the lotus feet of Sri Radha.
শ্রীবার্ষভানবী কবে দায়িতদাসেরে ।
কুণ্ডতীরে স্নান দিবে নিজজন করে ॥৬॥
sri-varsabhanavi kabe dayita-dasere
kunda-tire snana dibe nija-jana kare [6]
kabe–When [will] sri-varsabhanavi–the daughter of Sri Vrsabhanu dibe–allow dayita-dasere–Dayita Das snana–to bathe tire–on the bank [of Her] kunda–lake [and] kare–make [him] jana–a person [of Her] nija–own? [6]
Translation:
When will Sri Varsabhanavi allow Dayita Das to bathe on the bank of Her kunda and accept him as one of Her own?
‘উপদেশামৃত-ভাষা’ করিলে দুর্জ্জন ।
পাঠকালে হরিজন করিহ শোধন ॥৭॥
‘upadesamrta-bhasa’ karila durjana
patha-kale hari-jana kariha sodhana [7]
[A] durjana–fallen soul karila–has composed [this] bhasa–explanation ‘upadesamrta’–of the Upadesamrta. [May] hari-jana–the devotees sodhana kariha–correct [it] kale–at the time [of its] patha–recitation. [7]
Translation:
A fallen soul has composed this explanation of the Upadesamrta. May the devotees correct it as they recite it.
‘উপদেশামৃত’ ধরি’ রূপানুগ-ভাবে ।
জীবন যাপিলে কৃষ্ণকৃপা সেই পাবে ॥৮॥
‘upadesamrta’ dhari’ rupanuga-bhave
jivana yapile krsna-krpa sei pabe [8]
yapile–If souls spend [their] jivana–life bhave–as anuga–followers rupa–of Sri Rupa dhari’–following ‘upadesamrta’–the Upadesamrta, sei–they pabe–will attain krsna–Krishna’s krpa–mercy. [8]
Translation:
Souls who follow the Upadesamrta and spend their lives as followers of Sri Rupa will attain Krishna’s mercy.
সত্য ত্রেতা দ্বাপরের যে সকল ভক্ত ।
কৃষ্ণকৃপা লভিয়াছে গৃহস্থ বিরক্ত ॥৯॥
ভাবীকালে বর্ত্তমানে ভক্তের সমাজ ।
সকলের পদরজঃ যাচে দীন আজ ॥১০॥
satya treta dvapare ye sakala bhakta
krsna-krpa labhiyachhe grhastha virakta [9]
bhavi-kale vartamane bhaktera samaja
sakalera pada-rajah yache dina aja [10]
aja–Today, [this] dina–fallen [soul] yache–prays pada-rajah–for the foot-dust sakalera–of the whole samaja–society bhaktera–of devotees: [those] vartamane–of the present, [those] bhavi-kale–of the future, [and] ye sakala–all the bhakta–devotees, [both] grhastha–householders [and] virakta–renunciants, [who] labhiyachhe–attained krsna–Krishna’s krpa–mercy [in the Age of] satya–Satya, treta–Treta, [and] dvapare–Dvapar. [9–10]
Translation:
Today, this fallen soul prays for the foot-dust of all the devotees: all the devotees of the present, all devotees of the future, and all the devotees, both the householders and renunciants, who attained Krishna’s mercy in the Ages of Satya, Treta, and Dvapar.
ভকতিবিনোদ-প্রভু-অনুগ যে জন ।
দয়িতদাসের তাঁর পদে নিবেদন ॥১১॥
দয়া করি’ দোষ হরি’ বল হরি হরি ।
‘উপদেশামৃত’-বারি শিরোপরি ধরি’ ॥১২॥
bhakati-vinoda-prabhu-anuga ye jana
dayita-dasera ta̐ra pade nivedana [11] daya kari’ dosa hari’ bala hari hari
‘upadesamrta’-vari siropari dhari’ [12]
nivedana–The prayer dayita-dasera–of Dayita Das pade–at the feet ta̐ra ye jana–of anyone who [is] anuga–a follower bhakati-vinoda-prabhu–of Srila Bhakti Vinod Thakur [is:] «daya kari’–«Please be kind, hari’–do away [with all] dosa–offences, [and] bala–chant hari hari–‘Hari! Hari!’, dhari’–holding vari–the water ‘upadesamrta’–of the Upadesamrta upari–atop [your] sira»–head.» [11–12]
Translation:
Dayita Das prays at the feet of anyone who is a follower of Srila Bhakti Vinod Thakur: «Please be kind, do away with all offences, and chant the Lord’s Name, holding the water of the Upadesamrta atop your head.»
Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur
Translation:
The greatest recipient of Krishna’s love and the crown jewel of His lovers is Srimati Radhika. In the scriptures, the sages have described Her lake as supreme and comparable to Srimati Herself. Those who once bathe in Radha Kunda develop divine love that is not easy to attain for even Narad and other dear devotees of the Lord, let alone for practitioners of devotion. Supramundane residence at the Radha Kunda, which is filled with divine love, and a supramundane bath in Radha Kunda, in which the nectar of divine love overflows, mean that souls become detached from the desire to enjoy matter and, while rendering service within the mind for the remainder of their life and in their afterlife in earnest submission to Sri Radhika, directly engage in their eternal service in their supramundane eternal body; those who thus bathe in Radha Kunda attain the highest auspiciousness. Their fortune is difficult to attain for even Narad and other devotees. What to speak of materialists, bathing in Radha Kunda is difficult to attain for even devotees sheltered in dasya-, sakhya-, and vatsalya-rasa. What more can I say about a supramundane bath in Radha Kunda? Those who perform such a bath even once attain the fortune of becoming a maintained maidservant of Sri Varsabhanavi.
গোবিন্দ-বচনে জানি ইহাই গৌরাঙ্গ-বাণী
অপ্রকট-কালে সারকথা ।
নীলাচলে সিন্ধুতীরে শ্রীগৌরাঙ্গ ধীরে ধীরে
বলিল শুনিল ভক্ত তথা ॥১॥
govinda-vachane jani ihai gauranga-vani
aprakata-kale sara-katha
nilachale sindhu-tire sri-gauranga dhire dhire
balila sunila bhakta tatha [1]
jani–I recognise [that] ihai–this itself vachane–in the words govinda–of Sri Govindadev Kavi [is] vani–the message gauranga–of Sri Gauranga, [His] sara–concluding katha–words kale–at the time [of His] aprakata–departure. tire–On the bank sindhu–of the ocean nilachale–in Jagannath Puri, sri-gauranga–Sri Gauranga balila–spoke dhire dhire–gently, [and] bhakta–the devotees tatha–there sunila–listened. [1]
Translation:
I recognise in the words of Sri Govindadev Kavi* the message of Sri Gauranga, His concluding words at the time of His departure. Sri Gauranga spoke gently on the bank of the ocean in Nilachal, and the devotees there listened.
* Sri Govindadev Kavi was a Vaisnava poet from Odissa and descendant of Srila Vakresvar Pandit. He wrote a Sanskrit book about Sriman Mahaprabhu in 1758 named Sri Sri Gaurakrsnodaya. Srila Bhakti Siddhanta Saraswati Thakur published this text in 1912. In the final chapter of the book, entitled Svadhama-vijaya [«Departure for His Abode»], Sriman Mahaprabhu is said to have gathered with devotees from various regions on the bank of the ocean in Nilachal and spoken to them five verses of final instruction, four of which (GK: 18.52–5) are found in Sri Upadesamrta (verses 5–8).
গৌরমুখ-উপদেশ সর্ব্ব-অমৃতের শেষ
শ্রীরূপ-গোস্বামী প্রভুবর ।
কর্ণদ্বারা পান করি’ লেখনীতে তাহা ধরি’
কলিজীবে দিল ভবহর ॥২॥
gaura-mukha-upadesa sarva amrtera sesa
sri-rupa-gosvami prabhu-vara
karna-dvara pana kari’ lekhanite taha dhari’
kali-jive dila bhara-hara [2]
[These] upadesa–instructions mukha–from the mouth gaura–of Sri Gaura [are] sesa–the essence [of] sarva–all amrtera–nectar. sri-rupa-gosvami prabhu-vara–Srila Rupa Goswami Prabhu pana kari’–drank [this nectar] dvara–through [his] karna–ears, dhari’–put taha–it lekhanite–with [his] pen, dila–gave [it] jive–to the souls kali–of the Age of Kali, [and] hara–relieved [them] bhara–of [the] burden [upon them]. [2]
Translation:
These instructions from the mouth of Sri Gaura are the essence of all nectar. Srila Rupa Goswami Prabhu drank this nectar with his ears, wrote it down with his pen, gave it to the souls of the Age of Kali, and relieved them of the burden upon them.
শ্রীরাধারমণদাস শ্রীরাধারমণ-পাশ
রহি’ এই শ্লোকে একাদশ ।
করিল সংস্কৃত-টীকা নাম তার ‘প্রকাশিকা’
অকিঞ্চন পায় যাতে রস ॥৩॥
sri-radha-ramana-dasa sri-radha-ramana-pasa
rahi’ ei sloka ekadasa
karila samkrta-tika nama tara ‘prakasika’
akinchana paya yate rasa [3]
sri-radha-ramana-dasa– Sri Radha Raman Das, rahi–remaining pasa–by the side sri-radha-ramana–of Sri Radha Raman [the Deity of Srila Gopal Bhatta Goswami], karila–made samkrta–a Sanskrit tika–commentary [on] ei–these ekadasa–eleven sloka–verses. tara–Its nama–name [is] ‘prakasika’–Prakasika (Upadesa-prakasika-tika) yate–in which akinchana–the surrendered paya–find rasa–taste. [3]
Translation:
Sri Radha Raman Das, living by the side of Sri Radha Raman, wrote a Sanskrit commentary on these eleven verses called the Upadesa-prakasika-tika in which the surrendered souls taste rasa.
বিস্তারিয়া নিজশক্তি কলিরাজ প্রেমভক্তি
আচ্ছাদিল যেই মন্দক্ষণে ।
দয়াল গৌরাঙ্গ হরি জীব-দুঃখ মনে স্মরি’
পাঠাইল এক নিজজনে ॥৪॥
vistariya nija-sakti kali-raja prema-bhakti
achchhadila yei manda-ksane
dayala gauranga hari jiva-duhkha mane smari’
pathaila eka nija-jane [4]
[At the] manda–inauspicious ksane–moment [in] yei–which raja–King kali–Kali vistariya–spread nija–his sakti–influence [and] achchhadila–hid prema–loving bhakti–devotion, dayala–merciful hari–Lord gauranga–Gauranga smari’–remembered [within His] mane–heart duhkha–the suffering jiva–of the souls [and then] pathaila–sent eka–one nija–of His jane–associates. [4]
Translation:
At the inauspicious time when King Kali spread his influence and hid loving devotion, merciful Lord Gauranga remembered within His heart the suffering of the souls and then sent one of His associates.
ভকতিবিনোদবর ‘পীযূষবর্ষিণী’-কর
‘উপদেশামৃত’ যাঁর মূর্ত্তি ।
‘উপদেশামৃত’-রত্নে সংগ্রহ করিয়া যত্নে
জীবে করাইল কৃষ্ণস্ফূর্ত্তি ॥৫॥
bhakati-vinoda-vara ‘piyusa-varsini’-kara
‘upadesamrta’ ya̐ra murti
‘upadesamrta’-ratne sangraha kariya yatne
jive karaila krsna-sphurti [5]
bhakati-vinoda-vara– Srila Bhakti Vinod Thakur, kara–the author ‘piyusa-varsini’–of the Piyusa-varsini-vrtti (commentary that showers nectar), ya̐ra–whose murti–form [is that] upadesamrta–of the Upadesamrta, yatne–carefully sangraha kariya–collected ratne–the jewels upadesamrta–within the Upadesamrta [and] karaila–induced jive–souls sphurti–to realise krsna–Krishna. [5]
Translation:
Srila Bhakti Vinod Thakur, the author of the Piyusa-varsini-vrtti and embodiment of the Upadesamrta, carefully collected the jewels within the Upadesamrta and then induced souls to realise Krishna.
কহিহত জীবগণ ‘উপদেশামৃত’-ধন
ছাড়ি’ কৈল নবীন বিধান ।
নদে নাগরীর মত আর বা কহিব কত
কৃষ্ণ ত্যজি’ মায়ার সন্ধান ॥৬॥
kali-hata jiva-gana ‘upadesamrta’-dhana
chhadi’ kaila navina vidhana
nade nagarira mata ara va kahiba kata
krsna tyaji’ mayara sandhana [6]
jiva-gana–The souls hata–ruined kali–by Kali chhadi’–rejected dhana–the wealth ‘upadesamrta’–of the Upadesamrta [and] kaila–made up navina–new vidhana–methods, [such as] mata–the conjecture nagarira–of the Gaura-nagaris nade–in Nadia, kata va–how many ara–more kahiba–shall I name? tyaji’–Rejecting krsna–Krishna, [they have] sandhana–delved mayara–into illusion. [6]
Translation:
The souls ruined by Kali rejected the wealth of the Upadesamrta and made up new methods, such as the conjecture of the Gaura-nagaris in Nadia. How many more shall I name? Rejecting Krishna, they have delved into illusion.
এ হেন সময়ে কলি মায়াবাদ-অস্ত্রে ছলি’
কৃষ্ণভক্তি আচ্ছাদন কৈল ।
জীবেরে দুর্ব্বল পেয়ে মিছা ভক্তি ছাঁচ লয়ে
ভব-সাগরেতে ডুবাইল ॥৭॥
e hena samaye kali mayavada astre chhali’
krsna-bhakti achchhadana kaila
jivere durbala peye michha bhakti chha̐cha laye
bhava-sagarete dubaila [7]
[At] e–this hena–very samaye–time, kali–Kali chhali’–fired astre–the weapon mayavada–of illusionism [and] achchhadana kaila–hid bhakti–devotion krsna–to Krishna. peye–Getting jivere–souls durbala–weak, laye–he brought in chha̐cha–a mould michha–of false bhakti–devotion [and] dubaila–submerged [souls] sagarete–in the ocean bhava–of material existence. [7]
Translation:
At this time, Kali fired the weapon of illusionism and hid devotion to Krishna. Getting souls weak, he brought in a mould of false devotion and submerged souls in the ocean of material existence.
বিপ্রলম্ভ-মূর্ত্তিমান্ শ্রীগৌরাঙ্গ ভগবান্
সম্ভোগের পুষ্টির লাগিয়া ।
প্রচারিল নিজতত্ত্ব প্রকাশিয়া শুদ্ধসত্ত্ব
«ভজ কৃষ্ণ মায়াকে ছাড়িয়া» ॥৮॥
vipralambha-murtiman sri-gauranga bhagavan
sambhogera pustira lagiya
pracharila nija-tattva prakasiya suddha-sattva
«bhaja krsna mayake chhadiya» [8]
murtiman–The embodiment vipralambha–of separation, bhagavan–Lord sri-gauranga–Sri Gauranga, pustira lagiya–to enhance [the experience] sambhogera–of union, prakasiya–manifested suddha–pure sattva–goodness [and] pracharila– broadcast tattva–the truth nija–about Himself, [saying:] «bhaja–«Serve krsna–Krishna [and] chhadiya–leave behind mayake»–illusion.» [8]
Translation:
Then, the embodiment of separation, Lord Sri Gauranga, to enhance the experience of union, manifested pure goodness and broadcast the truth about Himself, saying: «Serve Krishna and leave illusion behind.»
মায়াবাদ-উপদেশ গৌরাঙ্গ-দাসের বেশ
গ্রহণ করিয়া কলিরাজ ।
কৃষ্ণভক্তি ছাড়াইয়া সম্ভোগের দাস হৈয়া
দেখাইল ছায়া প্রেমসাজ ॥৯॥
mayavada upadesa gauranga dasera vesa
grahana kariya kali-raja
krsna-bhakti chhadaiya sambhogera dasa haiya
dekhaila chhaya prema-saja [9]
raja–King kali–Kali [then] grahana kariya–accepted vesa–the dress dasera–of a servant gauranga–of Gauranga [and] upadesa–taught mayavada–illusionism. chhadaiya–He made [souls] reject bhakti–devotion krsna–to Krishna [and] haiya–become dasa–servants sambhogera–of union; dekhaila–he showed [them] chhaya–the shadow prema–of divine love’s saja–garb. [9]
Translation:
King Kali then accepted the dress of a servant of Gauranga and taught illusionism. He made souls reject devotion to Krishna and become servants of union; he showed them the shadow of divine love’s garb.
কখন বাউল-ব্রত কখন নাগরী-মত
নেড়া সহজিয়া কর্ত্তাভজা ।
প্রাকৃত সম্ভোগ-কথা প্রচারয় যথা তথা
নাগরীর গৌরভক্তি-ধ্বজা ॥১০॥
kakhana baula-vrata kakhana nagari-mata
neda sahajiya kartabhaja
prakrta sambhoga-katha pracharaya yatha tatha
nagarira gaura-bhakti-dhvaja [10]
kakhana–Sometimes [he propagated] vrata–the practices baula–of the Bauls, [and] kakhana–sometimes mata–the conceptions nagari–of the Gaura-nagaris, neda–Nedas, sahajiya–Sahajiyas, [and] kartabhaja–Kartabhajas. pracharaya–He propagated katha–the idea prakrta–of material sambhoga–union yatha tatha–everywhere, [which is] dhvaja–the hallhark nagarira–of the Gaura-nagaris bhakti–‘devotion gaura–to Gaura’. [10]
Translation:
Sometimes he propagated the practices of the bauls, and sometimes the conceptions of Gaura-nagaris, nedas, sahajiyas, and kartabhajas. He propagated the idea of material union everywhere, which is the hallmark of the Gaura-nagaris’ ‘devotion to Gaura’.
কলিজন হয়ে কেহ «আপনাতে গৌর-দেহ
প্রকাশ করয়ে অবতার» ।
কেহ বলে, «আমি গুরু আমাকে ভজন কুরু
কামিনী-কাঞ্চন আমি সার» ॥
kali-jana haye keha «apanate gaura-deha
prakasa karaye avatara»
keha bale, «ami guru amake bhajana kuru
kamini-kanchana ami sara» [11]
haye–Becoming jana–followers kali–of Kali, keha–some [claimed, «I] «apanate–myself [am] deha–a form gaura–of Gaura. prakasa karaye–He has manifest avatara»–an incarnation.» keha–Some bale–said, «ami–«I [am] guru–Guru. bhajana kuru–Worship amake–me. ami–I [am] sara–the best [in comparison to] kamini–women [and] kanchana–gold.» [11]
Translation:
Becoming followers of Kali, some people claimed, «I myself am a form of Gauranga. He has manifested an incarnation.» Others said, «I am Guru. Worship me. I am more valuable than women and wealth.»
গৌরভক্তি নাশ করি’ কলি ভাসাইল তরি
পারকীয় গৌরপ্রেম-ছলে ।
সখীভেকী গৌরভজা লইয়া জড়ের মজা
মাতিল আনন্দে কুতূহলে ॥১২॥
gaura-bhakti nasa kari’ kali bhasaila tari
parakiya gaura-prema-chhale
sakhi-bheki gaura-bhaja la-iya jadera maja
matila anande kutuhale [12]
nasa kari’–Destroying bhakti–devotion gaura–to Gaura, kali–Kali bhasaila–floated [his] tari–boat chhale–on the pretext prema–of ‘love gaura–for Gaura parakiya–as a paramour’. sakhi-bheki–Sakhi-bhekis [and] gaura-bhaja–Gaura-bhajas, la-iya–indulging maja–in the delights jadera–of the mundane, kutuhale–cheerfully matila–became mad anande–with pleasure. [12]
Translation:
Destroying devotion to Gauranga, Kali floated his boat on the pretext of ‘love for Gaura as a paramour’. Sakhi-bhekis and Gaura-bhajas, indulging in the delights of the mundane, cheerfully became mad with pleasure.
কেহ বলে, «বিষ্ণুপ্রিয়া ভজ নিজ প্রাণ দিয়া
রূপানুগ-পথ ত্যাগ করি’ ।
রাধাকৃষ্ণ-সেবা ত্যাজি’ থিয়সফি-কাম ভজি’
প্রাকৃত ভোগের পথ ধরি’» ॥১৩॥
keha bale, «visnu-priya bhaja nija prana diya
rupanuga-patha tyaga kari’
radha-krsna-seva tyaji’ thiyasaphi-kama bhaji’
prakrta bhogera patha dhari’» [13]
keha–Some bale,–said, «bhaja–Worship visnu-priya–Visnu Priya diya–with [your] nija–own prana–heart, tyaga kari’–leave patha–the path anuga–of the followers rupa–of Sri Rupa, tyaji’–leave seva–the service radha–of Sri Radha [and] krsna–Sri Krishna, bhaji’–serve kama–the aims thiyasaphi–of Theosophy, [and] dhari’–follow patha–the path [of] prakrta–material bhogera»–enjoyment.» [13]
Translation:
Some said, «Worship Visnu Priya with your heart, leave the path of the followers of Sri Rupa, leave the service of Radha-Krishna, serve the aims of theosophy, and follow the path of material enjoyment.»
ভূত-প্রেত-বাদ লয়ে গৌরপ্রেমে মিশাইয়া
নিজ ভোগে গড়িল গৌরাঙ্গ ।
«জড়ভোগে গৌরহরি গড়াইছি নিজ হরি»
বলে, «তোরা হবি সাঙ্গোপাঙ্গ ॥১৪॥
bhuta-preta-vada laye gaura-preme misaiye
nija bhoge gadila gauranga
«jada-bhoge gaurahari gadaichhi nija hari»
bale, «tora habi sangopanga [14]
laye–Taking bhuta vada–materialism [and] preta [vada]–spirit worship [and] misaiye–combining [them] preme–with ‘love’ gaura–for Gaura, [they] gadila–fabricated gauranga–a Gauranga [of their] nija–own bhoge–enjoyment. [They] bale–said, «gadaichhi–«We are making [our] nija–own hari–God: gaurahari–the golden Lord [of] jada–material bhoge–enjoyment, [and] tora–you all habi–will be [His] sanga–associates [and] upanga»–companions. [14]
Translation:
Taking materialism and spirit worship and combining them with ‘love’ for Gaura, they fabricated a Gauranga of their own enjoyment. They said, «We are making our own God: the golden Lord of material enjoyment, and you all will be His associates and companions.
আমার গৌরাঙ্গ লহ বিষ্ণুপ্রিয়া তার সহ
নবীন ভজন শিখ ভাই ।
রূপানুগ রঘুনাথ নাহি সঙ্গ তার সাথ
নিশ্চয় করিয়া কহি তাই ॥১৫॥
amara gauranga laha visnu-priya tara saha
navina bhajana sikha bhai
rupanuga raghunatha nahi sanga tara satha
nischaya kariya kahi tai [15]
laha–Accept amara–our gauranga–Gauranga, [and] visnu-priya–Visnu Priya saha–with tara–Him, [and] sikha–learn [this] navina–new [form of] bhajana–worship, bhai–brother! raghunatha–Raghunath [and] anuga–the [other] followers rupa–of Rupa nahi–have no sanga–connection satha–with tara–Him. tai–This kahi–I say nischaya kariya–certainly. [15]
Translation:
«Accept our Gauranga with Visnu Priya and learn this new form of worship, brother! Raghunath and the followers of Sri Rupa have no connection with Him. This I say for certain.
পার্ষদের যেই মত তাতে আমি নহি রত
তাহাতে আমার কার্য্য নাই ।
ভজনেতে আছে দুঃখ প্রতিষ্ঠা সম্ভোগ সুখ
তাই ভজি গৌরাঙ্গ নিতাই» ॥১৬॥
parsadera yei mata tate ami nahi rata
tahate amara karya nai
bhajanete achhe duhkha pratistha sambhoga sukha
tai bhaji gauranga nitai» [16]
ami–I rata nahi–do not follow tate yei–the mata–conception [of the Lord’s] parsadera–associates. amara nai–I have no karya–interest tahate–in that. bhajanete–In service, achhe–there is duhkha–suffering, [but in] pratistha–prestige [and] sambhoga–union [there is] sukha–pleasure. tai–So, bhaji–I worship gauranga–Gauranga [and] nitai»–Nitai.» [16]
Translation:
«I do not follow the conception of the Lord’s associates. I have no interest in that. In service, there is suffering, but in prestige and union there is pleasure. So, I worship Gaura and Nitai.»
ঠাকুর শ্রীনরোত্তম নাশিয়া জগৎ-ভ্রম
বসাইল গৌর-বিষ্ণুপ্রিয়া ।
মহাজন-পথ ধরি’ রাধাকৃষ্ণ সদা স্মরি’
ব্রজে ভজে নিজ হিয়া দিয়া ॥১৭॥
thakura sri-narottama nasiya jagat-bhrama
basaila gaura-visnu-priya
mahajana patha dhari’ radha-krsna sada smari’
vraje bhaje nija hiya diya [17]
sri-narottama–Srila Narottam thakura–Thakur nasiya–destroyed bhrama–the misconceptions [throughout] jagat–the world [and] basaila–installed [Deities of] gaura–Gaura [and] visnu-priya–Visnu Priya. dhari’–Following patha–the path mahajana–of the great souls [and] sada–always smari’–remembering radha–Radha [and] krsna–Krishna, [he] bhaje–worshipped vraje–Vraja, diya–giving [his] nija–own hiya–heart. [17]
Translation:
Srila Narottam Thakur destroyed the misconceptions throughout the world and installed Deities of Gaura and Visnu Priya. Following the path of the great souls and always remembering Radha and Krishna, he wholeheartedly worshipped Vraja.
প্রেমভক্তি-স্বরূপিণী রাধাকৃষ্ণ-গৌরবিণী
নারায়ণী বিষ্ণুপ্রিয়া দেবী ।
লক্ষ্মীদেবী লক্ষ্মীপ্রিয়া নীলাদেবী ধাম হিয়া
তিন শক্তি রাধাকৃষ্ণ সেবি’ ॥১৮॥
prema-bhakti svarupini radha-krsna-gauravini
narayani visnu-priya devi
laksmi-devi laksmi-priya nila-devi dhama hiya
tina-sakti radha-krsna sevi’ [18]
devi–The goddess visnu-priya–Visnu Priya [is] narayani–the consort of Narayan, [who is] svarupini–the embodiment [of] prema–loving bhakti–devotion [and] gauravini–reverent radha–of Sri Radha [and] krsna–Sri Krishna. laksmi-priya–Laksmi Priya (Sri Gaura’s first wife) [is] laksmi-devi–Laksmi Devi (the consort of Visnu), [and] nila-devi–Nila Devi [manifests her] hiya–heart [as] dhama–the [Lord’s] abode. [These] tina–three sakti–energies sevi’–serve radha–Sri Radha [and] krsna–Sri Krishna. [18]
Translation:
Visnu Priya Devi is Lord Narayan’s consort, who is the embodiment of loving devotion and reverent of Radha and Krishna. Laksmi Priya is Laksmi Devi, and Nila Devi manifests her heart as the Lord’s abode. These three energies serve Radha and Krishna.
গোপী-অনুগত হয়ে মানসে সেবিল ত্রয়ে
রাধাকৃষ্ণ গৌর-ভগবানে ।
এবে যে নূতন মত নাগরিয়া কলিহত
ভক্তির নাশক ভক্ত মানে ॥১৯॥
gopi-anugata haye manase sevila traye
radha-krsna gaura-bhagavane
ebe ye nutana mata nagariya kali-hata
bhaktira nasaka bhakata mane [19]
haye–Being anugata–subservient gopi–to the gopis, [these] traye–three [energies] sevila–serve radha–Sri Radha [and] krsna–Sri Krishna and gaura–the golden bhagavane–Lord manase–within [their] hearts. ebe–Now bhakata–the devotees mane–recognise ye–the nutana–new mata–conception nagariya–of the Gaura-nagaris [to be] hata–defiled kali–by Kali [and] nasaka–destructive bhaktira–to devotion. [19]
Translation:
Being subservient to the gopis, these three energies serve Radha-Krishna and the golden Lord within their hearts. Now the devotees recognise the new conception of the Gaura-nagaris to be defiled by Kali and destructive to devotion.
ভকতিবিনোদ নিজ প্রভুপদ-সরসিজ
আপনে জানিয়া গৌরভৃত্য ।
নরোত্তম-পদ স্মরি’ মায়াপুরে প্রিয়া হরি
বসাইল জানি’ নিজ কৃত্য ॥২০॥
bhakati-vinoda nija prabhu-pada-sarasija
apane janiya gaura-bhrtya
narottama-pada smari’ mayapure priya hari
basaila jani’ nija krtya [20]
bhakati-vinoda–Srila Bhakti Vinod Thakur, sarasija–a lotus pada–at the feet nija–of his prabhu–Lord, janiya–knowing apane–himself [to be] bhrtya–a servant gaura–of Gaura [and] smari’–meditating pada–on the feet narottama–of Sri Narottam, [and] jani’–understanding [his] nija–own krtya–duty, basaila–installed [Deities] hari–of Gaurahari [and] priya–Visnu Priya mayapure–in Mayapur. [20]
Translation:
Srila Bhakti Vinod Thakur, a lotus at the feet of his Lord, knowing himself to be a servant of Gaura, meditating on the feet of Sri Narottam, and understanding his duty, installed Deties of Gaurahari and Visnu Priya in Mayapur.
রূপ-প্রদর্শিত পথ স্বচরিত্রে যথাযথ
জগৎ-জীবের দেখাইল ।
ভকতিবিনোদাশ্রিত প্রেমভক্তি-সমন্বিত
উপদেশামৃত তার হৈল ॥২১॥
rupa-pradarsita patha svacharitre yathayatha
jagat-jivere dekhaila
bhakati-vinodasrita prema-bhakti-samanvita
upadesamrta tara haila [21]
[By his own] yathayatha–proper svacharitre–conduct, [he] dekhaila–showed patha–the path pradarsita–revealed rupa–by Sri Rupa jivere–to the souls jagat–of [this] world. asrita–Sheltered bhakati-vinoda–by Sri Bhakti Vinod [and] samanvita–filled prema–with loving bhakti–devotion, upadesamrta–the Upadesamrta haila–became tara–their own. [21]
Translation:
By his own proper conduct, Srila Bhakti Vinod Thakur showed the path revealed by Sri Rupa to the souls of this world. Sheltered by Srila Bhakti Vinod Thakur and filled with loving devotion, the Upadesamrta became their own.
কলির বঞ্চনা যত তাহে ভক্ত নহে রত
প্রাকৃত করিয়া তাহে মানে ।
রূপ-শিক্ষামৃত যেই গৌর-শিক্ষামৃত সেই
অন্য শিক্ষা না শুনয়ে কাণে ॥২২॥
kalira vanchana yata tahe bhakta nahe rata
prakrta kariya tahe mane
rupa-siksamrta yei gaura-siksamrta sei
anya siksa na sunaye kane [22]
bhakta–Devotees rata nahe–do not follow tahe yata–all the vanchana–deceptions kalira–of Kali; kariya–they consider tahe–them prakrta–mundane [and] mane–recognise sei yei–the amrta–nectar siksa–of the teachings rupa–of Sri Rupa [to be] amrta–the nectar siksa–of the teachings gaura–of Sri Gaura. [They] sunaye na–do not listen kane–with [their] ears [to any] anya–other siksa–teachings. [22]
Translation:
Devotees do not follow the deceptions of Kali; they consider them mundane and recognise the nectar of Sri Rupa’s teachings to be nondifferent from the nectar of Sri Gaura’s teachings. They do not listen to any other teachings.
শ্রীগৌরবিমুখ-ভাব রাধাকৃষ্ণ-প্রেমাভাব
ভকতিবিনোদ দেখে যবে ।
সংসারের দেখি’ গতি কৃষ্ণভক্তিহীন মতি
বাতব্যধি-ছলে মৌনী তবে ॥২৩॥
sri-gaura-vimukha-bhava radha-krsna premabhava
bhakati-vinoda dekhe yabe
samsarera dekhi’ gati krsna-bhakti-hina mati
vata-vyadhi chhale mauni tabe [23]
yabe–When bhakati-vinoda–Srila Bhakti Vinod Thakur dekhe–saw [the world’s] vimukha-bhava–aversion sri-gaura–to Sri Gaura [and] abhava–absence prema–of love radha–for Radha [and] krsna–Krishna, tabe–then, dekhi’–seeing [this] gati–condition samsarera–of the world [and its] mati–mentality hina–lacking bhakti–devotion krsna–to Krishna, [he became] mauni–silent chhale–on the pretext vata-vyadhi–of rheumatism. [23]
Translation:
When Srila Bhakti Vinod Thakur saw the world’s aversion to Sri Gaura and absence of love for Radha and Krishna, when he saw the world’s condition and mentality devoid of devotion to Krishna, he became silent on the pretext of rheumatism.
অবলম্বি’ জড়ভাব «জড়ত্যাগে ব্রজ-লাভ»
অনুক্ষণ এই কথা মুখে ।
কৃষ্ণভক্তিশূন্য-ধরা দেখি’ প্রকাশিল জরা
অন্তর দশায় ভজে সুখে ॥২৪॥
avalambi’ jada-bhava «jada-tyage vraja labha»
anuksana ei katha mukhe
krsna-bhakti-sunya-dhara dekhi’ prakasila jara
antara dasaya bhaje sukhe [24]
avalambi’–Adopting [a] jada–material bhava–condition, anuksana–always [with] ei–this katha–statement mukhe–in [his] mouth, labha–«Reach vraja–Vraja tyage–by giving up jada–the mundane», [and] dekhi’–seeing dhara–the earth sunya–devoid bhakti–of devotion krsna–to Krishna, prakasila–he manifest jara–infirmity [and within his] antara–internal dasaya–absorption, sukhe–happily bhaje–served [the Lord]. [24]
Translation:
Adopting a material condition, repeatedly saying, «Reach Vraja by giving up the mundane», and seeing the earth devoid of devotion to Krishna, he manifest infirmity and within his inner absorption, happily served the Lord.
মিছাভক্ত-অভিমানে মূঢ়লোক নাহি জানে
অপরাধ কৈল ভক্ত-পায় ।
নিজ ক্ষুদ্র অধিকারে চায় ভক্তে দেখিবারে
অবশেষে অপরাধ হায় ॥২৫॥
michha-bhakta-abhimane mudha-loka nahi jane
aparadha kaila bhakta-paya
nija ksudra adhikare chaya bhakte dekhibare
avasese aparadha haya [25]
mudha-loka–Fools jane nahi–do not understand abhimane–the pride michha–of false bhakta–devotees [and] kaila–make aparadha–offence paya–at the feet bhakta–of [true] devotees. chaya–They want dekhibare–to see bhakte–devotees [from their] nija–own ksudra–insignificant adhikare–position, [and] avasese–ultimately [they make] aparadha–offence [to them,] haya–alas! [25]
Translation:
Fools do not understand the pride of false devotees and make offence at the feet of true devotees. They want to see devotees from their own insignificant position, and ultimately they offend them, alas!
জীবের দুর্গতি হেরি’ কত অশ্রুপাত করি’
শুদ্ধভক্তি করিতে প্রচার ।
আদেশিল ভক্তরাজ কর গৌরহরি-কায
এবে তুমি করিয়া আচার ॥২৬॥
jivera durgati heri’ kata asru-pata kari’
suddha-bhakti karite prachara
adesila bhakta-raja «kara gaurahari-kaya
ebe tumi kariya achara» [26]
heri’–Seeing durgati–the degradation jivera–of the souls [and] asru-pata kari’–weeping kata–profusely, raja–the foremost bhakta–of devotees adesila–instructed [me] prachara karite–to propagate suddha–pure bhakti–devotion: «ebe–«Now tumi–you kara–perform kaya–the work gaurahari–of Gaurahari [and] achara kariya–practise [it yourself]. [26]
Translation:
Seeing the degradation of the souls and weeping profusely, the foremost of devotees, Srila Bhakti Vinod Thakur, instructed me to propagate pure devotion: «Now you perform the work of Gaurahari and practise it yourself.»
হৃদয়ে বলিল কেবা «দয়িতদাসের সেবা
গোপীধন-কথার কীর্ত্তন ।
‘পীযূষবর্ষিণী’-বৃত্তি, তার কর ‘অনুবৃত্তি’
প্রচার করহ অনুক্ষণ» ॥২৭॥
hrdaye balila keba «dayita-dasera seva
gopi-dhana-kathara kirtana
piyusa-varsini-vrtti tara kara anuvrtti
prachara karaha anuksana» [27]
keba–He [also] balila–told [me] hrdaye–within [my] heart, «seva–«The service dayita-dasera–of Dayita Das [is to] kirtana–glorify kathara–the message [about] dhana–the wealth gopi–of the gopis. kara–Write anuvrtti–a sub-commentary tara–for the piyusa-varsini-vrtti–Piyusa-varsini-vrtti [and] prachara karaha–propagate [it] anuksana»–continuously.» [27]
Translation:
He also told me within my heart, «Dayita Das, your service is to spread the glory of the gopis’ wealth. Write a sub-commentary (the Anuvrtti) on the Piyusa-varsini-vrtti and propagate it continuously.»
বিনোদের পদরেণু স্মরি’ যবে আরম্ভিনু
‘অনুবৃত্তি’ করিতে লিখন ।
অষ্টশ্লোক হলে পর ভকতিবিনোদ-বর
বিজয় করিল ব্রজবন ॥২৮॥
vinodera pada-renu smari’ yabe arambhinu
‘anuvrtti’ karite likhana
asta-sloka hale para bhakati-vinoda vara
vijaya karila vraja-vana [28]
yabe–When arambhinu–I began likhana karite–to write anuvrtti–the Anuvrtti (sub-commentary) smari’–meditating [on the] pada–foot- renu–dust vinodera–of Sri Bhakti Vinod, para–after [only] asta–eight sloka–verses hale–were done, bhakati-vinoda-vara–Srila Bhakti Vinod Thakur vijaya karila–departed vana–for the forest vraja–of Vraja. [28]
Translation:
I began to write the sub-commentary meditating on the footdust of Sri Bhakti Vinod, but after only eight verses were completed, Srila Bhakti Vinod Thakur departed for the forest of Vraja.
অদ্য শুভ রাধা-দিনে কর কৃপা দীনহীনে
শুদ্ধ ভাগবত হরিজন ।
‘অনুবৃত্তি’ সমপিয়া তব করে সমর্পিয়া
দন্তে তৃণ করিয়া ধারণ ॥২৯॥
adya subha radha-dine kara krpa dina-hine
suddha bhagavata hari-jana
‘anuvrtti’ samapiya tava kare samarpiya
dante trna kariya dharana [29]
adya–Today, [on this] subha–auspicious dine–day radha–of Sri Radha (Sri Radhastami), krpa kara–be merciful dina–to [this] poor hine–lowly soul, suddha–O pure bhagavata jana–devotee hari–of the Lord! samapiya–I have completed [this] ‘anuvrtti’–Anuvrtti, samarpiya–I place [it in] tava–your kare–hand, dharana kariya–holding trna–straw dante–between [my] teeth. [29]
Translation:
Today, on the auspicious day of Sri Radha’s appearance, please be merciful to this poor, lowly soul, O pure devotee of the Lord! I have completed this sub-commentary, and I place it in your hand, holding straw between my teeth.
গদাধর-দিন ধরি’ পাইয়াছ গৌরহরি
ভকতিবিনোদ প্রভুবর ।
‘উপদেশামৃত’-ধারা সিক্ত হয়ে ভবকারা-
সুখমুক্ত হয় যেন নর ॥৩০॥
gadadhara-dina dhari’ paiyachha gaurahari
bhakati-vinoda prabhu-vara
‘upadesamrta’-dhara sikta haye bhava-kara-
sukha-mukta haya yena nara [30]
dhari’–Choosing dina–the day gadadhara–of Sri Gadadhar, paiyachha–you have reached gaurahari–Gaurahari, vara–O greatest prabhu–of masters, bhakati-vinoda–Sri Bhakti Vinod! yena–May [all] nara–souls sikta haye–be bathed dhara–in the current ‘upadesamrta’–of the Upadesamrta [and] haya–become mukta–free sukha–from the pleasures kara–of the prison bhava–of material existence. [30]
Translation:
Choosing the day of Sri Gadadhar, you have reached Gaurahari, O greatest of masters Sri Bhakti Vinod! May all souls be bathed in the current of the Upadesamrta and become free from the pleasures of the prison of material existence.
চৈতন্যাব্দে চতুঃশত অষ্টাবিংশ হলে গত
হৃষীকেষ দ্বাবিংশ দিবসে ।
শ্রীব্রজপত্তনে বসি’ চিন্তি’ গৌরপদ-শশী
লভি সুখ রূপানুগ-যশ ॥৩১॥
chaitanyabda chatuh-sata astavimsa hale gata
hrsikesa dvavimsa divase
sri-vraja-pattane vasi’ chinti’ gaura-pada-sasi
labhi sukha rupanuga-yase [31]
[On the] dvavimsa–twenty-second divase–day hrsikesa–of Hrsikes gata hale–in the year chatuh-sata–four hundred [and] astavimsa–twenty-eight [of] chaitanya–the Chaitanya abda–era, vasi’–sitting sri-vraja-pattane–in Sri Vraja Pattan [and] chinti’–thinking pada–of the feet sasi–of the moon gaura–Sri Gaura, labhi–I find sukha–joy yase–in the glory anuga–of the followers rupa–of Sri Rupa. [31]
Translation:
On the twenty-second day of the month of Hrsikes in the year 428 of the Chaitanya era (on 28 August 1914 on Sri Radhastami tithi), sitting in Sri Vraja Pattan and thinking of the feet of the moon Sri Gaura, I find joy in the glory of the followers of Sri Rupa.