SRI NAVADVIPA-DHAMA-MAHATMYA
and
SRI NAVADVIPA-BHAVA-TARANGA

 

Contents

Translator’s Note

Publishers’ Notes

Sri Navadvipa-dhama-parikramaya Ahvana

Preface

Sriman Navadvipa-dhama-vandana

Sri Navadvipa-dhama-mahatmya

1 The Glories of the Dham

2 The Nature and Dimensions of the Dham

3 Instructions for Circumambulating the Dham

4 Sri Jiva Hears the Glories of the Dham

5 Sri Mayapur and Antardvip

6 Visiting Sri Ganga Nagar, Sri Prthu Kunda, Sri Simantadwip, Sri Visram Sthan, and Other Places

7 Sri Suvarna Bihar and Sri Deva Palli

8 Sri Harihara Ksetra, Sri Varanasi, and Sri Godruma

9 Sri Madhyadwip and Sri Naimisa

10 Visiting Sri Brahmana Puskara, Sri Uchcha Hatta, and other places

11 Sri Sri Koladwip, Sri Samudragad, Sri Champa Hatta, and Sri Jayadev

12 Sri Sri Rtudwip and Sri Radha Kunda

13 Sri Vidya Nagar and Sri Jahnudwip

14 Sri Modadrumadwip and Sri Rama-Lila

15 Sri Vaikunthapur, Sri Rudradwip, and Sri Pulina

16 Sri Bilvapaksa and Sri Bharadvaja Tila

17 Sri Jiva Goswami’s Questions and Srila Nityananda Prabhu’s Answers

18 The Removal of Sri Jiva Goswami’s Doubts and His Travelling to Vrndavan

Sri Navadvipa-bhava-taranga

Sri Gaura Krsna Tattva

The Land of Sweetness

The Ten Offences to the Holy Dham

Glossary

Verse Index

Translator’s Note

I bow at the feet of Sri Gurudev, the Vaisnavas, and the all-merciful Sri Sri Gaura-Nityananda. I place this book in their hands and pray that it pleases their hearts.

Content

This edition of Sri Navadvipa-dhama-mahatmya and Sri Navadvipa-bhava-taranga has been prepared from Sri Chaitanya Saraswat Math’s Bengali publications of these texts and includes translations of their publisher’s notes. A Bengali poem by Srila Bhakti Sundar Govinda Dev-Goswami Maharaj which invites everyone to join Sri Nabadwip Dham Parikrama sets the tone of the book. Preceding the primary texts is the preface from Srila Bhakti Vinod Thakur’s original publication of Sri Navadvipa-dhama-mahatmya in 403 Chaitanyabda (1888 AD), as well as his poem Sriman Navadvipa-dhama-vandana, which summarises the entire Sri Navadvipa-dhama-mahatmya in twenty Sanskrit verses.

Following Sri Navadvipa-dhama-mahatmya and Sri Navadvipa-bhava-taranga is a set of excerpts from Srila Bhakti Vinod Thakur’s writing and an overview of the glories of Sri Nabadwip Dham compiled from lectures by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj. The list of the ten offences to the Holy Dham, a glossary, and the map of Sri Nabadwip Dham prepared by Srila Bhakti Vinod Thakur have been included at the back.

Translation

The texts of Sri Navadvipa-dhama-mahatmya and Sri Navadvipa-bhava-taranga are presented in a four-fold format: 1) the Bengali text of each verse, 2) its Roman transliteration, 3) its English prose-ordered phrase-by-phrase gloss, and 4) its English prose translation. In this edition, punctuation marks to indicate grammatical compounds, speech, and past active participles have been inserted into the Bengali text and its transliteration to aid comprehension. When reading the prose-ordered phrase-by-phrase gloss—a style of translation known as anvaya, which is common in Bengali translation of Sanskrit—please note: 1) past active participles are often conjugated in tandem with the finite verb they accompany, 2) verb tenses are often translated to suit idiomatic usage in English (e.g. present tense and present perfect tense are often translated as simple past tense), 3) idiomatic uses of the passive voice in Bengali are translated in the active voice in English, and 4) correlative pronouns and prepositional cases are typically translated in the simplest grammatically equivalent forms possible. It is our hope that this method of presentation will aid readers in appreciating the simplicity and sweetness of the Bengali text itself.

Origin

This book has been prepared under the auspices of Sri Chaitanya Saraswat Math’s Present-Sevaite-Acharya, Om Visnupad Srila Bhakti Nirmal Acharya Maharaj. Sripad Bhakti Ranjan Madhusudan Maharaj oversaw the production of the book and edited the final manuscript. Sripad Bhakti Prapanna Tirtha Maharaj and Lalita Madhava Prabhu greatly assisted with translation. Sri Visakha Devi Dasi provided invaluable assistance, and numerous other devotees contributed with editorial suggestions and corrections. Sriman Purujit Prabhu financed the printing. We are indebted to all these devotees for their gracious contributions.

Purpose

Sriman Mahaprabhu’s prophecy that Hari-nam-sankirtan would spread to every town and village of the world; Srila Bhakti Vinod Thakur’s prophecy that people from all over the world would come to Sri Nabadwip Dham and join the Bengalis in chanting the glories of Sri Gaurasundar; and Srila Bhakti Siddhanta Saraswati Thakur’s prophecy that Westerners would learn Bengali just to study the writings of the Rupanuga sampradaya’s Acharyas are becoming fulfilled more and more gloriously with each passing year. It is our hope that this publication will serve to further all three of these expressions of divine will. May souls all over the world read the glories of Sri Nabadwip Dham in this book and be inspired to continue the sankirtan of Sri Gaurasundar wherever they may be. May they be inspired to travel to Sri Nabadwip Dham and perform parikrama in the company of devotees from Bengal and all over the world. May they pause their joyous sankirtan from place to place throughout the Dham to recite the glories of the Dham as revealed by Srila Bhakti Vinod Thakur. May they thus taste the nectar in the life of a surrendered soul:

gaura amara ye saba sthane
karala bhramana range
se saba sthana heriba ami
pranayi-bhakata-sange
gaura-vihita kirtana suni’
anande hrdaya nache
(Saranagati: 31.3–4)

“In the company of loving devotees, we visit the places where our Sri Gaurasundar performed Pastimes, and as we hear the kirtan prescribed by Him, our hearts dance with joy.”

Humbly,

Bhakti Kamal Tyagi

On the disappearance day of
Srila Srinivas Acharya,
10 November 2013
Sri Chaitanya Saraswat Math
Sri Nabadwip Dham

Publisher’s Note

Translated from the 1988 Bengali edition of
Sri Navadvipa-dhama-mahatmya

By the boundless grace of our great-grand Gurudev, Om Visnupad Srila Thakur Bhakti Vinod, our long-standing desire to publish Sri Navadvipa-dhama-mahatmya has been fulfilled. Sri Nabadwip Dham is Gupta Vrndavan [Hidden Vrndavan]. Circumambulating the thirty-two miles of Sri Vrndavan Dham is a deeply cherished devotional practice for greatly enthusiastic devotees, yet Sri Gaura’s devotees circumambulate Sri Nabadwip Dham for the satisfaction of Sri Sachi Nandan Gaurahari with even more enthusiasm and attain eternal good fortune. This circumambulation takes place unfailingly every year in an organised way from the chief original Math—Sri Chaitanya Math, Sri Chaitanya Saraswat Math, and other ashrams. In particular, assembled devotees from all corners of the world participate in the circumambulation of Sri Nabadwip Dham arranged by Sri Chaitanya Saraswat Math—which was established by Srila Sridhar Dev-Goswami Maharaj in Kolerganj, Nabadwip—and attain the highest fortune. By their earnest request, and for the benefit of all devotees who circumambulate the Holy Dham, we have published this holy book which bestows the highest fortune of revelation of the Holy Dham; we are thus greatly fortunate.

Srila Narottam Thakur has written,

sri-gauda-mandala-bhumi yeba jane chintamani
tara haya vraja-bhume vasa
(Prarthana: 39.3)

[“One who knows the holy land of Gauda to be made of wish-fulfilling gemstone resides in the land of Vraja.”]

The true form of the Dham manifests only in the hearts of fortunate souls who are established, by the grace of Sri Guru, in the spiritual land of dedication with proper sambandha-jnan [understanding of their relationship with the Lord]. Srila Rupa Goswami Prabhu’s verse atah Sri-Krsna-namadi* clearly teaches us this principle. So, awakening and increasing our propensity for dedication (seva) is our one and only necessity, and this is possible only by attaining the grace of Sri Guru and the sadhus. Thus, our one and only duty is to adhere to the practice of living a life of resolute faith and subservience to Sri Guru and the sadhus.

diksa-kale bhakta kare atma-samarpana
sei kale krsna tare kare atma-sama
sei deha kare tara chid-anandamaya
aprakrta-dehe ta̐ra charana bhajaya
(Sri Chaitanya-charitamrta, Antya-lila, 4.192–193)

[“At the time of initiation, devotees fully surrender themselves, and Krsna accepts them. Krsna makes their body spiritual and joyful, and in that supramundane body they serve Krsna’s feet.”]

The Lord’s Name, Form, Qualities, Pastimes, Associates, and Glory are all supramundane. Only by Sri Guru’s grace can a surrendered soul see the Lord’s supramundane Dham with eyes free from maya and attain the fortune of service there. May the nature of the Holy Dham—chintamani-prakara-sadmasu kalpa-vrksa-laksavrtesu surabhir abhipalayantam [“the abode made of wish-fulfilling gemstone covered by millions of wish-fulfilling trees where Sri Govinda tends His cows”]—be realised by reading this book. This is my earnest prayer at the holy feet of Sri Guru, the Vaisnavas, and the Lord of the Dham, Sriman Mahaprabhu. Enough verbosity.

Publisher

The humble and fallen,

Sri Bhakti Sundar Govinda
(in the pen name of Sri Krsna Saran Brahmachari)

*atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hi jihvadau svayam eva sphuraty adah
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.232)

[“Although Krsna’s Name, Form, Qualities, and Pastimes cannot be grasped by the material senses, through the spirit of dedication they manifest themselves on the tongue and to the other senses.”]

Publisher’s Note

Translated from the 1988 Bengali edition of
Sri Navadvipa-bhava-taranga

First, I faithfully offer my obeisance to our society’s present Acharya, Parivrajakacharya Srimad Bhakti Sundar Govinda Dev-Goswami Maharaj, the dearmost associate of our beloved Gurudev, Om Visnupad Srila Sridhar Dev-Goswami Maharaj, by whose mercy our endeavour to print and propagate Sri Navadvipa-bhava-taranga by Sri Gauranga’s associate Srila Bhakti Vinod Thakur has been possible. Our Srila Guru Maharaj has said that the influence of maya will decrease to the extent that Thakur Bhakti Vinod’s books are preached throughout the world. If we are able to provide true help to even one conditioned soul in this way, then the true ideal of kindness towards others (jive daya) will be realised. His divine message is our only prospect and hope. May this endeavour satisfy the devotees and please Thakur Srila Bhakti Vinod as well. This is my prayer.

Humbly,

The publisher,

Sri Prapanna Krsna Brahmachari
(Sripad Bhakti Prapanna Tirtha Maharaj)

11 March 1988

Sri Navadvipa-dhama-parikramaya Ahvana

An invitation to Sri Nabadwip Dham Parikrama

Srila Bhakti Sundar Govinda Dev-Goswami Maharaj

Originally published in Sri Gaudiya Darsan:
Volume 1, Issue 8, Sunday, 11 March 1956

bhramite habe na ara—e-chhar bhuvana
anitya e deha-rathe chadiya mrtyura pathe
himsra-sarddula-purna samsara-kanana
bhramite habe na ara e-chhara bhuvana [1]

You do not have to wander any longer in this miserable world, riding along the path of death in the chariot of this temporary body within the forest of material existence, which is filled with ferocious tigers. You do not have to wander any longer in this miserable world.

anchale anchala ba̐dhi’ yauvanera sadha sadhi’
‘grha-vrata’ name sudhu hale parichita
janma-janmantara dhari’ grha parikrama kari’
bujhile ki maya-bhumi—kantaka-avrta? [2]

Getting married and pursuing the desires of youth, you have known the ‘vow of household life’ in name only. Continuing in this way birth after birth, circling about in household life, have you realised that the land of Maya is covered with thorns?

arao karitechha mana bhramanera ayojana—
desa hate videsete grama-gramantare,
ekhano meteni asa arao ba̐dhitechhe vasa—
du’dinera pantha-sala—prthivira pare? [3]

Still your mind is making arrangements to continue your wandering from country to country and village to village, when even now your desires have never been fulfilled? Still you are going to build a residence—a mere temporary inn which lasts but a few days—upon this earth?

mahamaya-moha-ghore ara kata-kala ore!
anitya o grhatire—karabi bhramana,
dara-putra-paribara asara-anitya chhara
bile—khale—a̐stakude mile ki ratana? [4]

Hey! How much longer will you wander in the darkness of Mahamaya’s illusion in that temporary home? Your wife, sons, and family are worthless, temporary, and miserable. Will you find a jewel within a swamp, trench, or rubbish heap?

paye dhari’ kahi sara bhramite habe na ara
nahi hetha bharasara—eka-bindu jala,
nahi asa santvanara, achhe sudhu hahakara
samasta samsara bhara—jalanta-anala [5]

Clasping your feet, I tell you this essential truth: you do not have to wander any longer. There is not one drop of the water of hope here. There is no hope of any solace but only cries of distress here. The burdens of material existence are like a blazing fire.

bhramite habe na ara samsara-kanane
“ai sona”, gaura-jana dake sarva-jane [6]

You do not have to wander any longer in the forest of material existence. The devotees of Gaura call everyone: “Hey, listen!

“aya aya tvara kari’ bala-vrddha nara-nari
divya-chintamani-dhama—gaura-janma-bhumi
pranayi-bhakta sane jivanera subha-ksane
gauranga-janma-dine aya parikrami’ [7]

“Men and women, young and old, come immediately! Come to the divine abode made of wish-fulfilling gemstone, the land of Sri Gauranga’s advent! Come and circumambulate this land in the company of loving devotees at the most auspicious time in life: the day of Sri Gauranga’s advent.

dhama-parikrama kare sanga habe chira-tare
ananta janama dhare brahmanda-bhramana,
dure yabe bhava-roga khandibe sakala bhoga
bhuloke-goloka-labha”dake gaura-jana [8]

“Circumambulate this divine abode and your prolonged wandering throughout this universe for innumerable births will end. The disease of material existence will go away, all your suffering will be cut away, and you will attain Goloka on this earth.” So call the devotees of Gaura.

bhramite habe na ara e-chhara bhuvana [9]

You do not have to wander any longer in this miserable world.

Circumambulating The Dham

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Those days have gone by, when I guided the parikrama, singing and dancing in the front. I was mad when I guided the parikrama: I became almost mad to sing and dance in the Name of Gauranga. I would do so almost without any fatigue. Those days have gone by. Now I cannot go.

Devotee: We can get a palanquin. Then you can come with us.

Srila Sridhar Maharaj: Gauraharibol, Gauraharibol, Gauraharibol … I am pleased to think that so many of you will dance somewhere in Gaura Mandal taking the Name. That makes me more proud. We feel more proud to think that so many souls are adding to the glorious opulence of Gaura Dham, as foretold by Srila Bhakti Vinod Thakur: “The day is not far off when the devotees from the Western countries will mix with the Eastern devotees, and they will chant and dance together in the Name of Gaurasundar and Nityananda.”

Preface

A translation of the preface to the original publication
of Sri Navadvipa-dhama-mahatmya written by

Srila Bhakti Vinod Thakur

“As there are books about the glory of other Dhams, so there should be a book about the glory of Sri Nabadwip Dham”—long ago this desire arose in the hearts of the sadhus. But because such a book cannot be published until Sriman Nityananda Prabhu desires it, it has remained unpublished. Now that a suitable time has arrived by the inspiration of Sriman Nityananda Prabhu, and with the sanction of the Vaisnava sadhus, I have published this book.

Using the descriptions of the Dham in Sriman Narahari Das’s Bhakti-ratnakara and Navadvipa-dhama-parikrama-paddhati, and those made by Sri Narottam Thakur, Sri Paramananda Das, and other writers as a basis, I have visited all the villages within the thirty-two mile circumference of Sriman Nabadwip Dham, collected verbal accounts from knowledgeable residents of those places, gathered all the clues about the Dham within the scriptures, and then composed this book.

In scriptures such as the Vedas and Puranas, there are numerous clues about Sri Nabadwip Dham. Upon reading the verse from Srimad Bhagavatam (7.9.38) cited below, it is easily understood that the scriptures have also described the hidden Avatar (Sri Chaitanya Mahaprabhu) in a hidden way:

dharmam mahapurusa pasi yuganuvrttam
chhannah kalau yad abhavas triyugo ’tha sa tvam

[“O Supreme Lord! You protect the dharma in accordance with each age. Because You are hidden in the Age of Kali, You are known as Triyuga, He who appears in three ages.”]

The small map included in this book was prepared from a government authorised topographic map. Therefore, it should be considered accurate. As the map’s scale is small, only the names of the principal places have been given.

Sriman Navadvipa-dhama-vandana

A summary of
Sri Navadvipa-dhama-mahatmya
in twenty Sanskrit verses

Srila Bhakti Vinod Thakur

srutich chhandogyakhya vadati paramam brahma-purakam
smrtir vaikunthakhyam vadati kila yam visnu-sadanam
sitadvipam chanye virala-rasiko yam vraja-vanam
navadvipam vande tam iha paramananda-nilayam 1]

The sruti known as Chhandogya calls it ‘the city of the Supreme Absolute’. The smrti calls it ‘Vaikuntha’, the abode of Lord Visnu. Others know it as ‘the white island’. The rare relishers of rasa call it ‘the forest of Vraja’. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse brahma nija-kucharitat moha-janitat
krpa-sindhum gauram satata-manu-taptah samabhajat
prabhus tasmai gudham nija-hrdaya-vanchham samavadat
navadvipam vande tam iha paramananda-nilayam 2]

In one of its regions, Brahma, constantly repenting for his misbehaviour caused by bewilderment, worshipped Gaura, the ocean of mercy. The Lord then fulfilled the deepest desire in Brahma’s heart. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse gauri giri-vara-suta visva-janani
sachi-sunor drstva bhajana-visayam rupam atulam
svasimante pradat prabhu-charana-renum bhagavati
navadvipam vande tam iha paramananda-nilayam 3]

In one of its regions, Bhagavati, the golden-complexioned daughter of the Himalayas, the mother of the universe, beheld the unparalleled form of the object of her worship, the son of Sachi. She then placed the dust of the Lord’s feet upon the parting in her hair. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse vajri nija-kumati-taptah susurabhim
samasritya premna druma-tala-samipe hari-padam
bhajan saksad gaurad varam ati-subham prapa vibudho
navadvipam vande tam iha paramananda-nilayam 4]

In one of its regions, the wielder of the thunderbolt, Lord Indra, remorseful for his impudence, took shelter of beautiful Surabhi, lovingly worshipped the feet of the Lord beside a tree, and attained a most auspicious boon from Gaura Himself. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse saptarsi-gana-bhajanakrsta-hrdayah
aho! gaurah sarddha-prahara-samaye pradurabhavat
varam tebhyah pradach charama-samaye yad dhitakaram
navadvipam vande tam iha paramananda-nilayam 5]

In one of its regions, His heart attracted by their service, Gaura appeared to the seven sages at noon, and, oh, bestowed upon them a pleasing boon at the perfect time! I bow here to Nabadwip, the abode of supreme joy.

yad ekamse kaschid dvija-kula-patih puskara-matih
svavarddhakyat tirtha-bhramana-visaye sakti-rahitah
dadarsagre tirtham parama-subhadam puskaram api
navadvipam vande tam iha paramananda-nilayam 6]

In one of its regions, a brahman chief, who longed for Puskara Tirtha but because of his old age lacked the ability to make the pilgrimage there, saw the supremely auspicious Puskara Tirtha before him. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse kolakrti-dhrg ati-chitram makha-patim
svabhaktaya pritya ratim ati-visuddham tribhuvane
dadau sri-gaurange svabhajana-balakrsta-hrdayo
navadvipam vande tam iha paramananda-nilayam 7]

In one of its regions, the Lord of sacrifice, who bears the dazzling form of a boar, His heart was drawn by the power of His devotee’s service, affectionately bestowed upon His devotee the purest thing in the three worlds—love for Sri Gauranga. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse kunje nija-bala-vrto ’yam rtu-patih
natantam chaitanyam svagana-pariyuktam samabhajat
lata-gulmakirne phala-kusuma-bhara-pranamite
navadvipam vande tam iha paramananda-nilayam 8]

In one of its regions, the king of the seasons, checking his own power, worshipped Sri Chaitanya, who, along with His associates, was dancing in a grove whose creepers and shrubs, laden with fruits and flowers, bowed to Him. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse jahnur bhajana-samaye subhra-salilam
samayatam drstva pratikula-tarangam samapibat
amunchat tam bhaktya punar api munir jahnu-tanayam
navadvipam vande tam iha paramananda-nilayam 9]

In one of its regions, Jahnu Muni, upon seeing the Ganga’s glistening waters approaching during his worship, drank her distracting waves. He then released her again as his daughter because of the devotion (of King Bhagirath). I bow here to Nabadwip, the abode of supreme joy.

yad ekamse ramo dasaratha-suto laksmana-yutah
pura sita-sarddham katipaya-dinam ganga-puline
avatsit tretayam muni-nikaro modadruma-tale
navadvipam vande tam iha paramananda-nilayam 10]

In one of its regions, in the Treta-yuga of a previous era, the son of Dasarath, the wealth of the sages, Rama, with his other half, Sita, and Laksman, resided for a few days on the bank of the Ganga beneath a pleasure tree. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse narayanam api param narada-munir
dadarsayam saksat sakala-bhajaniyam sura-varam
apasyat tam paschat parama-purusam gaura-vapusam
navadvipam vande tam iha paramananda-nilayam 11]

In one of its regions, the sage Narad directly beheld the greatest of Gods, Narayan, who is supremely worshippable to all, and then saw the Supreme Lord in His golden form. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse partho drupada-tanaya-sevita-padah
avatsit sabhratah katipaya-dinam gaura-krpaya
maharanye punye muni-nikara-sevye hari-sakhah
navadvipam vande tam iha paramananda-nilayam 12]

In one of its regions, by the grace of Gaura, the Lord’s friend Arjuna, served by Draupadi and accompanied by his brothers, resided for a few days in a large, auspicious forest that is worshipped by hosts of sages. I bow here to Nabadwip, the abode of supreme joy.

yad ekamse rudrah svagana-sahitah prema-galitah
natan mandam mandam kara-damaru-vadya-pramuditah
aho! gayatyuchchaih satatam api visvambharam asau
navadvipam vande tam iha paramananda-nilayam 13]

In one of its regions, Rudra, lost in divine love, gently dances with his associates, enlivened by the sound of damarus. Oh! How he continuously sings about Visvambhar in this place! I bow here to  Nabadwip, the abode of supreme joy.

yatha sthane sthane jala-parivrtas tirtha-nikarah
virajante sasvat sakala-muni-sevya hy agha-harah
tatha devah sarve girisa-paramesthi-prabhrtayo
navadvipam vande tam iha paramananda-nilayam 14]

An abundance of holy places, surrounded by water, shine eternally throughout this land. Attended by Siva, Brahma, and all the other gods, these places destroy all sin and are worshippable to all the sages. I bow here to Nabadwip, the abode of supreme joy.

yatha praudha maya svapati-sahita vaisnava-ripun
jadanandam datva hari-niyama-kartri chhalayati
mrsa-sastracharair mada-vichalitan mohayati cha
navadvipam vande tam iha paramananda-nilayam 15]

Here, Praudha Maya, the Lord’s warden, along with her husband, deceives the enemies of the Vaisnavas by giving them material happiness and bewilders those who are blinded by pride in their futile study of the scriptures. I bow here to Nabadwip, the abode of supreme joy.

yatha vaisa kali danuja-dalani sambhu-ramani
harer bhaktan snehat kapata-rahita palayati cha
paranandam gauram bhajati niyatam prema-galita
navadvipam vande tam iha paramananda-nilayam 16]

Here, Kali, the wife of Sambhu and destroyer of the demons, sincerely protects the devotees of the Lord out of affection for them. Lost in divine love, she eternally worships Gaura in ecstasy. I bow here to Nabadwip, the abode of supreme joy.

yatha vani saksat prabhu-charana-sevasaya-rata
dvijatibhyo vidyam nikhila-naya-sastradi-visayam
dadaty esa nityam vibudha-tatini-tira-visaye
navadvipam vande tam iha paramananda-nilayam 17]

Saraswati, the goddess of speech, whose heart is given to the service of the Lord’s feet, eternally resides on the bank of the Ganga in this land and personally bestows upon the brahmans knowledge of all the scriptures on conduct and other subjects. I bow here to Nabadwip, the abode of supreme joy.

harih srimad-radha-dyuti-kavalitah parsada-vrtah
sachi-garbhodbhutah kali-kalusa-nasodyata-manah
yatha namnah sankirtanam ati-pavitram samakarot
navadvipam vande tam iha paramananda-nilayam 18]

Adorned with the lustre of Sri Radha, the Lord appeared here from the womb of Sri Sachi. Intent on purging the filth of Kali, He engaged in supremely purifying chanting of the Name, accompanied by His associates. I bow here to Nabadwip, the abode of supreme joy.

aho! bhaktah kechit parama-ramaniye jana-pade
natantam gaurangam nija-jana-balaka-parivrtam
yatha pasyanty addha hari-bhajana-siddhau svanayanair
navadvipam vande tam iha paramananda-nilayam 19]

Oh! Here, some devotees, expert in the service of the Lord, directly see with their own eyes Sri Gauranga dancing amidst His associates and their wives in this supremely beautiful city! I bow here to Nabadwip, the abode of supreme joy.

navadvipe yo vai krta-nivasatir dvaidha-rahitah
idam stotram bhaktya pathati hari-pujadi-samaye
chidanande saksat pranaya-sukha-bhavam bhagavati
sachi-sunau krsne parama-ramaniyam sa labhate 20]

One who resides in Nabadwip without duplicity and recites this prayer with devotion at the time of worshipping the Lord, genuinely attains the supremely delightful joy of love for the Lord, the embodiment of spiritual ecstasy—the son of Sachi, who is Krsna Himself.

Chapter One

The Glories of the Dham

জয় জয় নবদ্বীপচন্দ্র শচীসুত ।
জয় জয় নিত্যানন্দরায় অবধূত ॥১॥

jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]

jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory avadhuta–to the renunciant nityananda-raya–Nityananda Ray! [1]

All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Nityananda Ray!

জয় জয় শ্রীঅদ্বৈত প্রভু মহাশয় ।
গদাধর শ্রীবাস পণ্ডিত জয় জয় ॥২॥

jaya jaya sri-advaita prabhu mahasaya
gadadhara srivasa pandita jaya jaya [2]

jaya jaya–All glory mahasaya–to the worshippable sri-advaita prabhu–Sri Advaita Prabhu! jaya jaya–All glory gadadhara–to Gadadhar Pandit [and] srivasa pandita–Srivas Pandit! [2]

All glory to the worshippable Sri Advaita Prabhu! All glory to Gadadhar Pandit and Srivas Pandit!

জয় নবদ্বীপধাম সর্ব্বধাম-সার ।
জয় নবদ্বীপবাসী গৌরপরিবার ॥৩॥

jaya navadvipa-dhama sarva-dhama-sara
jaya navadvipa-vasi gaura-parivara [3]

jaya–All glory navadvipa-dhama–to Nabadwip Dham, sarva-dhama-sara–the best of all abodes! jaya–All glory navadvipa-vasi–to the residents of Nabadwip, gaura-parivara–the associates of Sri Gaura! [3]

All glory to Nabadwip Dham, the best of all abodes! All glory to the residents of Nabadwip, the associates of Sri Gaura!

সকল ভকতপদে করিয়া প্রণাম ।
সংক্ষেপে বর্ণিব আমি নবদ্বীপধাম ॥৪॥

sakala bhakata-pade kariya pranama
samksepe varniba ami navadvipa-dhama [4]

pranama kariya–Bowing sakala bhakata-pade–at the feet of all the devotees, ami–I varniba–will describe navadvipa-dhama–Nabadwip Dham samksepe–briefly. [4]

Bowing at the feet of all the devotees, I will briefly describe Nabadwip Dham.

নবদ্বীপমণ্ডলের মহিমা অপার ।
ব্রহ্মা আদি নাহি জানে বর্ণে সাধ্য কার ॥৫॥

navadvipa-mandalera mahima apara
brahma adi nahi jane varne sadhya kara [5]

mahima–The glories navadvipa-mandalera–of the district of Nabadwip [are] apara–unlimited. brahma–Brahma [and] adi–the other gods nahi–do not jane–know [them]. kara–Who sadhya varne–can describe [them]? [5]

The glories of Nabadwip Mandal are unlimited. Brahma and the other gods do not know them. So, who can describe them?

সহস্র বদনে শেষ বর্ণিতে অক্ষম ।
ক্ষুদ্রজীব আমি কিসে হইব সক্ষম ॥৬॥

sahasra vadane sesa varnite aksama
ksudra-jiva ami kise ha-iba saksama [6]

sesa–Ananta Sesa [is] aksama–unable varnite–to describe [them] sahasra vadane–with thousands of mouths. kise–How ha-iba–will ami–I, ksudra-jiva–a tiny soul, saksama–be able [to]? [6]

Ananta Sesa is unable to describe them with thousands of mouths. So, how will I, a tiny soul, be able to?

সত্য বটে নবদ্বীপ মহিমা অনন্ত ।
দেব-দেব মহাদেব নাহি পায় অন্ত ॥৭॥

satya vate navadvipa mahima ananta
deva-deva mahadeva nahi paya anta [7]

vate–It is satya–true [that] mahima–the glories navadvipa–of Nabadwip [are] ananta–unlimited. deva-deva–The god of gods, mahadeva–Lord Siva, nahi–cannot paya–reach [their] anta–end. [7]

It is true that the glories of Nabadwip are unlimited. The god of gods, Lord Siva, cannot reach their end.

তথাপি চৈতন্যচন্দ্র-ইচ্ছা বলবান্ ।
সেই ইচ্ছাবশে ভক্ত আজ্ঞার বিধান ॥৮॥

tathapi chaitanya-chandra-ichchha balavan
sei ichchha-vase bhakta ajnara vidhana [8]

tathapi–Still, chaitanya-chandra-ichchha–the will of the moon-like Sri Chaitanya [is] balavan–powerful, [and] ajnara vidhana–the arrangement of the orders bhakta–of the devotees [is] sei ichchha-vase–under the control of His will. [8]

Still, the will of the moon-like Sri Chaitanya is all-powerful, and under its control, the devotees give orders.

ভক্তগণে আজ্ঞা দিল চৈতন্য ইচ্ছায় ।
নদীয়া-মাহাত্ম্য বর্ণি ভক্তের কৃপায় ॥৯॥

bhakta-gane ajna dila chaitanya ichhaya
nadiya-mahatmya varni bhaktera krpaya [9]

chaitanya ichhaya–By the will of Sri Chaitanya, bhakta-gane–the devotees ajna dila–have ordered [me]. varni–I describe nadiya-mahatmya–the glories of Nadia bhaktera krpaya–by the mercy of the devotees. [9]

By the will of Sri Chaitanya, the devotees have ordered me, and so I describe the glories of Nadia by their mercy.

আর এক কথা আছে গূঢ় অতিশয় ।
কহিতে না ইচ্ছা হয় না কহিলে নয় ॥১০॥

ara eka katha achhe gudha atisaya
kahite na ichchha haya na kahile naya [10]

achhe–There is ara eka–another atisaya–very gudha–confidential katha–subject, [which] ichchha haya na–I do not want kahite–to mention [yet] naya–cannot na–not kahile–mention. [10]

There is another very confidential subject, which I do not want to mention, yet cannot but mention.

যে অবধি শ্রীচৈতন্য অপ্রকট হৈল ।
ধাম-লীলা প্রকাশিতে ভক্তে আজ্ঞা দিল ॥১১॥

ye avadhi sri-chaitanya aprakata haila
dhama-lila prakasite bhakte ajna dila [11]

ye avadhi–When sri-chaitanya–Sri Chaitanya aprakata haila–disappeared, ajna dila–He ordered bhakte–the devotees prakasite–to reveal [His] dhama-lila–abode and Pastimes. [11]

When Sri Chaitanya disappeared, He ordered the devotees to reveal His abode and Pastimes.

সর্ব্ব-অবতার হৈতে গূঢ় অবতার ।
শ্রীচৈতন্যচন্দ্র মোর বিদিত সংসার ॥১২॥

sarva-avatara haite gudha avatara
sri-chaitanya-chandra mora vidita samsara [12]

haite–Of sarva–all avatara–Avatars, mora–our sri-chaitanya-chandra–moon-like Sri Chaitanya [is the most] gudha–confidential avatara–Avatar vidita–known samsara–in this world. [12]

Of all Avatars, our moon-like Sri Chaitanya is the most confidential known in this world.

গূঢ়লীলা শাস্ত্রে গূঢ়রূপে উক্ত হয় ।
অভক্ত জনের চিত্তে না হয় উদয় ॥১৩॥

gudha-lila sastre gudha-rupe ukta haya
abhakta janera chitte na haya udaya [13]

[His] gudha-lila–confidential Pastimes haya–are ukta–mentioned gudha-rupe–confidentially sastre–in the scriptures. [They] udaya haya na–do not appear chitte–in the hearts abhakta janera–of non-devotees. [13]

His confidential Pastimes are mentioned confidentially in the scriptures. They are not revealed in the hearts of non-devotees.

সে লীলা সম্বন্ধে যত গূঢ় শাস্ত্র ছিল ।
মায়াদেবী বহুকাল আচ্ছাদি’ রাখিল ॥১৪॥

se lila sambandhe yata gudha sastra chhila
maya-devi bahu-kala achchhadi’ rakhila [14]

bahu-kala–For a long time, maya-devi–Maya Devi achchhadi’ rakhila–hid yata–the gudha–confidential sastra–scriptures chhila–that existed sambandhe–about se–those lila–Pastimes. [14]

For a long time, Maya Devi hid the confidential scriptures that existed about His Pastimes.

অপ্রকট শাস্ত্র বহু রহে যথা তথা ।
প্রকট শাস্ত্রেও যত চৈতন্যের কথা ॥১৫॥

সে সকল মায়াদেবী পণ্ডিত নয়ন ।
আবরিয়া রাখে গুপ্তভাবে অনুক্ষণ ॥১৬॥

aprakata sastra bahu rahe yatha tatha
prakata sastreo yata chaitanyera katha [15]

se sakala maya-devi pandita nayana
avariya rakhe gupta-bhave anuksana [16]

maya-devi–Maya Devi avariya–covered pandita nayana–the eyes of the scholars [and] anuksana–at all times rakhe–kept gupta-bhave–secret yata se sakala–all katha–the descriptions chaitanyera–of Sri Chaitanya prakata sastreo–throughout both the manifest scriptures [and] bahu–the numerous aprakata–unmanifest sastra–scriptures rahe–that existed yatha tatha–here and there. [15–16]

Maya Devi covered the eyes of the scholars and at all times kept secret all the descriptions of Sri Chaitanya throughout both the manifest and unmanifest scriptures.

গৌরের গম্ভীর লীলা হৈলে অপ্রকট ।
প্রভু-ইচ্ছা জানি’ মায়া হয় অকপট ॥১৭॥

gaurera gambhira lila haile aprakata
prabhu-ichchha jani’ maya haya akapata [17]

[When] gambhira–the deep lila–Pastimes gaurera–of Sri Gaura haile–became aprakata–unmanifest, maya–Maya jani’–understood prabhu-ichchha–the will of the Lord [and] akapata haya–became non-deceitful. [17]

When the deep Pastimes of Sri Gaura became unmanifest, Maya understood the will of the Lord and withdrew her deception.

উঠাইয়া লৈল জাল জীবচক্ষু হৈতে ।
প্রকাশিল গৌরতত্ত্ব এ জড় জগতে ॥১৮॥

uthaiya laila jala jiva-chaksu haite
prakasila gaura-tattva e jada jagate [18]

maya–Maya uthaiya laila–lifted jala–[her] veil haite–from jiva-chaksu–from the eyes of the souls [and] prakasila–revealed gaura-tattva–the truth about Sri Gaura e jada jagate–to the material world. [18]

Maya lifted her veil from the eyes of the souls and revealed the truth about Sri Gaura to the material world.

গুপ্তশাস্ত্র অনায়াসে হইল প্রকট ।
ঘুচিল জীবের যত যুক্তির সঙ্কট ॥১৯॥

gupta-sastra anayase ha-ila prakata
ghuchila jivera yata yuktira sankata [19]

gupta-sastra–The hidden scriptures [then] prakata ha-ila–appeared anayase–clearly [and] ghuchila–dispelled yuktira sankata–the doubts yata jivera–of all souls. [19]

The hidden scriptures then appeared clearly and dispelled the doubts of all souls.

বড়ই দয়ালু প্রভু নিত্যানন্দরায় ।
গৌরতত্ত্ব প্রকাশিল জীবের হিয়ায় ॥২০॥

bada-i dayalu prabhu nityananda-raya
gaura-tattva prakasila jivera hiyaya [20]

[The] bada-i–extremely dayalu–merciful prabhu–Lord, nityananda-raya–Nityananda Ray, prakasila–revealed gaura-tattva–the truth about Sri Gaura jivera hiyaya–in the hearts of the souls. [20]

The extremely merciful Nityananda Prabhu revealed the truth about Sri Gaura in the hearts of the souls.

তাঁর আজ্ঞা পেয়ে মায়া ছাড়ে আবরণ ।
সুভক্ত পণ্ডিতগণ পায় শাস্ত্র-ধন ॥২১॥

ta̐ra ajna peye maya chhade avarana
subhakta pandita-gana paya sastra-dhana [21]

peye–Receiving ta̐ra–His ajna–order, maya–Maya chhade–removed avarana–[her] veil, [and] subhakta pandita-gana–the wise devotees paya–discovered sastra-dhana–the wealth of the scriptures. [21]

Receiving His order, Maya removed her veil, and the wise devotees discovered the wealth of the scriptures.

ইহাতে সন্দেহ যার না হয় খণ্ডন ।
সে অভাগা বৃথা কেন ধরয় জীবন ॥২২॥

ihate sandeha yara na haya khandana
se abhaga vrtha kena dharaya jivana [22]

yara se–Those whose sandeha–doubts khandana haya na–are not dispelled ihate–by this [are] abhaga–unfortunate. kena–Why jivana dharaya–do [they] continue [their] lives vrtha–meaninglessly? [22]

Those whose doubts are not dispelled by this are unfortunate. Why do such persons meaninglessly continue their lives?

যে কালে ঈশ্বর যেই কৃপা বিতরয় ।
ভাগ্যবন্ত জন তাহে বড় সুখী হয় ॥২৩॥

ye kale isvara yei krpa vitaraya
bhagyavanta jana tahe bada sukhi haya [23]

ye kale–Whenever [and] yei tahe–howsoever isvara–the Lord krpa vitaraya–bestows [His] mercy, bhagyavanta–the fortunate jana–souls haya–become bada–extremely sukhi–happy. [23]

Whenever and howsoever the Lord bestows His mercy, the fortunate souls become extremely happy.

দুর্ভাগা লক্ষণ এই জান সর্ব্বজন ।
নিজ বুদ্ধি বড় বলি’ করিয়া গণন ॥২৪॥

ঈশ্বরের কৃপা নাহি করয় স্বীকার ।
কুতর্কে মায়ার গর্ত্তে পড়ে বারবার ॥২৫॥

durbhaga laksana ei jana sarva-jana
nija buddhi bada bali’ kariya ganana [24]

isvarera krpa nahi karaya svikara
kutarke mayara garte pade bara-bara [25]

sarva-jana–Everyone jana–should know ei–the laksana–symptoms durbhaga–of misfortune: ganana kariya–considering [their] nija–own buddhi–intelligence bali’–to be bada–great, [souls] nahi–do not svikara karaya–accept krpa–the mercy isvarera–of the Lord. kutarke–Through false arguments, pade–souls fall mayara garte–in Maya’s traps bara-bara–again and again. [24–25]

Everyone should know the symptoms of misfortune: to consider your own intelligence to be great and not accept the mercy of the Lord. Through false arguments, souls fall into Maya’s traps again and again.

“এস হে কলির জীব ছাড় কুটিনাটি ।
নির্ম্মল গৌরাঙ্গ-প্রেম লহ পরিপাটি” ॥২৬॥

“esa he kalira jiva chhada kutinati
nirmala gauranga-prema laha paripati” [26]

“he–“O jiva–souls kalira–of Kali-yuga, esa–come! chhada–Give up kutinati–duplicity, [and] laha–accept nirmala–pure gauranga-prema–divine love for Sri Gauranga paripati”–in full!” [26]

“O souls of Kali-yuga, come! Give up duplicity, and accept pure divine love for Sri Gauranga in full!”

এই বলি’ নিত্যানন্দ ডাকে বারবার ।
তবু ত দুর্ভাগা জন না করে স্বীকার ॥২৭॥

ei bali’ nityananda dake bara-bara
tabu ta durbhaga jana na kare svikara [27]

bali’–Saying ei–this, nityananda–Nityananda dake–calls out bara-bara–again and again. tabu ta–Still, durbhaga–unfortunate jana–souls svikara kare na–do not accept. [27]

Saying this, Nityananda calls out again and again. Still, unfortunate souls do not accept.

কেন যে এমন প্রেমে করে অনাদর ।
বিচার করিয়া দেখ হইয়া তৎপর ॥২৮॥

kena ye emana preme kare anadara
vichara kariya dekha ha-iya tatpara [28]

vichara kariya dekha–Let us consider tatpara ha-iya–carefully kena–why ye–they anadara kare–disregard emana–such preme–divine love. [28]

Let us consider carefully why souls disregard divine love.

সুখ লাগি সর্ব্বজীব নানা যুক্তি করে ।
তর্ক করে যোগ করে সংসার ভিতরে ॥২৯॥

sukha-lagi sarva-jiva nana yukti kare
tarka kare yoga kare samsara bhitare [29]

sarva–All jiva–souls nana yukti kare–engage in various pursuits sukha-lagi–for the sake of happiness. samsara bhitare–Within the world, [some] tarka kare–study logic, [and some] yoga kare–practise yoga. [29]

In various ways, all souls pursue happiness. In this world, some souls study logic, and others practise yoga.

সুখ-লাগি সংসার ছাড়িয়া বনে যায় ।
সুখ-লাগি যুদ্ধ করে রাজায় রাজায় ॥৩০॥

sukha-lagi samsara chhadiya vane yaya
sukha-lagi yuddha kare rajaya rajaya [30]

sukha-lagi–For the sake of happiness, [some] chhadiya–leave samsara–home [and] yaya–go vane–to the forest. sukha-lagi–For the sake of happiness, [some] yuddha kare–wage wars rajaya rajaya–between nations. [30]

For the sake of happiness, some leave home and go to the forest, and others wage wars between nations.

সুখ-লাগি কামিনী-কনক পাছে ধায় ।
সুখ-লাগি শিল্প আর বিজ্ঞান চালায় ॥৩১॥

sukha-lagi kamini-kanaka pachhe dhaya
sukha-lagi silpa ara vijnana chalaya [31]

sukha-lagi–For the sake of happiness, [some] dhaya–run pachhe–after kamini-kanaka–women and wealth. sukha-lagi–For the sake of happiness, [some] chalaya–study silpa–the arts ara–and vijnana–sciences. [31]

For the sake of happiness, some run after women and wealth, and others pursue the arts and sciences.

সুখ-লাগি সুখ ছাড়ে ক্লেশ শিক্ষা করে ।
সুখ-লাগি অর্ণব মধ্যেতে ডুবি মরে ॥৩২॥

sukha-lagi sukha chhade klesa siksa kare
sukha-lagi arnava madhyete dubi mare [32]

sukha-lagi–For the sake of happiness, [some] chhade–give up sukha–on happiness [and] siksa kare–learn klesa–to be miserable. sukha-lagi–For the sake of happiness, [some] dubi mare–drown [themselves] madhyete–in arnava–the ocean. [32]

For the sake of happiness, some give up on happiness and learn to be miserable, and others drown themselves in the ocean.

নিত্যানন্দ বলে ডাকি’ দুহাত তুলিয়া ।
“এস জীব কর্ম্ম-জ্ঞান-সঙ্কট ছাড়িয়া ॥৩৩॥

nityananda bale daki’ duhata tuliya
“esa jiva karma-jnana-sankata chhadiya [33]

duhata tuliya–Raising [His] arms, nityananda–Nityananda daki’ bale–calls, “jiva–“O souls! chhadiya–Give up karma-jnana-sankata–the misery of exploitation and renunciation, [and] esa–come [with Me]! [33]

Raising His arms, Nityananda calls, “O souls! Give up the misery of exploitation and renunciation, and come with Me!

সুখ-লাগি চেষ্টা তব আমি তাহা দিব ।
তার বিনিময়ে আমি কিছু না লইব ॥৩৪॥

sukha-lagi chesta tava ami taha diba
tara vinimaye ami kichhu na la-iba [34]

tava chesta (haya)–You are searching sukha-lagi–for happiness. ami–I diba–will give taha–that [to you, and] ami–I la-iba na–will not take kichhu–anything tara vinimaye–in return for it. [34]

“You are searching for happiness. I will give that to you, and I will not take anything from you in return.

কষ্ট নাই ব্যয় নাই না পাবে যাতনা ।
‘শ্রীগৌরাঙ্গ’ বলি’ নাচ নাহিক ভাবনা ॥৩৫॥

kasta nai vyaya nai na pabe yatana
‘sri-gauranga’ bali’ nacha nahika bhavana [35]

nai–There will be no kasta–trouble. nai–There will be no vyaya–loss. pabe na–You will not undergo yatana–pain. bali’–Chant ‘sri-gauranga’–‘Sri Gauranga’ [and] nacha–dance nahika–without bhavana–concern. [35]

“You will not undergo any trouble, loss, or pain. Simply chant, ‘Sri Gauranga’ and dance without a care.

যে সুখ আমি ত দিব তার নাই সম ।
সর্ব্বদা বিমলানন্দ নাহি তার ভ্রম” ॥৩৬॥

ye sukha ami ta diba tara nai sama
sarvada vimalananda nahi tara bhrama” [36]

ye–The sukha–happiness ami–I ta diba–will give [you] tara nai–has no sama–equal. [It is] sarvada–eternal, vimalananda–pure joy. tara–Within it nahi–there is no bhrama”–illusion.” [36]

“The happiness I will give you is unparalleled. It is pure, eternal joy, free from all illusion.”

এই রূপে প্রেম যাচে নিত্যানন্দরায় ।
অভাগা করম দোষে তাহা নাহি চায় ॥৩৭॥

ei rupe prema yache nityananda-raya
abhaga karama-dose taha nahi chaya [37]

ei rupe–In this way, nityananda-raya–Nityananda Prabhu yache–begs [everyone] to accept prema–divine love, [but] abhaga–the unfortunate, karama-dose–as a result of [their] sins, nahi–do not chaya–want taha–it. [37]

In this way, Nityananda Prabhu begs everyone to accept divine love, but the unfortunate, as a result of their sins, do not want it.

“গৌরাঙ্গ নিতাই” যেই বলে একবার ।
অনন্ত করম-দোষ অন্ত হয় তার ॥৩৮॥

“gauranga nitai” yei bale eka-bara
ananta karama-dosa anta haya tara [38]

ananta karama-dosa–The unlimited sins yei tara–of anyone who eka-bara–once bale–chants, “gauranga–“Gauranga! nitai”–Nitai!” haya–are anta–destroyed. [38]

The unlimited sins of anyone who once chants, “Gauranga! Nitai!”are destroyed.

আর এক গূঢ় কথা শুন সর্ব্বজন ।
কলিজীবে যোগ্যবস্তু গৌরলীলা-ধন ॥৩৯॥

ara eka gudha katha suna sarva-jana
kali-jive yogya-vastu gaura-lila-dhana [39]

sarva-jana–Everyone, suna–please listen [to] ara eka–another gudha–confidential katha–subject. dhana–The wealth gaura-lila–of Gaura’s Pastimes [is] yogya-vastu–something appropriate for kali-jive–the souls of Kali-yuga. [39]

Everyone, please listen to another confidential subject. The wealth of Gaura’s Pastimes is appropriate for the souls of Kali-yuga.

গৌরহরি রাধা-কৃষ্ণরূপে বৃন্দাবনে ।
নিত্যকাল বিলাস করয়ে সখী-সনে ॥৪০॥

gaurahari radha-krsna-rupe vrndavane
nitya-kala vilasa karaye sakhi-sane [40]

gaurahari–Gaurahari, radha-krsna-rupe–as Radha and Krsna, vilasa karaye–plays sakhi-sane–with the sakhis nitya-kala–eternally vrndavane–in Vrndavan. [40]

Gaurahari, as Radha and Krsna, plays with the sakhis eternally in Vrndavan.

শাস্ত্রেতে জানিল জীব ব্রজলীলাতত্ত্ব ।
রাধাকৃষ্ণ-নিত্যলীলা ব্রজের মহত্ত্ব ॥৪১॥

sastrete janila jiva vraja-lila-tattva
radha-krsna-nitya-lila vrajera mahattva [41]

sastrete–Through the scriptures, jiva–the souls janila–understood vraja-lila-tattva–the nature of the Pastimes in Vraja. They understood mahattva–the greatness vrajera–of Vraja [and] radha-krsna-nitya-lila–Radha and Krsna’s eternal Pastimes [there]. [41]

Through the scriptures, the souls understood the nature of Pastimes in Vraja, and the greatness of Vraja and Radha-Krsna’s eternal Pastimes there.

কৃষ্ণনাম কৃষ্ণধাম মাহাত্ম্য অপার ।
শাস্ত্রের দ্বারায় জানে সকল সংসার ॥৪২॥

krsna-nama krsna-dhama mahatmya apara
sastrera dvaraya jane sakala samsara [42]

sastrera dvaraya–Through the scriptures, sakala samsara–the whole world jane–understood apara–the unlimited mahatmya–glories krsna-nama–of Krsna’s Name [and] krsna-dhama–Krsna’s abode. [42]

Through the scriptures, the whole world understood the unlimited glories of Krsna’s Name and Krsna’s abode.

তবু কৃষ্ণ-প্রেম সাধারণে নাহি পায় ।
ইহার কারণ কিবা চিন্তহ হিয়ায় ॥৪৩॥

tabu krsna-prema sadharane nahi paya
ihara karana kiba chintaha hiyaya [43]

tabu–Still, [souls] sadharane–in general, nahi–do not paya–attain krsna-prema–divine love for Krsna. kiba–What [is] karana–the reason ihara–for this? chintaha–Consider [it] hiyaya–within your heart. [43]

Still, in general, souls did not attain divine love for Krsna. What is the reason for this? Consider it within your heart.

ইহাতে আছে ত এক গূঢ়তত্ত্ব-সার ।
মায়ামুগ্ধ জীব তাহা না করে বিচার ॥৪৪॥

ihate achhe ta eka gudha-tattva-sara
maya-mugdha jiva taha na kare vichara [44]

ihate–In this regard, achhe ta–there is eka–a gudha-tattva-sara–highly confidential subject taha–that jiva–souls maya-mugdha–bewildered by Maya vichara kare na–do not consider. [44]

In this regard, there is a highly confidential subject that souls bewildered by Maya do not consider.

বহু জন্ম কৃষ্ণ ভজি’ প্রেম নাহি হয় ।
অপরাধ-পুঞ্জ তার আছয় নিশ্চয় ॥৪৫॥

bahu janma krsna bhaji’ prema nahi haya
aparadha-punja tara achhaya nischaya [45]

[When souls] bhaji’–serve krsna–Krsna bahu janma–for many births [but] haya nahi–do not develop prema–divine love, [then] nischaya–certainly tara achhaya–they have made aparadha-punja–offences. [45]

When souls serve Krsna for many births but do not develop divine love, then certainly they have made offences.

অপরাধশূন্য হয়ে লয় কৃষ্ণনাম ।
তবে জীব কৃষ্ণপ্রেম লভে অবিরাম ॥৪৬॥

aparadha-sunya haye laya krsna-nama
tabe jiva krsna-prema labhe avirama [46]

[When] jiva–souls, aparadha-sunya haye–free from offences, laya–chant krsna-nama–the Name of Krsna, tabe–then [they] avirama–quickly labhe–attain krsna-prema–divine love for Krsna. [46]

When souls, free from offences, chant the Name of Krsna, they quickly attain divine love for Krsna.

শ্রীচৈতন্য-অবতারে বড় বিলক্ষণ ।
অপরাধসত্ত্বে জীব লভে প্রেমধন ॥৪৭॥

sri-chaitanya-avatare bada vilaksana
aparadha-sattve jiva labhe prema-dhana [47]

bada–The special vilaksana–characteristic sri-chaitanya-avatare–of Sri Chaitanya’s descent [is that] jiva–souls labhe–attain prema-dhana–the wealth of divine love [even] aparadha-sattve–while they are offensive. [47]

The special characteristic of Sri Chaitanya’s Pastimes is that souls attain the wealth of divine love even while they commit offences.

“নিতাই চৈতন্য” বলি’ যেই জীব ডাকে ।
সুবিমল কৃষ্ণপ্রেম অন্বেষয়ে তাকে ॥৪৮॥

“nitai chaitanya” bali’ yei jiva dake
suvimala krsna-prema anvesaye take [48]

suvimala–Pure krsna-prema–divine love for Krsna anvesaye–searches take yei jiva–for souls who bali’ dake–call out “nitai chaitanya”–“Nitai! Chaitanya!” [48]

Pure divine love for Krsna searches for souls who call out “Nitai-Chaitanya!”

অপরাধ বাধা তার কিছু নাহি করে ।
নিরমল কৃষ্ণপ্রেমে তার আঁখি ঝরে ॥৪৯॥

aparadha badha tara kichhu nahi kare
niramala krsna-preme tara a̐khi jhare [49]

aparadha–Offences badha kare kichhu nahi–do not at all obstruct tara–them, [and] tara–their a̐khi–eyes jhare–cry niramala krsna-preme–with pure divine love for Krsna. [49]

Offences do not obstruct such souls, and their eyes cry with pure love for Krsna.

স্বল্পকালে অপরাধ আপনি পলায় ।
হৃদয় শোধিত হয় প্রেম বাড়ে তায় ॥৫০॥

svalpa-kale aparadha apani palaya
hrdaya sodhita haya prema bade taya [50]

svalpa-kale–Within a short time, aparadha–offences palaya–leave apani–on their own. [The souls’] hrdaya–heart haya–become sodhita–purified, [and] prema–divine love bade–develops taya–within them. [50]

Within a short time, offences leave on their own. The souls’ hearts become purified, and divine love develops within them.

কলিজীবের অপরাধ অসংখ্য দুর্ব্বার ।
গৌরনাম বিনা তার নাহিক উদ্ধার ॥৫১॥

kali-jivera aparadha asankhya durvara
gaura-nama vina tara nahika uddhara [51]

aparadha–The offences kali-jivera–of the souls in Kali-yuga [are] asankhya–unlimited [and] durvara–unavoidable. nahika–There is no uddhara–deliverance tara–for them vina–without gaura-nama–the Name of Gaura. [51]

The offences of the souls in Kali-yuga are unlimited and unavoidable. There is no deliverance for them without the Name of Gaura.

অতএব গৌর বিনা কলিতে উপায় ।
না দেখি কোথাও আর শাস্ত্র ফুকারয় ॥৫২॥

ataeva gaura vina kalite upaya
na dekhi kothao ara sastra phukaraya [52]

ataeva–Thus, kalite–in Kali-yuga, dekhi na–I do not see upaya–any way vina–without gaura–Gaura kothao–anywhere, ara–and sastra–the scriptures phukaraya–proclaim [this]. [52]

Thus, in Kali-yuga, I do not see any way without Gaura, and the scriptures proclaim this.

নবদ্বীপে গৌরচন্দ্র হইল উদয় ।
নবদ্বীপ সর্ব্বতীর্থ অবতংস হয় ॥৫৩॥

navadvipe gaurachandra ha-ila udaya
navadvipa sarva-tirtha avatamsa haya [53]

gaurachandra–Gaurachandra udaya ha-ila–appeared navadvipe–in Nabadwip. navadvipa–Nabadwip haya–is avatamsa–the crown sarva-tirtha–of all the holy places. [53]

Gaurachandra appeared in Nabadwip, the crown atop all the holy places.

অন্য তীর্থে অপরাধী দণ্ডের ভাজন ।
নবদ্বীপে অপরাধ সদাই মার্জ্জন ॥৫৪॥

anya tirthe aparadhi dandera bhajana
navadvipe aparadha sadai marjana [54]

anya tirthe–In other holy places, aparadhi–offenders [are] bhajana–recipients dandera–of punishment, [but] navadvipe–in Nabadwip aparadha–offences [are] sadai–always marjana–forgiven. [54]

In other holy places, offenders are punished, but in Nabadwip offences are always forgiven.

তার সাক্ষী জগাই-মাধাই দুই ভাই ।
অপরাধ করি’ পাইল চৈতন্য-নিতাই ॥৫৫॥

tara saksi jagai-madhai dui bhai
aparadha kari’ paila chaitanya-nitai [55]

dui–The two bhai–brothers jagai-madhai–Jagai and Madhai [are] saksi–evidence tara–of this. [They] aparadha kari’–committed offences [but] paila–attained chaitanya-nitai–Nitai and Chaitanya. [55]

The brothers Jagai and Madhai are evidence of this. They committed offences but attained Nitai and Chaitanya.

অন্যান্য তীর্থের কথা রাখ ভাই দূরে ।
অপরাধী দৈত্য দণ্ড পায় ব্রজপুরে ॥৫৬॥

anyanya tirthera katha rakha bhai dure
aparadhi daitya danda paya vraja-pure [56]

bhai–Brother! rakha dure–Let alone katha–talk anyanya tirthera–of other holy places, aparadhi–offenders [and] daitya–demons danda paya–are punished vraja-pure–in the abode of Vraja. [56]

Brother! Let alone other holy places, offenders and demons are punished even in Vraja.

নবদ্বীপে শত শত অপরাধ করি’ ।
অনায়াসে নিতাই কৃপায় যায় তরি’ ॥৫৭॥

navadvipe sata sata aparadha kari’
anayase nitai krpaya yaya tari’ [57]

navadvipe–In Nabadwip, [souls who] kari’–commit sata sata–hundreds and hundreds aparadha–of offences tari’ yaya–are delivered anayase–easily nitai krpaya–by the mercy of Nitai. [57]

In Nabadwip, souls who commit hundreds and hundreds of offences are easily delivered by the mercy of Nitai.

হেন নবদ্বীপধাম যে গৌড়মণ্ডলে ।
ধন্য ধন্য সেই দেশ ঋষিগণ বলে ॥৫৮॥

hena navadvipa-dhama ye gauda-mandale
dhanya dhanya sei desa rsi-gana bale [58]

rsi-gana–The sages bale–say [that] ye sei–the desa–land hena navadvipa-dhama–of Nabadwip Dham gauda-mandale–in the district of Gauda [is] dhanya dhanya–most glorious. [58]

The sages say that the land of Sri Nabadwip Dham in Sri Gauda Mandal is most glorious.

হেন নবদ্বীপে ভাই যাঁহার বসতি ।
বড় ভাগ্যবান সেই লভে কৃষ্ণ-রতি ॥৫৯॥

hena navadvipe bhai ya̐hara vasati
bada bhagyavana sei labhe krsna-rati [59]

bhai–Brother, ya̐hara–souls whose vasati–residence [is] hena navadvipe–in Nabadwip [are] bada–very bhagyavana–fortunate. sei–They labhe–attain krsna-rati–devotion to Krsna. [59]

Brother, souls who reside in Nabadwip are very fortunate. They attain devotion to Krsna.

নবদ্বীপে যেবা কভু করয় গমন ।
সর্ব্ব-অপরাধ মুক্ত হয় সেই জন ॥৬০॥

navadvipe yeba kabhu karaya gamana
sarva-aparadha mukta haya sei jana [60]

yeba sei jana–Souls who kabhu–once gamana karaya–visit navadvipe–Nabadwip haya–are mukta–freed sarva-aparadha–from all offences. [60]

Souls who once visit Nabadwip are freed from all offences.

সর্ব্বতীর্থ ভ্রমিয়া তৈর্থিক যাহা পায় ।
নবদ্বীপ-স্মরণে সেই লাভ শাস্ত্রে গায় ॥৬১॥

sarva-tirtha bhramiya tairthika yaha paya
navadvipa-smarane sei labha sastre gaya [61]

sastre–The scriptures gaya–say [that] navadvipa-smarane–by remembering Nabadwip labha–you attain sei yaha–that which tairthika–pilgrims paya–attain bhramiya–by visiting sarva–tirtha–all the holy places. [61]

The scriptures say that by remembering Nabadwip you attain that which pilgrims attain by visiting all the other holy places.

নবদ্বীপ দরশন করে যেই জন ।
জন্মে জন্মে লভে সেই কৃষ্ণপ্রেমধন ॥৬২॥

navadvipa darasana kare yei jana
janme janme labhe sei krsna-prema-dhana [62]

sei yei jana–Souls who darasana kare–see navadvipa–Nabadwip labhe–attain krsna-prema-dhana–the wealth of divine love for Krsna janme janme–birth after birth. [62]

Souls who see Nabadwip attain the wealth of divine love for Krsna birth after birth.

কর্ম্ম-বুদ্ধি-যোগেও যে নবদ্বীপে যায় ।
নর জন্ম আর সেই জন নাহি পায় ॥৬৩॥

karma-buddhi-yogeo ye navadvipe yaya
nara janma ara sei jana nahi paya [63]

sei ye jana–Souls who yaya–go navadvipe–to Nabadwip karma-buddhi-yogeo–even with a materialistic motivation nahi–do not paya–get nara–a human janma–birth ara–again. [63]

Even souls who go to Nabadwip with a materialistic motivation do not take a human birth again.

নবদ্বীপ ভ্রমিতে সে পদে পদে পায় ।
কোটি অশ্বমেধ ফল সর্ব্ব-শাস্ত্রে গায় ॥৬৪॥

navadvipa bhramite se pade pade paya
koti asvamedha phala sarva-sastre gaya [64]

sarva–sastre–All the scriptures gaya–say [that] bhramite–while walking navadvipa–through Nabadwip se–they paya–attain phala–the result koti asvamedha–of ten million horse sacrifices pade pade–with each step. [64]

All the scriptures say that while walking through Nabadwip, such souls attain the result of ten million horse sacrifices with each step.

নবদ্বীপে বসি’ যেই মন্ত্র জপ করে ।
শ্রীমন্ত্র চৈতন্য হয়, অনায়াসে তরে ॥৬৫॥

navadvipe vasi’ yei mantra japa kare
sri-mantra chaitanya haya, anayase tare [65]

yei–Those who vasi’–reside navadvipe–in Nabadwip and japa kare–chant [their] mantra–mantra— [that] sri-mantra–holy mantra chaitanya haya–comes alive [and] anayase–easily tare–delivers [them]. [65]

Those who reside in Nabadwip and chant their mantra—that holy mantra comes alive and easily delivers them.

অন্য তীর্থে যোগী দশবর্ষে লভে যাহা ।
নবদ্বীপে তিন রাত্রে সাধি’ পায় তাহা ॥৬৬॥

anya tirthe yogi dasa-varse labhe yaha
navadvipe tina ratre sadhi’ paya taha [66]

taha yaha–That which yogi–yogis labhe–attain dasa-varse–after ten years anya tirthe–in other holy places [is] sadhi’ paya–attained tina ratre–in three nights navadvipe–in Nabadwip. [66]

That which yogis attain after ten years in other holy places is attained in three nights in Nabadwip.

অন্য তীর্থে ব্রহ্মজ্ঞানে যেই মুক্তি হয় ।
নবদ্বীপে ভাগীরথী স্নানে তা ঘটয় ॥৬৭॥

anya tirthe brahma-jnane yei mukti haya
navadvipe bhagirathi snane ta ghataya [67]

ta yei mukti–The liberation haya–attained brahma-jnane–through knowledge of Brahma anya tirthe–in other holy places [is] ghataya–attained navadvipe–in Nabadwip snane–by bathing bhagirathi–in the Ganga. [67]

The liberation attained through knowledge of Brahma in other holy places is attained in Nabadwip simply by bathing in the Ganga.

সালোক্য-সারূপ্য-সার্ষ্টি-সামীপ্য-নির্ব্বাণ ।
নবদ্বীপে মুমুক্ষু লভয় বিনা জ্ঞান ॥৬৮॥

salokya-sarupya-sarsti-samipya-nirvana
navadvipe mumuksu labhaya vina jnana [68]

navadvipe–In Nabadwip, vina–without jnana–knowledge of Brahma, mumuksu–seekers of liberation labhaya–attain salokya–residence in the Lord’s abode, sarupya–a form like the Lord’s, sarsti–opulence like the Lord’s, samipya–association with the Lord, [and] nirvana–absorption into the effulgence or body of the Lord. [68]

In Nabadwip, even without knowledge of Brahma, seekers of liberation can attain residence in the Lord’s abode, a form like the Lord’s, opulence like the Lord’s, association with the Lord, and absorption into the Lord.

নবদ্বীপে শুদ্ধভক্ত চরণে পড়িয়া ।
ভুক্তি মুক্তি সদা রহে দাসী রূপ হৈয়া ॥৬৯॥

navadvipe suddha-bhakta charane padiya
bhukti mukti sada rahe dasi rupa haiya [69]

bhukti–Enjoyment [and] mukti–liberation padiya–bow charane–at the feet suddha-bhakta–of pure devotees navadvipe–in Nabadwip [and] sada–always rahe–remain [with them] rupa haiya–as dasi–maidservants. [69]

Enjoyment and liberation personified bow at the feet of the pure devotees in Nabadwip and always wait upon them as maidservants.

ভক্তগণ লাথি মারি’ সে দুয়ে তাড়ায় ।
ভক্তপদ ছাড়ি’ দাসী তবু না পলায় ॥৭০॥

bhakta-gana lathi mari’ se duye tadaya
bhakta-pada chhadi’ dasi tabu na palaya [70]

bhakta-gana–The devotees lathi mari’–kick se duye–them [and] tadaya–drive [them] away tabu–but dasi–these maidservants na–do not chhadi’–give up bhakta-pada–the feet of the devotees [or] palaya–run away. [70]

Although devotees kick them and drive them away, these maidservants do not leave the feet of the devotees or run away.

শতবর্ষ সপ্ততীর্থে মিলে যাহা ভাই ।
নবদ্বীপে একরাত্র বাসে তাহা পাই ॥৭১॥

sata-varsa sapta-tirthe mile yaha bhai
navadvipe eka-ratra vase taha pai [71]

bhai–Brother, vase–by spending eka-ratra–one night navadvipe–in Nabadwip, [souls] pai–attain taha yaha–that which [someone] mile–gains [by residing] sapta-tirthe–in the seven holy places sata-varsa–for one hundred years. [71]

Brother, by spending one night in Nabadwip, souls attain that which is gained by residing in the seven principal holy places for one hundred years.

হেন নবদ্বীপধাম সর্ব্বধাম-সার ।
কলিতে আশ্রয় করি’ জীব হয় পার ॥৭২॥

hena navadvipa-dhama sarva-dhama-sara
kalite asraya kari’ jiva haya para [72]

navadvipa-dhama–Nabadwip Dham [is,] hena–as such, sara–the best sarva-dhama–of all abodes. jiva–Souls [who] asraya kari’–take shelter [here] kalite–in Kali-yuga para haya–are delivered. [72]

Thus, Nabadwip Dham is the best of all abodes. Souls who take shelter here in Kali-yuga are delivered.

তারক পারক বিদ্যাদ্বয় অবিরত ।
নবদ্বীপ বাসিগণে সেবে রীতিমত ॥৭৩॥

taraka paraka vidya-dvaya avirata
navadvipa-vasi-gane seve riti-mata [73]

vidya-dvaya–The two forms of knowledge— taraka–knowledge which liberates (the soul from anarthas) [and] paraka–knowledge which fulfils (the soul’s desire for divine love)— avirata–constantly [and] riti-mata–perfectly seve–serve navadvipa-vasi-gane–the residents of Nabadwip. [73]

The two forms of knowledge—that which liberates and that which nourishes—constantly and perfectly serve the residents of Nabadwip.

নিতাই-জাহ্নবা-পদছায়া যার আশ ।
সে ভক্তিবিনোদ গায় পাইয়া উল্লাস ॥৭৪॥

nitai-jahnava-pada-chhaya yara asa
se bhakti-vinoda gaya paiya ullasa [74]

se bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–is the shade of Nitai and Jahnava’s feet, gaya–sings [and] ullasa paiya–rejoices. [74]

Bhakti Vinod, whose aspiration is the shade of Nitai and Jahnava’s feet, sings the glories of Nadia and rejoices.

Chapter Two

The Nature and Dimensions of the Dham

জয় জয় নবদ্বীপচন্দ্র শচীসুত ।
জয় জয় নিত্যানন্দরায় অবধূত ॥১॥

jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]

jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory avadhuta–to the renunciant nityananda-raya–Nityananda Ray! [1]

All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Sri Nityananda Ray!

জয় জয় নবদ্বীপ সর্ব্বধাম-সার ।
সে ধামের তত্ত্ব বর্ণে সাধ্য আছে কার ॥২॥

jaya jaya navadvipa sarva-dhama-sara
se dhamera tattva varne sadhya achhe kara [2]

jaya jaya–All glory navadvipa–to Nabadwip, sarva-dhama-sara–the best of all abodes! kara–Who sadhya varne–can describe tattva–glory se dhamera–of this abode? [2]

All glory to Nabadwip, the best of all abodes! Who can describe its glory?

নবদ্বীপধাম গৌড়মণ্ডল ভিতরে ।
জাহ্নবী-সেবিত হয়ে সদা শোভা করে ॥৩॥

navadvipa-dhama gauda-mandala bhitare
jahnavi-sevita haye sada sobha kare [3]

navadvipa-dhama–Nabadwip Dham sobha kare–shines sada–eternally bhitare–within gauda-mandala–the district of Gauda, [and] haye–is sevita–served jahnavi–by Ganga Devi. [3]

Nabadwip Dham shines eternally within Gauda Mandal, and is served by Ganga Devi.

এ গৌড়মণ্ডল এক বিংশতি যোজন ।
মধ্যভাগে গঙ্গাদেবী রহে অনুক্ষণ ॥৪॥

e gauda-mandala eka vimsati yojana
madhya-bhage ganga-devi rahe anuksana [4]

e gauda-mandala–The district of Gauda [is] eka vimsati yojana–one hundred and sixty-eight miles [in circumference]. ganga-devi–Ganga Devi anuksana rahe–continuously flows madhya-bhage–throughout it. [4]

Gauda Mandal is one hundred and sixty-eight miles in circumference. Ganga Devi continuously flows throughout it.

শতদল পদ্মময় মণ্ডল আকার ।
মধ্যভাগে নবদ্বীপ অতি শোভা তার ॥৫॥

sata-dala padmamaya mandala akara
madhya-bhage navadvipa ati sobha tara [5]

mandala–Gauda Mandal’s akara–form [is] sata-dala padmamaya–made up of a one-hundred-petalled lotus, [and] tara madhya-bhage–at its centre [is the] ati–extremely sobha–beautiful navadvipa–Nabadwip. [5]

Gauda Mandal is a one-hundred-petalled lotus, and at its centre is the extremely beautiful Nabadwip.

পঞ্চক্রোশ হয় তার কেশর আধার ।
পরিমলপূর্ণ পুষ্প যোজন চত্বার ॥৬॥

pancha-krosa haya tara kesara adhara
parimala-purna puspa yojana chatvara [6]

tara–Its kesara adhara–whorl haya–is pancha-krosa–ten miles, [and its] parimala-purna–fragrant puspa–bloom [is] chatvara yojana–thirty-two miles. [6]

In circumference, its whorl is ten miles in circumference, and its fragrant bloom is thirty-two miles.

বাহির পাপড়ি তার শতদল হয় ।
একাধিক যোজন বিংশতি বিস্তারয় ॥৭॥

bahira papadi tara sata-dala haya
ekadhika yojana vimsati vistaraya [7]

tara–Its bahira–outer papadi–petals haya–form sata-dala–a one-hundred-petalled lotus [that] vistaraya–extends ekadhika vimsati yojana–one hundred and sixty-eight miles. [7]

Its outer petals form a one-hundred-petalled lotus that extends for one hundred and sixty-eight miles.

মণ্ডল পরিধি হয় সেই পরিমাণ ।
যোজন সপ্তক ব্যাস শাস্ত্রের বিধান ॥৮॥

mandala paridhi haya sei parimana
yojana saptaka vyasa sastrera vidhana [8]

mandala–Gauda Mandal’s paridhi–circumference haya–is sei–that parimana–size. vidhana–The verdict sastrera–of the scriptures [is that its] vyasa–diameter [is] saptaka yojana–fifty-six miles. [8]

The circumference of Gauda Mandal is that size. The scriptures state that its diameter is fifty-six miles.

ব্যাসার্দ্ধ প্রমাণ সার্দ্ধ তৃতীয় যোজন ।
মধ্যবিন্দু হৈতে তার হইবে গণন ॥৯॥

vyasarddha pramana sarddha trtiya yojana
madhya-bindu haite tara ha-ibe ganana [9]

[Its] vyasarddha–radius, tara–which ha-ibe–will be ganana–measured haite–from madhya-bindu–the centre, pramana–measures sarddha trtiya yojana–twenty-eight miles. [9]

Its radius, measured from its centre point, is twenty-eight miles.

মধ্যবিন্দু নবদ্বীপধাম মধ্যস্থল ।
যোগপীঠ হয় তাহা চিন্ময় বিমল ॥১০॥

madhya-bindu navadvipa-dhama madhya-sthala
yoga-pitha haya taha chinmaya vimala [10]

madhya-bindu–The centre point navadvipa-dhama–of Nabadwip Dham’s madhya-sthala–centre haya–is yoga-pitha–the Yoga Pith. taha–It [is] vimala–pure [and] chinmaya–spiritual. [10]

The centre of Nabadwip Dham is the pure, spiritual Yoga Pith.

চিন্তামণিরূপ হয় এই গৌড়মণ্ডল ।
চিদানন্দময়-ধাম চিন্ময় সকল ॥১১॥

chintamani-rupa haya ei gauda-mandala
chid-anandamaya-dhama chinmaya sakala [11]

ei gauda-mandala–Gauda Mandal haya–is chintamani-rupa–made of wish-fulfilling gemstone. [It is] chid-anandamaya-dhama–a spiritual, joyful abode: sakala–everything [within it is] chinmaya–made of spiritual energy. [11]

Sri Gauda Mandal is made of wish-fulfilling gemstone. It is spiritual and joyful: everything within it is made of spiritual energy.

জল ভূমি বৃক্ষ আদি সকলি চিন্ময় ।
সদা বিদ্যমান তথা কৃষ্ণশক্তিত্রয় ॥১২॥

jala bhumi vrksa adi sakali chinmaya
sada vidyamana tatha krsna-sakti-traya [12]

jala–The water, bhumi–land, vrksa–trees, adi–and so on, [are] sakali–all chinmaya–spiritual. krsna-sakti-traya–Krsna’s three energies (sandhini, samvit, and hladini) vidyamana–exist tatha–there sada–eternally. [12]

The water, land, trees, and so on, are all spiritual. Krsna’s three energies exist there eternally.

স্বরূপ-শক্তির সেই সন্ধিনী-প্রভাব ।
তার পরিণতি এই ধামের স্বভাব ॥১৩॥

svarupa-saktira sei sandhini-prabhava
tara parinati ei dhamera svabhava [13]

ei dhamera–The Dham’s svabhava–nature [is] parinati–a manifestation tara sei–of the sandhini-prabhava–sandhini power svarupa-saktira–of the Lord’s personal energy. [13]

The Dham is a manifestation of the sandhini aspect of the Lord’s personal energy.

প্রভু-লীলা-পীঠরূপে ধাম নিত্য হয় ।
অচিন্ত্য শক্তির কার্য্য প্রাপঞ্চিক নয় ॥১৪॥

prabhu-lila-pitha-rupe dhama nitya haya
achintya saktira karya prapanchika naya [14]

dhama–The Dham haya–is nitya prabhu-lila-pitha-rupe–the eternal site of the Lord’s Pastimes. [It is] karya–a function achintya saktira–of [the Lord’s] inconceivable energy; naya–it is not prapanchika–material. [14]

The Dham is the eternal site of the Lord’s Pastimes. It is a manifestation of the Lord’s inconceivable energy; it is not material.

তবে যে এই ধামে দেখে প্রপঞ্চের সম ।
বদ্ধজীবে তাহে হয় অবিদ্যা-বিভ্রম ॥১৫॥

tabe ye e dhame dekhe prapanchera sama
baddha-jive tahe haya avidya-vibhrama [15]

tabe–Still, baddha-jive–the conditioned souls— tahe ye–those who dekhe–see e dhame–the Dham [to be] sama–the same prapanchera–as the material world— haya–are avidya-vibhrama–bewildered by illusion. [15]

Still, the conditioned souls are bewildered by illusion and see the Dham to be material.

মেঘাচ্ছন্ন চক্ষু দেখে সূর্য্য আচ্ছাদিত ।
দিবাকর নাহি কভু হয় মেঘাবৃত ॥১৬॥

meghachchhanna chaksu dekhe surya achchhadita
divakara nahi kabhu haya meghavrta [16]

chaksu–Eyes meghachchhanna–covered by clouds dekhe–see [that] surya–the sun [is] achchhadita–covered, [but] divakara–the sun haya–is kabhu nahi–never meghavrta–covered by clouds. [16]

Eyes covered by clouds see that the sun is covered, but the sun is never actually covered by clouds.

সেই রূপ এ গৌড়মণ্ডল চিদাকার ।
প্রাপঞ্চিক জন দেখে জড়ের বিকার ॥১৭॥

sei rupa e gauda-mandala chid-akara
prapanchika jana dekhe jadera vikara [17]

sei rupa–Similarly, prapanchika jana–worldly people dekhe–see chid-akara–the spiritual form e gauda-mandala–of Gauda Mandal [to be] vikara–a formation jadera–of matter. [17]

Similarly, worldly people see the spiritual form of Sri Gauda Mandal to be a formation of matter.

নিত্যানন্দ-কৃপা যাঁর প্রতি কভু হয় ।
সে দেখে আনন্দ ধাম সর্ব্বত্র চিন্ময় ॥১৮॥

nityananda-krpa ya̐ra prati kabhu haya
se dekhe ananda dhama sarvatra chinmaya [18]

[But] kabhu–once nityananda–Nityananda krpa haya–blesses ya̐ra prati–someone, se–they dekhe–see ananda–the joyful, chinmaya–spiritual dhama–abode sarvatra–everywhere. [18]

But once Nityananda blesses someone, they see the joyful, spiritual Dham everywhere.

গঙ্গা যমুনাদি তথা সদা বিদ্যমান ।
সপ্তপুরী প্রয়াগাদি আছে স্থানে স্থান ॥১৯॥

ganga yamunadi tatha sada vidyamana
sapta-puri prayagadi achhe sthane sthana [19]

ganga–The Ganga yamunadi–Yamuna, and so on vidyamana–exist tatha–there sada–eternally. sapta-puri–The seven cities (Ayodhya, Mathura, Maya (Mayapur, Haridvar), Kasi, Kanchi, Avanti, and Dvaraka), prayagadi–Prayag, and other holy places, achhe–are present sthane sthana–throughout the Dham. [19]

The Ganga, Yamuna, and other holy rivers exist there eternally. The seven holy cities, Prayag, and other holy places are present throughout the Dham.

সাক্ষাৎ বৈকুণ্ঠতত্ত্ব এ গৌড়মণ্ডল ।
ভাগ্যবান্ জীব তাহা দেখে নিরমল ॥২০॥

saksat vaikuntha-tattva e gauda-mandala
bhagyavan jiva taha dekhe niramala [20]

e gauda-mandala–Gauda Mandal [is] vaikuntha-tattva–a form of Vaikuntha saksat–itself; bhagyavan–fortunate jiva–souls dekhe–see taha–this niramala–clearly. [20]

Sri Gauda Mandal is Vaikuntha itself; fortunate souls see this clearly.

স্বরূপশক্তির ছায়া মায়া বলি’ যারে ।
প্রভুর আজ্ঞায় নিজ প্রভাব বিস্তারে ॥২১॥

বহির্ম্মুখ জীবচক্ষু করে আবরণ ।
চিদ্ধাম-প্রভাব সবে না পায় দর্শন ॥২২॥

svarupa-saktira chhaya maya bali’ yare
prabhura ajnaya nija prabhava vistare [21]

bahirmukha jiva-chaksu kare avarana
chid-dhama-prabhava sabe na paya darsana [22]

prabhura ajnaya–On the order of the Lord, chhaya–the shadow svarupa-saktira–of the Lord’s personal energy, yare bali’–who is known as maya–Maya, vistare–extends nija–her prabhava–influence [and] avarana kare–covers bahirmukha jiva-chaksu–the eyes of the averse souls. sabe–They darsana paya na–do not see prabhava–the glory chid-dhama–of [the Lord’s] spiritual abode. [21–22]

On the order of the Lord, Maya, the shadow of His personal energy, extends her influence and covers the eyes of the averse souls. Thus, they do not see the glory of the Lord’s spiritual abode.

এ গৌড়মণ্ডলে যাঁর বাস নিরন্তর ।
বড় ভাগ্যবান্ সেই সংসার ভিতর ॥২৩॥

e gauda-mandale ya̐ra vasa nirantara
bada bhagyavan sei samsara bhitara [23]

sei ya̐ra–Souls who nirantara–always vasa–reside e gauda-mandale–in Gauda Mandal [are] bada–the most bhagyavan–fortunate souls samsara bhitara–in this world. [23]

Souls who always reside in Sri Gauda Mandal are the most fortunate souls in this world.

দেবগণ স্বর্গে থাকি’ দেখে সেই জনে ।
চতুর্ভুজ শ্যামকান্তি অপূর্ব্ব গঠনে ॥২৪॥

deva-gana svarge thaki’ dekhe sei jane
chatur-bhuja syama-kanti apurva gathane [24]

deva-gana–The gods thaki’–living svarge–in heaven dekhe–see [that] sei jane–they [have] apurva–beautiful chatur-bhuja–four-armed gathane–forms syama-kanti–with a cloud-like lustre. [24]

The gods living in heaven see that they have beautiful four-armed forms with a cloud-like lustre.

ষোলক্রোশ নবদ্বীপধামবাসী যত ।
গৌরকান্তি সদা নামসঙ্কীর্ত্তনে রত ॥২৫॥

sola-krosa navadvipa-dhama-vasi yata
gaura-kanti sada nama-sankirtane rata [25]

yata sola-krosa navadvipa-dhama-vasi–The residents of the thirty-two miles of Nabadwip Dham [have] gaura-kanti–a golden lustre [and are] sada–always rata–engaged nama-sankirtane–in chanting the Name. [25]

The residents of the thirty-two miles of Sri Nabadwip Dham have a golden lustre and are always engaged in chanting the Name.

ব্রহ্মা আদি দেবগণ অন্তরীক্ষ হৈতে ।
নবদ্বীপবাসীগণে পূজে নানামতে ॥২৬॥

brahma adi deva-gane antariksa haite
navadvipa-vasi-gane puje nana-mate [26]

haite–From antariksa–the heavens, brahma–Brahma adi deva-gane–and the other gods puje–worship navadvipa-vasi-gane–the residents of Nabadwip nana-mate–in various ways. [26]

From the heavens, Brahma and the other gods worship the residents of Nabadwip in various ways.

ব্রহ্মা বলে, “কবে মোর হেন ভাগ্য হবে ।
নবদ্বীপে তৃণ কলেবর পাব যবে ॥২৭॥

শ্রীগৌর-চরণসেবা করে যত জন ।
তা সবার পদরেণু লভবি তখন ॥২৮॥

brahma bale, “kabe mora hena bhagya habe
navadvipe trna kalevara paba yabe [27]

sri-gaura-charana-seva kare yata jana
ta sabara pada-renu labhiba takhana [28]

brahma–Brahma bale–says, “yabe–“When paba–I attain kalevara–the form trna–of a blade of grass navadvipe–in Nabadwip, takhana–then labhiba–I will attain pada-renu–the foot-dust yata jana ta sabara–of everyone who seva kare–serves sri-gaura-charana–Sri Gaura’s feet. kabe–When [will] hena–such bhagya–fortune mora habe–be mine? [27–28]

Brahma says, “When will I attain the fortune of becoming a blade of grass in Nabadwip and receiving the foot dust of the servants of Sri Gaura’s feet?

হায় মোরে গৌরচন্দ্র বঞ্চনা করিয়া ।
ব্রহ্মাণ্ডের অধিপতি রাখিল করিয়া ॥২৯॥

haya more gaurachandra vanchana kariya
brahmandera adhipati rakhila kariya [29]

haya–Alas! gaurachandra–Gaurachandra vanchana kariya–deceived more–me [and] kariya rakhila–made me adhipati–the emperor brahmandera–of the universe. [29]

“Alas! Gaurachandra deceived me and made me the emperor of the universe.

কবে মোর কর্ম্মগ্রন্থি হইবে ছেদন ।
অভিমান ত্যজি’ মোর শুদ্ধ হবে মন ॥৩০॥

kabe mora karma-granthi ha-ibe chhedana
abhimana tyaji’ mora suddha habe mana [30]

kabe–When [will] mora–my karma-granthi–entanglement in the reactions to my previous actions chhedana ha-ibe–be cut away? [When will] mora–my mana–heart tyaji’–give up [its] abhimana–pride [and] suddha habe–become pure? [30]

“When will my entanglement in karma be cut away? When will my heart give up its pride and become pure?

অধিকার বুদ্ধি মোর কবে হবে ক্ষয় ।
শুদ্ধদাস হয়ে পাব গৌরপদাশ্রয়” ॥৩১॥

adhikara buddhi mora kabe habe ksaya
suddha-dasa haye paba gaura padasraya” [31]

kabe–When [will] mora–my buddhi–mentality adhikara–of proprietorship ksaya habe–be destroyed? [When will] haye–I become suddha-dasa–a pure servant [and] paba–attain gaura-padasraya”–the shelter of Gaura’s feet?” [31]

“When will my mentality of being a master be destroyed? When will I become a pure servant and attain the shelter of Sri Gaura’s feet?”

দেবগণ ঋষিগণ রুদ্রগণ যত ।
স্থানে স্থানে নবদ্বীপে বৈসে অবিরত ॥৩২॥

deva-gana rsi-gana rudra-gana yata
sthane sthane navadvipe vaise avirata [32]

yata deva-gana–The gods, rsi-gana–sages, [and] rudra-gana–Rudras vaise–live sthane sthane–throughout navadvipe–Nabadwip avirata–eternally. [32]

The gods, sages, and Rudras live throughout Nabadwip eternally.

চিরকাল তপ করি’ জীবন কাটায় ।
তবু নিত্যানন্দ-কৃপা সে সবে না পায় ॥৩৩॥

chira-kala tapa kari’ jivana kataya
tabu nityananda-krpa se sabe na paya [33]

kataya–They spend [their] jivana–lives kari’–performing tapa–austerities chira-kala–for long periods, tabu–but se sabe–they paya na–do not receive nityananda-krpa–the mercy of Nityananda. [33]

They spend their lives performing austerities for long periods, but they do not receive the mercy of Nityananda.

দেহবুদ্ধি যত দিন নাহি যায় দূরে ।
যত দিন দৈন্যভাব মনে নাহি স্ফূরে ॥৩৪॥

তত দিন শ্রীগৌর-নিতাই-কৃপাধন ।
ব্রহ্মা-শিব নাহি পায় করিয়া যতন ॥৩৫॥

deha-buddhi yata dina nahi yaya dure
yata dina dainya-bhava mane nahi sphure [34]

tata dina sri-gaura-nitai-krpa-dhana
brahma-siva nahi paya kariya yatana [35]

yata dina tata dina–As long as [their] deha-buddhi–identification with the body nahi–does not yaya–go dure–away, yata dina (tata dina)–so long as dainya-bhava–a mood of humility nahi–does not sphure–appear mane–in [their] hearts, brahma-siva–Brahma and Siva nahi–do not paya–attain sri-gaura-nitai-krpa-dhana–the wealth of Gaura and Nitai’s mercy [although they] yatana kariya–strive [for it]. [34–35]

As long as their identification with the body does not go away and humility does not appear within their hearts, even Brahma and Siva do not attain the wealth of Gaura and Nitai’s mercy, although they strive for it.

এই সব কথা আগে হইবে প্রকাশ ।
যত্ন করি’ শুন ভাই করিয়া বিশ্বাস ॥৩৬॥

ei saba katha age ha-ibe prakasa
yatna kari’ suna bhai kariya visvasa [36]

ei saba–All these katha–points prakasa ha-ibe–will be described age–ahead. bhai–Brother! visvasa kariya–Faithfully [and] yatna kari’–carefully suna–listen. [36]

All these points will be described ahead. Brother! Faithfully and carefully listen.

এই সব বিষয়ে ভাই তর্ক পরিহর ।
তর্ক সে অপার্থ অতি অমঙ্গলকর ॥৩৭॥

ei saba visaye bhai tarka parihara
tarka se apartha ati amangala-kara [37]

bhai–Brother! parihara–Give up tarka–argument ei saba visaye–in these matters— se apartha tarka–inappropriate argument [is] ati–very amangala-kara–inauspicious. [37]

Brother! Give up argument in these matters—inappropriate argument is very inauspicious.

শ্রীচৈতন্য-লীলা হয় গভীর সাগর ।
মোচাখোলা-রূপ তর্ক তথায় ফাঁপর ॥৩৮॥

sri-chaitanya-lila haya gabhira sagara
mocha-khola-rupa tarka tathaya pha̐para [38]

sri-chaitanya-lila–The Pastimes of Sri Chaitanya haya–are [a] gabhira–deep sagara–ocean. tathaya–There, tarka–argument, mocha-khola-rupa–like a banana flower’s husk, [is] pha̐para–troublesome. [38]

The Pastimes of Sri Chaitanya are a deep ocean. Argument over them, like a banana flower’s husk, is simply troublesome.

তর্ক করি’ এ সংসার তরিতে যে চায় ।
বিফল তাহার চেষ্টা কিছুই না পায় ॥৩৯॥

tarka kari’ e samsara tarite ye chaya
viphala tahara chesta kichhui na paya [39]

chesta–The endeavour tahara ye–of those who chaya–want tarite–to cross over e–this samsara–world tarka kari’–by arguing [is] viphala–fruitless. [Such persons] paya–attain kichhui na–nothing. [39]

The endeavour of those who want to cross over this world by argument is fruitless. Such persons do not attain anything.

তর্কে জলাঞ্জলি দিয়া সাধু শাস্ত্র ধরে ।
অচিরে চৈতন্যলাভ সেই জন করে ॥৪০॥

tarke jalanjali diya sadhu sastra dhare
achire chaitanya-labha sei jana kare [40]

sei jana–Those who jalanjali diya–forgo tarke–argument [and] dhare–follow sadhu–the sadhus [and] sastra–the scriptures achire–quickly chaitanya-labha kare–attain Sri Chaitanya. [40]

Those who forgo argument and follow the sadhus and scriptures quickly attain Sri Chaitanya.

শ্রুতি স্মৃতি তন্ত্র শাস্ত্র অবিরত গায় ।
নদীয়া-মাহাত্ম্য নিত্যানন্দের আজ্ঞায় ॥৪১॥

sruti smrti tantra sastra avirata gaya
nadiya-mahatmya nityanandera ajnaya [41]

sruti–The sruti, smrti–smrti, [and] tantra–tantric sastra–scriptures avirata–always gaya–sing nadiya-mahatmya–the glories of Nadia ajnaya–on the order nityanandera–of Nityananda. [41]

The srutis, smrtis, and tantras always sing the glories of Nadia on the order of Nityananda Prabhu.

সেই সব শাস্ত্র পড় সাধুবাক্য মান ।
তবে ত’হইবে তব নবদ্বীপজ্ঞান ॥৪২॥

sei saba sastra pada sadhu-vakya mana
tabe ta’ ha-ibe tava navadvipa-jnana [42]

pada–Read sei saba–all these sastra–scriptures [and] mana–honour sadhu-vakya–the words of the sadhus; tabe ta’–then tava ha-ibe–you will attain navadvipa-jnana–knowledge of Nabadwip. [42]

Read all these scriptures and honour the words of the sadhus; then you will understand Nabadwip.

কলিকালে তীর্থ সব অত্যন্ত দুর্ব্বল ।
নবদ্বীপ তীর্থ মাত্র পরম প্রবল ॥৪৩॥

kali-kale tirtha saba atyanta durbala
navadvipa tirtha matra parama prabala [43]

kali-kale–During the Age of Kali, saba tirtha–all the holy places [are] atyanta–very durbala–weak. tirtha–The holy place navadvipa–of Nabadwip matra–alone [is] parama–greatly prabala–powerful. [43]

During the Age of Kali, all the holy places are very weak. Only Nabadwip is greatly powerful.

প্রভুর ইচ্ছায় সেই তীর্থ বহু দিন ।
অপ্রকট মহিমা আছিল স্ফূর্ত্তিহীন ॥৪৪॥

prabhura ichchhaya sei tirtha bahu dina
aprakata mahima achhila sphurti-hina [44]

prabhura ichchhaya–By the will of the Lord, sei–this tirtha–holy place [was] aprakata–unmanifest bahu dina–for a long time, [and its] mahima–greatness achhila–was sphurti-hina–not revealed. [44]

By the will of the Lord, this holy place was unmanifest for a long time, and its greatness was not revealed.

কলির প্রভাব যবে অত্যন্ত বাড়িল ।
অন্য তীর্থ স্বভাবতঃ নিস্তেজ হইল ॥৪৫॥

kalira prabhava yabe atyanta badila
anya tirtha svabhavatah nisteja ha-ila [45]

yabe–When prabhava–the influence kalira–of Kali atyanta–greatly badila–increased, anya–the other tirtha–holy places svabhavatah–naturally ha-ila–became nisteja–powerless. [45]

When the influence of Kali strongly increased, the other holy places naturally became powerless.

জীবের মঙ্গল লাগি’ পুরুষপ্রধান ।
মনে মনে চিন্তা করি’ করিল বিধান ॥৪৬॥

jivera mangala lagi’ purusa-pradhana
mane mane chinta kari’ karila vidhana [46]

purusa-pradhana–The Supreme Lord chinta kari’–thought mane mane–within His heart [and] karila–made vidhana–an arrangement lagi’–for mangala–the welfare jivera–of [all] souls. [46]

The Supreme Lord reflected on this and made an arrangement for the welfare of all souls.

“পীড়া বুঝি’ বৈদ্যরাজ ঔষধ খাওয়ায় ।
কঠিন ঔষধ দেয় কঠিন পীড়ায় ॥৪৭॥

“pida bujhi’ vaidyaraja ausadha khaoyaya
kathina ausadha deya kathina pidaya [47]

“bujhi’–“Understanding pida–a disease, vaidyaraja–a good doctor khaoyaya–prescribes ausadha–medicine. [For a] kathina–strong pidaya–disease, [he] deya–gives kathina–strong ausadha–medicine. [47]

“Understanding a patient’s disease, a good doctor prescribes medicine. For a strong disease, he gives strong medicine.

এবে কলি ঘোর হৈল রোগ হইল ভারী ।
কঠিন ঔষধ বিনা নিবারিতে নারি ॥৪৮॥

ebe kali ghora haila roga ha-ila bhari
kathina ausadha vina nivarite nari [48]

kali–The Age of Kali ebe haila–has now become ghora–severe, [and] roga–the disease [of the souls] ha-ila–has become bhari–serious. vina–Without kathina–strong ausadha–medicine, nari–I cannot nivarite–check it. [48]

“The Age of Kali has become severe, and the disease of the souls has become serious. Without strong medicine, I cannot check it.

অতিশয় গোপনে রাখিনু যেই ধাম ।
অতিশয় গোপনে রাখিনু যেই নাম ॥৪৯॥

অতিশয় গোপনে রাখিনু যেই রূপ ।
প্রকাশ না কৈলে জীব তরিবে কিরূপ ॥৫০॥

atisaya gopane rakhinu yei dhama
atisaya gopane rakhinu yei nama [49]

atisaya gopane rakhinu yei rupa
prakasa na kaile jiva taribe ki-rupa [50]

kaile na–If I do not prakasa–reveal yei–the dhama–Abode rakhinu–I have kept atisaya–completely gopane–hidden, yei–the nama–Name rakhinu–I have kept atisaya–completely gopane–hidden, [and] yei–the rupa–Form rakhinu–I have kept atisaya–completely gopane–hidden, ki-rupa–how [will] jiva–the souls taribe–be delivered? [49–50]

“If I do not reveal the Abode, Name, and Form that I have kept completely hidden, then how will the souls be delivered?

জীব ত আমার দাস আমি তার প্রভু ।
আমি না তারিলে সেই না তরিবে কভু” ॥৫১॥

jiva ta amara dasa ami tara prabhu
ami na tarile sei na taribe kabhu” [51]

jiva–The souls [are] ta amara–My dasa–servants, [and] ami–I [am] tara–their prabhu–master. ami na tarile–If I do not deliver [them,] sei–they kabhu na taribe”–will never be delivered.” [51]

“The souls are My servants, and I am their master. If I do not deliver them, then they will never be delivered.”

এই বলি’ শ্রীচৈতন্য হইল প্রকাশ ।
নিজ নাম নিজ ধাম লয়ে নিজ দাস ॥৫২॥

ei bali’ sri-chaitanya ha-ila prakasa
nija nama nija dhama laye nija dasa [52]

bali’–Thinking ei–thus, sri-chaitanya–Sri Chaitanya prakasa ha-ila–appeared laye–with nija–his nama–Name, nija–His dhama–abode, [and] nija–His dasa–servants. [52]

Thinking thus, Sri Chaitanya appeared with His Name, His abode, and His servants.

প্রভুর প্রতিজ্ঞা এই হয় সর্ব্বকাল ।
“তারিব সকল জীব ঘুচাব জঞ্জাল ॥৫৩॥

prabhura pratijna ei haya sarva-kala
“tariba sakala jiva ghuchaba janjala [53]

ei pratijna–The promise prabhura–of the Lord haya–is sarva-kala–eternal: “tariba–“I will deliver sakala–all jiva–souls [and] ghuchaba–end [their] janjala–suffering. [53]

This promise of the Lord is eternal: “I will deliver all souls and end their suffering.

ব্রহ্মার দুর্ল্লভ ধন বিলাব সংসারে ।
পাত্রাপাত্র না বাছিব এই অবতারে ॥৫৪॥

brahmara durlabha dhana bilaba samsare
patrapatra na vachhiba ei avatare [54]

ei avatare–In this appearance, bilaba–I will distribute samsare–throughout the world dhana–wealth [that is] brahmara durlabha–difficult for Brahma to attain, [and] vachhiba na–I will not consider [who is] patrapatra–fit or unfit. [54]

“In this appearance, I will distribute throughout the world wealth that is difficult for even Brahma to attain, and I will not consider who is fit or unfit.

দেখিব কিরূপ কলি জীব করে নাশ ।
নবদ্বীপধাম আমি করিব প্রকাশ ॥৫৫॥

dekhiba ki-rupe kali jive kare nasa
navadvipa-dhama ami kariba prakasa [55]

dekhiba–I will see ki-rupe–how kali–Kali nasa kare–devastates jive–the souls, [and] ami–I prakasa kariba–will reveal navadvipa-dhama–Nabadwip Dham. [55]

“I will see how Kali devastates the souls, and I will reveal Nabadwip Dham.

সেই ধামে কলির ভাঙ্গিব বিষদাত ।
কীর্ত্তন করিয়া জীবে করি’ আত্মসাথ ॥৫৬॥

sei dhame kalira bhangiba visa-data
kirtana kariya jive kari’ atma-satha [56]

sei dhame–In the Dham, bhangiba–I will break kalira–Kali’s visa-data–poisonous fangs, kirtana kariya–perform kirtan, [and] atma-satha kari’–collect jive–the souls. [56]

“In the Dham, I will break Kali’s poisonous fangs, perform kirtan, and collect the souls.

যতদূর মম নাম হইবে কীর্ত্তন ।
ততদূর হইবে ত কলির দমন” ॥৫৭॥

yata-dura mama nama ha-ibe kirtana
tata-dura ha-ibe ta kalira damana” [57]

kalira–Kali’s damana–destruction ha-ibe ta–will happen yata-dura tata-dura–to the extent that mama–My nama–Name kirtana ha-ibe”–will be chanted.” [57]

“Kali will be subdued to the extent that My Name is chanted.”

এই বলি’ গৌরহরি কলির সন্ধ্যায় ।
প্রকাশিল নবদ্বীপ স্বকীয় মায়ায় ॥৫৮॥

ei bali’ gaurahari kalira sandhyaya
prakasila navadvipa svakiya mayaya [58]

bali’–Deciding ei–this, gaurahari–Gaurahari prakasila–revealed navadvipa–Nabadwip svakiya mayaya–by His own power sandhyaya–at the eve kalira–of Kali-yuga. [58]

Deciding this, Gaurahari revealed Nabadwip by His own power at the beginning of Kali-yuga.

ছায়া সম্বরিয়া নিত্য স্বরূপ-বিলাস ।
গৌরচন্দ্র গৌড়ভূমে করিল প্রকাশ ॥৫৯॥

chhaya samvariya nitya svarupa-vilasa
gaurachandra gauda-bhume karila prakasa [59]

gaurachandra–Gaurachandra samvariya–held back chhaya–the shadow [of Maya, and] prakasa karila–revealed nitya svarupa-vilasa–His own eternal Pastimes gauda-bhume–in the land of Gauda. [59]

Gaurachandra held back Maya’s darkness and revealed His eternal Pastimes in the land of Gauda.

এমন দয়ালু প্রভু যে জন না ভজে ।
এমন অচিন্ত্যধাম যেই জন ত্যজে ॥৬০॥

এই কলিকালে তার সমভাগ্যহীন ।
না দেখি জগতে আর শোচনীয় দীন ॥৬১॥

emana dayalu prabhu ye jana na bhaje
emana achintya-dhama yei jana tyaje [60]

ei kali-kale tara samabhagya-hina
na dekhi jagate ara sochaniya dina [61]

dekhi na–I do not see tara yei jana–anyone jagate–in the world ei kali-kale–during the Age of Kali ara–more samabhagya-hina–unfortunate, sochaniya–pitiable, [and] dina–fallen [than] ye jana–someone who bhaje na–does not serve emana–such [a] dayalu prabhu–merciful Lord [and] tyaje–rejects emana–such [an] achintya-dhama–inconceivable abode. [60–61]

I do not see anyone in the world during the Age of Kali as unfortunate, pitiable, and fallen as someone who does not serve such a merciful Lord and rejects such an inconceivable abode.

অতএব ছাড়ি’ ভাই অন্য বাঞ্ছা রতি ।
নবদ্বীপধামে মাত্র হও একমতি ॥৬২॥

ataeva chhadi’ bhai anya vanchha rati
navadvipa-dhame matra hao ekamati [62]

ataeva–Therefore, bhai–brother! chhadi’–Give up [all] anya–other vanchha–desires [and] rati–attachments, [and] ekamati hao–be devoted matra–exclusively navadvipa-dhame–to Nabadwip Dham. [62]

Therefore, brother! Give up all other desires and attachments, and devote yourself exclusively to Nabadwip Dham.

জাহ্নবী-নিতাই-পদছায়া যার আশ ।
সে ভক্তিবিনোদ করে এ তত্ত্ব প্রকাশ ॥৬৩॥

jahnavi-nitai-pada-chhaya yara asa
se bhakti-vinoda kare e tattva prakasa [63]

se bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration [is] jahnavi-nitai-pada-chhaya–the shade of Jahnava and Nitai’s feet, prakasa kare–reveals e–these tattva–glories. [63]

Bhakti Vinod, whose aspiration is the shade of Jahnava and Nitai’s feet, reveals the glories of Nadia.

Chapter Three

Instructions for Circumambulating the Dham

জয় জয় নবদ্বীপচন্দ্র শচীসুত ।
জয় জয় নিত্যানন্দরায় অবধূত ॥১॥

jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]

jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory avadhuta–to the renunciant nityananda-raya–Nityananda Ray! [1]

All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Nityananda Ray!

জয় জয় শ্রীঅদ্বৈত প্রভু মহাশয় ।
গদাধর শ্রীবাস পণ্ডিত জয় জয় ॥২॥

jaya jaya sri-advaita prabhu mahasaya
gadadhara srivasa pandita jaya jaya [2]

jaya jaya–All glory mahasaya–to the worshippable sri-advaita prabhu–Sri Advaita Prabhu! jaya jaya–All glory gadadhara–to Gadadhar Pandit [and] srivasa pandita–Srivas Pandit! [2]

All glory to the worshippable Sri Advaita Prabhu! All glory to Gadadhar Pandit and Srivas Pandit!

জয় জয় নবদ্বীপধাম সর্ব্বধাম-সার ।
যেই ধামসহ গৌরচন্দ্র অবতার ॥৩॥

jaya jaya navadvipa-dhama sarva-dhama-sara
yei dhama-saha gaurachandra avatara [3]

jaya jaya–All glory navadvipa-dhama–to Nabadwip Dham, sarva-dhama-sara–the best of all abodes, yei dhama-saha–the Dham with which gaurachandra–Gaurachandra avatara–appeared! [3]

All glory to Nabadwip Dham, the best of all abodes, the abode with which Gaurachandra appeared!

ষোলক্রোশ নবদ্বীপ মধ্যে যাহা যাহা ।
বর্ণিব এখন ভক্তগণ শুন তাহা ॥৪॥

sola-krosa navadvipa madhye yaha yaha
varniba ekhana bhakta-gana suna taha [4]

bhakta-gana–Devotees, suna–listen! ekhana varniba–I will now describe yaha yaha taha–everything madhye–within sola-krosa–the thirty-two miles navadvipa–of Nabadwip. [4]

Devotees, listen! I will now describe everything within the thirty-two miles of Nabadwip.

ষোলক্রোশ মধ্যে নবদ্বীপের প্রমাণ ।
ষোড়শ প্রবাহ তথা সদা বিদ্যমান ॥৫॥

sola-krosa madhye navadvipera pramana
sodasa pravaha tatha sada vidyamana [5]

sodasa–Sixteen pravaha–rivers vidyamana–exist sada–eternally tatha madhye–there, within sola-krosa pramana–the thirty-two miles navadvipera–of Nabadwip. [5]

Sixteen rivers exist eternally within the thirty-two miles of Nabadwip.

মূল-গঙ্গা পূর্ব্বতীরে দ্বীপ-চতুষ্টয় ।
তাঁহার পশ্চিমে সদা পঞ্চদ্বীপ রয় ॥৬॥

mula-ganga purva-tire dvipa-chatustaya
ta̐hara paschime sada pancha-dvipa raya [6]

dvipa-chatustaya–Four islands sada–always raya–exist purva-tire–on the east bank mula-ganga–of the original Ganga, [and] pancha-dvipa–five islands [exist] ta̐hara paschime–on its west [bank]. [6]

Four islands are on the east bank of the original Ganga, and five are on the west bank.

স্বর্ধুনী প্রবাহ সব বেড়ি’ দ্বীপগণে ।
নবদ্বীপধামে শোভা দেয় অনুক্ষণে ॥৭॥

svardhuni pravaha saba bedi’ dvipa-gane
navadvipa-dhame sobha deya anuksane [7]

saba–All these svardhuni–heavenly pravaha–rivers bedi’–flow dvipa-gane–throughout the islands [and] anuksane–always sobha deya–beautify navadvipa-dhame–Nabadwip Dham. [7]

These heavenly rivers flow throughout the islands and always beautify Nabadwip Dham.

মধ্যে মূল গঙ্গাদেবী রহে অনুক্ষণ ।
অপর প্রবাহে অন্য পুণ্যনদীগণ ॥৮॥

madhye mula ganga-devi rahe anuksana
apara pravahe anya punya-nadi-gana [8]

ganga-devi–Ganga Devi’s mula–original [stream] anuksana–always rahe–flows madhye–through the centre; anya–the other punya-nadi-gana–holy rivers [flow] apara pravahe–in separate streams. [8]

Ganga Devi’s original stream always flows through the centre of the Dham; the other holy rivers flow in separate streams.

গঙ্গার নিকট বহে যমুনা সুন্দরী ।
অন্য ধারা মধ্যে সরস্বতী বিদ্যাধরী ॥৯॥

gangara nikata vahe yamuna sundari
anya dhara madhye sarasvati vidyadhari [9]

yamuna sundari–The beautiful Yamuna vahe–flows gangara nikata–near the Ganga. sarasvati–The Saraswati, vidyadhari–the carrier of knowledge, [flows] madhye–in anya–another dhara–channel. [9]

The beautiful Yamuna flows near the Ganga. The Saraswati, the carrier of knowledge, flows in another channel.

তাম্রপর্ণী কৃতমালা ব্রহ্মপুত্রত্রয় ।
যমুনার পূর্ব্বভাগে দীর্ঘধারাময় ॥ ১০॥

tamraparni krtamala brahmaputra-traya
yamunara purva-bhage dirgha-dharamaya [10]

purva-bhage–To the east yamunara–of the Yamuna [are] traya–three dirgha-dharamaya–long rivers: tamraparni–the Tamraparni, krtamala–Krtamala, [and] brahmaputra–Brahmaputra. [10]

East of the Yamuna are the three long rivers: the Tamraparni, Krtamala, and Brahmaputra.

সরযূ নর্ম্মদা সিন্ধু কাবেরী গোমতী ।
প্রস্থে বহে গোদাবরী সহ দ্রুতগতি ॥১১॥

sarayu narmada sindhu kaveri gomati
prasthe vahe godavari saha drutagati [11]

sarayu–The Sarayu, narmada–Narmada, sindhu–Sindhu, kaveri–Kaveri, gomati–Gomati, saha–and godavari–Godavari vahe–flow drutagati–swiftly prasthe–on the west side. [11]

The Sarayu, Narmada, Sindhu, Kaveri, Gomati, and Godavari flow swiftly on the west side.

এই সব ধারা পরস্পর করি’ ছেদ ।
এক নবদ্বীপে নববিধ করে ভেদ ॥১২॥

ei saba dhara paraspara kari’ chheda
eka navadvipe nava-vidha kare bheda [12]

ei saba–All these dhara–rivers chheda kari’–cross paraspara–each other [and] bheda kare–divide eka navadvipe–the one area of Nabadwip nava-vidha–into nine parts. [12]

All these rivers cross each other and divide Nabadwip into nine parts.

প্রভুর ইচ্ছায় কভু ধারা শুষ্ক হয় ।
পুনঃ ইচ্ছা হৈলে ধারা হয় জলময় ॥১৩॥

prabhura ichchhaya kabhu dhara suska haya
punah ichchha haile dhara haya jalamaya [13]

prabhura ichchhaya–By the will of the Lord, dhara–these rivers kabhu–sometimes suska haya–go dry, [and] ichchha haile–when the Lord wills [it], dhara–the rivers punah–again jalamaya haya–fill with water. [13]

By the will of the Lord, these rivers sometimes go dry, and when the Lord wills it, they again fill with water.

প্রভুর ইচ্ছায় কভু ডুবে কোন স্থান ।
প্রভুর ইচ্চায় পুনঃ দেয় ত দর্শন ॥১৪॥

prabhura ichchhaya kabhu dube kona sthana
prabhura ichchhaya punah deya ta darsana [14]

prabhura ichchhaya–By the will of the Lord, [they] kabhu–sometimes dube–submerge kona–some sthana–portions of land, [and] prabhura ichchhaya–by the will of the Lord, [they] punah–again darsana deya ta–reveal them. [14]

By the will of the Lord, they sometimes submerge portions of land and then again reveal them.

নিরবধি এই রূপ ধাম লীলা করে ।
ভাগ্যবান্ জন প্রতি সর্ব্বকাল স্ফুরে ॥১৫॥

niravadhi ei rupa dhama lila kare
bhagyavan jana prati sarva-kala sphure [15]

dhama–The Dham lila kare–performs Pastimes niravadhi–eternally ei rupa–in this way [and] sarva-kala–always sphure–appears bhagyavan jana prati–before fortunate souls. [15]

The Dham performs Pastimes eternally in this way and always appears before fortunate souls.

উৎকট বাসনা যদি ভক্তহৃদে হয় ।
সর্ব্বদ্বীপ সর্ব্বধারা দর্শন মিলয় ॥১৬॥

utkata vasana yadi bhakta-hrde haya
sarva-dvipa sarva-dhara darsana milaya [16]

yadi–When utkata–intense vasana–desire haya–arises bhakta-hrde–in the heart of a devotee, sarva-dvipa–all the islands [and] sarva-dhara–all the rivers darsana milaya–reveal [themselves]. [16]

When intense desire arises in the heart of a devotee, all the islands and rivers in the Dham reveal themselves.

কভু স্বপ্নে কভু ধ্যানে কভু দৃষ্টি-যোগে ।
ধামের দর্শন পায় ভক্তির সংযোগে ॥১৭॥

kabhu svapne kabhu dhyane kabhu drsti-yoge
dhamera darsana paya bhaktira samyoge [17]

kabhu–Sometimes svapne–in dreams, kabhu–sometimes dhyane–in meditation, [and] kabhu–sometimes drsti-yoge–in their vision, [devotees] dhamera darsana paya–see the Dham bhaktira samyoge–through [their] devotion. [17]

Sometimes in dreams, sometimes in meditation, and sometimes in their vision, devotees see the Dham through their devotion.

গঙ্গা-যমুনার যোগে যেই দ্বীপ রয় ।
অন্তর্দ্বীপ তার নাম সর্ব্বশাস্ত্রে কয় ॥১৮॥

ganga-yamunara yoge yei dvipa raya
antardvipa tara nama sarva-sastre kaya [18]

sarva-sastre–All the scriptures nama kaya–call tara yei dvipa–the island [that] raya–exists yoge–at the confluence ganga yamunara–of the Ganga and Yamuna antardvipa–Antardwip. [18]

All the scriptures call the island at the confluence of the Ganga and Yamuna Antardwip.

অন্তর্দ্বীপ মধ্যে আছে পীঠ মায়াপুর ।
যথায় জন্মিল প্রভু চৈতন্যঠাকুর ॥১৯॥

antardvipa madhye achhe pitha mayapura
yathaya janmila prabhu chaitanya-thakura [19]

madhye–Within antardvipa–Antardwip achhe–is mayapura pitha–the abode of Mayapur, yathaya–where prabhu chaitanya-thakura–Lord Chaitanya janmila–appeared. [19]

Within Antardwip is Mayapur, where Lord Chaitanya appeared.

গোলোকের অন্তবর্ত্তী যেই মহাবন ।
মায়াপুর নবদ্বীপে জান ভক্তগণ ॥২০॥

golokera antavarti yei mahavana
mayapura navadvipe jana bhakta-gana [20]

bhakta-gana–Devotees jana–know yei mahavana–Mahavan golokera antavarti–in Goloka [to be] mayapura–Mayapur navadvipe–in Nabadwip. [20]

Devotees know Mahavan in Goloka to be Mayapur in Nabadwip.

শ্বেতদ্বীপ বৈকুণ্ঠ গোলোক বৃন্দাবন ।
নবদ্বীপে সব তত্ত্ব আছে সর্ব্বক্ষণ ॥ ২১॥

svetadvipa vaikuntha goloka vrndavana
navadvipe saba tattva achhe sarva-ksana [21]

svetadvipa–Svetadwip, vaikuntha–Vaikuntha, [and] goloka vrndavana–Goloka Vrndavan [are] saba tattva–all sarva-ksana–always achhe–present navadvipe–in Nabadwip.[21]

Svetadwip, Vaikuntha, and Goloka Vrndavan are always present in Nabadwip.

অযোধ্যা মথুরা মায়া কাশী কাঞ্চী আর ।
অবন্তী দ্বারকা সেই পুরী সপ্ত সার ॥২২॥

নবদ্বীপে সে সমস্ত নিজ নিজ স্থানে ।
নিত্য বিদ্যমান গৌরচন্দ্রের বিধানে ॥২৩॥

ayodhya mathura maya kasi kanchi ara
avanti dvaraka sei puri sapta sara [22]

navadvipe se samasta nija nija sthane
nitya vidyamana gaurachandrera vidhane [23]

sei–The sapta puri sara–seven great cities— ayodhya–Ayodhya, mathura–Mathura, maya–Maya (Mayapur or Haridvar) kasi–Kasi (Varanasi, Benares), kanchi–Kanchi, avanti–Avanti (Ujjain), ara–and dvaraka–Dvaraka— se samasta–all vidyamana–exist nitya–eternally navadvipe–in Nabadwip nija nija sthane–in their respective places, gaurachandrera vidhane–by the arrangement of Gaurachandra. [22–23]

The seven great cities—Ayodhya, Mathura, Maya, Kasi, Kanchi, Avanti, and Dvaraka—exist eternally in Nabadwip in their respective places, by the arrangement of Gaurachandra.

গঙ্গাদ্বার মায়ার স্বরূপ মায়াপুর ।
যাহার মাহাত্ম্য শাস্ত্রে আছয়ে প্রচুর ॥২৪॥

ganga-dvara mayara svarupa mayapura
yahara mahatmya sastre achhaye prachura [24]

svarupa–The true form mayara–of Maya (the city), ganga-dvara–the gateway of the Ganga, [is] mayapura–Mayapur (of Nabadwip Dham), yahara–whose mahatmya–glories achhaye–are stated prachura–repeatedly sastre–throughout the scriptures. [24]

The true form of the city Maya, the gateway of the Ganga, is Mayapur, whose glories are stated repeatedly throughout the scriptures.

সেই মায়াপুরে যে যায় একবার ।
অনায়াসে হয় সেই জড়মায়া পার ॥২৫॥

sei mayapure ye yaya eka-bara
anayase haya sei jada-maya para [25]

ye sei–Those who eka-bara–once yaya–go sei mayapure–to Mayapur (in Nabadwip) anayase–easily para haya–cross over jada-maya–material illusion. [25]

Those who once go to Mayapur easily cross over material illusion.

মায়াপুরে ভ্রমিলে মায়ার অধিকার ।
দূরে যায়, জন্ম কভু নহে আরবার ॥২৬॥

mayapure bhramile mayara adhikara
dure yaya, janma kabhu nahe ara-bara [26]

bhramile–If a soul wanders mayapure–in Mayapur, [then] adhikara–the influence mayara–of Maya dure yaya–goes away, [and] janma nahe–they do not take birth kabhu–ever ara-bara–again. [26]

If a soul wanders in Mayapur, then the influence of Maya goes away, and they do not take birth again.

মায়াপুর উত্তর সীমন্তদ্বীপ হয় ।
পরিক্রমা বিধি সাধুশাস্ত্র সদা কয় ॥২৭॥

mayapura uttara simantadvipa haya
parikrama vidhi sadhu-sastra sada kaya [27]

uttara–North mayapura–of Mayapur haya–is simantadvipa–Simantadwip. sadhu-sastra–The sadhus and scriptures sada–always kaya–explain vidhi–the procedure parikrama–for circumambulation (of the Dham). [27]

North of Mayapur is Simantadwip. The sadhus and scriptures always explain the procedure for circumambulating the Dham.

অন্তর্দ্বীপে শ্রীমায়াপুর করিয়া দর্শন ।
শ্রীসীমন্তদ্বীপে চল বিজ্ঞ ভক্তজন ॥২৮॥

antardvipe sri-mayapura kariya darsana
sri-simantadvipe chala vijna bhakta-jana [28]

vijna bhakta-jana–O wise devotees, darsana kariya–visit sri-mayapura–Sri Mayapur antardvipe–in Antardwip [and then] chala–go sri-simantadvipe–to Sri Simantadwip. [28]

O wise devotees, visit Sri Mayapur in Antardwip and then go to Simantadwip.

গোদ্রুমাখ্যদ্বীপ হয় মায়ার দক্ষিণে ।
তাহা ভ্রমি’ চল মধ্যদ্বীপ হৃষ্টমনে ॥২৯॥

godrumakhya-dvipa haya mayara daksine
taha bhrami’ chala madhyadvipa hrsta-mane [29]

godrumakhya-dvipa–The island known as Godruma haya–is daksine–south mayara–of Mayapur. bhrami’–Walk taha–there [and then] hrsta-mane–joyfully chala–go madhyadvipa–to Madhyadwip. [29]

Godrumadwip is south of Mayapur. Walk there and then joyfully go to Madhyadwip.

এই চারিদ্বীপ জাহ্নবীর পূর্ব্বতীরে ।
দেখিয়া জাহ্নবী পার হও ধীরে ধীরে ॥৩০॥

ei chari-dvipa jahnavira purva-tire
dekhiya jahnavi para hao dhire dhire [30]

dekhiya–Visit ei–these chari-dvipa–four islands jahnavira purva-tire–on the east bank of the Ganga [and then] dhire dhire–slowly para hao–cross jahnavi–the Ganga. [30]

Visit these four islands on the east bank of the Ganga and then slowly cross the river.

কোলদ্বীপ অনায়াসে করিয়া ভ্রমণ ।
ঋতুদ্বীপ শোভা তবে কর দরশন ॥৩১॥

koladvipa anayase kariya bhramana
rtudvipa sobha tabe kara darasana [31]

anayase–Peacefully bhramana kariya–walk through koladvipa–Koladwip [and] tabe–then darasana kara–see sobha–the beauty rtudvipa–of Rtudwip. [31]

Peacefully walk through Koladwip and then see the beauty of Rtudwip.

তারপর জহ্নুদ্বীপ পরম সুন্দর ।
দেখি’ মোদদ্রুমদ্বীপে চল বিজ্ঞবর ॥৩২॥

tarapara jahnudvipa parama sundara
dekhi’ modadrumadvipe chala vijna-vara [32]

vijna-vara–O best of the wise, tarapara–thereafter, dekhi’–see [the] parama–wonderful sundara–beauty jahnudvipa–of Jahnudwip [and then] chala–go modadrumadvipe–to Modadrumadwip. [32]

O best of the wise, thereafter, see the wonderful beauty of Jahnudwip and then go to Modadrumadwip.

রুদ্রদ্বীপ দেখ পুনঃ গঙ্গা হয়ে পার ।
ভ্রমি’ মায়াপুর ভক্ত চল আর বার ॥৩৩॥

rudradvipa dekha punah ganga haye para
bhrami’ mayapura bhakta chala ara bara [33]

bhakta–O devotees, dekha–see rudradvipa–Rudradwip, para haye–cross ganga–the Ganga punah–again, [and then] bhrami’ chala–go mayapura–to Mayapur bara–once ara–more. [33]

O devotees, see Rudradwip, cross the Ganga again, and then visit Mayapur once more.

তথায় শ্রীজগন্নাথ-শচীর মন্দিরে ।
প্রভুর দর্শনে প্রবেশহ ধীরে ধীরে ॥৩৪॥

tathaya sri-jagannatha-sachira mandire
prabhura darsane pravesaha dhire dhire [34]

tathaya–There, dhire dhire–slowly pravesaha–enter mandire–the abode sri-jagannatha-sachira–of Sri Jagannath and Sachi prabhura darsane–to see the Lord. [34]

There, slowly enter the abode of Sri Jagannath and Sachi to see the Lord.

সর্ব্বকালে এই রূপ পরিক্রমা হয় ।
জীবের অনন্ত সুখপ্রাপ্তির আলয় ॥৩৫॥

sarva-kale ei rupa parikrama haya
jivera ananta sukha-praptira alaya [35]

parikrama–Circumambulation sarva-kale–always haya–happens ei rupa–in this way, [and is] alaya–a source ananta sukha-praptira–for the attainment of unlimited joy jivera–for the soul. [35]

Circumambulation is always done in this way and is a source of unlimited joy for the soul.

বিশেষতঃ মাকরী-সপ্তমী-তিথি গতে ।
ফাল্গুনী পূর্ণিমাবধি শ্রেষ্ঠ সর্ব্বমতে ॥৩৬॥

visesatah makari-saptami-tithi gate
phalguni purnimavadhi srestha sarva-mate [36]

sarva-mate–Unanimously, [it is] srestha–best visesatah–in particular [to circumambulate] gate–from makari-saptami-tithi–the day of Makari Saptami (the seventh day of the waxing fortnight in the month of Phalgun) phalguni purnimavadhi–until Phalguni Purnima (the full moon day of the month of Phalgun). [36]

Everyone concurs that it is best to start on Makari Saptami and end on Phalguni Purnima.

পরিক্রমা সমাধিয়া যেই মহাজন ।
জন্মদিনে মায়াপুর করেন দর্শন ॥৩৭॥

নিতাই গৌরাঙ্গ তারে কৃপা বিতরিয়া ।
ভক্তি অধিকারী করে পদছায়া দিয়া ॥৩৮॥

parikrama samadhiya yei mahajana
janma-dine mayapura karena darsana [37]

nitai gauranga tare krpa vitariya
bhakti adhikari kare pada-chhaya diya [38]

nitai–Nitai [and] gauranga–Gauranga krpa vitariya–bless tare yei mahajana–the great souls who samadhiya–complete [their] parikrama–circumambulation [and] darsana karena–visit mayapura–Mayapur janma-dine–on the birthday [of the Lord]. [They] adhikari kare–make [them] qualified bhakti–for devotion [and] diya–give [them] pada-chhaya–the shade of [Their] feet. [37–38]

Nitai and Gauranga bless the great souls who complete their circumambulation and visit Mayapur on the birthday of the Lord. They make them qualified for devotion and give them the shade of Their feet.

সংক্ষেপে কহিনু পরিক্রমা বিবরণ ।
বিস্তারিয়া বলি এবে করহ শ্রবণ ॥৩৯॥

samksepe kahinu parikrama vivarana
vistariya bali ebe karaha sravana [39]

samksepe–Briefly, vivarana kahinu–I have described parikrama–circumambulation [of the Dham]. ebe–Now vistariya bali–I will elaborate. sravana karaha–[Please] listen. [39]

I have briefly described circumambulating the Dham. Now I will elaborate. Please listen.

যেই জন ভ্রমে একবিংশতি যোজন ।
অচিরে লভয়ে সেই গৌরপ্রেমধন ॥৪০॥

yei jana bhrame ekavimsati yojana
achire labhaye sei gaura-prema-dhana [40]

yei sei jana–Those who bhrame–traverse ekavimsati yojana–the one hundred and sixty-eight miles [of Gauda Mandal] achire–quickly labhaye–attain gaura-prema-dhana–the wealth of divine love for Gaura. [40]

Those who traverse the one hundred and sixty-eight miles of Sri Gauda Mandal quickly attain the wealth of divine love for Gaura.

জাহ্নবা-নিতাই-পদছায়া যার আশ ।
এ ভক্তিবিনোদ করে এ তত্ত্ব প্রকাশ ॥৪১॥

jahnava-nitai-pada-chhaya yara asa
e bhakti-vinoda kare e tattva prakasa [41]

e bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration [is] jahnavi-nitai-pada-chhaya–the shade of Jahnava and Nitai’s feet, prakasa kare–reveals e–these tattva–glories. [41]

Bhakti Vinod, whose aspiration is the shade of Jahnava and Nitai’s feet, reveals the glories of Nadia.

Chapter Four

Sri Jiva Hears the Glories of the Dham

জয় জয় নবদ্বীপচন্দ্র শচীসুত ।
জয় জয় নিত্যানন্দরায় অবধূত ॥১॥

jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]

jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory avadhuta–to the renunciant nityananda-raya–Nityananda Ray! [1]

All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Nityananda Ray!

জয় জয় নবদ্বীপ সর্ব্বধাম-সার ।
যথায় হইল শ্রীচৈতন্য-অবতার ॥২॥

jaya jaya navadvipa sarva-dhama-sara
yathaya ha-ila sri-chaitanya-avatara [2]

jaya jaya–All glory sarva-dhama-sara–to the best of all abodes, navadvipa–Nabadwip, yathaya–where sri-chaitanya-avatara ha-ila–Sri Chaitanya appeared! [2]

All glory to the best of all abodes, Nabadwip, where Sri Chaitanya appeared!

সর্ব্বতীর্থে বাস করি’ যেই ফল পাই ।
নবদ্বীপে লভি তাহা একদিনে ভাই ॥৩॥

sarva-tirthe vasa kari’ yei phala pai
navadvipe labhi taha eka-dine bhai [3]

bhai–Brother, [souls] labhi–attain navadvipe–in Nabadwip eka-dine–in one day taha yei phala–the result that pai–others attain vasa kari’–by residing sarva-tirthe–in all the holy places. [3]

Brother, souls attain in Nabadwip in one day the result that others attain by residing in all the holy places.

সেই নবদ্বীপ পরিক্রমা বিবরণ ।
শাস্ত্র আলোচিয়া গাই শুন সাধুজন ॥৪॥

sei navadvipa parikrama vivarana
sastra alochiya gai suna sadhu-jana [4]

sadhu-jana–O sadhus, suna–listen [as] alochiya–I discuss sastra–the scriptures [and] gai–sing parikrama vivarana–about circumambulating sei navadvipa–Nabadwip. [4]

O sadhus, listen as I discuss the scriptures and sing about circumambulating Nabadwip.

শাস্ত্রের লিখন আর বৈষ্ণব-বচন ।
প্রভু-আজ্ঞা এই তিন মম প্রাণধন ॥৫॥

sastrera likhana ara vaisnava-vachana
prabhu-ajna ei tina mama prana-dhana [5]

likhana–The writing sastrera–of the scriptures, vaisnava-vachana–the words of the devotees, ara–and prabhu-ajna–the order of the Lord— ei–these tina–three [are] mama–my prana-dhana–life and wealth. [5]

The writing of the scriptures, the words of the devotees, and the order of the Lord are my life and wealth.

এ তিনে আশ্রয় করি’ করিব বর্ণন ।
নদীয়াভ্রমণবিধি শুন সর্ব্বজন ॥৬॥

e tine asraya kari’ kariba varnana
nadiya-bhramana-vidhi suna sarva-jana [6]

asraya kari’–Having taken shelter e tine–of these three, varnana kariba–I will describe nadiya-bhramana-vidhi–the procedure for circumambulating Nadia. sarva-jana–Everyone suna–listen. [6]

Having taken shelter of them, I will describe the procedure for circumambulating Nadia. Everyone listen.

শ্রীজীবগোস্বামী যবে ছাড়িলেন ঘর ।
“নদীয়া নদীয়া” বলি’ ব্যাকুল অন্তর ॥৭॥

sri-jiva-gosvami yabe chhadilena ghara
“nadiya nadiya” bali’ vyakula antara [7]

yabe–When sri-jiva-gosvami–Sri Jiva Goswami chhadilena–left ghara–home, [he was] vyakula–eager antara–at heart, bali’–calling out, “nadiya nadiya”–“Nadia! Nadia!” [7]

When Sri Jiva Goswami left home, he was eager at heart, calling out, “Nadia! Nadia!”

চন্দ্রদ্বীপ ছাড়ি’ তেঁহ যত পথ চলে ।
ভাসে দুই চক্ষু তাঁর নয়নের জলে ॥৮॥

chandradvipa chhadi’ te̐ha yata patha chale
bhase dui chaksu ta̐ra nayanera jale [8]

chhadi’–Leaving chandradvipa–Chandradwip, te̐ha–he chale–walked yata patha–[down] the road, [and] ta̐ra–his dui chaksu–eyes bhase–filled nayanera jale–with tears. [8]

As he left Chandradwip and walked down the road, his eyes filled with tears.

“হা গৌরাঙ্গ নিত্যানন্দ জীবের জীবন ।
কবে মোরে কৃপা করি’ দিবে দরশন ॥৯॥

হা হা নবদ্বীপধাম সর্ব্বধাম-সার ।
কবে বা দেখিব আমি” বলে বারবার ॥১০॥

“ha gauranga nityananda jivera jivana
kabe more krpa kari’ dibe darasana [9]

ha ha navadvipa-dhama sarva-dhama-sara
kabe va dekhiba ami” bale bara-bara [10]

bara-bara–Again and again, bale–he called out, “ha gauranga–“O Gauranga! nityananda–O Nityananda! jivera jivana–O Life of the soul! kabe–When [will] krpa kari’–You mercifully darasana dibe–appear more–before me? ha ha navadvipa-dhama–O Nabadwip Dham, sarva-dhama-sara–best of all abodes! kabe va–When ami dekhiba”–will I see [you]?” [9–10]

Again and again, he called out, “O Gauranga! O Nityananda! O Life of the soul! When will You mercifully appear before me? O Nabadwip Dham, best of all abodes! When will I see you?”

কৈশোর বয়স জীব সুন্দর গঠন ।
বৈরাগ্যের পরাকাষ্ঠা অপূর্ব্ব দর্শন ॥১১॥

kaisora vayasa jiva sundara gathana
vairagyera parakastha apurva darsana [11]

jiva–Jiva [was] kaisora vayasa–young [and had a] sundara–beautiful gathana–figure. parakastha–The depth vairagyera–of [his] detachment [was an] apurva–astonishing darsana–sight. [11]

Jiva was young and had a beautiful figure. His extreme detachment was astonishing to see.

চলিয়া চলিয়া কতদিন মহাশয় ।
নবদ্বীপ উত্তরিল সদা প্রেমময় ॥১২॥

chaliya chaliya kata-dine mahasaya
navadvipe uttarila sada premamaya [12]

chaliya chaliya–After walking kata-dine–for many days, sada–always premamaya–filled with divine love, mahasaya–the great soul uttarila–arrived navadvipe–in Nabadwip. [12]

After walking for many days, always filled with divine love, Jiva arrived in Nabadwip.

দূর হৈতে নবদ্বীপ করি’ দরশন ।
দণ্ডবৎ হয়ে পড়ে প্রায় অচেতন ॥১৩॥

dura haite navadvipa kari’ darasana
dandavat haye pade praya achetana [13]

darasana kari’–Seeing navadvipa–Nabadwip haite–from dura–a distance, dandavat haye–he bowed [and] pade–fell praya–almost achetana–unconscious. [13]

Seeing Nabadwip from a distance, he bowed and fell almost unconscious.

কতক্ষণ পরে নিজ চিত্ত করি’ স্থির ।
প্রবেশিল নবদ্বীপে পুলকশরীর ॥১৪॥

kata-ksana pare nija chitta kari’ sthira
pravesila navadvipe pulaka sarira [14]

kata-ksana–Some time pare–later sthira kari’–he steadied nija–his chitta–heart [and] pravesila–entered navadvipe–Nabadwip, pulaka sarira–the hair on his body standing on end. [14]

Eventually he steadied his heart and entered Nabadwip, the hair on his body standing on end.

বারকোণা ঘাটে আসি’ জিজ্ঞাসে সবারে ।
“কোথা প্রভু নিত্যানন্দ দেখাও আমারে” ॥১৫॥

barakona ghate asi’ jijnase sabare
“kotha prabhu nityananda dekhao amare” [15]

asi’–He came barakona ghate–to Barakona Ghat [and] jijnase–asked sabare–everyone, “kotha–“Where [is] nityananda prabhu–Nityananda Prabhu? dekhao–Please show amare–me.” [15]

He came to Barakona Ghat and asked everyone, “Where is Nityananda Prabhu? Please show me.”

শ্রীজীবের ভাব দেখি’ কোন মহাজন ।
প্রভু নিত্যানন্দ যথা লয় ততক্ষণ ॥১৬॥

sri-jivera bhava dekhi’ kona mahajana
prabhu nityananda yatha laya tata-ksana [16]

dekhi’–Seeing sri-jivera–Sri Jiva’s bhava–ecstasy, kona–a mahajana–great soul tata-ksana–immediately laya–brought [him] yatha–to nityananda prabhu–Nityananda Prabhu. [16]

Seeing Sri Jiva’s ecstasy, a great soul immediately brought him to Nityananda Prabhu.

হেথা প্রভু নিত্যানন্দ অট্ট অট্ট হাসি’ ।
শ্রীজীব আসিবে বলি’ অন্তরে উল্লাসী ॥১৭॥

hetha prabhu nityananda atta atta hasi’
sri-jiva asibe bali’ antare ullasi [17]

bali’–Knowing sri-jiva–Sri Jiva asibe–would come hetha–there, nityananda prabhu–Nityananda Prabhu [was] ullasi–delighted antare–at heart [and] atta atta hasi’–roaring with laughter. [17]

Knowing that Sri Jiva would come, Nityananda Prabhu was delighted at heart and roaring with laughter.

আজ্ঞা দিল দাসগণে শ্রীজীবে আনিতে ।
অনেক বৈষ্ণব যায় জীব সম্বোধিতে ॥১৮॥

ajna dila dasa-gane sri-jive anite
aneka vaisnava yaya jive sambodhite [18]

ajna dila–He ordered dasa-gane–[His] servants anite–to bring sri-jive–Sri Jiva, [and] aneka–many vaisnava–devotees yaya–went sambodhite–to call jive–Jiva. [18]

He ordered His servants to bring Sri Jiva, and many devotees went to call him.

সাত্ত্বিক-বিকারপূর্ণ জীবের শরীর ।
দেখি’ জীব বলি’ সবে করিলেন স্থির ॥১৯॥

sattvika-vikara-purna jivera sarira
dekhi’ jiva bali’ sabe karilena sthira [19]

dekhi’–Upon seeing sarira–the body jivera–of Jiva sattvika-vikara-purna–filled with divine ecstasy, sabe–they bali’ sthira karilena–identified jiva–Jiva. [19]

Upon seeing the body of Jiva filled with divine ecstasy, Nityananda Prabhu’s servants identified him.

কেহ কেহ আগে গিয়া মহাপ্রেমভরে ।
নিত্যানন্দ-প্রভু-আজ্ঞা বিজ্ঞাপন করে ॥২০॥

keha keha age giya mahaprema-bhare
nityananda-prabhu-ajna vijnapana kare [20]

keha keha–Some, mahaprema-bhare–filled with intense divine love, giya–went age–forward [and] vijnapana kare–conveyed nityananda-prabhu-ajna–the order of Nityananda Prabhu [to Jiva]. [20]

Some of them, filled with intense divine love, went forward and conveyed the order of Nityananda Prabhu to Jiva.

প্রভু-নিত্যানন্দ-নাম করিয়া শ্রবণ ।
ধরণীতে পড়ে জীব হয়ে অচেতন ॥২১॥

prabhu-nityananda-nama kariya sravana
dharanite pade jiva haye achetana [21]

sravana kariya–Hearing nama–the Name nityananda prabhu–of Nityananda Prabhu, jiva–Jiva pade–fell dharanite–to the ground achetana haye–unconscious. [21]

Hearing the Name of Nityananda Prabhu, Jiva fell to the ground unconscious.

ক্ষণেক উঠিয়া বলে, “বড় ভাগ্য মম ।
প্রভু-নিত্যানন্দ-কৃপা পাইল অধম” ॥২২॥

ksaneka uthiya bale, “bada bhagya mama
prabhu-nityananda-krpa paila adhama” [22]

ksaneka–Immediately, uthiya–he arose [and] bale–said, [“It is] “mama–my bada–great bhagya–fortune [that I,] adhama–a fallen soul, paila–have received nityananda-prabhu-krpa”–the mercy of Nityananda Prabhu.” [22]

Immediately, he arose and said, “It is my great fortune that I, a fallen soul, have received the mercy of Nityananda Prabhu.”

সে সব বৈষ্ণবগণে দণ্ডবৎ হয়ে ।
প্রণাম করয়ে জীব প্রফুল্ল হৃদয়ে ॥২৩॥

se saba vaisnava-gane dandavat haye
pranama karaye jiva praphulla hrdaye [23]

jiva–Jiva dandavat haya pranama karaye–prostrated himself se saba vaisnava-gane–before all the devotees praphulla hrdaye–with a jubilant heart. [23]

Jiva prostrated himself before all the devotees with a jubilant heart.

বলে, “তুমি সবে মোরে হইলে সদয় ।
নিত্যনন্দপদ পাই সর্ব্বশাস্ত্রে কয়” ॥২৪॥

bale, “tumi sabe more ha-ile sadaya
nityananda-pada pai sarva-sastre kaya” [24]

bale–He said, “sarva-sastre–“All the scriptures kaya–say [that] tumi sabe sadaya ha-ile–if you all are merciful more–to me, [then] pai–I will attain nityananda-pada”–the feet of Nityananda.” [24]

He said, “All the scriptures say that if you all are merciful to me, then I will attain the feet of Nityananda Prabhu.”

জীবের সৌভাগ্য হেরি’ কতেক বৈষ্ণব ।
চরণের ধূলি লয় করিয়া উৎসব ॥২৫॥

jivera saubhagya heri’ kateka vaisnava
charanera dhuli laya kariya utsava [25]

heri’–Seeing jivera–Jiva’s saubhagya–fortune, kateka–some vaisnava–of the devotees utsava kariya–joyously laya–took dhuli–dust charanera–from [his] feet. [25]

Seeing Jiva’s fortune, some of the devotees joyously took dust from his feet.

সবে মেলি’ জীবে লয় নিত্যানন্দ যথা ।
বৈষ্ণববেষ্ঠিতে প্রভু কহে কৃষ্ণকথা ॥২৬॥

sabe meli’ jive laya nityananda yatha
vaisnava-vestita prabhu kahe krsna-katha [26]

sabe–They all meli’–joined together [and] laya–took jive–Jiva nityananda prabhu–to Nityananda Prabhu, yatha–where krsna-katha kahe–He was speaking about Krsna, vaisnava-vestita–surrounded by devotees. [26]

They all joined together and took Jiva to Nityananda Prabhu, where He was speaking about Krsna, surrounded by devotees.

প্রভু নিত্যানন্দের দেখিয়া দিব্যরূপ ।
জীবের শরীরে হয় ভাব অপরূপ ॥২৭॥

prabhu nityanandera dekhiya divya-rupa
jivera sarira haya bhava aparupa [27]

dekhiya–Seeing divya-rupa–the divine form prabhu nityanandera–of Nityananda Prabhu, aparupa bhava–extraordinary ecstasy haya–arose jivera sarira–in Jiva’s body. [27]

Seeing the divine form of Nityananda Prabhu, extraordinary ecstasy arose in Jiva’s body.

“কি অপূর্ব্বরূপ আজ হেরিনু” বলিয়া ।
পড়িল ধরণীতলে অচেতন হৈয়া ॥২৮॥

“ki apurva-rupa aja herinu” baliya
padila dharani-tale achetana haiya [28]

baliya–Thinking, “ki–“What apurva-rupa–a wonderful form herinu–I have seen aja”–today!”, [Jiva] padila–fell dharani-tale–to the ground achetana haiya–unconscious. [28]

Thinking, “What a wonderful form I have seen today!”, Jiva fell to the ground unconscious.

মহাকৃপাবশে প্রভু নিত্যানন্দরায় ।
জীবে উঠাইয়া লয় আপনার পায় ॥২৯॥

mahakrpa-vase prabhu nityananda-raya
jive uthaiya laya apanara paya [29]

mahakrpa-vase–Moved by intense compassion, prabhu nityananda-raya–Nityananda Prabhu uthaiya laya–raised jive–Jiva apanara paya–to His feet. [29]

Moved by intense compassion, Nityananda Prabhu raised Jiva to His feet.

ব্যস্ত হয়ে শ্রীজীবগোস্বামী দাঁড়াইল ।
কর যুড়ি’ নিত্যানন্দে কহিতে লাগিল ॥৩০॥

vyasta haye sri-jiva-gosvami da̐daila
kara yudi’ nityanande kahite lagila [30]

sri-jiva-gosvami–Sri Jiva Goswami vyasta haye–quickly da̐daila–stood up, yudi’–joined [his] kara–hands, [and] lagila–began kahite–to speak nityanande–to Nityananda. [30]

Sri Jiva Goswami quickly stood up, joined his palms, and began to speak to Nityananda.

“বিশ্বরূপ বিশ্বধাম তুমি বলরাম ।
আমি জীব কিবা জানি তব গুণগ্রাম ॥৩১॥

“visva-rupa visva-dhama tumi balarama
ami jiva kiba jani tava guna-grama [31]

“tumi–“You [are] balarama–Balaram, visva-rupa–the form of the world, visva-dhama–the shelter of the world. ami–I [am] jiva–a soul. kiba–How jani–would I understand tava–Your guna-grama–glories? [31]

“You are Balaram, the original form and shelter of the world. I am just a soul. How can I understand Your glories?

তুমি মোর প্রভু নিত্য আমি তব দাস ।
তোমার চরণছায়া একমাত্র আশ ॥৩২॥

tumi mora prabhu nitya ami tava dasa
tomara charana-chhaya eka-matra asa [32]

tumi–You [are] mora–my prabhu–Master, [and] ami–I tava–Your nitya–eternal dasa–servant. tomara charana-chhaya–The shade of Your feet [is my] eka-matra–one and only asa–aspiration. [32]

“You are my Master, and I am Your eternal servant. The shade of Your feet is my one and only aspiration.

তুমি যারে কর দয়া সেই অনায়াসে ।
শ্রীচৈতন্যপদ পায় প্রেমজলে ভাসে ॥৩৩॥

tumi yare kara daya sei anayase
sri-chaitanya-pada paya prema-jale bhase [33]

sei yare–Those whom tumi–You daya kara–bless anayase–easily paya–attain sri-chaitanya-pada–the feet of Sri Chaitanya [and] bhase–float prema-jale–in the waters of divine love. [33]

“Those whom you bless easily attain the feet of Sri Chaitanya and float in the waters of divine love.

তোমার করুণা বিনা গৌর নাহি পায় ।
শত জন্ম ভজে যদি গৌরাঙ্গ হিয়ায় ॥৩৪॥

tomara karuna vina gaura nahi paya
sata janma bhaje yadi gauranga hiyaya [34]

vina–Without tomara–Your karuna–grace, [souls] nahi–do not paya–attain gaura–Gaura, yadi–even if bhaje–they serve gauranga–Gauranga hiyaya–within [their] heart sata janma–for one hundred births. [34]

“Without Your grace, souls do not attain Sri Gaura, even if they serve Him within their heart for one hundred births.

গৌর দণ্ড করে যদি তুমি রক্ষা কর ।
তুমি যারে দণ্ড কর গৌর তার পর ॥৩৫॥

gaura danda kare yadi tumi raksa kara
tumi yare danda kara gaura tara para [35]

yadi–If gaura–Gaura danda kare–punishes [someone,] tumi–You raksa kara–protect [them, and] gaura–Gaura para–rejects tara yare–whomever tumi–You danda kara–punish. [35]

“If Gaura punishes someone, You protect them, and Gaura rejects whomever You punish.

অতএব প্রভু তব চরন-কমলে ।
লইনু শরণ আমি সুকৃতির বলে ॥৩৬॥

ataeva prabhu tava charana-kamale
la-inu sarana ami sukrtira bale [36]

ataeva–Therefore, prabhu–O Lord, sukrtira bale–by [my] good fortune, ami–I sarana la-inu–have taken shelter tava charana-kamale–at Your lotus feet. [36]

“Therefore, O Lord, by my good fortune, I have taken shelter at Your lotus feet.

তুমি কৃপা করি মোরে দেহ অনুমতি ।
শ্রীগৌরদর্শনে পাই গৌরে হউ রতি ॥৩৭॥

tumi krpa kari’ more deha anumati
sri-gaura-darsane pai gaure ha-u rati [37]

[May] tumi–You krpa kari’–mercifully deha–give more–me [Your] anumati–consent [that] sri-gaura-darsane pai–I may see Sri Gaura [and] ha-u–develop rati–devotion gaure–to Gaura. [37]

“O Lord, mercifully give Your consent that I may see Sri Gaura and develop devotion to Him.

যবে রামকেলিগ্রামে শ্রীগৌরাঙ্গরায় ।
আমার পিতৃব্যদ্বয়ে লইলেন পায় ॥৩৮॥

yabe ramakeli-grame sri-gauranga-raya
amara pitrvya-dvaye la-ilena paya [38]

yabe–When sri-gauranga-raya–Sri Gauranga Ray [was] ramakeli-grame–in the village of Ramakeli, amara–my pitrvya-dvaye–uncles la-ilena–took [shelter] paya–at [His] feet. [38]

“When Sri Gauranga Ray was in the village of Ramakeli, my uncles took shelter at His feet.

সেই কালে শিশু আমি সজল নয়নে ।
হেরিলাম গৌররূপ সদা জাগে মনে ॥৩৯॥

sei kale sisu ami sajala nayane
herilama gaura-rupa sada jage mane [39]

sei kale–At that time, ami–I [was] sisu–a child. sajala nayane–With tearful eyes, herilama–I saw gaura-rupa–Gaura’s form, [and still now that form] sada–constantly jage–arises mane–in my heart. [39]

“At that time, I was a child. With tearful eyes, I saw Sri Gaura’s form, and still now that form constantly arises in my heart.

শ্রীগৌরাঙ্গপদে পড়ি’ করিনু প্রণতি ।
শ্রীঅঙ্গ স্পর্শিয়া সুখ পাইলাম অতি ॥৪০॥

sri-gauranga-pade padi’ karinu pranati
sri-anga sparsiya sukha pailama ati [40]

padi’–Bowing sri-gauranga-pade–at Sri Gauranga’s feet, pranati karinu–I offered [my] obeisance. sparsiya–Touching [His] sri-anga–divine form, pailama–I felt ati–great sukha–joy. [40]

“Bowing at Sri Gauranga’s feet, I offered my obeisance. Touching His divine form, I felt great joy.

সেই কালে গৌর মোরে কহিলা বচন ।
‘ওহে জীব কর তুমি শাস্ত্র অধ্যয়ন ॥৪১॥

sei kale gaura more kahila vachana
‘ohe jiva kara tumi sastra adhyayana [41]

sei kale–At that time, gaura–Gaura vachana kahila–said more–to me, ‘ohe–‘O jiva–Jiva, tumi–You kara–should adhyayana–study sastra–the scriptures. [41]

“At that time, Gaura said to me, ‘O Jiva, study the scriptures.

অধ্যয়ন সমাপিয়া নবদ্বীপে চল ।
নিত্যানন্দ শ্রীচরণে পাইবে সকল’ ॥৪২॥

adhyayana samapiya navadvipe chala
nityananda sri-charane paibe sakala’ [42]

samapiya–Complete [your] adhyayana–study [and then] chala–go navadvipe–to Nabadwip. nityananda sri-charane–At the holy feet of Nityananda, paibe–you will attain sakala’–everything.’ [42]

“‘Complete your study and then go to Nabadwip. There, at the holy feet of Nityananda, you will attain everything.’

সেই আজ্ঞা শিরে ধরি’ আমি অকিঞ্চন ।
যথা সাধ্য বিদ্যা করিয়াছি উপার্জ্জন ॥৪৩॥

sei ajna sire dhari’ ami akinchana
yatha sadhya vidya kariyachhi uparjana [43]

dhari’–Holding sei–this ajna–order sire–on [my] head, ami–I, akinchana–a poor soul, uparjana kariyachhi–have acquired vidya–knowledge yatha–as [was] sadhya–possible. [43]

“Holding this order on my head, I, a poor soul, have learned as much as possible.

চন্দ্রদ্বীপে পড়িলাম সাহিত্যাদি যত ।
বেদান্ত আচার্য্য নাহি পাই মনোমত ॥৪৪॥

chandradvipe padilama sahityadi yata
vedanta acharya nahi pai manomata [44]

padilama–I studied yata sahityadi–literature and other subjects chandradvipe–in Chandradwip, [but] pai nahi–I did not find [an] manomata–expert acharya–teacher vedanta–of Vedanta. [44]

“I studied literature and other subjects in Chandradwip, but I did not find an expert teacher of Vedanta.

প্রভু আজ্ঞা দিল মোরে বেদান্ত পড়িতে ।
বেদান্তসম্মত কৃষ্ণভক্তি প্রকাশিতে ॥৪৫॥

prabhu ajna dila more vedanta padite
vedanta-sammata krsna-bhakti prakasite [45]

prabhu–The Lord ajna dila–ordered more–me padite–to study vedanta–Vedanta [and] prakasite–prove [that] krsna-bhakti–devotion to Krsna [is] vedanta-sammata–the purport of Vedanta. [45]

“The Lord ordered me to study Vedanta and prove that devotion to Krsna is its purport.

আইলাম নবদ্বীপে তোমার চবণে ।
যেইরূপ আজ্ঞা হয় করি আচরণে ॥৪৬॥

ailama navadvipe tomara charane
yei rupa ajna haya kari acharane [46]

ailama–I have come tomara charane–to Your feet navadvipe–in Nabadwip, [and] acharane kari–I will do yei rupa–whatever ajna haya–You order [me]. [46]

“So, I have come to Your feet in Nabadwip, and I will do whatever You order me.

আজ্ঞা হয় যাই ক্ষেত্রে প্রভুর চরণে ।
বেদান্ত পড়িব সার্ব্বভৌমের সদনে” ॥৪৭॥

ajna haya yai ksetre prabhura charane
vedanta padiba sarva-bhaumera sadane” [47]

[If] ajna haya–You order [me,] yai–I will go prabhura charane–to the feet of the Lord ksetre–in Jagannath Puri [and] padiba–study vedanta–Vedanta sarva-bhaumera sadane”–at the school of Sarvabhauma Bhattacharya.” [47]

“If You order me, I will go to the feet of the Lord in Purusottam Ksetra and study Vedanta at the school of Sarvabhauma Bhattacharya.”

জীবের মধুর বাক্যে নিত্যানন্দরায় ।
জীবে কোলে করি’ কাঁদে ধৈর্য্য নাহি পায় ॥৪৮॥

jivera madhura vakye nityananda-raya
jive kole kari’ ka̐de dhairya nahi paya [48]

[Moved] jivera madhura vakye–by Jiva’s sweet words, nityananda-raya–Nityananda Ray kole kari’–embraced jive–Jiva [and] ka̐de–cried, paya nahi–without dhairya–restraint. [48]

Moved by Jiva’s sweet words, Nityananda Ray embraced Jiva and cried, unable to restrain Himself.

বলে, “শুন ওহে জীব নিগূঢ় বচন ।
সর্ব্বতত্ত্ব অবগত রূপ সনাতন ॥৪৯॥

bale, “suna ohe jiva nigudha vachana
sarva-tattva avagata rupa sanatana [49]

bale–Nityananda said, “ohe–“O jiva–Jiva, suna–listen [to My] nigudha–confidential vachana–words. rupa sanatana–Rupa and Sanatan avagata–know sarva-tattva–everything. [49]

Nityananda said, “O Jiva, listen to My confidential words. Rupa and Sanatan know everything.

প্রভু মোরে আজ্ঞা দিল বলিতে তোমায় ।
‘ক্ষেত্রে নাহি যাও তুমি না রহ হেথায়’ ॥৫০॥

prabhu more ajna dila balite tomaya
‘ksetre nahi yao tumi na raha hethaya’ [50]

prabhu–The Lord ajna dila–ordered more–Me balite–to tell tomaya–you, “tumi yao nahi–Do not go ksetre–to Jagannath Puri [and] raha na–do not stay hethaya–here.’ [50]

“The Lord ordered Me to tell you, ‘Do not go to Purusottam Ksetra or stay here.’

তুমি আর রূপ সনাতন দুই ভাই ।
প্রভুর একান্ত দাস জানেন সবাই ॥৫১॥

tumi ara rupa sanatana dui bhai
prabhura ekanta dasa janena sabai [51]

sabai–Everyone janena–knows [that] tumi–you ara–and dui bhai–the two brothers rupa sanatana–Rupa and Sanatan [are] ekanta–exclusive dasa–servants prabhura–of the Lord. [51]

“Everyone knows that you and the brothers Rupa and Sanatan are exclusive servants of the Lord.

তোমা প্রতি আজ্ঞা এই বারাণসী গিয়া ।
বাচস্পতি নিকটেতে বেদান্ত পড়িয়া ॥৫২॥

একেবারে যাহ তথা হৈতে বৃন্দাবন ।
তথা কৃপা করিবেন রূপ সনাতন ॥৫৩॥

toma prati ajna ei varanasi giya
vachaspati nikatete vedanta padiya [52]

ekebare yaha tatha haite vrndavana
tatha krpa karibena rupa sanatana [53]

[The Lord’s] ajna–order prati–to toma–you [is] ei–that giya–you go varanasi–to Varanasi, padiya–study vedanta–Vedanta nikatete–with vachaspati–Madhusudan Vachaspati, [and then] yaha–go ekebare–straight vrndavana–to Vrndavan haite–from tatha–there. rupa sanatana–Rupa and Sanatan krpa karibena–will bless [you] tatha–there. [52–53]

“The Lord’s order to you is that you go to Varanasi, study Vedanta with Madhusudan Vachaspati, and then go straight to Vrndavan from there. Rupa and Sanatan will bless you in Vrndavan.

রূপের অনুগ হয়ে যুগল-ভজন ।
কর তথা বেদান্তাদি শাস্ত্র-আলাপন ॥ ৫৪॥

rupera anuga haye yugala-bhajana
kara tatha vedantadi sastra-alapana [54]

yugala-bhajana kara–Serve the Divine Couple haye–as anuga–a follower rupera–of Rupa. vedantadi sastra-alapana–Discuss Vedanta and other scriptures tatha–there. [54]

“Serve the Divine Couple as a follower of Sri Rupa, and discuss Vedanta and other scriptures there.

ভাগবত শাস্ত্র হয় সর্ব্বশাস্ত্রসার ।
বেদান্তসূত্রের ভাষ্য করহ প্রচার ॥৫৫॥

bhagavata sastra haya sarva-sastra-sara
vedanta-sutrera bhasya karaha prachara [55]

prachara karaha–Preach [that] sastra–the scripture bhagavata–Srimad Bhagavatam haya–is sarva-sastra-sara–the best of all scriptures [and] bhasya–the commentary vedanta-sutrera–on the Vedanta-sutra. [55]

“Preach that Srimad Bhagavatam is the best of all the scriptures and the natural commentary on the Vedanta-sutra.

সার্ব্বভৌমে কৃপা করি’ গৌরাঙ্গ শ্রীহরি ।
ব্রহ্মসূত্র ব্যাখ্যা কৈল ভাগবত ধরি’ ॥৫৬॥

sarvabhaume krpa kari’ gauranga sri-hari
brahma-sutra vyakhya kaila bhagavata dhari’ [56]

gauranga sri-hari–Sri Gauranga Hari krpa kari’–mercifully vyakhya kaila–explained brahma-sutra–the Brahma-sutra sarvabhaume–to Sarvabhauma Bhattacharya, dhari’–drawing bhagavata–from Srimad Bhagavatam. [56]

“Sri Gauranga Hari mercifully explained the Brahma-sutra to Sarvabhauma Bhattacharya on the basis of Srimad Bhagavatam.

সেই বিদ্যা সার্ব্বভৌম শ্রীমধুসূদনে ।
শিখাইল ক্ষেত্রধামে পরম যতনে ॥৫৭॥

sei vidya sarvabhauma sri-madhusudane
sikhaila ksetra-dhame parama yatane [57]

sarvabhauma–Sarvabhauma parama–very yatane–carefully sikhaila–taught sei–this vidya–knowledge sri-madhusudane–to Sri Madhusudan ksetra-dhame–in Jagannath Puri. [57]

“Sarvabhauma very carefully taught this knowledge to Sri Madhusudan in Sri Ksetra Dham.

সেই মধুবাচস্পতি প্রভু-আজ্ঞা পেয়ে ।
আছে বারাণসী ধামে দেখ তুমি যেয়ে ॥৫৮॥

sei madhu-vachaspati prabhu-ajna peye
achhe varanasi dhame dekha tumi yeye [58]

peye–Having received prabhu-ajna–the order of the Lord sei madhu-vachaspati–Madhusudan Vachaspati achhe–is varanasi dhame–in Varanasi Dham. tumi yeye–Go [and] dekha–see [him]. [58]

“Go and see Madhusudan Vachaspati, who is in Varanasi Dham on the order of the Lord.

বাহ্যে তেঁহ সম্প্রদায়ী বৈদান্তিক হয় ।
শাঙ্করী সন্ন্যাসী যার নিকটে পড়য় ॥৫৯॥

bahye te̐ha sampradayi vaidantika haya
sankari sannyasi yara nikate padaya [59]

bahye–Externally, te̐ha–he haya–is sampradayi–a traditional vaidantika–Vedantic scholar, [and] sankari–Sankarite sannyasi–sannyasis padaya–study yara nikate–with him. [59]

“Externally, he is a traditional Vedantic scholar, and Sankarite sannyasis study with him.

ক্রমে ক্রমে সন্ন্যাসিগণেরে কৃপা করি’ ।
গৌরাঙ্গের ব্যাখ্যা শিক্ষা দেয় সূত্র ধরি’ ॥৬০॥

krame krame sannyasi-ganere krpa kari’
gaurangera vyakhya siksa deya sutra dhari’ [60]

krame krame–In a gradual way, krpa kari’–he mercifully siksa deya–teaches sannyasi-ganere–the sannyasis gaurangera–Gauranga’s vyakhya–explanations sutra dhari’–of the sutras. [60]

“In a gradual way, he mercifully teaches the sannyasis Gauranga’s explanations of the sutras.

পৃথক্ ভাষ্যের এবে নাহি প্রয়োজন ।
ভাগবতে কয় সূত্র ভাষ্যেতে গণন ॥৬১॥

prthak bhasyera ebe nahi prayojana
bhagavate kaya sutra bhasyete ganana [61]

nahi–There is no prayojana–need prthak bhasyera–for a separate commentary ebe–now. bhagavate–The Bhagavatam kaya–explains sutra–the sutras [and is] ganana–considered bhasyete–the commentary. [61]

“There is no need for a separate commentary on the Brahma-sutra now. The Bhagavatam explains the sutras and is considered the sutras’ natural commentary.

কালে যবে ভাষ্যের হইবে প্রয়োজন ।
শ্রীগোবিন্দভাষ্য তবে হবে প্রকটন ॥৬২॥

kale yabe bhasyera ha-ibe prayojana
sri-govinda-bhasya tabe habe prakatana [62]

kale–In time, yabe–when ha-ibe–there will be prayojana–a need bhasyera–for a commentary, tabe–then sri-govinda-bhasya–the Sri Govinda-bhasya habe–will be prakatana–revealed. [62]

“In time, when there is a need for another commentary, the Sri Govinda-bhasya will be revealed.

সার্ব্বভৌম সম্পর্কে সেই গোপীনাথ ।
শুনিল প্রভুর ভাষ্য সার্ব্বভৌম সাথ ॥৬৩॥

sarvabhauma samparke sei gopinatha
sunila prabhura bhasya sarvabhauma satha [63]

sarvabhauma samparke–Sarvabhauma’s relative, sei gopinatha–Gopinath Acharya, sunila–heard prabhura–the Lord’s bhasya–commentary satha–with sarvabhauma–Sarvabhauma. [63]

“Sarvabhauma’s relative, Gopinath Acharya, heard the Lord’s commentary with Sarvabhauma.

কালে তেঁহ প্রভুর ইচ্ছায় জন্ম লয়ে ।
বলদেবাবেশে যাবে জয়পুর জয়ে ॥৬৪॥

kale te̐ha prabhura ichchhaya janma laye
baladevavese yabe jayapura jaye [64]

kale–In time, prabhura ichchhaya–by the will of the Lord, te̐ha–he laye–will take janma–birth baladevavese–as Baladev Vidyabhusan [and] jaye yabe–will conquer jayapura–Jaipur. [64]

“In time, by the will of the Lord, he will take birth as Baladev Vidyabhusan and conquer Jaipur.

তথা শ্রীগোবিন্দ বলে ভাষ্য প্রকাশিয়া ।
সেবিবে গৌরাঙ্গপদ জীবে নিস্তারিয়া ॥৬৫॥

tatha sri-govinda bale bhasya prakasiya
sevibe gauranga-pada jive nistariya [65]

tatha–There, prakasiya–he will compose bhasya–a commentary sri-govinda bale–spoken by Sri Govinda, sevibe–serve gauranga-pada–the feet of Gauranga, [and] nistariya–deliver jive–the souls. [65]

“There, he will compose a commentary spoken by Sri Govinda, serve the feet of Gauranga, and deliver the souls.

এই সব গূঢ় কথা রূপ সনাতন ।
সকল কহিবে তোমা প্রতি দুইজন” ॥৬৬॥

ei saba gudha katha rupa sanatana
sakala kahibe toma prati dui-jana” [66]

dui-jana rupa sanatana–Rupa and Sanatan kahibe–will explain sakala ei saba–all these gudha–confidential katha–matters prati–to toma”–you.” [66]

“Rupa and Sanatan will explain all these confidential matters to you.”

নিত্যানন্দ-বাক্য শুনি’ শ্রীজীব গোঁসাই ।
কাঁদিয়া লোটায় ভূমে সংজ্ঞা আর নাই ॥৬৭॥

nityananda-vakya suni’ sri-jiva go̐sai
ka̐diya lotaya bhume samjna ara nai [67]

suni’–Upon hearing nityananda-vakya–the words of Nityananda, sri-jiva go̐sai–Sri Jiva Goswami lotaya–rolled bhume–on the ground ka̐diya–crying [and] samjna ara nai–lost consciousness. [67]

Upon hearing the words of Nityananda, Sri Jiva Goswami rolled on the ground crying and lost consciousness.

কৃপা করি’ প্রভু নিজ চরণযুগল ।
শ্রীজীবের শিরে ধরি’ অর্পিলেন বল ॥৬৮॥

krpa kari’ prabhu nija charana-yugala
sri-jivera sire dhari’ arpilena bala [68]

krpa kari’–Mercifully, prabhu–the Lord dhari’–placed nija–His charana-yugala–feet sri-jivera sire–on Sri Jiva’s head [and] bala arpilena–empowered [him]. [68]

Mercifully, the Lord placed His feet on Sri Jiva’s head and empowered him.

“জয় শ্রীগৌরাঙ্গ জয় নিত্যানন্দরায়” ।
বলিয়া নাচেন জীব বৈষ্ণব-সভায় ॥৬৯॥

“jaya sri-gauranga jaya nityananda-raya”
baliya nachena jiva vaisnava-sabhaya [69]

baliya–Chanting, “jaya–All glory sri-gauranga–to Sri Gauranga! jaya–All glory nityananda-raya–to Nityananda Ray!”, jiva–Jiva [then] nachena–danced vaisnava-sabhaya–amidst the assembly of devotees. [69]

Chanting, “All glory to Sri Gauranga! All glory to Nityananda Ray!”, Jiva then danced amidst the assembly of Vaisnavas.

শ্রীবাসাদি ছিল তথা যত মহাজন ।
জীবে নিত্যানন্দ-কৃপা করি’ দরশন ॥৭০॥

সবে নাচে শ্রীগৌরাঙ্গ নিত্যানন্দ বলি’ ।
মহাকলরবে তথা হয় হুলুস্থুলী ॥৭১॥

srivasadi chhila tatha yata mahajana
jive nityananda-krpa kari’ darasana [70]

sabe nache “sri-gauranga nityananda” bali’
mahakala-rave tatha haya hulu-sthuli [71]

srivasadi yata sabe mahajana–Srivas and the other great souls [that] tatha chhila–were there, darasana kari’–seeing nityananda-krpa–the mercy of Nityananda jive–upon Jiva, nache–danced, bali’–chanting, “sri-gauranga–“Sri Gauranga! nityananda”–Nityananda!”, [and] mahakala-rave–the loud sound hulu-sthuli–of women’s cheering haya–arose tatha–there. [70–71]

Srivas and the other great souls there, seeing the mercy of Nityananda upon Jiva, danced, chanting, “Sri Gauranga! Nityananda!”, and the loud sound of women cheering arose.

কতক্ষণ পরে নৃত্য করি’ সম্বরণ ।
জীবে লয়ে নিত্যানন্দ বসিল তখন ॥৭২॥

kata-ksana pare nrtya kari’ samvarana
jive laye nityananda basila takhana [72]

kata-ksana pare–After some time, nrtya samvarana kari’–everyone stopped dancing, [and] takhana–then nityananda–Nityananda basila–sat down laye–with jive–Jiva. [72]

Eventually everyone stopped dancing, and Nityananda sat down with Jiva.

জীবের হইল বাসা শ্রীবাস-অঙ্গনে ।
সন্ধ্যাকালে আইল পুনঃ প্রভু দরশনে ॥৭৩॥

jivera ha-ila vasa srivasa-angane
sandhya-kale aila punah prabhu darasane [73]

jivera vasa ha-ila–Jiva stayed srivasa-angane–in the courtyard of Srivas, [and] sandhya-kale–in the evening aila–he came darasane–to see prabhu–the Lord punah–again. [73]

Jiva stayed in the courtyard of Srivas, and in the evening he came to see Nityananda Prabhu again.

নির্জ্জনে বসিয়া প্রভু গৌরগুণ গায় ।
শ্রীজীব আসিয়া পড়ে নিত্যানন্দ পায় ॥৭৪॥

nirjane basiya prabhu gaura-guna gaya
sri-jiva asiya pade nityananda-paya [74]

prabhu–The Lord basiya–was sitting nirjane–alone gaya–chanting gaura-guna–the glories of Sri Gaura. sri-jiva–Sri Jiva asiya–came [and] pade–bowed nityananda-paya–at Nityananda’s feet. [74]

Nityananda Prabhu was sitting alone chanting the glories of Sri Gaura. Jiva came and bowed at His feet.

যত্ন করি’ প্রভু তারে নিকটে বসায় ।
করযোড় করি’ জীব স্বদৈন্য জানায় ॥৭৫॥

yatna kari prabhu tare nikate basaya
kara-yoda kari’ jiva svadainya janaya [75]

prabhu–The Lord yatna kari’–carefully basaya–sat tare–him nikate–nearby. jiva–Jiva kara-yoda kari’–joined [his] palms [and] svadainya–humbly janaya–prayed. [75]

Nityananda Prabhu carefully sat Jiva nearby. Jiva joined his palms and humbly prayed to the Lord.

জীব বলে, “প্রভু মোরে করুণা করিয়া ।
নবদ্বীপ-ধাম-তত্ত্ব বল বিবরিয়” ॥ ৭৬॥

jiva bale, “prabhu more karuna kariya
navadvipa-dhama-tattva bala vivariya” [76]

jiva–Jiva bale–said, “prabhu–“O Lord, karuna kariya–mercifully vivariya bala–describe navadvipa-dhama-tattva–the glories of Nabadwip Dham more”–for me.” [76]

Jiva said, “O Lord, mercifully describe the glories of Nabadwip Dham for me.”

প্রভু বলে, “ওহে জীব বলিব তোমায় ।
অত্যন্ত নিগূঢ় তত্ত্ব রাখিবে হিয়ায় ॥৭৭॥

prabhu bale, “ohe jiva baliba tomaya
atyanta nigudha tattva rakhibe hiyaya [77]

prabhu–The Lord bale–said, “ohe–“O jiva–Jiva, baliba–I will describe [the] atyanta–most nigudha–confidential tattva–truths tomaya–to you. rakhibe–Hold [them] hiyaya–in [your] heart. [77]

The Lord said, “O Jiva, I will describe the most confidential truths to you. Hold them in your heart.

যথা তথা এবে ইহা না কর প্রকাশ ।
প্রকট-লীলার অন্তে হইবে বিকাশ ॥৭৮॥

yatha tatha ebe iha na kara prakasa
prakata-lilara ante ha-ibe vikasa [78]

prakasa kara na–Do not reveal iha–them yatha tatha–anywhere ebe–now. ha-ibe–They will be vikasa–revealed ante–after prakata-lilara–the manifest Pastimes [of the Lord]. [78]

“Do not reveal them anywhere now. They will be revealed after the manifest Pastimes of the Lord.

এই নবদ্বীপ হয় সর্ব্বধাম-সার ।
শ্রীবিরজা ব্রহ্মধাম আদি হয়ে পার ॥৭৯॥

বৈকুণ্ঠের পর শ্বেতদ্বীপ শ্রীগোলোক ।
তদন্তে গোকুল বৃন্দাবন কৃষ্ণলোক ॥৮০॥

ei navadvipa haya sarva-dhama-sara
sri-viraja brahma-dhama adi haye para [79]

vaikunthera para svetadvipa sri-goloka
tadante gokula vrndavana krsna-loka [80]

ei navadvipa–Nabadwip haya–is sarva-dhama-sara–the best of all abodes. para haye–Beyond sri-viraja–Viraja, brahma-dhama–Brahmaloka, adi–and so on, [and] vaikunthera para–past Vaikuntha [is] svetadvipa–Svetadwip, sri-goloka–Sri Goloka, [and] tadante–thereafter gokula vrndavana–Gokula Vrndavan, krsna-loka–Krsna’s abode. [79–80]

“Nabadwip is the best of all the Lord’s abodes. Beyond Sri Viraja, Brahmaloka, and Vaikuntha is Svetadwip, Sri Goloka, and lastly Gokula Vrndavan, Krsna’s abode.

সেই লোক দুই ভাবে হয় ত প্রকাশ ।
মাধুর্য্য ঔদার্য্য ভেদে রসের বিকাশ ॥৮১॥

sei loka dui bhave haya ta prakasa
madhurya audarya bhede rasera vikasa [81]

sei–That loka–abode ta prakasa haya–manifests dui bhave–in two ways: bhede–by differences [in] vikasa–the appearance rasera–of [its] rasa [as] madhurya–sweetness [or] audarya–magnanimity. [81]

“That abode manifests in two ways: its rasa appears as either madhurya or audarya.

মাধুর্য্যে ঔদার্য্য পুর্ণরূপে অবস্থিত ।
ঔদার্য্যে মাধুর্য্য পুর্ণরূপেতে বিহিত ॥৮২॥

madhurye audarya purna-rupe avasthita
audarye madhurya purna-rupete vihita [82]

audarya–Magnanimity [is] avasthita–present purna-rupe–in full form madhurye–within sweetness, [and] madhurya–sweetness [is] vihita–present purna-rupete–in full form audarye–within magnanimity. [82]

“Audarya is fully present in madhurya, and madhurya is fully present in audarya.

তথাপিও যে প্রকাশে মাধুর্য্য প্রধান ।
বৃন্দাবন বলি তাহা জানে ভাগ্যবান্ ॥৮৩॥

tathapio ye prakase madhurya pradhana
vrndavana bali taha jane bhagyavan [83]

tathapio–Still, bhagyavan–fortunate souls jane–know taha ye prakase–the manifestation in which madhurya–sweetness [is] pradhana–predominant bali’–as vrndavana–Vrndavan. [83]

“Still, fortunate souls know that Vrndavan is where madhurya is predominant.

যে প্রকাশে ঔদার্য্য প্রধান নিত্য হয় ।
সেই নবদ্বীপ-ধাম সর্ব্ববেদে কয় ॥ ৮৪॥

ye prakase audarya pradhana nitya haya
sei navadvipa-dhama sarva-vede kaya [84]

sarva–vede–All the Vedas kaya–say [that] sei ye prakase–the manifestation in which audarya–magnanimity haya–is nitya–always pradhana–predominant [is] navadvipa-dhama–Nabadwip Dham. [84]

“All the Vedas say that Nabadwip Dham is where audarya is always predominant.

বৃন্দাবন নবদ্বীপে নাহি কিছু ভেদ ।
রসের প্রকাশ-ভেদে করয় প্রভেদ ॥৮৫॥

vrndavana navadvipe nahi kichhu bheda
rasera prakasa-bhede karaya prabheda [85]

kichhu nahi–There is no bheda–difference vrndavana navadvipe–between Vrndavan and Nabadwip [other than] prabheda–the difference karaya–made rasera prakasa-bhede–by [their] different manifestations of rasa. [85]

“There is no difference between Vrndavan and Nabadwip other than the difference made by their respective manifestations of rasa.

এই ধাম নিত্যসিদ্ধ চিন্ময় অনন্ত ।
জড়-বুদ্ধি-জনে তার নাহি পায় অন্ত ॥৮৬॥

ei dhama nitya-siddha chinmaya ananta
jada-buddhi-jane tara nahi paya anta [86]

ei–This dhama–Dham [is] nitya-siddha–eternally perfect, chinmaya–spiritual, [and] ananta–infinite. jada–buddhi–jane–Materialists paya nahi–do not reach tara–its anta–edge. [86]

“This abode is eternally perfect, spiritual, and infinite. Materialists cannot even reach its edge.

হ্লাদিনী-প্রভাবে জীব ছাড়ি’ জড়-ধর্ম্ম ।
নিত্যসিদ্ধ জ্ঞানবলে পায় তার ধর্ম্ম ॥৮৭॥

hladini-prabhave jiva chhadi’ jada-dharma
nitya-siddha jnana-bale paya tara dharma [87]

hladini-prabhave–By the influence of the pleasure potency, jiva–souls chhadi’–give up jada-dharma–material nature [and] paya–attain tara–its (the Dham’s) dharma–nature nitya-siddha jnana-bale–through eternal, perfect knowledge. [87]

“Only by the influence of the pleasure potency of the Lord do souls give up material nature and realise the true nature of the Dham through eternal, perfect knowledge.

সর্ব্বনবদ্বীপ হয় চিন্ময় প্রকাশ ।
সেই পীঠে শ্রীগৌরাঙ্গ করেন বিলাস ॥৮৮॥

sarva-navadvipa haya chinmaya prakasa
sei pithe sri-gauranga karena vilasa [88]

sarva–navadvipa–The whole of Nabadwip haya–is [a] chinmaya–spiritual prakasa–manifestation. sei pithe–In this abode, sri-gauranga–Sri Gauranga karena–performs [His] vilasa–Pastimes. [88]

“The whole of Nabadwip is a spiritual manifestation, and Sri Gauranga performs His Pastimes there.

চর্ম্ম-চক্ষে লোকে দেখে প্রপঞ্চ গঠন ।
মায়া আচ্ছাদিয়া রাখে নিত্য-নিকেতন ॥৮৯॥

charma-chakse loke dekhe prapancha gathana
maya achchhadiya rakhe nitya-niketana [89]

charma-chakse–With fleshy eyes, loke–people dekhe–see prapancha gathana–a material form [of the Dham]— maya–Maya nitya-niketana achchhadiya rakhe–keeps the eternal abode hidden. [89]

“With fleshy eyes, people see a material form of the Dham—Maya keeps the eternal abode covered.

নবদ্বীপে মায়া নাই জড় দেশ কাল ।
কিছু নাহি আছে তথা জীবের জঞ্জাল ॥৯০॥

navadvipe maya nai jada desa kala
kichhu nahi achhe tatha jivera janjala [90]

navadvipe–In Nabadwip, nai–there is no maya–illusory jada–matter, desa–space, [or] kala–time. kichhu nahi achhe–There is no janjala–suffering jivera–for souls tatha–there. [90]

“In Nabadwip, there is no illusory matter, space, or time. Souls undergo no suffering there.

কিন্তু কর্ম্ম-বন্ধ-ক্রমে জীব মায়াবশে ।
নবদ্বীপধামে প্রাপঞ্চিক ভাবে পশে ॥৯১॥

kintu karma-bandha-krame jiva maya-vase
navadvipa-dhame prapanchika bhave pase [91]

jiva–Souls karma-bandha-krame–bound by the reactions to their previous actions [and] maya-vase–controlled by Maya, kintu–however, pase–enter navadvipa-dhame–Nabadwip Dham prapanchika bhave–in a material way. [91]

“Souls bound by karma and bewildered by Maya, however, enter Nabadwip Dham in a material way.

ভাগ্যক্রমে সাধুসঙ্গে প্রেমের উদয় ।
হয় যবে তবে দেখে বৈকুণ্ঠ চিন্ময় ॥৯২॥

bhagya-krame sadhu-sange premera udaya
haya yabe tabe dekhe vaikuntha chinmaya [92]

yabe–When [souls] premera udaya haya– develop divine love bhagya-krame–by good fortune [and] sadhu-sange–the association of the sadhus, [they] tabe–then dekhe–see chinmaya vaikuntha–the spiritual world. [92]

“When souls develop divine love by good fortune and the association of the sadhus, they then see the spiritual world.

অপ্রাকৃত দেশ কাল ধাম দ্রব্য যত ।
অনায়াসে দেখে স্বীয় চক্ষে অবিরত ॥৯৩॥

aprakrta desa kala dhama dravya yata
anayase dekhe sviya chakse avirata [93]

[Souls] anayase–easily [and] avirata–uninterruptedly dekhe–see sviya chakse–with their own eyes [the] aprakrta–supramundane desa–space, kala–time, dhama–light, [and] yata dravya–objects [there]. [93]

“Souls easily and uninterruptedly see with their own eyes the supramundane space, time, light, and objects in the Dham.

এই ত কহিনু আমি নবদ্বীপতত্ত্ব ।
বিচারিয়া দেখ জীব হয়ে শুদ্ধ সত্ত্ব” ॥৯৪॥

ei ta kahinu ami navadvipa-tattva
vichariya dekha jiva haye suddha sattva” [94]

ei ta–Thus, ami–I kahinu–have described navadvipa-tattva–the glory of Nabadwip. jiva–O Jiva vichariya dekha–reflect on [it] suddha sattva haye”–being pure at heart.” [94]

“Thus, I have described the glory of Nabadwip. O Jiva, reflect on it with a pure heart.”

নিতাই-জাহ্নবা-পদে নিত্য যার আশ ।
গূঢ়তত্ত্ব করে ভক্তিবিনোদ প্রকাশ ॥৯৫॥

nitai-jahnava-pade nitya yara asa
gudha-tattva kare bhakti-vinoda prakasa [95]

bhakti-vinoda–Bhakti Vinod, yara–whose nitya–eternal asa–aspiration [is] nitai-jahnava-pade–the feet of Nitai and Jahnava, prakasa kare–reveals gudha-tattva–the hidden glories [of Nadia]. [95]

Bhakti Vinod, whose eternal aspiration is the feet of Nitai and Jahnava, reveals the hidden glories of Nadia.

Chapter Five

Sri Mayapur and Antardwip

জয় জয় শ্রীচৈতন্য শচীর নন্দন ।
জয় জয় নিত্যানন্দ জাহ্নবীজীবন ॥১॥

jaya jaya sri-chaitanya sachira nandana
jaya jaya nityananda jahnavi-jivana [1]

jaya jaya–All glory sachira nandana–to the son of Sachi, sri-chaitanya–Sri Chaitanya! jaya jaya–All glory jahnavi-jivana–to the life of Jahnava, nityananda–Nityananda! [1]

All glory to the son of Sachi, Sri Chaitanya! All glory to the life of Jahnava, Sri Nityananda!

জয় জয় নবদ্বীপধাম সর্ব্বধাম-সার ।
যথা কলিযুগে হৈল গৌর অবতার ॥২॥

jaya jaya navadvipa-dhama sarva-dhama-sara
yatha kali-yuge haila gaura avatara [2]

jaya jaya–All glory navadvipa-dhama–Nabadwip Dham, sarva-dhama-sara–the best of all abodes, yatha–where gaura–Gaura avatara haila–descended kali-yuge–during the Age of Kali! [2]

All glory to Nabadwip Dham, the best of all abodes, where Gaura descended during the Age of Kali!

নিত্যানন্দ প্রভু বলে, “শুনহ বচন ।
ষোলক্রোশ নবদ্বীপ যথা বৃন্দাবন ॥৩॥

nityananda prabhu bale, “sunaha vachana
sola-krosa navadvipa yatha vrndavana [3]

nityananda prabhu–Nityananda Prabhu bale–said, “sunaha–“Listen vachana–to [My] words! sola-krosa–The thirty-two miles navadvipa–of Nabadwip [are] yatha–where vrndavana–Vrndavan [is]. [3]

Nityananda Prabhu said, “Listen to My words! The thirty-two miles of Nabadwip are nondifferent from Vrndavan.

এই ষোল-ক্রোশ মধ্যে দ্বীপ হয় নয় ।
অষ্টদল পদ্ম যেন জলেতে ভাসয় ॥৪॥

ei sola-krosa madhye dvipa haya naya
asta-dala padma yena jalete bhasaya [4]

madhye–Within ei–these sola-krosa–thirty-two miles, haya–there are naya–nine dvipa–islands, yena–comparable to asta-dala padma–an eight-petalled lotus [that] bhasaya–floats jalete–on water. [4]

“Within these thirty-two miles, there are nine islands, which form an eight-petalled lotus that floats on water.

অষ্টদল অষ্টদ্বীপ মধ্যে অন্তর্দ্বীপ ।
তার মাঝে মায়াপুর মধ্যবিন্দু-টীপ ॥৫॥

asta-dala asta-dvipa madhye antardvipa
tara majhe mayapura madhya-bindu-tipa [5]

madhye–In the middle asta-dala–of the eight petals— asta-dvipa–the eight islands— [is] antardvipa–Antardwip. tara majhe madhya-bindu-tipa–Therein, at its centre, [is] mayapura–Mayapur. [5]

“In the middle of the eight petals—the eight islands—is Antardwip. At its centre is Mayapur.

মায়াপুর যোগপীঠ সদা গোলাকার ।
তথা নিত্য চৈতন্যের বিবিধ বিহার ॥৬॥

mayapura yoga-pitha sada golakara
tatha nitya chaitanyera vividha bihara [6]

golakara yoga-pitha–The circular Yoga Pith mayapura–in Mayapur [is] sada–eternal. tatha–There, chaitanyera–Sri Chaitanya’s vividha–various nitya–eternal bihara–Pastimes [take place]. [6]

“The circular Yoga Pith in Mayapur is eternal. There, Sri Chaitanya performs various eternal Pastimes.

ত্রিসহস্র-ধনু তার পরিধি প্রমাণ ।
সহস্রেক-ধনু তার ব্যাসের বিধান ॥৭॥

trisahasra-dhanu tara paridhi pramana
sahasreka-dhanu tara vyasera vidhana [7]

tara–Its paridhi–circumference pramana–measures trisahasra-dhanu–six miles, [and] tara–its vyasera–diameter vidhana–measures sahasreka-dhanu–two miles. [7]

“Its circumference is six miles, and its diameter two miles.

এই যোগপীঠ-মাঝে বৈসে পঞ্চতত্ত্ব ।
অন্যস্থান হৈতে যোগপীঠের মহত্ত্ব ॥৮॥

ei yoga-pitha-majhe vaise pancha-tattva
anya-sthana haite yoga-pithera mahattva [8]

pancha-tattva–The Pancha Tattva (Sri Krsna Chaitanya, Nityananda Prabhu, Advaita Prabhu, Gadadhar Pandit, and Srivas Thakur) vaise–reside ei yoga-pitha-majhe–at the Yoga Pith. mahattva–The greatness yoga-pithera–of the Yoga Pith [exceeds] haite–that of anya-sthana–other places. [8]

“The Pancha Tattva reside at the Yoga Pith, whose greatness exceeds that of all other places.

অতি শীঘ্র গুপ্ত হবে প্রভুর ইচ্ছায় ।
ভাগীরথী-জলে হবে সঙ্গোপিত প্রায় ॥৯॥

ati sighra gupta habe prabhura ichchhaya
bhagirathi-jale habe sangopita praya [9]

ati–Very sighra–soon [it] gupta habe–will be hidden prabhura ichchhaya–by the will of the Lord. sangopita habe–It will be concealed praya–almost fully bhagirathi-jale–by the waters of the Ganga. [9]

“Very soon it will be hidden by the will of the Lord. The waters of the Ganga will almost entirely conceal it.

কভু পুনঃ প্রভু-ইচ্ছা হবে বলবান্ ।
প্রকাশ হইবে ধাম হবে দীপ্তিমান্ ॥১০॥

kabhu punah prabhu-ichchha habe balavan
prakasa ha-ibe dhama habe diptiman [10]

kabhu–Someday, [when] prabhu-ichchha–the desire of the Lord balavan habe–will become strong, [it] prakasa ha-ibe–will be revealed [and] dhama–the Dham diptiman habe–will shine punah–again. [10]

“Someday, when the desire of the Lord becomes strong, the Yoga Pith will be revealed and the Dham will shine again.

নিত্যধাম কভু কালে লোপ নাহি হয় ।
গুপ্ত হয়ে পুনর্ব্বার হয় ত উদয় ॥১১॥

nitya-dhama kabhu kale lopa nahi haya
gupta haye punar-bara haya ta udaya [11]

nitya-dhama–The eternal Dham haya–is kabhu nahi–never lopa–lost kale–at any time— gupta haye–it [only] becomes hidden [and then] udaya ta haya–emerges punar-bara–again. [11]

“The eternal Dham is never lost at any time—it only becomes hidden and then emerges again.

ভাগীরথী পূর্ব্বতীরে হয় মায়াপুর ।
মায়াপুরে নিত্য আছেন আমার ঠাকুর ॥১২॥

bhagirathi purva-tire haya mayapura
mayapure nitya achhena amara thakura [12]

mayapura–Mayapur haya–is purva-tire–on the eastern bank bhagirathi–of the Ganga. amara–My thakura–Lord nitya achhena–is eternally present mayapure–in Mayapur. [12]

“My Lord is eternally present in Mayapur on the eastern bank of the Ganga.

লোকদৃষ্ট্যে সন্ন্যাসী হইয়া বিশ্বম্ভর ।
ছাড়ি’ নবদ্বীপ ফিরে দেশদেশান্তর ॥১৩॥

loka-drstye sannyasi ha-iya visvambhara
chhadi’ navadvipa phire desa-desantara [13]

loka-drstye–In the vision of common people, visvambhara–Visvambhar sannyasi ha-iya–became a sannyasi, chhadi’–left navadvipa–Nabadwip, [and] phire–toured desa-desantara–other places. [13]

“In the vision of common people, Visvambhar became a sannyasi, left Nabadwip, and toured other places.

বস্তুতঃ গৌরাঙ্গ মোর নবদ্বীপধাম ।
ছাড়িয়া না যায় কভু মায়াপুর-গ্রাম ॥১৪॥

vastutah gauranga mora navadvipa-dhama
chhadiya na yaya kabhu mayapura-grama [14]

vastutah–In truth, mora–My gauranga–Gauranga kabhu na–never chhadiya yaya–leaves navadvipa-dhama–Nabadwip Dham [or] mayapura-grama–the village of Mayapur. [14]

“In truth, however, My Gauranga never leaves Nabadwip Dham or the village of Mayapur.

দৈনন্দিন লীলা তাঁর দেখে ভক্তগণ ।
তুমিও দেখহ জীব গৌরাঙ্গ-নর্ত্তন ॥১৫॥

dainandina lila ta̐ra dekhe bhakta-gana
tumio dekhaha jiva gauranga-nartana [15]

bhakta-gana–The devotees dekhe–see ta̐ra–His lila–Pastimes dainandina–daily, [and] tumio–you too, jiva–Jiva, dekhaha–will see gauranga–Gauranga’s nartana–dancing. [15]

“The devotees see His Pastimes here daily, and you too, Jiva, will see His dancing.

মায়াপুর অন্তে অন্তর্দ্বীপ শোভা পায় ।
গৌরাঙ্গ দর্শন ব্রহ্মা পাইল যথায় ॥১৬॥

mayapura ante antardvipa sobha paya
gauranga darsana brahma paila yathaya [16]

mayapura–Mayapur sobha paya–shines ante–within antardvipa–Antardwip, yathaya–where brahma–Brahma darsana paila–saw gauranga–Gauranga. [16]

“Mayapur shines within Antardwip, where Brahma saw Gauranga.

ওহে জীব চাহ যদি দেখিতে সকল ।
পরিক্রমা কর তুমি হইবে সফল” ॥১৭॥

ohe jiva chaha yadi dekhite sakala
parikrama kara tumi ha-ibe saphala” [17]

ohe–O jiva–Jiva, yadi–if chaha–you want dekhite–to see sakala–everything, [then] parikrama kara–circumambulate [the Dham, and] tumi–you saphala ha-ibe”–will be successful.” [17]

“O Jiva, if you want to see everything, then circumambulate the Dham, and you will be successful.”

প্রভুবাক্য শুনি’ জীব সজলনয়নে ।
দণ্ডবৎ হয়ে পড়ে প্রভুর চরণে ॥১৮॥

prabhu-vakya suni’ jiva sajala-nayane
dandavat haye pade prabhura charane [18]

suni’–Hearing prabhu-vakya–the Lord’s words, sajala-nayane–with tears in [his] eyes jiva–Jiva dandavat haye pade–bowed prabhura charane–at the feet of the Lord. [18]

Hearing the words of Nityananda Prabhu, with tears in his eyes Jiva bowed at His feet.

“কৃপা যদি কর প্রভু এই অকিঞ্চনে ।
সঙ্গে লয়ে পরিক্রমা করাও আপনে” ॥১৯॥

“krpa yadi kara prabhu ei akinchane
sange laye parikrama karao apane” [19]

“prabhu–“O Lord, yadi–if krpa kara–You are merciful ei akinchane–to this poor soul, [then] laye parikrama karao–take me on a circumambulation [of the Dham] apane sange”–with You personally.” [19]

“O Lord, if You are merciful to this poor soul, then please personally take me with You on a circumambulation of the Dham.”

জীবের প্রার্থনা শুনি’ নিত্যানন্দরায় ।
“তথাস্তুু” বলিয়া নিজ মানস জানায় ॥২০॥

jivera prarthana suni’ nityananda-raya
“tathastu” baliya nija manasa janaya [20]

suni’–Hearing jivera–Jiva’s prarthana–prayer, nityananda-raya–Nityananda Ray nija manasa janaya–answered, “tathastu” baliya–“So be it.” [20]

Hearing Jiva’s prayer, Nityananda Ray answered, “So be it.”

প্রভু বলে, “ওহে জীব অদ্য মায়াপুর ।
করহ দর্শন কল্য ভ্রমিব প্রচুর” ॥২১॥

prabhu bale, “ohe jiva adya mayapura
karaha darsana kalya bhramiba prachura” [21]

prabhu–The Lord bale–said, “ohe–“O jiva–Jiva, adya–today darsana karaha–see mayapura–Mayapur. kalya–Tomorrow bhramiba–we will tour prachura”–extensively.” [21]

He said, “O Jiva, today see Mayapur. Tomorrow we will tour extensively.”

এত বলি’ নিত্যানন্দ উঠিল তখন ।
পাছে পাছে উঠে জীব প্রফুল্লিত মন ॥২২॥

eta bali’ nityananda uthila takhana
pachhe pachhe uthe jiva praphullita mana [22]

bali’–Having said eta–this, nityananda–Nityananda takhana–then uthila–arose, [and] praphullita mana–with a joyous heart jiva–Jiva uthe–rose pachhe pachhe–after [Him]. [22]

Having said this, Nityananda arose, and with a joyous heart Jiva rose after Him.

চলে নিত্যানন্দরায় মন্দ মন্দ গতি ।
গৌরাঙ্গপ্রেমেতে দেহ সুবিহ্বল অতি ॥২৩॥

chale nityananda-raya manda manda gati
gauranga-premete deha suvihvala ati [23]

nityananda-raya–Nityananda Ray chale–moved [with] manda manda gati–a slow gait, [His] deha–body ati suvihvala–completely overwhelmed gauranga-premete–with divine love for Gauranga. [23]

Nityananda Ray moved slowly, His body completely overwhelmed by divine love for Gauranga.

মোহন মুরতি প্রভু ভাবে ঢলঢল ।
অলঙ্কার সর্ব্বদেহে করে ঝলমল ॥২৪॥

mohana murati prabhu bhave dhala-dhala
alankara sarva-dehe kare jhalamala [24]

prabhu–The Lord’s mohana–enchanting murati–form dhala-dhala–swayed to and fro bhave–in ecstasy, [and] alankara–the ornaments sarva-dehe–all over [His] body jhalamala kare–shone. [24]

Nityananda Prabhu’s enchanting form swayed to and fro in ecstasy, and the ornaments all over His body shone.

যে চরণ ব্রহ্মা শিব ধ্যানে নাহি পায় ।
শ্রীজীবে করিয়া কৃপা সে পদ বাড়ায় ॥২৫॥

ye charana brahma siva dhyane nahi paya
sri-jive kariya krpa se pada badaya [25]

se pada ye charana–The feet [that] brahma–Brahma [and] siva–Siva paya nahi–cannot attain dhyane–by meditation krpa kariya–mercifully badaya–walked sri-jive–in front of Sri Jiva. [25]

The feet that Brahma and Siva cannot attain by meditation mercifully walked in front of Sri Jiva.

পাছে থাকি’ জীব লয় পদাঙ্কের ধূলি ।
সর্ব্ব-অঙ্গে মাখে চলে বড় কুতূহলী ॥২৬॥

pachhe thaki’ jiva laya padankera dhuli
sarva-ange makhe chale bada kutuhali [26]

thaki’–Remaining pachhe–behind, jiva–Jiva laya–collected dhuli–dust padankera–from [their] footprints, makhe–smeared [it] sarva–ange–all over [his] body, [and] chale–proceeded [with] bada–great kutuhali–delight. [26]

Remaining behind, Jiva collected dust from their footprints, smeared it all over his body, and proceeded with great delight.

জগন্নাথমিশ্র-গৃহে করিল প্রবেশ ।
শচীমাতা শ্রীচরণে জানায় বিশেষ ॥২৭॥

jagannatha-misra-grhe karila pravesa
sachi-mata sri-charane janaya visesa [27]

pravesa karila–They entered jagannatha-misra-grhe–the home of Jagannath Misra [and] janaya–spoke visesa–carefully sachi-mata sri-charane–at the holy feet of Mother Sachi. [27]

They entered the home of Jagannath Misra and spoke carefully at the holy feet of Mother Sachi.

“শুনগো জননী এই জীব মহামতী ।
শ্রীগৌরাঙ্গ-প্রিয়দাস ভাগ্যবান্ অতি” ॥২৮॥

“sunago janani ei jiva mahamati
sri-gauranga-priya-dasa bhagyavan ati” [28]

“janani–“O Mother, sunago–listen! ei–This [is] jiva–Jiva, sri-gauranga-priya-dasa–a dear servant of Sri Gauranga. [He is] mahamati–very intelligent [and] ati bhagyavan”–very fortunate.” [28]

“O Mother, listen! This is Jiva, a dear servant of Sri Gauranga. He is very intelligent and very fortunate.”

বলিতে বলিতে জীব আছাড়িয়া পড়ে ।
ছিন্নমূল তরু যেন বড় বড় ঝড়ে ॥২৯॥

balite balite jiva achhadiya pade
chhinna-mula taru yena bada bada jhade [29]

balite balite–As [Nityananda] spoke, jiva–Jiva achhadiya pade–threw [himself] down yena–like taru–a tree chhinna-mula–uprooted bada bada jhade–by an intense storm. [29]

As Nityananda Prabhu spoke, Jiva threw himself down like a tree uprooted by an intense storm.

শচীর চরণে পড়ি’ যায় গড়াগড়ি ।
সাত্ত্বিক বিকার দেহে করে হুড়াহুড়ি ॥৩০॥

sachira charane padi’ yaya gadagadi
sattvika vikara dehe kare hudahudi [30]

padi’–He bowed sachira charane–at the feet of Sachi gadagadi yaya–and rolled on the ground. sattvika vikara–Divine ecstasy hudahudi kare–surged dehe–through [his] body. [30]

He bowed at the feet of Sachi and rolled on the ground. Divine ecstasy surged through his body.

কৃপা করি’ শচীদেবী কৈল আশীর্ব্বাদ ।
সেই দিন সেই গৃহে পাইল প্রসাদ ॥৩১॥

krpa kari’ sachi-devi kaila asirvada
sei dina sei grhe paila prasada [31]

sachi-devi–Sachi Devi krpa kari’–mercifully asirvada kaila–blessed [him, and] sei–that dina–day sei–he paila–received prasada–prasad grhe–in [her] home. [31]

Sachi Devi mercifully blessed him, and that day he received prasad in her home.

বিষ্ণুপ্রিয়া শচীদেবী-আজ্ঞা যবে পাইল ।
নানা অন্ন ব্যঞ্জনাদি রন্ধন করিল ॥৩২॥

visnu-priya sachi-devi-ajna yabe paila
nana anna vyanjanadi randhana karila [32]

yabe–When visnu-priya–Visnu Priya paila–received sachi-devi-ajna–the order of Sachi Devi, randhana karila–she cooked anna–rice, nana vyanjanadi–various vegetables, and other things. [32]

Receiving the order of Sachi Devi, Visnu Priya cooked rice, various vegetables, and other things.

শ্রীবংশীবদনানন্দ প্রভু কতক্ষণে ।
শ্রীগৌরাঙ্গে ভোগ নিবেদিল সযতনে ॥৩৩॥

sri-vamsi-vadanananda prabhu kata-ksane
sri-gaurange bhoga nivedila sayatane [33]

sri-vamsi-vadanananda prabhu–Sri Vamsi Vadanananda Prabhu kata-ksane–then sayatane–carefully nivedila–offered bhoga–the preparations sri-gaurange–to Sri Gauranga. [33]

Sri Vamsi Vadanananda Prabhu then carefully offered the preparations to Sri Gauranga.

ঈশান ঠাকুর স্থান করি’ অতঃপর ।
নিত্যানন্দে ভুঞ্জাইল হরিষ অন্তর ॥৩৪॥

isana thakura sthana kari’ atahpara
nityanande bhunjaila harisa antara [34]

isana thakura–Isan Thakur atahpara–then sthana kari’–prepared a place [and] bhunjaila–fed nityanande–Nityananda, harisa antara–with joy in his heart. [34]

Isan Thakur then prepared a place and fed Nityananda, with joy in his heart.

পুত্র-স্নেহে শচীদেবী নিত্যানন্দে বলে ।
“খাও বাছা নিত্যানন্দ জননীর স্থলে ॥৩৫॥

putra-snehe sachi-devi nityanande bale
“khao vachha nityananda jananira sthale [35]

putra-snehe–With affection for her son, sachi-devi–Sachi Devi bale–said nityanande–to Nityananda, “khao–“Eat, [my] vachha–child. nityananda–Nityananda, [You are] jananira sthale–in the home of [Your] mother. [35]

With motherly affection, Sachi Devi said to Nityananda, “Eat, my child. Nityananda, You are in the home of Your mother.

এই আমি গৌরচন্দ্রে ভুঞ্জানু গোপনে ।
তুমি খাইলে বড় সুখী হই আমি মনে” ॥৩৬॥

ei ami gaurachandre bhunjanu gopane
tumi khaile bada sukhi ha-i ami mane” [36]

gopane–Privately, ami–I bhunjanu–fed ei–this gaurachandre–to Gaurachandra. tumi khaile–If you eat [it,] ami–I ha-i–will be bada–very sukhi–happy mane”–at heart.” [36]

“Privately, I fed this to Gaurachandra. If You eat it, I will be very happy at heart.”

জননীর বাক্যে প্রভু নিত্যানন্দরায় ।
ভুঞ্জিল আনন্দে, জীব অবশিষ্ট পায় ॥৩৭॥

jananira vakye prabhu nityananda-raya
bhunjila anande, jiva avasista paya [37]

jananira vakye–At the request of Mother Sachi, prabhu nityananda-raya–Lord Nityananda Ray anande–joyfully bhunjila–ate, [and] jiva–Jiva paya–received [His] avasista–remnants. [37]

At the request of Mother Sachi, Nityananda Ray joyfully ate, and Jiva received His remnants.

জীব বলে, “ধন্য আমি মহাপ্রভুঘরে ।
পাইনু প্রসাদ অন্ন এই মায়াপুরে” ॥৩৮॥

jiva bale, “dhanya ami mahaprabhu-ghare
painu prasada anna ei mayapure” [38]

jiva–Jiva bale–said, “ami–“I [am] dhanya–fortunate. painu–I have received prasada anna–rice prasad mahaprabhu-ghare–at the home of Mahaprabhu ei mayapure”–in Mayapur.” [38]

Jiva said, “I am so fortunate to have received prasad at the home of Mahaprabhu in Mayapur.”

ভোজন করিয়া তবে নিত্যানন্দরায় ।
শচীদেবী শ্রীচরণে হইল বিদায় ॥৩৯॥

bhojana kariya tabe nityananda-raya
sachi-devi sri-charane ha-ila vidaya [39]

tabe–Then, bhojana kariya–after eating, nityananda-raya–Nityananda Ray vidaya ha-ila–took leave sachi-devi sri-charane–of Sachi Devi’s holy feet. [39]

After eating, Nityananda Ray took leave of Sachi Devi’s holy feet.

যাইবার কালে সঙ্গে বংশীকে লইল ।
শ্রীজীব বংশীর পদে প্রণতি করিল ॥৪০॥

yaibara kale sange vamsike la-ila
sri-jiva vamsira pade pranati karila [40]

yaibara kale–At the time of leaving, la-ila–He took vamsike–Vamsi sange–with [Him]. sri-jiva–Sri Jiva pranati karila–bowed vamsira pade–at the feet of Vamsi. [41]

As He was leaving, He took Vamsi Vadanananda with Him. Sri Jiva bowed at the feet of Vamsi.

জীব প্রতি বলে প্রভু, “এ বংশীবদন ।
শ্রীকৃষ্ণের প্রিয়বংশী জানে ভক্তজন ॥৪১॥

jiva prati bale prabhu, “e vamsi-vadana
sri-krsnera priya-vamsi jane bhakta-jana [41]

prabhu–The Lord bale–said prati–to jiva–Jiva, “e–“This [is] vamsi-vadana–Vamsi Vadanananda. bhakta-jana–The devotees jane–know [him to be] sri-krsnera priya-vamsi–Sri Krsna’s dear flute. [41]

Nityananda said to Jiva, “This is Vamsi Vadanananda. The devotees know him to be Sri Krsna’s dear flute.

ইহার কৃপায় জীব হয় কৃষ্ণাকৃষ্ট ।
মহারাস লভে সবে হইয়া সতৃষ্ণ ॥৪২॥

ihara krpaya jiva haya krsnakrsta
maharasa labhe sabe ha-iya satrsna [42]

ihara krpaya–By his mercy, jiva sabe–souls haya–become krsnakrsta–attached to Krsna, [and] satrsna ha-iya–desire labhe–to join maharasa–the Rasa Dance. [42]

“By his mercy, souls become attracted to Krsna and desire to join the Rasa Dance.

দেখ জীব এই গৃহে চৈতন্যঠাকুর ।
আমা সবা লয়ে লীলা করিল প্রচুর ॥৪৩॥

dekha jiva ei grhe chaitanya-thakura
ama saba laye lila karila prachura [43]

jiva–Jiva, dekha–look! chaitanya-thakura–Lord Chaitanya karila–performed prachura–many lila–Pastimes ama saba laye–with us ei grhe–in this house. [43]

“Jiva, look! Lord Chaitanya performed many Pastimes with us in this house.

এই দেখ জগন্নাথ মিশ্রের মন্দির ।
বিষ্ণুপূজা নিত্য যথা করিতেন ধীর ॥৪৪॥

ei dekha jagannatha misrera mandira
visnu-puja nitya yatha karitena dhira [44]

dekha–See [here]. ei–This [is] mandira–the Temple jagannatha misrera–of Jagannath Misra, yatha–where dhira visnu-puja karitena–Gaura would earnestly worship Visnu nitya–daily. [44]

“See here. This is the Temple of Jagannath Misra, where Gaura would earnestly worship Visnu each day.

এই গৃহে করিতেন অতিথি-সেবন ।
তুলসী-মণ্ডপ এই করহ দর্শন ॥৪৫॥

ei grhe karitena atithi-sevana
tulasi-mandapa ei karaha darsana [45]

ei grhe–In this house, karitena–the Lord would atithi-sevana–serve guests. darsana karaha–See ei–here [His] tulasi-mandapa–tulasi courtyard. [45]

“In this house, the Lord would serve guests. See here His tulasi courtyard.

শ্রীগৌরাঙ্গচন্দ্র গৃহে ছিল যত কাল ।
পিতার আচার পালিতেন ভক্তপাল ॥৪৬॥

sri-gauranga-chandra grhe chhila yata kala
pitara achara palitena bhakta-pala [46]

yata kala–When sri-gauranga-chandra–Sri Gaurangachandra, bhakta-pala–the maintainer of the devotees, chhila–was present grhe–at home, achara palitena–He would perform the duties pitara–of [His] father. [46]

“When Sri Gaurachandra, the maintainer of the devotees, was present at home, He would perform His father’s duties.

এবে সব বংশীঠাকুরের তত্ত্বাধীনে ।
ঈশান নির্ব্বাহ করে প্রতি দিনে দিনে ॥৪৭॥

ebe saba vamsi-thakurera tattvadhine
isana nirvaha kare prati dine dine [47]

isana–Isan ebe–now saba nirvaha kare–performs these duties prati dine dine–each day vamsi-thakurera tattvadhine–under the direction of Vamsi Thakur. [47]

“Isan Thakur now performs these duties each day under the direction of Vamsi Thakur.

এই স্থানে ছিল এক নিম্ব বৃক্ষবর ।
প্রভুর পরশে বৃক্ষ হইল অগোচর” ॥৪৮॥

ei sthane chhila eka nimba vrksa-vara
prabhura parase vrksa ha-ila agochara” [48]

ei sthane–In this place, chhila–there was eka–a nimba vrksa-vara–great neem tree. vrksa–The tree agochara ha-ila–disappeared prabhura parase”–at the Lord’s touch.” [48]

“In this place, there was a great neem tree that disappeared upon being touched by the Lord.”

যত কাঁদে নিত্যানন্দ করিয়া বর্ণন ।
জীব বংশী দুঁহে তত করয়ে ক্রন্দন ॥৪৯॥

yata ka̐de nityananda kariya varnana
jiva vamsi du̐he tata karaye krandana [49]

nityananda–Nityananda ka̐de–wept varnana kariya–as He described [all of this]. jiva–Jiva [and] vamsi–Vamsi du̐he–both krandana karaye–wept yata tata–as well. [49]

Nityananda wept as He described all of this, as did Jiva and Vamsi.

দেখিতে দেখিতে তথা আইল শ্রীবাস ।
চারিজনে চলে ছাড়ি’ জগন্নাথ-বাস ॥৫০॥

dekhite dekhite tatha aila srivasa
chari-jane chale chhadi’ jagannatha-vasa [50]

dekhite dekhite–Suddenly, srivasa–Srivas aila–came tatha–there, [and] chari-jane–the four of them chhadi’ chale–left jagannatha-vasa–Jagannath’s home. [50]

Just then, Srivas arrived, and the four of them then left Jagannath Misra’s home.

শত-ধনু উত্তরেতে শ্রীবাস-অঙ্গন ।
জীবে দেখাইল প্রভু আনন্দিত মন ॥৫১॥

sata-dhanu uttarete srivasa-angana
jive dekhaila prabhu anandita mana [51]

sata–dhanu–Three hundred and twenty metres uttarete–to the north, prabhu–the Lord anandita mana–joyfully dekhaila–showed jive–Jiva srivasa-angana–the courtyard of Srivas. [51]

Three hundred and twenty metres to the north, Nityananda Prabhu joyfully showed Srivas Angan to Jiva.

শ্রীবাস-অঙ্গনে জীব যায় গড়াগড়ি ।
স্মরিয়া প্রভুর লীলা প্রেমে হুড়াহুড়ি ॥৫২॥

srivasa-angane jiva yaya gadagadi
smariya prabhura lila preme hudahudi [52]

jiva–Jiva gadagadi yaya–rolled on the ground srivasa-angane–in the courtyard of Srivas. smariya–Remembering lila–the Pastimes prabhura–of the Lord [there], hudahudi–he was overwhelmed preme–with divine love. [52]

Jiva rolled on the ground in Srivas Angan. Remembering the Pastimes of the Lord there, he was overwhelmed with divine love.

শ্রীজীব উঠিবামাত্র দেখে এক রঙ্গ ।
নাচিছে গৌরাঙ্গ লয়ে ভক্ত অন্তরঙ্গ ॥৫৩॥

sri-jiva uthibamatra dekhe eka ranga
nachichhe gauranga laye bhakta antaranga [53]

sri-jiva–Sri Jiva uthibamatra–immediately eka ranga dekhe–had a vision: [he saw] gauranga–Gauranga nachichhe–dancing laye–with [His] antaranga–intimate bhakta–devotees. [53]

Jiva immediately had a vision: he saw Gauranga dancing with His intimate devotees.

মহাসঙ্কীর্ত্তন দেখে বল্লভনন্দন ।
সর্ব্বভক্ত মাঝে প্রভুর অপূর্ব্ব নর্ত্তন ॥৫৪॥

mahasankirtana dekhe vallabha-nandana
sarva-bhakta majhe prabhura apurva nartana [54]

vallabha-nandana–The son of Vallabha dekhe–saw prabhura–the Lord’s mahasankirtana–grand sankirtan [and] apurva–wonderful nartana–dancing majhe–amidst sarva-bhakta–all the devotees. [54]

Jiva saw the Lord’s mahasankirtan and wonderful dancing amidst all the devotees.

নাচিছে অদ্বৈত প্রভু নিত্যানন্দরায় ।
গদাধর হরিদাস নাচে আর গায় ॥৫৫॥

nachichhe advaita prabhu nityananda-raya
gadadhara haridasa nache ara gaya [55]

advaita prabhu–Advaita Prabhu [and] nityananda-raya–Nityananda Ray, nachichhe–were dancing. gadadhara–Gadadhar [and] haridasa–Haridas nache–were dancing ara–and gaya–singing. [55]

Advaita Prabhu, Nityananda Ray, Gadadhar, and Haridas were dancing and singing.

শুক্লাম্বর নাচে আর শত শত জন ।
দেখিয়া প্রেমেতে জীব হৈল অচেতন ॥৫৬॥

suklambara nache ara sata sata jana
dekhiya premete jiva haila achetana [56]

dekhiya–Seeing suklambara–Suklambar ara–and sata sata jana–hundreds of other devotees nache–dancing, jiva–Jiva achetana haila–fainted premete–in divine love. [56]

Seeing Suklambar and hundreds of other devotees dancing, Jiva fainted in divine love.

চেতন পাইলে আর সে রঙ্গ না ভায় ।
কাঁদি’ জীব গোস্বামী করেন হায় হায় ॥৫৭॥

“কেন মোর কিছু পূর্ব্বে জনম নহিল ।
এমন কীর্ত্তনানন্দ ভাগ্যে না ঘটিল ॥৫৮॥

chetana paile ara se ranga na bhaya
ka̐di’ jiva gosvami karena haya haya [57]

“kena mora kichhu purve janama nahila
emana kirtanananda bhagye na ghatila [58]

chetana paile–When he regained consciousness ara–and se–this ranga–vision bhaya na–disappeared, jiva gosvami–Jiva Goswami ka̐di’–wept [and] haya haya karena–lamented, “kena–“Why mora janama nahila–was I not born kichhu–a little purve–earlier? emana kirtanananda–Such ecstatic kirtan ghatila na–did not come about bhagye–by [my] fortune. [57–58]

When he regained consciousness and this vision disappeared, Jiva Goswami wept and lamented, “Why was I not born a little earlier? I was not fortunate enough to be part of such ecstatic kirtan.

প্রভু নিত্যানন্দ-কৃপা অসীম অনন্ত ।
সেই বলে ক্ষণকাল হৈনু ভাগ্যবন্ত ॥৫৯॥

prabhu nityananda-krpa asima ananta
sei bale ksana-kala hainu bhagyavanta [59]

nityananda prabhu-krpa–The mercy of Nityananda Prabhu [is] asima–unlimited [and] ananta–infinite, [and] sei bale–by its influence hainu–I have attained ksana-kala–a moment bhagyavanta–of good fortune. [59]

“The mercy of Nityananda Prabhu is unlimited and infinite, and by its influence I have attained a moment of good fortune.

ইচ্ছা হয় মায়াপুরে থাকি’ চিরকাল ।
ঘুচিবে সম্পূর্ণরূপে মায়ার জঞ্জাল ॥৬০॥

ichchha haya mayapure thaki’ chira-kala
ghuchibe sampurna-rupe mayara janjala [60]

ichchha haya–I want thaki’–to stay mayapure–in Mayapur chira-kala–forever. [Here,] janjala–the miseries mayara–of material existence sampurna-rupe ghuchibe–will be completely dispelled. [60]

“I want to stay in Mayapur forever. Here, the miseries of material existence will be completely dispelled.

দাসের বাসনা হৈতে প্রভু-আজ্ঞা বড় ।
মায়াপুর ছাড়িতে অন্তর ধড়ফড়” ॥৬১॥

dasera vasana haite prabhu-ajna bada
mayapura chhadite antara dhada-phada” [61]

prabhu-ajna–The order of the Lord, [however, is] bada–greater haite–than vasana–the desire dasera–of [His] servant, [and my] antara–heart dhada-phada–palpitates chhadite–to leave mayapura”–Mayapur.” [61]

“The order of the Lord, however, is greater than the desire of His servant, and my heart is palpitating at the thought of leaving Mayapur.”

তথা হৈতে নিত্যানন্দ জীবে লয়ে যায় ।
দশ-ধনু উত্তরে অদ্বৈত-গৃহ পায় ॥৬২॥

tatha haite nityananda jive laye yaya
dasa-dhanu uttare advaita-grha paya [62]

haite–From tatha–there, nityananda–Nityananda laye yaya–took jive–Jiva dasa–dhanu–thirty-two metres uttare–north [and] paya–reached advaita-grha–the house of Advaita. [62]

From there, Nityananda took Jiva thirty-two metres north to the house of Advaita.

প্রভু বলে, “দেখ জীব সীতানাথালয় ।
হেথা বৈষ্ণবের গোষ্ঠি সদাই মিলয় ॥৬৩॥

prabhu bale, “dekha jiva sitanathalaya
hetha vaisnavera gosthi sadai milaya [63]

prabhu–The Lord bale–said, “jiva–“O Jiva, dekha–see sitanathalaya–the house of Advaita. vaisnavera gosthi–The devotees milaya–met hetha–here sadai–every day. [63]

The Lord said, “O Jiva, see the house of Advaita. The devotees met here every day.

হেথা সীতানাথ কৈল কৃষ্ণের পূজন ।
হুঙ্কারে আনিল মোর শ্রীগৌরাঙ্গ ধন” ॥৬৪॥

hetha sitanatha kaila krsnera pujana
hunkare anila mora sri-gauranga dhana” [64]

hetha–Here, sitanatha–Advaita krsnera pujana kaila–worshipped Krsna [and] anila–brought, mora–our dhana–wealth, sri-gauranga–Sri Gauranga, hunkare”–with [His] cries.” [62]

“Here, Advaita worshipped Krsna and brought down our wealth, Sri Gauranga, with His cries.”

তথা গড়াগড়ি দিয়া চলে চারিজন ।
পঞ্চধনু পূর্ব্বে গদাধরের ভবন ॥ ৬৫॥

tatha gadagadi diya chale chari-jana
pancha-dhanu purve gadadharera bhavana [65]

tatha–There, chari-jana–the four of them gadagadi diya–rolled on the ground. [Then] chale–they walked pancha-dhanu–sixteen metres purve–east gadadharera bhavana–to the house of Gadadhar. [65]

There, the four of them rolled on the ground. Then they walked sixteen metres east to the house of Gadadhar.

তথা হৈতে দেখাইল নিত্যানন্দরায় ।
সর্ব্বপারিষদ গৃহ যথায় তথায় ॥৬৬॥

tatha haite dekhaila nityananda-raya
sarva-parisada grha yathaya tathaya [66]

tatha haite–Thereafter, nityananda-raya–Nityananda Ray dekhaila–showed [Jiva] sarva–parisada grha–all the houses of the [Lord’s] associates yathaya tathaya–throughout [Mayapur]. [66]

Thereafter, Nityananda showed Jiva the houses of all the Lord’s associates throughout Mayapur.

ব্রাহ্মণমণ্ডলী গৃহ করিয়া দর্শন ।
তবে চলে গঙ্গাতীরে হর্ষে চারিজন ॥৬৭॥

brahmana-mandali grha kariya darsana
tabe chale ganga-tire harse chari-jana [67]

chari-jana–The four of them darsana kariya–visited grha–the homes brahmana-mandali–of some brahmans [and] tabe–then harse–joyfully chale–walked ganga-tire–to the bank of the Ganga. [67]

The four of them visited the homes of some brahmans and then joyfully walked to the bank of the Ganga.

মায়াপুর সীমাশেষে বৃদ্ধশিবালয় ।
জাহ্নবীর তটে দেখে জীব মহাশয় ॥৬৮॥

mayapura sima-sesa vrddha-sivalaya
jahnavira tate dekhe jiva mahasaya [68]

sima-sesa–Along the outer boundary mayapura–of Mayapur jahnavira tate–on the bank of the Ganga, jiva mahasaya–the great Jiva dekhe–saw vrddha-sivalaya–the Temple of Vrddha Siva. [68]

Along the outer boundary of Mayapur on the bank of the Ganga, Jiva saw the Temple of Vrddha Siva.

প্রভু বলে, “মায়াপুরে ইনি ক্ষেত্রপাল ।
প্রৌঢ়ামায়া শক্তি অধিষ্ঠান নিত্যকাল ॥৬৯॥

prabhu bale, “mayapure ini ksetra-pala
praudha-maya sakti adhisthana nitya-kala [69]

prabhu–The Lord bale–said, “mayapure–“In Mayapur, ini–he [is] ksetra-pala–the protector of the Dham. [His] sakti–consort, praudha-maya–Praudha Maya, adhisthana–resides [with him] nitya-kala–eternally. [69]

Nityananda Prabhu said, “In Mayapur, Vrddha Siva is the protector of the Dham. His consort, Praudha Maya, resides with him eternally.

প্রভু যবে অপ্রকট হইবে তখন ।
তাঁহার ইচ্ছায় গঙ্গা হইবে বর্দ্ধন ॥৭০॥

prabhu yabe aprakata ha-ibe takhana
ta̐hara ichchhaya ganga ha-ibe vardhana [70]

yabe–When prabhu–the Lord aprakata ha-ibe–disappears, takhana–then, ta̐hara ichchhaya–by His will, ganga–the Ganga vardhana ha-ibe–will swell. [70]

“When the Lord disappears, then, by His will, the Ganga will swell.

মায়াপুর প্রায় গঙ্গা আচ্ছাদিবে জলে ।
শতবর্ষ রাখি’ পুনঃ ছাড়িবেন বলে ॥৭১॥

mayapura praya ganga achchhadibe jale
sata-varsa rakhi’ punah chhadibena bale [71]

ganga–The Ganga praya achchhadibe–will almost entirely cover mayapura–Mayapur jale–with water. rakhi’–She will keep [Mayapur covered] sata-varsa–for one hundred years, [and then] punah–again bale chhadibena–she will withdraw. [71]

“She will almost entirely cover Mayapur with water for one hundred years, and then she will withdraw.

স্থান মাত্র জাগিবেক গৃহ না রহিবে ।
বাসহীন হয়ে কতকাল স্থিত হবে ॥৭২॥

sthana matra jagibeka grha na rahibe
vasa-hina haye kata-kala sthita habe [72]

matra–Only sthana–the land jagibeka–will emerge; grha na rahibe–houses will not remain. [Mayapur] sthita habe–will stay vasa-hina haye–uninhabited kata-kala–for a long time. [72]

“At that time, only the land will emerge; no houses will remain. Mayapur will stay uninhabited for a long time.

পুনঃ কভু প্রভু-ইচ্ছা হয়ে বলবান্ ।
হবে মায়াপুরে এই রূপ বাসস্থান ॥৭২॥

punah kabhu prabhu-ichchha haye balavan
habe mayapure ei rupa vasa-sthana [72]

punah–Again, kabhu–when prabhu-ichchha–the Lord’s desire haye–becomes balavan–strong, mayapure–Mayapur vasa-sthana habe–will be inhabited ei rupa–like this [again]. [72]

“Again, when the Lord strongly desires it, Mayapur will be inhabited like this again.

এই সব ঘাট গঙ্গাতীরে পুনঃ হবে ।
প্রভুর মন্দির করিবেন ভক্ত সবে ॥৭৩॥

ei saba ghata ganga-tire punah habe
prabhura mandira karibena bhakta sabe [73]

ei saba ghata–All these bathing places habe–will appear ganga-tire–on the banks of the Ganga punah–again, [and] bhakta sabe–the devotees mandira karibena–will make Temples prabhura–for the Lord. [73]

“All these ghats will appear on the banks of the Ganga again, and the devotees will make Temples for the Lord.

অদ্ভুত মন্দির এক হইবে প্রকাশ ।
গৌরাঙ্গের নিত্যসেবা হইবে বিকাশ ॥৭৪॥

adbhuta mandira eka ha-ibe prakasa
gaurangera nitya-seva ha-ibe vikasa [74]

eka–One adbhuta–wonderful mandira–Temple prakasa ha-ibe–will manifest, [and there] nitya-seva–daily worship gaurangera–of Gauranga vikasa ha-ibe–will flourish. [74]

“One wonderful Temple will manifest, and there daily worship of Gauranga will flourish.

প্রৌঢ়ামায়া বৃদ্ধশিব আসি’ পুনরায় ।
নিজ কার্য্য সাধিবেক প্রভুর ইচ্ছায় ॥৭৫॥

praudha-maya vrddha-siva asi’ punaraya
nija karya sadhibeka prabhura ichchhaya [75]

prabhura ichchhaya–By the will of the Lord, praudha-maya–Praudha Maya [and] vrddha-siva–Vrddha Siva asi’–will come punaraya–again [and] sadhibeka–perform nija karya–their duties. [75]

“By the will of the Lord, Praudha Maya and Vrddha Siva will return and perform their duties (of revealing and protecting the Dham).”

এত শুনি’ জীব তবে করযোড় করি’ ।
প্রভুরে জিজ্ঞাসে বার্ত্তা পদ-যুগ ধরি’ ॥৭৬॥

eta suni’ jiva tabe kara-yoda kari’
prabhure jijnase varta pada-yuga dhari’ [76]

suni’–Hearing eta–this, jiva–Jiva tabe–then kara-yoda kari’–joined [his] palms, varta jijnase–questioned prabhure–the Lord, [and then] dhari’–grasped [the Lord’s] pada-yuga–feet. [76]

Hearing this, Jiva joined his palms, questioned Nityananda Prabhu, and then grasped the Lord’s feet.

“ওহে প্রভু তুমি শেষ তত্ত্বের নিদান ।
ধামরূপ নামতত্ত্ব তোমারি বিধান ॥৭৭॥

“ohe prabhu tumi sesa tattvera nidana
dhama-rupa nama-tattva tomari vidhana [77]

“ohe–“O prabhu–Lord, tumi–You [are] nidana–the basis sesa tattvera–of the ultimate truth. dhama-rupa–The form of the Dham [and] nama-tattva–the Holy Name [are] tomari vidhana–Your manifestations. [77]

“O Lord, You are the basis of the ultimate truth. You manifest Yourself as the Dham and the Holy Name.

যদিও প্রভুর ইচ্ছামতে কর্ম্ম কর ।
তবু জীব-গুরু তুমি সর্ব্ব-শক্তিধর ॥৭৮॥

yadio prabhura ichchha-mate karma kara
tabu jiva-guru tumi sarva-sakti-dhara [78]

yadio–Although karma kara–You act prabhura ichchha-mate–according to the will of Mahaprabhu, tabu–still tumi–You [are] jiva-guru–the Guru of all souls [and] sarva-sakti-dhara–the controller of all energies. [78]

“Although You act according to the will of Mahaprabhu, You are the Guru of all souls and the controller of all energies.

গৌরাঙ্গে তোমাতে ভেদ যেই জন করে ।
পাষণ্ডী মধ্যেতে তাঁরে বিজ্ঞজনে ধরে ॥৭৯॥

gaurange tomate bheda yei jana kare
pasandi madhyete ta̐re vijna-jane dhare [79]

vijna-jane–The wise dhare–consider ta̐re yei jana–anyone who bheda kare–distinguishes gaurange tomate–between You and Gauranga [to be] pasandi madhyete–a sinner. [79]

“The wise consider anyone who distinguishes between You and Gauranga to be a sinner.

সর্ব্বজ্ঞ পুরুষ তুমি লীলা অবতার ।
সংশয় জাগিল এক হৃদয়ে আমার ॥৮০॥

sarvajna purusa tumi lila avatara
samsaya jagila eka hrdaye amara [80]

tumi–You [are] sarvajna purusa–the all-knowing Lord, [who] avatara–descends lila–to perform Pastimes. eka–A samsaya–doubt jagila–has arisen amara hrdaye–in my heart. [80]

“You are the all-knowing Lord, who descends to perform Pastimes. A doubt has arisen in my heart.

যে সময় গঙ্গা লুকাইবে মায়াপুর ।
কোথা যাবে শিব শক্তি বলহ ঠাকুর” ॥৮১॥

ye samaya ganga lukaibe mayapura
kotha yabe siva sakti balaha thakura” [81]

thakura–O Lord, balaha–please tell [me,] kotha–where [will] siva–Vrddha Siva [and] sakte–Praudha Maya yabe–go ye samaya–when ganga–the Ganga lukaibe–hides mayapura”–Mayapur?” [81]

“O Lord, please tell me, where will Vrddha Siva and Praudha Maya go when the Ganga hides Mayapur?”

নিত্যানন্দ বলে, “জীব শুনহ বচন ।
গঙ্গার পশ্চিম ভূমি করহ দর্শন ॥৮২॥

nityananda bale, “jiva sunaha vachana
gangara paschima bhumi karaha darsana [82]

nityananda–Nityananda bale–said, “jiva–“Jiva, sunaha–listen vachana–to [My] words [and] darsana karaha–look bhumi–at the land paschima–to the west gangara–of the Ganga. [82]

Nityananda Prabhu said, “Jiva, listen to My words and look at the land to the west of the Ganga.

ঐ উচ্চ চড়া দেখ পারডাঙ্গা নাম ।
তথা আছে বিপ্রমণ্ডলীর এক গ্রাম ॥৮৩॥

ei uchcha chada dekha paradanga nama
tatha achhe vipra-mandalira eka grama [83]

dekha–See ei–the uchcha chada–sand dune nama–known as paradanga–Paradanga, tatha–where achhe–there is eka–a grama–village vipra-mandalira–of brahmans. [83]

“See there the sand dune known as Paradanga. In that place, there is a village of brahmans.

তাহার উত্তরে আছে জাহ্নবী-পুলিন ।
ছিন্নডেঙ্গা বলি তারে জানেন প্রবীণ ॥৮৪॥

tahara uttare achhe jahnavi-pulina
chhinnadenga bali tare janena pravina [84]

pravina–The wise janena–know tare jahnavi-pulina–the bank of the Ganga achhe–that is tahara uttare–to its north bali–as chhinnadenga–Chhinnadenga. [84]

“The wise know the bank of the Ganga to its north as Chhinnadenga.

এই ত পুলিনে এক নগর বসিবে ।
তথা শিব শক্তি কিছু দিবস রহিবে ॥৮৫॥

ei ta puline eka nagara vasibe
tatha siva sakti kichhu divasa rahibe [85]

eka–A nagara–village vasibe–will be established ei ta puline–on this bank. siva–Vrddha Siva [and] sakti–Praudha Maya rahibe–will remain tatha–there kichhu divasa–for some time. [85]

“A village will be established on this bank. Vrddha Siva and Praudha Maya will remain there for some time.

ও পুলিন মাহাত্ম্য কে কহিবারে পারে ।
রাসস্থলী আছে যথা জাহ্নবীর ধারে ॥৮৬॥

o pulina mahatmya ke kahibare pare
rasa-sthali achhe yatha jahnavira dhare [86]

ke–Who pare–can kahibare–describe mahatmya–the glories o pulina–of that bank? rasa-sthali–The site of the Rasa Dance yatha achhe–is there jahnavira dhare–beside the Ganga. [86]

“Who can describe the glories of that bank? The Rasa Sthali is there beside the Ganga.

বালুময় ভূমি বটে চর্ম্মচক্ষে ভায় ।
রত্নময় নিত্যধাম দিব্য লীলা তায় ॥৮৭॥

balumaya bhumi vate charma-chakse bhaya
ratnamaya nitya-dhama divya lila taya [87]

[It] bhaya–appears vate–like balumaya bhumi–a beach charma-chakse–to fleshy eyes, [but the Lord’s] divya–divine lila–Pastimes [take place] nitya-dhama taya–in that eternal abode ratnamaya–made of gemstone. [87]

“It appears like a beach to fleshy eyes, but the Lord’s divine Pastimes take place in that eternal abode of gemstone.

মায়াপুর হয় শ্রীগোকুল মহাবন ।
পারডাঙ্গা সট্টীকার স্বরূপ গণন ॥৮৮॥

mayapura haya sri-gokula mahavana
paradanga sattikara svarupa ganana [88]

mayapura–Mayapur haya–is sri-gokula mahavana–Sri Gokula Mahavan, [and] paradanga–Paradanga [is] ganana–considered svarupa–a form sattikara–of Sattikara (Chhatikara). [88]

“Mayapur is Sri Gokula Mahavan, and Paradanga is considered Sattikara.

তথা আছে বৃন্দাবন শ্রীরাসমণ্ডল ।
কালে ঐ স্থানে হবে গান কোলাহল ॥৮৯॥

tatha achhe vrndavana sri-rasa-mandala
kale ei sthane habe gana kolahala [89]

sri-rasa-mandala–Sri Rasa Mandal vrndavana–of Vrndavan achhe–is present tatha–there, [and] kale–in time habe–there will be kolahala gana–joyous singing ei sthane–at that place. [89]

“Sri Rasa Mandal of Vrndavan is present there, and in the future there will be joyous singing at that place.

মায়াপুর শ্রীপুলিন মধ্যে ভাগীরথী ।
সব লয়ে গৌরধাম জান মহামতি ॥৯০॥

mayapura sri-pulina madhye bhagirathi
saba laye gaura-dhama jana mahamati [90]

mahamati–O wise soul, jana–know [that] mayapura–Mayapur [and] bhagirathi–the Ganga madhye–at sri-pulina–Sri Pulina [are] saba–all laye–within gaura-dhama–Sri Gaura’s Dham. [90]

“O wise soul, know that Mayapur and the Ganga at Sri Pulina are both part of Sri Gaura’s Dham.

পঞ্চক্রোশ ধাম যেবা করিবে ভ্রমণ ।
মায়াপুর শ্রীপুলিন করিবে দর্শন ॥৯১॥

pancha-krosa dhama yeba karibe bhramana
mayapura sri-pulina karibe darsana [91]

yeba–One who bhramana karibe–visits dhama–this abode pancha-krosa–of ten miles darsana karibe–will see mayapura–Mayapur [and] sri-pulina–Sri Pulina. [91]

“One who visits this abode of ten miles will see Mayapur and Sri Pulina.

ফল্গুন-পূর্ণিমা-দিনে যে করে ভ্রমন ।
পঞ্চক্রোশ ভক্তসহ পায় নিত্যধন ॥৯২॥

phalguna-purnima-dine ye kare bhramana
pancha-krosa bhakta-saha paya nitya-dhana [92]

ye–One who bhramana kare–visits pancha-krosa–these ten miles bhakta-saha–with devotees phalguna-purnima–dine–on the full moon day in the month of Phalgun paya–attains nitya-dhana–the eternal wealth. [92]

“One who visits these ten miles with devotees on the full moon day in the month of Phalgun attains the eternal wealth.

ওহে জীব গূঢ় কথা শুনহ আমার ।
শ্রীগৌরাঙ্গ-মূর্ত্তি শোভে শ্রীবিষ্ণুপ্রিয়ার ॥৯৩॥

ohe jiva gudha katha sunaha amara
sri-gauranga-murti sobhe sri-visnu-priyara [93]

ohe–O jiva–Jiva, sunaha–listen [to] amara–My gudha–confidential katha–words. sri-visnu-priyara–Sri Visnu Priya’s sri-gauranga-murti–Deity of Sri Gauranga sobhe–shines [here]. [93]

“O Jiva, listen to My confidential words. Sri Visnu Priya’s Deity of Sri Gauranga shines here.

ঐ কালে মিশ্রবংশোদ্ভব বিপ্রগণ ।
সট্টীকার ধামে লবে শ্রীমূর্ত্তিরতন ॥৯৪॥

ai kale misra-vamsodbhava vipra-gana
sattikara dhame labe sri-murti-ratana [94]

ai kale–At that time, vipra-gana–brahmans misra-vamsodbhava–in the lineage of Jagannath Misra labe–will bring sri-murti-ratana–this jewel-like Deity sattikara dhame–to Sattikara Dham. [94]

“In the future, brahmans in the lineage of Jagannath Misra will bring this jewel-like Deity to Sattikara Dham.

চারিশতবর্ষ গৌরজন্মদিন ধরি’ ।
হইলে শ্রীমূর্ত্তি-সেবা হবে সর্ব্বোপরি ॥৯৫॥

chari-sata-varsa gaura-janma-dina dhari’
ha-ile sri-murti-seva habe sarvopari [95]

chari-sata-varsa ha-ile–When four hundred years have passed gaura-janma-dina dhari’–after the day of Gaura’s birth, sri-murti-seva–the worship of the Deity habe–will be [established] sarvopari–above all. [95]

“Four hundred years after the appearance day of Sri Gaura, the worship of the Deity will be set to the highest standard.

এই সব কথা এবে রাখ অপ্রকাশ ।
পরিক্রমা কর হয়ে অন্তরে উল্লাস ॥৯৬॥

ei saba katha ebe rakha aprakasa
parikrama kara haye antare ullasa [96]

[For] ebe–now, rakha–keep ei saba–all these katha–matters aprakasa–secret [and] parikrama kara–circumambulate [the Dham] antare ullasa haye–with a joyful heart. [96]

“For now, keep all these matters secret and circumambulate the Dham with a joyful heart.

বৃদ্ধশিব ঘাট হৈতে ত্রিধনু উত্তর ।
গৌরাঙ্গের নিজঘাট দেখ বিজ্ঞবর ॥৯৭॥

vrddha-siva ghata haite tridhanu uttara
gaurangera nija-ghata dekha vijna-vara [97]

vijna-vara–O best of the wise, dekha–see gaurangera–Gauranga’s nija-ghata–own ghat tridhanu–ten metres uttara–north haite–of vrddha-siva ghata–Vrddha Siva’s ghat. [97]

“O best of the wise, see Sri Gauranga’s ghat ten metres north of Vrddha Siva’s ghat.

এই স্থানে বাল্যলীলা ছলে গৌরহরি ।
ভাগীরথীক্রীড়া করিলেন চিত্ত ভরি’ ॥৯৮॥

ei sthane balya-lila chhale gaurahari
bhagirathi-krida karilena chitta bhari’ [98]

chhale–On the pretext balya-lila–of childhood Pastimes, gaurahari–Gaurahari bhagirathi-krida karilena–played with the Ganga ei sthane–here [and] bhari’–fulfilled [her] chitta–heart. [98]

“On the pretext of childhood Pastimes, Gaurahari played here with the Ganga and filled her heart with joy.

যমুনার ভাগ্য দেখি হিমাদ্রি-নন্দিনী ।
বহু তপ কৈল হৈতে লীলার সঙ্গিনী ॥৯৯॥

yamunara bhagya dekhi’ himadri-nandini
bahu tapa kaila haite lilara sangini [99]

dekhi’–Seeing yamunara bhagya–the fortune of the Yamuna, himadri-nandini–Ganga Devi kaila–had performed bahu–many tapa–austerities haite–to become sangini–an associate [of the Lord] lilara–in [His] Pastimes. [99]

“Seeing the fortune of the Yamuna, Ganga Devi had performed many austerities to become an associate of the Lord in His Pastimes.

কৃষ্ণ কৃপা করি’ বলে দিয়া দরশন ।
‘গৌররূপে তব জলে করিব ক্রীড়ন’ ॥১০০॥

krsna krpa kari’ bale diya darasana
‘gaura-rupe tava jale kariba kridana’ [100]

krsna–Krsna krpa kari’–mercifully darasana diya–appeared [before her and] bale–said, ‘gaura-rupe–‘As Gaura, kridana kariba–I will play tava jale’–in your waters.’ [100]

“Krsna mercifully appeared before her and said, ‘As Gaura, I will play in your waters.’

সেই লীলা কৈল হেথা ত্রিভুবন রায় ।
ভাগ্যবান্ জীব দেখি’ বড় সুখ পায় ॥১০১॥

sei lila kaila hetha tribhuvana raya
bhagyavan jiva dekhi’ bada sukha paya [101]

tribhuvana raya–The Lord of the three worlds kaila–performed sei–this lila–Pastime hetha–here. dekhi’–Upon seeing [this place,] bhagyavan jiva–fortunate souls paya–feel bada–great sukha–joy. [101]

“The Lord of the three worlds performed this Pastime here. Upon seeing this place, fortunate souls feel great joy.

পঞ্চদশধনু যেই ঘাট তদুত্তরে ।
মাধাইয়ের ঘাট বলি ব্যক্ত চরাচরে ॥১০২॥

pancha-dasa-dhanu yei ghata tad uttare
madhaiyera ghata bale vyakta charachare [102]

yei ghata–The ghat pancha-dasa-dhanu–one hundred and sixty metres tad uttare–to the north vyakta bale–is known as madhaiyera ghata–Madhai’s ghat charachare–throughout the world. [102]

“The ghat one hundred and sixty metres to the north is known by everyone as Madhai’s ghat.

তার পাঁচধনুর উত্তরে ঘাট শোভা ।
নাগরীয়া জনের সর্ব্বদা মনোলোভা ॥১০৩॥

tara pa̐cha-dhanura uttare ghata sobha
nagariya janera sarvada mano-lobha [103]

tara pa̐cha-dhanura uttare–sixteen metres to its north [is a] sobha–beautiful ghata–ghat [that] sarvada–always mano-lobha–attracts the minds nagariya janera–of the villagers. [103]

“Sixteen metres to its north is a beautiful ghat that always attracts the minds of all the villagers.

বারকোণা ঘাট এই অতীব সুন্দর ।
বিশ্বকর্ম্মা নির্ম্মিলেন প্রভু-আজ্ঞাধর ॥১০৪॥

barakona ghata ei ativa sundara
visvakarma nirmilena prabhu-ajna-dhara [104]

ei–This ativa–extremely sundara–beautiful ghata–ghat [is known as] barakona–Barakona. visvakarma–The architect of the gods nirmilena–constructed [it] prabhu-ajna-dhara–following the order of the Lord. [104]

“This extremely beautiful ghat is known as Barakona Ghat. Visvakarma constructed it on the order of the Lord.

এই ঘাটে দেখ জীব পঞ্চ শিবালয় ।
পঞ্চতীর্থ লিঙ্গ পঞ্চ সদা জ্যোতির্ম্ময় ॥১০৫॥

ei ghate dekha jiva pancha sivalaya
pancha-tirtha linga pancha sada jyotirmaya [105]

jiva–O Jiva, dekha–see pancha sivalaya–the five Siva Temples ei ghate–at this ghat. pancha–Five jyotirmaya–effulgent linga–Deities of Lord Siva sada–always [reside here] pancha-tirtha–in these five holy places. [105]

“O Jiva, see the five Siva Temples at this ghat. Five effulgent lingams always reside here in these five holy places.

এই চারি ঘাট মায়াপুর শোভা করে ।
যথায় করিলে স্নান সর্ব্বদুঃখ হরে ॥১০৬॥

ei chari ghata mayapura sobha kare
yathaya karile snana sarva-duhkha hare [106]

ei–These chari ghata–four ghats (Gauranga Ghat, Vrddha Siva Ghat, Madhai Ghat, and Barakona Ghat) sobha kare–beautify mayapura–Mayapur. snana karile–Bathing yathaya–at them hare–removes sarva-duhkha–all sorrow. [106]

“These four ghats beautify Mayapur. Bathing at them removes all sorrow.

মায়াপুর পূর্ব্বদিকে আছে যেই স্থান ।
অন্তর্দ্বীপ বলি’ তায় নাম বিদ্যমান ॥১০৭॥

mayapura purva-dike achhe yei sthana
antardvipa bali’ taya nama vidyamana [107]

mayapura purva-dike–To the east of Mayapur achhe–is yei sthana taya–a place bali’ nama vidyamana–known by the name of antardvipa–Antardwip. [107]

“To the east of Mayapur is a place known as Antardwip.

এবে প্রভু-ইচ্ছামতে লোক-বাসহীন ।
এই রূপ স্থিতি রহে আরো কত দিন ॥১০৮॥

ebe prabhu-ichchha-mate loka-vasa-hina
ei rupa sthiti rahe aro kata dina [108]

ebe–Now, prabhu-ichchha-mate–by the will of the Lord, [it is] loka-vasa-hina–uninhabited. [It] rahe aro–will remain ei rupa sthiti–this way kata dina–for some time. [108]

“Now, by the will of the Lord, it is uninhabited. It will remain this way for some time.

কতকালে পুনঃ হেথা লোক বাস হবে ।
প্রকাশ হইবে স্থান নদীয়া গৌরবে ॥১০৯॥

kata-kale punah hetha loka vasa habe
prakasa ha-ibe sthana nadiya gaurave [109]

kata-kale–Eventually, loka–people vasa habe–will live hetha–here punah–again, [and] sthana–the place prakasa ha-ibe–will be manifest nadiya gaurave–as the glory of Nadia. [109]

“Eventually, people will live here again, and the place will manifest as the glory of Nadia.

ওহে জীব অদ্য তুমি রহ মায়াপুরে ।
কল্য লয়ে যাব আমি সীমান্তনগরে” ॥১১০॥

ohe jiva adya tumi raha mayapure
kalya laye yaba ami simanta-nagare” [110]

ohe–O jiva–Jiva, adya–today tumi raha–stay mayapure–in Mayapur. kalya–Tomorrow ami–I laye yaba–will take [you] simanta-nagare”–to Simantadwip.” [110]

“O Jiva, today stay in Mayapur. Tomorrow I will take you to Simantadwip.”

এত শুনি’ জীব তবে বলেন বচন ।
“সংশয় উঠিল এক করহ শ্রবণ ॥১১১॥

eta suni’ jiva tabe balena vachana
“samsaya uthila eka karaha sravana [111]

suni’–Hearing eta–this, jiva–Jiva tabe–then vachana balena–said, “eka–“A samsaya–doubt uthila–has arisen [within me]. sravana karaha–Please hear [it]. [111]

Hearing this, Jiva said, “A doubt has arisen within me. Please hear it.

যবে গঙ্গাদেবী মায়াপুর আচ্ছাদন ।
উঠাইয়া লইবেন না রবে গোপন ॥১১২॥

সেই কালে ভক্তগণ কোন্ চিহ্ণ ধরি’ ।
প্রকাশিবে গুপ্তস্থান বল ব্যক্তি করি’ ॥১১৩॥

yabe ganga-devi mayapura achchhadana
uthaiya la-ibena na rabe gopana [112]

sei kale bhakta-gana kon chihna dhari’
prakasibe gupta-sthana bala vyakta kari’” [113]

yabe–When ganga-devi–Ganga Devi achchhadana uthaiya la-ibena–uncovers mayapura–Mayapur [and it] rabe na–no longer remains gopana–hidden, sei kale–then kon chihna dhari’–by what signs [will] bhakta-gana–the devotees prakasibe–discover gupta-sthana–the hidden places? vyakta kari’ bala”–Please explain [this].” [112–113]

“When Ganga Devi uncovers Mayapur and it no longer remains hidden, by what signs will the devotees discover the hidden places? Please explain this.”

জীবের বচন শুনি’ নিত্যানন্দরায় ।
বলিলা উত্তর তবে অমৃতের প্রায় ॥১১৪॥

jivera vachana suni’ nityananda-raya
balila uttara tabe amrtera praya [114]

suni’–Hearing jivera–Jiva’s vachana–words, nityananda-raya–Nityananda Ray tabe–then balila–spoke [a] amrtera praya–nectarean uttara–answer. [114]

Hearing Jiva’s words, Nityananda Ray gave a nectarean answer.

“শুন জীব গঙ্গা যবে আচ্ছাদিবে স্থান ।
মায়াপুর এক কোণ রবে বিদ্যমান ॥১১৫॥

“suna jiva ganga yabe achchhadibe sthana
mayapura eka kona rabe vidyamana [115]

“suna–“Listen, jiva–Jiva, yabe–when ganga–Ganga Devi achchhadibe–covers sthana–the area, eka–one kona–edge mayapura–of Mayapur rabe–will remain vidyamana–manifest. [115]

“Listen, Jiva, when Ganga Devi covers Mayapur, one edge of it will remain manifest.

তথায় যবন বাস হইবে প্রচুর ।
তথাপি রহিবে নাম তার মায়াপুর ॥১১৬॥

tathaya yavana vasa ha-ibe prachura
tathapi rahibe nama tara mayapura [116]

prachura–Many yavana–uncivilised people vasa ha-ibe–will reside tathaya–there. tathapi–Still, tara–its nama–name rahibe–will remain mayapura–Mayapur. [116]

“Many uncivilised people will reside there, but the name of the place will remain Mayapur.

অবশিষ্ট স্থানে পশ্চিম দক্ষিণেতে ।
পঞ্চশতধনু পারে পাইবে দেখিতে ॥১১৭॥

কিছু উচ্চ স্থান সদা তৃণ আবরণ ।
সেই স্থান জগন্নাথমিশ্রের ভবন ॥১১৮॥

avasista sthane paschima daksinete
pancha-sata-dhanu pare paibe dekhite [117]

kichhu uchcha sthana sada trna avarana
sei sthana jagannatha-misrera bhavana [118]

pancha-sata-dhanu–One thousand six hundred metres paschima daksinete–southwest, pare–past avasista sthane–this remaining place, kichhu uchcha sthana–a somewhat raised area sada–always trna avarana–covered with grass dekhite paibe–will be visible. sei–That sthana–place [will be] bhavana–the home jagannatha-misrera–of Jagannath Misra. [117–118]

“One thousand six hundred metres southwest, past this remaining place, a raised area always covered with grass will be visible. That place will be the home of Jagannath Misra.

তথা হৈতে পঞ্চধনু বৃদ্ধশিবালয়ে ।
এই পরিমাণ ধরি’ করিবে নির্ণয় ॥১১৯॥

tatha haite pancha-dhanu vrddha-sivalaya
ei parimana dhari’ karibe nirnaya [119]

pancha-dhanu–Sixteen metres haite–from tatha–there [is] vrddha-sivalaya–the Vrddha Siva Temple. dhari’–According ei parimana–to these measurements, [devotees] nirnaya karibe–will ascertain [the lost places]. [119]

“Sixteen metres from there is the Vrddha Siva Temple. According to these measurements, devotees will ascertain the lost places.

শিবডোবা বলি খাত দেখিতে পাইবে ।
সেই খাত গঙ্গাতীর বলিয়া জানিবে ॥১২০॥

siva-doba bali khata dekhite paibe
sei khata ganga-tira baliya janibe [120]

khata–A pond bali–known as siva-doba–Siva Doba dekhite paibe–will be visible. [Devotees] janibe–will recognise sei–that khata–pond baliya–as ganga-tira–the bank of the Ganga. [120]

“A pond known as Siva Doba will be visible. Devotees will recognise that pond as the previous bank of the Ganga.

ভক্তগণ এই রূপে প্রভুর ইচ্ছায় ।
প্রকাশিবে লুপ্তস্থান জানহ নিশ্চয় ॥১২১॥

bhakta-gana ei rupe prabhura ichchhaya
prakasibe lupta-sthana janaha nischaya [121]

janaha–Know nischaya–for certain [that] bhakta-gana–the devotees prakasibe–will reveal lupta-sthana–the lost places ei rupe–in this way prabhura ichchhaya–by the will of the Lord. [121]

“Know for certain that the devotees will reveal the lost places in this way by the will of the Lord.

প্রভুর শতাব্দী-চতুষ্টয় অন্ত যবে ।
লুপ্ততীর্থ উদ্ধারের যত্ন হবে তবে” ॥১২২॥

prabhura satabdi-chatustaya anta yabe
lupta-tirtha uddharera yatna habe tabe” [122]

yabe–When satabdi-chatustaya–the four hundredth anniversary prabhura–of the Lord anta–ends, tabe–then yatna–the endeavour uddharera–to reveal lupta-tirtha–the lost holy places habe”–will be completed.” [122]

“Four hundred years after the appearance of the Lord, the endeavour to reveal the lost places will be completed.”

শ্রীজীব বলেন, “প্রভু বলহ এখন ।
অন্তর্দ্বীপ নামের যে যথার্থ কারণ” ॥১২৩॥

sri-jiva balena, “prabhu balaha ekhana
antardvipa namera ye yathartha karana” [123]

sri-jiva–Sri Jiva balena–said, “prabhu–“O Lord ekhana–now balaha–please tell [me] ye–the yathartha–true karana–reason antardvipa namera”–for Antardwip’s name.” [123]

Sri Jiva said, “O Lord, now please tell me the true reason for Antardwip’s name.”

প্রভু বলে, “এই স্থানে দ্বাপরের শেষে ।
তপস্যা করিল ব্রহ্মা গৌরকৃপা আশে ॥১২৪॥

prabhu bale, “ei sthane dvaparera sese
tapasya karila brahma gaura-krpa ase [124]

prabhu–The Lord bale–said, “sese–“At the end dvaparera–of Dvapar-yuga, brahma–Brahma karila–performed tapasya–austerities ei sthane–in this place ase–with an aspiration gaura-krpa–for the mercy of Gaura. [124]

Nityananda Prabhu said, “At the end of Dvapar-yuga, Brahma performed austerities in this place, aspiring for the mercy of Gaura.

গোবৎস গোপাল সব করিয়া হরণ ।
ছলিল করিয়া মায়া গোবিন্দের মন ॥১২৫॥

govatsa gopala sabe kariya harana
chhalila kariya maya govindera mana [125]

[Previously,] chhalila–he [tried] to bewilder govindera–Govinda’s mana–mind maya kariya–using [his] illusion harana kariya–by stealing sabe govatsa gopala–all the calves and cowherd boys. [125]

“Previously, using his illusion, he tried to trick Govinda by stealing the calves and cowherd boys.

নিজ মায়া পরাজয় দেখি’ চতুর্ম্মুখ ।
নিজ কার্য্যদোষে বড় পাইল অসুখ ॥১২৬॥

nija maya parajaya dekhi’ chaturmukha
nija karya-dose bada paila asukha [126]

dekhi’–Seeing nija–his maya–illusion parajaya–overpowered, chaturmukha–Brahma bada asukha paila–became very sad nija karya-dose–because of his offence. [126]

“When he saw his illusion overpowered by Govinda, Brahma became very sad, understanding his offence.

বহু স্তব করি’ কৃষ্ণে করিল মিনতি ।
ক্ষমিল তাহার দোষ বৃন্দাবন-পতি ॥১২৭॥

bahu stava kari’ krsne karila minati
ksamila tahara dosa vrndavana-pati [127]

bahu stava kari’–He profusely praised krsne–Krsna [and] minati karila–prayed to Him. vrndavana-pati–The Lord of Vrndavan ksamila–forgave tahara–his dosa–offence. [127]

“He profusely praised Krsna and prayed to Him. The Lord of Vrndavan then forgave Brahma’s offence.

তবু ব্রহ্মা মনে মনে করিল বিচার ।
‘ব্রহ্মবুদ্ধি মোর হয় অতিশয় ছার ॥ ১২৮॥

tabu brahma mane mane karila vichara
‘brahma-buddhi mora haya atisaya chhara [128]

brahma–Brahma tabu–then vichara karila–considered mane mane–within [his] mind, ‘mora–‘My brahma-buddhi–mentality of being Brahma (the master of the universe) haya–is atisaya–completely chhara–worthless. [128]

“Brahma considered within his mind, ‘My mentality of being Brahma is completely worthless.

এই বুদ্ধি দোষে কৃষ্ণপ্রেমেতে রহিত ।
ব্রজলীলা রসভোগে হইনু বঞ্চিত ॥১২৯॥

ei buddhi dose krsna-premete rahita
vraja-lila rasa bhoge ha-inu vanchita [129]

ei buddhi dose–Because of this wrong mentality, rahita–I am devoid krsna-premete–of divine love for Krsna [and] vanchita ha-inu–deprived bhoge–of relishing rasa–the taste vraja-lila–of the Pastimes [of Krsna] in Vrndavan. [129]

“‘Because of my wrong mentality, I am devoid of divine love for Krsna and deprived of relishing the rasa of Pastimes in Vraja.

গোপাল হইয়া জন্ম পাইতাম আমি ।
সেবিতাম অনায়াসে গোপিকার স্বামী ॥১৩০॥

gopala ha-iya janma paitama ami
sevitama anayase gopikara svami [130]

ami janma paitama–If I had been born gopala ha-iya–as a cowherd boy, anayase sevitama–I would have easily served svami–the Lord gopikara–of the gopis. [130]

“‘If I had been born as a cowherd boy, I would have easily served the Lord of the gopis.

সে লীলারসেতে মোর না হইল গতি ।
এবে শ্রীগৌরাঙ্গে মোর না হয় কুমতি’ ॥১৩১॥

se lila-rasete mora na ha-ila gati
ebe sri-gaurange mora na haya kumati’ [131]

mora gati ha-ila na–I did not attain entrance se lila-rasete–into the rasa of those Pastimes, [but] ebe–now, sri-gaurange–with Sri Gauranga, mora kumati haya na’–I will not have any misconceptions.’ [131]

“‘I did not attain entrance into the rasa of those Pastimes, but now, with Sri Gauranga, I will not have any misconceptions.’

এই বলি’ বহুকাল অন্তর্দ্বীপ স্থানে ।
তপস্যা করিয়া ব্রহ্মা রহিল ধেয়ানে ॥ ১৩২॥

ei bali’ bahu-kala antardvipa sthane
tapasya kariya brahma rahila dheyane [132]

bali’–Thinking ei–this, brahma–Brahma tapasya kariya–performed austerities [and] dheyane rahila–meditated bahu-kala–for a long time antardvipa sthane–in Antardwip. [132]

“Thinking in this way, Brahma performed austerities and meditated for a long time in Antardwip.

কতদিনে গৌরচন্দ্র করুণা করিয়া ।
চতুর্ম্মুখ সন্নিধানে কহেন আসিয়া ॥১৩৩॥

kata-dine gaurachandra karuna kariya
chaturmukha sannidhane kahena asiya [133]

kata-dine–Eventually, gaurachandra–Gaurachandra karuna kariya–mercifully asiya–came sannidhane–before chaturmukha–Brahma [and] kahena–spoke [to him]. [133]

“Eventually, Gaurachandra mercifully came before Brahma and spoke to him.

‘ওহে ব্রহ্মা তব তপে তুষ্ট হয়ে আমি ।
আসিলাম দিতে যাহা আশা কর তুমি’ ॥১৩৪॥

‘ohe brahma tava tape tusta haye ami
asilama dite yaha asa kara tumi’ [134]

‘ohe–‘O brahma–Brahma, ami–I haye–am tusta–pleased tava tape–by your austerities, [and] asilama–I have come dite–to give tumi–you yaha–whatever asa kara’–you desire.’ [134]

“‘O Brahma, I am pleased by your austerities, and I have come to give you whatever you desire.’

নয়ন মেলিয়া ব্রহ্মা দেখি’ গৌররায় ।
অজ্ঞান হইয়া ভূমে পড়িল তথায় ॥১৩৫॥

nayana meliya brahma dekhi’ gaura-raya
ajnana ha-iya bhume padila tathaya [135]

meliya–Opening [his] nayana–eyes [and] dekhi’–seeing gaura-raya–Gaura Ray, brahma–Brahma padila–fell bhume–to the ground ajnana ha-iya–unconscious tathaya–there. [135]

“Opening his eyes and seeing Gaura Ray, Brahma fell to the ground unconscious.

ব্রহ্মার মস্তকে প্রভু ধরিলা চরণ ।
দিব্যজ্ঞান পেয়ে ব্রহ্মা করয় স্তবন ॥১৩৬॥

brahmara mastake prabhu dharila charana
divya-jnana peye brahma karaya stavana [136]

prabhu–The Lord dharila–placed [His] charana–foot brahmara mastake–on Brahma’s head. peye–Receiving divya-jnana–divine knowledge (as a result), brahma–Brahma karaya stavana–praised [Krsna]. [136]

“The Lord placed His foot on Brahma’s head. Receiving divine knowledge, Brahma praised the Lord.

‘আমি দীনহীন অতি অভিমান বশে ।
পাসরিয়া তব পদ ফিরি জড় রসে ॥১৩৭॥

‘ami dina-hina ati abhimana vase
pasariya tava pada phiri jada rase [137]

‘ami–‘I [am] ati–very dina-hina–lowly and fallen. abhimana vase–Controlled by pride, pasariya–I forgot tava–Your pada–feet [and] phiri–turned jada rase–to material pleasures. [137]

“‘I am very lowly and fallen. Controlled by pride, I forgot Your feet and turned to material pleasures.

আমি পঞ্চানন ইন্দ্র আদি দেবগণ ।
অধিকৃত দাস তব শাস্ত্রের লিখন ॥১৩৮॥

ami panchanana indra adi deva-gana
adhikrta dasa tava sastrera likhana [138]

sastrera likhana–It is written in the scriptures [that] ami–myself, panchanana–Siva, indra–Indra, adi deva-gana–and the other gods [are] dasa–servants tava adhikrta–under Your control. [138]

“‘The scriptures say that myself, Siva, Indra, and the other gods are all servants under Your control.

শুদ্ধ দাস হৈতে আমাদের ভাগ্য নয় ।
অতএব মায়া মোহ-জাল বিস্তারয় ॥১৩৯॥

suddha dasa haite amadera bhagya naya
ataeva maya moha-jala vistaraya [139]

amadera bhagya naya–We do not have the fortune haite–of being [Your] suddha–pure dasa–servants, [and] ataeva–thus maya–Maya vistaraya–spreads [her] moha-jala–net of illusion [over us]. [139]

“‘But we do not have the fortune of being Your pure servants, and thus Maya covers us with her net of illusion.

প্রথম পরার্দ্ধ মোর কাটিল জীবন ।
এবে ত চরম চিন্তা করয়ে পোষণ ॥১৪০॥

prathama parardha mora katila jivana
ebe ta charama chinta karaye posana [140]

prathama–The first parardha–one hundred and fifty-five trillion years mora jivana–of my life katila–have passed. ebe ta–Now chinta posana karaye–I am contemplating [my] charama–final days. [140]

“‘The first one hundred and fifty-five trillion years of my lifespan have passed. Now I am contemplating my final days.

দ্বিতীয় পরার্দ্ধ মোর কাটিবে কেমনে ।
বহির্ম্মুখ হইলে যাতনা বড় মনে ॥১৪১॥

dvitiya parardha mora katibe kemane
bahir-mukha ha-ile yatana bada mane [141]

kemane–How katibe–will I pass mora–my dvitiya–second parardha–one hundred and fifty-five trillion years? mane–I know [that] bahir-mukha ha-ile–if I remain averse, bada yatana–great suffering [will ensue]. [141]

“‘How will I pass the second one hundred and fifty-five trillion years of my lifespan? I know that if I remain averse to You, I will suffer greatly.

এই মাত্র তব পদে প্রার্থনা আমার ।
প্রকট লীলায় যেন হই পরিবার ॥১৪২॥

ei matra tava pade prarthana amara
prakata lilaya yena ha-i paribara [142]

amara–My ei matra–only prarthana–prayer tava pade–at Your feet [is that] yena ha-i–I may become paribara–an associate prakata lilaya–in [Your] manifest Pastimes. [142]

“‘My only prayer at Your feet is that I may become one of Your associates in Your manifest Pastimes.

ব্রহ্মবুদ্ধি দূরে যায় হেন জন্ম পাই ।
তোমার সঙ্গেতে থাকি’ তব গুণ গাই’ ॥১৪৩॥

brahma-buddhi dure yaya hena janma pai
tomara sangete thaki’ tava guna gai’ [143]

pai–May I attain janma–a birth hena–in which [my] brahma-buddhi–mentality of being Brahma yaya–goes dure–away, [and] thaki’–I live tomara sangete–in Your company [and] gai–I chant tava–Your guna’–glories.’ [143]

“‘May I attain a birth in which my mentality of being Brahma leaves me, and I live in Your company, chanting Your glories.’

ব্রহ্মার প্রার্থনা শুনি’ গৌর ভগবান্ ।
‘তথাস্তু’ বলিয়া বর করিলেন দান ॥১৪৪॥

brahmara prarthana suni’ gaura bhagavan
‘tathastu’ baliya vara karilena dana [144]

suni’–Hearing brahmara–Brahma’s prarthana–prayer, gaura bhagavan–the Supreme Lord Gaura baliya–said, ‘tathastu’–‘So be it’, [and] dana karilena–gave [him] vara–the boon. [144]

“Hearing Brahma’s prayer, the Supreme Lord Gaura said, ‘So be it’, and gave him the boon he desired.

‘যে সময় মম লীলা প্রকট হইবে ।
যবনের গৃহে তুমি জনম লভিবে ॥১৪৫॥

‘ye samaya mama lila prakata ha-ibe
yavanera grhe tumi janama labhibe [145]

‘ye samaya–‘When mama–My lila–Pastimes prakata ha-ibe–manifest, tumi–you janama labhibe–will be born grhe–in a home yavanera–of uncivilised people. [145]

“‘When My Pastimes manifest, you will be born in a home of uncivilised people.

আপনাকে হীন বলি’ হইবে গেয়ান ।
হরিদাস হবে তুমি শূন্য অভিমান ॥১৪৬॥

apanake hina bali’ ha-ibe geyana
haridasa habe tumi sunya abhimana [146]

bali’ geyana ha-ibe–You will consider apanake–yourself hina–lowly. tumi–You habe–will be [known as] haridasa–as Haridas, [and you will be] sunya–free from abhimana–pride. [146]

“‘You will consider yourself lowly. You will be known as Haridas, and you will be free from pride.

তিনলক্ষ হরিনাম জিহ্বাগ্রে নাচিবে ।
নির্য্যাণ-সময়ে তুমি আমাকে দেখিবে ॥১৪৭॥

tina-laksa hari-nama jihvagre nachibe
niryana-samaye tumi amake dekhibe [147]

hari-nama–The Name nachibe–will dance jihvagre–on the tip of [your] tongue tina-laksa–three hundred thousand [times a day, and] tumi–you dekhibe–will see amake–Me niryana-samaye–at the time of [your] passing. [147]

“‘The Name will dance on the tip of your tongue three hundred thousand times a day, and you will see Me at the time of your passing away.

এই ত সাধনবলে দ্বিপরার্দ্ধ-শেষে ।
পাবে নবদ্বীপধাম মজি’ নিত্যরসে ॥১৪৮॥

ei ta sadhana-bale dviparardha-sese
pabe navadvipa-dhama maji’ nitya-rase [148]

ei ta sadhana-bale–As a result of [your] practice, dviparardha sese–at the end of [Your] second one hundred trillion years, pabe–you will attain navadvipa-dhama–Nabadwip Dham [and] maji’–relish nitya-rase–eternal rasa. [148]

“‘As a result of your practice, at the end of the second one hundred trillion years of your lifespan, you will attain Nabadwip Dham and relish eternal rasa.

ওহে ব্রহ্মা শুন মোর অন্তরের কথা ।
ব্যক্ত কভু না করিবে শাস্ত্রে যথা তথা ॥১৪৯॥

ohe brahma suna mora antarera katha
vyakta kabhu na karibe sastre yatha tatha [149]

ohe–O brahma–Brahma, suna–listen [to] mora–My antarera–heartfelt katha–words, [but] vyakta karibe na–do not express [them] sastre–in the scriptures yatha tatha–anywhere kabhu–at any time. [149]

“‘O Brahma, listen to My heartfelt words, but do not express them in the scriptures anywhere at any time.

ভক্তভাব লয়ে ভক্তিরস আস্বাদিব ।
পরম দুর্ল্লভ সঙ্কীর্ত্তন প্রকাশিব ॥১৫০॥

bhakta-bhava laye bhakti-rasa asvadiba
parama durlabha sankirtana prakasiba [150]

laye–Taking bhakta-bhava–the mood of a devotee, asvadiba–I will relish bhakti-rasa–the joy of devotion [and] prakasiba–reveal [the] parama–most durlabha–rare [form of] sankirtana–sankirtan. [150]

“‘Taking the mood of a devotee, I will relish the rasa of devotion and reveal the most rare form of sankirtan.

অন্য অন্য অবতারকালে ভক্ত যত ।
ব্রজরসে সবে মাতাইব করি’ রত ॥১৫১॥

anya anya avatara-kale bhakta yata
vraja-rase sabe mataiba kari’ rata [151]

rata kari’ mataiba–I will intensely madden yata bhakta sabe–all the devotees anya anya avatara-kale–from the times of [My] other appearances vraja-rase–with the taste of Vraja. [151]

“‘I will completely madden all the devotees of My previous Avatars with the rasa of Vraja.

শ্রীরাধিকা প্রেম-বদ্ধ আমার হৃদয় ।
তাঁর ভাব কান্তি লয়ে হইব উদয় ॥১৫২॥

sri-radhika prema-baddha amara hrdaya
ta̐ra bhava kanti laye ha-iba udaya [152]

amara–My hrdaya–heart [is] sri-radhika prema-baddha–bound by the love of Sri Radhika. laye–I will take ta̐ra–Her bhava–heart [and] kanti–halo, [and] udaya ha-iba–appear. [152]

“‘My heart is bound by the love of Sri Radhika. I will take Her heart and halo, and appear.

কিবা সুখ রাধা পায় আমারে সেবিয়া ।
সেই সুখ আস্বাদিব রাধা-ভাব লৈয়া ॥১৫৩॥

kiba sukha radha paya amare seviya
sei sukha asvadiba radha-bhava laiya [153]

kiba–What sort sukha–of happiness [does] radha–Radha paya–feel seviya–by serving amare–Me? laiya–Taking radha-bhava–Radha’s heart, asvadiba–I will relish sei sukha–that happiness. [153]

“‘What sort of happiness does Radha feel by serving Me? Taking Her heart, I will relish that happiness.

আজি হৈতে তুমি মোর শিষ্যতা লভিবে ।
হরিদাস রূপে মোর সতত সেবিবে’ ॥১৫৪॥

aji haite tumi mora sisyata labhibe
haridasa rupe more satata sevibe’ [154]

haite–From aji–today, tumi–you labhibe–will gain mora sisyata–the status of My disciple, [and] rupe–as haridasa–Haridas, sevibe–you will serve more–Me satata’–eternally.’ [154]

“‘From today, you are My disciple, and as Haridas, you will serve Me eternally.’

এত বলি’ মহাপ্রভু হৈল অন্তর্দ্ধান ।
আছাড়িয়া পড়ে ব্রহ্মা হইয়া অজ্ঞান ॥১৫৫॥

eta bali’ mahaprabhu haila antardhana
achhadiya pade brahma ha-iya ajnana [155]

bali’–Saying eta–this, mahaprabhu–Mahaprabhu antardhana haila–disappeared, [and] brahma–Brahma achhadiya pade–fell heavily to the ground ajnana ha-iya–unconscious. [155]

“Saying this, Mahaprabhu disappeared, and Brahma fell heavily to the ground unconscious.

‘হা গৌরাঙ্গ দীনবন্ধু ভকতবৎসল ।
কবে বা পাইব তব চরণকমল’ ॥১৫৬॥

‘ha gauranga dina-bandhu bhakata-vatsala
kabe va paiba tava charana-kamala’ [156]

‘ha–‘O gauranga–Gauranga! dina-bandhu–O Friend of the fallen! bhakata-vatsala–O affectionate Lord of the devotees! kabe va–When paiba–will I reach tava–Your charana-kamala’–lotus feet?’ [156]

“‘O Gauranga! O Friend of the fallen! O affectionate Lord of the devotees! When will I reach Your lotus feet?’

এই মত কত দিন কাঁদিতে কাঁদিতে ।
ব্রহ্ম-লোকে গেল ব্রহ্মা কার্য্য সম্পাদিতে” ॥১৫৭॥

ei mata kata dina ka̐dite ka̐dite
brahma-loke gela brahma karya sampadite” [157]

ka̐dite ka̐dite–After crying and crying ei mata–in this way kata dina–for some time, brahma–Brahma gela–went brahma-loke–to Brahmaloka karya sampadite”–to perform his duties.” [157]

“After crying and crying in this way for some time, Brahma returned to his abode to perform his duties.”

নিতাই-জাহ্নবা-পদে আশা মাত্র যার ।
নদীয়ামাহাত্ম্য গায় দীন হীন ছার ॥১৫৮॥

nitai-jahnava-pade asa matra yara
nadiya-mahatmya gaya dina hina chhara [158]

dina hina chhara–This lowly, fallen, insignificant soul, yara–whose matra–only asa–aspiration [is] nitai-jahnava-pade–for Nitai and Jahnava’s feet, gaya–chants nadiya-mahatmya–the glories of Nadia. [158]

This lowly, fallen, insignificant soul, who aspires only for the feet of Nitai and Jahnava, chants the glories of Nadia.

Chapter Six

Visiting Sri Ganga Nagar, Sri Prthu Kunda, Sri Simantadwip, Sri Visram Sthan, and Other Places

জয় জয় শ্রীচৈতন্য শচীর নন্দন ।
জয় নিত্যানন্দ প্রভু জাহ্নবাজীবন ॥১॥

jaya jaya sri-chaitanya sachira nandana
jaya nityananda prabhu jahnava-jivana [1]

jaya jaya–All glory sachira nandana–to the son of Sachi, sri-chaitanya–Sri Chaitanya! jaya–All glory jahnava-jivana–to the life of Jahnava, nityananda prabhu–Nityananda Prabhu! [1]

All glory to the son of Sachi, Sri Chaitanya! All glory to the life of Jahnava, Nityananda Prabhu!

জয় জয় সীতানাথ জয় গদাধর ।
জয় জয় শ্রীবাসাদি গৌর-পরিকর ॥২॥

jaya jaya sitanatha jaya gadadhara
jaya jaya srivasadi gaura-parikara [2]

jaya jaya–All glory sitanatha–to the Lord of Sita Devi, Advaita Acharya! jaya–All glory gadadhara–to Gadadhar Pandit! jaya jaya–All glory srivasadi gaura-parikara–to Srivas Thakur and all the Lord’s associates! [2]

All glory to the Lord of Sita Devi, Advaita Acharya! All glory to Gadadhar, Srivas, and all the Lord’s associates!

পরদিন প্রাতে প্রভু নিত্যানন্দরায় ।
শ্রীবাস শ্রীজীব লয়ে গৃহ বাহিরায় ॥৩॥

para-dina prate prabhu nityananda-raya
srivasa sri-jiva laye grha bahiraya [3]

para-dina–The next day prate–in the morning, prabhu nityananda-raya–Nityananda Prabhu bahiraya–left grha–the Temple laye–with srivasa–Srivas [and] sri-jiva–Sri Jiva. [3]

The next day in the morning, Nityananda Prabhu left the Temple with Srivas and Sri Jiva.

সঙ্গে চলে রামদাস আদি ভক্তগণ ।
যাইতে যাইতে করে গৌরসঙ্কীর্ত্তন ॥৪॥

sange chale rama-dasa adi bhakta-gana
yaite yaite kare gaura-sankirtana [4]

rama-dasa–Ramadas adi bhakta-gana–and the other devotees sange chale–accompanied [them, and] gaura-sankirtana kare–they chanted the Name of Gaura yaite yaite–as they walked. [4]

Ramadas and other devotees accompanied them, and they chanted the Name of Gaura as they walked.

অন্তর্দ্বীপ প্রান্তে প্রভু আইলা যখন ।
শ্রীগঙ্গানগর জীবে দেখায় তখন ॥৫॥

antardvipa prante prabhu aila yakhana
sri-ganga-nagara jive dekhaya takhana [5]

yakhana–When prabhu–the Lord aila–came prante–to the boundary antardvipa–of Antardwip, takhana–then dekhaya–He showed sri-ganga-nagara–Sri Ganga Nagar jive–to Jiva. [5]

When the Lord came to the boundary of Antardwip, He showed Sri Ganga Nagar to Jiva.

প্রভু বলে, “শুন জীব এ গঙ্গানগর ।
স্থাপিলেন ভগীরথ রঘু-বংশধর ॥৬॥

prabhu bale, “suna jiva e ganga-nagara
sthapilena bhagiratha raghu-vamsa-dhara [6]

prabhu–The Lord bale–said, “suna–“Listen jiva–Jiva, e–this [is] ganga-nagara–Ganga Nagar. bhagiratha–Maharaj Bhagirath, raghu-vamsa-dhara–a forefather of Lord Ramachandra, sthapilena–established [it]. [6]

Nityananda Prabhu said, “Listen Jiva, this is Ganga Nagar. It was established by Maharaj Bhagirath, a forefather of Lord Ramachandra.

যবে গঙ্গা ভাগীরথী আইল চলিয়া ।
ভগীরথ যায় আগে শঙ্খ বাজাইয়া ॥৭॥

yabe ganga bhagirathi aila chaliya
bhagiratha yaya age sankha bajaiya [7]

yabe–When ganga–the Ganga, bhagirathi–the Bhagirathi (Ganga is known as Bhagirathi because she was brought to the earth by Maharaj Bhagirath to deliver his ancestors from their offence to Kapila Muni), chaliya aila–came [here,] bhagiratha–Maharaj Bhagirath yaya–went age–ahead [of her] bajaiya–blowing sankha–a conch. [7]

“When the Ganga, who is also known as Bhagirathi, came here, Maharaj Bhagirath went ahead of her blowing a conch.

নবদ্বীপধামে আসি’ গঙ্গা হয় স্থির ।
ভগীরথ দেখে গঙ্গা না হয় বাহির ॥৮॥

navadvipa-dhame asi’ ganga haya sthira
bhagiratha dekhe ganga na haya bahira [8]

asi’–Arriving navadvipa-dhame–in Nabadwip Dham, ganga–the Ganga sthira haya–stopped, [and] bhagiratha–Maharaj Bhagirath dekhe–saw [that] ganga–the Ganga bahira haya na–would not leave. [8]

“Arriving in Nabadwip Dham, the Ganga stopped, and Maharaj Bhagirath saw that she would not proceed.

ভয়েতে বিহ্বল হয়ে রাজা ভগীরথ ।
গঙ্গার নিকটে আইল ফিরি’ কত পথ ॥৯॥

bhayete vihvala haye raja bhagiratha
gangara nikate aila phiri’ kata patha [9]

haye–Becoming vihvala–overwhelmed bhayete–with fear (that his ancestors would not be delivered), raja bhagiratha–Maharaj Bhagirath phiri’ kata patha–retraced [his] course [and] aila–came gangara nikate–before the Ganga. [9]

“Overwhelmed with fear, Maharaj Bhagirath retraced his course and came before the Ganga.

গঙ্গানগরেতে বসি’ তপ আরম্ভিল ।
তপে তুষ্ট হয়ে গঙ্গা সাক্ষাৎ হইল ॥১০॥

ganga-nagarete vasi’ tapa arambhila
tape tusta haye ganga saksat ha-ila [10]

vasi’–He stayed ganga-nagarete–in Ganga Nagar [and] arambhila–started to perform tapa–austerities. tusta haye–Pleased tape–by the austerities, ganga–Ganga saksat ha-ila–appeared. [10]

“He stayed in Ganga Nagar and began to perform austerities. Pleased by them, Ganga personally appeared before him.

ভগীরথ বলে, ‘মাতা তুমি নাহি গেলে ।
পিতৃলোক উদ্ধার না হবে কোন কালে’ ॥১১॥

bhagiratha bale, ’mata tumi nahi gele
pitrloka uddhara na habe kona kale’ [11]

bhagiratha–Maharaj Bhagirath bale–said, ‘mata–‘O Mother, tumi nahi gele–if you do not go forward, [my] pitrloka–ancestors kona kale uddhara habe na’–will never be delivered.’ [11]

“Maharaj Bhagirath said, ‘O Mother, if you do not continue, my ancestors will never be delivered.’

গঙ্গা বলে, ‘শুন বাছা ভগীরথ বীর ।
কিছু দিন তুমি হেথা হয়ে থাক স্থির ॥১২॥

ganga bale, ‘suna vachha bhagiratha vira
kichhu dina tumi hetha haye thaka sthira [12]

ganga–Ganga bale–said, ‘suna–‘Listen, [my] vachha–child, vira bhagiratha–O heroic Bhagirath! sthira haye–Peacefully tumi thaka–stay hetha–here kichhu dina–for some time. [12]

“Ganga said, ‘Listen, my child, O heroic Bhagirath! Peacefully stay here for some time.

মাঘমাসে আসিয়াছি নবদ্বীপধামে ।
ফাল্গুনের শেষে যাব তব পিতৃকামে ॥১৩॥

magha-mase asiyachhi navadvipa-dhame
phalgunera sese yaba tava pitr-kame [13]

asiyachhi–We have come navadvipa-dhame–to Nabadwip Dham magha-mase–in the month of Magh (January–February). sese–At the end phalgunera–of Phalgun (February–March), yaba–I will go tava pitr-kame–to attend to your ancestors. [13]

“‘We have come to Nabadwip Dham in the month of Magh. At the end of Phalgun, I will deliver your ancestors.

যাঁহার চরণজল আমি ভগীরথ ।
তাঁর নিজধামে মোর পুরে মনোরথ ॥১৪॥

ya̐hara charana-jala ami bhagiratha
ta̐ra nija-dhame mora pure manoratha [14]

bhagiratha–O Bhagirath, pure–I will fulfil mora–my manoratha–desires nija-dhame–in the abode ta̐ra ya̐hara–of He whose charana-jala–foot-water ami–I [am]. [14]

“‘O Bhagirath, I am the water that washes the feet of the Lord. Here in His abode, I will first fulfil my own desires.

ফাল্গুন-পূর্ণিমা-তিথি প্রভু-জন্মদিন ।
সেই দিন মম ব্রত আছে সমীচীন ॥১৫॥

phalguna-purnima-tithi prabhu-janma-dina
sei dina mama vrata achhe samichina [15]

purnima–tithi–The full moon day phalguna–in Phalgun (February–March) [is] prabhu-janma-dina–the birthday of the Lord, [and] mama vrata achhe samichina–I should perform a rite sei dina–on that day. [15]

“‘The full moon day in Phalgun is the birthday of the Lord, and I should perform a rite on that day.

সেই ব্রত উদ্যাপন করিয়া নিশ্চয় ।
চলিব তোমার সঙ্গে না করিহ ভয়’ ॥১৬॥

sei vrata udyapana kariya nischaya
chaliba tomara sange na kariha bhaya’ [16]

udyapana kariya–I will complete sei vrata–this rite, [and then] nischaya–certainly chaliba–I will go tomara sange–with you. bhaya kariha na’–Do not be afraid.’ [16]

“‘I will complete this rite, and then certainly I will go with you. Do not be afraid.’

এ গঙ্গানগরে রাজা রঘু-কুলপতি ।
ফাল্গুন-পূর্ণিমা-দিনে করিল বসতি ॥১৭॥

e ganga-nagare raja raghu-kula-pati
phalguna-purnima-dine karila vasati [17]

raja–The king raghu-kula-pati–of the Raghu dynasty (Maharaj Bhagirath) vasati karila–resided e ganga-nagare–in Ganga Nagar purnima-dine–until the full moon day phalguna–in Phalgun. [17]

“Maharaj Bhagirath resided in Ganga Nagar until the full moon day in Phalgun.

যেই জন শ্রীফাল্গুন-পূর্ণিমা-দিবসে ।
গঙ্গাস্নান করি’ গঙ্গানগরেতে বসে ॥১৮॥

শ্রীগৌরাঙ্গ পূজা করে উপবাস করি’ ।
পূর্ব্বপুরুষের সহ সেই যায় তরি’ ॥১৯॥

yei jana sri-phalguna-purnima-divase
ganga-snana kari’ ganga-nagarete vase [18]

sri-gauranga puja kare upavasa kari’
purva-purusera saha sei yaya tari’ [19]

yei sei jana–Anyone who vase–stays ganga-nagarete–in Ganga Nagar purnima-divase–on the full moon day sri-phalguna–in Phalgun, ganga-snana kari’–bathes in the Ganga, upavasa kari’–fasts, [and] puja kare–worships sri-gauranga–Sri Gauranga tari’ yaya–crosses over [material existence] saha–with [their] purva-purusera–ancestors. [18–19]

“Anyone who stays in Ganga Nagar on the full moon day in Phalgun, bathes in the Ganga, fasts, and worships Sri Gauranga crosses over material existence, as do their ancestors.

সহস্র পুরুষ পূর্ব্বগণ সঙ্গে করি’ ।
শ্রীগোলোক প্রাপ্ত হয় যথা তথা মরি’ ॥ ২০॥

sahasra purusa purva-gana sange kari’
sri-goloka prapta haya yatha tatha mari’ [20]

prapta haya–They attain sri-goloka–Sri Goloka sange kari’–along with sahasra–one thousand purusa purva-gana–of their ancestors, yatha tatha–regardless of how or where mari’–they died. [20]

“Along with one thousand of their ancestors, they attain Sri Goloka, regardless of how or where they died.

ওহে জীব এ স্থানের মাহাত্ম্য অপার ।
শ্রীচৈতন্য নৃত্য যথা কৈল কতবার ॥২১॥

ohe jiva e sthanera mahatmya apara
sri-chaitanya nrtya yatha kaila kata-bara [21]

ohe–O jiva–Jiva, mahatmya–the glories e sthanera–of this place [are] apara–unlimited. sri-chaitanya–Sri Chaitanya nrtya kaila–danced yatha–here kata-bara–many times. [21]

“O Jiva, the glories of this place are unlimited. Sri Chaitanya danced here many times.

গঙ্গাদাসগৃহে আর সঞ্জয়-আলয় ।
ঐ দেখ দৃষ্ট হয় সদা সুখময় ॥২২॥

ganga-dasa-grhe ara sanjaya-alaya
ai dekha drsta haya sada sukhamaya [22]

dekha–See ai–there ganga-dasa-grhe–the home of Ganga Das Pandit ara–and sanjaya-alaya–the home of Sanjay Das, [which] haya–are sada–always drsta–seen [to be] sukhamaya–filled with joy. [22]

“See there the homes of Ganga Das Pandit and Sanjay Das, which are always filled with joy.

ইহার পূর্ব্বেতে যেই দীর্ঘিকা সুন্দর ।
তাহার মাহাত্ম্য শুন ওহে বিজ্ঞবর ॥২৩॥

ihara purvete yei dirghika sundara
tahara mahatmya suna ohe vijna-vara [23]

ohe–O vijna-vara–best of the wise, suna–hear [now] mahatmya–about the glories yei tahara–of the sundara–beautiful dirghika–lake ihara purvete–to their east. [23]

“O best of the wise, hear now about the glories of the beautiful lake to the east.

বল্লালদীর্ঘিকা নাম হয়েছে এখন ।
সত্যযুগে ছিল এর কত বিবরণ ॥২৪॥

ballala-dirghika nama hayechhe ekhana
satya-yuge chhila era kata vivarana [24]

ekhana hayechhe–It has now become nama–known as ballala-dirghika–Ballal Dirghika, [but] era chhila kata vivarana–it was described in many other ways satya-yuge–during Satya-yuga. [24]

“It has now become known as Ballal Dirghika, but it was described in many other ways during Satya-yuga.

পৃথু নামে মহারাজা উচ্চ নীচ স্থান ।
কাটিয়া পৃথিবী যবে করিল সমান ॥২৫॥

সেই কালে এই স্থান সমান করিতে ।
মহাজ্যোতির্ম্ময় প্রভা উঠে চতুর্ভিতে ॥২৬॥

prthu name maharaja uchcha nicha sthana
katiya prthivi yabe karila samana [25]

sei kale ei sthana samana karite
mahajyotirmaya prabha uthe chaturbhite [26]

yabe sei kale–When maharaja–a king name–named prthu–Prthu katiya–was cutting [and] samana karila–levelling [the] uchcha–high [and] nicha–low sthana–places prthivi–on the earth, [he came] samana karite–to level ei–this sthana–place, [and an] mahajyotirmaya–extremely bright prabha–light uthe–arose chaturbhite–in the four directions. [25–26]

“When Maharaj Prthu was cutting and levelling all the high and low places on the earth, he came to level this place, and an extremely bright light appeared in all directions.

কর্ম্মচারিগণ মহারাজারে জানায় ।
রাজা আসি’ জ্যোতিঃপুঞ্জ দেখিবারে পায় ॥২৭॥

karmachari-gana maharajare janaya
raja asi’ jyotih-punja dekhibare paya [27]

karmachari-gana–The workmen janaya–informed maharajare–the king, [and] raja–Maharaj Prthu asi’–came [and] dekhibare paya–saw jyotih-punja–the light. [27]

“The workmen informed the king, and Maharaj Prthu came and saw the light.

শক্ত্যাবেশ-অবতার পৃথুমহাশয় ।
ধ্যানেতে জানিল স্থান নবদ্বীপ হয় ॥২৮॥

saktyavesa-avatara prthu-mahasaya
dhyanete janila sthana navadvipa haya [28]

prthu-mahasaya–Maharaj Prthu, saktyavesa-avatara–a soul empowered to act as the Lord Himself, janila–understood dhyanete–through meditation [that] sthana–this place haya–was navadvipa–Nabadwip. [28]

“Maharaj Prthu, a Saktyaves-avatar, through meditation understood this place to be Nabadwip.

স্থানের মাহাত্ম্য গুপ্ত রাখিবার তরে ।
আজ্ঞা দিল, ‘কর কুণ্ড স্থান মনোহরে’ ॥২৯॥

sthanera mahatmya gupta rakhibara tare
ajna dila, ‘kara kunda sthana manohare’ [29]

rakhibara tare–To keep mahatmya–the glories sthanera–of this place gupta–hidden, ajna dila–he ordered, ‘kara–Make sthana–this place manohare kunda’–into a beautiful lake.’ [29]

“To keep the glories of this place hidden, he ordered, ‘Make a beautiful lake here.’

যে কুণ্ড করিল তাহা পৃথুকুণ্ড নামে ।
বিখ্যাত হইল সর্ব্বনবদ্বীপধামে ॥৩০॥

ye kunda karila taha prthu-kunda name
vikhyata ha-ila sarva-navadvipa-dhame [30]

ye kunda–The lake taha–that karila–he made, name–known as prthu-kunda–Prthu Kunda, vikhyata ha-ila–became famous sarva–navadvipa-dhame–all over Nabadwip Dham. [30]

“The lake he made, known as Prthu Kunda, became famous all over Nabadwip Dham.

স্বচ্ছ জল পান করি’ গ্রামবাসিগণে ।
কত সুখ পাইল তাহা কহিব কেমনে ॥৩১॥

svachchha jala pana kari’ grama-vasi-gane
kata sukha paila taha kahiba kemane [31]

kemane–How kahiba–will I describe taha kata–how much sukha–joy grama-vasi-gane–the villagers paila–felt pana kari’–by drinking svachchha jala–the pure water [in the lake]? [31]

“How can I describe how much joy the villagers felt when they drank the pure water of this lake?

পরে সেই স্থানে শ্রীলক্ষ্মণ সেন ধীর ।
দীর্ঘিকা খনন কৈল বড়ই গভীর ॥৩২॥

pare sei sthane sri-laksmana sena dhira
dirghika khanana kaila bada-i gabhira [32]

pare–Later, dhira sri-laksmana sena–wise Sri Laksman Sen khanana kaila–excavated dirghika–the lake sei sthane–in that place, [making it] bada-i–extremely large [and] gabhira–deep. [32]

“Later, King Laksman Sen excavated, deepened, and enlarged the lake.

নিজ পিতৃলোকের উদ্ধার করি’ আশ ।
বল্লালদীর্ঘিকা নাম করিল প্রকাশ ॥৩৩॥

nija pitrlokera uddhara kari’ asa
ballala-dirghika nama karila prakasa [33]

asa kari’–Desiring uddhara–to deliver nija–his pitrlokera–ancestors, nama prakasa karila–he named [the lake] ballala-dirghika–Ballal Dirghika. [33]

“Desiring to deliver his ancestors, he named the lake Ballal Dirghika (after his father, Ballal Sen).

ঐ দেখ উচ্চটিলা দেখিতে সুন্দর ।
লক্ষ্মণসেনের গৃহ ভগ্ন অতঃপর ॥৩৪॥

ai dekha uchcha-tila dekhite sundara
laksmana-senera grha bhagna atahpara [34]

dekha–See ai–there uchcha-tila–the large hill [that is] sundara–beautiful dekhite–to behold. [There stood] grha–the house laksmana-senera–of Laksman Sen. atahpara–Since then, [it has fallen into] bhagna–ruin. [34]

“See there that large beautiful hill. There stood the house of Laksman Sen. It has since fallen into ruin.

এ সকল অলঙ্কার মহাতীর্থ স্থানে ।
রাজগণ করে সদা পুণ্য উপার্জ্জনে ॥৩৫॥

e sakala alankara mahatirtha sthane
raja-gana kare sada punya uparjane [35]

raja-gana–Kings kare–made e sakala–all these alankara–ornaments (lakes, buildings, etc.) mahatirtha sthane–at this extremely holy place sada uparjane–to continuously accrue punya–good fortune. [35]

“Various kings made all these ornaments at this holy place so that they would continuously accrue good fortune.

পরেতে যবনরাজ দুষিল এস্থান ।
অতএব ভক্তগণ না করে সম্মান ॥৩৬॥

parete yavana-raja dusila e-sthana
ataeva bhakta-gana na kare sammana [36]

parete–Later, yavana-raja–an uncivilised king dusila–desecrated e-sthana–this place. ataeva–Thus, bhakta-gana–devotees sammana kare na–do not worship [it]. [36]

“Later, an uncivilised king desecrated this place, and thus devotees do not worship it.

ভূমি মাত্র সুপবিত্র এই স্থানে হয় ।
যবন-সংসর্গভয়ে বাস না করয় ॥৩৭॥

bhumi matra supavitra ei sthane haya
yavana-samsarga-bhaye vasa na karaya [37]

matra–Only bhumi–the land ei sthane–in this place haya–is supavitra–pure, [and] yavana-samsarga-bhaye–out of fear of interaction with uncivilised people, [devotees] vasa karaya na–do not reside here. [37]

“The land in this place is pure, but fearing interaction with the uncivilised people, devotees do not reside here.

এ স্থানে হইল শ্রীমূর্ত্তির অপমান ।
অতএব ভক্তবৃন্দ ছাড়ে এই স্থান” ॥৩৮॥

e sthane ha-ila sri-murtira apamana
ataeva bhakta-vrnda chhade ei sthana” [38]

apamana–Offences sri-murtira–against Deities ha-ila–happened e sthane–in this place, [and] ataeva–thus bhakta-vrnda–devotees chhade–left ei–this sthana”–place.” [38]

“Offences were made against Deities in this place, and thus devotees left.”

এত বলি’ নিত্যানন্দ গর্জ্জিতে গর্জ্জিতে ।
আইলেন সিমুলিয়া গ্রাম সন্নিহিতে ॥৩৯॥

eta bali’ nityananda garjite garjite
ailena simuliya grama sannihite [39]

bali’–Saying eta–this, nityananda–Nityananda garjite garjite–roared. [Then] ailena–He came sannihite–to simuliya grama–the village of Simuliya. [39]

Saying this, Nityananda roared. He then came to Simuliya Gram.

সিমুলিয়া দেখি’ প্রভু জীব প্রতি কয় ।
“এই ত সীমন্তদ্বীপ জানিহ নিশ্চয় ॥৪০॥

simuliya dekhi’ prabhu jiva prati kaya
“ei ta simantadvipa janiha nischaya [40]

dekhi’–Seeing simuliya–Simuliya, prabhu–the Lord kaya–said prati–to jiva–Jiva, “janiha–“Know nischaya–for certain [that] ei ta–this [is] simantadvipa–Simantadwip. [40]

Seeing Simuliya, Nityananda Prabhu said to Jiva, “Know for certain that this is Simantadwip.

গঙ্গার দক্ষিণ তীরে নবদ্বীপ প্রান্তে ।
সীমন্ত নামেতে দ্বীপ বলে সব শান্তে ॥৪১॥

gangara daksina tire navadvipa prante
simanta namete dvipa bale saba sante [41]

saba sante–The sadhus bale–call dvipa–the island prante–on the border navadvipa–of Nabadwip [and] daksina tire–the southern bank gangara–of the Ganga namete–by the name simanta–‘Simanta’. [41]

“The sadhus call the island on the border of Nabadwip and the southern bank of the Ganga ‘Simanta’.

কালে এই দ্বীপ গঙ্গা গ্রাসিবে সকল ।
রহিবে কেবল এক স্থান সুনির্ম্মল ॥৪২॥

kale ei dvipa ganga grasibe sakala
rahibe kevala eka sthana sunirmala [42]

kale–In time, ganga–the Ganga sakala grasibe–will completely cover ei–this dvipa–island [and] kevala–only eka–one sunirmala–pure sthana–place rahibe–will remain. [42]

“In time, the Ganga will completely cover this island, and only one pure place will remain.

যথায় সিমুলী নামে পার্ব্বতী পূজন ।
করিবে বিষয়ী লোক করহ শ্রবণ ॥৪৩॥

yathaya simuli name parvati pujana
karibe visayi loka karaha sravana [43]

sravana karaha–Hear [now about how] visayi loka–materialistic people pujana karibe–will worship parvati–Parvati yathaya–in that place name–named simuli–Simuli. [43]

“Hear now about how materialistic people will worship Parvati in that place, which is known as Simuli.

কোন কালে সত্যযুগে দেব মহেশ্বর ।
‘শ্রীগৌরাঙ্গ’ বলি’ নৃত্য করিল বিস্তর ॥৪৪॥

kona kale satya-yuge deva mahesvara
‘sri-gauranga’ bali’ nrtya karila vistara [44]

kona kale–Once, satya-yuge–during Satya-yuga, deva mahesvara–the god of gods (Lord Siva) bali’–was chanting sri-gauranga–‘Sri Gauranga’ [and] nrtya vistara karila–dancing. [44]

“Once, during Satya-yuga, the god of gods, Lord Siva, was chanting the Name of Sri Gauranga and dancing.

পার্ব্বতী জিজ্ঞাসে তবে দেব মহেশ্বরে ।
‘কেবা সে গৌরাঙ্গদেব বলহ আমারে ॥৪৫॥

parvati jijnase tabe deva mahesvare
‘keba se gauranga-deva balaha amare [45]

parvati–Parvati tabe–then jijnase–asked deva mahesvare–Lord Siva, ‘keba–‘Who [is] se gauranga-deva–this golden Lord? balaha–Please tell amare–me. [45]

“Parvati asked him, ‘Who is this golden Lord? Please tell me.

তোমার অদ্ভূত নৃত্য করি’ দরশন ।
শুনিয়া গৌরাঙ্গ-নাম গলে মোর মন ॥৪৬॥

tomara adbhuta nrtya kari’ darasana
suniya gauranga-nama gale mora mana [46]

darasana kari’–Seeing tomara–your adbhuta–wonderful nrtya–dancing [and] suniya–hearing gauranga-nama–the Name ‘Gauranga’, mora–my mana–heart gale–melts. [46]

“‘Seeing your wonderful dancing and hearing the Name ‘Gauranga’, my heart melts.

এত যে শুনেছি মন্ত্র-তন্ত্র এতকাল ।
সে সব জানিনু মাত্র জীবের জঞ্জাল ॥৪৭॥

eta ye sunechhi mantra-tantra eta-kala
se saba janinu matra jivera janjala [47]

janinu–I have understood [that] eta ye se saba–all the mantra-tantra–chants and rites sunechhi–I have heard [about] eta-kala–for so long [are] matra–simply janjala–misery jivera–for the soul. [47]

“‘I have understood that all the mantras and tantra I have heard about for so long are simply misery for the soul.

অতএব বল প্রভু গৌরাঙ্গ সন্ধান ।
ভজিয়া তাহারে আমি পাইব পরাণ’ ॥৪৮॥

ataeva bala prabhu gauranga sandhana
bhajiya tahare ami paiba parana’ [48]

ataeva–So, bala–please tell [me] sandhana–about prabhu gauranga–Lord Gauranga. bhajiya–Serving tahare–Him, ami–I paiba–will attain [new] parana’–life’. [48]

“‘So, please tell me about Lord Gauranga. Serving Him, I will attain new life.’

পার্ব্বতীর কথা শুনি’ দেব পশুপতি ।
শ্রীগৌরাঙ্গ স্মরি’ কহে পার্ব্বতীর প্রতি ॥৪৯॥

parvatira katha suni’ deva pasupati
sri-gauranga smari’ kahe parvatira prati [49]

suni’–Hearing parvatira–Parvati’s katha–words [and] smari’–remembering sri-gauranga–Sri Gauranga, pasupati deva–Lord Siva kahe–spoke prati–to parvatira–Parvati. [49]

“Hearing Parvati’s words and remembering Sri Gauranga, Lord Siva spoke to Parvati.

‘আদ্যাশক্তি তুমি হও শ্রীরাধার অংশ ।
তোমারে বলিব তত্ত্বগণ অবতংস ॥৫০॥

‘adya-sakti tumi hao sri-radhara amsa
tomare baliba tattva-gana avatamsa [50]

‘tumi–‘You hao–are adya-sakti–the primordial energy [and] amsa–an expansion sri-radhara–of Sri Radha. baliba–I will tell tomare–you tattva-gana avatamsa–the crown jewel of truths. [50]

“‘You are the primordial energy and an expansion of Sri Radha. I will tell you the crown jewel of truths.

রাধাভাব লয়ে কৃষ্ণ কলিতে এবার ।
মায়াপুরে শচীগর্ভে হবে অবতার ॥৫১॥

radha-bhava laye krsna kalite e-bara
mayapure sachi-garbhe habe avatara [51]

e-bara–This time, kalite–during Kali-yuga, krsna–Krsna laye–will take radha-bhava–the heart of Radha [and] avatara habe–appear mayapure–in Mayapur sachi-garbhe–in the womb of Sachi Devi. [51]

“‘This time, during Kali-yuga, Krsna will take the heart of Radha and appear in Mayapur in the womb of Sachi Devi.

কীর্ত্তন-রঙ্গেতে মাতি’ প্রভু গোরামণি ।
বিতরিবে প্রেমরত্ন পাত্র নাহি গণি’ ॥৫২॥

kirtana-rangete mati’ prabhu goramani
vitaribe prema-ratna patra nahi gani’ [52]

mati’–Maddened rangete–by [His] Pastimes kirtana–of kirtan, prabhu–Lord goramani–Goramani (the golden jewel) vitaribe–will distribute prema-ratna–the jewel of divine love gani’ nahi–without judging [its] patra–recipients. [52]

“‘Maddened by His Pastimes of kirtan, Lord Goramani will distribute the jewel of divine love without judging its recipients.

এই প্রেমবন্যা-জলে যে জীব না ভাসে ।
ধিক্ তার ভাগ্যে দেবি জীবন বিলাসে ॥৫৩॥

ei prema-vanya-jale ye jiva na bhase
dhik tara bhagye devi jivana vilase [53]

devi–O goddess, dhik–shame jivana vilase bhagye–on the life, enjoyment, and fortune ye tara jiva–of the souls who bhase na–do not float jale–in the waters ei prema-vanya–of this flood of divine love! [53]

“‘O goddess, shame on the life, enjoyment, and fortune of the souls who do not float in the waters of this flood of divine love!

প্রভুর প্রতিজ্ঞা স্মরি’ প্রেমে যাই ভাসি’ ।
ধৈরয না ধরে মন ছাড়িলাম কাশী ॥৫৪॥

prabhura pratijna smari’ preme yai bhasi’
dhairaya na dhare mana chhadilama kasi [54]

smari’–Remembering pratijna–the promise prabhura–of the Lord, bhasi’ yai–I float preme–in divine love. mana–[My] heart dhare na–does not maintain [its] dhairaya–composure, [and thus] chhadilama–I have left kasi–Kasi. [54]

“‘Remembering the promise of the Lord, I float in divine love. My heart has lost its composure, and thus I have left Kasi.

মায়াপুর অন্তর্ভাগে জাহ্নবীর তীরে ।
গৌরাঙ্গ ভজিব আমি রহিয়া কুটীরে’ ॥৫৫॥

mayapura antarbhage jahnavira tire
gauranga bhajiba ami rahiya kutire’ [55]

ami–I rahiya–will stay kutire–in a hut tire–on the bank jahnavira–of the Ganga mayapura antarbhage–in Mayapur [and] bhajiba–worship gauranga’–Gauranga.’ [55]

“‘I will stay in a hut on the bank of the Ganga in Mayapur and worship Gauranga.’

ধূর্জ্জটির বাক্য শুনি’ পার্ব্বতী সুন্দরী ।
আইলেন সীমন্তদ্বীপেতে ত্বরা করি’ ॥৫৬॥

dhurjatira vakya suni’ parvati sundari
ailena simantadvipete tvara kari’ [56]

suni’–Hearing dhurjatira–Siva’s vakya–words, sundari–beautiful parvati–Parvati tvara kari’–quickly ailena–came simantadvipete–to Simantadwip. [56]

“Hearing Siva’s words, beautiful Parvati quickly came to Simantadwip.

শ্রীগৌরাঙ্গরূপ সদা করেন চিন্তন ।
‘গৌর’ বলি’ প্রেমে ভাসে স্থির নহে মন ॥৫৭॥

sri-gauranga-rupa sada karena chintana
‘gaura’ bali’ preme bhase sthira nahe mana [57]

sada chintana karena–She constantly meditated sri-gauranga-rupa–on the form of Sri Gauranga. bali’–Chanting, ‘gaura’–‘Gaura’ bhase–she floated preme–in divine love, [and her] mana–heart sthira nahe–became unsteady. [57]

“She constantly meditated on the form of Sri Gauranga. Chanting Gaura’s Name she floated in divine love, and her heart became unsteady.

কতদিনে গৌরচন্দ্র কৃপা বিতরিয়া ।
পার্ব্বতীরে দেখা দিলা সগণে আসিয়া ॥৫৮॥

kata-dine gaurachandra krpa vitariya
parvatire dekha dila sagane asiya [58]

kata-dine–Eventually, gaurachandra–Gaurachandra krpa vitariya–bestowed [His] mercy; asiya–He came sagane–with [His] associates [and] dekha dila–appeared parvatire–to Parvati. [58]

“Eventually, Gaurachandra bestowed His mercy; He came with His associates and appeared to Parvati.

সুতপ্ত কাঞ্চনবর্ণ দীর্ঘ কলেবর ।
মাথায় চাঁচর কেশ সর্ব্বাঙ্গ সুন্দর ॥৫৯॥

sutapta kanchana-varna dirgha kalevara
mathaya cha̐chara kesa sarvanga sundara [59]

[His] dirgha–long kalevara–form [was] sutapta kanchana-varna–the colour of molten gold. sarvanga–All [His] limbs [and] cha̐chara kesa–the wavy hair mathaya–on [His] head [were] sundara–beautiful. [59]

“His long form was the colour of molten gold, and His limbs and the wavy hair on His head appeared very beautiful.

ত্রিকচ্ছ করিয়া বস্ত্র তার পরিধান ।
গলে দোলে ফুলমালা অপূর্ব্ব বিধান ॥৬০॥

trikachchha kariya vastra tara paridhana
gale dole phula-mala apurva vidhana [60]

tara paridhana vastra–He wore cloth trikachchha kariya–tucked three times, [and] apurva vidhana phula-mala–a wonderful flower garland dole–swung gale–on [His] neck. [60]

“He wore a dhoti tucked in three places, and a wonderful flower garland swung on His neck.

প্রেমে গদগদ বাক্য কহে গৌররায় ।
‘বলগো পার্ব্বতী! কেন আইলে হেথায়’ ॥৬১॥

preme gadagada vakya kahe gaura-raya
‘balago parvati! kena aile hethaya’ [61]

[His] vakya–voice gadagada–faltering preme–in divine love, gaura-raya–Gaura Ray kahe–said, ‘balago–‘O parvati!–Parvati! kena–Why aile–have you come hethaya’–here?’ [61]

“Stammering in divine love, Gaura Ray said, ‘O Parvati! Why have you come here?’

জগতের প্রভু-পদে পড়িয়া পার্ব্বতী ।
জানায় আপন দুঃখ স্থির নহে মতি ॥৬২॥

jagatera prabhu-pade padiya parvati
janaya apana duhkha sthira nahe mati [62]

parvati–Parvati padiya–bowed prabhu-pade–at the feet of the Lord jagatera–of the universe, [and] mati sthira nahe–with an unsteady mind, janaya–explained apana–her duhkha–sadness. [62]

“Parvati bowed at the feet of the Lord of the universe, and with an unsteady mind, explained her sadness.

‘ওহে প্রভু জগন্নাথ জগত-জীবন ।
সকলের দয়াময় মোর বিড়ম্বন ॥৬৩॥

‘ohe prabhu jagannatha jagata-jivana
sakalera dayamaya mora vidambana [63]

‘ohe–‘O prabhu–Master! jagannatha–O Lord of the universe! jagata-jivana–O Life of the universe! [You are] dayamaya–merciful sakalera–to everyone, [but] vidambana–cruel mora–to me. [63]

“‘O Master! O Lord and Life of the universe! You are merciful to everyone, but cruel to me.

তব বহির্ম্মুখ জীব বন্ধন কারণ ।
নিযুক্ত করিলা মোরে পতিতপাবন ॥৬৪॥

tava bahirmukha jive bandhana karana
niyukta karila more patita-pavana [64]

patita-pavana–O Saviour of the fallen, niyukta karila–You have engaged more–me bandhana karana–in imprisoning jive–the souls [who are] tava bahirmukha–averse to You. [64]

“‘O Saviour of the fallen, You have engaged me in imprisoning the souls who are averse to You.

আমি থাকি সেই কাজে সংসার পাতিয়া ।
তোমার অনন্ত প্রেমে বঞ্চিত হইয়া ॥৬৫॥

ami thaki sei kaje samsara patiya
tomara ananta preme vanchita ha-iya [65]

ami–I sei kaje thaki–perform this duty [and] patiya–manage samsara–the material world, [but] vanchita ha-iya–I am deprived tomara ananta preme–of Your infinite divine love. [65]

“‘I perform this duty and manage the material world, but I am deprived of Your infinite divine love.

লোকে বলে যথা কৃষ্ণ মায়া নাহি তথা ।
আমি তবে বহির্ম্মুখ হইনু সর্ব্বথা ॥৬৬॥

loke bale yatha krsna maya nahi tatha
ami tabe bahirmukha ha-inu sarvatha [66]

loke–People bale–say [that] maya–Maya [is] nahi–not present yatha tatha–wherever krsna–Krsna [is present]. tabe–Thus, ami–I ha-inu–have become sarvatha–completely bahirmukha–estranged [from You]. [66]

“‘People say that Maya is absent wherever Krsna is present. Thus, I have become completely estranged from You.

কেমনে দেখিব প্রভু তোমার বিলাস ।
তুমি না করিলে পথ হইনু নিরাশ’ ॥৬৭॥

kemane dekhiba prabhu tomara vilasa
tumi na karile patha ha-inu nirasa’ [67]

prabhu–O Lord, kemane–how dekhiba–will I see tomara–Your vilasa–Pastimes? tumi patha na karile–If You do not make a way [for me], ha-inu–I will be nirasa’–hopeless.’ [67]

“‘O Lord, how will I see Your Pastimes? If You do not make a way for me, I will be hopeless.’

এত বলি’ শ্রীপার্ব্বতী গৌরপদধূলি ।
সীমন্তে লইল সতী করিয়া আকুলি ॥৬৮॥

eta bali’ sri-parvati gaura-pada-dhuli
simante la-ila sati kariya akuli [68]

bali’–Saying eta–this, sati sri-parvati–chaste Parvati Devi akuli kariya–desperately la-ila–rubbed gaura-pada-dhuli–Gaura’s foot-dust simante–into [her] parting. [68]

“Saying this, chaste Parvati Devi desperately rubbed Gaura’s foot-dust into the parting in her hair.

সেই হৈতে শ্রীসীমন্তদ্বীপ নাম হৈল ।
সিমুলিয়া বলি’ অজ্ঞজনেতে কহিল ॥৬৯॥

sei haite sri-simantadvipa nama haila
simuliya bali’ ajna-janete kahila [69]

sei haite–Since then, [this place] nama haila–has been known [as] sri-simantadvipa–Sri Simantadwip, [though] ajna-janete–the ignorant bali’ kahila–call [it] simuliya–Simuliya. [69]

“Since then, this place has been known as Simantadwip, though the ignorant call it Simuliya.

শ্রীগৌরাঙ্গচন্দ্র তবে প্রসন্ন হইয়া ।
বলিল, “পার্ব্বতী শুন কথা মন দিয়া ॥৭০॥

sri-gauranga-chandra tabe prasanna ha-iya
balila, “parvati suna katha mana diya [70]

sri-gauranga-chandra–Moon-like Sri Gauranga tabe prasanna ha-iya–was then pleased [and] balila–said, ‘parvati–‘O Parvati, suna–listen katha–to [My] words mana diya–attentively. [70]

“Moon-like Sri Gauranga was pleased and said, ‘O Parvati, listen to My words attentively.

তুমি মোর ভিন্ন নও শক্তি সর্ব্বেশ্বরী ।
এক শক্তি দুই রূপ মম সহচরী ॥৭১॥

tumi mora bhinna nao sakti sarvesvari
eka sakti dui rupa mama sahachari [71]

tumi–You nao–are not bhinna–separate mora–from Me. [You are My] sakti–energy [and] sarvesvari–the goddess of all. mama–My sahachari–consort, [My] eka–one sakti–energy, [has] dui–two rupa–forms. [71]

“‘You are not separate from Me. You are My energy and the goddess of all. My consort, My singular energy, has two forms.

স্বরূপশক্তিতে তুমি রাধিকা আমার ।
বহিরঙ্গা-রূপে রাধা তোমাতে বিস্তার ॥৭২॥

svarupa-saktite tumi radhika amara
bahiranga-rupe radha tomate vistara [72]

amara svarupa-saktite–As {My] personal energy, tumi–you [are] radhika–Radhika. bahiranga-rupe–As [My] external energy, radha–Radha vistara–expands tomate–as you. [72]

“‘As My personal energy, you are Radhika. As My external energy, Radha expands as you.

তুমি নৈলে মোর লীলা সিদ্ধ নাহি হয় ।
তুমি যোগমায়ারূপে লীলাতে নিশ্চয় ॥৭৩॥

tumi naile mora lila siddha nahi haya
tumi yogamaya-rupe lilate nischaya [73]

tumi naile–Without you, mora–My lila–Pastimes haya nahi–are not siddha–complete. yogamaya-rupe–As Yogamaya, tumi–you [are] nischaya–certainly [involved] lilate–in [My] Pastimes. [73]

“‘Without you, My Pastimes are not complete. As Yogamaya, you are certainly involved in My Pastimes.

ব্রজে তুমি পৌর্ণমাসীরূপে নিত্য কাল ।
নবদ্বীপে পৌঢ়ামায়া সহ ক্ষেত্রপাল’ ॥৭৪॥

vraje tumi paurnamasi-rupe nitya kala
navadvipe praudha-maya saha ksetra-pala’ [74]

vraje–In Vraja, tumi–you [are] nitya kala–eternally [present] paurnamasi-rupe–as Paurnamasi, [and] navadvipe–in Nabadwip, [you are present] praudha-maya–as Praudha Maya saha–with ksetra-pala’–the guardian of [My] abode (Lord Siva).’ [74]

“‘In Vraja, you are eternally present as Paurnamasi, and in Nabadwip, you are present as Praudha Maya with Lord Siva, the guardian of the Dham.’

এত বলি’ শ্রীগৌরাঙ্গ হৈল অদর্শন ।
প্রেমাবিষ্ট হয়ে রহে পার্ব্বতীর মন ॥ ৭৫॥

eta bali’ sri-gauranga haila adarsana
premavista haye rahe parvatira mana [75]

bali’–Saying eta–this, sri-gauranga–Sri Gauranga adarsana haila–disappeared, [and] parvatira–Parvati’s mana–heart rahe–became premavista haye–overwhelmed with divine love. [75]

“Saying this, Sri Gauranga disappeared, and Parvati’s heart became overwhelmed with divine love.

সিমন্তিনীদেবীরূপে রহে এক ভিতে ।
প্রৌঢ়ামায়া মায়াপুরে রহে গৌর-প্রীতে” ॥৭৬॥

simantini-devi-rupe rahe eka bhite
praudha-maya mayapure rahe gaura-prite” [76]

gaura-prite–Out of love for Gaura, rahe–Parvati remains [here] eka bhite–in one place simantini-devi-rupe–as Simantini Devi [and] rahe–remains mayapure–in Mayapur praudha-maya”–as Praudha Maya.” [76]

“Out of love for Sri Gauranga, Parvati remains here as the goddess of Simantadwip and in Mayapur as Praudha Maya.”

এত বলি’ নিত্যানন্দ কাজির নগরে ।
প্রবেশিল জীবে লয়ে তখন সত্বরে ॥৭৭॥

eta bali’ nityananda kajira nagare
pravesila jive laye takhana satvare [77]

bali’–Saying eta–this, nityananda–Nityananda takhana–then satvare–quickly pravesila–entered kajira nagare–Kazi Nagar laye–with jive–Jiva. [77]

Saying this, Nityananda quickly entered Kazi Nagar with Jiva.

প্রভু বলে, “ওহে জীব শুনহ বচন ।
কাজির নগর এই মথুরা ভুবন ॥৭৮॥

prabhu bale, “ohe jiva sunaha vachana
kajira nagara ei mathura bhuvana [78]

prabhu–The Lord bale–said, “ohe–“O jiva–Jiva, sunaha–listen vachana–to [My] words. ei kajira nagara–Kazi Nagar [is] ei mathura bhuvana–the land of Mathura. [78]

Nityananda Prabhu said, “O Jiva, listen to My words. Kazi Nagar is Mathura.

হেথা শ্রীগৌরাঙ্গ-রায় কীর্ত্তন করিয়া ।
কাজি নিস্তারিল প্রভু প্রেমরত্ন দিয়া ॥৭৯॥

hetha sri-gauranga-raya kirtana kariya
kaji nistarila prabhu prema-ratna diya [79]

hetha–Here, sri-gauranga-raya prabhu–Lord Sri Gauranga Ray kirtana kariya–performed kirtan, kaji nistarila–delivered the Kazi, [and] diya–gave [him] prema-ratna–the jewel of divine love. [79]

“Here, Sri Gauranga performed kirtan, delivered the Kazi, and gave him the jewel of divine love.

শ্রীকৃষ্ণলীলায় যেই কংস মথুরায় ।
গৌরাঙ্গলীলায় চাঁদকাজি নাম পায় ॥৮০॥

sri-krsna-lilaya yei kamsa mathuraya
gauranga-lilaya cha̐da-kaji nama paya [80]

yei–He who [was] kamsa–Kamsa sri-krsna-lilaya–during Sri Krsna’s Pastimes mathuraya–in Mathura nama paya–became known as cha̐da-kaji–Cha̐d Kazi gauranga-lilaya–during Gauranga’s Pastimes. [80]

“He who was Kamsa during Krsna’s Pastimes in Mathura became known as Cha̐d Kazi during Gauranga’s Pastimes.

এইজন্য প্রভু তারে মাতুল বলিল ।
ভয়ে কাজি গৌরপদে শরণ লইল ॥৮১॥

ei-janya prabhu tare matula balila
bhaye kaji gaura-pade sarana la-ila [81]

prabhu–The Lord ei-janya–thus balila–called tare–him matula–uncle. bhaye–Out of fear, kaji–the Kazi sarana la-ila–took shelter gaura-pade–at Gaura’s feet. [81]

“The Lord thus called the Kazi His uncle. Out of fear, the Kazi took shelter at Gauranga’s feet.

কীর্ত্তন আরম্ভে কাজি মৃদঙ্গ ভাঙ্গিল ।
হোসেন সাহার বলে উৎপাত করিল ॥৮২॥

kirtana arambhe kaji mrdanga bhangila
hosena sahara bale utpata karila [82]

kirtana arambhe–When [Sri Gauranga] began performing kirtan, kaji–the Kazi bhangila–broke mrdanga–a mrdanga (drum) [and] utpata karila–made a disturbance hosena sahara bale–on the order of Nawab Hussian Shah. [82]

“When Gauranga began performing kirtan, the Kazi broke a mrdanga and made a disturbance on the order of Nawab Hussein Shah.

হোসেনসা সে জরাসন্ধ গৌড়-রাজ্যেশ্বর ।
তাঁহার আত্মীয় কাজি প্রতাপ বিস্তর ॥৮৩॥

hosenasa se jarasandha gauda-rajyesvara
ta̐hara atmiya kaji pratapa vistara [83]

se hosenasa–Hussein Shah, gauda-rajyesvara–the emperor of Gauda, [was] jarasandha–Jarasandha. pratapa vistara–He influenced ta̐hara–his atmiya–relative kaji–the Kazi. [83]

“Hussein Shah, the emperor of Gauda at that time, was previously Jarasandha. He influenced the Kazi, who was his relative.

প্রভু তারে নৃসিংহরূপেতে দেয় ভয় ।
ভয়ে কংসসম কাজি জড়সড় হয় ॥৮৪॥

prabhu tare nrsimha-rupete deya bhaya
bhaye kamsa-sama kaji jadasada haya [84]

nrsimha-rupete–In the form of Nrsimha, prabhu–the Lord bhaya deya–frightened tare–him, [and] kamsa-sama–like Kamsa, kaji–the Kazi jadasada haya–cringed bhaye–in fear. [84]

“In the form of Nrsimha, the Lord frightened the Kazi, and like Kamsa, the Kazi cringed in fear.

তারে প্রেম দিয়া কৈল বৈষ্ণবপ্রধান ।
কাজির নিস্তার কথা শুনে ভাগ্যবান্ ॥৮৫॥

tare prema diya kaila vaisnava-pradhana
kajira nistara katha sune bhagyavan [85]

diya–The Lord gave tare–him prema–divine love [and] kaila–made [him] vaisnava-pradhana–a great devotee. sune–Those who hear katha–discussion kajira nistara–of the Kazi’s deliverance [are] bhagyavan–fortunate. [85]

“The Lord then gave him divine love and made him a great devotee. Those who hear of the Kazi’s deliverance are fortunate.

ব্রজতত্ত্ব নবদ্বীপতত্ত্বে দেখ ভেদ ।
কৃষ্ণ-অপরাধী লভে নির্ব্বাণ অভেদ ॥৮৬॥

হেথা অপরাধী পায় প্রেমরত্ন-ধন ।
অতএব গৌরলীলা সর্ব্বোপরি হন ॥৮৭॥

vraja-tattva navadvipa-tattve dekha bheda
krsna-aparadhi labhe nirvana abheda [86]

hetha aparadhi paya prema-ratna-dhana
ataeva gaura-lila sarvopari hana [87]

dekha–See bheda–the difference vraja-tattva navadvipa-tattve–between Vraja and Nabadwip: krsna-aparadhi–offenders of Krsna labhe–attain abheda nirvana–static liberation, [but] aparadhi–offenders hetha–here paya–attain prema-ratna-dhana–the wealth of the jewel of divine love. ataeva–Thus, gaura-lila–the Pastimes of Gaura hana–are sarvopari–above all. [86–87]

“See the difference between Vraja and Nabadwip: in Vraja, those who offend Krsna attain static liberation, but in Nabadwip, offenders attain the jewel of divine love. Thus, the Pastimes of Gaura are supreme.

গৌরধাম গৌরনাম গৌররূপ-গুণ ।
অপরাধ নাহি মানে তারিতে নিপুণ ॥৮৮॥

gaura-dhama gaura-nama gaura-rupa-guna
aparadha nahi mane tarite nipuna [88]

gaura-dhama–Gaura’s Abode, gaura-nama–Gaura’s Name, [and] gaura-rupa guna–Gaura’s Form and Qualities mane nahi–do not consider aparadha–offences, [and are] nipuna–adept tarite–at deliverance. [88]

“Gaura’s Abode, Name, Form, and Qualities do not consider offences and are adept at delivering souls.

যদি অপরাধ থাকে সাধকের মনে ।
কৃষ্ণনামে কৃষ্ণধামে তারে বহুদিনে ॥৮৯॥

yadi aparadha thake sadhakera mane
krsna-name krsna-dhame tare bahu-dine [89]

yadi–If aparadha–offences thake–exist sadhakera mane–in the mind of a practitioner, krsna-name–Krsna’s Name [and] krsna-dhame–Krsna’s abode tare–deliver [them] bahu-dine–after a long time. [89]

“If offences are present in the mind of a practitioner, Krsna’s Name and abode deliver them after a long time.

গৌরনামে গৌরধামে সদ্য প্রেম হয় ।
অপরাধ নাহি তার বাধা উপজয় ॥৯০॥

gaura-name gaura-dhame sadya prema haya
aparadha nahi tara badha upajaya [90]

gaura-name–Through Gaura’s Name [and] gaura-dhame–Gaura’s abode, prema haya–souls attain divine love sadya–immediately; aparadha–offences badha upajaya nahi–do not obstruct tara–them. [90]

“Gaura’s Name and abode, however, immediately give souls divine love; offences do not obstruct them.

ঐ দেখ ওহে জীব কাজির সমাধি ।
দেখিলে জীবের নাশ হয় আধি ব্যাধি” ॥৯১॥

ai dekha ohe jiva kajira samadhi
dekhile jivera nasa haya adhi vyadhi” [91]

ohe–O jiva–Jiva, dekha–see ai–there kajira samadhi–the samadhi (tomb) of the Kazi. dekhile–By seeing [it,] jivera–a soul’s adhi vyadhi–sickness and sorrow nasa haya”–are dispelled.” [91]

“O Jiva, see there the samadhi of the Kazi. Seeing it dispels sickness and sorrow.”

এত বলি’ নিত্যানন্দ প্রেমে গরগর ।
চলিলেন দ্রুত শঙ্খবণিকনগর ॥৯২॥

eta bali’ nityananda preme garagara
chalilena druta sankha-vanika-nagara [92]

bali’–Saying eta–this, nityananda–Nityananda, garagara–smouldering preme–with divine love, druta–quickly chalilena–went sankha-vanika-nagara–to Sankha Vanik Nagar. [92]

Saying this, Nityananda, smouldering with divine love, quickly went to Sankha Vanik Nagar.

তথা গিয়া শ্রীজীবেরে বলেন বচন ।
“ওই দেখ শরডাঙ্গা অপূর্ব্ব দর্শন ॥৯৩॥

tatha giya sri-jivere balena vachana
“oi dekha saradanga apurva darsana [93]

giya–Arriving tatha–there, vachana balena–He said sri-jivere–to Jiva, “dekha–“See oi–there apurva darsana–the wonderful sight saradanga–of Saradanga. [93]

Arriving there, He said to Sri Jiva, “See there the wonderful sight of Saradanga.

শ্রীশরডাঙ্গা নাম অতি মনোহর ।
জগন্নাথ বৈসে যথা লইয়া শবর ॥৯৪॥

sri-saradanga nama ati manohara
jagannatha vaise yatha la-iya sabara [94]

nama–The name sri-saradanga–Sri Saradanga [is] ati–extremely manohara–beautiful. jagannatha–Jagannath vaise–resides yatha–there sabara la-iya–with the sabaras. [94]

“The name Saradanga is also very beautiful. Jagannath resides there with the sabaras.

পূর্ব্বে যবে রক্তবাহু দৌরাত্ম্য করিল ।
দয়িতা সহিত প্রভু হেথায় আইল ॥৯৫॥

purve yabe raktabahu dauratmya karila
dayita sahita prabhu hethaya aila [95]

purve–Previously, yabe–when raktabahu–Raktabahu dauratmya karila–was on a rampage, prabhu–the Lord aila–came hethaya–here sahita–with dayita–the sabaras (a tribe of outcastes). [95]

“Previously, when a demon named Raktabahu was on a rampage, the Lord came here with the sabaras.

শ্রীপুরুষোত্তম সম এই ধাম হয় ।
নিত্য জগন্নাথস্থিতি তথায় নিশ্চয়” ॥৯৬॥

sri-purusottama sama ei dhama haya
nitya jagannatha-sthiti tathaya nischaya” [96]

ei–This dhama–place haya–is sama–nondifferent sri-purusottama–from Jagannath Puri; nischaya–certainly nitya jagannatha-sthiti–Jagannath resides eternally tathaya”–here.” [96]

“This place is nondifferent from Sri Purusottam Ksetra; Jagannath certainly resides here eternally.”

তবে তন্তুবায়গ্রাম হইলেন পার ।
দেখিলেন খোলাবেচা শ্রীধর-আগার ॥৯৭॥

tabe tantuvaya-grama ha-ilena para
dekhilena khola-vecha sridhara-agara [97]

tabe–Then para ha-ilena–they passed through tantuvaya-grama–the village of Tantuvaya [and] dekhilena–saw khola-vecha sridhara-agara–the cottage of the banana seller Sridhar. [97]

They then passed through Tantuvaya Gram and saw the cottage of Kholavecha Sridhar.

প্রভু বলে, “এই স্থানে শ্রীগৌরাঙ্গ হরি ।
কীর্ত্তন বিশ্রাম কৈল ভক্তে কৃপা করি’॥৯৮॥

prabhu bale, “ei sthane sri-gauranga hari
kirtana visrama kaila bhakte krpa kari’ [98]

prabhu–The Lord bale–said, “ei sthane–“In this place, sri-gauranga hari–Lord Sri Gauranga kirtana visrama kaila–chanted, rested, krpa kari’–and blessed bhakte–devotees. [98]

Nityananda Prabhu said, “Here, Sri Gauranga chanted, rested, and blessed the devotees.

এই হেতু বিশ্রামস্থান এর নাম ।
হেথা শ্রীধরের ঘরে করহ বিশ্রাম ॥৯৯॥

ei hetu visrama-sthana era nama
hetha sridharera ghare karaha visrama [99]

era–Its nama–name ei hetu–thus [became] visrama-sthana–Visram Sthan (‘The Lord’s resting place’). visrama karaha–You may rest hetha–here sridharera ghare–in Sridhar’s cottage. [99]

“This place thus became known as Visram Sthan. You may rest here in Sridhar’s cottage.”

শ্রীধর শুনিল যবে প্রভু-আগমন ।
সাষ্টাঙ্গে আসিয়া করে প্রভুর পূজন ॥১০০॥

sridhara sunila yabe prabhu-agamana
sastange asiya kare prabhura pujana [100]

yabe–When sridhara–Sridhar sunila–heard prabhu-agamana–of the Lord’s arrival, asiya–he came sastange–in prostration [and] prabhura pujana kare–worshipped the Lord. [100]

When Sridhar heard of Nityananda Prabhu’s arrival, he came, prostrated himself, and worshipped the Lord.

বলে, “প্রভু বড় দয়া এ দাসের প্রতি ।
বিশ্রাম করহ হেথা আমার মিনতি” ॥১০১॥

bale, “prabhu bada daya e dasera prati
visrama karaha hetha amara minati” [101]

bale–He said, “prabhu–“O Lord, bada daya–Be greatly merciful e dasera prati–to this servant [and] visrama karaha–rest hetha–here. [This is] amara–my minati”–request.” [101]

He said, “O Lord, be most merciful to this servant and rest here. This is my request.”

প্রভু বলে, “তুমি হও অতি ভাগ্যবান্ ।
তোমারে করিল কৃপা গৌর ভাগবান্ ॥১০২॥

prabhu bale, “tumi hao ati bhagyavan
tomare karila krpa gaura bhagavan [102]

prabhu–The Lord bale–replied, “tumi–“You hao–are ati–very bhagyavan–fortunate: gaura bhagavan–Lord Gauranga krpa karila–has bestowed mercy tomare–upon you. [102]

Nityananda Prabhu replied, “You are very fortunate: Lord Gauranga has bestowed His mercy upon you.

অদ্য মোরা এ স্থানে করিব বিশ্রাম” ।
শুনিয়া শ্রীধর তবে হয় আপ্তকাম ॥১০৩॥

adya mora e sthane kariba visrama”
suniya sridhara tabe haya apta-kama [103]

adya–Today, mora–we visrama kariba–will rest e sthane”–here.” suniya–Hearing [this,] sridhara–Sridhar haya–was tabe–then apta-kama–satisfied. [103]

“Today, we will rest here.” Hearing this, Sridhar was satisfied.

বহুযত্নে সেবাযোগ্য সামগ্রী লইয়া ।
রন্ধন করায় ভক্ত ব্রাহ্মণেরে দিয়া ॥১০৪॥

bahu-yatne seva-yogya samagri la-iya
randhana karaya bhakta brahmanere diya [104]

bahu-yatne–With great care, la-iya–Sridhar collected seva-yogya–offerable samagri–ingredients [and engaged] bhakta brahmanere–a Vaisnava brahman diya randhana karaya–to cook. [104]

With great care, Sridhar collected suitable ingredients and engaged a Vaisnava brahman to cook.

নিতাই শ্রীবাস সেবা হৈলে সমাপন ।
আনন্দে প্রসাদ পায় শ্রীজীব তখন ॥১০৫॥

nitai srivasa seva haile samapana
anande prasada paya sri-jiva takhana [105]

[When] nitai–Nitai [and] srivasa–Srivas’s seva–service samapana haile–was complete, sri-jiva–Sri Jiva takhana–then anande–joyfully paya–took [their] prasada–remnants. [105]

Once Nitai and Srivas had been served, Sri Jiva joyfully took their prasad.

নিত্যানন্দে খট্টোপরি করায় শয়ন ।
সবংশে শ্রীধর করে পাদসম্বাহন ॥১০৬॥

nityanande khattopari karaya sayana
savamse sridhara kare pada-samvahana [106]

sayana karaya–Sridhar laid nityanande–Nityananda khattopari–on a bed. [Then] sridhara–Sridhar savamse–and [his] family pada-samvahana kare–massaged [the Lord’s] feet. [106]

Sridhar laid Nityananda on a bed, and then he and his family massaged the Lord’s feet.

অপরাহ্নে শ্রীজীবেরে লইয়া শ্রীবাস ।
ষষ্টিতীর্থ দেখাইল হইয়া উল্লাস॥১০৭॥

aparahne sri-jivere la-iya srivasa
sasti-tirtha dekhaila ha-iya ullasa [107]

aparahne–In the afternoon, srivasa–Srivas la-iya–took sri-jivere–Sri Jiva [and] ullasa ha-iya–joyfully dekhaila–showed [him] sasti-tirtha–Sasti Tirtha. [107]

In the afternoon, Srivas took Sri Jiva and joyfully showed him Sasti Tirtha.

শ্রীবাস কহিল, “শুন জীব সদাশয় ।
পূর্ব্বে দেবগণ যবে শুনিল নিশ্চয় ॥১০৮॥

নবদ্বীপে হবে মহাপ্রভু অবতার ।
বিশ্বকর্ম্মা আইলেন নদীয়া নগর ॥১০৯॥

srivasa kahila, “suna jiva sad-asaya
purve deva-gana yabe sunila nischaya [108]

navadvipe habe mahaprabhu avatara
visvakarma ailena nadiya nagara [109]

srivasa–Srivas kahila–said, “suna–“Listen, sad-asaya jiva–O pure-hearted Jiva! purve–Previously, yabe–when deva-gana–the gods sunila–heard [that] mahaprabhu–Mahaprabhu nischaya avatara habe–would certainly descend navadvipe–in Nabadwip, visvakarma–the architect of the gods ailena–came nadiya nagara–to the city of Nadia. [108–109]

Srivas said, “Listen, O pure-hearted Jiva! Previously, when the gods heard that Mahaprabhu would descend in Nabadwip, Visvakarma came to Nadia.

প্রভু যেই পথে করিবেন সঙ্কীর্ত্তন ।
সেই পথে জলকষ্ট করিতে বারণ ॥১১০॥

এক রাত্রে ষাট কুণ্ড কাটিল বিশাই ।
শেষ কুণ্ড কাজিগ্রামে করিল কাটাই ॥১১১॥

prabhu yei pathe karibena sankirtana
sei pathe jalakasta karite varana [110]

eka ratre sata kunda katila visai
sesa kunda kaji-grame karila katai [111]

varana karite–To prevent jalakasta–a scarcity of water yei pathe sei pathe–along the paths on which prabhu–the Lord karibena–would perform sankirtana–sankirtan, katila–Visvakarma dug sata visai kunda–sixty large ponds eka ratre–in one night. katai karila–He made sesa kunda–the last pond kaji-grame–in the village of the Kazi. [110–111]

“To prevent a scarcity of water along the paths where the Lord would perform sankirtan, Visvakarma dug sixty large ponds in one night, the last of which he made in the village of the Kazi.

শ্রীধরের কলাবাগ দেখিতে সুন্দর ।
ইহার নিকট এক দেখ সরোবর ॥১১২॥

sridharera kala-baga dekhite sundara
ihara nikata eka dekha sarovara [112]

sridharera–Sridhar’s kala-baga–banana grove [is] sundara–beautiful dekhite–to see. dekha–See [also] eka sarovara–the lake ihara nikata–nearby it. [112]

“Sridhar’s banana grove is beautiful to see. See also the lake nearby.

এই সরোবরে কভু করি’ জল-খেলা ।
মহাপ্রভু লইলেন শ্রীধরের খোলা ॥১১৩॥

ei sarovare kabhu kari’ jala-khela
mahaprabhu la-ilena sridharera khola [113]

mahaprabhu–Mahaprabhu kabhu–sometimes jala-khela kari’–played in the water ei sarovare–in that lake [and] la-ilena–took sridharera–Sridhar’s khola–bananas. [113]

“Mahaprabhu sometimes played in the water there and took Sridhar’s bananas.

অদ্যাবধি মোচা থোড় লইয়া শ্রীধর ।
শ্রীশচীমাতাকে দেয় উল্লাস অন্তর ॥১১৪॥

adyavadhi mocha thoda la-iya sridhara
sri-sachi-matake deya ullasa antara [114]

adyavadhi–Still today, sridhara–Sridhar la-iya–collects mocha–banana flowers [and] thoda–stems, [and] deya–gives [them] sri-sachi-matake–to Mother Sachi ullasa antara–with joy in his heart. [114]

“Still today, Sridhar collects banana flowers and stems, and gives them to Mother Sachi with joy in his heart.

ইহার নিকটে ময়ামারি নাম স্থান ।
দেখহ শ্রীজীব আজো আছে বিদ্যমান ॥১১৫॥

ihara nikate mayamari nama sthana
dekhaha sri-jiva ajo achhe vidyamana [115]

ihara nikate–Near here [is] sthana–a place nama–named mayamari–Mayamari. sri-jiva–O Sri Jiva, dekhaha–see [that it] vidyamana achhe–exists ajo–even today. [115]

“Near here is a place called Mayamari. O Jiva, see that it still exists there today.

পৌরাণিক কথা এক করহ শ্রবণ ।
তীর্থযাত্রা বলদেব করিল যখন ॥১১৬॥

নবদ্বীপে আসি’ যবে করিল বিশ্রাম ।
বিপ্রগণ জানাইল ময়াসুর নাম ॥১১৭॥

pauranika katha eka karaha sravana
tirtha-yatra baladeva karila yakhana [116]

navadvipe asi’ yabe karila visrama
vipra-gana janaila mayasura nama [117]

sravana karaha–Hear eka–a katha–story pauranika–from the Puranas: [once] yakhana–when baladeva–Baladev tirtha-yatra karila–was on a pilgrimage, asi’–He came navadvipe–to Nabadwip [and] visrama karila–rested. yabe–At that time, vipra-gana–some brahmans janaila–told him about mayasura nama–the demon named Maya. [116–117]

“Please hear a story from the Puranas: once when Baladev was on a pilgrimage, He came to Nabadwip and rested. At that time, some brahmans told Him about a demon named Maya.

ময়াসুর-উপদ্রব শুনি’ হলধর ।
মহাবেগে ধরে তারে মাঠের ভিতর ॥১১৮॥

mayasura-upadrava suni haladhara
mahavege dhare tare mathera bhitara [118]

suni’–Hearing upadrava–of the havoc [raised by] mayasura–the demon Maya, haladhara–Baladev mahavege–furiously dhare–confronted tare–him bhitara–in mathera–a field. [118]

“Hearing of the havoc raised by Mayasura, Baladev furiously confronted him in a field.

মহাযুদ্ধ কৈল দৈত্য বলদেব সাথ ।
অবশেষে রাম তারে করিল নিপাত ॥১১৯॥

mahayuddha kaila daitya baladeva satha
avasese rama tare karila nipata [119]

daitya–The demon mahayuddha kaila–fought ferociously satha–with baladeva–Baladev, [and] avasese–finally rama–Baladev nipata karila–killed tare–him. [119]

“The demon fought with Baladev ferociously, and finally Baladev killed him.

সে অবধি ময়ামারি নাম খ্যাত হৈল ।
বহুকাল কথা আজ তোমারে কহিল ॥১২০॥

se avadhi mayamari nama khyata haila
bahu-kala katha aja tomare kahila [120]

se avadhi–Since then, [this place] khyata haila–has become known nama–by the name mayamari–Mayamari. aja–Today, kahila–I have told tomare–you bahu-kala katha–a very old story. [120]

“Since then, this place has become known as Mayamari. Today, I have told you a very old story.

তালবন নাম এই তীর্থ ব্রজপুরে ।
সদা ভাগ্যবান্ জন নয়নেতে স্ফুরে” ॥১২১॥

talavana nama ei tirtha vraja-pure
sada bhagyavan jana nayanete sphure” [121]

ei–This tirtha–place [is] nama–known as talavana–Talavan vraja-pure–in the town of Vraja [and] sada–always sphure–appears nayanete–before the eyes bhagyavan jana”–of the fortunate souls.” [121]

“This place is known as Talavan in Vraja and always appears before the eyes of the fortunate souls.”

সেই রাত্রে সেই স্থানে থাকিলেন সবে ।
পরদিন যাত্রা করে “হরি হরি” রবে ॥১২২॥

sei ratre sei sthane thakilena sabe
para-dina yatra kare “hari hari” rabe [122]

sei ratre–That night, thakilena–they stayed sei sthane–there, [and] para-dina–the next day sabe–they yatra kare–travelled on, rabe–chanting hari hari–“Hari! Hari!” [122]

That night, they stayed there, and the next day they continued on, chanting, “Hari! Hari!”

নিতাইজাহ্নবাপদছায়া যার আশ ।
নদীয়া-মাহাত্ম্য করে এ দাস প্রকাশ ॥১২৩॥

nitai-jahnava-pada-chhaya yara asa
nadiya-mahatmya kare e dasa prakasa [123]

e–This dasa–servant, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–in the shade of Nitai and Jahnava’s feet, prakasa kare–reveals nadiya–mahatmya–the glories of Nadia. [123]

This servant, whose aspiration is the shade of Nitai and Jahnava’s feet, reveals the glories of Nadia.

Chapter Seven

Sri Suvarna Bihar and Sri Deva Palli

জয় শ্রীচৈতন্যচন্দ্র জয় প্রভু নিত্যানন্দ
জয়াদ্বৈত জয় গদাধর ।
জয় শ্রীবাসাদি ভক্ত গৌরপদে অনুরক্ত
জয় নবদ্বীপধামবর ॥১॥

jaya sri-chaitanya-chandra jaya prabhu nityananda
jayadvaita jaya gadadhara
jaya srivasadi bhakta gaura-pade anurakta
jaya navadvipa-dhama-vara [1]

jaya jaya–All glory sri-chaitanya-chandra–to the moon-like Sri Chaitanya! jaya–All glory nityananda prabhu–to Nityananda Prabhu! jayadvaita–All glory to Advaita Acharya! jaya–All glory gadadhara–to Gadadhar Pandit! jaya–All glory srivasadi–to Srivas and bhakta–the devotees anurakta–attached gaura-pade–to Gaura’s feet! jaya–All glory navadvipa-dhama-vara–to the best of abodes, Nabadwip! [1]

All glory to the moon-like Sri Chaitanya, Nityananda Prabhu, Advaita Acharya, Gadadhar Pandit, Srivas Pandit, all the devotees attached to the feet of the Lord, and the best of abodes, Sri Nabadwip!

ছাড়িয়া বিশ্রামস্থান শ্রীজীবে লইয়া যান
যথা গ্রাম সুবর্ণবিহার ।
“ওহে জীব”, প্রভু কয়, “অপূর্ব্ব এস্থান হয়
নবদ্বীপ প্রকৃতির পার ॥২॥

chhadiya visrama-sthana sri-jive la-iya yana
yatha grama suvarna-bihara
“ohe jiva”, prabhu kaya, “apurva e-sthana haya
navadvipa prakrtira para [2]

chhadiya–Leaving visrama-sthana–Visram Sthan, la-iya–with sri-jive–Sri Jiva yana–the party proceeded grama–to the village suvarna-bihara–of Suvarna Bihar. yatha–There, prabhu–the Lord kaya–said, “ohe–“O jiva–Jiva, e-sthana–this place haya–is apurva–wonderful. [It is,] navadvipa–like [all of] Nabadwip, prakrtira para–beyond material nature. [2]

Leaving Visram Sthan, with Sri Jiva the party proceeded to the village known as Suvarna Bihar. There, Nityananda Prabhu said, “O Jiva, this is a wonderful place. Like all of Nabadwip, it is beyond material nature.

সত্যযুগে এইস্থানে ছিল রাজা সবে জানে
শ্রীসুবর্ণ সেন তার নাম ।
বহুকাল রাজ্য কৈল পরেতে বার্দ্ধক্য হৈল
তবু নাহি কার্য্যেতে বিশ্রাম ॥৩॥

satya-yuge ei-sthane chhila raja sabe jane
sri-suvarna sena tara nama
bahu-kala rajya kaila parete vardhakya haila
tabu nahi karyete visrama [3]

ei-sthane–Here, satya-yuge–in Satya-yuga, chhila–there was raja–a king. sabe–Everyone jane–knew tara–his nama–name, sri-suvarna sena–Sri Suvarna Sen. rajya kaila–He ruled bahu-kala–for a long time. parete–Lastly, vardhakya haila–he grew old, tabu–but visrama nahi–he did not retire karyete–from [his] duties. [3]

“Here, in Satya-yuga, there was a king known by all as Sri Suvarna Sen. He ruled for a long time. Eventually he grew old, but he did not retire from his duties.

বিষয়ে আবিষ্টচিত্ত কিসে বৃদ্ধি হয় বিত্ত
এই চিন্তা করে নরবর ।
কি জানি কি ভাগ্যবশে শ্রীনারদ তথা আইসে
রাজা তাঁরে পূজিল বিস্তর ॥৪॥

visaye avista-chitta kise vrddhi haya vitta
ei chinta kare nara-vara
ki jani ki bhagya-vase sri-narada tatha aise
raja ta̐re pujila vistara [4]

[His] avista-chitta–mind absorbed visaye–in material affairs, nara-vara–the king chinta kare–thought [only] ei–this: kise–how haya–will [my] vitta–wealth vrddhi–increase? ki jani ki bhagya-vase–As a result of who knows what fortune, sri-narada–Sri Narad aise–came tatha–here, [and] raja–the king pujila–worshipped ta̐re–him vistara–elaborately. [4]

“His mind absorbed in mundane affairs, the king thought only of how to accumulate more wealth. As a result of some unknown fortune, Sri Narad came here, and the king worshipped him elaborately.

নারদের দয়া হৈল তত্ত্ব উপদেশ কৈল
রাজারে ত লইয়া নির্জ্জনে ।
নারদ কহেন, ‘রায় বৃথা তব দিন যায়
অর্থচিন্তা করি’ মনে মনে ॥৫॥

naradera daya haila tattva upadesa kaila
rajare ta la-iya nirjane
narada kahena, ‘raya vrtha tava dina yaya
artha-chinta kari’ mane mane [5]

naradera daya haila–Narad blessed [the king. Then] ta la-iya–he brought rajare–the king nirjane–into seclusion, [and] upadesa kaila–instructed [him] tattva–in the Absolute Truth. narada–Narad kahena–said, ‘raya–‘O King, tava–your dina–days yaya–pass vrtha–in vain artha-chinta kari’–thinking of wealth mane mane–within your mind. [5]

“Narad blessed the King. He then met with him privately and instructed him in the Absolute Truth. Narad said, ‘O King, your days pass in vain as you think only of wealth within your mind.

অর্থকে অনর্থ জান পরমার্থ দিব্য জ্ঞান
হৃদয়ে ভাবহ একবার ।
দারা-পুত্র-বন্ধুজন কেহ নহে নিজজন
মরণেতে কেহ নহে কার ॥৬॥

arthake anartha jana paramartha divya jnana
hrdaye bhavaha eka-bara
dara-putra-bandhu-jana keha nahe nija-jana
maranete keha nahe kara [6]

jana–Understand [that] arthake–[material] wealth [is] anartha–meaningless [and that] divya–divine jnana–knowledge [is] paramartha–true wealth. eka-bara–Once bhavaha–consider hrdaye–within [your] heart: dara-putra-bandhu-jana–[your] wife, sons, and friends, keha jana nahe–none of them are nija–[your] own. maranete–At death, keha nahe–no one [is] kara–anyone’s. [6]

“‘Understand that material wealth is meaningless and that divine knowledge is true wealth. Once consider within your heart that your wife, sons, and friends do not belong to you. After death, no one belongs to anyone.

তোমার মরণ হলে দেহটি ভাসায়ে জলে
সবে যাবে গৃহে আপনার ।
তবে কেন মিথ্যা আশা বিষয়জলপিপাসা
যদি কেহ নাহি হৈল কার ॥৭॥

tomara marana hale dehati bhasaye jale
sabe yabe grhe apanara
tabe kena mithya asa visaya-jala-pipasa
yadi keha nahi haila kara [7]

tomara marana hale–When you die, sabe–everyone dehati bhasaye–will set [your] body afloat jale–the water [and] yabe–go [back] apanara grhe–to their houses. tabe–So, kena–why [this] mithya–false asa–hope? [Why this] visaya-jala-pipasa–thirst for the water of sense objects, yadi–when keha nahi–no one kara haila–belongs to anyone? [7]

“‘When you die, everyone will set your body afloat down the river and then go back to their houses. So, why this false hope? Why this thirst for the water of sense objects, when no one actually belongs to anyone?

যদি বল, “লভি সুখ জীবনে না পাই দুঃখ
অতএব অর্থচেষ্টা করি” ।
সেহ মিথ্যা কথা রায় জীবন অনিত্য হয়
নাহি রহে শতবর্ষোপরি ॥৮॥

yadi bala, “labhi sukha jivane na pai duhkha
ataeva artha-chesta kari”
seha mithya katha raya jivana anitya haya
nahi rahe sata-varsopari [8]

yadi bala–You may say, “jivane–“In life, sukha labhi–I find happiness; duhkha pai na–I do not suffer. ataeva–Therefore, artha-chesta kari”–I endeavour for wealth.” raya–O King, seha katha–such words [are] mithya–false. jivana–Life haya–is anitya–temporary [and] rahe nahi–does not last sata-varsopari–more than one hundred years. [8]

“‘You may say, “I enjoy life; I do not suffer. Therefore, I endeavour for wealth.” O King, such words are false. Life is temporary and does not last more than a hundred years.

অতএব জান সার যেতে হবে মায়াপার
যথা সুখে দুঃখ নাহি হয় ।
কিসে বা সাধিব বল সেই ত অপূর্ব্ব ফল
যাহে নাহি শোক দুঃখ ভয় ॥৯॥

ataeva jana sara yete habe mayapara
yatha sukhe duhkha nahi haya
kise va sadhiba bala sei ta apurva phala
yahe nahi soka duhkha bhaya [9]

ataeva–So, jana–understand sara–the essence: mayapara yete habe–we must cross over maya yatha–to where duhkha–sadness haya nahi–does not come sukhe–as a result of happiness. bala–Tell [me,] kise va–how sadhiba–will we attain sei–that ta apurva–wonderful phala–goal, yahe–wherein nahi–there is no soka–lamentation, duhkha–sadness, [or] bhaya–fear? [9]

“‘So, understand the essence: we must cross over maya to the land where happiness does not produce sadness. Tell me, how will we reach that wonderful land where there is no lamentation, sadness, or fear?

কেবল বৈরাগ্য করি’ তাহা না পাইতে পারি
কেবল জ্ঞানেতে তাহা নাই ।
বৈরাগ্য জ্ঞানের বলে বিষয়বন্ধন গলে
জীবের কৈবল্য হয় ভাই ॥১০॥

kevala vairagya kari’ taha na paite pari
kevala jnanete taha nai
vairagya jnanera bale visaya-bandhana gale
jivera kaivalya haya bhai [10]

paite pari na–We cannot attain taha–it kevala–simply vairagya kari’–by being renounced, [and] nai–we cannot attain taha–it kevala–simply jnanete–through knowledge. bhai–Brother! vairagya jnanera bale–Through renunciation and knowledge, visaya-bandhana–material bondage gale–falls away, [and] jivera haya–souls enter kaivalya–oneness (souls merge into the Lord’s body or effulgence). [10]

“‘We cannot attain it by mere renunciation or knowledge. Brother! Through renunciation and knowledge, material bondage falls away, and souls enter oneness.

কৈবল্যে আনন্দ নাই সর্ব্বনাশ বলি তাই
কৈবল্যের নিতান্ত ধিক্কার ।
এদিকে বিষয় গেল শ্রেষ্ঠ কিছু না মিলিল
কৈবল্যের করহ বিচার ॥১১॥

kaivalye ananda nai sarva-nasa bali tai
kaivalyera nitanta dhikkara
e-dike visaya gela srestha kichhu na milila
kaivalyera karaha vichara [11]

nai–There is no ananda–joy kaivalye–in oneness; bali–we consider tai–it sarva-nasa–total ruination. kaivalyera–Oneness [is] nitanta–utterly dhikkara–condemned. vichara karaha–Understand kaivalyera–oneness: e-dike–by it visaya–material things gela–go away [but] kichhu na–nothing srestha–superior milila–is attained. [11]

“‘There is no joy in oneness; we consider oneness total ruination. Oneness is utterly condemned. Understand oneness: by it, material things disappear, but nothing superior is attained.

অতএব জ্ঞানীজন ভুক্তি মুক্তি নাহি লন
কৃষ্ণভক্তি করেন সাধন ।
বিষয়েতে অনাসক্তি কৃষ্ণপদে অনুরক্তি
সম্বন্ধাভিধেয় প্রয়োজন ॥১২॥

ataeva jnani-jana bhukti mukti nahi lana
krsna-bhakti karena sadhana
visayete anasakti krsna-pade anurakti
sambandhabhidheya prayojana [12]

ataeva–Thus, jnani-jana–the wise lana nahi–do not accept bhukti–enjoyment [or] mukti–liberation— sadhana karena–they practise krsna-bhakti–devotion to Krsna. anasakti–Being detached visayete–from mundanity [and] anurakti–attached krsna-pade–to Krsna’s feet [is] sambandhabhidheya prayojana–the relationship (the proper relationship between the soul and the Lord), the process (the way to the soul’s ultimate attainment), and the goal (the perfection of the soul’s existence). [12]

“‘Thus, the wise do not accept enjoyment or liberation—they practise devotion to Krsna. To be detached from mundanity and attached to Krsna is the relationship, the process, and the goal.

জীব সে কৃষ্ণের দাস ভক্তি বিনা সর্ব্বনাশ
ভক্তিবৃক্ষে ফলে প্রেমফল ।
সেই ফল প্রয়োজন কৃষ্ণপ্রেম নিত্যধন
ভুক্তি মুক্তি তুচ্ছ সে সকল ॥১৩॥

jiva se krsnera dasa bhakti vina sarva-nasa
bhakti-vrkse phale prema-phala
sei phala prayojana krsna-prema nitya-dhana
bhukti mukti tuchchha se sakala [13]

se jiva–The soul [is] dasa–a servant krsnera–of Krsna. vina–Without bhakti–devotion, sarva-nasa–everything [is] spoiled. prema-phala–The fruit of divine love phale–grows bhakti-vrkse–on the tree of devotion; sei–that phala–fruit— krsna-prema–divine love for Krsna, nitya-dhana–the eternal wealth [of the soul]— [is] prayojana–the goal. bhukti–Enjoyment [and] mukti–liberation [are] se sakala–both tuchchha–insignificant. [13]

“‘The soul is a servant of Krsna, and without devotion, the soul is utterly ruined. The fruit of divine love for Krsna grows on the tree of devotion; that fruit—the eternal wealth of the soul—is the goal. Enjoyment and liberation are both insignificant.

কৃষ্ণ চিদানন্দ রবি মায়া তাঁর ছায়া ছবি
জীব তাঁর কিরণাণুগণ ।
তটস্থ ধর্ম্মের বশে জীব যদি মায়া স্পর্শে
মায়া তারে করয়ে বন্ধন ॥১৪॥

krsna chid-ananda ravi maya ta̐ra chhaya chhabi
jiva ta̐ra kirananu-gana
tatastha dharmera vase jiva yadi maya sparse
maya tare karaye bandhana [14]

krsna–Krsna [is the] chid-ananda–joyful, spiritual ravi–sun, maya–Maya [is] ta̐ra–His chhaya chhabi–shadow form, [and] jiva–the souls [are] ta̐ra–His kirananu-gana–atomic rays. yadi–If jiva–souls, vase–governed by [their] tatastha dharmera–marginal nature (of being suited to either the spiritual or material world), sparse–touch maya–Maya, [then] maya–Maya bandhana karaye–binds tare–them. [14]

“‘Krsna is the joyful, spiritual sun, Maya is His shadow, and the souls are His atomic rays. If souls, governed by their marginal nature, touch Maya, then Maya binds them.

কৃষ্ণ বহির্ম্মুখ যেই মায়াস্পর্শী জীব সেই
মায়াস্পর্শে কর্ম্মসঙ্গ পায় ।
মায়াজালে ভ্রমি’ মরে কর্ম্ম জ্ঞানে নাহি তরে
কষ্টনাশ মন্ত্রণা করায় ॥১৫॥

krsna bahirmukha yei maya-sparsi jiva sei
maya-sparse karma-sanga paya
maya-jale bhrami’ mare karma jnane nahi tare
kasta-nasa mantrana karaya [15]

yei–The souls that [become] bahirmukha–averse krsna–to Krsna [are] sei jiva–the souls [that] maya-sparsi–touch Maya. maya-sparse–By Maya’s touch, paya–they become karma-sanga–bound in the reactions to their previous actions. bhrami’–They wander [and] mare–die maya-jale–in Maya’s prison. karma–Action [and] jnane–knowledge tare nahi–do not deliver [them, and Maya] karaya–causes [them] mantrana–to invite [their own] kasta-nasa–suffering and ruin. [15]

“‘The souls that turn away from Krsna touch Maya, and thus become bound in karma. They wander and die in Maya’s prison. Neither action nor knowledge help them, and Maya causes them to invite in their own suffering and ruin.

কভু কর্ম্ম আচরয় অষ্টাঙ্গাদি যোগময়
কভু ব্রহ্মজ্ঞান আলোচন ।
কভু কভু তর্ক করে অবশেষে নাহি তরে
নাহি মানে আত্মতত্ত্বধন ॥১৬॥

kabhu karma acharaya astangadi yogamaya
kabhu brahma-jnana alochana
kabhu kabhu tarka kare avasese nahi tare
nahi mane atma-tattva-dhana [16]

kabhu–Sometimes acharaya–they engage in karma–pious works [or] astangadi yogamaya–the eightfold path of yoga, kabhu–sometimes [they engage in] alochana–discussion brahma-jnana–of theory of Brahma, [and] kabhu kabhu–sometimes tarka kare–they argue. avasese–Ultimately, [these things] tare nahi–do not deliver [them, however, and] mane nahi–they do not appreciate atma-tattva-dhana–the wealth of the self. [16]

“‘Souls sometimes perform action, sometimes practise astanga-yoga, sometimes discuss theory of Brahma, and sometimes argue. Ultimately, none of these things help them, however, and they fail to appreciate the wealth of the self.

ভ্রমিতে ভ্রমিতে যবে ভক্তজনসঙ্গ হবে
তবে শ্রদ্ধা লভিবে নির্ম্মল ।
সাধুসঙ্গে কৃষ্ণ ভজি’ হৃদয়-অনর্থ ত্যজি’
নিষ্ঠা লাভ করে সুবিমল ॥১৭॥

bhramite bhramite yabe bhakta-jana-sanga habe
tabe sraddha labhibe nirmala
sadhu-sange krsna bhaji’ hrdaya-anartha tyaji’
nistha labha kare suvimala [17]

bhramite bhramite–After wandering and wandering, yabe–when bhakta-jana-sanga habe–souls attain the association of devotees, tabe–then labhibe–they develop nirmala–pure sraddha–faith. bhaji’–By serving krsna–Krsna sadhu-sange–in the association of the sadhus, tyaji’–souls remove hrdaya-anartha–impediments from [their] hearts [and] labha kare–attain suvimala nistha–pure constancy. [17]

“‘After wandering and wandering in this way, when souls attain the association of devotees, they develop pure faith. By serving Krsna in the association of the sadhus, souls free their hearts from impediments and attain pure constancy.

ভজিতে ভজিতে তবে সেই নিষ্ঠা রুচি হবে
ক্রমে রুচি হইবে আসক্তি ।
আসক্তি হইতে ভাব তাহে হবে প্রেমলাভ
এই ক্রমে হয় শুদ্ধভক্তি ॥১৮॥

bhajite bhajite tabe sei nistha ruchi habe
krame ruchi ha-ibe asakti
asakti ha-ite bhava tahe habe prema-labha
ei krame haya suddha bhakti [18]

tabe–Then, bhajite bhajite–as [they] serve, sei nistha–their constancy habe–becomes ruchi–attraction, [and,] krame–gradually, ruchi–that attraction ha-ibe–becomes asakti–attachment. ha-ite–From asakti–attachment, bhava–feeling [develops, and] tahe–thereafter prema-labha habe–they attain divine love. suddha–Pure bhakti–devotion haya–awakens ei krame–in these stages. [18]

“‘Then, as they continue to serve, their constancy develops into attraction and, gradually, attachment to Krsna. From attachment, feeling develops, and thereafter divine love. Pure devotion awakens in these stages.

শ্রবণ কীর্ত্তন মতি সেবা কৃষ্ণার্চ্চন নতি
দাস্য সখ্য আত্মনিবেদন ।
নবধা সাধন এই ভক্তসঙ্গে করে যেই
সেই লভে কৃষ্ণপ্রেমধন ॥১৯॥

sravana kirtana mati seva krsnarchchana nati
dasya sakhya atma-nivedana
navadha sadhana ei bhakta-sange kare yei
sei labhe krsna-prema-dhana [19]

sravana–Hearing, kirtana–chanting, mati–remembering, seva–serving, krsnarchchana–worshipping, nati–bowing, dasya–following, sakhya–befriending, [and] atma-nivedana–surrendering— yei sei–souls who kare–engage in ei–this navadha–ninefold sadhana–practice bhakta-sange–in the association of devotees labhe–attain krsna-prema-dhana–the wealth of divine love for Krsna. [19]

“‘Hearing, chanting, remembering, serving, worshipping Krsna, bowing, following, befriending, and surrendering—souls who engage in these nine practices in the association of devotees attain the wealth of divine love for Krsna.

তুমি রাজা ভাগ্যবান্ নবদ্বীপে তব স্থান
ধামবাসে তব ভাগ্যোদয় ।
সাধুসঙ্গে শ্রদ্ধা পেয়ে কৃষ্ণনাম-গুণ গেয়ে
প্রেমসূর্য্য করাও উদয় ॥২০॥

tumi raja bhagyavan navadvipe tava sthana
dhama-vase tava bhagyodaya
sadhu-sange sraddha peye krsna-nama-guna geye
prema-surya karao udaya [20]

raja–O King, tumi–you [are] bhagyavan–fortunate. tava sthana–Your residence [is] navadvipe–in Nabadwip, [and] tava bhagyodaya–your fortune has arisen dhama-vase–by residing in this abode. [So,] sadhu-sange–in the association of the sadhus, peye–develop sraddha–faith, geye–chant krsna-nama-guna–Krsna’s Name and glories, [and thus] karao–cause prema-surya–the sun of divine love [to] udaya–rise. [20]

“‘O King, you are fortunate. You reside in Nabadwip, and your fortune has arisen by residing in the Dham. So, in the association of sadhus, develop faith, chant Krsna’s Name and glories, and thus cause the sun of divine love to rise.

ধন্য কলি আগমনে হেথা কৃষ্ণ লয়ে গণে
শ্রীগৌরাঙ্গ-লীলা প্রকাশিবে ।
যেই গৌরনাম লবে তাতে কৃষ্ণকৃপা হবে
ব্রজে বাস সেই ত করিবে ॥২১॥

dhanya kali agamane hetha krsna laye gane
sri-gauranga-lila prakasibe
yei gaura-nama labe tate krsna-krpa habe
vraje vasa sei ta karibe [21]

kali agamane–The coming of Kali-yuga [is] dhanya–glorious! krsna–Krsna prakasibe–will manifest [His] lila–Pastimes sri-gauranga–as Sri Gauranga laye–with [His] gane–associates hetha–here, [and] yei sei–those who labe–will chant gaura-nama–the Name of Gaura [will] tate–thereby krsna-krpa habe–attain the mercy of Krsna, [and] vasa karibe ta–reside vraje–in Vraja. [21]

“‘The coming of Kali-yuga is glorious! Krsna will manifest His Pastimes as Sri Gauranga with His associates here, and those who chant the Name of Gaura will receive the mercy of Krsna and reside in Vraja.

গৌরনাম না লইয়া যেই কৃষ্ণ ভজে গিয়া
সেই কৃষ্ণ বহুকালে পায় ।
গৌরনাম লয় যেই সদ্য কৃষ্ণ পায় সেই
অপরাধ নাহি রহে তায়’ ॥২২॥

gaura-nama na la-iya yei krsna bhaje giya
sei krsna bahu-kale paya
gaura-nama laya yei sadya krsna paya sei
aparadha nahi rahe taya’ [22]

yei sei–Those who giya bhaje–serve krsna–Krsna [but] la-iya na–do not chant gaura-nama–the Name of Gaura paya–attain krsna–Krsna bahu-kale–after a long time, [but] yei sei–those who laya–chant gaura-nama–the Name of Gaura sadya–immediately paya–attain krsna–Krsna— aparadha–offences rahe nahi–do not remain taya’–in them’. [22]

“‘Those who serve Krsna but do not chant the Name of Gaura attain Krsna after a long time, but those who chant the Name of Gaura immediately attain Krsna—offences do not remain in them.’

বলিতে বলিতে মুনি অধৈর্য্য হয় অমনি
নাচিতে লাগিল ‘গৌর’ বলি’ ।
‘গৌরহরি’ বোল ধরি’ বীণা বলে ‘গৌরহরি’
‘কবে সে আসিবে ধন্য কলি’ ॥২৩॥

balite balite muni adhairya haya amani
nachite lagila ‘gaura’ bali’
‘gaurahari’ bola dhari’ vina bale gaurahari
‘kabe se asibe dhanya kali’ [23]

balite balite–As he spoke, muni–the sage amani–suddenly haya–became adhairya–overwhelmed. lagila–He began nachite–to dance, bali’–chanting gaura–‘Gaurahari!’ dhari’ bola–As he chanted ‘gaurahari’–‘Gaurahari!’, [his] vina–vina (stringed instrument) bale–chanted ‘gaurahari’–‘Gaurahari!’ ‘kabe–‘When [will] se dhanya kali–the glorious Age of Kali asibe’–arrive?’ [23]

“As he spoke, Narad Muni suddenly became overwhelmed. He began to dance, chanting, ‘Gaurahari!’, and as he did so, his vina also chanted ‘Gaurahari!’ He mused, ‘When will the glorious Age of Kali arrive?’

এই সব বলি’ তায় নারদ চলিয়া যায়
প্রেমোদয় হইল রাজার ।
‘গৌরাঙ্গ’ বলিয়া নাচে সাধু হৈতে প্রেম যাচে
বিষয়বাসনা ঘুচে তাঁর ॥২৪॥

ei saba bali’ taya narada chaliya yaya
premodaya ha-ila rajara
‘gauranga’ baliya nache sadhu haite prema yache
visaya-vasana ghuche ta̐ra [24]

bali’–Having spoken ei saba–this, taya–to him, narada–Narad chaliya yaya–left, [and] rajara–the king’s premodaya ha-ila–divine love arose. baliya–Chanting ‘gauranga’–‘Gauranga’, nache–the king danced [and] yache–begged prema–for divine love haite–from sadhu–the sadhus. ta̐ra–His visaya-vasana–material desires ghuche–disappeared. [24]

“Having spoken to the king, Narad left, and the king’s divine love arose. Chanting ‘Gauranga’, the king danced and begged for divine love from the sadhus. His material desires disappeared.

নিদ্রাকালে নরবর দেখে গৌর গদাধর
সপার্ষদে তাঁহার অঙ্গনে ।
নাচে ‘হরে কৃষ্ণ’ বলি’ করে সবে কোলাকুলি
সুবর্ণপ্রতিমা গৌর সনে ॥২৫॥

nidra-kale nara-vara dekhe gaura gadadhara
saparsade ta̐hara angane
nache ‘hare krsna’ bali’ kare sabe kolakuli
suvarna-pratima gaura sane [25]

nidra-kale–While asleep, nara-vara–the king dekhe–saw gaura–Gaura [and] gadadhara–Gadadhar saparsade–with [Their] associates ta̐hara angane–in his courtyard. sabe–Everyone nache–was dancing, bali’–chanting ‘hare krsna’–‘Hare Krsna!’, [and] kolakuli kare–embracing sane–in the company suvarna-pratima–of the golden Lord, gaura–Gaura. [25]

“While asleep, the king had a vision of Gaura and Gadadhar with Their associates in his courtyard. Everyone was dancing, chanting ‘Hare Krsna’, and embracing in the company of the golden Lord Gaura.

নিদ্রা ভাঙ্গি’ নরপতি কাতর হইল অতি
গৌর লাগি’ করয় ক্রন্দন ।
দৈববাণী হৈল তায় ‘প্রকট সময়ে রায়
হবে তুমি পার্ষদে গণন ॥২৬॥

nidra bhangi’ nara-pati katara ha-ila ati
gaura lagi’ karaya krandana
daiva-vani haila taya ‘prakata samaye raya
habe tumi parsade ganana [26]

nidra bhangi’–Awakening, nara-pati–the king ha-ila–became ati katara–deeply dismayed [and] krandana karaya–cried lagi’–for gaura–Gaura. daiva-vani–A divine voice haila–manifested taya–to him, ‘raya–‘O King, prakata samaye–at the time of [the Lord’s] appearance, tumi–you ganana habe–will be counted parsade–amongst [His] associates. [26]

“When he awoke, the king became deeply dismayed and cried for Gaura. Then he heard a divine voice: ‘O King, when the Lord appears, you will be one of His associates.

বুদ্ধিমন্তখাঁন নাম পাইবে হে গুণধাম
সেবিবে গৌরাঙ্গ-শ্রীচরণ’ ।
দৈববাণী কাণে শুনি’ স্থির হৈল নরমণি
করে তবে গৌরাঙ্গ ভজন” ॥২৭॥

buddhimanta-kha̐na nama paibe he guna-dhama
sevibe gauranga-sri-charana’
daiva-vani kane suni’ sthira haila nara-mani
kare tabe gauranga bhajana” [27]

he–O guna-dhama–abode of virtue, paibe–you will receive nama–the name buddhimanta-kha̐na–Buddhimanta Kha̐n, [and] sevibe–you will serve gauranga-sri-charana’–the holy feet of Gauranga.’ suni’–Hearing daiva-vani–the divine voice kane–with [his] ears, nara-mani–the king sthira haila–became steady [and] tabe–then bhajana kare–worshipped gauranga”–Gauranga.” [27]

“‘O virtuous King, you will be named Buddhimanta Kha̐n, and you will serve the holy feet of Gauranga.’ Hearing this divine voice, the king became steady and then worshipped Gauranga.”

নিত্যানন্দকথা শেষে নারদের শক্ত্যাবেশে
শ্রীবাস হৈল অচেতন ।
মহাপ্রেমাবেশে তবে গৌরনামামৃতাসবে
ভূমে লোটে শ্রীজীব তখন ॥২৮॥

nityananda-katha sese naradera saktyavese
srivasa haila achetana
mahapremavese tabe gaura-namamrtasabe
bhume lote sri-jiva takhana [28]

sese–At the end nityananda-katha–of Nityananda’s narration, srivasa–Srivas [became] naradera saktyavese–immersed in the mood of Narad [and] achetana haila–fainted. tabe–Then, sri-jiva–Sri Jiva, mahapremavese–immersed in intense divine love [and] gaura-namamrtasabe–the intoxicating nectar of Gaura’s Name, lote–rolled bhume–on the ground takhana–thereafter. [28]

When Nityananda finished speaking, Srivas became immersed in the mood of Narad and fainted. Sri Jiva rolled on the ground, immersed in intense divine love and the intoxicating nectar of Gaura’s Name.

“আহা কি গৌরাঙ্গরায় দেখিব আমি হেথায়
সুবর্ণ পুতলি গোরামণি” ।
বলিতে বলিতে তবে শ্রীগৌরকীর্ত্তন সবে
নয়নেতে দেখয়ে অমনি ॥২৯॥

“aha ki gauranga-raya dekhiba ami hethaya
suvarna putali goramani”
balite balite tabe sri-gaura-kirtana sabe
nayanete dekhaye amani [29]

“aha–“Oh! gauranga-raya–Gauranga Ray! goramani–O golden jewel! ami ki dekhiba–Will I see [Your] suvarna putali–golden form hethaya”–here?” tabe–Then, balite balite–as Jiva spoke, sabe–everyone amani–suddenly dekhaye–saw sri-gaura-kirtana–Sri Gaura’s kirtan nayanete–with [their own] eyes. [29]

“Oh! Gauranga Ray! Goramani! Will I see Your golden form here?” As Jiva spoke, everyone suddenly saw Sri Gaura’s kirtan with their own eyes.

আহা সে অমিয় জিনি’ গৌরাঙ্গের রূপখানি
নাচিতে লাগিল সেই খানে ।
তবে নিত্যানন্দরায় গৌরাঙ্গের গুণ গায়
অদ্বৈত সহিত সর্ব্বজনে ॥৩০॥

aha se amiya jini’ gaurangera rupa-khani
nachite lagila sei khane
tabe nityananda-raya gaurangera guna gaya
advaita sahita sarva-jane [30]

aha–Oh! rupa-khani–The form gaurangera–of Gauranga, se–which jini’–surpasses amiya–nectar, lagila–began nachite–to dance sei khane–there. tabe–Then nityananda-raya–Nityananda Ray gaya–chanted guna–the glories gaurangera–of Gauranga sahita–with advaita–Advaita [and] sarva-jane–all the devotees. [30]

Oh! The form of Gauranga, which surpasses nectar, began to dance there, and Nityananda Ray chanted the glories of Gauranga with Advaita and all the devotees.

মৃদঙ্গ মন্দিরা বাজে সঙ্কীর্ত্তন সুবিরাজে
পূর্ব্বলীলা হইল বিস্তর ।
কত যে আনন্দ হয় বর্ণিতে শকতি নয়
বেলা হইল দ্বিতীয় প্রহর ॥৩১॥

mrdanga mandira baje sankirtana suviraje
purva-lila ha-ila vistara
kata ye ananda haya varnite sakati naya
bela ha-ila dvitiya prahara [31]

mrdanga–Mrdangas [and] mandira–cymbals baje–resonated, sankirtana–the sankirtan suviraje–resounded, [and] purva-lila–the previous Pastimes [of the Lord] vistara ha-ila–manifested. sakati naya–I do not have the power varnite–to describe ye–the kata ananda–intense joy [that] haya–arose [and] bela ha-ila–remained [there] dvitiya prahara–until midday. [31]

Mrdangas and cymbals resonated, the sankirtan resounded, and the previous Pastimes of the Lord manifested. I do not have the power to describe the joy that arose and remained there until midday.

তবে ত চলিল সবে গৌরগীত কলরবে
দেবপল্লী গ্রামের ভিতর ।
তথায় বিশ্রাম কৈল দেবের অতিথি হইল
মধ্যাহ্নভোজন অতঃপর ॥৩২॥

tabe ta chalila sabe gaura-gita kala-rave
devapalli gramera bhitara
tathaya visrama kaila devera atithi ha-ila
madhyahna-bhojana atahpara [32]

tabe–Then sabe–they all ta chalila–left, kala-rave–loudly singing gaura-gita–songs about Gauranga. visrama kaila–They rested bhitara tathaya–there, in devapalli gramera–the village of Deva Palli [and] ha-ila–were atithi–guests devera–of the [village] Deity. atahpara–Thereafter, madhyahna-bhojana–they ate at midday. [32]

Eventually, the party continued on, loudly singing songs about Gauranga. They rested in the village of Deva Palli as guests of the village Deity and then ate at midday.

দিবসের শেষ যামে সকলে ভ্রময় গ্রামে
প্রভু নিত্যানন্দ তবে কয় ।
“দেবপল্লী এই হয় শ্রীনৃসিংহদেবালয়
সত্যযুগ হৈতে পরিচয় ॥৩৩॥

divasera sesa yame sakale bhramaya grame
prabhu nityananda tabe kaya
“devapalli ei haya sri-nrsimha-devalaya
satya-yuga haite parichaya [33]

sesa yame–During the final portion divasera–of the day, sakale–they bhramaya–toured grame–the village, [and] tabe–then nityananda prabhu–Nityananda Prabhu kaya–said, “ei–“This haya–is devapalli–Deva Palli. sri-nrsimha-devalaya–This Temple of Sri Nrsimhadev [has been] parichaya–known haite–since satya-yuga–Satya-yuga. [33]

In the evening, they toured the village, and then Nityananda Prabhu said, “This is Deva Palli. This Temple of Sri Nrsimhadev was established in Satya-yuga.

প্রহ্লাদেরে দয়া করি’ হিরণ্য বধিয়া হরি
এই স্থানে করিল বিশ্রাম ।
ব্রহ্মা আদি দেবগণ নিজ নিজ নিকেতন
করি’ এক বসাইল গ্রাম ॥৩৪॥

prahladere daya kari’ hiranya badhiya hari
ei sthane karila visrama
brahma adi deva-gana nija nija niketana
kari’ eka vasaila grama [34]

daya kari’–After blessing prahladere–Prahlad [and] badhiya–killing hiranya–Hiranyakasipu, hari–the Lord visrama karila–rested ei sthane–here. brahma–Brahma adi deva-gana–and the other gods nija nija niketana kari’–made their own homes [and] vasaila–established eka–a grama–village. [34]

“After blessing Prahlad and killing Hiranyakasipu, the Lord rested here. Brahma and the other gods made their own homes here and established a village.

মন্দাকিনীতট ধরি’ টিলায় বসতি করি’
নৃসিংহ-সেবায় হৈল রত ।
শ্রীনৃসিংহক্ষেত্র নাম নবদ্বীপে এই ধাম
পরমপাবন শাস্ত্রমত ॥৩৫॥

mandakini-tata dhari’ tilaya vasati kari’
nrsimha-sevaya haila rata
sri-nrsimha-ksetra nama navadvipe ei dhama
parama-pavana sastra-mata [35]

vasati kari’–They resided tilaya–on [these] hills mandakini-tata dhari’–bordering the bank of the Mandakini, [and] sevaya rata haila–worshipped nrsimha–Nrsimha. sastra-mata–The scriptures state [that] ei–this dhama–abode navadvipe–in Nabadwip, nama–known as sri-nrsimha-ksetra–Sri Nrsimha Ksetra, [is] parama-pavana–very purifying. [35]

“They resided on these hills beside the bank of the Mandakini and worshipped Nrsimha. The scriptures state that this abode in Nabadwip, known as Sri Nrsimha Ksetra, is very purifying.

সূর্য্যটিলা ব্রহ্মটিলা নৃসিংহ পূরবে ছিলা
এবে স্থানে হৈল বিপর্য্যয় ।
গণেশের টিলা হের ইন্দ্রটিলা তার পর
এই রূপ বহু টিলাময় ॥৩৬॥

surya-tila brahma-tila nrsimha purave chhila
ebe sthane haila viparyaya
ganesera tila hera indra-tila tara para
ei rupa bahu tilamaya [36]

surya-tila–Surya’s hill [and] brahma-tila–Brahma’s hill chhila–were nrsimha purave–to the east of Nrsimha. ebe–Now sthane viparyaya haila–the place has changed. hera–See ganesera tila–Ganesa’s hill [and] indra-tila–Indra’s hill tara para–behind it. [This place was] bahu tilamaya–filled with many hills ei rupa–like these. [36]

“Surya’s hill and Brahma’s hill were to the east of Nrsimha. Now this place has since changed. See Ganesa’s hill and Indra’s hill behind. This place was filled with many hills like these.

বিশ্বকর্ম্মা মহাশয় নির্ম্মিলা প্রস্তরময়
কত শত দেবের বসতি ।
কালে সব লোপ হৈল মন্দাকিনী শুকাইল
টিলা মাত্র আছয়ে সম্প্রতি ॥৩৭॥

visvakarma mahasaya nirmila prastaramaya
kata sata devera vasati
kale saba lopa haila mandakini sukaila
tila matra achhaye samprati [37]

visvakarma mahasaya–The renowned architect of the gods nirmila–constructed kata sata–hundreds prastaramaya vasati–of stone homes devera–for the gods. kale–In time, saba–they lopa haila–decayed, [and] mandakini–the Mandakini sukaila–dried up. matra–Only tila–the hills achhaye–exist samprati–now. [37]

“The renowned Visvakarma constructed hundreds of stone homes for the gods. In time, they decayed, and the Mandakini dried up. Only the hills remain.

শিলাখণ্ড অগণন কর এবে দরশন
সেই সব মন্দিরের শেষ ।
পুনঃ কিছুদিন পরে এক ভক্ত নরবরে
পাবে নৃসিংহের কৃপালেশ ॥৩৮॥

sila-khanda aganana kara ebe darasana
sei saba mandirera sesa
punah kichhu-dina pare eka bhakta nara-vare
pabe nrsimhera krpa-lesa [38]

ebe–Now darasana kara–see sila-khanda aganana–the countless broken stones. sei saba–These sesa–are the remains mandirera–of the homes [of the gods]. punah–Again, kichhu-dina pare–after some time, eka–a bhakta–devotee nara-vare–king pabe–will receive nrsimhera krpa-lesa–a drop of mercy from Nrsimha. [38]

“See here the countless broken stones. These are the ruins of the homes of the gods. Again in the future, a devotee-king will receive a drop of mercy from Nrsimha.

বৃহৎ মন্দির করি বসাইবে নরহরি
পুনঃ সেবা করিবে প্রকাশ ।
নবদ্বীপ পরিক্রমা তাঁর এই এক সীমা
ষোলক্রোশ মধ্যে এই বাস ॥৩৯॥

brhat mandira kari’ vasaibe narahari
punah seva karibe prakasa
navadvipa parikrama ta̐ra ei eka sima
sola-krosa madhye ei vasa [39]

brhat mandira kari’–He will make a grand Temple, vasaibe–establish narahari–Nrsimha [there, and] prakasa karibe–manifest [the Lord’s] seva–worship punah–again. ei ei–This vasa–place [is] madhye–within sola-krosa–the thirty-two miles [of Nabadwip and is] eka–one sima–of the boundaries navadvipa parikrama ta̐ra–of the Nabadwip parikrama. [39]

“He will build a grand Temple, establish Nrsimha there, and resume His worship. This place is within the thirty-two miles of Nabadwip and is one of the boundaries of the route to circumambulate Nabadwip Dham.”

নিতাইজাহ্নবাপদ যে জনার সম্পদ
সেই ভক্তিবিনোদ কাঙ্গাল ।
নবদ্বীপ সুমহিমা নাহি তার কভু সীমা
তাহা গায় ছাড়ি’ মায়াজাল ॥৪০॥

nitai-jahnava-pada ye janara sampada
sei bhakti-vinoda kangala
navadvipa sumahima nahi tara kabhu sima
taha gaya chhadi’ maya-jala [40]

sei kangala–The humble bhakti-vinoda–Bhakti Vinod, ye janara–whose sampada–wealth [is] nitai-jahnava-pada–the feet of Nitai and Jahnava, gaya–chants taha sumahima–the glories navadvipa–of Nabadwip, tara–which kabhu nahi–never sima–end, [and] chhadi’–leaves behind maya-jala–the net of maya. [40]

The humble Bhakti Vinod, whose wealth is the feet of Nitai and Jahnava, chants the unending glories of Nabadwip and thus leaves behind the net of maya.

Chapter Eight

Sri Harihara Ksetra, Sri Varanasi, and Sri Godruma

জয় জয় জয় শ্রীশচীসূত ।
জয় জয় জয় শ্রীঅবধূত ॥১॥

jaya jaya jaya sri-sachi-suta
jaya jaya jaya sri-avadhuta [1]

jaya jaya jaya–All glory sri-sachi-suta–to the son of Sachi, Sri Chaitanya! jaya jaya jaya–All glory sri-avadhuta–to the renunciant Nityananda Prabhu! [1]

All glory to the son of Sachi! All glory to the Avadhut!

সীতাপতি জয় ভকতরাজ ।
গদাধর জয় ভক্তসমাজ ॥২॥

sitapati jaya bhakata-raja
gadadhara jaya bhakta-samaja [2]

jaya–All glory sitapati–to Advaita Acharya, bhakata-raja–the leader of the devotees! jaya–All glory gadadhara–to Gadadhar [and] bhakta-samaja–all the devotees! [2]

All glory to Advaita Acharya, the leader of the devotees! All glory to Gadadhar and all the devotees!

জয় নবদ্বীপ সুন্দরধাম ।
জয় জয় জয় গৌর কি নাম ॥৩॥

jaya navadvipa sundara-dhama
jaya jaya jaya gaura ki nama [3]

jaya–All glory navadvipa sundara-dhama–to beautiful Nabadwip Dham! jaya jaya jaya–All glory gaura ki nama–to the Name of Gaura! [3]

All glory to beautiful Nabadwip Dham! All glory to the Name of Gaura!

নিতাই সহিত ভক্তগণ ।
“হরি হরি”বলি’ চলে তখন ॥৪॥

nitai sahita bhakta-gana
“hari hari” bali’ chale takhana [4]

nitai–Nitai, sahita–with bhakta-gana–the devotees, takhana–then chale–departed, bali’–chanting “hari hari–“Hari! Hari!” [4]

Nitai and the devotees then departed, chanting “Hari! Hari!”

ভাবে ঢল ঢল নিতাই চলে ।
প্রেমে আধ আধ বচন বলে ॥৫॥

bhave dhala dhala nitai chale
preme adha adha vachana bale [5]

dhala dhala–Swaying to and fro bhave–in ecstasy, nitai–Nitai chale–walked [and] adha adha vachana bale–stammered preme–with divine love. [5]

Swaying to and fro in ecstasy, Nitai walked and stammered with divine love.

ঝর ঝর ঝরে আঁখির জল ।
“গোরা গোরা” বলি’ হয় বিকল ॥৬॥

jhara jhara jhare a̐khira jala
“gora gora” bali’ haya vikala [6]

jala–Tears jhara jhara jhare–streamed a̐khira–from [His] eyes. bali’–Chanting, “gora gora”–“Gora! Gora!”, vikala haya–He became overwhelmed. [6]

Tears streamed from His eyes. Chanting, “Gora! Gora!”, He became overwhelmed.

ঝক্মক্ করে ভূষণ মাল ।
রূপে দশদিক হইল আল ॥৭॥

jhakmak kare bhusana mala
rupe dasa-dika ha-ila ala [7]

[His] bhusana–ornaments [and] mala–garlands jhakmak kare–sparkled, [and] dasa-dika–the ten directions ala ha-ila–became illumined rupe–by [His] form. [7]

His ornaments and garlands sparkled, and His form illumined the ten directions.

শ্রীবাস নাচিছে জীবের সনে ।
কভু কাঁদে কভু নাচে সঘনে ॥৮॥

srivasa nachichhe jivera sane
kabhu ka̐de kabhu nache saghane [8]

srivasa–Srivas nachichhe–danced jivera sane–with Jiva. kabhu–Sometimes ka̐de–they cried, [and] kabhu–sometimes nache–they danced saghane–continuously. [8]

Srivas danced with Jiva. Sometimes they cried, and sometimes they danced continuously.

আর যত সব ভক্তগণ ।
নাচিতে নাচিতে চলে তখন ॥৯॥

ara yata saba bhakta-gana
nachite nachite chale takhana [9]

ara yata saba–All the other bhakta-gana–devotees takhana–then nachite nachite–danced while chale–they walked. [9]

All the other devotees danced as they walked.

অলকানন্দার নিকটে আসি’ ।
বলেন নিতাই আনন্দে ভাসি’ ॥১০॥

alakanandara nikate asi’
balena nitai anande bhasi’ [10]

asi’–Coming alakanandara nikate–near the Alakananda, nitai–Nitai balena–spoke, bhasi’–floating anande–in joy. [10]

Coming to the Alakananda River, Nitai spoke, floating in joy.

“বিল্বপক্ষগ্রাম পশ্চিমে ধরি’ ।
মন্দাকিনী আসে নদীয়া ঘেরি’ ॥১১॥

“bilvapaksa-grama paschime dhari’
mandakini ase nadiya gheri [11]

dhari’–Flowing bilvapaksa-grama paschime–west of the village of Bilvapaksa, mandakini–the Mandakini ase–comes [and] gheri’–surrounds nadiya–Nadia. [11]

“Flowing west of Bilvapaksa Gram, the Ganga comes and surrounds Nadia.

সুবর্ণবিহার দেখিলে যথা ।
মন্দাকিনী ছাড়ে অলকা তথা ॥১২॥

suvarna-bihara dekhile yatha
mandakini chhade alaka tatha [12]

mandakini–The Mandakini chhade–leaves alaka–the Alakananda yatha tatha–where dekhile–we saw suvarna-bihara–Suvarna Bihar. [12]

“Then she separates from the Alakananda where we saw Suvarna Bihar.

অলকানন্দার পূরব পারে ।
হরিহরক্ষেত্র গণ্ডক ধারে ॥১৩॥

alakanandara purava pare
harihara-ksetra gandaka dhare [13]

purava pare–On the eastern shore alakanandara–of the Alakananda, gandaka dhare–beside the Gandaka River, [is] harihara-ksetra–Harihara Ksetra. [13]

“On the eastern shore of the Alakananda, beside the Gandaka River, is Harihara Ksetra.

শ্রীমূর্ত্তি প্রকাশ হইবে কালে ।
সুন্দর কানন শোভিবে ভালে ॥১৪॥

sri-murti prakasa ha-ibe kale
sundara kanana sobhibe bhale [14]

kale–In time, sri-murti–a Deity prakasa ha-ibe–will manifest [there, and] sundara kanana–a beautiful forest sobhibe–will shine bhale–gloriously. [14]

“In time, a Deity will manifest there, and a beautiful forest will shine gloriously.

অলকা পশ্চিমে দেখহ কাশী ।
শৈব শাক্ত সেবে মুকতিদাসী ॥১৫॥

alaka paschime dekhaha kasi
saiva sakta seve mukati-dasi [15]

dekhaha–See kasi–Kasi paschime–to the west alaka–of the Alakananda. [There,] saiva–the followers of Siva [and] sakta–the followers of Sakti, Parvati, seve–worship mukati-dasi–the maidservant Liberation (the goddess of liberation, who serves the devotees as a maidservant). [15]

“See Kasi to the west of the Alakananda. There the followers of Siva and Sakti worship the maidservant Liberation.

বারাণসী হতে এ ধাম পর ।
হেথায় ধূর্জ্জটী পিনাকধর ॥১৬॥

‘গৌর গৌর’ বলি’ সদাই নাচে ।
নিজজনে গৌরভকতি যাচে ॥১৭॥

varanasi hate e dhama para
hethaya dhurjati pinaka-dhara [16]

‘gaura gaura’ bali’ sadai nache
nija-jane gaura-bhakati yache [17]

e–This dhama–abode [is] hate para–above varanasi–Varanasi [because] hethaya–here dhurjati–Lord Siva sadai–constantly bali’–chants ‘gaura gaura’–“Gaura! Gaura!”, nache–dances pinaka-dhara–holding [his] trident, [and] yache–offers nija-jane–his followers gaura-bhakati–devotion to Gaura. [16–17]

“This place is superior to Varanasi because here Lord Siva constantly chants, “Gaura! Gaura!”, dances holding his trident, and offers his followers devotion to Gaura.

সহস্র বরষ কাশীতে বসি’ ।
লভে যে মুকতি জ্ঞানেতে ন্যাসী ॥১৮॥

তাহা ত হেথায় চরণে ঠেলি’ ।
নাচেন ভকত ‘গৌরাঙ্গ’ বলি’ ॥১৯॥

sahasra varasa kasite vasi’
labhe ye mukati jnanete nyasi [18]

taha ta hethaya charane theli’
nachena bhakata ‘gauranga’ bali’ [19]

hethaya–Here, bhakata–devotees bali’–chant ‘gauranga’–‘Gauranga’, nachena–dance, [and] ta charane theli’–kick away ye taha mukati–the liberation [that] nyasi–renunciants labhe–attain vasi’–by residing kasite–in Kasi [and] jnanete–acquiring knowledge sahasra varasa–for a thousand years. [18–19]

“Here, devotees chant Gauranga’s Name, dance, and kick away the liberation that sannyasis attain by residing in Kasi and practising jnana-yoga for a thousand years.

নির্য্যাণ সময়ে এখানে জীব ।
কাণে ‘গৌর’ বলি’ তারেন শিব ॥২০॥

niryana samaye ekhane jiva
kane ‘gaura’ bali’ tarena siva [20]

ekhane–Here, samaye–at the time jiva–of souls’ niryana–passing away, siva–Siva bali’–chants ‘gaura’–‘Gaura’ kane–into [their] ears [and] tarena–delivers [them]. [20]

“Here, when souls pass away, Siva chants the Name of Gaura into their ears and delivers them.

মহাবারাণসী এ ধাম হয় ।
জীবের মরণে নাহিক ভয়” ॥২১॥

mahavaranasi e dhama haya
jivera marane nahika bhaya” [21]

e–This dhama–place haya–is [thus] mahavaranasi–‘Great Varanasi’. jivera bhaya nahika–Souls have no fear marane”–of death [here].” [21]

“This place is thus Mahavaranasi. Souls have no fear of death here.”

এ৩ বলি’ তথা নিতাই নাচে ।
গৌরহরিপ্রেম জীবের যাচে ॥২২॥

eta bali’ tatha nitai nache
gaurahari-prema jivere yache [22]

bali’–Saying eta–this, nitai–Nitai nache–danced tatha–there [and] yache–offered jivere–Jiva gaurahari-prema–divine love for Gaurahari. [22]

Saying this, Nitai danced and offered Jiva divine love for Gaurahari.

অলক্ষ্যে তখন কৈলাস-পতি ।
নিতাই চরণে করিল নতি ॥২৩॥

alaksye takhana kailasa-pati
nitai charane karila nati [23]

takhana–Then kailasa-pati–the Lord of Kailas alaksye–invisibly nati karila–bowed nitai charane–at the feet of Nitai. [23]

Lord Siva then invisibly bowed at the feet of Nitai.

গৌরীসহ শিব গৌরাঙ্গনাম ।
গাইয়া গাইয়া পূরয় কাম ॥২৪॥

gauri-saha siva gauranga-nama
gaiya gaiya puraya kama [24]

gaiya gaiya–Chanting gauranga-nama–the Name of Gauranga, siva–Siva gauri-saha–and Parvati puraya–fulfilled [their] kama–desires. [24]

Chanting the Name of Gauranga, Siva and Parvati fulfilled their desires.

স্বতন্ত্র ঈশ্বর নিতাই তবে ।
ভকত-সঙ্গেতে চলিল যবে ॥২৫॥

svatantra isvara nitai tabe
bhakata-sangete chalila yabe [25]

yabe tabe–Then svatantra isvara–the independent Lord, nitai–Nitai, chalila–left bhakata-sangete–with the devotees. [25]

Then the independent Lord, Nitai, left with the devotees.

গাদিগাছা-গ্রামে পোঁছিল আসি’ ।
তথায় আসিয়া কহিল হাসি’ ॥২৬॥

gadigachha-grame pau̐chhila asi’
tathaya asiya kahila hasi’ [26]

asi’ pau̐chhila–Nitai arrived gadigachha-grame–in the village of Gadigachha. tathaya–There, asiya–Nityananda came over [and] kahila–spoke, hasi’–smiling. [26]

Arriving in Gadigachha Gram, Nityananda came over and spoke, smiling.

“গোদ্রুম নামেতে এ দ্বীপ হয় ।
সুরভি সতত এখানে রয় ॥২৭॥

“godruma namete e dvipa haya
surabhi satata ekhane raya [27]

“e–“This dvipa–island haya–is namete–known as godruma–Godruma. surabhi–Surabhi raya–resides ekhane–here satata–eternally. [27]

“This island is called Godruma. Surabhi resides here eternally.

কৃষ্ণমায়াবশে দেবেন্দ্র যবে ।
ভাসায় গোকুল নিজ গৌরবে ॥২৮॥

গোবর্দ্ধনগিরি ধরিয়া হরি ।
রক্ষিল গোকুল যতন করি’ ॥২৯॥

krsna-maya-vase devendra yabe
bhasaya gokula nija gaurave [28]

govardhana-giri dhariya hari
raksila gokula yatana kari’ [29]

yabe–When devendra–Indra, krsna-maya-vase–bewildered by Krsna’s illusion, bhasaya–flooded gokula–Gokula nija gaurave–with his powerful rains, hari–the Lord dhariya–lifted govardhana-giri–Govardhan Hill [and] yatana kari’–carefully raksila–protected gokula–Gokula. [28–29]

“When Indra, bewildered by Krsna’s illusion, flooded Gokula with his powerful rains, Krsna lifted Govardhan Hill and carefully protected Gokula.

ইন্দ্রদর্পচূর্ণ হইলে পর ।
শচীপতি চিনে শারঙ্গধর ॥৩০॥

indra-darpa-churna ha-ile para
sachi-pati chine saranga-dhara [30]

para–After indra-darpa-churna ha-ile–Indra’s pride was crushed, sachi-pati–Indra chine–recognised saranga-dhara–Krsna. [30]

“After Indra’s pride was crushed, Indra recognised Krsna.

নিজ অপরাধ মার্জ্জন তরে ।
পড়িল কৃষ্ণের চরণ ধরে ॥৩১॥

nija aparadha marjana tare
padila krsnera charana dhare [31]

marjana tare–To clear nija–his aparadha–offence, padila–he bowed [and] dhare–grasped krsnera charana–the feet of Krsna. [31]

“To clear his offence, he bowed and grasped the feet of Krsna.

দয়ার সমুদ্র নন্দতনয় ।
ক্ষমিল ইন্দ্রেরে দিল অভয় ॥৩২॥

dayara samudra nanda-tanaya
ksamila indrere dila abhaya [32]

nanda-tanaya–Krsna, dayara samudra–the ocean of mercy, ksamila–forgave indrere–Indra [and] dila–gave [him] abhaya–[the boon of] fearlessness. [32]

“Krsna, the ocean of mercy, forgave Indra and gave him the boon of fearlessness.

তথাপি ইন্দ্রের রহিল ভয় ।
সুরভি নিকটে তখন কয় ॥৩৩॥

tathapi indrera rahila bhaya
surabhi nikate takhana kaya [33]

tathapi–Still, indrera bhaya rahila–Indra remained fearful. kaya–He spoke takhana–then surabhi nikate–to nearby Surabhi. [33]

“Still, Indra remained fearful. He then spoke to Surabhi.

‘কৃষ্ণলীলা মুই বুঝিতে নারি ।
অপরাধ মম হইল ভারি ॥৩৪॥

‘krsna-lila mui bujhite nari
aparadha mama ha-ila bhari [34]

‘mui–‘I bujhite nari–could not understand krsna-lila–the Pastimes of Krsna, [and] mama ha-ila–I made bhari aparadha–a very heavy offence. [34]

“‘I could not understand the Pastimes of Krsna, and I committed a very heavy offence.

শুনেছি কলিতে ব্রজেন্দ্রসুত ।
করিবে নদীয়া-লীলা অদ্ভূত ॥৩৫॥

sunechhi kalite vrajendra-suta
karibe nadiya-lila adbhuta [35]

sunechhi–I have heard [that] kalite–during Kali-yuga, vrajendra-suta–Krsna karibe–will perform adbhuta–wonderful lila–Pastimes nadiya–in Nadia. [35]

“‘I have heard that during Kali-yuga, Krsna will perform wonderful Pastimes in Nadia.

পাছে সে সময় মোহিত হব ।
অপরাধী পুনঃ হয়ে রহিব ॥৩৬॥

pachhe se samaya mohita haba
aparadhi punah haye rahiba [36]

pachhe–At se samaya–that time, mohita haba–I will become bewildered [and] rahiba–be aparadhi haye–an offender punah–again. [36]

“‘At that time, I will become bewildered and be an offender again.

তুমি ত সুরভি সকল জান ।
করহ এখন তাহার বিধান’ ॥৩৭॥

tumi ta surabhi sakala jana
karaha ekhana tahara vidhana’ [37]

surabhi–O Surabhi, tumi–you jana–know ta sakala–everything. vidhana karaha–Please advise [me] tahara–about this ekhana–now. [37]

“‘O Surabhi, you know everything. Please advise me about this.’

সুরভি বলিল, ‘চলহ যাই ।
নবদ্বীপধামে ভজি’ নিমাই’ ॥৩৮॥

surabhi balila, ‘chalaha yai
navadvipa-dhame bhaji’ nimai’ [38]

surabhi–Surabhi balila–said, ‘chalaha yai–‘Let us go [and] bhaji’–serve nimai–Nimai navadvipa-dhame’–in Nabadwip Dham.’ [38]

“Surabhi said, ‘Let us go and serve Nimai in Nabadwip Dham.’

দেবেন্দ্র সুরভি হেথায় আসি’ ।
গৌরাঙ্গ ভজন করিল বসি’ ॥৩৯॥

devendra surabhi hethaya asi’
gauranga bhajana karila vasi’ [39]

devendra–Indra [and] surabhi–Surabhi asi’ vasi’–moved hethaya–here bhajana karila–worshipped gauranga–Gauranga. [39]

“Indra and Surabhi moved here and worshipped Gauranga.

গৌরাঙ্গ ভজন সহজ অতি ।
সহজ তাহার ফল বিততি ॥৪০॥

gauranga bhajana sahaja ati
sahaja tahara phala vitati [40]

bhajana–Worshipping gauranga–Gauranga [is] ati–very sahaja–easy, [and] phala–the results tahara–of doing so vitati–are distributed sahaja–easily. [40]

“Worshipping Gauranga is very easy, and the results of doing so are easily distributed.

‘গৌরাঙ্গ’ বলিয়া ক্রন্দন করে ।
গৌরাঙ্গ দর্শন হয় সত্বরে ॥৪১॥

‘gauranga’ baliya krandana kare
gauranga darsana haya satvare [41]

krandana kare–They cried, baliya–chanting ‘gauranga’–‘Gauranga’, [and] satvare–immediately darsana haya–saw gauranga–Gauranga. [41]

“They cried, chanting the Name of Gauranga, and immediately saw Him.

কিবা অপরূপ রূপ-লাবণি ।
দেখিল গৌরাঙ্গ প্রতিমাখানি ॥৪২॥

আধ আধ হাসি’ বরদ রূপ ।
প্রেমে গদগদ রসের কূপ ॥৪৩॥

kiba aparupa rupa-lavani
dekhila gauranga pratima-khani [42]

adha adha hasi’ varada rupa
preme gada-gada rasera kupa [43]

kiba–How aparupa–extraordinary [is His] rupa-lavani–beauty and figure! dekhila–They saw pratima-khani–the figure gauranga–of Gauranga— varada rupa–the embodiment of benevolence, rasera kupa–the well of rasa— hasi’–smiling [and] adha adha–stammering, gada-gada–choked preme–with divine love. [42–43]

“How extraordinary is His beauty and form! They saw the figure of Gauranga—the embodiment of benevolence, the well of rasa—smiling and stammering, choked with divine love.

হাসিয়া বলেন ঠাকুর মোর ।
‘জানিনু বাসনা অমি ত তোর ॥৪৪॥

hasiya balena thakura mora
‘janinu vasana ami ta tora [44]

hasiya–Smiling, mora–My thakura–Lord balena–said, ‘ami–‘I janinu–know ta tora–your vasana–desire. [44]

“Smiling, My Lord said, ‘I know your desire.

অল্পদিন আছে প্রকটকাল ।
নদীয়ানগরে দেখিবে ভাল ॥৪৫॥

alpa-dina achhe prakata-kala
nadiya-nagare dekhibe bhala [45]

achhe–There is [only] alpa-dina–a short time [until] prakata-kala–the time of [My] appearance nadiya-nagare–in the town of Nadia, [and] dekhibe–you will see [Me] bhala–fully [then]. [45]

“‘I will appear in Nadia soon, and you will see Me fully then.

সে লীলা সময়ে সেবিবে মোরে ।
মায়াজাল আর না ধরে তোরে’ ॥৪৬॥

se lila samaye sevibe more
maya-jala ara na dhare tore’ [46]

se lila samaye–During the time of those Pastimes, sevibe–you will serve more–Me, [and] maya-jala–the net of maya ara dhare na–will no longer bind tore’–you.’ [46]

“‘During those Pastimes, you will serve Me, and the net of maya will no longer bind you.’

এত বলি’ প্রভু অদৃশ্য হয় ।
সুরভি সুন্দরী তথায় রয় ॥৪৭॥

eta bali’ prabhu adrsya haya
surabhi sundari tathaya raya [47]

bali’–Saying eta–this, prabhu–the Lord adrsya haya–disappeared. surabhi sundari–Beautiful Surabhi raya–remained tathaya–there. [47]

“Saying this, the Lord disappeared. Beautiful Surabhi remained there.

অশ্বত্থ নিকটে রহিলা দেবী ।
নিরন্তর গৌরচরণ সেবি’ ॥৪৮॥

asvattha nikate rahila devi
nirantara gaura-charana sevi’ [48]

devi–Surabhi rahila–stayed nikate–near asvattha–a banyan tree [and] nirantara–constantly sevi’–worshipped gaura-charana–the feet of Gaura. [48]

“She stayed near a banyan tree and constantly worshipped the feet of Gaura.

গোদ্রুমদ্বীপ ত হইল নাম ।
হেথায় পূরয় ভকত-কাম ॥৪৯॥

godrumadvipa ta ha-ila nama
hethaya puraya bhakata-kama [49]

[This place] nama ta ha-ila–became known as godrumadvipa–Godrumadwip (‘cow-tree island’). puraya–The Lord fulfils bhakata-kama–the desires of the devotees hethaya–here. [49]

“This place thus became known as Godrumadwip. The Lord fulfils the desires of the devotees here.

হেথায় কুটীর বাঁধিয়া ভজে ।
অনায়াসে গৌরচরণে মজে ॥৫০॥

hethaya kutira ba̐dhiya bhaje
anayase gaura-charane maje [50]

ba̐dhiya–Anyone who builds kutira–a hut [and] bhaje–serves hethaya–here anayase–easily maje–becomes immersed gaura-charane–in the feet of Gaura. [50]

“Anyone who builds a hut and serves here easily becomes immersed in the feet of Gaura.

এই দ্বীপে কভু মৃকণ্ডসুত ।
প্রলয়ে আছিল কথা অদ্ভুত ॥৫১॥

ei dvipe kabhu mrkanda-suta
pralaye achhila katha adbhuta [51]

[There is] adbhuta katha–a wonderful story mrkanda-suta–about Markandeya Muni, achhila–who was present kabhu–once ei dvipe–on this island pralaye–during the destruction of the universe. [51]

“There is a wonderful story about Markandeya Muni, who was present on this island during the destruction of the universe.

সাতকল্প আয়ু পাইল মুনি ।
প্রলয়ে বড়ই বিপদ্ গণি’ ॥৫২॥

sata-kalpa ayu paila muni
pralaye bada-i vipad gani’ [52]

muni–The sage paila–attained ayu–a lifetime sata-kalpa–of seven kalpas (cycles of creation and destruction of the universe), [and] pralaye–during the destruction of the universe, gani’–he underwent bada-i vipad–great difficulty. [52]

“Markandeya Muni attained a lifetime of seven kalpas, and during the destruction of the universe, he underwent great difficulty.

জলময় হৈল সমস্ত স্থান ।
কোথা বা রহিবে করে সন্ধান ॥৫৩॥

jalamaya haila samasta sthana
kotha va rahibe kare sandhana [53]

samasta sthana–Everything jalamaya haila–became submerged in water, [and] sandhana kare–he searched [for] kotha va–somewhere rahibe–he could stay. [53]

“Everything became submerged in water, and he searched for a place to stay.

ভাসিয়া ভাসিয়া চলিয়া যায় ।
‘কেন হেন বর লইনু হায়’ ॥৫৪॥

bhasiya bhasiya chaliya yaya
‘kena hena vara la-inu haya’ [54]

chaliya yaya–Moving about, bhasiya bhasiya–floating and floating, [he thought,] ‘haya–‘Alas! kena–Why la-inu–have I taken hena–this vara’–boon?’ [54]

“Floating and floating about, he thought, ‘Alas! Why have I taken this boon?’

ষোলক্রোশ মাত্র নদীয়াধাম ।
জাগিয়া ভকতে দেয় বিশ্রাম ॥৫৫॥

sola-krosa matra nadiya-dhama
jagiya bhakate deya visrama [55]

matra–Only sola-krosa–the thirty-two miles nadiya-dhama–of Nabadwip Dham jagiya–arise [and] deya–give visrama–shelter bhakate–to the devotees. [55]

“During the destruction, only the thirty-two miles of Nabadwip Dham arise and give shelter to the devotees.

জলের তরঙ্গে ভাসিয়া মুনি ।
অজ্ঞান হইয়া পড়ে অমনি ॥৫৬॥

jalera tarange bhasiya muni
ajnana ha-iya pade amani [56]

bhasiya–Floating jalera tarange–in the waves of the water, muni–the sage amani–suddenly ajnana ha-iya pade–lost consciousness. [56]

“Floating in the waves of the water, the sage suddenly lost consciousness.

মহাকৃপা করি’ সুরভি তায় ।
যতনে মুনিরে হেথা উঠায় ॥৫৭॥

mahakrpa kari’ surabhi taya
yatane munire hetha uthaya [57]

mahakrpa kari’–Being very merciful taya–to him, surabhi–Surabhi yatane–carefully uthaya–brought munire–the sage hetha–here. [57]

“Being very merciful to him, Surabhi carefully rescued the sage.

সম্বিৎ লভিয়া মৃকণ্ডসুত ।
দেখিল গোদ্রুমদ্বীপ অদ্ভুত ॥৫৮॥

samvit labhiya mrkanda-suta
dekhila godrumadvipa adbhuta [58]

labhiya–Regaining samvit–consciousness, mrkanda-suta–Markandeya Muni dekhila–saw adbhuta–the wonders godrumadvipa–of Godrumadwip. [58]

“Regaining consciousness, Markandeya Muni saw the wonders of Godrumadwip.

শতকোটিক্রোশ বিস্তার স্থান ।
নদনদী শোভা প্রকাশমান ॥৫৯॥

sata-koti-krosa vistara sthana
nada-nadi sobha prakasamana [59]

[He saw] sthana–an abode vistara–spanning sata-koti-krosa–two billion miles around, sobha prakasamana–resplendent nada-nadi–with rivers and streams. [59]

“He saw an abode spanning two billion miles around, resplendent with rivers and streams.

তরুলতা কত শোভয় তথা ।
পক্ষিগণ গায় শ্রীগৌর-গাথা ॥৬০॥

taru-lata kata sobhaya tatha
paksi-gana gaya sri-gaura-gatha [60]

kata–Numerous taru-lata–trees and vines sobhaya–were shining tatha–there, [and] paksi-gana–birds gaya–were chanting sri-gaura-gatha–the glories of Sri Gaura. [60]

“Numerous trees and vines were shining, and birds were chanting the glories of Sri Gaura.

যোজনবিস্তার অশ্বত্থ হের ।
সুরভিকে তথা দর্শন কর ॥৬১॥

yojana-vistara asvattha hera
surabhike tatha darsana kara [61]

hera–He saw asvattha–a banyan tree [that was] yojana-vistara–eight miles wide, [and] darsana kara–he saw surabhike–Surabhi tatha–beneath [it]. [61]

“He saw a banyan tree that was eight miles wide, and he saw Surabhi beneath it.

ক্ষুধায় আকুল মুনি তখন ।
সুরভির প্রতি বলে বচন ॥৬২॥

ksudhaya akula muni takhana
surabhira prati bale vachana [62]

takhana–Then, akula–stricken ksudhaya–with hunger, muni–the sage vachana bale–spoke surabhira prati–to Surabhi. [62]

“Stricken with hunger, the sage spoke to Surabhi.

‘তুমি ভগবতি রাখহ প্রাণ ।
দুগ্ধ দিয়া মোর করহ ত্রাণ’ ॥৬৩॥

‘tumi bhagavati rakhaha prana
dugdha diya mora karaha trana’ [63]

‘bhagavati–‘O goddess! tumi rakhaha–Please save [my] prana–life. mora trana karaha–Rescue me diya–by giving [me] dugdha’–some milk.’ [63]

“‘O goddess! Please save my life. Rescue me by giving me some milk.’

সুরভি তখন সদয় হয়ে ।
পিয়াইল দুগ্ধ মুনিরে লয়ে ॥৬৪॥

surabhi takhana sadaya haye
piyaila dugdha munire laye [64]

surabhi–Surabhi takhana–then sadaya haye–mercifully piyaila–fed munire–the sage laye–with [her] dugdha–milk. [64]

“Surabhi mercifully fed the sage with her milk.

সবল হইয়া মৃকণ্ডসূনু ।
সুরভির প্রতি কহয় পুনঃ ॥৬৫॥

sabala ha-iya mrkanda-sunu
surabhira prati kahaya punah [65]

sabala ha-iya–Revitalised, mrkanda-sunu–Markandeya Muni kahaya–spoke surabhira prati–to Surabhi punah–again. [65]

“Revitalised, Markandeya Muni spoke to Surabhi again.

‘তুমি ভগবতি জননী মোর ।
তোমার মায়ায় জগৎ ভোর ॥৬৬॥

‘tumi bhagavati janani mora
tomara mayaya jagat bhora [66]

‘bhagavati–‘O goddess, tumi–you [are] mora–my janani–mother, [and] jagat–the world [is] bhora–absorbed tomara mayaya–in your illusion. [66]

“‘O goddess, you are my mother, and the world is absorbed in your illusion.

না বুঝিয়া আমি লয়েছি বর ।
সপ্তকল্প জীব হয়ে অমর ॥৬৭॥

na bujhiya ami layechhi vara
sapta-kalpa jiva haye amara [67]

bujhiya na–Not understanding [the consequences,] ami–I layechhi–accepted vara–a boon jiva–of living sapta-kalpa–for seven kalpas amara haye–without dying. [67]

“‘Not understanding the consequences, I accepted a boon of living for seven kalpas without dying.

প্রলয় সময়ে বড়ই দুঃখ ।
নানাবিধ ক্লেশ নাহিক সুখ ॥৬৮॥

pralaya samaye bada-i duhkha
nana-vidha klesa nahika sukha [68]

pralaya samaye–At the time of the destruction of the universe, [there are] nana-vidha–various types klesa–of miseries [and] bada-i–extreme duhkha–distress. nahika–There is no sukha–happiness. [68]

“‘During the destruction of the universe, there are numerous miseries and extreme distress. There is no happiness.

কি করি জননি বলগো মোরে ।
কিসে বা যাইব এ দুঃখ তরে’ ॥৬৯॥

ki kari janani balago more
kise va yaiba e duhkha tare’ [69]

janani–O Mother, balago–tell more–me, ki kari–what should I do? kise va–How tare yaiba–can I overcome e duhkha’–this distress?’ [69]

“‘O Mother, tell me, what should I do? How can I overcome this distress?’

সুরভি তখন বলিল বাণী ।
‘ভজহ শ্রীগৌরপদ দুখানি ॥৭০॥

surabhi takhana balila vani
‘bhajaha sri-gaura-pada dukhani [70]

surabhi–Surabhi takhana–then vani balila–said, ‘bhajaha–‘Serve sri-gaura-pada dukhani–the feet of Sri Gaura. [70]

“Surabhi said, ‘Serve the feet of Sri Gaura.

এই নবদ্বীপ প্রকৃতিপার ।
কভু নাশ নাহি হয় ইহার ॥৭১॥

ei navadvipa prakrti-para
kabhu nasa nahi haya ihara [71]

ei–This abode navadvipa–of Nabadwip [is] prakrti-para–beyond material nature— ihara haya–it is kabhu nahi–never nasa–destroyed. [71]

“‘This abode of Nabadwip is beyond material nature—it is never destroyed.

চর্ম্মচক্ষে ইহা ষোড়শক্রোশ ।
পরম বৈকুণ্ঠ সদা নির্দ্দোষ ॥৭২॥

charma-chakse iha sodasa-krosa
parama vaikuntha sada nirdosa [72]

charma-chakse–To fleshy eyes iha–it [is] sodasa-krosa–thirty-two miles, [but it is] parama vaikuntha–the supreme realm in the spiritual world [and] sada–eternally nirdosa–faultless. [72]

“‘To fleshy eyes, it is only thirty-two miles, but it is the supreme abode Vaikuntha and eternally faultless.

অপ্রাকৃত দেশ কাল এখানে ।
জড় মায়া কেবা কেহ না জানে ॥৭৩॥

aprakrta desa kala ekhane
jada maya keba keha na jane [73]

ekhane–Here, kala–time [and] desa–space [are] aprakrta–supramundane, [and] keba keha na–no one jane–knows [of] jada–material maya–illusion. [73]

“‘Here, time and space are supramundane, and no one knows of material illusion.

নবদ্বীপে দেখ অপূর্ব্ব অতি ।
চারিদিকে বেড়ে বিরজা সতী ॥৭৪॥

navadvipe dekha apurva ati
chari-dike bede viraja sati [74]

dekha–See ati apurva–the great wonder navadvipe–of Nabadwip! viraja sati–The chaste Viraja bede–flows chari-dike–in the four directions. [74]

“‘See the great wonder of Nabadwip! The chaste Viraja flows all around it.

শতকোটিক্রোশ প্রত্যেক খণ্ড ।
মধ্যে মায়াপুর নগর গণ্ড ॥৭৫॥

sata-koti-krosa pratyeka khanda
madhye mayapura nagara ganda [75]

pratyeka–Every khanda–part [is] sata-koti-krosa–two billion miles, [and] madhye–at [its] centre [is] nagara ganda–the grand city mayapura–of Mayapur. [75]

“‘Every part of Nabadwip measures two billion miles, and at its centre is the grand city of Mayapur.

অষ্টদল অষ্টদ্বীপের মান ।
অন্তর্দ্বীপ তার কেশর স্থান ॥৭৬॥

asta-dala asta-dvipera mana
antardvipa tara kesara sthana [76]

asta-dvipera–The eight islands mana–resemble asta-dala–eight petals, [and] antardvipa–Antardwip [is] tara–their kesara sthana–whorl. [76]

“‘The eight islands of Nabadwip are petals, and Antardwip is their whorl.

সর্ব্বতীর্থ সর্ব্বদেবতা ঋষি ।
গৌরাঙ্গ ভজিছে হেথায় বসি’ ॥৭৭॥

sarva-tirtha sarva-devata rsi
gauranga bhajichhe hethaya vasi’ [77]

sarva-tirtha–All the holy places, [and] sarva–all devata–the gods [and] rsi–sages vasi’–reside hethaya–here [and] bhajichhe–worship gauranga–Gauranga. [77]

“‘All the holy places, gods, and sages reside here and worship Gauranga.

তুমি মার্কণ্ডেয় গৌরাঙ্গপদ ।
আশ্রয় করহ জানি’ সম্পদ ॥৭৮॥

tumi markandeya gauranga-pada
asraya karaha jani’ sampada [78]

tumi markandeya–O Markandeya, jani’–understand [your] sampada–fortune [and] asraya karaha–take shelter gauranga-pada–at the feet of Gauranga. [78]

“‘O Markandeya, understand your fortune and take shelter at the feet of Gauranga.

অকৈতব ধর্ম্ম আশ্রয় কর ।
ভুক্তি-মুক্তি-বাঞ্ছা সুদূরে ধর ॥৭৯॥

akaitava dharma asraya kara
bhukti-mukti-vanchha sudure dhara [79]

asraya kara–Take shelter [of] akaitava dharma–the true religion, [and] dhara–keep bhukti-mukti-vanchha–desires for enjoyment and liberation sudure–far away. [79]

“‘Take shelter of the true dharma, and keep desires for enjoyment and liberation far away.

গৌরাঙ্গ-ভজন-আশ্রয়-বলে ।
মধুর প্রেম ত লভিবে ফলে ॥৮০॥

gauranga-bhajana-asraya-bale
madhura prema ta labhibe phale [80]

gauranga-bhajana-asraya-bale–By taking shelter and serving Gauranga, ta labhibe–you will attain prema–divine love madhura–in madhura-rasa phale–as a result. [80]

“‘By taking shelter of Gauranga and serving Him, you will attain divine love in madhura-rasa.

সেই প্রেম যবে হৃদয়ে বসে ।
ভাসায় বিলাস-কলার রসে ॥৮১॥

sei prema yabe hrdaye vase
bhasaya vilasa-kalara rase [81]

yabe–When sei–that prema–divine love vase–appears hrdaye–in [your] heart, bhasaya–it will set [you] afloat rase–in the rasa vilasa-kalara–of the arts within the Pastimes [of the Lord]. [81]

“When that divine love appears in your heart, it will set you afloat in the rasa of the arts within the Pastimes of the Lord.

ব্রজে রাধাপদ আশ্রয় হয় ।
যুগল-সেবায় মানস রয় ॥৮২॥

vraje radha-pade asraya haya
yugala-sevaya manasa raya [82]

asraya haya–You will take shelter radha-pade–at the feet of Radha vraje–in Vraja, [and your] manasa–heart raya–will be engaged yugala-sevaya–in the service of the Divine Couple. [82]

“‘You will take shelter at the feet of Radha in Vraja, and your heart will be engaged in the service of the Divine Couple.

সেবার সুখ ত অতুল জান ।
অভেদ নির্ব্বাণে অপার্থ জ্ঞান’ ॥৮৩॥

sevara sukha ta atula jana
abheda nirvane apartha jnana’ [83]

jana–Know [that] sukha–the joy sevara–of service [is] ta atula–unparalleled [and] jnana–knowledge abheda nirvane–of static liberation [is] apartha’–useless.’ [83]

“‘Know that the joy of service is unparalleled, and knowledge of static liberation is useless.’

সুরভি-বচন শুনিয়া মুনি ।
করযোড় করি’ বলে অমনি ॥৮৪॥

surabhi-vachana suniya muni
kara-yoda kari’ bale amani [84]

suniya–Hearing surabhi-vachana–the words of Surabhi, muni–the sage amani–immediately kara-yoda kari’–joined [his] palms [and] bale–spoke. [84]

“Hearing the words of Surabhi, the sage immediately joined his palms and spoke.

‘শ্রীগৌরচরণ ভজিব যবে ।
আমার অদৃষ্ট কোথায় রবে’ ॥৮৫॥

‘sri-gaura-charana bhajiba yabe
amara adrsta kothaya rabe’ [85]

‘yabe–‘When bhajiba–I serve sri-gaura-charana–the feet of Sri Gaura, kothaya–where [will] amara–my adrsta–destiny rabe’–remain?’ [85]

“‘When I serve the feet of Sri Gaura, what will become of my destiny?’

সুরভি কহিল সিদ্ধান্তসার ।
‘শ্রীগৌরভজনে নাহি বিচার ॥৮৬॥

surabhi kahila siddhanta-sara
‘sri-gaura-bhajane nahi vichara [86]

surabhi–Surabhi kahila–spoke siddhanta-sara–the ultimate conclusion: ‘nahi–‘There is no vichara–judgement sri-gaura-bhajane–in the service of Sri Gaura. [86]

“Surabhi then spoke the ultimate conclusion: ‘There is no judgement in the service of Sri Gaura.

‘শ্রীগৌর’ বলিয়া ডাকিবে যবে ।
সমস্ত করম বিনাশ হবে ॥৮৭॥

‘sri-gaura’ baliya dakibe yabe
samasta karama vinasa habe [87]

yabe–When baliya dakibe–you call out, ‘sri-gaura’–‘Sri Gaura’, samasta karama–all the reactions to your previous actions vinasa habe–will be destroyed. [87]

“‘When you call the Name of Sri Gaura, all your karma will be destroyed.

কিছু নাহি রবে বিপাক আর ।
ঘুচিবে তোমার ভবসংসার ॥৮৮॥

kichhu nahi rabe vipaka ara
ghuchibe tomara bhava-samsara [88]

kichhu nahi–No vipaka–reactions rabe–will remain ara–any longer, [and] tomara–your bhava-samsara–attachment to material existence ghuchibe–will disappear. [88]

“‘No reactions will remain any longer, and your attachment to material existence will disappear.

কর্ম্ম কেনে একা জ্ঞানের ফল ।
ঘুচিবে সমূলে হয়ে বিকল ॥৮৯॥

karma kene eka jnanera phala
ghuchibe samule haye vikala [89]

kene–Why karma–karma eka–alone? phala–The consequences jnanera–of [your] knowledge ghuchibe–will disappear, vikala haye–being destroyed samule–at the root. [89]

“‘And not only your karma, but the consequences of your pursuing liberation will also be eradicated.

তুমি ত মজিবে গৌরাঙ্গরসে ।
ভজিবে তাঁহারে এ দ্বীপে বসে’ ॥৯০॥

tumi ta majibe gauranga-rase
bhajibe ta̐hare e dvipe vase’ [90]

tumi–You ta majibe–will become immersed gauranga-rase–in the ecstasy of Gauranga. bhajibe–You will serve ta̐hare–Him, vase–residing e dvipe’–on this island.’ [90]

“‘You will become immersed in the ecstasy of Gauranga, living on this island and serving Him.’

মার্কণ্ডেয় শুনি’ আনন্দে ভাসে ।
‘গৌর’ বলি’ কাঁদে কখন হাসে ॥৯১॥

markandeya suni’ anande bhase
‘gaura’ bali’ ka̐de kakhana hase [91]

suni’–Hearing [this,] markandeya–Markandeya bhase–floated anande–in joy. bali’–He chanted, ‘gaura’–‘Gaura’, ka̐de–cried, [and] kakhana–sometimes hase–laughed. [91]

“Hearing this, Markandeya floated in joy. He chanted the Name of Gaura, cried, and sometimes laughed.

এই দেখ জীব অপূর্ব্ব স্থান ।
মার্কণ্ডেয় যথা পাইল প্রাণ” ॥৯২॥

ei dekha jiva apurva sthana
markandeya yatha paila prana” [92]

jiva–Jiva, dekha–see [here] ei–the apurva–wonderful sthana–place yatha–where markandeya–Markandeya paila–received prana”–life.” [92]

“Jiva, see here the wonderful place where Markandeya received life.”

গৌরাঙ্গ-মহিমা নিতাই-মুখে ।
শুনি’ জীব ভাসে পরম সুখে ॥৯৩॥

gauranga-mahima nitai-mukhe
suni’ jiva bhase parama sukhe [93]

suni’–Hearing gauranga-mahima–the glories of Gauranga nitai-mukhe–from the mouth of Nitai, jiva–Jiva bhase–floated parama sukhe–in the greatest joy. [93]

Hearing the glories of Gauranga from the mouth of Nitai, Jiva floated in the greatest joy.

সে স্থানে সে দিন যাপন করি’ ।
মধ্যদ্বীপে চলে বলিয়া “হরি” ॥৯৪॥

se sthane se dina yapana kari’
madhyadvipe chale baliya “hari” [94]

yapana kari’–They spent se dina–the day se sthane–in that place [and then] chale–went madhyadvipe–to Madhyadwip, baliya–chanting “hari”–“Hari!” [94]

They spent the day in that place and then went to Madhyadwip, chanting “Hari!”

নিতাই-জাহ্নবা-চরণ সার ।
জানিয়া ভক্তিবিনোদ ছার ॥৯৫॥

নিতাই-আদেশ মস্তকে ধরে ।
নদীয়া-মহিমা বর্ণন করে ॥৯৬॥

nitai-jahnava-charana sara
janiya bhakti-vinoda chhara [95]

nitai-adesa mastake dhare
nadiya-mahima varnana kare [96]

janiya–Knowing nitai-jahnava-charana–Nitai and Jahnava’s feet [to be] sara–all-in-all, chhara–the fallen bhakti-vinoda–Bhakti Vinod dhare–holds nitai-adesa–the order of Nitai mastake–on [his] head [and] varnana kare–describes nadiya-mahima–the glories of Nadia. [95–96]

Knowing Nitai and Jahnava’s feet to be all-in-all, the fallen Bhakti Vinod holds the order of Nitai on his head and describes the glories of Nadia.

Chapter Nine

Sri Madhyadwip and Sri Naimisa

জয় গৌরাচন্দ্র জয় নিত্যানন্দ
জয় জয় গদাধর ।
শ্রীবাসাদি জয় জয় ভক্তালয়
নববদ্বীপ ধামবর ॥১॥

jaya gaurachandra jaya nityananda
jaya jaya gadadhara
srivasadi jaya jaya bhaktalaya
navadvipa-dhama-vara [1]

jaya–All glory gaurachandra–to Gaurachandra! jaya–All glory nityananda–to Nityananda! jaya jaya–All glory gadadhara–to Gadadhar! jaya–All glory srivasadi–to Srivas and all the devotees of the Lord! jaya–All glory bhaktalaya–to the home of the devotees, navadvipa-dhama-vara–the best of abodes, Nabadwip! [1]

All glory to Gaurachandra, Nityananda, Gadadhar, Srivas, all the devotees of the Lord! All glory to their home, the best of abodes, Sri Nabadwip!

নিশি অবসানে মত্ত গৌরগানে
চলিলেন নিত্যানন্দ ।
সঙ্গে ভক্তগণ প্রেমেতে মগন
বিস্তারিয়া পরানন্দ ॥২॥

nisi avasane matta gaura-gane
chalilena nityananda
sange bhakta-gana premete magana
vistariya parananda [2]

magana–Immersed premete–in divine love [and] matta–madly gaura-gane–chanting about Gaura, nityananda–Nityananda chalilena–departed sange–with bhakta-gana–the devotees avasane–at the end nisi–of the night, vistariya–distributing parananda–divine joy. [2]

Immersed in divine love and madly chanting about Gauranga, Nityananda departed with the devotees at the end of the night, distributing divine joy.

মধ্যদ্বীপে আসি’ বলে হাসি’ হাসি’
“এই ত মাজিদা গ্রাম ।
হেথা সপ্তঋষি ভজি’ গৌরশশী
করিলেন সুবিশ্রাম ॥৩॥

madhyadvipe asi’ bale hasi’ hasi’
“ei ta majida grama
hetha sapta-rsi bhaji’ gaura-sasi
karilena suvisrama [3]

asi’–Coming madhyadvipe–into Madhyadwip [and] hasi’ hasi’–laughing, bale–Nityananda Prabhu said, “ei ta–This [is] majida grama–the village of Majida. sapta-rsi–The seven sages suvisrama karilena–resided hetha–here [and] bhaji’–worshipped gaura-sasi–the moon-like Sri Gaura. [3]

Coming into Madhyadwip and laughing, Nityananda Prabhu said, “This is Majida Gram. The seven sages resided here and worshipped the moon-like Sri Gaura.

পিতৃ-সন্নিধানে গৌর-গুণগানে
সত্যযুগে ঋষিগণ ।
হইয়া মগন যাচিল তখন
গৌরপ্রেম নিত্যধন ॥৪॥

pitr-sannidhane gaura-guna-gane
satya-yuge rsi-gana
ha-iya magana yachila takhana
gaura-prema nitya-dhana [4]

satya-yuge–During Satya-yuga, rsi-gana–the sages magana ha-iya–became immersed gaura-guna-gane–in chanting Gaura’s glories [and] takhana–then yachila–prayed pitr-sannidhane–to [their] father nitya-dhana–for the eternal wealth gaura-prema–of divine love for Gaura. [4]

“During Satya-yuga, the sages became immersed in chanting Gaura’s glories and prayed to their father, Brahma, for the eternal wealth of divine love for Gauranga.

ব্রহ্মা চতুর্ম্মুখ পেয়ে বড় সুখ
সপ্তপুত্রে বলে তবে ।
‘নবদ্বীপে যাও গৌরণ্ডণ গাও
অনায়াসে প্রেম হবে ॥৫॥

brahma chaturmukha peye bada sukha
sapta-putre bale tabe
‘navadvipe yao gaura-guna gao
anayase prema habe [5]

chaturmukha brahma–Four-headed Brahma peye–felt bada–great sukha–joy [and] tabe–then bale–said sapta-putre–to [his] seven sons, ‘yao–‘Go navadvipe–to Nabadwip [and] gao–chant gaura-guna–the glories of Gaura. anayase–Easily, prema habe–you will attain divine love. [5]

“Four-headed Brahma felt great joy and said to his seven sons*, ‘Go to Nabadwip and chant the glories of Gaura. You will easily attain divine love.

* According to the Visnu-purana (3.1.32), the seven rsis of the current manvantara are Atri, Bharadvaja, Gautama, Jamadagni, Kasyapa, Vasistha, and Visvamitra. In previous eras, these and numerous other rsis served in this capacity. Because the seven rsis are described here as sons of Lord Brahma, the seven rsis who received Sriman Mahaprabhu’s mercy may have been Angira, Atri, Kratu, Marichi, Pulaha, Pulastya, and Vasistha, as this group is the only group of rsis listed as the seven rsis in the scriptures (in this case the Brhat-samhita) in which all seven of the rsis are sons of Brahma.

ধাম-কৃপা সার লাভ হয় যার
তার হয় সাধুসঙ্গ ।
সাধুসঙ্গে ভজে কৃষ্ণপ্রেমে মজে
এই ত পরম রঙ্গ ॥৬॥

dhama-krpa sara labha haya yara
tara haya sadhu-sanga
sadhu-sange bhaje krsna-preme maje
ei ta parama ranga [6]

dhama-krpa–The mercy of the abode [of the Lord] [is] sara–supreme. yara tara–Those who labha haya–attain [it,] sadhu-sanga haya–attain the association of the sadhus. bhaje–Serving sadhu-sange–in the association of the sadhus, maje–becoming immersed krsna-preme–in divine love for Krsna— ei ta–this [is] parama ranga–the ultimate joy. [6]

“‘The mercy of the Dham is supreme. Those who attain it, attain the association of the sadhus. Serving in the association of the sadhus and becoming immersed in divine love for Krsna is the ultimate joy.

নবদ্বীপে রতি লভে যার মতি
সেই পায় ব্রজবাস ।
অপ্রাকৃত ধাম গৌরহরি নাম
কেবল সাধুর আশ’ ॥৭॥

navadvipe rati labhe yara mati
sei paya vraja-vasa
aprakrta dhama gaurahari nama
kevala sadhura asa’ [7]

yara sei mati–Those whose hearts labhe–develop rati–attachment navadvipe–to Nabadwip paya–attain vraja-vasa–residency in Vraja. aprakrta dhama–The supramundane Dham [and] gaurahari nama–the Name of Gaurahari [are the] kevala–only asa–desires sadhura’–of the sadhus.’ [7]

“‘Those whose hearts develop attachment to Nabadwip attain residency in Vraja. The supramundane Dham and the Name of Gaurahari are the only desires of the sadhus.’

পিতৃ-উপদেশ বুঝিয়া বিশেষ
সপ্তঋষি আসি’ তবে ।
‘হরি’ বলি’ নাচে গৌরপ্রেম যাচে
গায় গুণ উচ্চরবে ॥৮॥

pitr-upadesa bujhiya visesa
sapta-rsi asi’ tabe
‘hari’ bali’ nache gaura-prema yache
gaya guna uchcha-rave [8]

visesa–Properly bujhiya–understanding pitr-upadesa–the instructions of [their] father, sapta-rsi–the seven sages tabe–then asi’–came [here,] bali’–chanted ‘hari’–‘Hari’, [and] nache–danced. yache–They prayed gaura-prema–for divine love for Gaura [and] uchcha-rave–loudly gaya–chanted [His] guna–glories. [8]

“Properly understanding the instructions of their father, the seven sages came here, chanted the Name of the Lord, and danced. They prayed for divine love for Gauranga and loudly chanted His glories.

বলে, ‘গৌরহরি অনুগ্রহ করি’
দেখা দাও একবার ।
নানা ধর্ম্ম সাধি’ হৈনু অপরাধী
ভক্তি এবে কৈনু সার’ ॥৯॥

bale, ‘gaurahari anugraha kari’
dekha dao eka-bara
nana dharma sadhi‘ hainu aparadhi
bhakti ebe kainu sara’ [9]

bale–They chanted, ‘gaurahari–‘O Gaurahari! eka-bara–Once anugraha kari’–mercifully dekha dao–reveal [Yourself]. sadhi’–Practising nana–various dharma–dharmas, hainu–we became aparadhi–offenders, [but] ebe–now kainu–we have accepted bhakti–devotion [to be] sara’–all-in-all.’ [9]

“They prayed, ‘O Gaurahari! Just once mercifully reveal Yourself to us. Practising various dharmas, we became offenders, but we have now accepted devotion to be all-in-all.’

ভক্তিনিষ্ঠা করি’ ভজি’ গৌরহরি
ঋষিগণ করে তপ ।
কিছু নাহি খায় নিদ্রা নাহি যায়
গৌরনাম করে জপ ॥১০॥

bhakti-nistha kari’ bhaji’ gaurahari
rsi-gana kare tapa
kichhu nahi khaya nidra nahi yaya
gaura-nama kare japa [10]

rsi-gana–The sages kare–performed tapa–austerities [and] bhaji’–served gaurahari–Gaurahari bhakti-nistha kari’–with firm devotion. khaya–They ate kichhu nahi–nothing, nahi yaya–never went nidra–to sleep, [and] japa kare–constantly chanted gaura-nama–the Name of Gaura. [10]

“The sages performed austerities and served Gaurahari with firm devotion. They ate nothing, never went to sleep, and constantly chanted the Name of Gaura.

মধ্যাহ্ন সময় গৌর দয়াময়
দেখা দিল ঋষিগণে ।
শতসূর্য্য-প্রভা যোগি-মনোলোভা
শুদ্ধ পঞ্চতত্ত্ব সনে ॥১১॥

madhyahna samaya gaura dayamaya
dekha dila rsi-gane
sata-surya-prabha yogi-mano-lobha
suddha pancha-tattva sane [11]

madhyahna samaya–At midday, dayamaya–merciful gaura–Gaura, sane–in the company suddha pancha-tattva–of the divine Pancha Tattva (Nityananda, Advaita, Gadadhar, and Srivas), dekha dila–revealed [Himself] rsi-gane–to the sages sata-surya-prabha–with an effulgence like that of a hundred suns, [which was] yogi-mano-lobha–alluring to the minds of yogis. [11]

“Once, at midday, merciful Gauranga, in the company of the Pancha Tattva, revealed Himself to the sages. As bright as a hundred suns, His effulgence was alluring to the minds of yogis.

কিবা সেই রূপ অতি অপরূপ
সুবর্ণ সুন্দর মূর্ত্তি ।
গলে বনমালা দিক্ করে আলা
তাহে আভরণ স্ফূর্ত্তি ॥১২॥

kiba sei rupa ati aparupa
suvarna sundara murti
gale vana-mala dik kare ala
tahe abharana sphurti [12]

kiba–How ati aparupa–extraordinary [was] sei rupa–His form! [How] suvarna–golden [and] sundara–beautiful [was His] murti–figure! [There was] vana-mala–a forest garland gale–on [His] neck, [and] tahe sphurti–the glittering abharana–of [His] ornaments ala kare–illumined dik–the directions. [12]

“How extraordinary was His form! How beautiful and golden was His figure! He had a forest garland around His neck, and the glittering of His ornaments illumined the directions.

চাহনি সুন্দর চিকুর চাঁচর
চন্দনের বিন্দু ভালে ।
ত্রিকচ্ছ বসন সূত্র সুশোভন
শোভিত মল্লিকা-মালে ॥১৩॥

chahani sundara chikura cha̐chara
chandanera bindu bhale
trikachchha vasana sutra susobhana
sobhita mallika-male [13]

[His] sundara chahani–charming glance, [His] chikura cha̐chara–wavy hair, chandanera bindu–the spot of sandalwood paste bhale–on [His] forehead, [His] trikachchha vasana–cloth tucked three times, [His] sutra–sacred thread— [all were] susobhana–extremely beautiful [and] sobhita–beautified mallika-male–by [His] garland of jasmine flowers. [13]

“His charming glance, His wavy hair, the spot of sandalwood paste on His forehead, His dhoti tucked in three places, His sacred thread—all were extremely beautiful and further beautified by His garland of jasmine flowers.

সে রূপ দেখিয়া মোহিত হইয়া
সবে করে নিবেদন ।
‘তোমার চরণ লইনু শরণ
দেহ পদে ভক্তিধন’ ॥১৪॥

se rupa dekhiya mohita ha-iya
sabe kare nivedana
‘tomara charana la-inu sarana
deha pade bhakti-dhana’ [14]

dekhiya–Seeing se rupa–His form [and] mohita ha-iya–becoming enchanted, sabe–they nivedana kare–prayed, ‘la-inu–‘May we take sarana–shelter tomara charana–at Your feet. deha–Please give [us] bhakti-dhana–the wealth of devotion pade’–to [Your] feet.’ [14]

“Seeing His form and becoming enchanted, the sages prayed, ‘May we take shelter at Your feet. Please give us the wealth of devotion to Your feet.’

শুনি’ গৌরহরি বলে দয়া করি’
‘শুন ওহে ঋষিগণ ।
ছাড়ি’ অভিলাষ জ্ঞান-কর্ম্ম-পাশ
কর কৃষ্ণ আলোচন ॥১৫॥

suni’ gaurahari bale daya kari’
‘suna ohe rsi-gana
chhadi’ abhilasa jnana-karma-pasa
kara krsna alochana [15]

suni’–Hearing [their prayer,] gaurahari–Gaurahari daya kari’–mercifully bale–said, ‘ohe–‘O rsi-gana–sages, suna–listen! chhadi’–Leave behind abhilasa–[other] desires [and] jnana-karma-pasa–the chains of exploitation and renunciation, [and] alochana kara–discuss [only] krsna–Krsna. [15]

“Hearing their prayer, Gaurahari mercifully said, ‘O sages, listen! Leave behind all other desires and the chains of exploitation and renunciation, and discuss only Krsna.

স্বল্প দিনান্তরে নদীয়া নগরে
হইবে প্রকট লীলা ।
তুমি সবে তবে দর্শন করিবে
নামসঙ্কীর্ত্তনখেলা ॥১৬॥

svalpa dinantare nadiya nagare
ha-ibe prakata lila
tumi sabe tabe darsana karibe
nama-sankirtana-khela [16]

[My] lila–Pastimes prakata ha-ibe–will manifest svalpa dinantare–after a short time nadiya nagare–in the city of Nadia, [and] tumi sabe–you all darsana karibe–will see [My] nama-sankirtana-khela–Pastime of chanting [My] Name tabe–then. [16]

“‘My Pastimes will manifest in Nadia soon, and you all will then see My Pastime of chanting My Name.

এ কথা এখন রাখহ গোপন
আমার বচন ধর ।
শ্রীকুমারহট্টে নিজকৃত ঘট্টে
কৃষ্ণের ভজন কর’ ॥১৭॥

e katha ekhana rakhaha gopana
amara vachana dhara
sri-kumara-hatte nija-krta ghatte
krsnera bhajana kara’ [17]

ekhana–For now, rakhaha–keep e katha–this matter gopana–secret. dhara–Remember amara–My vachana–words [and] krsnera bhajana kara–worship Krsna ghatte–at the ghat nija-krta–you made sri-kumara-hatte’–in Sri Kumar Hatta.’ [17]

“‘For now, keep this secret. Remember My words and worship Krsna at the ghat you made in Sri Kumar Hatta.’

গৌর-অদর্শনে সপ্তর্ষি তখনে
কুমারহট্টেতে যায় ।
এস্থানে এখন কর দরশন
সপ্তটীলা শোভা পায় ॥১৮॥

gaura-adarsane saptarsi takhane
kumara-hattete yaya
e-sthane ekhana kara darasana
sapta-tila sobha paya [18]

takhane–Then, [when] gaura-adarsane–Gaura disappeared, saptarsi–the seven sages yaya–went kumara-hattete–to Kumar Hatta. darasana kara–See ekhana–now sapta-tila–the seven hills sobha paya–shining e-sthane–here. [18]

“When Gaura disappeared, the seven sages went to Kumar Hatta. See now the seven hills shining here.

সপ্তর্ষি আকাশে যেমতে প্রকাশে
সপ্তটীলা তাঁর সম ।
হেথা বাস করি’ পায় গৌরহরি
না সাধি’ নিয়ম যম ॥১৯॥

saptarsi akase yemate prakase
sapta-tila ta̐ra sama
hetha vasa kari’ paya gaurahari
na sadhi’ niyama yama [19]

sapta-tila–The seven hills prakase–are arranged yemate ta̐ra sama–just as saptarsi–the seven sages [are] akase–in the sky (as the constellation known as the ‘Big Dipper’). vasa kari’–Residing hetha–here, paya–the sages attained gaurahari–Gaurahari sadhi’ na–without following niyama yama–the rules and regulations (for astanga-yoga practice). [19]

“They are arranged just as the seven sages are in the sky. Residing here, the sages attained Gaurahari without following the rules and regulations of yoga practice.

ইহার দক্ষিণে দেখহ নয়নে
আছে এক জলধার ।
এই ত গোমতী সুপবিত্র অতি
নৈমিষকানন আর ॥২০॥

ihara daksine dekhaha nayane
achhe eka jaladhara
ei ta gomati supavitra ati
naimisa-kanana ara [20]

dekhaha–See nayane–with [your] eyes ihara daksine–to the south achhe–there is eka–a jaladhara–river; ei ta–this [is] gomati–the Gomati. [She is] ati supavitra–extremely pure. [See] ara–also naimisa-kanana–the Naimisa forest. [20]

“See the river to the south of here; this is the Gomati. She is extremely pure. See also the Naimisa forest.

পুরা কল্পে কলি হৈলে মহাবলী
শৌনকাদি ঋষিগণ ।
সূতের শ্রীমুখে শুনে সবে সুখে
গৌর-ভাগবত-ধন ॥২১॥

pura kalpe kali haile mahabali
saunakadi rsi-gana
sutera sri-mukhe sune sabe sukhe
gaura-bhagavata-dhana [21]

pura kalpe–In the previous manifestation of the universe, kali mahabali haile–as Kali became very strong, saunakadi rsi-gana sabe–Saunaka and other sages sukhe–joyfully sune–heard gaura-bhagavata-dhana–about the wealth of Lord Gaura sutera sri-mukhe–from the holy mouth of Suta Goswami. [21]

“In the previous manifestation of the universe, as Kali became very strong, Saunaka and other sages joyfully heard about Lord Gaura from the holy mouth of Suta Goswami.

হেথা যেই জন পুরাণ পঠন
করয় কার্ত্তিক মাসে ।
সর্ব্বক্লেশ ত্যজে গৌররঙ্গে মজে
ব্রজ লভে অনায়াসে ॥২২॥

hetha yei jana purana pathana
karaya kartika mase
sarva-klesa tyaje gaura-range maje
vraja labhe anayase [22]

yei jana–Anyone who pathana karaya–recites purana–the Puranas hetha–here kartika mase–during the month of Kartik (October–November) tyaje–leaves behind sarva-klesa–all miseries, maje–becomes immersed gaura-range–in the Pastimes of Gaura, [and] anayase–easily labhe–attains vraja–Vraja. [22]

“Anyone who recites the Puranas here during the month of Kartik leaves behind all miseries, becomes immersed in the Pastimes of Gaura, and easily attains Vraja.

কভু পঞ্চানন ছাড়ি’ বৃষাসন
শ্রীহংসবাহন হয়ে ।
শুনিল পুরাণ গৌরগুণগান
আপন ভকত লয়ে ॥২৩॥

kabhu panchanana chhadi’ vrsasana
sri-hamsa-vahana haye
sunila purana gaura-guna-gana
apana bhakata laye [23]

kabhu–Once, panchanana–Siva chhadi’–left [his] vrsasana–bull-carrier (Nandi), sri-hamsa-vahana haye–rode [Brahma’s] swan [here] apana bhakata laye–with his devotees, [and] sunila–heard purana–the Puranas [and] gaura-guna-gana–songs about the glories of Gaura. [23]

“Once, Siva left Nandi, rode Brahma’s swan here with his devotees, and heard the Puranas and songs about the glories of Gaura.

গাইয়া গাইয়া নাচিয়া নাচিয়া
শৈব যত কাশীবাসী ।
পঞ্চাননে ঘেরি’ বলি’ ‘গৌরহরি’
পুষ্প ফেলে রাশি রাশি” ॥২৪॥

gaiya gaiya nachiya nachiya
saiva yata kasi-vasi
panchanane gheri’ bali’ ‘gaurahari’
puspa phele rasi rasi” [24]

gaiya gaiya–Chanting [and] nachiya nachiya–dancing, yata saiva–Siva’s followers, [who] kasi-vasi–resided in Kasi, gheri’–surrounded panchanane–Siva, bali’–chanted ‘gaurahari’–‘Gaurahari’, [and] phele–threw rasi rasi–heaps puspa”–of flowers.” [24]

“Chanting and dancing, Siva’s followers from Kasi surrounded him, chanted the Name of Gaurahari, and showered flowers.”

নিতাই-বচন শুনিয়া তখন
জীবের উথলে ভাব ।
গড়াগড়ি যায় ধৈরয না পায়
আস্বাদে ধামপ্রভাব ॥২৫॥

nitai-vachana suniya takhana
jivera uthale bhava
gadagadi yaya dhairaya na paya
asvade dhama-prabhava [25]

takhana–Then, suniya–hearing nitai-vachana–the words of Nitai, jivera bhava uthale–Jiva became ecstatic. dhairaya paya na–He lost [his] composure [and] gadagadi yaya–rolled on the ground, asvade–relishing dhama-prabhava–the glory of [the Lord’s] abode. [25]

Hearing the words of Nitai, Jiva became ecstatic. He lost his composure and rolled on the ground, relishing the glory of the Dham.

সে দিন যাপন করে ভক্তগণ
নিতাইচাঁদের সনে ।
পরদিন সবে চলিলেন তবে
শ্রীপুষ্কর দরশনে ॥২৬॥

se dina yapana kare bhakta-gana
nitaicha̐dera sane
para-dina sabe chalilena tabe
sri-puskara darasane [26]

bhakta-gana–The devotees yapana kare–spent se dina–the day nitaicha̐dera sane–with Nitaicha̐d. tabe–Then, para-dina–the next day, sabe–they chalilena–went darasane–to see sri-puskara–Sri Puskara. [26]

The devotees spent the day there with Nitaicha̐d. The next day, they went to see Sri Puskara.

জাহ্নবা-নিতাই ভজন সদাই
যাহার অন্তরে জাগে ।
নদীয়া-মহিমা ভক্ত-মধুরিমা
গাইছে সে জন রাগে ॥২৭॥

jahnava-nitai bhajana sadai
yahara antare jage
nadiya-mahima bhakta-madhurima
gaichhe se jana rage [27]

se jana yahara antare–He within whose heart sadai–constant bhajana–service jahnava–nitai–to Jahnava and Nitai jage–arises rage–lovingly gaichhe–sings bhakta-madhurima–of the sweetness of the devotees [and] nadiya-mahima–the glories of Nadia. [27]

As constant service to Jahnava and Nitai arises in his heart, this soul lovingly sings of the sweetness of the devotees and the glories of Nadia.

Chapter Ten

Visiting Sri Brahmana Puskara, Sri Uchcha Hatta, and Other Places

জয় গৌর নিত্যানন্দ অদ্বৈত সহিত ।
জয় গদাধর জয় শ্রীবাস পণ্ডিত ॥১॥

jaya gaura nityananda advaita sahita
jaya gadadhara jaya srivasa pandita [1]

jaya–All glory gaura–to Gaura sahita–with nityananda–Nityananda [and] advaita–Advaita! jaya–All glory gadadhara–to Gadadhar! jaya–All glory srivasa pandita–to Srivas Pandit! [1]

All glory to Gauranga, Nityananda, and Advaita! All glory to Gadadhar and Srivas Pandit!

জয় নবদ্বীপ শুদ্ধ প্রেমভক্তিধাম ।
জয় জয় জয় গৌর-নিত্যানন্দ-নাম ॥২॥

jaya navadvipa suddha prema-bhakti-dhama
jaya jaya jaya gaura-nityananda-nama [2]

jaya–All glory navadvipa–to Nabadwip, suddha prema-bhakti-dhama–the abode of pure love and devotion! jaya jaya jaya–All glory gaura-nityananda-nama–to the Names of Gaura and Nityananda! [2]

All glory to Nabadwip, the abode of pure love and devotion! All glory to the Names of Gaura and Nityananda!

শুনহে কলির জীব ছাড়ি’ জ্ঞান কর্ম্ম ।
নিতাই চৈতন্য ভজ ত্যজি’ ধর্ম্মাধর্ম্ম ॥৩॥

sunahe kalira jiva chhadi’ jnana karma
nitai chaitanya bhaja tyaji’ dharmadharma [3]

jiva–O souls kalira–of Kali-yuga, sunahe–listen! chhadi’–Abandon jnana–renunciation [and] karma–exploitation, tyaji’–reject dharmadharma–religion and irreligion, [and] bhaja–serve nitai–Nitai [and] chaitanya–Chaitanya! [3]

O souls of Kali-yuga, listen! Abandon renunciation and exploitation, reject religion and irreligion, and serve Nitai and Chaitanya!

দয়ার সমুদ্র সেই গৌর-নিত্যানন্দ ।
অকাতরে দিবে ভাই সার ব্রজানন্দ ॥৪॥

dayara samudra sei gaura-nityananda
akatare dibe bhai sara vrajananda [4]

sei gaura–nityananda–Gaura and Nityananda [are] samudra–oceans dayara–of mercy. bhai–Brother! akatare–Freely, dibe–They will give [you] sara–the essence vrajananda–of Vraja’s joy. [4]

They are oceans of mercy. Brother! They will freely give you the essence of Vraja’s joy.

যামিনী প্রভাত হৈলে নিত্যানন্দরায় ।
জীবেরে লইয়া ধামভ্রমণেতে যায় ॥৫॥

yamini prabhata haile nityananda-raya
jivere la-iya dhama-bhramanete yaya [5]

yamini prabhata haile–When dawn came, nityananda-raya–Nityananda Ray la-iya–took jivere–Jiva [and] dhama-bhramanete yaya–went out to tour the Dham. [5]

At dawn, Nityananda Ray took Jiva and went out to tour the Dham.

বলে, “দেখ জীব এই গ্রাম মনোহর ।
এখন ব্রাহ্মণপুরা ডাকে সর্ব্বনর ॥৬॥

bale, “dekha jiva ei grama manohara
ekhana brahmana-pura dake sarva-nara [6]

bale–He said, “jiva–Jiva, dekha–look ei manohara grama–at this beautiful village. sarva-nara–Everyone ekhana–now dake–calls [it] brahmana-pura–Brahmanpur. [6]

He said, “Jiva, look at this beautiful village. Everyone now calls it Brahmanpur.

ব্রাহ্মণপুষ্কর নাম সর্ব্বশাস্ত্রে কয় ।
হেথা যে রহস্য তাহা অতি গুহ্য হয় ॥৭॥

brahmana-puskara nama sarva-sastre kaya
hetha ye rahasya taha ati guhya haya [7]

sarva-sastre–All the scriptures kaya–say [its] nama–name [is] brahmana-puskara–Brahman Puskar. ye taha rahasya–The Pastime that [happened] hetha–here haya–is ati–very guhya–confidential. [7]

“All the scriptures call it Brahman Puskara. A very confidential Pastime took place here.

সত্যযুগে দিবদাস নামেতে ব্রাহ্মণ ।
গৃহ ত্যজি’ করে সর্ব্বতীর্থ দরশন ॥৮॥

satya-yuge diva-dasa namete brahmana
grha tyaji’ kare sarva-tirtha darasana [8]

satya-yuge–During Satya-yuga, brahmana–a brahman namete–named diva-dasa–Diva Das tyaji’–left grha–home [and] darasana kare–visted sarva-tirtha–all the holy places. [8]

“During Satya-yuga, a brahman named Diva Das left home and visited all the holy places.

পুষ্করতীর্থেতে তার হৈল বড় প্রীত ।
তথাপি ভ্রমিতে নবদ্বীপে উপস্থিত ॥৯॥

puskara-tirthete tara haila bada prita
tathapi bhramite navadvipe upasthita [9]

tara bada prita haila–He felt the greatest joy puskara-tirthete–at Puskara Tirtha. tathapi–Still, bhramite–he travelled [and] upasthita–came navadvipe–to Nabadwip. [9]

“He felt the greatest joy at Puskara Tirtha. Still, he travelled, and eventually he came to Nabadwip.

এই স্থানে রাত্রিযোগে দেখিল স্বপন ।
‘হেথা বাস কর বিপ্র পাবে নিত্যধন’ ॥১০॥

ei sthane ratri-yoge dekhila svapana
‘hetha vasa kara vipra pabe nitya-dhana’ [10]

ei sthane–Here, ratri-yoge–during the night, svapana dekhila–he had a dream [in which he was told,] ‘vipra–‘O brahman, vasa kara–reside hetha–here [and] pabe–you will attain nitya-dhana’–eternal wealth.’ [10]

“Here, during the night, he had a dream in which he was told, ‘O brahman, reside here and you will attain eternal wealth.’

এই স্থানে কুটীর বাঁধিয়া দিবদাস ।
বৃদ্ধকালাবধি তেঁহ করিলেন বাস ॥১১॥

ei sthane kutira ba̐dhiya diva-dasa
vrddha-kalavadhi te̐ha karilena vasa [11]

diva-dasa–Diva Das ba̐dhiya–built kutira–a cottage ei sthane–here. te̐ha–He vasa karilena–resided [here] vrddha-kalavadhi–into his old age. [11]

“Diva Das built a cottage and resided here into his old age.

বৃদ্ধকালে চলিতে অশক্ত দ্বিজবর ।
ইচ্ছা হৈল ‘এবে আমি দেখিব পুষ্কর’ ॥১২॥

vrddha-kale chalite asakta dvija-vara
ichchha haila ‘ebe ami dekhiba puskara’ [12]

vrddha-kale–In [his] old age, dvija-vara–the great brahman [was] asakta–unable chalite–to travel [but] ichchha haila–he desired, ‘ami dekhiba–‘May I see puskara–Puskara ebe’–now.’ [12]

“In his old age, the great brahman was unable to travel, but he desired to see Puskara.

চলিতে না পারে দ্বিজ করয় ক্রন্দন ।
‘আর না পাইব আমি পুষ্কর দর্শন’ ॥১৩॥

chalite na pare dvija karaya krandana
‘ara na paiba ami puskara darsana’ [13]

pare na–Unable chalite–to travel, dvija–the brahman krandana karaya–cried, ‘ami–‘I darsana paiba na–will never see puskara–Puskara ara’–again.’ [13]

“Unable to travel, the brahman cried, ‘I will never see Puskara again.’

তখন পুষ্কররাজ সদয় হইল ।
দ্বিজরূপে দিবদাসে দরশন দিল ॥১৪॥

takhana puskara-raja sadaya ha-ila
dvija-rupe diva-dase darasana dila [14]

takhana–Then, puskara-raja–the Lord of Puskara sadaya ha-ila–felt compassion [and] darasan dila–revealed [himself] diva-dase–to Diva Das dvija-rupe–in the form of a brahman. [14]

“The Lord of Puskara felt compassion and revealed himself to Diva Das in the form of a brahman.

দিবদাসে বলে, ‘বিপ্র না কর ক্রন্দন ।
তোমার সম্মুখে এই কুণ্ড সুশোভন ॥১৫॥

diva-dase bale, ‘vipra na kara krandana
tomara sammukhe ei kunda susobhana [15]

bale–He said diva-dase–to Diva Das, ‘vipra–‘O brahman, krandana kara na–do not cry. [There is] ei susobhana kunda–a beautiful pond sammukhe–in front tomara–of you. [15]

“He said to Diva Das, ‘O brahman, do not cry. There is a beautiful pond in front of you.

এই কুণ্ডে স্নান তুমি কর একবার ।
প্রত্যক্ষ হইবে তীর্থ পুষ্কর তোমার’ ॥১৬॥

ei kunde snana tumi kara eka-bara
pratyaksa ha-ibe tirtha puskara tomara’ [16]

tumi snana kara–Bathe ei kunde–in this pond eka-bara–once, [and] tomara pratyaksa ha-ibe–you will see puskara tirtha’–Puskara Tirtha.’ [16]

“‘Bathe in this pond once, and you will see Puskara Tirtha.’

তাহা শুনি’ কুণ্ডে স্নান করে দ্বিজবর ।
দিব্যচক্ষু লভি’ দেখে সম্মুখে পুষ্কর ॥১৭॥

taha suni’ kunde snana kare dvija-vara
divya-chaksu labhi’ dekhe sammukhe puskara [17]

suni’–Hearing taha–this, dvija-vara–the great brahman snana kare–bathed kunde–in the pond. labhi’–Attaining divya-chaksu–divine eyes, dekhe–he saw puskara–Puskara sammukhe–before him. [17]

“Hearing this, the great brahman bathed in the pond. Attaining divine eyes, he saw Puskara before him.

ক্রন্দন করিয়া দ্বিজ পুষ্করে বলিল ।
‘আমা লাগি’ বড় ক্লেশ তোমার হইল’ ॥১৮॥

krandana kariya dvija puskare balila
‘ama lagi’ bada klesa tomara ha-ila’ [18]

krandana kariya–Crying, dvija–the brahman balila–said puskare–to Puskara, ‘tomara bada klesa ha-ila–‘You have taken great trouble ama lagi’–for me.’ [18]

“Crying, the brahman said to Puskara, ‘You have taken great trouble for me.’

পুষ্কর বলেন, ‘শুন দ্বিজ ভাগ্যবান্ ।
দূর হৈতে না আসিনু হেথা বিদ্যমান ॥১৯॥

puskara balena, ‘suna dvija bhagyavan
dura haite na asinu hetha vidyamana [19]

puskara–Puskara balena–said, ‘bhagyavan dvija–‘O fortunate brahman, suna–listen! asinu na–I have not come haite–from dura–far away. vidyamana–I live hetha–here. [19]

“Puskara said, ‘Listen, O fortunate brahman! I have not come from far away. I live here.

এই নবদ্বীপধাম সর্ব্বতীর্থময় ।
নবদ্বীপে সেবি’ হেথা থাকে তীর্থচয় ॥২০॥

ei navadvipa-dhama sarva-tirthamaya
navadvipe sevi’ hetha thake tirtha-chaya [20]

ei navadvipa-dhama–Nabadwip Dham sarva-tirthamaya–contains all holy places; tirtha-chaya–all holy places thake–reside hetha–here [and] sevi’–serve navadvipe–Nabadwip. [20]

“‘Nabadwip Dham contains all holy places; all holy places reside here and serve Nabadwip.

আমার স্বরূপ এক পাশ্চাত্যে প্রকাশ ।
নিজে আমি এই স্থানে নিত্য করি বাস ॥২১॥

amara svarupa eka paschatye prakasa
nije ami ei sthane nitya kari vasa [21]

eka–One amara svarupa–form of mine prakasa–exists paschatye–in the west (of India), [but] ami–I nije–myself vasa kari–live ei sthane–here nitya–eternally. [21]

“‘Although a form of mine exists in the west, I myself live here eternally.

শতবার কেহ সেই তীর্থে করি’ স্নান ।
যেই ফল পায় হেথা সে ফল বিধান ॥২২॥

sata-bara keha sei tirthe kari’ snana
yei phala paya hetha se phala vidhana [22]

keha–Souls paya–attain hetha–here yei phala se phala–the result vidhana–attained snana kari’–by bathing sata-bara–a hundred times sei tirthe–there. [22]

“‘Souls attain here the result attained by bathing a hundred times there.

অতএব নবদ্বীপ ছাড়ি’ যেই জন ।
অন্য তীর্থ আশা করে সে মূঢ় দুর্জ্জন ॥২৩॥

ataeva navadvipa chhadi’ yei jana
anya tirtha asa kare se mudha durjana [23]

ataeva–Thus, yei se jana–anyone who chhadi’–leaves navadvipa–Nabadwip [and] asa kare–desires [to visit] anya–other tirtha–holy places [is] mudha durjana–a foolish, unfortunate soul. [23]

“‘Thus, anyone who leaves Nabadwip desiring to visit other holy places is a foolish, unfortunate soul.

সর্ব্বতীর্থ ভ্রমি’ যদি হয় ফলোদয় ।
নবদ্বীপ তবে তার বাসস্থান হয় ॥২৪॥

sarva-tirtha bhrami’ yadi haya phalodaya
navadvipa tabe tara vasa-sthana haya [24]

yadi–When phalodaya haya–souls attain the result bhrami’–of visiting sarva-tirtha–all other holy places, tabe–then navadvipa–Nabadwip haya–becomes tara–their vasa-sthana–place of residence. [24]

“‘When souls attain the result of visiting all other holy places, then they can reside in Nabadwip.

ঐ দেখ উচ্চস্থান হট্টের সমান ।
কুরুক্ষেত্র ব্রহ্মাবর্ত্ত তথা বিদ্যমান ॥২৫॥

ai dekha uchcha-sthana hattera samana
kuruksetra brahmavarta tatha vidyamana [25]

dekha–See ai–there uchcha-sthana–the raised area [that] hattera samana–resembles a market. kuruksetra–Kuruksetra [and] brahmavarta–Brahmavarta vidyamana–exist tatha–there. [25]

“‘See there the raised area that resembles a market. Kuruksetra and Brahmavarta exist there.

সরস্বতী দৃষদ্বতী দুই পার্শে তার ।
অতি শোভা পায় পুণ্য করয়ে বিস্তার ॥২৬॥

sarasvati drsadvati dui parse tara
ati sobha paya punya karaye vistara [26]

tara dui parse–On its two sides [are] sarasvati–the Saraswati [and] drsadvati–Drsadvati. [It] ati sobha paya–shines brightly [and] punya vistara karaye–bestows good fortune. [26]

“‘With the Saraswati and Drsadvati Rivers on its two sides, it shines brightly and bestows good fortune.

ওহে বিপ্র গূঢ় কথা বলিব তোমায় ।
অতি অল্প কালে হবে আনন্দ হেথায় ॥২৭॥

ohe vipra gudha katha baliba tomaya
ati alpa kale habe ananda hethaya [27]

ohe–O vipra–brahman, baliba–I will tell tomaya–you gudha katha–a secret. ati alpa kale–Within a very short time, habe–there will be ananda–joy hethaya–here. [27]

“‘O brahman, I will tell you a secret. Very soon there will be great joy here.

মায়াপুরে শচীগৃহে গৌরাঙ্গসুন্দর ।
প্রকট হইয়া প্রেম বিলাবে বিস্তর ॥২৮॥

mayapure sachi-grhe gauranga-sundara
prakata ha-iya prema vilabe vistara [28]

gauranga-sundara–Gaurangasundar prakata ha-iya–will appear sachi-grhe–in the home of Sachi mayapure–in Mayapur [and] vistara vilabe–broadly distribute prema–divine love. [28]

“‘Gaurangasundar will appear in the home of Sachi in Mayapur and broadly distribute divine love.

এই সব স্থানে প্রভু ভক্তবৃন্দ লয়ে ।
সঙ্কীর্ত্তনরসে নাচিবেন মত্ত হয়ে ॥২৯॥

ei saba sthane prabhu bhakta-vrnda laye
sankirtana-rase nachibena matta haye [29]

ei saba sthane–In all these places, prabhu–the Lord nachibena–will dance sankirtana-rase–in the ecstasy of sankirtan laye–with bhakta-vrnda–the devotees [and] matta haye–become mad. [29]

“‘In all these places, the Lord will dance in the ecstasy of sankirtan with the devotees and become mad.

সর্ব্ব-অবতারে ছিলা যে যে ভক্তগণ ।
সকলে লইয়া প্রভু করিবে কীর্ত্তন ॥৩০॥

sarva-avatare chhila ye ye bhakta-gana
sakale la-iya prabhu karibe kirtana [30]

prabhu–The Lord karibe–will perform kirtana–kirtan la-iya–with ye ye bhakta-gana sakale–all the devotees sarva–avatare chhila–of all the previous Avatars. [30]

“‘The Lord will perform kirtan with all the devotees of all His previous Avatars.

প্রেম-বন্যা জলে সর্ব্বজগৎ ভাসাবে ।
কুতার্কিক বিনা সবে মহাপ্রেম পাবে ॥৩১॥

prema-vanya jale sarva-jagat bhasabe
kutarkika vina sabe mahaprema pabe [31]

bhasabe–He will inundate sarva–jagat–the entire world prema-vanya jale–with a flood of divine love. sabe–Everyone vina–except kutarkika–the speculators pabe–will attain mahaprema–intense divine love. [31]

“‘He will inundate the entire world with a flood of divine love. Everyone except the speculators will attain intense divine love.

এই ধামনিষ্ঠা করি’ যেবা করে বাস ।
তারে মিলে গৌরপদ ওহে দিবদাস ॥৩২॥

ei dhama-nistha kari’ yeba kare vasa
tare mile gaura-pada ohe diva-dasa [32]

ohe–O diva-dasa–Diva Das, yeba tare–souls who dhama-nistha kari’–are faithful to the abode [and] vasa kare–reside ei–here mile–will reach gaura-pada–the feet of Gaura. [32]

“‘O Diva Das, souls who are faithful to the Dham and reside here will reach the feet of Gaura.

কোটি কোটি বর্ষ করি’ শ্রীকৃষ্ণভজন ।
তথাপি নামেতে রতি না পায় দুর্জ্জন ॥৩৩॥

koti koti varsa kari’ sri-krsna-bhajana
tathapi namete rati na paya durjana [33]

durjana–Unfortunate souls sri-krsna-bhajana kari’–worship Krsna koti koti varsa–for billions of years tathapi–but paya na–do not attain rati–attraction namete–to [His] Name. [33]

“Unfortunate souls worship Krsna for billions of years but do not attain attraction to His Name.

গৌরাঙ্গ ভজিলে দুষ্টভাব দূরে যায় ।
অল্প দিনে ব্রজধামে রাধা-কৃষ্ণ পায় ॥৩৪॥

gauranga bhajile dusta-bhava dure yaya
alpa dine vraja-dhame radha-krsna paya [34]

bhajile–If souls worship gauranga–Gauranga, [their] dusta-bhava–wickedness yaya–goes dure–away, [and they] alpa dine–quickly paya–attain radha-krsna–Radha and Krsna vraja-dhame–in Vraja Dham. [34]

“‘If souls worship Gauranga, their wickedness goes away, and they quickly attain Radha and Krsna in Vraja Dham.

নিজ সিদ্ধদেহ পায় সখীর আশ্রয় ।
নিজ কুঞ্জ শ্রীযুগলসেবা তার হয় ॥৩৫॥

nija siddha-deha paya sakhira asraya
nija kunja sri-yugala-seva tara haya [35]

paya–They attain nija–their siddha-deha–spiritual body [and] sakhira asraya–the shelter of the sakhis, [and] tara sri-yugala-seva haya–serve the Divine Couple nija kunja–in their own grove. [35]

“‘They attain their spiritual body and the shelter of the sakhis, and serve the Divine Couple in their own grove.

ওহে বিপ্র হেথা থাকি’ করহ ভজন ।
সপার্ষদে শ্রীগৌরাঙ্গ পাবে দরশন’ ॥৩৬॥

ohe vipra hetha thaki’ karaha bhajana
saparsade sri-gauranga pabe darasana’ [36]

ohe–O vipra–brahman, thaki’–stay [and] bhajana karaha–serve hetha–here. darasana pabe–You will see sri-gauranga–Sri Gauranga saparsade’–with [His] associates.’ [36]

“‘O brahman, stay and serve here. You will see Sri Gauranga with His associates.’

এই কথা বলি’ তীর্থরাজ গেল চলি’ ।
শুনিল আকাশবাণী আইসে, ‘ধন্য কলি ॥৩৭॥

ei katha bali’ tirtha-raja gela chali’
sunila akasa-vani aise, ‘dhanya kali [37]

katha bali’–Saying ei–this, tirtha-raja–the Lord of Puskara chali’ gela–left. sunila–The brahman [then] heard akasa-vani aise–a voice come from the sky, ‘dhanya–Glory kali–to the Age of Kali! [37]

“Saying this, the Lord of Puskara left. The brahman then heard a voice come from the sky, ‘Glory to the Age of Kali!

তুমি বিপ্র সেই কালে জন্মিবে আবার ।
শ্রীগৌরকীর্ত্তন প্রেমে দিবে ত সাঁতার’ ॥৩৮॥

tumi vipra sei kale janmibe abara
sri-gaura-kirtana preme dibe ta sa̐tara’ [38]

vipra–O brahman, tumi–you janmibe–will be born abara–again sei kale–at that time [and] ta sa̐tara dibe–swim preme–in the divine love sri-gaura-kirtana’–of Sri Gaura’s kirtan.’ [38]

“‘O brahman, you will be born again at that time and swim in the divine love of Sri Gaura’s kirtan.’

এত শুনি’ দিবদাস নিশ্চিন্ত হইল ।
এই কুণ্ডতীরে বসি’ ভজন করিল” ॥৩৯॥

eta suni diva-dasa nischinta ha-ila
ei kunda-tire vasi’ bhajana karila” [39]

suni’–Hearing eta–this, diva-dasa–Diva Das nischinta ha-ila–became fearless. vasi’–He resided ei kunda-tire–on the bank of the pond [and] bhajana karila”–performed worship.” [39]

“Hearing this, Diva Das became fearless. He resided on the bank of the pond and performed worship.”

এ সব পুরাণ কথা শ্রীজীবে কহিয়া ।
উচ্চহট্ট কুরুক্ষত্রে প্রবেশিল গিয়া ॥৪০॥

e saba purana katha sri-jive kahiya
uchcha-hatta kuruksetre pravesila giya [40]

kahiya–After telling sri-jive–Sri Jiva e saba purana katha–these ancient stories, giya pravesila–Nityananda entered uchcha-hatta kuruksetre–Uchcha Hatta, Kuruksetra. [40]

After telling Sri Jiva these ancient stories, Nityananda entered Uchcha Hatta, Kuruksetra.

নিত্যানন্দ বলে, “হেথা সর্ব্বদেবগণ ।
কুরুক্ষেত্র তীর্থ সহ কৈল আগমন ॥৪১॥

nityananda bale, “hetha sarva-deva-gana
kuruksetra tirtha saha kaila agamana [41]

nityananda–Nityananda bale–said, “sarva-deva-gana–“All the gods agamana kaila–came hetha–here saha–with kuruksetra tirtha–Kuruksetra Tirtha. [41]

Nityananda said, “All the gods came here with Kuruksetra Tirtha.

ব্রহ্মাবর্ত্তে কুরুক্ষেত্রে যত তীর্থ ছিল ।
সর্ব্বতীর্থ আসি’ হেথা বিরাজ করিল ॥৪২॥

brahmavarte kuruksetre yata tirtha chhila
sarva-tirtha asi’ hetha viraja karila [42]

sarva-tirtha–All the holy places, yata tirtha–all the holy places [that] chhila–were brahmavarte kuruksetre–in Brahmavarta and Kuruksetra, asi’–came [and] viraja karila–resided hetha–here. [42]

“All the holy places in Brahmavarta and Kuruksetra came and resided here.

পৃথূদক আদি করি’ সব হেথা বৈসে ।
সবে নবদ্বীপ সেবা করে অনায়াসে” ॥৪৩॥

prthudaka adi kari’ saba hetha vaise
sabe navadvipa seva kare anayase” [43]

prthudaka–Prthudaka adi saba–and all the other holy places kari’ vaise–resided hetha–here. sabe–They all seva kare–served navadvipa–Nabadwip anayase”–without difficulty.” [43]

“Prthudaka and the other holy places resided here and served Nabadwip without difficulty.”

শতবর্ষ কুরুক্ষেত্রে বাসে যেই ফল ।
হেথা একরাত্র বাসে লভে সে সকল ॥৪৪॥

sata-varsa kuruksetre vase yei phala
hetha eka-ratra vase labhe se sakala [44]

vase–By staying hetha–here eka-ratra–for one night, labhe–souls attain yei se sakala phala–the full result vase–of residing kuruksetre–in Kuruksetra sata-varsa–for a hundred years. [44]

By staying here for one night, souls attain the full result of residing in Kuruksetra for a hundred years.

প্রভু বলে, “হেথা বাস করি’ দেবগণ ।
হট্ট করি’ গৌরকথা করে আলোচন ॥৪৫॥

prabhu bale, “hetha vasa kari’ deva-gana
hatta kari’ gaura-katha kare alochana [45]

prabhu–The Lord bale–said, “deva-gana–“The gods vasa kari’–resided hetha–here, hatta kari’–established a market, [and] gaura-katha alochana kare–discussed Gaura. [45]

Nityananda Prabhu continued, “The gods resided here, established a market, and discussed Gauranga.

হট্টডাঙ্গা বলি’ নাম হইল ইহার ।
ইহার দর্শনে পায় প্রেমপারাবার ॥৪৬॥

hatta-danga bali’ nama ha-ila ihara
ihara darsane paya prema-parabara [46]

ihara–Its nama–name bali’ ha-ila–became hatta-danga–Hattadanga (‘upland market’). ihara darsane–By seeing it, prema-parabara paya–souls enter an ocean of divine love. [46]

“The name of this place thus became Hattadanga. By seeing this place, souls enter an ocean of divine love.

এই এক সীমা জীব দেখ নদীয়ার ।
এবে চল যাই মোরা ভাগীরথী পার” ॥৪৭॥

ei eka sima jiva dekha nadiyara
ebe chala yai mora bhagirathi para” [47]

jiva–O Jiva, dekha–see [here.] ei–This [is] eka–one sima–of the boundaries nadiyara–of Nadia. ebe–Now mora chala para yai–let us go and cross bhagirathi”–the Ganga.” [47]

“O Jiva, see here one of the boundaries of Nadia. Let us now cross the Ganga.”

ভাগীরথী পার হয়ে মধ্যাহ্ন সময় ।
কোলদ্বীপে নিত্যানন্দ হইল উদয় ॥৪৮॥

bhagirathi para haye madhyahna samaya
koladvipe nityananda ha-ila udaya [48]

para haye–Crossing bhagirathi–the Ganga, nityananda–Nityananda udaya ha-ila–arrived koladvipe–in Koladwip madhyahna samaya–at midday. [48]

Crossing the Ganga, Nityananda Prabhu arrived in Koladwip at midday.

কুলিয়াপাহাড়পুরে যাইতে যাইতে ।
শ্রীজীবে নিতাইচাঁদ লাগিল কহিতে ॥৪৯॥

kuliyapahadapure yaite yaite
sri-jive nitaicha̐da lagila kahite [49]

yaite yaite–While going kuliyapahadapure–to Kuliyapahadapur, nitaicha̐da–Nitaicha̐d lagila–began kahite–to speak sri-jive–to Sri Jiva. [49]

On the way to Kuliyapahadapur, Nitaicha̐d spoke to Sri Jiva.

“যে ক্রমে আইনু মোরা হয়ে গঙ্গা পার ।
সেই ক্রম সিদ্ধ-ক্রম পরিক্রমা-সার ॥৫০॥

“ye krame ainu mora haye ganga para
sei krama siddha-krama parikrama-sara [50]

“ye krame sei krama–“The way mora–we ainu–have come, para haye–crossing ganga–the Ganga, [is] siddha-krama–the proper way parikrama-sara–to best circumambulate [the Dham]. [50]

“The way we have come, crossing the Ganga, is the proper way to circumambulate the Dham.

যবে প্রভু শ্রীচৈতন্য লয়ে নিজগণ ।
করিলেন শ্রীচৌদ্দমাদল সঙ্কীর্ত্তন ॥৫১॥

কাজিরে শোধিতে প্রভু সন্ধ্যা আগমনে ।
মায়াপুর ছাড়ি’ চলে লয়ে ভক্তজনে ॥৫২॥

yabe prabhu sri-chaitanya laye nija-gana
karilena sri-chaudda-madala sankirtana [51]

kajire sodhite prabhu sandhya agamane
mayapura chhadi’ chale laye bhakta-jane [52]

[One] sandhya–evening, yabe–when sri-chaitanya prabhu–Lord Sri Chaitanya, [along] laye–with nija-gana–His associates, karilena–performed sankirtana–sankirtan [with] sri-chaudda-madala–fourteen mrdangas, prabhu–the Lord chhadi’ chale–left mayapura–Mayapur laye–with bhakta-jane–the devotees [and] agamane–came sodhite–to purify kajire–the Kazi. [51–52]

“One evening, while performing sankirtan with fourteen mrdangas, Sri Chaitanya left Mayapur with His associates and came to purify the Kazi.

সেই রাত্র ব্রহ্মরাত্র শীঘ্র নহে শেষ ।
এই ক্রমে মহাপ্রভু ভ্রমে নিজদেশ ॥৫৩॥

sei ratra brahma-ratra sighra nahe sesa
ei krame mahaprabhu bhrame nija-desa [53]

sei ratra–That night, brahma-ratra–[like] a night of Brahma, sesa nahe–did not end sighra–quickly. mahaprabhu–Mahaprabhu bhrame–toured nija-desa–His abode ei krame–in this way. [53]

“That night, like a night of Brahma, did not end quickly. Mahaprabhu toured His abode in this way.

তারপর প্রতি একাদশী-তিথি ধরি’ ।
ভ্রমিলা আমার প্রভু সঙ্কীর্ত্তন করি’ ॥৫৪॥

tarapara prati ekadasi-tithi dhari’
bhramila amara prabhu sankirtana kari’ [54]

tarapara–Thereafter, amara–My prabhu–Lord bhramila–toured sankirtana kari’–performing sankirtan prati ekadasi-tithi dhari’–on every Ekadasi. [54]

“Thereafter, My Lord toured performing sankirtan on every Ekadasi.

কভু পঞ্চক্রোশ ভ্রমে অন্তর্দ্বীপময় ।
কভু অষ্টক্রোশ ভ্রমে যেন মনে লয় ॥৫৫॥

kabhu pancha-krosa bhrame antardvipamaya
kabhu asta-krosa bhrame yena mane laya [55]

kabhu–Sometimes bhrame–He toured pancha-krosa–the ten miles antardvipamaya–of Antardwip, [and] kabhu–sometimes, yena–as mane laya–He desired, bhrame–He toured asta-krosa–for sixteen miles. [55]

“Sometimes He toured the ten miles of Antardwip, and sometimes, as He desired, He toured for sixteen miles.

নিজ গৃহ হৈতে বারকোণা ঘাট ছাড়ি’ ।
দীর্ঘিকা বেষ্টনে যায় শ্রীধরের বাড়ী ॥৫৬॥

nija grha haite barakona ghata chhadi’
dirghika vestane yaya sridharera badi [56]

haite–From nija grha–His home, chhadi’–He would leave barakona ghata–Barakona Ghat [and] yaya–go vestane–around dirghika–Ballal Dirghika sridharera badi–to Sridhar’s house. [56]

“From His home, He would leave Barakona Ghat and go around Ballal Dirghika to Sridhar’s house.

তথা হৈতে অন্তর্দ্বীপ সীমা ভ্রমি’ আসে ।
পঞ্চক্রোশ পরিক্রমা হয় অনায়াসে ॥৫৭॥

tatha haite antardvipa sima bhrami’ ase
pancha-krosa parikrama haya anayase [57]

haite–From tatha–there, bhrami’–He would tour sima–around the boundary antardvipa–of Antardwip [and] ase–return. [In this way,] parikrama haya–He would circumambulate pancha-krosa–the ten miles anayase–easily. [57]

“From there, He would tour around the boundary of Antardwip and then return. In this way, He would easily circumambulate for ten miles.

সিমুলিয়া হয়ে কাজিগৃহে বেড়ি’ চলে ।
শ্রীধরে সম্ভাষি’ আইসে গাদিগাছা স্থলে ॥৫৮॥

simuliya haye kaji-grhe bedi’ chale
sridhare sambhasi’ aise gadigachha sthale [58]

[Other times,] haye–passing simuliya–Simuliya, bedi’ chale–He would go kaji-grhe–to the house of the Kazi, sambhasi’–speak sridhare–with Sridhar, [and then] aise–come gadigachha sthale–to the place of Gadigachha. [58]

“Other times, passing Simuliya, He would go to the house of the Kazi, speak with Sridhar, and then come to Gadigachha.

মাজিদা হইতে হয় ভাগীরথী পার ।
পারডাঙ্গা ছিনাডাঙ্গা পুলিন বিস্তর ॥৫৯॥

majida haite haya bhagirathi para
paradanga chhinadanga pulina vistara [59]

haite–From majida–Majida, para haya–He would cross bhagirathi–the Ganga [and tour] paradanga–Paradanga [and] chhinadanga–Chhinadanga vistara pulina–along the broad riverbank. [59]

“From Majida, He would cross the Ganga and tour Paradanga and Chhinadanga along the broad riverbank.

ছাড়িয়া জাহ্নবী পার হইয়া তখন ।
অষ্টক্রোশ ভ্রমি’ চলে আপন ভবন ॥৬০॥

chhadiya jahnavi para ha-iya takhana
asta-krosa bhrami’ chale apana bhavana [60]

takhana–Then chhadiya–He would leave, para ha-iya–cross jahnavi–the Ganga, [and] chale–return apana bhavana–to His home, [thus] bhrami’–touring asta-krosa–for sixteen miles. [60]

“Then He would cross the Ganga again and return to His home, thus touring for sixteen miles.

সিদ্ধ পরিক্রমা হয় পূর্ণ ষোলক্রোশ ।
সেই পরিক্রমা কৈলে প্রভুর সন্তোষ ॥৬১॥

siddha parikrama haya purna sola-krosa
sei parikrama kaile prabhura santosa [61]

siddha parikrama–A complete circumambulation haya–is purna sola-krosa–the full thirty-two miles. prabhura santosa–The Lord is pleased kaile–if someone performs sei–this parikrama–circumambulation. [61]

“A complete circumambulation is the full thirty-two miles. The Lord is pleased if someone completes this.

সেই পরিক্রমা আমি তোমারে করাই ।
ইহার সমান পরিক্রমা আর নাই ॥৬২॥

sei parikrama ami tomare karai
ihara samana parikrama ara nai [62]

ami–I karai–am taking tomare–you sei parikrama–on that circumambulation. nai–There is no ara–other parikrama–circumambulation ihara samana–equal to it. [62]

“I am taking you on this complete circumambulation. There is no circumambulation equal to it.

বৃন্দাবন ষোলক্রোশ দ্বাদশ কানন ।
এই পরিক্রমা মধ্যে পাবে দরশন ॥৬৩॥

vrndavana sola-krosa dvadasa kanana
ei parikrama madhye pabe darasana [63]

madhye–During ei–this parikrama–circumambulation, darasana pabe–you will see sola-krosa–the thirty-two miles [and] dvadasa kanana–the twelve forests vrndavana–of Vrndavan. [63]

“During this circumambulation, you will see all thirty-two miles of the Dham and the twelve forests of Vrndavan.

নবরাত্রে এই পরিক্রমা শেষ হয় ।
নবরাত্র বলি’ এর নাম শাস্ত্রে কয় ॥৬৪॥

nava-ratre ei parikrama sesa haya
nava-ratra bali’ nama sastre kaya [64]

ei–This parikrama–circumambulation sesa haya–is completed nava-ratre–over the course of nine nights; sastre–the scriptures nama bali’ kaya–call [it] nava-ratra–‘nine nights’. [64]

“This circumambulation is completed over the course of nine nights; the scriptures call it the ‘nava-ratra parikrama’.

পঞ্চক্রোশ পরিক্রমা একদিনে করে ।
রাত্রত্রয় অষ্টক্রোশ পরিক্রমা ধরে ॥৬৫॥

pancha-krosa parikrama eka-dine kare
ratra-traya asta-krosa parikrama dhare [65]

kare–Devotees perform pancha-krosa parikrama–the ten-mile circumambulation eka-dine–in one day [and] dhare–complete asta-krosa parikrama–the sixteen-mile circumambulation ratra-traya–over the course of three nights. [65]

“Devotees perform the ten-mile circumambulation in one day and complete the sixteen-mile circumambulation over the course of three nights.

একরাত্র মায়াপুরে দ্বিতীয় গোদ্রুমে ।
পুলিনে তৃতীয় রাত্র এই ক্রমে ভ্রমে” ॥৬৬॥

eka-ratra mayapure dvitiya godrume
puline trtiya ratra ei krame bhrame” [66]

eka-ratra–One night [is] mayapure–in Mayapur. dvitiya–The second [is] godrume–in Godrumadwip. trtiya ratra–The third night [is] puline–in Sri Pulina. bhrame–Devotees tour ei krame”–in this way.” [66]

“One night is in Mayapur, the second is in Godrumadwip, and the third night is in Sri Pulina. Devotees tour in this way.”

শুনি’ পরিক্রমা-তত্ত্ব জীবমহাশয় ।
প্রেমেতে অধৈর্য্য হয়ে কতক্ষণ রয় ॥৬৭॥

suni’ parikrama-tattva jiva-mahasaya
premete adhairya haye kata-ksana raya [67]

suni’–Hearing parikrama-tattva–about the process of circumambulation, jiva-mahasaya–Jiva Goswami adhairya haye raya–became overwhelmed premete–with divine love kata-ksana–for some time. [67]

Hearing about the process of circumambulation, Sri Jiva Goswami became overwhelmed with divine love for some time.

নিতাইজাহ্নবাপদছায়া আশ যার ।
নদীয়া-মহিমা বর্ণে অকিঞ্চন ছার ॥৬৮॥

nitai-jahnava-pada-chhaya asa yara
nadiya-mahima varne akinchana chhara [68]

akinchana chhara–This poor, fallen soul, yara–whose asa–aspiration [is] nitai-jahnava-pada-chhaya–the shade of Nitai and Jahnava’s feet, varne–describes mahima–the glories nadiya–of Nadia. [68]

This poor, fallen soul, whose aspiration is the shade of Nitai and Jahnava’s feet, describes the glories of Nadia.

Chapter Eleven

Sri Sri Koladwip, Sri Samudragad, Sri Champa Hatta, and Sri Jayadev

জয় জয় শ্রীচৈতন্য জয় নিত্যানন্দ ।
জয়াদ্বৈত-শ্রীবাসাদি গৌরভক্তবৃন্দ ॥১॥

jaya jaya sri-chaitanya jaya nityananda
jayadvaita-srivasadi gaura-bhakta-vrnda [1]

jaya jaya–All glory sri-chaitanya–to Sri Chaitanya! jaya–All glory nityananda–to Nityananda! jayadvaita-srivasadi gaura-bhakta-vrnda–All glory to Advaita, Srivas, and all the devotees of the Lord! [1]

All glory to Sri Chaitanya, Nityananda, Advaita, Srivas, and all the devotees of the Lord!

জয় জয় গৌড়ভূমি সর্ব্বভূমিসার ।
যথা নামসহ শ্রীচৈতন্য অবতার ॥২॥

jaya jaya gauda-bhumi sarva-bhumi-sara
yatha nama-saha sri-chaitanya avatara [2]

jaya jaya–All glory gauda-bhumi–to the land of Gauda, sarva-bhumi-sara–the best of all lands, yatha–where sri-chaitanya–Sri Chaitanya avatara–descended nama-saha–with [His] Name! [2]

All glory to the land of Gauda, the best of all lands, where Sri Chaitanya descended with His Name!

নিত্যানন্দপ্রভু বলে, “শুন সর্ব্বজন ।
পঞ্চবেণীরূপে গঙ্গা হেথায় মিলন ॥৩॥

nityananda prabhu bale, “suna sarva-jana
panchaveni-rupe ganga hethaya milana [3]

nityananda prabhu–Nityananda Prabhu bale–said, “sarva-jana–“Everyone, suna–listen! hethaya–Here, ganga–the Ganga milana–convenes panchaveni-rupe–with five other rivers. [3]

Nityananda Prabhu said, “Everyone, listen! Here, the Ganga convenes with five other rivers.

মন্দাকিনী অলকা সহিত ভাগীরথী ।
গুপ্তভাবে হেথায় আছেন সরস্বতী ॥৪॥

mandakini alaka sahita bhagirathi
gupta-bhave hethaya achhena sarasvati [4]

bhagirathi–The Ganga [flows] sahita–with mandakini alaka –the Mandakini and Alakananda. sarasvati–The Saraswati gupta-bhave achhena–is hidden hethaya–here. [4]

“The Ganga flows here with the Mandakini and the Alakananda. The Saraswati is also hidden here.

পশ্চিমে যমুনা সহ আইসে ভোগবতী ।
তাহাতে মানসগঙ্গা মহাবেগবতী ॥৫॥

paschime yamuna saha aise bhogavati
tahate manasa-ganga mahavegavati [5]

yamuna–The Yamuna aise–comes paschime–from the west saha–with bhogavati–the Bhogavati. mahavegavati manasa-ganga–The swift Manasa Ganga [also flows] tahate–within them. [5]

“The Yamuna comes from the west with the Bhogavati, and the swift Manasa Ganga also flows within them.

মহা মহা প্রয়াগ বলিয়া ঋষিগণে ।
কোটি কোটি যজ্ঞ হেথা কৈল ব্রহ্মা সনে ॥৬॥

maha maha prayaga baliya rsi-gane
koti koti yajna hetha kaila brahma sane [6]

baliya–Considering [this place] maha maha prayaga–Mahaprayag, rsi-gane–sages kaila–have performed koti koti–billions yajna–of sacrifices hetha–here sane–with brahma–Lord Brahma. [6]

“Considering this place Mahaprayag, sages have performed billions of sacrifices here with Lord Brahma.

ব্রহ্মসত্র স্থান এই মহিমা অপার ।
হেথা স্নান করিলে জনম নহে আর ॥৭॥

brahma-satra sthana ei mahima apara
hetha snana karile janama nahe ara [7]

mahima–The glories ei sthana–of this place brahma-satra–of Brahma’s sacrifices [are] apara–unlimited. snana karile–If a soul bathes hetha–here, janama nahe–they do not take birth ara–again. [7]

“The glories of this place of Brahma’s sacrifices are unlimited. If a soul bathes here, they do not take birth again.

ইহার মহিমা কেবা বর্ণিবারে পারে ।
শুষ্ক ধারাসম কোন তীর্থ হইতে নারে ॥৮॥

ihara mahima keba varnibare pare
suska dhara-sama kona tirtha ha-ite nare [8]

keba–Who pare–can varnibare–describe mahima–the glories ihara–of this place? ha-ite nare–It cannot be kona tirtha–a holy place [that is] suska dhara-sama–like a dry river. [8]

“Who can describe the glories of this place? It is not a holy place that is now simply a dry river.

জলে-স্থলে-অন্তরীক্ষে ত্যজিয়া জীবন ।
সর্ব্বজীব পায় শ্রীগোলোক-বৃন্দাবন ॥৯॥

jale-sthale-antarikse tyajiya jivana
sarva-jiva paya sri-goloka-vrndavana [9]

sarva-jiva–All souls [who] tyajiya–give up [their] jivana–life jale-sthale-antarikse–in the water, on the earth, or in the air [here] paya–attain sri-goloka-vrndavana–Sri Goloka Vrndavan. [9]

“All souls who give up their life in the water, on the earth, or in the air here attain Sri Goloka Vrndavan.

কুলিয়াপাহাড় বলি’ খ্যাত এই স্থান ।
গঙ্গাতীরে উচ্চভূমি পর্ব্বত-সমান ॥১০॥

kuliyapahada bali’ khyata ei sthana
ganga-tire uchcha-bhumi parvata-samana [10]

ei sthana–This place bali’ khyata–is known as kuliyapahada–Kuliyapahada. [It is] uchcha-bhumi–a raised land ganga-tire–on the bank of the Ganga, parvata-samana–resembling a mountain. [10]

“This place is known as Kuliyapahada. It is a raised land on the bank of the Ganga, resembling a mountain.

কোলদ্বীপ নাম শাস্ত্রে আছয় বর্ণন ।
সত্যযুগ-কথা এক শুন সর্ব্বজন ॥১১॥

koladvipa nama sastre achhaya varnana
satya-yuga-katha eka suna sarva-jana [11]

nama varnana achhaya–It is named koladvipa–Koladwip sastre–in the scriptures. sarva-jana–Everyone suna–listen eka satya-yuga-katha–to a story from Satya-yuga. [11]

“It is called Koladwip in the scriptures. Everyone, listen to a story from Satya-yuga.

বাসুদেব নামে এক ব্রাহ্মণকুমার ।
বরাহদেবের সেবা করে বারবার ॥১২॥

vasudeva name eka brahmana-kumara
varahadevera seva kare bara-bara [12]

[There was] eka–a brahmana-kumara–brahman boy name–named vasudeva–Vasudev. bara-bara–Regularly, varahadevera seva kare–he worshipped Varahadev. [12]

“There was a brahman boy named Vasudev. He regularly worshipped Varahadev.

শ্রীবরাহমূর্ত্তি পূজি’ করে উপাসনা ।
সর্ব্বদা বরাহদেবের করয় প্রার্থনা ॥১৩॥

sri-varaha-murti puji’ kare upasana
sarvada varahadevera karaya prarthana [13]

puji’ upasana kare–He worshipped and adored sri-varaha-murti–a Deity of Sri Varaha.varahadevera prarthana karaya–He prayed to Varahadev sarvada–constantly. [13]

“He worshipped a Deity of Sri Varaha and constantly prayed to Him.

‘প্রভু মোরে কৃপা করি’ দেহ দরশন ।
সফল হউক মোর নয়ন জীবন’ ॥১৪॥

‘prabhu more krpa kari’ deha darasana
saphala ha-uka mora nayana jivana’ [14]

‘prabhu–‘O Lord! krpa kari’–Mercifully darasana deha–reveal [Yourself] more–to me. [May] mora–my nayana–eyes [and] jivana–life saphala ha-uka’–be fulfilled. ’ [14]

“‘O Lord! Mercifully reveal Yourself to me so that my eyes and life may be fulfilled.’

এই বলি’ কাঁদে বিপ্র গড়াগড়ি যায় ।
‘প্রভু নাহি দেখা দিলে জীবন বৃথায়’ ॥১৫॥

ei bali’ ka̐de vipra gadagadi yaya
‘prabhu nahi dekha dile jivana vrthaya’ [15]

bali’–Praying ei–in this way, vipra–the brahman gadagadi yaya–would roll on the ground [and] ka̐de–cry, ‘prabhu–‘O Lord! dekha nahi dile–If You do not reveal [Yourself, my] jivana–life [is] vrthaya’–worthless.’ [15]

“Praying in this way, the brahman would roll on the ground and cry, ‘O Lord! If You do not reveal Yourself, my life is worthless.’

কতদিনে শ্রীবরাহ অনুকম্পা করি’ ।
দেখা দিলা বাসুদেবে কোলরূপ ধরি’ ॥১৬॥

kata-dine sri-varaha anukampa kari’
dekha dila vasudeve kola-rupa dhari’ [16]

kata-dine–Eventually, sri-varaha–Sri Varaha anukampa kari’–mercifully dekha dila–revealed [Himself] vasudeve–to Vasudev, dhari’–bearing kola-rupa–the form of a boar. [16]

“Eventually, Sri Varaha mercifully revealed Himself to Vasudev in the form of a boar.

নানারত্ন ভূষণে ভূষিত কলেবর ।
পদ গ্রীবা নাসা মুখ চক্ষু মনোহর ॥১৭॥

nana-ratna bhusane bhusita kalevara
pada griva nasa mukha chaksu manohara [17]

[His] kalevara–body [was] bhusita–ornamented nana-ratna bhusane–with various jewels and ornaments, [and His] pada–feet, griva–neck, nasa–nose, mukha–mouth, [and] chaksu–eyes [were] manohara–enchanting. [17]

“His body was ornamented with various jewels and ornaments, and His feet, neck, nose, mouth, and eyes were enchanting.

পর্ব্বতসমান উচ্চ শরীর তাঁহার ।
দেখি’ বিপ্র নিজে ধন্য মানে বার বার ॥১৮॥

parvata-samana uchcha sarira ta̐hara
dekhi’ vipra nije dhanya mane bara bara [18]

ta̐hara–His sarira–body [was] parvata-samana uchcha–as tall as a mountain. dekhi’–Seeing [Him,] vipra–the brahman bara bara–again and again nije mane–felt himself [to be] dhanya–fortunate. [18]

His body was as tall as a mountain. Seeing Him, the brahman again and again felt himself to be fortunate.

ভূমে পড়ি’ বিপ্র প্রণমিয়া প্রভু-পায় ।
কাঁদিয়া আকুল হৈল গড়াগড়ি যায় ॥১৯॥

bhume padi’ vipra pranamiya prabhu-paya
ka̐diya akula haila gadagadi yaya [19]

vipra–The brahman padi’–fell bhume–to the ground, pranamiya–bowed prabhu-paya–at the feet of the Lord, ka̐diya–cried akula haila–fervently, [and] gadagadi yaya–rolled on the ground. [19]

He fell to the ground, bowed at the feet of the Lord, cried fervently, and rolled on the ground.

বিপ্রের ভকতি দেখি’ বরাহ তখন ।
কহিলেন বাসুদেবে মধুর বচন ॥২০॥

viprera bhakati dekhi’ varaha takhana
kahilena vasudeve madhura vachana [20]

takhana–Then, dekhi’–seeing bhakati–the devotion viprera–of the brahman, varaha–Varaha kahilena–spoke madhura vachana–sweet words vasudeve–to Vasudev. [20]

Seeing the devotion of the brahman, Varaha spoke sweet words to Vasudev.

‘ওহে বাসুদেব তুমি ভকত আমার ।
বড় তুষ্ট হৈনু পূজা পাইয়া তোমার ॥২১॥

‘ohe vasudeva tumi bhakata amara
bada tusta hainu puja paiya tomara [21]

‘ohe–‘O vasudeva–Vasudev! tumi–You [are] amara–My bhakata–devotee, [and] hainu–I have become bada tusta–very pleased paiya–by receiving tomara–your puja–worship. [21]

“‘O Vasudev! You are My devotee, and I am very pleased with your worship.

এই নবদ্বীপে মোর প্রকট বিহার ।
কলি আগমনে হবে শুন বাক্যসার ॥২২॥

ei navadvipe mora prakata bihara
kali agamane habe suna vakya-sara [22]

kali agamane–When Kali-yuga arrives, mora bihara prakata habe–I will perform Pastimes ei navadvipe–in Nabadwip. suna–Listen vakya-sara–to [My] conclusive words. [22]

“‘When Kali-yuga arrives, I will perform Pastimes in Nabadwip. Listen to My conclusive words.

নবদ্বীপসম ধাম নাহি ত্রিভুবনে ।
অতি প্রিয়ধাম মোর আছে সঙ্গোপনে ॥২৩॥

navadvipa-sama dhama nahi tribhuvane
ati priya-dhama mora achhe sangopane [23]

nahi–There is no dhama–abode navadvipa-sama–like Nabadwip tribhuvane–in the three worlds; [all of] mora–My ati priya-dhama–most beloved abodes sangopane achhe–are hidden [within it]. [23]

“‘There is no abode like Nabadwip in the three worlds; all of My most beloved abodes are hidden within it.

ব্রহ্মাবর্ত্ত সহ আছে পুণ্যতীর্থ যত ।
সে সব আছয়ে হেথা শাস্ত্রের সম্মত ॥২৪॥

brahmavarta saha achhe punya-tirtha yata
se saba achhaye hetha sastrera sammata [24]

brahmavarta–Brahmavarta, saha–along with yata punya-tirtha se saba–all the other holy places achhe–there are, achhaye–is present hetha–here. [This is] sammata–the conclusion sastrera–of the scriptures. [24]

“‘Brahmavarta and all other holy places that exist are present here. This is the conclusion of the scriptures.

যে স্থানে ব্রহ্মার যজ্ঞে প্রকাশ হইয়া ।
নাশিলাম হিরণ্যাক্ষ দন্তে বিদারিয়া ॥২৫॥

সেই স্থান পুণ্যভূমি এই স্থানে রয় ।
যথায় আমার এবে হইল উদয় ॥২৬॥

ye sthane brahmara yajne prakasa ha-iya
nasilama hiranyaksa dante vidariya [25]

sei sthana punya-bhumi ei sthane raya
yathaya amara ebe ha-ila udaya [26]

ye sthane sei sthana punya-bhumi–The holy land of the place in which prakasa ha-iya–I appeared brahmara yajne–during Brahma’s sacrifice [and] nasilama–killed hiranyaksa–Hiranyaksa, vidariya–ripping [him] dante–with [My] tusks, raya–exists ei sthane–here yathaya–where amara udaya ha-ila–I have appeared ebe–now. [25–26]

“‘The holy place in which I appeared during Brahma’s sacrifice and killed Hiranyaksa, ripping him with My tusks, exists here where I have now appeared.

নবদ্বীপ সেবি’ সর্ব্বতীর্থ বিরাজয় ।
নবদ্বীপবাসে সর্ব্বতীর্থবাস হয় ॥২৭॥

navadvipa sevi’ sarva-tirtha virajaya
navadvipa-vase sarva-tirtha-vasa haya [27]

sarva-tirtha–All holy places virajaya–exist [here and] sevi’–serve navadvipa–Nabadwip. navadvipa-vase–By residing in Nabadwip, sarva-tirtha-vasa haya–you reside in all the holy places. [27]

“‘All holy places exist here and serve Nabadwip. By residing in Nabadwip, you reside in all the holy places.

ধন্য তুমি নবদ্বীপে সেবিলে আমায় ।
শ্রীগৌরপ্রকটকালে জন্মিবে হেথায় ॥২৮॥

dhanya tumi navadvipe sevile amaya
sri-gaura-prakata-kale janmibe hethaya [28]

tumi–You [are] dhanya–fortunate: sevile–you have served amaya–Me navadvipe–in Nabadwip.janmibe–You will take birth hethaya–here sri-gaura-prakata-kale–at the time of Sri Gaura’s appearance. [28]

“‘You are fortunate: you have served Me in Nabadwip. You will take birth here when I appear as Sri Gauranga.

অনায়াসে দেখিবে সে মহাসঙ্কীর্ত্তন ।
অপূর্ব্ব গৌরাঙ্গরূপ পাবে দরশন’ ॥২৯॥

anayase dekhibe se mahasankirtana
apurva gauranga-rupa pabe darasana’ [29]

anayase–Easily, dekhibe–you will see se–His mahasankirtana–grand sankirtan. darasana pabe–You will see apurva gauranga-rupa’–Gauranga’s extraordinary form.’ [29]

“‘Easily, you will see His grand sankirtan and extraordinary form.’

এত বলি’ শ্রীবরাহ হৈল অন্তর্দ্ধান ।
দৈববাণী হইল বিপ্রে বুঝিতে সন্ধান ॥৩০॥

eta bali’ sri-varaha haila antardhana
daiva-vani ha-ila vipre bujhite sandhana [30]

bali’–Saying eta–this, sri-varaha–Sri Varaha antardhana haila–disappeared. daiva-vani–A divine voice [then] ha-ila–arose sandhana bujhite–to guide vipre–the brahman. [30]

“Saying this, Sri Varaha disappeared. A divine voice then arose to guide the brahman.

পরম পণ্ডিত বাসুদেব মহাশয় ।
সর্ব্বশাস্ত্র বিচারিয়া জানিল নিশ্চয় ॥৩১॥

parama pandita vasudeva mahasaya
sarva-sastra vichariya janila nischaya [31]

vasudeva mahasaya–Worshippable Vasudev [was] parama pandita–a great scholar. vichariya–He studied sarva-sastra–all the scriptures [and] janila–understood [everything] nischaya–clearly. [31]

“Worshippable Vasudev was a great scholar. He studied all the scriptures and understood everything clearly.

‘বৈবস্বত-মন্বন্তরে কলির সন্ধ্যায় ।
শ্রীগৌরাঙ্গপ্রভু-লীলা হবে নদীয়ায় ॥৩২॥

‘vaivasvata-manvantare kalire sandhyaya
sri-gauranga-prabhu-lila habe nadiyaya [32]

‘kalire sandhyaya–‘At the beginning of Kali-yuga vaivasvata-manvantare–during the reign of Vaivasvata Manu, sri-gauranga-prabhu-lila–Lord Sri Gauranga’s Pastimes habe–will manifest nadiyaya–in Nadia. [32]

“‘At the beginning of Kali-yuga during the reign of Vaivasvata Manu, the Pastimes of Sri Gauranga will manifest in Nadia.

ঋষিগণ সেই তত্ত্ব রাখিল গোপনে ।
ইঙ্গিতে কহিল সব বুঝে বিজ্ঞজনে ॥৩৩॥

rsi-gana sei tattva rakhila gopane
ingite kahila saba bujhe vijna-jane [33]

rsi-gana–The sages rakhila–kept sei–this tattva–truth gopane–hidden [but also] ingite kahila–hinted [at it in the scriptures]. vijna-jane–The wise bujhe–understand saba–all of this. [33]

“‘The sages kept this truth hidden but also hinted at it in the scriptures. The wise understand all of this.

‘প্রকট হইলে লীলা হইবে প্রকাশ ।
এবে গোপ্য’ এই তত্ত্ব পাইল আভাস ॥৩৪॥

‘prakata ha-ile lila ha-ibe prakasa
ebe gopya’ ei tattva paila abhasa [34]

‘prakata ha-ile–‘When the Lord appears, [His] lila–Pastimes prakasa ha-ibe–will be revealed, [but] ebe–for now, [they] gopya’–should be kept hidden.’ [In this way,] abhasa paila–Vasudev understood the purport ei tattva–of this truth [in the scriptures]. [34]

“‘When the Lord appears, His Pastimes will be revealed, but for now they should be kept hidden.’ In this way, Vasudev understood the purport of the scriptures.

পরম আনন্দে বিপ্র করে সঙ্কীর্ত্তন ।
গৌরনাম গায় মনে মনে সর্ব্বক্ষণ ॥৩৫॥

parama anande vipra kare sankirtana
gaura-nama gaya mane mane sarva-ksana [35]

parama anande–With great joy, vipra–the brahman sankirtana kare–performed sankirtan: gaya–he chanted gaura-nama–the Name of Gaura sarva-ksana–constantly mane mane–within his heart. [35]

“With great joy, the brahman performed sankirtan, chanting the Name of Gaura constantly within his heart.

পর্ব্বত-প্রমাণ কোলদেবের শরীর ।
দেখি’ বাসুদেব মনে বিচারিল ধীর ॥৩৬॥

কোলদ্বীপ পর্ব্বতাখ্য এই স্থান হয় ।
সেই হৈতে পর্ব্বতাখ্য হৈল পরিচয় ॥৩৭॥

parvata-pramana koladevera sarira
dekhi’ vasudeva mane vicharila dhira [36]

koladvipa parvatakhya ei sthana haya
sei haite parvatakhya haila parichaya [37]

dekhi’–Having seen parvata–pramana–the mountain-like sarira–form koladevera–of Varahadev, dhira vasudeva–the wise Vasudev mane vicharila–decided ei sthana–this place haya–would be koladvipa parvatakhya–named Koladwip Parvat. sei haite–Since then, parvatakhya parichaya haila–it has been known as Parvat. [36–37]

“Having seen the mountain-like form of Varahadev, the wise Vasudev decided that this place would be named Koladwip Parvat. Since then, it has been known as Parvat.

ওহে জীব! নিত্যলীলাময় বৃন্দাবনে ।
গিরিগোবর্দ্ধন এই জানে ভক্তজনে ॥৩৮॥

ohe jiva! nitya-lilamaya vrndavane
giri-govardhana ei jane bhakta-jane [38]

ohe–O jiva!–Jiva! bhakta-jane–Devotees jane–know ei–this place [to be] giri-govardhana–Govardhan Hill vrndavane–of Vrndavan, [which is] nitya-lilamaya–filled with eternal Pastimes. [38]

“O Jiva! Devotees know this place to be Govardhan Hill of Vrndavan, which is filled with the Lord’s eternal Pastimes.

শ্রীবহুলাবন দেখ ইহার উত্তরে ।
রূপের ছটায় সর্ব্বদিক্ শোভা করে ॥৩৯॥

sri-bahulavana dekha ihara uttare
rupera chhataya sarva-dik sobha kare [39]

dekha–See sri-bahulavana–Sri Bahulavan ihara uttare–to its north. rupera chhataya–The effulgence of its form sobha kare–shines sarva-dik–in all directions. [39]

“See Sri Bahulavan to the north. Its effulgence shines in all directions.

বৃন্দাবনে যে যে ক্রমে দ্বাদশ কানন ।
সে ক্রম নাহিক হেথা বল্লভনন্দন ॥৪০॥

vrndavane ye ye krame dvadasa kanana
se krama nahika hetha vallabha-nandana [40]

vallabha-nandana–O son of Vallabha, dvadasa kanana–the twelve forests (of Vraja) nahika–do not exist hetha–here ye ye krame se krama–in the order that they do vrndavane–in Vrndavan. [40]

“O Jiva, the twelve forests are not arranged here the way they are in Vrndavan.

প্রভু-ইচ্ছামতে হেথা ক্রমবিপর্য্যয় ।
ইহার তাৎপর্য্য জানে প্রভু ইচ্ছাময় ॥৪১॥

prabhu-ichchha-mate hetha krama-viparyaya
ihara tatparya jane prabhu ichchhamaya [41]

prabhu–ichchha-mate–By the will of the Lord, krama-viparyaya–their order is reversed hetha–here. prabhu ichchhamaya–The whimsical Lord jane–knows tatparya–the reason ihara–for this. [41]

“By the will of the Lord, their order is reversed here. The whimsical Lord knows the reason for this.

যেইরূপ আছে হেথা দেখ সেই রূপ ।
বিপর্য্যয়ে প্রেমবৃদ্ধি এই অপরূপ” ॥৪২॥

yei rupa achhe hetha dekha sei rupa
viparyaye prema-vrddhi ei aparupa” [42]

dekha–See yei rupa sei rupa achhe–the way they are hetha–here. ei aparupa viparyaye–This extraordinary reversal prema-vrddhi”–increases [everyone’s] divine love.” [42]

“See the way they are arranged here. This extraordinary reversal increases everyone’s divine love.”

কিছুদূর গিয়া প্রভু বলেন বচন ।
“এই যে সমুদ্রগড়ি কর দরশন ॥৪৩॥

kichhu-dura giya prabhu balena vachana
“ei ye samudragadi kara darasana [43]

prabhu–The Lord giya–went kichhu-dura–ahead [and] vachana balena–said, “darasana kara–“See ei ye–here samudragadi–Samudragad. [43]

Nityananda Prabhu went ahead and then said, “See here Samudragad.

সাক্ষাৎ দ্বারকাপুরী শ্রীগঙ্গাসাগর ।
দুই তীর্থ আছে হেথা দেখ বিজ্ঞবর ॥৪৪॥

saksat dvarakapuri sri-ganga-sagara
dui tirtha achhe hetha dekha vijna-vara [44]

vijna-vara–O best of the wise, dekha–see saksat–directly achhe–present hetha–here dui tirtha–the two holy places dvarakapuri–Dvaraka Puri [and] sri-ganga-sagara–Sri Ganga Sagar. [44]

“O best of the wise, see here both Dvaraka Puri and Sri Ganga Sagar.

শ্রীসমুদ্রসেন রাজা ছিল এইস্থানে ।
বড় কৃষ্ণভক্ত কৃষ্ণ বিনা নাহি জানে ॥৪৫॥

sri-samudra-sena raja chhila ei-sthane
bada krsna-bhakta krsna vina nahi jane [45]

sri-samudra-sena–Sri Samudra Sen chhila–was raja–a king ei-sthane–here. [He was] bada krsna-bhakta–a great devotee of Krsna— jane nahi–he knew nothing vina–but krsna–Krsna. [45]

“Sri Samudra Sen was a king here. He was a great devotee of Krsna—he knew nothing but Krsna.

যবে ভীমসেন আইল নিজ সৈন্য লয়ে ।
ঘেরিল সমুদ্রগড়ি বঙ্গদিগ্বিজয়ে ॥৪৬॥

yabe bhimasena aila nija sainya laye
gherila samudragadi banga-digvijaye [46]

yabe–When bhimasena–Bhimasen aila–came [here] laye–with nija–his sainya–army banga-digvijaye–to conquer Bengal, gherila–he surrounded samudragadi–Samudragad. [46]

“When Bhimasen came here with his army to conquer Bengal, he surrounded Samudragad.

রাজা জানে কৃষ্ণ এক পাণ্ডবের গতি ।
পাণ্ডব বিপদে পৈলে আইসে যদুপতি ॥৪৭॥

raja jane krsna eka pandavera gati
pandava vipade paile aise yadupati [47]

raja–The king jane–knew krsna–Krsna [was] pandavera–the Pandavas’ eka gati–only shelter, [and that] pandava vipade paile–if the Pandavas faced danger, yadupati–Krsna aise–would come. [47]

“The king knew Krsna was the Pandavas’ only shelter, and that if the Pandavas faced danger, Krsna would come.

‘যদি আমি পারি ভীমে দেখাইতে ভয় ।
ভীম-আর্ত্তনাদে হরি হবে দয়াময় ॥৪৮॥

‘yadi ami pari bhime dekhaite bhaya
bhima-arta-nade hari habe dayamaya [48]

‘yadi–‘If ami–I pari–can bhime bhaya dekhaite–cause Bhima to show that he is afraid, hari–Krsna dayamaya habe–will feel compassion bhima-arta-nade–in response to Bhima’s cries of distress. [48]

“‘If I can cause Bhima to show that he is afraid, Krsna will feel compassion in response to his cries of distress.

দয়া করি’ আসিবেন এ দাসের দেশে ।
দেখিবে সে শ্যামমূর্ত্তি চক্ষে অনায়াসে’ ॥৪৯॥

daya kari’ asibena e dasera dese
dekhiba se syama-murti chakse anayase’ [49]

daya kari’ asibena–Krsna will compassionately come e dasera dese–to this servant’s land, [and] anayase–easily dekhiba–I will see se syama-murti–His dark form chakse’–with [my] eyes.’ [49]

“‘Then Krsna will compassionately come to this servant’s land, and I will easily see His dark form with my eyes.’

এত ভাবি’ নিজ সৈন্য সাজাইল রায় ।
গজ বাজি পদাতিক লয়ে যুদ্ধে যায় ॥৫০॥

eta bhavi’ nija sainya sajaila raya
gaja baji padatika laye yuddhe yaya [50]

bhavi’–Thinking eta–thus, raya–the king sajaila–prepared nija–his sainya–army. laye–Taking [his] gaja–elephants, baji–horses, [and] padatika–foot soldiers, yaya–he went yuddhe–to battle. [50]

“Thinking thus, the king prepared his army. Taking his elephants, horses, and foot soldiers, he went to battle.

শ্রীকৃষ্ণ স্মরিয়া রাজা বাণ নিক্ষেপয় ।
বাণে জর জর ভীম পাইল বড় ভয় ॥৫১॥

sri-krsna smariya raja bana niksepaya
bane jara jara bhima paila bada bhaya [51]

smariya–Remembering sri-krsna–Sri Krsna, raja–the king niksepaya–fired bana–arrows. jara jara–Overwhelmed bane–by the arrows, bhima–Bhima bada bhaya paila–became extremely afraid. [51]

“Remembering Sri Krsna, the king fired arrows. Overwhelmed by the arrows, Bhima became extremely afraid.

মনে মনে কৃষ্ণে ডাকে বিপদ দেখিয়া ।
‘রক্ষা কর ভীমে নাথ শ্রীচরণ দিয়া ॥৫২॥

mane mane krsne dake vipada dekhiya
‘raksa kara bhime natha sri-charana diya [52]

dekhiya–Seeing [that he was in] vipada–danger, dake–Bhima called out krsne–to Krsna mane mane–within his mind, ‘natha–‘O Lord! raksa kara–Protect bhime–Bhima diya–with [Your] sri-charana–holy feet. [52]

“Seeing that he was in danger, Bhima called out to Krsna within his mind, ‘O Lord! Protect Bhima with Your holy feet.

সমুদ্রসেনের সহ যুঝিতে না পারি ।
ভঙ্গ দিলে বড় লজ্জা তাহা সৈতে নারি ॥৫৩॥

samudra-senera saha yujhite na pari
bhanga dile bada lajja taha saite nari [53]

yujhite pari na–I cannot fight samudra-senera saha–with Samudra Sen, [but] bhanga dile–if I retreat, [it will be] bada lajja–a great shame, [and] saite nari–I cannot tolerate taha–that. [53]

“‘I cannot fight with Samudra Sen, but I also cannot tolerate the great shame of retreating.

পাণ্ডবের নাথ কৃষ্ণ পাই পরাজয় ।
বড়ই লজ্জার কথা ওহে দয়াময়’ ॥৫৪॥

pandavera natha krsna pai parajaya
bada-i lajjara katha ohe dayamaya’ [54]

krsna–O Krsna! [You are] pandavera natha–the Lord of the Pandavas. ohe–O dayamaya–merciful Lord! parajaya pai–If we are defeated, [it will be] bada-i lajjara katha’–a matter of great shame.’ [54]

“‘O Krsna! You are the Lord of the Pandavas. O merciful Lord! If we are defeated, it will be a great shame.’

ভীমের করুণানাদ শুনি’ দয়াময় ।
সেই যুদ্ধস্থলে কৃষ্ণ হইল উদয় ॥৫৫॥

bhimera karuna-nada suni’ dayamaya
sei yuddha-sthale krsna ha-ila udaya [55]

suni’–Hearing bhimera–Bhima’s karuna-nada–sorrowful cry, dayamaya–the merciful Lord, krsna–Krsna, udaya ha-ila–appeared sei yuddha-sthale–on the battlefield. [55]

“Hearing Bhima’s sorrowful cry, Krsna mercifully appeared on the battlefield.

না দেখে সে রূপ কেহ অপূর্ব্ব ঘটনা ।
শ্রীসমুদ্রসেন মাত্র দেখে একজনা ॥৫৬॥

na dekhe se rupa keha apurva ghatana
sri-samudra-sena matra dekhe eka-jana [56]

apurva ghatana–An extraordinary event [took place]: keha na–no one dekhe–saw se rupa–the Lord’s form. eka-jana–One man, sri-samudra-sena–Sri Samudra Sen matra–alone, dekhe–saw [it]. [56]

“An extraordinary event then took place: Sri Samudra Sen saw the Lord’s form, but no one else did.

নবজলধররূপ কৈশোর মুরতি ।
গলে দোলে বনমালা মুকুতার ভাতি ॥৫৭॥

nava-jala-dhara-rupa kaisora murati
gale dole vana-mala mukutara bhati [57]

[His] kaisora murati–adolescent form [was] nava-jala-dhara-rupa–the colour of a fresh rain cloud, vana-mala–a forest garland dole–swung gale–on [His] neck, [and His] mukutara–crown bhati–shone. [57]

“The Lord’s adolescent form was the colour of a fresh rain cloud, a forest garland swung on His neck, and His crown shone.

সর্ব্ব-অঙ্গে অলঙ্কার অতি সুশোভন ।
পীতবস্ত্র পরিধান অপূর্ব্ব গঠন ॥৫৮॥

sarva-ange alankara ati susobhana
pita-vastra paridhana apurva gathana [58]

[He had] ati susobhana–extremely beautiful alankara–ornaments sarva–ange–on all [His] limbs, [and His] apurva–extraordinary gathana–body [was] paridhana–clothed pita-vastra–in yellow garments. [58]

“He had extremely beautiful ornaments on all His limbs, and His extraordinary body was clothed in yellow garments.

সে রূপ দেখিয়া রাজা প্রেমে মূর্চ্ছা যায় ।
মূর্চ্ছা সম্বরিয়া কৃষ্ণে প্রার্থনা জানায় ॥৫৯॥

se rupa dekhiya raja preme murchchha yaya
murchchha samvariya krsne prarthana janaya [59]

dekhiya–Seeing se rupa–His form, raja–the king murchchha yaya–fainted preme–out of divine love. [Then] murchchha samvariya–he steadied himself [and] prarthana janaya–prayed krsne–to Krsna. [59]

“Seeing Krsna’s form, the king fainted out of divine love. He then steadied himself and prayed to the Lord.

‘তুমি কৃষ্ণ জগন্নাথ পতিতপাবন ।
পতিত দেখিয়া মোরে তব আগমন ॥৬০॥

‘tumi krsna jagannatha patita-pavana
patita dekhiya more tava agamana [60]

‘krsna–‘O Krsna, tumi–You [are] jagannatha–the Lord of the universe [and] patita-pavana–the saviour of the fallen. dekhiya–Having seen more–me, patita–a fallen soul, tava agamana–You have come [here]. [60]

“‘O Krsna, You are the Lord of the universe and the saviour of the fallen. Having seen this fallen soul, You have come here.

তব লীলা জগজ্জন করয় কীর্ত্তন ।
শুনি দেখিবার ইচ্ছা হইল তখন ॥৬১॥

tava lila jagaj-jana karaya kirtana
suni’ dekhibara ichchha ha-ila takhana [61]

jagaj-jana–The souls of this world kirtana karaya–glorify tava–Your lila–Pastimes, [and] suni’–hearing [that,] takhana ichchha ha-ila–I then desired dekhibara–to see [You]. [61]

“‘The souls of this world glorify Your Pastimes, and hearing that, I desired to see You.

কিন্তু মোর ব্রত ছিল ওহে দয়াময় ।
এই নবদ্বীপে তব হইবে উদয় ॥৬২॥

“হেথায় দেখিব তব রূপ মনোহর ।
নবদ্বীপ ছাড়িবারে না হয় অন্তর” ॥৬৩॥

kintu mora vrata chhila ohe dayamaya
ei navadvipe tava ha-ibe udaya [62]

“hethaya dekhiba tava rupa manohara
navadvipa chhadibare na haya antara” [63]

mora–My vrata–vow, kintu–however, ohe–O dayamaya–merciful Lord, chhila–was [that] tava udaya ha-ibe–You would appear ei navadvipe–in Nabadwip: “dekhiba–“I will see tava–Your manohara–enchanting rupa–form hethaya–here [so that] antara haya na–I do not have chhadibare–to leave navadvipa”–Nabadwip.” [62–63]

“‘My vow, however, O merciful Lord, was that You would appear in Nabadwip: “I will see Your enchanting form here so that I do not have to leave Nabadwip.”

সেই ব্রত রক্ষা মোর করি’ দয়াময় ।
নবদ্বীপে কৃষ্ণরূপে হইলে উদয় ॥৬৪॥

sei vrata raksa mora kari’ dayamaya
navadvipe krsna-rupe haile udaya [64]

dayamaya–O merciful Lord, mora sei vrata raksa kari’–You have upheld my vow [and] udaya haile–appeared krsna-rupe–as Krsna navadvipe–in Nabadwip. [64]

“‘O merciful Lord, You have upheld my vow and appeared as Krsna in Nabadwip.

তথাপি আমার ইচ্ছা অতি গূঢ়তর ।
গৌরাঙ্গ হউন মোর অক্ষির গোচর’ ॥৬৫॥

tathapi amara ichchha ati gudha-tara
gauranga ha-una mora aksira gochara’ [65]

tathapi–Still, amara–my ati gudha-tara–very confidential ichchha–desire [is that] mora aksira gochara ha-una–You will appear before my eyes gauranga’–as Gauranga.’ [65]

“‘Still, my very confidential desire is that You will appear before my eyes as Gauranga.’

দেখিতে দেখিতে রাজা সম্মুখে দেখিল ।
রাধাকৃষ্ণ-লীলারূপ মাধুর্য্য অতুল ॥৬৬॥

dekhite dekhite raja sammukhe dekhila
radha-krsna-lila-rupa madhurya atula [66]

raja–The king dekhite dekhite–suddenly dekhila–saw sammukhe–before him atula madhurya–the incomparably sweet radha-krsna-lila-rupa–forms and Pastimes of Radha and Krsna. [66]

“The king suddenly saw before him the incomparably sweet forms and Pastimes of Radha and Krsna.

শ্রীকুমুদবনে কৃষ্ণ সখীগণ সনে ।
অপরাহ্নে করে লীলা গিয়া গোচারণে ॥৬৭॥

sri-kumudavane krsna sakhi-gana sane
aparahne kare lila giya go-charane [67]

krsna–Krsna go-charane giya–was tending cows [and] lila kare–playing sane–with [His] sakhi-gana–friends sri-kumudavane–in Sri Kumudavan aparahne–in the afternoon. [67]

“Krsna was tending cows and playing with His friends in Sri Kumudavan in the afternoon.

ক্ষণেকে হইল সেই লীলা অদর্শন ।
শ্রীগৌরাঙ্গ-রূপ হেরে ভরিয়া নয়ন ॥৬৮॥

ksaneke ha-ila sei lila adarsana
sri-gauranga-rupa here bhariya nayana [68]

ksaneke–Within a moment, sei–these lila–Pastimes adarsana ha-ila–disappeared, [and] here–the king saw sri-gauranga-rupa–the form of Sri Gauranga, bhariya–filling [his] nayana–eyes. [68]

“Within a moment, these Pastimes disappeared, and the king saw the form of Sri Gauranga, filling his eyes.

মহাসঙ্কীর্ত্তনাবেশ সঙ্গে ভক্তগণ ।
নাচিয়া নাচিয়া প্রভু করেন কীর্ত্তন ॥৬৯॥

mahasankirtanavesa sange bhakta-gana
nachiya nachiya prabhu karena kirtana [69]

mahasankirtanavesa–Immersed in grand sankirtan, prabhu–the Lord nachiya nachiya–was dancing [and] kirtana karena–chanting sange–with [His] bhakta-gana–devotees. [69]

“Immersed in grand sankirtan, the Lord was dancing and chanting with His devotees.

পুরটসুন্দরকান্তি অতি মনোহর ।
নয়ন মাতায় অতি কাঁপায় অন্তর ॥৭০॥

purata-sundara-kanti ati manohara
nayana mataya ati ka̐paya antara [70]

[The Lord’s] ati–extremely manohara–beautiful purata-sundara-kanti–golden lustre nayana mataya–made the eyes [of the king] quiver [and his] antara–heart ati ka̐paya–palpitate intensely. [70]

“The Lord’s extremely beautiful golden lustre made the eyes of the king quiver and his heart palpitate intensely.

সেই রূপ হেরি’ রাজা নিজে ধন্য মানে ।
বহু স্তব করে তবে গৌরাঙ্গ-চরণে ॥৭১॥

sei rupa heri’ raja nije dhanya mane
bahu stava kare tabe gauranga-charane [71]

heri’–Seeing sei rupa–the form of the Lord, raja–the king mane–considered nije–himself dhanya–fortunate. tabe–Then bahu stava kare–he offered prayers gauranga-charane–at Gauranga’s feet. [71]

“Seeing the form of the Lord, the king considered himself fortunate. He then offered prayers at the Lord’s feet.

কতক্ষণে সে সকল হৈল অদর্শন ।
কাঁদিতে লাগিল রাজা হয়ে অন্য মন ॥৭২॥

kata-ksane se sakala haila adarsana
ka̐dite lagila raja haye anya mana [72]

kata-ksane–Eventually, se sakala–everything adarsana haila–disappeared. raja–The king anya mana haye–became thoughtful [and] lagila–began ka̐dite–to cry. [72]

“Eventually, everything disappeared. The king became thoughtful and began to cry.

ভীমসেন এই পর্ব্ব না দেখে নয়নে ।
ভাবে রাজা যুদ্ধে ভীত হৈল এতক্ষণে ॥৭৩॥

bhimasena ei parva na dekhe nayane
bhave raja yuddhe bhita haila eta-ksane [73]

bhimasena–Bhimasen dekhe na–did not see ei–this parva–miracle nayane–with [his] eyes [and] bhave–thought raja–the king eta-ksane–suddenly bhita haila–had become afraid yuddhe–to fight. [73]

“Bhimasen did not see this miracle and thought that the king had suddenly become afraid to fight.

অত্যন্ত বিক্রম করে পাণ্ডুর নন্দন ।
রাজা তুষ্ট হয়ে কর যাচে ততক্ষণ ॥৭৪॥

atyanta vikrama kare pandura nandana
raja tusta haye kara yache tata-ksana [74]

pandura nandana–Bhimasen kare–showed [his] atyanta vikrama–immense strength, [and] raja–the king tata-ksana–then tusta haye–happily kara yache–submitted [his] tax payment. [74]

“Bhimasen showed his immense strength, and the king happily submitted his tribute.

কর পেয়ে ভীমসেন অন্য স্থানে যায় ।
ভীম দিগ্বিজয় সর্ব্বজগতেতে গায় ॥৭৫॥

kara peye bhimasena anya sthane yaya
bhima digvijaya sarva-jagatete gaya [75]

bhimasena–Bhimasen peye–accepted kara–the tribute, [and] yaya–went anya sthane–elsewhere. [Still now,] sarva–jagatete–the whole world gaya–sings bhima–of Bhima [as] digvijaya–the conqueror of all directions. [75]

“Bhimasen accepted the tribute and went elsewhere. Still now, the whole world sings of Bhima as the conqueror of all directions.

এই সে সমুদ্রগড়ি নবদ্বীপসীমা ।
ব্রহ্মা নাহি জানে এই স্থানের মহিমা ॥৭৬॥

ei se samudragadi navadvipa-sima
brahma nahi jane ei sthanera mahima [76]

ei se–This place, samudragadi–Samudragad, [is] navadvipa-sima–on the boundary of Nabadwip. brahma–Brahma jane nahi–does not know mahima–the glories ei sthanera–of this place. [76]

“This place, Samudragad, is on the boundary of Nabadwip. Even Brahma does not know the glories of this place.

সমুদ্র আসিয়া হেথা জাহ্নবী-আশ্রয়ে ।
প্রভুপদ সেবা করে ভক্তভাব লয়ে ॥৭৭॥

samudra asiya hetha jahnavi asraye
prabhu-pada seva kare bhakta-bhava laye [77]

samudra–The ocean asiya–came jahnavi-asraye–to the shelter of the Ganga hetha–here [and,] bhakta-bhava laye–with the mood of a devotee, seva kare–served prabhu-pada–the feet of the Lord. [77]

“The ocean came to the shelter of the Ganga here and, with the mood of a devotee, served the feet of the Lord.

জাহ্নবী বলেন, ‘সিন্ধু অতি অল্পদিনে ।
তব তীরে প্রভু মোর রহিবে বিপিনে’ ॥৭৮॥

jahnavi balena, ‘sindhu ati alpa-dine
tava tire prabhu mora rahibe vipine’ [78]

jahnavi–The Ganga balena–said, ‘sindhu–‘O Ocean, ati alpa-dine–very soon mora–my prabhu–Lord rahibe–will stay vipine–in a forest tava tire’–on your bank.’ [78]

“The Ganga said, ‘O Ocean, very soon my Lord will stay in a forest on your bank.’

সিন্ধু বলে, ‘শুন দেবী আমার বচন ।
নবদ্বীপ নাহি ছাড়ে শচীর নন্দন ॥৭৯॥

sindhu bale, ‘suna devi amara vachana
navadvipa nahi chhade sachira nandana [79]

sindhu–The ocean bale–said, ‘devi–‘O goddess, suna–listen amara vachana–to my words! sachira nandana–The son of Sachi chhade nahi–never leaves navadvipa–Nabadwip. [79]

“The ocean said, ‘O goddess, listen to my words! The son of Sachi never leaves Nabadwip.

যদ্যপিও কিছুদিন রহে মম তীরে ।
অপ্রত্যক্ষ রহে তবু নদীয়া ভিতরে ॥৮০॥

yadyapio kichhu-dina rahe mama tire
apratyaksa rahe tabu nadiya bhitare [80]

yadyapio–Although rahe–He will stay mama tire–on my bank kichhu-dina–for some time, tabu–still, rahe–He will remain apratyaksa–invisibly nadiya bhitare–in Nadia. [80]

“‘Although He will stay on my bank for some time, He will remain invisibly in Nadia.

নিত্যধাম নবদ্বীপ প্রভুর হেথায় ।
প্রকট ও অপ্রকট লীলা বেদে গায় ॥৮১॥

nitya-dhama navadvipa prabhura hethaya
prakata o aprakata lila vede gaya [81]

vede–The Vedas gaya–sing prakata–of the manifest o–and aprakata–unmanifest lila–Pastimes prabhura–of the Lord hethaya–here nitya-dhama navadvipa–in [His] eternal abode of Nabadwip. [81]

“‘The Vedas sing of the manifest and unmanifest Pastimes of the Lord here in His eternal abode of Nabadwip.

হেথা তবাশ্রয়ে আমি রহিব সুন্দরি ।
সেবিব নবদ্বীপে শ্রীগৌরাঙ্গ হরি’ ॥৮২॥

hetha tavasraye ami rahiba sundari
seviba navadvipe sri-gauranga hari’ [82]

sundari–O beautiful goddess! ami–I rahiba–will stay hetha–here tavasraye–under your shelter [and] seviba–serve sri-gauranga hari–Lord Sri Gauranga navadvipe’–in Nabadwip.’ [82]

“‘O beautiful goddess! I will stay here under your shelter and serve Sri Gauranga in Nabadwip.’

এই বলি’ পয়োনিধি নবদ্বীপে রয় ।
গৌরাঙ্গের নিত্যলীলা সতত চিন্তয়” ॥৮৩॥

ei bali’ payo-nidhi navadvipe raya
gaurangera nitya-lila satata chintaya” [83]

bali’–Saying ei–this, payo-nidhi–the ocean raya–stayed navadvipe–in Nabadwip, satata chintaya–meditating gaurangera nitya-lila”–on the eternal Pastimes of Gauranga.” [83]

“Saying this, the ocean stayed in Nabadwip, meditating on the eternal Pastimes of Gauranga.”

তবে নিত্যানন্দ আইল চম্পাহট্ট গ্রাম ।
বাণীনাথ-গৃহে তথা করিল বিশ্রাম ॥৮৪॥

tabe nityananda aila champahatta grama
vaninatha-grhe tatha karila visrama [84]

nityananda–Nityananda tabe–then aila–came champahatta grama–to the village of Champa Hatta [and] visrama karila–rested tatha–there vaninatha-grhe–in the home of Vaninath. [84]

Nityananda Prabhu then came to Champa Hatta Gram and rested there in the home of Vaninath.

অপরাহ্নে চম্পাহট্ট করয় ভ্রমণ ।
নিত্যানন্দ বলে, “শুন বল্লভ-নন্দন ॥৮৫॥

aparahne champahatta karaya bhramana
nityananda bale, “suna vallabha-nandana [85]

aparahne–In the afternoon, nityananda–Nityananda bhramana karaya–toured champahatta–through Champa Hatta [and] bale–said, “vallabha-nandana–“O son of Vallabha, suna–listen! [85]

In the afternoon, Nityananda toured through Champa Hatta and said, “O Jiva, listen!

এই স্থানে ছিল পূর্ব্বে চম্পককানন ।
খদিরবনের অংশ সুন্দর দর্শন ॥৮৬॥

ei sthane chhila purve champaka-kanana
khadiravanera amsa sundara darsana [86]

purve–Previously, chhila–there was sundara darsana champaka-kanana–a beautiful champak forest ei sthane–here [that was] amsa–part khadiravanera–of Khadiravan. [86]

“Previously, there was a beautiful champak forest here that was part of Khadiravan.

চম্পকলতা সখী নিত্য চম্পক লইয়া ।
মালা গাঁথি’ রাধাকৃষ্ণে সেবিতেন গিয়া ॥৮৭॥

champakalata sakhi nitya champaka la-iya
mala ga̐thi’ radha-krsne sevitena giya [87]

nitya–Daily, champakalata sakhi–Champakalata Sakhi la-iya–would pick champaka–champak flowers [here,] ga̐thi’–string mala–garlands, [and] giya sevitena–serve radha-krsne–Radha and Krsna. [87]

“Daily, Champakalata Sakhi would pick champak flowers here, string garlands, and serve Radha and Krsna.

কলি বৃদ্ধি হৈলে সেই চম্পক কাননে ।
মালিগণ ফুল লয় অতি হৃষ্টমনে ॥৮৮॥

kali vrddhi haile sei champaka kanane
mali-gana phula laya ati hrsta-mane [88]

kali vrddhi haile–When Kali-yuga started, mali-gana–garland-makers ati hrsta-mane–eagerly laya–began to take phula–the flowers sei champaka kanane–from that champak forest. [88]

“When Kali-yuga started, garland-makers eagerly began to take the champak flowers from the forest.

হট্ট করি’ চম্পক-কুসুম লয়ে বসি’ ।
বিক্রয় করয় লয় যত গ্রামবাসী ॥৮৯॥

hatta kari’ champaka-kusuma laye vasi’
vikraya karaya laya yata grama-vasi [89]

hatta kari’–They established a market [and] vasi’–resided [here]. laye–They would take champaka-kusuma–the champak flowers [and] vikraya karaya–sell [them, and] yata grama-vasi–all the villagers laya–would buy them. [89]

“They established a market and resided here. They would take the flowers and sell them, and the villagers would buy them.

সেই হৈতে শ্রীচম্পকহট্ট হৈল নাম ।
চাঁপাহাটি সবে বলে মনোহর ধাম ॥৯০॥

sei haite sri-champakahatta haila nama
cha̐pahati sabe bale manohara dhama [90]

sei haite–As a result, manohara dhama–this beautiful place nama haila–was named sri-champakahatta–Sri Champaka Hatta (‘Champaka flower market’), [and] sabe–everyone bale–called [it] cha̐pahati–Cha̐pahati. [90]

“As a result, this beautiful place was named Sri Champaka Hatta, and people began to call it Cha̐pahati.

যে কাল লক্ষ্মণসেন নদীয়ার রাজা ।
জয়দেব নবদ্বীপে হন তাঁর প্রজা ॥৯১॥

ye kale laksmana-sena nadiyara raja
jayadeva navadvipe hana ta̐ra praja [91]

ye kale–When laksmana-sena–Laksman Sen [was] raja–the king nadiyara–of Nadia, jayadeva–Jayadev Goswami hana–was ta̐ra praja–his subject navadvipe–in Nabadwip. [91]

“When Laksman Sen was the king of Nadia, Jayadev Goswami was one of His subjects in Nabadwip.

বল্লালদীর্ঘিকাকূলে বাঁধিয়া কুটীর ।
পদ্মাসহ বৈসে তথা জয়দেব ধীর ॥৯২॥

ballala-dirghika-kule ba̐dhiya kutira
padma-saha vaise tatha jayadeva dhira [92]

dhira jayadeva–The wise Jayadev ba̐dhiya–built kutira–a cottage ballala-dirghika-kule–on the bank of Ballal Dirghika [and] vaise–resided tatha–there padma-saha–with [his wife] Padmavati. [92]

“The wise Jayadev built a cottage on the bank of Ballal Dirghika and resided there with his wife Padmavati.

দশ-অবতার স্তব রচিল তথায় ।
সেই স্তব লক্ষ্মণের হস্তে কভু যায় ॥৯৩॥

dasa-avatara stava rachila tathaya
sei stava laksmanera haste kabhu yaya [93]

[While] tathaya–there, rachila–he wrote dasa-avatara stava–the Dasa-avatara-stotram, [and] sei–this stava–poem kabhu–once yaya–went haste–to the hand laksmanera–of Laksman Sen. [93]

“While there, he wrote the Dasa-avatara-stotram, and this poem once came to the hand of Laksman Sen.

পরম আনন্দে স্তব করিল পঠন ।
জিজ্ঞাসিল রাজা, ‘স্তব কৈল কোন্ জন’ ॥৯৪॥

parama anande stava karila pathana
jijnasila raja, ‘stava kaila kon jana’ [94]

raja–The king pathana karila–read stava–the poem parama anande–with great joy [and] jijnasila–asked, ‘kon jana–‘Who kaila–wrote stava’–this poem?’ [94]

“The king read the poem with great joy and then asked, ‘Who wrote this?’

গোবর্দ্ধন আচার্য্য রাজারে তবে কয় ।
‘মহাকবি জয়দেব রচয়িতা হয়’ ॥৯৫॥

govardhana acharya rajare tabe kaya
‘mahakavi jayadeva rachayita haya’ [95]

govardhana acharya–Govardhan Acharya (the king’s chief scholar) tabe–then kaya–said rajare–to the king, ‘rachayita haya–‘It is written mahakavi–by the great poet jayadeva’–Jayadev.’ [95]

“Govardhan Acharya said to the king, ‘The great poet Jayadev wrote it.’

‘কোথা জয়দেব কবি’ জিজ্ঞাসে ভূপতি ।
গোবর্দ্ধন বলে, ‘এই নবদ্বীপে স্থিতি’ ॥৯৬॥

‘kotha jayadeva kavi’ jijnase bhupati
govardhana bale, ‘ei navadvipe sthiti’ [96]

bhupati–The king jijnase–asked, ‘kotha–‘Where [is] kavi–this poet jayadeva–Jayadev?’ govardhana–Govardhan bale–said, ‘sthiti–‘He lives ei navadvipe’–in Nabadwip.’ [96]

“The king asked, ‘Where is this poet Jayadev?’ Govardhan replied, ‘He lives in Nabadwip.’

শুনিয়া গোপনে রাজা করিয়া সন্ধান ।
রাত্রযোগে আইল তবে জয়দেব-স্থান ॥৯৭॥

suniya gopane raja kariya sandhana
ratra-yoge aila tabe jayadeva-sthana [97]

suniya–Hearing [this,] raja–the king gopane–secretly sandhana kariya–searched [and] tabe–then aila–came jayadeva-sthana–to the home of Jayadev ratra-yoge–in the evening. [97]

“Hearing this, the king secretly searched for Jayadev’s home and then came there in the evening.

বৈষ্ণববেশেতে রাজা কুটিরে প্রবেশ ।
জয়দেবে নতি করি’ বৈসে একদেশে ॥৯৮॥

vaisnava-vesete raja kutire pravesa
jayadeve nati kari’ baise eka-dese [98]

raja–The king pravesa–entered kutire–the cottage vaisnava-vesete–in the dress of a Vaisnava. nati kari’–He bowed jayadeve–to Jayadev [and] baise–sat eka-dese–on one side. [98]

“The king entered the cottage in the dress of a Vaisnava. He bowed to Jayadev and sat on one side.

জয়দেব জানিলেন ভূপতি এ জন ।
বৈষ্ণববেশেতে আইল হয়ে অকিঞ্চন ॥৯৯॥

jayadeva janilena bhupati e jana
vaisnava-vesete aila haye akinchana [99]

jayadeva–Jayadev janilena–understood [that] e jana–this man [was] bhupati–the king [and that] aila–he had come akinchana haye–as a beggar vaisnava-vesete–in the dress of a Vaisnava. [99]

“Jayadev understood that this man was the king and that he had come to him as a beggar in the dress of a Vaisnava.

অল্পক্ষণে রাজা তবে দেয় পরিচয় ।
জয়দেবে যাচে যাইতে আপন আলয় ॥১০০॥

alpa-ksane raja tabe deya parichaya
jayadeve yache yaite apana alaya [100]

alpa-ksane–Within a short time, raja–the king tabe–then parichaya deya–introduced [himself and] yache–requested jayadeve–Jayadev yaite–to go apana alaya–to his palace. [100]

“Within a short time, the king introduced himself and requested Jayadev to go to his palace.

অত্যন্ত বিরক্ত জয়দেব মহামতি ।
বিষয়িগৃহেতে যেতে না করে সম্মতি ॥১০১॥

atyanta virakta jayadeva mahamati
visayi-grhete yete na kare sammati [101]

mahamati–The wise jayadeva–Jayadev [was] atyanta–extremely virakta–detached, [and] sammati kare na–he did not agree yete–to go visayi-grhete–to the home of any materialist. [101]

“The wise Jayadev was extremely detached, and he did not agree to go to the home of any materialist.

কৃষ্ণভক্ত জয়দেব বলিল তখন ।
‘তব দেশ ছাড়ি’ আমি করিব গমন ॥১০২॥

krsna-bhakta jayadeva balila takhana
‘tava desa chhadi’ ami kariba gamana [102]

jayadeva–Jayadev, krsna-bhakta–the [great] devotee of Krsna, takhana–then balila–said, ‘ami–‘I chhadi’–will leave tava–your desa–province [and] gamana kariba–go [elsewhere]. [102]

“Jayadev, the great devotee of Krsna, then said, ‘I will leave your province and go elsewhere.

বিষয়ি-সংসর্গ কভু না দেয় মঙ্গল ।
গঙ্গা পার হয়ে যাব যথা নীলাচল’ ॥১০৩॥

visayi-samsarga kabhu na deya mangala
ganga para haye yaba yatha nilachala’ [103]

visayi-samsarga–Association with materialists kabhu na–never deya–grants mangala–fortune, [so] para haye–I will cross ganga–the Ganga [and] yaba–go yatha–to nilachala’–Jagannath Puri.’ [103]

“‘Association with materialists never results in good fortune, so I will cross the Ganga and go to Nilachal.’

রাজা বলে, ‘শুন প্রভু আমার বচন ।
নবদ্বীপ ত্যাগ নাহি কর কদাচন ॥১০৪॥

raja bale, ‘suna prabhu amara vachana
navadvipa tyaga nahi kara kadachana [104]

raja–The king bale–said, ‘prabhu–‘O master, suna–listen amara vachana–to my words. kadachana tyaga kara nahi–Please do not ever leave navadvipa–Nabadwip. [104]

“The king said, ‘O master, listen to my words. Please do not ever leave Nabadwip.

তব বাক্য সত্য হবে মোর ইচ্ছা রবে ।
হেন কার্য্য কর দেব মোরে কৃপা যবে ॥১০৫॥

tava vakya satya habe mora ichchha rabe
hena karya kara deva more krpa yabe [105]

yabe deva more krpa–Please be merciful to me [and] hena karya kara–act so that tava–your vakya–words satya habe–will come true [and] mora–my ichchha–desire rabe–will [also] be fulfilled. [105]

“‘Please be merciful to me and act in such a way that your words will come true and my desire will also be fulfilled.

গঙ্গাপারে চম্পহট্ট স্থান মনোহর ।
সেই স্থানে থাক তুমি দু’ এক বৎসর ॥১০৬॥

ganga-pare champahatta sthana manohara
sei sthane thaka tumi du’ eka vatsara [106]

ganga-pare–On the other side of the Ganga, [there is] manohara sthana–a beautiful place [known as] champahatta–Champa Hatta. tumi thaka–Please stay sei sthane–there du’ eka vatsara–for a couple of years. [106]

“‘On the other side of the Ganga, there is a beautiful place known as Champa Hatta. Please stay there for a couple of years.

মম ইচ্ছামতে আমি তথা না যাইব ।
তব ইচ্ছা হলে তব চরণ হেরিব’ ॥১০৭॥

mama ichchha-mate ami tatha na yaiba
tava ichchha hale tava charana heriba’ [107]

ami–I yaiba na–will not go tatha–there mama ichchha-mate–according to my own desire; heriba–I will see tava–your charana–feet [only] tava ichchha hale’–when you desire it.’ [107]

“‘I will not go there according to my own desire; I will come to see your feet only when you desire it.’

রাজার বচন শুনি’ মহাকবিবর ।
সম্মত হইয়া বলে বচন সত্ত্বর ॥১০৮॥

rayara vachana suni’ mahakavi-vara
sammata ha-iya bale vachana satvara [108]

suni’–Hearing vachana–the words rayara–of the king, mahakavi-vara–the best of great poets satvara–immediately vachana bale–replied sammata ha-iya–in agreement. [108]

“Hearing the words of the king, the great poet immediately replied in agreement.

‘যদ্যপি বিষয়ী তুমি এ রাজ্য তোমার ।
কৃষ্ণভক্ত তুমি তব নাহিক সংসার ॥১০৯॥

‘yadyapi visayi tumi e rajya tomara
krsna-bhakta tumi tava nahika samsara [109]

‘yadyapi–‘Although tumi–you [are] visayi–a materialist [and] e rajya–this kingdom [is] tomara–yours, tumi–you [are] krsna-bhakta–a devotee of Krsna [and] tava–samsara nahika–you have no material attachment. [109]

“‘Although you are a materialist and this kingdom is yours, you are a devotee of Krsna and you have no material attachment.

পরীক্ষা করিতে আমি বিষয়ী বলিয়া ।
সম্ভাষিণু তবু তুমি সহিলে শুনিয়া ॥১১০॥

pariksa karite ami visayi baliya
sambhasinu tabu tumi sahile suniya [110]

ami–I baliya sambhasinu–called [you] visayi–a materialist pariksa karite–to test [you,] tabu–but tumi–you suniya–heard [this and] sahile–tolerated [it]. [110]

“‘I called you a materialist to test you, but you heard this and tolerated it.

অতএব জানিলাম তুমি কৃষ্ণভক্ত ।
বিষয় লইয়া ফির হয়ে অনাসক্ত ॥১১১॥

ataeva janilama tumi krsna-bhakta
visaya la-iya phira haye anasakta [111]

ataeva–Thus, janilama–I have [now] understood [that] tumi–you [are] krsna-bhakta–a devotee of Krsna. la-iya phira–You engage visaya–in material affairs [but] anasakta haye–are detached. [111]

“‘I have now understood that you are a devotee of Krsna. You engage in material affairs but remain detached.

চম্পকহট্টেতে আমি কিছুদিন রব ।
গোপনে আসিবে তুমি ছাড়িয়া বৈভব’ ॥১১২॥

champaka-hattete ami kichhu-dina raba
gopane asibe tumi chhadiya vaibhava’ [112]

ami–I raba–will stay champaka-hattete–in Champaka Hatta kichhu-dina–for some time. gopane–In secret, chhadiya–leaving behind [your] vaibhava–opulence, tumi–you asibe’–may come [to see me].’ [112]

“‘I will stay in Champaka Hatta for some time. In secret, leaving your opulence behind, you may come to see me.’

হৃষ্টচিত্ত হয়ে রাজা অমাত্য দ্বারায় ।
চম্পকহট্টেতে গৃহ নির্ম্মাণ করায় ॥১১৩॥

hrsta-chitta haye raja amatya dvaraya
champaka-hattete grha nirmana karaya [113]

dvaraya–Through amatya–a minister, raja–the king hrsta-chitta haye–happily grha nirmana karaya–had a house constructed champaka-hattete–in Champaka Hatta. [113]

“Through one of his ministers, the king happily had a house constructed in Champaka Hatta.

তথা জয়দেব কবি রহে দিন কত ।
শ্রীকৃষ্ণভজন করে রাগমার্গ মত ॥১১৪॥

tatha jayadeva kavi rahe dina kata
sri-krsna-bhajana kare raga-marga mata [114]

kavi–The poet jayadeva–Jayadev rahe–stayed tatha–there dina kata–for some time [and] sri-krsna-bhajana kare–served Sri Krsna raga-marga mata–according to the principles of raga-marg (the path of divine love). [114]

“The poet Jayadev stayed there for some time and served Sri Krsna according to the path of divine love.

পদ্মাবতী দেবী আনে চম্পকের ভার ।
জয়দেব পূজে কৃষ্ণ নন্দের কুমার ॥১১৫॥

padmavati devi ane champakera bhara
jayadeva puje krsna nandera kumara [115]

padmavati devi–Padmavati Devi ane–would bring bhara–loads champakera–of champak flowers, [and] jayadeva–Jayadev puje–worshipped nandera kumara krsna–Krsna, the son of Nanda [with them]. [115]

“Padmavati Devi would bring loads of champak flowers, and Jayadev worshipped Krsna, the son of Nanda, with them.

মহাপ্রেমে জয়দেব করয়ে পূজন ।
দেখিল শ্রীকৃষ্ণ হৈল চম্পকবরণ ॥১১৬॥

mahapreme jayadeva karaye pujana
dekhila sri-krsna haila champaka-varana [116]

jayadeva–Jayadev pujana karaye–offered worship mahapreme–with intense love, [and] dekhila–he saw sri-krsna–Sri Krsna haila–appear champaka-varana–the colour of a champak flower. [116]

“Jayadev offered worship with intense love, and eventually he saw Sri Krsna appear before him in a form the colour of a champak flower.

পুরটসুন্দরকান্তি অতি মনোহর ।
কোটিচন্দ্রনিন্দি মুখ পরম সুন্দর ॥১১৭॥

purata-sundara-kanti ati manohara
koti-chandra-nindi mukha parama sundara [117]

[The Lord’s] purata-sundara-kanti–beautiful golden lustre [was] ati–completely manohara–enchanting, [and His] parama–extremely sundara–beautiful mukha–face nindi–belittled koti-chandra–millions of moons. [117]

“The Lord’s beautiful, golden lustre was completely enchanting, and His extremely beautiful face belittled millions of moons.

চাঁচর চিকুর শোভা গলে ফুলমালা ।
দীর্ঘবাহু রূপে আলো করে পর্ণশালা ॥১১৮॥

cha̐chara chikura sobha gale phula-mala
dirgha-bahu rupe alo kare parna-sala [118]

[He had] cha̐chara–wavy chikura–hair, dirgha-bahu–long arms, [and] sobha phula-mala–a beautiful flower garland gale–around [His] neck. [His] rupe–body alo kare–illumined parna-sala–the thatched hut [of Jayadev]. [118]

“He had wavy hair, long arms, and a beautiful flower garland around His neck. His body illumined the thatched hut of Jayadev.

দেখিয়া গৌরাঙ্গ-রূপ মহাকবিবর ।
প্রেমে মুর্চ্ছা যায় চক্ষে অশ্রু ঝর ঝর ॥১১৯॥

dekhiya gauranga-rupa mahakavi-vara
preme murchchha yaya chakse asru jhara jhara [119]

dekhiya–Seeing gauranga-rupa–the form of Gauranga, mahakavi-vara–the best of poets murchchha yaya–fainted preme–in divine love, [and] asru–tears jhara jhara–streamed chakse–from [his] eyes. [119]

“Seeing the form of Gauranga, Jayadev, the best of poets, fainted in divine love as tears streamed from his eyes.

পদ্মাবতী দেবী সেই রূপ নিরখিয়া ।
হইল চৈতন্যহীন ভূমেতে পড়িয়া ॥১২০॥

padmavati devi sei rupa nirakhiya
ha-ila chaitanya-hina bhumete padiya [120]

nirakhiya–Seeing sei rupa–His form, padmavati devi–Padmavati Devi chaitanya-hina ha-ila–fainted [and] padiya–fell bhumete–to the ground. [120]

“Seeing the Lord’s form, Padmavati Devi fainted and fell to the ground.

পদ্মহস্ত দিয়া প্রভু তোলে দুই জনে ।
কৃপা করি বলে তবে অমিয়-বচনে ॥১২১॥

padma-hasta diya prabhu tole dui jane
krpa kari’ bale tabe amiya-vachane [121]

prabhu–The Lord tole–raised dui jane–the two of them diya–with [His] padma-hasta–lotus hands [and] tabe–then krpa kari’–mercifully bale–spoke amiya-vachane–nectarean words. [121]

“The Lord raised them both with His lotus hands and then mercifully spoke nectarean words.

‘তুমি দোঁহে মম ভক্ত পরম উদার ।
দরশন দিতে ইচ্ছা হইল আমার ॥১২২॥

‘tumi do̐he mama bhakta parama udara
darasana dite ichchha ha-ila amara [122]

‘tumi–‘You [are] do̐he–both mama–My parama udara–highly exalted bhakta–devotees, [and] amara ichchha ha-ila–I desired darasana dite–to reveal [Myself to you]. [122]

“‘You are both My highly exalted devotees, and I desired to reveal Myself to you.

অতি অল্পদিনে এই নদীয়া নগরে ।
জনম লইব আমি শচীর উদরে ॥১২৩॥

ati alpa-dine ei nadiya nagare
janama la-iba ami sachira udare [123]

ati alpa-dine–Within a very short time, ami–I janama la-iba–will take birth udare–from the womb sachira–of Sachi ei nadiya nagare–in the town of Nadia. [123]

“‘Very soon I will take birth from the womb of Sachi Devi in Nadia.

সর্ব্ব-অবতারে সকলভক্ত সনে ।
শ্রীকৃষ্ণকীর্ত্তনে বিতরিব প্রেমধনে ॥১২৪॥

sarva-avatare sakala-bhakta sane
sri-krsna-kirtane vitariba prema-dhane [124]

sane–With sakala-bhakta–all the devotees sarva–avatare–of all [My] Avatars, vitariba–I will distribute prema-dhane–the wealth of divine love sri-krsna-kirtane–by chanting the Name of Sri Krsna. [124]

“‘With all the devotees of all My previous Avatars, I will distribute the wealth of divine love through Sri Krsna-kirtan.

চব্বিশ বৎসরে আমি করিয়া সন্ন্যাস ।
করিব অবশ্য নীলাচলেতে নিবাস ॥১২৫॥

chabbisa vatsare ami kariya sannyasa
kariba avasya nilachalete nivasa [125]

chabbisa vatsare–During [My] twenty-fourth year, ami–I sannyasa kariya–will take sannyas, [and] avasya–undoubtedly nivasa kariba–I will reside nilachalete–in Jagannath Puri. [125]

“‘At the age of twenty-four, I will take sannyas and then reside in Nilachal.

তথা ভক্তগণ সঙ্গে মহাপ্রেমাবেশে ।
শ্রীগীতগোবিন্দ আস্বাদিব অবশেষে ॥১২৬॥

tatha bhakta-gana sange mahapremavese
sri-gita-govinda asvadiba avasese [126]

tatha–There, mahapremavese–immersed in intense divine love, avasese asvadiba–I will deeply relish [your] sri-gita-govinda–Sri Gita-govinda sange–with [My] bhakta-gana–devotees. [126]

“‘There, immersed in intense divine love, I will deeply relish your Sri Gita-govinda with My devotees.

তব বিরচিত গীতগোবিন্দ আমার ।
অতিশয় প্রিয়বস্তু কহিলাম সার ॥১২৭॥

tava virachita gita-govinda amara
atisaya priya-vastu kahilama sara [127]

sara kahilama–I am telling you the truth: tava virachita–your composition gita-govinda–Gita-govinda [is] amara atisaya priya-vastu–extremely dear to Me. [127]

“‘I am telling you the truth: your Gita-govinda is extremely dear to Me.

এই নবদ্বীপধাম পরম চিন্ময় ।
দেহান্তে আসিবে হেথা কহিনু নিশ্চয় ॥১২৮॥

ei navadvipa-dhama parama chinmaya
dehante asibe hetha kahinu nischaya [128]

ei navadvipa-dhama–Nabadwip Dham [is] chinmaya–spiritual [and] parama–supreme; kahinu–I promise [you that] nischaya–certainly asibe–you will come hetha–here dehante–after [leaving your] body. [128]

“‘Nabadwip Dham is spiritual and supreme; I promise you that you will come here after leaving your body.

এবে তুমি দোঁহে যাও যথা নীলাচল ।
জগন্নাথে সেব গিয়া পাবে প্রেমফল’ ॥১২৯॥

ebe tumi do̐he yao yatha nilachala
jagannathe seva giya pabe prema-phala’ [129]

ebe–For now, tumi–you do̐he–two yao–will go yatha–to nilachala–Jagannath Puri. seva giya–Serve jagannathe–Jagannath [there, and] pabe–you will attain prema-phala’–the fruit of divine love.’ [129]

“‘For now, you two will go to Nilachal. Serve Jagannath there, and you will attain the fruit of divine love.’

এত বলি’ গৌরচন্দ্র হৈল অদর্শন ।
প্রভুর বিচ্ছেদে মুর্চ্ছা হয় দুইজন ॥১৩০॥

eta bali’ gaurachandra haila adarsana
prabhura vichchhede murchchha haya dui-jana [130]

bali’–Saying eta–this, gaurachandra–Gaurachandra adarsana haila–disappeared. prabhura vichchhede–In separation from the Lord, dui-jana–the two of them murchchha haya–fainted. [130]

“Saying this, Gaurachandra disappeared. In separation from the Lord, Jayadev and Padmavati fainted.

মূর্চ্ছাশেষে অনর্গল কাঁদিতে লাগিল ।
কাঁদিতে কাঁদিতে সব নিবেদন কৈল ॥১৩১॥

murchchha-sese anargala ka̐dite lagila
ka̐dite ka̐dite saba nivedana kaila [131]

murchchha-sese–After fainting, lagila–they began ka̐dite–to cry anargala–profusely. ka̐dite ka̐dite–Crying and crying, saba–they nivedana kaila–offered prayers. [131]

“Regaining consciousness, they began to cry profusely. Crying and crying, they offered prayers.

‘হায় কিবা রূপ মোরা দেখিনু নয়নে ।
কেমনে বাঁচিব এবে তাঁর অদর্শনে ॥১৩২॥

‘haya kiba rupa mora dekhinu nayane
kemane va̐chiba ebe ta̐ra adarsane [132]

‘haya!–‘Alas! kiba–What rupa–a form mora–we dekhinu–have seen nayane–with [our] eyes! kemane–How va̐chiba–will we live ebe–now ta̐ra adarsane–in separation from Him? [132]

“‘Alas! What a form we have seen! How will we now live in separation from Him?

নদীয়া ছাড়িতে প্রভু কেন আজ্ঞা কৈল ।
বুঝি এই ধামে কিছু অপরাধ হৈল ॥১৩৩॥

nadiya chhadite prabhu kena ajna kaila
bujhi ei dhame kichhu aparadha haila [133]

kena–Why prabhu ajna kaila–did the Lord order [us] chhadite–to leave nadiya–Nadia? bujhi–We understand [that] kichhu aparadha haila–we [must] have made some offences ei dhame–here. [133]

“‘Why did the Lord order us to leave Nadia? We understand that we must have made some offence here.

এই নবদ্বীপধাম পরম চিন্ময় ।
ছাড়িতে মানস এবে বিকলিত হয় ॥১৩৪॥

ei navadvipa-dhama parama chinmaya
chhadite manasa ebe vikalita haya [134]

ei navadvipa-dhama–Nabadwip Dham [is] chinmaya–spiritual [and] parama–supreme, [and our] manasa–hearts ebe vikalita haya–are now dismayed [at having] chhadite–to leave. [134]

“‘Nabadwip Dham is spiritual and supreme, and our hearts are dismayed at the thought of leaving.

ভাল হৈত নবদ্বীপে পশু পক্ষী হয়ে ।
থাকিতাম চিরদিন ধামচিন্তা লয়ে ॥১৩৫॥

bhala haita navadvipe pasu paksi haye
thakitama chira-dina dhama-chinta laye [135]

bhala haita–It would be better [to] pasu paksi haye–become an animal or bird navadvipe–in Nabadwip. [Then] thakitama–we would remain [here] chira-dina–forever, dhama-chinta laye–meditating on the Dham. [135]

“‘It would be better to become an animal or bird and remain here forever, meditating on the Dham.

পরাণ ছাড়িতে পারি তবু এই ধাম ।
ছাড়িতে না পারি এই গূঢ় মনস্কাম ॥১৩৬॥

parana chhadite pari tabu ei dhama
chhadite na pari ei gudha manaskama [136]

chhadite pari–We can give up [our] parana–lives, tabu–but chhadite pari na–we cannot give up ei dhama–the Dham— [our] manaskama–attachment [is] ei gudha–so intense. [136]

“‘We can give up our lives, but we cannot give up the Dham—our attachment is so intense.

ওহে প্রভু শ্রীগৌরাঙ্গ কৃপা বিতরিয়া ।
রাখ আমা দোঁহে হেথা শ্রীচরণ দিয়া’ ॥১৩৭॥

ohe prabhu sri-gauranga krpa vitariya
rakha ama do̐he hetha sri-charana diya’ [137]

ohe–O prabhu–Lord! sri-gauranga–Sri Gauranga! krpa vitariya–Be merciful [and] rakha–keep ama do̐he–us both hetha–here sri-charana diya’–at Your holy feet.’ [137]

“‘O Lord! Sri Gauranga! Be merciful and keep us here at Your holy feet.’

বলিতে বলিতে দোঁহে কাঁদে উচ্চরায় ।
দৈববাণী সেইক্ষণে শুনিবারে পায় ॥১৩৮॥

balite balite do̐he ka̐de uchcharaya
daiva-vani sei-ksane sunibare paya [138]

balite balite–While speaking, do̐he–they both ka̐de uchcharaya–cried aloud, [and] sei-ksane–then sunibare paya–they heard daiva-vani–a divine voice. [138]

“While speaking in this way, they cried aloud, and then they heard a divine voice.

‘দুঃখ নাহি কর দোঁহে যাও নীলাচল ।
দুই কথা হবে চিত্ত না কর চঞ্চল ॥১৩৯॥

‘duhkha nahi kara do̐he yao nilachala
dui katha habe chitta na kara chanchala [139]

‘duhkha kara nahi–‘Do not be sad. do̐he–Both of you yao–go nilachala–to Jagannath Puri. dui katha habe–I will tell [you] two things. chitta chanchala kara na–Do not be unsteady at heart. [139]

“‘Go to Nilachal, and do not be sad or unsteady at heart. I will tell you two things.

কিছুদিন পূর্ব্বে দোঁহে করিলে মানস ।
নীলাচলে বাস করি কতক দিবস ॥১৪০॥

kichhu-dina purve do̐he karile manasa
nilachale vasa kari kataka divasa [140]

kichhu-dina–Some time purve–ago, do̐he–you both manasa karile–desired vasa kari–to stay nilachale–in Nilachal kataka divasa–for a few days. [140]

“‘Some time ago, you both desired to stay in Nilachal for a few days.

সেই বাঞ্ছা জগবন্ধু পূরাইল তব ।
জগন্নাথ চাহে তব দর্শন সম্ভব ॥১৪১॥

sei vanchha jagabandhu puraila tava
jagannatha chahe tava darsana sambhava [141]

jagabandhu–Jagannath (the friend of the world) puraila–has fulfilled sei–this vanchha–desire tava–of yours, [and] jagannatha–Jagannath chahe–wants tava darsana sambhava–the chance to see you. [141]

“‘Jagannath has fulfilled this desire of yours, and He wants to see you.

জগন্নাথে তুষি’ পুনঃ ছাড়িয়া শরীর ।
নবদ্বীপে দুইজনে নিত্য হবে স্থির’ ॥১৪২॥

jagannathe tusi’ punah chhadiya sarira
navadvipe dui-jane nitya habe sthira’ [142]

dui-jane–You two tusi’–will please jagannathe–Jagannath, punah–again chhadiya–leave [your] sarira–bodies, [and then] sthira habe–remain navadvipe–in Nabadwip nitya’–eternally.’ [142]

“‘You two will please Jagannath, again leave your bodies, and then reside in Nabadwip eternally.’

দৈববাণী শুনি’ দোঁহে চলে ততক্ষণ ।
পাছে ফিরি নবদ্বীপ করেন দর্শন ॥১৪৩॥

daiva-vani suni’ do̐he chale tata-ksana
pachhe phiri navadvipa karena darsana [143]

suni’–Upon hearing daiva-vani–the divine voice, do̐he–they both tata-ksana–immediately chale–left, [and] pachhe–later on, phiri–they turned [and] darsana karena–looked navadvipa–at Nabadwip. [143]

“Upon hearing the divine voice, Jayadev and Padmavati immediately left, and after some time, they turned and looked back at Nabadwip.

ছল ছল করে নেত্র জলধারা বহে ।
নবদ্বীপবাসিগণে দৈন্যবাক্য কহে ॥১৪৪॥

chhala chhala kare netra jaladhara vahe
navadvipa-vasi-gane dainya-vakya kahe [144]

chhala chhala kare–They wept, [and] jaladhara–tears vahe–streamed netra–from [their] eyes. dainya-vakya kahe–They spoke humbly navadvipa-vasi-gane–to the residents of Nabadwip. [144]

“They wept, and tears streamed from their eyes. Humbly, they spoke to the residents of Nabadwip.

‘তোমরা করিয়া কৃপা এই দুই জনে ।
অপরাধ করিয়াছি করহ মার্জ্জনে’ ॥১৪৫॥

‘tomara kariya krpa ei dui jane
aparadha kariyachhi karaha marjane’ [145]

‘tomara kariya krpa–‘Please be merciful ei dui jane–to these two souls. aparadha kariyachhi–We have committed offences; marjane karaha’–please forgive us.’ [145]

“‘Please be merciful to these two souls. Please forgive us for the offences we have committed.’

অষ্টদল পদ্মসম নবদ্বীপ ভায় ।
দেখিতে দেখিতে দোঁহে কতদূরে যায় ॥১৪৬॥

asta-dala padma-sama navadvipa bhaya
dekhite dekhite do̐he kata-dure yaya [146]

do̐he–They yaya–went kata-dure–away, dekhite dekhite–looking [back] navadvipa–at Nabadwip, [which] asta-dala padma-sama bhaya–resembles an eight-petalled lotus. [146]

“They walked away, looking back again and again at the eight-petalled lotus of Nabadwip.

দূরে গিয়া নবদ্বীপ নাহি দেখে আর ।
কাঁদিতে কাঁদিতে গৌড়ভূমি হয় পার ॥১৪৭॥

dure giya navadvipa nahi dekhe ara
ka̐dite ka̐dite gauda-bhumi haya para [147]

giya–They went dure–ahead [and] dekhe nahi–did not see navadvipa–Nabadwip ara–any more. ka̐dite ka̐dite–Crying, para haya–they crossed outside gauda-bhumi–the land of Gauda. [147]

“They went ahead and eventually did not see Nabadwip anymore. Crying, they crossed outside the land of Gauda.

কতদিনে নীলাচলে পৌঁছিয়া দুই জনে ।
জগন্নাথ দরশন কৈল হৃষ্টমনে ॥১৪৮॥

kata-dine nilachale pau̐chhiya dui jane
jagannatha darasana kaila hrsta-mane [148]

kata-dine–Some time later, dui jane–the two of them pau̐chhiya–arrived nilachale–in Nilachal [and] darasana kaila–saw jagannatha–Jagannath hrsta-mane–with cheerful hearts. [148]

“Some time later, they arrived in Nilachal and saw Jagannath with cheerful hearts.

ওহে জীব এই জয়দেবস্থান হয় ।
উচ্চভূমি মাত্র আছে বৃদ্ধলোকে কয়” ॥১৪৯॥

ohe jiva ei jayadeva-sthana haya
uchcha-bhumi matra achhe vrddha-loke kaya” [149]

ohe–O jiva–Jiva, ei–this haya–is jayadeva-sthana–the place of Jayadev. vrddha-loke–The elders kaya–say [that] matra–only uchcha-bhumi–this raised land achhe”–remains.” [149]

“O Jiva, this is the place of Jayadev. The elders say that only this raised land is what remains of it.”

জয়দেবস্থান দেখি শ্রীজীব তখন ।
প্রেমে গড়াগড়ি যায় করয় রোদন ॥১৫০॥

jayadeva-sthana dekhi’ sri-jiva takhana
preme gadagadi yaya karaya rodana [150]

dekhi’–Seeing jayadeva-sthana–the place of Jayadev, sri-jiva–Sri Jiva takhana–then gadagadi yaya–rolled on the ground [and] rodana karaya–wept preme–in divine love. [150]

Seeing the place of Jayadev, Sri Jiva rolled on the ground and wept in divine love.

“ধন্য জয়দেব কবি ধন্য পদ্মাবতী ।
শ্রীগীতগোবিন্দ ধন্য ধন্য কৃষ্ণরতি ॥১৫১॥

“dhanya jayadeva kavi dhanya padmavati
sri-gita-govinda dhanya dhanya krsna-rati [151]

“dhanya–“Glory jayadeva kavi–to the poet Jayadev! dhanya–Glory padmavati–to Padmavati! dhanya–Glory sri-gita-govinda–to Sri Gita-govinda! dhanya–Glory krsna-rati–to love for Krsna! [151]

“Glory to the poet Jayadev! Glory to Padmavati! Glory to Sri Gita-govinda! Glory to love for Krsna!

জয়দেব ভোগ কৈল যেই প্রেমসিন্ধু ।
কৃপা করি’ দেহ মোরে তার একবিন্দু” ॥১৫২॥

jayadeva bhoga kaila yei prema-sindhu
krpa kari’ deha more tara eka-bindu” [152]

[O Lord,] krpa kari’–mercifully deha–give more–me eka-bindu–a drop tara yei prema-sindhu–of the ocean of divine love [that] jayadeva–Jayadev bhoga kaila”–relished.” [152]

“O Lord, mercifully give me a drop of the ocean of divine love that Jayadev relished.”

এই কথা বলি’ জীব ধরণী লোটায় ।
নিত্যানন্দশ্রীচরণে গড়াগড়ি যায় ॥১৫৩॥

ei katha bali’ jiva dharani lotaya
nityananda-sri-charane gadagadi yaya [153]

bali’–Saying ei katha–this, jiva–Jiva lotaya–tumbled dharani–to the ground [and] gadagadi yaya–rolled nityananda-sri-charane–at the holy feet of Nityananda. [153]

Saying this, Jiva tumbled to the ground and rolled at the holy feet of Nityananda Prabhu.

সেই রাত্র সবে রয় বাণীনাথঘরে ।
বংশসহ বাণী নিত্যানন্দ-সেবা করে ॥১৫৪॥

sei ratra sabe raya vaninatha-ghare
vamsa-saha vani nityananda-seva kare [154]

sei–That ratra–night sabe–they raya–stayed vaninatha-ghare–at the house of Vaninath, [and] vani–Vaninath vamsa-saha–and [his] family nityananda-seva kare–served Nityananda. [154]

That night they stayed at the house of Vaninath, and he and his family served Nityananda Prabhu.

নিতাই-জাহ্নবা-পদছায়া আশ যার ।
নদীয়া-মাহাত্ম্য গায় অকিঞ্চন ছার ॥১৫৫॥

nitai-jahnava-pada-chhaya asa yara
nadiya-mahatmya gaya akinchana chhara [155]

akinchana chhara–This poor, fallen soul, yara–whose asa–aspiration [is] nitai-jahnava-pada-chhaya–the shade of Nitai and Jahnava’s feet, gaya–chants mahatmya–the glories nadiya–of Nadia. [155]

This poor, fallen soul, whose aspiration is the shade of Nitai and Jahnava’s feet, chants the glories of Nadia.

Chapter Twelve

Sri Sri Rtudwip and Sri Radha Kunda

জয় শ্রীচৈতন্যচন্দ্র জয় প্রভু নিত্যানন্দ
জয়াদ্বৈত জয় গদাধর ।
শ্রীবাসাদি ভক্ত জয় জয় জগন্নাথালয়
জয় নবদ্বীপধামবর ॥১॥

jaya sri-chaitanya-chandra jaya prabhu nityananda
jayadvaita jaya gadadhara
srivasadi bhakta jaya jaya jagannathalaya
jaya navadvipa-dhama-vara [1]

jaya–All glory sri-chaitanya-chandra–to the moon-like Sri Chaitanya! jaya–All glory prabhu nityananda–to Nityananda Prabhu! jayadvaita–All glory to Advaita! jaya–All glory gadadhara–to Gadadhar! jaya–All glory srivasadi bhakta–to Srivas and all the devotees! jaya–All glory jagannathalaya–to Jagannath’s home! jaya–All glory navadvipa-dhama-vara–to the best of abodes, Nabadwip! [1]

All glory to the moon-like Sri Chaitanya, Nityananda Prabhu, Advaita, Gadadhar, Srivas, and all the devotees! All glory to the home of Jagannath Misra and the best of abodes, Sri Nabadwip!

প্রভাত হইল রাত্র ভক্তগণ তুলে গাত্র
শ্রীগৌর নিতাইচাঁদে ডাকে ।
ভক্তসহ নিত্যানন্দ চলে ভজি’ পরানন্দ
চম্পাহট্ট পশ্চাতেতে রাখে ॥২॥

prabhata ha-ila ratra bhakta-gana tule gatra
sri-gaura nitaicha̐de dake
bhakta-saha nityananda chale bhaji’ parananda
champahatta paschatete rakhe [2]

ratra prabhata ha-ila–Dawn arrived. bhakta-gana–The devotees tule–lifted [their] gatra–bodies [and] dake–called out sri-gaura nitaicha̐de–to Sri Gaura and Nitaicha̐d. bhaji’–Feeling parananda–great joy, nityananda–Nityananda bhakta-saha–and the devotees chale–departed [and] rakhe–left champahatta–Champa Hatta paschatete–behind. [2]

At dawn, the devotees arose and called out to Sri Gaura and Nitaicha̐d. Feeling great joy, Nityananda and the devotees then departed, leaving Champa Hatta behind.

তথা হৈতে বাণীনাথ চলে নিত্যানন্দ-সাথ
বলে, “হেন দিন কবে পাব ।
নিতাইচাঁদের সঙ্গে পরিক্রমা করি’ রঙ্গে
মায়াপুর প্রভু-গৃহে যাব” ॥৩॥

tatha haite vaninatha chale nityananda-satha
bale, “hena dina kabe paba
nitaicha̐dera sange parikrama kari’ range
mayapura prabhu-grhe yaba” [3]

tatha haite–From then on, vaninatha–Vaninath chale–came satha–with nityananda–Nityananda. bale–He considered, “kabe–“When [will] hena dina paba–that day be mine [when] range parikrama kari’–I will joyfully circumambulate mayapura–Mayapur nitaicha̐dera sange–with Nitaicha̐d [and] yaba–go prabhu–grhe”–to the home of the Lord?” [3]

From then on, Vaninath came with Nityananda. He considered, “When else will I get the chance to joyfully circumambulate Mayapur with Nitaicha̐d and go to the home of the Lord?”

দেখিতে দেখিতে তবে রাতুপুর চলে সবে
দেখি’ সেই নগরের শোভা ।
প্রভু নিত্যানন্দ বলে, “ ঋতুদ্বীপে আইল চলে
এই স্থান অতি মনোলোভা ॥৪॥

dekhite dekhite tabe ratupura chale sabe
dekhi’ sei nagarera sobha
prabhu nityananda bale, “rtudvipe aila chale
ei sthana ati mano-lobha [4]

tabe–Then, dekhite dekhite–eventually, sabe–they chale–came ratupura–to Ratupur. dekhi’–Upon seeing sei–the sobha–beauty nagarera–of the town, prabhu nityananda–Nityananda Prabhu bale–said, “chale aila–“We have come rtudvipe–to Rtudwip. ei–This sthana–place [is] ati–extremely mano-lobha–enchanting. [4]

Eventually, they came to Ratupur. Upon seeing the beauty of the town, Nityananda Prabhu said, “We have come to Rtudwip, which is extremely enchanting.

বৃক্ষ সব নতশির পবন বহয়ে ধীর
কুসুম ফুটেছে চারিভিত ।
ভৃঙ্গের ঝঙ্কার রব কুসুমের গন্ধাসব
মাতায় পথিকগণচিত” ॥৫॥

vrksa saba nata-sira pavana vahaye dhira
kusuma phutechhe chari-bhita
bhrngera jhankara rava kusumera gandhasaba
mataya pathika-gana-chitta” [5]

saba vrksa–All the trees nata-sira–bow [their] heads, pavana–the breeze vahaye–blows dhira–gently, [and] kusuma–the flowers phutechhe–are blooming chari-bhita–in all directions. jhankara rava–The humming bhrngera–of the bees [and] gandhasaba–fragrant nectar kusumera–of the flowers mataya–intoxicate pathika-gana-chitta”–the hearts of travellers.” [5]

“The trees bow their heads, the breeze blows gently, and the flowers bloom in all directions. The humming of the bees and the fragrant nectar of the flowers intoxicate the hearts of travellers.”

বলিতে বলিতে রায় হৈল পাগলের প্রায়
বলে, “শিঙ্গা আনে শীঘ্রগতি ।
বৎসগণ যায় দূরে কানাই নিদ্রিত পুরে
এখন না আইসে শিশুমতি ॥৬॥

balite balite raya haila pagalera praya
bale, “singa ane sighra-gati
vatsa-gana yaya dure kanai nidrita pure
ekhana na aise sisu-mati [6]

balite balite–As He spoke, raya–Nityananda Ray pagalera praya haila–became almost mad [and] bale–said, “sighra-gati–“Quickly ane–bring [My] singa–horn! vatsa-gana–The calves dure yaya–have gone off, [and] kanai–Krsna nidrita pure–is asleep. sisu-mati–Like a child, aise na–He does not come ekhana–now. [6]

As He spoke, Nityananda Ray became almost mad and said, “Quickly bring My horn! The calves have run off, and Kanai is asleep. Like a child, He does not come now.

কোথায় সুবল দাম আমি একা বলরাম
গোচারণে যাইতে না পারি” ।
“কানাই কানাই” বলি’ ডাক ছাড়ে মহাবলী
লাফ মারে হাত দুই চারি ॥৭॥

kothaya subala dama ami eka balarama
gocharane yaite na pari”
“kanai kanai” bali’ daka chhade mahabali
lapha mare hata dui chari [7]

kothaya–Where [are] subala–Subal [and] dama–Sridam? ami–I, balarama–Balaram, pari na–cannot gocharane yaite–go out to tend the cows eka”–alone.” mahabali–With great power, bali’ daka chhade–Nityananda called out, “kanai kanai–“Krsna! Krsna!”, [and] lapha mare–jumped dui chari hata–two to four cubits. [7]

“Where are Subal and Sridam? I, Balaram, cannot go out to tend the cows alone.” With great power, Nityananda called out, “Kanai! Kanai!” and jumped a couple of metres.

সে ভাব দর্শন করি’ ভক্তগণ ত্বরা করি’
নিবেদয় নিতাইয়ের পায় ।
“ওহে প্রভু নিত্যানন্দ ভাই তব গৌরচন্দ্র
নাহি এবে আছেন হেথায় ॥৮॥

se bhava darsana kari’ bhakta-gana tvara kari’
nivedaya nitaiyera paya
“ohe prabhu nityananda bhai tava gaurachandra
nahi ebe achhena hethaya [8]

darsana kari’–Seeing se bhava–His ecstasy, bhakta-gana–the devotees tvara kari’–quickly nivedaya–submitted nitaiyera paya–at Nitai’s feet, “ohe–“O prabhu nityananda–Nityananda Prabhu! tava–Your bhai–brother gaurachandra–Gaurachandra achhena nahi–is not hethaya–here ebe–now. [8]

Seeing His ecstasy, the devotees quickly submitted at His feet, “O Nityananda Prabhu! Your brother Gaurachandra is not here now.

সন্ন্যাস করিয়া হরি গেল নীলাচলোপরি
আমাদের কাঙ্গাল করিয়া” ।
তাহা শুনি’ নিত্যানন্দ হইলেন নিরানন্দ
কাঁদি লোটে ভূমেতে পড়িয়া ॥৯॥

sannyasa kariya hari gela nilachalopari
amadera kangala kariya”
taha suni’ nityananda ha-ilena nirananda
ka̐di lote bhumete padiya [9]

hari–The Lord sannyasa kariya–has taken sannyas [and] gela–gone nilachalopari–to Nilachal, amadera kangala kariya”–leaving us destitute.” suni’–Hearing taha–this, nityananda–Nityananda ha-ilena–became nirananda–dismayed. padiya lote–He fell bhumete–to the ground [and] ka̐di–wept. [9]

“The Lord has taken sannyas and gone to Nilachal, leaving us destitute.” Hearing this, Nityananda became dismayed. He fell to the ground and wept.

“কি দুঃখে কানাই ভাই আমা সবে ছাড়ি’ যাই’
সন্ন্যাসী হইল নীলাচলে ।
এ জীবন না রাখিব যমুনায় ঝাঁপ দিব”
বলি’ অচেতন সেই স্থলে ॥১০॥

“ki duhkhe kanai bhai ama sabe chhadi’ yai’
sannyasi ha-ila nilachale
e jivana na rakhiba yamunaya jha̐pa diba”
bali’ achetana sei sthale [10]

“ki–“What duhkhe–sorrow! bhai–Brother kanai–Kanai! chhadi’ yai’–You left ama sabe–us all [and] sannyasi ha-ila–became a sannyasi nilachale–in Nilachal! rakhiba na–I cannot continue e–this jivana–life; jha̐pa diba–I will dive yamunaya”–into the Yamuna.” bali’–Saying [this, Nityananda] achetana–lost consciousness sei sthale–in that place. [10]

“What sorrow! Brother Kanai! You left us and became a sannyasi in Nilachal! I cannot continue this life; I will dive into the Yamuna.” Saying this, Nityananda lost consciousness.

নিত্যানন্দে মহাভাব করি’ সবে অনুভব
হরিনাম সঙ্কীর্ত্তন করে ।
চারিদণ্ড দিন হৈল নিত্যানন্দ না উঠিল
ভক্ত সব গৌরগীত ধরে ॥১১॥

nityanande mahabhava kari’ sabe anubhava
hari-nama sankirtana kare
chari-danda dina haila nityananda na uthila
bhakta saba gaura-gita dhare [11]

sabe–Everyone anubhava kari’–saw mahabhava–the intense ecstasy nityanande–in Nityananda [and] sankirtana kare–chanted hari-nama–the Lord’s Name. chari-danda–An hour and a half dina–of the day haila–passed, [but] nityananda–Nityananda uthila na–did not get up. saba bhakta–The devotees dhare–sang gaura-gita–songs about Gaura. [11]

Everyone saw the intense ecstasy of Nityananda and chanted the Lord’s Name. An hour and a half passed, but Nityananda did not get up. Finally, the devotees sang songs about Gauranga.

গৌরাঙ্গের নাম শুনি’ নিতাই উঠে অমনি
বলে, “এই রাধাকুণ্ড-স্থান ।
হেথা ভক্ত সঙ্গে করি’ অপরাহ্নে গৌরহরি
করিতেন কীর্ত্তন বিধান ॥১২॥

gaurangera nama suni’ nitai uthe amani
bale, “ei radha-kunda-sthana
hetha bhakta sange kari’ aparahne gaurahari
karitena kirtana vidhana [12]

suni’–Hearing nama–the Name gaurangera–of Gauranga, nitai–Nitai amani–immediately uthe–arose [and] bale–said, “ei–“This radha-kunda–sthana–is the place of Radha Kunda. hetha–Here, gaurahari–Gaurahari kirtana vidhana karitena–would perform kirtan bhakta sange kari’–with the devotees aparahne–in the afternoon. [12]

Hearing the Name of Gauranga, Nitai immediately arose and said, “This is the place of Radha Kunda. Here, Gaurahari would perform kirtan with the devotees in the afternoon.

হেথা ছয় ঋতু মেলি’ গৌরাঙ্গ-কীর্ত্তন-কেলি
পুষ্ট কৈল শোভা বিস্তারিয়া।
রাধাকুণ্ড ব্রজে যেই ঋতুদ্বীপ হেথা সেই
ভক্ত হেথা মজে প্রেম পিয়া ॥১৩॥

hetha chhaya rtu meli’ gauranga-kirtana-keli
pusta kaila sobha vistariya
radha-kunda vraje yei rtudvipa hetha sei
bhakta hetha maje prema piya [13]

hetha–Here, chhaya rtu–the six seasons meli’–meet [and] sobha vistariya pusta kaila–enhance the beauty gauranga-kirtana-keli–of Gauranga’s kirtan Pastimes. yei sei radha-kunda–Radha Kunda vraje–in Vraja [is present] hetha–here rtudvipa–in Rtudwip. hetha–Here, bhakta–devotees piya–drink [and] maje–relish prema–divine love. [13]

“Here, the six seasons meet and enhance the beauty of Gauranga’s kirtan Pastimes. Radha Kunda in Vraja is present here in Rtudwip, where devotees drink and relish divine love.

দেখ শ্যামকুণ্ডশোভা জগজ্জন-মনোলোভা
সখীগণ কুঞ্জ নানাস্থানে ।
হেথা অপরাহ্নে গোরা সঙ্কীর্ত্তনে হয়ে ভোরা
তুষিলেন সবে প্রেমদানে ॥১৪॥

dekha syama-kunda-sobha jagaj-jana-mano-lobha
sakhi-gana-kunja nana-sthane
hetha aparahne gora sankirtane haye bhora
tusilena sabe prema-dane [14]

dekha–See syama-kunda-sobha–the beauty of Syama Kunda, [which] jagaj-jana-mano-lobha–enchants the mind of the souls of this world, [and] sakhi-gana-kunja–the groves of the sakhis nana-sthane–in various places. gora–Gora bhora haye–would become immersed sankirtane–in the sankirtan hetha–here aparahne–in the afternoon [and] tusilena–satisfy sabe–everyone prema-dane–with the gift of divine love. [14]

“See also the beauty of Syama Kunda, which enchants the mind of every soul in this world, and the groves of the sakhis nearby. Gora would become immersed in sankirtan here in the afternoon and satisfy everyone with the gift of divine love.

এ স্থান সমান ভাই ত্রিজগতে নাহি পাই
ভক্তের ভজন-স্থান জান ।
হেথায় বসতি যাঁর প্রেমধন লাভ তাঁর
সুশীতল হয় তাঁর প্রাণ” ॥১৫॥

e sthana samana bhai trijagate nahi pai
bhaktera bhajana-sthana jana
hethaya vasati ya̐ra prema-dhana labha ta̐ra
susitala haya ta̐ra prana” [15]

bhai–Brother! pai–We find nahi–no e sthana samana–place like this trijagate–in the three worlds. jana–Know [it to be] sthana–a place bhaktera–for the devotees bhajana–to serve. ya̐ra ta̐ra vasati–Souls whose residences [are] hethaya–here labha–attain prema-dhana–the wealth of divine love, [and] ta̐ra–their prana–hearts haya–become susitala”–serene.” [15]

“Brother! We find no place like this in the three worlds. Know it to be a place for the devotees to serve. Souls who reside here attain the wealth of divine love, and their hearts become serene.”

সে দিন সে স্থানে থাকি’ শ্রীগৌরাঙ্গ-নাম ডাকি’
প্রেমে মগ্ন সর্ব্বভক্তগণ ।
ঋতুদ্বীপে সবে বসি’ ভজে শ্রীচৈতন্য-শশী
রাত্রদিন করিল যাপন ॥১৬॥

se dina se sthane thaki’ sri-gauranga-nama daki’
preme magna sarva-bhakta-gana
rtudvipe sabe vasi’ bhaje sri-chaitanya-sasi
ratra-dina karila yapana [16]

thaki’–Remaining se sthane–there se dina–for the day, daki’–calling sri-gauranga-nama–the Name of Sri Gauranga, sarva–bhakta-gana–all the devotees magna–became immersed preme–in divine love. sabe–They vasi’ yapana karila–spent ratra-dina–the day and night rtudvipe–in Rtudwip [and] bhaje–worshipped sri-chaitanya-sasi–the moon-like Sri Chaitanya. [16]

Remaining there for the day, calling the Name of Sri Gauranga, all the devotees became immersed in divine love. They spent the day and night in Rtudwip and worshipped the moon-like Sri Chaitanya.

নাচিতে নাচিতে তবে নিত্যানন্দ চলে যবে
শ্রীবিদ্যানগরে উপনীত ।
বিদ্যানগরের শোভা মুনিজন-মনোলোভা
ভক্তগণ দেখি’ প্রফুল্লিত ॥১৭॥

nachite nachite tabe nityananda chale yabe
sri-vidya-nagare upanita
vidya-nagarera sobha muni-jana-mano-lobha
bhakta-gana dekhi’ praphullita [17]

tabe–Then yabe–when nityananda–Nityananda chale–left, nachite nachite–dancing as He went, upanita–He arrived sri-vidya-nagare–in Sri Vidya Nagar. sobha–The beauty vidya-nagarera–of Vidya Nagar muni-jana-mano-lobha–enchants the minds of sages, [and] dekhi’–upon seeing [it,] bhakta-gana–the devotees [were] praphullita–jubilant. [17]

Then, dancing as He went, Nityananda Prabhu arrived in Sri Vidya Nagar. The beauty of the town attracts the minds of sages, and upon seeing it, the devotees were jubilant.

নিতাইজাহ্নবাপদ যে জনার সুসম্পদ
সে ভক্তিবিনোদ অকিঞ্চন ।
নদীয়ামাহাত্ম্য গায় ধরি’ ভক্তজন-পায়
যাচে মাত্র কৃষ্ণভক্তিধন ॥১৮॥

nitai-jahnava-pada ye janara susampada
se bhakti-vinoda akinchana
nadiya-mahatmya gaya dhari’ bhakta-jana-paya
yache matra krsna-bhakti-dhana [18]

se akinchana bhakti-vinoda–The poor Bhakti Vinod, ye janara–whose susampada–true wealth [is] nitai-jahnava-pada–the feet of Nitai and Jahnava, gaya–chants nadiya-mahatmya–the glories of Nadia. dhari’–Grasping bhakta-jana-paya–the feet of the devotees, yache–he prays matra–only krsna-bhakti-dhana–for the wealth of devotion to Krsna. [18]

The poor Bhakti Vinod, whose true wealth is the feet of Nitai and Jahnava, chants the glories of Nadia. Grasping the feet of the devotees, he prays only for the wealth of devotion to Krsna.

Chapter Thirteen

Sri Vidya Nagar and Sri Jahnudwip

জয় গৌর নিত্যানন্দাদ্বৈত গদাধর ।
শ্রীবাস শ্রীনবদ্বীপ কীর্ত্তনসাগর ॥১॥

jaya gaura nityanandadvaita gadadhara
srivasa sri-navadvipa kirtana-sagara [1]

jaya–All glory gaura–to Gaura, nityanandadvaita–Nityananda, Advaita, gadadhara–Gadadhar, srivasa–Srivas, [and] kirtana-sagara–the ocean of kirtan, sri-navadvipa–Sri Nabadwip! [1]

All glory to Gaura, Nityananda, Advaita, Gadadhar, Srivas, and the ocean of kirtan, Sri Nabadwip Dham!

শ্রীবিদ্যানগরে আসি’ নিত্যানন্দরায় ।
বিদ্যানগরের তত্ত্ব শ্রীজীবে শিখায় ॥২॥

sri-vidya-nagare asi’ nityananda-raya
vidya-nagarera tattva sri-jive sikhaya [2]

asi’–Coming sri-vidya-nagare–to Sri Vidya Nagar, nityananda-raya–Nityananda Ray sikhaya–taught sri-jive–Sri Jiva tattva–the importance vidya-nagarera–of Vidya Nagar. [2]

Coming to Vidya Nagar, Nityananda Ray taught Sri Jiva the importance of the town.

“নিত্যধাম নবদ্বীপ প্রলয়-সময়ে ।
অষ্টদল পদ্মরূপে থাকে শুদ্ধ হয়ে ॥৩॥

“nitya-dhama navadvipa pralaya-samaye
asta-dala padma-rupe thake suddha haye [3]

“pralaya-samaye–“At the time of the destruction of the universe, nitya-dhama–the eternal abode navadvipa–of Nabadwip thake–remains suddha haye–undisturbed asta-dala padma-rupe–as an eight-petalled lotus. [3]

“During the destruction of the universe, the eternal abode of Nabadwip remains undisturbed as an eight-petalled lotus.

সর্ব্ব-অবতার আর ধন্যজীব যত ।
কমলের একদেশে থাকে কত শত ॥৪॥

sarva-avatara ara dhanya-jiva yata
kamalera ekadese thake kata sata [4]

sarva–avatara–All the Avatars ara–and yata kata sata dhanya-jiva–thousands of fortunate souls thake–stay ekadese–in one part kamalera–of that lotus. [4]

“All the Avatars and thousands of fortunate souls stay in one part of that lotus.

ঋতুদ্বীপ অন্তর্গত এ বিদ্যানগরে ।
মৎস্যরূপী ভগবান্ সর্ব্ববেদ ধরে ॥৫॥

rtudvipa antargata e vidya-nagare
matsya-rupi bhagavan sarva-veda dhare [5]

e vidya-nagare–In Vidya Nagar antargata–within rtudvipa–Rtudwip, bhagavan–the Lord, matsya-rupi–as Matysa, dhare–holds sarva-veda–all the Vedas. [5]

“In Vidya Nagar within Rtudwip, the Lord, as Matsya, holds all the Vedas.

সর্ব্ববিদ্যা থাকে বেদ আশ্রয় করিয়া ।
শ্রীবিদ্যানগর নাম এই স্থানে দিয়া ॥৬॥

sarva-vidya thake veda asraya kariya
sri-vidya-nagara nama ei sthane diya [6]

veda–The Vedas, [which contain] sarva–vidya–all knowledge, asraya kariya–took shelter [and] thake–stayed [here.] nama diya–They named ei sthane–this place sri-vidya-nagara–Sri Vidya Nagar. [6]

“The Vedas, which contain all knowledge, took shelter and stayed here. They named this place Sri Vidya Nagar.

পুনঃ যবে সৃষ্টিমুখে ব্রহ্মা মহাশয় ।
অতি ভীত হন দেখি’ সকল প্রলয় ॥৭॥

punah yabe srsti-mukhe brahma mahasaya
ati bhita hana dekhi’ sakala pralaya [7]

yabe–When brahma mahasaya–Brahma srsti-mukhe–desired to create punah–again, dekhi’–he saw sakala pralaya–the full devastation [and] ati bhita hana–became extremely afraid. [7]

“When Brahma desired to create the world again, he saw the full devastation and became extremely afraid.

সেই কালে প্রভুকৃপা হয় তাঁর প্রতি ।
এই স্থানে পেয়ে ভগবানে করে স্তুতি ॥৮॥

sei kale prabhu-krpa haya ta̐ra prati
ei sthane peye bhagavane kare stuti [8]

sei kale–At that time, prabhu-krpa haya–the Lord bestowed mercy ta̐ra prati–upon him. peye–He received [that mercy] ei sthane–here [and] stuti kare–prayed bhagavane–to the Lord. [8]

“At that time, the Lord bestowed mercy upon him. He received that mercy here and then prayed to the Lord.

মুখ খুলিবার কালে দেবী সরস্বতী ।
ব্রহ্মজিহ্বা হৈতে জন্মে অতি রূপবতী ॥৯॥

mukha khulibara kale devi sarasvati
brahma-jihva haite janme ati rupavati [9]

kale–When khulibara–he opened [his] mukha–mouths, ati rupavati sarasvati devi–the extremely beautiful goddess Saraswati janme–manifested haite–from brahma-jihva–Brahma’s tongues. [9]

“As he opened his mouths, the extremely beautiful goddess Saraswati manifested from his tongues.

সরস্বতীশক্তি পেয়ে দেবচতুর্ম্মুখ ।
শ্রীকৃষ্ণে করেন স্তব পেয়ে বড় সুখ ॥১০॥

sarasvati-sakti peye deva-chaturmukha
sri-krsne karena stava peye bada sukha [10]

peye–Receiving sarasvati-sakti–power from Saraswati, deva-chaturmukha–the four-headed god stava karena–prayed sri-krsne–to Sri Krsna [and] peye–felt bada–great sukha–satisfaction. [10]

“Becoming empowered by Saraswati, four-headed Brahma prayed to Krsna and felt great satisfaction.

সৃষ্টি যবে হয় মায়া সর্ব্বদিক ঘেরি’ ।
বিরজার পারে থাকে গুণত্রয় ধরি’ ॥১১॥

srsti yabe haya maya sarva-dika gheri’
virajara pare thake guna-traya dhari’ [11]

yabe–When srsti–creation haya–takes place, maya–Maya thake–remains pare–on the bank virajara–of the Viraja River [and] gheri’–envelops sarva-dika–all directions dhari’–with guna-traya–the three modes of material nature. [11]

“When creation takes place, Maya remains on the bank of the Viraja River and envelops all directions with the three modes of material nature.

মায়া প্রকাশিত বিশ্বে বিদ্যার প্রকাশ ।
করে ঋষিগণ তবে করিয়া প্রয়াস ॥১২॥

maya prakasita visve vidyara prakasa
kare rsi-gana tabe kariya prayasa [12]

tabe–Then, visve–within that world maya prakasita–manifested by Maya, rsi-gana–the sages prayasa kariya–endeavour [and] vidyara prakasa kare–reveal knowledge. [12]

“Then, within that world manifested by Maya, the sages reveal knowledge.

এই ত সারদাপীঠ করিয়া আশ্রয় ।
ঋষিগণ করে অবিদ্যার পরাজয় ॥১৩॥

ei ta sarada-pitha kariya asraya
rsi-gana kare avidyara parajaya [13]

rsi-gana–The sages asraya kariya–take shelter ei ta sarada-pitha–in this abode of Saraswati [and] avidyara parajaya kare–conquer ignorance. [13]

“They take shelter in this abode of Saraswati and conquer ignorance.

চৌষট্টি বিদ্যার পাঠ লয়ে ঋষিগণ ।
ধরাতলে স্থানে স্থানে করে বিজ্ঞাপন ॥১৪॥

chausatti vidyara patha laye rsi-gana
dhara-tale sthane sthane kare vijnapana [14]

rsi-gana–The sages patha laye–study chausatti vidyara–the sixty-four branches of knowledge [and then] vijnapana kare–teach [them] sthane sthane–at various places dhara-tale–on the earth. [14]

“They study the sixty-four branches of knowledge and then teach them at various places on the earth.

যে যে ঋষি যে যে বিদ্যা করে অধ্যয়ন ।
এই পীঠে সে সবার স্থান অনুক্ষণ ॥১৫॥

ye ye rsi ye ye vidya kare adhyayana
ei pithe se sabara sthana anuksana [15]

sthana–The residences se sabara–of all ye ye rsi–the sages who adhyayana kare–study ye ye vidya–each and every type of knowledge [are present] ei pithe–here anuksana–eternally. [15]

“The residences of all the sages who study each and every type of knowledge are present here eternally.

শ্রীবাল্মীকি কাব্যরস এই স্থানে পায় ।
নারদ-কৃপায় তেঁহ আইলা হেথায় ॥১৬॥

sri-valmiki kavya-rasa ei sthane paya
narada-krpaya te̐ha aila hethaya [16]

sri-valmiki–Sri Valmiki paya–learned kavya-rasa–the art of poetry ei sthane–here. te̐ha–He aila–came hethaya–here narada-krpaya–by the grace of Narad. [16]

“Sri Valmiki came here by the grace of Narad and learned the art of poetry.

ধন্বন্তরি আসি’ হেথা আয়ুর্ব্বেদ পায় ।
বিশ্বামিত্র আদি ধনুর্ব্বিদ্যা শিখি’ যায় ॥১৭॥

dhanvantari asi’ hetha ayurveda paya
visvamitra adi dhanur-vidya sikhi’ yaya [17]

dhanvantari–Dhanvantari asi’–came hetha–here [and] paya–learned ayurveda–the science of life. visvamitra–Visvamitra adi–and others sikhi’ yaya–learned dhanur-vidya–archery. [17]

“Dhanvantari came here and learned ayurveda. Visvamitra and others learned archery.

শৌনকাদি ঋষিগণ পড়ে বেদমন্ত্র ।
দেব-দেব মহাদেব আলোচয় তন্ত্র ॥১৮॥

saunakadi rsi-gana pade veda-mantra
deva-deva mahadeva alochaya tantra [18]

saunakadi rsi-gana–Saunaka and other sages pade–studied veda-mantra–Vedic mantras. deva-deva–The god of gods, mahadeva–Lord Siva, alochaya–studied tantra–tantra. [18]

“Saunaka and other sages studied Vedic mantras. The god of gods, Lord Siva, studied tantra.

ব্রহ্মা-চারিমুখ হৈতে বেদ চতুষ্টয় ।
ঋষিগণ প্রার্থনায় করিল উদয় ॥১৯॥

brahma-chari-mukha haite veda chatustaya
rsi-gana prarthanaya karila udaya [19]

rsi-gana prarthanaya–At the request of the sages, veda chatustaya–the four Vedas udaya karila–manifested haite–from chari-mukha–the four mouths brahma–of Lord Brahma. [19]

“At the request of the sages, the four Vedas manifested from the four mouths of Lord Brahma.

কপিল রচিল সাঙ্খ্য এই স্থানে বসি’ ।
ন্যায় তর্ক প্রকাশিল শ্রীগৌতম ঋষি ॥২০॥

kapila rachila sankhya ei sthane vasi’
nyaya tarka prakasila sri-gautama rsi [20]

kapila–Kapila vasi’–resided ei sthane–here [and] rachila–wrote [about] sankhya–analysis of matter and spirit, [and] sri-gautama rsi–Sri Gautam Rsi prakasila–wrote [texts] nyaya tarka–about logic and argument. [20]

“Kapila resided here and wrote about sankhya, and Sri Gautam Rsi wrote texts about logic and argument.

বৈশেষিক প্রকাশিল কণভুক্ মুনি ।
পাতঞ্জলি যোগশাস্ত্র প্রকাশে আপনি ॥২১॥

vaisesika prakasila kanabhuk muni
patanjali yoga-sastra prakase apani [21]

kanabhuk muni–Kanada prakasila–wrote [about] vaisesika–atomistic pluralism, [and] patanjali–Patanjali apani prakase–personally wrote yoga-sastra–texts on yoga. [21]

“Kanada wrote about vaisesika, and Patanjali wrote texts on yoga.

জৈমিনী মীমাংসা শাস্ত্র করিল প্রকাশ ।
পুরাণাদি প্রকাশিল ঋষি বেদব্যাস ॥২২॥

jaimini mimamsa sastra karila prakasa
puranadi prakasila rsi vedavyasa [22]

jaimini–Jaimini prakasa karila–wrote sastra–texts [about] mimamsa–examination of scripture, [and] vedavyasa rsi–the sage Vedavyas prakasila–wrote puranadi–the Puranas and other texts. [22]

“Jaimini wrote texts about mimamsa, and Vedavyas wrote the Puranas and other texts.

পঞ্চরাত্র নারদাদি ঋষি পঞ্চজন ।
প্রকাশিয়া জীবগণে শিখায় সাধন ॥২৩॥

pancharatra naradadi rsi pancha-jana
prakasiya jiva-gane sikhaya sadhana [23]

naradadi rsi pancha-jana–Five sages, Narad and others, prakasiya–wrote pancharatra–the Pancharatras [and] sikhaya–taught jiva-gane–souls sadhana–spiritual practices. [23]

“Narad and four other sages wrote the Pancharatras and taught souls spiritual practices.

এই উপবনে সর্ব্ব-উপনিষদ্গণ ।
বহুকাল শ্রীগৌরাঙ্গ করে আরাধন ॥২৪॥

ei upavane sarva-upanisad-gana
bahu-kala sri-gauranga kare aradhana [24]

ei upavane–In this garden, sarva–upanisad-gana–all the Upanisads aradhana kare–worshipped sri-gauranga–Sri Gauranga bahu-kala–for a long time. [24]

“In this garden, all the Upanisads worshipped Sri Gauranga for a long time.

অলক্ষ্যে শ্রীগৌর সে সবে কহিল ।
‘নিরাকার-বুদ্ধি তব হৃদয় দূষিল ॥২৫॥

alaksye sri-gaura se sabe kahila
‘nirakara-buddhi tava hrdaya dusila [25]

alaksye–Invisibly, sri-gaura–Sri Gaura kahila–said se sabe–to them, ‘buddhi–‘The conception nirakara–of formlessness dusila–has polluted tava–your hrdaya–hearts. [25]

“Invisibly, Sri Gaura said to them, ‘The conception of formlessness has polluted your hearts.

তুমি সবে শ্রুতিরূপে মোরে না পাইবে ।
আমার পার্ষদরূপে যবে জন্ম লবে ॥২৬॥

প্রকটলীলায় তবে দেখিবে আমায় ।
মম গুণ কীর্ত্তন করিবে উভরায়’ ॥২৭॥

tumi sabe sruti-rupe more na paibe
amara parsada-rupe yabe janma labe [26]

prakata-lilaya tabe dekhibe amaya
mama guna kirtana karibe ubharaya’ [27]

sruti-rupe–As scriptures, tumi sabe–you all paibe na–will not attain more–Me, [but] yabe–when janma labe–you all take birth amara parsada-rupe–as My associates prakata-lilaya–in [My] manifest Pastimes, tabe–then dekhibe–you all will see amaya–Me [and] ubharaya kirtana karibe–loudly chant mama–My guna’–glories.’ [26–27]

“‘As scriptures, you will not attain Me, but when you take birth as My associates in My manifest Pastimes, you will see Me and loudly chant My glories.’

তাহা শুনি’ শ্রুতিগণ নিস্তব্ধ হইয়া ।
গোপনে আছিল হেথা কাল অপেক্ষিয়া ॥২৮॥

taha suni’ sruti-gana nistabdha ha-iya
gopane achhila hetha kala apeksiya [28]

suni’–Hearing taha–this, sruti-gana–the Upanisads nistabdha ha-iya–became silent [and] kala apeksiya–waited hetha–here gopane achhila–in secret. [28]

“Hearing this, the Upanisads became silent and secretly waited here.

এই ধন্য কলিযুগ সর্ব্বযুগসার ।
যাহাতে হইল শ্রীগৌরাঙ্গ অবতার ॥২৯॥

ei dhanya kali-yuga sarva-yuga-sara
yahate ha-ila sri-gauranga avatara [29]

ei–This dhanya–glorious kali-yuga–Age of Kali, yahate–in which sri-gauranga–Sri Gauranga avatara ha-ila–has descended, [is] sara–the best sarva-yuga–of all ages. [29]

“This glorious Age of Kali, in which Sri Gauranga has descended, is the best of all ages.

বিদ্যালীলা করিবেন গৌরাঙ্গসুন্দর ।
গণসহ বৃহস্পতি জন্মে অতঃপর ॥৩০॥

vidya-lila karibena gauranga-sundara
gana-saha brhaspati janme atahpara [30]

[Hearing that] gauranga-sundara–Gaurangasundar karibena–would perform vidya-lila–Pastimes of scholarship, brhaspati–Brhaspati gana-saha–and [his] associates atahpara–then janme–took birth. [30]

“Hearing that Gaurangasundar would perform Pastimes of scholarship, Brhaspati and his associates took birth before the Lord.

বাসুদেব সার্ব্বভৌম সেই বৃহস্পতি ।
গৌরাঙ্গে তুষিতে যত্ন করিলেন অতি ॥৩১॥

vasudeva sarvabhauma sei brhaspati
gaurange tusite yatna karilena ati [31]

vasudeva sarvabhauma–As Vasudev Sarvabhauma, sei brhaspati–Brhaspati ati yatna karilena–endeavoured greatly tusite–to please gaurange–Gauranga. [31]

“As Vasudev Sarvabhauma, Brhaspati endeavoured greatly to please Gauranga.

‘প্রভু মোর নবদ্বীপে শ্রীবিদ্যাবিলাস ।
করিবেন’ জানি’ মনে হইয়া উদাস ॥৩২॥

ইন্দ্রসভা পরিহরি’ নিজগণ লয়ে ।
জন্মিলেন স্থানে স্থানে আনন্দিত হয়ে ॥৩৩॥

‘prabhu mora navadvipe sri-vidya-vilasa
karibena’ jani’ mane ha-iya udasa [32]

indra-sabha parihari’ nija-gana laye
janmilena sthane sthane anandita haye [33]

jani’–Knowing mane–within [his] heart, ‘mora–‘My prabhu–Lord karibena–will perform sri-vidya-vilasa–Pastimes of scholarship navadvipe’–in Nabadwip’, [and] udasa ha-iya–becoming detached, parihari’–Brhaspati left indra-sabha–the assembly of Indra laye–with nija-gana–his associates, [and] anandita haye–joyfully janmilena–they took birth sthane sthane–in various places. [32–33]

“Knowing within his heart, ‘My Lord will perform Pastimes of scholarship in Nabadwip’, and becoming detached, Brhaspati left the assembly of Indra with his associates. Joyfully, he and his associates took birth in various places.

এই বিদ্যানগরীতে করি’ বিদ্যালয় ।
বিদ্যা প্রচারিল সার্ব্বভৌম মহাশয় ॥৩৪॥

ei vidya-nagarite kari’ vidyalaya
vidya pracharila sarvabhauma mahasaya [34]

vidyalaya kari’–Brhaspati made a school ei vidya-nagarite–in Vidya Nagar [and] vidya pracharila–taught sarvabhauma mahasaya–as Sarvabhauma Bhattacharya. [34]

“Brhaspati made a school in Vidya Nagar and taught here as Sarvabhauma Bhattacharya.

‘পাছে বিদ্যাজালে ডুবে হারাই গৌরাঙ্গ’ ।
এই মনে করি’ এক করিলেন রঙ্গ ॥৩৫॥

‘pachhe vidya-jale dube harai gauranga’
ei mane kari’ eka karilena ranga [35]

‘pachhe–‘Later, dube–I may sink vidya-jale–in the net of knowledge [and] harai–forget gauranga’–Gauranga.’ ei mane kari’–Thinking this, karilena–he performed eka–a ranga–trick. [35]

“Thinking, ‘Later, I may sink into the net of knowledge and forget Gauranga’, he performed a trick.

নিজ শিষ্যগণে রাখি’ নদীয়া-নগরে ।
গৌরজন্ম পূর্ব্বে তেঁহ গেলা দেশান্তরে ॥৩৬॥

nija sisya-gane rakhi’ nadiya-nagare
gaura-janma purve te̐ha gela desantare [36]

rakhi’–Keeping nija–his sisya-gane–disciples nadiya-nagare–in the town of Nadia, te̐ha–he gela–went desantare–elsewhere purve–before gaura-janma–the birth of Gaura. [36]

“Keeping his disciples in Nadia, he went elsewhere before the birth of Gaura.

মনে ভাবে, ‘যদি আমি হই গৌরদাস ।
কৃপা করি’ মোরে প্রভু লইবেন পাশ’ ॥৩৭॥

mane bhave, ‘yadi ami ha-i gaura-dasa
krpa kari’ more prabhu la-ibena pasa’ [37]

mane bhave–He thought, ‘yadi–‘If ami–I ha-i–am gaura-dasa–Gaura’s servant, [then my] prabhu–Lord krpa kari’ la-ibena–will mercifully bring more–me pasa’–to [His] side.’ [37]

“He thought, ‘If I am Gaura’s servant, then my Lord will mercifully bring me to His side.’

এই বলি’ সার্ব্বভৌম যায় নীলাচল ।
মায়াবাদ শাস্ত্র তথা করিল প্রবল ॥৩৮॥

ei bali’ sarvabhauma yaya nilachala
mayavada sastra tatha karila prabala [38]

bali’–Thinking ei–this, sarvabhauma–Sarvabhauma yaya–went nilachala–to Jagannath Puri [and] prabala karila–propagated mayavada sastra–texts on illusionism tatha–there. [38]

“Thinking this, Sarvabhauma went to Nilachal and propagated texts on mayavad there.

হেথা প্রভু গৌরচন্দ্র শ্রীবিদ্যাবিলাসে ।
সার্ব্বভৌমশিষ্যগণে জিনে পরিহাসে ॥৩৯॥

hetha prabhu gaurachandra sri-vidya-vilase
sarvabhauma-sisya-gane jine parihase [39]

hetha–Here, sri-vidya-vilase–during [His] Pastimes of scholarship, gaurachandra prabhu–Lord Gaurachandra jine–defeated [and] parihase–joked with sarvabhauma-sisya-gane–the disciples of Sarvabhauma. [39]

“Here, during His Pastimes of scholarship, Gaurachandra Prabhu defeated and joked with the disciples of Sarvabhauma.

ন্যায় ফাঁকি করি’ প্রভু সকলে হারায় ।
কভু বিদ্যানগরেতে আইসে গৌররায় ॥৪০॥

nyaya pha̐ki kari’ prabhu sakale haraya
kabhu vidya-nagarete aise gaura-raya [40]

kabhu–Sometimes prabhu–the Lord, gaura-raya–Gaura Ray, aise–came vidya-nagarete–to Vidya Nagar, nyaya pha̐ki kari’–posed trick questions, [and] haraya–defeated sakale–everyone. [40]

“Sometimes the Lord came to Vidya Nagar, posed trick questions, and defeated everyone.

অধ্যাপকগণ আর পড়ুয়ার গণ ।
পরাজিত হয়ে সবে করে পলায়ন ॥৪১॥

adhyapaka-gana ara paduyara gana
parajita haye sabe kare palayana [41]

parajita haye–Defeated, sabe adhyapaka-gana ara paduyara gana–all the teachers and students palayana kare–would flee. [41]

“Defeated, all the teachers and students would flee.

গৌরাঙ্গের বিদ্যালীলা অপূর্ব্ব কথন ।
অবিদ্যা ছাড়য়ে তার যে করে শ্রবণ” ॥৪২॥

gaurangera vidya-lila apurva kathana
avidya chhadaye tara ye kare sravana” [42]

avidya–Ignorance chhadaye–leaves tara ye–those who sravana kare–hear apurva kathana–the wonderful accounts gaurangera vidya-lila”–of Gauranga’s Pastimes of scholarship.” [42]

“Ignorance leaves those who hear about Gauranga’s extraordinary Pastimes of scholarship.”

শুনি’ জীব প্রেমানন্দে সে বেদনগরে ।
ব্যাসপীঠে গড়াগড়ি যায় প্রেমভরে ॥৪৩॥

suni’ jiva premanande se veda-nagare
vyasa-pithe gadagadi yaya prema-bhare [43]

suni’–Hearing [this] premanande–with the joy of divine love, jiva–Jiva gadagadi yaya–rolled on the ground vyasa-pithe–at the school se veda-nagare–in Vidya Nagar, prema-bhare–filled with divine love. [43]

Hearing this with the joy of divine love, Jiva rolled on the ground at the school in Vidya Nagar, filled with divine love.

নিত্যানন্দশ্রীচরণে করে নিবেদন ।
“আমার সংশয় ছেদন করহ এখন ॥৪৪॥

nityananda-sri-charane kare nivedana
“amara samsaya chhedana karaha ekhana [44]

nityananda-sri-charane–At the holy feet of Nityananda, nivedana kare–he submitted, “amara samsaya–“I have a doubt. chhedana karaha–Please cut [it away] ekhana–now. [44]

At the holy feet of Nityananda, he submitted, “I have a doubt. Please cut it away.

সাঙ্খ্যবিদ্যা তর্কবিদ্যা অমঙ্গলময় ।
কেমনে নিত্যধামে সে সকল রয়” ॥৪৫॥

sankhya-vidya tarka-vidya amangalamaya
kemane nitya-dhame se sakala raya” [45]

sankhya-vidya–Knowledge of analysis [and] tarka-vidya–knowledge of argument [are] amangalamaya–inauspicious, [so] kemane–how se sakala raya–do they reside nitya-dhame”–in the eternal Dham?” [45]

“Knowledge of analysis and argument are inauspicious, so how do they reside in the eternal Dham?”

শুনি’ প্রভু নিত্যানন্দ জীবে দেয় কোল ।
আদর করিয়া বলে, “হরি হরি বোল” ॥৪৬॥

suni’ prabhu nityananda jive deya kola
adara kariya bale, “hari hari bola [46]

suni’–Hearing [this,] nityananda prabhu–Nityananda Prabhu kola deya–embraced jive–Jiva [and] adara kariya–affectionately bale–said, “hari hari bola–“Hari! Haribol! [46]

Hearing this, Nityananda Prabhu embraced Jiva and affectionately said, “Hari! Haribol!

প্রভুর পবিত্র ধামে নাহি অমঙ্গল ।
তর্ক সাঙ্খ্য স্বতঃ নহে হেথায় প্রবল ॥৪৭॥

prabhura pavitra dhame nahi amangala
tarka sankhya svatah nahe hethaya prabala [47]

nahi–Nothing [is] amangala–inauspicious prabhura pavitra dhame–in the holy abode of the Lord. hethaya–Here, tarka–argument [and] sankhya–analysis nahe–have no prabala–power svatah–of their own. [47]

“Nothing is inauspicious in the holy abode of the Lord. Here, argument and analysis have no power of their own.

ভক্তির অধীন সব ভক্তিদাস্য করে ।
কর্ম্মদোষে দুষ্ট জনে বিপর্য্যয় ধরে ॥৪৮॥

bhaktira adhina saba bhakti-dasya kare
karma-dose dusta jane viparyaya dhare [48]

saba–Everything [is] bhaktira adhina–dependent on devotion [and] bhakti-dasya kare–serves devotion. karma-dose–As a result of [their] sins, dusta jane–the wicked dhare–think viparyaya–the opposite. [48]

“Here, everything is dependent on devotion and serves devotion. As a result of their sins, the wicked think the opposite.

ভক্তি মহাদেবী হেথা আর সব দাস ।
সকলে করয় ভক্তি-দেবীর প্রকাশ ॥৪৯॥

bhakti mahadevi hetha ara saba dasa
sakale karaya bhakti-devira prakasa [49]

hetha–Here, bhakti–devotion [is] mahadevi–the supreme goddess: saba–everyone [is her] dasa–servant, ara–and sakale–everything bhakti-devira prakasa karaya–reveals the goddess of devotion. [49]

“Here, the goddess of devotion is supreme: everyone is her servant, and everything reveals her.

নবদ্বীপে নববিধা ভক্তি অধিষ্ঠান ।
ভক্তিরে সেবয় সদা কর্ম্ম আর জ্ঞান ॥৫০॥

navadvipe nava-vidha bhakti adhisthana
bhaktire sevaya sada karma ara jnana [50]

adhisthana–The abode nava-vidha bhakti–of the ninefold practice of devotion [is] navadvipe–in Nabadwip. karma–Action ara–and jnana–knowledge sada–always sevaya–serve bhaktire–devotion. [50]

“Nabadwip is the abode of the ninefold practice of devotion. Here, action and knowledge always serve devotion.

বহির্ম্মুখ-জনে শাস্ত্র দেয় দুষ্টমতি ।
শিষ্টজনে সেই শাস্ত্র দেয় কৃষ্ণরতি ॥৫১॥

bahirmukha-jane sastra deya dusta-mati
sista-jane sei sastra deya krsna-rati [51]

sastra–The scriptures deya–give dusta-mati–misconceptions bahirmukha-jane–to averse souls, [and] sei sastra–the scriptures deya–give krsna-rati–love for Krsna sista-jane–to gentle souls. [51]

“The scriptures give misconceptions to those who are averse, and love for Krsna to those who are gentle.

প্রৌঢ়ামায়া গৌরদাসী অধিষ্ঠাত্রী দেবী ।
সর্ব্বযুগে এই স্থানে থাকে গৌরসেবী ॥৫২॥

praudha-maya gaura-dasi adhisthatri devi
sarva-yuge ei sthane thake gaura-sevi [52]

praudha-maya–Praudha Maya, gaura-dasi–a servant of Gauranga, [is] adhisthatri devi–the presiding goddess [here]. sarva-yuge–In every age, thake–she stays ei sthane–here gaura-sevi–as a servant of Gaura. [52]

“Praudha Maya, a servant of Gauranga, is the presiding goddess here. In every age, she stays here and serves Gauranga.

অতি কর্ম্মদোষ যার বৈষ্ণবেতে দ্বেষ ।
তারে মায়া অন্ধ করি’ দেয় নানা ক্লেশ ॥৫৩॥

ati karma-dosa yara vaisnavete dvesa
tare maya andha kari’ deya nana klesa [53]

maya–Maya andha kari’–blinds tare yara–those who [are] ati karma-dosa–very sinful [and] dvesa–inimical vaisnavete–to devotees, [and] nana klesa deya–subjects [them] to various miseries. [53]

“Maya blinds those who are very sinful and inimical to Vaisnavas, and subjects them to various miseries.

সর্ব্বপাপ সর্ব্বকর্ম্ম হেথা হয় ক্ষয় ।
প্রৌঢ়ামায়া বিদ্যারূপে করে কর্ম্ম লয় ॥৫৪॥

sarva-papa sarva-karma hetha haya ksaya
praudha-maya vidya-rupe kare karma laya [54]

sarva-papa–All sin [and] sarva-karma–all the reactions for one’s previous actions haya–are ksaya–annihilated hetha–here. vidya-rupe–In the form of knowledge, praudha-maya–Praudha Maya laya kare–destroys karma–karma. [54]

“All sin and karma are annihilated here. In the form of knowledge, Praudha Maya destroys karma.

কিন্তু যদি শ্রীবৈষ্ণবে অপরাধ থাকে ।
তবে দূর করে তারে কর্ম্মের বিপাকে ॥৫৫॥

kintu yadi sri-vaisnave aparadha thake
tabe dura kare tare karmera vipake [55]

yadi–If, kintu–however, sri-vaisnave aparadha thake–someone offends a Vaisnava, tabe–then tare dura kare–Praudha Maya drives them further karmera vipake–into the miseries of karma. [55]

“If, however, someone offends a Vaisnava, Praudha Maya drives them further into the miseries of karma.

বিদ্যা পড়ি’ নদীয়ায় সে সব দুর্জ্জন ।
কভু নাহি পায় কৃষ্ণপদে প্রেমধন ॥৫৬॥

vidya padi’ nadiyaya se saba durjana
kabhu nahi paya krsna-pade prema-dhana [56]

se saba durjana–Such sinners vidya padi’–may study nadiyaya–in Nadia, [but] kabhu nahi paya–they never attain prema-dhana–the wealth of love krsna-pade–for the feet of Krsna. [56]

“Such sinners may study in Nadia, but they never attain the wealth of divine love for the feet of Krsna.

বিদ্যার অবিদ্যা লাভ করে সেই সব ।
নাহি দেখে শ্রীগৌরাঙ্গ নদীয়া-বৈভব ॥৫৭॥

vidyara avidya labha kare sei saba
nahi dekhe sri-gauranga nadiya-vaibhava [57]

sei saba–They labha kare–attain avidya–ignorance vidyara–of knowledge, [and] dekhe nahi–do not see sri-gauranga–Sri Gauranga’s nadiya-vaibhava–glory in Nadia. [57]

“They attain only ignorance of true knowledge and do not see the glory of Sri Gauranga in Nadia.

অতএব বিদ্যা নহে অমঙ্গলময় ।
বিদ্যার অবিদ্যা ছায়া অমঙ্গল হয় ॥৫৮॥

ataeva vidya nahe amangalamaya
vidyara avidya chhaya amangala haya [58]

ataeva–Thus, vidya–knowledge nahe–is not amangalamaya–inauspicious; [its] chhaya–shadow, avidya–ignorance vidyara–of knowledge, haya–is amangala–inauspicious. [58]

“Thus, knowledge is not inauspicious; its shadow, ignorance, is inauspicious.

এ সব স্ফুরিবে জীব গৌরাঙ্গকৃপায় ।
লিখিবে আপন শাস্ত্রে প্রভুর ইচ্ছায় ॥৫৯॥

e saba sphuribe jiva gauranga-krpaya
likhibe apana sastre prabhura ichchhaya [59]

jiva–O Jiva, [you] sphuribe–will reveal e saba–all this gauranga-krpaya–by the mercy of Gauranga. prabhura ichchhaya–By the desire of the Lord, likhibe–you will write apana–your own sastre–scriptures [about it]. [59]

“O Jiva, you will reveal all this by the mercy of Gauranga. By His desire, you will write scriptures about it.

তোমার দ্বারা করিবেন শাস্ত্রপরকাশ ।
এবে চল যাই মোরা জহ্নুর আবাস” ॥৬০॥

tomara dvara karibena sastra-parakasa
ebe chala yai mora jahnura avasa” [60]

sastra-parakasa karibena–The Lord will write scriptures tomara dvara–through you. ebe–Now, mora chala yai–let us go jahnura avasa”–to the residence of Jahnu.” [60]

“Actually, He will write scriptures through you. Now, let us go to the residence of Jahnu Muni.”

বলিতে বলিতে সবে জান্নগর যায় ।
জহ্নু তপোবনশোভা দেখিবারে পায় ॥৬১॥

balite balite sabe jannagara yaya
jahnu-tapovana-sobha dekhibare paya [61]

balite balite–While speaking, sabe–they yaya–went jannagara–to Jan Nagar [and] dekhibare paya–saw jahnu-tapovana-sobha–the beauty of the hermitage of Jahnu Muni. [61]

While speaking, they went to Jan Nagar and saw the beauty of the hermitage of Jahnu Muni.

নিত্যানন্দ বলে, “এই জহ্নুদ্বীপ নাম ।
ভদ্রবন নামে খ্যাত মনোহর ধাম ॥৬২॥

nityananda bale, “ei jahnudvipa nama
bhadravana name khyata manohara dhama [62]

nityananda–Nityananda bale–said, “ei–“This manohara–charming dhama–abode nama name khyata–is known as jahnudvipa–Jahnudwip [and] bhadravana–Bhadravan. [62]

Nityananda Prabhu said, “This charming abode is known as Jahnudwip and Bhadravan.

এই স্থানে জহ্নুমুনি তপ আচরিল ।
সুবর্ণ প্রতিমা গৌর দর্শন করিল ॥৬৩॥

ei sthane jahnu-muni tapa acharila
suvarna pratima gaura darsana karila [63]

jahnu-muni–The sage Jahnu tapa acharila–performed austerities ei sthane–here [and] darsana karila–saw suvarna pratima–the golden form gaura–of Gaura. [63]

“Jahnu Muni performed austerities here and saw the golden form of Gaura.

হেথা জহ্নুমুনি বৈসে সন্ধ্যা করিবারে ।
ভাগীরথী বেগে কোশাকুশী পড়ে ধারে ॥৬৪॥

hetha jahnu-muni baise sandhya karibare
bhagirathi vege kosa-kusi pade dhare [64]

jahnu-muni–Jahnu Muni baise–sat hetha–here sandhya karibare–to perform [his] evening meditation, [and His] kosa-kusi–copper vessel pade–fell bhagirathi vege dhare–in the swiftly flowing Ganga. [64]

“Once, when Jahnu Muni sat here to perform his evening meditation, His copper vessel fell into the swiftly flowing River Ganga.

ধারে পড়ি’ কোশাকুশী ভাসিয়া চলিল ।
গণ্ডুষে গঙ্গার জল সব পান কৈল ॥৬৫॥

dhare padi’ kosa-kusi bhasiya chalila
ganduse gangara jala saba pana kaila [65]

kosa-kusi–The copper vessel padi’–fell dhare–into the river [and] bhasiya chalila–floated away. kaila pana–Jahnu Muni drank gangara saba jala–all the water of the Ganga ganduse–with [his] palm. [65]

“The copper vessel fell into the river and floated away. Jahnu Muni then drank all the water of the Ganga with his palm.

ভগীরথ মনে ভাবে, ‘কোথা গঙ্গা গেল’ ।
বিহ্বল হইয়া তবে ভাবিতে লাগিল ॥৬৬॥

bhagiratha mane bhave, ‘kotha ganga gela’
vihvala ha-iya tabe bhavite lagila [66]

bhagiratha–Maharaj Bhagirath mane bhave–thought, ‘kotha–‘Where ganga gela’–did the Ganga go?’ vihvala ha-iya–Bewildered, tabe lagila–he then began bhavite–to think. [66]

“Maharaj Bhagirath thought, ‘Where did the Ganga go?’ Bewildered, he began to think over the situation.

জহ্নুমুনি পান কৈল সব গঙ্গাজল ।
জানি’ ভগীরথ মনে হইল বিকল ॥৬৭॥

jahnu-muni pana kaila saba ganga-jala
jani’ bhagiratha mane ha-ila vikala [67]

jani’–Understanding [that] jahnu-muni–Jahnu Muni pana kaila–had drunk saba ganga-jala–all the water of the Ganga, bhagiratha–Maharaj Bhagirath mane vikala ha-ila–became concerned. [67]

“Understanding that Jahnu Muni had drunk all the water of the Ganga, Maharaj Bhagirath became concerned.

কতদিনে মুনিরে পূজিল মহাধীর ।
অঙ্গ বিদারিয়া গঙ্গা করিল বাহির ॥৬৮॥

kata-dine munire pujila mahadhira
anga vidariya ganga karila bahira [68]

mahadhira–Sober Maharaj Bhagirath pujila–worshipped munire–the sage kata-dine–for some time. ganga–The Ganga vidariya–broke through anga–the body [of the sage and] bahira karila–came out. [68]

Sober Maharaj Bhagirath worshipped the sage for some time, and eventually the Ganga broke out of the sage’s body.

সেই হৈতে জাহ্নবী হইল নাম তাঁর ।
‘জাহ্নবী’ বলিয়া ডাকে সকল সংসার ॥৬৯॥

sei haite jahnavi ha-ila nama ta̐ra
‘jahnavi’ baliya dake sakala samsara [69]

sei haite–Thereafter, ta̐ra nama ha-ila–she became known as jahnavi–Jahnavi (‘she who comes from Jahnu’). sakala samsara–The whole world baliya dake–calls [her] ‘jahnavi’–‘Jahnavi’. [69]

“Thereafter, she became known as Jahnavi. The whole world now calls her ‘Jahnavi’.

কতদিন পরে হেথা গঙ্গার নন্দন ।
ভীষ্মদেব কৈল মাতামহ দরশন ॥৭০॥

kata-dina pare hetha gangara nandana
bhismadeva kaila matamaha darasana [70]

kata–dina–Some time pare–later, gangara–Ganga’s nandana–son, bhismadeva–Bhismadev, matamaha darasana kaila–met [his] grandfather hetha–here. [70]

“Some time later, Ganga’s son, Bhismadev, met his grandfather Jahnu Muni here.

ভীষ্মেরে আদর করে জহ্নু মহাশয় ।
বহুদিন রাখে তারে আপন আলয় ॥৭১॥

bhismere adara kare jahnu-mahasaya
bahu-dina rakhe tare apana alaya [71]

jahnu-mahasaya–Jahnu Muni adara kare–honoured bhismere–Bhisma [and] rakhe–kept tare–him apana alaya–at [his] home bahu-dina–for a long time. [71]

“Jahnu Muni honoured Bhisma and kept Bhisma at his home for a long time.

জহ্নু-স্থানে ভীষ্ম ধর্ম্ম শিখিল অপার ।
যুধিষ্ঠিরে শিক্ষা দিল সেই ধর্ম্মসার ॥৭২॥

jahnu-sthane bhisma dharma sikhila apara
yudhisthire siksa dila sei dharma-sara [72]

bhisma–Bhisma sikhila–learned apara dharma–profound religious principles jahnu-sthane–from Jahnu Muni [and] siksa dila–taught sei dharma-sara–the essence of those religious principles yudhisthire–to Yudhisthir Maharaj. [72]

“Bhisma learned profound religious principles from Jahnu Muni and later taught the essence of them to Yudhisthir Maharaj.

নবদ্বীপে থাকি’ ভীষ্ম পাইল ভক্তিধন ।
বৈষ্ণবমধ্যেতে ভীষ্ম হইল গণন ॥৭৩॥

navadvipe thaki’ bhisma paila bhakti-dhana
vaisnava-madhyete bhisma ha-ila ganana [73]

thaki’–Residing navadvipe–in Nabadwip, bhisma–Bhisma paila–attained bhakti-dhana–the wealth of devotion. bhisma–Bhisma [then] ganana ha-ila–became recognised vaisnava-madhyete–as a Vaisnava. [73]

“Residing in Nabadwip, Bhisma attained the wealth of devotion and became recognised as a Vaisnava.

অতএব জহ্নুদ্বীপ পরম পাবন ।
হেথা বাস করে সদা ভাগ্যবান জন” ॥৭৪॥

ataeva jahnudvipa parama pavana
hetha vasa kare sada bhagyavana jana” [74]

ataeva–Thus, jahnudvipa–Jahnudwip [is] parama pavana–supremely purifying. bhagyavana jana–Fortunate souls vasa kare–reside hetha–here sada”–eternally.” [74]

“Thus, Jahnudwip is supremely purifying. Fortunate souls reside here eternally.”

সেই দিন জহ্নুদ্বীপে নিত্যানন্দরায় ।
ভক্তগণ-সহ রহে ভক্তের আলয় ॥৭৫॥

sei dina jahnudvipe nityananda-raya
bhakta-gana saha rahe bhaktera alaya [75]

sei dina–That day nityananda-raya–Nityananda Ray bhakta-gana-saha–and the devotees rahe–stayed bhaktera alaya–at the home of a devotee jahnudvipe–in Jahnudwip. [75]

That day Nityananda and the devotees stayed at the home of a devotee in Jahnudwip.

পরদিন প্রাতে প্রভু লয়ে ভক্তগণ ।
মোদদ্রুমদ্বীপে তবে করিল গমন ॥৭৬॥

para-dina prate prabhu laye bhakta-gana
modadrumadvipe tabe karila gamana [76]

tabe–Then, para-dina–the next day prate–in the morning, prabhu–the Lord laye–took bhakta-gana–the devotees [and] gamana karila–went modadrumadvipe–to Modadrumadwip. [76]

The next morning, Nityananda Prabhu took the devotees and went to Modadrumadwip.

জাহ্নবানিতাইপদ যাহার গরিমা ।
এ ভক্তিবিনোদ গায় নদীয়া মহিমা ॥৭৭॥

jahnava-nitai-pada yahara garima
e bhakti-vinoda gaya nadiya-mahima [77]

e bhakti-vinoda–Bhakti Vinod, yahara–whose garima–pride [is] jahnava-nitai-pada–the feet of Jahnava and Nitai, gaya–chants nadiya-mahima–the glories of Nadia. [77]

Bhakti Vinod, whose pride is the feet of Jahnava and Nitai, chants the glories of Nadia.

Chapter Fourteen

Sri Modadrumadwip and Sri Rama-Lila

জয় জয় পঞ্চতত্ত্বাত্মক গৌরহরি ।
জয় জয় নবদ্বীপধাম সর্ব্বোপরি ॥১॥

jaya jaya pancha-tattvatmaka gaurahari
jaya jaya navadvipa-dhama sarvopari [1]

jaya jaya–All glory pancha-tattvatmaka–to the life of the Pancha Tattva, gaurahari–Gaurahari! jaya jaya–All glory navadvipa-dhama sarvopari–to the Dham above all, Nabadwip! [1]

All glory to the life of the Pancha Tattva, Sri Gaurahari, and the best of all abodes, Sri Nabadwip!

মামগাছি-গ্রামে গিয়া নিত্যানন্দরায় ।
বলে, “এই মোদদ্রুম, অযোধ্যা হেথায় ॥২॥

mamagachhi-grame giya nityananda-raya
bale, “ei modadruma, ayodhya hethaya [2]

giya–Proceeding mamagachhi-grame–to the village of Mamgachhi, nityananda-raya–Nityananda Ray bale–said, “ei–“This [is] modadruma–Modadrumadwip. ayodhya–Ayodhya [is present] hethaya–here. [2]

Proceeding to Mamgachhi Gram, Nityananda Ray said, “This is Modadrumadwip. Ayodhya is present here.

পূর্ব্বকল্পে যবে রাম হৈল বনবাসী ।
লক্ষণ জানকী লয়ে এই স্থানে আসি’ ॥৩॥

মহাবট বৃক্ষ তলে কুটীর বাঁধিয়া ।
কতদিন বাস কৈল আনন্দিত হৈয়া ॥৪॥

purva-kalpe yabe rama haila vana-vasi
laksana janaki laye ei sthane asi’ [3]

mahavata vrksa tale kutira ba̐dhiya
kata-dina vasa kaila anandita haiya [4]

purva-kalpe–In a previous manifestation of the universe, yabe–when vana-vasi haila–He was a resident of the forest, rama–Rama asi’–came ei sthane–here laye–with laksana–Laksman [and] janaki–Sita, ba̐dhiya–built kutira–a cottage mahavata vrksa tale–under a massive banyan tree, [and] vasa kaila–lived [here] anandita haiya–joyfully kata-dina–for some time. [3–4]

“In a previous manifestation of the universe, while He was residing in the forest, Rama came here with Laksman and Sita, built a cottage under a massive banyan tree, and lived here joyfully for some time.

নবদ্বীপ-প্রভা রাম করি’ দরশন ।
অল্প অল্প হাস্য করে শ্রীরঘুনন্দন ॥৫॥

navadvipa-prabha rama kari’ darasana
alpa alpa hasya kare sri-raghu-nandana [5]

darasana kari’–Seeing navadvipa-prabha–the lustre of Nabadwip, rama sri-raghu-nandana–Rama, the son of the Raghus, hasya kare–smiled alpa alpa–slightly. [5]

“Seeing the lustre of Nabadwip, Rama smiled slightly.

কিবা দুর্ব্বাদলশ্যামরূপ মনোহর ।
রাজীবলোচন হস্তে ধনুক সুন্দর ॥৬॥

kiba durva-dala-syama-rupa manohara
rajiva-lochana haste dhanuka sundara [6]

[His] rajiva-lochana–lotus eyes, [His] sundara dhanuka–beautiful bow haste–in hand— kiba–how manohara–enchanting [was His] durva-dala-syama-rupa–dark grass-green form! [6]

“His lotus eyes, His beautiful bow in hand—how enchanting was His dark grass-green form!

ব্রহ্মচারীবেশ শিরে জটা শোভা করে ।
দর্শনে সকল প্রাণীগণ মনোহরে ॥৭॥

brahmachari-vesa sire jata sobha kare
darsane sakala prani-gana manohare [7]

[His] brahmachari-vesa–dress was that of a brahmachari, [and] jata–dreadlocks sobha kare–shone sire–atop [His] head. darsane–The sight [of Him] manohare–captivated sakala prani-gana–all living beings. [7]

“He wore the dress of a brahmachari, and dreadlocks shone atop His head. Seeing Him captivated all living beings.

হাসি’ হাসি’ মুখ দেখি’ জানকী তখন ।
জিজ্ঞাসে শ্রীরামে দেবী হাস্যের কারণ ॥৮॥

hasi’ hasi’ mukha dekhi’ janaki takhana
jijnase sri-rame devi hasyera karana [8]

dekhi’–Seeing [His] hasi’ hasi’–smiling mukha–face, janaki devi–Sita Devi takhana–then jijnase–asked sri-rame–Sri Rama karana–about the reason hasyera–for [His] smile. [8]

“Seeing His smiling face, Sita Devi asked Sri Rama about the reason for His smile.

রাম বলে, ‘শুন সীতা জনকনন্দিনি
অতি গোপনীয় এক আছে ত কাহিনী ॥৯॥

rama bale, ‘suna sita janaka-nandini
ati gopaniya eka achhe ta kahini [9]

rama–Rama bale–said, ‘sita–‘O Sita, janaka-nandini–daughter of Janaka, suna–listen! achhe–There is eka–a ati–very gopaniya–confidential ta kahini–answer. [9]

“Rama replied, ‘O Sita, listen! There is a very confidential answer.

ধন্য কলি যবে হয় এই নদীয়ায় ।
পীতবর্ণরূপ মোর দেখিবারে পায় ॥১০॥

dhanya kali yabe haya ei nadiyaya
pita-varna-rupa mora dekhibare paya [10]

yabe–When dhanya kali–the glorious Kali-yuga haya–takes place, dekhibare paya–souls will see mora–My pita-varna-rupa–golden form ei nadiyaya–in Nadia. [10]

“‘When the glorious Kali-yuga takes place, souls will see My golden form here in Nadia.

জগন্নাথমিশ্র-গৃহে শ্রীশচী-উদরে ।
গৌরাঙ্গ-রূপেতে জন্ম লভিব সত্বরে ॥১১॥

jagannatha-misra-grhe sri-sachi-udare
gauranga-rupete janma labhiba satvare [11]

satvare janma labhiba–I will soon take birth gauranga-rupete–as Gauranga sri-sachi-udare–from the womb of Sri Sachi jagannatha-misra-grhe–in the home of Jagannath Misra. [11]

“‘I will soon take birth as Gauranga from the womb of Sachi Devi in the home of Jagannath Misra.

বাল্যলীলা দেখিবে যে সব ভাগ্যবান ।
করিব সে সব আমি পরা প্রেম দান ॥১২॥

balya-lila dekhibe ye saba bhagyavana
kariba se sabe ami para prema dana [12]

ye saba bhagyavana–The fortunate souls dekhibe–will see [My] balya-lila–childhood Pastimes, [and] ami–I dana kariba–will give se sabe–them all para prema–the highest divine love. [12]

“‘The fortunate souls will see My childhood Pastimes, and I will give them all the highest form of divine love.

করিব সে কালে প্রিয়ে বিদ্যার বিলাস ।
শ্রীনাম-মাহাত্ম্য আমি করিব প্রকাশ ॥১৩॥

kariba se kale priye vidyara vilasa
sri-nama-mahatmya ami kariba prakasa [13]

priye–Dear Sita, se kale–at that time, kariba–I will perform vilasa–Pastimes vidyara–of scholarship. ami–I prakasa kariba–will reveal sri-nama-mahatmya–the glories of [My] Name. [13]

“‘Dear Sita, at that time, I will perform Pastimes of scholarship and reveal the glories of My Name.

সন্ন্যাস করিয়া আমি যাব নীলাচলে ।
কাঁদিবে জননী স্বীয় বধু লয়ে কোলে’ ॥১৪॥

sannyasa kariya ami yaba nilachale
ka̐dibe janani sviya vadhu laye kole’ [14]

ami–I sannyasa kariya–will take sannyas [and] yaba–go nilachale–to Jagannath Puri. [My] janani–mother kole laye–will embrace sviya–My vadhu–wife ka̐dibe’–and cry.’ [14]

“‘Later, I will take sannyas and go to Nilachal. My mother will embrace My wife and cry.’

এই কথা শুনি’ সীতা বলেন বচন ।
‘জননী কাঁদাবে কেন রাজীবলোচন ॥১৫॥

ei katha suni’ sita balena vachana
‘janani ka̐dabe kena rajiva-lochana [15]

suni’–Hearing ei–this katha–explanation, sita–Sita vachana balena–said, ‘rajiva-lochana–‘O lotus-eyed Lord, kena–why janani ka̐dabe–will You make [Your] mother cry? [15]

“Hearing this, Sita said, ‘O lotus-eyed Lord, why will You make Your mother cry?

সন্ন্যাস করিবে কেন ছাড়িয়া গৃহিণী ।
পত্নী দুঃখ দিয়া সুখ কিবা নাহি জানি’ ॥১৬॥

sannyasa karibe kena chhadiya grhini
patni duhkha diya sukha kiba nahi jani’ [16]

kena–Why sannyasa karibe–will You take sannyas [and] chhadiya–leave [Your] grhini–wife? kiba–What sukha–happiness [do You feel] patni duhkha diya–by making [Your] wife unhappy? jani nahi’–I do not understand.’ [16]

“‘Why will You take sannyas and leave Your wife? What happiness is there in making Your wife unhappy? I do not understand.’

শ্রীরাম বলেন, ‘প্রিয়ে তুমি সব জান ।
জীবেরে শিখাতে এবে হইল অজ্ঞান ॥১৭॥

sri-rama balena, ‘priye tumi saba jana
jivere sikhate ebe ha-ila ajnana [17]

sri-rama–Sri Rama balena–said, ‘priye–‘[My] dear, tumi–You jana–understand saba–everything, [but] sikhate–to teach jivere–the souls, ebe ajnana ha-ila–You now [act as if You] were unaware. [17]

“Sri Rama answered, ‘My dear, You actually understand everything, but to teach the souls, You now act as if You were unaware.

আমাতে যে প্রেমভক্তি তার আস্বাদন ।
দুই মতে হয় সীতা শুনহ বচন ॥১৮॥

amate ye prema-bhakti tara asvadana
dui mate haya sita sunaha vachana [18]

ye tara prema-bhakti–Loving devotion amate–to Me haya–is asvadana–relished dui mate–in two ways. sita–O Sita, sunaha–hear [My] vachana–words. [18]

“‘Loving devotion to Me is relished in two ways. O Sita, please hear My words.

আমার সংযোগে সুখ সম্ভোগ বোলয় ।
আমার বিয়োগে সুখ বিপ্রলম্ভ হয় ॥১৯॥

amara samyoge sukha sambhoga bolaya
amara viyoge sukha vipralambha haya [19]

sukha–The joy amara samyoge–during union with Me bolaya–is called sambhoga–sambhoga. sukha–The joy amara viyoge–during separation from Me haya–is vipralambha–vipralambha. [19]

“‘The joy felt during union with Me is called sambhoga. The joy felt during separation from Me is called vipralambha.

ভক্ত মোর নিত্যসঙ্গী সম্ভোগ বাঞ্ছয় ।
মম কৃপাবশে তার বিপ্রলম্ভ হয় ॥২০॥

bhakta mora nitya-sangi sambhoga vanchhaya
mama krpa-vase tara vipralambha haya [20]

mora–My bhakta–devotees, [My] nitya-sangi–eternal associates, vanchhaya–desire sambhoga–union, [and] mama krpa-vase–under the control of My grace, tara haya–they experience vipralambha–separation. [20]

“‘My devotees, My eternal associates, desire sambhoga, and by My grace, they experience vipralambha.

বিপ্রলম্ভে দুঃখ যেই আমার কারন ।
পরম আনন্দ তাহা জানে ভক্তজন ॥২১॥

vipralambhe duhkha yei amara karana
parama ananda taha jane bhakta-jana [21]

bhakta-jana–Devotees jane–know [that] yei taha duhkha–the sadness, amara karana–for My sake, vipralambhe–of separation [is] parama ananda–the greatest joy. [21]

“‘Devotees know that the sadness felt for My sake during vipralambha is actually the greatest joy.

বিপ্রলম্ভ শেষে যবে সম্ভোগ উদয় ।
পূর্ব্বাপেক্ষা কোটিগুণ সুখ তাহে হয় ॥২২॥

vipralambha sese yabe sambhoga udaya
purvapeksa koti-guna sukha tahe haya [22]

yabe–When sambhoga–union udaya–occurs sese–after vipralambha–separation, sukha–the happiness tahe–within it haya–is koti-guna–ten million times greater purvapeksa–than before. [22]

“‘When sambhoga occurs after vipralambha, the happiness felt is ten million times greater than before.

সেই ত সুখের হেতু আমার বিচ্ছেদ ।
স্বীকার করহ তুমি বলে চারি বেদ ॥২৩॥

sei ta sukhera hetu amara vichchheda
svikara karaha tumi bale chari veda [23]

amara vichchheda–Separation from Me [is] hetu–the cause sei ta sukhera–of that happiness. tumi svikara karaha–Accept [this;] chari veda–the four Vedas bale–say [it]. [23]

“‘Separation from Me is the cause of that happiness. Accept this as truth; the four Vedas affirm it.

শ্রীগৌরাঙ্গ-অবতারে কৌশল্যা জননী ।
শচীদেবী অদিতি বেদেতে যার ধ্বনি ॥২৪॥

sri-gauranga-avatare kausalya janani
sachi-devi aditi vedete yara dhvani [24]

sri-gauranga-avatare–During My appearance as Sri Gauranga, janani kausalya–Mother Kausalya, yara dhvani–who is said [to be] aditi–Aditi vedete–in the Vedas, [will appear as] sachi-devi–Sachi Devi. [24]

“‘During My Pastimes as Sri Gauranga, Mother Kausalya, who is known in the Vedas as Aditi, will appear as Sachi Devi.

তুমি বিষ্ণুপ্রিয়ারূপে সেবিবে আমারে ।
বিচ্ছেদে শ্রীগৌরমূর্ত্তি করিবে প্রচারে ॥২৫॥

tumi visnu-priya-rupe sevibe amare
vichchhede sri-gaura-murti karibe prachare [25]

tumi–You sevibe–will serve amare–Me visnu-priya-rupe–as Visnu Priya. vichchhede–In separation, prachare karibe–You will make sri-gaura-murti–a Deity of Sri Gaura. [25]

“‘You will serve Me as Visnu Priya. In separation from Me, You will make a Deity of My golden form.

তোমার বিচ্ছেদে কভু স্বর্ণসীতা করি’ ।
ভজিব তোমারে আমি অযোধ্যা নগরী ॥২৬॥

tomara vichchhede kabhu svarna-sita kari’
bhajiba tomare ami ayodhya nagari [26]

kabhu–At some time, tomara vichchhede–in separation from You, ami–I kari’–will make svarna-sita–a golden Sita [and] bhajiba–worship tomare–You ayodhya nagari–in the city of Ayodhya. [26]

“‘In separation from You, I will make a golden Sita and worship You in Ayodhya.

তার বিনিময়ে তুমি নদীয়ানগরে ।
গৌরাঙ্গপ্রতিমা করি’ পূজিবে আমারে ॥২৭॥

tara vinimaye tumi nadiya-nagare
gauranga-pratima kari’ pujibe amare [27]

tara vinimaye–In exchange for this, tumi–You kari’–will make gauranga-pratima–a Deity of Gauranga [and] pujibe–worship amare–Me nadiya-nagare–in the town of Nadia. [27]

“‘In exchange, You will make a Deity of My golden form and worship Me in Nadia.

এই গূঢ় কথা সীতা গোপনীয় অতি ।
লোকেতে প্রকাশ নাহি হইবে সম্প্রতি ॥২৮॥

ei gudha katha sita gopaniya ati
lokete prakasa nahi ha-ibe samprati [28]

sita–O Sita, ei–these gudha–profound katha–topics [are] ati–very gopaniya–confidential. prakasa ha-ibe nahi–They will not be revealed lokete–to the public samprati–now. [28]

“‘O Sita, these profound topics are very confidential. They will not be revealed to the public now.

এই নবদ্বীপ মোর বড় প্রিয় স্থান ।
অযোধ্যাদি নাহি হয় ইহার সমান ॥২৯॥

ei navadvipa mora bada priya sthana
ayodhyadi nahi haya ihara samana [29]

ei navadvipa–Nabadwip [is] mora bada priya sthana–a place [that is] very dear to Me: ayodhyadi–Ayodhya and other places haya nahi–are not samana–equal ihara–to it. [29]

“‘Nabadwip is very dear to Me: neither Ayodhya nor any other place is equal to it.

এই রামবট বৃক্ষ কলি আগমনে ।
অদর্শন হয়ে সীতা রবে সঙ্গোপনে’ ॥৩০॥

ei rama-vata vrksa kali agamane
adarsana haye sita rabe sangopane’ [30]

sita–O Sita, kali agamane–when Kali-yuga arrives, ei rama-vata vrksa–this banyan tree, Rama Vata, adarsana haye–will disappear [but] sangopane–invisibly rabe’–remain.’ [30]

“‘O Sita, when Kali-yuga arrives, this banyan tree, Rama Vata, will disappear but invisibly remain.’

এই রূপে রাম সীতা লক্ষণ সহিত ।
এই স্থানে কতদিন হয়ে অবস্থিত ॥ ৩১॥

ei rupe rama sita laksana sahita
ei sthane kata-dina haye avasthita [31]

ei rupe–In this way, rama–Rama, sahita–with sita–Sita [and] laksana–Laksman, avasthita haye–resided ei sthane–here kata-dina–for some time. [31]

“In this way Rama, Sita, and Laksman resided here for some time.

দণ্ডক অরণ্যে গেলা কার্য্য সাধিবারে ।
রামের কুটীর স্থান পাও দেখিবারে ॥৩২॥

dandaka aranye gela karya sadhibare
ramera kutira sthana pao dekhibare [32]

gela–They went dandaka aranye–to the Dandaka forest karya sadhibare–to perform [Their] Pastimes. dekhibare pao–See sthana–the place ramera kutira–of Rama’s cottage. [32]

“Eventually, They went to the Dandaka forest to perform Their Pastimes. See here the place of Rama’s cottage.

রামমিত্র গুহক প্রভুর ইচ্ছা-বশে ।
এই স্থানে জন্মিলেন বিপ্রের ঔরসে ॥৩৩॥

rama-mitra guhaka prabhura ichchha-vase
ei sthane janmilena viprera aurase [33]

prabhura ichchha-vase–By the will of the Lord, rama-mitra–Rama’s friend guhaka–Guhaka janmilena–took birth ei sthane–here viprera aurase–as the son of a brahman. [33]

“By the will of the Lord, Rama’s friend Guhaka took birth here as the son of a brahman.

সদানন্দ বিপ্র ভট্টাচার্য্য নাম তাঁর ।
রাম বিনা ত্রিজগতে নাহি জানে আর ॥৩৪॥

sadananda vipra bhattacharya nama ta̐ra
rama vina trijagate nahi jane ara [34]

ta̐ra–His nama–name [became] sadananda vipra bhattacharya–Sadananda Vipra Bhattacharya. jane nahi–He did not know [anything] vina ara–other than rama–Rama trijagate–in the three worlds. [34]

“His name became Sadananda Vipra Bhattacharya. He knew nothing other than Rama within the three worlds.

যেই দিন প্রভু মোর জন্মে মায়াপুরে ।
সেই দিন সদানন্দ ছিল মিশ্র ঘরে ॥৩৫॥

yei dina prabhu mora janme mayapure
sei dina sadananda chhila misra ghare [35]

yei dina sei dina–On the day mora–our prabhu–Lord janme–took birth mayapure–in Mayapur, sadananda–Sadananda chhila–was present misra ghare–in the home of Jagannath Misra. [35]

“On the day that our Lord took birth in Mayapur, Sadananda was present in the home of Jagannath Misra.

প্রভুর জনমকালে যত দেবগণ ।
মিশ্রের ভবনে শিশু করে দরশন ॥৩৬॥

prabhura janama-kale yata deva-gana
misrera bhavane sisu kare darasana [36]

prabhura janama-kale–At the time of the Lord’s birth, yata deva-gana–all the gods darasana kare–observed sisu–the child misrera bhavane–in the home of Jagannath Misra. [36]

“At the time of the Lord’s birth, all the gods observed the child in the home of Jagannath Misra.

পরম সাধক বিপ্র চিনে দেবগণে ।
জানিল আমার প্রভু জন্মিল এখানে ॥৩৭॥

parama sadhaka vipra chine deva-gane
janila amara prabhu janmila ekhane [37]

vipra–The brahman Sadananada, parama sadhaka–a great devotee, chine–recognised deva-gane–the gods [and] janila–understood [that] amara–our prabhu–Lord janmila–had taken birth ekhane–there. [37]

“The brahman, a great devotee, recognised the gods and understood that our Lord had taken birth there.

পরম কৌতুকে বিপ্র আইল নিজ ঘরে ।
ইষ্টধ্যানে দেখে বিপ্র গৌরাঙ্গসুন্দরে ॥৩৮॥

parama kautuke vipra aila nija ghare
ista-dhyane dekhe vipra gaurangasundare [38]

parama kautuke–With great delight, vipra–the brahman aila–returned nija ghare–to his home. ista-dhyane–In meditation on the Lord, vipra–the brahman dekhe–saw gaurangasundare–Gaurangasundar. [38]

“With great delight, the brahman returned to his home. In meditation on his worshippable Lord, he saw Gaurangasundar.

সিংহাসনে বসিয়াছে শ্রীগৌরাঙ্গরায় ।
ব্রহ্মা আদি দেবগণ চামর ঢুলায় ॥৩৯॥

simhasane basiyachhe sri-gauranga-raya
brahma adi deva-gane chamara dhulaya [39]

sri-gauranga-raya–Sri Gauranga Ray basiyachhe–was sitting simhasane–on a throne, [and] brahma–Brahma [and] adi deva-gane–the other gods dhulaya–were waving chamara–yak-tail fans. [39]

“Sri Gauranga Ray was sitting on a throne, and Brahma and the other gods were waving chamaras beside Him.

পুনঃ দেখে রামচন্দ্র দুর্ব্বাদলশ্যাম ।
নিকটে লক্ষ্মণবীর শ্রীঅনন্তধাম ॥৪০॥

punah dekhe ramachandra durvadala-syama
nikate laksmana-vira sri-ananta-dhama [40]

punah–Then dekhe–the brahman saw durvadala-syama–the dark, grass-green ramachandra–Ramachandra [and] laksmana-vira–heroic Laksman, sri-ananta-dhama–the abode of Ananta, nikate–nearby. [40]

“Then, the brahman saw the dark, grass-green Ramachandra and heroic Laksman, the abode of Ananta, nearby.

বামে সীতা সম্মুখে ভকত হনুমান ।
দেখিয়া বিপ্রের হৈল প্রভুতত্ত্বজ্ঞান ॥৪১॥

bame sita sammukhe bhakata hanumana
dekhiya viprera haila prabhu-tattva-jnana [41]

bame–On [His] left [was] sita–Sita, [and] sammukhe–in front [of Him,] bhakata–the devotee hanumana–Hanuman. dekhiya–Seeing [this,] viprera prabhu-tattva-jnana haila–the brahman understood the identity of the Lord. [41]

“On His left was Sita, and His devotee Hanuman sat in front of Him. Seeing this, the brahman understood the identity of the Lord.

পরম আনন্দে বিপ্র মায়াপুরে গিয়া ।
আনন্দে গৌরাঙ্গ দেখে নয়ন ভরিয়া ॥৪২॥

parama anande vipra mayapure giya
anande gauranga dekhe nayana bhariya [42]

parama anande–With great joy, vipra–the brahman giya–went mayapure–to Mayapur [and] anande–joyfully dekhe–saw gauranga–Gauranga, bhariya–filling [his] nayana–eyes. [42]

“With great joy, the brahman went to Mayapur and joyfully saw Gauranga to the satisfaction of his eyes.

‘ধন্য আমি ধন্য আমি’ বলে বারবার ।
‘গৌররূপে রামচন্দ্র সম্মুখে আমার’ ॥৪৩॥

‘dhanya ami dhanya ami’ bale bara-bara
‘gaura-rupe ramachandra sammukhe amara’ [43]

‘ami–‘I [am] dhanya–blessed! ami–I [am] dhanya’–blessed!’ bale–said the brahman bara-bara–again and again. ‘ramachandra–‘Ramachandra [has appeared] amara sammukhe–before me gaura-rupe’–as Gaura!’ [43]

“‘I am blessed! I am blessed!’ said the brahman again and again. ‘Ramachandra has appeared before me as Gauranga!’

কতদিনে সঙ্কীর্ত্তন আরম্ভ হইল ।
সদানন্দ ‘গৌর’ বলি’ তাহাতে নাচিল ॥৪৪॥

kata-dine sankirtana arambha ha-ila
sadananda ‘gaura’ bali’ tahate nachila [44]

kata-dine–Some time later, [the Lord’s] sankirtana–sankirtan arambha ha-ila–started. sadananda–Sadananda bali’–chanted ‘gaura’–‘Gaura!’ [and] nachila–danced tahate–within it. [44]

“Later, when the sankirtan Pastimes of the Lord started, Sadananda would dance and chant the Name of Gaura.

ওহে জীব এই স্থানে শ্রীভাণ্ডীরবন ।
নির্ম্মল ভকতগণ করে দরশন” ॥৪৫॥

ohe jiva ei sthane sri-bhandiravana
nirmala bhakata-gana kare darasana” [45]

ohe–O jiva–Jiva, ei sthane–here nirmala–pure bhakata-gana–devotees darasana kare–see sri-bhandiravana”–Sri Bhandiravan.” [45]

“O Jiva, here pure devotees see Sri Bhandiravan.”

সেই সব কথা শুনি’ নিত্যধামে হেরি ।
নাচেন ভকতগণ নিত্যানন্দে ঘেরি’ ॥৪৬॥

sei saba katha suni’ nitya-dhame heri’
nachena bhakata-gana nityanande gheri’ [46]

suni’–Hearing sei saba katha–all these descriptions [and] heri’–seeing nitya-dhame–the eternal abode, bhakata-gana–the devotees gheri’–surrounded nityanande–Nityananda [and] nachena–danced. [46]

Hearing this and seeing the eternal abode, the devotees surrounded Nityananda and danced.

শ্রীজীবের অঙ্গে হয় সাত্ত্বিক বিকার ।
“হা গৌরাঙ্গ” বলি’ জীব করেন চিৎকার ॥৪৭॥

sri-jivera ange haya sattvika vikara
“ha gauranga” bali’ jiva karena chitkara [47]

sattvika vikara–Divine ecstasy haya–manifested sri-jivera ange–in the body of Sri Jiva [and] jiva–Jiva bali’chitkara karena–exclaimed, “ha–“O gauranga”–Gauranga!” [47]

Divine ecstasy manifested in the body of Sri Jiva, and he exclaimed, “O Gauranga!”

সেই গ্রামে সেই দিন নারায়ণী-ঘরে ।
রহিলেন নিত্যানন্দ প্রফুল্ল অন্তরে ॥৪৮॥

sei grame sei dina narayani-ghare
rahilena nityananda praphulla antare [48]

praphulla antare–With a jubilant heart, nityananda–Nityananda rahilena–stayed sei grame–in that village narayani–ghare–in the home of Narayani sei dina–that day. [48]

With a jubilant heart, Nityananda stayed in that village in the home of Narayani that day.

পরম পবিত্র সতী ব্যাসের জননী ।
শ্রীবৈষ্ণবগণে সেবা করিল আপনি ॥৪৯॥

parama pavitra sati vyasera janani
sri-vaisnava-gane seva karila apani [49]

parama pavitra–The perfectly pure [and] sati–chaste [Narayani,] janani–the mother vyasera–of Vyasa (Srila Vrndavan Das Thakur, the Vyasa of Sriman Mahaprabhu’s Pastimes), apani–personally seva karila–served sri-vaisnava-gane–the devotees. [49]

The perfectly pure and chaste Narayani, the mother of Vyasa, personally served the devotees.

পরদিন প্রাতে সবে চলি’ কত দূর ।
প্রবেশিল অনায়াসে শ্রীবৈকুণ্ঠপুর ॥৫০॥

para-dina prate sabe chali’ kata dura
pravesila anayase sri-vaikuntha-pura [50]

para-dina–The next day prate–in the morning, sabe–everyone chali’–walked kata dura–some distance [and] anayase–peacefully pravesila–entered sri-vaikuntha-pura–Sri Vaikunthapur. [50]

The next day in the morning, the devotees walked some distance and peacefully entered Sri Vaikunthapur.

নিতাই-জাহ্নবা-আজ্ঞা করিতে পালন ।
নদীয়া-মাহাত্ম্য গায় দীন অকিঞ্চন ॥৫১॥

nitai-jahnava-ajna karite palana
nadiya-mahatmya gaya dina akinchana [51]

palana karite–To fulfil nitai-jahnava-ajna–the order of Nitai and Jahnava, dina akinchana–this poor, lowly soul gaya–chants nadiya-mahatmya–the glories of Nadia. [51]

To fulfil the order of Nitai and Jahnava, this poor, lowly soul chants the glories of Nadia.

Chapter Fifteen

Sri Vaikunthapur, Sri Rudradwip, and Sri Pulina

পঞ্চতত্ত্ব সহিত গৌরাঙ্গ জয় জয় ।
জয় জয় নবদ্বীপ গৌরাঙ্গ-আলয় ॥১॥

pancha-tattva sahita gauranga jaya jaya
jaya jaya navadvipa gauranga-alaya [1]

jaya jaya–All glory gauranga–to Gauranga sahita–with pancha-tattva–the Pancha Tattva! jaya jaya–All glory gauranga-alaya–to the abode of Gauranga, navadvipa–Nabadwip! [1]

All glory to Sri Gauranga, the Pancha Tattva, and the abode of Sri Gauranga, Sri Nabadwip!

শ্রীবৈকুণ্ঠপুরে আসি’ প্রভু নিত্যানন্দ ।
শ্রীজীবে কহেন তবে হাসি’ মন্দ মন্দ ॥২॥

sri-vaikuntha-pure asi’ prabhu nityananda
sri-jive kahena tabe hasi’ manda manda [2]

asi’–Arriving sri-vaikuntha-pure–in Sri Vaikunthapur, nityananda prabhu–Nityananda Prabhu tabe–then hasi’–smiled manda manda–gently [and] kahena–spoke sri-jive–to Sri Jiva. [2]

Arriving in Sri Vaikunthapur, Nityananda Prabhu smiled gently and spoke to Sri Jiva.

“নবদ্বীপ অষ্টদল একপার্শ্বে হয় ।
এই ত বৈকুণ্ঠপুরী শুনহ নিশ্চয় ॥৩॥

“navadvipa asta-dala eka-parsve haya
ei ta vaikuntha-puri sunaha nischaya [3]

“sunaha–“Please listen nischaya–with certainty. [Here,] eka-parsve–on one side navadvipa asta-dala–of the eight-petalled lotus of Nabadwip, haya–is ei ta vaikuntha-puri–Vaikunthapur. [3]

“Please listen carefully. Here, on one side of the eight-petalled lotus of Nabadwip, is Vaikunthapur.

পরব্যোম শ্রীবৈকুণ্ঠ নারায়ণস্থান ।
বিরজার পারে স্থিতি এই ত সন্ধান ॥৪॥

paravyoma sri-vaikuntha narayana-sthana
virajara pare sthiti ei ta sandhana [4]

sri-vaikuntha–Sri Vaikuntha, paravyoma–the spiritual world, narayana-sthana–the abode of Narayan, [is] sthiti–situated virajara pare–beyond the Viraja River. ei ta–This [is its] sandhana–position. [4]

“Sri Vaikuntha, the spiritual world, the abode of Narayan, is situated beyond the Viraja River. This is its position.

মায়ার নাহিক তথা গতি কদাচন ।
শ্রীভূলীলা-শক্তি-সেব্য তথা নারায়ণ ॥৫॥

mayara nahika tatha gati kadachana
sri-bhu-lila-sakti-sevya tatha narayana [5]

mayara kadachana nahika–Maya never has [any] gati–role tatha–there. narayana–Narayan sevya–is to be served tatha–there sri-bhu-lila–sakti–by the sri, bhu, and lila energies. [5]

“Maya never enters there, where Narayan is served by the sri, bhu, and lila energies.

চিন্ময় ভূমির ব্রহ্ম হয় ত কিরণ ।
চর্ম্মচক্ষে জড়দৃষ্টি করে সর্ব্বজন ॥৬॥

chinmaya bhumira brahma haya ta kirana
charma-chakse jada-drsti kare sarva-jana [6]

ta kirana–The effulgence chinmaya bhumira–of this spiritual land haya–is brahma–Brahma. charma-chakse–With fleshy eyes, sarva-jana–everyone jada-drsti kare–sees it to be material. [6]

“The effulgence of this spiritual land is Brahma. With fleshy eyes, everyone sees it to be material.

এই নারায়ণধামে নিত্য নিরঞ্জনে ।
নারদ দেখিল কভু চিন্ময় লোচনে ॥৭॥

ei narayana-dhame nitya niranjane
narada dekhila kabhu chinmaya lochane [7]

narada–Narad kabhu–once dekhila–saw ei–this niranjane–pure, nitya–eternal narayana-dhame–abode of Narayan chinmaya lochane–with [his] spiritual eyes. [7]

“Narad once saw this pure, eternal abode of Narayan with his spiritual eyes.

নারায়ণে দেখে পুনঃ গৌরাঙ্গসুন্দর ।
দেখি’ হেথা কতদিনে রহে মুনিবর ॥৮॥

narayane dekhe punah gaurangasundara
dekhi’ hetha kata-dine rahe muni-vara [8]

dekhe–He saw narayane–Narayan, [and] punah–then dekhi’–he saw [Him as] gaurangasundara–Gaurangasundar. muni-vara–The best of the sages [then] rahe–stayed hetha–here kata-dine–for some time. [8]

“He saw Narayan, and then saw Him as Gaurangasundar. Thereafter, Narad, the best of the sages, stayed here for some time.

আর এক কথা গূঢ় আছে পুরাতন ।
জগন্নাথ-ক্ষেত্রে আইলা আচার্য্য লক্ষ্মণ ॥৯॥

ara eka katha gudha achhe puratana
jagannatha-ksetre aila acharya laksmana [9]

achhe–There is ara eka–another puratana–ancient, gudha–confidential katha–subject. [Once,] laksmana acharya–Ramanuja Acharya aila–came jagannatha-ksetre–to Jagannath Puri. [9]

“There is another ancient, confidential subject. Once, Ramanuja Acharya came to Jagannath Ksetra.

বহু স্তবে তুষ্ট কৈল দেব জগন্নাথে ।
কৃপা করি’ জগন্নাথ আইল সাক্ষাতে ॥১০॥

bahu stave tusta kaila deva jagannathe
krpa kari’ jagannatha aila saksate [10]

tusta kaila–He pleased deva jagannathe–Lord Jagannath bahu stave–with many prayers, [and] jagannatha–Jagannath krpa kari’–mercifully aila–came saksate–before him. [10]

“He pleased Lord Jagannath with numerous prayers, and Jagannath mercifully came before him.

সাক্ষাতে আসিয়া প্রভু বলিল বচন ।
‘নবদ্বীপধাম তুমি করহ দর্শন ॥১১॥

saksate asiya prabhu balila vachana
‘navadvipa-dhama tumi karaha darsana [11]

asiya–Coming saksate–before him, prabhu–the Lord vachana balila–said, ‘tumi darsana karaha–‘Visit navadvipa-dhama–Nabadwip Dham. [11]

“Coming before him, the Lord said, ‘Visit Nabadwip Dham.

অতি অল্পদিনে আমি নদীয়ানগরে ।
প্রকট হইব জগন্নাথমিশ্র-ঘরে ॥১২॥

ati alpa-dine ami nadiya-nagare
prakata ha-iba jagannatha-misra-ghare [12]

ati alpa–dine–Within a very short time, ami–I prakata ha-iba–will appear nadiya-nagare–in the town of Nadia jagannatha-misra-ghare–in the home of Jagannath Misra. [12]

“‘Very soon, I will appear in Nadia in the home of Jagannath Misra.

নবদ্বীপ হয় মোর অতি প্রিয়স্থান ।
পরব্যোম তার একদেশে অধিষ্ঠান ॥১৩॥

navadvipa haya mora ati priya-sthana
paravyoma tara eka-dese adhisthana [13]

navadvipa–Nabadwip haya–is mora–My ati–very priya-sthana–dear place. paravyoma–The spiritual world adhisthana–is situated eka-dese–within one portion tara–of it. [13]

“‘Nabadwip is My dearmost abode. The spiritual world of Vaikuntha is situated within one portion of it.

তুমি মোর নিত্যদাস ভকত-প্রধান ।
অবশ্য দেখিবে তুমি নবদ্বীপস্থান ॥১৪॥

tumi mora nitya-dasa bhakata pradhana
avasya dekhibe tumi navadvipa-sthana [14]

tumi–You [are] mora–My nitya-dasa–eternal servant, [and] pradhana–foremost bhakata–amongst [My] devotees. tumi–You avasya dekhibe–must see navadvipa-sthana–Nabadwip Dham. [14]

“‘You are My eternal servant, and foremost amongst My devotees. You must see Nabadwip Dham.

তব শিষ্যগণ দাস্য-রসেতে মগন ।
হেথায় থাকুক তুমি করহ গমন ॥১৫॥

tava sisya-gana dasya-rasete magana
hethaya thakuka tumi karaha gamana [15]

tava–Your sisya-gana–disciples thakuka magana–may remain immersed dasya-rasete–in servitorship hethaya–here. tumi–You gamana karaha–must go. [15]

“‘Let your disciples remain here immersed in dasya-rasa. You must go.

নবদ্বীপ না দেখে যে পাইয়া শরীর ।
মিথ্যা তার জন্ম ওহে রামানুজ ধীর ॥১৬॥

navadvipa na dekhe ye paiya sarira
mithya tara janma ohe ramanuja dhira [16]

ohe–O dhira ramanuja–wise Ramanuja! ye tara janma–The birth of those who paiya–obtain sarira–a body [but] dekhe na–do not see navadvipa–Nabadwip [is] mithya–meaningless. [16]

“‘O wise Ramanuja! The birth of those who obtain a body but do not see Nabadwip is meaningless.

রঙ্গস্থান শ্রীবেঙ্কট যাদব অচল ।
নবদ্বীপ-কলা মাত্র হয় সে সকল ॥১৭॥

ranga-sthana sri-venkata yadava achala
navadvipa-kala matra haya se sakala [17]

ranga-sthana–Sri Rangam, sri-venkata–Sri Venkata, [and] yadava achala–Yadavachal haya–are se sakala–all matra–simply navadvipa-kala–minor parts of Nabadwip. [17]

“‘Sri Rangam, Sri Venkata, and Yadavachal are simply minor parts of Nabadwip.

অতএব নবদ্বীপ করিয়া গমন ।
দেখ গৌরাঙ্গের রূপ কেশবনন্দন ॥১৮॥

ataeva navadvipa kariya gamana
dekhe gaurangera rupa kesava-nandana [18]

ataeva–Therefore, kesava-nandana–O Ramanuja, gamana kariya–go navadvipa–to Nabadwip [and] dekhe–see rupa–the form gaurangera–of Gauranga. [18]

“‘Therefore, O Ramanuja, go to Nabadwip and see the form of Gauranga.

ভক্তি প্রচারিতে তুমি আইলে ধরাতলে ।
সার্থক হউক জন্ম গৌরকৃপাবলে ॥১৯॥

bhakti pracharite tumi aile dhara-tale
sarthaka ha-uka janma gaura-krpa-bale [19]

tumi–You aile–came dhara-tale–to the earth pracharite–to preach bhakti–devotion. [May your] janma–birth sarthaka ha-uka–be successful gaura-krpa-bale–by the mercy of Gaura. [19]

“‘You came to the earth to preach devotion. May your birth be successful by the mercy of Gaura.

নবদ্বীপ দেখি’ তুমি যাও কূর্ম্মস্থান ।
শিষ্যগণ সনে তথা হইবে মিলন’ ॥২০॥

navadvipa dekhi’ tumi yao kurma-sthana
sisya-gana sane tatha ha-ibe milana’ [20]

tumi dekhi’–See navadvipa–Nabadwip [and] yao–go kurma-sthana–to Kurma Sthan. milana ha-ibe–You will meet sane–with [your] sisya-gana–disciples tatha’–there.’ [20]

“‘See Nabadwip and then go to Kurma Sthan. You will meet your disciples there.’

এত শুনি’ লক্ষ্মণাচার্য্য যুড়ি’ দুই কর ।
জগন্নাথ নিবেদন করে অতঃপর ॥২১॥

eta suni’ laksmanacharya yudi’ dui kara
jagannathe nivedana kare atahpara [21]

suni’–Hearing eta–this, laksmanacharya–Ramanuja Acharya dui kara yudi’–joined [his] palms [and] atahpara–then nivedana kare–prayed jagannathe–to Jagannath. [21]

“Hearing this, Ramanuja Acharya joined his palms and prayed to Jagannath.

‘তোমার কৃপায় প্রভু গৌরকথা শুনি’ ।
কোন তত্ত্ব গৌরচন্দ্র তাহা নাহি জানি’ ॥২২॥

‘tomara krpaya prabhu gaura-katha suni’
kona tattva gaurachandra taha nahi jani’ [22]

‘prabhu–‘O Lord, tomara krpaya–by Your mercy, suni’–I have heard gaura-katha–a description of Gaura, [but] jani nahi–I do not know kona tattva taha–who gaurachandra’–Gaurachandra [is].’ [22]

“‘O Lord, by Your mercy I have now heard about Gauranga, but I do not know who He is.’

রামানুজে কৃপা করি’ জগবন্ধু বলে ।
‘গোলোকের নাথ কৃষ্ণ জানেন সকলে ॥২৩॥

ramanuje krpa kari’ jagabandhu bale
‘golokera natha krsna janena sakale [23]

jagabandhu–Jagannath krpa kari’–mercifully bale–said ramanuje–to Ramanuja, ‘sakale–‘Everyone janena–knows [that] krsna–Krsna [is] natha–the Lord golokera–of Goloka. [23]

“Jagannath mercifully replied to Ramanuja, ‘Everyone knows that Krsna is the Lord of Goloka.

যাঁহার বিলাসমূর্ত্তি প্রভু নারায়ণ ।
সেই কৃষ্ণ পরতত্ত্ব ধাম বৃন্দাবন ॥২৪॥

ya̐hara vilasa-murti prabhu narayana
sei krsna para-tattva dhama vrndavana [24]

sei krsna–Krsna, ya̐hara–whose vilasa-murti–‘Pastime-form’ [is] narayana prabhu–Lord Narayan, [is] para-tattva–the supreme being, [and His] dhama–abode [is] vrndavana–Vrndavan. [24]

“‘Lord Narayan is a form Krsna assumes to perform Pastimes. Krsna is the supreme being, and His abode is Vrndavan.

সেই কৃষ্ণ পূর্ণ রূপে নিত্য গৌরহরি ।
সেই বৃন্দাবনধাম নবদ্বীপপুরী ॥২৫॥

sei krsna purna rupe nitya gaurahari
sei vrndavana-dhama navadvipa-puri [25]

sei krsna–Krsna [exists] purna rupe–fully [and] nitya–eternally [as] gaurahari–Gaurahari, [and] sei vrndavana-dhama–Vrndavan Dham [exists] navadvipa-puri–as the abode of Nabadwip. [25]

“‘Krsna also exists fully and eternally as Gaurahari, and Vrndavan also exists fully and eternally as Nabadwip.

নবদ্বীপে আমি নিত্য গৌরাঙ্গসুন্দর ।
নবদ্বীপ শ্রেষ্টধাম জগত ভিতর ॥২৬॥

navadvipe ami nitya gaurangasundara
navadvipa srestha-dhama jagata bhitara [26]

navadvipe–In Nabadwip, ami–I [exist] nitya–eternally gaurangasundara–as Gaurangasundar. navadvipa–Nabadwip [is] srestha-dhama–the best abode jagata bhitara–in the world. [26]

“‘In Nabadwip, I am eternally present as Gaurangasundar. Nabadwip is the best abode in the world.

আমার কৃপায় ধাম আছে ভুমণ্ডলে ।
মায়াগন্ধ নাহি তথা সর্ব্বশাস্ত্রে বলে ॥২৭॥

amara krpaya dhama achhe bhu-mandale
maya-gandha nahi tatha sarva-sastre bale [27]

amara krpaya–By My grace, dhama–Nabadwip Dham achhe–is present bhu-mandale–on the earth, [and] sarva-sastre–all the scriptures bale–say [that] nahi–there is no maya-gandha–trace of maya tatha–there. [27]

“‘By My grace, Nabadwip Dham is present on the earth, and all the scriptures say that there is no trace of maya there.

ভূমণ্ডলে আছে বলি’ যদি ভাব হীন ।
তবে তব ভক্তি ক্ষয় হবে দিন দিন ॥২৮॥

bhu-mandale achhe bali’ yadi bhava hina
tabe tava bhakti ksaya habe dina dina [28]

bali’–Considering [that] achhe–Nabadwip is present bhu-mandale–on the earth, yadi–if bhava–you think [it is] hina–degraded, tabe–then tava–your bhakti–devotion ksaya habe–will diminish dina dina–day by day. [28]

“‘If you think that Nabadwip is degraded because it is present on the earth, then your devotion will diminish day by day.

আমার অচিন্ত্যশক্তি সে চিন্ময়ধামে ।
আমার ইচ্ছায় রাখিয়াছে মায়াশ্রমে ॥২৯॥

amara achintya-sakti se chinmaya-dhame
amara ichchhaya rakhiyachhe mayasrame [29]

amara ichchhaya–By My will, amara–My achintya-sakti–inconceivable energy rakhiyachhe–has manifested se chinmaya-dhame–this spiritual abode mayasrame–within the realm of Maya. [29]

“‘By My will, My inconceivable energy has manifested this spiritual abode within the realm of Maya.

যুক্তির অতীত তত্ত্ব শাস্ত্র নাহি পায় ।
কেবল জানেন ভক্ত আমার কৃপায়’ ॥৩০॥

yuktira atita tattva sastra nahi paya
kevala janena bhakta amara krpaya’ [30]

sastra–The scriptures nahi–do not paya–reach tattva–truth [that is] yuktira atita–beyond reason. kevala–Only bhakta–devotees janena–understand [it,] amara krpaya’–by My grace.’ [30]

“The scriptures do not ascertain truth that is beyond reason. Only devotees understand it, by My grace.’

জগন্নাথবাক্য শুনি’ রামানুজ ধীর ।
শ্রীগৌরাঙ্গপ্রেমে তবে হইল অস্থির ॥৩১॥

jagannatha-vakya suni’ ramanuja dhira
sri-gauranga-preme tabe ha-ila asthira [31]

suni’–Hearing jagannatha-vakya–the words of Jagannath, dhira ramanuja–the sober Ramanuja tabe–then asthira ha-ila–became overwhelmed sri-gauranga-preme–with divine love for Sri Gauranga. [31]

“Hearing the words of Jagannath, the sober Ramanuja became overwhelmed with divine love for Sri Gauranga.

বলে, ‘প্রভু বড়ই আশ্চর্য্য লীলা তব ।
বেদশাস্ত্র নাহি জানে তোমার বৈভব ॥৩২॥

bale, ‘prabhu bada-i ascharya lila tava
veda-sastra nahi jane tomara vaibhava [32]

bale–He said, ‘prabhu–‘O Lord, tava–Your lila–Pastimes [are] bada-i–extremely ascharya–astonishing. veda-sastra–The Vedic scriptures jane nahi–do not know tomara–Your vaibhava–glories. [32]

“He said, ‘O Lord, Your Pastimes are extremely astonishing. The Vedic scriptures do not know Your glories.

শাস্ত্রেতে বিশেষরূপে শ্রীগৌরাঙ্গলীলা ।
কেন প্রভু জগন্নাথ ব্যক্ত না করিলা ॥৩৩॥

sastrete visesa-rupe sri-gauranga-lila
kena prabhu jagannatha vyakta na karila [33]

jagannatha prabhu–O Lord Jagannath, kena–why sastrete vyakta karila na–did the scriptures not describe sri-gauranga-lila–the Pastimes of Sri Gauranga visesa-rupe–specifically? [33]

“‘O Lord Jagannath, why did the scriptures not specifically describe the Pastimes of Sri Gauranga?

গাঢ়রূপে শ্রুতিপুরাণাদি দেখি যবে ।
কভু গৌরতত্ত্ব স্ফুর্ত্তি চিত্তে পাই তবে ॥৩৪॥

gadha-rupe sruti-puranadi dekhi yabe
kabhu gaura-tattva sphurti chitte pai tabe [34]

kabhu–Only yabe–when dekhi–I look sruti-puranadi–at the Vedas, Puranas, and so on gadha–rupe–in a deeper way, tabe pai–do I then find chitte–within [my] heart sphurti–revelation gaura-tattva–of Gaura’s existence. [34]

“‘Only when I look at the Vedas, Puranas, and other scriptures in a deeper way do I find revelation of Gauranga.

তব আজ্ঞা প্রাপ্ত হয়ে ছাড়িল সংশয় ।
গৌরলীলা-রস হৃদে হইল উদয় ॥৩৫॥

tava ajna prapta haye chhadila samsaya
gaura-lila-rasa hrde ha-ila udaya [35]

prapta haye–Receiving tava–Your ajna–order, chhadila–I have left behind [my] samsaya–doubts. gaura-lila-rasa–The ecstasy of the Pastimes of Gaura udaya ha-ila–has arisen hrde–in [my] heart. [35]

“‘Receiving Your order, I have left behind my doubts. The ecstasy of the Pastimes of Gaura has arisen in my heart.

আজ্ঞা হয় নবদ্বীপ করিয়া গমন ।
প্রচারিব গৌরলীলা এ তিন ভুবন ॥৩৬॥

ajna haya navadvipa kariya gamana
prachariba gaura-lila e tina bhuvana [36]

ajna haya–If You order [me,] gamana kariya–I will go navadvipa–to Nabadwip [and then] prachariba–preach gaura-lila–about the Pastimes of Gaura e tina bhuvana–throughout the three worlds. [36]

“‘If You order me, I will go to Nabadwip and then preach about the Pastimes of Gaura throughout the three worlds.

গূঢ়শাস্ত্র ব্যক্ত করি’ জানাব সবারে ।
গৌরভক্ত করি’ বল এ তিন সংসারে’ ॥৩৭॥

gudha-sastra vyakta kari’ janaba sabare
gaura-bhakta kari’ bala e tina samsare’ [37]

vyakta kari’–I will reveal gudha-sastra–the hidden scriptures, janaba–enlighten sabare–everyone, [and] kari’–make e tina samsare–the three worlds gaura-bhakta–devotees of Gaura! bala’–Please speak.’ [37]

“‘I will reveal hidden scriptures, enlighten everyone, and make every soul within the three worlds a devotee of Gaura! Please speak.’

রামানুজ-আগ্রহ দেখিয়া জগন্নাথ ।
বলে, ‘রামানুজ নাহি বল ঐছে বাত ॥৩৮॥

ramanuja-agraha dekhiya jagannatha
bale, ‘ramanuja nahi bala aichhe bata [38]

dekhiya–Seeing ramanuja-agraha–the eagerness of Ramanuja, jagannatha–Jagannath bale–said, ‘ramanuja–‘O Ramanuja, bala nahi–do not speak aichhe–such bata–words. [38]

“Seeing the eagerness of Ramanuja, Jagannath said, ‘O Ramanuja, do not speak this way.

গৌরলীলা অতি গূঢ় রাখিবে গোপনে ।
সে লীলার অপ্রকটে পাবে সর্ব্বজনে ॥৩৯॥

gaura-lila ati gudha rakhibe gopane
se lilara aprakate pabe sarva-jane [39]

gaura-lila–The Pastimes of Gaura [are] ati–very gudha–confidential; rakhibe–keep [them] gopane–secret. sarva-jane–Everyone pabe–will receive [those Pastimes] se lilara aprakate–when those Pastimes are unmanifest. [39]

“‘My Pastimes as Gaura are very confidential; keep them secret. Only after they are unmanifest will everyone receive them.

তুমি দাস্যরস মোর করহ প্রচার ।
নিজে নিজে চিত্তে গৌর ভজ অনিবার’ ॥৪০॥

tumi dasya-rasa mora karaha prachara
nije nije chitte gaura bhaja anibara’ [40]

tumi prachara karaha–Preach dasya-rasa–about servitorship mora–to Me, [and] anibara–always bhaja–worship gaura–Gaura nije nije chitte’–within your heart.’ [40]

“‘Preach dasya-rasa, and always worship Gaura within your heart.’

সঙ্কেত পাইয়া রামানুজ মহাশয় ।
গোপনে শ্রীনবদ্বীপে হইল উদয় ॥৪১॥

sanketa paiya ramanuja mahasaya
gopane sri-navadvipe ha-ila udaya [41]

paiya–Receiving sanketa–this instruction, ramanuja mahasaya–Ramanuja Acharya gopane–secretly udaya ha-ila–arrived sri-navadvipe–in Sri Nabadwip. [41]

“Receiving this instruction, Ramanuja Acharya secretly came to Nabadwip.

পাছে ব্যক্ত হয় গৌরলীলা অসময়ে ।
সে কারণে রামানুজে বিশ্বক্সেন লয়ে ॥৪২॥

পরব্যোম শ্রীবৈকুণ্ঠপুরীতে রাখয় ।
এই স্থান দেখি’ রামানুজ মুগ্ধ হয় ॥৪৩॥

pachhe vyakta haya gaura-lila asamaye
se karane ramanuje visvaksena laye [42]

paravyoma sri-vaikuntha-purite rakhaya
ei sthana dekhi’ ramanuja mugdha haya [43]

se karane pachhe–So that gaura-lila–the Pastimes of Gaura [did not] vyakta haya–manifest asamaye–untimely, visvaksena–Narayan laye–took ramanuje–Ramanuja [and] rakhaya–kept [him] paravyoma sri-vaikuntha-purite–in Paravyoma Sri Vaikunthapur. dekhi’–Seeing ei–this sthana–place, ramanuja–Ramanuja haya–was mugdha–charmed. [42–43]

“So that the Pastimes of Gaura were not manifest prematurely, Narayan took Ramanuja and kept him in Sri Vaikunthapur. Seeing this place, Ramanuja was charmed.

শ্রীভূলীলা-নিষেবিত পরব্যোমপতি ।
দেখা দিল রামানুজে কৃপা করি’ অতি ॥৪৪॥

sri-bhu-lila-nisevita paravyoma-pati
dekha dila ramanuje krpa kari’ ati [44]

paravyoma-pati–The Lord of the spiritual world, [who is] sri-bhu-lila-nisevita–served by the sri, bhu, and lila energies, ati krpa kari–very mercifully dekha dila–revealed [Himself] ramanuje–to Ramanuja. [44]

“Narayan, who is served by His sri, bhu, and lila energies, then very mercifully revealed Himself to Ramanuja.

রামানুজ নিজ ইষ্টদেবের দর্শনে ।
আপনারে ধন্য মানি’ গণে মনে মনে ॥৪৫॥

ramanuja nija ista-devera darsane
apanare dhanya mani’ gane mane mane [45]

darsane–By seeing nija–His ista-devera–worshippable Lord, ramanuja–Ramanuja mani’ gane–felt apanare–himself mane mane–within [his] heart [to be] dhanya–fortunate. [45]

“Seeing His worshippable Lord, Ramanuja felt himself to be most fortunate.

ক্ষণেকে লক্ষ্মণ দেখে পুরটসুন্দর ।
জগন্নাথমিশ্রসুত-রূপ মনোহর ॥৪৬॥

ksaneke laksmana dekhe purata-sundara
jagannatha-misra-suta-rupa manohara [46]

laksmana–Ramanuja [then] ksaneke–suddenly dekhe–saw manohara purata-sundara–the beautiful, enchanting, golden rupa–form jagannatha-misra-suta–of the son of Jagannath Misra. [46]

“Ramanuja then suddenly saw the beautiful, enchanting, golden form of the son of Jagannath Misra.

রূপের ছটায় রামানুজ মূর্চ্ছা যায় ।
শ্রীগৌর ধরিল পদ তাঁহার মাথায় ॥৪৭॥

rupera chhataya ramanuja murchchha yaya
sri-gaura dharila pada ta̐hara mathaya [47]

ramanuja–Ramanuja murchchha yaya–fainted rupera chhataya–in the lustre of [this] form, [and] sri-gaura–Sri Gaura dharila–put [His] pada–feet ta̐hara mathaya–on his head. [47]

“Ramanuja fainted in the lustre of the Lord’s form, and Sri Gaura put His feet on Ramanuja’s head.

দিব্যজ্ঞানে রামানুজ করিল স্তবন ।
‘নদীয়া প্রকট-লীলা পাব দরশন’ ॥৪৮॥

divya-jnane ramanuja karila stavana
‘nadiya prakata-lila paba darasana’ [48]

divya-jnane–With divine knowledge, ramanuja–Ramanuja stavana karila–prayed, ‘darasana paba–‘May I behold [Your] prakata-lila–manifest Pastimes nadiya’–in Nadia.’ [48]

“With divine knowledge, Ramanuja then prayed, ‘May I behold Your manifest Pastimes in Nadia.’

এই বলি’ প্রেমে কাঁদে রামানুজস্বামী ।
বলে, ‘নবদ্বীপ ছাড়ি’ নাই যাব আমি’ ॥৪৯॥

ei bali’ preme ka̐de ramanuja-svami
bale, ‘navadvipa chhadi’ nahi yaba ami’ [49]

bali’–Saying ei–this, ramanuja-svami–the master Ramanuja ka̐de–cried preme–with divine love. bale–He said, ‘ami–‘I chhadi’ yaba nahi–will not leave navadvipa’–Nabadwip.’ [49]

“Saying this, Ramanuja cried with divine love. Then he said, ‘I will not leave Nabadwip.’

কৃপা করি’ গৌরহরি বলিল বচন ।
‘পূর্ণ হবে ইচ্ছা তব কেশবনন্দন ॥৫০॥

krpa kari’ gaurahari balila vachana
‘purna habe ichchha tava kesava-nandana [50]

krpa kari’–Mercifully, gaurahari–Gaurahari vachana balila–said, ‘kesava-nandana–‘O Ramanuja, tava–your ichchha–desires purna habe–will be fulfilled. [50]

“Mercifully, Gaurahari said, ‘O Ramanuja, your desires will be fulfilled.

যে কালে নদীয়ালীলা প্রকট হইবে ।
তখন দ্বিতীয় জন্ম নবদ্বীপে পাবে’ ॥৫১॥

ye kale nadiya-lila prakata ha-ibe
takhana dvitiya janma navadvipe pabe’ [51]

ye kale–When [My] nadiya-lila–Pastimes in Nadia prakata ha-ibe–manifest, takhana–then pabe–you will attain [your] dvitiya–second janma–birth navadvipe’–in Nabadwip.’ [51]

“‘When My Pastimes in Nadia manifest, you will be born again in Nabadwip.’

এই বলি’ গৌরহরি হৈল অন্তর্দ্ধান ।
স্বস্থ হয়ে রামানুজ করিল প্রয়াণ ॥৫২॥

ei bali’ gaurahari haila antardhana
svastha haye ramanuja karila prayana [52]

bali’–Saying ei–this, gaurahari–Gaurahari antardhana haila–disappeared. svastha haye–Satisfied, ramanuja–Ramanuja prayana karila–departed. [52]

“Saying this, Gaurahari disappeared. Satisfied, Ramanuja departed.

কতদিনে কূর্ম্মস্থানে হৈল উপস্থিত ।
তথা দেখা হৈল শিষ্যগণের সহিত ॥৫৩॥

kata-dine kurma-sthane haila upasthita
tatha dekha haila sisya-ganera sahita [53]

kata-dine–Eventually, upasthita haila–Ramanuja arrived kurma-sthane–in Kurma Sthan [and] dekha haila–met sahita–with [his] sisya-ganera–disciples tatha–there. [53]

“Eventually, Ramanuja arrived in Kurma Sthan and met his disciples there.

দাক্ষিণাত্যে গিয়া দাস্যরস ব্যক্ত করে ।
নবদ্বীপ শ্রীগৌরাঙ্গ ভাবিয়া অন্তরে ॥৫৪॥

daksinatye giya dasya-rasa vyakta kare
navadvipa sri-gauranga bhaviya antare [54]

giya–He proceeded daksinatye–south [and] vyakta kare–preached dasya-rasa–about servitorship, bhaviya–thinking navadvipa–of Nabadwip [and] sri-gauranga–Sri Gauranga antare–within [his] heart. [54]

“He proceeded south and preached about dasya-rasa while thinking of Nabadwip and Sri Gauranga within His heart.

গৌরাঙ্গের কৃপাবশে এই নিত্যধামে ।
জনমিল রামানুজ শ্রীঅনন্ত নামে” ॥৫৫॥

gaurangera krpa-vase ei nitya-dhame
janamila ramanuja sri-ananta name” [55]

gaurangera krpa-vase–By the mercy of Gauranga, ramanuja–Ramanuja janamila–took birth ei nitya-dhame–in this eternal abode name–under the name sri-ananta”–Sri Ananta.” [55]

“By the mercy of Gauranga, Ramanuja took birth in this eternal abode as Sri Ananta Acharya.”

বল্লভ-আচার্য্য-গৃহে করিয়া গমন ।
লক্ষ্মী-গৌরাঙ্গের বিভা করে দরশন ॥৫৬॥

vallabha-acharya-grhe kariya gamana
laksmi-gaurangera vibha kare darasana [56]

gamana kariya–The party [then] went vallabha-acharya-grhe–to the home of Vallabha Acharya [and] darasana kare–saw [the site of] laksmi-gaurangera–Laksmi and Gauranga’s vibha–marriage. [56]

The party then went to the home of Vallabha Acharya and saw the site of Laksmi and Gauranga’s marriage.

“অনন্তের গৃহস্থান দেখ ভক্তগণ ।
হেথা নারায়ণভক্ত ছিল বহুজন ॥৫৭॥

“anantera grha-sthana dekha bhakta-gana
hetha narayana-bhakta chhila bahu-jana [57]

“bhakta-gana–“O devotees, dekha–see anantera grha-sthana–the site of Ananta’s home. hetha–Here, chhila–there were narayana-bhakta bahu-jana–many devotees of Narayan. [57]

“O devotees, see the site of Ananta Acharya’s home. Here, there were many devotees of Narayan.

তাৎকালিক রাজগণ এই পীঠস্থানে ।
নারায়ণ-সেবা প্রকাশিল সবে জানে” ॥৫৮॥

tat-kalika raja-gana ei pitha-sthane
narayana-seva prakasila sabe jane” [58]

sabe–Everyone jane–knows [that] raja-gana–the king tat-kalika–of that time seva prakasila–established worship narayana–of Narayan ei pitha-sthane”–in this place.” [58]

“Everyone knows that the king of that time established worship of Narayan in this place.”

নিঃশ্রেয়স বন এই বিরজার পার ।
ভক্তগণ দেখি পায় আনন্দ অপার ॥৫৯॥

nihsreyasa vana ei virajara para
bhakta-gana dekhi’ paya ananda apara [59]

dekhi’–Seeing nihsreyasa vana–the Nihsreyasa forest ei virajara para–on the bank of the Viraja River, bhakta-gana–the devotees paya–felt apara–unlimited ananda–joy. [59]

Seeing the Nihsreyasa forest on the bank of the Viraja River, the devotees felt unlimited joy.

এই রূপ পূর্ব্বকথা বলিতে বলিতে ।
সবে উপনীত মহৎপুর সন্নিহিতে ॥৬০॥

ei rupa purva-katha balite balite
sabe upanita mahatpura sannihite [60]

balite balite–While speaking purva-katha–about the past ei rupa–in this way, sabe–they upanita–arrived sannihite–in mahatpura–Mahatpur. [60]

While discussing this history, the devotees arrived in Mahatpur.

প্রভু বলে, “এই স্থানে আছে কাম্যবন ।
পরম ভকতি সহ কর দরশন ॥৬১॥

prabhu bale, “ei sthane achhe kamyavana
parama bhakati saha kara darasana [61]

prabhu–The Lord bale–said, “kamyavana–“Kamyavan achhe–is present ei sthane–here. darasana kara–Visit [it] saha–with parama–great bhakati–devotion. [61]

Nityananda Prabhu said, “Kamyavan is present here. Visit it with great devotion.

পঞ্চবট এই স্থানে ছিল পূর্ব্ব কালে ।
প্রভুর ইচ্ছায় এবে গেল অন্তরালে ॥৬২॥

pancha-vata ei sthane chhila purva kale
prabhura ichchhaya ebe gela antarale [62]

purva kale–Previously, chhila–there were pancha-vata–five banyan trees ei sthane–here, [but] prabhura ichchhaya–by the will of the Lord, antarale gela–they have disappeared ebe–now. [62]

“Previously, there were five banyan trees here, but by the will of the Lord, they have since disappeared.

এবে এই স্থানে মাতাপুর নাম কয় ।
পূর্ব্ব নাম শাস্ত্রসিদ্ধ মহৎপুর হয় ॥৬৩॥

ebe ei sthana matapura nama kaya
purva nama sastra-siddha mahatpura haya [63]

ebe–Now, ei sthana–this place nama kaya–is called matapura–Matapur. sastra-siddha–The scriptures state [its] purva nama–previous name haya–was mahatpura–Mahatpur. [63]

“This place is now called Matapur. The scriptures state that its previous name was Mahatpur.

দ্রৌপদীর সহ পাণ্ডুপুত্র পঞ্চজন ।
অজ্ঞাতবাসেতে গৌড়ে কৈল আগমন ॥৬৪॥

draupadira saha pandu-putra pancha-jana
ajnata-vasete gaude kaila agamana [64]

pandu-putra pancha-jana–The five Pandavas agamana kaila–came gaude–to Gauda draupadira saha–with Draupadi ajnata-vasete–to live incognito. [64]

“Once, the five Pandavas came to Gauda with Draupadi to live incognito.

একচক্রা-গ্রামে স্বপ্নে রাজা যুধিষ্ঠির ।
নদীয়া-মাহাত্ম্য জানি’ হইল অস্থির ॥৬৫॥

ekachakra-grame svapne raja yudhisthira
nadiya-mahatmya jani’ ha-ila asthira [65]

jani’–Understanding nadiya-mahatmya–the glories of Nadia svapne–through a dream ekachakra-grame–in the village of Ekachakra, raja–King yudhisthira–Yudhisthir asthira ha-ila–became amazed. [65]

“Understanding the glories of Nadia through a dream in Ekachakra, Maharaj Yudhisthir became amazed.

পরদিন নবদ্বীপ দর্শনের আশে ।
এই স্থানে আইল সবে পরম উল্লাসে ॥৬৬॥

para-dina navadvipa darsanera ase
ei sthane aila sabe parama ullase [66]

darsanera ase–With the desire to see navadvipa–Nabadwip, sabe–the Pandavas aila–came ei sthane–here para-dina–the next day parama ullase–with great joy. [66]

“Desiring to see Nabadwip, the Pandavas came here the next day with great joy.

নবদ্বীপ-শোভা হেরি’ পাণ্ডুপুত্রগণ ।
গৌড়বাসিগণ-ভাগ্য করে প্রশংসন ॥৬৭॥

navadvipa-sobha heri’ pandu-putra-gana
gauda-vasi-gana-bhagya kare prasamsana [67]

heri’–Seeing navadvipa-sobha–the beauty of Nabadwip, pandu-putra-gana–the Pandavas prasamsana kare–praised gauda-vasi-gana-bhagya–the fortune of the residents of Gauda. [67]

“Seeing the beauty of Nabadwip, the Pandavas praised the fortune of the residents of Gauda.

কতদিন করিলেন এই স্থানে বাস ।
অসুর-রাক্ষসগণে করিল বিনাশ ॥৬৮॥

kata-dina karilena ei sthane vasa
asura-raksasa-gane karila vinasa [68]

vasa karilena–They stayed ei sthane–here kata-dina–for some time [and] vinasa karila–killed asura-raksasa-gane–various demons. [68]

“They stayed here for some time and killed various demons.

যুধিষ্ঠির-টিলা এই দেখ সর্ব্বজন ।
দ্রৌপদীর কুণ্ড হেথা কর দরশন ॥৬৯॥

yudhisthira-tila ei dekha sarva-jana
draupadira kunda hetha kare darasana [69]

sarva-jana–Everyone, dekha–see ei–there yudhisthira-tila–Yudhisthir Tila. darasana kare–See hetha–here draupadira kunda–the pond of Draupadi. [69]

“Everyone, see there Yudhisthir Tila. See here the pond of Draupadi.

স্থানের মাহাত্ম্য জানি’ রাজা যুধিষ্ঠির ।
এই স্থানে কতদিন হইলেন স্থির ॥৭০॥

sthanera mahatmya jani’ raja yudhisthira
ei sthane kata-dina ha-ilena sthira [70]

jani’–Understanding mahatmya–the glories sthanera–of this place, raja–King yudhisthira–Yudhisthir sthira ha-ilena–stayed ei sthane–here kata-dina–for some time. [70]

“Understanding the glories of this place, Maharaj Yudhisthir stayed here for some time.

একদিন স্বপ্নে দেখে গৌরাঙ্গের রূপ ।
সর্ব্বদিক আলো করে অতি অপরূপ ॥৭১॥

eka-dina svapne dekhe gaurangera rupa
sarva-dika alo kare ati aparupa [71]

eka-dina–One day, svapne–in a dream, dekhe–he saw [the] ati aparupa–extraordinary rupa–form gaurangera–of Gauranga alo kare–illuminate sarva-dika–all directions. [71]

“One day, in a dream, he saw the extraordinary form of Gauranga illuminate all directions.

হাসিতে হাসিতে গৌর বলিল বচন ।
‘অতি গোপ্য রূপ এই কর দরশন ॥৭২॥

hasite hasite gaura balila vachana
‘ati gopya rupa ei kara darasana [72]

hasite hasite–Smiling, gaura–Gaura vachana balila–said, ‘darasana kara–‘Behold ei–this ati–very gopya–secret rupa–form. [72]

“Smiling, Gauranga said, ‘Behold this very secret form.

আমি কৃষ্ণ নন্দসুত তোমার আলয়ে ।
মিত্রভাবে থাকি সদা নিজজন হয়ে ॥৭৩॥

ami krsna nanda-suta tomara alaye
mitra-bhave thaki sada nija-jana haye [73]

ami–I [am] krsna–Krsna, nanda-suta–the son of Nanda, [and] thaki–I stay tomara alaye–in your house sada–always mitra-bhave nija-jana haye–as your friendly companion. [73]

“‘I am Krsna, the son of Nanda, and I always stay in your house as your friendly companion.

এই নবদ্বীপধাম সর্ব্বধাম-সার ।
কলিতে প্রকট হয়ে নাশে অন্ধকার ॥৭৪॥

ei navadvipa-dhama sarva-dhama-sara
kalite prakata haye nase andhakara [74]

ei navadvipa-dhama–Nabadwip Dham [is] sarva-dhama-sara–the best of all abodes. prakata haye–It will manifest kalite–during Kali-yuga [and] nase–dispel [all] andhakara–darkness. [74]

“‘Nabadwip Dham is the best of all abodes. It will manifest during Kali-yuga and dispel all darkness.

তুমি সবে আছ চিরকাল দাস মম ।
আমার প্রকটকালে পাইবে জনম ॥৭৫॥

tumi sabe achha chira-kala dasa mama
amara prakata-kale paibe janama [75]

tumi sabe–You all achha–are mama–My chira-kala–eternal dasa–servants, [and] amara prakata-kale–at the time of My appearance, janama paibe–you will take birth. [75]

“‘You are all My eternal servants, and when I appear, you will also take birth.

উৎকল দেশেতে সিন্ধুতীরে তোমা সহ ।
একত্রে পুরুষোত্তমে রব অহঃরহঃ ॥৭৬॥

utkala desete sindhu-tire toma saha
ekatre purusottame raba ahah-rahah [76]

raba–I will live ekatre–together toma saha–with you ahah-rahah–permanently purusottame–in Jagannath Puri sindhu-tire–on the bank of the ocean utkala desete–in Odisha. [76]

“‘I will live with you permanently in Purusottam Ksetra on the bank of the ocean in Odisha.

এই স্থান হৈতে এবে যাহ ওড্র-দেশ ।
সে দেশ পবিত্র করি’ নাশ জীব-ক্লেশ’ ॥৭৭॥

ei sthana haite ebe yaha odra-desa
se desa pavitra kari’ nasa jiva-klesa’ [77]

haite–From ei sthana–here, yaha–go ebe–now odra-desa–to Odisha, pavitra kari’–purify se desa–the country, [and] nasa–remove jiva-klesa’–the sorrow of the souls’. [77]

“‘From here, go to Odisha, purify the country, and remove the sorrow of the people.’

স্বপ্ন দেখি’ যুধিষ্ঠির ভ্রাতৃগণে বলে ।
যুক্তি করি’ ছয়-জনে ওড্র-দেশে চলে ॥৭৮॥

svapna dekhi’ yudhisthira bhratr-gane bale
yukti kari’ chhaya-jane odra-dese chale [78]

svapna dekhi’–After having this dream, yudhisthira–Yudhisthir bale–spoke bhratr-gane–to [his] brothers. chhaya-jane–The six of them yukti kari’–consulted [and then] chale–went odra-dese–to Odisha. [78]

“After having this dream, Yudhisthir spoke to his brothers. They consulted with Draupadi and then went to Odisha.

নবদ্বীপ ছাড়িতে হৈল বড় ক্লেশ ।
তথাপি পালন করে প্রভুর আদেশ ॥৭৯॥

navadvipa chhadite haila bada klesa
tathapi palana kare prabhura adesa [79]

bada klesa haila–They felt great sorrow chhadite–to leave navadvipa–Nabadwip. tathapi–Still, palana kare–they followed adesa–the order prabhura–of the Lord. [79]

“They felt great sorrow to leave Nabadwip. Still, they followed the order of the Lord.

এই স্থানে মধ্বমুনি শিষ্যগণ লয়ে ।
রহিলেন কতদিন ধামবাসী হয়ে ॥৮০॥

ei sthane madhva-muni sisya-gana laye
rahilena kata-dina dhama-vasi haye [80]

madhva-muni–Madhva Acharya rahilena–stayed ei sthane–here laye–with [his] sisya-gana–disciples kata-dina–for some time dhama-vasi haye–as a resident of the Dham. [80]

“Madhva Acharya also stayed here with his disciples for some time as a resident of the Dham.

মধ্বের করিয়া কৃপা গৌরাঙ্গসুন্দর ।
স্বপ্নে দেখাইল রূপ অতি মনোহর ॥৮১॥

madhvere kariya krpa gaurangasundara
svapne dekhaila rupa ati manohara [81]

gaurangasundara–Gaurangasundar kariya krpa–mercifully dekhaila–revealed [His] ati manohara–most enchanting rupa–form madhvere–to Madhva svapne–in a dream. [81]

“Gaurangasundar mercifully revealed His most enchanting form to Madhva Acharya in a dream.

হাসি’ হাসি’ গৌরচন্দ্র মধ্বাচার্য্যে বলে ।
‘তুমি নিত্যদাস মম জানে ত সকলে ॥৮২॥

hasi’ hasi’ gaurachandra madhvacharye bale
‘tumi nitya-dasa mama jane ta sakale [82]

hasi’ hasi’–Smiling, gaurachandra–Gaurachandra bale–said madhvacharye–to Madhva Acharya, ‘sakale–‘Everyone ta jane–knows [that] tumi–you [are] mama–My nitya-dasa–eternal servant. [82]

“Smiling, Gaurachandra said to Madhva Acharya, ‘Everyone knows that you are My eternal servant.

নবদ্বীপে যবে আমি প্রকট হইব ।
তব সম্প্রদায় আমি স্বীকার করিব ॥৮৩॥

navadvipe yabe ami prakata ha-iba
tava sampradaya ami svikara kariba [83]

yabe–When ami–I prakata ha-iba–appear navadvipe–in Nabadwip, ami–I svikara kariba–will follow tava–your sampradaya–lineage. [83]

“‘When I appear in Nabadwip, I will follow your lineage.

এবে সর্ব্বদেশে তুমি করিয়া যতন ।
মায়াবাদ অসচ্ছাস্ত্র কর উৎপাটন ॥৮৪॥

শ্রীমূর্ত্তিমাহাত্ম্য তুমি কর পরকাশ ।
তব শুদ্ধ মত আমি করিব বিকাশ’ ॥৮৫॥

ebe sarva-dese tumi kariya yatana
mayavada asach-chhastra kara utpatana [84]

sri-murti-mahatmya tumi kara parakasa
tava suddha mata ami kariba vikasa’ [85]

ebe–Now, tumi yatana kariya–carefully utpatana kara–eradicate mayavada–illusionism [and] asach-chhastra–false scriptures sarva-dese–from all regions, [and] tumi parakasa kara–establish sri-murti-mahatmya–the glory of [the Lord’s] Deity form. ami–I vikasa kariba–will develop tava–your suddha–pure mata’–conception.’ [84–85]

“‘Now, carefully eradicate illusionism and false scriptures from all regions, and establish the glory of the Lord’s Deity form. Later, I will develop your pure conception.’

এত বলি’ গৌরচন্দ্র হৈল অন্তর্দ্ধান ।
নিদ্রা ভাঙ্গি’ মধ্বমুনি হইল অজ্ঞান ॥৮৬॥

eta bali’ gaurachandra haila antardhana
nidra bhangi’ madhva-muni ha-ila ajnana [86]

bali’–Saying eta–this, gaurachandra–Gaurachandra antardhana haila–disappeared. madhva-muni–Madhva Acharya nidra bhangi’–awoke [and then] ajnana ha-ila–fainted. [86]

“Saying this, Gaurachandra disappeared. Madhva Acharya awoke and then fainted.

‘আর কি দেখিব রূপ পুরটসুন্দর’ ।
বলিয়া ক্রন্দন করে মধ্ব অতঃপর ॥৮৭॥

‘ara ki dekhiba rupa purata-sundara’
baliya krandana kare madhva atahpara [87]

madhva–Madhva atahpara–then krandana kare–cried, baliya–wondering, ‘ki dekhiba–‘Will I ever see [that] purata-sundara–beautiful golden rupa–form ara’–again?’ [87]

“Madhva Acharya then cried, wondering, ‘Will I ever see that beautiful golden form again?’

দৈববাণী হৈল তবে নির্ম্মল আকাশে ।
‘আমারে গোপনে ভজি’ আইস মম পাশে’ ॥৮৮॥

daiva-vani haila tabe nirmala akase
‘amare gopane bhaji’ aisa mama pase’ [88]

tabe–Then daiva-vani–a divine voice haila–came nirmala akase–from the clear sky, ‘bhaji’–‘Serve amare–Me gopane–secretly, [and] aisa–you will come mama pase’–to My side.’ [88]

“Then a divine voice came from the clear sky, ‘Serve Me secretly, and you will come to Me.’

সুস্থির হইয়া মধ্বাচার্য্য মহাশয় ।
মায়াবাদী দিগ্বিজয়ে করিল বিজয়” ॥৮৯॥

susthira ha-iya madhvacharya mahasaya
mayavadi digvijaye karila vijaya” [89]

madhvacharya mahasaya–Madhva Acharya susthira ha-iya–became resolute [and] vijaya karila–defeated mayavadi–the illusionists digvijaye”–during His tour in all directions.” [89]

“Madhva Acharya became resolute and defeated the mayavadis in all directions.”

এই সব পূর্ব্বকথা বলিতে বলিতে ।
রুদ্রদ্বীপে উপনীত দেখিতে দেখিতে ॥৯০॥

ei saba purva-katha balite balite
rudradvipe upanita dekhite dekhite [90]

balite balite–As Nityananda spoke ei saba purva-katha–about all this history, upanita–the devotees arrived dekhite dekhite–suddenly rudradvipe–in Rudradwip. [90]

As Nityananda Prabhu spoke about all this history, the devotees suddenly arrived in Rudradwip.

প্রভু নিত্যানন্দ বলে, “এই রুদ্রখণ্ড ।
ভাগীরথী প্রভাবে হইল দুই খণ্ড ॥৯১॥

prabhu nityananda bale, “ei rudra-khanda
bhagirathi prabhave ha-ila dui khanda [91]

nityananda prabhu–Nityananda Prabhu bale–said, “ei–“This [is] rudra-khanda–Rudradwip. khanda ha-ila–It has been divided dui–in two bhagirathi prabhave–by the Ganga’s influence. [91]

Nityananda Prabhu said, “This is Rudradwip. It has been divided into two parts by the Ganga.

লোকবাস নাহি হেথা প্রভুর ইচ্ছায় ।
পশ্চিমের দ্বীপ দেখ পূর্ব্বপারে যায় ॥৯২॥

loka-vasa nahi hetha prabhura ichchhaya
paschimera dvipa dekha purva-pare yaya [92]

prabhura ichchhaya–By the will of the Lord, loka-vasa nahi–people do not reside hetha–here. dekha–See [how] paschimera dvipa–this western island yaya–has gone purva-pare–to the eastern bank. [92]

“By the will of the Lord, people do not live here. See that this western island has moved to the east bank of the river.

হেথা হৈতে দেখ ঐ শ্রীশঙ্করপুর ।
শোভা পায় গঙ্গাতীরে দেখ কত দূর ॥৯৩॥

hetha haite dekha ai sri-sankarapura
sobha paya ganga-tire dekha kata dura [93]

haite–From hetha–here, dekha–see ai–there sri-sankarapura–Sri Sankarpur. dekha–See kata dura–how far sobha paya–it shines ganga-tire–along the bank of the Ganga. [93]

“From here, see Sri Sankarpur. See how far it shines along the bank of the Ganga.

শঙ্কর আচার্য্য যবে করে দিগ্বিজয় ।
নবদ্বীপ জয়ে তথা উপস্থিত হয় ॥৯৪॥

sankara acharya yabe kare digvijaya
navadvipa jaye tatha upasthita haya [94]

yabe–When sankara acharya–Sankar Acharya digvijaya kare–was conquering all directions, upasthita haya–he came tatha–there jaye–to conquer navadvipa–Nabadwip. [94]

“When Sankar Acharya was conquering all directions, he came there to conquer Nabadwip.

মনেতে বৈষ্ণবরাজ আচার্য্য শঙ্কর ।
বাহিরে অদ্বৈতবাদী মায়ার কিঙ্কর ॥৯৫॥

manete vaisnava-raja acharya sankara
bahire advaitavadi mayara kinkara [95]

manete–At heart, sankara acharya–Sankar Acharya [was] vaisnava-raja–a great Vaisnava; [only] bahire–externally, [he was] advaitavadi–a nondualist [and] mayara kinkara–servant of Maya. [95]

“At heart, Sankar Acharya was a great Vaisnava; only externally was he acting as a nondualist and servant of Maya.

নিজে রুদ্র-অংশ সদা প্রতাপে প্রচুর ।
প্রচ্ছন্ন বৌদ্ধের মত প্রচারেতে শূর ॥৯৬॥

nije rudra-amsa sada pratape prachura
prachchhanna bauddhera mata pracharete sura [96]

nije–Personally, [he was a] sada prachura pratape–highly and constantly empowered rudra-amsa–manifestation of Siva [and] sura–an expert pracharete–at preaching mata–a conception prachchhanna bauddhera–of veiled Buddhism. [96]

“He was a highly empowered manifestation of Siva who was expert at preaching a conception of veiled Buddhism.

প্রভুর আজ্ঞায় রুদ্র এই কার্য্য করে ।
আইলেন যবে তেঁহ নদীয়া-নগরে ॥৯৭॥

স্বপ্নে প্রভু গৌরচন্দ্র দিলা দরশন ।
কৃপা করি’ বলে তারে মধুর বচন ॥৯৮॥

prabhura ajnaya rudra ei karya kare
ailena yabe te̐ha nadiya-nagare [97]

svapne prabhu gaurachandra dila darasana
krpa kari’ bale tare madhura vachana [98]

prabhura ajnaya–According to the order of the Lord, rudra–Siva kare–performs ei–this karya–duty. yabe–When te̐ha–he ailena–came nadiya–nagare–to the town of Nadia, gaurachandra prabhu–Lord Gaurachandra darasana dila–revealed [Himself] svapne–in a dream [and] krpa kari’–mercifully bale–spoke madhura–sweet vachana–words tare–to him. [97–98]

“According to the order of the Lord, Siva performs this duty. When Sankar Acharya came to Nadia, Gaurachandra revealed Himself to Sankar Acharya in a dream and mercifully spoke sweet words to him.

‘তুমি ত আমার দাস মম আজ্ঞা ধরি’ ।
প্রচারিছ মায়াবাদ বহু যত্ন করি’ ॥৯৯॥

‘tumi ta amara dasa mama ajna dhari’
pracharichha mayavada bahu yatna kari’ [99]

‘tumi–‘You [are] ta amara–My dasa–servant, [and] dhari’–following mama–my ajna–order, bahu yatna kari’ pracharichha–you are very cleverly preaching mayavada–illusionism. [99]

“‘You are My servant, and following My order, you are very cleverly preaching illusionism.

এই নবদ্বীপধাম মম প্রিয় অতি ।
হেথা মায়াবাদ কভু না পাইবে গতি ॥১০০॥

ei navadvipa-dhama mama priya ati
hetha mayavada kabhu na paibe gati [100]

ei navadvipa-dhama–Nabadwip Dham [is] mama ati priya–very dear to Me, [and] mayavada–illusionism kabhu paibe na–will never have gati–a place hetha–here. [100]

“‘Nabadwip Dham is very dear to Me, and illusionism will never have a place here.

বৃদ্ধশিব হেথা প্রৌঢ়ামায়ারে লইয়া ।
কল্পিত আগমগণে দেন প্রচারিয়া ॥১০১॥

vrddha-siva hetha praudha-mayare la-iya
kalpita agama-gane dena prachariya [101]

hetha–Here, vrddha-siva–Vrddha Siva, la-iya–with praudha-mayare–Praudha Maya prachariya dena–propagate kalpita–imaginary interpretations agama-gane–of the scriptures. [101]

“‘Here, Vrddha Siva and Praudha Maya propagate imaginary interpretations of the scriptures.

মম ভক্তগণে দ্বেষ করে যেই জন ।
তাহারে কেবল তেঁহ করেন বঞ্চন ॥১০২॥

mama bhakta-gane dvesa kare yei jana
tahare kevala te̐ha karena vanchana [102]

te̐ha–They vanchana karena–deceive kevala–only tahare yei jana–those who dvesa kare–oppose mama–My bhakta-gane–devotees. [102]

“‘They deceive, however, only those who oppose My devotees.

এই স্থানে সাধারণে মম ভক্ত হয় ।
দুষ্টমত প্রচারের স্থান ইহা নয় ॥১০৩॥

ei sthane sadharane mama bhakta haya
dusta-mata pracharera sthana iha naya [103]

sadharane–In general, mama–My bhakta–devotees haya–are ei sthane–here. iha–This place naya–is not sthana–a place dusta-mata pracharera–for preaching misconception. [103]

“‘In general, My devotees reside here. This place is not for preaching misconception.

অতএব তুমি কর অন্যত্র গমন ।
নবদ্বীপবাসিগণে না কর পীড়ন’ ॥১০৪॥

ataeva tumi kara anyatra gamana
navadvipa-vasi-gane na kara pidana’ [104]

ataeva–Therefore, tumi gamana kara–you should go anyatra–elsewhere. pidana kara na–Do not trouble navadvipa-vasi-gane’–the residents of Nabadwip.’ [104]

“‘Therefore, you should go elsewhere. Do not trouble the residents of Nabadwip.’

স্বপ্নে নবদ্বীপতত্ত্ব জানিয়া তখন ।
ভক্ত্যাবেশে অন্য দেশে করিল গমন ॥১০৫॥

svapne navadvipa-tattva janiya takhana
bhaktyavese anya dese karila gamana [105]

takhana–Then, janiya–understanding navadvipa-tattva–the position of Nabadwip svapne–through [his] dream, gamana karila–he went anya dese–elsewhere, bhaktyavese–inspired with devotion. [105]

“Understanding the position of Nabadwip through this dream, Sankar Acharya went elsewhere, inspired with devotion.

এই রুদ্রদ্বীপে হয় রুদ্রগণস্থান ।
হেথা রুদ্রগণ গৌর-গুণ করে গান ॥১০৬॥

ei rudradvipe haya rudra-gana-sthana
hetha rudra-gana gaura-guna kare gana [106]

rudra-gana-sthana–The place of the eleven Rudras haya–is ei rudradvipe–in Rudradwip. hetha–Here, rudra-gana–the Rudras gana kare–chant gaura-guna–the glories of Gaura. [106]

“The eleven Rudras reside here in Rudradwip and chant the glories of Gaura.

শ্রীনীললোহিতরুদ্রগণ-অধিপতি ।
মহানন্দে নৃত্যে হেথা করে নিতি নিতি ॥১০৭॥

sri-nila-lohita-rudra-gana-adhipati
mahanande nrtya hetha kare niti niti [107]

adhipati–The leader sri-nila-lohita-rudra-gana–of the Nilalohita Rudras niti niti–always nrtya kare–dances hetha–here mahanande–with great joy. [107]

“Sri Nilalohita Siva, the leader of the Nilalohita Rudras, always dances here with great joy.

রুদ্র-নৃত্য দেখি’ আকাশেতে দেবগণ ।
আনন্দেতে করে সবে পুষ্পবরিষণ ॥১০৮॥

rudra-nrtya dekhi’ akasete deva-gana
anandete kare sabe puspa-varisana [108]

dekhi’–Seeing rudra-nrtya–the dancing of the Rudras, deva-gana–the gods akasete–in the sky anandete–joyfully puspa-varisana kare–shower flowers sabe–upon them. [108]

“Seeing the dancing of the Rudras, the gods in the sky joyfully shower flowers upon them.

কদাচিৎ বিষ্ণুস্বামী আসি’ দিগ্বিজয়ে ।
রুদ্রদ্বীপে রহে রাত্রে শিষ্যগণ লয়ে ॥১০৯॥

kadachit visnu-svami asi’ digvijaye
rudradvipe rahe ratre sisya-gana laye [109]

kadachit–Once, visnu-svami–Visnu Swami, digvijaye–while conquering all directions, asi’–came rudradvipe–to Rudradwip laye–with [his] sisya-gana–disciples [and] rahe–stayed ratre–the night. [109]

“Once, Visnu Swami, while conquering all directions, came to Rudradwip with his disciples and stayed the night.

‘হরি হরি’ বলি’ নৃত্য করে শিষ্যগণ ।
বিষ্ণুস্বামী শ্রুতিস্তুতি করেন পঠন ॥১১০॥

‘hari hari’ bali’ nrtya kare sisya-gana
visnu-svami sruti-stuti karena pathana [110]

sisya-gana–The disciples nrtya kare–danced, bali’–chanting ‘hari hari’–‘Hari! Hari!’, [and] visnu-svami–Visnu Swami sruti-stuti pathana karena–recited prayers from the scriptures. [110]

“The disciples danced, chanting, ‘Hari! Hari!’, and Visnu Swami recited prayers from the scriptures.

ভক্তি আলোচনা দেখি’ হয়ে হরষিত ।
কৃপা করি’ দেখা দিল শ্রীনীললোহিত ॥১১১॥

bhakti alochana dekhi’ haye harasita
krpa kari’ dekha dila sri-nila-lohita [111]

dekhi’–Seeing bhakti–devotional alochana–discussion, sri-nila-lohita–Sri Nilalohita Siva harasita haye–was pleased [and] krpa kari’–mercifully dekha dila–revealed [himself]. [111]

“Seeing this devotional discussion, Sri Nilalohita Siva was pleased and mercifully revealed himself.

বৈষ্ণবসভায় রুদ্র হৈল উপনীত ।
দেখি’ বিষ্ণুস্বামী অতি হৈল চমকিত ॥১১২॥

vaisnava-sabhaya rudra haila upanita
dekhi’ visnu-svami ati haila chamakita [112]

dekhi’–Upon seeing [that] rudra–Siva upanita haila–had arrived vaisnava-sabhaya–at a Vaisnava assembly, visnu-svami–Visnu Swami haila–became ati–completely chamakita–amazed. [112]

“Upon seeing that Siva had arrived at a Vaisnava assembly, Visnu Swami became completely amazed.

কর যুড়ি’ স্তব করে বিষ্ণু ততক্ষণ ।
দয়ার্দ্র হইয়া রুদ্র বলেন বচন ॥১১৩॥

kara yudi’ stava kare visnu tata-ksana
dayardra ha-iya rudra balena vachana [113]

tata-ksana–Immediately, visnu–Visnu Swami kara yudi’–joined [his] palms [and] stava kare–prayed [to Siva.] dayardra ha-iya–Melting with compassion, rudra–Siva vachana balena–spoke. [113]

“He immediately joined his palms and prayed to Siva. Melting with compassion, Siva spoke to him.

‘তোমরা বৈষ্ণব-জন মম প্রিয় অতি ।
ভক্তি আলোচনা দেখি’ তুষ্ট মম মতি ॥১১৪॥

‘tomara vaisnava-jana mama priya ati
bhakti alochana dekhi’ tusta mama mati [114]

tomara–All you vaisnava-jana–Vaisnavas [are] mama ati priya–very dear to me, [and] dekhi’–seeing [your] alochana–discussion bhakti–of devotion, mama–my mati–heart [is] tusta–delighted. [114]

“‘All you Vaisnavas are very dear to me, and my heart is delighted to see your discussion of devotion.

বর মাগ দিব আমি হইয়া সদয় ।
বৈষ্ণবে অদেয় মোর কিছু নাহি হয়’ ॥১১৫॥

vara maga diba ami ha-iya sadaya
vaisnave adeya mora kichhu nahi haya’ [115]

maga–Request vara–a boon, [and] sadaya ha-iya–kindly, ami–I diba–will give [it to you]. mora kichhu haya nahi–I have nothing [that] adeya–is not given vaisnave’–to Vaisnavas.’ [115]

“‘Request a boon, and I will kindly give it to you. There is nothing that I do not give to Vaisnavas.’

দণ্ডবৎ প্রণমিয়া বিষ্ণু মহাশয় ।
কর যুড়ি’ বর মাগে প্রেমানন্দময় ॥১১৬॥

dandavat pranamiya visnu mahasaya
kara yudi’ vara mage premanandamaya [116]

premanandamaya–Filled with divine love, visnu mahasaya–Visnu Swami dandavat pranamiya–bowed down, kara yudi’–joined [his] palms, [and] mage–requested vara–a boon. [116]

“Filled with divine love, Visnu Swami bowed down, joined his palms, and requested a boon.

‘এই বর দেহ প্রভু আমা সবাকারে ।
ভক্তি-সম্প্রদায় সিদ্ধি লভি অতঃপরে’ ॥১১৭॥

‘ei vara deha prabhu ama sabakare
bhakti-sampradaya siddhi labhi atahpare’ [117]

‘prabhu–‘O Lord, deha–give ama sabakare–us ei–the vara–boon [that] atahpare–hereafter siddhi labhi–we will establish bhakti-sampradaya’–a school of devotion.’ [117]

“‘O Lord, give us the boon that hereafter we will establish a school of devotion.’

পরম আনন্দে রুদ্র বর করি’ দান ।
নিজ সম্প্রদায় বলি’ করিল আখ্যান ॥১১৮॥

parama anande rudra vara kari’ dana
nija sampradaya bali’ k