প্রেমভক্তিচন্দ্রিকা
Prema-bhakti-candrikā

Moonlight on Prema-bhakti

By Śrīman Narottama Dāsa Ṭhākura Mahāśaya

Introduction

The following publications of, or, containing, Prema-bhakti-candrikā by Śrīmad Narottama Dāsa Ṭhākura Mahāśaya have been consulted in the course of compiling and translating this edition of the text:

• Brahmacārī, Nitya Svarūpa. Sādhaka-kaṇṭha-hāra. 4th ed. Bengali. Kolkata: Devakī Nandana Press, 1915 (Caitanya 429).
• Dāsa, Dīna Narottama. Manohara-bhajana-dīpikā. Bengali. Ed. by Dīna Narottama Dāsa. Govardhan (Cākleśvara): Śrī Śrī Gaurāṅga Mahāprabhu Mandira, 2014.
• Dāsa, Nandalāla. Bhakta-kaṇṭhakāra. Bengali. Rādhā Kuṇḍa: 2016 (531 Gaurābda, 1423 Baṅgābda).
• Dāsa, Narottama. Prārthanā and Prema-bhakti-candrikā. Bengali. Ed. by Kiśorī Dāsa Bābājī. 4th ed. Hāliśahara: Śrī Śrī Nitāi Gaurāṅga Guru Dhāma, 2009 (1416 Baṅgābda).
• Dāsa, Narottama. Prema-bhakti-candrikā. Bengali. Ed., by Bhakti Siddhānta Sarasvatī Gosvāmī. Krishnanagara: Śrī Caitanya Maṭh, 1924 (438 Gaurābda).
• Dāsa, Narottama. Prema-bhakti-candrikā. Bengali. Ed., by Durgā Dāsa Rāya. Darjeeling: Svac Mission Press, 1890.
• Dāsa, Narottama. Prema-bhakti-candrikā with a ṭīkā by Viśvanātha Cakravartī and Prārthanā. Bengali. Ed., by Hari Bhakta Dāsa. Vṛndāvana: Śrī Hari-nāma Press, 1988 (503 Caitanyābda).
• Dāsa, Narottama. Prema-bhakti-candrikā with a ṭīkā by Viśvanātha Cakravartī and a commentary by Bhakti Ratna Ṭhākura. Bengali. Sauri, West Medinpur: Prapanna Āśrama, 1961 (1368 Sāla).
• Dāsa, Narottama. Prema-bhakti-candrikā with a ṭīkā by Viśvanātha Cakravartī and a commentary by Narahari Dāsa. Bengali. Navadvīpa: 1931 (445 Caitanyābda, 1337 Baṅgābda).
• Dāsa, Narottama. Prema-bhakti-candrikā with a ṭīkā by Viśvanātha Cakravartī and a commentary by Ananta Dāsa Bābājī, and Prārthanā with a commentary by Ananta Dāsa Bābājī. Bengali. Kolkata: Śrī Kṛṣṇa Caitanya Sevā-sadana Trust, 2018 (Baṅgābda 1425).
• Kāvāsī, Rādhikānātha. Bṛhad-bhakti-tattva-sāra. Bengali. 2 vols. 6th ed. Dhanyakuria: Madana Mohana Mandira, 1984 (Caitanyābda 500).
• Nātha, Nīrada Prasāda. Narottama Dāsa o Tā̐hāra Racanāvalī. Bengali. Kolkata: Calcutta University, 1975.
• Śāstrī, Hari Dāsa. Bhakti-sarvasvam. Bengali. Vṛndāvana: Śrī Gadādhara Gaurahari Press, 1980.

This present edition has used as its base the edition published in 1931 by the former mahānta of Śrī Rādhā Kuṇḍa, Śrī Narahari Dāsa Bhāgavata Bhuṣaṇa Kāvya-tīrtha Vaiṣṇava-darśana-tīrtha. Only a small number of minor emendments in accord with the other editions have been made for the sake of clarification in meaning. Inconsistencies in spelling and verb conjugation within the chosen base have been left as is. Compounds spelled as separated words, however, have for the most part be respelled in compound, again, for the sake of clarification in meaning.

The aforementioned edition of the text published by Nīrada Prasāda Nātha in his Narottama Dāsa o Tā̐hāra Racanāvalī was compiled after critical analysis of one hundred and sixty-three different manuscripts of the text. The editor chose a manuscript dated from 1603 archived at the Baṅgīya Sāhitya Pariṣada (#2304) as his ideal source for the text and also listed variants from two other manuscripts archived at the Baṅgīya Sāhitya Pariṣada (#2335 dated 1633, and #1372 dated 1650), as well as variants found in the edition of the text published by Sundarānanda Vidyāvinoda in 1963.

The aforementioned edition published by Bhakti Ratna Ṭhākura also lists variants from another edition of the text published by Vimāna Vihārī Majumadāra, which is also said to have been compiled from a manuscript of Prema-bhakti-candrikā dated to 1603 and archived at the Baṅgīya Sāhitya Pariṣad. Some of the variants attributed by Bhakti Ratna Ṭhākura to the edition of Vimāna Vihārī Majumadāra based on this manuscript, however, do not match with the readings given in the edition published by Nīrada Prasāda Nātha. So, whether these two editions are drawn from exactly the same original manuscript or not is uncertain.

In any case, in the course of consulting all the aforementioned editions, an incomplete list of over seven hundred and fifty variants has been recorded, the majority of which are simply minor differences in spelling and word order. Readers can view this analysis here. Very little variation in the order of the verses can be found across the editions, but there are a number of additional verses, or half verses, that appear only in a small number of the consulted editions of the text.

The translation of Prema-bhakti-candrikā presented in this edition has been prepared with reference to the aforementioned commentaries on the text by Nitya Svarūpa Brahmacārī, Narahari Dāsa, Bhakti Ratna Ṭhākura, Rādhikānātha Kāvasī, and Ananta Dāsa Bābājī, and in consultation with my Guru Mahārāja and Śrīmad Śyāmasundara Dāsa Bābājī Mahārāja. The translation has been styled in accord with the standard method employed here at Anuśīlana.in. The only point worthy of mention specifically in regard to translating Prema-bhakti-candrikā is that this text belongs to a genre of Vaiṣṇava-padāvalī wherein usage of elliptical language is extremely common, especially in the cases of possessive pronouns, prepositions, interrogatives, and forms of the verbs “to be” (haoyā) and “to do” (karā). Thus as far as the intent (tātparya) of the author has been understood, the appropriate pronouns, prepositions, verbal forms, and so forth have been supplied wherever required in the translation (although they are visibly absent in the text) in accord with the hermeneutical norms known as adhyāhāra [i.e., supplying a word or words not stated in a sentence because they are implied] and anuṣaṅga [i.e., repeatedly applying a word or words stated only once in a sentence because their repetition is implied].

The Sanskrit commentary on Prema-bhakti-candrikā by Śrī Viśvanātha Cakravartīpāda has also been included and translated in this edition. Variants found within the commentary are also noted in the aforementioned list. An additional, light sub-commentary entitled Kiraṇa-kaṇikā, or, “Particles in the rays” [of the moonlight on Prema-bhakti] has also been authored by the translator and included in this edition. It consists primarily of definitions of terms used in the text which are drawn from the works of the gosvāmīs, though it also includes some content drawn from the aforementioned Bengali commentaries and some translations of variants which were found to be of conceptual significance. The numerous words left untranslated in the translations of the verses can be referenced in the glossary.

Prema-bhakti-candrikā

Moonlight on Prema-bhakti

by Śrīman Narottama Dāsa Ṭhākura Mahāśaya

Kiraṇa-kaṇikā: The title of the text, Prema-bhakti-candrikā, conveys that the text offers guidance comparable to moonlight (candrikā) that illuminates the path of prema-bhakti, that is, the nature of prema-bhakti and the process to attain it. The darkness dispelled by such moonlight may be likened to ignorance, that is, the absence of knowledge of prema-bhakti and the means of its manifestation [i.e., sādhana]. As moonlight can enable a traveller lost in a dark forest ridden with ferocious animals to safely reach his or her destination, so the guidance offered in this text can help a sādhaka in saṁsāra suffering in ignorance under the influence of various anarthas attain the goal of prema-bhakti, and as moonlight offers gentle, soothing illumination, so too does Prema-bhakti-candrikā offer guidance nourishing to the heart.

অজ্ঞানতিমিরান্ধস্য জ্ঞানাঞ্জনশলাকয়া ।
চক্ষুরুন্মীলিতং যেন তস্মৈ শ্রীগুরবে নমঃ ॥

ajñāna-timirāndhasya jñānāñjana-śalākayā |
cakṣur unmilitaṁ yena tasmai śrī-gurave namaḥ ||1||

Obeisance unto śrī guru, he by whom my eyes, which were blinded by the cataract of ignorance, have been opened with the collyrium-wand of knowledge.

Commentary:

advaita-prakaṭī-kṛto narahari-preṣṭhaḥ svarūpa-priyo
nityānanda-sakhaḥ sanātana-gatiḥ śrī-rūpa-hṛt-ketanaḥ |
lakṣmī-prāṇapatir gadādhara-rasollāsī jagannātha-bhūḥ
sāṅgopāṅga-sa-pārṣadaḥ sa dayatāṁ devaḥ śacī-nandanaḥ ||

Manifested by Advaita,
The dearmost of Narahari,
The beloved of Svarūpa,
The friend of Nityānanda,
The shelter of Sanātana,
The abode of Śrī Rūpa’s heart,
The prāṇapati of Lakṣmī,
The enjoyer of rasa with Gadādhara,
The son of Jagannātha—
May he, Deva, the Darling of Śacī,
Along with his expansions, subexpansions, and associates,
Be gracious [upon us].

tasmai śrī-gurave namaḥ śrī-guruṁ prati namo’stu | kimbhūtāya? yena guruṇā mama cakṣuḥ netram unmīlitam | mama kimbhūtasya? ajñāna-timirāndhasya ajñānam eva timiram akṣi-rogas tenāndhasya dṛṣṭi-śakti-rahitasya | kiṁ vā, ajñānam avidyā, tad eva timiram andhakāras tena andhasya | ajñāna-tamaso nāma kaitavaṁ, yathā śrī-caitanya-caritāmṛte—ajñāna-tamera nāma kahiye kaitava | dharma-artha-kāma-mokṣa-vāñchā ādi saba || tāra madhye mokṣa-vāñchā kaitava-pradhāna | yāhā haite kṛṣṇa-bhakti haya antardhāna || kṛṣṇa-bhakti-bādhaka yata śubhāśubha-karma | sei eka jīvera ajñāna-tamo-dharma || kayā unmīlitaṁ jñānāñjana-śalākayā—īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ | anādir ādir govindaḥ sarva-kāraṇa-kāraṇam || ity anena kṛṣṇas tu bhagavān svayam ity anena ca kṛṣṇa-bhagavattā-jñānam evāñjana-śalākā tayā | kṛṣṇe bhagavattā-jñāna samvidera sāreti śrī-caitanya-caritāmṛtokteḥ ||1||

“Obeisance unto śrī guru, unto he” (tasmai śrī-gurave namaḥ) means may obeisance be offered to śrī guru. Who is he?The guru by whom my eyes (cakṣu) have been opened (unmilitaṁ).How were my [eyes]?“Blinded by the cataract of ignorance” (ajñāna-timirāndhasya) that is, devoid of the ability to see because of a disease of the eyes, cataracts (timira), that is, ignorance.Or, I was blind because of the darkness (timira) of ignorance (ajñāna), that is, misunderstanding (avidyā). The darkness of ignorance is called deceit (kaitava), as [this is stated] in Śrī Caitanya-caritamṛta (1.1.90, 92, 94): “The darkness of ignorance, that is, desire for dharma, artha, kāma, and mokṣā, and so forth, is known as deceit (kaitava). Among these, the greatest deceit is the desire for mokṣa. Kṛṣṇa-bhakti vanishes because of it. All auspcious and inauspicious karma, because it is an obstacle to Kṛṣṇa-bhakti, is only the darkness of the ignorance for the jīva.”By what have [my eyes] been opened? By the collyrium-wand of knowledge (jñānāñjana-śalākayā). As per [statements such as BS 5.1], “The Controller, the Supreme, Kṛṣṇa, is the embodiment of eternal being, consciousness, and bliss, the origin without origin, Govinda, and the cause of all causes,”and [SB 1.3.28], “Kṛṣṇa, however, is Svayaṁ Bhagavān,” that collyirum-wand is indeed knowledge of Kṛṣṇa’s being Bhagavān. This is so as per this statement in Śrī Caitanya-caritāmṛta [1.4.67 as well], “The essence of awareness (samvit) is knowledge of the existence of Bhagavān in Kṛṣṇa [i.e., knowledge of Kṛṣṇa’s possessing the nature of being Bhagavān himself].”

Kiraṇa-kaṇikā: The metaphor in this verse comparing knowledge to collyrium is based on a long-standing ayurvedic medical treatment for cataracts wherein the inside of the eyelids are coated with collyrium, a medicated eyewash, using a short, thin, blunt-ended wand of specific dimensions known as a śalākā. This verse appears at the beginning of the invocation of auspiciousness in Śrī Jīva Gosvāmīpāda’s Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam, and thus may be originally composed by him, or cited by him from elsewhere. In any case, it is nearly identical to a preexistent verse in the Pāṇinīya-śikṣā (59), an ancient work on Sanskrit phonetics:

ajñānāndhasya lokasya jñānāñjana-śalākayā |
cakṣur unmīlitaṁ yena tasmai pāṇinaye namaḥ ||

শ্রীচৈতন্য-মনোঽভীষ্টং স্থাপিতং যেন ভূতলে ।
সোঽয়ং রূপঃ কদা মহ্যং দদাতি স্বপদান্তিকম্ ॥২॥

śrī-caitanya-mano’bhīṣṭaṁ sthāpitaṁ yena bhū-tale |
so’yaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam ||2||

When will he, this Rūpa by whom the cherished object of Śrī Caitanya’s heart has been established on the surface of the earth, bestow upon me nearness to his feet?

Commentary: śrī-caitanya-mahāprabhor mano’bhīṣṭaṁ mano’bhilaṣitaṁ śrīmad-bhagavad-bhakti-rasa-śāstraṁ bhū-tale yena rūpeṇa sthāpitaṁ nirūpitaṁ, so’yaṁ rūpaḥ sva-padāntikaṁ nija-caraṇa-nikaṭaṁ kadā bhāgya-vaśena mahyaṁ dadāti? śrī-rūpasya kṛpayā nijānucaratvena tat-sevana-karma karavānīti bhāvaḥ ||2||

When, by virtue of good fortune, will he, this Rūpa—the Rūpa by whom the cherished object (abhīṣṭaṁ) of Śrī Caitanya Mahāprabhu’s heart (manas), that is, śāstra about the rasa of bhakti to Śrīmad Bhagavān (śrīmad-bhagavad-bhakti-rasa-śāstraṁ), was established (sthāpitaṁ), that is, expounded, on the surface of the earth—bestow upon me nearness to his feet (sva-padāntikaṁ)? When by the grace of Śrī Rūpa shall I engage in acts of service to him as his own attendant? This is the purport.”

শ্রীগুরুচরণপদ্ম, কেবল-ভকতি-সদ্ম,
বন্দোঁ মুঞি সাবধান-মনে ।
যাঁহার প্রসাদে ভাই, এই ভব তরিয়া যাই,
কৃষ্ণপ্রাপ্তি হয় যাঁহা হনে ॥৩॥

śrī-guru-caraṇa-padma, kevala-bhakati-sadma,
vando̐ muñi sāvadhāna-mane |
yā̐hāra prasāde bhāi, ei bhava tariyā yāi,
kṛṣṇa-prāpti haya yā̐hā hane ||3||

I offer obeisance, with an careful mind, unto the lotus feet of śrī guru, the abode of pure bhakti, by whose grace, O brother, we cross over this world, and because of whom attainment of Kṛṣṇa occurs.

Commentary: bhāi—he bhrātaḥ manaḥ ||3||

“O brother” (bhāi), that is, “O mind!”

Kiraṇa-kaṇikā: “Pure bhakti” (kevala-bhakti) refers to the uttama-bhakti described by Śrī Rūpa Gosvāmī at the outset of his foundational śāstra on bhakti-rasa, Śrī Bhakti-rasāmṛta-sindhu (1.1.11):

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam |
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ||

“Continuous activity for [alt., in relation to] Kṛṣṇa with favorability [i.e., the intent to please Kṛṣṇa] which is free from desirousness of anything else [i.e., anything apart from Kṛṣṇa and his pleasure] and unobstructed by jñāna [i.e., inquiry into undifferentiated Brahman], karma [i.e., regular and incidental duties enjoined in the Smṛti-śāstra], and so on [i.e., vairāgya, yoga, sāṅkhya, abhyāsa, and so forth] is [called] uttama-bhakti [i.e., exalted devotion].”

The phrase kevala-bhakati can also be understood to allude to the variety of prema-bhakti known as kevala:

māhātmya-jñāna-yuktaś ca kevalaś ceti sa dvidhā ||
kevalo, yathā tatraiva—
manogatir avicchinnā harau prema-pariplutā |
abhisandhi-vinirmuktā bhaktir viṣṇu-vaśaṅkarī ||
(Bhakti-rasāmṛta-sindhu: 1.4.11, 13)

“This [i.e., prema] is of two types: one accompanied by awareness of [Bhagavān’s] greatness (māhātmya-jñāna-yukta, i.e., aiśvarya-jñāna-miśra), and one that is pure (kevala). The pure (kevala) [variety of prema] is therein [i.e., in Nārada Pañcarātra defined] as follows, ‘Bhakti in the form of a flow of the mind towards Hari that is uninterrupted, flooded with prema, and completely free from motive [i.e., free from pursuit of any result other than satisfying Bhagavān] is a captivator of Viṣṇu.’”

kevalāra śuddha-prema aiśvarya nā jāne |
aiśvarya dekhileo nija-sambandha se māne ||
(Śrī Caitanya-caritāmṛta: Madhya-līlā, 19.203)

“Pure prema based on kevalā (-rati) does not recognise [Bhagavān’s] aiśvarya, and even when someone [with it] sees [Kṛṣṇa’s] aiśvarya, one considers [only] one’s own relationship [with Kṛṣṇa, i.e., one’s view and behavior towards Kṛṣṇa is not affected in any way by perception of his majestic power].”

Kevala-bhakati-sadma can also alternately be interpreted to mean “the only (kevala) abode (sadma) of bhakti” so as to stress that the shelter, teaching, and grace of śrī guru is indispensable on the path of prema-bhakti.

গুরুমুখপদ্ম-বাক্য, হৃদি করি মহাশক্য,
আর না করিহ মনে আশা ।
শ্রীগুরুচরণে রতি, এই সে উত্তম-গতি,
যে প্রসাদে পূরে সর্ব্ব-আশা ॥৪॥

guru-mukha-padma-vākya, hṛdi kari mahāśakya,
āra nā kariha mane āśā |
śrī-guru-caraṇe rati, ei se uttama-gati,
ye prasāde pūre sarva-āśā ||4||

Consider within your heart the words from the lotus mouth of śrī guru to be supremely potent, and do not desire anything else within your mind. Rati to the feet of śrī guru, by whose grace all desires are fulfilled—this is the greatest and [this is] the way [alt., this is the greatest attainment].

Commentary: vākya—kṛṣṇa-bhakti-prema-rasa-tattvopadeśa-rūpa-vākyam | mahāśakya—śrī-kṛṣṇa-prāpaṇa-śakti-yogyam | uttama-gati—uttamā cāsau gatiś ceti uttama-gatiḥ | yad vā, uttama-gati—prāpya-vastūnāṁ śreṣṭham; śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ samvāhanādi-rūpā prema-sevā | ye prasāde pūre sarva-āśā—śrī-vṛndāvane maṇi-nikuñja-mandire śrī-rādhā-kṛṣṇayoś cāmara-vyajana-pāda-samvāhanādi-rūpā āśā yasya prasādena pūrṇā syāt ||4||

“Words” (vākya) refers to words of instruction regarding the nature (tattva) of Kṛṣṇa, bhakti, prema, and rasa. “Supremely potent” (mahāśakya) means capable by virtue of the potency (śakti) to cause attainment of Śrī Kṛṣṇa. Uttama-gati means that this [i.e., attachment to the feet of śrī guru] is the greatest (uttamā) and [it is] the way (gati). Alternately, uttama-gati means the best of all attainable objects, that is, prema-sevā to lotus feet of the Beloved (bandhu) of Śrī Rādhā’s heart in the form of massage and so forth.“By whose grace all desires are fulfilled” (ye prasāde pūre sarva-āśā) means by whose grace one’s desires in the form of waving a cāmara for Śrī Rādhā and Kṛṣṇa, massaging their feet, and so forth, in a jeweled nikuñja in Śrī Vṛndāvana can be fulfilled.

Kiraṇa-kaṇikā: A common variant of hṛdi kari mahāśakya (“Consider supremely potent”) is cittete (or hṛdaye) kariyā aikya, which means, “Uniting with your heart” and conveys that one should firmly embrace and adhere to the words of instruction received from śrī guru. Rati here connotes affinity, affection, attachment, and one-pointed adherence to śrī guru’s feet, as well as feelings of satisfaction and joy arising from associaton with, and service to, śrī guru’s feet. “Rati to the feet of śrī guru” (śrī-guru-caraṇe rati) is said here to be the greatest, the way, and the greatest attainment because when it is attained, then the sādhaka’s ultimate goal, that is, prema-bhakti, and, more specifically, prema-sevā to Rādhā and Kṛṣṇa in particular, is certain to be attained, and thus is as good as already attained, since when śrī guru is pleased and bestows his grace upon a sādhaka, that is non-different from Rādhā-Kṛṣṇa being pleased and bestowing their grace upon the sādhaka (see Śrī Viśvanātha Cakravartīpāda’s Gurudevāṣtakam, 8). This manner of expression wherein the means to one’s goal is described as the goal should be understood to be a hyperbole used for the purpose of emphasizing the certainty of the aforementioned means leading to the goal.

চক্ষুদান দিল যেই, জন্মে জন্মে প্রভু সেই,
দিব্যজ্ঞান হৃদে প্রকাশিত ।
প্রেমভক্তি যাঁহা হৈতে, অবিদ্যা বিনাশ যাতে,
বেদে গায় যাঁহার চরিত ॥৫॥

cakṣu-dāna dila yei, janme janme prabhu sei,
divya-jñāna hṛde prakāśita |
prema-bhakti yā̐hā haite, avidyā vināśa yāte,
vede gāya yā̐hāra carita ||5||

He is my master birth after birth, who has given me the gift of eyes, by whom divine knowledge has been manifested in my heart, through whom I have received prema-bhakti, by whom ignorance has been destroyed, and of whose character the Vedas sing.

Commentary: cakṣu-dāna ity ādi—saṁsārārṇava-tāraṇa-pūrvakaṁ carma-cakṣur mocayitvā para-tattvāvalokana-yogya-divya-cakṣur yena dattam | divya-jñāna ity ādi—kṛṣṇa-dīkṣādi-śikṣaṇa-rūpaṁ divya-jñānaṁ hṛdi prakāśitaṁ yat prasādād iti śeṣaḥ | prakāśita iti bhāve ktaḥ | vede gāya ity ādi—veda-kartṛka-tac-caritra-gānam | yathā—sarva-vedānta-sāra-śrī-bhāgavate—ācāryaṁ māṁ vijānīyād iti, ācāryavān puruṣo vedety ādi-śruteś ca, ācārya-devo bhavety ādyāś ca ||5||

“He who has given me the gift of eyes” (cakṣu-dāna …) refers to he who has delivered me from the ocean of saṁsāra, opened my fleshy eyes, and given me divine eyes capable of beholding the Ultimate Reality (Para-tattva). The remainder in regard to “manifested divine knowledge in my heart” (divya-jñāna hṛde prakāśita) is “[he] by whose grace” divine knowledge in the form of instruction regarding Kṛṣṇa beginning with dīkṣā has been manifested in my heart, as the affix kta is applied in [the word] ‘prakāśita’ in the sense of existing [i.e., it conveys that the act of manifestation (prakāśa) has happened]. “Of whose character the Vedas sing” (vede gāya …) refers to the singing of his character performed by the Vedas, such as in Śrīmad Bhāgavatam, the essence of the whole Vedānta (SB 11.17.27), “Ācāryaṁ māṁ vijānīyād: know me to be the ācārya,” so also in the Śruti, in statements such as (CHU: 6.14.2), “A person who has an ācārya knows,” and in statements such as the following (TU: 7.11.1), “Be one for whom the ācārya is Deva.”

Kiraṇa-kaṇikā: Prema-bhakti is defined as follows in Śrī Bhakti-rasāmṛta-sindhu (1.4.1–2):

samyaṅ-masṛṇita-svānto mamatvātiśayāṅkitaḥ |
bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate ||
yathā pañcarātre—
ananya-mamatā viṣṇau mamatā prema-saṅgatā |
bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ ||

“That particular bhāva, intense in nature, which is marked by extreme mamatva [for Kṛṣṇa, i.e., loving attachment, lit., ‘my-ness’], and because of which the heart becomes completely melted, is called prema by the wise. As [stated] in the [Nārada] Pañcarātra: ‘Bhakti [i.e., bhāva] possessed of mamatā [i.e., loving attachment, lit., ‘my-ness’] for Viṣṇu and free from mamatā for all else is called prema by Bhīṣma, Prahlāda, Uddhava, and Nārada.’”

শ্রীগুরু করুণাসিন্ধু, অধম-জনার বন্ধু,
লোকনাথ লোকের জীবন ।
হা হা প্রভু! কর দয়া, দেহ মোরে পদছায়া,
এবে যশঃ ঘুষুক্ ত্রিভুবন ॥৬॥

śrī-guru karuṇā-sindhu, adhama-janāra bandhu,
lokanātha lokera jīvana |
hā hā prabhu! kara dayā, deha more pada-chāyā,
ebe yaśaḥ ghuṣuk tribhuvana ||6||

Śrī guru is an ocean of compassion and the friend of the lowly. O Lokanātha! O life of the world! Hā! Hā! O Prabhu! Please bestow grace upon me. Please give me the shade of your feet. May the three worlds now proclaim your glory!

Kiraṇa-kaṇikā: “Compassion” (karuṇā) is defined as desire to remove, or, intolerance of, suffering in another (see BRS 2.1.132 and Baladeva Vidyābhūṣaṇa’s commentary on Prārthanā-paddhati in Stava-mālā). General characteristics given in Nīti-śāstra of a “friend” (bandhu) are as follows: one in whom you can safely repose trust and affection; one who empathizes with you; one who, without selfish interest, looks out for your best interests, that is, one who protects you from dangers, retrains you from doing what is harmful to yourself, encourages you in doing what is beneficial, supplies you with the needful when required, and does not desert you, even in the midst of adversity. “Lowly” (adhama) refers to one who is base, vile, and most inferior; according to the Rasa-mañjarī dictionary (cited in Śabda-kalpa-druma), “lowly” (adhama) refers to one is devoid of fear, sympathy, and shame, and devoid of discrimination regarding what is to be done and not to be done in regard to objects of enjoyment and leisure [alt., in regard to sexual activity] (bhaya-dayā-lajjā-śūnyatvaṁ kāma-krīḍā-viṣaye kartavyākartavyāvicārakatvañ ca). Lokanātha is the name of the author’s guru. Prabhu in general means “master,” and most literally, one who is capable, powerful, competent, etc.

বৈষ্ণবচরণ-রেণু, ভূষণ করিয়া তনু,
যাহা হৈতে অনুভব হয় ।
মার্জ্জন হয় ভজন, সাধুসঙ্গে অনুক্ষণ,
অজ্ঞান-অবিদ্যা-পরাজয় ॥৭॥

vaiṣṇava-caraṇa-reṇu, bhūṣaṇa kariyā tanu,
yāhā haite anubhava haya |
mārjana haya bhajana, sādhu-saṅge anukṣaṇa,
ajñāna-avidyā-parājaya ||7||

Adorn your body with the Vaiṣṇavas’ foot-dust, because of which experience [of one’s desired object] occurs. In continuous association with sādhus, bhajana is purified, and the misunderstanding of ignorance is vanquished.

Commentary: yāhā haite—yasmād vaiṣṇava-caraṇa-reṇu-bhūṣaṇāt | ajñāna-avidyā—ajñānaṁ caturvarga-vāñchā tad-rūpāvidyā ||7||

“Because of which” (yāhā haite) means because of the adornment of the foot-dust of Vaiṣṇavas [you will attain experience].“The misunderstanding of ignorance” (ajñāna-avidyā) refers to misunderstanding in the form of ignorance, that is, desire for the caturvarga [i.e., dharma, artha, kāma, and mokṣa].

Kiraṇa-kaṇikā: A Vaiṣṇava is broadly defined as follows:

viṣṇur eva hi yasyaiṣa devatā vaiṣṇavaḥ smṛtaḥ ||
(Liṅga Purāṇa; cited in Hari-bhakti-vilāsa: 10.4)

“One whose devatā [i.e., object of worship] is Viṣṇu is known as a Vaiṣṇava [i.e., a bhakta of Viṣṇu].”

Among the numerous characteristics of a Vaiṣṇava described in the śāstra, the principal characteristic is engagement in direct acts of bhakti, such as hearing, praising, and remembering Bhagavān. Even more essential than this, however, (as per the Dig-darśinī-ṭīkā on HBV 10.79) is one-pointedness (ekāntitā) upon Bhagavān (śravaṇādīni ca mukhya-lakṣaṇāny antaraṅgāṇy eva ekāntitā ca parama-mukhyā atyantāntaraṅgā ca), that is, fixity upon Bhagavān alone by virtue of realization of him (tad-vijñānenānanya-paratā). Such one-pointedness is further characterized (in Hari-bhakti-vilāsa) in successive greatness by (1) disregard for conventional dharma (dharmānādaraḥ), (2) indifference towards everything other than Bhagavān (anya-sarva-nirapekṣatā),(3) fixity of the heart’s affinity [for Bhagavān] even in the midst of obstructions (vighnākulatve’pi mano-rati-paratā), and (4) fixity solely in prema for him (premaika-paratā). The following verses which describe this ultimate form of one-pointedness by virtue of fixity in prema thus illustrate the most essential characteristic of a Vaiṣṇava:

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ |
bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ ||
(Śrīmad Bhāgavatam: 11.2.45; cited in Hari-bhakti-vilāsa: 10.71)

“One who can see the presence of Bhagavān, the Ātmā [i.e., one’s Iṣṭa-devatā], within all beings and [all] beings within Bhagavān, the Ātmā, is a topmost bhāgavata.”

visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito’py aghaugha-nāśaḥ |
praṇaya-raśanayā dhṛtāṅghri-padmaḥ
sa bhavati bhāgavata-pradhāna uktaḥ ||
(Śrīmad Bhāgavatam: 11.2.55; cited in Hari-bhakti-vilāsa: 10.74)

“One whose heart Hari himself, he who destroys multitudes of sins even when called unintentionally, does not leave because his lotus feet are bound [there] by a rope of love is said to be the foremost of devotees of Bhagavān.”

A sādhu is defined as one who adheres to śāstra (sādhavaḥ śāstrānuvartinaḥ, BAD on SB 3.25.21), one who is free from faults and thus of proper conduct (see BKS 200; HBV 3.12), and ultimately one who is endowed with Kṛṣṇa-bhakti (see BB 2.2.202). Thus, sādhu can be considered synonymous with Vaiṣṇava in this text. The ideal form of association (saṅga) with a sādhu is described as association with sādhus who are of like aspiration, affectionate, and superior to oneself (sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare, BRS 1.2.91).

জয় সনাতন রূপ, প্রেমভক্তিরসকূপ,
যুগল-উজ্জ্বলময়-তনু ।
যাঁহার প্রসাদে লোক, পাসরিল দুঃখ শোক,
প্রকট কলপতরু জনু ॥৮॥

jaya sanātana rūpa, prema-bhakti-rasa-kūpa,
yugala-ujjvala-maya-tanu |
yā̐hāra prasāde loka, pāsarila duḥkha śoka,
prakaṭa kalapa-taru janu ||8||

Glory to Sanātana and Rūpa, who are wells of prema-bhakti-rasa, embodiments of the Couple’s ujjvala-rasa, and like manifest desire-trees by whose grace the world has forgetten misery and sorrow!

Commentary: jaya—śānta-dāsya-sakhya-vātsalya-bhaktebhyaḥ sarvebhya utkarṣeṇa vartase | kāvya-prakāśe jayaty arthena ca namaskāra ākṣipyate | jaya—tau prati mama namo’stv ity arthaḥ | prema-bhaktir eva rasas tasya kūpa-rūpaḥ ||8||

Jaya conveys that you [i.e., Sanātana and Rūpa] are superior to all śānta-, dāsya-, sakhya-, and vātsalya-bhaktas. In Kāvya-prakāśa [it is said], “The meaning of jayati also indicates obeisance.” Jaya thus [also] means, “Let my obeisance be offered unto the two of them.” [“Wells of prema-bhakti-rasa” (prema-bhakti-rasa-kūpa) means] prema-bhakti itself is rasa, and [they are like] wells of that.

Kiraṇa-kaṇikā: Bhakti-rasa is defined as follows in Bhakti-rasāmṛta-sindhu (2.1.5, 2.5.132):

vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ |
svādyatvaṁ hṛdi bhaktānām ānītā śravaṇādibhiḥ |
eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet ||

“This rati for Kṛṣṇa, the sthāyī-bhāva, brought into the state of taste-ability in the heart of bhaktas by vibhāvas, anubhāvas, sāttvikas [i.e., sāttvika-bhāvas], and vyabhicāris [i.e., vyabhicāri-bhāvas] through hearing and so forth, shall become bhakti-rasa.”:

vyatītya bhāvanā-vartma yaś camatkāra-bhāra-bhūḥ |
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ ||

“That which surpasses all thought [of its ingredients], is more wonderful [than rati], and is most deeply relished in a heart bright with [śuddha-] sattva is known as rasa.”

“The Couple’s ujjvala-rasa” (yugala-ujjvala) refers to the rasa that manifests from the rati known by ujjvala [i.e., “bright,” or, “spotless”], which is a synonym for the rati otherwise known as madhurā, priyatā, śṛṅgāra, and mukhya:

mitho harer mṛgākṣyāś ca sambhogasyādi-kāraṇam |
madhurāpara-paryāyā priyatākhyoditā ratiḥ |
asyāṁ kaṭākṣa-bhrū-kṣepa-priya-vāṇī-smitādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.36–37)

“The rati [of doe-eyed women, i.e., beautiful young women] that is the primary cause of mutual enjoyment [i.e., of the eight types of enjoyment beginning with mutual remembrance and sight] between Hari and doe-eyed women, wherein side-long glances, arching of the eyebrows, endearing speech, mild smiling, and so forth occur, is called priyatā [i.e., the rati of dearness, on account of it being the rati of priyās, that is, ladyloves—those who regard Hari with amorous dearness] and [is] synonymous with madhurā [i.e., sweetness; it is also known as madhurā-rati].”

প্রেমভক্তি-রীতি যত, নিজগ্রন্থে সুবেকত,
লিখিয়াছে দুই মহাশয় ।
যাহার শ্রবণ হৈতে, পরানন্দ হয় চিত্তে,
যুগল-মধুররসাশ্রয় ॥৯॥

prema-bhakti-rīti yata, nija-granthe suvekata,
likhiyāche dui mahāśaya |
yāhāra śravaṇa haite, parānanda haya citte,
yugala-madhura-rasāśraya ||9||

These two great souls have vividly decribed all aspects of prema-bhakti in their books, by hearing of which, the highest bliss—shelter in the Couple’s madhura-rasa—manifests in the heart.

Commentary: dvābhyāṁ mahāśayābhyāṁ śrī-rūpa-sanātanābhyāṁ sarva-prema-bhakti-rītir vyaktaṁ yathā syāt tathā nija-granthe likhitā | yac chravaṇād bhaktānāṁ cittaṁ premānanda-rūpa-samudre plutaṁ syāt | śrī-gaurāṅga-prema-samudram avagāhya, tasmāt prema-ratna-dhanam uddhṛtya yuvāṁ prakāśitavantau ||9||

All aspects of prema-bhakti have been vividly described by the two great souls Śrī Rūpa and Sanātana in their books, by hearing of which, the hearts of bhaktas can become submerged in an ocean of prema’s bliss.After diving into ocean of Śrī Gaurāṅga’s prema, you two [i.e., Śrī Rūpa and Sanātana] have drawn out and manifest from therein the treasure that is the jewel of prema.

যুগলকিশোর-প্রেম, লক্ষবাণ যেন হেম,
হেন ধন প্রকাশিল যাঁরা ।
জয় রূপ সনাতন, দেহ মোরে এই ধন,
সে রতন মোর গলে হারা ॥১০॥

yugala-kiśora-prema, lakṣa-bāṇa yena hema,
hena dhana prakāśila yā̐rā |
jaya rūpa sanātana, deha more ei dhana,
se ratana mora gale hārā ||10||

The youthful Couple’s prema is like gold that has been smelted one hundred thousand times. Glory to Rūpa and Sanātana, who have manifested such a fortune! Please give this fortune to me. May that treasure be a necklace around my neck.

Commentary: se ratana mora gale hārā—tena prema-ratnena kaṇṭhe hāraṁ karavāṇīti bhāvaḥ ||10||

“[May] That treasure be a necklace around my neck” (se ratana mora gale hārā) means, “May I make a necklace with that treasure [i.e., the highly smelted gold] of prema for my neck.” This is the purport.

ভাগবত-শাস্ত্র-মর্ম্ম, নববিধ-ভক্তিধর্ম,
সদাই করিব সুসেবন ।
অন্যদেবাশ্রয় নাই, তোমারে কহিল ভাই,
এই ভক্তি পরম-কারণ ॥১১॥

bhāgavata-śāstra-marma, nava-vidha-bhakti-dharma,
sadāi kariba susevana |
anya-devāśraya nāi, tomāre kahila bhāi,
ei bhakti parama-kāraṇa ||11||

Always cultivate in full the essence of Bhāgavata-śāstra [i.e., Śrīmad Bhāgavatam], the ninefold dharma of bhakti. Do not take shelter in other devas. Brother, I tell you, this [type of] bhakti is the supreme means.

Commentary: anya-deva—brahma-rudrādayaḥ ||11||

“Other devas” refers to Brahmā, Rudra, and so forth.

Kiraṇa-kaṇikā: “The ninefold dharma of bhakti” (nava-vidha-bhakti-dharma) refers to a statement of Prahlāda Mahārāja in Śrīmad Bhāgavatam (7.5.23–24):

śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam |
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ||
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā |
kriyeta bhagavaty addhā tan manye’dhītam uttamam ||

“Hearing, praising, remembering, attending the feet, worshiping, offering obeisance, serving, befriending, and offering the self—if bhakti characterized by these nine [activities] is [itself first] directly offered to Bhagavān Viṣṇu and [then] performed by a person, I consider that the greatest learning.”

“The supreme means” (parama-kāraṇa) refers to the attainment of prema-bhakti, that is, engaging in sādhana-bhakti as described in this verse is the best means of attaining prema-bhakti. 

সাধু-শাস্ত্র-গুরু-বাক্য, হৃদয়ে করিয়া ঐক্য,
সতত ভাসিব প্রেমমাঝে ।
কর্মী জ্ঞানী ভক্তিহীন, ইহারে করিবে ভিন,
নরোত্তম এই তত্ত্ব গাজে ॥১২॥ (১)

sādhu-śāstra-guru-vākya, hṛdaye kariyā aikya,
satata bhāsiba prema-mājhe |
karmī jñānī bhakti-hīna, ihāre karibe bhina,
narottama ei tattva gāje ||12|| (1)

Uniting the words of sādhu, śāstra, and guru within your heart, continually float in the midst of prema. Karmīs and jñānīs are devoid of bhakti. Keep away from them. Narottama bellows this principle!

Kiraṇa-kaṇikā: A variant for “Continually float in the midst of prema” (satata bhāsiba prema-mājhe) is satata bhāviba hṛdi mājhe, wherewith the sentence reads, “[Uniting the words of sādhu, śāstra, and guru within your heart,] continually meditate on them within your heart.” Karmī refers to one who practices in karma-yoga, and jñānī refers to one who practiecs jñāna-yoga.

Following this tripadī, a number of editions of Prema-bhakti-candrikā present Śrī Rūpa Gosvāmī’s definition of uttama-bhakti, which is evidently glossed in part in the forthcoming tripadī:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam |
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ||

“Continuous activity for [alt., in relation to] Kṛṣṇa with favorability [i.e., the intent to please Kṛṣṇa] which is free from desirousness of anything else [i.e., anything apart from Kṛṣṇa and his pleasure] and unobstructed by jñāna [i.e., inquiry into undifferentiated Brahman], karma [i.e., regular and incidental duties enjoined in the Smṛti-śāstra], and so on [i.e., vairāgya, yoga, sāṅkhya, abhyāsa, and so forth] is [called] uttama-bhakti [i.e., exalted devotion].”

অন্য-অভিলাষ ছাড়ি, জ্ঞান কর্ম্মপরিহরি,
কায়-মনে করিব ভজন ।
সাধুসঙ্গে কৃষ্ণসেবা, না পূজিব অন্যদেবা,
এই ভক্তি পরম-কারণ ॥১৩॥

anya-abhilāṣa chāḍi, jñāna karma parihari,
kāya-mane kariba bhajana |
sādhu-saṅge kṛṣṇa-sevā, nā pūjiba anya-devā,
ei bhakti parama-kāraṇa ||13||

Giving up all other desires and abandoning jñāna and karma, with body and mind perform bhajana. In the association of sādhus, serve Kṛṣṇa and do not worship other devas. This [type of] bhakti is the supreme means.

মহাজনের যেই পথ, তাতে হবে অনুরত,
পূর্ব্বাপর করিয়া বিচার ।
সাধন স্মরণ লীলা, ইহাতে না কর হেলা,
কায়-মনে করিয়া সুসার ॥১৪॥

mahājanera yei patha, tāte habe anurata,
pūrvāpara kariyā vicāra |
sādhana smaraṇa līlā, ihāte nā kara helā,
kāya-mane kariyā susāra ||14||

The path of the mahājanas—follow that, considering the earlier and the later. The sādhana of līlā-smaraṇa—do not neglect this; [rather,] with body and mind, perform it most excellently.

Commentary: daṇḍakāraṇya-vāsi-munayo bṛhad-vāmanokta-śrutayaś ca candrakāntiś ca bilvamaṅgalādayaś ca pūrva-mahājanāḥ | ṣaḍ-gosvāminaś ca para-mahājanāḥ | susāra—susiddham ||14||

The sages residing in Daṇḍakāraṇya and the Śrutis mentioned in Bṛhad Vāmana Purāṇa, as well as Candrakānti, Bilvamaṅgala, and others, are the earlier mahājanas. The six gosvāmīs are the later mahājanas. “Most excellently” (susāra) means most successfully (susiddha).

Kiraṇa-kaṇikā: “The path of the mahājanas”(mahājanera yei patha) here refers principally to the path of bhakti taught in Śrīmad Bhāgavatam and others śāstras. The mahājanas mentioned in the commentary are those who followed this path of bhakti taught in śāstra specifically with the aim of attaining prema-bhakti with madhurā-rati.    This is so because the path of the mahājanas is never something defined or practiced independently of the śāstra, as Śrī Rūpa Gosvāmī characterizes “following the path of the sādhus” (sādhu-vartmānuvartanam) as follows with a quotation from the Brahma-yamala:

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102)

“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even so-called] one-pointed bhakti to Hari simply leads to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yamala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”

“The sādhana of līlā-smaraṇa—do not neglect this” (sādhana smaraṇa līlā, ihāte nā kara helā) is stated because rāgānugā-bhakti is the only way to attain the prema-bhakti of Śrī Vṛndāvana Dhāma, that is, the prema-bhakti to which the author is devoted, and in rāgānugā-sādhana-bhakti, the practice of smaraṇa is princpal (see the forthcoming commentary on PBC 59 (BRS 1.2.294)). “With body and mind, perform it most excellently” (kāya-mane kariyā susāra) conveys that rather than neglecting or being inattentive to the sādhana of līlā-smaraṇa, one should consider it essential and practice it carefully according to the guidelines by the gosvāmīs led by Śrī Rūpa and Śrī Sanātana.

অসৎসঙ্গ সদা ত্যাগ, ছাড অন্যগীত-রাগ,
কর্মী জ্ঞানী পরিহরি দূরে ।
কেবল ভকতসঙ্গ, প্রেমকথা রসরঙ্গ,
লীলাকথা ব্রজরসপুরে ॥১৫॥

asat-saṅga sadā tyāga, chāḍa anya-gīta-rāga,
karmī jñānī parihari dūre |
kevala bhakata-saṅga, prema-kathā rasa-raṅga,
līlā-kathā vraja-rasa-pure ||15||

Always reject the association of the asat, give up other songs and attachments, and avoid karmīs and jñānīs from afar. Engage in association with pure bhaktas, prema-kathā, the merriment of rasa, and līlā-kathā filled with the rasas of Vraja.

Kiraṇa-kaṇikā: “The association of the asat” (asat-saṅga) is characterized by Bhagavān Kapila:

satyaṁ śaucaṁ dayā maunaṁ buddhiḥ śrīr hrīr yaśaḥ kṣamā |
śamo damo bhagaś ceti yat-saṅgād yāti saṅkṣayam ||
teṣv aśānteṣu mūḍheṣu khaṇḍitātmasv asādhuṣu |
saṅgaṁ na kuryāc chocyeṣu yoṣit-krīḍā-mṛgeṣu ca ||
(Śrīmad Bhāgavatam: 3.31.33–4)

“One should never associate with those by whose association truthfulness, cleanliness, grace, quietude, the intellect, wealth, modesty, honor, forgiveness, mental control, sense control, and good fortune are destroyed, and who are restless, foolish, self-destructive, impious, deplorable, and the pet animals of women.”

Śrīman Mahāprabhu further specifies:

asat-saṅga-tyāga—ei vaiṣṇava-ācāra |
strī-saṅgī—eka asādhu, kṛṣṇābhakta āra ||
(Śrī Caitanya-caritāmṛta: Madhya-līlā, 22.84)

“Rejecting asat-saṅga—this is the conduct of a Vaiṣṇava. One who is attached to women is one type of non-sādhu, and a non-bhakta of Kṛṣṇa is another.”

Sanātana Gosvāmī comments in this regard, “Although those attached to women and those fixed on gratifying the genitals and belly are indeed determined to be impious [i.e., non-sādhus], still non-bhaktas are certainly the foremost among the impious because they are bearers of all faults on account of their absence of bhakti to Bhagavān (yadyapi yoṣid-āsaktāḥ śiśnodara-tarpaṇa-parā evāsanto nirdiṣṭāḥ tathāpy abhakta evāsatsu mukhyāḥ bhagavad-bhakty-abhāvena sarva-doṣāśrayatvāt; Dig-darśinī-ṭīkā on HBV: 10.301).

যোগী ন্যাসী কর্মী জ্ঞানী, অন্যদেব-পূজক ধ্যানী,
ইহ লোক দূরে পরিহরি ।
ধর্ম্ম কর্ম্ম দুঃখ শোক, যেবা থাকে অন্যযোগ,
ছাড়ি ভজ গিরিবরধারী ॥১৬॥

yogī nyāsī karmī jñānī, anya-deva-pūjaka dhyānī,
iha loka dūre parihari |
dharma karma duḥkha śoka, yebā thāke anya-yoga,
chāḍi bhaja girivaradhārī ||16||

Yogīs, sannyāsīs, karmīs, jñānīs, worshipers of other devas, and meditators—avoid these persons from afar. Give up [varṇāśrama-] dharma, karma, misery, grief, and whatever other bonds you may have, and serve Girivaradhārī [i.e., Śrī Kṛṣṇa, the holder of Govardhana, the best of mountains].

Commentary: anya-yoga—strī-putra-viṣayāsaktiḥ ||16||

“Other bonds” (anya-yoga) refers to attachment to wife, son, and objects of the senses (viṣaya).

Kiraṇa-kaṇikā: The yogīs, sannyāsīs, and meditators mentioned here are all those who engage in such practices in a manner contrary to the principles of uttama-bhakti. The implied sense of calling Śrī Kṛṣṇa Girivaradhārī here is that just as Śrī Kṛṣṇa fully protected and delighted the Vraja-vāsīs by lifting Govardhana Hill, so he can fully provide for the well-being a sādhaka, and thus a sādhaka need not remain concerned about or attached to anything other than him.

তীর্থযাত্রা পরিশ্রম, কেবল মনের ভ্রম,
সর্ব্বসিদ্ধি গোবিন্দচরণ ।
দৃঢ়-বিশ্বাস হৃদে ধরি, মদ মাৎসর্য্য পরিহরি,
সদা কর অনন্য-ভজন ॥১৭॥

tīrtha-yātrā pariśrama, kevala manera bhrama,
sarva-siddhi govinda-caraṇa |
dṛḍha-viśvāsa hṛde dhari, mada mātsarya parihari,
sadā kara ananya-bhajana ||17||

The exertion of visiting tīrthas is simply a delusion of the mind. All attainments (siddhis) are at the feet of Govinda. Holding firm conviction at heart, give up mania and enviousness, and always engage in unalloyed bhajana.

Commentary: sarva-siddhi—sarveṣāṁ tīrtha-yātrādi-puṇya-karmaṇāṁ siddhiḥ | mada—viveka-hāry ullāsaḥ | mātsarya—parotkarṣāsahanam ||17||

“All attainments” (sarva-siddhi) refers to the attainments of [the results produced by] all pious activities (puṇya-karma), such as visiting tīrthas. “Mania” (mada) refers to elation that deprives one of discrimination. “Enviousness” (mātsarya) refers to intolerance of others’ excellence.

Kiraṇa-kaṇikā: The tīrthas alluded here do not include Śrī Vṛndāvana Dhāma or other places related to the līlās of Śrī Bhagavān or his associates that are visited or resided in as part of the practice of sādhana-bhakti.

কৃষ্ণভক্তসঙ্গ করি, কৃষ্ণভক্ত-অঙ্গ হেরি,
শ্রদ্ধান্বিত শ্রবণ কীর্ত্তন ।
অর্চ্চন স্মরণ ধ্যান, নবভক্তি মহাজ্ঞান,
এই ভক্তি পরম-কারণ ॥১৮॥

kṛṣṇa-bhakta-saṅga kari, kṛṣṇa-bhakta-aṅga heri,
śraddhānvita śravaṇa kīrtana |
arcana smaraṇa dhyāna, nava-bhakti mahājñāna,
ei bhakti parama-kāraṇa ||18||

Associate with Kṛṣṇa-bhaktas, observe the figures of Kṛṣṇa-bhaktas, and, endowed with śraddhā, engage in hearing, praising, worshiping, remembering, and meditating. Ninefold bhakti is the highest knowledge. This bhakti is the supreme means.

Commentary: nāma-līlā-guṇādināṁ śrutiḥ śravaṇam | nāma-līlā-guṇādināṁ mukhena bhāṣaṇaṁ kīrtanam | śuddhi-nyāsādi-pūrvakopacārāṇāṁ mantreṇopapādanam arcanam | yathā kathañcin mānasaḥ sambandhaḥ smaraṇam | smaraṇa-bheda-viśeṣo dhyānam | śraddhānvita iti sarvatrānvayaḥ ||18||

“Hearing” (śravaṇa) refers to hearing about the names, līlās, qualities, and so forth [of Bhagavān]. “Praising” (kīrtana) refers to speaking with the mouth of the names, līlās, qualities, and so forth [of Bhagavān]. “Worshiping” (arcana) is offering with mantras articles of worship after performing purificatory rites, nyāsa, and so forth. “Remembering” (smaraṇa) is any sort of connection of the mind [with the līlās, qualities, and so forth of Bhagavān]. “Meditating” (dhyāna) is a particular type of remembering. “Endowed with śraddhā” (śraddhānvita) applies throughout [i.e., to the practice of all the aforementioned limbs of bhakti].

Kiraṇa-kaṇikā: Śraddhā, lit., to “hold true,” in classically understood to connote either firm conviction or desire (saṁpratyayaḥ spṛhā ity amaraḥ; śraddadhāti niścinoty abhilaṣati vety arthaḥ, HNV 716)). In regard to the path of prema-bhakti, śraddhā is defined fundamentally as conviction in the meaning of śāstra [brought about] through hearing śāstra in the association of sādhus (sādhu-saṅga-śāstra-śravaṇa-dvārā śraddhā hi śāstrārtha-viśvāsaḥ, Durgama-saṅgamanī-ṭīkā on BRS 1.4.15). It is also further characterized as, “Manifest conviction that this [i.e., bhakti to Bhagavān] is supremely beneficial [and thus no other engagement is necessary] (etad eva kevalaṁ paramaṁ śreya iti jāta-viśvāsaḥ, BKS 172), “Conviction in the supremacy of bhakti [over karma and jñāna as the means to the ultimate goal of life] (bhakteḥ sarvottamatva-viśvāsa, BKS 172)” and “Completely firm certainty that when Kṛṣṇa-bhakti is performed, then all karmas are completed [i.e., no duty remains unfulfilled] (sudṛḍha niścaya, kṛṣṇe bhakti kaila—sarva-karma kṛta haya, CC 2.22.62). Śraddhā in uttama-bhakti’s aspect of desire has been characterized as “adoring desire that takes the form of a singular flow [of thought and action] based on them [i.e., the bhakti-śāstra] that is the sole cause of progressive endeavor [to attain the object taught in the bhakti-śāstras] (prakramyamāṇa-yatnaika-nidāna-rūpa-tad-viṣayakatvaika-nirvāha-rūpa-sādara-spṛhā ca, MK, 2.5).” Because “śraddhā alone is the cause of eligibility for unalloyed bhakti [i.e., uttama-bhakti] (ananya-bhakty-adhikāre hetuṁ śraddhā-mātram, BKS 172),” the commentator applies the principle of repetitive application (anuṣaṅga) to the word śraddhānvita in the verse.

হৃষীকে গোবিন্দ-সেবা, না পূজিব দেবী-দেবা,
এই ত অনন্য-ভক্তি-কথা ।
আর যত উপালম্ভ, বিশেষ সকলি দম্ভ,
দেখিতে লাগয়ে মনে ব্যথা ॥১৯॥

hṛṣīke govinda-sevā, nā pūjiba devī-devā,
ei ta ananya-bhakti-kathā |
āra yata upālambha, viśeṣa sakali dambha,
dekhite lāgaye mane vyathā ||19||

Serve Govinda with the senses, and do not worship devīs and devas. This is the kathā of unalloyed bhakti. All else is condemned and is simply a form of conceit. By seeing it, pain strikes the heart.

Commentary: devī—pārvaty-ādayaḥ | devā—rudrādayaḥ | upālambha—śrī-kṛṣṇa-kathā-śravaṇa-kīrtanādi-vyatiriktam anya-sarva-jñānaṁ dambha-mātram eva syāt ||19||

Devī refers to Pārvatī and others. Devā refers to Rudra and others. “Condemned” (upālambha) signifies that all [forms of] learning other than hearing Śrī Kṛṣṇa-kathā, praising [him], and so forth is simply conceit.

Kiraṇa-kaṇikā: After defining uttama-bhakti in Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī cited a definition of there of from Nārada Pañcarātra:

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam |
hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ||

“Service with [all] the senses to Hṛṣīkeśa [i.e., Kṛṣṇa, the master of the senses] with intentness upon him [i.e., upon his pleasure] that is completely free from all upādhis [i.e., adjuncts—extraneous desirousness], and untainted [i.e., unobstructed by jñāna, karma, and so forth] is called bhakti.”

দেহে বৈসে রিপুগণ, যতেক ইন্দ্রিয়গণ,
কেহ কারো বাধ্য নাহি হয় ।
শুনিলে না শুনে কাণ, জানিলে না জানে প্রাণ,
দঢ়াইতে না পারি নিশ্চয় ॥২০॥

dehe vaise ripu-gaṇa, yateka indriya-gaṇa,
keha kāro bādhya nāhi haya |
śunile nā śune kāṇa, jānile nā jāne prāṇa,
daḍhāite nā pāri niścaya ||20||

The enemies [i.e., kāma and so forth] and all the senses reside in the body, and none of them are obedient to anyone. When the ears listen, they do not listen. When the mind knows, it does not know. They [i.e., the enemies and the senses] cannot firmly maintain any resolve.

কাম ক্রোধ লোভ মোহ, মদ মাৎসর্য্য দম্ভ সহ,
স্থানে স্থানে নিযুক্ত করিব ।
আনন্দ করি হৃদয়, রিপু করি পরাজয়,
অনায়াসে গোবিন্দ ভজিব ॥২১॥

kāma krodha lobha moha, mada mātsarya dambha saha,
sthāne sthāne niyukta kariba |
ānanda kari hṛdaya, ripu kari parājaya,
anāyāse govinda bhajiba ||21||

Engage kāma, anger, greed, delusion, mania, enviousness, and deceit in their respective places. Delighting the heart, conquer these enemies and [thereby] without difficulty worship Govinda.

Kiraṇa-kaṇikā: Kāma is defined by Baladeva Vidyābhūṣaṇa in his commentary on Śrīmad Bhagavad-gītā (3.37) as “Desire related to sounds and other objects of the senses caused by previous vāsanās [i.e., proclivities imprinted into the subconscious mind (citta) by actions performed in the past, esp., past lives] which impels a person to sin. It [i.e., kāma] is one’s impeller even though one does not wish that. (kāmaḥ prāktana-vāsanā-hetukaḥ śabdādi-viṣayako’bhilāṣaḥ puruṣaṁ pāpe prerayati tad anicchum api so’sya prerakaḥ).” Because kāma pressures one to commit sin and stray from the path of prema-bhakti, it is term an enemy. Anger (krodha), greed (lobha), and so forth are all intensified expressions of kāma that arise under certain conditions, and thus are also classed as enemies.

কৃষ্ণসেবা কামার্পণে, ক্রোধ ভক্ত-দ্বেষিজনে,
লোভ সাধুসঙ্গে হরিকথা ।
মোহ ইষ্টলাভ বিনে, মদ কৃষ্ণগুণগানে,
নিযুক্ত করিব যথা তথা ॥২২॥

kṛṣṇa-sevā kāmārpaṇe, krodha bhakta-dveṣi-jane,
lobha sādhu-saṅge hari-kathā |
moha iṣṭa-lābha vine, mada kṛṣṇa-guṇa-gāne,
niyukta kariba yathā tathā ||22||

As appropriate engage kāma in offering service to Kṛṣṇa, anger towards persons inimical to bhaktas, greed towards Hari-kathā in the association of sādhus, delusion towards being without attainment of one’s desired object, and mania in singing of Kṛṣṇa’s qualities.

অন্যথা স্বতন্ত্র-কাম, অনর্থাদি যার নাম,
ভক্তিপথে সদা দেয় ভঙ্গ ।
কিবা বা করিতে পারে, কাম ক্রোধ সাধকেরে,
যদি হয় সাধুজনার সঙ্গ ? ॥২৩॥

anyathā svatantra-kāma, anarthādi yāra nāma,
bhakti-pathe sadā deya bhaṅga |
kibā vā karite pāre, kāma krodha sādhakere,
yadi haya sādhu-janāra saṅga? ||23||

Otherwise, unrestricted kāma, whose [alternate] names are anartha and so forth, always creates disturbances on the path of bhakti. But what can kāma and anger do to a sādhaka if one has the association of sādhus?

Kiraṇa-kaṇikā: The term anartha, lit., ‘non-object,’ refers to anything that is separate from or contrary to one’s objective and connotes primarily vices and misdeeds. Kāma is considered synonymous with anartha in the sense that it is the epitome of what is not one’s object on the path of prema-bhakti (see CC 1.4.165, 172). It is also considered synonymous in the sense that it is the underlying cause of all the varieties of anarthas which have been classified for sādhakas on the path of prema-bhakti in four divisions: (1) those arising from misdeeds (duṣkṛtotthā), viz., ignorance, egotism, attachment, aversion, and fear of death; (2) those arising from pious deeds (suṣkṛtotthā), viz., absorption in various forms of enjoyment; (3) those arising from offences (aparādhā), viz., offences to the name, the deity, and so forth; and (4) those arising from the practice of bhakti itself (bhaktyutthā), viz., wealth, adoration, prestige, and so forth (see MK 3.1, 3.15). To this end, numerous editions of Prema-bhakti-candrikā contain the variant anarthādi yāra dhāma wherein kāma is directly described as the source or basis (dhāma) of anarthas.

ক্রোধে বা না করে কিবা, ক্রোধ ত্যাগ সদা দিবা,
লোভ মোহ এই ত কথন ।
ছয়রিপু সদা হীন, করিব মনের অধীন,
কৃষ্ণচন্দ্র করিয়া স্মরণ ॥২৪॥

krodhe vā nā kare kibā, krodha-tyāga sadā dibā,
lobha moha ei ta kathana |
chaya-ripu sadā hīna, kariba manera adhīna,
kṛṣṇacandra kariyā smaraṇa ||24||

And what does anger not do [otherwise]? Always give up anger. This is the verdict for greed and delusion [as well]. The six enemies are always deplorable. [So,] Control the mind by remembering Kṛṣṇacandra.

Commentary: mām eva ye prapadyante māyām etāṁ taranti ta ity anusāreṇa kṛṣṇaṁ smṛtvā ripuṁ vaśe nayet ||24||

According to [the statement by Bhagavān Śrī Kṛṣṇa in BG 7.14], “Only one who surrenders unto me crosses over this māyā,” one should bring the enemies under control by remembering Kṛṣṇa.

আপনি পলাবে সব, শুনিয়া গোবিন্দ-রব,
সিংহরবে যেন করিগণ ।
সকলি বিপত্তি যাবে, মহানন্দ-সুখ পাবে,
যাঁর হয় একান্ত-ভজন ॥২৫॥

āpani palābe saba, śuniyā govinda-rava,
siṁha-rave yena kari-gaṇa |
sakali vipatti yābe, mahānanda-sukha pābe,
yā̐ra haya ekānta-bhajana ||25||

They will all flee on their own upon hearing the sound ‘Govinda’ like elephants [fleeing] from the roar of a lion. All obstacles will go away from, and the greatest bliss and joy will be felt by, one who engages in one-pointed bhajana.

না করিহ অসৎচেষ্টা, লাভ পূজা প্রতিষ্ঠা,
সদা চিন্ত গোবিন্দচরণ ।
সকল বিপত্তি যাবে, মহানন্দ-সুখ পাবে,
প্রেমভক্তি পরম-কারণ ॥২৬॥

nā kariha asat-ceṣṭā, lābha pūjā pratiṣṭhā,
sadā cinta govinda-caraṇa |
sakala vipatti yābe, mahānanda-sukha pābe,
prema-bhakti parama-kāraṇa ||26||

Do not engage in asat pursuits, and do not seek profit, worship, or prestige. [Rather,] Always think of Govinda’s feet. All troubles will go away, and you will feel the greatest bliss and joy. This is the supreme means to prema-bhakti.

অসৎক্রিয়া কুটিনাটী, ছাড় অন্য-পরিপাটী,
অন্যদেবে না করিহ রতি ।
আপন আপন স্থানে, পীরিতি সভায় টানে,
ভক্তিপথে পড়য়ে বিগতি ॥২৭॥

asat-kriyā kuṭināṭī, chāḍa anya-paripāṭī,
anya-deve nā kariha rati |
āpana āpana sthāne, pīriti sabhāya ṭāne,
bhakti-pathe paḍaye vigati ||27||

Give up asat activities, crookedness, and other processes. Do not foster rati to other devas. Affection pulls everyone towards its respective objects, and [thereby] obstacles arise on the path of bhakti.

Commentary: asat-kriyā—duṣṭa-kriyām adharmaṁ tyaja | bhakti-pathe calituṁ na samarthaḥ syāt | sabhāya—sarva-janān ity arthaḥ ||27||

Give up “asat actitivies” (asat-kriyā) means wicked activities, that is, adharma. Ability to advance on the path of bhakti cannot come about [when one is pulled away from one’s goal, Śrī Kṛṣṇa, by attachment to other devas or other persons and objects]. “Everyone” (sabhāya) means all people. This is the meaning.

আপন-ভজনপথ, তাহে হবে অনুরত,
ইষ্টদেব-স্থানে লীলাগান ।
নৈষ্ঠিক-ভজন এই, তোমারে কহিল ভাই,
হনুমান্ তাহাতে প্রমাণ ॥২৮॥

āpana-bhajana-patha, tāhe habe anurata,
iṣṭa-deva-sthāne līlā-gāna |
naiṣṭhika-bhajana ei, tomāre kahila bhāi,
hanumān tāhāte pramāṇa ||28||

The path of your own bhajana—be a follower of that and in the abode of your Iṣṭadeva sing of [his] līlā. This is fixed bhajana I tell you, O brother. Hanumān is the precedent for it.

শ্রীনাথে জানকীনাথে চাভেদঃ পরমাত্মনি ।
তথাপি মম সর্ব্বস্বং রামঃ কমললোচনঃ ॥২৯॥

śrīnāthe jānakīnāthe cābhedaḥ paramātmani |
tathāpi mama sarvasvaṁ rāmaḥ kamala-locanaḥ ||29||

[Hanumān’s fixity is such:] There is no difference between the Husband of Śrī, the Husband of Janakī, and the Paramātmā. Still, lotus-eyed Rāma is my all.

Commentary: śrīnāthe lakṣmī-patau śrī-nārāyaṇe, jānakīnāthe sīta-patau śrī-rāmacandre cābhedaḥ, svarūpato bhedo nāsti | yataḥ paramātmani—dvau eva paramātmānāv ity arthaḥ | tathāpi kamala-locano rāmo mama sarvasvaṁ, śrī-rāmacandraṁ vinā mama kim api dhanaṁ nāstīty arthaḥ | anena svābhīṣṭa-niṣṭhāyāḥ parāvadhitvaṁ darśitam ||29||

Non-difference exists between the Husband of Śrī (Śrīnāthe), that is, the Husband of Lakṣmī, Śrī Nārāyaṇa, and the Husband of Janakī (Jānakīnāthe), that is, the Husband of Sītā, Śrī Rāmacandra; by nature there is no difference [between them] since the two are indeed Paramātmā (Paramātmani). This is the meaning.Still, lotus-eyed Rāmā is my all, that is, I have no wealth of any kind except Śrī Rāmacandra. This is the meaning. Hereby the epitome of fixity upon one’s desired object [i.e., Iṣṭadevatā] is shown.

দেবলোক, পিতৃলোক, পায় তারা মহাসুখ,
সাধু সাধু বলে অনুক্ষণি ।
যুগল-ভজন যাঁরা, প্রেমানন্দে ভাসে তাঁরা,
ত্রিভুবন তাঁহার নিছনি ॥৩০॥

deva-loka, pitṛ-loka, pāya tārā mahā-sukha,
sādhu sādhu bale anukṣaṇi |
yugala-bhajana yā̐rā, premānande bhāse tā̐rā,
tribhuvana tā̐hāra nichani ||30||

The devas and forefathers feel great happiness and continuously proclaim, “Excellent! Excellent!” [when they see such fixity in bhajana to one’s Iṣṭa-devatā]. Those who engage in [such] bhajana to the Couple float in the bliss of prema, and the three worlds lustrate them.

Commentary: nṛtyanti pitaraḥ sarve nṛtyanti ca pitāmahāḥ |mad-vaṁśe vaiṣṇavo jātaḥ sa me trātā bhaviṣyati || mañcāḥ krośantīti nyāyena tribhuvana-śabdena tribhuvana-sthitā janāḥ ||30||

[It is said in regard to forefathers being pleased to see one-pointed bhakti in a descendant:] “All the fathers dance, and all the grandfathers dance, [thinking,] ‘A Vaiṣṇava has appeared in my family. He will be my deliverer!’” As per the illustration, “The beds cry,” by the word “three worlds” (tribhuvana) the people present throughout the three worlds are indicated.

পৃথক্ আবাস-যোগ, দুঃখময় বিষয়ভোগ,
ব্রজে বাস গোবিন্দ-সেবন ।
কৃষ্ণকথা কৃষ্ণনাম, সত্য সত্য রসধাম,
ব্রজজনের সঙ্গে অনুক্ষণ ॥৩১॥

pṛthak āvāsa-yoga, duḥkhamaya viṣaya-bhoga,
vraje vāsa govinda-sevana |
kṛṣṇa-kathā kṛṣṇa-nāma, satya satya rasa-dhāma,
vraja-janera saṅge anukṣaṇa ||31||

Establishing residences elsewhere is [simply] a miserable experience of viṣaya. Residing in Vraja is service to Govinda. Kṛṣṇa-kathā and Kṛṣṇa’s name in the association of the people of Vraja truly truly are abodes of rasa.

Commentary: vraja-bhinna-deśe vāso duḥkha-rūpa-viṣaya-bhoga eva syāt; vraja-vāsas tu śrī-govindasya sukhamaya-bhajanaṁ syāt | tad-abhāve manasā vāso’pi tad eva syāt| kintu śrī-govinda-bhajanaṁ vinā vraja-bhūmāv api vāse sukhaṁ nāsti | yathā śrī-kṛṣṇa-dāsa-kavirājoktau—vṛndāvane kim athavā nija-mandire vā kārā-gṛhe kim athavā kanakāsane vā | aindraṁ bhaje kim athavā narakaṁ bhajāmi śrī-kṛṣṇa-sevanam ṛte na sukhaṁ kadāpi || anukṣaṇaṁ vraja-vāsi-bhakta-janaiḥ saha śrutāḥ kīrtitā vā kṛṣṇa-kathā, taiḥ saha śrutaṁ kīrtitaṁ vā kṛṣṇa-nāma satyaṁ satyaṁ rasa-dhāma syāt ||31||

Residing in a land other than Vraja leads only to experience of viṣaya, that is, misery. Residing in Vraja, however, leads to joyful bhajana to Śrī Govinda. In the absence of that [i.e., of being able to reside in Vraja,] even residing [there] by mind leads to that [i.e., to joyful Govinda-bhajana]. Without bhajana to Śrī Govinda, however, there is no happiness in residing even in the land of Vraja, as [is made evident] in the statement of Śrī Kṛṣṇa Dāsa Kavirāja:“Whether in Vṛndāvana or in my own home, whether in prison or on a golden throne, whether I reach Indra’s seat or I reach Naraka, without service to Śrī Kṛṣṇa, there is never happiness.” Kṛṣṇa-kathā continuously heard or recited with bhaktas residing in Vraja [be it physically or mentally], and Kṛṣṇa’s name heard or recited with them, truly, truly shall become an abode of rasa.

Kiraṇa-kaṇikā: The term viṣaya, lit., ‘object,’ refers in general to the external objects perceived by the senses but furthers carries the connotation of worldly affairs and the futile pursuit of worldly enjoyment.

সদা সেবা-অভিলাষ, মনে করি বিশোয়াস,
সর্ব্বথায় হৈয়া নির্ভয় ।
নরোত্তমদাস বোলে, পড়িলু অসতভোলে,
পরিত্রাণ কর মহাশয় ॥৩২॥ (২)

sadā sevā-abhilāṣa, mane kari viśoyāsa,
sarvathāya ha-iyā nirbhaya |
narottama-dāsa bole, paḍilu asata-bhole,
paritrāṇa kara mahāśaya ||32|| (2)

Always desire service, having conviction at heart and being fearless in all respects. Narottama Dāsa says, “I have fallen into the allurement of the asat. Please rescue me, O Mahāśaya!”

Commentary: viśoyāsa—viśvāsaḥ | mahāśaya—he śrī-kṛṣṇa! ||32||

Viśoyāsa (conviction) means viśvāsa [i.e., viśoyāsa is a corruption of the word viśvāsa and means the same thing]. Mahāśaya [lit., “magnanimous one”] means O Śrī Kṛṣṇa!

Kiraṇa-kaṇikā: As defined in the commentaries of Śrī Śrīdhara Svāmīpāda, Śrī Jīva Gosvāmī, and Śrī Viśvanātha Cakravartī on Śrīmad Bhāgavatam (1.16.17), “service” (sevā) means acting in accord with the mind [i.e., the preferences and desires, of the person to be served, so as to satisfy the person] (sevanaṁ cittānuvṛttiḥ). In this verse, viśoyāsa (conviction) is synonymous with śraddhā as discussed earlier.

তুমি ত দয়ার সিন্ধু, অধম-জনার বন্ধু,
মোরে প্রভু ! কর অবধান ।
পড়িনু অসৎভোলে, কামতিমিঙ্গিলে গিলে,
ওহে নাথ ! কর পরিত্রাণ ॥৩৩॥

tumi ta dayāra sindhu, adhama-janāra bandhu,
more prabhu! kara avadhāna |
paḍinu asat-bhole, kāma-timiṅgile gile,
ohe nātha! kara paritrāṇa ||33||

You indeed are an ocean of grace and the friend of the lowly. O Prabhu! Please give attention to me. I have fallen into the allurement of the asat and been swallowed by the timiṅgila of kāma. O Nātha! Please rescue me.

Kiraṇa-kaṇikā: Nātha conveys the sense of Bhagavān being one’s master, protector, refuge,and possessor. 

যাবৎ জনম মোর, অপরাধে হৈনু ভোর,
নিষ্কপটে না ভজিনু তোমা ।
তথাপিহ তুমি গতি, না ছাড়িহ প্রাণপতি,
মুঞি সম নাহিক অধমা ॥৩৪॥

yāvat janama mora, aparādhe hainu bhora,
niṣkapaṭe nā bhajinu tomā |
tathāpiha tumi gati, nā chāḍiha prāṇapati,
muñi sama nāhika adhamā ||34||

Since my birth, I have been immersed in aparādha. I have not served you sincerely. Still, you are my shelter. Please do not reject me, O Prāṇapati! There is no one as lowly as I.

Kiraṇa-kaṇikā: Aparādha refers to any action that is contrary to the nature and spirit of bhakti, that is, any form of disregard or disrespect to Bhagavān and that which is dear to him [e.g., his bhaktas (Vaiṣṇavas) and the sites of his līlā (dhāmas)] or a manifestation of him [e.g., his name, his deity form, the śāstra, etc.].

পতিতপাবন-নাম, ঘোষণা তোমার শ্যাম,
উপেখিলে নাহি মোর গতি ।
যদি হই অপরাধী, তথাপিহ তুমি গতি,
সত্য সত্য যেন সতী-পতি ॥৩৫॥

patita-pāvana-nāma, ghoṣaṇā tomāra śyāma,
upekhile nāhi mora gati |
yadi ha-i aparādhī, tathāpiha tumi gati,
satya satya yena satī-pati ||35||

Your name “Patita-pāvana” [i.e., “the purifier of the fallen”] has been proclaimed, O Śyāma! If you ignore me, I have no shelter, and if I am an aparādhī, then still you are my shelter, truly, truly, just as a husband is [the shelter] of a chaste wife.

তুমি ত পরম-দেবা, নাহি মোরে উপেখিবা,
শুন শুন প্রাণের ঈশ্বর ।
যদি করোঁ অপরাধ, তথাপিহ তুমি নাথ,
সেবা দিয়া কর অনুচর ॥৩৬॥

tumi ta parama-devā, nāhi more upekhibā,
śuna śuna prāṇera īśvara |
yadi karo̐ aparādha, tathāpiha tumi nātha,
sevā diyā kara anucara ||36||

You are indeed the Supreme Deva. Please do not ignore me. Please listen! Please listen! O Prāṇeśvara! If I commit aparādha, then still you are my Nātha. Please give me service and make me your attendant.

কামে মোর হত চিত্ত, নাহি জানে নিজ-হিত,
মনের না ঘুচে দুর্ব্বাসনা ।
মোরে নাথ অঙ্গীকুরু, তুমি বাঞ্ছাকল্পতরু,
করুণা দেখুক সর্ব্বজনা ॥৩৭॥

kāme mora hata citta, nāhi jāne nija-hita,
manera nā ghuce durvāsanā |
more nātha aṅgīkuru, tumi vāñchā-kalpa-taru,
karuṇā dekhuka sarva-janā ||37||

My mind is blighted by kāma and does not know its own good. My mind’s harmful vāsanās do not go away. O Nātha, please accept me. You are a wish-fulfilling tree. Let everyone see your compassion.

Commentary: durvāsanā—viṣaya-bhoga-vāsanā ||37||

“Harmful vāsanās” (durvāsanā) refers to vāsanās for experience of viṣaya.

Kiraṇa-kaṇikā: A vāsanā, that is, a proclivity, or subconscious inclination, is defined as, “[Mentally] Clinging to an object out of strong fancy without prior or subsequent deliberation (dṛḍha-bhāvanayā tyakta-pūrvāpara-vicāraṇam, yad ādānaṁ padārthasya vāsanā sā prakīrtitā, (Muktikā Upaniṣad, 2.56)).” In other words, an impulsive and imprudent evocation of an object driven by a deep-set, repetitive fancy for the object. Vāsanās are the basis of all forms of kāma that arise in the mind, and they function on the basis of one’s acquired saṁskāras. Unless and until all vāsanās contrary to uttama-bhakti are purified from the citta, one will remain subject to the hindrances on the path of prema-bhakti.

মো সম পতিত নাই, ত্রিভুবনে দেখ চাই,
“নরোত্তমপাবন”-নাম ধর ।
ঘুষুক সংসারে নাম, পতিতপাবন শ্যাম,
নিজ-দাস কর গিরিধর ! ॥৩৮॥

mo sama patita nāi, tribhuvane dekha cāi,
“narottama-pāvana”-nāma dhara |
ghuṣuka saṁsāre nāma, patita-pāvana śyāma,
nija-dāsa kara giridhara! ||38||

There is so one so fallen as I in the three worlds. Look and see. Please accept the name “Narottama-pāvana” [i.e., “the purifier of Narottama”]. May this name be proclaimed throughout saṁsāra, O Patita-pāvana! O Śyāma! Please make me your servant, O Giridhara!

নরোত্তম বড় দুঃখী, নাথ ! মোরে কর সুখী,
তোমার ভজন-সঙ্কীর্তনে ।
অন্তরায় নাহি যায়, এই ত পরম ভয়,
নিবেদন করোঁ অনুক্ষণে ॥৩৯॥ (৩)

narottama baḍa duḥkhī, nātha! more kara sukhī,
tomāra bhajana-saṅkīrtane |
antarāya nāhi yāya, ei ta parama bhaya,
nivedana karo̐ anukṣaṇe ||39|| (3)

Narottama is very miserable. O Nātha, please make me happy with your bhajana and saṅkīrtana. That obstacles will not go away—this is the great fear. [Thus,] I appeal [to you] at every moment.

Commentary: antarāya—kāmādi-kṛta-vighnaḥ ||39||

“Obstacles” (antarāya) refers to the hindrances created by kāma and so forth.

আন-কথা আন-ব্যথা, নাহি যেন যাঙ তথা,
তোমার চরণ-স্মৃতি সাজে ।
অবিরত অবিরল, তুয়া গুণ কল কল,
গাই যেন সতের সমাজে ॥৪০॥

āna-kathā āna-vyathā, nāhi yena yāṅa tathā,
tomāra caraṇa-smṛti sāje |
avirata avirala, tuyā guṇa kala kala,
gāi yena satera samāje ||40||

Other kathā is [i.e., leads to] other pain. Let me not go there [i.e., wherever such discussion takes place], and [let] remembrance of your feet adorn [me]. Unceasingly and uninterruptedly, let me gently sing of your qualities in the company of sādhus.

Commentary: āna-kathā āna-vyathā—yatrānya-kathāsti tatrānya-vyathāsti; tatra nāhaṁ gacchāmi ||40||

“Other kathā is [i.e., leads to] other pain” (āna-kathā āna-vyathā) means that where there is other kathā [i.e., discussion unrelated to Kṛṣṇa], there there is other pain [i.e., pain unrelated to Kṛṣṇa]. I do not go there.

অন্য-ব্রত অন্য-দান, নাহি করোঁ বস্তুজ্ঞান,
অন্য-সেবা অন্যদেব-পূজা ।
হা হা কৃষ্ণ ! বলি বলি, বেড়াঙ আনন্দ করি,
মনে মোরে নহে যেন দুজা ॥৪১॥

anya-vrata anya-dāna, nāhi karo̐ vastu-jñāna,
anya-sevā anya-deva-pūjā |
hā hā kṛṣṇa! bali bali, beḍāṅa ānanda kari,
mane more nahe yena dujā ||41||

Do not engage in other rites, other charity, learning of [other] subjects, other service, or worship of other devas. Calling and calling, “Hā! Hā! Kṛṣṇa!” may I roam about blissfully. May there be no dimness in my mind.

Commentary: vastu-jñāna—prakaraṇa-balād anya-vastu-jñānaṁ, kṛṣṇa-kṛṣṇa-bhakti-kṛṣṇa-dāsetara-jñānam | dujā—dvaidhaṁ sandeha iti yāvat ||41||

On the strength of [interpretation based on] context, “learning of [other] subjects” (vastu-jñāna) refers to learning of other subjects, that is, learning other than [that related to] Kṛṣṇa, Kṛṣṇa-bhakti, and servants of Kṛṣṇa. “Dimness” (dujā) means uncertainty, and doubt specifically.

জীবনে মরণে গতি, রাধাকৃষ্ণ প্রাণপতি,
দুঁহার পিরীতি-রস-সুখে ।
যুগল-ভজন যাঁরা, প্রেমানন্দে ভাসে তারা,
এই কথা রহু মোর বুকে ॥৪২॥

jīvane maraṇe gati, rādhā-kṛṣṇa prāṇapati,
du̐hāra pirīti-rasa-sukhe |
yugala-bhajana yā̐rā, premānande bhāse tārā,
ei kathā rahu mora buke ||42||

In life and in death my shelter, and my prāṇapatis, are Rādhā and Kṛṣṇa. Those who, [absorbed] in the joy of the rasa of their prīti, engage in bhajana to the Couple float in the bliss of prema. May this kathā remain in my heart.

Kiraṇa-kaṇikā: Prīti is generally used by the author as a synonym of prema, which is defined specifically in regard to Śrī Rādhā and Kṛṣṇa’s relationship as follows:

sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇe |
yad bhāva-bandhanaṁ yūnoḥ sa premā parikīrtitaḥ ||
(Ujjvala-nīlamaṇi: 14.63)

“The bond of bhāva between a youthful couple that remains undestroyed under all circumstances, even in the presence of a cause for destruction, is proclaimed prema.”

More broadly, the word prīti is said to be synonymous with priyatā [lit., “dearness”] and defined as “A particular form of awareness constituted of favorability towards its object and filled with elation caused by experience of that [object] as a result of desire for that [object] in accord with that favorability for that [object] (viṣayānukūlyātmakas tad-ānukūlyānugata-tat-spṛhā-tad-anubhava-hetukollāsa-maya-jñāna-viśeṣaḥ priyatā, Prīti Sandarbha, 61).” Thus the prīti of Rādhā and Kṛṣṇa spoken of in this verse refers to the prīti as defined here that they each respectively cherish for one another.

যুগল-চরণ-সেবা, এই ধন মোরে দিবা,
যুগলেতে মনের পিরীতি ।
যুগল-কিশোর-রূপ, কামরতিগণ-ভূপ,
মনে রহু ও-লীলা-কিরীতি ॥৪৩॥

yugala-caraṇa-sevā, ei dhana more dibā,
yugalete manera pirīti |
 yugala-kiśora-rūpa, kāma-rati-gaṇa-bhūpa,
mane rahu o-līlā-kirīti ||43||

Service to the Couple’s feet and prīti from the heart for the Couple—please give this wealth to me. The Couple’s adolescent figures are the rulers of all Kāmas and Ratis. May the splendor of their līlā remain in my heart.

Kiraṇa-kaṇikā: Rati is the wife of Kāmadeva.

দশনেতে তৃণ ধরি, হা হা কিশোর কিশোরি,
চরণাব্জে নিবেদন করি ।
ব্রজরাজ-কুমার শ্যাম, বৃষভানু-কুমারী নাম,
শ্রীরাধিকা-রামা-মনোহারি ॥৪৪॥

daśanete tṛṇa dhari, hā hā kiśora kiśori,
caraṇābje nivedana kari |
vraja-rāja-kumāra śyāma, vṛṣabhānu-kumārī nāma,
śrī-rādhikā-rāmā-manohāri ||44||

Hā! Hā! Kiśora! Kiśorī! Holding straw between my teeth, I make an appeal at your lotus feet. O Prince of Vraja! O Śyāma! O Captivator of the hearts of the beautiful young women led by Vṛṣabhānu’s adolescent daughter, by name Śrī Rādhikā!

Commentary: he śrī-rādhikādīnāṁ rāmāṇāṁ manohārin śrī-kṛṣṇa ||44||

[The meaning of Śrī-Rādhikā-rāmā-manohāri is] O Captivator of the hearts of the beautiful young women led by Śrī Rādhikā! O Śrī Kṛṣṇa!

কনক-কেতকী রাই, শ্যাম মরকত-কাঁই,
দরপ-দরপ করু চূর ।
নটবর শেখরিনী, নটিনীর শিরোমণি,
দুঁহু গুণে দুঁহু মন ঝুর ॥৪৫॥

kanaka-ketakī rāi, śyāma marakata-kā̐i,
darapa-darapa karu cūra |
naṭavara śekharinī, naṭinīra śiromaṇi,
du̐hu guṇe du̐hu mana jhura ||45||

Rāi’s golden ketakī and Śyāma’s emerald luster crush the pride of Kāmadeva (Darpa). The Crest-jewel of the leading man, and the Crest-jewel of the leading lady—both of their hearts melt by virtue of one another’s qualities.

Commentary: kā̐i—kāntiḥ | naṭavarasya śrī-kṛṣṇasya śekhariṇī śiro-bhūṣaṇa-rūpā | naṭinyāḥ śrī-rādhāyāḥ śiro-bhūṣaṇa-maṇi-rūpaḥ ||45||

Kā̐i means kānti (luster). She [i.e., Śrī Rādhā] is the crest-jewel (śekhariṇī) of the leading man, Śrī Kṛṣṇa, and he [i.e., Śrī Kṛṣṇa] is the crest-jewel of the leading lady, Śrī Rādhā.

শ্রীমুখ সুন্দরবর, হেম-নীল-কান্তিধর,
ভাবভূষণ করু শোভা ।
নীল-পীত-বাসধর, গৌরী-শ্যাম মনোহর,
অন্তরের ভাবে দোঁহে লোভা ॥৪৬॥

śrī-mukha sundara-vara, hema-nīla-kānti-dhara,
bhāva-bhūṣaṇa karu śobhā |
nīla-pīta-vāsa-dhara, gaurī-śyāma manohara,
antarera bhāve do̐he lobhā ||46||

Their most beautiful, splendid faces, bearing golden and swarthy complexions, and they shine with the ornaments of [various] bhāvas. Wearing blue and yellow cloth [respectively], charming Gaurī and Śyāma, out of internal bhāva, are longing for one other.

Kiraṇa-kaṇikā: “Ornaments of [various] bhāvas” (bhāva-bhūṣaṇa) refers to the anubhāvas known as alaṅkāras, udbhāsvaras and vācikas, as well as sāttvika-bhāvas and sañcarī-bhāvas (see the respective portions of BRS and UN).

আভরণ মণিময়, প্রতি অঙ্গে অভিনয়,
(তছু পায়) কহে দীন নরোত্তমদাস ।
নিশি দিশি গুণ গাঙ, পরম-আনন্দ পাঙ,
মনে মোর এই অভিলাষ ॥৪৭॥ (৪)

ābharaṇa maṇimaya, prati aṅge abhinaya,
(tachu pāya) kahe dīna narottama-dāsa |
niśi diśi guṇa gāṅa, parama-ānanda pāṅa,
mane mora ei abhilāṣa ||47|| (4)

Jeweled ornaments act on their every limb. Poor Narottama Dāsa says (at their feet), “Let me sing your qualities night and day, and feel the highest bliss. This is the desire in my heart.”

Kiraṇa-kaṇikā: “Act” (abhinaya) is in the sense of making an impressive dramatic performance and thus implies that the ornaments sparkle attractively.

রাগের ভজন-পথ, কহি এবে অভিমত,
লোক-বেদ-সার এই বাণী ।
সখীর অনুগা হৈঞা, ব্রজে সিদ্ধদেহ পাঞা,
এই ভাবে জুড়াবে পরাণী ॥৪৮॥

rāgera bhajana-patha, kahi ebe abhimata,
loka-veda-sāra ei vāṇī |
sakhīra anugā haiñā, vraje siddha-deha pāñā,
ei bhāve juḍābe parāṇī ||48||

Now I speak of the cherished path of rāga-bhajana. This teaching is the essence of propriety and the Vedas. Being a follower of the sakhīs and receiving a siddha-deha in Vraja, with this bhāva sooth your prāṇa.

Commentary: loka-veda-sāra ei vāṇī—iyaṁ vāṇī loka-vedayoḥ sāra-rūpāḥ ||48||

“This teaching is the essence of propriety and the Vedas” (loka-veda-sāra ei vāṇī) means this teaching has for its form the essence of propriety and the Vedas.

Kiraṇa-kaṇikā: Rāga-bhajana, that is, rāgānugā-bhakti, is defined in Bhakti-rasāmṛta-sindhu (1.2.270):

virājantīm abhivyaktāṁ vraja-vāsi-janādiṣu |
rāgātmikām anusṛtā yā sā rāgānugocyate ||

“That [type of bhakti] which follows the rāgātmikā-bhakti [i.e., the bhakti constituted purely of rāga] beautifully manifest in the residents of Vraja and other persons is known as rāgānugā-bhakti.”

Rāga is defined as follows:

iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet |
tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā ||
(Bhakti-rasāmṛta-sindhu: 1.2.272)

“That [intense desire constituted of prema (premamaya-tṛṣṇā)] which is a cause of intense natural absorption in the object of one’s desire shall be [called] rāga. That bhakti which is constituted of that [i.e., such rāga] shall be called rāgātmikā [-bhakti].”

A sakhī is defined as follows:

prema-līlā-vihārāṇāṁ samyag vistārikā sakhī |
viśrambha-ratna-peṭī ca tataḥ suṣṭhu vivicyate ||
(Ujjvala-nīlamaṇi: 8.1)

“One who fully expands [i.e., makes known and enhances] the sport, play, and prema [of the nāyikā and nāyaka], and is a casket of the jewel of intimate confidence is [called] a sakhī. Thus, sakhīs will now be aptly described.”

nirupādhi-prīti-parā sadṛśī sukha-duḥkhayoḥ |
vayasya-bhāvād anyonyaṁ hṛdaya-jñā sakhī bhavet ||
(Alaṅkāra-kaustubha: 5.157)

“One who is endowed with unconditional prīti [for the nāyikā, her yūtheśvarī], is correlated in happiness and sorrow [with her yūtheśvarī], and, because of being a contemporary, has a mutual awareness of heart [with her yūtheśvarī] is a sakhī.”

The siddha-deha is defined by Śrī Jīva Gosvāmī as an “internally conceived body suitable for service to one’s desired object [i.e., Śrī Kṛṣṇa] (antaś-cintitābhīṣṭa-tat-sevopayogi-deha, Durgama-saṅgamanī-ṭīkā on BRS 1.2.295).”

“With this bhāva” (ei bhāve) refers to the bhāva of a sakhī and alludes more specifically to a sādhaka’s aspiration for and sādhana of meditating upon such a bhāv so as to become fully imbued with it.

sabe eka sakhī-gaṇera ihā̐ adhikāra |
sakhī haite haya ei līlāra vistāra ||
sakhī vinu ei līlā puṣṭi nāhi haya |
sakhī līlā vistāriyā, sakhī āsvādaya ||
sakhī vinu ei līlāya nāhi anyera gati |
sakhī-bhāve tā̐re yei kare anugati ||
rādhā-kṛṣṇa-kuñja-sevā-sādhya sei pāya |
sei sādhya pāite āra nāhika upāya ||
ataeva gopī-bhāva kari aṅgīkāra |
rātri-dine cinte rādhā-kṛṣṇera vihāra ||
siddha-deha cinti kare tāhā̐i sevana |
sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa ||
(Caitanya-caritāmṛta: 2.8.201–204, 227–228)

“Among all, only the sakhīs have eligibility here [i.e., within Rādhā and Kṛṣṇa’s intimate līlā], and expansion of this līlā occurs [only] through the sakhīs. Without the sakhīs, this līlā is not nourished. The sakhīs expand this līlā, and the sakhīs taste it. Apart from the sakhīs, others have no entrance into this līlā. One who with the bhāva of a sakhī follows them attains the sādhya (goal) of service in the kuñjas to Rādhā and Kṛṣṇa. There is no other way to attain this sādhya. … Therefore, accept the bhāva of a gopī [i.e., a sakhī] and think of Rādhā and Kṛṣṇa’s play night and day. Thinking of one’s siddha-deha, engage in service specifically there [i.e., in Vraja]. With the bhāva of a sakhī, one attains the feet of Rādhā and Kṛṣṇa.”

“Sooth your prāṇa” (juḍābe parāṇī) alludes to the principal that the primary cause of attaining prema-bhakti is intense desire (lobha) to attain it, as it is described as “attainable only through intense hankering” (gāḍha-laulyaika-labhyā, GL, 1.3) and the eligibility (adhikāra) to take up the process to attain, that is, rāgānugā-bhakti-sādhana, is defined as such:

rāgātmikāika-niṣṭhā ye vraja-vāsi-janādayaḥ |
teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān ||
(Bhakti-rasāmṛta-sindhu: 1.2.291)

“One who is intensely desirous of attaining the bhāva of the residents of Vraja or elsewhere, who are fixed exclusively in rāgātmikā-bhakti, shall be possessed of eligibility (adhikāra) here [i.e., for rāgānugā-bhakti].”

As a heart (prāṇa) captivated by an intense desire finds peace only by the fulfillment of that desire, so the heart of a sādhaka of prema-bhakti shall be soothed only by attainment thereof. The author thus alludes to the necessary eligibility for the path of rāga-bhajana in his advice it in this verse to sooth the heart (prāṇa) by engaging in t the process of rāgānugā-bhakti-sādhana.

রাধিকার সখী যত, তাহা বা কহিব কত,
মুখ্য সখী করিয়ে গণন ।
ললিতা বিশাখা তথা, সুচিত্রা চম্পকলতা,
রঙ্গদেবী সুদেবী কথন ॥৪৯॥

তুঙ্গবিদ্যা ইন্দুরেখা, এই অষ্টসখী-লেখা,
এবে কহি নর্ম্ম-সখীগণ ।
ইহা সভা সহচরী, প্রিয় প্রেষ্ঠ নাম ধরি,
প্রেমসেবা করে অনুক্ষণ ॥৫০॥

rādhikāra sakhī yata, tāhā vā kahiba kata,
mukhya sakhī kariye gaṇana |
lalitā viśākhā tathā, sucitrā campakalatā,
raṅgadevī sudevī kathana ||49||

tuṅgavidyā indurekhā, ei aṣṭa-sakhī-lekhā,
ebe kahi narma-sakhī-gaṇa |
ihā sabhā sahacarī, priya preṣṭha nāma dhari,
prema-sevā kare anukṣaṇa ||50||

How many of the sakhīs of Rādhikā shall I name? I shall ennumerate the principal sakhīs. Lalitā, Viśākhā, Sucitrā, Campakalatā, Raṅgadevī, Sudevī, Tuṅgavidyā, and Indulekhā—this is a summary of the eight sakhīs. Now I shall describe the narma-sakhīs. All these companions [of Śrī Rādhā], bearing the names priya (dear) and preṣṭha (beloved), engage in prema-sevā at every moment.

Kiraṇa-kaṇikā: Sakhīs are classified in five groups:

yasyāḥ sarvottame yūthe sarva-sad-guṇa-maṇḍitāḥ |
samantān mādhavākarṣi-vibhramāḥ santi subhruvaḥ ||
tās tu vṛndāvaneśvaryāḥ sakhyaḥ pañca-vidhā matāḥ |
sakhyaś ca nitya-sakhyaś ca prāṇa-sakhyaś ca kāścana |
priya-sakhyaś ca parama-preṣṭha-sakhyaś ca viśrutāḥ ||
(Ujjvala-nīlamaṇi: 4.49–50)

“The sakhīs of Vṛndāvaneśvarī [i.e., Śrī Rādhā], whose group is the best of all, are adored with all good qualities, are endowed with lovely brows, and possess charm that completely attracts Mādhava; they are considered to be of five types, which are renowned as the sakhīs, nitya-sakhīs, prāṇa-sakhīs, priya-sakhīs, and parama-preṣṭha-sakhīs.”

The group known as the parama-preṣṭha-sakhīs and, simply, as the eight principal sakhīs, is described as follows:

parama-preṣṭha-sakhyas tu lalitā sa-viśākhikā |
sa-citrā campakalatā tuṅgavidyendulekhikā |
raṅgadevī sudevī cety aṣṭau sarva-gaṇāgrimāḥ ||
āsāṁ suṣṭhu dvayor eva premṇaḥ parama-kāṣṭhayā |
kvacij jātu kvacij jātu tad-ādhikyam ivekṣate ||
(Ujjvala-nīlamaṇi: 4.54–55)

“The eight parama-preṣṭha-sakhīs—Lalitā, Viśākhā, Citrā, Campakalatā, Tuṅgavidyā, Indulekhā, Raṅgadevī and Sudevī—are the foremost amongst all the groups [of sakhīs]. By virtue of the superlative level of their prema for the two of them [i.e., Śrī Rādhā and Kṛṣṇa], an aptly greater degree thereof [i.e., greater degree of prema] is as if seen [to be expressed by them] sometimes for one and sometimes for another [i.e., for either Śrī Rādhā or Kṛṣṇa].”

A narma-sakhī is defined by Kavi Karṇapūra as follows:

surase narmaṇi ratā saiva narma-sakhī bhavet ||
(Alaṅkāra-kaustubha: 5.158)

“One who makes charming jokes is [called] a narma-sakhī.”

The term narma-sakhī employed by the author in this verse is not used as a name for a specific class of sakhīs in the works of Śrī Rūpa Gosvāmī or Śrī Jīva Gosvāmī. By deliberation upon the characteristics which the author attributes in the forthcoming verses to the class of sakhīs he here calls the narma-sakhīs, it is clear that he is referring to the classes of sakhīs known as the nitya-sakhīs and prāṇa-sakhīs in the aforementioned verse from Ujjvala-nīlamaṇi (4.50). Thus in the present verse when the author describes the sakhīs he calls the narma-sakhīs as “bearing the names priya (dear) or preṣṭha (beloved)” (priya preṣṭha nāma dhari), it should be understood that this description has a general intention of conveying that such sakhīs are dear and beloved to Śrī Rādhā and Kṛṣṇa, or that they are known especially to be dear and beloved to Śrī Rādhā, but not that this class of sakhīs is equivalent to the classes known in Ujjvala-nīlamaṇi as priya-sakhīs or parama-preṣṭha-sakhīs. It is also noteworthy that numerous editions of Prema-bhakti-candrikā contain alternate readings of the second half of this verse, all of which omit the phrase “bearing the names priya (dear) or preṣṭha (beloved)” (priya preṣṭha nāma dhari). Some examples are as follows:

sevā-parā sakhī-gaṇa, asaṁkhya tāhāra guṇa,
mukhya mukhya kariye gaṇana |

“These sakhīs [i.e., the aforementioned narma-sakhīs] are devoted to service, and their qualities are innumerable. I shall list the foremost [amongt them].”

sevā-parā sakhī-gaṇa, tāra kahi vivaraṇa,
yā̐rā kare yugala-sevana |

“These sakhīs [i.e., the aforementioned narma-sakhīs] are devoted to service. I will now speak a description of them, who engage in service to the Couple.”

kahi tāra vivaraṇa, śuna sabe eka-mana,
yei ye rūpera nija-gaṇa |

“I will speak a description of them [i.e., of the aforementioned narma-sakhīs], who are the personal associates of Rūpa [i.e., Śrī Rūpa Mañjarī]. Everyone listen single-mindedly.”

Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmī also uses the terms sevā-para and priya-narma in his Śrī Śrī Govinda-līlāmṛta (vide 1.86, 14.109, 15.44, and 23.91) to describe the class of sakhīs which Śrī Ṭhākura Mahāśaya refers to in the tripadī under discussion as narma-sakhīs.

সমস্নেহা বিষমস্নেহা, না করিও দুই লেহা,
কহি মাত্র অধিক-স্নেহাগণ ।
নিরন্তর থাকে সঙ্গে, কৃষ্ণকথা-লীলারঙ্গে,
নর্ম্মসখী এই সব জন ॥৫১॥

sama-snehā viṣama-snehā, nā kario dui lehā,
kahi mātra adhika-snehā-gaṇa |
nirantara thāke saṅge, kṛṣṇa-kathā-līlā-raṅge,
narma-sakhī ei saba jana ||51||

Those [sakhīs] of equal affection [for Rādhā and Kṛṣṇa] and those [sakhīs] of unequal [i.e., lesser] affection [for Rādhā than Kṛṣṇa]—do not foster intimate affection for these two [groups of sakhīs]. I speak only of those [sakhīs] who have greater affection [for Rādhā than Kṛṣṇa]. They remain continuously in association [with Rādhā] and in the merriment of līlā and Kṛṣṇa-kathā. All these persons are the narma-sakhīs.

Kiraṇa-kaṇikā: Sakhīs of equal affection for Rādhā and Kṛṣṇa (sama-snehā) are defined as follows:

asamaṁ ca samaṁ ceti snehaṁ sakhyaḥ svapakṣagāḥ |
kṛṣṇe yūthādhipāyāṁ ca vahantyo dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.124)

“Sakhīs situated in one’s own group are considered to be of two types: those who possess either unequal or equal affection for Kṛṣṇa and their yūtheśvarī [i.e., group leader, in this case, Śrī Rādhā].”

adhikaṁ priya-sakhyās tu harau tasyāṁ tatas tathā |
vahantyaḥ sneham asama-snehās tu dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.125)

“Those of unequal affection are considered to be of two types: those who possess greater affection for their dear sakhī [i.e., their yūtheśvarī, Śrī Rādhā] than Hari, and those who possess greater affection for him than her.”

ahaṁ harer iti svānte gūḍhām abhimatiṁ gatāḥ |
anyatra kvāpy anāsaktyā sveṣṭāṁ yūtheśvarīṁ śritāḥ ||
manāg evādhikaṁ snehaṁ vahantyas tatra mādhave |
tad-dūtyādi-ratāś cemā harau snehādhikā matāḥ ||
yāḥ pūrvaṁ sakhya ity uktās tās tu snehādhikā harau ||
(Ujjvala-nīlamaṇi: 8.126–127, 130)

“Those who have the hidden identity in their hearts, ‘I am Hari’s,’ are sheltered in the yūtheśvarī desired by themselves [i.e., in the yūtheśvarī whose bhāva suits their own] without attachment anywhere else [i.e., to any other yūtheśvarī], possess slightly greater affection for Mādhava,  and act as messengers for him, are considered to be of greater affection for Hari. … Those [sakhīs] previously described as sakhīs [in verse 4.51, i.e., these group among the five classes of Śrī Rādhā’s sakhīs whose members are called (simply) sakhīs] are of greater affection for Hari.”

tadīyatābhimāninyo yāḥ snehaṁ sarvadāśritāḥ |
sakhyām alpādhikaṁ kṛṣṇāt sakhī-snehādhikās tu tāḥ ||
yāḥ pūrvaṁ prāṇa-sakhyaś ca nitya-sakhyaś ca kīrtitāḥ |
sakhī-snehādhikā jñeyās tā evātra manīṣibhiḥ ||
(Ujjvala-nīlamaṇi: 8.131, 134)

“Those who have the identity of being her own [i.e., of belonging to their dear sakhī, Śrī Rādhā] and are always endowed with affection slightly greater for their sakhī than Kṛṣṇa are [known as] those of greater affection for their sakhī. … They who were previous called the prāṇa-sakhīs and nitya-sakhīs are to known by the wise in this regard as those of greater affection for their sakhī.”

kṛṣṇe sva-priya-sakhyāṁ ca vahantyaḥ kam api sphuṭam |
sneham anyūnatādhikyaṁ sama-snehās tu bhūriśaḥ ||
tulya-pramāṇakaṁ prema vayantyo’pi dvayor imāḥ |
rādhāyā vayam ity uccair abhimānam upāśritāḥ |
parama-preṣṭha-sakhyaś ca priya-sakhyaś ca tā matāḥ ||
(Ujjvala-nīlamaṇi: 8.135, 137)

“Those who possess indescribable, vivid affection neither lesser nor greater for both Kṛṣṇa and their own dear sakhī are [known as] those of equal affection and highly numerous. … Those who, although they possess prema of equal measure for the pair [i.e., for both their dear sakhī Rādhā and Kṛṣṇa], strongly foster the identity, ‘We are Rādhā’s,’ are considered to be the parama-preṣṭha-sakhīs and priya-sakhīs.”

By examining all these characteristics of the five classes of Śrī Rādhā’s sakhīs, it is clear that the sakhīs who have greater affection for Rādhā than Kṛṣṇa and whom the author calls narma-sakhīs are the sakhīs known as nitya-sakhīs and prāṇa-sakhīs. A verse in the Sādhanāmṛta-candrikā of Śrī Kṛṣṇa Dāsa Tātapāda (“Govardhaner Siddha Bābā”) further confirms this analysis:

śrī-rādhā-prāṇa-tulyā madhura-rasa-kathā-cāturī-citra-dakṣāḥ
sevā-santarpiteśāḥ svasurata-vimukhā rādhikānanda-ceṣṭāḥ |
sarvāḥ sarvārtha-siddhā nija-guṇa-karuṇā-pūrṇa-mādhvīka-sārā
narmālyo rādhikāyā mayi kurutaḥ kṛpāṁ prema-sevottarā yāḥ ||
(Sādhanāmṛta-candrikā: 1.27)

“Rādhikā’s narma-sakhīs, who are one at heart with Śrī Rādhā, who are wonderfully adept in the cleverness of discussion of madhura-rasa, who keep their Īśā [i.e., Rādhikā] fully satisfied with their service, who are averse to amour themselves [i.e., to personally engaging in amour with Kṛṣṇa], who endeavor for Rādhikā’s bliss, who are accomplished in all respects, who are filled with the essence of the nectar that is their own virtue of compassion, and who are devoted to prema-sevā—may they all bestow their grace upon me.”

When the author gives the instruction, “Do not foster intimate affection for these two” (nā kario dui lehā) [i.e., for the sakhīs who have equal or lesser affection for Śrī Rādhā in comparison to Kṛṣṇa], it should understood that (1) this instruction is specifically for those seeking to follow the author’s bhāva of aspiring to be a dāsī of these narma-sakhīs, and (3) that such dāsīs sustain abundant respect, friendship, and love for these other two classes of sakhīs, and thus the author instruction is not that one should bear no affection for these other two classes of sakhīs at all, but rather that one should do so while specifically adhering to and imbibing the bhāva of the narma-sakhīs.

শ্রীরূপমঞ্জরী সার, শ্রীরতিমঞ্জরী আর,
লবঙ্গমঞ্জরী মঞ্জুলালী ।
 শ্রীরসমঞ্জরী সঙ্গে, কস্তূরিকা-আদি রঙ্গে,
প্রেমসেবা করে কুতূহলী ॥৫২॥

śrī-rūpa-mañjarī sāra, śrī-rati-mañjarī āra,
lavaṅga-mañjarī mañjulālī |
 śrī-rasa-mañjarī saṅge, kastūrikā-ādi raṅge,
prema-sevā kare kutūhalī ||52||

The excellent Śrī Rūpa Mañjarī and Śrī Rati Mañjarī, in merriment along with Lavaṅga Mañjarī, Mañjulālī, Śrī Rasa Mañjarī, Kastūrikā, and others, eagerly engage in prema-sevā.

Kiraṇa-kaṇikā: Here the author lists the most prominent of the narma-sakhīs. Some editions of Prema-bhakti-candrikā have the name Anaṅga Mañjarī in place of Lavaṅga Mañjarī.

এ সভার অনুগা হৈঞা, প্রেমসেবা নিব চাঞা,
ইঙ্গিতে বুঝিব সব কাজে ।
রূপে গুণে ডগমগি, সদা হব অনুরাগী,
বসতি করিব সখী-মাঝে ॥৫৩॥

e sabhāra anugā haiñā, prema-sevā niba cāñā,
iṅgite bujhiba saba kāje |
rūpe guṇe ḍagamagi, sadā haba anurāgī,
vasati kariba sakhī-mājhe ||53||

Being a follower of them all, I shall seek and take on premā-sevā [to Rādhā and Kṛṣṇa from them]. Through hints, I shall understand all my tasks. Overwhelmed by their forms and qualities [i.e., the forms and qualities of the narma-sakhīs, or, of the Couple], I shall always be filled with anurāga, and I shall reside amongst these sakhīs.

Kiraṇa-kaṇikā: Anurāga here is to be understood as connoting a general sense of liking, attachment, affection, and love and not necessarily the highly advanced state of prema-bhakti known as anurāga in Ujjvala-nīlamaṇi (14.146).

বৃন্দাবনে দুই জন, চারিদিকে সখীগণ,
সময়ের সেবারস-সুখে ।
সখীর ইঙ্গিত হবে, চামর ঢুলাব তবে,
তাম্বূল যোগাব চাঁদমুখে ॥৫৪॥

vṛndāvane dui jana, cāri-dike sakhī-gaṇa,
samayera sevā-rasa-sukhe |
sakhīra iṅgita habe, cāmara ḍhulāba tabe,
tāmbūla yogāba cā̐da-mukhe ||54||

When the Couple are in Vṛndāvana with the sakhīs on all sides and a hint from a sakhī will come [to me] in the midst of the joy of the rasa of the sevā for that time, then I shall wave a cāmara, and I shall place tāmbūla in the moons of their mouths.

যুগল-চরণ সেবি, নিরন্তর এই ভাবি,
অনুরাগে থাকিব সদায় ।
সাধনে ভাবিব যাহা, সিদ্ধদেহে পাব তাহা,
রাগপথের এই সে উপায় ॥৫৫॥

yugala-caraṇa sevi, nirantara ei bhāvi,
anurāge thākiba sadāya |
sādhane bhāviba yāhā, siddha-dehe pāba tāhā,
rāga-pathera ei se upāya ||55||

Serving the Couple’s feet—I shall continuously meditate on this and always remain filled with anurāga. That which I shall meditate on during sādhana I shall attain in the siddha-deha. This is the way of the path of rāga.

Kiraṇa-kaṇikā: “That which I shall meditate on during sādhana I shall attain in the siddha-deha” (sādhane bhāviba yāhā, siddha-dehe pāba tāhā) is an application within the content of rāgānugā-bhakti of the principle known as tat-kratu-nyāya, that is, the principle that one will inevitably attain what one specificly desires and pursues.

tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva | śrutiś ca—yathā kratur asmin loke puruṣo bhavati, tathetaḥ pretya bhavatīti, kratur atra saṅkalpa iti bhāṣya-kārāḥ | śruty-antaraṁ ca—sa yathā-kāmo bhavati, tat kratur bhavati | yat-kratur bhavati, tat karma kurute | yat karma kurute, tad abhisampadyate iti | anyac ca yad yathā yathopāsate tad eva bhavanti iti | śrī-bhagavat-pratijñā ca—ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham iti | tathaiva brahma-vaivarte—yadi māṁ prāptum icchanti prāpnuvanty eva nānyathā iti |
(Prīti Sandarbha: 51)

“Therefore, according to tat-kratu-nyāya [i.e, the principle of specific intention] as well, pure bhaktas have absolutely no other attainment [than the prīti for Bhagavān which they pray for]. The Śruti also [states in CU 3.14.1], ‘As is a living being’s intention (kratu) in this world, so the living being becomes upon departing from here.‘ Intention (kratu) here means resolve (saṅkalpa) according to the commentator [i.e., Śrīpād Śaṅkarācārya]. Another Śruti [BAU 4.4.5] also [states], ‘As is one’s desire (kāma), so is one’s intention (kratu). As is one’s intention, so is the action one performs, and as is the action one performs, so is that which one attains.’ Elsewhere [i.e., in Śatapatha Brāhmaṇa: 10.5.2.20] also [is said], ‘As one worships him, so one indeed becomes, and certainly having become such, he favors one.’ Śrī Bhagavān’s promise [in BG 4.11] also [conveys the same principle], ‘As one approaches in me, so exactly I reciprocate with him.’ So also [it is said] in Brahma-vaivarta Purāṇa, ‘If anyone desires to attain me, they certainly attain me, and not [anything] otherwise.’”

সাধনে যে ধন চাই, সিদ্ধদেহে তাহা পাই,
পক্বাপক্ব মাত্র সে বিচার ।
পাকিলে সে প্রেমভক্তি, অপক্বে সাধনরীতি,
ভকতি-লক্ষণ-তত্ত্বসার ॥৫৬॥

sādhane ye dhana cāi, siddha-dehe tāhā pāi,
pakvāpakva mātra se vicāra |
pākile se prema-bhakti, apakve sādhana-rīti,
bhakati-lakṣaṇa-tattva-sāra ||56||

That treasure which I desire during sādhana I shall attain in the siddha-deha. The consideration is only that of ripeness and unripeness. When it [i.e., my present effort] becomes ripe, it will be prema-bhakti, and when it is unripe, it is the process of sādhana. This is the essence of the nature of the characteristics of bhakti.

Kiraṇa-kaṇikā: Śrī Sanātana Gosvāmī cites the following principle in his commentary on Bṛhad Bhāgavatāmṛta (2.3.167):

siddhasya lakṣaṇaṁ yat syāt sādhanaṁ sādhakasya tat |

‘The characteristics [i.e., conduct, attitude, etc.] of a siddha [i.e., a parikara of Bhagavān] should be the sādhana of a sādhaka.’”

নরোত্তমদাসে কয়, এই যেন মোর হয়,
ব্রজপুরে অনুরাগে বাস ।
সখীগণ-গণনাতে, আমারে গণিবে তাতে,
তবহু পূরিব অভিলাষ ॥৫৭॥ (৫)

narottama-dāse kaya, ei yena mora haya,
vraja-pure anurāge vāsa |
sakhī-gaṇa-gaṇanāte, āmāre gaṇibe tāte,
tabahu pūriba abhilāṣa ||57|| (5)

Narottama Dāsa says, “May this be mine: living with anurāga in the abode of Vraja. Please count me there within the count of the sakhīs. Then my desire will be fulfilled.”

সখীনাং সঙ্গিনীরূপামাত্মানাং বাসনাময়ীম্ ।
আজ্ঞাসেবাপরাং তত্তত্কৃপালঙ্কারভূষিতাম্ ॥৫৮॥

sakhīnāṁ saṅginī-rūpām ātmānāṁ vāsanāmayīm |
ājñā-sevā-parāṁ tat-tat-kṛpālaṅkāra-bhūṣitām ||58||

[Meditate] On oneself with the cognitional form of a companion of the sakhīs engaged in service according to [their] orders and adorned with their grace and ornaments.

Commentary: sakhīnāṁ śrī-lalitā-śrī-rūpa-mañjary-ādīnāṁ saṅginī-rūpām ātmānaṁ dhyāyed iti śeṣaḥ | kimbhūtām? ājñā-sevā-parām ājñayā tāsām anumatyā sevā-parāṁ śrī-rādhā-mādhavayor iti śeṣaḥ | punaḥ kimbhūtām? tat-tat-kṛpālaṅkāra-bhūṣitāṁ suprasiddha-śrī-kṛṣṇa-manohara-rūpeṇa śrī-rādhikā-nirmālyālaṅkāreṇa bhūṣitāṁ; nirmālya-mālya-vasanābharaṇena dāsya ity ukteḥ | punaḥ kimbhūtām? vāsanāmayīṁ cintāmayīm īkṣeta cintāmayam etam īśvaram ity ādivat ||58||

“Meditate” is the remainder in regard to “on oneself” (ātmānaṁ) in the form of a companion (saṅginī-rūpām) of the sakhīs (sakhīnāṁ) beginning with Śrī Lalitā and Śrī Rūpa Mañjarī. How so? Engaged in service according to [their] orders (ājñā-sevā-parām), that is, engaged with their assent in service. “To Śrī Rādhā and Mādhava” is the remainder. How further so? “Adorned with ornaments that are their grace” (tat-tad-kṛpālaṅkāra-bhūṣitāṁ), that is, adorned with the ornaments of Śrī Rādhikā’s remnants [i.e., the necklaces, rings, garlands, and so forth used by her], the forms of which are well known to be enchanting to Śrī Kṛṣṇa, as per the statement [in Kṛṣṇa-bhāvanāmṛta 3.1] “with [Śrī Rādhā’s] remnant garlands, garments, and ornaments, the dāsīs ….” How further so? [One should meditate on oneself in a form that is] “Cognitional” (vāsanāmayīṁ), that is, constituted of thought, as per statements such as [SB 2.2.12], “Behold [i.e., meditate on] this Īśvara constituted of thought [i.e., manifest through meditation].”

Kiraṇa-kaṇikā: The context of the statement excerpted from Kṛṣṇa-bhāvanāmṛta (3.1–2) in the commentary is as follows:

snātānulipta-vapuṣaḥ pupuṣuḥ svabhās tan-
nirmālya-mālya-vasanābharaṇena dāsyaḥ |
prāsya svakāmam anuvṛtti-ratās tayor yāḥ
śrī-rūpa-mañjari-samāna-guṇābhidhānāḥ ||
tā vidyud-uddyuti-jayi-prapadaika-rekhā
vaidagdhya eva kila mūrtibhṛtas tathāpi |
yūtheśvarītvam api samyag arocayitvā
dāsyāmṛtābdhim anusasnur ajasram asyāḥ ||

“The dāsīs whose bodies are bathed and anointed and whose own lusters are nourished with her [i.e., Śrī Rādhā’s] remnant garlands, garments, and ornaments, [the dāsīs] who have cast away selfish desire and are engaged in pleasing them [i.e., Rādhā and Kṛṣṇa], [the dāsīs] who are known to possess qualities akin to the buds (mañjarīs) of their figures and splendors [alt., who are known to have qualities akin to those of Śrī Rūpa Mañjarī], [the dāsīs] one ray [of light] from the tips of whose toes defeats the brilliance of lightning, [the dāsīs] who are verily embodiments of cleverness, [the dāsīs] who nevertheless have no taste whatsoever for being a yūtheśvarī [even though they are fully qualified to be one], [those dāsīs] forever bath in the ocean of the nectar of servitude (dāsya) unto her [i.e., Śrī Rādhā].”

In regard to the statement excerpted in the commentary from Śrīmad Bhāgavatam (2.2.12), “Behold this Īśvara consisting of thought as long as the mind remains steady with concentration,” the word “consisting of thought” (cintāmayam), according to Śrīdhara Svāmī and Viśvanātha Cakravartī, means appearing by means of thought [i.e., meditation] (cintayā āvirbhavantam; cintayaivāvirbhavantam).

কৃষ্ণং স্মরন্ জনঞ্চাস্য প্রেষ্ঠং নিজসমীহিতম্ ।
তত্তৎকথারতশ্চাসৌ কুর্যাদ্বাসং ব্রজে সদা ॥৫৯॥

kṛṣṇaṁ smaran janañ cāsya preṣṭhaṁ nija-samīhitam |
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā ||59||
(Bhakti-rasāmṛta-sindhu: 1.2.294)

Remembering beloved Kṛṣṇa and his companion of one’s own longing, one absorbed in narrations (kathā) of them should always dwell in Vraja.

Commentary: kṛṣṇaṁ smarann iti smaraṇasyātra rāgānugāyāṁ mukhyatvaṁ rāgasya mano-dharmatvāt | preṣṭhaṁ nija-bhāvocita-līlā-vilāsinaṁ kṛṣṇaṁ vṛndāvanādhīśvaram | asya kṛṣṇasya janañ ca kīdṛśaṁ? nija-samīhitaṁ svābhilaṣaṇīyaṁ śrī-vṛndāvaneśvarī-lalitā-viśākhā-rūpa-mañjary-ādikaṁ | kṛṣṇasyāpi nija-samīhitatve’pi taj-janasya ujjvala-bhāvaika-niṣṭhatvāt nija-samīhitatvādhikyam | vraje vāsam ity asāmarthye manasāpi sādhaka-śarīreṇa vāsaṁ kuryāt | siddha-śarīreṇa vāsas tūttara-ślokārthaḥ prāpta eva ||59||

Regarding “remembering Kṛṣṇa” (kṛṣṇaṁ smaran), here in rāgānugā [-sādhana], remembrance (smaraṇa) is principal because of rāga’s being a property of the mind. “Beloved” (preṣṭham) refers to Kṛṣṇa, the overlord of Vṛndāvana and performer of līlā suited to one’s own bhāva. “And his, [that is,] Kṛṣna’s, companion” (janaṁ cāsya) is of what type? “Of one’s own longing” (nija-samīhitam), that is, one desirable to oneself, beginning with Śrī Vṛndāvaneśvarī [i.e., Śrī Rādhā], Lalitā, Viśākhā, and Rūpa Mañjarī. Although Kṛṣṇa is certainly “of one’s own longing” (nija-samīhitam), his companions, because of their exclusive fixity in ujjvala-bhāva, are even more so “of one’s own longing” (nija-samīhitam). Regarding “dwell in Vraja” (vraja vāsam), if one is unable [to do so with the sādhaka-body], one should dwell even mentally with the sādhaka-body [in Vraja, i.e., one should meditate that one is in Vraja in one’s sādhaka body] because dwelling [in Vraja] with the siddha-body is enjoined by the meaning of the following verse [i.e., in BRS 1.2.295].

Kiraṇa-kaṇikā: For sādhakas of rāgānugā-bhakti, Śrī Rūpa Gosvāmī enjoins rendering service in Vraja with both the physical body [i.e., sādhaka-form] and the siddha-deha:

sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.295)

“With the sādhaka-form and with the siddha-form here itself [i.e., in Vraja], service is to be performed by one desirous of that bhāva [of one’s longing] following the residents of Vraja.”

যুগল-চরণে প্রীতি, পরম-আনন্দ তথি,
রতি প্রেমময়-পরবন্ধে ।
কৃষ্ণনাম রাধানাম, উপাসনা রসধাম,
চরণে পড়িয়া পরানন্দে ॥৬০॥

yugala-caraṇe prīti, parama-ānanda tathi,
rati premamaya-parabandhe |
kṛṣṇa-nāma rādhā-nāma, upāsanā rasa-dhāma,
caraṇe paḍiyā parānande ||60||

May I have prīti for the Couple’s feet. The highest bliss is [to be found] there. May I have rati for compositions filled with prema. And may I engage in meditation (upāsanā) on Kṛṣṇa’s name and Rādhā’s name, [which are] abodes of rasa, falling at [their] feet in the highest bliss.

Commentary: parabandhe—prabandhe, śrī-kṛṣṇa-bhakti-rasa-vijña-bhakta-jana-viracita-premamaya-kathāyāṁ mama ratir bhavatu | caraṇe rādhā-mādhavayor iti śeṣaḥ ||60||

“For compositions” (parabandhe—prabandhe), that is, for narrations filled with prema composed by bhaktas who are highly learned in Śrī Kṛṣṇa-bhakti-rasa—let me have rati [for those]. The remainder of “at the feet” (caraṇe) is “of Rādhā and Mādhava.”

মনের স্মরণ প্রাণ, মধুর মধুর ধাম,
যুগল-বিলাস স্মৃতি-সার ।
সাধ্য সাধন এই, ইহা বই আর নাই,
এই তত্ত্ব সর্ব্ববিধি-সার ॥৬১॥

manera smaraṇa prāṇa, madhura madhura dhāma,
yugala-vilāsa smṛti-sāra |
sādhya sādhana ei, ihā va-i āra nāi,
ei tattva sarva-vidhi-sāra ||61||

Remembrance is the prāṇa of the mind, and a sweet, sweet state [alt., realm, or, delight]. The Couple’s play is the best [form of] remembrance. This is the sādhya and the sādhana, and there is nothing more than this. This principle is the essence of all injunctions.

Commentary: vidhīnāṁ kartavyopadeśānāṁ sāraḥ | smartavyaḥ satataṁ viṣṇur vismartavyo na jātūcit | sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ ||61||

The essence of “of [all] injunctions” (vidhīnāṁ) means of [all instructions regarding] what ought to be done, [as it is said in Padma Purāṇa,] “Viṣṇu is to be remembered always and is never to be forgotten. All injunctions and prohibitions should be servants of these two [most fundamental injunctions and prohibitions].”

Kiraṇa-kaṇikā: The word prāṇa in “the prāṇa of the mind” (manera … prāṇa) carries the sense of vitality or life-force although it is used elsewhere in the text for the most part to refer to the heart.

জলদ-সুন্দর-কাঁতি, মধুর মধুর ভাতি,
বৈদগধি-অবধি সুবেশ ।
পীত-বসন-ধর, আভরণ মণিবর,
ময়ূর-চন্দ্রিকা করু কেশ ॥৬২॥

jalada-sundara-kā̐ti, madhura madhura bhāti,
vaidagadhi-avadhi suveśa |
pīta-vasana-dhara, ābharaṇa maṇivara,
mayūra-candrikā karu keśa ||62||

Shining sweet, sweet, with the beautiful splendor of a raincloud, his fine dress is the acme of expertise: he wears yellow cloth, ornaments, and the best of jewels [i.e., the Kaustubha], and dons the eye of a peacock feather in his hair …

Commentary: madhura madhura—madhurād api madhuram atiśaya-madhuram ity arthaḥ ||62||

“Sweet, sweet” (madhura madhura), that is, sweeter than sweet, most sweet. This is the meaning.

মৃগমদ-চন্দন-, কুঙ্কুম-বিলেপন,
মোহন-মূরতি ত্রিভঙ্গ ।
নবীন-কুসুমাবলী, শ্রীঅঙ্গে শোভয়ে ভালি,
মধুলোভে ফিরে মত্ত-ভৃঙ্গ ॥৬৩॥

mṛgamada-candana- kuṅkuma-vilepana,
mohana-mūrati tribhaṅga |
navīna-kusumāvalī, śrī-aṅge śobhaye bhāli,
madhu-lobhe phire matta-bhṛṅga ||63||

He is anointed with musk, sandalwood paste, and kumkum, and his enchanting figure is thrice bent [in a graceful pose]. Fresh flowers shine delightfully on his beautiful figure, and intoxicated bees hover about [them] out of longing for nectar.

Commentary: navīna-kusumāvalyā madhu-lobhena matta-bhṛṅgo yasya samīpe bhramatīty arthaḥ ||63||

In his midst intoxicated bees hover about out of longing for the nectar of [the] fresh flowers [he wears in his garland]—this is the meaning [of madhu-lobhe phire matta-bhṛṅga].

ঈষত মধুর স্মিত, বৈদগধি-লীলামৃত,
লুবধল ব্রজবধূ-বৃন্দে ।
চরণকমল’পর, মণিময়-নূপুর,
নখমণি ঝলমল-চন্দ্রে ॥৬৪॥

īṣata madhura-smita, vaidagadhi-līlāmṛta,
lubadhala vraja-vadhū-vṛnde |
caraṇa-kamala’para, maṇimaya-nūpura,
nakha-maṇi jhalamala-candre ||64||

His mild, sweet smile and the nectar of his expert līlā arouse longing in the young women of Vraja. The jewelled ankle bells atop his lotus feet and the jewels of his [toe-] nails shine like moons.

নূপুর-মরাল-ধ্বনি, কুলবধূ-মরালিনী,
শুনিয়া রহিতে নারে ঘরে ।
হৃদয়ে বাঢ়য়ে রতি, যেন মিলে পতি সতী,
কুলের ধরম গেল দূরে ॥৬৫॥

nūpura-marāla-dhvani, kula-vadhū-marālinī,
śuniyā rahite nāre ghare |
hṛdaye bāḍhaye rati, yena mile pati satī,
kulera dharama gela dūre ||65||

Hearing the sound of the male swan of his ankle bells, the female swans of noble young women [in Vraja] cannot remain at home. Rati swells in their hearts just as when a chaste wife meets her husband, and the stricture of their nobility falls away.

Kiraṇa-kaṇikā: Some editions of Prema-bhakti-candrikā have muralī instead of marāla, and thus the meaning of the opening phrase of this verse becomes, “Hearing the sound of his ankle bells and flute ….” One edition contains an additional verse after the present one:

kṛṣṇa-mukha-dvijarāje, saralā vaṁśī virāje,
yāra dhvani bhuvana mātāya |
śravaṇera patha diyā, hṛdaye praveśa hañā,
prāṇa-ādi ākarṣi ānaya||

“In the midst of the moon of Kṛṣṇa’s mouth shines the simple flute (vaṁśī), the sound of which maddens the world. Entering the heart through the path of the ears, it attracts and brings [back to Kṛṣṇa] the prāṇas and so forth [of the young women of Vraja].”

গোবিন্দশরীর নিত্য, তাঁহার সেবক সত্য,
বৃন্দাবন-ভূমি তেজোময় ।
তাহাতে যমুনাজল, করে নিত্য ঝলমল,
তার তীরে অষ্টকুঞ্জ হয় ॥৬৬॥

govinda-śarīra nitya, tā̐hāra sevaka satya,
vṛndāvana-bhūmi tejomaya |
tāhāte yamunā-jala, kare nitya jhalamala,
tāra tīre aṣṭa-kuñja haya ||66||

Govinda’s body is eternal, and his servants are true [i.e., truly existent for eternity as well]. The land of Vṛndāvana is resplendant. Therein, the water of the Yamunā always shines, and on its bank are eight kuñjas.

Kiraṇa-kaṇikā: A number of editions of Prema-bhakti-candrikā do not contain the second tripadī in this verse, and a number of others contain an alterate tripadī in its place:

tribhuvane śobhā-sāra, hena sthāna nāhi āra,
yāhāra smaraṇe prema haya ||

“[The land of Vṛndāvana is resplendant.] It is the essence of the beauty throughout the three worlds. There is no other place like it. [Simply] By remembrance of it, prema manifests.”

শীতলকিরণ-কর, কল্পতরু-গুণধর
তরুলতা ষড়ঋতু-শোভা ।
পূর্ণচন্দ্র-সমজ্যোতিঃ, চিদানন্দময়-মূর্ত্তি,
মহালীলা-দরশন-লোভা ॥৬৭॥

śītala-kiraṇa-kara, kalpa-taru-guṇadhara-
taru-latā ṣaḍa-ṛtu-śobhā |
pūrṇa-candra-sama-jyotiḥ, cid-ānandamaya-mūrti,
mahā-līlā-daraśana-lobhā ||67||

[Therein are] The maker of cooling rays [i.e., the moon], the trees and creepers bearing the quality of desire-trees, the beauty of the six seasons, light like the full moon, forms constituted of consciousness and bliss, and longing for darśana of the excellent līlā.

Kiraṇa-kaṇikā: Numerous editions of Prema-bhakti-candrikā do not contain the second tripadī in this verse.

গোবিন্দ আনন্দময়, নিকটে বনিতাচয়,
বিহরে মধুর অতিশোভা ।
দুঁহু প্রেমে ডগমগি দোঁহে দোঁহা অনুরাগী,
দুঁহু রূপে দুঁহু মন-লোভা ॥৬৮॥

govinda ānandamaya, nikaṭe vanitā-caya,
vihare madhura ati-śobhā |
du̐hu preme ḍagamagi do̐he do̐hā anurāgī,
du̐hu rūpe du̐hu mana-lobhā ||68||

Govinda is the embodiment of bliss, and the beloved women around him are most beautiful and sweet in their play. The pair [i.e., Śrī Rādhā and Govinda] become overwhelmed by prema. They are both filled with anurāga for one another, and their minds are filled with longing for the forms of one another.

Kiraṇa-kaṇikā: Numerous editions of Prema-bhakti-candrikā do not contain the second tripadī in this verse, and some do not contain the first tripadī either.

ব্রজপুর-বনিতার, চরণ-আশ্রয় সার,
কর মন একান্ত করিয়া ।
অন্য-বোল গণ্ডগোল, না শুনিহ উতরোল,
রাখ প্রেম হৃদয়ে ভরিয়া ॥৬৯॥

vraja-pura-vanitāra, caraṇa-āśraya sāra,
kara mana ekānta kariyā |
anya-bola gaṇḍagola, nā śuniha utarola,
rākha prema hṛdaye bhariyā ||69||

O mind, one-pointedly make the shelter of the feet of the beloved women in the abode of Vraja your sole object. [All] Other talk is [just] clamor. Do not listen [to it]. Hold fluctuant prema in your heart, filling [it therewith].

Commentary: utarola uttaralaḥ ||69||

“Fluctuant” (utarola) means fluttering.

Kiraṇa-kaṇikā: Some commentators offer an alternate reading of the second tripadī in this verse based on interpreting utarola not as “fluctuant” or “fluttering,” but as “loud (uta) noise (rola).” Read in this way, the sense becomes, “[All] Other talk is [just] clamor. Do not listen to such hubbub. [Rather,] Hold prema in your heart, filling [it therewith].”

Between the two tripadīs in this verse, some editions of Prema-bhakti-candrikā present an additional tripadī:

dhanya līlā-rasa-dhana, rādhā-kṛṣṇa-śrī-caraṇa,
bhāva mana eka-citta haye |

“Glorious are the treasure of līlā-rasa and the beautiful feet of Rādhā and Kṛṣṇa! O mind! Meditate on them single-mindedly.”

One edition of Prema-bhakti-candrikā presents an additional tripadī following this verse, which one other edition presents prior to it:

kṛṣṇa prabhu eka-bāra, karibena aṅgīkāra,
yena mana e satya vacana |
dhanya līlā-vṛndāvana, rādhā-kṛṣṇa-śrī-caraṇa,
dhanya sakhī-mañjarīra gaṇa ||

“‘O Kṛṣṇa! O Prabhu! Once please accept [me].’ O mind, my these be my true words. Glorious are the līlā of Vṛndāvana and the beautiful feet of Rādhā and Kṛṣṇa! Glorious are the sakhīs and mañjarīs!”

পাপপুণ্যময় দেহী, সকলি অনিত্য এহি,
ধন জন সব মিছা ধন্দ ।
মরিলে যাইবে কোথা, না পাও তাহাতে ব্যথা,
তবু নিতি কর কার্য মন্দ ॥৭০॥

pāpa-puṇyamaya dehī, sakali anitya ehi,
dhana jana saba michā dhanda |
marile yāibe kothā, nā pāo tāhāte vyathā,
tabu niti kara kārya manda ||70||

The body is constituted of pāpa (sin) and puṇya (piety). All of this is temporary. Wealth and companions are all [just] false dazzlements. When you die, where will you go? You are not concerned about this? Still you constantly engage in petty affairs?

Kiraṇa-kaṇikā: The word dehī in Sanskrit typically refers the bearer of a body (deha), that is, the ātmā. In poetic Bengali, especially in the era of the author’s writing, dehī as a corruption of deha, was often used a synonym for deha. Thus, in this verse, dehī should not be taken to mean the ātmā, and rather should be understood to mean the body. A number of editions of Prema-bhakti-candrika also have deha in place of dehī (and eha in place of ehi) in this verse.

রাজার যে রাজ্যপাট, যেন নাটুয়ার নাট,
দেখিতে দেখিতে কিছু নয় ।
হেন মায়া করে যেই, পরম-ঈশ্বর সেই,
তারে মন ! সদা কর ভয় ॥৭১॥

rājāra ye rājya-pāṭa, yena nāṭuyāra nāṭa,
dekhite dekhite kichu naya |
hena māyā kare yei, parama-īśvara sei,
tāre mana! sadā kara bhaya ||71||

The reign of a king is like the acting of an actor. As we look on [i.e., as though in a moment], it is comes to nought. He who manifests such māyā is the Supreme Īśvara. O mind, always fear him!

Kiraṇa-kaṇikā: The author’s instruction in this verse to fear Bhagavān is given for the purpose of emphasizing just how deluded living beings become by their subconsious proclivities (vāsanās) for objects of the senses (viṣaya): what to speak of having regard, admiration, desire, or love for Bhagavān, many do not even have any fear, concern, or recognition of his aspect as the controller of the universe. For living beings in such a severe degree of delusion, learning to recognize and fear Bhagavān is a positive step forward which will deter them for further engaging in sinful behavior (pāpa) and thereby preclude them from further contaminating their minds. Moreover, awareness of Bhagavān even generated by fear also purifies the mind (citta). As a result, living beings become able to appreciate more of Bhagavān’s qualities, as we well as the value of association with his bhaktas and the importance learning śāstra. Thus, although fearing Bhagavān is not something prescribed for those following the path of prema-bhakti, wherein the spirit of favorability (ānukūlya), that is, rendering satisfying service to Bhagavān, is the fundamental ideal to be cultivated, the author gives this instruction to fear Bhagavān even for sādhakas on the path of prema-bhakti to illustrate just how severely the mind becomes deluded by viṣaya and give them pause to to refrain from sinful activities and various other anarthas.

পাপে না করিহ মন, অধম সে পাপী-জন,
তারে মন দূরে পরিহরি ।
পুণ্য যে সুখের ধাম, তার না লইহ নাম,
পুণ্য মুক্তি দুই ত্যাগ করি ॥৭২॥

pāpe nā kariha mana, adhama se pāpī-jana,
tāre mana dūre parihari |
puṇya ye sukhera dhāma, tāra nā la-iha nāma,
puṇya mukti dui tyāga kari ||72||

O mind, do not commit pāpa! Persons who engage in pāpa are wretched. O mind, avoid them from afar. And puṇya, which is the source of pleasure—do not [even] take its name! Reject both puṇya and mukti.

প্রেমভক্তি সুধানিধি, তাহে ডুব নিরবধি,
আর যত ক্ষারনিধি-প্রায় ।
নিরন্তর সুখ পাবে, সকল সন্তাপ যাবে,
পরতত্ত্ব কহিল উপায় ॥৭৩॥

prema-bhakti sudhā-nidhi, tāhe ḍuba niravadhi,
āra yata kṣāra-nidhi-prāya |
nirantara sukha pābe, sakala santāpa yābe,
para-tattva kahila upāya ||73||

Prema-bhakti is an ocean of nectar. Submerge yourself therein constantly. All else is like an ocean of saltwater. You will always feel joy, and all suffering will go away [when you remain submerged there]. [Thus] I have told you the way to the highest truth.

Kiraṇa-kaṇikā: “The highest truth” (para-tattva) may be understood to refer to prema-bhakti. Alternately, it may be understood to refer to Rādhā and Kṛṣṇa, or to the experience of the higehst bliss (ānanda) that comes from experience of Rādhā and Kṛṣṇa, and therewith the “way” (upāya) to that may be understood to refer to prema-bhakti.

অন্যের পরশ যেন, নহে কদাচিৎ হেন,
ইহাতে হইবে সাবধান ।
রাধাকৃষ্ণ-নাম-গান, এই সে পরম-ধ্যান,
আর না করিহ পরমাণ ॥৭৪॥

anyera paraśa yena, nahe kadācit hena,
ihāte ha-ibe sāvadhāna |
rādhā-kṛṣṇa-nāma-gāna, ei se parama-dhyāna,
āra nā kariha paramāṇa ||74||

Let no touch of others ever occur. Be careful about this. Singing the names of Rādhā and Kṛṣnā—this is the best meditation. Do not engage in any other means of realization.

Commentary: anyera—yogi-nyāsi-karmi-jñāni-prabhṛtīnām | kadācit—āpady api yathā sparśanaṁ na bhavet tathā sāvadhāno bhavāmi ||74||

“Of others” (anyera) means of yogīs, sannyāsis, karmīs, jñānīs, and so forth. “Ever” (kadācit) means I should be careful so that no contact [with them] ever occurs, even in [an instance of] misfortune.

Kiraṇa-kaṇikā: “Let no touch of others ever occur” (anyera paraśa yena, nahe kadācit hena) conveys that one should not subject oneself to the influences of those not following the path of prema-bhakti. “Do not engage in any other means of realization” (āra nā kariha paramāṇa) may alternately be interpreted to mean, “Do not accept any other conclusion” or “Do not foster any other conviction.” Paramāṇa is a poetic form of pramāṇa.

কর্মী জ্ঞানী মিশ্রভক্ত, না হবে তায় অনুরক্ত,
শুদ্ধ-ভজনেতে কর মন ।
ব্রজজনের যেই মত, তাহে হবে অনুরত,
এই সে পরম-তত্ত্ব-ধন ॥৭৫॥

karmī jñānī miśra-bhakta, nā habe tāya anurakta,
śuddha-bhajanete kara mana |
vraja-janera yei mata, tāhe habe anurata,
ei se parama-tattva-dhana ||75||

Karmīs, jñānīs, and mixed bhaktas—do not be attached to them. Engage in pure bhajana, O mind! Be devoted to way of the people of Vraja. This is the highest truth and [highest] treasure.

Kiraṇa-kaṇikā: “Mixed bhaktas” (miśra-bhakta) refers to those who follow the path of bhakti mixed with karma, jñāna, or yoga. In place of “mixed bhaktas” (miśra-bhakta), numerous editions of Prema-bhakti-candrikā have instead “pseudo bhaktas” (michā-bhakta).

প্রার্থনা করিব সদা, শুদ্ধভাবে প্রেমকথা,
নাম-মন্ত্রে করিয়া অভেদ ।
আস্তিক করিয়া মন, ভজ রাঙ্গা-শ্রীচরণ,
গ্রন্থি পাপ হবে পরিচ্ছেদ ॥৭৬॥

prārthanā kariba sadā, śuddha-bhāve prema-kathā,
nāma-mantre kariyā abheda |
āstika kariyā mana, bhaja rāṅgā-śrī-caraṇa,
granthi pāpa habe pariccheda ||76||

Always engage in prayer and prema-kathā with pure bhāva, considering the name and the mantra non-different. Fostering conviction, O mind, worship their beautiful, reddish feet. The knot of pāpa will be cut away.

Kiraṇa-kaṇikā: “With pure bhāva” (śuddha-bhāve) connotes fostering the intention of satisfying Śrī Rādhā and Kṛṣṇa, and not pursuing any other purpose therewith or thereby.

রাধাকৃষ্ণ-শ্রীচরন, তাতে সব সমর্পণ,
শ্রীচরণে বলিহারি যাঙ ।
দুঁহু নাম শুনি শুনি, ভক্তমুখে পুনি পুনি,
পরম-আনন্দসুখ পাঙ ॥৭৭॥

rādhā-kṛṣṇa-śrī-carana, tāte saba samarpaṇa,
śrī-caraṇe balihāri yāṅa |
du̐hu nāma śuni śuni, bhakta-mukhe puni puni,
parama-ānanda-sukha pāṅa ||77||

Rādhā-Kṛṣṇa’s beautiful feet—fully offer everything there. Let me become speechless at their beautiful feet. Hearing and hearing their names again and again from the mouths of bhaktas, let me feel the joy of the highest bliss.

Commentary: du̐hu nāma—śrī-rādhā-kṛṣṇa-nāma ||77||

“Their names” (du̐hu nāma) means the names of Śrī Rādhā and Kṛṣṇa.

Kiraṇa-kaṇikā: There are numerous variants of this verse, such as the following:

rādhā-kṛṣṇa-sevana, ekānta kariyā mana,
caraṇa-kamala bali yā̐u |
do̐hāra nāma guṇa śuni, bhakta-mukhe puni puni,
parama-ānanda-sukha pā̐u ||

“O mind, may you one-pointedly engage in the service of Rādhā and Kṛṣṇa and become speechless at their lotus feet. Hearing of their names and qualities again and again from the mouths of bhaktas, feel the joy of the highest bliss.”

rādhā-kṛṣṇa-śrī-carana, mātra paramārtha-dhana,
sayatane hṛdayete lao |

“[O mind!] Rādhā-Kṛṣṇa’s beautiful feet are your sole wealth and supreme object [alt., your sole spiritual wealth]. Carefully take them to heart.”

rādhā-kṛṣṇa-śrī-carana, bharasā kariyā mana ,
kamala baliyā hṛde lao |

“O mind, relying upon Rādhā-Kṛṣṇa’s beautiful feet, consider them lotuses and take them to heart.”

হেম-গৌরী-তনু রাই, আঁখি দরশনে চাই,
রোদন করিব অভিলাষে ।
জলধর ঢর ঢর, অঙ্গ অতিমনোহর,
রূপে গুণে ভুবন প্রকাশে ॥৭৮॥

hema-gaurī-tanu rāi, ā̐khi daraśane cāi,
rodana kariba abhilāṣe |
jaladhara ḍhara ḍhara, aṅga ati-manohara,
rūpe guṇe bhuvana prakāśe ||78||

Desiring to see with my eyes Rāi of fair golden figure, I shall weep out of longing. Like a teeming cloud, the most enchanting figure [of Śrī Kṛṣṇa] illuminates the world with its splendor and qualities.

সখীগণ চারিপাশে, সেবা করে অভিলাষে,
পরম সে সেবা সুখ ধরে ।
এই মনে আশ মোর, এই রসে হৈঞা ভোর,
নরোত্তম সদাই বিহরে ॥৭৯॥ (৬)

sakhī-gaṇa cāri-pāśe, sevā kare abhilāṣe,
parama se sevā sukha dhare |
ei mane āśa mora, ei rase haiñā bhora,
narottama sadāi vihare ||79|| (6)

The sakhīs on all sides serve with longing, and that service bears the greatest joy. This desire is in my heart: may Narottama always sport absorbed in this rasa.

রাধাকৃষ্ণ করোঁ ধ্যান, স্বপ্নে না বল আন,
প্রেম বিনে আন নাহি চাঁউ ।
যুগল-কিশোর-প্রেম, লক্ষবাণ যেন হেম,
আরতি-পিরীতি-রসে ধ্যাঁউ ॥৮০॥

rādhā-kṛṣṇa karo̐ dhyāna, svapne nā bala āna,
prema vine āna nāhi cā̐u |
yugala-kiśora-prema, lakṣa-bāṇa yena hema,
ārati-pirīti-rase dhyā̐u ||80||

Meditate on Rādhā and Kṛṣṇa. Do not speak of anything else [even] in dreams. Do not desire anything other than prema. The youthful Couple’s prema is like gold that has been smelted one hundred thousand times. Meditate [on them] with heartache, the delight of prīti.

Commentary: ārati-pirīti-rase dhyā̐u—ārtyā prīti-sukha-svarūpatvena dhyānaṁ kuru | he mana! iti śeṣaḥ ||80||

“Meditate [on them] with heartache, the delight of prīti” (ārati-pirīti-rase dhyā̐u) means perform meditation [on them] with heartache on account of [that heartache] being a form of the joy of prīti. “O mind!” is the remainder.

Kiraṇa-kaṇikā: “Heartache” (ārati, that is, ārti in non-poetic form) generally connotes humility and further alludes to being intensely engrossed (parama-vyagrāḥ) upon Bhagavān as though afflicted by intense thirst (parama-tṛṣṇāturā; see the Dig-darśinī-ṭīkā on BB 1.7.82). Heartache (ārti) is related to prīti in that the humility (ārtatva, or kārpaṇya) of a śaraṇāgata can be regarded as a form of sakhya-bhakti predominated by prīti wherein expression of one’s heartache to Bhagavān is natural (see the Dig-darśinī-ṭīkā on HBV 11.676: kārpaṇyaṁ ca prīti-viśeṣa-svābhāviktayā prīty-ātmake sakhya eva draṣṭavyam), just as expressing one’s deep feelings of both joy and sorrow to an intimate friend is appreciable to the friend by virtue of the pleasure produced by such a gesture of intimacy. How limbs of bhakti, such as the meditation enjoined by the author in the present verse under discussion, can be expressions of heartache (ārti) is described in Bṛhad Bhāgavatāmṛta (2.3.167):

nāmnāṁ tu saṅkīrtanam ārti-bhārān
meghaṁ vinā prāvṛṣi cātakānām |
rātrau viyogāt sva-pate rathāṅgi-
vargasya cākroṣaṇavat pratīhi ||

“Know saṅkīrtana of the names [of Bhagavān] to arise from a profusion of heartache (ārti) like the loud cries of cātakas during a monsoon devoid of clouds or [the loud cries] of cakravākīs at night separated from their husbands.”

জল বিনু যেন মীন, দুঃখ পায় আয়ুহীন,
প্রেম বিনা সেই মত ভক্ত ।
চাতক জলদ-গতি, এমতি একান্ত-রীতি,
জানে যেই সেই অনুরক্ত ॥৮১॥

jala vinu yena mīna, duḥkha pāya āyu-hīna,
prema vinā sei mata bhakta |
cātaka jalada-gati, emati ekānta-rīti,
jāne yei sei anurakta ||81||

As a fish out of water suffers and loses its life, so does a bhakta without prema. A cātaka’s [sole] shelter is the rain cloud—this is the disposition of the one-pointed. One who understands this is devoted.

Kiraṇa-kaṇikā: As was stated earlier in regard to verse seven, the quality of one-pointedness (ekāntitā) upon Bhagavān by virture of realization of him (tad-vijñānenānanya-paratā) is recognized by Śrī Sanātana Gosvāmī as the preeminent (parama-mukhyā) and superlatively integral (atyantāntaraṅgā) characteristic of a Vaiṣṇava (see the Dig-darśinī-ṭīkā on HBV 10.79). Among the four principal characteristics of one-pointedness he further discusses, he recognizes fixity solely in prema for Bhagavān (premaika-paratā) as the foremost. Thus the author in this verse says, “One who understands this,” that is, the one-pointedness of prema, “is devoted” (jāne yei sei anurakta), that is, is a bhakta is the paramount sense.

মরন্দ ভ্রমর যেন, চকোর চন্দ্রিকা তেন,
পতিব্রতা-জন যেন পতি ।
অন্যত্র না চলে মন, যেন দরিদ্রের ধন,
এই মত প্রেমভক্তি-রীতি ॥৮২॥

maranda bhramara yena, cakora candrikā tena,
pativratā-jana yena pati |
anyatra nā cale mana, yena daridrera dhana,
ei mata prema-bhakti-rīti ||82||

Like a bumble bee towards nectar, a cakora towards moonlight, a devoted wife towards her husband, and a pauper towards wealth, the mind goes nowhere else—this is the way of prema-bhakti.

Kiraṇa-kaṇikā: Śrīman Caitanya Mahāprabhu thus prayed:

prema-dhana vinu vyartha daridra jīvana |
dāsa kari vetana more deha’ prema-dhana ||
(Caitanya-caritāmṛta: 3.20.37)

“Without the wealth of prema, life is meaningless and poor. Please make me your servant and grant me a salary of the wealth of prema.”

বিষয় গরলময়, তাতে মান সুখচয়,
সে না সুখ দুঃখ করি মান ।
গোবিন্দ-বিষয় রস, সঙ্গ কর তার দাস,
প্রেমভক্তি সত্য করি জান ॥৮৩॥

viṣaya garalamaya, tāte māna sukha-caya,
se nā sukha duḥkha kari māna |
govinda-viṣaya rasa, saṅga kara tāra dāsa,
prema-bhakti satya kari jāna ||83||

Viṣaya is poisonous. Still, you consider it an abundance of pleasure. It is not pleasure. Know it to be misery. The viṣaya [i.e., the object] Govinda is rasa [i.e., real pleasure]. Associate with his servants, and know prema-bhakti to be real.

Kiraṇa-kaṇikā: The author says the pleasure to be have from experience of the sense objects should be considered misery because it invariably leads to misery and because absorption in it conditions one to non-absorption in bhakti. Śrīman Mahāprabhu thus instructed Śrī Raghunātha Dāsa Gosvāmī:

tathāpi viṣayera svabhāva—kare mahā-andha |
sei karma karāya, yāte haya bhava-bandha ||
(Caitanya-caritāmṛta: 3.6.199)

”The nature of viṣaya is that it makes one severely blind. It causes one to perform karma whereby worldly bondage accrues.”

Hari Dāsa Ṭhākura similarly taught:

viṣaya thākite kṛṣṇa-prema nāhi haya |
viṣayīra dūre kṛṣṇa jāniha niścaya ||
viṣaye āviṣṭa mana baḍai jañjāla |
(Caitanya-bhāgavata: 1.16.59–63)

“Kṛṣṇa-prema does not manifest in the presence of viṣaya. Know for certain that Kṛṣṇa is far from viṣayīs. A mind absorbed in viṣaya is a great disturbance.”

Thus, it is said,

viṣayāviṣṭa-cittasya kṛṣṇāveśaḥ sudūrataḥ |
vāruṇī-dig-gataṁ vastu vrajan naindrīṁ kim āpnuyāt ||
(Viṣṇu Purāṇa)

“For one whose mind is absorbed in viṣaya, absorption in Kṛṣṇa is very far off. Can one attain an object situated in the West by going to the East?”

The underlying principle is explained by Bhagavān Śrī Kṛṣṇa to Uddhava:

viṣayān dhyāyataś cittaṁ viṣayeṣu visajjate |
mām anusmarataś cittaṁ mayy eva pravilīyate ||
(Śrīmad Bhāgavatam: 11.14.27)

“A mind meditating upon the sense objects (viṣayas) becomes greatly attached to the sense objects; a mind continuously remembering me becomes completely absorbed in me.”

The author thus urges a sādhaka to absorb the mind through the sādhana of prema-bhakti in Govinda, who is the ultimate object of experience (viṣaya) wherefrom the ultimate experience of peace and joy can be attained.

মধ্যে মধ্যে আছে দুষ্ট, দৃষ্টি করি হয় রুষ্ট,
গুণকে বিগুণ করি মানে ।
গোবিন্দ-বিমুখ-জনে, স্ফূর্তি নহে হেন ধনে,
লৌকিক করিয়া সব জানে ॥৮৪॥

madhye madhye āche duṣṭa, dṛṣṭi kari haya ruṣṭa,
guṇake viguṇa kari māne |
govinda-vimukha-jane, sphūrti nahe hena dhane,
laukika kariyā saba jāne ||84||

Now and then, there are depraved persons who upon observing [acts of prema in Śrī Kṛṣṇa’s bhaktas] become angry and consider qualities [in those bhaktas] to be faults. Such fortune [i.e., prema-bhakti] does not appear before [such] persons [who are] averse to Govinda. They consider everything worldly.

Commentary: dṛṣti kari— śrī-kṛṣṇa-bhaktānāṁ premācaraṇaṁ dṛṣṭvā ||84||

“Upon observing” (dṛṣṭi kari) means upon observing acts of prema on the part of Śrī Kṛṣṇa’s bhaktas.

অজ্ঞান-বিমুগ্ধ যত, নাহি লয় সতমত,
অহঙ্কারে না জানে আপনা ।
অভিমানী ভক্তিহীন, জগমাঝে সেই দীন,
বৃথা তার অশেষ ভাবনা ॥৮৫॥

ajñāna-vimugdha yata, nāhi laya sata-mata,
ahaṅkāre nā jāne āpanā |
abhimānī bhakti-hīna, jaga-mājhe sei dīna,
vṛthā tāra aśeṣa bhāvanā ||85||

Those who are bewildered by ignorance do not accept the view of the sat. Because of egotism, they do not know themselves. One who is arrogant is devoid of bhakti. In this world, he is poor, and the entirety of his thinking goes in vain.

আর সব পরিহরি, পরম-নাগর হরি,
সেব মন করি প্রেমআশা ।
এক ব্রজরাজপুরে, গোবিন্দ রসিকবরে,
করহ সদাই অভিলাষা ॥৮৬॥

āra saba parihari, parama-nāgara hari,
seva mana kari prema-āśā |
eka vraja-rāja-pure, govinda rasika-vare,
karaha sadāi abhilāṣā ||86||

Abandon all else and serve the supreme nāgara, Hari, longing for prema, O mind! Always desire Govinda, the best of rasikas, soley in the abode of Vraja’s king.

Commentary: eka vraja-rāja-pure—vraja-maṇḍala ity arthaḥ ||86||

“Solely in the abode of Vraja’s king” (eka vraja-rāja-pure) means in the district of Vraja.

Kiraṇa-kaṇikā: Nāgara, lit., “civil” or “urbane,” connotes one who is cultured, expert, and clever, especially someone who is such in regard to love affairs. Numerous editions of Prema-bhakti-candrikā have Īśvara instead of nāgara. Be that as it may, by instructing sādhakas to desire Govinda “solely in the abode of Vraja’s king” (eka vraja-rāja-pure), the author alludes to the simultaneous eternal existence of that supreme nāgara Govinda in the unmanifest realms (aprakaṭa-prakāśas) of both Vraja, i.e., Gokula, and Goloka, and advises sādhakas to desire only the Govinda of Vraja, i.e., Gokula, likely because it is only in this manifestion that Govinda relishes the superlative form of rasa, since this manifests only in Govinda’s parakīya-līlā with Vraja-gopīs [i.e., his līlā wherein he is the gopīs’ paramor, and they consider themselves married to other men], and that parakīya-līlā takes place only in Vraja, i.e., Gokula, and not in Goloka. The author thus describes the Govinda of Vraja as the best of all relishers of rasa (rasika-vare).

নরোত্তমদাস কহে, সদা মোর প্রাণ দহে,
হেন ভক্তসঙ্গ না পাইয়া ।
অভাগ্যের নাহি ওর, মিছায় হৈলুঁ ভোর,
দুঃখ রহু অন্তরে জাগিয়া ॥৮৭॥ (৭)

narottama-dāsa kahe, sadā mora prāṇa dahe,
hena bhakta-saṅga nā pāiyā |
abhāgyera nāhi ora, michāya ha-ilu̐ bhora,
duḥkha rahu antare jāgiyā ||87|| (7)

Narottama Dāsa says, “My prāṇa always burns not finding such bhaktas’ association. There is no limit to my misfortune. I have become vainly absorbed, and misery continues striking my heart.”

বচনের অগোচর, বৃন্দাবন লীলাস্থল,
স্বপ্রকাশ প্রেমানন্দ-ঘন ।
যাহাতে প্রকট সুখ, নাহি জরামৃত্যুদুঃখ,
কৃষ্ণলীলারস অনুক্ষণ ॥৮৮॥

vacanera agocara, vṛndāvana līlā-sthala,
svaprakāśa premānanda-ghana |
yāhāte prakaṭa sukha, nāhi jarā-mṛtyu-duḥkha,
kṛṣṇa-līlā-rasa anukṣaṇa ||88||

Beyond description, self-manifest, and thick with the bliss of prema is Vṛndāvana, the land of līlā, wherein joy is clearly apparent, no old age, death, or misery occur, and the rasa of Kṛṣṇa’s līlā flows at every moment …

Commentary: śrī-vṛndāvanaṁ viśinaṣṭi “vacanera agocara” ity ādinā | vacanera agocara—anirvacanīyaṁ, nirvaktum aśakyam ity arthaḥ ||88||

The author distinguishes Śrī Vṛndāvana beginning with [the pair of tripadīs that start] “Beyond description …” (vacanera agocara …). “Beyond description” (vacanera agocara) means indescribable, unable to be described.

রাধাকৃষ্ণ দুঁহু প্রেম, লক্ষবাণ যেন হেম,
যাহার হিল্লোল রসসিন্ধু ।
চকোর-নয়নপ্রেম, কামরতি করে ধ্যান,
পিরীতি-সুখের দুঁহু বন্ধু ॥৮৯॥

rādhā-kṛṣṇa du̐hu prema, lakṣa-bāṇa yena hema,
yāhāra hillola rasa-sindhu |
cakora-nayana-prema, kāma-rati kare dhyāna,
pirīti-sukhera du̐hu bandhu ||89||

[Vṛndāvana is] An ocean of rasa, the waves of which are Rādhā and Kṛṣṇa’s mutual prema, which is like gold that has been smelted one hundred thousand times. Kāma and Rati meditate on that prema in their eyes, which are like cakoras. They both are lovers filled with the joy of prīti.

Commentary: yuvayor mukha-candrayoś cakorāv iva ye nayane tayoḥ premāṇaṁ rati-kāmau dhyāyataḥ | yāhāra hilola ity ādi—śrī-vṛndāvanasya sambandhe līlā-rasa eva sindhus tasya taraṅga-rūpaḥ śrī-rādhā-kṛṣṇayoḥ premāḥ ||89||

Rati and Kāma meditate on the prema in the pairs of the eyes of you both [i.e., Rādhā and Kṛṣṇa] which are like cakoras of [i.e., fixated upon] the moons of your faces. “The waves of which …” (yāhāra hilola … ) implies that the līlā-rasa related to Śrī Vṛndāvana [i.e., that exists in Vṛndāvana] is an ocean, and its waves are Śrī Rādhā and Kṛṣṇa’s prema.

রাধিকা প্রেয়সীবরা, বামা দিকে মনোহরা,
কনক-কেশর-কান্তি ধরে ।
অনুরাগে রক্তশাড়ী, নীলপট্ট-মনোহারী,
মণিময়-আভরণ পরে ॥৯০॥

rādhikā preyasī-varā, vāmā dike manoharā,
kanaka-keśara-kānti dhare |
anurāge rakta-śāḍī, nīla-paṭṭa-manohārī,
maṇimaya-ābharaṇa pare ||90||

Rādhikā is the best of [Kṛṣṇa’s] lovers, obstinate (vāmā), and charming to [all beings in all] the directions. She bears the luster of golden [lotus] filaments, and out of anurāga she wears a red sari along with a captivating blue silk cloth and jeweled ornaments.

Commentary: nīla-paṭṭa—kṛṣṇa-varṇa-sādṛśyena | anurāge—anurāgeṇa hetunā | vāmā—vāma-svabhāvā ||90||

“Blue silk” (nīla-paṭṭa) means with resemblance to Kṛṣṇa’s complexion. “Out of anurāga” (anurāge) means with the cause of anurāga, and “obstinate” (vāmā) means of obstinate nature.

Kiraṇa-kaṇikā: Śrī Rūpa Gosvāmī defines “obstinate” (vāmā) as follows:

māna-grahe sadodyuktā tac-chaithilye ca kopanāḥ |
abhedyā nāyake prāyaḥ krūrā vāmeti kīrtyate ||
(Ujjvala-nīlamaṇi: 8.32)

“One [i.e., a sakhī] who is always ready to take up māna, angry when it is slackened, unsubduable, and nearly cruel to the nāyaka is known as vāmā [lit., ‘left’].”

Māna is defined as follows:

dampatyor bhāva ekatra sator apy anuraktayoḥ |
svābhīṣṭāśleṣa-vīkṣādi-nirodhī māna ucyate ||
(Ujjvala-nīlamaṇi: 15.74)

“The bhāva [i.e., variety of anger] of a loving couple which obstructs their own desired embraces, glances, and so forth although they are present together and attached [to one another] is called māna.”

করয়ে লোচন-পান, রূপলীলা দুঁহু গান,
আনন্দে মগন সহচরী ।
বেদবিধি-অগোচর, রতন-বেদীর’পর,
সেব নিতি কিশোর কিশোরী ॥৯১॥

karaye locana-pāna, rūpa-līlā du̐hu gāna,
ānande magana sahacarī |
veda-vidhi-agocara, ratana-vedīra ’para,
seva niti kiśora kiśorī ||91||

The companions [i.e., the sakhīs] drink in with their eyes the Couple’s forms and līlās, sing [thereof], and become immersed in bliss. [O mind!] Inaccessible through the injunctions of the Vedas, atop a jeweled platform [in Vṛndāvana], always serve Kiśora and Kiśorī.

Commentary: ānande ity ādi—sakhya evaṁ kṛtvā ānande magnā bhavanti ||91||

Having done such [i.e., having drunk in and sung of Rādhā and Kṛṣṇa’s forms and līlās], the sakhīs become immersed in bliss.

দুর্ল্লভ ভজন হেন, নাহি ভজ হরি কেন,
কি লাগিয়া মর ভববন্ধে ।
ছাড় অন্য-ক্রিয়া-কর্ম্ম, নাহি দেখ বেদধর্ম্ম,
ভক্তি কর কৃষ্ণপদ-দ্বন্দ্বে ॥৯২॥

durlabha bhajana hena, nāhi bhaja hari kena,
ki lāgiyā mara bhava-bandhe |
chāḍa anya-kriyā-karma, nāhi dekha veda-dharma,
bhakti kara kṛṣṇa-pada-dvandve ||92||

Such bhajana is rare to attain. Why do you not worship Hari? For the sake of what do you die in the bondage of material existence? Give up other processes and activities, and do not look to the dharma of the Vedas. [Just] Engage in bhakti to the two feet of Kṛṣṇa.

বিষয় বিষম গতি, নাহি ভজ ব্রজপতি,
শ্রীনন্দ-নন্দন সুখসার ।
স্বর্গ আর অপবর্গ, সংসার নরকভোগ,
সর্ব্বনাশ জনম-বিকার ॥৯৩॥

viṣaya viṣama gati, nāhi bhaja vraja-pati,
śrī-nanda-nandana sukha-sāra |
svarga āra apavarga, saṁsāra naraka-bhoga,
sarva-nāśa janama-vikāra ||93||

The outcome [alt., course] of viṣaya is dreadful, and [still] you do not worship Vrajapati, the beautiful Son of Nanda, [who is] the essence of joy. Svarga, apavarga [i.e., mukti], and saṁsāra [i.e., worldly life] are [respectively equivalent to] suffering in Naraka, total ruination, and the transformation of birth [i.e., inevitable subjection to death and subsequent rebirth].

Kiraṇa-kaṇikā: For a bhakta who is one-pointed upon Bhagavān, everything apart from Bhagavān and his service is an anartha and thus regarded as a form or cause of suffering, ruination, and entanglement. Bhagavān Śiva explains this to Pārvatī Devī:

nārāyaṇa-parāḥ sarve na kutaścana bibhyati |
svargāpavarga-narakeṣv api tulyārtha-darśinaḥ ||
(Śrīmad Bhāgavatam: 6.17.28)

“All who are devoted to Nārāyaṇa do not become afriad under any circumstances, for they see the same object [i.e., Bhagavān] amid Svarga, apavarga [i.e., liberation], and even Naraka [i.e., they remain concerned exclusively with him wherever they find themselves].”

Svarga is comparable to suffering in Naraka because absorption in anything other than Bhagavān is considered miserable and anyone who reaches Svarga will eventuall leave and typcially will inevitably endue a stay in Naraka as well in the course of their karma:

kabhu svarge uṭhāya, kabhu narake ḍubāya |
daṇḍya-jane rājā yena nadīte cubāya ||
(Śrī Caitanya-caritāmṛta: Madhya-līlā, 20.118)

“Māyā sometimes raises a jīva to Svarga, and sometimes submerges one in Naraka, just as a king [repeatedly] dunks a person deserving punishment in a river.”

Apavarga here primarily refers to sāyujya-mukti and is comparable to total ruination in that anyone who attains sāyujya-mukti permanently looses the opportunity to engage in bhakti.

’sāyujya’ śunite bhaktera haya ghṛṇā-bhaya |
naraka vāñchaye, tabu sāyujya nā laya ||
(Śrī Caitanya-caritāmṛta: Madhya-līlā, 6.268)

“A bhakta feels aversion and fear [just] to hear [the word] ‘sāyujya.’ One would desire Naraka rather than accept sāyujya.”

দেহে না করিহ আস্থা, সন্নিকটে যম শাস্তা,
দুঃখের সমুদ্র কর্মগতি ।
দেখিয়া শুনিয়া ভজ, সাধু-শাস্ত্র-মত যজ,
যুগল-চরণে কর রতি ॥৯৪॥

dehe nā kariha āsthā, sannikaṭe yama śāstā,
duḥkhera samudra karma-gati |
dekhiyā śuniyā bhaja, sādhu-śāstra-mata yaja,
yugala-caraṇe kara rati ||94||

Do not put confidence in the body. Nearby is Yama, the punisher. The outcome [alt., course] of karma is an ocean of misery. After seeing and hearing, worship [the Couple]. Adhere to the view of the sādhus and the śāstra, and foster rati for the feet of the Couple.

Commentary: dehe nā kariha āsthā—dehe’smin āsthāṁ mā kuru, dehābhimānaṁ mā kurv ity arthaḥ ||94||

“Do not put confidence in the body” (dehe nā kariha āsthā) means do not put confidence in this body, that is, do not identify with the body.

Kiraṇa-kaṇikā: “After seeing and hearing” (dekhiyā śuniyā) may refer to having seen and heard in śāstra about the nature of saṁsāra, or to observing sādhus engaged in bhajana to Rādhā and Kṛṣṇa and hearing bhakti-śāstra from them.

জ্ঞানকাণ্ড, কর্মকাণ্ড, কেবল বিষের ভাণ্ড,
অমৃত বলিয়া যেবা খায় ।
নানাযোনি সদা ফিরে, কদর্য্য ভক্ষণ করে,
তার জন্ম অধঃপাতে যায় ॥৯৫॥

jñāna-kāṇḍa, karma-kāṇḍa, kevala viṣera bhāṇḍa,
amṛta baliyā yebā khāya |
nānā-yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥpāte yāya ||95||

The jñāna-kāṇḍa and karma-kāṇḍa [of the Vedas] are just pots of poison. One who considers them nectar and drinks [from them] perpetually wanders through various wombs and eats filth. His birth ends in ruin.

রাধাকৃষ্ণে নাহি রতি, অন্য-জনে বলে পতি,
প্রেমভক্তি-রীতি নাহি জানে ।
নাহি ভক্তির সন্ধান, ভরমে করয়ে ধ্যান,
বৃথা তার সে ছার জীবনে ॥৯৬॥

rādhā-kṛṣṇe nāhi rati, anya-jane bale pati,
prema-bhakti-rīti nāhi jāne |
nāhi bhaktira sandhāna, bharame karaye dhyāna,
vṛthā tāra se chāra jīvane ||96||

One who has no rati for Rādhā and Kṛṣṇa and considers someone else one’s master does not know the way of prema-bhakti. He has no trace of bhakti and meditates [on other devatās or persons] in delusion. That debased life of his useless.

জ্ঞান কর্ম্মকরে লোক, নাহি জানে ভক্তিযোগ,
নানামতে হইয়া অজ্ঞান ।
তার কথা নাহি শুনি, পরমার্থ-তত্ত্ব জানি,
প্রেমভক্তি ভক্তগণ-প্রাণ ॥৯৭॥

jñāna karma kare loka, nāhi jāne bhakti-yoga,
nānā-mate ha-iyā ajñāna |
tāra kathā nāhi śuni, paramārtha-tattva jāni,
prema-bhakti bhakta-gaṇa-prāṇa ||97||

A person who engages in jñāna and karma does not understand bhakti-yoga, being ignorant in various ways. May you not listen to their kathā, and may you learn the nature of paramārtha. Prema-bhakti is the prāṇa of bhaktas.

Commentary: nāhi śuni—śravaṇaṁ na kuryām | paramārtha-tattva jāni—paramārtha-tattvaṁ jñātavyam ||97||

“May you not listen” (nāhi śuni) means do not listen. “May you learn the nature of paramārtha” (paramārtha-tattva jāni) means the nature of paramārtha is to be learned.

Kiraṇa-kaṇikā: Paramārtha refers to the supreme object, that is, the ultimate aim of life, which is to be understood to be prema-bhakti by hearing and deliberating upon bhakti-śāstra.

জগৎ-ব্যাপক হরি, অজ-ভব-আজ্ঞাকারী,
মধুর মূরতি লীলাকথা ।
এই তত্ত্ব জানে যেই, পরম-উত্তম সেই,
তার সঙ্গ করিব সর্ব্বথা ॥৯৮॥

jagat-vyāpaka hari, aja-bhava-ājñā-kārī,
madhura mūrati līlā-kathā |
ei tattva jāne yei, parama-uttama sei,
tāra saṅga kariba sarvathā ||98||

Hari pervades the world, Brahmā and Śiva are his order-carriers, and his figure and his līlā-kathā are [most] sweet. One who know this truth is supremely exalted. Always associate with him.

Kiraṇa-kaṇikā: Here the author summarizes the gist of the conclusions that lead to understanding prema-bhakti to the paramārtha and recommends associating with those who have such understanding so that one can realize it for oneself.

পরম-নাগর কৃষ্ণ, তাতে হও সতৃষ্ণ,
ভজ তাঁরে ব্রজভাব লঞা ।
রসিক-ভকত-সঙ্গে, রহিব পিরীতি-রঙ্গে,
ব্রজপুরে বসতি করিয়া ॥।৯৯॥

parama-nāgara kṛṣṇa, tāte hao satṛṣṇa,
bhaja tā̐re vraja-bhāva lañā |
rasika-bhakata-saṅge, rahiba pirīti-raṅge,
vraja-pure vasati kariyā |||99||

Kṛṣṇa is the supreme nāgara. Be strongly desirous of him. Worship him with the bhāva of Vraja. Residing in the abode of Vraja, remain in the association of rasika-bhaktas and the merriment of prīti.

Commentary: bhaja tā̐re—śrī-kṛṣṇaṁ bhaja | pirīti-raṅge—yugala-prema-kathā-raṅgeṇa ||99||

“Worship him” (bhaja tā̐re) means worship Śrī Kṛṣṇa. “In the merriment of prīti” (pirīti-raṅge) means in the merriment of kathā about the Couple’s prema.

Kiraṇa-kaṇikā: Following this verse, one edition of Prema-bhakti-candrikā presents an additional verse, which is absent in all other editions except one, where it is present prior to the present verse:

divā niśi bhāva-bhare, manete bhāvanā kare,
nanda-vraje rahibe sadāi |
ei vākya satya jāna, kabhu ithe nāhi āna,
paramāṇa śrī-jīva-gosā̐i ||

“Day and night filled with bhāva, engage in meditation within your heart, and always reside in Nanda’s Vraja. Know this treaching to be true and never otherwise. The authority [in thie regard] is Śrī Jīva Gosā̐i.”

শ্রীগুরু ভকতজন, তাহার চরণে মন,
আরোপিয়া কথা-অনুসারে ।
সখীর সর্ব্বথা মত, হইয়া তাহার যূথ,
সদাই বিহরে ব্রজপুরে ॥১০০॥

śrī-guru bhakata-jana, tāhāra caraṇe mana,
āropiyā kathā-anusāre |
sakhīra sarvathā mata, ha-iyā tāhāra yūtha,
sadāi vihare vraja-pure ||100||

Śrī guru and the bhaktas—fixing the mind at their feet according to the kathā, completely [following] the way of the sakhīs, and being [a part] of their group, always sport in the abode of Vraja.

Commentary: kathā-anusāre—śāstra-kathānusāreṇa | ha-iyā tāhāra yūtha—sakhīnāṁ yūtha-vartinī bhūtvā | vihare—vihāraṁ kuryām ||100||

“According to the kathā” (kathā-anusāre) means according to the kathā of the śāstra. “Being of their group”(ha-iyā tāhāra yūtha) means being a member of the sakhī’s group. “Sport” means engage in sport.

লীলারস সদা গান, যুগল-কিশোর প্রাণ,
প্রার্থনা করিব অভিলাষে ।
জীবনে মরণে এই, আর কিছু নাহি চাই,
কহে দীন-নরোত্তমদাসে ॥১০১॥ (৮)

līlā-rasa sadā gāna, yugala-kiśora prāṇa,
prārthanā kariba abhilāṣe |
jīvane maraṇe ei, āra kichu nāhi cāi,
kahe dīna-narottama-dāse ||101|| (8)

May I always sing of their līlā-rasa, may I make the youthful Couple my prāṇa, and may I pray with longing. In life and in death, I desire this and nothing else. So says poor Narottama Dāsa.

আন-কথা না বলিব, আন-কথা না শুনিব,
সকলি করিব পরমার্থ ।
প্রার্থনা করিব সদা, লালসা অভীষ্ট-কথা,
ইহা বিনা সকলি অনর্থ ॥১০২॥

āna-kathā nā baliba, āna-kathā nā śuniba,
sakali kariba paramārtha |
prārthanā kariba sadā, lālasā abhīṣṭa-kathā,
ihā vinā sakali anartha ||102||

Do not speak of other kathā and do not listen to other kathā. Do everything for the paramārtha. Always pray for longing and discussion one’s desired object [i.e., one’s Iṣṭadevatā]. Other than this, everything is an anartha.

Commentary: paramārtha—śrī-kṛṣṇa-bhaktiḥ | ihā—lālasā ||102||

Paramārtha [i.e., “the supreme object”] refers to bhakti to Śrī Kṛṣṇa. “This” (ihā) refers to longing.

ঈশ্বরের তত্ত্ব যত, তাহা বা কহিব কত,
অনন্ত অপার কেবা জানে ।
ব্রজপুরে প্রেম নিত্য, এই সে পরম সত্য,
ভজ ভজ অনুরাগ-মনে ॥১০৩॥

īśvarera tattva yata, tāhā vā kahiba kata,
ananta apāra kebā jāne |
vraja-pure prema nitya, ei se parama satya,
bhaja bhaja anurāga-mane ||103||

How far can you speak of all the characteristics of Īśvara? They are endless and boundless. Who understands them? The prema in the abode of Vraja is eternal. This is the supreme truth. [So,] Worship, worship, with anurāga in your heart.

গোবিন্দ গোকুলচন্দ্র, পরম-আনন্দ-কন্দ,
পরিবার-গোপ-গোপী-সঙ্গে ।
নন্দীশ্বর যার ধাম, গিরিধারী যার নাম,
সখীসঙ্গে তারে ভজ রঙ্গে ॥১০৪॥

govinda gokula-candra, parama-ānanda-kanda,
parivāra-gopa-gopī-saṅge |
nandīśvara yāra dhāma, giridhārī yāra nāma,
sakhī-saṅge tāre bhaja raṅge ||104||

Govinda, the Moon of Gokula, in the company of his retinue of gopas and gopīs is the blub of the highest bliss. Worship him, whose abode is Nandīśvara and whose name is Giridhārī [i.e., “the mountain-holder”], in the company of the sakhīs in merriment.

Commentary: kanda—mūlam | yāra—śrī-govindasya ||104||

“Blub” (kanda) means root [i.e., source]. “Whose” (yāra) means Śrī Govinda’s.

প্রেমভক্তি-তত্ত্ব এই, তোমারে কহিনু ভাই,
আর দুর্ব্বাসনা পরিহরি ।
শ্রীগুরু-প্রসাদে ভাই, এ সব ভজন পাই,
প্রেমভক্তি সখীঅনুচরী ॥১০৫॥

prema-bhakti-tattva ei, tomāre kahinu bhāi,
āra durvāsanā parihari |
śrī-guru-prasāde bhāi, e saba bhajana pāi,
prema-bhakti sakhī-anucarī ||105||

I have [now] told you the nature of prema-bhakti, O brother! Abandon all contrary vāsanās. By the grace of śrī guru, O brother, we receive all this bhajana, prema-bhakti, and [the position of being] an attendent of a sakhī.

Kiraṇa-kaṇikā: “We receive all this bhajana” (e saba bhajana pāi) means  that by the grace of śrī guru we receive in the beginning stage instruction and the opportunity to engage in the practice of rāga-bhajana, and in the stage of attainment we receive prema-bhakti in full, the position of being an attendent of a sakhī, and the opportunity to personally engage in prema-sevā to Śrī Rādhā and Kṛṣṇa.

সার্থক-ভজন-পথ, সাধুসঙ্গে অবিরত,
স্মরণ ভজন কৃষ্ণকথা ।
প্রেমভক্তি হয় যদি, তবে হয় মনঃশুদ্ধি,
তবে যায় হৃদয়ের ব্যথা ॥১০৬॥

sārthaka-bhajana-patha, sādhu-saṅge avirata,
smaraṇa bhajana kṛṣṇa-kathā |
prema-bhakti haya yadi, tabe haya manaḥ-śuddhi,
tabe yāya hṛdayera vyathā ||106||

The effective path of bhajana is continuous remembrance, worship, and Kṛṣṇa-kathā in the association of sādhus. When prema-bhakti manifests, then purification of the mind occurs, and then the pain of the heart goes away.

Kiraṇa-kaṇikā: Śrī Rūpa Gosvāmī describes in his Bhakti-rasāmṛta-sindhu (1.4.15–16) that prema-bhakti manifests in the heart of a sādhaka after the stage of anartha-nivṛtti, that is, the disappearance of anarthas from the heart. The process of anartha-nivṛtti is often considered synonymous with citta-śuddhi, that is, purification of the mind [i.e., the manaḥ-śuddhi spoken of in this verse]. Thus the author’s statement in this verse that prema-bhakti manifests before purification of the mind (prema-bhakti haya yadi, tabe haya manaḥ-śuddhi) may at first appear anomalous. Śrī Śukadeva Gosvāmī, however, makes a statement just like the author’s at the end of his narration of Bhagavān Śrī Kṛṣṇa’s rāsa-līlā:

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito’nuśṛṇuyād atha varṇayed yaḥ |
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ ||
(Śrīmad Bhāgavatam: 10.33.39)

“One endowed with śraddhā who shall hear about and then describe Viṣṇu’s extraordinary play with the ladies of Vraja attains pure bhakti to Bhagavān, quickly casts off the heart disease of kāma, and without delay becomes steadfast.”

In this regard Śrī Jīva Gosvāmī comments in his Vaiṣṇava-toṣaṇī: “Elsewhere [i.e., in BG 18.55] it is heard, ‘Situated in Brahman and of clear mind, one neither laments nor hankers. Equal to all beings, one attains supreme bhakti to me.’ Here [i.e., in SB 10.33.39], however, [unlike the jñāna-miśra-bhakti described in BG 18.55] the attainment of supreme bhakti is indeed prior to the abandonment of the disease of the heart [i.e., kāma]. Therefore, this sādhana [i.e., the sādhana of hearing and describing Viṣṇu’s extraordinary play with the ladies of Vraja] is supremely powerful. This is the purport (anyatra śrūyate—brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām iti. atra tu hṛd-rogāpahānāt pūrvam eva parama-bhakti-prāptiḥ. tasmāt parama-balavad evedaṁ sādhanam iti bhāvaḥ).”

Śrī Viśvanātha Cakravartī further states: “By the ktvā affix [in the word pratilabhya] prema’s first entering even into a bearer of eligibility [adhikārī] who is possessed of the disease of the heart, and thereafter the prompt destruction of the disease of the heart by its influence alone, is indicated. Thus, this prema is not, like jñāna-yoga, weak and dependent on another [process]. This is the purport. (ktvā-pratyayena hṛd-rogavaty apy adhikāriṇi prathamata eva premṇaḥ praveśas tatas tat-prabhāvenaivācirato hṛd-roga-nāśa iti premāyaṁ jñāna-yoga iva na durbalaḥ para-tantraś ceti bhāvaḥ).”

It should be noted that in both of these comments the necessity of eligibility (adhikāra) is stipulated. In this regard, Śrī Jīva Gosvāmī states, “‘Endowed with śraddhā’ (śraddhānvito), that is, conviction, is stated for the purpose of negating its opposite, that is, aparādha in the form of disregard (avajñā), and for the purpose of [indicating] constancy (śraddhayā viśvāsenānvita iti tad-viparītāvajñā-rūpāparādha-nivṛtty-arthaś ca nairantaryārthaṁ ca).” Śrī Viśvanātha Cakravartī interprets the word dhīra as a qualifier of the subject, that is, the person with śraddhā who performs the actions described in the verse, and comments as follows: “‘Steadfast’ (dhīra) means one who is learned (paṇḍita), that is, one who is free from the foolishness of the disbelief [characterized as follows], ‘How can prema manifest even when the disease of the heart is present?’ Therefore, ‘endowed with śraddhā’ (śraddhānivita) implies that even prema does not accept one who has no faith in śāstra and is an aparādhī to the name [of Bhagavān]. This is the purport (dhīraḥ paṇḍita iti hṛd-roga saty api kathaṁ premā bhaved ity anāstikya lakṣaṇena mūrkhatvena rahita ity arthaḥ. ataeva śraddhānvita iti śāstrāviśvāsinaṁ nāmāparādhinaṁ premāpi nāṅgīkarotīti bhāvaḥ).”

It should thus be understood that prema becomes directly manifest in the heart of one who engages in the sādhana desribed in SB 10.33.39 in so far as one is endowed with śraddhā and free from aparādha. Furthermore, upon closer examination of Śrī Rūpa Gosvāmī’s aforementioned verse in Bhakti-rasāmṛta-sindhu (1.4.15–16), this is precisely what is being said:

ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ |
athāsaktis tato bhāvas tataḥ premābhyudañcati |
sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||

“First śraddhā, then sādhu-saṅga, then bhajana-kriyā, then anartha-nivṛtti, then niṣṭhā, then ruci, then āsakti, then bhāva, and then prema appear. These are the stages in the appearance of prema in a sādhaka.”

Noteworthy is the indication of the final sentence here that śraddhā and all the other stages prior to prema’s manifestation are actually the beginning of prema’s own manifestation, that is, the initial expressions of prema-bhakti’s influence over the heart. Thus, although prema-bhakti will never be attained or experienced in its true and complete nature until one’s heart becomes free from anarthas, the process of sādhana-bhakti during which the heart is purified is to be understood as an initial, partial manifestation of prema-bhakti itself. This is the intention of the author in saying, “When prema-bhakti manifests, then purification of the mind occurs” (prema-bhakti haya yadi, tabe haya manaḥ-śuddhi). Moreover, the author’s statement, like the aforementioned statement of Śrī Śukadeva Gosvāmī, is intended to emphasize that the process of rāgānugā-sādhana-bhakti, which is focused on the bhāva of the Vraja-gopīs, is especially powerful, that is, capable of swiftly purifying the heart (although the actual speed at which this will observed to become directly manifest in any individual is dependent on the relative level of preexistent śraddhā and aparādha in the person).

বিষয় বিপত্তি জান, সংসার স্বপন মান,
নরতনু ভজনের মূল ।
অনুরাগে ভজ সদা, প্রেমভাবে লীলাকথা,
আর যত হৃদয়ের শূল ॥১০৭॥

viṣaya vipatti jāna, saṁsāra svapana māna,
nara-tanu bhajanera mūla |
anurāge bhaja sadā, prema-bhāve līlā-kathā,
āra yata hṛdayera śūla ||107||

Know viṣaya to be affliction. Consider saṁsāra a dream. The human form is the basis of bhajana. Always perform bhajana with anurāga and engage in līlā-kathā with a bhāva of prema. All else is a spear in the heart.

Kiraṇa-kaṇikā: In the phrase “With a bhāva of prema” (prema-bhāve), the author uses these words in a non-technical sense, since one who has already attained prema-bhakti need not be advised to foster a bhāva of prema in their heart. Thus, the sense is simply that a sādhaka should listen to kathā about one’s Iṣṭa-devatā with heartfelt affection and the aspiration for the bhāva of prema-bhakti proper.

রাধিকা-চরণ-রেণু, ভূষণ করিয়া তনু,
অনায়াসে পাবে গিরিধারী ।
রাধিকা-চরণাশ্রয়, যে করে সে মহাশয়,
তারে মুঞি যাই বলিহারী ॥১০৮॥

rādhikā-caraṇa-reṇu, bhūṣaṇa kariyā tanu,
anāyāse pābe giridhārī |
rādhikā-caraṇāśraya, ye kare se mahāśaya,
tāre muñi yāi balihārī ||108||

By decorating one’s body with Rādhikā’s foot-dust, one will easily attain Giridhārī. One who takes shelter of Rādhikā’s feet is a great soul. I become speechless before him.

জয় জয় রাধানাম, বৃন্দাবন যার ধাম,
কৃষ্ণ-সুখ-বিলাসের নিধি ।
হেন রাধা-গুণ-গান, ন শুনিল মোর কান,
বঞ্চিত করিল মোরে বিধি ॥১০৯॥

jaya jaya rādhā-nāma, vṛndāvana yāra dhāma,
kṛṣṇa-sukha-vilāsera nidhi |
hena rādhā-guṇa-gāna, na śunila mora kāna,
vañcita karila more vidhi ||109||

Glory! Glory to the name of Rādhā, whose abode is Vṛndāvana, and who is an ocean of pleasure and play for Kṛṣṇa. My ears [however] have not heard singing of this Rādhā’s qualities. Providence has deprived me.

তাঁর ভক্ত সঙ্গ সদা, রসলীলা প্রেমকথা,
যে কহে সে পায় ঘনশ্যাম ।
ইহাতে বিমুখ যেই, তার কভু সিদ্ধি নাই,
নাহি যেন শুনি তার নাম ॥১১০ ॥

tā̐ra bhakta saṅga sadā, rasa-līlā prema-kathā,
ye kahe se pāya ghana-śyāma |
ihāte vimukha yei, tāra kabhu siddhi nāi,
nāhi śuni yena tāra nāma ||110 ||

One who always discusses rasa-līlā and prema-kathā in the company of her bhaktas attains Ghana Śyāma. One who is averse to this shall never attain siddhi. Let me not hear his name.

Kiraṇa-kaṇikā: Śrī Raghunātha Dāsa Gosvāmī has similarly written:

anārādhya rādhā-padāmbhoja-renum
anāśritya vṛndāṭavīṁ tat-padāṅkām |
asambhāṣya tad-bhāva-gambhīra-cittān
kutaḥ śyāma-sindhau rasyasyāvagāhaḥ ||
(Stavāvalī: Sva-saṅkalpa-prakāśa-stotra: 1)

“Without worshiping the pollen of the lotus of Śrī Rādhā, without taking shelter of Vṛndāvana, which bears her footprints, and without conversing with those whose hearts are deeply immersed in her bhāva, how can one swim in the rasa of the ocean of Śyāma?”

কৃষ্ণনাম-গানে ভাই, রাধিকা-চরণ পাই,
রাধানাম-গানে কৃষ্ণচন্দ্র ।
সঙ্ক্ষেপে কহিল কথা, ঘুচাও মনের ব্যথা,
দুঃখময় অন্য-কথা দ্বন্দ্ব ॥১১১॥

kṛṣṇa-nāma-gāne bhāi, rādhikā-caraṇa pāi,
rādhā-nāma-gāne kṛṣṇacandra |
saṁkṣepe kahila kathā, ghucāo manera vyathā,
duḥkhamaya anya-kathā dvandva ||111||

O brother, by singing Kṛṣṇa’s name, you will reach Rādhikā’s feet, and by singing Rādhā’s name, you will reach Kṛṣṇacandra. I have spoken this kathā in brief. Relieve the pain in your heart [by following these instructions]. Other discussion and quarrel are miserable.

অহঙ্কার অভিমান, অসৎসঙ্গ অসৎজ্ঞান,
ছাড়ি ভজ গুরুপাদপদ্ম ।
কর আত্ম-নিবেদন, দেহ গেহ পরিজন,
গুরুবাক্য পরম-মহত্ত্ব ॥১১২॥

ahaṅkāra abhimāna, asat-saṅga asat-jñāna,
chāḍi bhaja guru-pāda-padma |
kara ātma-nivedana, deha geha parijana,
guru-vākya parama-mahattva ||112||

Give up egotism, pride, asat association, and asat knowledge, and worship the lotus feet of guru. Offer your self, body, home, and family. The guru’s words possess the highest importance.

Commentary: ahaṅkāra abhimāna ity ādi—vidyā-dhanāgāra-kulābhimānino dehādi-dārātmaja-nitya-buddhayaḥ | iṣṭānya-devān phala-kāṅkṣiṇo ye jīvan-mṛtās te na labhante keśavam || tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān iti śrīmad-bhāgavatokteḥ ||112||

In regard to “Egotism, pride,” and so forth (ahaṅkāra abhimāna …) [it is said], “Those whose sense of self is [based] in knowledge, wealth, home, and family, whose minds are always [fixed] on the body, wife, children, and so forth, who desire other devatās, and who long for [worldly] results are the living dead and do not attain Keśava.” [Asat association  should be rejected] On account of the statement in Śrīmad Bhāgavatam [11.26.26], “Thus, one who is intelligent should reject bad association and associate with the sat.”

শ্রীকৃষ্ণচৈতন্যদেব, রতিমতি তাঁরে সেব,
প্রেমকলপতরু-দাতা ।
ব্রজরাজ-নন্দন, রাধিকা-জীবন-ধন,
অপরূপ এই সব কথা ॥১১৩॥

śrī-kṛṣṇa-caitanya-deva, rati-mati tā̐re seva,
prema-kalapa-taru-dātā |
vraja-rāja-nandana, rādhikā-jīvana-dhana,
aparūpa ei saba kathā ||113||

Śrī Kṛṣṇa Caitanyadeva—serve him with rati and attention. He is the giver of the desire-tree of prema, the Son of Vraja’s king, and the life and wealth of Rādhikā. All this kathā is extraordinary.

নবদ্বীপে অবতারি, রাধাভাব অঙ্গীকারি,
তার কান্তি অঙ্গের ভূষণ ।
তিনবাঞ্ছা-অভিলাষী, শচীগর্ভে পরকাশি,
সঙ্গে লঞা পারিষদগণ ॥১১৪॥

navadvīpe avatāri, rādhā-bhāva aṅgīkāri,
tāra kānti aṅgera bhūṣaṇa |
tina-vāñchā-abhilāṣī, śacī-garbhe parakāśi,
saṅge lañā pāriṣada-gaṇa ||114||

Descending in Navadvīpa along with his associates after accepting Rādhā’s bhāva and her luster as a decoration on his body, he manifested from the womb of Śacī intent upon three desires.

Kiraṇa-kaṇikā: Śrī Svarūpa Dāmodara Gosvāmī has described Śrīman Caitanya Mahāprabhu’s three desires as follows:

śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ |
saukhyañ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ ||
(Śrī Caitanya-caritāmṛta: 1.1.6)

“‘What is the greatness of Śrī Rādhā’s love? What sort of astonishing sweetness of mine is relishable only by her through that [love]? And what sort of happiness does she feel as a result of experiencing me?’ Out of such intense desire [i.e., intensely desiring to experience these three mysteries], the moon Hari, endowed with her bhāva, arose from the ocean of Śacī’s womb.”

গৌরহরি অবতরি, প্রেমের বাদর করি,
সাধিলা মনের নিজ-কাজ ।
রাধিকার প্রাণপতি, কি ভাবে কান্দয়ে নিতি,
ইহা বুঝে ভকত-সমাজ ॥১১৫॥

gaurahari avatari, premera bādara kari,
sādhilā manera nija-kāja |
rādhikāra prāṇapati, ki bhāve kāndaye niti,
ihā bujhe bhakata-samāja ||115||

Gaurahari descended, created a downpour of prema, and accomplished his task. How Rādhikā’s prāṇapati constantly wept—this bhaktas understand.

Kiraṇa-kaṇikā: Some editions of Prema-bhakti-candrikā have kibā bhāve rather than ki bhāve, wherewith the meaning can be taken as loosely as, “With what sort of beautiful, extraordinary bhāva did Rādhikā’s prāṇapati constantly wept? This bhaktas understand.”

গোপতে সাধিবে সিদ্ধি, সাধন নবধা-ভক্তি,
প্রার্থনা করিব দৈন্যে সদা ।
করি হরিসঙ্কীর্তন, সদাই বিভোল-মন,
ইষ্টলাভ বিনু সব বাধা ॥১১৬॥

gopate sādhibe siddhi, sādhana navadhā-bhakti,
prārthanā kariba dainye sadā |
kari hari-saṅkīrtana, sadāi vibhola-mana,
iṣṭa-lābha vinu saba bādhā ||116||

In private, pursue siddhi with the sādhana of ninefold bhakti. Pray with humility always, and engage in Hari-saṅkīrtana continuously with an absorbed mind. Everything other than attainment of the desired object is an obstruction.

Kiraṇa-kaṇikā: “Desired object” (iṣṭa) may be taken to refer to one’s Iṣṭa-devatā, or, to prema-bhakti. A number of variants can be found for the phrase “Continuously with an absorbed mind ”(sadāi vibhola-mana), such as, “Continuously with a pure mind ”(sadāi vimala-mana) and “Continuously with a blissful mind ”(sadāi ānanda-mana).

সংসার বাটোয়ারে, কামফাঁসে বান্ধি মারে,
ফুকার করহ হরিদাস ।
করহ ভকত-সঙ্গ, প্রেমকথা রসরঙ্গ,
তবে হয় বিপদ-বিনাশ ॥১১৭॥

saṁsāra bāṭoyāre, kāma-phā̐se bāndhi māre,
phukāra karaha hari-dāsa |
karaha bhakata-saṅga, prema-kathā rasa-raṅga,
tabe haya vipada-vināśa ||117||

[O mind!] The highwayman of saṁsāra is binding you with the noose of kāma and killing you. Cry out to the servants of Hari! Engage in association with bhaktas, prema-kathā, and the merriment of rasa. Then danger will be destroyed.

Commentary:

asac-ceṣṭā-kaṣṭa-prada-vikaṭa-pāśālibhir iha
prakāmaṁ kāmādi-prakaṭa-pathapāti-vyatikaraiḥ |
gale baddhvā hanye’ham iti bakabhid vartmapa-gaṇe
kuru tvaṁ phutkārān avati sa yathā tvaṁ manaḥ itaḥ ||117||

[Stavāvalī: Manaḥ-śikṣā, 5:] “‘I am being bound tightly around the neck by the formidable highwaymen of lust, anger, and so forth with the painful, fearsome ropes of my own wicked deeds; I am being killed!’ Cry out in this way to the guardians [i.e., the exalted Vaiṣṇavas] on the path to the Slayer of Baka [i.e., Śrī Kṛṣṇa] so that they save you from these foes, O mind!”

স্ত্রী পুত্র বান্ধব কত, মরি যায় শত শত,
আপনাকে হও সাবধান ।
মুঞি সে বিষয়হত, না ভজিনু হরিপদ,
মোর আর নাহি পরিত্রাণ ॥১১৮॥

strī putra bāndhava kata, mari yāya śata śata,
āpanāke hao sāvadhāna |
muñi se viṣaya-hata, nā bhajinu hari-pada,
mora āra nāhi paritrāṇa ||118||

How many hundreds and hundreds of wives, sons, and relatives pass away? Take care of yourself. I have been ruined by viṣaya. I have not worshiped Hari’s feet, and I have no other deliverance.

রামচন্দ্র-কবিরাজ, সেই সঙ্গে মোর কাজ,
তাঁর সঙ্গ বিনু সব শূন্য ।
হয় জন্ম যদি পুনঃ, তাঁর সঙ্গ হয় যেন,
তবে হয় নরোত্তম ধন্য ॥১১৯॥

rāmacandra-kavirāja, sei saṅge mora kāja,
tā̐ra saṅga vinu saba śūnya |
haya janma yadi punaḥ, tā̐ra saṅga haya yena,
tabe haya narottama dhanya ||119||

Rāmacandra Kavirāja—in his association is my task. Without his association, everything is void. If I have a birth again, may I have his association. Then Narottama will be fortunate.

আপন ভজন-কথা, না কহিব যথা তথা,
ইহাতে হৈব সাবধানে ।
না করিহ কেহ রোষ, না লইহ মোর দোষ,
প্রণমহ ভক্তের চরণে ॥১২০॥

āpana bhajana-kathā, nā kahiba yathā tathā,
ihāte ha-iba sāvadhāne |
nā kariha keha roṣa, nā la-iha mora doṣa,
praṇamaha bhaktera caraṇe ||120||

I will not speak here and there any kathā about my own bhajana. I will be careful about this. May no one be angry, and may no one take offense at me. I offer obeisance at the feet of the bhaktas.

শ্রীগৌরাঙ্গপ্রভু মোরে যে বলান বাণী ।
তাহা কহি—ভাল মন্দ কিছুই না জানি ॥
লোকনাথ-প্রভুপদ হৃদয়ে বিলাস ।
প্রেমভক্তিচন্দ্রিকা কহে নরোত্তমদাস ॥১২১॥

śrī-gaurāṅga-prabhu more ye balāna vāṇī |
tāhā kahi—bhāla manda kichui nā jāni ||
lokanātha-prabhu-pada hṛdaye vilāsa |
prema-bhakti-candrikā kahe narottama-dāsa ||121||

The words Śrī Gaurāṅga Prabhu causes me to speak—these I speak. I know nothing of good and bad. [In this way] Narottama Dāsa, in whose heart the feet of Lokanātha Prabhu shine, speaks this Prema-bhakti-candrikā.

ইতি শ্রীপাদনরোত্তম-ঠাকুর-মহাশয়-বিরচিতা প্রেমভক্তিচন্দ্রিকা সমাপ্তা ।

iti śrīpād-narottama-ṭhākura-mahāśaya-viracitā śrī-śrī-prema-bhakti-candrikā samāptā |

Thus Śrī Śrī Prema-bhakti-candrikā composed by Śrīpād Narottama Ṭhākura Mahāśaya is concluded.

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