Varjanatmika: Rejecting the Unfavourable

(২৫)

(25)

কেশব! তুয়া জগত বিচিত্র ।
করমবিপাকে, ভব-বন ভ্রমই’
পেখলুঁ রঙ্গ বহু চিত্র ॥১॥

keśava! tuyā jagata vichitra
karama-vipāke, bhava-vana-bhrama-i,
pekhalu̐ raṅga bahu chitra [1]

kesava!–O Krishna!; tuya–Your; jagata–material world; vichitra–variegated, strange; karama–of my actions; vipake (karma-chakre)–according to the results (in the cycle of action and reaction); bhava–the mundane world of repeated birth and death; vana–in the forest; bhrama-i (bhramana kariya)–wandering; pekhalu̐ (dekhilama)–I saw; ranga (tamasa)–hoax (trick, joke); bahu (nana)–many (various); chitra (rakama)–types. [1]

Translation:

(1) O Kesava! Your material creation is extremely variegated. I have wandered throughout this forest of birth and death according to the consequences of my actions and seen so many kinds of hoaxes.

তুয়া পদবিস্মৃতি, আ-মর যন্ত্রণা
ক্লেশ-দহনে দহি’ যাই ।
কপিল পতঞ্জলি, গৌতম কণভোজী
জৈমিনী, বৌদ্ধ আওয়ে ধাই ॥২॥

tuyā pada-vismṛti, ā-mara yantraṇā,
kleśa-dahane dahi’ yāi
kapila patañjali, gautama kaṇabhojī,
jaimini, bauddha āoye dhāi [2]

tuya–Your; pada–feet; vismrti–forgetfulness; a-mara (marana avadhi)–until death; yantrana–tortures; klesa–of suffering; dahane (jvalaya)–in the fire; dahi’ (dagdha ha-iya)–burning; yai–I go; kapila–teacher of atheistic Samkhya philosophy (systematic analysis of the material elements) who appeared in the lineage of Agnidev; patanjali–famous rsi who authored the Yoga-sutra (guidelines for astanga-yoga practice); gautama–author of the Nyaya-sutra (principles of logic); kanabhoji–Kanada, the author of Vaisesika-darsan (atomic theory); jaimini–the author of Purva-mimamsa (theory based on the idea that karma is an absolute principle, unassailable even by God); bauddha–Buddhists; aoye (aise)–come; dhai (dhaiya)–running. [2]

Translation:

(2) As a result of forgetting Your feet, I am being tortured until my death, burning in a fire of suffering. Meanwhile, Kapila, Patanjali, Gautam, Kanabhoji, Jaimini, and the Buddhists (the proponents of all sorts of ideologies) come running to me.

তব কই’ নিজ মতে, ভুক্তি মুক্তি যাচত
পাতই’ নানা-বিধ ফাঁদ ।
সো সবু — বঞ্চক, তুয়া ভক্তি-বহির্ম্মুখ
ঘটাওয়ে বিষম পরমাদ ॥৩॥

tava ka-i’ nija mate, bhukti mukti yāchata,
pāta-i nānā-vidha phā̐da
so sabu — vañchaka, tuyā bhakti-bahir-mukha
ghaṭāoye viṣama paramāda [3]

tava–about You; ka-i’ (tomara kahiya arthat tomara dohai diya)–explaining (speaking about You, that is, appealing on Your behalf); nija–their own; mate (svasiddhanta)–opinions (own conclusions); bhukti–mundane enjoyment; mukti–liberation; yachata (yachna kare arthat grahana karaibara janya anurodha kare)–appeal (ask, that is, request me to accept); pata-i (patiya)–setting; nana–various; vidha–kinds; pha̐da (jala)–of traps; so (tara)–they; sabu (sakalei)–all; vanchaka (prataraka)–cheaters; tuya–Your; bhakti–devotional service; bahirmukha–averse; ghataoye (ghataya)–they create; visama–terrible; paramada (bhranti)–illusion. [3]

Translation:

(3) Speaking about You according to their own conclusions, they implore me to accept the pursuits of either worldly enjoyment or liberation by setting various types of traps. They are all cheaters who are averse to devotion; they simply devise terrible illusions.

বৈমুখ-বঞ্চনে, ভট সো-সবু
নিরমিল বিবিধ পসার ।
দণ্ডবৎ দূরত, ভক্তিবিনোদ ভেল
ভকতচরণ করি’ সার ॥৪॥

vaimukha-vañchane, bhaṭa so-sabu,
niramila vividha pasāra
daṇḍavat dūrata, bhakti-vinoda bhela,
bhakata-charaṇa kari’ sāra [4]

vaimukha (vimukha)–averse; vanchane–for cheating; bhata (vira)–warriors (expert fighters); so-sabu (sei samudaya)–all of them; niramila–built; vividha–various; pasara (dokana)–shop; dandavat (sammana)–obeisance (gesture of respect); durata (dura ha-ite)–from afar; bhakti-vinoda–Bhakti Vinod; bhela–became; bhakata–of the devotees; charana–the feet; kari’–doing; sara (sarvasva)–the be-all and end-all. [4]

Translation:

(4) All these combatants have set up various shops for cheating those who are averse to You. Bhakti Vinod has offered his respects to them all from afar and accepted the feet of Your devotees as his be-all and end-all.

(4) daṇḍavat dūrata … bhakata-charaṇa kari’ sāra: «Bhakti Vinod … has accepted the feet of Your devotees as his be-all and end-all.» This conviction has been expressed by Sri Desik Acharya:

jñānāvalambakāḥ kechit kechit karmāvalambakāḥ
vayaṁ tu hari-dāsānāṁ pāda-trāṇāvalambakāḥ

«Some take shelter of the path of knowledge (jnan). Some take shelter of the path of action (karma). We, however, take shelter of the sandals of the Supreme Lord’s servants.»

[Translator’s note: A recapitulation of this song by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj is found in his book The Search for Sri Krishna:

O my Lord Krishna, I see that everything is available in Your world, which has an infinite variegated nature. Separated from You, however, we are always feeling miseries. A continuous flow of suffering has swallowed us from birth to death, and we cannot tolerate the pain of such misery. And so many relief agents — Kapila, Patanjali, Gautam, Kanada, Jaimini, and Buddha — are running towards us, offering their solutions.

Kapila has come with the Samkhya philosophical systemof analysis saying, «Analyse matter, and you will be free from all this pain.» Patanjali has come with yoga, «Hey, jivatma! Come to meet Paramatma! Then all the problems of this world will go away from you. Come in connection with Paramatma, the Supersoul.» This is his recommendation.

Gautam comes with logic, Nyaya-sastra, saying: «There is one Maker, one Creator, but He is indifferent. He has created this world, finished, and left it. You must try to live with the help of your reason. Develop your reasoning faculty, and be reasonable in all your conduct. Then only can you help yourself in this world. There is no other remedy. Be a good logician, and then you will be able to control the environment with the power of reason, and you will be happy.»

Then Kanada says: «By chance atoms have combined, and with the dissolution of atoms, nothing will remain. Why do you bother? Don’t care. What is fate? It is nothing; ignore it. And when the body is dissolved, nothing will remain. Why lament?»

Then with the philosophy of Karma-mimamsa, Jaimini says, «There may be One who has connected us with this world and our karma, but karma is all-in-all. He is an indif-ferent inspector. He has got no hold on us any longer. According to our karma we shall thrive or we shall go down. So, these activities are recommended to you. If you go on with your karma you will be happy. Of course, it cannot be denied; karma-phal, the result of karma, diminishes and is ended. But stick to karma, good karma, don’t go to bad karma. The result of good karma will be finished, but that does not matter; again go on doing good karma, and the good result will await you in heaven, and you will have a happy life. If anything is friendly to you, it is your karma. There is God, but He is indifferent. He is bound to serve you whether good or bad, according to your karma. He has no independence.»

Then another class of philosophy is that of Buddha: «Only the combination of different things has created your mental system. With the dissolution of the mental system, nothing remains. So, somehow, we must dissolve the mental system. Practise ahimsa, non-violence, satya, truthfulness, and so on.»

It is seen that all these philosophers are talking either of renunciation or of exploitation (bhukti, mukti). And by setting different types of enchanting traps, they arrange to capture the jiva. Bhakti Vinod Thakur says, «But I have come to realise that these fellows are all cheaters. And they all have this common stand: they have no touch of Your devotion, Your service. There, they are one. They cannot deliver any real good. They are common to oppose Your devotional service and supremacy. And ultimately they leave us in chaos.

«But from the ultimate standpoint, I see that they are agents engaged by You to segregate the seriously diseased persons to another ward, for the good of the less seriously diseased patients. It is Your arrangement to segregate the hopeless persons to another side for the benefit of the good side. That is Your design, and they are playing at Your hand like so many dolls. They are Your agents and they are also serving You in some way, because nothing is outside You.» Bhakti Vinod Thakur concludes by saying, «I bid goodbye to them all. I feel in my heart that I shall show respect to all these so-called good agents from a distance; however, my only real capital is the dust of the holy feet of Your devotees. I rely on that dust as the source of all my prospects. I seek to put all my energy into taking the dust of their holy lotus feet upon my head. This is everything for me.»]

(২৬)

(26)

তুয়া ভক্তি-প্রতিকূল ধর্ম্ম যাতে রয় ।
পরম যতনে তাহা ত্যজিব নিশ্চয় ॥১॥

tuyā bhakti-pratikūla dharma yāte raya
parama yatane tāhā tyajiba niśchaya [1]

tuya–Your; bhakti–devotion; pratikula–unfavourable; dharma–nature; yate–in which; raya–exists; parama–great; yatane–with care; taha–that; tyajiba–I will abandon; nischaya–certainly. [1]

Translation:

(1) I will certainly abandon with great care everything that is unfavourable to devotion to You.

তুয়া ভক্তি-বহির্ম্মুখ সঙ্গ না করিব ।
গৌরাঙ্গবিরোধি-জন-মুখ না হেরিব ॥২॥

tuyā bhakti-bahirmukha saṅga nā kariba
gaurāṅga-virodhi-jana-mukha nā heriba [2]

tuya–Your; bhakti–devotion; bahirmukha (krsna-vimukha janera)–of persons averse (to Krishna); sanga–association; na–not; kariba–I will do; gauranga–Sriman Mahaprabhu; virodhi–adverse to; jana–persons; mukha–faces; na–not; heriba–I will see. [2]

Translation:

(2) I will not associate with those who are averse to devotion to You. I will not even look at the faces of those who are inimical to Sri Gauranga.

(2) bahirmukha saṅga: «Associate with those who are averse.» This refers to the association of those who are averse to Krishna. The extreme to which such association should be abhorred is described in the Katyayana-samhita:

varaṁ hutavaha-jvālā pañjarāntar-vyavasthitiḥ
na śauri-chintā-vimukha-jana-samvāsa-vaiśasam

«It is better to endure the pain of being locked in a cage surrounded by blazing fire than keep the distressing association of persons averse to Krishna consciousness.»

gaurāṅga-virodhi: «Persons inimical to Sri Gauranga.» In his Sri Chaitanya-chandramrta (58), Sri Prabodhananda Saraswati writes:

vāso me varam astu ghora-dahana-jvālāvalī-pañjare
śrī-chaitanya-padāravinda-vimukhair mā kutrachit saṅgamaḥ

«Let me remain within a cage of blazing fire, but never in the association of persons averse to Sri Chaitanya’s lotus feet.»

ভক্তিপ্রতিকূল স্থানে না করি বসতি ।
ভক্তির অপ্রিয় কার্য্যে নাহি করি রতি ॥৩॥

bhakti-pratikūla sthāne nā kari vasati
bhaktira apriya kārye nāhi kari rati [3]

bhakti–towards devotion; pratikula–unfavourable; sthane–in a place; na–not; kari–I do; vasati–residence; bhaktira–of devotion; apriya–not dear; karye–in activities; nahi–not; kari–I do; rati–attachment. [3]

Translation:

(3) I will not reside in a place that is unfavourable to devotion. I will not have affection for any activities that are unfavourable to devotion.

ভক্তির বিরোধী গ্রন্থ পাঠ না করিব ।
ভক্তির বিরোধী ব্যাখ্যা কভু না শুনিব ॥৪॥

bhaktira virodhī grantha pāṭha nā kariba
bhaktira virodhī vyākhyā kabhu nā śuniba [4]

bhaktira–of devotion; virodhi–adverse to; grantha–literature; patha–read; na–not; kariba–I will do; bhaktira–of devotion; virodhi–adverse to; vyakhya–explanations; kabhu–ever; na–not; suniba–I will listen. [4]

Translation:

(4) I will not read any literature that is opposed to devotion. I will never listen to any discourses that are opposed to devotion.

(4) bhaktira virodhī grantha: «Literature that is opposed to devotion.» Once, when Sriman Mahaprabhu was describing His day of study to Mother Sachi Devi, He quoted the following verse from Sri Mahabharata about worldly literature:

yasmin śāstre purāṇe vā hari-bhaktir na dṛṣyate
śrotavyaṁ naiva tach chhāstraṁ yadi brahmā svayaṁ vadet

«One should never hear a scripture that does not describe devotion to Hari, even if it is recited by Brahma himself (the original narrator of vedic knowledge).»

গৌরাঙ্গবর্জ্জিত স্থান তীর্থ নাহি মানি ।
ভক্তির বাধক জ্ঞান-কর্ম্ম তুচ্ছ জানি ॥৫॥

gaurāṅga-varjita sthāna tīrtha nāhi māni
bhaktira bādhaka jñāna-karma tuchchha jāni [5]

gauranga–Sriman Mahaprabhu; varjita–bereft of; sthana–place; tirtha–holy place; nahi–not; mani–I consider; bhaktira–of devotion; badhaka–obstructing; jnana–knowledge; karma–action; tuchchha–contemptible; jani–I think. [5]

Translation:

(5) I will not consider any place bereft of Sri Gauranga to be a holy place. I will consider all knowledge and activity that obstruct devotion to be contemptible.

(5) bhaktira bādhaka jñāna-karma tuchchha jāni: «I will consider all knowledge and activity that obstruct devotion to be contemptible.» In Srimad Bhagavatam (1.5.12), Devarsi Narad instructs Vyasadev:

naiṣkarmyam apy achyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na chārpitaṁ karma yad apy akāraṇam

«Even pure knowledge (jnan) free from all worldly entanglement is never beautiful if it is devoid of devotion to Achyuta. How, then, can action (karma), which is always miserable, ever be beautiful if it is not offered to Him, even if it is selflessly performed?»

ভক্তির বাধক কালে না করি আদর ।
ভক্তি-বহির্ম্মুখ নিজ জনে জানি পর ॥৬॥

bhaktira bādhaka kāle nā kari ādara
bhakti-bahirmukha nija jane jāni para [6]

bhaktira–of devotion; badhaka–encumbering; kale–of times, occasions; na–not; kari–I do; adara–fondness; bhakti–devotion; bahir–outward; mukha–facing; nija–own; jane–persons; jani–I know; para–strangers. [6]

Translation:

(6) I will have no fondness for times that are encumbering to devotion. I will consider all my relatives who are averse to devotion to be strangers.

ভক্তির বাধিক স্পৃহা করিব বর্জ্জন ।
অভক্ত-প্রদত্ত অন্ন না করি গ্রহণ ॥৭॥

bhaktira bādhika spṛhā kariba varjana
abhakta-pradatta anna nā kari grahaṇa [7]

bhaktira–of devotion; badhika–opposing; sprha–desires; kariba–I will do; varjana–rejection; abhakta–non-devotees; pradatta–given; anna–food; na–not; kari–I do; grahana–acceptance. [7]

Translation:

(7) I will abandon all desires that hinder devotion. I will not accept any food presented to me by non-devotees.

যাহা কিছু ভক্তি-প্রতিকূল বলি’ জানি ।
ত্যজিব যতনে তাহা এ নিশ্চয় বাণী ॥৮॥

yāhā kichhu bhakti-pratikūla bali’ jāni
tyajiba yatane tāhā e niśchaya vāṇī [8]

yaha–which; kichhu–something; bhakti–to devotion; pratikula–unfavourable; bali’–considering; jani–I know; tyajiba–I will reject; yatane–with care; taha–that; e–this; nischaya–certainly; vani–word. [8]

Translation:

(8) I will carefully abandon whatever I know to be unfavourable to devotion. This is my resolute vow.

ভকতিবিনোদ পড়ি’ প্রভুর চরণে ।
মাগয়ে শকতি প্রাতিকূল্যের বর্জ্জনে ॥৯॥

bhakati-vinoda paḍi’ prabhura charaṇe
māgaye śakati prātikūlyera varjane [9]

bhakati-vinoda–Bhakti Vinod; padi’–falling; prabhura–of the Lord; charane–at the feet; magaye–begs; sakati–power; pratikulyera–of what is unfavourable; varjane–to reject. [9]

Translation:

(9) Falling at the feet of the Lord, Bhakti Vinod prays for the ability to abandon everything unfavourable to devotion.

(২৭)

(27)

বিষয়বিমূঢ় আর মায়াবাদী জন ।
ভক্তিশূন্য দুঁহে প্রাণ ধরে অকারণ ॥১॥

viṣaya-vimūḍha āra māyāvādī jana
bhakti-śūnya du̐he prāṇa dhare akāraṇa [1]

visaya–by mundanity; vimudha–bewildered; ara–and; mayavadi–illusionists (those who consider devotion (bhakti), devotees (bhaktas), and the eternal personal Lord (Bhagavan) to be illusory); jana–persons; bhakti–devotion; sunya–devoid of; du̐he–both; prana–life; dhare–maintain; akarana–in vain. [1]

Translation:

(1) Both materialists and illusionists (mayavadis) are devoid of devotion and maintain their lives in vain.

এই দুই সঙ্গ নাথ! না হয় আমার ।
প্রার্থনা করিয়ে আমি চরণে তোমার ॥২॥

ei dui saṅga nātha! nā haya āmāra
prārthanā kariye āmi charaṇe tomāra [2]

ei–of these; dui–two; sanga–association; natha!–O Lord!; na–not; haya–happen; amara–my; prarthana–prayer; kariye–do; ami–I; charane–at the feet; tomara–Your. [2]

Translation:

(2) O Lord! At Your feet I pray that I will never associate with these two kinds of offenders.

সে দু’য়ের মধ্যে বিষয়ী তবু ভাল ।
মায়াবাদীসঙ্গ নাহি মাগি কোন কাল ॥৩॥

se du’yera madhye viṣayī tabu bhāla
māyāvādī-saṅga nāhi māgi kona kāla [3]

se–those; du’yera–of the two; madhye–between; visayi–materialists; tabu–still; bhala–better; mayavadi–illusionists; sanga–association with; nahi–not; magi–I ask; kona–any; kala–time. [3]

Translation:

(3) Between the two of them, however, materialists are better. I never, ever, desire the association of illusionists.

বিষয়ি-হৃদয় যবে সাধুসঙ্গ পায় ।
অনায়াসে লভে ভক্তি ভক্তের কৃপায় ॥৪॥

viṣayi-hṛdaya yabe sādhu-saṅga pāya
anāyāse labhe bhakti bhaktera kṛpāya [4]

visayi–of a materialist; hrdaya–the heart; yabe–when; sadhu–saintly devotees; sanga–the association of; paya–obtains; anayase–without toil; labhe–obtains; bhakti–devotion; bhaktera–of the devotees; krpaya–by the mercy. [4]

Translation:

(4) When the hearts of materialists come into the association of sadhus, they easily attain devotion by the mercy of those devotees.

মায়াবাদ-দোষ যার হৃদয়ে পশিল ।
কুতর্কে হৃদয় তার বজ্রসম ভেল ॥৫॥

māyāvāda-doṣa yāra hṛdaye paśila
kutarke hṛdaya tāra vajra-sama bhela [5]

mayavada–of illusionism; dosa–the contamination; yara–of whom; hrdaye–in the heart; pasila (pravesa karila)–entered; kutarke–with fallacious logic; hrdaya–the heart; tara–of him; vajra–a thunderbolt; sama–like; bhela–becomes. [5]

Translation:

(5) Once the contamination of illusionism has entered one’s heart, however, one’s heart becomes as hard as a thunderbolt by the influence of fallacious logic.

ভক্তির স্বরূপ আর ‘বিষয়’, ‘আশ্রয়’ ।
মায়াবাদী ‘অনিত্য’ বলিয়া সব কয় ॥৬॥

bhaktira svarūpa āra ‘viṣaya’, ‘āśraya’
māyāvādī ‘anitya’ baliyā saba kaya [6]

bhaktira–of devotion; svarupa–the true form; ara–and; visaya (bhajaniya-tattva)–the object (recipient of service — the Lord); asraya (bhakta-tattva)–the shelter (the devotee); mayavadi–the illusionists; anitya (nasvara)–non-eternal (transitory); baliya–saying; saba–all; kaya–say. [6]

Translation:

(6) The illusionists say that the Lord, His devotees, and devotion itself are non-eternal (and thus illusory).

ধিক্ তার কৃষ্ণ-সেবা শ্রবণ-কীর্ত্তন ।
কৃষ্ণ-অঙ্গে বজ্রহানে তাহার স্তবন ॥৭॥

dhik tāra kṛṣṇa-sevā śravaṇa-kīrtana
kṛṣṇa-aṅge vajra-hāne tāhāra stavana [7]

dhik–fie!; tara–their; krsna–to Krishna; seva–service; sravana–hearing; kirtana–and chanting; krsna–of Krishna; ange–at the divine form; vajra–thunderbolts; hane (sachchidananda vigrahake mayamaya baliya kutarkastra niksepa)–strike (saying the Lord’s eternal, conscious, ecstatic form is illusory, they hurl the weapon of their fallacious logic); tahara–their; stavana–prayers. [7]

Translation:

(7) Fie on their pretence of service to Krishna! Fie on their pretence of hearing and chanting Krishna’s glories! Their prayers to Krishna are like thunderbolts hurled at His divine body.

মায়াবাদ সম ভক্তি-প্রতিকূল নাই ।
অতএব মায়াবাদিসঙ্গ নাহি চাই ॥৮॥

māyāvāda sama bhakti-pratikūla nāi
ataeva māyāvādi-saṅga nāhi chāi [8]

mayavada–with illusionism; sama–equal; bhakti–to devotion; pratikula–unfavourable; nai–is not; ataeva–therefore; mayavadi–of illusionists; sanga–the association; nahi–not; chai–I want. [8]

Translation:

(8) There is nothing more unfavourable to devotion than illusionism. Therefore, I never desire the association of illusionists.

ভকতিবিনোদ মায়াবাদ দূর করি’ ।
বৈষ্ণব-সঙ্গেতে বৈসে নামাশ্রয় ধরি’ ॥৯॥

bhakati-vinoda māyāvāda dūra kari’
vaiṣṇava saṅgete vaise nāmāśraya dhari’ [9]

bhakati-vinoda–Bhakti Vinod; mayavada–from illusionism; dura–far away; kari’–doing; vaisnava–of the devotees; sangete (vaisnava sanga-i mayavada ha-ite niskrtira upaya)–in the association (the association of devotees is the only way of deliverance from illusionism); vaise–sits; nama–of the Name; asraya–the shelter; dhari’–holding. [9]

Translation:

(9) Keeping illusionism far away, Bhakti Vinod remains in the association of devotees and takes shelter of the Name.

(২৮)

(28)

আমি ত’ স্বানন্দসুখদবাসী ।
রাধিকামাধবচরণ-দাসী ॥১॥

āmi ta’ svānanda-sukhada-vāsī
rādhikā-mādhava-charaṇa-dāsī [1]

ami–I; ta’–certainly; svananda-sukhada (sri radha-kainkaryera kunja-visesa)–the grove known as ‘Svananda Sukhada’ (the place of the personal service of Srimati Radharani); vasi–a resident; radhika-madhava–of the Divine Couple; charana–of the feet; dasi–a maidservant. [1]

Translation:

(1) I am a resident of Svananda Sukhada Kunja and a maidservant of Sri Sri Radhika-Madhava’s feet.

দুঁহার মিলনে আনন্দ করি’ ।
দুঁহার বিয়োগে দুঃখেতে মরি ॥২॥

du̐hāra milane ānanda kari’
du̐hāra viyoge duḥkhete mari [2]

du̐hara–of the Divine Couple; milane–in the meeting; ananda–ecstasy; kari’–I do; du̐hara–of the Divine Couple; viyoge–in the separation; duhkhete–by the distress; mari–I die. [2]

Translation:

(2) I rejoice when the Divine Couple are united. I die in distress when They are separated.

সখীস্থলী নাহি হেরি নয়নে ।
দেখিলে শৈব্যাকে পড়য়ে মনে ॥৩॥

sakhī-sthalī nāhi heri nayane
dekhile śaibyāke paḍaye mane [3]

sakhi-sthali (chandravali paksera adhikrta sthana)–at the place known as ‘Sakhi Sthali’ (the place occupied by Chandravali) nahi–not; heri–I look; nayane–with my eyes; dekhile–if I see; saibyake (chandravalira paksera anugata sakhi visesa)–to Saibya (a friend and follower of Chandravali); padaye–falls; mane–in my mind. [3]

Translation:

(3) I never cast my glance towards Sakhi Sthali. If I see it, I am reminded of Saibya.

যে যে প্রতিকূল চন্দ্রার সখী ।
প্রাণে দুঃখ পাই তাহারে দেখি’ ॥৪॥

ye ye pratikūla chandrāra sakhī
prāṇe duḥkha pāi tāhāre dekhi’ [4]

ye ye–whoever; pratikula–unfavourable; chandrara–of Chandravali; sakhi–girlfriends; prane–in my heart; duhkha–distress; pai–I get; tahare–of them; dekhi’–seeing. [4]

Translation:

(4) I feel pain in my heart whenever I see any of Chandravali’s unfavourable friends.

রাধিকা-কুঞ্জ আঁধার করি’ ।
লইতে চাহে সে রাধার হরি ॥৫॥

rādhikā-kuñja ā̐dhāra kari’
la-ite chāhe se rādhāra hari [5]

radhika–of Radharani; kunja–grove; a̐dhara–gloom; kari’–doing; la-ite–to take; chahe–want; se–they; radhara–of Radharani; hari–Krishna. [5]

Translation:

(5) They always want to take away Radha’s Hari and enshroud Her grove in gloom.

শ্রীরাধাগোবিন্দ-মিলন-সুখ ।
প্রতিকূলজন না হেরি মুখ ॥৬॥

sri-radha-govinda-milana-sukha
pratikūla-jana nā heri mukha [6]

sri-radha-govinda–of the Divine Couple; milana–meeting; sukha–happiness; pratikula–unfavourable; jana–of persons; na–not; heri–I look; mukha–at the face. [6]

Translation:

(6) I never look at the face of anyone who is opposed to the ecstatic union of Sri Radha and Sri Govinda.

রাধা-প্রতিকূল যতেক জন ।
সম্ভাষণে কভু না হয় মন ॥৭॥

rādhā-pratikūla yateka jana
sambhāṣaṇe kabhu nā haya mana [7]

radha–towards Radharani; pratikula–unfavourable; yateka–all; jana–persons; sambhasane–in conversing; kabhu–ever; na–not; haya–is; mana–in the heart. [7]

Translation:

(7) I never desire to speak with anyone who is inimical towards Sri Radha.

ভকতিবিনোদ শ্রীরাধা-চরণে ।
সঁপেছে পরাণ অতীব যতনে ॥৮॥

bhakati-vinoda śrī-rādhā-charaṇe
sa̐pechhe parāṇa atīva yatane [8]

bhakati-vinoda–Bhakti Vinod; sri-radha–of Radharani; charane–at the feet; sa̐pechhe–has surrendered; parana (prana)–his life (heart); ativa–very greatly; yatane–with care. [8]

Translation:

(8) Bhakti Vinod has surrendered his heart at Sri Radha’s feet with great care.