Hari-nāma Cintāmaṇi – Chapter 1

śrī-godruma-candrāya namaḥ
(Obeisance unto the Moon of Godruma)

(1)
gadāi-gaurāṅga jaya jāhnavā-jīvana
sītādvaita jaya śrīvāsādi bhakta-gaṇa

Glories to Gaura-Gadādhara, and the life of Jāhnavā (Nityānanda Prabhu). Glories to the husband of Sītā (Advaita Ācārya), to Śrīvāsa and all the devotees.

(2)
lavaṇa-jaladhi-tīre, nīlācale śrī mandire
dāru-brahma puruṣa-pradhāna
jīve nistārite hari, arcā-rūpe avatāri
bhoga mokṣa karena pradāna

On the shore of the salt-water ocean, in a beautiful temple in Nīlācala, the Supreme Person descended in the form of a wooden Deity (dāru-brahma) in order to deliver the jīvas. He bestows material enjoyment and liberation.

(3)
sei dhāme śrī-caitanya, mānave karite dhanya
sannyāsī rūpete bhagavān
kalite ye yuga-dharma, bujhāite tā’ra marma
kāśī-miśra-ghare adhiṣṭhāna

In this dhāma, the Supreme Lord Śrī Caitanya appeared in the form of a sannyāsī in order to bless humanity and to teach the yuga-dharma of the Kali-age while residing at the home of Kāśī Miśra.

(4)
nija bhakta-vṛnda laye, nije kalpa-taru haye
kṛṣṇa-prema dena sarva-jane
nānā-mate bhakta-mukhe, bhakti-kathā śuni’ sukhe
jīva śikṣā dena suyatane

Along with His intimate associates, He became like a wish-fulfilling tree and gave everyone kṛṣṇa-prema. He happily listened to topics about bhakti from the mouths of various devotees and taught this to the jīvas with great care. (1)

(1) Through the mouth of Śrī Rāmānanda Rāya rasa-kathā (discussions on rasa) emanated; from the mouth of Śrī Sārvabhauma, the subject of liberation (mukti-tattva) manifested; from the mouth of Śrī Rūpa came rasa-vicāra (deliberations on rasa), and from the mouth of Śrī Hari Dāsa, śrī-nāma-māhātmya (the glories of the Holy Name) appeared.

(5)
eka-dina bhagavān, samudre kariyā snāna
śrī-siddha-bakule hari-dāse
mili’ ānandita mane, jijñāsilā sa-yatane
kise jīva tare anāyāse

One day, after bathing in the ocean, the Lord met Hari Dāsa at Śrī Siddha Bakula. Feeling great bliss, He asked sincerely, “How can the jīvas be easily delivered?”

(6)
prabhura caraṇa dhari’ aneka vinaya kari’
galad-aśru pulaka śarīra
hari-dāsa mahāśaya, kāṅdite kāṅdite kaya
prabhu tava līlā su-gabhīra

Grasping the Lord’s feet with great humility, with moist eyes and the hairs of his body standing on end, the broad-hearted Hari Dāsa continuously wept, saying, “O Prabhu, Your pastimes are extremely deep.

(7)
āmi ati akiñcana, nāhi mora vidyā dhana
tava pada āmāra sambala
e hena ayogya jane, praśna kari’ akāraṇe
bala prabhu habe kibā phala

“I am most destitute! I do not possess a wealth of knowledge. Your feet are my only treasure. Tell me, O Prabhu, if You ask this question to such an unfit person, what will be the result?

(8)
tumi kṛṣṇa svayaṁ prabho, jīva uddhārite vibho
navadvīpa-dhāme avatāra
kṛpā kari’ rāṅgā pāya, rākha more gaura-rāya
tabe citta praphulla āmāra

“O Prabhu, You are directly Kṛṣṇa Himself. O Great One, in order to deliver the jīvas You have descended to Navadvīpa. Please be merciful. Please be kind. O Gaura Rāya, kindly protect me! Make my heart blossom with bliss.

(9)
tomāra ananta nāma, tavānanta guṇa-grāma
tava rūpa sukhera sāgara
ananta tomāra līlā, kṛpā kari’ prakāśilā
tāi āsvādaye e pāmara

“Your Names are unlimited. Your many qualities are boundless. Your form is an ocean of bliss. Your pastimes are endless. Please show Your mercy and allow this wretch to relish them. (2)

(2) By Your mercy, Your spiritual name, form, qualities and pastimes have arisen within the world of matter. Please allow jīvas like myself to relish them. The material body and senses of the jīva cannot perceive Kṛṣṇa’s name, form, qualities and pastimes, which are completely śuddha-sattva (pure goodness). By Kṛṣṇa’s mercy, these transcendental realities appear in this material world to award auspiciousness to the jīvas. Because they are spiritual by nature, they are self-manifest.

(10)
cinmaya bhāskara tumi, kiraṇera kaṇa āmi
tumi prabhu, āmi nitya-dāsa
caraṇa pīyūṣa tava, mama sukha su-vaibhava
tava nāmāmṛte mora āśa

“You are the transcendental sun, and I am but a particle of light. You are the Master and I am an eternal servant. The nectar of Your feet is my blissful wealth. I only desire the nectar of Your Names.

(11)
e mata adhama āmi, ki balite jāni svāmī
tabu ājñā kariba pālana
yā’ balā’be mora mukhe, tomāre baliba sukhe
doṣa-guṇa nā kari gaṇana

“Thus, I am very fallen. How will I know what to say, O Master? Still, I must accept Your order. Whatever words You speak through my mouth I will happily tell You. I will not consider their faults or virtues.

Kṛṣṇa-Tattva
(The Principle Concerning Kṛṣṇa)

(12)
eka-mātra icchāmaya kṛṣṇa sarveśvara
nitya śakti-yoge kṛṣṇa vibhu parātpara

“Kṛṣṇa is the sole Controller of everything, possessing independent desires. With His eternal potencies, Kṛṣṇa is supremely infinite. (3)

(3) Kṛṣṇa is the Supreme independent Enjoyer who possesses inconceivable potencies. He is that conscious subject who possesses independent desires and He naturally possesses potencies. Therefore, nothing is independent from Him. The potencies of the Supreme Consciousness are His glories. Kṛṣṇa is the one non-dual Absolute Truth and His glories are limitless. On the path of jñāna, icchā (will) and śakti (potency) are considered to be separate from Kṛṣṇa, and the non-dual, qualityless Brahman is perceived as the goal. The reality is that Parabrahman is the effulgence emanating from His personal form. In aṣṭāṅga-yoga, the subtle in-dwelling Monitor (Antaryāmī), who is the all-pervading consciousness within the universe and within the hearts of all beings as Paramātmā, is considered to be the goal. In reality, He is but one manifestation of Kṛṣṇa. Therefore, Brahman and Paramātmā are both portions of Kṛṣṇa’s personal form. Kṛṣṇa is completely conscious and replete with desire and potencies. He is the Supreme Enjoyer whose desires are always fulfilled.

Kṛṣṇa Kṛṣṇa-śakti
(Kṛṣṇa and Kṛṣṇa’s Potencies)

(13)
kṛṣṇa-śakti kṛṣṇa haite nā haya svatantra
yei śakti, sei kṛṣṇa – kahe veda-mantra

“Kṛṣṇa’s potencies are never independent from Kṛṣṇa. Those potencies and Kṛṣṇa are identical. The mantras of the Vedas explain this.

(14)
kṛṣṇa vibhu, śakti tāṅ’ra vaibhava-svarūpa
ananta vaibhave kṛṣṇa haya eka-rūpa

“Kṛṣṇa is infinite and His potencies are His manifestations. His manifestations are unlimited and Kṛṣṇa is one.

Trividha-vaibhava
(The Three Kinds of Manifestations)

(15)
śaktira prakāśa yei sei ta vaibhava
vibhura vaibhava-mātra haya anubhava

“These potencies display His manifestations, and the manifestations of the Absolute enable one to perceive Him.

(16)
vaibhava trividha tava gaurāṅga sundara
cid-acit jīva tina śāstrera gocara

“O Gaurāṅga-sundara, You have three kinds of manifestations. The śāstra says that these three are cit, acit and jīva. (4)

(4) Kṛṣṇa’s manifestations are threefold, namely cid-vaibhava (spiritual manifestation), acit – or māyā-vaibhava (material manifestation), and jīva-vaibhava (the manifestation of the jīva).

Cid-vaibhava
(The Spiritual Manifestations)

(17)
ananta vaikuṇṭha ādi yata kṛṣṇa-dhāma
govinda śrī-kṛṣṇa hari ādi yata nāma

“Kṛṣṇa’s abodes start with the unlimited Vaikuṇṭha planets. His Names begin with Govinda, Śrī Kṛṣṇa, and Hari.

(18)
dvi-bhuja muralīdhara ādi yata rūpa
bhaktānanda-prada ādi guṇa aparūpa

“His forms begin with two-armed Muralīdhara (playing the flute). His wonderful qualities begin with His bestowing bliss to His devotees.

(19)
vraje rāsa-līlā navadvīpe saṅkīrtana
ei rūpa kṛṣṇa-līlā vicitra gaṇana

“In Vraja there is the rāsa-līlā and in Navadvīpa there is saṅkīrtana. Such activities are considered to be Kṛṣṇa’s amazing līlā. (5)

(5) Kṛṣṇa’s spiritual manifestations (cid-vaibhava) are considered to be amongst His spiritual potencies (cit-śakti). The spiritual potency of Kṛṣṇa is His superior potency. His complete spiritual potency produces His spiritual manifestation. From transcendental Kṛṣṇa’s spiritual potencies, all of His spiritual abodes, spiritual names, spiritual forms, and various spiritual pastimes are manifest. From the spiritual sandhinī potency, existence manifests; from the samvit potency all knowledge manifests; and from the hlādinī potency, bliss in relation to bhāva and rasa appear.s Yogamāyā is also counted amongst these spiritual potencies and is beyond material place, time, and attributes. She is always pure and full of bliss.

(20)
e samasta cid-vaibhava aprākṛta haya
āsiyāo e prapañce prāpañcika naya

“All of these spiritual manifestations are transcendental. Even though they may manifest within this material world, they are not material.

(21)
cid-vyāpāra samudaya viṣṇu-tattva-sāra
viṣṇu-pada bali’ vede gāya bāra bāra

“All these are essentially viṣṇu-tattva. The Vedas refer to them as viṣṇu-pada again and again.

Kṛṣṇera cid-vibhutā-i viṣṇu-tattva śuddha-tattva
(Kṛṣṇa’s Spiritual Manifestation is Viṣṇu-tattva and Pure Reality)

(22)
nāhi tāhe jaḍa-dharma māyāra vikāra
jaḍātīta viṣṇu-tattva śuddha-sattva-sāra

“These spiritual manifestations are not of the nature of matter which is transformed by māyā. Viṣṇu-tattva is beyond matter and essentially situated in śuddha-sattva (pure goodness).

(23)
śuddha-sattva rajas-tamo-gandha-virahita
rajas-tamo-miśra miśra-sattva suvidita

“Śuddha-sattva is devoid of even a scent of the modes of passion or ignorance. When goodness is mixed with passion or ignorance, it is miśra-sattva (mixed goodness). (6)

(6) Goodness is of two kinds, namely pure goodness (śuddha-sattva) and mixed goodness (miśra-sattva). All goodness found within spiritual manifestations is pure goodness. All goodness found within the material world is mixed goodness. Passion and ignorance are not present within pure goodness. From passion comes birth. Beginningless, transcendental existence does not have the passion that naturally produces birth, and it also does not have the ignorance that produces death – it only has eternal present (nitya-vartamāna). The Supreme Controller’s separated expansions (vibhinnāṁśa) are all situated in pure goodness whose connection with Māyā makes it combine with passion and ignorance. Although Girīśa (Śiva) and the Devas possess many great qualities as far as jīvas are concerned, the illusory nature of bound jīvas in the form of pride means that the Devas have mixed goodness combined with passion and ignorance. The Supreme Controller, who is in pure goodness, employs His inconceivable potency (acintya-śakti), and descends as Viṣṇu into the material world, always remaining in pure goodness and as the Master of Māyā. Māyā is His maidservant.

(24)
govinda, vaikuṇṭha-nātha, kāraṇoda-śāyī
garbhoda-śāyī āra kṣīra-sindhu-śāyī

“Govinda is Vaikuṇṭha-nātha, Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī Viṣṇu.

(25)
āra yata svāṁśa paricita avatāra
sei saba śuddha-sattva viṣṇu-tattva-sāra

“He also descends as His personal expansions (svaṁśa). They are all situated in śuddha-sattva and are in essence viṣṇu-tattva.

(26)
goloke, vaikuṇṭhe, āra kāraṇa-sāgare
athavā e jaḍe thāke, viṣṇu-nāma dhare

“In Goloka, Vaikuṇṭha, the Kāraṇa-sāgara (Causal Ocean), as well as within the material world, He is known as Viṣṇu.”

(27)
praveśi’ e jaḍa viśva māyāra adhīśa
viṣṇu-nāma prāpta vibhu sarva-deva īśa
māyāra īśvara māyī śuddha-sattva-maya

“When He enters the material world, He commands Māyā. He is known by the name ‘Viṣṇu.’ He is infinite and is the Controller of all the Devas. He is the Controller of Māyā. Māyā belongs to Him. He is situated in śuddha-sattva. (7)

(7) When the spiritual potency descends to this material world, it does not become material; it remains as a spiritual potency. Manifesting through the acintya-śakti (inconceivable potency), it is of a transcendental nature and is situated in pure goodness.

Miśra-sattva
(Mixed goodness)

(28)
miśra-sattva brahmā śiva ādi saba haya

“Brahmā, Śiva and the Devas are situated in mixed goodness.

Cid-vaibhavera vistṛti
(The Expansion of Spiritual Potencies)

(29)
e samagra viṣṇu-tattva āra viṣṇu-dhāma
tava cid-vaibhava-nātha tava līlā-grāma

“All viṣṇu-tattva forms and the abodes of Viṣṇu (viṣṇu-dhāma) are Your spiritual potencies, O Lord, and these are all Your pastimes.

Acid-vaibhava māya-tattva
(The Material Potency, Māyā-tattva)

(30)
virajāra ei pāre yata vastu haya
acit vaibhava tava caudda-loka-maya

“After these, on the other side of the Virajā, is Your material manifestation, which consists of the fourteen worlds.

(31)
māyāra vaibhava bali’ bale devī-dhāma
pañca-bhūta mano-buddhi ahaṅkāra nāma

“Māyā’s manifestation is known as Devī-dhāma, consisting of the five gross elements as well as mind, intelligence, and false ego. (8)

(8) This planet is made up of the five material elements and the gross bodies of the bound jīvas are also made of these five elements. The subtle body that stores the impressions and desires of the jīvas is made up of mind, intelligence and false ego, and all these are also material. The jīva, who is a spiritual particle, is naturally pure and situated in śuddha-sattva. He is spiritual and different from the subtle body consisting of mind, intelligence and false ego.

(32)
e bhūrloka, bhuvarloka āra svargaloka
maharloka, jana-tapa-satya-brahmaloka

“This refers to Bhūrloka, Bhuvarloka, Svargaloka, Maharloka, Janaloka, Tapoloka, Satyaloka, and Brahmaloka.

(33)
atala, sutala-ādi nimna loka sāta
māyika vaibhava tava śuna jagannātha

“Below those are Atala, Sutala etc. Please hear about Your material manifestation, O Lord of the universe.

(34)
cid-vaibhava pūrṇa-tattva māyā chāyā tāra
cid-aṇu-svarūpa jīva vaibhava prakāra

“Your spiritual manifestation is complete reality. Māyā is a shadow of that. The finite spiritual jīvas are products of the spiritual manifestation.

Jīva-vaibhava
(The Manifestation of the Jīva)

(35)
cid-dharma-vaśataḥ jīva svatantra gaṭhana
saṅkhyāya ananta sukha tā’ra prayojana

“Because they are inherently spiritual by nature, the jīvas possess independence. They are innumerable and their goal is unlimited pleasure.

Mukta jīva
(Liberated Jīvas)

(36)
sei sukha hetu yā’rā kṛṣṇere barila
kṛṣṇa-pāriṣada mukta-rūpete rahila

“Those jīvas who turn towards Kṛṣṇa to attain such pleasure remain liberated and become Kṛṣṇa’s companions.

Baddha vā bahirmukha jīva
(Bound, or Averse Jīvas)

(37)
yā’rā punaḥ nija-sukha kariyā bhāvanā
pārśva-sthitā māyā-prati karila kāmanā

“Those who continue to think of their own selfish happiness will wish to remain at the side of Māyā.

(38)
sei saba nitya-kṛṣṇa-bahirmukha haila
devī-dhāme māyā-kṛta śarīra pāila

“All of them eternally turn their faces away from Kṛṣṇa, and enter into Devī-dhāma, where they attain bodies created by Māyā.

(39)
puṇya-pāpa karma-cakre paḍiyā ekhana
sthūla liṅga-dehe sadā karena bhramaṇa

“Then they fall upon the wheel of puṇya and pāpa. They constantly roam while residing in gross and subtle bodies.

(40)
kabhu svarge uṭhe, kabhu niraye paḍiyā
caurāśi lakṣa yoni bhoge bhramiyā bhramiyā

“Sometimes they rise to Svarga, and sometimes they fall into hellish conditions. They constantly roam through eight million, four hundred thousand wombs.

Tathāpi kṛṣṇa-dayā
(Even Then, Kṛṣṇa is Merciful)

(41)
tumi vibhu, tomāra vaibhava jīva haya
dāsera maṅgala cintā tomāra niścaya

“You are Infinite, and the jīvas are Your manifestations. Indeed, you always consider Your servant’s welfare. (9)

(9) In whatever condition the jīva is in, Kṛṣṇa is his friend and always gives him the results of his desires. The eternal relationship between the jīva and Kṛṣṇa is that Kṛṣṇa is the controller, and the jīva is the controlled. Kṛṣṇa is the lawgiver, and the jīva follows the laws. Kṛṣṇa is independent, and the jīva is dependent upon Kṛṣṇa. Kṛṣṇa is the Master, and the jīva is the servant. Kṛṣṇa gives the results, and the jīva enjoys the results.

(42)
dāsa yāhā sukha māni’ kare anveṣaṇa
tumi tāhā kṛpā kari’ kara vitaraṇa

“Whatever happiness Your servants seek, by Your mercy, You bestow that.

Prākṛta śubha-karma karma-kāṇḍa
(Material Auspicious Works and Karma-kāṇḍa)

(43)
māyāra vaibhave ye anitya sukha cāya
tomāra kṛpāya se anāyāse pāya

“For those influenced by the māyā potency who wish for temporary pleasures, they easily attain them, by Your mercy.

(44)
sei sukha prāptyupāya śubha-karma yata
niramile dharma-yajña-yoga-homa-vrata

“This sort of pleasure is achieved through auspicious activities (śubha-karma), thus dharma, yajña, yoga, homa, and vratas were created.

(45)
sei saba śubha-karma sadā jaḍa-maya
cinmayī pravṛtti tāhe kabhu nā milaya

“All of these auspicious activities are always mundane. Their functions can never match anything spiritual. (10)

(10) Dharma means varṇāśrama etc. Yajña means the agniṣṭoma etc. Yoga means aṣṭāṅga-yoga etc. Homa means havana etc. Vrata means darśa-paurṇamāsya etc. Śubha-karma means iṣṭāpūrta etc.* These auspicious activities are performed using material utensils, at specific times and in specific places. Viṣṇu is known as Yajñeśvara (the Lord of yajña) and is the actual doer of these activities, but the function of these activities is not directly spiritual. Without direct spiritual activities, an individual cannot experience the Supreme.

* Translator’s Note: Agniṣṭoma is a fire sacrifice prescribed in the Vedas for attaining soma–rasa, or celestial nectar. Havana is another name for homa, or fire sacrifice. Darśa-paurṇamāsī is a series of fire sacrifices performed during the full and new moon. Iṣṭāpūrta refers to rituals and the offering of charity with the intention of attaining the heavenly planets.

(46)
tāhāra sādhane sādhya jaḍamaya phala
ucca-loka, bhoga sukha tāhāte prabala

“By performing such sādhana (meant for auspicious activities) one obtains material benefits. By its power one attains the higher planets and enjoys material pleasures.

(47)
sei saba karma-bhoga nāhi ātma-śānti
tāhāte prayāsa karā atiśaya bhrānti

“The ātmā does not find peace by enjoying the results of all these material actions. Endeavouring for them is a great mistake.

(48)
sei saba śubha-karma upāya haiyā
anitya upeya sādhe loka-sukha diyā

“The result of performing all these auspicious activities is that one attains temporary mundane pleasure. (11)

(11) ‘Mundane pleasure’ (loka-sukha) refers to the temporary happiness of Svargaloka and other higher planets. Spiritual pleasure is different.

Sei avasthā haite uddhārera upāya
(The Method of Rising Above this State)

(49)
kabhu yadi sādhu-saṅge jānite se pāre
āmi jīva kṛṣṇa-dāsa, yāya māyā-pāre

“If, by the association of sādhus, one understands, “I am a jīva who is Kṛṣṇa’s servant,” then one can cross beyond māyā.

(50)
se virala phala mātra sukṛti-janita
tuccha karma-kāṇḍe nāhi karile vihita

“That rare result is only achieved due to sukṛti. The trivial activities prescribed in karma-kāṇḍa cannot bestow it.

Jñāna-kāṇḍa, brahma-laya sukha
(Jñāna-kāṇḍa – the Happiness of Merging with Brahman)

(51)
āra yini māyāra yantraṇā-mātra jāni’
mukti-lābhe yatnavān, tini hana jñānī

“One who knows that māyā only brings suffering, and who endeavours to attain mukti is a jñānī.

(52)
se saba lokera janya tumi dayāmaya
jñāna-kāṇḍa brahma-vidyā diyācha niścaya

“You are most merciful to all people. Indeed, You have given jñāna-kāṇḍa and brahma-vidyā (knowledge of Brahman).

(53)
sei vidyā māyāvāda kariyā āśraya
jaḍa mukta ha’ye brahme jīva haya laya

“Those who take refuge in the knowledge of māyāvāda become free from matter and such jīvas merge into Brahman.

Brahma-vastu ki?
(What is the Nature of Brahman?)

(54)
sei brahma tava aṅga-kānti jyotirmaya
virajāra pāre sthita tā’te haya laya

“Brahman is the effulgence of Your form, which is full of light. It is situated on the shore of the Virajā.

(55)
ye saba asure viṣṇu karena saṁhāra
tāhārā-o sei brahme yāya māyā-pāra

“All the demons killed by Viṣṇu cross to the furthest shore of Māyā and merge into Brahman.

Kṛṣṇa-bahirmukha
(Those Who are Averse to Kṛṣṇa)

(56)
karmī jñānī ubhaye-i kṛṣṇa-bahirmukha
kabhu nāhi āsvādaya kṛṣṇa-dāsya-sukha

“Both the karmīs and jñānīs have turned their faces away from Kṛṣṇa. They never relish the pleasure found in service to Him.

Bhaktyunmukhī sukṛti
(The Sukṛti of Those who Favour Bhakti)

(57)
bhaktira unmukhī sei sukṛti pradhāna
tā’ra phale jīva bhakta-sādhu-saṅga pāna

“The greatest sukṛti is achieved by one who turns his face towards the process of bhakti. It results in that jīva attaining the association of sādhus. (12)

(12) Sukṛti is of three types – karmonmukhī (moving towards karma), jñānonmukhī (moving towards jñāna), and bhaktyunmukhī (moving towards bhakti). The first two types of sukrti deliver the results of enjoying the rewards of karma and the attainment of mukti. The last type of sukṛti gives rise to śraddhā in exclusive bhakti. To those who are ignorant, the various activities of śuddha-bhakti seem to be ordinary pious deeds.

(58)
śraddhāvān haye kṛṣṇa-bhakta saṅga kare
nāme ruci, jīve dayā, bhakti-patha dhare

“One who has śraddhā and associates with Kṛṣṇa’s devotees achieves a taste for the Holy Name, becomes compassionate to other jīvas, and walks on the path of bhakti.

Karmī o jñānīra prati kṛpāya gauṇa-patha vidhāna
(Out of Mercy for the Karmī and Jñānī, the Lord Creates an Indirect Path)

(59)
dayāra sāgara tumi jīvera īśvara
karmī jñānī bahirmukha uddhāre tatpara

“You are an ocean of mercy and the Lord of the jīvas. You are intent upon delivering the karmīs and jñānīs who have turned their faces from You.

(60)
karma-pathe jñāna-pathe pathika ye jana
tāhāra uddhāra lāgi tomāra yatana

“You endeavour to deliver those who travel on the paths of karma and jñāna.

(61)
sei sei pathikera maṅgala cintiyā
gauṇa-bhakti-patha eka rākhila kariyā

“Thinking of the benefit of those who travel on these paths, You have created the path of indirect bhakti. (13)

(13) By following the practice of varṇāśrama one pleases Hari. In this way the path of karma is an indirect path to bhakti.

Karmīra pakṣe karmera gauṇa-bhakti patha
(For the Karmīs, the Indirect Path of Bhakti is Mixed with Karma)

(62)
karmī varṇāśrame thāki’ sādhu-saṅga kari’
karma-mājhe bhakti kare gauṇa-patha dhari’

“Remaining in the varṇāśrama system and associating with sādhus, the karmī walks on the path of indirect bhakti mixed with karma.

(63)
tāra’ kṛta karma saba hṛdaya śodhiyā
tirohita haya śraddhā-bīje sthāna diyā

“By engaging in various acts of karma, his heart becomes purified. When impurities have disappeared, the seed of śraddhā is given a place in his heart.

Jñānīra gauṇa-patha
(The Indirect Path of the Jñānī)

(64)
jñānī sukṛtira bale bhaktera kṛpāya
ananya-bhaktite śraddhā anayase pāya

“By the power of his sukṛti and the mercy of a devotee, a jñānī can easily attain śraddhā in exclusive bhakti. (14)

(14) One may attain the association of devotee sādhus while on the path of jñāna, which is an indirect path to bhakti. In regards to the way of achieving pure bhakti, in the Rāmānanda-samvāda, Mahāprabhu referred to these two indirect paths (karma and jñāna) as external. He did not respect them.

(65)
tumi bala, mora dāsa māyāra vipāke
cāhe anya tuccha phala chāḍiyā āmāke

“You say, ‘My servant has fallen into the misery of māyā. Rejecting Me, he now desires other trivial rewards.

(66)
āmi jāni tā’ra yā’te haya sumaṅgala
bhukti-mukti chāḍāiyā di-i bhakti-phala

“‘I know what is truly auspicious for him. I will make him abandon sense enjoyment and mukti and give him the result of bhakti.

Gauṇa-pathera prakriyā
(The Method of the Indirect Path)

(67)
tā’ra kāma anusāre cālājñā tāhāre
gauṇa-patha bhakti-mārge śraddhā di-i tā’re

“‘According to his desire, I will guide him on the indirect path of bhakti and award him śraddhā in that.’

(68)
e tomāra kṛpā prabhu tumi kṛpāmaya
kṛpā nā karile kise jīva śuddha haya

“O most compassionate Lord, this is all Your mercy. If You do not give such mercy, how will the jīvas be purified?

Kalite gauṇa-pathera durdaśā
(The Indirect Path is Difficult in Kali-yuga)

(69)
satya-yuge dhyāna-yoge kata ṛṣi-gaṇe
śuddha kari’ dile prabhu nija-bhakti-dhane

“In Satya-yuga so many sages performed dhyāna-yoga (the yoga of meditation) and were purified by the Lord and given the treasure of bhakti unto You.

(70)
tretā-yuge yajña-karme aneka śodhile
dvāpare arcana-mārge bhakti bilāile

“In Tretā-yuga many persons were purified by performing yajñas, and in Dvāpara-yuga they took to the path of arcana (Deity worship). You distributed bhakti to them.

(71)
kali-āgamane nātha jīvera durdaśā
dekhi’ jñāna, karma, yoga chāḍila bharasā

“O Lord, when Kali-yuga arrived, seeing the troublesome state of the jīvas, You made them lose all hope in jñāna, karma, and yoga.

(72)
alpa āyu, bahu pīḍā, bala-buddhi-hrāsa
ei saba upadrava jīve kaila grāsa

“Their lives are short, they suffer many tribulations, and their strength and intelligence decreases. All these disturbances devour the jīvas.

(73)
varṇāśrama-dharma āra sāṅkhya-yoga-jñāna
kali-jīve uddhārite nahe balavān

“Varṇāśrama-dharma, saṅkhya, yoga, and jñāna have no power to deliver the jīvas in Kali-yuga.

(74)
jñāna-karma-gata ye bhaktira gauṇa-patha
kaṇṭake saṅkīrṇa hañā haila vipatha

“The indirect path of bhakti, mixed with karma or jñāna, becomes a narrow and treacherous path strewn with thorns. (15)

(15) At the time of following the path of jñāna one may attain real sādhu-saṅga, become desireless (niṣkāma) and offer the results of one’s actions to the Supreme through the process of karma-yoga and this may lead one to the temple of Bhakti Devī – yet in the age of Kali these indirect paths have become corrupted. Instead of real sādhus, dharma-dvajīs (religious hypocrites) are more prominent. Activities that make one crave sense enjoyment are more prominent than activities that purify the heart. Thus, through the indirect path one does not attain auspiciousness. In Dvāpara-yuga, arcana was seen to be the main path, but now even that is mostly corrupted due to various types of depravity.

(75)
pṛthak upāya dhari’ upeya sādhane
vighna bahutara haila jīvera jīvane

“By practising this path of sādhana, the jīva finds many obstacles in life. (16)

(16) The means by which one attains the upeya (result) is known as upāya. The result of upāya, or sādhana, is known as upeya. Sādhana is another name for upāya. Sādhya is another name for upeya. By the mercy of the Supreme Lord, all jīvas can attain the highest upeya or sādhya. Karma and jñāna are not the primary sādhanas to attain this upeya. Why not? Because as they get close to the upeya, karma and jñāna disappear. Sādhana of the Holy Name is not like that. The Holy Name and the Supreme Lord are non-different. Therefore, the Holy Name itself remains both the sādhya or upeya and the sādhana or upāya. By knowing this truth one attains exceptional good fortune.

Nāmālocanāra mukhya-patha
(Understanding that the Name is the Primary Path)

(76)
prabhu tumi jīvera maṅgala cintā kari’
kali-yuge nāma-saṅge svayaṁ avatari’

“O Prabhu, considering how to benefit the jīvas, in Kali-yuga You Yourself descended along with the Holy Name.

(77)
yuga-dharma pracārile nāma-saṅkīrtana
mukhya-pathe jīva pāya kṛṣṇa-prema-dhana

“You taught nāma-saṅkīrtana as the yuga-dharma. By following this direct path, the jīvas can achieve the great wealth of kṛṣṇa-prema.

(78)
nāmera smaraṇe āra nāma-saṅkīrtana
ei mātra dharma jīva karibe pālana

“Only the dharma of remembering the Holy Name and nāma-saṅkīrtana can save the jīvas.

Sādhya-sādhana o upāya upeyera abhedatā-krame nāmera mukhyatā
(The Sādhya and Sādhana, and the Upāya and Upeya are Identical Paths and the Holy Name is Primary)

(79)
yeita sādhana, sei sādhya yabe haila
upāya upeya-madhye bheda nā rahila

“Whatever is the sādhya is also the sādhana. No difference remains between the upāya and upeya.

(80)
sādhyera sādhane āra nāhi antarāya
anāyāse tare jīva tomāra kṛpāya

“There are no obstacles in this sādhana and sādhya. By Your mercy it is easily achieved by the jīvas.

(81)
āmi-ta adhama ati majiyā viṣaye
nā bhajinu nāma tava ati mūḍha ha’ye

“I am wretched and fully absorbed in mundane enjoyment. I never worshipped Your Name because I am such a great fool.”

(82)
dara dara dhārā cakṣe brahma-hari-dāsa
paḍila prabhura pade chāḍiyā niḥśvāsa

With tears streaming profusely from his eyes, Brahmā Hari Dāsa fell sighing at the Lord’s feet.

(83)
hari-bhakta-bhakti mātre vinoda yāhāra
hari-nāma cintāmaṇi jīvana tāhāra

Those whose only pleasure is found in bhakti to Hari and His devotees consider Hari-nāma Cintāmaṇi to be their very life.

iti śrī-hari-nāma-cintāmaṇau
nāma-māhātmya-sūcanaṁ nāma prathamaḥ paricchedaḥ

Thus ends the first chapter of Śrī Hari-nāma Cintāmaṇi entitled, ‘An Introduction to the Glories of the Holy Name.’