In plain words
The fear of sin has gone; wicked deeds have become the custom on earth; Bhakti for the Lord of Śrī has gone; endless evil deeds, past all telling, have come upon the world. Of that refuge of the world of ascetics, the Lord of Śrī, only the thought of the Name brings happiness, O man!
Embodiments of Prema!
Only when we recognise the worth of a gem do we make the proper effort to keep it safe. In the same way, only when we recognise the value of the Name of God do we gather, in a fitting place, the śraddhā and Bhakti that befit it. Only when we keep safe, in a fitting place, the divinity that gives all that is desired, is there the chance to fulfil man's desires and to experience a divinity divine, fresh and splendid. Even Kāmadhenu stays in our keeping only when we tie a rope round its neck and tie it fast to a peg. God, who grants all that is desired, is also the very form of Kāmadhenu. Tying such a God with a rope called the Name, to what must we tie Him fast? Only when we tie Him fast to the peg called the tongue does God stay in our keeping. Among names there are two kinds of names. Devotees sing its praise in many ways.
This itself is of two kinds, called kīrtana and saṅkīrtana. Kīrtana, that is to say, carries across only the sādhaka who sings the praise. Saṅkīrtana, that is to say, blesses the world. In this kīrtana, guṇa-kīrtana is the first. Describing and praising the qualities and virtues of God. The second is bhāva-kīrtana. These bhāvas: praising God with the śānta bhāva, the sakhya bhāva, the anurāga bhāva, the vātsalya bhāva and the madhura bhāva. The third is līlā-saṅkīrtana. This is to go on describing God's līlās and sports, as aṣṭapadas and through dance and song. Describing even the rāsa dances is part of it. The fourth is nāma-saṅkīrtana. Of all these, nāma-saṅkīrtana is by far the highest. Yet in all of them, guṇa-saṅkīrtana, bhāva-saṅkīrtana, līlā-saṅkīrtana and nāma-saṅkīrtana, we daily experience Ānanda through these saṅkīrtanas.