So in these six slokas I have described the truth about Lord Chaitanya whereas in the next five slokas I have described the glory about Nityananda.
Ar dui sloke Adwiter-tatwa akhyan
Ar ek sloke pancha tatwer byakhyan. (28)
In another two slokas the description of Adwita is given and in the remaining are the description of ‘panchatatwa’ i.e. (1) the Lord (2) His plenary portion (3) His incarnation (4) His energies and (5) His devotees etc. is shortly given.
Ayee choudha sloke kari mangala-charan
Tahim madhye kahi saba Vastu nirupana. (29)
Therefore in all these fourteen slokas I do invoke the benediction and as far as possible I do describe the Supreme Truth within such description.
Sab shrota-Vaishnabou kari namaskar
Ayee saba slokera kari artha-Vichar. (30)
I do offer my respectful obeisances unto my all Vaishnava readers and by doing so let me attempt to explain the purport of all the above mentioned slokas.
Sakal Vaishnava suna kari eka mana
Chaitanya Krishner sastre yemat nirupana. (31)
I request all my Vaishnava readers to read and hear with rapt attention the narration of Krishna Chaitanya as they are inculcated in the revealed scriptures.
After offering my obeisances unto the Lord along with His all associates, I shall try to explain now the six diversities of one only as they are.
Jadyapi amar guru chaitanyer das
Tathapi janiye ami tanhar prakash. (44)
Although I know that my spiritual master is the servitor of Sri Chaitanya yet I know Him also as the plenary manifestation of the Lord.
Guru Krishna rupa han shastrer pramaney.
Guru-rupe Krishnakripa karen bhaktagane. (45)
The spiritual master is nondifferent from Krishna—is the deliberate opinion of all revealed scriptures. Because it is Krishna only who delivers His devotees in the form of spiritual master.
Acharyam mam vijaniyat na aba-manneta karhichit.
Na marta budhya asuyeta sarbade-vamaya guru. (46)
The Lord said, “You should know the Acharya as Myself and then He must never be disrespected in any way. He may not be envied in the way of an ordinary common man because He is the representative of all gods.”
Siksha guruke ta jani Krishner swarupa
Antaryami, bhakta srestha-aye dui rupa. (47)
One should know the instructor spiritual master as the Personality of Krishna. He (Krishna) manifests Himself as the supersoul as well as the devotee of the first order.
Brahmayashapi krita mridha udah smarantah.
Jo antarbaht tanuvritam asubham vidhunwan
Acharya chaita bapusha swagatim vanakti. (48)
Oh! My Lord! nobody can sufficiently acknowledge his obligation unto You even such devotees have lived as long a period as that of the age of Brahma. Because you do manifest yourself in two features namely externally as the Acharya and internally as the super-soul in order to deliver the embodied living being by giving him directions as to how he can go unto You.
Tesham satata yuktanam bhajajam pritipurvakam
Dadami buddhe yogam tam yena mam upayanti te. (49)
“Those who are constantly engaged in the devotional service of the Lord with transcendental love—to them only I do give directions of pure knowledge so that they can come back to My supreme abode.”
Jnanam paramaguhyam me yad-vijnana samanvitam
Sarasyam tad angam cha grihana gaditam moya. (50-51)
The Lord said unto Brahma, “Please hear attentively what I am speaking over to you that transcendental knowledge about Me is not only scientific but also it is full of mepheries.”
Yaban aham yathab hava yad rupa gunakarmakah
Tatha eba tatwa vijnanam astu te madanugrahat. (52)
“My personality, my manifestations, qualities, and pastimes as they are in truth, let all these be enlightened in you defacto by My mercy.”
Aham eba asam eba agre na anyat-yat sad asat param
Paschad aham yad etat cha jo aba-shiryate sa asmiham. (53)
“Prior to the cosmic creation it was I only there. Everything what is called as phenomenal up to impersonal Brahman nothing existed independantly of Me.
“When there was creation, it is I only which exists in everyting and there annihilation, it is I only that shall remain eternally.”
Rita artham yat pratu yeta na pratuyeta cha atmani
Tad vidyat abmano mayam yatha tamale. (54)
“What appears to be truth without Me although nothing can exist without Me-such misunderstanding is called the illusory energy of the Supreme Lord. There is nothing such misunderstanding in My internal energy. It is just like reflection of the reality, light on the shadow. In light however there is neither shadow nor reflection.”
Yatha mahantibhutani uchchaba-chesu anu
Prabirtani abrabirtani tathateshu na teshu aham. (55)