मन्त्रवर्णनMantravarṇanam

I will speak the mantra of Kṛṣṇa that bestows auspiciousness to those who chant it. By mere remembrance of this mantra, Hari is always easily accessible.

mantraṃ vakṣyāmi kṛṣṇasya japatāṃ maṅgalapradam |

yasya smaraṇamātreṇa sarvadā sulabho hariḥ ||

mantram — the mantra

vakṣyāmi — I will speak, I will describe

kṛṣṇasya — of Kṛṣṇa

japatām — for those who chant (repetition)

maṅgalapradam — bestowing auspiciousness

yasya — of which

smaraṇamātreṇa — by mere remembrance

sarvadā — always, at all times

sulabhaḥ — easily accessible, readily obtained

hariḥ — Hari (Kṛṣṇa)

kṛṣṇasya japatām maṅgalapradam mantraṃ vakṣyāmi, yasya smaraṇamātreṇa hariḥ sarvadā sulabhaḥ

• kṛṣṇasya japatām maṅgalapradam mantraṃ vakṣyāmi — I will speak the mantra of Kṛṣṇa that bestows auspiciousness to those who chant it
• yasya smaraṇamātreṇa hariḥ sarvadā sulabhaḥ — by mere remembrance of which, Hari is always easily accessible

• Maṅgalapradam (bestowing auspiciousness) — the mantra is not merely a sound but a direct agent of spiritual benefit.
• Smaraṇamātreṇa (by mere remembrance) — even without formal chanting, simply remembering this mantra makes Kṛṣṇa easily obtainable.
• This verse introduces the rādhā-kṛṣṇa mantra that will be revealed in the following verses, emphasizing its supreme power.

One should chant "Rādhe Kṛṣṇa" preceded by "Jaya" and preceded by "Śrī" ("Śrī Rādhe Kṛṣṇa" or "Jaya Śrī Rādhe Kṛṣṇa"). This indeed is the supreme mantra, bestowing the nectar of abundant divine love.

jayapūrvañca śrīpūrvaṃ rādhekṛṣṇeti kīrtayet |

ayameva paro mantraḥ premotkarṣarasapradaḥ ||

jaya — "jaya" (victory, glory)

pūrvam — preceded by, with in front

ca — and

śrī — "śrī" (prosperity, sacredness)

pūrvam — preceded by

rādhe — "Rādhe" (O Rādhā)

kṛṣṇa — "Kṛṣṇa"

iti — thus

kīrtayet — one should chant, one should glorify

ayam — this

eva — indeed

paraḥ — supreme, highest

mantraḥ — mantra

premotkarṣa — the excellence/abundance of divine love

rasa — nectar, essence

pradaḥ — bestowing, giving

jayapūrvam ca śrīpūrvam "rādhekṛṣṇa" iti kīrtayet, ayameva paraḥ mantraḥ premotkarṣarasapradaḥ

• jayapūrvam ca śrīpūrvam "rādhekṛṣṇa" iti kīrtayet — one should chant "Rādhe Kṛṣṇa" preceded by "Jaya" and preceded by "Śrī"
• ayameva paraḥ mantraḥ — this indeed is the supreme mantra
• premotkarṣarasapradaḥ — bestowing the nectar of abundant divine love

• The complete mantra is revealed as *"Śrī Rādhe Kṛṣṇa" or with the addition of "Jaya"* — a sixteen-syllable or eighteen-syllable mantra.
• Premotkarṣarasapradaḥ — this mantra does not merely grant liberation; it gives the highest nectar of love (prema-rasa) in its most abundant form.
• The order places *Rādhā's name before Kṛṣṇa's (Rādhe Kṛṣṇa*), a distinctive feature of esoteric Vaiṣṇava practice, emphasizing her supremacy and mercy.

One should constantly chant the four-syllable "Rādhe Kṛṣṇa." What need is there for any other spiritual practices in the world that are accompanied by various rules?

rādhe kṛṣṇeti satataṃ kīrtayet caturakṣaram |

kimanyaiḥ sādhanairloke niyamāntarasaṃyutaiḥ ||

rādhe — "Rādhe" (O Rādhā)

kṛṣṇa — "Kṛṣṇa"

iti — thus

satatam — constantly, continually

kīrtayet — one should chant

caturakṣaram — four-syllabled (Rā-dhe Kṛṣ-ṇa = four syllables)

kim — what need, why

anyaiḥ — with others

sādhanaiḥ — with spiritual practices, means

loke — in the world

niyama — rules, regulations

antara — other, different

saṃyutaiḥ — endowed with, accompanied by

caturakṣaram "rādhe kṛṣṇa" iti satataṃ kīrtayet, anyaiḥ niyamāntarasaṃyutaiḥ sādhanaiḥ loke kim

• caturakṣaram "rādhe kṛṣṇa" iti satataṃ kīrtayet — one should constantly chant the four-syllable "Rādhe Kṛṣṇa"
• anyaiḥ niyamāntarasaṃyutaiḥ sādhanaiḥ loke kim — what need is there for other spiritual practices in the world that are accompanied by various rules?

• The four syllables are: *Rā-dhe Kṛṣ-ṇa* (रा-धे कृष्-ण). This is the condensed, essential mantra.
• Kim anyaiḥ sādhanaiḥ — a rhetorical question implying that all other practices (yoga, sacrifice, austerity, pilgrimage, etc.) are unnecessary if one chants this mantra.
• The verse exalts nāma-saṅkīrtana (chanting the divine name) above all regulated practices (niyama) that require effort and qualification.

Rādhā, teaching a parrot seated on a lotus petal in her hand, (causes the parrot to utter) the sweet name "Kṛṣṇa," by which it attains supreme bliss.

śikṣayantī śukaṃ rādhā karābjadalasaṃsthitam |

kṛṣṇeti madhuraṃ nāma prāpnoti paramaṃ sukham ||

śikṣayantī — teaching, instructing

śukam — to a parrot

rādhā — Rādhā

karābjadala — the leaf of a lotus-hand (a lotus petal in the hand)

saṃsthitam — situated on, placed upon

kṛṣṇa — "Kṛṣṇa"

iti — thus

madhuraṃ — sweet

nāma — name

prāpnoti — attains, obtains

paramam — supreme, highest

sukham — happiness, bliss

karābjadalasaṃsthitam śukaṃ rādhā śikṣayantī, "kṛṣṇa" iti madhuraṃ nāma (śukaḥ) paramaṃ sukham prāpnoti

• karābjadalasaṃsthitam śukaṃ rādhā śikṣayantī — Rādhā, teaching a parrot seated on a lotus petal in her hand
• "kṛṣṇa" iti madhuraṃ nāma (śukaḥ) paramaṃ sukham prāpnoti — the parrot, (uttering) the sweet name "Kṛṣṇa," attains supreme bliss

• This charming image shows Rādhā as the guru teaching even a bird to chant Kṛṣṇa's name — indicating that the name's power works regardless of the chanter's qualification.
• The śuka (parrot) is a traditional symbol in Vaiṣṇava poetry, often representing the devotee who only speaks the beloved's name.
• Even a parrot (pakṣī) attains paramaṃ sukham by chanting — how much more a human being?

Hari constantly makes His flute sound with the words "Rādhe, Rādhe." Enchanted by that sound, even sages follow Mādhava.

rādhe rādheti satataṃ veṇuṃ vādayate hariḥ |

tannādamugdhā munayo’pyanugacchanti mādhavam ||

rādhe rādhe — "Rādhe, Rādhe" (O Rādhā, O Rādhā)

iti — thus

satatam — constantly, continually

veṇum — flute

vādayate — makes play, causes to sound

hariḥ — Hari (Kṛṣṇa)

tat — that

nāda — sound, note

mugdhāḥ — enchanted, bewildered

munayaḥ — sages

api — even

anugacchanti — follow

mādhavam — Mādhava (Kṛṣṇa)

hariḥ "rādhe rādhe" iti satataṃ veṇuṃ vādayate, tatnādamugdhāḥ munayaḥ api mādhavam anugacchanti

• hariḥ "rādhe rādhe" iti satataṃ veṇuṃ vādayate — Hari constantly makes His flute sound with the words "Rādhe, Rādhe"
• tatnādamugdhāḥ munayaḥ api mādhavam anugacchanti — enchanted by that sound, even sages follow Mādhava

• The flute of Kṛṣṇa is said to vocalize the name of Rādhā — every note of the flute is actually the sound "Rādhe, Rādhe."
• Tannādamugdhāḥ (enchanted by that sound) — the flute's call is so powerful that even munis (great sages who have renounced all attachments) cannot resist following it.
• This verse establishes that Rādhā's name is not separate from Kṛṣṇa's flute song — they are identical in substance and effect.

The gopīs always sing sweetly "Rādhe Kṛṣṇa." Therefore the demigods, headed by Brahmā himself, desire the dust of their feet.

rādhekṛṣṇeti madhuraṃ sadā gāyanti gopikāḥ |

tasmāttāsāṃ padarajo vāñchantyajamukhāḥ surāḥ ||

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

madhuraṃ — sweetly

sadā — always

gāyanti — sing

gopikāḥ — the gopīs

tasmāt — therefore

tāsām — of them

padarajaḥ — the dust of the feet

vāñchanti — desire, long for

aja — unborn (Brahmā)

mukhāḥ — headed by, beginning with

surāḥ — the demigods

gopikāḥ sadā "rādhekṛṣṇa" iti madhuraṃ gāyanti, tasmāt ajamukhāḥ surāḥ tāsām padarajaḥ vāñchanti

• gopikāḥ sadā "rādhekṛṣṇa" iti madhuraṃ gāyanti — the gopīs always sing sweetly "Rādhe Kṛṣṇa"
• tasmāt ajamukhāḥ surāḥ tāsām padarajaḥ vāñchanti — therefore the demigods, headed by Brahmā, desire the dust of their feet

• The gopīs are the supreme practitioners of nāma-saṅkīrtana, singing the names of Rādhā and Kṛṣṇa constantly.
• Padarajaḥ (dust of the feet) — even the highest demigods, including Brahmā (the creator), long for the dust of the gopīs' feet, indicating their supreme spiritual status.
• The verse implies that chanting "Rādhe Kṛṣṇa" elevates one to the level of the gopīs, making even demigods bow down.

In the three worlds, there is no mantra superior to this. Therefore, one should chant "Rādhe Kṛṣṇa" loudly and very sweetly.

etasmānna paro mantrastriṣu lokeṣu vidyate |

tasmāduccaiḥ sumadhuraṃ rādhekṛṣṇeti kīrtayet ||

etasmāt — than this

na — not

paraḥ — higher, superior

mantraḥ — mantra

triṣu — in the three

lokeṣu — worlds

vidyate — exists

tasmāt — therefore

uccaiḥ — loudly, aloud

sumadhuram — very sweetly

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtayet — one should chant

triṣu lokeṣu etasmāt paraḥ mantraḥ na vidyate, tasmāt uccaiḥ sumadhuraṃ "rādhekṛṣṇa" iti kīrtayet

• triṣu lokeṣu etasmāt paraḥ mantraḥ na vidyate — in the three worlds, there is no mantra superior to this
• tasmāt uccaiḥ sumadhuraṃ "rādhekṛṣṇa" iti kīrtayet — therefore one should chant "Rādhe Kṛṣṇa" loudly and very sweetly

• This is an unequivocal declaration of the supremacy of the rādhe-kṛṣṇa mantra over all other mantras (Gāyatrī, Praṇava, Nārāyaṇa mantra, etc.).
• Uccaiḥ (loudly) — chanting aloud is recommended, not silent meditation; sound vibration has power to purify and uplift.
• Sumadhuram (very sweetly) — the chanting is not mechanical; it should be melodic and filled with loving emotion (bhāva).

Whether one is impure or pure, whether with faith or even without faith, abandoning all shyness and with a free throat, one should chant "Rādhe Kṛṣṇa."

apavitraḥ pavitro vā śraddhayā'śraddhayāpi vā |

tyaktvā lajjāṃ muktakaṇṭho rādhekṛṣṇeti kīrtayet ||

apavitraḥ — impure, unwashed

pavitraḥ — pure, ritually clean

vā — or

śraddhayā — with faith

aśraddhayā — without faith

api vā — even or

tyaktvā — having abandoned

lajjām — shyness, embarrassment

muktakaṇṭhaḥ — with a throat set free (loudly, without restraint)

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtayet — one should chant

apavitraḥ vā pavitraḥ vā, śraddhayā aśraddhayā api vā, lajjām tyaktvā muktakaṇṭhaḥ "rādhekṛṣṇa" iti kīrtayet

• apavitraḥ vā pavitraḥ vā — whether impure or pure
• śraddhayā aśraddhayā api vā — whether with faith or even without faith
• lajjām tyaktvā muktakaṇṭhaḥ — abandoning all shyness, with open throat
• "rādhekṛṣṇa" iti kīrtayet — one should chant "Rādhe Kṛṣṇa"

• This verse removes all barriers: no ritual purity required, no specific qualification needed. The name works regardless of the chanter's state.
• Aśraddhayā api (even without faith) — astonishingly, even a faithless or mechanical chanting produces benefit (though faith amplifies it).
• Lajjām tyaktvā (abandoning shyness) — chanting should not be done secretly or hesitantly; one should chant openly, without embarrassment.

There is no rule of place or time, nor is formal initiation from a guru required. A mortal should chant "Rādhe Kṛṣṇa" everywhere and always.

na deśakālaniyamo nopadeśo guruṣvapi |

sarvatra sarvadā martyo rādhekṛṣṇeti kīrtayet ||

na — not

deśa — place

kāla — time

niyamaḥ — rule, restriction

na — not

upadeśaḥ — initiation, formal instruction

guruṣu — from gurus, regarding gurus

api — even

sarvatra — everywhere

sarvadā — always

martyaḥ — a mortal, a human being

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtayet — one should chant

deśakālaniyamaḥ na, guruṣu api upadeśaḥ na, martyaḥ sarvatra sarvadā "rādhekṛṣṇa" iti kīrtayet

• deśakālaniyamaḥ na — there is no rule of place or time
• guruṣu api upadeśaḥ na — nor is formal initiation from a guru required
• martyaḥ sarvatra sarvadā "rādhekṛṣṇa" iti kīrtayet — a mortal should chant "Rādhe Kṛṣṇa" everywhere and always

• This verse radicalizes the accessibility of the mantra: no geographical sacredness required, no specific planetary hours, no initiation (dīkṣā) from a spiritual master.
• Sarvatra sarvadā (everywhere and always) — chanting is not restricted to a temple, meditation room, or specific time of day.
• The name itself is the guru; the name itself purifies the place and time. This is the essence of nāma-bhajana in esoteric Vaiṣṇava tradition.

The chanting of "Rādhe Kṛṣṇa" is the destroyer of all sins, the purifier of all purifiers, and the most auspicious of all auspicious things.

sarvapāpapraśamanaṃ pāvanānāñca pāvanam |

maṅgalaṃ maṅgalānāñca rādhekṛṣṇeti kīrtanam ||

sarva — all

pāpa — sins

praśamanam — destroying, pacifying

pāvanānām — of purifiers

ca — and

pāvanam — the purifier

maṅgalam — auspiciousness

maṅgalānām — of auspicious things

ca — and

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtanam — chanting

"rādhekṛṣṇa" iti kīrtanam sarvapāpapraśamanam, pāvanānām ca pāvanam, maṅgalānām ca maṅgalam

• "rādhekṛṣṇa" iti kīrtanam — the chanting of "Rādhe Kṛṣṇa"
• sarvapāpapraśamanam — is the destroyer of all sins
• pāvanānām ca pāvanam — and is the purifier of all purifiers
• maṅgalānām ca maṅgalam — and is the most auspicious of all auspicious things

• Pāvanānāṃ pāvanam (purifier of purifiers) — sacred rivers, pilgrimage sites, deities, and mantras are purifiers, but this chanting purifies even them.
• Maṅgalānāṃ maṅgalam (most auspicious of auspicious things) — all good things in the universe are partial, but this chanting is the supreme good.
• This verse uses classical superlative phrasing to establish the absolute supremacy of rādhe-kṛṣṇa chanting over all other spiritual practices.

"Rādhe Kṛṣṇa" is the name-embodied form of Hari himself. One on whose tongue-tip this name dances is indeed the highest devotee.

harernāmamayī mūrtiḥ rādhekṛṣṇeti sarvadā |

yasya nṛtyati jihvāgre sa vai bhāgavatottamaḥ ||

hareḥ — of Hari (Kṛṣṇa)

nāmamayī — consisting of the name, made of the name

mūrtiḥ — form, embodiment

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

sarvadā — always

yasya — of whom

nṛtyati — dances

jihvāgre — on the tip of the tongue

saḥ — that person

vai — indeed

bhāgavatottamaḥ — the highest devotee of Bhagavān

"rādhekṛṣṇa" iti sarvadā hareḥ nāmamayī mūrtiḥ, yasya jihvāgre nṛtyati, sa vai bhāgavatottamaḥ

• "rādhekṛṣṇa" iti sarvadā hareḥ nāmamayī mūrtiḥ — "Rādhe Kṛṣṇa" is always the name-embodied form of Hari
• yasya jihvāgre nṛtyati — on whose tongue-tip it dances
• sa vai bhāgavatottamaḥ — that person is indeed the highest devotee

• Nāmamayī mūrtiḥ — the divine name is not an ordinary sound; it is the full embodiment of Kṛṣṇa. Chanting is directly contacting the Lord.
• Nṛtyati (dances) — the name is not mechanically recited but dances on the tongue, implying spontaneous, joyful, loving repetition (prema-mayī kīrtana).
• Bhāgavatottamaḥ (highest devotee) — the qualification is not knowledge, birth, or deeds, but simply having the name dancing on one's tongue.

Whoever chants "Rādhe Kṛṣṇa" day and night with a sweet voice — that person indeed appears as Lord Kṛṣṇa Himself manifest on earth.

aharniśaṃ kīrtayedyo rādhekṛṣṇeti susvaram |

sa eva bhagavān kṛṣṇaḥ sākṣād bhuvi virājate ||

aharniśam — day and night

kīrtayet — chants

yaḥ — who

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

susvaram — with sweet voice, melodiously

saḥ — that person

eva — indeed

bhagavān — the Supreme Lord

kṛṣṇaḥ — Kṛṣṇa

sākṣāt — directly, manifestly

bhuvi — on earth

virājate — shines, appears

yaḥ aharniśaṃ "rādhekṛṣṇa" iti susvaram kīrtayet, sa eva bhagavān kṛṣṇaḥ sākṣāt bhuvi virājate

• yaḥ aharniśaṃ "rādhekṛṣṇa" iti susvaram kīrtayet — whoever chants "Rādhe Kṛṣṇa" day and night with sweet voice
• sa eva bhagavān kṛṣṇaḥ sākṣāt bhuvi virājate — that person indeed appears as Lord Kṛṣṇa Himself manifest on earth

• This is a stunning verse: the chanter becomes identical with Kṛṣṇa in manifestation, not by becoming God, but by embodying His presence so fully that there is no distinction.
• Sākṣād bhuvi virājate (shines manifestly on earth) — the chanter is not merely a devotee; Kṛṣṇa is visible through him.
• Aharniśam (day and night) — continuous, unbroken chanting leads to this supreme state.

Having churned all the scriptures, by the sages who see the essence of mantras, this mantra "Rādhe Kṛṣṇa" is found to be supreme.

āloḍya sarvaśāstrāṇi dṛṣṭo mantro’yamuttamaḥ |

rādhekṛṣṇeti munibhirmantrāṇāṃ sāradarśibhiḥ ||

āloḍya — having churned, having examined thoroughly

sarva — all

śāstrāṇi — scriptures

dṛṣṭaḥ — seen, found

mantraḥ — mantra

ayam — this

uttamaḥ — supreme, best

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

munibhiḥ — by sages

mantrāṇām — of mantras

sāradarśibhiḥ — by those who see the essence, by the seers of the essence

sarvaśāstrāṇi āloḍya, mantrāṇāṃ sāradarśibhiḥ munibhiḥ ayam "rādhekṛṣṇa" iti uttamaḥ mantraḥ dṛṣṭaḥ

• sarvaśāstrāṇi āloḍya — having churned all the scriptures
• mantrāṇāṃ sāradarśibhiḥ munibhiḥ — by sages who see the essence of mantras
• ayam "rādhekṛṣṇa" iti uttamaḥ mantraḥ dṛṣṭaḥ — this mantra "Rādhe Kṛṣṇa" is found to be supreme

• The metaphor āloḍya (churning) recalls the churning of the ocean of milk — the scriptures have been thoroughly examined like an ocean, and the essence extracted.
• Sāradarśibhiḥ (seers of the essence) — not mere scholars, but realized sages who perceive the inner meaning of all mantras.
• Their conclusion is unanimous: the rādhe-kṛṣṇa mantra is the highest (uttamaḥ).

Therefore, the son of Vyāsa (Śukadeva Gosvāmī), constantly chanting "Rādhe Kṛṣṇa," attains the supreme, steadfast peace that is in the form of bliss.

tasmānnityaṃ vyāsaputro rādhekṛṣṇeti kīrtayan |

naiṣṭhikīṃ paramāṃ śāntiṃ prāpnotyānandarūpiṇīm ||

tasmāt — therefore

nityam — constantly

vyāsaputraḥ — the son of Vyāsa (Śukadeva Gosvāmī)

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtayan — chanting

naiṣṭhikīm — steadfast, ultimate

paramām — supreme

śāntim — peace

prāpnoti — attains

ānandarūpiṇīm — in the form of bliss

tasmāt vyāsaputraḥ nityam "rādhekṛṣṇa" iti kīrtayan, ānandarūpiṇīm paramām naiṣṭhikīm śāntim prāpnoti

• tasmāt vyāsaputraḥ — therefore the son of Vyāsa (Śukadeva)
• nityam "rādhekṛṣṇa" iti kīrtayan — constantly chanting "Rādhe Kṛṣṇa"
• ānandarūpiṇīm paramām naiṣṭhikīm śāntim prāpnoti — attains the supreme, steadfast peace that is in the form of bliss

• *Śukadeva Gosvāmī — the primary narrator of the Bhāgavata Purāṇa, considered the highest authority on Kṛṣṇa-bhakti. Here, he is presented as a chanter of rādhe-kṛṣṇa*.
• Naiṣṭhikīm (steadfast, ultimate) — this peace is not temporary or conditional; it is permanent and unshakable.
• The verse implies that even Śukadeva, already liberated, uses this mantra to attain the highest ānanda.

In the Kali age, when the duties of caste, stages of life, and other traditional dharmas have been destroyed, the supreme dharma is indeed the chanting of "Rādhe Kṛṣṇa."

varṇāśramādidharmeṣu vinaṣṭeṣu kalau yuge |

eṣa eva paro dharmo rādhekṛṣṇeti kīrtanam ||

varṇa — caste

āśrama — stages of life

ādi — beginning with, and others

dharmeṣu — in the religious duties

vinaṣṭeṣu — having been destroyed, in a state of decay

kalau — in Kali

yuge — age

eṣaḥ — this

eva — indeed

paraḥ — supreme, highest

dharmaḥ — religion, spiritual duty

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

kīrtanam — chanting

kalau yuge varṇāśramādidharmeṣu vinaṣṭeṣu, eṣa eva paraḥ dharmaḥ "rādhekṛṣṇa" iti kīrtanam

• kalau yuge varṇāśramādidharmeṣu vinaṣṭeṣu — in the Kali age, when the duties of caste, stages of life, and other (traditional) dharmas are destroyed
• eṣa eva paraḥ dharmaḥ — this indeed is the supreme dharma
• "rādhekṛṣṇa" iti kīrtanam — the chanting of "Rādhe Kṛṣṇa"

• Varṇāśrama — the traditional system of four social orders and four spiritual stages, which is ineffective in Kali Yuga due to widespread chaos.
• Paraḥ dharmaḥ (supreme dharma) — this chanting is not just an alternative; it is the highest, surpassing all other systems.
• This verse aligns with the Bhāgavata Purāṇa (12.3.51) which states that harer nāma is the yuga-dharma for Kali.

Raising my arm, I declare: "Truth! Truth! Again truth!" — there is no higher goal than the constant chanting of "Rādhe Kṛṣṇa."

satyaṃ satyaṃ punaḥ satyamuddhṛtya bhujamucyate |

rādhekṛṣṇeti satataṃ kīrtanān na gatiḥ parā ||

satyam — truth

satyam — truth

punaḥ — again

satyam — truth

uddhṛtya — raising (the arm)

bhujam — arm

ucyate — is spoken, is declared

rādhekṛṣṇa — "Rādhe Kṛṣṇa"

iti — thus

satatam — constant

kīrtanāt — from chanting

na — not

gatiḥ — goal, refuge, destination

parā — higher, other, beyond

uddhṛtya bhujam, satyam satyam punaḥ satyam ucyate — satataṃ "rādhekṛṣṇa" iti kīrtanāt parā gatiḥ na

• uddhṛtya bhujam — raising the arm (in solemn oath)
• satyam satyam punaḥ satyam ucyate — it is declared: "Truth! Truth! Again truth!"
• satataṃ "rādhekṛṣṇa" iti kīrtanāt parā gatiḥ na — from constant chanting of "Rādhe Kṛṣṇa," there is no higher goal

• The author swears a solemn oath (uddhṛtya bhujam — raising the arm) to emphasize the absolute certainty of this statement.
• Satyaṃ satyaṃ punaḥ satyam (truth, truth, again truth) — a triple affirmation, the strongest possible declaration in Sanskrit rhetoric, leaving no room for doubt.
• Na gatiḥ parā (no higher goal) — this is the final, conclusive statement of the chapter: chanting "Rādhe Kṛṣṇa" is the highest attainment, beyond all other spiritual goals (heaven, liberation, etc.).