Verse 2.3.101-107

Bengali text, Devanagari and Unicode transliteration of verse 2.3.101-107:

স্বামি-হীনা দেবহূতি-জননী ছাডিযাচলিলা কপিল-প্রভু নিরপেক্ষ হৈযা ব্যাস-হেন বৈষ্ণব জনক ছাডি’ শুক চলিলা, উলটি নাহি চাহিলেন মুখ শচী-হেন জননী ছাডিযা একাকিনীচলিলেন নিরপেক্ষ হৈ’ ন্যাসি-মণি পরমার্থে এই ত্যাগ—ত্যাগ কভু নহে এ সকল কথা বুঝে কোন মহাশযে এ সকল লীলা জীব-উদ্ধার-কারণে মহাকাষ্ঠ দ্রবে’ যেন ইহার শ্রবণে যেন পিতাহারাইযা শ্রী-রঘুনন্দনে নির্ভরে শুনিলে তাহা কান্দযে যবনে হেন মতে গৃহ ছাডি’ নিত্যানন্দ-রায স্বানুভাবানন্দে তীর্থ ভ্রমিযা বেডায ॥ ১০১-১০৭ ॥

स्वामि-हीना देवहूति-जननी छाडियाचलिला कपिल-प्रभु निरपेक्ष हैया व्यास-हेन वैष्णव जनक छाडि’ शुक चलिला, उलटि नाहि चाहिलेन मुख शची-हेन जननी छाडिया एकाकिनीचलिलेन निरपेक्ष है’ न्यासि-मणि परमार्थे एइ त्याग—त्याग कभु नहे ए सकल कथा बुझे कोन महाशये ए सकल लीला जीव-उद्धार-कारणे महाकाष्ठ द्रवे’ येन इहार श्रवणे येन पिताहाराइया श्री-रघुनन्दने निर्भरे शुनिले ताहा कान्दये यवने हेन मते गृह छाडि’ नित्यानन्द-राय स्वानुभावानन्दे तीर्थ भ्रमिया वेडाय ॥ १०१-१०७ ॥

svāmi-hīnā devahūti-jananī chāḍiyācalilā kapila-prabhu nirapekṣa haiyā vyāsa-hena vaiṣṇava janaka chāḍi’ śuka calilā, ulaṭi nāhi cāhilena mukha śacī-hena jananī chāḍiyā ekākinīcalilena nirapekṣa hai’ nyāsi-maṇi paramārthe ei tyāga—tyāga kabhu nahe e sakala kathā bujhe kona mahāśaye e sakala līlā jīva-uddhāra-kāraṇe mahākāṣṭha drave’ yena ihāra śravaṇe yena pitāhārāiyā śrī-raghunandane nirbhare śunile tāhā kāndaye yavane hena mate gṛha chāḍi’ nityānanda-rāya svānubhāvānande tīrtha bhramiyā veḍāya || 101-107 ||

svami-hina devahuti-janani chadiyacalila kapila-prabhu nirapeksa haiya vyasa-hena vaisnava janaka chadi’ suka calila, ulati nahi cahilena mukha saci-hena janani chadiya ekakinicalilena nirapeksa hai’ nyasi-mani paramarthe ei tyaga—tyaga kabhu nahe e sakala katha bujhe kona mahasaye e sakala lila jiva-uddhara-karane mahakastha drave’ yena ihara sravane yena pitaharaiya sri-raghunandane nirbhare sunile taha kandaye yavane hena mate grha chadi’ nityananda-raya svanubhavanande tirtha bhramiya vedaya (101-107)

English translation:

(101-107) Lord Kapila displayed indifference by leaving behind His widowed mother. Śukadeva left behind such a great Vaiṣṇava father as Vyāsadeva without even looking back at his face. The crest jewel of sannyāsīs displayed indifference by leaving behind His helpless mother, Śacī. On the spiritual platform such renunciation is not renunciation. Only a few great personalities can understand this topic. These pastimes are all meant for the deliverance of the living entities. Even wood melts by hearing such topics. On hearing about Daśaratha’s lamentation after sending away his son Rāma, even the Yavanas cry profusely. In this way Lord Nityānanda left home and traveled to the holy places out of His own sweet will.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

When Kapila’s father left for His own abode, Lord Kapila displayed indifference by leaving His afflicted mother, Devahūti; Śukadeva displayed indifference by leaving his father, Mahatma Vyāsa, in spite of his repeated calls; Śacīnandana took sannyāsa in order to display indifference by leaving His helpless unsupported mother; and in order to deliver the fallen souls in the same way, Śrī Nityānanda Prabhu, who is nondifferent from Mūla-saṅkarṣaṇa Baladeva, enacted the pastime of visiting the holy places out of His own spiritual ecstasy. Ordinary people cannot immediately understand the importance and necessity of such renunciation for spiritual progress. The living entities’ eternal constitutional duty is cultivation of Kṛṣṇa consciousness, which is the ultimate goal of spiritual life. In comparison to this, severe renunciation

cannot be given much importance. Only those who are advanced in spiritual life can understand that Nityānanda Prabhu’s leaving behind such an affectionate father and mother for another purpose was most reasonable and necessary. Daśaratha’s lamentation due to separation from his son Rāmacandra overwhelms even the hearts of Yavanas. Even the hardest hearts of intoxicated materialists are softened with transcendental mellows while hearing these topics.

The word nirbhare means “completely” or “excessively.”

The second line of verse 106 indicates that even Yavanas cry profusely when they hear such topics.

The word svānubhāvānande means “in His own spiritual bliss.”