SRI SRI PREMA-VIVARTA: CHAPTER SIXTEEN

What is Love?

 

Sri Raghunath Goswami's question (sri-raghunatha gosvamira prasna)

eka-dina raghunatha svarupe jijnase
"ki vastu piriti, more sikhao abhase [1]

eka-dina–One day, raghunatha–Raghunath jijnase–asked svarupe–Svarup, "ki vastu–"What [is] piriti–love? sikhao–Teach more–me abhase–in essence. [1]

One day, Raghunath Das asked Svarup Damodar, "What is love? Please teach me in essence.

vidyapati chandi-dasa ye priti varnila
se priti bujhite mora sakti na ha-ila [2]

mora sakti ha-ila na–I do not have the ability bujhite–to understand se priti ye priti–the love that vidyapati–Vidyapati [and] chandi-dasa–Chandi Das varnila–described. [2]

"I cannot understand the love that Vidyapati and Chandi Das described.

tanhadera vakye bahye bujhe ye piriti
se kevala stri-purusera pranayera riti [3]

se ye piriti–The love that bujhe–I understand tanhadera vakye–from their words bahye–externally [is] kevala–nothing [more than] pranayera riti–the type of love stri-purusera–between a man and a woman. [3]

"The love that I understand from their words externally is nothing more than the love between a man and a woman.

se kemane paramartha-madhye ganya haya
prakrta kamake kena aprakrta kaya [4]

kemane–How se ganya haya–has that been accepted paramartha-madhye–as spiritual? kena–Why kaya–do they call prakrta kamake–mundane lust aprakrta–divine? [4]

"How has that love been accepted as spiritual? And why do they call mundane lust divine?

mahaprabhu tomara sange sei saba gana
karena sarvada, tara na pai sandhana [5]

mahaprabhu–Mahaprabhu sarvada–always sei saba gana karena–sings all their songs tomara sange–with you, [but] tara sandhana pai na–I do not understand them. [5]

"Mahaprabhu always sings their songs with you, but I do not understand them.

prabhu tava haste more karila samarpana
ajna kaila, 'sikhao ebe nigudha tattva-dhana' [6]

prabhu–The Lord samarpana karila–put more–me tava haste–in your hands [and] ajna kaila–instructed [you,] 'ebe–'Now sikhao–teach [him] nigudha tattva-dhana'–these precious hidden truths.' [6]

"The Lord put me in your hands and instructed you, 'Now teach him these precious hidden truths.'

 

What is the nature of love? (priti-tattva ki ?)

krpa kari' priti-tattva more deha bujhaiya
krtartha ha-iba muni samsaya tyajiya" [7]

krpa kari'–Mercifully more bujhaiya deha–help me understand priti-tattva–the nature of love. [Then] muni–I krtartha ha-iba–will be fulfilled [and] tyajiya–leave behind [my] samsaya"–doubts." [7]

"Please help me understand the nature of love. Then I will be fulfilled and leave behind my doubts."

 

The answer (uttara)

svarupa balila, "bhai raghunatha-dasa
nibhrte tomare tattva kariba prakasa [8]

svarupa–Svarup balila–said, "bhai–"Dear brother, raghunatha-dasa–Raghunath Das! nibhrte–Confidentially, prakasa kariba–I will reveal tattva–this truth tomare–to you. [8]

Svarup said, "Dear brother, Raghunath Das! Confidentially, I will reveal this truth to you.

ami kiba ramananda athava pandita
keha na bujhibe tattva prabhura udita [9]

kiba–Neither ami–I, athava–nor ramananda–Ramananda, pandita–Gadadhar Pandit, keha na–or anyone [else], bujhibe–will [ever] understand tattva–the truth prabhura udita–revealed by the Lord. [9]

"Neither I, nor Ramananda, Gadadhar Pandit, or anyone else, will ever understand the love that the Lord revealed.

tabe yadi gaurachandra jihvaya basiya
balaibe nija-tattva sakrpa ha-iya [10]
takhani janibe haila susatya prakasa
suniya ananda pabe raghunatha-dasa [11]

tabe–Still, yadi–if gaurachandra–Gaurachandra sakrpa ha-iya–mercifully basiya–sits jihvaya–on [my] tongue [and] balaibe–causes me to speak nija-tattva–about His love, takhani–then janibe–you will know [that] susatya–the highest truth prakasa haila–has been revealed, [and] suniya–hearing [it,] raghunatha-dasa–Raghunath Das, ananda pabe–you will be overjoyed! [10–11]

"Still, if Gaurachandra mercifully takes control of my tongue and causes me to speak about His love, then you will know that the highest truth has been revealed to you, and when you hear it, Raghunath Das, you will be overjoyed!

chandi-dasa vidyapatikarnamrta rayera giti
e-saba amulya sastra jana
e-sabe nahika kamae-saba premera dhama
aprakrta tahate vidhana [12]

jana–Know [that] karnamrta–Sri Krishna-karnamrta [and] giti–the songs chandi-dasa vidyapati rayera–of Chandi Das, Vidyapati, and Ramananda Ray [are] e-saba–all amulya–invaluable sastra–scriptures. nahika–There is no kama–lust e-sabe–within them. e-saba–They [are] dhama–repositories premera–of divine love. tahate–Within them, aprakrta–the divine [is] vidhana–the law. [12]

"Know that Sri Krishna-karnamrta and the songs of Chandi Das, Vidyapati, and Ramananda Ray are invaluable scriptures that contain no lust. They are repositories of love, and by nature divine.

stri-purusa-vivaranaye kichhu tanhi varnana
se saba upama matra sara
prakrta-kama-varnanatahe krsna-adarsana
aprakrta karaha vichara [13]

stri-purusa-vivarana–The descriptions of men and women— se saba ye kichhu–all the varnana–descriptions— tanhi–within them [are] upama–analogies, [and] matra sara–nothing more. krsna-adarsana–Krishna is absent tahe–within prakrta-kama-varnana–descriptions of mundane lust; [so,] vichara karaha–consider [these descriptions] aprakrta–divine. [13]

"All the descriptions of men and women within them are analogies, and nothing more. Krishna is never present within descriptions of mundane lust; so, consider the descriptions within them to be divine.

ki purusa, kiba nari,e-tattva bujhite nari
jada-dehe kare rasa-ranga
se guru krsnera bhanesuddha-rati nahi jane
tahara bhajana maya-ranga [14]

ki–Whether purusa–a man kiba–or nari–a women, [one who] rasa-ranga kare–takes pleasure jada-dehe–in [their] material body bujhite nari–cannot understand e-tattva–this love. se guru–A 'guru' who krsnera bhane–pretends to be Krishna jane nahi–does not understand suddha-rati–pure love, [and] tahara–his bhajana–'worship' [is] maya-ranga–a trick of Maya. [14]

"If anyone—be they a man or a woman—takes pleasure in their material body, they can never understand this love. A 'guru' who pretends to be Krishna does not understand pure love, and his 'worship' is a trick of Maya.

 

Love for Krishna (krsna-prema)

krsna-prema sunirmalayena suddha ganga-jala
sei prema amrtera sindhu
nirmala se anuraganahi tahe jada-daga
sukla-vastra sunya-masi-bindu [15]

krsna-prema–Love for Krishna [is] sunirmala–perfectly pure, yena–like [the] suddha–pure ganga-jala–water of the Ganges. sei prema–Such love [is] amrtera sindhu–an ocean of nectar. nahi–There is not jada-daga–a trace of mundanity se nirmala anuraga tahe–within such pure love. [It is like] sukla-vastra–a white cloth [that is] sunya-masi-bindu–free from a drop of ink. [15]

[Svarup Damodar continued:] "Love for Krishna is perfectly pure, like the pure water of the Ganges; it is an ocean of nectar. Within such pure love, there is not even a trace of mundanity. It is like a white cloth that is free from even a single drop of ink.

suddha-prema sukha-sindhupai tara eka bindu
sei bindu jagat dubaya
jada-dehe kari' pritikevala kamera riti
suddha deha na haya udaya [16]

suddha-prema–Pure love [is] sukha-sindhu–an ocean of joy. pai–I have received eka–one bindu–drop tara–of it, [and] sei–this bindu–drop dubaya–floods jagat–the world. priti kari'–Loving jada-dehe–the material body [is] kevala–merely kamera riti–a form of lust, [and one's] suddha–pure deha–body udaya haya na–is not revealed [by doing so]. [16]

"Pure love is an ocean of joy. I have received one drop of it, and this drop floods the world. Loving the material body is merely a form of lust, and one's divine body will never be revealed by doing so.

dure suddha prema-bandhakapata premete andha
sei preme krsna nahi paya
tabe ye kare krandanasvasaubhagya prakhyapana
kare iha, janiha nischaya [17]

andha–Those who are blinded kapata premete–by insincere love [are] dure–far suddha prema-bandha–from a connection with pure love: paya nahi–one does not attain krsna–Krishna sei preme–with such 'love'. janiha–Know nischaya–for certain iha–that ye–those who tabe–still krandana kare–shed tears [only] prakhyapana kare–make a show svasaubhagya–of their 'fortune'. [17]

"Those who are blinded by insincere love are far from having pure love: no one can get Krishna with such 'love'. Know for certain that those who still shed tears are only making a show of their 'fortune'.

krsna-prema yara hayatara vibhava chinmaya
anubhava dehete prakasa
sattvikadi vyabhicharichinmaya svarupa dhari'
chit-svarupe karaye vilasa [18]

vibhava–The stimuli (causes of rati) tara yara haya–of those who have krsna-prema–love for Krishna [are] chinmaya–spiritual. [Their] anubhava–gestures, sattvikadi–ecstasies, [and] vyabhichari–emotions, dhari'–having chinmaya–spiritual svarupa–forms, prakasa–manifest [and] vilasa karaye–play chit-svarupe dehete–within [their] spiritual bodies. [18]

"The stimuli of those who have love for Krishna are spiritual. Their gestures, ecstasies, and emotions, having spiritual forms, manifest and play within their spiritual bodies.

dhanya sei lilasukakrsna tare haye sammukha
dila vrajera aprakrta rasa
chhadila e-deha-rangaprakrtalambana-bhanga
tahe krsna parama santosa [19]

sei lilasuka–Lilasuka (Srila Bilvamangal Thakur) [is most] dhanya–fortunate: krsna–Krishna tare sammukha haye–came before him [and] dila–revealed aprakrta–the divine rasa–rasas vrajera–of Vraja [to him when] chhadila–he gave up e-deha-ranga–the pleasures of the body, [and] prakrtalambana-bhanga–broke away from material paraphernalia. tahe–Thereby, krsna–Krishna [was] parama santosa–greatly pleased. [19]

"Lilasuka is most fortunate: Krishna came before him and revealed the divine rasas of Vraja to him when he gave up bodily pleasures and broke away from material paraphernalia. Krishna was greatly pleased by this.

vidyapati chandi-dasachhadi' purva rasabhasa
aprakrta-rasa-labha kaila
purve chhila tuchchha rasataha chhadi' prema-vasa
hana, krsna-bhajana labhila [20]

vidyapati–Vidyapati [and] chandi-dasa–Chandi Das chhadi'–rejected rasabhasa–the tainted rasas purva–of the past [and] aprakrta-rasa-labha kaila–attained divine rasa. chhadi'–They left behind tuchchha rasa–the crude pleasures taha–that chhila–existed purve–previously, hana–became prema-vasa–captivated by divine love, [and] labhila–attained krsna-bhajana–service to Krishna. [20]

"Vidyapati and Chandi Das rejected the tainted rasas of the past and attained divine rasa. They left behind the crude pleasures that existed previously, became captivated by divine love, and attained service to Krishna.

tuchchha rase matoyarana paya krsna-rasa-sara
nahe vamsi-vadanalambana
jada dehe saja sajamathaya tara pade vaja
prana-kitera karaye dharana [21]

matoyara–Those who are intoxicated tuchchha rase–by crude pleasures paya na–do not attain krsna-rasa-sara–the essence of devotion to Krishna, [and] vamsi-vadanalambana nahe–the Flute Player does not become the object [of their love]. [Let] vaja–lightning pade–strike tara mathaya–the head of those [who] saja saja–pamper [their] jada dehe–material bodies! prana-kitera dharana karaye–They live the life of an insect! [21]

"Those who are intoxicated by crude pleasures do not attain the essence of devotion to Krishna, and Krishna the flute player does not become the object of their love. Let lightning strike the heads of those who pamper their bodies! They live the life of an insect!

sei tuchchha rasa tyaji'sri-nanda-nandana bhaji'
dekhe krsna sri-vamsi-vadana
nije gopi-deha payavraja-vane vege yaya
purva sanga karaya tyajana [22]

[When] tyaji'–souls leave behind sei tuchchha rasa–crude pleasures, bhaji'–serve sri-nanda-nandana–the son of Nanda, [and] dekhe–see krsna–Krishna sri-vamsi-vadana–the flute player, [they then] paya–attain nije–personally gopi-deha–the bodies of gopis, vege yaya–run vraja-vane–to the forest of Vraja, [and] tyajana karaya–leave behind purva sanga–all [their] previous attachments. [22]

"When souls leave behind crude pleasures, serve Krishna, and see Him playing the flute, they then attain the bodies of gopis and run to Vrindavan, leaving behind all their previous attachments.

 

Mahaprabhu's verse in confirmation (tathahi mahaprabhura sloka)

'na prema-gandho 'sti darapi me harau
krandami saubhagya-bharam prakasitum
vamsi-vilasy-anana-lokanam vina
bibharmi yat prana-patangakan vrtha' [23]

me asti na–I do not have dara api–even a trace prema-gandhah–of the fragrance of divine love harau–for Krishna. [Still,] krandami–I cry prakasitum–to show [others that I have] saubhagya-bharam–a great fortune. vina–Without vamsi-vilasy-anana-lokanam–a glimpse of the face of that Flute Player, bibharmi–I carry on [my] vrtha–meaningless, yat prana-patangakan–insect-like life. [23]

"'I do not have even a trace of love for Krishna. Still, I cry to show that I have a great fortune. Without a glimpse of the face of that Flute Player, I carry on My meaningless, insect-like life.'

 

No one understands love except the gopis of Vraja
(vraja-gopi vyatita piriti bujhe na)

piriti piritipiriti bale
piriti bujhila ke?
ye jana piritibujhite pare
vraja-gopi haya se [24]

bale–People say, piriti–"Love, piriti–love, piriti–love", [but] ke–who bujhila–has understood piriti–love? se ye jana–Souls who pare–can [actually] bujhite–understand piriti–love haya–become vraja-gopi–gopis in Vraja. [24]

[Svarup Damodar continued:] "People say, 'Love, love, love', but who has understood love? Souls who can actually understand love become gopis in Vraja.

piriti baliyatinati ankhara
vidita bhuvana-majhe
yahate pasilasei se majila
ki tara kalanka-laje [25]

tinati–The three baliya–spoken ankhara–syllables piriti–pi, ri, and ti [are] vidita–known bhuvana-majhe–throughout the world. se yahate–Souls in whom sei–they pasila–have entered majila–become overwhelmed. ki–What tara kalanka-laje–is shame or disgrace to them? [25]

"These three syllables pi, ri, and ti (in the word piriti) are known throughout the world. Souls in whom they have entered become overwhelmed. What is shame or disgrace to them?

vraja-gopi hanachid-deha smariya
jadera sambandha chhade
visaye asrayesuddha-alambana
parakiya-rasa bade [26]

hana–Becoming vraja-gopi–gopis in Vraja [and] smariya–meditating chid-deha–with [their] spiritual bodies, chhade–they give up jadera sambandha–all connection with matter. parakiya-rasa–Paramour love bade–develops [when its] alambana–basis, visaye asraye–the lover and the beloved, [are] suddha–pure. [26]

"Becoming gopis in Vraja and meditating with their spiritual bodies, they give up all connection with matter. Paramour love develops when its basis, the lover and the beloved, are pure.

vraja vina kothao nahi parakiya-bhava
vaikuntha-laksmite tara sada asadbhava [27]

parakiya-bhava–Paramour love kothao nahi–does not exist anywhere vina–except vraja–Vraja. sada–Forever, tara asadbhava–it is incompatible vaikuntha-laksmite–with Laksmi in Vaikuntha. [27]

"Paramour love does not exist anywhere except Vraja. It is forever incompatible with Laksmi Devi in Vaikuntha.

 

The love of the imitationists (sahajiyara priti)

samsare yatekapurusa, ramani
alambana-dose sada
rakta-mamsa-dehearopa karite
naraki haya sarvada [28]

yateka purusa ramani–The men and woman samsare–in this world [are] sada–always alambana-dose–the wrong basis [for that love]. aropa karite–By attributing [that love] rakta-mamsa-dehe–to bodies of flesh and blood, haya–souls become naraki–sinners sarvada–perpetually. [28]

"The men and women of this world are always the wrong basis for that love. By attributing that love to bodies of flesh and blood, souls become perpetual sinners.

ataeva tarasahaja sadhane
krsna-krpa yabe paya
jada-deha-gandhachhadiya se saba
chid-ananda-rase dhaya [29]

ataeva–So, yabe–when tara–they paya–attain krsna-krpa–Krishna's mercy [through] sahaja sadhane–natural practice, chhadiya–they avoid se saba jada-deha-gandha–even the scent of the material body [and] dhaya–run chid-ananda-rase–towards joyful, spiritual rasa. [29]

"So, when souls attain Krishna's mercy through natural practice, they avoid even subtle connection with the material body and run towards joyful, spiritual rasa.

 

Ray Ramananda's love (raya ramanandera priti)

prakrta sahajasri-krsna-bhajana
kare ramananda raya
suvaidha sadhanee jada dehete
suyukta vairagya bhaya [30]

ramananda raya–Ramananda Ray kare–renders prakrta–genuine, sahaja–natural sri-krsna-bhajana–service to Sri Krishna. [He is] suvaidha–perfectly regulated sadhane–in [his] practice, [and] suyukta–perfect vairagya–renunciation bhaya–shines e jada dehete–in his physical body. [30]

[Svarup Damodar continued:] "Ramananda Ray's service to Krishna is genuine and natural. He is perfectly regulated in his practice, and perfect renunciation shines in his physical body.

visuddha dehetevraje krsna bhaje
mahaprabhu-krpa pana
natakabhinayedeva-dasi-siksa
sanga-dosa-sunya hana [31]

pana–Having received mahaprabhu-krpa–Mahaprabhu's mercy, bhaje–he serves krsna–Krishna vraje–in Vraja visuddha dehete–in [his] pure body. deva-dasi-siksa–He teaches maidservants of the Lord natakabhinaye–to perform plays, [but he] sanga-dosa-sunya hana–is free from any inappropriate association [with them]. [31]

"Having received Mahaprabhu's mercy, he serves Krishna in Vraja in his pure body. He teaches maidservants of Jagannath to perform plays, but he is free from any inappropriate association with them.

 

Who is qualified to learn about love? (priti-siksaya adhikara kahara?)

ramananda vinatahe adhikara
keha nahi paya ara
para-stri-darsanasparsana, sevana
buddhi hrde achhe yara
piriti siksayajanibe nischaya
nahi tara adhikara [32]

vina–Except for ramananda–Ramananda, keha nahi ara–no one else paya–has adhikara–the qualification tahe–for this. janibe–Know nischaya–for certain [that] tara yara achhe–anyone who has buddhi–the inclination hrde–in their heart darsana–to see, sparsana–touch, [or] sevana–serve para-stri–another's wife nahi–does not have adhikara–the qualification piriti siksaya–to learn about love. [32]

"No one has this qualification except Ramananda. Know for certain that anyone who desires at heart to see, touch, or serve another's wife is never qualified to learn about love.

 

Developing love is impossible in the presence of man-woman consciousness
(stri-purusa-buddhi thakite priti-sadhana asambhava)

kabhu e samsarestri-pum-vyavahare
na haya piriti-dhana
charma-sukha yataanitya niyata
nahe nitya samghatana [33]

piriti-dhana–The wealth of that love kabhu na–never haya–exists stri-pum-vyavahare–in the affairs of men and women e samsare–in this world. yata–All charma-sukha–carnal pleasures [are] niyata–always anitya–temporary. nahe–They have no samghatana–connection nitya–with eternity. [33]

"The wealth of love never exists in the affairs of men and women in this world. Carnal pleasures are always temporary. They have no connection with eternity.

gopi-bhava dhari'chid-dharma achari'
piriti sadhibe yei
stri-pum-vyavaharanahika tahara
bhitare gopini sei [34]

sei yei–Those who dhari'–embrace gopi-bhava–the mood of the gopis, [and] sadhibe–cultivate piriti–love achari'–by acting chid-dharma–according [to their] spiritual nature tahara nahika–have no [involvement in] stri-pum-vyavahara–man-woman affairs; [they are] gopini–gopis bhitare–internally. [34]

"Those who embrace the mood of the gopis and cultivate love by acting according to their spiritual nature are never involved in the affairs of men and women; they are gopis internally.

bahire sajjanadharma-acharana
amarana vaidhachara
antarete gopichitte krsna seve
kevala piriti tara [35]

bahire–Externally, sajjana–as sadhus, dharma-acharana–they behave virtuously [and] vaidhachara–adhere to regulations amarana–until death. antarete–Internally, gopi–as gopis, seve–they serve krsna–Krishna chitte–within the heart: [their] piriti–love [is] kevala–only tara–for Him. [35]

"Externally, as sadhus, they behave virtuously and adhere to regulations until death. Internally, as gopis, they serve Krishna within the heart: their love is only for Him.

'yah kaumara-harah'ityadi kavita
kevala upama-sthala
nayaka-nayikachit-svarupa hana
krsna bhaje sunirmala [36]

kavita–Verses ityadi–such as 'yah kaumara-harah'–'He who has stolen my youth' [are] kevala–simply upama-sthala–analogies. [Understanding that] nayaka-nayika–the lover and the beloved hana–are chit-svarupa–spiritual, bhaje–souls serve krsna–Krishna sunirmala–purely. [36]

"Verses such as Yah Kaumara-harah* are simply analogies. Understanding that the lover and the beloved in these verses are spiritual, souls should serve Krishna purely.

*yah kaumara-harah sa eva hi varas ta eva chaitra-ksapas
te chonmilita-malati-surabhayah praudhah kadambanilah
sa chaivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale chetah samutkanthat

(Sri Chaitanya-charitamrita: Madhya-lila, 1.58)

"He is the paramour who has stolen my youth, these are the same moonlit spring nights filled with the fragrance of blooming jasmine and sweet breezes blowing from the kadamba forest, and I am the same lover. Still, my heart is yearning for our trysts on the bank of the Reva beneath that vetasi tree."

 

Attributing this love to the mundane is hellish; it is a deception produced by Kali (jadete ei bhava aropa, naraka—kalira chhalana)

keha yadi bale iha aropa chintaya
para-purusete krsna-bhajana upaya [37]
chaitanya ajnaya ami e-katha na mani
jadete e-rupa buddhi naraka bali' mani [38]

yadi–If keha–someone bale–says [that] aropa chintaya–attributing iha–that love para-purusete–to another person [is] upaya–a way krsna-bhajana–to serve Krishna, [then,] chaitanya ajnaya–on Sri Chaitanya's order, ami–I mani na–do not accept e-katha–their statement. mani–I consider e-rupa buddhi–such a conception jadete–of the mundane bali'–to be naraka–hellish. [37–38]

[Svarup Damodar continued:] "If someone says that ascribing love to another man is a way to serve Krishna, then, on Sri Chaitanya's order, I do not accept their statement. I consider such a mundane conception to be hellish.

jada-dehe chid-aropa, sanga tuchchha ati
tahe krsna-bhava ana, samuha durmati [39]

chid-aropa–Attributing spirit jada-dehe–to the material body [is] ati tuchchha–a very crude sanga–attachment, [and] ana–bringing krsna-bhava–love for Krishna tahe–into it [is] samuha durmati–completely wicked. [39]

"Attributing spirit to the material body is a very crude attachment, and associating love for Krishna with the material body is completely wicked.

kalira chhalana ei janiha nischaya
ihate vaisnava-dharma adhah-pathe yaya [40]

janiha–Know nischaya–for certain [that] ei–this [is] chhalana–a deception kalira–produced by Kali, [and] vaisnava-dharma–the Vaisnava religion adhah-pathe yaya–becomes degraded ihate–because of it. [40]

"Know for certain that such thinking is a deception produced by Kali, and the Vaisnava dharma becomes degraded because of it.

sukrti purusa matra upama bujhiya
sviya aprakrta-dehe krsna bhaje giya [41]

matra–Only sukrti–fortunate purusa–souls bujhiya–understand upama–the analogies [and] giya bhaje–serve krsna–Krishna sviya aprakrta-dehe–in their divine bodies. [41]

"Only fortunate souls understand the analogies in the scriptures and serve Krishna in their divine bodies.

chandi-dasa vidyapati adi mahajana
purva-buddhi dure rakhi' karila bhajana [42]

chandi-dasa–Chandi Das, vidyapati–Vidyapati, adi mahajana–and other great souls dure rakhi'–left behind [their] purva-buddhi–previous conceptions [and] bhajana karila–practised devotion. [42]

"Chandi Das, Vidyapati, and the other great souls left their previous conceptions behind and practised devotion.

se sabara sesa vakya chinmayi piriti
achhe tabu nahi bujhe duskrtira riti [43]

sesa vakya–The final statement se sabara–of them all [is that] chinmayi–spiritual piriti–love achhe–exists, tabu–but [those whose] duskrtira riti–habits are sinful bujhe nahi–do not understand [it]. [43]

"The final statement of all these great souls is that spiritual love does exist, but sinners never understand it.

raghunatha e visaye karaha vichara
toma hena bhakta pracharibe sad-achara [44]

raghunatha–O Raghunath, vichara karaha–consider e–this visaye–matter. bhakta–Devotees toma hena–such as yourself pracharibe–should preach [about] sad-achara–proper practice. [44]

"O Raghunath, consider this matter. Devotees such as yourself should preach the proper way to practise.

e visaya eka-bara prabhuke janana
chitta drdha kari' lao, drdha kara hiya" [45]

eka-bara–Once janana–ask prabhuke–the Lord e visaya–about this matter. kari' lao–Make [your] chitta–mind drdha–resolute, [and] kara–make [your] hiya–heart drdha"–resolute." [45]

[Svarup Damodar concluded:] "You should once ask the Lord about this matter, and make your mind and heart resolute."

tabe raghunatha srimat prabhu-pade giya
thare thore jijnasila vinita ha-iya [46]

raghunatha–Raghunath tabe–then giya–went srimat prabhu-pade–to the holy feet of the Lord [and] vinita ha-iya–humbly jijnasila–asked [Him about the matter] thare thore–indirectly. [46]

Raghunath then went to the holy feet of the Lord and humbly asked Him about the matter indirectly.

prabhu tare ajna dila amara sammukhe
raghunatha ajna peye bhaje mana-sukhe [47]

prabhu–The Lord ajna dila–instructed tare–him amara sammukhe–in front of me. raghunatha–Raghunath peye–received [the Lord's] ajna–instructions [and then] bhaje–served mana-sukhe–with joy in [his] heart. [47]

The Lord instructed Raghunath in front of me. He received the Lord's instructions and then engaged in service with joy in his heart.

 

Sriman Mahaprabhu's instructions to Sri Raghunath
(sri-raghunatha-prati sriman mahaprabhura ajna)

"gramya katha na sunibe, gramya varta na kahibe
bhala na khaibe, ara bhala na paribe [48]

"sunibe na–"Do not listen gramya katha–to village talk, [and] kahibe na–do not discuss gramya varta–village matters. khaibe na–Do not eat bhala–fancy [food] ara–and paribe na–do not wear bhala–fancy [clothes]. [48]

"Do not listen to village talk or discuss village matters. Do not eat fancy food or wear fancy clothes.

amani, manada hana krsna-nama sada labe
vraje radha-krsna-seva manase karibe" [49]

hana–Be amani–prideless [and] manada–respectful, sada–always labe–chant krsna-nama–Krishna's Name, [and,] manase–within [your] heart, radha-krsna-seva karibe–serve Radha and Krishna vraje"–in Vraja." [49]

"Be prideless and respectful, always chant Krishna's Name, and, within your heart, serve Radha and Krishna in Vraja."

ei ajna pana raghu bujhila takhana
piriti na haya kabhu jadete sadhana [50]

pana–Upon receiving ei–these ajna–instructions, raghu–Raghunath takhana–then bujhila–understood [that] piriti–divine love kabhu na–never haya–develops sadhana jadete–through material practices. [50]

When Raghunath received these instructions, he then understood that divine love never develops through material practices.

manasete siddha-deha kariya bhavana
sei dehe radhanathera karibe sevana [51]

manasete–Within your heart, bhavana kariya–meditate siddha-deha–with [your] spiritual body [and] sei dehe–in that body, sevana karibe–serve radhanathera–the Lord of Radha. [51]

Within your heart, meditate with your spiritual body, and in that body, serve the Lord of Radha.

amani manada bhave akinchana hana
vrksa hena sahisnuta apane kariya [52]

amani manada bhave–In a prideless and respectful manner, akinchana hana–be humble [and] apane–personally kariya–be sahisnuta–tolerant hena–like vrksa–a tree. [52]

Be prideless, respectful, humble, and tolerant like a tree.

bahya-dehe krsna-nama sarva-kala gaya
antar-dehe thake radha-krsnera sevaya [53]

bahya-dehe–In [your] external body, sarva-kala–always gaya–chant krsna-nama–the Name of Krishna, [and] antar-dehe–in your internal body, sevaya thake–engage in service radha-krsnera–to Radha and Krishna. [53]

In your external body, always chant the Name of Krishna, and in your internal body, serve Radha and Krishna.

bhala khaoya, bhala para parityaga kari'
prana-vrtti dvara jada-deha-yatra dhari' [54]

parityaga kari'–Give up bhala–fancy khaoya–eating [and] bhala–fancy para–dressing, [and] jada-deha-yatra dhari'–maintain [your] material body dvara–with prana-vrtti–the necessities for life. [54]

Give up fancy food and fancy clothes, and maintain your material body with the necessities for life.

 

The monkey renunciant (markata-vairagi)

ei jada-dehe radha-krsna buddhyaropa
markata vairagi kare sarva-dharma lopa [55]

markata vairagi–The monkey renunciant buddhyaropa–attributes a conception radha-krsna–of Radha and Krishna ei jada-dehe–to the material body [and] lopa kare–disregards sarva-dharma–all principles. [55]

The monkey renunciant attributes a conception of Radha and Krishna to the material body and disregards all principles.

prabhu baliyachhena, "markata vairagi se jana
vairagira praya thaki' kare prakrti-sambhasana" [56]

prabhu–The Lord baliyachhena–has said, "se jana–Those who thaki'–act vairagira praya–like renunciants [but] prakrti-sambhasana kare–converse with women [are] markata vairagi"–monkey renunciants." [56]

The Lord has said, "Those who act like renunciants but converse with women are monkey renunciants."

 

The pure renunciant (visuddha vairagi)

visuddha vairagi kare nama sankirtana
magiya khaiya kare jivana-yapana [57]

visuddha vairagi–Pure renunciants nama sankirtana kare–chant the Name [and] jivana-yapana kare–maintain [their] life magiya–by begging [and] khaiya–eating. [57]

Pure renunciants chant the Name and live by begging and eating.

vairagi ha-iya yeba kare parapeksa
karya-siddhi nahe, krsna kare upeksa [58]

yeba–Those who ha-iya–become vairagi–renunciants [but] parapeksa kare–depend on others nahe–do not become karya-siddhi–successful, [and] krsna–Krishna upeksa kare–ignores [them]. [58]

Those who become renunciants but depend on others do not become successful, and Krishna ignores them.

vairagi ha-iya kare jihvara lalasa
paramartha yaya, ara haya rasera vasa [59]

ha-iya–Those who become vairagi–renunciants [but] jihvara lalasa kare–follow the cravings of the tongue paramartha yaya–go away from spiritual life ara–and rasera vasa haya–become controlled by tastes. [59]

Those who become renunciants but indulge the cravings of the tongue stray from spiritual life and become controlled by material tastes.

vairagi karibe sada nama-sankirtana
saka-patra-phala-mule udara bharana [60]

vairagi–A renunciant nama-sankirtana karibe–should chant the Name sada–always [and] bharana–fill [their] udara–belly saka-patra-phala-mule–with leaves, vegetables, fruits, and roots. [60]

A renunciant should always chant the Name and fill their belly with leaves, vegetables, fruits, and roots.

jihvara lalase yei samaje bedaya
sisnodara-parayana krsna nahi paya [61]

yei–Those who bedaya–go out samaje–amidst society [under the control of] jihvara lalase–the cravings of their tongue [become] sisnodara-parayana–engrossed in the genitals and stomach, [and] paya nahi–do not attain krsna–Krishna. [61]

Those who go out amidst society to indulge the cravings of their tongue become engrossed in their genitals and stomach, and do not attain Krishna.

 

⇐ CHAPTER FIFTEEN:
"Morning Pastimes in Nabadwip"

CHAPTER SEVENTEEN:
"Different Practices
for Different Devotees" ⇒

 

CONTENTS:

Translator's Note
Introduction
In Praise of Sri Sri Prema-vivarta
Sri Sri Prema-vivarta:
1 Invocation of Auspiciousness
2 The Composition of this Book
3 First Obeisances
4 Gaura's Greatness
5 Transformations of Ecstasy in Service
6 The Journey of the Soul
7 The Name is for Everyone
8 Give up Deceit
9 Proper Renunciation
10 Caste and Class
11 The Light of Nabadwip
12 Glories of the Vaisnavas
13 Eagerness to see Sri Gaura
14 Contradictory Transformations
15 Morning Pastimes in Nabadwip
16 What is Love?
17 Different Practices for Different Devotees
18 Sri Ekadasi
19 A Collection of Hidden Truths about the Name
20 The Glories of the Name
+ The Ten Offences to the Holy Name
+ Glossary

"HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS | HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS"