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NITAAI-Veda.nyf > Other Scriptures by Acharyas > Gitavali > Sri Nagar-Kirtan > Song 1



Song 1



The Lord’s Order to Process Around Town and Chant



nadiya-godrume nityananda mahajana

patiyache nam-hatta jivera karana


1) In the land of Nadiya, on the island of Godruma, the magnanimous Lord Nityananda has opened up the Marketplace of the Holy Name, meant for the deliverance of all fallen souls.



(shraddhavan jan he, shraddhavan jan he)

prabhura ajnay, bhai, magi ei bhiksha

bolo `krishna,’ bhajo krishna, koro krishna-shiksha


2) O men of faith! O men of faith! By the order of Lord Gauranga, O brothers, I beg this one request: Chant “Krishna!”, worship Krishna, and follow Krishna’s instructions.



aparadha-shunya ho’ye loho krishna-nam

krishna mata, krishna pita, krishna dhana-pran


3) Being careful to remain free of offenses, just take the holy name of Krishna. Krishna is your mother, Krishna is your father, and Krishna is the treasure of your life.



krishnaera samsara koro chadi’ anacar

jive doya, krishna-nam-sarva-dharma-sar


4) Giving up all improper behavior, carry on your worldly duties only in relation to Krishna. The showing of compassion to all fallen souls by loudly chanting the holy name of Krishna is the essence of all forms of religion.



Purport to the

Song Ajna-Tahal “Patrolling On the Lord’s Command”

by Bhaktivinoda Thakura


Bengali prose from the

Sixth Chapter of




nadiya-godrume nityananda mahajan

patiyache nam-hatta jiver karan


In the land of Nadiya, on the island of Godruma, the magnanimous Lord Nityananda has opened up the Marketplace of the Holy Name, meant for the deliverance of all fallen souls.


Purport by Bhaktivinoda Thakura

‘nadiya’-this word indicates shri Navadvipa-Dham, the abode formed of nine islands. ‘godrume’-of these nine islands, one is known as Godruma (the modern-day district of Gadigacha). ‘nityananda mahajan’-Shri Mahaprabhu displayed His mercy toward the jivas tortured by Kali-yuga by ordering Shri Nityananda Prabhu to preach the holy name (nam-prachar) from home to home; therefore Shri Nityananda Prabhu is verily the Mula Mahajan or the chief proprietor of the Nam Hatta located at Godruma. Even though all the employees of the Nam Hatöa are qualified for performing ajna-öahal, the ‘Patrol According to the Lord’s Order’, still the great mahashays, who are like patrolling watchmen, are especially empowered to render these duties in an entirely selfless manner. Above all the rest, Prabhu Nityananda and patrolman Haridas Thakura have each exhibited the glories of this post in their own unique ways. If one goes out on patrol with hopes of simply collecting milk and rice, then that is not the pure form of ajna-öahal.



(shraddhavan jan he, shraddhavan jan he)

prabhur ajnay, bhai, magi ei bhiksha

bolo ‘krishna,’ bhajo krishna, koro krishna-shiksha


O people of faith! O people of faith! By the order of Lord Gauranga, O brothers, I beg these three requests of you: Chant “Krishna!”, worship Krishna, and teach others about Krishna.


Purport by Bhaktivinoda Thakura

The mahashay on patrol plays his karatals and calls out, “O people of faith! I do not wish to beg from you any worldly thing or mundane favor. The only alms I beg is that all of you honor the order of the Lord by chanting the name of Krishna, worshiping Krishna, and teaching others about Krishna. Just invoke the true name of Krishna. Specifically, by giving up namabhasa (a hint of the name due to offenses) please chant the purely spiritual (chinmoy) holy name of the Lord.” There are two kinds of namabhasa-chaya-namabhasa (shadow of the name) and pratibimba-namabhasa (reflection of the name). The chaya-namabhasa naturally becomes the pure holy name that bestows all divine perfections, but in a gradual manner. This is because even though one may be situated in the darkness of ignorance, one is still not distracted by desires for bhoga (material sense gratification) and moksha (impersonal liberation), which are both unfavorable for executing devotional service. When devotees who are not knowledgeable in spiritual truth first of all persist in trying to chant this kind of namabhasa in the company of sadhus, by the power of that association they become learned in the mellows of nam-rasa and thus become capable of singing the shuddha-nam, the purely transcendental holy name of the Lord. Those devotees are also very fortunate.


For those who attempt chanting the holy name while still desirous of enjoying the fruits of either material endeavors or impersonal liberation, the holy name appears to them as the mere reflection known as pratibimba-namabhasa. Such persons easily receive their insignificant cherished boons from the Lord’s name, but they are unable to attain the shuddha-nam-chintamani-the touchstone of the pure holy name. This is because they are incapable of naturally renouncing their desires for things opposed to the execution of pure devotional service, specifically the things related to bhoga and moksha. In special circumstances, according to the arising of good fortune, one may reject desires for bhoga and moksha by the mercy of a devotee or the Lord directly, thus becoming of non-duplicious heart (akaitava hridoy), and in this way take full shelter of the pure holy name; but that is very rare.


O people of faith! To give up namabhasa and sing the shuddha-nam is verily the only true welfare of the jivas. Please worship Lord Krishna by chanting and chanting Krishna-nama. Perform bhajan by engaging in shravana, kirtana, smarana, sevana, archana, vandana, dasya, sakhya, and atma-nivedana. Execute that bhajan either on the path of vidhi-marga or raga-marga, according to your specific adhikara. If your ruchi is for the vidhi-marga, then accept appropriate instructions for worship (bhajan-tattva) at the feet of Shri Guru, and upon the annihilation of all the anarthas that beset the jiva, please observe the person of Lord Krishna. Or, if you have the transcendental greed (lobha) for traversing the raga-marga, then emulate the love and character of an eternal vraja-vasi or vraja-vasini, and according to that befitting ruchi just engage in the worship of the mellows of Vraja.


Being absorbed in that vraja-rasa-bhajan, obtaining the mercy of a guru who is appropriately qualified in that transcendental realm, one thus gains eternal residence in Vraja by awakening their own spiritual form (chinmoy-svarupa), and in that form they will achieve the ultimate beatitude of rendering seva to Shri Krishna.



aparadha-shunya ho’ye loho krishna-nam

krishna mata, krishna pita, krishna dhana-pran


Being careful to remain free of offenses, just take the holy name of Lord Krishna. Krishna is your mother, Krishna is your father, and Krishna is the treasure of your life.


Purport by Bhaktivinoda Thakura

The word ‘aparadha’ indicates the ten offenses against chanting the holy names of the Lord, listed as follows:

(1) Envy of the Vaishnavas and blasphemy of the Vaishnavas. (2) Thinking that other demigods like Shiva are supreme controllers separate from Lord Krishna. It should be known that the various devatas are the vibhutis or expanded energies of Lord Krishna; with this understanding, the fault of considering them to be different than Krishna, or thinking that there are numerous Supreme Lords, will cease. (3) Disregard for the spiritual master. There are two kinds of guru-the diksha-guru and the shiksha-guru. One should have faith in the words of the guru, and one should consider him to be a specific manifestation of Krishna, or else Krishna’s eternally dear, pure truth (nitya-preshöha shuddha-tattva). (4) Blasphemy of the revealed scriptures (shruti-shastra). The shruti-shastras comprise all the following: the Vedas; the Puranas and dharma-shastras that supplement the Vedas; the Bhagavad-gita-shastra, which is the embodiment of the Vedic siddhanta; the Brahma-sutra, which is the manifestation of the Vedic mimamsa-darshana; the

Shrimad-bhagavata, which is the purport (bhashya) of the Brahma-sutra; the expansions of the Vedas such as the itihasas (histories) and various satvata-tantras (esoteric worship manuals in the mode of goodness); and finally, all the bhakti-shastras written by numerous mahajans which represent extensive commentaries on all the above-mentioned scriptures. One must have particular faith in all these shastras. (5) Interpretation of the name of Hari; in other words, concluding that the glories of the holy name (nam-mahatmya) as recorded in the scriptures are merely exaggerated praises. (6) Conducting sinful activities on the strength of chanting the holy name. By chanting the holy name of the Lord with faith, one’s previous sinful reactions are destroyed, and one has no taste to commit further sinful actions. But if one desires to commit sins with the hope that the holy name will afterwards eradicate them, then that is an offense. (7) When one wishes that the holy name will bestow rewards of bhoga or moksha, considering the name to be equal to pious actions like dharma (religiosity), vrata (following vows), or tyaga (renunciation)-then he is an offender unto the holy name (namaparadhi). (8) It is an offense to give the holy name to others who are faithless, and to those who are averse or disinclined to hear about it. Instructions on hari-nam should not be given to those whose faith will not be kindled; the glories of the holy name (nam-mahatmya) should be spoken only to those whose shraddha may arise. (9) To not have full faith or taste even after hearing about the glories of the holy name. (10) It is an offense for persons who are full of a sense of false egotism and possessiveness (ahamta-mamata) to engage in the practice of chanting hari-nam. When one considers the material body to be the self, and develops false vanity based on such a body, imagining material objects to be one’s own property and thereby becoming attached to them, then such a person naturally commits hari-namaparadha. This is because he is cheated from the knowledge that the sadhya (the goal) as well as the sadhana (the practice for reaching that goal) are both spiritual.


O people of faith! Remaining free of these ten offenses, just worship Lord Krishna. Only Krishna is the jiva’s mother, father, offspring, wealth, husband, and life-treasure. The jiva is a spiritual ray (chit-kana), Krishna is the spiritual sun (chit-surya), and the material world is the jiva’s prison. Truly the pastimes of Krishna, which lie beyond the material realm, are your factual riches to be sought.



krishnera samsara koro chadi’ anacar

jive doya, krishna-nam-sarva-dharma-sar


Giving up all sinful activities, carry on your worldly duties only in relation to Lord Krishna. The showing of compassion to other souls by loudly chanting the holy name of Krishna is the essence of all forms of religion.


Purport by Bhaktivinoda Thakura

O faithful jiva! You have turned away from Krishna and then suffered the experience of so-called happiness and distress in the realm of mayika-samsara. This situation is not befitting you. As long as you remain bound to the wheel of karma as a result of your faulty aversion to Krishna, please accept one transcendental remedy. If you are inclined toward the path of pravritti (positive use of material situations), then just become a grihastha, brahmachari, or vanaprastha; or if you are inclined to the path of nivritti (renunciation of material situations), then just be a sannyasi. But in whatever position you find yourself, please give up all anacar (sinful activities), while offering your body, home, wife, children, and wealth unto Shri Krishna. Living in Krishna’s world, perform all your actions by dovetailing your senses and mind with topics of Krishna, and with a heart purified of envious aversion pass the journey of life. The supreme nectar (paramamrita) of favorable service rendered unto Lord Krishna will gradually become thickened until it breaks through your two bodies-the gross (sthula) and the subtle (linga)-and will finally cause your eternal spiritual form (aprakrita svarupa) to again awaken.


All the following things come under the heading of unfavorable actions, performed either by oneself or by society: theft, speaking lies, cheating, hostility, lust, inflicting bodily harm, duplicious politics, and so forth. Abandoning all these, just resort to pious means and spend your life in Krishna’s world. The ultimate statement is this-showing mercy to all living beings, living a pure lifestyle, just chant the holy name of Krishna. There is no difference whatsoever between Krishna-nam and Lord Krishna Himself. By the mercy of the holy name, Krishna in the form of His names, forms, attributes and pastimes (nam, rupa, guna, and lila) will personally reveal Himself to the vision of the eyes of your siddha-svarupa (spiritual body). Truly in a few days your chit-svarupa will awaken and will remain floating in the ocean of eternally sweet Krishna-prema.



-Another related essay by Bhaktivinoda Thakura-

Bengali prose from the Third Chapter of



Shri-Shri-Godruma-Candrer Ajna

“The Divine Command of Shri Godruma-Candra”


apara-rasa-payonidhi akhila-rasamrita-murti gauda-jana-citta-cakora-sudhakara shri-shri-shaci-nandana mahaprabhu


 Shri Chaitanya Mahaprabhu, who is an ocean of limitless transcendental rasa, who is the embodiment of all nectarean mellows, who is the ambrosia-producing moon attracting the chakora-bird minds of the Bengali devotees, who is the dear son of Mother Shaci... one day showed His mercy to all created beings by giving the following command to Shriman Nityananda Prabhu and


Shri Haridasa Thakura. As recorded in the Shri Chaitanya-Bhagavata, Madhya-Khanda (13.8-10):


shuno shuno nityananda, shuno haridas

sarvatra amar ajna koroho prakash

prati ghare ghare giya koro ei bhiksha

bolo ‘krishna’, bhajo krishna, koro krishna-shiksha

iha bai ar na boliba, bolaiba

dina-avasane asi’ amare kohiba


“Listen, listen, Nityananda! Listen, Haridasa! Make My command known everywhere! Go from house to house and beg from all the residents, ‘Please chant Krishna’s name, worship Krishna, and teach others to follow Krishna’s instructions.’ Do not speak, or cause anyone to speak, anything other than this.”


In order to carry out this command, Prabhu Nityananda and Thakura Haridasa took the help of other devotees and went from house to house preaching the glories of the holy name. In the series of statements-bolo ‘krishna’, bhajo krishna, koro krishna-shiksha-there are three different commands evident. The meaning of the command bolo krishna is: “He jiva! Always chant the name of Krishna.” The meaning of bhajo krishna is: “He jiva! Cause the flower of the holy name to blossom into the expanding petals of Krishna’s rupa, guna, and lila, and thus enjoy that flower-like nam.” The meaning of the command koro krishna-shiksha is: “He Krishna-bhaktas! Become endowed with the knowledge of sambandha-abhidheya-prayojana, and relish the supreme rasa which is the honey-nectar of that name-flower.” In this chapter, we will give an explanation, to some extent, of the first command. Later in other chapters I will endeavor to give specific explanations of the second and third commands.


Mahaprabhu’s order is simply this-that everyone should incessantly chant harinam. Incessantly chant harinam-the meaning of this command is not that people should always chant the holy name while completely desisting from all bodily activities, household duties, and dealings with others. By ceasing all actions of bodily maintenance, the body will be destroyed in a short while. In the context of this command, then, how should one engage in harinam? Since the Lord gave humanity the command to incessantly take the holy name, then the true meaning is that everyone, whether grihastha or sannyasi, vanaprastha or brahmachari, brahmana or kshatriya, vaishya or shudra, low-born or mleccha, and so forth-all people should remain in their respective situations and chant harinam. Verily this is the only meaning. It is necessary to nicely remain in one’s own natural situation because that position facilitates the proper performance of one’s activities for bodily maintenance, and thus the body will not expire untimely. Bodily maintenance requires dealing with others. It is essential that all such actions be observed in a pure and undisturbed fashion. Then all of these things will be conducted very nicely. When Shri Nityananda Prabhu was preaching the first command of Shriman Mahaprabhu, He spoke in the following manner:


kohena prabhur ajna dakiya dakiya

“bolo ‘krishna’, bhajo krishna, loho krishna nam

krishna mata, krishna pita, krishna dhana-pran

toma saba lagiya krishner avatar

heno krishna bhaja, saba chado anacar”


Nityananda and Haridasa repeated the Lord’s command by calling out to everyone, “Chant Krishna, worship Krishna, and accept Krishna’s holy name from others. Krishna is your mother, Krishna is your father, and Krishna is the treasure of your life-breath. Krishna has incarnated just for your benefit, so please worship this merciful Krishna and give up all sinful activities.”

(Shri Chaitanya Bhagavata, Madhya 13.82-84)


After receiving the command to preach the holy name (nam-prachar), Prabhu Nityananda and Thakura Haridasa went from village to village, house to house, and began proclaiming, “He jiva! Lord Krishna is verily the life of your life, and Lord Krishna’s name is verily the treasure of your life. All of you please deliberate incessantly on that holy name. Living thus absorbed, the only other thing of concern is to see that no sinful behavior contaminates your actions of bodily or household maintenance.” The meaning of the word anacar is asadacar, or activities of impious nature. There are many different types of sinful behavior that are classified as asadacar or anacar, such as: speaking lies, thievery, wantonness, doing harm to others, killing any living being, disrespect for superiors, and so forth. Shri Nityananda Prabhu has personally explained the meaning of the word anacar as follows (Shri Chaitanya Bhagavata, Antya-Khanda 5.685-686):


shuno dvija, jateka pataka kaili tui

ar jadi na koris, saba nimu mui

para-himsa, daka-curi, saba anacar

chado giya iha tumi, na koriho ar


“Listen, O brahmana! You have performed many sinful actions. If you abstain from committing these any further, then I forgive them. Doing harm to others, committing theft-all these things constitute sinful behavior. Now give up such actions, and do them no more.”


While repeating the command to engage in chanting harinam, Lord Nityananda gives negative advice regarding abstention from anacar or impious activities; the counterpart of this is to give instructions on chanting harinam while offering positive advice for performing sadacar or pious activities (5.687-688):


dharma pathe giya tumi loho harinam

tabe tumi anyere koriba paritran

jata saba dasyu cora dakiya aniya

dharma-pathe sabare laoyao tumi giya


“Embarking upon the path of dharma, chant the holy name of Lord Hari. Then you will also deliver others. Now please go and call as many thieves and criminals that you can; gathering them together, cause them to similarly adhere to the path of dharma.”


Nityananda Prabhu said, “He vipra! Just give up the path of irreligiosity (adharma) once and for all. Do not perform any further sinful actions. However, by renouncing adharma alone you should not live carelessly, but rather make a positive endeavor to accept the path of dharma.” The principles of dharma are described in the Shrimad-Bhagavatam as follows (7.11.8-12):


satyam daya tapah shaucam titiksheksha shamo damah

ahimsa brahmacaryan ca tyagah svadhyaya arjjavam

santoshah samadrik-seva gramyehoparamah shanaih

nrinam viparyayeheksha maunam atma-vimarshanam

annadyadeh samvibhago bhutebhyash ca yatharhatah

teshv atma-devata-buddhih sutaram nrishu pandava

shravanam kirtanan casya smaranam mahatam gateh

sevejyavanatir dasyam sakhyam atma-samarpanam

nrinam ayam paro dharmah sarvesham samudahritah

trimshal-lakshanavan rajan sarvatma yena tushyati


Narada said, “He Yudhishöhira! The following thirty types of religious duties should be performed by those who have obtained the human form of life: truthfulness (satya), compassion (daya), exertion in pious austerities (tapa), cleanliness (shauca), tolerance (titiksha), seeing [discernment of what is proper or improper] (iksha), mental restraint (shama), sense control (dama), non-violence (ahimsa), celibacy (brahmacarya), renunciation [giving in charity] (tyaga), study of the Vedas (svadhyaya), simplicity (arjava), satisfaction (santosha), service of saintly persons who have equal vision (sama-drik-seva), gradual detachment from worldly household life (gramyehoparama shanaih), deliberation on the degradation of fallen worldly souls (nrinam viparyayeheksha), abstinence of useless topics of conversation (mauna), searching for the true self as different from the material body (atma-vimarshana), distribution of grains and other foodstuffs to appropriate recipients (annadyadeh samvibhago bhutebhyash ca yatharhatah), seeing all living beings in relationship to Krishna, and especially those in the human form (teshv atma-devata-buddhih sutaram nrishu), hearing topics of Lord Hari (shravana), chanting His glories (kirtana), remembrance (smarana), rendering service (seva), offering worship (puja), offering prayers (vandana), becoming a servant (dasya), becoming His friend (sakhya), and offering unto Him the totality of one’s very being (atma-samarpana). O King, these qualifications must be acquired by human beings, for this satisfies the Supreme Lord, the Supersoul of all.”


O brothers! For the purpose of passing your lives nicely, please desire to engage in these activities that constitute the principles of dharma. Just behave honestly in this way, and incessantly remain absorbed in harinam-this is my only advice to you.