Vaiṣṇava Siddhānta Mālā 3

Recently, many are singing songs about the Holy Name, yet all the songs that they sing have some impure sentiments. That is not good. The first thing to note is that such songs must have those Names that indicate Bhagavān’s līlā, and there should be no nonsensical descriptions. When there are one or two sentiments that are in line with śuddha-bhakti, then there is no fault. If there are any words indicating mukti (liberation) or a thirst for bhukti (sense enjoyment), then the true nature of nāma (nāmatva) is will not be present in that name, and it descends into nāmābhāsa (a reflection of the real Name). No nonsensical songs should be sung, but only songs composed by the previous mahājanas, the Holy Name itself, and those songs that express proper bhāva. These sorts of songs containing nāma should be sung. For example, some of the songs that are in line with the philosophy of the mahājanas are being published here. The respected workers of the nāma-haṭṭa will chant the Holy Name and other songs about the Holy Name. Those songs on the Holy Name that express pure bhāva will be published later.

Songs about Śrī Gaura-candra

First Song

Śrī Śrīman Mahāprabhura-śata-nāma
(The One-Hundred Names of Śrī Śrīman Mahāprabhu)

nadīyā-nagare nitāi nece nece gāya re
(“In the town of Nadīyā, Nitāī dances and sings these names”)

(1)
jagannātha-suta mahāprabhu viśvambhara
māyāpura-śaśī navadvīpa-sudhākara
śacī-suta gaura-hari nimāi-sundara
rādhā-bhāva-kānti-ācchādita naṭavara
nāmānanda capala-bālaka mātṛ-bhakta
brahmāṇḍa-vadana tarkī kautukānurakta

(“He is the son of Jagannātha Miśra, Mahāprabhu, the maintainer of the universe. He is the moon of Māyāpura, and the nectarean moon of Navadvīpa. He is the son of Śacī, and is Śrī Hari with a golden complexion. He is called Nimāi-sundara. He is covered by the heart and halo of Śrī Rādhā, and He is the greatest dancer. Hearing the Holy Name, He becomes blissful. As a child, He is very fast. He is devoted to His mother. The universe is within His mouth. He is a logician, and He is fond of playing.”)

(2)
vidyārthi-uḍupa caura-dvayera mohana
tairthika-sarvasva grāmya-bālikā-krīḍana
lakṣmī-prati-vara-dātā uddhata bālaka
śrī-śacīra pati-putrāśoka-nivāraka
lakṣmī-pati pūrva-deśa-sarva-kleśa-hara
digvijayi-darpa-hārī viṣnu-priyeśvara

(“He is the moon amongst students, and He confused the two thieves. He is the most respected personality, and He played with the village girls. He is the bestower of blessings to His wife, Lakṣmīpriyā. He is a very naughty child, and He removes the grief that Śacī felt upon losing her husband and first son. He is the husband of Lakṣmīpriyā. He dispels all miseries of the residents of East Bengal. He destroyed the pride of the all-conquering scholar, and is the Lord of Viṣnupriyā.”)

(3)
ārya-dharma-pāla pitṛ-gayā pinḍa-dātā
purī-śiṣya madhvācārya-sampradāya-pātā
kṛṣṇa-nāmonmatta kṛṣṇa-tattva-adhyāpaka
nāma-saṅkīrtana-yuga-dharma-pravartaka
advaita-bāndhava śrīnivāsa-gṛha-dhana
nityānanda-prāṇa gadādharera jīvana

(“He is the protector of ārya–dharma, and He is the offerer of piṇḍa at Gayā. He is the disciple of Īśvara Purī, and the preserver of the sampradāya of Madhvācārya. He becomes madly upon tasting kṛṣṇa-nāma, and is the teacher of kṛṣṇa-tattva. He is the initiator of nāma–saṅkīrtana, the yuga–dharma. He is the friend of Advaita Ācārya, the wealth of Śrīvāsa’s home, the life-source of Nityānanda, and the very existence of Gadādhara.”)

(4)
antardvīpa-śaśadhara sīmanta-vijaya
godruma-vihārī madhyadvīpa-līlāśraya
koladvīpa-pati ṛtudvīpa-maheśvara
jahnu-modadruma-rudradvīpera īśvara
nava-khaṇḍa-raṅganātha jāhnavī-jīvana
jagāi-mādhāi-ādi durvṛtta-tāraṇa

(“He is the moon of Antardvīpa, and the victor of Sīmantadvīpa. He plays in Godruma, and is the shelter of līlā in Madhyadvīpa. He is the Lord of Koladvīpa, the Supreme Controller of Ritudvīpa, and the Lord of Jahnudvīpa, Modadrumadvīpa, and Rudradvīpa. He is the playful Lord of the nine divisions of Navadvīpa. He is the life of the Gaṅgā, and the deliverer of Jagāi, Mādhāi and other wicked persons.”)

(5)
nagara-kīrtana-siṁha kājī-uddhāraṇa
śuddha-nāma-pracāraka bhaktārti-haraṇa
nārāyaṇī-kṛpā-sindhu jīvera niyantā
adhama-paḍuyā-daṇḍī bhakta-doṣa-hantā
śrī-kṛṣṇa-caitanya-candra bhāratī-tāraṇa
parivraja-śiromaṇi utkala-pāvana

(“He is like a lion during the town kīrtanas, and the deliverer of the Kāzī. He is the preacher of śuddha-nāma, and the remover of His devotee’s misery. He is an ocean of mercy for Nārāyaṇī, and the regulator of the jīvas. He punishes the worst of students and removes the faults of His devotees. He is Śrī Kṛṣṇa Caitanya-candra, and He delivered Keśava Bhāratī. He is the crest-jewel of the wandering sannyāsīs, and is the saviour of Orissa.”)

(6)
ambu-liṅga-bhuvaneśa-kapoteśa-pati
khīra-cora-gopāla-darśana-sukhī yati
nirdaṇḍi-sannyāsī sārvabhauma-kṛpāmoya
svānanda-āsvādānandī sarva-sukhāśraya
puraṭa-sundara vāsudeva-trāṇa-karttā
rāmānanda-sakhā bhaṭṭa-kula-kleśa-harttā

(“He is the Lord of Ambu-liṅga, Bhuvaneśvara, and Kapoteśvara. As a sannyāsī He felt great happiness upon taking darśana of Kṣīra-cora-Gopīnātha and Sākṣī-Gopāla. He became a sannyāsī without a daṇḍa, and was full of mercy for Sārvabhauma. He experiences ecstasy by tasting His own bliss, and He is the resting place of all happiness. He is beautiful like gold, and He is the saviour of Vāsudeva. He is the friend of Rāmānanda Rāya, and the destroyer of all the faults of the family of Veṅkaṭa Bhaṭṭa.”)

(7)
bauddha-jain-māyāvādi-kutarka-khaṇḍana
dakṣiṇa-pāvana bhakti-grantha-uddhāraṇa
ālāla-darśanānandī rathāgra-nartaka
gajapati-trāṇa devānanda-uddhāraka
kuliyā-prakāśe duṣṭa paḍuyāra trāṇa
rūpa-sanāntana-bandhu sarva-jīva-prāṇa

(“He demolishes the bogus philosophies of the Buddhists, Jains, and Māyāvādīs. He is the purifier of South India, and He revealed texts on bhakti. He became blissful taking darśana of Ālālanātha, and He danced in front of Jagannātha’s chariot. He delivered the king of Purī, and rescued Devānanda Panḍita. He delivered the wicked students when He appeared in Kuliyā. He is the friend of Rūpa and Sanātana, and the life-force of all jīvas.”)

(8)
vṛndāvanānanda-mūrti balabhadra-saṅgī
yavana-uddhārī bhaṭṭa-vallabhera raṅgī
kāśī-vāsi-sannyāsī-uddhārī prema-dātā
markaṭa-vairāgī-daṇḍī ācaṇḍāla-trātā
bhaktera gaurava-kārī bhakta-prāṇa-dhana
hari-dāsa-raghunātha-svarūpa-jīvana
nadīyā-nagare nitāi nece’ nece’ gāya re
bhakativinoda tā’ra paḍe raṅga-pāya re

(“He is the embodiment of the bliss of Vṛndāvana, and the companion of Balabhadra Bhaṭṭācārya. He saved the Yavanas, and He had happy exchanges with Vallabha Bhaṭṭa. He liberated the māyāvādī sannyāsīs who resided in Kāśī, and He is the giver of prema. He punishes the monkey-like renunciates, and He is the deliverer of everyone including the caṇḍāḷas. He shows respect to the devotees, and is the very wealth of their lives. He is the very existence of Hari Dāsa, Raghunātha Dāsa, and Svarūpa Dāmodara. In the town of Nadīyā, Nitāi dances and dances while singing this, and Bhaktivinoda falls at His feet.”)

Second Song

jaya godruma-pati gorā
nitāi-jīvana, advaitera dhana,
vṛndāvana-bhāva-vibhorā
gadādhara-prāṇa, śrīvāsa-śaraṇa,
kṛṣṇa-bhakta-mānasa-corā

(“Glories to Gaura, the Lord of Godruma! He is the life of Nitāī, the wealth of Advaita, and He is absorbed in the bhāva of Vṛndāvana. He is the very existence of Gadādhara, the shelter of Śrīvāsa, and that thief who steals the minds of the devotees of Kṛṣṇa.”)

Third Song

kali-yuga-pāvana viśvambhara
gauḍa-citta-gagaṇa-śaśadhara
kīrtana-vidhātā, para-prema-dātā,
śacī-suta puraṭa-sundara

(“Viśvambhara is the saviour of Kali-yuga, the moon in the sky of the hearts of residents of Gauḍa, the initiator of kīrtana, the bestower of the highest type of prema, the son of Śacī of a golden complexion.”)

Fourth Song

kṛṣṇa-caitanya advaita prabhu nityānanda
gadādhara śrīnivāsa murāri mukunda
svarūpa-rūpa-sanātana-purī-rāmānanda

Songs about Śrī Kṛṣṇa-candra

(These 120 Names are meant for 24 hours chanting in public nāma-saṅkīrtana)

First Song

nagare nagare gorā gāya –
(From town to town, Gaura sings)

(1)
yaśomatī-stanya-pāyī śrī-nanda-nandana
indra-nīlamaṇi vraja-janera jīvana
śrī-gokula-niśācarī-pūtanā-ghātana
duṣṭa-tṛṇāvarta-hantā śakaṭa-bhañjana
navanīta-cora dadhi-haraṇa-kuśala
yamala-arjuna-bhañjī govinda gopāla

(“He who feeds at the breast of Yaśodā. He is the son of Nanda. He is dark blue like a sapphire, and He is the life of the residents of Vraja. He slew Pūtanā, witch of Gokula, He killed the evil Tṛṇāvarta, and He broke Śakaṭāsura. He steals butter, and is expert in stealing yoghurt. He broke the two Arjuna trees, He is Govinda, the Lord of the cows, and He is Gopāla, their protector.”)

(2)
dāmodara vṛndāvana-go-vatsa-rākhāla
vatsāsurāntaka hari nija-jana-pāla
baka-śatru agha-hantā brahma-vimohana
dhenuka-nāśana kṛṣṇa kāliya-damana
pītāmbara śikhi-piccha-dhārī venu-dhara
bhāṇḍīra-kānana-līlā dāvānala-hara

(“He is Dāmodara, who was bound by Mother Yaśodā, and He is the protector of the cows and calves. He is the slayer of Vatsāsura, He is Hari, the remover of misery, and the protector of those who are close to Him. He is the enemy of Baka and the destroyer of Agha. He bewilders Brahmā, and kills Dhenuka. He is Kṛṣna, the all-attractive, and the conqueror of Kāliya. He wears golden cloth, is adormed with peacock feathers upon His head, and holds a flute. He performs His līlā in the forest of Bhāṇḍīra, and swallows a forest fire.”)

(3)
naṭavara guhācara śarata-vihārī
vallabī-vallabha deva gopī-vastra-hārī
yajña-patnī-gaṇa-prati karuṇāra sindhu
govardhana-dhṛk mādhava vraja-vāsī-bandhu
indra-darpa-hārī nanda-rakṣitā mukunda
śrī-gopī-vallabha rasa-krīḍa pūrṇānanda

(“He is the greatest of dancers, He plays in the caves of Govardhana, and He frolics in the autumn season. He is the lover of the beloved gopīs, He is Deva, the most playful and effulgent, and the stealer of the clothes of the gopīs‘. He is an ocean of mercy to the wives of the ritualistic brāhmaṇas. He is the holder of Govardhana Hill, the husband of Mādhavī, the goddess of fortune, and the friend of the inhabitants of Vraja. He breaks the pride of Indra, and protects Nanda Mahārāja. He is Mukunda, the bestower of liberation, the beloved of the gopīs, the enjoyer of the rāsa-dance, and full of complete bliss.”)

(4)
śrī-rādhā-vallabha rādhā-mādhava-sundara
lalitā-viśākhā-ādi sakhī-prāneśvara
nava-jaladhara-kānti madana-mohana
vana-mālī smera-mukha gopī-prāṇa-dhana
tri-bhaṅgī muralī-dhara yamunā-nāgara
rādhā-kuṇḍa-raṅga-netā rasera sāgara

(“He is the beloved of Śrī Rādhā, Her beautiful Mādhava. He is the Lord of the lives of the sakhīs headed by Lalitā and Viśākhā. He has the hue of a fresh raincloud, He bewilders the god of love, and wears a garland of fresh forest flowers. He has a sweet smile on his face, and He is the life-wealth of the gopīs. He has a three-fold bending form, and holds the muralī flute. He is the beloved of the Yamunā, the director of the love-trysts at Rādhā-kuṇḍa, and is an ocean of rasa.

(5)
candrāvalī-prāṇa-nātha kautukābhilāṣī
rādhā-māna-sulampaṭa milana-prayāsī
mānasa-gaṅgāra dānī prasūna-taskara
gopī-saha haṭha-kārī vraja-vaneśvara
gokula-sampada gopa-duḥkha-nivāraṇa
durmada-damana bhakta-santāpa-haraṇa

(“He is the Lord of Candrāvalī’s life, and He is desirous of joking. He becomes greedy upon seeing the so-called anger of Rādhā, and He wishes to meet with Her. He is the bestower of Mānasa Gaṅgā, and He steals flowers. He acts without any care with the gopīs, and He is the Lord of the forests of Vraja. He is the treasure of Gokula, and He protects the gopas from misery. He subdues foolish pride and destroys the distress of His devotees.”)

(6)
sudarśana-mocana śrī-śaṅkhacūḍāntaka
rāmānuja śyāma-cānda muralī-vādaka
gopī-gīta-śrotā madhusūdana murāri
ariṣṭa-ghātaka rādhā-kuṇḍādi-vihārī
vyomāntaka padma-netra keśi-nisūdana
raṅga-krīḍa kaṁsa-hantā malla-praharaṇa

(He liberates Sudarśana, and slays Śaṅkhacūḍa. He is the younger brother of Balarāma, He is like the dark moon, and the player of the muralī flute. He hears the songs of the gopīs, He is the killer of Madhu, and the enemy of Mura. He slays Ariṣṭa and He sports at Rādhā-kuṇḍa and other places. He is the destroyer of Vyoma, His eyes are like lotus petals, and He is the slayer of Keśī. He enjoys playful pastimes, is the killer of Kaṁsa, and fights with Kaṁsa’s wrestlers.”)

(7)
vasudeva-suta vṛṣṇai-vaṁśa-kīrti-dhvaja
dīna-nātha mathureśa devakī-garbha-ja
kubjā-kṛpāmaya viṣṇu śauri nārāyaṇa
dvārakeśa naraka-ghna śrī-yadu-nandana
śrī-rukminī-kānta satyā-pati sura-pāla
pānḍava-bāndhava śiśupālādira kāla

(“He is the son of Vasudeva, and is the prestigious insignia of the Vṛṣṇi Dynasty. He is the Lord of the fallen, the Lord of Mathurā, and manifests from the womb of Devakī. He is full of compassion for Kubjā, He is the all-pervasive Viṣṇu, the maintainer of the entire creation, the son of Vasudeva, Nārāyaṇa who is the shelter of all, the Lord of Dvārakā, the killer of Narakāsura, and He who gives joy to the Yadu Dynasty. He is the beloved of Śrī Rukminī, the husband of Satyā and the protector of the Devas. He is the friend of the Pānḍavas, and the cause of death for Śiśupāla and other demons.”)

(8)
jagadīśa janārdana keśavārta-trāṇa
sarva-avatāra-bīja viśvera nidāna
māyeśvara yogeśvara brahma-tejādhāra
sarvātmāra-ātmā prabhu prakṛtira pāra
patita-pāvana jagannātha sarveśvara
vṛndāvana-candra sarva-rasera ākara
nagare nagare gorā gāya
bhakativinoda tachu pāya

(“He is the Lord of the universe, the nourisher of all beings, and the saviour from all difficulties. He is the origin of all avatāras, and the cause of the universe. He is the controller of māyā, the Lord of yoga and yogīs, and the possessor of mystic powers. The ātmā of all ātmās, He is the Master, and He is beyond material nature. He is the saviour of the fallen, the Lord of the universe, the controller of all, the moon of Vṛndāvana, and the origin of rasa. From town to town, Gaura sings these names, and Bhaktivinoda remains at His feet.”)

Second Song

kṛṣṇa govinda hare
gopī-vallabha śaure
śrīnivāsa dāmodara śrī-rāma murāre
nanda-nandana mādhava nṛsiṁha kaṁsāre

(“O Kṛṣṇa, Govinda, Hari! O Beloved of the gopīs! O Son of Vasudeva! O Shelter of Śrī! O Dāmodara! Śrī Rāma! O Enemy of Mura! O Son of Nanda! O Husband of the Goddess of Fortune! O Nṛṣiṁha! O killer of Kaṁsa!”)

Third Song

rādhā-vallabha mādhava śrī-pati mukunda
gopīnātha madana-mohana rāsa-rasānanda
anaṅga-sukhada-kuñja-vihārī govinda

(“O beloved of Rādhā, O Sweet one, O husband of the Goddess of Fortune, the giver of liberation, Lord of the gopīs, the bewilderer of the god of love, the relisher of blissful rasa, O enjoyer of playful pastimes in Anaṅga-sukhada Kuñja, O Lord of the cows.”)

Fourth Song

rādhā-mādhava kuñja-vihārī
gopī-jana-vallabha giri-vara-dharī
yaśodā-nandana, vraja-jana-rañjana,
yāmuna-tīra-vana-cārī

(“Mādhava, the beloved of Rādhā performs playful pastimes in the kuñjas of Vraja. He is the beloved of the gopīs, the lifter of Govardhana Hill, the son of Yaśodā, who gives pleasure to the inhabitants of Vraja, and He strolls through the forests on the banks of the Yamunā.”)

Fifth Song

rādhā-vallabha rādhā-vinoda
rādhā-mādhava, rādhā-pramoda
rādhā-ramaṇa rādhā-nātha,
rādhā-varaṇāmoda
rādhā-rasika, rādhā-kānta,
rādhā-milana-moda

(“He is the beloved of Rādhā, the pleasure of Rādhā, the sweetheart of Rādhā, and the delight of Rādhā. He is the lover of Rādhā, the Lord of Rādhā, He feels bliss in seeing the complexion of Rādhā, He relishes Rādhā, He is the darling of Rādhā, and when meeting with Rādhā, He feels great joy.”)

Sixth Song

jaya yaśodā-nandana kṛṣṇa gopāla govinda
jaya madana-mohana hare ananta mukunda
jaya acyuta mādhava rāma vṛndāvana-candra
jaya muralī-vadana śyāma gopī-janānanda

(“Glories to the son of Yaśodā, Kṛṣna, the protector of the cows and the bestower of pleasure to the cows and the senses! Glories to the conqueror of the god of love, who removes all distress, who is unlimited, and the giver of liberation! Glories to the infallible one! The husband of the goddess of fortune, the reservoir of bliss, the moon of Vṛndāvana! Glories to He who holds the flute, the dark one, who is bliss personified for the gopīs!”)

The Instruction of Śrī Śrī Godruma-candra

Mahāprabhu, the Son of Śacī, who is the milk-ocean of infinite rasa, the personification of all ambrosial mellows, who is the nectar-giving moon that attracts the cakora-like minds of the devotees of Gauḍa, exhibited His mercy one day to all the jīvas by giving this instruction to Śrīman Nityānanda Prabhu and Śrī Hari Dāsa Ṭhākura. In the Śrī Caitanya-Bhāgavata, Madhya-Khaṇḍa, 13th Chapter, it is written:

śuna śuna nityānanda, śuna haridāsa
sarvatra āmāra ājñā karaha prakāśa
prati ghare ghare giyā kara ei bhikṣā
bala ‘kṛṣṇa’, bhaja kṛṣṇa, kara kṛṣṇa-śikṣā
ihā bai āra nā balibā balāibā
dina-avasāne āsi’ āmāre kahibā

(“Listen, listen, Nityānanda! Listen, Haridāsa! Make My instructions known everywhere! Go to every house and beg in this way, ‘Chant, ‘Kṛṣṇa!’, worship Kṛṣṇa, and follow Kṛṣṇa’s teachings.’ Do not say anything else, or let anyone say anything other than this. When the day is over, come and report to Me.”)

In order to follow this instruction of the Supreme Lord, Prabhu Nityānanda and Ṭhākura Hari Dāsa took help from the other devotees and went from house to house doing nāma-pracāra (preaching about the holy name). Bala ‘kṛṣṇa’, bhaja kṛṣṇa, kara kṛṣṇa-śikṣā: it is obvious that there are three different instructions in this statement. The meaning of the instruction ‘bala kṛṣṇa’ is, “O jīvā, constantly chant kṛṣṇa-nāma.” The purport of the instruction ‘bhaja kṛṣṇa’ is this – “O jīva, make the flower of nāmā blossom into the blooming petals of rūpa, guṇa, and līlā, and relish the bliss that comes from the flower of nāma.” Kara kṛṣṇa-śikṣā – the significance of this instruction is, “O devotees of Kṛṣṇa! With knowledge of sambandha, abhidheya and prayojana, relish the highest rasa which is the honey from the flower of nāma.” To a certain extent, we will explain the first instruction in this section. Later, in other sections, we will try to give a specific explanation of the second and third instructions.

Mahāprabhu’s instruction is this: everyone should constantly chant hari-nāma. Constantly chant hari-nāma – the meaning of this instruction is not that one should constantly chant hari-nāma while neglecting bodily necessities, household duties, and social dealings with others. By neglecting bodily necessities, then after a short time the body will be ruined. In this regard, how should one chant hari-nāma? When human beings have been instructed to chant hari-nāma constantly, then the gṛhastha, the sannyāsī, vānaprastha and brahmacārī, the brāhmaṇa, kṣatriya, vaiśya and śūdra, the tribals, mlechhas etc. should remain in their own situations and chant hari-nāma. This is the only meaning. One must be properly situated in one’s own natural position. That is because in that condition, one’s bodily maintenance will run smoothly, and the body will not prematurely expire. Maintenance of one’s body means following social interactions with others. All this must proceed properly. Then all those endeavours will be conducted without immorality and in a safe manner. When Śrī Nityānanda Prabhu was propagating the first instruction of Śrīman Mahāprabhu, He spoke as follows:

kahena prabhura ājñā ḍākiyā ḍākiyā
“bala kṛṣṇa”, bhaja kṛṣṇa, laha kṛṣṇa-nāma
kṛṣṇa mātā, kṛṣṇa pitā, kṛṣṇa dhana-prāṇa
tomā-sabā’ lāgiyā kṛṣṇera avatāra
hena kṛṣṇa bhaja, saba chāḍa anācāra

(“He shouted out the Lord’s instruction, ‘Chant `kṛṣṇa‘, worship Kṛṣṇa, and take the Name of Kṛṣṇa. Kṛṣṇa is your mother, Kṛṣṇa is your father, and Kṛṣṇa is the wealth of your life. Kṛṣṇa has descended for all of you! Thus, worship Kṛṣna and give up all immoral activities.’” – Śrī Caitanya-bhāgavata, Madhya-khāṇḍa 13.82-84)

Upon receiving the instruction to propagate hari-nāma, Prabhu Nityānanda and Ṭhākura Hari Dāsa went from village to village, house to house, saying, “O jīva, Kṛṣṇa is the life of your life! Kṛṣṇa-nāma is the very wealth of your life. You should constantly deliberate upon that Name. The only thing to consider is that no kind of anacāra enters your bodily or household maintenance.” The meaning of the world anacāra is asadācāra (unrighteous conduct). Speaking lies (meaning false statements), theft, licentiousness, harming others, violence to other jīvas, contempt for one’s elders etc. are the many kinds of asadācāra or anācāra. Śrī Nityānanda Prabhu Himself has explained the word anacāra as follows:

śuna dvija, yateka pātaka kaili tui
āra yadi nā karis saba nimu muñi
para-hiṁsā, ḍākā-curi, saba anācāra
chāḍa giyā ihā tumi, nā kariha āra

(“Listen dvija, whatever immoral activities you have done, if you do not commit them again I will deliver you. Give up violence to others, theft, and other unrighteous activities. Do not do these things again.”)

While repeating the instruction to engage in hari-nāma, He also instructs that one should avoid anācāra and follow sadācāra.

dharma-pathe giyā tumi laha hari-nāma
tabe tumi anyere karibā paritrāṇa
yata saba dasyu-cora ḍākiyā āniyā
dharma-pathe sabāre laoyāo tumi giyā

(“Lead a life of dharma and take hari-nāma, then you will be able to deliver others. Bring all the dacoits together and induce them all follow the path of dharma.”)

The Lord said, “O vipra! Once and for all, you should give up the path of adharma (impiety), and should not follow unrighteous behaviour. Do not only abandon adharma – you should carefully endeavour to follow the path of dharma.” Dharma is described thus (in Śrīmad Bhāgavatam 7.11.8-12):

satyaṁ dayā tapaḥ śaucaṁ titikṣekṣā śamo damaḥ
ahiṁsā brahmacaryaṁ ca tyāgaḥ svādhyāya ārjavam
santoṣaḥ samadṛk-sevā grāmyehoparamaḥ śanaiḥ
nṛṇāṁ viparyayehekṣā maunam ātma-vimarśanam
annādyādeḥ saṁvibhāgo bhütebhyaś ca yathārhataḥ
teṣv ātma-devatā-buddhiḥ sutarāṁ nṛṣu pāṇḍava
śravaṇaṁ kīrtanaṁ cāsya smaraṇaṁ mahatāṁ gateḥ
sevejyāvanatir dāsyaṁ sakhyam ātma-samarpaṇam
nṛṇām ayaṁ paro dharmaḥ sarveṣāṁ samudāhṛtaḥ
triṁśal-lakṣaṇavān rājan sarvātmā yena tuṣyati

(“Nārada said, ‘O Yudhiṣṭhira, truthfulness, mercy, proper conduct, cleanliness, tolerance, discernment as to what is suitable and unsuitable, restraint, sense-control, non-violence, celibacy, renunciation, study of the śāstra, simplicity, contentment, service to sādhus, gradual detachment, deliberation upon the futility of the misconduct of jīvas, the cessation of speaking unnecessarily, research on the ātmā, distributing foodstuffs to proper recipients, perceiving guests as God-sent, seeing all humans in relation to Kṛṣṇa, hearing hari-kathā, chanting His glories, remembering Hari, rendering service, worshipping the Lord, offering prayers, being His servant, becoming His friend, and fully surrendering oneself – it is said that these thirty kinds of dharma must be performed by human beings.”)

O brothers! In order to go through your lives, please desire to engage in those activities that are associated with dharma – work in this way, and remain constantly chanting hari-nāma. This is my only advice.

– Śrī Bhaktivinoda