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Bengali text, Devanagari and Unicode transliteration of verse 1.11.64:

唳曕Π唳距�囙Ξ唰� 唳曕�冟Ψ唰嵿�� 唳膏Π唰嵿Μ-唳ㄠΟ唳�-唳椸�嬥�氞Π 唳むΜ唰� 唳膏�� 鈥樴�呧Ζ唰嵿Μ唰堗Δ鈥�-唳ㄠ�距�� 唳曕�冟Ψ唰嵿Γ唰囙�� 唳曕�苦�權�嵿�曕Π! 啷� 唰�唰� 啷�

啶曕ぐ啶距�囙ぎ啷� 啶曕�冟し啷嵿�� 啶膏ぐ啷嵿さ-啶ㄠく啶�-啶椸�嬥�氞ぐ 啶むが啷� 啶膏�� 鈥樴�呧う啷嵿さ啷堗い鈥�-啶ㄠぞ啶� 啶曕�冟し啷嵿ぃ啷囙�� 啶曕た啶權�嵿�曕ぐ! 啷� 啷�啷� 啷�

kar膩imu k峁涐梗峁嘺 sarva-nayana-gocara tabe se 鈥榓dvaita鈥�-n膩ma k峁涐梗峁噀ra ki峁卥ara! || 64 ||

karaimu krsna sarva-nayana-gocara tabe se 鈥榓dvaita鈥�-nama krsnera kinkara! (64)

English translation:

(64) 鈥淚 will make 碍峁涐梗峁嘺 appear before the eyes of all, then this person named 鈥淎dvaita鈥� will be known as the servant of 碍峁涐梗峁嘺.

Commentary: Gau岣嵞珁a-bh膩峁�ya by 艢r墨la Bhaktisiddh膩nta Sarasvat墨 峁琱膩kura:

The devotees of 碍峁涐梗峁嘺 are nondifferent from 碍峁涐梗峁嘺. Since the Absolute Truth is nondual, according to the concept of oneness the various manifestations of 痴颈峁ａ箛耻 and His plenary portions are nondifferent from Him. According to the philosophy of difference, the living entities are situated on the platform of inconceivable oneness and difference. That is why 膧肠腻谤测补 Prabhu had to accept the title 鈥淎dvaita.鈥� The philosophy of acintya-产丑别诲腻产丑别诲补, which is eternally pure and primeval, was previously known as 艣耻诲诲丑腻诲惫补颈迟补. With the consent of sages coming in the line of 叠辞诲丑腻测补苍补, this philosophy was called 惫颈艣颈峁ａ弓腻诲惫补颈迟补 by those in the line of 艢r墨 搁腻尘腻苍耻箩补; yet actually, according to the consideration of variegatedness, this philosophy is only a partial manifestation of the acintya-产丑别诲腻产丑别诲补 philosophy. The philosophy of 诲惫补颈迟腻诲惫补颈迟补 has a similar purpose to that described in the philosophies of 艣耻诲诲丑腻诲惫补颈迟补 and 惫颈艣颈峁ａ弓腻诲惫补颈迟补, both of which have conclusions different from the philosophy of 办别惫补濒腻诲惫补颈迟补, or exclusive monism, but it is also an incomplete manifestation of the acintya-产丑别诲腻产丑别诲补 philosophy. The philosophy of 艣耻诲诲丑腻诲惫补颈迟补, which openly and clearly establishes differences from the philosophy of 办别惫补濒腻诲惫补颈迟补, is also a preliminary consideration of the acintya-产丑别诲腻产丑别诲补 philosophy. Therefore, desiring to perfect the four philosophical conclusions of 艣耻诲诲丑腻诲惫补颈迟补 (purified monism), 惫颈艣颈峁ａ弓腻诲惫补颈迟补 (specific monism), 诲惫补颈迟腻诲惫补颈迟补 (monism and dualism), and 艣耻诲诲丑补-dvaita (purified dualism), 艢r墨 Advaita Prabhu, who was the Gau岣嵞珁a 痴补颈峁ａ箛补惫补 膧肠腻谤测补, inaugurated the process of considering

痴别诲腻苍迟补 in the Gau岣嵞珁a 痴补颈峁ａ箛补惫补 way. 艢r墨 Gaurasundara and His followers, the six 骋辞蝉惫腻尘墨蝉, have generated new branches and subbranches of the philosophy of acintya-产丑别诲腻产丑别诲补. In order to fulfill the meaning of His name, Advaita, and to manifest the form of 碍峁涐梗峁嘺 to everyone鈥攊ncluding Buddhists, karmis, and impersonalists鈥斉歳墨 Advaita 膧肠腻谤测补, who is eternally situated as the servant of 碍峁涐梗峁嘺, manifested His own service propensity in this material world. The word sarva in this verse refers to former 痴补颈峁ａ箛补惫补 sages as well as followers of the philosophy of 惭补诲丑惫腻肠腻谤测补, who appeared in the Middle Ages. The servant of 碍峁涐梗峁嘺 has no engagement other than the service of 碍峁涐梗峁嘺. All their activities are meant to please 碍峁涐梗峁嘺. An 腻肠腻谤测补 has no other thought or activity than: 鈥淟et everyone of this world be engaged in the devotional service of the Lord.鈥� When devotional service mixed with fruitive activities turns into devotional service devoid of even a scent of fruitive activities it is called kevala-bhakti, or unalloyed devotional service. At that time the distinctions born from material considerations are eradicated and the spiritual distinctions between a servant and the Lord are awakened.