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’ karila akhyana [118]

parama anande–With great joy, rudra–Rudra dana kari’–granted vara–this boon [and] bali’ akhyana karila–named sampradaya–the school nija–after himself. [118]

“With great joy, Rudra granted this boon and named the school after himself.

সেই হৈতে বিষ্ণুস্বামী স্বীয় সম্প্রদায় ।
শ্রীরুদ্র নামেতে খ্যাতি দিয়া নাচে গায় ॥১১৯॥

sei haite visnu-svami sviya sampradaya
sri-rudra namete khyati diya nache gaya [119]

visnu-svami–Visnu Swami sei haite–thus namete khyati diya–named sviya–his sampradaya–school sri-rudra–‘Sri Rudra’, [and] nache–danced [and] gaya–sang. [119]

“Visnu Swami thus named his school the Sri Rudra sampradaya, and danced and sang.

রুদ্রকৃপাবলে বিষ্ণু এ স্থানে রহিয়া ।
ভজিল শ্রীগৌরচন্দ্র প্রেমের লাগিয়া ॥১২০॥

rudra-krpa-bale visnu e sthane rahiya
bhajile sri-gaurachandra premera lagiya [120]

rudra-krpa-bale–By Siva’s mercy, visnu–Visnu Swami rahiya–stayed e sthane–here [and] bhajile–worshipped sri-gaurachandra–Sri Gaurachandra, lagiya–aspiring premera–for divine love. [120]

“By Siva’s mercy, Visnu Swami stayed here and worshipped Sri Gaurachandra, aspiring for divine love.

স্বপ্নে আসি’ শ্রীগৌরাঙ্গ বিষ্ণুরে বলিল ।
‘মম ভক্ত রুদ্র কৃপা তোমারে হইল ॥১২১॥

svapne asi’ sri-gauranga visnure balila
‘mama bhakta rudra krpa tomare ha-ila [121]

sri-gauranga–Sri Gauranga asi’–came visnure–to Visnu Swami svapne–in a dream [and] balila–said, ‘mama–‘My bhakta–devotee rudra–Siva krpa ha-ila–blessed tomare–you. [121]

“Sri Gauranga came to Visnu Swami in a dream and said, ‘My devotee Siva blessed you.

ধন্য তুমি নবদ্বীপে পাইলে ভক্তিধন ।
শুদ্ধাদ্বৈত-মত প্রচারহ এইক্ষণ ॥১২২॥

dhanya tumi navadvipe paile bhakti-dhana
suddhadvaita-mata pracharaha ei-ksana [122]

tumi–You [are] dhanya–fortunate [to] paile–have attained bhakti-dhana–the wealth of devotion navadvipe–in Nabadwip. ei-ksana–For now, pracharaha–preach suddhadvaita-mata–pure nondualism. [122]

“‘You are fortunate to have attained the wealth of devotion in Nabadwip. For now, preach pure nondualism.

কতদিনে হবে মোর প্রকট সময় ।
শ্রীবল্লভভট্ট রূপে হইবে উদয় ॥১২৩॥

kata-dine habe mora prakata samaya
sri-vallabha-bhatta rupe hai-be udaya [123]

kata-dine–Later, samaya–the time mora prakata–of My appearance habe–will come. udaya hai-be–You will appear rupe–as sri-vallabha-bhatta–Sri Vallabha Bhatta. [123]

“‘Later, at the time of My appearance, you will appear as Sri Vallabha Bhatta.

শ্রীক্ষেত্রে আমারে তুমি করি’ দরশনে ।
সম্প্রদায়ে সিদ্ধি পাবে গিয়া মহাবনে’ ॥১২৪॥

sri-ksetre amare tumi kari’ darasane
sampradaye siddhi pabe giya mahavane’ [124]

tumi–You darasane kari’–will meet amare–Me sri-ksetre–in Jagannath Puri, giya–go mahavane–to Gokula Mahavan, [and] siddhi pabe–establish [your] sampradaye’–school’. [124]

“‘You will meet Me in Sri Ksetra, later go to Mahavan, and establish your school.’

ওহে জীব শ্রীবল্লভ গোকুলে এখন ।
তুমি তথা গেলে পাবে তাঁর দরশন” ॥১২৫॥

ohe jiva sri-vallabha gokule ekhana
tumi tatha gele pabe ta̐ra darasana” [125]

ohe–O jiva–Jiva, sri-vallabha–Sri Vallabha [is] ekhana–now gokule–in Goloka. tumi gele–When you go tatha–there, ta̐ra darasana pabe”–you will meet him.” [125]

“O Jiva, Sri Vallabha is now in Gokula. When you go there, you will meet him.”

এত বলি’ নিত্যানন্দ দক্ষিণাভিমুখে ।
পারডাঙ্গা শ্রীপুলিনে চলিলেন সুখে ॥১২৬॥

eta bali’ nityananda daksinabhimukhe
paradanga sri-puline chalilena sukhe [126]

bali’–Saying eta–this, nityananda–Nityananda sukhe–happily chalilena–walked daksinabhimukhe–southbound paradanga–towards Paradanga sri-puline–through Sri Pulina. [126]

Saying this, Nityananda happily walked southbound towards Paradanga through Sri Pulina.

পুলিনে যাইয়া প্রভু নিত্যানন্দরায় ।
শ্রীরাসমণ্ডল ধীর-সমীর দেখায় ॥১২৭॥

puline yaiya prabhu nityananda-raya
sri-rasa-mandala dhira-samira dekhaya [127]

yaiya–Passing puline–through Sri Pulina, prabhu nityananda-raya–Lord Nityananda Ray dekhaya–showed [the devotees] sri-rasa-mandala–Sri Rasa Mandal [and] dhira-samira–Dhira Samira. [127]

Passing through Sri Pulina, Nityananda Prabhu showed the devotees Sri Rasa Mandal and Dhira Samira.

বলে, “জীব এই দেখ নিত্য-বৃন্দাবন ।
বৃন্দাবন-লীলা হেথা পায় দরশন ॥১২৮॥

bale, “jiva ei dekha nitya-vrndavana
vrndavana-lila hetha paya darasana” [128]

bale–He said, “jiva–O Jiva, dekha–see ei nitya-vrndavana–eternal Vrndavan. hetha–Here, darasana paya–you will see vrndavana-lila”–the Pastimes of Vrndavan.” [128]

He said, “O Jiva, see here eternal Vrndavan and its Pastimes.”

বৃন্দাবন শুনি’ জীব প্রেমেতে বিহ্বল ।
নয়নেতে বহে দরদর প্রেমজল ॥১২৯॥

vrndavana suni’ jiva premete vihvala
nayanete vahe dara-dara prema-jala [129]

suni’–Hearing vrndavana–of Vrndavan, jiva–Jiva [became] vihvala–overwhelmed premete–with divine love, [and] prema-jala–tears of love dara-dara vahe–streamed nayanete–from [his] eyes. [129]

Hearing of Vrndavan, Jiva became overwhelmed with divine love, and tears of love streamed from his eyes.

প্রভু বলে, “শ্রীগৌরাঙ্গ লয়ে ভক্তজন ।
এই স্থানে রাসপদ্য করিল কীর্ত্তন ॥১৩০॥

prabhu bale, “sri-gauranga laye bhakta-jana
ei sthane rasa-padya karila kirtana [130]

prabhu–The Lord bale–said, “sri-gauranga–“Sri Gauranga rasa-padya kirtana karila–chanted verses about the Rasa-lila ei sthane–here laye–with bhakta-jana–the devotees. [130]

Nityananda Prabhu said, “Sri Gauranga chanted verses about the Rasa-lila here with the devotees.

মহারাস-লীলাস্থান যথা বৃন্দাবনে ।
তথা এই স্থান জীব জাহ্নবী-পুলিনে ॥১৩১॥

maharasa-lila-sthana yatha vrndavane
tatha ei sthana jiva jahnavi-puline [131]

jiva–O Jiva, ei–this sthana–place jahnavi-puline–on the bank of the Ganga [is] yatha tatha–equal to maharasa-lila-sthana–the place of the great Rasa-lila vrndavane–in Vrndavan. [131]

“O Jiva, this place on the bank of the Ganga is the place of the great Rasa-lila in Vrndavan.

নিত্যরাস হয় হেথা গোপীগণ সনে ।
দরশন করে কভু ভাগ্যবান জনে ॥১৩২॥

nitya-rasa haya hetha gopi-gana sane
darasana kare kabhu bhagyavana jane [132]

nitya-rasa haya–Daily, the Rasa-lila happens hetha–here sane–with gopi-gana–the gopis. kabhu–Sometimes bhagyavana–fortunate jane–souls darasana kare–see [this]. [132]

“Daily, the Rasa-lila happens here with the gopis. Sometimes fortunate souls see this.

ইহার পশ্চিমে দেখ শ্রীধীর-সমীর ।
ভজনের স্থান এই শুন ওহে ধীর ॥১৩৩॥

ihara paschime dekha sri-dhira-samira
bhajanera sthana ei suna ohe dhira [133]

dekha–See sri-dhira-samira–Sri Dhira Samira ihara paschime–to its west. ohe–O dhira–wise one, suna–hear ei bhajanera sthana–about this place of worship. [133]

“See Sri Dhira Samira to the west. O wise one, hear about this place of worship.

ব্রজে ধীরসমীর যে যমুনার তীরে ।
সেই স্থান হেথা গঙ্গাপুলিন ভিতরে ॥১৩৪॥

vraje dhira-samira ye yamunara tire
sei sthana hetha ganga-pulina bhitare [134]

ye sei sthana–The place [known as] dhira-samira–Dhira Samira yamunara tire–on the bank of the Yamuna vraje–in Vraja, [is present] hetha–here ganga-pulina bhitare–on the bank of the Ganga. [134]

“The place known as Dhira Samira on the bank of the Yamuna in Vraja is present here on the bank of the Ganga.

দেখিতে গঙ্গার তীর বস্তুতঃ তা নয় ।
গঙ্গার পশ্চিমধারে শ্রীযমুনা বয় ॥১৩৫॥

dekhite gangara tira vastutah ta naya
gangara paschima-dhare sri-yamuna vaya [135]

vastutah–Actually, ta naya–it is not that gangara tira–the bank of the Ganga dekhite–is seen. sri-yamuna–The Yamuna vaya–flows gangara paschima-dhare–on the west side of the Ganga. [135]

“Actually, you do not see the bank of the Ganga here. The Yamuna flows on the west side of the Ganga.

যমুনার তীরে এই পুলিন সুন্দর ।
অতএব বৃন্দাবন বলে বিশ্বম্ভর ॥১৩৬॥

yamunara tire ei pulina sundara
ataeva vrndavana bale visvambhara [136]

ei–This sundara–beautiful pulina–bank [is] tire–on the shore yamunara–of the Yamuna. ataeva–Thus, visvambhara–Visvambhar bale–calls [this place] vrndavana–Vrndavan. [136]

“This beautiful bank is on the shore of the Yamuna. Thus, Visvambhar called this place Vrndavan.

বৃন্দাবন যত স্থান লীলার আছয় ।
সে সব জানহ জীব এই স্থানে হয় ॥১৩৭॥

vrndavane yata sthana lilara achhaya
se saba janaha jiva ei sthane haya [137]

jiva–O Jiva, janaha–know [that] yata sthana se saba–all the places lilara–of the Pastimes achhaya–present vrndavane–in Vrndavan haya–are present ei sthane–here. [137]

“O Jiva, know that all the places of the Pastimes in Vrndavan are present here.

বৃন্দাবনে নবদ্বীপে কিছু নাহি ভেদ ।
গৌর-কৃষ্ণে কভু নাহি করিবে প্রভেদ” ॥১৩৮॥

vrndavane navadvipe kichhu nahi bheda
gaura-krsne kabhu nahi karibe prabheda” [138]

kichhu nahi–There is no bheda–difference vrndavane navadvipe–between Vrndavan and Nabadwip. kabhu nahi–Never prabheda karibe–differentiate gaura-krsne”–between Gaura and Krsna.” [138]

“There is no difference between Vrndavan and Nabadwip, and one should never differentiate between Gaura and Krsna.”

মহাভাবে গরগর নিত্যানন্দরায় ।
বৃন্দাবন দেখাইয়া জীবে লয়ে যায় ॥১৩৯॥

mahabhave gara-gara nityananda-raya
vrndavana dekhaiya jive laye yaya [139]

gara-gara–Exuberant mahabhave–with intense ecstasy, nityananda-raya–Nityananda Ray dekhaiya–revealed vrndavana–Vrndavan jive–to Jiva [and then] laye yaya–took [him ahead]. [139]

Exuberant with intense ecstasy, Nityananda Ray revealed Vrndavan to Jiva and then took him ahead.

কতদূরে উত্তরেতে করিয়া গমন ।
রুদ্রদ্বীপে সেই রাত্রি করিল যাপন ॥১৪০॥

kata-dure uttarete kariya gamana
rudradvipe sei ratri karila yapana [140]

gamana kariya–They went kata-dure–a little ways uttarete–to the north [and] yapana karila–spent sei–that ratri–night rudradvipe–in Rudradwip. [140]

They went a little ways north and spent that night in Rudradwip.

নিতাইজাহ্নবাপদ যাহার সম্পদ ।
নদীয়া-মাহাত্ম্য গায় সে ভক্তিবিনোদ ॥১৪১॥

nitai-jahnava-pada yahara sampada
nadiya-mahatmya gaya se bhakti-vinoda [141]

se bhakti-vinoda–Bhakti Vinod, yahara–whose sampada–wealth [is] nitai-jahnava-pada–the feet of Nitai and Jahnava, gaya–chants nadiya-mahatmya–the glories of Nadia. [141]

Bhakti Vinod, whose wealth is the feet of Nitai and Jahnava, chants the glories of Nadia.

Chapter Sixteen

Sri Bilvapaksa and Sri Bharadvaja Tila

জয় জয় নদীয়াবিহারী গৌরচন্দ্র ।
জয় একচক্রাপতি প্রভুনিত্যানন্দ ॥১॥

jaya jaya nadiya-bihari gaurachandra
jaya ekachakra-pati prabhu-nityananda [1]

jaya jaya–All glory nadiya-bihari–to the reveller of Nadia, gaurachandra–Gaurachandra! jaya–All glory ekachakra-pati–to the Lord of Ekachakra, prabhu-nityananda–Nityananda Prabhu! [1]

All glory to the reveller of Nadia, Gaurachandra! All glory to the Lord of Ekachakra, Nityananda Prabhu!

জয় শান্তিপুরনাথ অদ্বৈত ঈশ্বর ।
রামচন্দ্রপুরবাসী জয় গদাধর ॥২॥

jaya santipura-natha advaita isvara
ramachandrapura-vasi jaya gadadhara [2]

jaya–All glory santipura-natha–to the Lord Santipur, advaita isvara–Lord Advaita! jay–All glory ramachandrapura-vasi–to the resident of Ramachandrapur gadadhara–Gadadhar! [2]

All glory to the Lord of Santipur, Advaita Acharya, and the resident of Ramachandrapur Gadadhar Pandit!

জয় জয় গৌড়ভূমি চিন্তামণিসার ।
কলিযুগে কৃষ্ণ যথা করিলা বিহার ॥৩॥

jaya jaya gauda-bhumi chintamani-sara
kali-yuge krsna yatha karila bihara [3]

jaya jaya–All glory gauda-bhumi–to the land of Gauda, chintamani-sara–made of pure spiritual gemstone, yatha–where krsna–Krsna karila–performed bihara–Pastimes kali-yuge–during Kali-yuga! [3]

All glory to the land of Gauda, made of pure spiritual gemstone, where Krsna performed Pastimes during Kali-yuga!

শ্রীজাহ্নবী পার হয়ে পদ্মার নন্দন ।
কিছুদূরে গিয়া বলে, “দেখ ভক্তগণ ॥৪॥

sri-jahnavi para haye padmara nandana
kichhu-dure giya bale, “dekha bhakta-gana [4]

padmara nandana–Nityananda, the son of Padmavati Devi, para haye–crossed sri-jahnavi–the Ganga, giya–went kichhu-dure–a little ways ahead, [and] bale–said, “bhakta-gana–“O devotees, dekha–look! [4]

Nityananda Prabhu crossed the Ganga, went a little ways ahead, and said, “O devotees, look!

বিল্বপক্ষ নাম এই স্থান মনোহর ।
বেলপুখরিয়া বলি’ বলে সর্ব্ব-নর ॥৫॥

bilvapaksa nama ei sthana manohara
bela-pukhariya bali’ bale sarva-nara [5]

ei–This manohara–enchanting sthana–place [is] nama–named bilvapaksa–Bilvapaksa. sarva-nara–Everyone bali’ bale–calls [it] bela-pukhariya–Bel Pukhariya. [5]

“This enchanting place is named Bilvapaksa. Everyone calls it Bel Pukhariya.

ব্রজধামে যারে শাস্ত্রে বলে বিল্ববন ।
নবদ্বীপে সেই স্থান কর দরশন ॥৬॥

vraja-dhame yare sastre bale bilvavana
navadvipe sei sthana kara darasana [6]

darasana kara–See sei sthana–the place navadvipe–in Nabadwip yare–which sastre–the scriptures bale–call bilvavana–Bilvavan vraja-dhame–in Vraja Dham. [6]

“See here in Nabadwip the place which the scriptures call Bilvavan in Vraja Dham.

পঞ্চবক্ত্র বিল্বকেশ আছিল হেথায় ।
একপক্ষ বিল্বদলে আরাধিয়া তাঁয় ॥৭॥

ব্রাহ্মণ সজ্জনগণে তুষিল তাঁহারে ।
কৃষ্ণভক্তি বর দিল তাহা সবাকারে ॥৮॥

pancha-vaktra bilvakesa achhila hethaya
eka-paksa bilva-dale aradhiya ta̐ya [7]

brahmana sajjana-gane tusila ta̐hare
krsna-bhakti vara dila taha sabakare [8]

pancha-vaktra–Siva, who has five faces, bilvakesa–the lord of bael, achhila–is present hethaya–here. [After] brahmana sajjana-gane–a group of noble brahmans tusila–satisfied ta̐hare–him, aradhiya–having worshipped ta̐ya–him bilva-dale–with bael leaves eka-paksa–for a fortnight, dila–he gave sabakare–them taha vara–the boon krsna-bhakti–of devotion to Krsna. [7–8]

“Siva, the lord of bael, resides here. After a group of noble brahmans satisfied him, having worshipped him with bael leaves for a fortnight, Siva gave them the boon of devotion to Krsna.

সেই বিপ্রগণ মধ্যে নিম্বাদিত্য ছিল ।
বিশেষ করিয়া পঞ্চবক্ত্রে আরাধিল ॥৯॥

sei vipra-gana madhye nimbaditya chhila
visesa kariya pancha-vaktre aradhila [9]

madhye–Amongst sei vipra-gana–the brahmans chhila–was nimbaditya–Nimbaditya (Nimbarka Acharya), [who] aradhila kariya–worshipped pancha-vaktre–Siva (‘he who has five heads’) visesa–exceptionally [well]. [9]

“Amongst the brahmans was Nimbaditya, who worshipped Siva exceptionally well.

কৃপা করি’ পঞ্চবক্ত্র কহিল তখন ।
‘এই গ্রাম-প্রান্তে আছে দিব্য বিল্ববন ॥১০॥

krpa kari’ pancha-vaktra kahila takhana
‘ei grama-prante achhe divya bilvavana [10]

krpa kari’–Mercifully, pancha-vaktra–Siva takhana–then kahila–said [to him,] ‘ei grama-prante–‘On the edge of this village achhe–is [a] divya–divine bilvavana–bael forest. [10]

“Mercifully, Siva said to him, ‘On the edge of this village is a divine bael forest.

সেই বন মধ্যে চতুঃসন আছে ধ্যানে ।
তাঁদের কৃপায় তব হবে দিব্যজ্ঞানে ॥১১॥

sei vana madhye chatuhsana achhe dhyane
ta̐dera krpaya tava habe divya-jnane [11]

chatuhsana–The four Kumaras (Sanaka, Sanandana, Sanatan, and Sanat) achhe–are dhyane–in meditation sei vana madhye–in that forest, [and] ta̐dera krpaya–by their grace, tava divya-jnane habe–you will attain divine knowledge. [11]

“‘The four Kumaras are meditating in that forest, and by their grace, you will attain divine knowledge.

চতুঃসন গুরু তব তাঁদের সেবায় ।
সর্ব্ব-অর্থ লাভ তব হইবে হেথায়’ ॥১২॥

chatuhsana guru tava ta̐dera sevaya
sarva-artha labha tava ha-ibe hethaya’ [12]

chatuhsana–The four Kumaras [are] tava–your guru–Gurus, [and] ta̐dera sevaya–through their service, tava labha ha-ibe–you will attain sarva–all artha–ends hethaya’–here.’ [12]

“‘The four Kumaras are your Gurus, and through their service, you will attain everything here.’

এ৩ বলি’ মহেশ্বর হৈল অন্তর্দ্ধান ।
নিম্বাদিত্য অন্বেষণ করি’ পায় স্থান ॥১৩॥

eta bali’ mahesvara haila antardhana
nimbaditya anvesana kari’ paya sthana [13]

bali’–Saying eta–this, mahesvara–Siva antardhana haila–disappeared. nimbaditya–Nimbaditya anvesana kari’–searched [and] paya–found sthana–the place. [13]

“Saying this, Siva disappeared. Nimbaditya then searched and found the place.

বিল্ববন মধ্যে দেখে বেদী মনোহর ।
চতুঃসন বসিয়াছে তাহার উপর ॥১৪॥

সনক সনন্দ আর ঋষি সনাতন ।
শ্রীসনৎকুমার এই ঋষি চার জন ॥১৫॥

বৃদ্ধকেশ সন্নিধানে অন্য অলক্ষিত ।
বস্ত্রহীন সুকুমার উদার চরিত ॥১৬॥

bilvavana madhye dekhe vedi manohara
chatuhsana basiyachhe tahara upara [14]

sanaka sananda ara rsi sanatana
sri-sanat-kumara ei rsi chara jana [15]

vrddha-kesa sannidhane anya alaksita
vastra-hina sukumara udara charita [16]

bilvavana madhye–In the bael forest, dekhe–he saw chatuhsana–the four Kumaras— ei rsi ara rsi chara jana–the four sages sanaka–Sanak, sananda–Sananda, sanatana–Sanatan, [and] sri-sanat-kumara–Sri Sanat Kumar— basiyachhe–seated tahara upara–on a manohara–beautiful vedi–platform sannidhane–beside vrddha-kesa–Siva, alaksita–unseen anya–by others. [They were] vastra-hina–unclothed, sukumara–very young, [and] udara charita–of noble character. [14–16]

“In the bael forest, he saw the four Kumaras—the sages Sanak, Sananda, Sanatan, and Sanat Kumar—seated on a beautiful platform beside Siva, unseen by others. They were unclothed, very young, and of noble character.

দেখি’ নিম্বাদিত্যাচার্য্য পরম কৌতুকে ।
‘হরে কৃষ্ণ হরে কৃষ্ণ’ ডাকি’ বলে সুখে ॥১৭॥

dekhi’ nimbadityacharya parama kautuke
‘hare krsna hare krsna’ daki’ bale sukhe [17]

parama kautuke–With great excitement dekhi’–upon seeing [them,] nimbadityacharya–Nimbaditya Acharya sukhe–happily daki’ bale–called out, ‘hare krsna hare krsna’–‘Hare Krsna! Hare Krsna!’ [17]

“Greatly excited upon seeing them, Nimbaditya Acharya happily called out, ‘Hare Krsna! Hare Krsna!’

হরিনাম শুনি’ কানে ধ্যান ভঙ্গ হৈল ।
সম্মুখে বৈষ্ণবমূর্ত্তি দেখিতে পাইল ॥১৮॥

hari-nama suni’ kane dhyana bhanga haila
sammukhe vaisnava-murti dekhite paila [18]

suni’–Hearing hari-nama–the Name of the Lord kane–with [their] ears, [their] dhyana–meditation bhanga haila–broke, [and] dekhite paila–they saw vaisnava-murti–the form of a Vaisnava sammukhe–in front of them. [18]

“Hearing the Name of the Lord, their meditation broke, and they saw the form of a Vaisnava in front of them.

বৈষ্ণব দেখিয়া সবে হয়ে হৃষ্টমন ।
নিম্বাদিত্যে ক্রমে ক্রমে দেয় আলিঙ্গন ॥১৯॥

vaisnava dekhiya sabe haye hrsta-mana
nimbaditye krame krame deya alingana [19]

dekhiya–Seeing vaisnava–the Vaisnava, sabe–they hrsta-mana haye–were pleased, [and] krame krame–one by one alingana deya–they embraced nimbaditye–Nimbaditya. [19]

“Seeing the Vaisnava, they were pleased, and one by one they embraced Nimbaditya.

‘কে তুমি কেন বা হেথা বল পরিচয় ।
তোমার প্রার্থনা মোরা পুরাব নিশ্চয়’ ॥২০॥

‘ke tumi kena va hetha bala parichaya
tomara prarthana mora puraba nischaya’ [20]

‘ke–‘Who [are] tumi–you? kena va–Why [are you] hetha–here? parichaya bala–Introduce [yourself]. mora–We nischaya puraba–will certainly fulfil tomara–your prarthana’–prayers.’ [20]

“‘Who are you? Why have you come here? Please introduce yourself. We will certainly fulfil your prayers.’

শুনি’ নিম্বাদিত্য দণ্ডবৎ প্রণমিয়া ।
নিজ পরিচয় দেয় বিনীত হইয়া ॥২১॥

suni’ nimbaditya dandavat pranamiya
nija parichaya deya vinita ha-iya [21]

suni’–Hearing [this] nimbaditya–Nimbaditya dandavat pranamiya–prostrated [and] vinita ha-iya–humbly nija parichaya deya–introduced himself. [21]

“Hearing their words, Nimbaditya prostrated and humbly introduced himself.

নিম্বার্কের পরিচয় করিয়া শ্রবণ ।
শ্রীসনৎকুমার কয় সহাস্য বদন ॥২২॥

nimbarkera parichaya kariya sravana
sri-sanat-kumara kaya sahasya vadana [22]

sravana kariya–Upon hearing nimbarkera–Nimbarka’s parichaya–introduction, sri-sanat-kumara–Sri Sanat Kumar kaya–spoke sahasya vadana–with a smiling face. [22]

“Upon hearing Nimbarka’s introduction, Sri Sanat Kumar spoke with a smiling face.

‘কলি ঘোর হইবে জানিয়া কৃপাময় ।
ভক্তি প্রচারিতে চিত্তে করিল নিশ্চয় ॥২৩॥

‘kali ghora ha-ibe janiya krpamaya
bhakti pracharite chitte karila nischaya [23]

‘janiya–‘Knowing [that] kali–Kali-yuga ha-ibe–would be ghora–dark, krpamaya–the merciful Lord chitte nischaya karila–decided pracharite–to preach bhakti–devotion. [23]

“‘Knowing that Kali-yuga would be dark, the merciful Lord decided to preach devotion.

চারিজন ভক্তে শক্তি করিয়া অর্পণ ।
ভক্তি প্রচারিতে বিশ্বে করিল প্রেরণ ॥২৪॥

chari-jana bhakte sakti kariya arpana
bhakti pracharite visve karila prerana [24]

sakti arpana kariya–He empowered chari-jana bhakte–four devotees [and] prerana karila–sent [them] pracharite–to preach bhakti–devotion visve–throughout the world. [24]

“‘He empowered four devotees and sent them to preach devotion throughout the world.

রামানুজ, মধ্ব, বিষ্ণু—এই তিন জন ।
তুমি ত চতুর্থ হও ভক্ত মহাজন ॥২৫॥

ramanuja, madhva, visnu—ei tina jana
tumi ta chaturtha hao bhakta mahajana [25]

ramanuja–Ramanuja, madhva–Madhva Acharya, [and] visnu–Visnu Swami [are] ei tina–three of these jana–souls. tumi–You hao–are ta chaturtha–the fourth bhakta mahajana–of these great devotees. [25]

“‘Ramanuja, Madhva Acharya, and Visnu Swami are three of them. You are the fourth of these great devotees.

শ্রীদেবী করিল রামানুজে অঙ্গীকার ।
ব্রহ্মা মধ্বাচার্য্যে রুদ্র বিষ্ণুকে স্বীকার ॥২৬॥

sri-devi karila ramanuje angikara
brahma madhvacharye rudra visnuke svikara [26]

sri-devi–Laksmi Devi angikara karila–accepted ramanuje–Ramanuja, brahma–Brahma svikara–accepted madhvacharye–Madhva Acharya, [and] rudra–Siva [accepted] visnuke–Visnu Swami. [26]

“‘Laksmi Devi accepted Ramanuja, Brahma accepted Madhva Acharya, and Siva accepted Visnu Swami.

আমরা তোমাকে আজ জানিনু আপন ।
শিষ্য করি’ ধন্য হই এই প্রয়োজন ॥২৭॥

amara tomake aja janinu apana
sisya kari’ dhanya ha-i ei prayojana [27]

aja–Today, amara–we janinu–have met tomake–you apana–personally. kari’–We will make [you our] sisya–disciple [and thus] ha-i–become dhanya–fortunate. ei–This [is our] prayojana–purpose. [27]

“‘Today, we have met you personally. We will make you our disciple and thus become fortunate. This is our purpose.

পূর্ব্বে মোরা অভেদ-চিন্তায় ছিনু রত ।
কৃপাযোগে সেই পাপ হৈল দূরগত ॥২৮॥

purve mora abheda-chintaya chhinu rata
krpa-yoge sei papa haila dura-gata [28]

purve–Previously, mora–we abheda-chintaya rata chhinu–meditated on nonduality, [but] krpa-yoge–by the grace [of the Lord] sei–such papa–sin dura-gata haila–has left us. [28]

“‘Previously, we meditated on nonduality, but by the grace of the Lord such sin has left us.

এবে শুদ্ধভক্তি অতি উপাদেয় জানি ।
সংহিতা রচনা করিয়াছি একখানি ॥২৯॥

ebe suddha-bhakti ati upadeya jani
samhita rachana kariyachhi eka-khani [29]

ebe–Now, jani–we understand [that] suddha-bhakti–pure devotion [is] ati–supremely upadeya–relishable, [and] rachana kariyachhi–we have written eka-khani–a samhita–scripture [about it]. [29]

“‘We now understand that pure devotion is supremely relishable, and we have written a scripture about it.

সনৎকুমার-সংহিতা ইহার নাম হয় ।
এইমতে দীক্ষা তব হইবে নিশ্চয়’ ॥৩০॥

sanat-kumara-samhita ihara nama haya
ei-mate diksa tava ha-ibe nischaya’ [30]

ihara–Its nama–name haya–is sanat-kumara-samhita–Sanat-kumara-samhita. tava diksa nischaya ha-ibe–You will certainly be initiated ei-mate’–into its teachings.’ [30]

“‘Its name is Sanat-kumara-samhita. You will certainly be initiated into its teachings.’

গুরু-অনুগ্রহ দেখি’ নিম্বার্ক ধীমান ।
অবিলম্বে আইলা করি’ ভাগীরথী স্নান ॥৩১॥

guru-anugraha dekhi’ nimbarka dhimana
avilambe aila kari’ bhagirathi snana [31]

dekhi’–Seeing guru-anugraha–the grace of [his] Guru, dhimana nimbarka–the wise Nimbarka avilambe–immediately snana kari’–bathed bhagirathi–in the Ganga [and] aila–returned. [31]

“Seeing the grace of his Guru, the wise Nimbarka immediately bathed in the Ganga and returned.

সাষ্টাঙ্গে পড়িয়া বলে সদৈন্য বচন ।
‘এ অধমে তার নাথ পতিতপাবন’ ॥৩২॥

sastange padiya bale sadainya vachana
‘e adhame tara natha patita-pavana’ [32]

sastange padiya–He prostrated [himself and] sadainya–humbly vachana bale–said, ‘natha–‘O Lord! patita-pavana–Saviour of the fallen! tara–Deliver e–this adhame’–lowly soul.’ [32]

“He prostrated himself and humbly said, ‘O lord! Saviour of the fallen! Deliver this lowly soul.’

চতুঃসন কৈল শ্রীযুগল-মন্ত্র দান ।
ভাবমার্গে উপাসনা করিল বিধান ॥৩৩॥

chatuhsana kaila sri-yugala-mantra dana
bhava-marge upasana karila vidhana [33]

chatuhsana–The four Kumaras dana kaila–gave [him] sri-yugala-mantra–a mantra for the Divine Couple [and] vidhana karila–taught [him] upasana–worship bhava-marge–on the path of love (raga-marg). [33]

“The four Kumaras gave him a mantra to worship the Divine Couple and taught him how to worship on the path of love.

মন্ত্র লভি’ নিম্বাদিত্য সিদ্ধ পীঠস্থানে ।
উপাসনা করিলেন সংহিতা-বিধানে ॥৩৪॥

mantra labhi’ nimbaditya siddha pitha-sthane
upasana karilena samhita-vidhane [34]

labhi’–Receiving mantra–the mantra, nimbaditya–Nimbaditya upasana karilena–performed worship siddha pitha-sthane–in this holy place samhita-vidhane–according to the teachings of the Sanat-kumara-samhita. [34]

“Receiving the mantra, Nimbaditya performed worship in this holy place according to the teachings of the Sanat-kumara-samhita.

কৃপা করি’ রাধাকৃষ্ণ তারে দেখা দিল ।
রূপের ছটায় চতুর্দ্দিক আলো হৈল ॥৩৫॥

krpa kari’ radha-krsna tare dekha dila
rupera chhataya chatur-dika alo haila [35]

krpa kari’–Mercifully, radha-krsna–Radha and Krsna dekha dila–revealed [Themselves] tare–to him, [and] rupera chhataya–the lustre of [Their] forms alo haila–illuminated chatur-dika–the four directions. [35]

“Mercifully, Radha and Krsna revealed Themselves to him, and the lustre of Their forms illuminated the four directions.

মৃদু মৃদু হাসি’ মুখে বলেন বচন ।
‘ধন্য তুমি নিম্বাদিত্য করিলে সাধন ॥৩৬॥

mrdu mrdu hasi’ mukhe balena vachana
‘dhanya tumi nimbaditya karile sadhana [36]

mrdu mrdu–Gently mukhe hasi’–smiling, vachana balena–They said, ‘nimbaditya–‘O Nimbaditya, tumi–you [are] dhanya–fortunate: sadhana karile–you have performed worship [here]. [36]

“Gently smiling, They said, ‘O Nimbaditya, you are fortunate: you have performed worship here.

অতি প্রিয় নবদ্বীপ আমা দোঁহাকার ।
হেথা দোঁহে একরূপ শচীর কুমার’ ॥৩৭॥

ati priya navadvipa ama do̐hakara
hetha do̐he eka-rupa sachira kumara’ [37]

navadvipa–Nabadwip [is] ama do̐hakara ati priya–very dear to Us. hetha–Here, do̐he–We [are present] eka-rupa–in one form sachira kumara’–as the son of Sachi.’ [37]

“‘Nabadwip is very dear to Us. Here, We are present in one form as the son of Sachi Devi.’

বলিতে বলিতে গৌর-রূপ প্রকাশিল ।
রূপ দেখি’ নিম্বাদিত্য বিহ্বল হইল ॥৩৮॥

balite balite gaura-rupa prakasila
rupa dekhi’ nimbaditya vihvala ha-ila [38]

balite balite–As They spoke, prakasila–They revealed [Their] gaura-rupa–form as Gaura. dekhi’–Seeing rupa–this form, nimbaditya–Nimbaditya vihvala ha-ila–was overwhelmed. [38]

“As They spoke, They revealed Their form as Gauranga. Seeing this form, Nimbaditya was overwhelmed.

বলে, ‘কভু নাহি দেখি নাহি শুনি কানে ।
এ হেন অপূর্ব্ব রূপ আছে কোনখানে’ ॥৩৯॥

bale, ‘kabhu nahi dekhi nahi suni kane
e hena apurva rupa achhe kona-khane’ [39]

bale–He said, ‘kabhu dekhi nahi–‘I have never seen suni nahi–or heard kane–with [my] ears e hena–of this apurva–extraordinary rupa–form achhe–existing kona-khane’–anywhere.’ [39]

“He said, ‘I have never seen or heard of this extraordinary form anywhere.’

কৃপা করি’ মহাপ্রভু বলিল তখন ।
এরূপ গোপন এবে কর মহাজন ॥৪০॥

krpa kari’ mahaprabhu balila takhana
e-rupa gopana ebe kara mahajana [40]

mahaprabhu–Mahaprabhu takhana–then krpa kari’–mercifully balila–said, ‘mahajana–‘O great soul, ebe–for now, e-rupa gopana kara–keep this form a secret. [40]

“Mahaprabhu then mercifully said, ‘O great soul, for now, keep this form a secret.

প্রচারহ কৃষ্ণভক্তি যুগল-বিলাস ।
যুগল-বিলাসে মোর অত্যন্ত উল্লাস ॥৪১॥

pracharaha krsna-bhakti yugala-vilasa
yugala-vilase mora atyanta ullasa [41]

pracharaha–Preach krsna-bhakti–devotion to Krsna [and] yugala-vilasa–the Pastimes of the Divine Couple. yugala–vilase–The Divine Couples’ Pastimes [are] mora–My atyanta–greatest ullasa–joy. [41]

“‘Preach devotion to Krsna and the Pastimes of the Divine Couple. Their Pastimes are My greatest joy.

যে সময়ে গৌররূপ প্রকট হইবে ।
শ্রীবিদ্যাবিলাসে তবে বড় রঙ্গ হবে ॥৪২॥

ye samaye gaura-rupa prakata ha-ibe
sri-vidya-vilase tabe bada ranga habe [42]

ye samaye–When [My] gaura-rupa–form of Gaura prakata ha-ibe–appears, tabe–then bada ranga habe–I will take great pleasure sri-vidya-vilase–in Pastimes of scholarship. [42]

“‘When I appear in the form of Gaura, I will find great pleasure in Pastimes of scholarship.

সে সময়ে কাশ্মীর প্রদেশে জন্ম লয়ে ।
ভ্রমিবে ভারতবর্ষ দিগ্বিজয়ী হয়ে ॥৪৩॥

se samaye kasmira pradese janma laye
bhramibe bharata-varsa digvijayi haye [43]

se samaye–At that time, janma laye–you will take birth kasmira pradese–in the region of Kasmir [and] bhramibe–travel bharata-varsa–throughout the land of Bharat (India), digvijayi haye–conquering all directions. [43]

“‘At that time, you will take birth in Kasmir and travel throughout the land of Bharat, conquering all directions.

কেশব কাশ্মীরী নামে সকলে তোমায় ।
মহাবিদ্যাবান বলি’ সর্ব্বত্রেতে গায় ॥৪৪॥

kesava kasmiri name sakale tomaya
mahavidyavana bali’ sarvatrete gaya [44]

sakale–Everyone, sarvatrete–everywhere, bali’–will call tomaya–you name–by the name kesava kasmiri–Kesava Kasmiri [and] gaya–praise [you for being] mahavidyavana–highly learned. [44]

“‘Everyone, everywhere, will call you Kesava Kasmiri and praise you for being highly learned.

ভ্রমিতে ভ্রমিতে এই নবদ্বীপধামে ।
আসিয়া থাকিবে তুমি মায়াপুর-গ্রামে ॥৪৫॥

bhramite bhramite ei navadvipa-dhame
asiya thakibe tumi mayapura-grame [45]

bhramite bhramite–While travelling, tumi–you asiya–will come ei navadvipa-dhame–to Nabadwip Dham [and] thakibe–stay mayapura-grame–in the village of Mayapur. [45]

“‘While travelling, you will come to Nabadwip Dham and stay in the village of Mayapur.

নবদ্বীপে বড় বড় অধ্যাপকগণ ।
তব নাম শুনি’ করিবেক পলায়ন ॥৪৬॥

navadvipe bada bada adhyapaka-gana
tava nama suni’ karibeka palayana [46]

suni’–Hearing tava–your nama–name, bada bada adhyapaka-gana–the greatest scholars navadvipe–in Nabadwip palayana karibeka–will flee. [46]

“‘Hearing your name, the greatest scholars in Nabadwip will flee.

আমি ত তখন বিদ্যাবিলাসে মাতিব ।
পরাজিয়া তোমা সবে আনন্দ লভিব ॥৪৭॥

ami ta takhana vidya-vilase matiba
parajiya toma sabe ananda labhiba [47]

takhana–At that time, ami–I ta matiba–will be immersed vidya-vilase–in Pastimes of scholarship, [and] parajiya–I will defeat toma sabe–you, [and] ananda labhiba–feel pleasure. [47]

“‘At that time, immersed in Pastimes of scholarship, I will defeat you and feel great pleasure.

সরস্বতী-কৃপাবলে জানি’ মম তত্ত্ব ।
আশ্রয় করিবে মোরে ছাড়িয়া মহত্ত্ব ॥৪৮॥

sarasvati-krpa-bale jani’ mama tattva
asraya karibe more chhadiya mahattva [48]

sarasvati-krpa-bale–By the grace of Saraswati, jani’–you will understand mama–My tattva–identity, asraya karibe–take shelter more–of Me, [and] chhadiya–give up [your] mahattva–pride. [48]

“‘By the grace of Saraswati, you will understand My identity, take shelter of Me, and give up your pride.

ভক্তি দান করি’ আমি তোমারে তখন ।
ভক্তি প্রচারিতে পুনঃ করিব প্রেরণ ॥৪৯॥

bhakti dana kari’ ami tomare takhana
bhakti pracharite punah kariba prerana [49]

takhana–Then, ami–I dana kari’–will give tomare–you bhakti–devotion [and] prerana kariba–send [you] pracharite–to preach bhakti–devotion punah–again. [49]

“‘Then, I will give you devotion and send you to preach devotion again.

অতএব দ্বৈতাদ্বৈত-মত প্রচারিয়া ।
তুষ্ট কর এবে মোরে গোপন করিয়া ॥৫০॥

ataeva dvaitadvaita-mata prachariya
tusta kara ebe more gopana kariya [50]

ataeva ebe–So for now, tusta kara–satisfy [Me] prachariya–by preaching dvaitadvaita-mata–the conception of dualistic non-dualism [and] more gopana kariya–keep Me secret. [50]

“‘So for now, satisfy Me by preaching the conception of dualistic nondualism and keep My identity secret.

যবে আমি সঙ্কীর্ত্তন আরম্ভ করিব ।
তোমাদের মতসার নিজে প্রচারিব ॥৫১॥

yabe ami sankirtana arambha kariba
tomadera mata-sara nije prachariba [51]

yabe–When ami–I arambha kariba–start sankirtana–sankirtan, nije prachariba–I will personally preach tomadera mata-sara–the essence of Your conception. [51]

“‘When I start My sankirtan Pastimes, I will preach the essence of your conception.

মধ্ব হইতে সারদ্বয় করিব গ্রহণ ।
এক হয় কেবল-অদ্বৈত নিরসন ॥৫২॥

madhva ha-ite sara-dvaya kariba grahana
eka haya kevala-advaita nirasana [52]

grahana kariba–I will accept sara-dvaya–two essential principles ha-ite–from madhva–Madhva Acharya. eka–One haya–is [his] nirasana–refutation kevala-advaita–of exclusive nondualism. [52]

“‘I will accept two essential principles from Madhva Acharya. One is his refutation of exclusive nondualism.

কৃষ্ণমূর্ত্তি নিত্য জানি তাঁহার সেবন ।
সেই ত দ্বিতীয় সার জান মহাজন ॥৫৩॥

krsna-murti nitya jani’ ta̐hara sevana
sei ta dvitiya sara jana mahajana [53]

mahajana–O great soul, jana–know sei ta–the dvitiya–second sara–essential principle [to be] sevana–serving krsna-murti–Krsna’s Deity form, jani’–knowing ta̐hara–Him [to be] nitya–eternal. [53]

“‘O great soul, know the second essential principle to be serving Krsna’s Deity form, knowing the Deity to be eternal.

রামানুজ হৈতে আমি লই দুই সার ।
অনন্য ভকতি ভক্তজন সেবা আর ॥৫৪॥

ramanuja haite ami la-i dui sara
ananya bhakati bhakta-jana seva ara [54]

haite–From ramanuja–Ramanuja, ami–I la-i–will take dui–two sara–essential principles: ananya bhakati–exclusive devotion (devotion free from karma, yoga, and jnan) ara–and bhakta-jana seva–service to the devotees. [54]

“‘From Ramanuja, I will take two essential principles: exclusive devotion and service to the devotees.

বিষ্ণু হৈতে দুই সার করিব স্বীকার ।
তদীয় সর্ব্বস্ব ভাব রাগমার্গ আর ॥৫৫॥

visnu haite dui sara kariba svikara
tadiya sarvasva bhava raga-marga ara [55]

haite–From visnu–Visnu Swami, svikara kariba–I will accept dui–two sara–essential principles: bhava–the mood [that] sarvasva–one’s all [is] tadiya–His ara–and raga-marga–the path of love. [55]

“‘From Visnu Swami, I will accept two essential principles: surrender to the Lord and the path of love.

তোমা হৈতে লব আমি দুই মহাসার ।
একান্ত রাধিকাশ্রয় গোপীভাব আর’ ॥৫৬॥

toma haite laba ami dui mahasara
ekanta radhikasraya gopi-bhava ara’ [56]

haite–From toma–you, ami–I laba–will accept dui–two mahasara–most essential principles: ekanta radhikasraya–taking shelter of Radharani exclusively ara–and gopi-bhava’–the mood of the gopis.’ [56]

“‘From you, I will accept two most essential principles: taking shelter of Radharani exclusively and serving in the mood of the gopis.’

এত বলি’ গৌরচন্দ্র হৈল অদর্শন ।
প্রেমে নিম্বাদিত্য কত করিল রোদন ॥৫৭॥

eta bali’ gaurachandra haila adarsana
preme nimbaditya kata karila rodana [57]

bali’–Saying eta–this, gaurachandra–Gaurachandra adarsana haila–disappeared, [and] nimbaditya–Nimbaditya rodana karila–cried kata–profusely preme–with divine love. [57]

“Saying this, Gaurachandra disappeared, and Nimbaditya cried profusely with divine love.

গুরুপাদপদ্ম নমি’ চলে দেশান্তর ।
কৃষ্ণভক্তি প্রচারিতে হইলা তৎপর” ॥৫৮॥

guru-pada-padma nami’ chale desantara
krsna-bhakti pracharite ha-ila tatpara” [58]

nami’–Nimbaditya [then] bowed guru-pada-padma–at the lotus feet of his Guru [and] chale–travelled desantara–elsewhere, tatpara ha-ila–intent pracharite–upon preaching krsna-bhakti”–devotion to Krsna.” [58]

“Nimbaditya then bowed at the lotus feet of his Guru and travelled elsewhere, intent upon preaching devotion to Krsna.”

দূর হৈতে রামতীর্থ জীবেরে দেখায় ।
কোলাসুরে হলধর বধিল যথায় ॥৫৯॥

করিলেন গঙ্গাস্নান লয়ে যদুগণ ।
রুক্মপুর বলি’ নাম প্রকাশ এখন ॥৬০॥

dura haite rama-tirtha jivere dekhaya
kolasure haladhara badhila yathaya [59]

karilena ganga-snana laye yadu-gana
rukmapura bali’ nama prakasa ekhana [60]

dura haite–From afar, dekhaya–Nityananda showed rama-tirtha–Rama Tirtha jivere–to Jiva, yathaya–where haladhara–Balaram badhila–killed kolasure–Kolasura [and] ganga-snana karilena–bathed in the Ganga laye–with yadu-gana–the Yadus. [This place’s] nama–name prakasa–has manifested ekhana–now bali’–as rukmapura–Rukmapur. [59–60]

From afar, Nityananda Prabhu showed Rama Tirtha to Jiva, where Balaram killed Kolasura and bathed in the Ganga with the Yadus. This place is now known as Rukmapur.

নবদ্বীপ-পরিক্রমা ঐ একশেষ ।
কার্ত্তিক মাসেতে তথা মাহাত্ম্য বিশেষ ॥৬১॥

navadvipa-parikrama ei eka-sesa
kartika masete tatha mahatmya visesa [61]

ei–This [is] eka-sesa–one end [of the route for] parikrama–circumambulation navadvipa–of Nabadwip. visesa–Special mahatmya–glories [manifest] tatha–there kartika masete–during Kartik (October–November). [61]

It is at one end of the route to circumambulate Nabadwip. It is especially glorious during the month of Kartik.

বিল্বপক্ষ ছাড়ি’ প্রভু লয়ে ভক্তগণ ।
ভরদ্বাজটিলা গ্রামে করে আরোহণ ॥৬২॥

bilvapaksa chhadi’ prabhu laye bhakta-gana
bharadvaja-tila grame kare arohana [62]

chhadi’–Leaving bilvapaksa–Bilvapaksa, prabhu–the Lord, laye–with bhakta-gana–the devotees, arohana kare–went grame–to the village bharadvaja-tila–of Bharadvaja Tila. [62]

Leaving Bilvapaksa, Nityananda Prabhu and the devotees went to Bharadvaja Tila.

নিত্যানন্দ বলে, “এই স্থানে মুনিবর ।
আইলেন দেখি’ তীর্থ শ্রীগঙ্গাসাগর ॥৬৩॥

nityananda bale, “ei sthane muni-vara
ailena dekhi’ tirtha sri-ganga-sagara [63]

nityananda–Nityananda bale–said, “muni-vara–“The best of sages, Bharadvaja Muni, dekhi’–visited sri-ganga-sagara tirtha–Sri Ganga Sagar Tirtha [and then] ailena–came ei sthane–here. [63]

Nityananda said, “The best of the sages, Bharadvaja Muni, visited Sri Ganga Sagar and then came here.

হেথা শ্রীগৌরাঙ্গচন্দ্র করি’আরাধন ।
রহিলেন কতদিন মুনি মহাজন ॥৬৪॥

hetha sri-gauranga-chandra kari’ aradhana
rahilena kata-dina muni mahajana [64]

muni mahajana–The great sage rahilena–stayed hetha–here kata-dina–for some time aradhana kari’–worshipping sri-gauranga-chandra–Sri Gaurangachandra. [64]

“The great sage stayed here for some time worshipping Sri Gaurangachandra.

তাঁর আরাধনে তুষ্ট হয়ে বিশ্বম্ভর ।
নিজরূপে দেখা দিলা সদয় অন্তর ॥৬৫॥

ta̐ra aradhane tusta haye visvambhara
nija-rupe dekha dila sadaya antara [65]

tusta haye–Satisfied ta̐ra aradhane–by his worship, visvambhara–Visvambhar dekha dila–revealed nija-rupe–His form sadaya antara–with a compassionate heart. [65]

“Satisfied by the worship of the sage, Visvambhar revealed His form to the sage with a compassionate heart.

মুনিরে বলিল, ‘তব ইষ্ট সিদ্ধ হবে ।
আমার প্রকটকালে আমারে দেখিবে’ ॥৬৬॥

munire balila, ‘tava ista siddha habe
amara prakata-kale amare dekhibe’ [66]

balila–He said munire–to the sage, ‘tava–‘Your ista–desire siddha habe–will be fulfilled: dekhibe–you will see amare–Me amara prakata-kale’–at the time of My appearance.’ [66]

“He said to the sage, ‘Your desire will be fulfilled: you will see Me at the time of My appearance.’

এই কথা বলি’ প্রভু হৈল অন্তর্দ্ধান ।
ভরদ্বাজ মহাপ্রেমে হইল অজ্ঞান ॥৬৭॥

ei katha bali’ prabhu haila antardhana
bharadvaja mahapreme ha-ila ajnana [67]

bali’–Speaking ei–this katha–statement, prabhu–the Lord antardhana haila–disappeared, [and] bharadvaja–Bharadvaja Muni ajnana ha-ila–fainted mahapreme–with intense divine love. [67]

“Saying this, the Lord disappeared, and Bharadvaja Muni fainted with intense divine love.

কতদিন থাকি’ এই টিলার উপর ।
অন্যতীর্থ দরশনে গেলা মুনিবর ॥৬৮॥

kata-dina thaki’ ei tilara upara
anya-tirtha darasane gela muni-vara [68]

muni-vara–The great sage thaki’–stayed ei tilara upara–on top of this hill kata-dina–for some time [and then] gela–went darasane–to visit anya-tirtha–other holy places. [68]

“The great sage stayed here for some time on this hill and then went to visit other holy places.

লোকেতে ভারুইডাঙ্গা বলে এই স্থানে ।
মহাতীর্থ হয় এই শাস্ত্রের বিধানে” ॥৬৯॥

lokete bharuidanga bale ei sthane
mahatirtha haya ei sastrera vidhane” [69]

lokete–People bale–call ei–this sthane–place bharuidanga–Bharuidanga. ei–It haya–is mahatirtha–a great holy place sastrera vidhane”–according to the verdict of the scriptures.” [69]

“People call this place Bharuidanga. The scriptures say that it is a great holy place.”

বলিতে বলিতে সবে যায় মায়াপুর ।
আগুবাড়ি লয় সবে ঈশান ঠাকুর ॥৭০॥

balite balite sabe yaya mayapura
agubadi laya sabe isana thakura [70]

balite balite–While speaking, sabe–they yaya–arrived mayapura–in Mayapur. isana thakura–Isan Thakur agubadi–came forward [and] laya–received sabe–them. [70]

While speaking, the party arrived in Mayapur. Isan Thakur came forward and received them.

মহাপ্রেমে নিত্যানন্দ করেন নর্ত্তন ।
সকল বৈষ্ণব মেলি’ করেন কীর্ত্তন ॥৭১॥

mahapreme nityananda karena nartana
sakala vaisnava meli’ karena kirtana [71]

nityananda–Nityananda nartana karena–danced mahapreme–with intense divine love, [and] sakala vaisnava–all the Vaisnavas meli’–joined together [and] kirtana karena–chanted. [71]

Nityananda Prabhu danced with intense divine love, and all the Vaisnavas joined together and chanted.

জগন্নাথ-মিশ্রালয় সর্ব্বপীঠসার ।
নাম সহ যথা শ্রীগৌরাঙ্গ-অবতার ॥৭২॥

jagannatha-misralaya sarva-pitha-sara
nama saha yatha sri-gauranga-avatara [72]

jagannatha-misralaya–The home of Jagannath Misra, yatha–where sri-gauranga–Sri Gauranga avatara–descended saha–with [His] nama–Name, sarva-pitha-sara–is the best of all holy places. [72]

The home of Jagannath Misra, where Sri Gauranga descended with His Name, is the best of all holy places.

সেই দিন প্রভুগৃহে প্রভুর জননী ।
বৈষ্ণবগণেরে অন্ন খাওয়ান আপনি ॥৭৩॥

sei dina prabhu-grhe prabhura janani
vaisnava-ganere anna khaoyana apani [73]

sei–That dina–day, prabhura–the Lord’s janani–mother apani–personally anna khaoyana–fed vaisnava-ganere–the devotees prabhu-grhe–in the Lord’s home. [73]

That day, the Lord’s mother personally fed the devotees in the Lord’s home.

কি আনন্দ হৈল তথা না হয় বর্ণন ।
মহাসমারোহে হয় নাম-সঙ্কীর্ত্তন ॥৭৪॥

ki ananda haila tatha na haya varnana
mahasamarohe haya nama-sankirtana [74]

ki–What sort ananda–of joy haila–arose tatha–there? [It] varnana haya na–cannot be described, [and] nama-sankirtana–the chanting of the Name mahasamarohe haya–erupted tumultuously. [74]

What sort of joy arose there? It was indescribable, and the Nam-sankirtan erupted tumultuously.

নিতাইজাহ্নবাপদছায়া যার আশ ।
এ ভক্তিবিনোদ গায় নদীয়া-বিলাস ॥৭৫॥

nitai-jahnava-pada-chhaya yara asa
e bhakti-vinoda gaya nadiya-vilasa [75]

e bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration [is] nitai-jahnava-pada-chhaya–the shade of Nitai and Jahnava’s feet, gaya–chants nadiya-vilasa–the Pastimes [of the Lord] in Nadia. [75]

Bhakti Vinod, whose aspiration is the shade of Nitai and Jahnava’s feet, chants the Pastimes of the Lord in Nadia.

Chapter Seventeen

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

জয় জয় গোরাচাঁদ জয় নিত্যানন্দ ।
জয়াদ্বৈত গদাধর প্রেম-রসানন্দ ॥১॥

jaya jaya goracha̐da jaya nityananda
jayadvaita gadadhara prema-rasananda [1]

jaya jaya–All glory goracha̐da–to Goracha̐d! jaya–All glory nityananda–to Nityananda! jayadvaita–All glory to Advaita, gadadhara–Gadadhar, [and] prema-rasananda–the ecstatic joy of divine love! [1]

All glory to Goracha̐d, Nityananda, Advaita, Gadadhar, and the ecstatic joy of divine love!

জয় শ্রীবাসাদি ভক্ত নবদ্বীপ জয় ।
জয় নামসঙ্কীর্ত্তন প্রেমের নিলয় ॥২॥

jaya srivasadi bhakta navadvipa jaya
jaya nama-sankirtana premera nilaya [2]

jaya–All glory srivasadi bhakta–to Srivas and the devotees! jaya–All glory navadvipa–to Nabadwip! jaya–All glory nama-sankirtana–to the chanting of the Name, premera nilaya–the abode of divine love! [2]

All glory to Srivas, the devotees, and Nabadwip! All glory to Nam-sankirtan, the abode of divine love!

বসিয়াছে নিত্যানন্দ শ্রীবাস-অঙ্গনে ।
গৌরপ্রেমে বারিধারা বহে দু’নয়নে ॥৩॥

basiyachhe nityananda srivasa-angane
gaura-preme varidhara vahe du’nayane [3]

nityananda–Nityananda basiyachhe–sat srivasa-angane–in the courtyard of Srivas, [and] gaura-preme–in divine love for Gaura, varidhara–streams of tears vahe–flowed du’nayane–from [His] two eyes. [3]

Nityananda sat in the courtyard of Srivas, and in divine love for Gaura, streams of tears flowed from His eyes.

চারিদিকে বৈষ্ণব সজ্জন অগণন ।
গৌরপ্রেমপারাবারে মগ্ন সর্ব্বজন ॥৪॥

chari-dike vaisnava sajjana aganana
gaura-prema-parabare magna sarva-jana [4]

[There were] aganana–countless vaisnava–Vaisnava sajjana–sadhus chari-dike–in all directions, [and] sarva-jana–everyone [was] magna–immersed gaura-prema-parabare–in the ocean of divine love for Gaura. [4]

There were countless Vaisnava sadhus in all directions, and everyone was immersed in the ocean of divine love for Gaura.

কতক্ষণে শ্রীজীব গোস্বামী মহাশয় ।
শ্রীযুগল-প্রেমে মত্ত, হইল উদয় ॥৫॥

kata-ksane sri-jiva gosvami mahasaya
sri-yugala-preme matta, ha-ila udaya [5]

kata-ksane–At that time, sri-jiva gosvami mahasaya–Sri Jiva Goswami Mahasay matta udaya ha-ila–became mad sri-yugala-preme–with divine love for the Divine Couple. [5]

At that time, Sri Jiva Goswami became mad with love for the Divine Couple.

দণ্ডবৎ প্রণমিয়া নিত্যানন্দপায় ।
শ্রীবাস-অঙ্গনে তবে গড়াগড়ি যায় ॥৬॥

dandavat pranamiya nityananda-paya
srivasa-angane tabe gadagadi yaya [6]

dandavat pranamiya–He prostrated [himself] nityananda-paya–at the feet of Nityananda, [and] tabe–then gadagadi yaya–rolled on the ground srivasa-angane–in the courtyard of Srivas. [6]

He prostrated himself at the feet of Nityananda and rolled on the ground in the courtyard of Srivas.

যতনে শ্রীনিত্যানন্দ জিজ্ঞাসেন বচন ।
“কতদিন পরে যাবে তুমি বৃন্দাবন” ॥৭॥

yatane sri-nityananda jijnasena vachana
“kata-dina pare yabe tumi vrndavana” [7]

yatane–With affection, sri-nityananda–Sri Nityananda vachana jijnasena–asked “kata-dina pare–“After how many days tumi yabe–will you go [to] vrndavana”–Vrndavan?” [7]

Affectionately, Nityananda Prabhu asked, “When will you go to Vrndavan?”

জীব বলে, “প্রভু-আজ্ঞা সর্ব্বোপরি হয় ।
আজ্ঞা পাইলে করি আমি বৃন্দাবনাশ্রয় ॥৮॥

jiva bale, “prabhu-ajna sarvopari haya
ajna paile kari ami vrndavanasraya [8]

jiva–Jiva bale–said, “prabhu-ajna–“The order of the Lord haya–is sarvopari–above all. ajna paile–When I receive Your order, ami–I vrndavanasraya kari–will take shelter in Vrndavan. [8]

Jiva answered, “The order of the Lord is above all. When I receive Your order, I will take shelter in Vrndavan.

দুই এক কথা মোর আছে জিজ্ঞাসিতে ।
উত্তর দাও হে প্রভু এ দাসের হিতে ॥৯॥

dui eka katha mora achhe jijnasite
uttara dao he prabhu e dasera hite [9]

mora achhe–I have eka–one [or] dui–two katha–questions jijnasite–to ask [You]. he–O prabhu–Lord, uttara dao–please answer [them] e dasera hite–for the benefit of this servant. [9]

“I have one or two questions to ask You. O Lord, please answer them for the benefit of this servant.

এই নবদ্বীপধাম হয় বৃন্দাবন ।
তবে কেন বৃন্দাবন গমনে যতন” ॥১০॥

ei navadvipa-dhama haya vrndavana
tabe kena vrndavana gamane yatana” [10]

ei navadvipa-dhama–Nabadwip Dham haya–is vrndavana–Vrndavan. tabe–So, kena–why yatana–should I endeavour gamane–to go vrndavana”–to Vrndavan?” [10]

“Nabadwip Dham is Vrndavan. So, why should I endeavour to go to Vrndavan?”

জীব-প্রশ্ন শুনি’ প্রভু করেন উত্তর ।
“বড় গুহ্যকথা এই শুন অতঃপর ॥১১॥

jiva-prasna suni’ prabhu karena uttara
“bada guhya-katha ei suna atahpara [11]

suni’–Hearing jiva-prasna–Jiva’s question, prabhu–the Lord uttara karena–answered, “ei–“This [is] bada guhya-katha–a very confidential subject. suna–Listen atahpara–from now on. [11]

Hearing Jiva’s question, Nityananda Prabhu answered, “This is a very confidential subject. Now listen.

প্রভুর প্রকট-লীলা যতদিন রয় ।
দেখ যেন বহির্ম্মুখ জনে না জানয় ॥১২॥

prabhura prakata-lila yata-dina raya
dekha yena bahirmukha jane na janaya [12]

yata-dina–As long as prakata-lila–the manifest Pastimes prabhura–of the Lord raya–continue, dekha yena–see to it that bahirmukha jane–averse souls janaya na–do not know [about this]. [12]

“As long as the Pastimes of the Lord remain manifest, see to it that averse souls do not know about this.

নবদ্বীপ বৃন্দাবন হয় এক তত্ত্ব ।
পরস্পর কিছু নাহি হীনত্ব মহত্ত্ব ॥১৩॥

navadvipa vrndavana haya eka tattva
paraspara kichhu nahi hinatva mahattva [13]

navadvipa–Nabadwip [and] vrndavana–Vrndavan haya–are eka–one tattva–truth; paraspara kichhu nahi–neither one [is] hinatva–lesser [or] mahattva–greater [than the other]. [13]

“Nabadwip and Vrndavan are one; neither one is lesser or greater than the other.

সেই বৃন্দাবনধাম রসের আধার ।
সে রস না পায় যার নাহি অধিকার ॥১৪॥

sei vrndavana-dhama rasera adhara
se rasa na paya yara nahi adhikara [14]

sei vrndavana-dhama–Vrndavan Dham [is] adhara–an abode rasera–of divine love, [but] se yara nahi–souls who have no adhikara–qualification paya na–do not attain se–that rasa–rasa. [14]

“Vrndavan Dham is an abode of rasa, but unqualified souls do not attain that rasa.

কৃপা করি’ সেই ধাম নবদ্বীপ হয় ।
হেথা রস-অধিকার জীবে উপজয় ॥১৫॥

krpa kari’ sei dhama navadvipa haya
hetha rasa-adhikara jive upajaya [15]

sei–That dhama–abode krpa kari’–mercifully haya–manifests navadvipa–as Nabadwip, [and] hetha–here, jive upajaya–souls develop adhikara–the qualification rasa–for divine love. [15]

“Vrndavan Dham mercifully manifests as Nabadwip, and here, souls develop the qualification to attain rasa.

রাধাকৃষ্ণ-লীলা হয় সর্ব্বরসসার ।
সহসা তাহাতে নাহি হয় অধিকার ॥১৬॥

radha-krsna-lila haya sarva-rasa-sara
sahasa tahate nahi haya adhikara [16]

radha-krsna-lila–The Pastimes of Radha and Krsna haya–are sarva-rasa-sara–the highest of all rasas, [and] adhikara–qualification tahate–for them haya nahi–does not come sahasa–immediately. [16]

“The Pastimes of Radha and Krsna are the highest of all rasas, and qualification for them does not come immediately.

কত জন্ম তপস্যা করিয়া হয় জ্ঞান ।
জ্ঞান পরিপক্কে পায় রসের সন্ধান ॥১৭॥

kata janma tapasya kariya haya jnana
jnana paripakke paya rasera sandhana [17]

tapasya kariya–Performing austerities kata janma–for many births haya–results in jnana–knowledge, [and] jnana paripakke–when knowledge matures, rasera sandhana paya–souls discover rasa. [17]

“Performing austerities for many births results in knowledge, and when knowledge matures, souls discover rasa.

তাহাতে ব্যাঘাত বহু আছে সর্ব্বক্ষণ ।
অতএব সুদুর্ল্লভ রস মহাধন ॥১৮॥

tahate vyaghata bahu achhe sarva-ksana
ataeva sudurlabha rasa mahadhana [18]

achhe–There are sarva-ksana–always bahu–many vyaghata–obstacles tahate–in this regard, [and] ataeva–thus, mahadhana–the supreme wealth rasa–of rasa [is] sudurlabha–very difficult to attain. [18]

“There are always many obstacles involved, and thus, the supreme wealth of rasa is very difficult to attain.

যেই সেই ব্রজে গিয়া নাহি পায় রস ।
অপরাধ-বশে রস হয় ত বিরস ॥১৯॥

yei sei vraje giya nahi paya rasa
aparadha-vase rasa haya ta virasa [19]

yei sei–Everyone who giya–goes vraje–to Vraja paya nahi–does not attain rasa–rasa, [and] aparadha vase–as a result of offences, rasa–rasa haya–becomes ta virasa–tasteless. [19]

“Not everyone who goes to Vraja attains rasa, and as a result of offences, rasa becomes tasteless.

ঘোর কলিকালে অপরাধ সর্ব্বকাল ।
জীবের জীবন স্বল্প বড়ই জঞ্জাল ॥২০॥

ghora kali-kale aparadha sarva-kala
jivera jivana svalpa bada-i janjala [20]

ghora kali-kale–During the darkness of the Age of Kali, aparadha–offences [are] sarva-kala–constant, [and] jivana–the life jivera–of a soul [is] svalpa–short [and] bada-i–extremely janjala–troublesome. [20]

“During the darkness of Kali-yuga, offences are constant, and the life of a soul is short and extremely troublesome.

ইচ্ছা করিলেও ব্রজরস লভ্য নয় ।
অতএব কৃষ্ণকৃপা রসহেতু হয় ॥২১॥

ichchha karileo vraja-rasa labhya naya
ataeva krsna-krpa rasa-hetu haya [21]

ichchha karileo–Even if souls desire [it,] vraja-rasa–the rasa of Vraja labhya naya–is not attainable. ataeva–Therefore, krsna-krpa–Krsna’s mercy haya–is rasa-hetu–the [only] cause of rasa. [21]

“Even if souls desire it, the rasa of Vraja is not attainable. The mercy of Krsna is therefore the only cause of attaining rasa.

রাধাকৃষ্ণ কৃপা করি’ জীবের উপর ।
বৃন্দাবন সহ সমুদিতে অতঃপর ॥২২॥

radha-krsna krpa kari’ jivera upara
vrndavana saha samudita atahpara [22]

krpa kari’–Being merciful jivera upara–to the souls, radha-krsna–Radha and Krsna atahpara samudita–have since appeared saha–with vrndavana–Vrndavan. [22]

“Being merciful to the souls, Radha and Krsna have again appeared with Vrndavan.

একমূর্ত্তি রাধাকৃষ্ণ প্রভু গৌরহরি ।
শচীগর্ভে নবদ্বীপে এবে অবতরি’ ॥২৩॥

রস-অধিকার জীবে করেন প্রদান ।
অপরাধ বাধা কভু নাহি পায় স্থান ॥২৪॥

eka-murti radha-krsna prabhu gaurahari
sachi-garbhe navadvipe ebe avatari’ [23]

rasa-adhikara jive karena pradana
aparadha badha kabhu nahi paya sthana [24]

avatari’–Descending navadvipe–in Nabadwip sachi-garbhe–through Sachi’s womb eka-murti–in one form, radha-krsna–Radha and Krsna, gaurahari prabhu–as Lord Gaurahari, ebe–now pradana karena–give jive–souls adhikara–qualification rasa–for rasa. badha–The obstacle aparadha–of offences kabhu nahi paya–never has sthana–a place [in Nabadwip]. [23–24]

“Descending in Nabadwip through the womb of Sachi Devi in one form, Radha and Krsna, as Lord Gaurahari, now give souls qualification for rasa. Offences are never an obstacle in Nabadwip.

হেথা বাস করি’ নাম করিলে আশ্রয় ।
রসে অধিকার জন্মে অপরাধ ক্ষয় ॥২৫॥

hetha vasa kari’ nama karile asraya
rase adhikara janme aparadha ksaya [25]

vasa kari’–If souls reside hetha–here [and] asraya karile–take shelter nama–of the Name, [their] adhikara–qualification rase–for rasa janme–develops [and their] aparadha–offences [are] ksaya–eradicated. [25]

“If souls reside here and take shelter of the Name, their qualification for rasa develops and their offences are eradicated.

স্বল্পদিনে কৃষ্ণপ্রেম হয় ত উজ্জ্বল ।
যুগল-রসের বার্ত্তা হয় ত প্রবল ॥২৬॥

svalpa-dine krsna-prema haya ta ujjvala
yugala-rasera varta haya ta prabala [26]

svalpa-dine–Within a short time, krsna-prema–divine love for Krsna, ta ujjvala haya–shines [within them, and] varta–discussion yugala-rasera–of the Divine Couple’s rasa ta prabala haya–captivates [him]. [26]

“Within a short time, divine love for Krsna shines within them, and they become captivated by discussion of the Divine Couple’s rasa.

তবে জীব গৌরকৃপা করিয়া অর্জ্জন ।
যুগল-রসের পীঠ পায় বৃন্দাবন ॥২৭॥

tabe jiva gaura-krpa kariya arjana
yugala-rasera pitha paya vrndavana [27]

arjana kariya–Attaining gaura-krpa–the mercy of Gaura, jiva–souls tabe–then vrndavana paya–reach Vrndavan, yugala-rasera pitha–the abode of the Divine Couple’s rasa. [27]

“Attaining the mercy of Gaura, souls then reach Vrndavan, the abode of the Divine Couple’s rasa.

গূঢ়তত্ত্ব এই নাহি কহ যারে তারে ।
নবদ্বীপ-বৃন্দাবনে ভেদ হইতে নারে ॥২৮॥

gudha-tattva ei nahi kaha yare tare
navadvipa-vrndavane bheda ha-ite nare [28]

kaha nahi–Do not tell yare tare–anyone ei–this gudha-tattva–confidential truth. ha-ite nare–There can be no bheda–difference navadvipa-vrndavane–between Nabadwip and Vrndavan. [28]

“Do not tell anyone this confidential truth. There is no difference between Nabadwip and Vrndavan.

তোমার আশ্রয় এবে রসপীঠ হয় ।
অতএব বৃন্দাবন করহ আশ্রয় ॥২৯॥

tomara asraya ebe rasa-pitha haya
ataeva vrndavana karaha asraya [29]

tomara–Your asraya–shelter haya–is ebe–now rasa-pitha–that abode of rasa. ataeva–Therefore, asraya karaha–take shelter vrndavana–in Vrndavan. [29]

“Your shelter is now that abode of rasa. Therefore, take shelter in Vrndavan.

এই ধামে বৃন্দাবন হয় ত উদয় ।
তবু ব্রজধাম তব হউক আশ্রয় ॥৩০॥

ei dhame vrndavana haya ta udaya
tabu vraja-dhama tava ha-uka asraya [30]

vrndavana–Vrndavan ta udaya haya–manifests ei dhame–in this abode. tabu–Still, vraja-dhama ha-uka–let Vraja Dham be tava–your asraya–shelter. [30]

“Vrndavan is present here. Still, let Vraja Dham be your shelter.

ব্রজরস অধিকারে নবদ্বীপাশ্রয় ।
জীবের কর্ত্তব্য সদা বল্লভতনয় ॥৩১॥

vraja-rasa adhikare navadvipasraya
jivera kartavya sada vallabha-tanaya [31]

vallabha-tanaya–O son of Sri Vallabha, kartavya–the duty jivera–of the soul [is] sada–always navadvipasraya–to take shelter in Nabadwip adhikare–to attain qualification vraja-rasa–for the rasa of Vraja. [31]

“O Jiva, the duty of the soul is always to take shelter in Nabadwip to become qualified for the rasa of Vraja.

ব্রজরস প্রাপ্তিস্থলে বৃন্দাবন বাস ।
জীবের যথায় হয় রসের উল্লাস ॥৩২॥

vraja-rasa prapti-sthale vrndavana vasa
jivera yathaya haya rasera ullasa [32]

vraja-rasa prapti-sthale–In the place to attain the rasa of Vraja, jivera vasa haya–souls reside vrndavana–in Vrndavan [and] yathaya–there [experience] ullasa–the joy rasera–of [its] rasa. [32]

“In the place to attain the rasa of Vraja (Nabadwip), souls reside in Vraja and experience the joy of its rasa.

নবদ্বীপ-কৃপা যবে লভে সাধুজন ।
তবে অনায়াসে লভে ধাম বৃন্দাবন” ॥৩৩॥

navadvipa-krpa yabe labhe sadhu-jana
tabe anayase labhe dhama vrndavana” [33]

yabe–When sadhu-jana–sadhus labhe–attain navadvipa-krpa–the grace of Nabadwip, tabe–then anayase labhe–they easily attain vrndavana dhama”–Vrndavan Dham.” [33]

“When sadhus attain the grace of Nabadwip, they easily attain Vrndavan Dham.”

প্রভুর সিদ্ধান্ত শুনি’ জীব মহাশয় ।
পরম আনন্দে প্রভুচরণ ধরয় ॥৩৪॥

prabhura siddhanta suni’ jiva mahasaya
parama anande prabhu-charana dharaya [34]

suni’–Hearing siddhanta–the conclusions prabhura–of the Lord, jiva mahasaya–Jiva Mahasay dharaya–grasped prabhu-charana–the Lord’s feet parama anande–with geat joy. [34]

Hearing the conclusions of Nityananda Prabhu, Jiva grasped His feet with great joy.

চরণ ধরিয়া বলে, “কথা এক আর ।
আছে মোর শুন প্রভু সর্ব্বসারাৎসার ॥৩৫॥

charana dhariya bale, “katha eka ara
achhe mora suna prabhu sarva-saratsara [35]

dhariya–Grasping [His] charana–feet, bale–Jiva said, “mora achhe–“I have ara eka–another katha–question. suna–Please hear [it,] sarva-saratsara prabhu–O Supreme Lord! [35]

Grasping His feet, Jiva said, “I have another question. Please hear it, O Supreme Lord!

এই নবদ্বীপে বাস করে বহুজন ।
সবে কেন কৃষ্ণভক্তি না করে অর্জ্জন ॥৩৬॥

ei navadvipe vasa kare bahu-jana
sabe kena krsna-bhakti na kare arjana [36]

kena–Why bahu-jana sabe vasa kare–do many souls who reside ei navadvipe–in Nabadwip arjana kare na–not attain krsna-bhakti–devotion to Krsna? [36]

“Why do many souls who reside in Nabadwip not attain devotion to Krsna?

ধামে বৈসে তবু কেন অপরাধ রয় ।
আমার হইল এবে বিষম সংশয় ॥৩৭॥

dhame vaise tabu kena aparadha raya
amara ha-ila ebe visama samsaya [37]

kena–Why vaise–do they reside dhame–in the Dham tabu–but aparadha raya–commit offences? ebe ha-ila–This has now become amara–my visama–troubling samsaya–doubt. [37]

“Why do souls reside in the Dham but commit offences? This is now my troubling doubt.

কিসে তবে নিশ্চিন্ত হইবে বিষ্ণুজন ।
বল প্রভু বিশ্বধাম নিত্য নিরঞ্জন” ॥৩৮॥

kise tabe nischinta ha-ibe visnu-jana
bala prabhu visva-dhama nitya niranjana” [38]

kise–How tabe–then visnu-jana nischinta ha-ibe–will devotees of the Lord become free from anxiety [about this]? bala–Please tell [me,] prabhu–O Lord, nitya niranjana visva-dhama”–O pure, eternal abode of the universe!” [38]

“How will devotees of the Lord become free from anxiety about this? Please answer me, O Lord, O pure, eternal abode of the universe!”

নিতাই-জাহ্নবা-পদছায়া আশ যার ।
সে ভক্তিবিনোদ কহে অকিঞ্চন ছার ॥৩৯॥

nitai-jahnava-pada-chhaya asa yara
se bhakti-vinoda kahe akinchana chhara [39]

[So] kahe–speaks se akinchana chhara–the poor and fallen bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–is the shade of Nitai and Jahnava’s feet. [39]

So speaks the poor and fallen Bhakti Vinod, whose aspiration is the shade of Nitai and Jahnava’s feet.

Chapter Eighteen

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

জয় জয় শ্রীগৌরাঙ্গ শচীর নন্দন ।
জয় পদ্মাবতীসুত জাহ্নবাজীবন ॥১॥

jaya jaya sri-gauranga sachira nandana
jaya padmavati-suta jahnava-jivana [1]

jaya jaya–All glory sachira nandana–to the son of Sachi, sri-gauranga–Sri Gauranga! jaya–All glory padmavati-suta–to the son of Padmavati, Sri Nityananda, jahnava-jivana–the life of Jahnava! [1]

All glory to the son of Sachi, Sri Gauranga, and the son of Padmavati, the life of Jahnava!

জয় সীতাপতি জয় জয় গদাধর ।
জয় শ্রীবাসাদি যত গৌর-পরিকর ॥২॥

jaya sitapati jaya jaya gadadhara
jaya srivasadi yata gaura-parikara [2]

jaya–All glory sitapati–to the husband of Sita! jaya jaya–All glory gadadhara–to Gadadhar! jaya–All glory srivasadi yata gaura-parikara–to Srivas and all the associates of the Lord! [2]

All glory to Advaita, Gadadhar, Srivas, and all the associates of the Lord!

শুনিয়া জীবের প্রশ্ন নিত্যানন্দরায় ।
বলেন নিগূঢ় তত্ত্ব বৈষ্ণব-সভায় ॥৩॥

suniya jivera prasna nityananda-raya
balena nigudha tattva vaisnava-sabhaya [3]

suniya–Hearing jivera–Jiva’s prasna–tquestion, nityananda-raya–Nityananda Ray balena–explained nigudha tattva–a highly confidential truth vaisnava-sabhaya–in the assembly of Vaisnavas. [3]

Hearing Jiva’s question, Nityananda Ray explained a highly confidential truth in the assembly of Vaisnavas.

“শুন জীব বৃন্দাবন নবদ্বীপধাম ।
অজস্র আনন্দময় জীবের বিশ্রাম ॥৪॥

“suna jiva vrndavana navadvipa-dhama
ajasra anandamaya jivera visrama [4]

“jiva–“O Jiva, suna–listen! vrndavana–Vrndavan [and] navadvipa-dhama–Nabadwip Dham [are] visrama–shelters ajasra anandamaya jivera–for countless joyful souls. [4]

“O Jiva, listen! Vrndavan Dham and Nabadwip Dham are shelters for countless joyful souls.

শুদ্ধজীবগণ জড়াপ্রকৃতির পার ।
সদা বাস করে হেথা কৃষ্ণপরিবার ॥৫॥

suddha-jiva-gana jada-prakrtira para
sada vasa kare hetha krsna-paribara [5]

suddha-jiva-gana–Pure souls [are] jada-prakrtira para–beyond material nature; vasa kare–they reside hetha–here sada–eternally krsna-paribara–as associates of Krsna. [5]

“Pure souls are beyond material nature; they reside here in the Dham eternally as associates of Krsna.

এই ধাম নিত্যধাম বিশুদ্ধ চিন্ময় ।
জড়দেশকাল হেথা পায় পরাজয় ॥৬॥

ei dhama nitya-dhama visuddha chinmaya
jada-desa-kala hetha paya parajaya [6]

ei dhama–This Dham [is] visuddha chinmaya nitya-dhama–an eternal, pure, spiritual abode. jada-desa-kala–Material time and space parajaya paya–are suppressed hetha–here. [6]

“The Dham is eternal, pure, and spiritual. Material time and space are suppressed here.

এ ধামের দেশকাল চিদানন্দময় ।
জড়ধর্ম্ম বিপর্য্যয় সদা লক্ষ্য হয় ॥৭॥

e dhamera desa-kala chid-anandamaya
jada-dharma viparyaya sada laksya haya [7]

e dhamera–The Dham’s desa-kala–time and space [are] chid-anandamaya–spiritual and joyful. sada laksya haya–Everything always appears viparyaya–the opposite jada-dharma–of material nature. [7]

“Time and space in the Dham are spiritual and joyful. Everything here always appears the opposite of material nature.

গৃহদ্বারা নদ-নদী কানন চত্বর ।
চিন্ময় সকল জান অতি মনোহর ॥৮॥

grha-dvara nada-nadi kanana chatvara
chinmaya sakala jana ati manohara [8]

jana–Know [that] sakala–all grha-dvara–the homes, gates, nada-nadi–rivers, streams, kanana–forests, [and] chatvara–courtyards [are] chinmaya–spiritual [and] ati–extremely manohara–beautiful. [8]

“Know that all the homes, gates, rivers, streams, forests, and courtyards here are spiritual and extremely beautiful.

সেই ত আনন্দধাম প্রকৃতির পার ।
অচিন্ত্য কৃষ্ণের শক্তি পরম উদার ॥৯॥

sei ta ananda-dhama prakrtira para
achintya krsnera sakti parama udara [9]

sei ta–This [is] ananda-dhama–the abode of joy prakrtira para–beyond material nature, parama udara–the grand manifestation achintya krsnera sakti–of Krsna’s inconceivable energy. [9]

“This is the abode of joy beyond material nature, the grand manifestation of Krsna’s inconceivable energy.

সেই শক্তিক্রমে ধাম হেথা অবতার ।
জীবের নিস্তার জন্য কৃষ্ণ-ইচ্ছা-সার ॥১০॥

sei sakti-krame dhama hetha avatara
jivera nistara janya krsna-ichchha-sara [10]

krsna-ichchha-sara–Krsna’s greatest desire [is] janya–for nistara–the deliverance jivera–of the souls, [and thus] dhama–the Dham avatara–has descended hetha–here sei sakti-krame–by that energy. [10]

“Krsna’s greatest desire is for the souls’ deliverance, and thus the Dham has descended here by Krsna’s inconceivable energy.

ধাম মধ্যে কভু নহে জড় অবস্থিতি ।
জড়বদ্ধ জীব নাহি পায় হেথা গতি ॥১১॥

dhama madhye kabhu nahe jada avasthiti
jada-baddha jiva nahi paya hetha gati [11]

jada–Matter kabhu nahe–is never avasthiti–present madhye–within dhama–the Dham, [and] jada-baddha jiva–conditioned souls paya nahi–do not receive gati–entrance hetha–here. [11]

“Matter is never present within the Dham, and conditioned souls do not receive entrance here.

ধামের উপরে জড়মায়া পাতি’ জাল ।
আচ্ছাদিয়া রাখে এই ধাম চিরকাল ॥১২॥

dhamera upare jada-maya pati’ jala
achchhadiya rakhe ei dhama chira-kala [12]

jada-maya–The material energy pati’–spreads jala–a covering dhamera upare–over the Dham [and] ei dhama achchhadiya rakhe–keeps the Dham covered chira-kala–forever. [12]

“The material energy spreads a covering over the Dham and keeps it covered forever.

শ্রীকৃষ্ণচৈতন্য যার নাহিক সম্বন্ধ ।
জালের উপরে বাস করে সেই অন্ধ ॥১৩॥

sri-krsna-chaitanya yara nahika sambandha
jalera upare vasa kare sei andha [13]

sei yara nahika–Souls who have no sambandha–relationship sri-krsna-chaitanya–with Sri Krsna Chaitanya andha–blindly vasa kare–reside upare–on the surface jalera–of this covering. [13]

“Souls who have no relationship with Sri Krsna Chaitanya blindly reside on the surface of this covering.

মনে ভাবে, ‘আমি আছি নবদ্বীপপুরে’ ।
প্রৌঢ়ামায়া মুগ্ধ করি রাখে তারে দূরে ॥১৪॥

mane bhave, ‘ami achhi navadvipa-pure’
praudha-maya mugdha kari’ rakhe tare dure [14]

mane bhave–They think, ‘ami–‘I achhi–am navadvipa-pure’–in Nabadwip Dham’, [but] praudha-maya–Praudha Maya mugdha kari’–bewilders [them and] rakhe–keeps tare–them dure–far away. [14]

“They think, ‘I am in Nabadwip Dham’, but Praudha Maya bewilders them and keeps them far away.

যদি কোন ভাগ্যোদয়ে সাধু-সঙ্গ পায় ।
তবে কৃষ্ণচৈতন্য-সম্বন্ধ আসে তায় ॥১৫॥

yadi kona bhagyodaye sadhu-sanga paya
tabe krsna-chaitanya-sambandha ase taya [15]

yadi–If, kona bhagyodaye–by some good fortune, paya–souls attain sadhu-sanga–the association of the sadhus, tabe–then krsna-chaitanya-sambandha–a relationship with Sri Krsna Chaitanya ase–comes taya–to them. [15]

“If, by some fortune, souls attain the association of the sadhus, then their relationship with Sri Krsna Chaitanya develops.

সম্বন্ধ নিগূঢ় তত্ত্ব বল্লভ-নন্দন ।
সহজে না বুঝে বদ্ধজীব সেই ধন ॥১৬॥

sambandha nigudha tattva vallabha-nandana
sahaje na bujhe baddha-jiva sei dhana [16]

vallabha-nandana–O son of Vallabha, [such] sambandha–relationships [are] nigudha tattva–a highly confidential subject. sei–They [are] dhana–a fortune [that] baddha-jiva–conditioned souls bujhe na–do not understand sahaje–easily. [16]

“O Jiva, such relationships are a highly confidential subject, a fortune that conditioned souls do not easily understand.

মুখে বলে, ‘শ্রীকৃষ্ণচৈতন্য প্রভু মোর ।
হৃদয় সম্বন্ধ হীন সদা মায়াভোর ॥১৭॥

mukhe bale, ‘sri-krsna-chaitanya prabhu mora
hrdaya sambandha hina sada maya-bhora [17]

mukhe–By mouth, bale–someone [may] say, ‘sri-krsna-chaitanya–‘Sri Krsna Chaitanya [is] mora–my prabhu–Lord’, [but] sambandha hina–have no relationship [with Him] hrdaya–at heart [and be] sada–constantly maya-bhora–engrossed in illusion. [17]

“Someone may say, ‘Sri Krsna Chaitanya is my Lord’, but have no relationship with Him at heart and be constantly engrossed in maya.

সেই সব লোক বৈসে মায়াজালোপরি ।
কভু শুদ্ধভক্তি নাহি পায় হরি হরি ॥১৮॥

sei saba loka vaise maya-jalopari
kabhu suddha-bhakti nahi paya hari hari [18]

sei saba–All such loka–persons vaise–reside maya-jalopari–on the surface of Maya’s covering [and] kabhu nahi–never paya–attain suddha-bhakti–pure devotion. hari–O Lord! hari–O Lord! [18]

“Such persons reside on the surface of Maya’s covering and never attain pure devotion. O Lord! O Lord!

ধর্ম্মধ্বজি সুকপটী সদা দৈন্যহীন ।
দম্ভগুণে আপনাকে ভাবে সমীচীন ॥১৯॥

dharma-dhvaji sukapati sada dainya-hina
dambha-gune apanake bhave samichina [19]

[They are] dharma-dhvaji–religious pretenders. [They are] sada–always sukapati–deceitful [and] dainya-hina–devoid of humility. dambha-gune–Because of [their] pride, bhave–they consider apanake–themselves samichina–wise. [19]

“They are religious pretenders. They are always deceitful and devoid of humility. Because of their pride, they consider themselves wise.

সেই দম্ভ ছাড়ে সাধুচরণ-প্রসাদে ।
তৃণ হৈতে আপনাকে দীন করি’ সাধে ॥২০॥

sei dambha chhade sadhu-charana-prasade
trna haite apanake dina kari’ sadhe [20]

sadhu-charana-prasade–By the grace of the feet of the sadhus, [however,] chhade–they abandon sei–such dambha–pride [and] sadhe–willingly apanake kari’–consider themselves dina–lower haite–than trna–grass. [20]

“By the grace of the sadhus, however, they abandon their pride and willingly consider themselves lower than grass.

বৃক্ষাপেক্ষা হয় তারে সহিষ্ণুতা-গুণ ।
অমানী আপনি অন্যে সম্মানে নিপুণ ॥২১॥

vrksapeksa haya tara sahisnuta-guna
amani apani anye sammane nipuna [21]

tara–Their sahisnuta-guna–quality of tolerance haya–becomes vrksapeksa–greater than that of a tree, [and] apani–personally, [they become] amani–prideless, [and] nipuna–expert sammane–at honouring anye–others. [21]

“Their tolerance becomes greater than that of a tree, and they become prideless and expert at honouring others.

এই চারি গুণে গুণী কৃষ্ণগুণ গায় ।
চৈতন্য-সম্বন্ধ তার বসেন হিয়ায় ॥২২॥

ei chari gune guni krsna-guna gaya
chaitanya-sambandha tara vasena hiyaya [22]

guni–Qualified ei chari gune–with these four qualities, gaya–they chant krsna-guna–the glories of Krsna, [and] tara–their chaitanya-sambandha–relationship with Sri Chaitanya vasena–develops hiyaya–within the heart. [22]

“Enriched with these four qualities, they chant the glories of Krsna, and their relationship with Sri Chaitanya develops within the heart.

শ্রীকৃষ্ণ-সম্বন্ধ শান্ত দাস্য সখ্য আর ।
বাৎসল্য মধুর ইতি পঞ্চ-পরকার ॥২৩॥

sri-krsna-sambandha santa dasya sakhya ara
vatsalya madhura iti pancha-parakara [23]

sri-krsna–sambandha–Relationships with Sri Krsna [are] pancha-parakara iti–of five types: santa–adoration, dasya–servitorship, sakhya–friendship, vatsalya–affectionate guardianship, ara–and madhura–paramour love. [23]

“There are five relationships with Sri Krsna: those of adoration, servitorship, friendship, affectionate guardianship, and paramour love.

শান্ত দাস্য ভাবে করি’ গৌরাঙ্গ ভজন ।
লভে বাৎসল্যাদি-রস কৃষ্ণে সাধুজন ॥২৪॥

santa dasya bhave kari’ gauranga bhajana
labhe vatsalyadi-rasa krsne sadhu-jana [24]

sadhu-jana–Sadhus bhajana kari’–serve gauranga–Gauranga bhave–in the relationships santa dasya–of adoration and servitorship [and] labhe–attain vatsalyadi-rasa–relationships of affectionate guardianship and paramour love krsne–with Krsna. [24]

“Sadhus serve Gauranga in the relationships of adoration and servitorship and thereby attain relationships of affectionate guardianship and paramour love with Krsna.

যার যেই সম্বন্ধজনিত সিদ্ধভাব ।
তাহার ভজনে সেই ভাবের প্রভাব ॥২৫॥

yara yei sambandha-janita siddha-bhava
tahara bhajane sei bhavera prabhava [25]

yei siddha-bhava sei bhavera–The eternal mood yara–of a soul, sambandha-janita–produced by [their] relationship [with the Lord, is] prabhava–the power tahara bhajane–in their service. [25]

“The soul’s perfected mood that arises from their particular relationship with the Lord predominates in their service.

গৌর-কৃষ্ণে ভেদ যার সেই জীব ছার ।
শ্রীকৃষ্ণ-সম্বন্ধ কভু না হয় তাহার ॥২৬॥

gaura-krsne bheda yara sei jiva chhara
sri-krsna-sambandha kabhu na haya tahara [26]

sei jiva yara bheda–Souls who differentiate gaura-krsne–between Gaura and Krsna [are] chhara–wicked, [and] tahara kabhu haya na–they never develop sri-krsna-sambandha–a relationship with Krsna. [26]

“Souls who differentiate between Gaura and Krsna are wicked, and they never develop a relationship with Krsna.

সাধুসঙ্গে দৈন্য আদি গুণ যার হয় ।
সেই জীব দাস্যরসে গৌরাঙ্গ ভজয় ॥২৭॥

sadhu-sange dainya adi guna yara haya
sei jiva dasya-rase gauranga bhajaya [27]

sei jiva yara haya–Souls who develop, sadhu-sange–through the association of the sadhus, dainya–humility adi guna–and other qualities bhajaya–serve gauranga–Gauranga dasya-rase–in a relationship of servitorship. [27]

“Souls who develop, through the association of the sadhus, the qualities of humility, tolerance, pridelessness, and respectfulness, serve Gauranga in a relationship of servitorship.

দাস্যরস পরাকাষ্ঠা গৌরাঙ্গ-ভজনে ।
‘মহাপ্রভু’ শ্রীগৌরাঙ্গ বলে সাধুজনে ॥২৮॥

dasya-rasa parakastha gauranga-bhajane
‘mahaprabhu’ sri-gauranga bale sadhu-jane [28]

dasya-rasa–The relationship of servitorship [is] parakastha–full-fledged [in] gauranga-bhajane–the service of Gauranga; sadhu-jane–the sadhus bale–call sri-gauranga–Sri Gauranga ‘mahaprabhu’–‘Mahaprabhu’ (‘Supreme Master’). [28]

“The relationship of servitorship is full-fledged in the service of Gauranga; the sadhus call Sri Gauranga ‘Mahaprabhu’.

মধুর-প্রেমেতে যার হয় অধিকার ।
রাধাকৃষ্ণ-রূপে গৌর-ভজন তাহার ॥২৯॥

madhura-premete yara haya adhikara
radha-krsna-rupe gaura-bhajana tahara [29]

tahara yara haya–Souls who have adhikara–qualification madhura-premete–for a relationship of paramour love bhajana–serve gaura–Gaura radha-krsna-rupe–as Radha and Krsna. [29]

“Souls who are qualified for a relationship of paramour love serve Gaura as Radha and Krsna.

রাধাকৃষ্ণ ঐক্য মোর শ্রীগৌরাঙ্গ-রায় ।
যুগলবিলাস ঐক্যে স্বতঃ নাহি ভায় ॥৩০॥

radha-krsna aikya mora sri-gauranga-raya
yugala-vilasa aikye svatah nahi bhaya [30]

radha-krsna–Radha and Krsna [are] aikya–united mora sri-gauranga-raya–as our Sri Gauranga Ray. yugala-vilasa–The Pastimes of the Divine Couple svatah–themselves bhaya nahi–do not manifest aikye–in that unity. [30]

“Radha and Krsna are united as our Sri Gauranga Ray. The Pastimes of the Divine Couple, however, do not manifest in Him.

দাস্য পরিপক্কে যবে জীবের হৃদয়ে ।
শ্রীমধুর-রস উদে মূর্ত্তিমান হয়ে ॥৩১॥

dasya paripakke yabe jivera hrdaye
sri-madhura-rasa ude murtimana haye [31]

yabe–When dasya–servitorship paripakke–matures jivera hrdaye–in the heart of the soul, sri-madhura-rasa–the relationship of paramour love murtimana haye–manifests [and] ude–arises. [31]

“When the relationship of servitorship matures in the heart of the soul, then the relationship of paramour love emerges.

সে সময়ে ভজনীয় তত্ত্ব গৌরহরি ।
রাধাকৃষ্ণরূপ হয়ে ব্রজে অবতরি’ ॥৩২॥

নিত্যলীলারসে সেই ভক্তকে ডুবায় ।
রাধাকৃষ্ণ-নিত্যলীলা ব্রজধাম পায় ॥৩৩॥

se samaye bhajaniya tattva gaurahari
radha-krsna-rupa haye vraje avatari’ [32]

nitya-lila-rase sei bhaktake dubaya
radha-krsna-nitya-lila vraja-dhama paya [33]

se samaye–At that time, bhajaniya tattva–the worshippable Lord, gaurahari–Gaurahari, avatari’–appears vraje–in Vraja radha-krsna-rupa haye–as Radha and Krsna [and] dubaya–immerses sei bhaktake–the devotee nitya-lila-rase–in the ecstasy of the eternal Pastimes. [In this way,] paya–the devotee reaches radha-krsna-nitya-lila–the eternal Pastimes of Radha and Krsna vraja-dhama–in Vraja Dham. [32–33]

“At that time, the worshippable Lord, Gaurahari, appears in Vraja as Radha and Krsna and immerses the devotee in the ecstasy of the eternal Pastimes. In this way, the devotee attains the eternal Pastimes of Radha and Krsna in Vraja Dham.

নবদ্বীপে ব্রজে সেই নিগূঢ় সম্বন্ধ ।
এক হয়ে দুই হয় নাহি দেখে অন্ধ ॥৩৪॥

navadvipe vraje sei nigudha sambandha
eka haye dui haya nahi dekhe andha [34]

sei–This [is] nigudha sambandha–the highly confidential relationship navadvipe vraje–between Nabadwip and Vraja: haye–they are eka–one, [and] haya–they are dui–two, [but] andha–the blind dekhe nahi–do not see [this]. [34]

“This is the highly confidential relationship between Nabadwip and Vraja: they are one, and yet they are also two, but the blind do not see this.

সেই ত সম্বন্ধ গৌরে কৃষ্ণে জান সার ।
মধুররসেতে গৌর যুগল আকার ॥৩৫॥

sei ta sambandha gaure krsne jana sara
madhura-rasete gaura yugala akara [35]

jana–Know [this to be] sara–the essence sei ta sambandha–of the relationship gaure krsne–between Gaura and Krsna. madhura-rasete–In the relationship of paramour love, gaura–Gaura’s akara–form [is] yugala–the Divine Couple. [35]

“Know this to be the essence of the relationship between Gaura and Krsna. In the relationship of paramour love, Gaura’s form is the Divine Couple.

সেই সব তত্ত্ব তোরে রূপ-সনাতন ।
জানাইবে অল্পদিনে বল্লভনন্দন ॥৩৬॥

sei saba tattva tore rupa-sanatana
janaibe alpa-dine vallabha-nandana [36]

vallabha-nandana–O son of Vallabha, alpa-dine–soon rupa-sanatana–Rupa and Sanatan janaibe–will teach tore–you sei saba tattva–all these truths. [36]

“O Jiva, soon Rupa and Sanatan will teach you all these truths.

তোরে বৃন্দাবনে প্রভু দিল অধিকার ।
বিলম্ব না কর জীব ব্রজে যেতে আর” ॥৩৭॥

tore vrndavane prabhu dila adhikara
vilamba na kara jiva vraje yete ara” [37]

prabhu–The Lord dila–has given tore–you adhikara–the qualification [to stay] vrndavane–in Vrndavan. jiva–O Jiva, vilamba kara na–do not delay yete–going vraje–to Vraja ara”–any longer!” [37]

“The Lord has given you the qualification to stay in Vrndavan. O Jiva, do not delay going to Vraja any longer!”

এত বলি’ প্রভু তাঁর মস্তকে চরণ ।
অর্পণ করিয়া শক্তি করে সঞ্চারণ ॥৩৮॥

eta bali’ prabhu ta̐ra mastake charana
arpana kariya sakti kare sancharana [38]

bali’–Saying eta–this, prabhu–the Lord arpana kariya–placed [His] charana–feet ta̐ra mastake–on his head [and] sakti sancharana kare–empowered [him]. [38]

Saying this, Nityananda Prabhu placed His feet on Jiva’s head and empowered him.

মহাপ্রেমে শ্রীজীব গোস্বামী কতক্ষণ ।
নিত্যানন্দ-পদতলে রহে অচেতন ॥৩৯॥

mahapreme sri-jiva gosvami kata-ksana
nityananda-pada-tale rahe achetana [39]

mahapreme–In intense divine love, sri-jiva gosvami–Sri Jiva Goswami rahe–remained achetana–unconscious nityananda-pada-tale–at the feet of Nityananda kata-ksana–for some time. [39]

In intense divine love, Sri Jiva Goswami remained unconscious at the feet of Nityananda for some time.

শ্রীবাস-অঙ্গনে জীব গড়াগড়ি যায় ।
সাত্ত্বিক বিকার সব দেহে শোভা পায় ॥৪০॥

srivasa-angane jiva gadagadi yaya
sattvika vikara saba dehe sobha paya [40]

jiva–Jiva gadagadi yaya–rolled on the ground srivasa-angane–in the courtyard of Srivas, [and] saba–all [of the symptoms] sattvika vikara–of divine ecstasy sobha paya–shone dehe–in [his] body. [40]

He rolled on the ground in the courtyard of Srivas, and all the symptoms of divine ecstasy shone in his body.

কাঁদিয়া কাঁদিয়া বলে, “দুর্ভাগ্য আমার ।
না দেখিনু এ নয়নে নদীয়াবিহার ॥৪১॥

ka̐diya ka̐diya bale, “durbhagya amara
na dekhinu e nayane nadiya-bihara [41]

ka̐diya ka̐diya–Crying, bale–he said, “amara–“My durbhagya–misfortune [is that] dekhinu na–I did not see nadiya-bihara–the Pastimes [of the Lord] in Nadia e nayane–with these eyes. [41]

Crying, he said, “My misfortune is that I did not see the Pastimes of the Lord in Nadia with these eyes.

জীব নিস্তারিতে লীলা কৈল গৌররায় ।
সে লীলা না দেখি’ মোর দিন বৃথা যায়” ॥৪২॥

jiva nistarite lila kaila gaura-raya
se lila na dekhi’ mora dina vrtha yaya” [42]

gaura-raya–Gaura Ray kaila–performed lila–Pastimes nistarite–to deliver [all] jiva–souls. dekhi’ na–Having not seen se–those lila–Pastimes, mora–my dina–days yaya–have passed vrtha”–in vain.” [42]

“Gaura Ray performed Pastimes to deliver all souls. Having not seen those Pastimes, my days have passed in vain.”

শ্রীজীব যাইবে ব্রজে করিয়া শ্রবণ ।
শ্রীবাস-অঙ্গনে আইল যত সাধুজন ॥৪৩॥

sri-jiva yaibe vraje kariya sravana
srivasa-angane aila yata sadhu-jana [43]

sravana kariya–Hearing [that] sri-jiva–Sri Jiva yaibe–would go vraje–to Vraja, yata sadhu-jana–all the sadhus aila–came srivasa-angane–to the courtyard of Srivas. [43]

Hearing that Sri Jiva would go to Vraja, all the sadhus came to the courtyard of Srivas.

বৃদ্ধ-সব শ্রীজীবে করেন আশীর্ব্বাদ ।
কনিষ্ঠ বৈষ্ণব মাগে শ্রীজীব-প্রসাদ ॥৪৪॥

vrddha-saba sri-jive karena asirvada
kanistha vaisnava mage sri-jiva-prasada [44]

vrddha-saba–The elders asirvada karena–blessed sri-jive–Sri Jiva, [and] kanistha vaisnava–the junior devotees mage–prayed sri-jiva-prasada–for Sri Jiva’s grace. [44]

The elder devotees blessed Jiva, and the junior devotees prayed for his grace.

কর যুড়ি’ বলে জীব সকল বৈষ্ণবে ।
“মম অপরাধ কিছুমাত্র নাহি লবে ॥৪৫॥

kara yudi’ bale jiva sakala vaisnave
“mama aparadha kichhu-matra nahi labe [45]

kara yudi’–Joining [his] palms, jiva–Jiva bale–said sakala vaisnave–to all the devotees, “labe nahi–“Please do not take kichhu-matra–any mama–of my aparadha–offences. [45]

Joining his palms, Jiva said to all the devotees, “Please do not take any of my offences.

তোমরা চৈতন্যদাস জগতের গুরু ।
এ ক্ষুদ্র জীবেরে দয়া কর কল্পতরু ॥৪৬॥

tomara chaitanya-dasa jagatera guru
e ksudra jivere daya kara kalpa-taru [46]

tomara–You [are] all chaitanya-dasa–servants of Sri Chaitanya [and] guru–the Gurus jagatera–of this world. kalpa-taru–O wish-fulfilling trees, daya kara–please bless e ksudra jivere–this insignificant soul. [46]

“You are all servants of Sri Chaitanya and Gurus of this world. O wish-fulfilling trees, please bless this insignificant soul.

শ্রীকৃষ্ণচৈতন্যে মোর থাকুক্ রতি মতি ।
নিত্যানন্দ প্রভু হউক্ জন্মে জন্মে গতি ॥৪৭॥

sri-krsna-chaitanye mora thakuk rati mati
nityananda prabhu ha-uk janme janme gati [47]

mora thakuk–May I have rati mati–love and devotion sri-krsna-chaitanye–to Sri Krsna Chaitanya, [and] nityananda prabhu gati ha-uk–may Nityananda Prabhu be my shelter, janme janme–birth after birth. [47]

“May I have love and devotion to Sri Krsna Chaitanya, and may Nityananda Prabhu be my shelter, birth after birth.

নাহি বুঝি’ বাল্যকালে ছাড়িলাম ঘর ।
তুমি সব জীবনের বন্ধু অতঃপর ॥৪৮॥

nahi bujhi’ balya-kale chhadilama ghara
tumi saba jivanera bandhu atahpara [48]

bujhi’ nahi–Not understanding, chhadilama–I left ghara–home balya-kale–in [my] youth, [and] atahpara–since then, tumi saba–you all [have been] bandhu–the well-wishers jivanera–in [my] life. [48]

“I left home in my youth without understanding anything, and since then, you all have been the well-wishers in my life.

বৈষ্ণবানুকম্পা বিনা কৃষ্ণ নাহি পাই ।
বৈষ্ণবচরণধূলি দেহ সবে ভাই” ॥৪৯॥

vaisnavanukampa vina krsna nahi pai
vaisnava-charana-dhuli deha sabe bhai” [49]

vina–Without vaisnavanukampa–the grace of the Vaisnavas, pai nahi–I cannot attain krsna–Krsna. sabe bhai–O brothers, deha–please give [me] vaisnava-charana-dhuli”–the dust of the Vaisnavas’ feet.” [49]

“Without the grace of the Vaisnavas, I cannot attain Krsna. O brothers, please give me the dust of the Vaisnavas’ feet.”

এত বলি’ সকলে করিয়া স্তুতি নতি ।
নিত্যানন্দ প্রভুর লইয়া অনুমতি ॥ ৫০॥

জগন্নাথগৃহে গিয়া শচীর চরণে ।
ব্রজে যাইতে আজ্ঞা লয় বিকলিত মনে ॥৫১॥

eta bali’ sakale kariya stuti nati
nityananda prabhura la-iya anumati [50]

jagannatha-grhe giya sachira charane
vraje yaite ajna laya vikalita mane [51]

bali’–Saying eta–this, stuti nati kariya–Jiva bowed and prayed sakale–to everyone, [and] la-iya–took anumati–permission, nityananda prabhura–from Nityananda Prabhu. [Then] giya–he went sachira charane–to the feet of Sachi jagannatha-grhe–in the home of Jagannath [and] vikalita mane–with an eager heart laya–took ajna–permission yaite–to go vraje–to Vraja. [50–51]

Saying this, Jiva bowed and prayed to everyone, and took permission from Nityananda Prabhu. Then he went to the feet of Sachi in the home of Jagannath Misra and with an eager heart took permission to go to Vraja.

শ্রীচরণরেণু দিয়া শচীদেবী তায় ।
আশীর্ব্বাদ করি’ জীবে করিল বিদায় ॥৫২॥

sri-charana-renu diya sachi-devi taya
asirvada kari’ jive karila vidaya [52]

sachi-devi–Sachi Devi diya–gave taya–him sri-charana-renu–dust from [her] holy feet, asirvada kari’–blessed [him, and] jive vidaya karila–bade Jiva farewell. [52]

Sachi Devi gave Jiva dust from her holy feet, blessed him, and bade him farewell.

কাঁদিতে কাঁদিতে জীব ভাগীরথী পার ।
“হা গৌরাঙ্গ” বলি’ যায় আজ্ঞা জানি’ সার ॥৫৩॥

ka̐dite ka̐dite jiva bhagirathi para
“ha gauranga” bali’ yaya ajna jani’ sara [53]

ka̐dite ka̐dite–Crying, jiva–Jiva para–crossed bhagirathi–the Ganga bali’–chanting, “ha–“O gauranga”–Gauranga!”, [and] yaya–departed jani’–knowing ajna–the order [of the Lord to be] sara–all-in-all. [53]

Crying, Jiva crossed the Ganga chanting, “O Gauranga!”, and departed, knowing the order of the Lord to be all-in-all.

কতক্ষণ চলি’ চলি’ নবদ্বীপ-সীমা ।
পার হয়ে যায় জীব অনন্ত মহিমা ॥৫৪॥

kata-ksana chali’ chali’ navadvipa-sima
para haye yaya jiva ananta mahima [54]

kata-ksana–Soon, chali’ chali’–walking ahead, jiva–Jiva para haye–crossed navadvipa-sima–the border of Nabadwip [and] yaya–left ananta mahima–that infinitely glorious abode. [54]

Walking ahead, Jiva soon crossed the border of Nabadwip and left that infinitely glorious abode.

নবদ্বীপধাম ছাড়ি’ শ্রীজীব তখন ।
সাষ্টাঙ্গ প্রণমি’ চলে যথা বৃন্দাবন ॥৫৫॥

navadvipa-dhama chhadi’ sri-jiva takhana
sastanga pranami’ chale yatha vrndavana [55]

takhana–Then, chhadi’–as he left navadvipa-dhama–Nabadwip Dham, sri-jiva–Sri Jiva sastanga pranami’–prostrated [himself] fully [and then] chale–departed yatha–for vrndavana–Vrndavan. [55]

As he left Nabadwip Dham, Jiva prostrated himself fully and then departed for Vrndavan.

ব্রজধাম শ্রীযমুনা রূপসনাতন ।
জাগিতে লাগিল হৃদে জীবের তখন ॥৫৬॥

vraja-dhama sri-yamuna rupa-sanatana
jagite lagila hrde jivera takhana [56]

vraja-dhama–Vraja Dham, sri-yamuna–the Yamuna, [and] rupa-sanatana–Rupa and Sanatan takhana–then jagite lagila–arose jivera hrde–in the heart of Jiva. [56]

Vraja Dham, the Yamuna, and Rupa and Sanatan then arose in his heart.

পথিমধ্যে রাত্রে স্বপ্নে দেখে গৌররায় ।
জীবেরে বলেন, “তুমি যাও মথুরায় ॥৫৭॥

pathi-madhye ratre svapne dekhe gaura-raya
jivere balena, “tumi yao mathuraya [57]

ratre–At night pathi-madhye–along the path, dekhe–Jiva saw gaura-raya–Gaura Ray svapne–in a dream. balena–The Lord said jivere–to Jiva, “tumi yao–“Go mathuraya–to Mathura. [57]

At night along the path, Jiva saw Gaura Ray in a dream. The Lord said to Jiva, “Go to Mathura.

অতি প্রিয় তুমি আর রূপসনাতন ।
একত্রে করহ ভক্তিশাস্ত্র প্রকটন ॥৫৮॥

ati priya tumi ara rupa-sanatana
ekatre karaha bhakti-sastra prakatana [58]

tumi–You, rupa–Rupa, ara–and sanatana–Sanatan [are] ati–very priya–dear [to Me, and] ekatre–together prakatana karaha–you will write bhakti-sastra–scriptures on devotion. [58]

“You, Rupa, and Sanatan are very dear to Me, and together you will write scriptures on devotion.

আমার যুগল-সেবা তোমার জীবন ।
শ্রীব্রজবিলাস সদা করহ দর্শন” ॥৫৯॥

amara yugala-seva tomara jivana
sri-vraja-vilasa sada karaha darsana” [59]

amara yugala-seva–Service to Me as the Divine Couple [will be] tomara–your jivana–life, [and] sada darsana karaha–you will always see [Their] sri-vraja-vilasa”–Pastimes in Sri Vraja.” [59]

“Service to Me as the Divine Couple will be your life, and you will always see Their Pastimes in Vraja.”

স্বপ্ন দেখি’ জীবের আনন্দ হৈল অতি ।
ব্রজধাম প্রতি ধায় সুসত্বর গতি ॥৬০॥

svapna dekhi’ jivera ananda haila ati
vraja-dhama prati dhaya susatvara gati [60]

svapna dekhi’–After having this dream, jivera ati ananda haila–Jiva felt intense joy [and] susatvara gati–swiftly dhaya–ran prati–towards vraja-dhama–Vraja Dham. [60]

After this dream, Jiva felt intense joy and swiftly ran towards Vraja Dham.

ব্রজে গিয়া শ্রীজীব গোস্বামী মহাশয় ।
যে যে কার্য্য সাধিল তা বর্ণন না হয় ॥৬১॥

vraje giya sri-jiva gosvami mahasaya
ye ye karya sadhila ta varnana na haya [61]

ta ye ye karya–The services sri-jiva gosvami mahasaya–Sri Jiva Goswami Mahasay sadhila–performed giya–after going vraje–to Vraja varnana haya na–cannot be described. [61]

The services Sri Jiva Goswami performed after arriving in Vraja cannot be described.

ভাগ্যবান জন পরে করিবে বর্ণন ।
শুনিবে আনন্দচিত্তে যত সাধুজন ॥৬২॥

bhagyavana jana pare karibe varnana
sunibe ananda-chitte yata sadhu-jana [62]

pare–Later, bhagyavana jana–a fortunate soul varnana karibe–will describe [them, and] yata sadhu-jana–all the sadhus sunibe–will hear [about them] ananda-chitte–with joy in [their] hearts. [62]

Later, a fortunate soul will describe them, and the sadhus will hear about them with joy in their hearts.

ছারবুদ্ধি এ ভক্তিবিনোদ অভাজন ।
শ্রীধাম-ভ্রমণবার্ত্তা করিল বর্ণন ॥৬৩॥

chhara-buddhi e bhakti-vinoda abhajana
sri-dhama-bhramana-varta karila varnana [63]

e abhajana chhara-buddhi bhakti-vinoda–The unfit and wicked-minded Bhakti Vinod varnana karila–has described sri-dhama-bhramana-varta–the subject of visiting the Holy Dham. [63]

The unfit and wicked-minded Bhakti Vinod has described the subject of visiting the Holy Dham.

বৈষ্ণবচরণে মোর এই সে প্রার্থনা ।
শ্রীগৌর-সম্বন্ধ মোর হউক যোজনা ॥৬৪॥

vaisnava-charane mora ei se prathana
sri-gaura-sambandha mora ha-uka yojana [64]

ei se–This [is] mora–my prathana–prayer vaisnava-charane–at the feet of the Vaisnavas: [May] mora–my sri-gaura-sambandha–relationship with Sri Gaura yojana ha-uka–come about. [64]

This is my prayer at the feet of the Vaisnavas: may I have a relationship with Sri Gaura.

শ্রীগৌর-সম্বন্ধ-সহ নবদ্বীপ বাস ।
হউক অচিরে মোর” এই অভিলাষ ॥৬৫॥

sri-gaura-sambandha-saha navadvipa vasa
ha-uka achire mora ei abhilasa [65]

achire mora vasa ha-uka–May I soon reside navadvipa–in Nabadwip saha–with sri-gaura-sambandha–a relationship with Sri Gaura. ei–This [is my] abhilasa–desire. [65]

May I soon reside in Nabadwip and have a relationship with Sri Gaura. This is my desire.

বিষয়গর্ত্তের কীট অতি দুরাচার ।
ভক্তিহীন কামরত ক্রোধে মত্ত আর ॥৬৬॥

visaya-gartera kita ati durachara
bhakti-hina kama-rata krodhe matta ara [66]

[I am] kita–a worm visaya-gartera–in the ditch of mundanity [and] ati–very durachara–misbehaved. [I am] bhakti-hina–devoid of devotion, kama-rata–lustful, ara–and matta–mad krodhe–with anger. [66]

I am a worm in the ditch of mundanity and very misbehaved. I have no devotion. I am lustful and mad with anger.

এ হেন দুর্জ্জন আমি মায়ার কিঙ্কর ।
শ্রীগৌর-সম্বন্ধ কিসে পাই অতঃপর ॥৬৭॥

e hena durjana ami mayara kinkara
sri-gaura-sambandha kise pai atahpara [67]

kise–How atahpara–then [will] durjana–a fallen soul [and] kinkara–servant mayara–of illusion e hena–such as ami–I pai–attain sri-gaura-sambandha–a relationship with Gaura? [67]

How will a fallen soul and servant of maya like me develop a relationship with Sri Gaura?

নবদ্বীপধাম মোরে অনুগ্রহ করি’ ।
উদয় হউন হৃদে তবে আমি তরি ॥৬৮॥

navadvipa-dhama more anugraha kari’
udaya ha-una hrde tabe ami tari [68]

[May] navadvipa-dhama–Nabadwip Dham anugraha kari’–bless more–me [and] udaya ha-una–appear hrde–within [my] heart. tabe–Then ami–I tari–will be delivered. [68]

May Nabadwip Dham bless me and appear in my heart. Then I will be delivered.

প্রৌঢ়ামায়া কুলদেবী কৃপা অকপট ।
ভরসা তরিতে মাত্র অবিদ্যা-সঙ্কট ॥৬৯॥

praudha-maya kuladevi krpa akapata
bharasa tarite matra avidya-sankata [69]

akapata krpa–The genuine grace praudha-maya–of Praudha Maya, kuladevi–the protectress of the Dham, [is my] matra–only bharasa–hope tarite–to overcome avidya-sankata–the dangers of ignorance. [69]

The genuine grace of Praudha Maya, the protectress of the Dham, is my only hope to overcome the dangers of ignorance.

বৃদ্ধশিব ক্ষেত্রপাল হউন সদয় ।
চিদ্ধাম আমার চক্ষে হউন উদয় ॥৭০॥

vrddha-siva ksetra-pala ha-una sadaya
chid-dhama amara chakse ha-una udaya [70]

[May] vrddha-siva–Vrddha Siva, ksetra-pala–the protector of the Dham, sadaya ha-una–be merciful [to me]. [May] chid-dhama–the divine Dham udaya ha-una–appear amara chakse–before my eyes. [70]

May Vrddha Siva, the protector of the Dham, be merciful to me. May the divine Dham appear before my eyes.

নবদ্বীপবাসী যত গৌরভক্তগণ ।
এ পামর শিরে সবে দাও শ্রীচরণ ॥৭১॥

navadvipa-vasi yata gaura-bhakta-gana
e pamara sire sabe dao sri-charana [71]

navadvipa-vasi–O residents of Nabadwip [and] yata sabe gaura-bhakta-gana–all the devotees of Gaura! dao–Place [your] sri-charana–holy feet sire–on the head e pamara–of this sinner. [71]

O residents of Nabadwip and devotees of Gauranga! Place your holy feet on the head of this sinner.

এই ত প্রার্থনা মোর শুন সর্ব্বজন ।
অচিরেতে যেন পাই চৈতন্যচরণ ॥৭২॥

ei ta prarthana mora suna sarva-jana
achirete yena pai chaitanya-charana [72]

sarva-jana–Everyone, suna–please hear ei ta–this prarthana–prayer mora–of mine yena–so that achirete–quickly pai–I may attain chaitanya-charana–the feet of Sri Chaitanya. [72]

Everyone, please hear this prayer of mine so that I may quickly attain the feet of Sri Chaitanya.

নিত্যানন্দ-শ্রীজাহ্নবা-আদেশ পাইয়া ।
বর্ণিলাম নবদ্বীপ অতি দীন হৈয়া ॥৭৩॥

nityananda-sri-jahnava-adesa paiya
varnilama navadvipa ati dina haiya [73]

paiya–Receiving nityananda-sri-jahnava-adesa–the order of Nityananda and Sri Jahnava, varnilama–I have described navadvipa–Nabadwip [although] ati dina haiya–I am very fallen. [73]

Receiving the order of Nityananda and Sri Jahnava, I have described Nabadwip although I am very fallen.

নবদ্বীপ গৌর নিত্যানন্দ নামময় ।
এই গ্রন্থ বিরচিত হইল নিশ্চয় ॥৭৪॥

navadvipa gaura nityananda namamaya
ei grantha virachita ha-ila nischaya [74]

nischaya–Certainly ei–this grantha–book virachita ha-ila–has been written [to be] namamaya–full of the names navadvipa–‘Nabadwip’, gaura–‘Gaura’, [and] nityananda–‘Nityananda’. [74]

Certainly this book has been written so as to be filled with the names ‘Nabadwip’, ‘Gaura’, and ‘Nityananda’.

অতএব এই গ্রন্থ পরম পাবন ।
রচনা-দোষেতে দোষী নহে কদাচন ॥৭৫॥

ataeva ei grantha parama pavana
rachana-dosete dosi nahe kadachana [75]

ataeva–Thus, ei–this grantha–book [is] parama pavana–greatly purifying, [and] kadachana dosi nahe–I will not be at fault rachana-dosete–for [any] faults in [its] composition. [75]

Thus, this book is greatly purifying, and I will not be to blame for any faults in its composition.

এই গ্রন্থ পাঠ করি’ গৌরভক্তজন ।
পরিক্রমা ফল সদা করুন অর্জ্জন ॥৭৬॥

ei grantha patha kari’ gaura-bhakta-jana
parikrama phala sada karuna arjana [76]

[May] gaura-bhakta-jana–the devotees of Gaura sada–always patha kari’–study ei–this grantha–book [and] arjana karuna–attain phala–the result parikrama–of circumambulation [of the Dham]. [76]

May the devotees of Gauranga always study this book and attain the result of circumambulating the Dham.

পরিক্রমাকালে গ্রন্থ কৈলে আলোচনা ।
শতগুণ ফল হয় শাস্ত্রের বচন ॥৭৭॥

parikrama-kale grantha kaile alochana
sata-guna phala haya sastrera vachana [77]

alochana kaile–When devotees discuss grantha–this book parikrama-kale–during circumambulation [of the Dham,] phala haya–they attain a result sata-guna–a hundred times greater. [This is] vachana–the word sastrera–of the scriptures. [77]

When devotees discuss this book while circumambulating the Dham, they attain a result a hundred times greater. This is stated by the scriptures.

নিতাই-জাহ্নবা-পদছায়া আশ যার ।
নদীয়া-মাহাত্ম্য গায় দীনহীন ছার ॥৭৮॥

nitai-jahnava-pada-chhaya asa yara
nadiya-mahatmya gaya dina-hina chhara [78]

dina-hina chhara–This insignificant, lowly, and humble soul, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–of the shade of Nitai and Jahnava’s feet, gaya–chants nadiya-mahatmya–the glories of Nadia. [78]

This insignificant, lowly, and humble soul, whose aspiration is the shade of Nitai and Jahnava’s feet, chants the glories of Nadia.

শ্রীল ভক্তিবিনোদ ঠাকুর-কৃত

শ্রীনবদ্বীপদাম-মাহাত্ম্যের পরিক্রমা-খণ্ড সমাপ্ত ।

Srila Bhakti Vinod Thakur-krta

Sri-Navadvipa-Dhama-Mahatmyera
Parikrama-khanda samapta

Thus ends the Parikrama Khanda of Sri Navadvipa-dhama-mahatmya by Srila Bhakti Vinod Thakur.

শ্রীশ্রীগুরুগৌরাঙ্গৌ-জয়তঃ

All glory to Sri Guru and Sri Gauranga

Sri Sri Navadvipa-bhava-taranga

Waves of the Ecstasy of Nabadwip

সর্ব্বধামশিরোমণি সন্ধিনীবিলাস ।
ষোলক্রোশ নবদ্বীপ চিদানন্দবাস ॥
সর্ব্বতীর্থ-দেব-ঋষি-শ্রুতির বিশ্রাম ।
স্ফুরুক্ নয়নে মম নবদ্বীপধাম ॥১॥

sarva-dhama-siromani sandhini-vilasa
sola-krosa navadvipa chid-ananda-vasa
sarva-tirtha-deva-rsi-srutira visrama
sphuruk nayane mama navadvipa-dhama [1]

[May] sarva-dhama-siromani–the crown jewel of all the Lord’s abodes, sandhini-vilasa–the play of the concrete spiritual energy, chid-ananda-vasa–the joyful, spiritual abode sola-krosa navadvipa–of nine islands measuring thirty-two miles, sarva-tirtha-deva-rsi-srutira visrama–the sanctuary of all holy places, gods, sages, and scriptures, navadvipa-dhama–Sri Nabadwip Dham, sphuruk–appear nayane mama–before my eyes. [1]

May the crown jewel of all the Lord’s abodes, the play of the sandhini energy, the joyful, spiritual abode of nine islands measuring thirty-two miles, the sanctuary of all holy places, gods, sages, and scriptures, Sri Nabadwip Dham, appear before my eyes.

মাথুর-মণ্ডলে ষোলক্রোশ বৃন্দাবন ।
গৌড়ে নবদ্বীপ তথা দেখুক্ নয়ন ॥
একের প্রকাশ দুই অনাদি চিন্ময় ।
প্রভুর বিলাস-ভেদে শুদ্ধধামদ্বয় ॥২॥

mathura-mandale sola-krosa vrndavana
gaude navadvipa tatha dekhuk nayana
ekera prakasa dui anadi chinmaya
prabhura vilasa-bhede suddha-dhama-dvaya [2]

[May my] nayana–eyes dekhuk–behold sola-krosa–the thirty-two miles vrndavana–of Vrndavan mathura–mandale–in the district of Mathura tatha–as navadvipa–Sri Nabadwip gaude–of the district of Gauda. [They are] dui–two anadi–eternal chinmaya–spiritual prakasa–manifestations ekera–of one [truth]. [These] suddha-dhama-dvaya–two divine abodes [exist] vilasa-bhede–in accordance with different Pastimes prabhura–of the Lord. [2]

May my eyes behold the thirty-two miles of Vrndavan in Mathura Mandal as Sri Nabadwip of Gauda Mandal. These divine abodes are eternal, spiritual manifestations of one truth and exist in accordance with different Pastimes of the Lord.

প্রভুর অচিন্ত্য শক্তি অনাদি চিন্ময়ে ।
জীব নিস্তারিতে আনে প্রপঞ্চ-নিলয়ে ॥
সেই কৃষ্ণকৃপাবলে জড়-বদ্ধ জন ।
বৃন্দাবন নবদ্বীপে করুক দর্শন ॥৩॥

prabhura achintya sakti anadi chinmaye
jiva nistarite ane prapancha-nilaye
sei krsna-krpa-bale jada-baddha jana
vrndavana navadvipa karuka darsana [3]

achintya–The inconceivable, anadi–eternal, chinmaye–spiritual sakti–energy prabhura–of the Lord ane–brings [these divine abodes] prapancha-nilaye–to the material world nistarite–to deliver jiva–souls. [May] sei jada-baddha jana–the materially conditioned souls darsana karuka–behold vrndavana–Vrndavan [and] navadvipa–Nabadwip krsna-krpa-bale–by Krsna’s grace. [3]

The inconceivable, eternal, spiritual energy of the Lord brings these divine abodes to the material world to deliver souls. May the materially conditioned souls behold Vrndavan and Nabadwip by Krsna’s grace.

যোগ্যতা লভিয়া সব জীবেন্দ্রিয়গণ ।
চিন্ময় বিশেষ সুধা করে আস্বাদন ॥
অযোগ্য ইন্দ্রিয় তাহা আস্বাদিতে নারে ।
ক্ষুদ্র জড় বলি’ তারে নিন্দে বারে বারে ॥৪॥

yogyata labhiya saba jivendriya-gana
chinmaya visesa sudha kare asvadana
ayogya indriya taha asvadite nare
ksudra jada bali’ tare ninde bare bare [4]

labhiya–Upon attaining yogyata–fitness, saba jivendriya-gana–all the senses asvadana kare–taste visesa–extraordinary chinmaya–spiritual sudha–nectar. ayogya–Unfit indriya–senses nare–cannot asvadite–taste taha–it [and] ninde–deride tare–it bare–again [and] bare–again bali’–as ksudra–insignificant jada–matter. [4]

Upon attaining fitness, all the senses taste extraordinary spiritual nectar. Unfit senses cannot taste it and deride it again and again as insignificant matter.

কৃষ্ণ কৃষ্ণভক্ত-কৃপা যোগ্যতা কারণ ।
জীবে দয়া সাধুসঙ্গে লভে ভক্তজন ॥
জ্ঞানকর্ম্মযোগে সেই যোগ্যতা না হয় ।
শ্রদ্ধাবলে সাধুসঙ্গে করে জড় জয় ॥৫॥

krsna krsna-bhakta-krpa yogyata karana
jive daya sadhu-sange labhe bhakta-jana
jnana-karma-yoge sei yogyata na haya
sraddha-bale sadhu-sange kare jada jaya [5]

krpa–The mercy krsna–of Krsna [and] krsna-bhakta–the devotees of Krsna [are] karana–the cause yogyata–of fitness. bhakta-jana–Devotees labhe–attain [it] sadhu-sange–by associating with the sadhus [and] daya–being kind jive–to other souls. sei–Such yogyata–fitness na haya–does not arise jnana-karma-yoge–through exploitation, renunciation, or meditation. [Souls] jaya kare–conquer jada–matter sraddha-bale–through faith [and] sadhu-sange–the association of the sadhus. [5]

The mercy of Krsna and the devotees of Krsna are the cause of the senses becoming fit. Devotees attain such fitness by associating with the sadhus and being kind to other souls. Souls do not become fit through exploitation, renunciation, or yoga. Souls conquer matter through faith and the association of the sadhus.

জড় জাল জীবেন্দ্রিয়ে ছাড়ে যেই ক্ষণ ।
জীবচক্ষু করে ধাম-শোভা দরশন ॥
আহা কবে সে অবস্থা হইবে আমারে ।
দেখিব শ্রীনবদ্বীপ জড়মায়া পারে ॥৬॥

jada jala jivendriye chhade yei ksana
jiva-chaksu kare dhama-sobha darasana
aha kabe se avastha ha-ibe amare
dekhiba sri-navadvipa jada-maya pare [6]

yei ksana–When jala–the net jada–of matter chhade–releases jivendriye–the senses of the soul, jiva-chaksu–the eyes of the soul darasana kare–see dhama-sobha–the splendour of the Dham. aha–Ah! kabe–When ha-ibe amare–will I attain se–that avastha–state? [When] dekhiba–will I see sri-navadvipa–Sri Nabadwip, pare–beyond jada-maya–the illusion of matter? [6]

When the net of matter releases the senses of the soul, the eyes of the soul see the splendour of the Dham. Ah! When will I attain that state? When will I see Sri Nabadwip, beyond the illusion of matter?

অষ্টদলপদ্মনিভ ধাম নিরমল ।
কোটিচন্দ্র জ্যোৎস্না জিনি’ অতীব শীতল ॥
কোটি-সূর্য্য-প্রভা জিনি’ অতি তেজময় ।
আমার নয়ন পথে হইবে উদয় ॥৭॥

astadala-padma-nibha dhama niramala
koti-chandra jyotsna jini’ ativa sitala
koti-surya-prabha jini’ ati tejamaya
amara nayana pathe ha-ibe udaya [7]

dhama niramala–The Holy Dham nibha–resembles astadala-padma–an eight-petalled lotus. [It is] ativa–extremely sitala–cool, jini’–more so than jyotsna–the light koti-chandra–of ten million moons, [and] ati–extremely tejamaya–bright, jini’–more so than prabha–the brilliance koti-surya–of ten million suns. [When] ha-ibe udaya–will [the Dham] appear pathe–in the path amara nayana–of my eyes? [7]

The Holy Dham resembles an eight-petalled lotus. It is extremely cool, more so than the light of ten million moons, and extremely bright, more so than the brilliance of ten million suns. When will the Dham appear before my eyes?

অষ্টদ্বীপ অষ্টদল মধ্যে দ্বীপবর ।
অন্তদ্বীপ নাম তার অতীব সুন্দর ॥
তার মধ্য-ভাগে যোগপীঠ মায়াপুর ।
দেখিয়া আনন্দ লাভ করিব প্রচুর ॥৮॥

astadvipa astadala madhye dvipa-vara
antardvipa nama tara ativa sundara
tara madhya-bhage yoga-pitha mayapura
dekhiya ananda labha kariba prachura [8]

madhye–In the centre astadvipa–of the [Dham’s] eight islands, [which resemble] astadala–eight petals, [is] dvipa-vara–the best island. tara–Its nama–name [is] antardvipa–Antardwip, [and it is] ativa–extremely sundara–beautiful. tara madhya-bhage–At its centre [is] mayapura–Mayapur [and] yoga-pitha–the Yoga Pith (the Lord’s birth place). dekhiya–Seeing [it,] labha kariba–I will feel prachura–intense ananda–joy. [8]

In the centre of the Dham’s eight islands, which resemble eight petals, is the best island: the extremely beautiful Antardwip. At its centre is Mayapur and the Yoga Pith. Seeing it, I will feel intense joy.

ব্রহ্মপুর বলি’ শ্রুতিগণ যাকে গায় ।
মায়ামুক্ত চক্ষে আহা মায়াপুর ভায় ॥
সর্ব্বোপরি শ্রীগোকুল নাম মহাবন ।
যথা নিত্যলীলা করে শ্রীশচীনন্দন ॥৯॥

brahmapura bali’ sruti-gana yake gaya
maya-mukta chakse aha mayapura bhaya
sarvopari sri-gokula nama mahavana
yatha nitya-lila kare sri-sachi-nandana [9]

sruti-gana–The scriptures gaya–sing yake–of it, bali’–calling [it] brahmapura–Brahmapur. aha–Ah! mayapura–Mayapur bhaya–shines chakse–before eyes maya-mukta–free from illusion. [It is] sri-gokula–Sri Gokula, [which is] sarvopari–above all, [and] nama–known as mahavana–Mahavan, yatha–where sri-sachi-nandana–Sachi’s son kare–performs [His] nitya-lila–eternal Pastimes. [9]

The scriptures sing of it, calling it Brahmapur. Ah! Mayapur shines before eyes free from illusion. It is nondifferent from the supreme abode, Sri Gokula Mahavan, where the son of Sachi performs His eternal Pastimes.

ব্রজে সেই ধাম গোপ-গোপীগণালয় ।
নবদ্বীপে শ্রীগোকুল দ্বিজবাস রয় ॥
জগন্নাথমিশ্রগৃহ পরম পাবন ।
মায়াপুর-মধ্যে শোভে নিত্য নিকেতন ॥১০॥

vraje sei dhama gopa-gopi-ganalaya
navadvipe sri-gokula dvija-vasa raya
jagannatha-misra-grha parama pavana
mayapura-madhye sobhe nitya niketana [10]

vraje–As Vraja, sei–the dhama–Dham [is] gopa-gopi-ganalaya–the home of cowherd men and women. navadvipe–As Nabadwip, sri-gokula–Sri Gokula raya–is dvija-vasa–the home of brahmans. jagannatha-misra-grha–The house of Jagannath Misra, [the] parama–supremely pavana–pure, nitya–eternal niketana–home [of the Lord,] sobhe–shines mayapura-madhye–in Mayapur. [10]

As Vraja, the Dham is the home of cowherd men and women. As Nabadwip, Sri Gokula is the home of brahmans. The house of Jagannath Misra, the supremely pure, eternal home of the Lord, shines in Mayapur.

মায়াজালাবৃত চক্ষু দেখে ক্ষুদ্রাগার ।
জড়ময় ভূমি জল দ্রব্য যত আর ॥
মায়া কৃপা করি’ জাল উঠায় যখন ।
আঁখি দেখে সুবিশাল চিন্ময় ভবন ॥১১॥

maya-jalavrta chaksu dekhe ksudragara
jadamaya bhumi jala dravya yata ara
maya krpa kari’ jala uthaya yakhana
a̐khi dekhe suvisala chinmaya bhavana [11]

chaksu–Eyes avrta–covered [by] jala–the veil maya–of Maya dekhe–see ksudragara–a small house, jadamaya–material bhumi–land, jala–water, ara–and yata–other dravya–objects. yakhana–When maya–Maya krpa kari’–mercifully uthaya–lifts [her] jala–veil, a̐khi–the eyes dekhe–see [a] suvisala–magnificent chinmaya–spiritual bhavana–abode. [11]

Eyes covered by the veil of Maya see a small house, some land, some water, and other materials. When Maya mercifully lifts her veil, the eyes see a magnificent spiritual abode.

যথা নিত্য-মাতাপিতা দাসদাসীগণ ।
শ্রীগৌরাঙ্গে সেবে প্রেমে মত্ত অনুক্ষণ ॥
লক্ষ্মীবিষ্ণুপ্রিয়া সেবে প্রভুর চরণ ।
পঞ্চতত্ত্বাত্মক প্রভু অপূর্ব্ব দর্শন ॥১২॥

yatha nitya-mata-pita dasa-dasi-gana
sri-gaurange seve preme matta anuksana
laksmi-visnu-priya seve prabhura charana
pancha-tattvatmaka prabhu apurva darsana [12]

yatha–There, [the Lord’s] nitya–eternal mata–mother, pita–father, [and] dasa-dasi-gana–servants seve–serve sri-gaurange–Sri Gauranga, anuksana–ever matta–enchanted preme–by divine love. laksmi-visnu-priya–Laksmi Priya and Visnu Priya seve–serve prabhura charana–the feet of the Lord, [and] prabhu–the Lord darsana–appears apurva–wonderfully pancha-tattvatmaka–as the Pancha Tattva (Sri Gauranga, Sri Nityananda, Sri Advaita, Sri Gadadhar, and Sri Srivas). [12]

There, Sri Gauranga’s eternal mother, father, and servants serve Him, ever enchanted by divine love. Laksmi Priya and Visnu Priya serve His feet, and the Lord manifests Himself wonderfully as the Pancha Tattva.

নিত্যানন্দ শ্রীঅদ্বৈত সেই মায়াপুরে ।
গদাধর শ্রীবাসাদি স্থানে স্থানে স্ফুরে ॥
অসংখ্য বৈষ্ণবালয় চতুর্দ্দিকে ভায় ।
হেন মায়াপুর কৃপা করুন আমায় ॥১৩॥

nityananda sri-advaita sei mayapure
gadadhara srivasadi sthane sthane sphure
asankhya vaisnavalaya chaturdike bhaya
hena mayapura krpa karuna amaya [13]

nityananda–Nityananda, sri-advaita–Sri Advaita, gadadhara–Gadadhar, srivasadi–Srivas, and others sphure–reside sthane sthane–in various places sei mayapure–throughout Mayapur. asankhya vaisnavalaya–The homes of innumerable devotees bhaya–fill chaturdike–the four directions. [May] hena mayapura–that Mayapur krpa karuna–be merciful amaya–to me. [13]

Nityananda, Advaita, Gadadhar, Srivas, and other devotees reside throughout Mayapur, where the homes of innumerable devotees fill the four directions. May Mayapur be merciful to me.

নৈঋতে যমুনা গঙ্গা স্বসৌভাগ্য গণি’ ।
নাগরূপে সেবা করে গোরা দ্বিজমণি ॥
ভাগীরথী-তটে বহু ঘাট দেবালয় ।
পৌঢ়ামায়া বৃদ্ধ শিব উপবনচয় ॥১৪॥

nairte yamuna ganga svasaubhagya gani’
naga-rupe seva kare gora dvija-mani
bhagirathi-tate bahu ghata devalaya
praudhamaya vrddha siva upavana-chaya [14]

nairte–To the southwest, yamuna–the Yamuna [and] ganga–the Ganga gani’–reflect on svasaubhagya–their good fortune [and] naga-rupe–like serpents seva kare–serve gora–Gora, dvija-mani–the jewel of the brahmans. bhagirathi-tate–On the banks of the Ganga, [there are] bahu–many ghata–bathing places, devalaya–Temples, [and] upavana-chaya–parks, [as well as] praudhamaya–Praudha Maya [and] vrddha siva–Vrddha Siva. [14]

To the southwest, the Yamuna and the Ganga reflect on their good fortune and, flowing like serpents, serve Gora, the jewel of the brahmans. On the banks of the Ganga, there are many ghats, Temples, and parks, as well as Praudha Maya and Vrddha Siva.

অসংখ্য ব্রাহ্মণ-গৃহ মায়াপুরে হয় ।
রাজপথ চত্বর বিপিন শিবালয় ॥
পূর্ব্ব দক্ষিণেতে এক সরস্বতী ধার ।
নিরবধি বহে ঈশোদ্যান তটে যার ॥১৫॥

asankhya brahmana-grha mayapure haya
raja-patha chatvara vipina sivalaya
purva daksinete eka sarasvati dhara
niravadhi vahe isodyana tate yara [15]

mayapure–In Mayapur, haya–there are asankhya–countless brahmana-grha–homes of brahmans, raja-patha–roads, chatvara–courtyards, vipina–groves, [and] sivalaya–Siva Temples. purva daksinete–To the southeast, eka–a dhara–stream sarasvati–of the Saraswati niravadhi–constantly vahe–flows. isodyana–The Lord’s garden [is] tate yara–on her bank. [15]

In Mayapur, there are countless homes of brahmans, roads, courtyards, groves, and Temples of Lord Siva. To the southeast, a stream of the Saraswati constantly flows. Isodyan is on her bank.

এ সব বৈভব নিত্য চিন্ময় অপার ।
কেন পাবে কলিজীব মায়াবদ্ধ ছার ॥
ত্রিনদী-ভাঙ্গন-ছলে লুকাইল মায়া ।
জড় চক্ষু দেখে মাত্র মায়াপুর-ছায়া ॥১৬॥

e saba vaibhava nitya chinmaya apara
kena pabe kali-jiva maya-baddha chhara
trinadi-bhangana-chhale lukaila maya
jada chaksu dekhe matra mayapura-chhaya [16]

kena–Why [should] chhara kali-jiva–the fallen souls in the Age of Kali, maya-baddha–who are conditioned by Maya, pabe–attain e saba–all this nitya–eternal, chinmaya–spiritual, apara–inexhaustible vaibhava–opulence? trinadi-bhangana-chhale–With the pretext of diverting the three rivers, maya–Maya lukaila–hid [the opulence of the Dham]. jada–Material chaksu–eyes dekhe–see matra–only mayapura-chhaya–a shadow of Mayapur. [16]

Why should the fallen souls of Kali-yuga, conditioned by Maya, attain all this eternal, spiritual, inexhaustible opulence? Maya hid it by diverting the three rivers, and material eyes only see a shadow form of Mayapur.

সশক্তিক-নিত্যানন্দ-কৃপাবল-ক্রমে ।
স্ফুরুক্ নয়নে মায়াপুরী সসম্ভ্রমে ॥
শ্রীগৌরাঙ্গ-গৃহলীলা করি’ দরশন ।
অতি ধন্য হউ এই মূঢ় অকিঞ্চন ॥১৭॥

sasaktika-nityananda-krpa-bala-krame
sphuruk nayane mayapuri sasambhrame
sri-gauranga-grha-lila kari’ darasana
ati dhanya ha-u ei mudha akinchana [17]

[May] mayapuri–Mayapur sasambhrame–gloriously sphuruk–appear nayane–before [my] eyes bala-krame–by the force sasaktika-nityananda–of powerful Nityananda’s krpa–mercy. [May] ei–this akinchana–poor, mudha–foolish soul darasana kari’–behold sri-gauranga-grha-lila–the household Pastimes of Sri Gauranga [and] ha-u–become ati–extremely dhanya–fortunate. [17]

May Mayapur gloriously appear before my eyes by the force of powerful Nityananda’s mercy. May this poor, foolish soul behold the household Pastimes of Sri Gauranga and thus become most fortunate.

অন্তর্দ্বীপ-মধ্যে যেই মায়াপুর-গ্রাম ।
অষ্টদল কমলের কর্ণিকা সে ধাম ॥
গৌরকান্তি পীত জ্যোতির্ম্ময় সুনির্ম্মল ।
করুন নয়নে মোর সদা ঝলমল ॥১৮॥

antardvipa-madhye yei mayapura-grama
astadala kamalera karnika se dhama
gaura-kanti pita jyotirmaya sunirmala
karuna nayane mora sada jhalamala [18]

[May the] jyotirmaya–bright, sunirmala–spotless, pita gaura-kanti–golden-yellow lustre yei mayapura-grama se dhama–of the village of Mayapur antardvipa-madhye–in Antardwip, karnika–the whorl astadala kamalera–of the eight-petalled lotus, jhalamala karuna–shine nayane mora–before my eyes sada–forever. [18]

May the bright, spotless, golden lustre of the village of Mayapur in Antardwip, the whorl of the eight-petalled lotus of the Dham, shine before my eyes forever.

কোন স্থানে উপবন পৃথু সরোবর ।
গোচারণভূমি কত দেখিতে সুন্দর ॥
প্রবাহপ্রণালী কত শস্যভূমি-খণ্ড ।
রাজপথ বকুল কদম্ব বৃক্ষষণ্ড ॥১৯॥

kona sthane upavana prthu sarovara
gocharana-bhumi kata dekhite sundara
pravaha-pranali kata sasya-bhumi-khanda
raja-patha bakula kadamba vrksa-sanda [19]

kona sthane–Throughout [the Dham], prthu sarovara–the lake known as Prthu, [the] kata–numerous upavana–groves, gocharana-bhumi–cow pastures, pravaha-pranali–waterways, kata–numerous sasya-bhumi-khanda–grain fields, raja-patha–roads, [and] bakula kadamba vrksa-sanda–strong bakul (Mimusops elengi) and kadamba (Neolamarckia cadamba or Anthocephalus cadamba) trees [are] sundara–beautiful dekhite–to see. [19]

Throughout the Dham, Prthu Kunda, and the numerous groves, cow pastures, waterways, grain fields, roads, and strong bakul and kadamba trees are beautiful to see.

তাহার পশ্চিমে জহ্নু-তনয়ার তট ।
শ্রীগঙ্গানগর-নামে প্রসিদ্ধ খর্ব্বট ॥
যথা গঙ্গাদাস-গৃহে বিদ্যানুশীলন ।
করিলেন প্রভু মোর লয়ে দ্বিজজন ॥২০॥

tahara paschime jahnu-tanayara tata
sri-ganga-nagara-name prasiddha kharvata
yatha ganga-dasa-grhe vidyanusilana
karilena prabhu mora laye dvija-jana [20]

tahara paschime–To their west, jahnu-tanayara tata–on the bank of the Ganga, [is] prasiddha–the famous kharvata–village sri-ganga-nagara-name–known as Sri Ganga Nagar, yatha–where mora–our prabhu–Lord vidyanusilana karilena–studied laye–with dvija-jana–brahmans ganga-dasa-grhe–in the home of Ganga Das. [20]

To their west, on the bank of the Ganga, is the famous village of Sri Ganga Nagar, where our Lord studied with brahmans in the home of Ganga Das Pandit.

ভরদ্বাজটীলা তথা দেখিতে সুন্দর ।
গৌর ভজি’ যথা ভরদ্বাজ মুনিবর ॥
লভিয়া চৈতন্যপ্রেম সূত্র প্রকাশিল ।
কতশত বহির্ম্মুখ জনে ভক্তি দিল ॥২১॥

bharadvaja-tila tatha dekhite sundara
gaura bhaji’ yatha bharadvaja muni-vara
labhiya chaitanya-prema sutra prakasila
kata-sata bahirmukha jane bhakti dila [21]

tatha–There [is] bharadvaja-tila–Bharadvaja Tila, sundara–beautiful dekhite–to see, yatha–where bharadvaja muni-vara–the great Bharadvaja Muni bhaji’–worshipped gaura–Gaura, labhiya–attained chaitanya-prema–divine love for Sri Chaitanya, prakasila–wrote sutra–aphorisms, [and] dila–distributed bhakti–devotion [to] kata-sata–hundreds bahirmukha jane–of averse souls. [21]

There also is Bharadvaja Tila, beautiful to see, where the great Bharadvaja Muni worshipped Gaura, attained divine love for the Lord, wrote sutras, and distributed devotion to thousands of averse souls.

পৃথুকুণ্ড উত্তরেতে মথুরা নগর ।
ষষ্ঠীতীর্থ মধুবন পরম সুন্দর ॥
বহুজনাকীর্ণ জনপদ সুবিস্তার ।
দর্শনে পবিত্র হউ নয়ন আমার ॥২২॥

prthu-kunda uttarete mathura nagara
sasthi-tirtha madhuvana parama sundara
bahu-janakirna jana-pada suvistara
darsane pavitra ha-u nayana amara [22]

uttarete–North prthu-kunda–of Prthu Kunda [is] mathura nagara–Mathura Nagar [and] sasthi-tirtha–Sasti Tirtha, [which are] parama–extremely sundara–beautiful [and nondifferent from] madhuvana–Madhuvan. [May] amara–my nayana–eyes ha-u–become pavitra–purified darsane–by seeing bahu-janakirna–the numerous people [and] suvistara–grand jana-pada–residences [there].[22]

North of Prthu Kunda is Mathura Nagar and Sasthi Tirtha, which are extremely beautiful and nondifferent from Madhuvan. May my eyes become purified by seeing the numerous people and grand residences there.

তদুত্তরে শরডাঙ্গা স্থান মনোহর ।
রক্তবাহুভয়ে যথা শবরপ্রবর ॥
নীলাদ্রিপতিকে লয়ে রহে সংগোপনে ।
সেই স্থান দেখি যেন সর্ব্বদা নয়নে ॥২৩॥

tad uttare saradanga sthana manohara
raktabahu-bhaye yatha sabara-pravara
niladripatike laye rahe samgopane
sei sthana dekhi yena sarvada nayane [23]

uttare–North tad–of there [is the] manohara–charming sthana–place saradanga–Saradanga, yatha–where sabara-pravara–the great sabaras laye–brought niladripatike–Jagannath [and] rahe–resided samgopane–in secret raktabahu-bhaye–out of fear of (the demon) Raktabahu. yena–May [my] nayane–eyes sarvada–always dekhi–see sei–this sthana–place. [23]

North of there is the charming Saradanga, where the great sabaras brought Jagannath and resided in secret out of fear of Raktabahu. May my eyes always see this place.

মথুরায় বায়ুকোণে হেরিব নয়নে ।
সীমন্তদ্বীপের শোভা জাহ্নবী-সদনে ॥
যথায় পার্ব্বতীদেবী গৌরপদ-ধূলি ।
সীমন্তে ধারণ কৈল করিয়া আকুলি ॥২৪॥

mathuraya vayu-kone heriba nayane
simantadvipera sobha jahnavi-sadane
yathaya parvati-devi gaura-pada-dhuli
simante dharana kaila kariya akuli [24]

jahnavi-sadane–Beside the Ganga, vayu-kone–in the northwest corner mathuraya–of Mathura, [my] nayane–eyes heriba–will see sobha–the splendour simantadvipera–of Simantadwip, yathaya–where parvati-devi–Parvati Devi akuli kariya–eagerly dharana kaila–placed gaura-pada-dhuli–Gaura’s foot-dust simante–on the parting in her hair. [24]

Beside the Ganga, in the northwest corner of Mathura, my eyes will see the splendour of Simantadwip, where Parvati Devi eagerly placed Gaura’s foot-dust on the parting in her hair.

দূর হইতে বিলোকিব বিল্বপক্ষবন ।
যথা গৌরধ্যানে আছে ঋষি চতুঃসন ॥
নিতাইবিলাসভূমি দেখিব সুদূরে ।
যথা সঙ্কর্ষণ-ক্ষেত্র বিজ্ঞজনে স্ফুরে ॥২৫॥

dura ha-ite vilokiba bilvapaksavana
yatha gaura-dhyane achhe rsi chatuhsana
nitai-vilasa-bhumi dekhiba sudure
yatha sankarsana-ksetra vijna-jane sphure [25]

ha-ite–From dura–afar, vilokiba–I will see bilvapaksavana–the forest of Bilvapaksa, yatha–where chatuhsana–(Brahma’s) four sons, [who are] rsi–sages, gaura-dhyane achhe–meditate on Gaura. sudure–In the distance, dekhiba–I will see nitai-vilasa-bhumi–the land of the Pastimes of Nitai, yatha–where sankarsana-ksetra–Sankarsan Ksetra sphure–appears vijna-jane–before the wise. [25]

From afar, I will see the forest of Bilvapaksa, where the four Kumaras meditate on Gaura. In the distance, I will see the land of the Pastimes of Nitai, where Sankarsan Ksetra appears before the wise.

মায়াপুর-দক্ষিণাংশে জাহ্নবীর তটে ।
সরস্বতী-সঙ্গমের অতীব নিকটে ॥
ঈশোদ্যান নাম উপবন সুবিস্তার ।
সর্ব্বদা ভজনস্থান হউক আমার ॥২৬॥

mayapura-daksinamse jahnavira tate
sarasvati-sangamera ativa nikate
isodyana nama upavana suvistara
sarvada bhajana-sthana ha-uka amara [26]

mayapura-daksinamse–In the southern part of Mayapur, tate–on the bank jahnavira–of the Ganga, ativa–very nikate–near sarasvati-sangamera–the confluence with the Saraswati, [is the] suvistara–large upavana–garden nama–known as isodyana–‘the Lord’s garden’. ha-uka–May [it] be bhajana-sthana amara–the place of my worship sarvada–forever. [26]

In the southern part of Mayapur, on the bank of the Ganga, very near the confluence with the Saraswati, is the large garden known as Isodyan. May it be my place of worship forever.

যে বনে আমার প্রভু শ্রীশচীনন্দন ।
মধ্যাহ্নে করেন লীলা লয়ে ভক্তজন ॥
বনশোভা হেরি’ রাধাকৃষ্ণ পড়ে মনে ।
সে সব স্ফুরুক্ সদা আমার নয়নে ॥২৭॥

ye vane amara prabhu sri-sachi-nandana
madhyahne karena lila laye bhakta-jana
vana-sobha heri’ radha-krsna pade mane
se saba sphuruk sada amara nayane [27]

heri’–Seeing ye vane vana-sobha–the splendour of that grove in which amara–my prabhu–Lord, sri-sachi-nandana–the son of Sachi, karena–performs lila–Pastimes madhyahne–at midday laye–with bhakta-jana–the devotees, radha-krsna–Radha and Krsna pade–come mane–to mind. [May] se saba–all these [places] sada–always sphuruk–appear amara nayane–before my eyes. [27]

Seeing the splendour of that grove where my Lord, Sri Sachi Nandan, performs Pastimes at midday with the devotees, Radha and Krsna come to mind. May all these places always appear before my eyes.

বনস্পতি কৃষ্ণলতা নিবিড় দর্শন ।
নানা পক্ষী গায় তথা গৌরগুণগান ॥
সরোবর শ্রীমন্দির অতি শোভা তায় ।
হিরণ্য-হীরক-নীল-পীতমণি ভায় ॥২৮॥

vanaspati krsna-lata nivida darsana
nana paksi gaya tatha gaura-guna-gana
sarovara sri-mandira ati sobha taya
hiranya-hiraka-nila-pita-mani bhaya [28]

tatha–There, vanaspati–the trees [and] krsna-lata–dark vines darsana–appear nivida–thick, [and] nana–various paksi–birds gaya–sing gaura-guna-gana–songs about the glories of Gaura. taya–There, sarovara–the lake [and] sri-mandira–Temple bhaya–appear ati–very sobha–beautiful, [with] hiranya–gold, hiraka–diamonds, [and] nila-pita-mani–blue and yellow sapphires. [28]

There, the trees and dark vines are thick, and various birds sing songs about the glories of Gaura. The lake and Temple are very beautiful, inlaid with gold, diamonds, and blue and yellow sapphires.

বহির্ম্মুখ জন মায়ামুগ্ধ আঁখিদ্বয়ে ।
কভু নাহি দেখে সেই উপবনচয়ে ॥
দেখে মাত্র কণ্টক আবৃত ভূমিখণ্ড ।
তটিনীবন্যার বেগে সদা লণ্ডভণ্ড ॥২৯॥

bahirmukha jana maya-mugdha a̐khi-dvaye
kabhu nahi dekhe sei upavana-chaye
dekhe matra kantaka avrta bhumi-khanda
tatini-vanyara vege sada landa-bhanda [29]

a̐khi-dvaye–The eyes bahirmukha jana–of averse souls, [who are] maya-mugdha–bewildered by illusion, kabhu nahi–never dekhe–see sei upavana-chaye–these groves; [they] dekhe–see matra–only bhumi-khanda–a piece of land avrta–covered kantaka–with thorns [that is] sada–constantly landa-bhanda–disturbed tatini-vanyara vege–by the force of flooding rivers. [29]

The eyes of averse souls, who are bewildered by Maya, never see these groves; they see only a piece of land covered with thorns that is constantly disturbed by the force of flooding rivers.

মধুবন মধ্যভাগে শ্রীবিশ্রামস্থল ।
শ্রীধরকুটীর আর কুণ্ড নিরমল ॥
কাজীরে শোধিয়া প্রভু লয়ে পরিকর ।
যথায় বিশ্রাম কৈল ত্রিদশ-ঈশ্বর ॥৩০॥

madhuvana madhya-bhage sri-visrama-sthala
sridhara-kutira ara kunda niramala
kajire sodhiya prabhu laye parikara
yathaya visrama kaila tridasa-isvara [30]

madhya-bhage–In the centre madhuvana–of Madhuvan [is a] niramala–clear kunda–pond, sridhara-kutira–the cottage of Sridhar, ara–and sri-visrama-sthala–Visram Sthal, yathaya–where tridasa-isvara prabhu–the Lord of the three worlds (Sriman Mahaprabhu) visrama kaila–rested laye–with [His] parikara–associates [after] sodhiya–redeeming kajire–the Kazi. [30]

In the centre of Madhuvan is a clear pond, the cottage of Sridhar, and Visram Sthal, where the Lord of the three worlds rested with His associates after redeeming the Kazi.

“হা গৌরাঙ্গ” বলি’ কবে সে বিশ্রামস্থলে ।
গড়াগড়ি দিয়া আমি কাঁদিব বিরলে ॥
প্রেমাবেশে দেখিব শ্রীগৌরাঙ্গসুন্দরে ।
লৌহপাত্রে জল পিয়ে শ্রীধরের ঘরে ॥৩১॥

“ha gauranga” bali’ kabe se visrama-sthale
gadagadi diya ami ka̐diba virale
premavese dekhiba sri-gauranga-sundare
lauha-patre jala piye sridharera ghare [31]

kabe–When ami bali’–will I call out, “ha gauranga”–“O Gauranga!”, gadagadi diya–roll about, [and] ka̐diba–cry virale–in seclusion se visrama-sthale–at Visram Sthal? [When will I,] premavese–rapt with divine love, dekhiba–see sri-gauranga-sundare–Sri Gaurangasundar piye–drinking jala–water lauha-patre–from the iron pot sridharera ghare–in the home of Sridhar? [31]

When will I call out, “O Gauranga!”, roll about, and cry in seclusion at Visram Sthal? When will I, rapt with divine love, see Sri Gaurangasundar drinking water from the iron pot in the home of Sridhar?

কবে বা সৌভাগ্যবলে নয়ন আমার ।
হেরিবে কীর্ত্তনমাঝে শচীর কুমার ॥
নিত্যানন্দাদ্বৈত গদাধর শ্রীনিবাসে ।
লয়ে নাচে প্রেম যাচে শ্রীধর-আবাসে ॥৩২॥

kabe va saubhagya-bale nayana amara
heribe kirtana-majhe sachira kumara
nityanandadvaita gadadhara srinivase
laye nache prema yache sridhara-avase [32]

kabe va–When, saubhagya-bale–by great fortune, [will] amara–my nayana–eyes heribe–see sachira kumara–the son of Sachi nache–dance [and] yache–distribute prema–divine love kirtana-majhe–in the midst of kirtan laye–with nityanandadvaita–Nityananda, Advaita, gadadhara–Gadadhar, [and] srinivase–Srivas sridhara-avase–at the home of Sridhar? [32]

When, by great fortune, will my eyes see the son of Sachi dance and distribute divine love in the midst of kirtan with Nityananda, Advaita, Gadadhar, and Srivas at the home of Sridhar?

তার পূর্ব্বে বিলোকিব সুবর্ণবিহার ।
সুবর্ণসেনের দুর্গ তুল্য নাহি যার ॥
যথায় শ্রীগৌরচন্দ্র সহ পরিকর ।
নাচেন সুবর্ণমূর্ত্তি অতি মনোহর ॥৩৩॥

tara purve vilokiba suvarna-bihara
suvarna-senera durga tulya nahi yara
yathaya sri-gaurachandra saha parikara
nachena suvarna-murti ati manohara [33]

[To] tara–its purve–east, vilokiba–I will see suvarna-bihara–Suvarna Bihar [and] suvarna-senera–Suvarna Sen’s durga–palace, yara–which has nahi–no tulya–comparison, yathaya–where sri-gaurachandra–Sri Gaurachandra nachena–dances saha–with [His] parikara–associates [in His] ati–most manohara–enchanting suvarna-murti–golden form. [33]

To the east, I will see Suvarna Bihar and the incomparable palace of Suvarna Sen, where Sri Gaurachandra dances with His associates in His most enchanting golden form.

একাকী বা ভক্তসঙ্গে কবে কাকুস্বরে ।
কাঁদিয়া বেড়াব আমি সুবর্ণনগরে ॥
গৌরপদে শ্রীযুগল-সেবা মাগি’ লব ।
শ্রীরাধাচরণাশ্রয়ে প্রাণ সমর্পিব ॥৩৪॥

ekaki va bhakta-sange kabe kaku-svare
ka̐diya bedaba ami suvarna-nagare
gaura-pade sri-yugala-seva magi’ lava
sri-radha-charanasraye prana samarpiba [34]

kabe–When bedaba ami–will I wander, ekaki–alone va–or bhakta-sange–with devotees, suvarna-nagare–throughout Suvarna Bihar, ka̐diya–crying kaku-svare–with a wavering voice? [When] magi’–will I beg gaura-pade–at the feet of Gaura lava–for a little sri-yugala-seva–service to the Divine Couple [and] samarpiba–surrender [my] prana–heart sri-radha-charanasraye–in the shelter of the feet of Sri Radha? [34]

When will I wander, alone or with devotees, throughout Suvarna Bihar, crying with a wavering voice? When will I beg at the feet of Gaura for a little service to the Divine Couple and surrender my heart in the shelter of the feet of Sri Radha?

তার পূর্ব্বদক্ষিণেতে শ্রীনৃসিংহ-পুরী ।
কবে বা হেরিব দেবপল্লীর মাধুরী ॥
নরহরি-ক্ষেত্রে প্রেমে গড়াগড়ি দিয়া ।
নিষ্কপট কৃষ্ণপ্রেম লইব মাগিয়া ॥৩৫॥

tara purva-daksinete sri-nrsimha-puri
kabe va heriba deva-pallira madhuri
narahari-ksetre preme gadagadi diya
niskapata krsna-prema la-iba magiya [35]

purva-daksinete–Southeast tara–of there [is] sri-nrsimha-puri–Nrsimha Palli. kabe va–When heriba–will I see madhuri–the beauty deva-pallira–of Nrsimha Palli? [When] gadagadi diya–will I roll about preme–with divine love narahari-ksetre–in Nrsimha Palli, magiya–pray niskapata–sincerely, [and] la-iba–accept krsna-prema–divine love for Krsna? [35]

Southeast of there is Nrsimha Palli. When will I see its beauty? When will I roll about with divine love, pray sincerely, and attain divine love for Krsna?

এ দুষ্ট হৃদয়ে কাম আদি রিপু ছয় ।
কুটিনাটি প্রতিষ্ঠাশা শাঠ্য সদা রয় ॥
হৃদয়শোধন আর কৃষ্ণের বাসনা ।
নৃসিংহ-চরণে মোর এই ত’ কামনা ॥৩৬॥

e dusta hrdaye kama adi ripu chhaya
kutinati pratisthasa sathya sada raya
hrdaya-sodhana ara krsnera vasana
nrsimha-charane mora ei ta’ kamana [36]

[In] e–this dusta–wicked hrdaye–heart, [the] chhaya–six ripu–enemies— kama–lust, adi–anger, greed, madness, pride, and envy— [as well as] kutinati–fault-finding, pratisthasa–desire for prestige, [and] sathya–deceit, sada–always raya–remain. mora–My kamana–prayer nrsimha-charane–at the feet of Nrsimha ei ta’–is that [my] hrdaya–heart [will be] sodhana–purified ara–and [my] vasana–desires [will be only] krsnera–for Krsna. [36]

In this wicked heart, the six enemies—lust, anger, and so forth—as well as fault-finding, desire for prestige, and deceit, always remain. My prayer at the feet of Nrsimha is that my heart will be purified and my desires will be only for Krsna.

কাঁদিয়া নৃসিংহ-পদে মাগিব কখন ।
নিরাপদে নবদ্বীপে যুগলভজন ॥
ভয় ভয় পায় যাঁর দর্শনে সে হরি ।
প্রসন্ন হইবে কবে মোরে দয়া করি’ ॥৩৭॥

ka̐diya nrsimha-pade magiba kakhana
nirapade navadvipe yugala-bhajana
bhaya bhaya paya ya̐ra darsane se hari
prasanna ha-ibe kabe more daya kari’ [37]

kakhana–When ka̐diya–will I cry nrsimha-pade–at the feet of Nrsimha [and] magiba–pray [that I may] yugala-bhajana–serve the Divine Couple navadvipe–in Nabadwip nirapade–without disturbance? kabe–When [will] se hari–the Lord, ya̐ra–by whose darsane–sight bhaya–fear bhaya paya–becomes fearful, ha-ibe–be prasanna–pleased [and] daya kari’–bless more–me? [37]

When will I cry at the feet of Nrsimha and pray that I may serve the Divine Couple in Nabadwip without disturbance? When will the Lord, seeing whom fear becomes fearful, be pleased and bless me?

যদ্যপি ভীষণ মূর্ত্তি দুষ্ট জীব প্রতি ।
প্রহ্লাদাদি কৃষ্ণভক্তজনে ভদ্র অতি ॥
কবে বা প্রসন্ন হয়ে সকৃপবচনে ।
নির্ভয় করিবে এই মূঢ় অকিঞ্চনে ॥৩৮॥

yadyapi bhisana murti dusta jiva prati
prahladadi krsna-bhakta-jane bhadra ati
kabe va prasanna haye sakrpa-vachane
nirbhaya karibe ei mudha akinchane [38]

yadyapi–Although [He is] bhisana murti–the embodiment of terror prati–to dusta–sinful jiva–souls, [He is] ati–very bhadra–gentle krsna-bhakta-jane–with devotees of Krsna prahladadi–like Prahlad. kabe va–When [will He] prasanna haye–be pleased [and] karibe–make ei–this mudha–foolish, akinchane–poor soul nirbhaya–fearless sakrpa-vachane–with His compassionate words? [38]

Although He is terrifying to sinful souls, He is very gentle with devotees like Prahlad. When will He be pleased and make this poor, foolish soul fearless with His compassionate words?

“স্বচ্ছন্দে বৈস হে বৎস শ্রীগৌরাঙ্গধামে ।
যুগলভজন হউ, রতি হউ নামে ॥
মম ভক্তকৃপাবলে বিঘ্ন যাবে দূর ।
শুদ্ধ চিত্তে ভজ রাধাকৃষ্ণ রসপূর” ॥৩৯॥

“svachchhande vaisa he vatsa sri-gauranga-dhame
yugala-bhajana ha-u, rati ha-u name
mama bhakta-krpa-bale vighna yabe dura
suddha chitte bhaja radha-krsna rasa-pura” [39]

“he–“O vatsa–child, vaisa–live svachchhande–freely sri-gauranga-dhame–in the abode of Sri Gauranga. ha-u–May you yugala-bhajana–serve the Divine Couple. ha-u–May you have rati–attachment name–to [Their] Names. mama bhakta-krpa-bale–By the grace of My devotees, vighna–obstacles yabe–will go dura–away. suddha chitte–With a pure heart, bhaja–serve radha-krsna–Radha and Krsna, [who are] rasa-pura”–a reservoir of nectar.” [39]

“O child, live freely in the abode of Sri Gauranga. May you serve the Divine Couple and have attachment to Their Names. By the grace of My devotees, obstacles will leave you. With a pure heart, serve Radha and Krsna, who are a reservoir of nectar.”

এই বলি’ কবে মোর মস্তক-উপর ।
স্বীয় শ্রীচরণ হর্ষে ধরিবে ঈশ্বর ॥
অমনি যুগল-প্রেমে সাত্ত্বিক বিকারে ।
ধরায় লুটিব আমি শ্রীনৃসিংহদ্বারে ॥৪০॥

ei bali’ kabe mora mastaka-upara
sviya sri-charana harse dharibe isvara
amani yugala-preme sattvika vikare
dharaya lutiba ami sri-nrsimha-dvare [40]

kabe–When [will] isvara–the Lord bali’–say ei–this [and] harse–happily dharibe–place sviya–His sri-charana–holy feet mora mastaka-upara–on my head? amani–Immediately, yugala-preme–out of love for the Divine Couple, ami–I lutiba–will roll dharaya–on the earth sri-nrsimha-dvare–at the door of Sri Nrsimha sattvika vikare–in divine ecstasy. [40]

When will the Lord say this and happily place His feet on my head? Immediately, out of love for the Divine Couple, I will roll on the earth at the door of Sri Nrsimha in divine ecstasy.

সে ক্ষেত্রের পশ্চিমেতে গণ্ডকের ধার ।
শ্রীঅলকানন্দা কাশীক্ষেত্র হয়ে পার ॥
দেখিব গোদ্রুমক্ষেত্র অতি নিরমল ।
ইন্দ্রসুরভির যথা ভজনের স্থল ॥৪১॥

se ksetrera paschimete gandakera dhara
sri-alakananda kasi-ksetra haye para
dekhiba godruma-ksetra ati niramala
indra-surabhira yatha bhajanera sthala [41]

paschimete–West se ksetrera–of this place [is] dhara–a stream gandakera–of the Gandaka. para haye–Past sri-alakananda–the Alakananda [and] kasi-ksetra–Kasi Ksetra, dekhiba–I will see [the] ati–extremely niramala–pure godruma-ksetra–Godrumadwip, yatha–where [there is] sthala–the place indra-surabhira bhajanera–of Indra and Surabhi’s worship. [41]

West of this place is the Gandaka. Past the Alakananda and Kasi Ksetra, I will see the extremely pure Godrumadwip, the place of Indra and Surabhi’s worship.

গোদ্রুম-সমান ক্ষেত্র নাহি ত্রিভুবনে ।
মার্কণ্ডেয় গৌরকৃপা পায় যেই বনে ॥
যেমন সংলগ্ন সরস্বতীনদীতটে ।
ঈশোদ্যান রাধাকুণ্ড জাহ্নবী-নিকটে ॥৪২॥

godruma-samana ksetra nahi tribhuvane
markandeya gaura-krpa paya yei vane
yemana samlagna sarasvati-nadi-tate
isodyana radha-kunda jahnavi-nikate [42]

tribhuvane–Throughout the three worlds, nahi–there is no ksetra–place godruma-samana–like Godruma, yei vane–in the forest of which markandeya–Markandeya Rsi paya–attained gaura-krpa–the mercy of Gaura. [Godruma] samlagna–lies beside sarasvati-nadi-tate–the bank of the Saraswati River yemana–as isodyana–the Lord’s garden [and] radha-kunda–Radha Kunda [lie beside] jahnavi-nikate–the Ganga. [42]

Throughout the three worlds, there is no place like Godruma, where Markandeya Rsi attained the mercy of Gaura. Godruma lies beside the Saraswati as Isodyan and Radha Kunda lie beside the Ganga.

ভজ রে ভজ রে মন গোদ্রুম-কানন ।
অচিরে হেরিবে চক্ষে গৌরলীলাধন ॥
সে লীলা-দর্শনে তুমি যুগলবিলাস ।
অনায়াসে লভিবে পূরিবে তব আশ ॥৪৩॥

bhaja re bhaja re mana godruma-kanana
achire heribe chakse gaura-lila-dhana
se lila-darsane tumi yugala-vilasa
anayase labhibe puribe tava asa [43]

mana–O mind! bhaja re–Worship! bhaja re–Worship godruma-kanana–the forest of Godruma! achire–Soon [your] chakse–eyes heribe–will behold gaura-lila-dhana–the wealth of Gaura’s Pastimes. se lila-darsane–By seeing those Pastimes, tumi–you anayase labhibe–will easily attain yugala-vilasa–the Pastimes of the Divine Couple, [and] tava–your asa–desires puribe–will be fulfilled. [43]

O mind! Worship, just worship, the forest of Godruma! Soon your eyes will behold the wealth of Gaura’s Pastimes. By seeing those Pastimes, you will easily attain the Pastimes of the Divine Couple, and your desires will be fulfilled.

গোদ্রুম শ্রীনন্দীশ্বর-ধাম গোপাবাস ।
যথা শ্রীগৌরাঙ্গ করে বিবিধ বিলাস ॥
পূর্ব্বাহ্নে গোপের ঘরে গব্যদ্রব্য খাই’ ।
গোপসনে গোচারণ করেন নিমাই ॥৪৪॥

godruma sri-nandisvara-dhama gopavasa
yatha sri-gauranga kare vividha vilasa
purvahne gopera ghare gavya-dravya khai’
gopa-sane go-charana karena nimai [44]

godruma–Godruma [is] sri-nandisvara-dhama–Sri Nandisvar Dham, gopavasa–the residence of the cowherd boys, yatha–where sri-gauranga–Sri Gauranga kare–performs vividha–various vilasa–Pastimes. purvahne–In the morning, nimai–Nimai khai’–eats gavya-dravya–milk products gopera ghare–in the cowherd boys’ houses [and] go-charana karena–herds cows gopa-sane–with the cowherd boys. [44]

Godruma is Sri Nandisvar Dham, the residence of the cowherd boys where Sri Gauranga performs various Pastimes. In the morning, the Lord eats milk products in the cowherd boys’ houses and herds cows with the cowherd boys.

গোপগণ বলে, “ভাই তুমি ত গোপাল ।
দ্বিজরূপ কভু তব নাহি সাজে ভাল ॥
এস কাঁধে করি’ তোরে গোচারণ করি’ ।
মায়ের নিকটে লই যথা মায়াপুরী ॥৪৫॥

gopa-gana bale, “bhai tumi ta gopala
dvija-rupa kabhu tava nahi saje bhala
esa ka̐dhe kari’ tore gocharana kari’
mayera nikate la-i yatha mayapuri” [45]

gopa-gana–The cowherd boys bale–say, “bhai–“O Brother! tumi–You ta–certainly [are] gopala–Gopal. dvija-rupa–The form of a brahman [is] kabhu nahi–never [a] bhala–good saje–outfit tava–for You. esa–Come! [We will] kari’–carry tore–You ka̐dhe–on our shoulders, gocharana kari’–herd the cows, [and] la-i–bring [You] mayera nikate–to [Your] mother yatha mayapuri”–in Mayapur.” [45]

The cowherd boys say, “O Brother! You are Gopal. Your brahman form does not suit You well. Come! We will carry You on our shoulders, herd the cows, and bring You to Your mother in Mayapur.”

কোন গোপ স্নেহ করি’ দেয় ছানাক্ষীর ।
কোন গোপ রূপ দেখি’ হয় ত অস্থির ।
কোন গোপ নানা ফল-ফুল দিয়া করে ॥
বলে, “ভাই নিতি নিতি আইস মোর ঘরে ॥৪৬॥

kona gopa sneha kari’ deya chhana-ksira
kona gopa rupa dekhi’ haya ta asthira
kona gopa nana phala-phula diya kare
bale, “bhai niti niti aisa mora ghare [46]

kona gopa–A cowherd boy [would] sneha kari’–affectionately deya–give [the Lord] chhana-ksira–curd and condensed milk. kona gopa–A cowherd boy [would] haya–become ta–completely asthira–overwhelmed dekhi’–seeing [the Lord’s] rupa–form. kona gopa–A cowherd boy [would] diya–place nana–various phala-phula–fruits and flowers kare–in the hand [of the Lord and] bale–say, “bhai–“O Brother! aisa–Come mora ghare–to my house niti niti–every day. [46]

One cowherd boy would affectionately give the Lord curd and condensed milk. Another would become overwhelmed upon seeing His form, and another would place various fruits and flowers in the hands of the Lord and say, “O Brother! Come to my house every day.

“বিপ্রের ঠাকুর তুমি গোপের কারণ ।
তোমা ছাড়ি’ যেতে নারি তুমি ধ্যান-জ্ঞান ॥
ঐ দেখ গাভি সব তোমারে দেখিয়া ।
হাম্বারবে ডাকে ঘাস বৎস তেয়াগিয়া ॥৪৭॥

“viprera thakura tumi gopera karana
toma chhadi’ yete nari tumi dhyana-jnana
ai dekha gabhi saba tomare dekhiya
hamba-rave dake ghasa vatsa teyagiya [47]

“tumi–“You [are] thakura–the Lord viprera–of the brahmans, [but You are] karana–the life gopera–of the cowherd boys. nari–We cannot chhadi’ yete–leave toma–You. tumi–You [are our] dhyana-jnana–meditation and knowledge. ai dekha–Look there! dekhiya–Seeing tomare–You, saba–all gabhi–the cows hamba-rave dake–moo [and] teyagiya–leave [their] ghasa–grass [and] vatsa–children. [47]

“You are the Lord of the brahmans, but You are the life of the cowherd boys. We cannot leave you. You are our meditation and knowledge. Look there! Seeing You, all the cows moo and leave aside their grass and calves.

“আজ বেলা হইল চল জগন্নাথালয় ।
কাল যেন এই স্থানে পুনঃ দেখা হয় ॥
রাখিব তোমার লাগি’ দধিছানাক্ষীর ।
বেলা হইলে জেন আমি হইব অস্থির” ॥৪৮॥

“aja bela ha-ila chala jagannathalaya
kala yena ei sthane punah dekha haya
rakhiba tomara lagi’ dadhi-chhana-ksira
bela ha-ile jena ami ha-iba asthira” [48]

“bela ha-ila–“It is now late aja–today. chala–Go jagannathalaya–to the house of Jagannath. yena dekha haya–We will meet ei sthane–here punah–again kala–tomorrow. ami–I rakhiba–will keep dadhi-chhana-ksira–some yoghurt, curd, and condensed milk lagi’–for tomara–You, [but] jena–know [that] ha-iba–I will be asthira–upset bela ha-ile–if You are late. [48]

“It is now late today. Go back to the house of Jagannath Misra. We will meet here again tomorrow. I will keep some yoghurt, curd, and condensed milk for You, but know that I will be upset if You are late.”

এই রূপে নিতি নিতি শ্রীগোদ্রুম-বনে ।
শ্রীগৌর-নিতাই খেলা করে গোপসনে ॥
বেলা না হইতে পুনঃ করি’ গঙ্গাস্নান ।
শ্রীশচীসদনে যান গৌর ভগবান্ ॥৪৯॥

ei rupe niti niti sri-godruma-vane
sri-gaura-nitai khela kare gopa-sane
bela na ha-ite punah kari’ ganga-snana
sri-sachi-sadane yana gaura bhagavan [49]

sri-gaura-nitai–Gaura and Nitai khela kare–play gopa-sane–with the cowherd boys sri-godruma-vane–in the forest of Godruma niti niti–every day ei rupe–in this way. bela na ha-ite–When there is time, gaura bhagavan–Lord Gaura ganga-snana kari’–bathes in the Ganga punah–again [and then] yana–goes sri-sachi-sadane–to the home of Sachi. [49]

Gaura and Nitai play with the cowherd boys in the forest of Godruma every day in this way. When there is time, Lord Gaura bathes in the Ganga again and then goes to the home of Sachi.

হেন দিন আমার কি হইবে উদয় ।
হেরিব গোদ্রুম-লীলা শুদ্ধ-প্রেমময় ॥
গোপসঙ্গে গোপভাবে প্রভু-সেবা-আশে ।
একমনে বসিব সে গোদ্রুম-আবাসে ॥৫০॥

hena dina amara ki ha-ibe udaya
heriba godruma-lila suddha-premamaya
gopa-sange gopa-bhave prabhu-seva-ase
ekamane vasiba se godruma-avase [50]

ki–Will hena–that dina–day amara udaya ha-ibe–be mine [when] heriba–I will see lila–the Pastimes suddha-premamaya–of pure divine love [in] godruma–in Godruma? [When] vasiba–will I reside se godruma-avase–in the abode of Godruma gopa-sange–with the cowherd boys prabhu-seva-ase ekamane–with single-minded desire to serve the Lord gopa-bhave–in the mood of a cowherd boy? [50]

Will that day be mine when I will see the Pastimes of pure divine love in Godruma? When will I reside in that abode of Godruma with the cowherd boys with single-minded desire to serve the Lord in the mood of a cowherd boy?

গোদ্রুম-দক্ষিণে মধ্যদ্বীপ মনোহর ।
বনরাজি শোভে যথা দেখিতে সুন্দর ॥
যথায় মধ্যাহ্নে প্রভু লয়ে ভক্তগণ ।
সপ্তঋষি কাছে আসি’ দিল দরশন ॥৫১॥

godruma-daksine madhyadvipa manohara
vana-raji sobhe yatha dekhite sundara
yathaya madhyahne prabhu laye bhakta-gana
sapta-rsi kachhe asi’ dila darasana [51]

godruma-daksine–South of Godruma [is] manohara–beautiful madhyadvipa–Madhyadwip, yatha–where vana-raji–rows of forests sobhe–shine [and are] sundara–beautiful dekhite–to see. yathaya–There, madhyahne–at midday, prabhu–the Lord [once] asi’–came kachhe–before sapta-rsi–the seven sages laye–with [His] bhakta-gana–devotees [and] darasana dila–revealed [Himself]. [51]

South of Godruma is beautiful Madhyadwip, where rows of forests shine and are beautiful to see. There, at midday, the Lord once came before the seven sages with His devotees and revealed Himself.

যথায় গোমতী-তীরে নৈমিষ-কাননে ।
গৌরভাগবতকথা শুনে ঋষিগণে ॥
শুনিতে সে গৌরকথা দেব-পঞ্চানন ।
সহসা আইলা হয়ে শ্রীহংস-বাহন ॥৫২॥

yathaya gomati-tire naimisa-kanane
gaura-bhagavata-katha sune rsi-gane
sunite se gaura-katha deva-panchanana
sahasa aila haye sri-hamsa-vahana [52]

yathaya–There, gomati-tire–on the bank of the Gomati River naimisa-kanane–in the Naimisa forest, rsi-gane–the sages sune–listen gaura-bhagavata-katha–to descriptions of Lord Gaura. deva-panchanana–Lord Siva [once] sahasa–swiftly aila–came sunite–to hear se gaura-katha–these descriptions of Gaura sri-hamsa-vahana haye–riding Brahma’s swan. [52]

There, on the bank of the Gomati in the Naimisa forest, the sages listen to descriptions of Lord Gaura. Lord Siva once swiftly came to hear these descriptions riding Brahma’s swan.

কবে আমি ভ্রমিতে ভ্রমিতে সেই বন ।
হেরিব পুরাণ-সভা অপূর্ব্বদর্শন ॥
শুনিব চৈতন্য-কথা শ্রীহরিবাসরে ।
সুপুণ্য কার্ত্তিকমাসে গোমতীর ধারে ॥৫৩॥

kabe ami bhramite bhramite sei vana
heriba purana-sabha apurva-darsana
suniba chaitanya-katha sri-hari-vasare
supunya kartika-mase gomatira dhare [53]

kabe–When [will] ami–I bhramite bhramite–roam [throughout] sei vana–this forest [and] heriba–see apurva-darsana–the wonderful site purana-sabha–of that recital of the Puranas? [When] suniba–will I hear chaitanya-katha–discussion of Sri Chaitanya sri-hari-vasare–on the Lord’s day (Ekadasi) supunya kartika-mase–during the holy month of Kartik dhare–on the bank gomatira–of the Gomati? [53]

When will I roam throughout this forest and see the wonderful site of that recital of the Gaura-purana? When will I hear discussion of Sri Chaitanya on Ekadasi during the holy month of Kartik beside the Gomati?

শৌনকাদি শ্রোতা ঋষিগণ কৃপা করি’ ।
পদধূলি দিয়া মাথে হস্তদ্বয় ধরি’ ॥
বলিবে, “হে নবদ্বীপবাসি! একমনে ।
শ্রীগৌরাঙ্গ-কথামৃত পিয় এই বনে” ॥৫৪॥

saunakadi srota rsi-gana krpa kari’
pada-dhuli diya mathe hasta-dvaya dhari’
balibe, “he navadvipa-vasi! ekamane
sri-gauranga-kathamrta piya ei vane” [54]

[When will] saunakadi–Saunaka and srota rsi-gana–the audience of sages krpa kari’–mercifully diya–place pada-dhuli–the dust of their feet mathe–on my head, dhari’–hold hasta-dvaya–my hands, [and] balibe–say, “he–“O navadvipa-vasi!–resident of Nabadwip! ekamane–Single-mindedly piya–drink sri-gauranga-kathamrta–the nectar of discussion of Sri Gauranga ei vane”–in this forest!” [54]

When will Saunaka and the audience of sages mercifully place the dust of their feet on my head, hold my hands, and say, “O resident of Nabadwip! Single-mindedly drink the nectar of discussion of Sri Gauranga in this forest!”

তাহার দক্ষিণে শোভে ব্রাহ্মণ-পুষ্কর ।
শ্রীপুষ্করতীর্থ যথা দেখি’ দ্বিজবর ॥
ভজিয়ে গৌরাঙ্গপদ বিপ্র দিবদাস ।
শ্রীগৌরাঙ্গরূপ হেরি’ পাইল আশ্বাস ॥৫৫॥

tahara daksine sobhe brahmana-puskara
sri-puskara-tirtha yatha dekhi’ dvija-vara
bhajiye gauranga-pada vipra diva-dasa
sri-gauranga-rupa heri’ paila asvasa [55]

daksine–South tahara–of there sobhe–shines brahmana-puskara–Brahman Puskara, yatha–where dvija-vara–the best of brahmans dekhi’–saw sri-puskara-tirtha–Sri Puskara Tirtha. bhajiye–Worshipping gauranga-pada–the feet of Gauranga here, vipra–the brahman diva-dasa–Diva Das heri’–beheld sri-gauranga-rupa–Sri Gauranga’s form [and] paila–found asvasa–solace. [55]

South of there shines Brahman Puskara, where the best of brahmans saw Sri Puskara Tirtha. Worshipping the feet of Gauranga here, the brahman Diva Das beheld the Lord’s form and found solace.

তাহার দক্ষিণে ক্ষেত্র উচ্চহট্ট নাম ।
ব্রহ্মাবর্ত্ত কুরুক্ষেত্র ত্রিপিষ্টপ-ধাম ॥
যথা দেবগণ করে গৌর-সঙ্কীর্ত্তন ।
কভু ধামবাসী তাহা করেন শ্রবণ ॥৫৬॥

tahara daksine ksetra uchcha-hatta nama
brahmavarta kuruksetra tripistapa-dhama
yatha deva-gana kare gaura-sankirtana
kabhu dhama-vasi taha karena sravana [56]

daksine–South tahara–of there [is] ksetra–a place nama–known as uchcha-hatta–Uchcha Hatta, [which is] tripistapa-dhama–an abode of the gods [and nondifferent from] kuruksetra–Kuruksetra brahmavarta–of Brahmavarta. yatha–There, deva-gana–the gods gaura-sankirtana kare–chant about Gaura, [and] dhama-vasi–the residents of the Dham kabhu–sometimes sravana karena–hear taha–that. [56]

South of there is an abode of the gods known as Uchcha Hatta, which is nondifferent from Kuruksetra of Brahmavarta. There, the gods chant the glories of Gaura and are sometimes heard by the residents of the Dham.

শ্রীগৌরাঙ্গ গণ-সহ মধ্যাহ্ন-সময়ে ।
ভ্রমণে এ সব বনে প্রেমমত্ত হয়ে ॥
ভক্তগণে কৃষ্ণলীলা সঙ্কেত বলিয়া ।
নাচেন কীর্ত্তনে রাধা-ভাব আস্বাদিয়া ॥৫৭॥

sri-gauranga gana-saha madhyahna-samaye
bhramena e saba vane prema-matta haye
bhakta-gane krsna-lila sanketa baliya
nachena kirtane radha-bhava asvadiya [57]

madhyahna-samaye–At midday, sri-gauranga–Sri Gauranga bhramena–roams e saba vane–in all the forests gana-saha–with [His] associates, prema-matta haye–mad with divine love. sanketa baliya–Hinting krsna-lila–at the Pastimes of Krsna, nachena–He dances bhakta-gane–with the devotees kirtane–during kirtan [and] asvadiya–relishes radha-bhava–the ecstasy of Radha. [57]

At midday, Sri Gauranga roams in all these forests with His associates, mad with divine love. Hinting at the Pastimes of Krsna, He dances with the devotees during kirtan and relishes the ecstasy of Radha.

আমি কবে একাকী বা ভক্তজন-সঙ্গে ।
ভাসিব চৈতন্য-প্রেম-সমুদ্র-তরঙ্গে ॥
মধ্যাহ্নে ভ্রমিব মধ্যদ্বীপ-বনচয়ে ।
প্রভুভাব বিভাবিয়া অকিঞ্চন হয়ে ॥৫৮॥

ami kabe ekaki va bhakta-jana-sange
bhasiba chaitanya-prema-samudra-tarange
madhyahne bhramiba madhyadvipa-vana-chaye
prabhu-bhava vibhaviya akinchana haye [58]

kabe–When [will] ami–I, ekaki–alone va–or bhakta-jana-sange–in the company of devotees, bhasiba–float tarange–in the waves samudra–of the ocean chaitanya-prema–of divine love for Sri Chaitanya? [When will I,] akinchana haye–as a surrendered soul, bhramiba–roam madhyahne–at midday madhyadvipa-vana-chaye–throughout the forests of Madhyadwip vibhaviya–feeling prabhu-bhava–the Lord’s ecstasy? [58]

When will I, alone or in the company of devotees, float in the waves of the ocean of divine love for Sri Chaitanya? When will I, as a surrendered soul, roam at midday throughout the forests of Madhyadwip feeling the Lord’s ecstasy?

মধ্যদ্বীপবাসী ভক্তগণ কৃপা করি’ ।
দেখাইবে, “ঐ দেখ গৌরাঙ্গশ্রীহরি ॥
ব্রহ্মকুণ্ডতীরে ব্রহ্মনগর-ভিতরে ।
কীর্ত্তন ঘটায় নাচে লয়ে পরিকরে” ॥৫৯॥

madhyadvipa-vasi bhakta-gana krpa kari’
dekhaibe, “ai dekha gauranga-sri-hari
brahma-kunda-tire brahma-nagara-bhitare
kirtana ghataya nache laye parikare” [59]

[When will] bhakta-gana–the devotees madhyadvipa-vasi–residing in Madhyadwip krpa kari’–mercifully dekhaibe–show [me], “ai dekha–“Look there! gauranga-sri-hari–Lord Sri Gauranga nache–is dancing laye–with [His] parikare–associates kirtana ghataya–in a grand kirtan brahma-kunda-tire–on the bank of Brahma Kunda brahma-nagara-bhitare”–in Brahma Nagar.” [59]

When will the devotees residing in Madhyadwip mercifully show me, “Look there! Lord Sri Gauranga is dancing with His associates in a grand kirtan on the bank of Brahma Kunda in Brahma Nagar.”

কবে বা দেখিব সেই পুরটসুন্দর ।
অপূর্ব্বমুরতি গোরা বনমালাধর ॥
দীর্ঘবাহু হয়ে উচ্চৈঃস্বরে ডাকি’ বলে ।
“হরিনাম বল ভাই একত্রে সকলে” ॥৬০॥

kabe va dekhiba sei purata-sundara
apurva-murati gora vana-mala-dhara
dirgha-bahu haye uchchaih-svare daki’ bale
“hari-nama bala bhai ekatre sakale” [60]

kabe va–When dekhiba–will I see sei–that purata-sundara apurva-murati–astonishingly beautiful, golden form gora–of Gora vana-mala-dhara–wearing a forest garland [between His] dirgha-bahu–long arms [and] uchchaih-svare haye–loudly daki’ bale–calling, “bhai–“O brothers! bala–Chant hari-nama–the Name of the Lord ekatre sakale”–in unison!” [60]

When will I see that astonishingly beautiful, golden form of Gora wearing a forest garland between His long arms and loudly calling out, “O brothers! Chant the Name of the Lord in unison!”

অমনি শ্রীবাস-আদি যত ভক্তজন ।
“হরি হরি” বলিয়া করিবে সঙ্কীর্ত্তন ॥
কেহ বা বলিবে, “‘গৌরহরি’ বল ভাই ।
গৌর বিনা রাধাকৃষ্ণ-সেবা নাহি পাই” ॥৬১॥

amani srivasa-adi yata bhakta-jana
“hari hari” baliya karibe sankirtana
keha va balibe, “‘gaurahari’ bala bhai
gaura vina radha-krsna-seva nahi pai” [61]

amani–At that moment, srivasa–Srivas adi yata bhakta-jana–and all the other devotees karibe–will perform sankirtana–sankirtan, baliya–chanting, “hari–“O Lord! hari”–O Lord!” keha va–Someone balibe–will say, “bhai–“Brothers! bala–Chant ‘gaurahari’–‘Gaurahari!’ vina–Without gaura–Gaura, nahi pai–we cannot attain seva–the service radha-krsna”–of Radha and Krsna!”[61]

At that moment, Srivas and all the other devotees will perform kirtan, chanting, “Hari! Hari!” Someone will say, “Brothers! Chant ‘Gaurahari!’ Without Gaura, we cannot attain the service of Radha and Krsna!”

উচ্চহট্ট সন্নিকটে পঞ্চবেণী নাম ।
দেবতীর্থ যথা দেবগণের বিশ্রাম ॥
জাহ্নবী ত্রিধারা সরস্বতী শ্রীযমুনা ।
মিলিয়াছে গৌরসেবা করিয়া কামনা ॥৬২॥

uchcha-hatta sannikate panchaveni nama
deva-tirtha yatha deva-ganera visrama
jahnavi tridhara sarasvati sri-yamuna
miliyachhe gaura-seva kariya kamana [62]

sannikate–Near uchcha-hatta–Uchcha Hatta [is] deva-tirtha–an abode of the gods nama–known as panchaveni–Panchaveni, yatha–where deva-ganera visrama–the gods rest [and] tridhara–the three rivers— jahnavi–the Ganga, sarasvati–Saraswati, sri-yamuna–and Yamuna—(as the Bhagirathi, Bhogavati, and Alakananda), miliyachhe–have met, kamana kariya–desiring gaura-seva–Gaura’s service. [62]

Near Uchcha Hatta is an abode of the gods named Panchaveni, where the gods rest and the three rivers—the Ganga, Saraswati, and Yamuna—meet, desiring to serve Gaura.

গণ-সহ গৌরহরি যথা করি’ স্নান ।
কলিপাপ হইতে তীর্থে কৈল পরিত্রান ॥
পঞ্চবেণী হেন তীর্থ এ চৌদ্দভুবনে ।
নাহি দেখে বেদব্যাস আর ঋষিগণে ॥৬৩॥

gana-saha gaurahari yatha kari’ snana
kali-papa ha-ite tirthe kaila paritrana
panchaveni hena tirtha e chaudda-bhuvane
nahi dekhe vedavyasa ara rsi-gane [63]

snana kari’–Bathing yatha–here, gaurahari–Gaurahari gana-saha–and [His] associates paritrana kaila–purified tirthe–this place ha-ite–of kali-papa–the sins of Kali-yuga. nahi–Neither vedavyasa–Vedavyas ara–nor rsi-gane–the [other] sages dekhe–have ever seen tirtha–a holy place hena–like panchaveni–Panchaveni e chaudda-bhuvane–within the fourteen worlds. [63]

Bathing here, Gaurahari and His associates purified this place of the sins of Kali-yuga. Neither Vedavyas nor the other sages have ever seen any holy place like Panchaveni within the fourteen worlds.

কবে পঞ্চবেণী-জলে করিয়া স্নপন ।
শ্রীগৌরাঙ্গপাদপদ্ম করিব স্মরণ ॥
গৌরপদপূত বারি অঞ্জলি ভরিয়া ।
পিয়া ধন্য হব গৌরপ্রসঙ্গে মাতিয়া ॥৬৪॥

kabe panchaveni-jale kariya snapana
sri-gauranga-pada-padma kariba smarana
gaura-pada-puta vari anjali bhariya
piya dhanya haba gaura-prasange matiya [64]

kabe–When snapana kariya–will I bathe panchaveni-jale–in the water at Panchaveni [and] smarana kariba–remember sri-gauranga-pada-padma–the lotus feet of Sri Gauranga? [When] bhariya–will I fill [my] anjali–cupped palms puta vari–with holy water gaura-pada–from Gaura’s feet, piya–drink [it,] matiya–become mad gaura-prasange–for Gaura, [and thus] haba–become dhanya–fortunate? [64]

When will I bathe in the water at Panchaveni and remember the lotus feet of Sri Gauranga? When will I fill my cupped palms with holy water from His feet, drink it, become mad for Him, and thus become fortunate?

পঞ্চবেণী-পারে কোলদ্বীপ মহোহর ।
কোলরূপে প্রভু যথা ভক্তের গোচর ॥
শ্রীবরাহক্ষেত্র বলি’ সর্ব্বশাস্ত্রে কয় ।
দেবের দুর্ল্লভ স্নান চিদানন্দময় ॥৬৫॥

panchaveni-pare koladvipa manohara
kola-rupe prabhu yatha bhaktera gochara
sri-varaha-ksetra bali’ sarva-sastre kaya
devera durlabha sthana chid-anandamaya [65]

panchaveni-pare–Past Panchaveni [is] manohara–beautiful koladvipa–Koladwip, yatha–where prabhu–the Lord gochara–appeared bhaktera–to [His] devotee kola-rupe–as a boar. sarva-sastre–All the scriptures kaya–say [this] chid-anandamaya–joyful, spiritual sthana–abode, bali’–known as sri-varaha-ksetra–Sri Varaha Ksetra, devera durlabha–is difficult for even the gods to reach. [65]

Past Panchaveni is beautiful Koladwip, where the Lord appeared to His devotee as a boar. All the scriptures say this joyful, spiritual abode, known as Sri Varaha Ksetra, is difficult for even the gods to reach.

কুলিয়াপাহাড় নামে প্রসিদ্ধ জগতে ।
শ্রীগৌরাঙ্গলীলাস্থান শ্রেষ্ঠ সর্ব্বমতে ॥
শ্রীকৃষ্ণচৈতন্য যথা সন্ন্যাসের পর ।
ব্রজযাত্রা-ছলে দেখে নদীয়া-নগর ॥৬৬॥

kuliyapahada name prasiddha jagate
sri-gauranga-lila-sthana srestha sarva-mate
sri-krsna-chaitanya yatha sannyasera para
vraja-yatra-chhale dekhe nadiya-nagara [66]

[It] prasiddha–is known jagate–throughout the world name–by the name kuliyapahada–Kuliyapahad. sarva-mate–In all respects, [it is] srestha sri-gauranga-lila-sthana–the supreme place in the Pastimes of Sri Gauranga. para–After [His] sannyasera–sannyas, sri-krsna-chaitanya–Sri Krsna Chaitanya dekhe–visited nadiya-nagara–the town of Nadia yatha–here vraja-yatra-chhale–on the pretext of travelling to Vraja. [66]

It is known throughout the world as Kuliyapahad. In all respects, it is the supreme place in the Pastimes of Sri Gauranga. After taking sannyas, Sri Krsna Chaitanya visited the town of Nadia here on the pretext of travelling to Vraja.

বিদ্যাবাচস্পতি-বিদ্যালয় যেই স্থানে ।
বিশারদপুত্র তেঁহ কেবা নাহি জানে ॥
প্রভুর একান্ত ভৃত্য শুদ্ধভক্তিবলে ।
আকর্ষিল নিজ প্রভু গঙ্গাস্নানছলে ॥৬৭॥

vidya-vachaspati-vidyalaya yei sthane
visarada-putra te̐ha keba nahi jane
prabhura ekanta bhrtya suddha-bhakti-bale
akarsila nija prabhu ganga-snana-chhale [67]

vidya-vachaspati-vidyalaya–The school of Vidya Vachaspati [is located] yei sthane–at this place. keba–Who nahi–does not jane–know te̐ha–him, visarada-putra–the son of Visarada? [He is] prabhura–the Lord’s ekanta–earnest bhrtya–servant, [and] suddha-bhakti-bale–with [his] pure devotion, [he] akarsila–attracted nija–his prabhu–Lord [here,] [who came] ganga-snana-chhale–on the pretext of bathing in the Ganga. [67]

The school of Vidya Vachaspati is located at this place. Who does not know Vidya Vachaspati, the son of Visarada? He is the Lord’s earnest servant, and with his pure devotion, he attracted the Lord here, who came on the pretext of bathing in the Ganga.

কবে আমি গঙ্গাতীরে দাঁড়াইয়া রব ।
বিদ্যাবাচস্পতি-দ্বারে দেখিয়া বৈভব ॥
কতক্ষণে কৃপা করি’ প্রভু যতীশ্বর ।
হইবে প্রাসাদোপরি নয়নগোচর ॥৬৮॥

kabe ami ganga-tire da̐daiya raba
vidya-vachaspati-dvare dekhiya vaibhava
kata-ksane krpa kari’ prabhu yatisvara
ha-ibe prasadopari nayana-gochara [68]

kabe–When ami da̐daiya raba–will I stand ganga-tire–on the bank of the Ganga [and] dekhiya–behold [the Lord’s] vaibhava–glory vidya-vachaspati-dvare–at the door of Vidya Vachaspati? kata-ksane–When [will] prabhu–the Lord, yatisvara–the leader of the sannyasis, krpa kari’–mercifully nayana-gochara ha-ibe–appear before [my] eyes prasadopari–atop the roof [of Vidya Vachaspati]? [68]

When will I stand on the bank of the Ganga and behold the glory of the Lord at the door of Vidya Vachaspati? When will the Lord, the leader of the sannyasis, mercifully appear before my eyes atop the roof of Vidya Vachaspati’s home?

দেখিয়া কনককান্তি সন্ন্যাস-মুরতি ।
ভূমে পড়ি’ বিলোকিব করিয়া আকুতি ॥
দ্বারকায় রাজবেশে শ্রীকৃষ্ণে দেখিয়া ।
কাঁদিল যেমন গোপী যমুনা স্মরিয়া ॥৬৯॥

dekhiya kanaka-kanti sannyasa-murati
bhumi padi’ vilokiba kariya akuti
dvarakaya raja-vese sri-krsne dekhiya
ka̐dila yemana gopi yamuna smariya [69]

dekhiya–Seeing kanaka-kanti–the golden lustre [of the Lord’s] sannyasa-murati–sannyasi form, padi’–I will fall bhumi–to the ground [and] akuti kariya–longingly vilokiba–gaze [at Him] yemana–like gopi–the gopis, [who] ka̐dila–cried smariya–remembering yamuna–the Yamuna dekhiya–upon seeing sri-krsne–Sri Krsna dvarakaya–of Dvaraka raja-vese–in the garb of a king. [69]

Seeing the golden lustre of the Lord’s sannyasi form, I will fall to the ground and longingly gaze at Him like the gopis, who cried remembering the Yamuna upon seeing Sri Krsna of Dvaraka in the garb of a king.

আমি চাই গৌরচন্দ্রে লইতে মায়াপুরে ।
যথায় কৈশোরবেশ শ্রীঅঙ্গেতে স্ফুরে ॥
যথায় চাঁচর কেশ ত্রিকচ্ছবসনে ।
ঈশোদ্যানে লীলা করে ভক্তজন সনে ॥৭০॥

ami chai gaurachandre la-ite mayapure
yathaya kaisora-vesa sri-angete sphure
yathaya cha̐chara kesa trikachchha-vasane
isodyane lila kare bhakta-jana sane [70]

ami–I chai–want la-ite–to bring gaurachandre–Gaurachandra [back] mayapure–to Mayapur, yathaya–where [His] kaisora-vesa–youthful dress sphure–shines sri-angete–on [His] divine form; yathaya–where, [with His] trikachchha-vasane–triple-tucked cloth, [and] cha̐chara–wavy kesa–hair, [He] kare–performs lila–Pastimes isodyane–at His garden sane–with [His] bhakta-jana–devotees. [70]

I want to bring Gaurachandra back to Mayapur, where His youthful dress shines on His divine form; where, with His wavy hair and dhoti tucked in three places, He performs Pastimes at Isodyan with His devotees.

সেই বটে এই যতি আমি সেই দাস ।
প্রভুর দর্শন সেই অনন্ত বিলাস ॥
তথাপি আমার চিত্ত পৃথুকুণ্ড-তীরে ।
প্রভুরে লইতে চায় শ্রীবাস-মন্দিরে ॥৭১॥

sei vate ei yati ami sei dasa
prabhura darsana sei ananta vilasa
tathapi amara chitta prthu-kunda-tire
prabhure la-ite chaya srivasa-mandire [71]

vate–In truth, sei–He [is] ei–this yati–sannyasi, [and] ami–I [am] sei–His dasa–servant. [This] darsana–appearance prabhura–of the Lord [is one of] sei–His ananta–infinite vilasa–Pastimes. tathapi–Still, amara–my chitta–heart chaya–longs la-ite–to take prabhure–the Lord srivasa-mandire–to the Temple of Srivas prthu-kunda-tire–on the bank of Prthu Kunda. [71]

In truth, He is this sannyasi, and I am His servant. This appearance of the Lord is one of His infinite Pastimes. Still, my heart longs to take the Lord back to the Temple of Srivas on the bank of Prthu Kunda.

তথা হৈতে কিছু আগে করি দরশন ।
শ্রীসমুদ্রগড়তীর্থ জগতপাবন ॥
যথা পূর্ব্বে ভীম যুদ্ধে শ্রীসমুদ্রসেনে ।
দেখা দিল দীনবন্ধু শুদ্ধভক্ত জেনে ॥৭২॥

tatha haite kichhu age kari darasana
sri-samudra-gada-tirtha jagata-pavana
yatha purve bhima yuddhe sri-samudra-sene
dekha dila dina-bandhu suddha-bhakta jene [72]

kichhu age–Further on haite–from tatha–there, darasana kari–I will see sri-samudra-gada-tirtha–Samudragad Tirtha, jagata-pavana–the purifier of the world, yatha–where bhima–Bhima purve–previously yuddhe–fought sri-samudra-sene–with Sri Samudra Sen [and] dina-bandhu–the friend of the fallen dekha dila–revealed [Himself], jene–knowing [His] suddha-bhakta–pure devotee. [72]

Further on from there, I will see Sri Samudragad Tirtha, the purifier of the world, where Bhima previously fought with Sri Samudra Sen, and the Lord, the friend of the fallen, revealed Himself, knowing Samudra Sen to be His pure devotee.

যথায় সাগর আসি’ গঙ্গার আশ্রয়ে ।
নবদ্বীপলীলা দেখে প্রেমে মুগ্ধ হয়ে ॥
শ্রীগঙ্গাসাগর-তীর্থ নবদ্বীপপুরে ।
নিত্য শোভা পায় যথা দেখে সুরাসুরে ॥৭৩॥

yathaya sagara asi’ gangara asraye
navadvipa-lila dekhe preme mugdha haye
sri-ganga-sagara-tirtha navadvipa-pure
nitya sobha paya yatha dekhe surasure [73]

yathaya–Here, sagara–the ocean asi’–came asraye–to the shelter gangara–of the Ganga, dekhe–saw navadvipa-lila–the Pastimes [of the Lord] in Nabadwip, [and] haye–became mugdha–overwhelmed preme–with divine love. yatha–Here, surasure–the gods and demons dekhe–see sri-ganga-sagara-tirtha–Sri Ganga Sagar Tirtha sobha paya–shine nitya–constantly navadvipa-pure–in the town of Nabadwip. [73]

Here, the ocean came to the bank of the Ganga, saw the Pastimes of the Lord in Nabadwip, and became overwhelmed with divine love. Here, both the gods and demons see Sri Ganga Sagar Tirtha shine constantly in Nabadwip.

ধন্য জীব কোলদ্বীপ করে দরশন ।
পরম-আনন্দ-ধাম শ্রীবহুলাবন ॥
কীর্ত্তন-আবেশে যথা শ্রীশচীকুমার ।
ভক্তগণ সঙ্গে লয়ে নাচে কতবার ॥৭৪॥

dhanya jiva koladvipa kare darasana
parama-ananda-dhama sri-bahulavana
kirtana-avese yatha sri-sachi-kumara
bhakta-gana sange laye nache kata-bara [74]

dhanya–Fortunate jiva–souls darasana kare–see parama-ananda-dhama–this abode of the ultimate joy, koladvipa–Koladwip, [which is nondifferent from] sri-bahulavana–Sri Bahulavan. kirtana-avese–Absorbed in kirtan sri-sachi-kumara–the son of Sachi nache–dances yatha–here sange laye–with bhakta-gana–the devotees kata-bara–again and again. [74]

Fortunate souls see this abode of the ultimate joy, Koladwip, which is nondifferent from Sri Bahulavan. Absorbed in kirtan, the son of Sachi dances here with the devotees again and again.

কোলদ্বীপ কৃপা করি’ এই অকিঞ্চনে ।
দেহ নবদ্বীপবাস ভক্তজন-সনে ॥
শ্রীগৌরাঙ্গ-লীলাধনে দেহ অধিকার ।
জীবন মরণে প্রভু গৌরাঙ্গ আমার ॥৭৫॥

koladvipa krpa kari’ ei akinchane
deha navadvipa-vasa bhakta-jana-sane
sri-gauranga-lila-dhane deha adhikara
jivane marane prabhu gauranga amara [75]

koladvipa–O Koladwip, krpa kari’–mercifully deha–give ei–this akinchane–poor soul navadvipa-vasa–a dwelling in Nabadwip bhakta-jana-sane–amongst the devotees, deha–give [him] adhikara–a share sri-gauranga-lila-dhane–of the wealth in the Pastimes of Sri Gauranga. gauranga–Gauranga [is] amara–my prabhu–Lord, jivane–in life [and] marane–in death. [75]

O Koladwip, mercifully give this poor soul a dwelling in Nabadwip amongst the devotees and a share of the wealth in the Pastimes of Sri Gauranga. Gauranga is my Lord, in life and death.

কোলদ্বীপ উত্তরাংশে চম্পাহট্ট গ্রাম ।
সদা শোভা করে যাঁহা নবদ্বীপ-ধাম ॥
মহাতীর্থ চম্পাহট্ট গ্রাম মনোহর ।
জয়দেব যথা ভজে গৌরশশধর ॥৭৬॥

koladvipa uttaramse champahatta grama
sada sobha kare ya̐ha navadvipa-dhama
mahatirtha champahatta grama manohara
jayadeva yatha bhaje gaura-sasadhara [76]

uttaramse–In the northern part koladvipa–of Koladwip [is] grama–the village champahatta–of Champa Hatta, ya̐ha–which sada–always sobha kare–beautifies navadvipa-dhama–Nabadwip Dham. grama–The village champahatta–of Champa Hatta [is the] manohara–enchanting mahatirtha–holy place yatha–where jayadeva–Jayadev Goswami bhaje–worshipped gaura-sasadhara–the moon Sri Gaura. [76]

In the northern part of Koladwip is Champa Hatta Gram, which always beautifies Nabadwip Dham. In this enchanting, extremely holy place, Jayadev Goswami worshipped the moon Sri Gaura.

যথা বাণীনাথ-গৃহে শচীর নন্দন ।
সপার্ষদে করিলেন নামসঙ্কীর্ত্তন ॥
বাণীনাথ-গৃহে হৈল মহামহোৎসব ।
গৌরাঙ্গ দেখায় নিজ প্রেমের বৈভব ॥৭৭॥

yatha vaninatha-grhe sachira nandana
saparsade karilena nama-sankirtana
vaninatha-grhe haila mahamahotsava
gauranga dekhaya nija premera vaibhava [77]

yatha–Here, vaninatha-grhe–in the home of Vaninath, sachira–Sachi’s nandana–son nama-sankirtana karilena–chanted the Holy Name saparsade–with [His] associates. mahamahotsava–A grand festival haila–took place vaninatha-grhe–in the home of Vaninath, [and] gauranga–Gauranga dekhaya–revealed vaibhava–the glory nija premera–of His divine love. [77]

Here, in that home of Dvija Vaninath, the son of Sachi performed Nam-sankirtan with His associates. A grand festival took place, and Gauranga revealed the glory of His divine love.

চম্পহট্ট গ্রামে আছে চম্পকের বন ।
চম্পলতা করে যথা কুসুম-চয়ন ॥
নবদ্বীপে শ্রীখদিরবন সেই গ্রাম ।
ব্রজে যথা রামকৃষ্ণ করেন বিশ্রাম ॥৭৮॥

champahatta grame achhe champakera vana
champalata kare yatha kusuma-chayana
navadvipe sri-khadiravana sei grama
vraje yatha rama-krsna karena visrama [78]

achhe–There is vana–a forest champakera–of champak flowers (Michelia champaca) grame–in the village champahatta–of Champa Hatta yatha–where champalata–Champakalata (Radharani’s sakhi) kusuma-chayana kare–picks flowers. sei–This grama–village navadvipe–in Nabadwip [is] sri-khadiravana–Sri Khadiravan, yatha–where rama-krsna–Balaram and Krsna visrama karena–rest vraje–in Vraja. [78]

There is a champak forest in Champa Hatta Gram where Champakalata Devi picks flowers. This village in Nabadwip is Sri Khadiravan, where Balaram and Krsna rest in Vraja.

ঋতুদ্বীপ বনময় অতি মনোহর ।
বসন্তাদি ঋতু যথা গৌরসেবাপর ॥
সর্ব্বর্তুসেবিতভূমি আনন্দ-নিলয় ।
রাধাকুণ্ড-প্রদেশের একদেশ হয় ॥৭৯॥

rtudvipa vanamaya ati manohara
vasantadi rtu yatha gaura-sevapara
sarvartu-sevita-bhumi ananda-nilaya
radha-kunda-pradesera ekadesa haya [79]

rtudvipa–Rtudwip [is] vanamaya–forested [and] ati–extremely manohara–enchanting. yatha–Here, vasantadi rtu–spring and the other seasons [are] gaura-sevapara–devoted to the service of Gaura. bhumi–The land [is] sarvartu-sevita–worshipped by all the seasons [and is] ananda-nilaya–an abode of joy. ekadesa–A manifestation radha-kunda-pradesera–of Radha Kunda haya–exists [here]. [79]

Rtudwip is forested and extremely enchanting. Here, spring and the other seasons are devoted to the service of Gaura. The land is worshipped by all the seasons and is an abode of joy. A manifestation of Radha Kunda exists here.

কভু প্রভু সঙ্কীর্ত্তন-রঙ্গে এই স্থানে ।
স্মরি’ গোচারণ-লীলা কৃষ্ণগুণগানে ॥
“শ্যামলি ধবলি” বলি’ ডাকে ঘন ঘন ।
“শ্রীদাম সুবল” বলি’ করেন ক্রন্দন ॥৮০॥

kabhu prabhu sankirtana-range ei sthane
smari’ gocharana-lila krsna-guna-gane
“syamali dhavali” bali’ dake ghana ghana
“sridama subala” bali’ karena krandana [80]

kabhu–Sometimes, sankirtana-range–during [His] kirtan Pastimes ei sthane–here, prabhu–the Lord smari’–would remember gocharana-lila–[His] cowherding Pastimes [and] krsna-guna-gane–chant the glories of Krsna. bali’ dake–Calling out, “syamali–“Syamali! dhavali”–Dhavali!”, [and] bali’–calling out “sridama–“Sridam! subala”–Subal!” ghana ghana–again and again, [the Lord] krandana karena–would cry. [80]

Sometimes, during His kirtan Pastimes here, the Lord would remember His cowherding Pastimes and chant the glories of Krsna. Calling out, “Syamali! Dhavali! Sridam! Subal!” again and again, the Lord would cry.

আমি কবে ঋতুদ্বীপে করিয়া ভ্রমণ ।
বন-শোভা হেরি’ লীলা করিব স্মরণ ॥
রাধাকুণ্ডলীলাস্ফূর্ত্তি হইবে তখন ।
স্তম্ভিত হইয়া তাহা করিব দর্শন ॥৮১॥

ami kabe rtudvipe kariya bhramana
vana-sobha heri’ lila kariba smarana
radha-kunda-lila-sphurti ha-ibe takhana
stambhita ha-iya taha kariba darsana [81]

kabe–When [will] ami–I bhramana kariya–roam rtudvipe–in Rtudwip, heri’–seeing vana-sobha–the beauty of the forest, [and] smarana kariba–remember lila–the Pastimes [of the Lord]? takhana–Then, [when the Lord’s] radha-kunda-lila–Pastimes at Radha Kunda sphurti ha-ibe–appear, [I] stambhita ha-iya–will become stunned [as] darsana kariba–I behold taha–them. [81]

When will I roam in Rtudwip, seeing the beauty of the forest, and remember the Pastimes of the Lord? When the Lord’s Pastimes at Radha Kunda appear before me, I will become stunned to behold them.

মানসগঙ্গার তীরে গোচারণ-স্থল ।
রামকৃষ্ণ-সহ দাম-বল-মহাবল ॥
অসংখ্য গোবৎস লয়ে নিভৃতে চরায় ।
নানালীলাচ্ছলে সবে কৃষ্ণগুণ গায় ॥৮২॥

manasa-gangara tire gocharana-sthala
rama-krsna-saha dama-bala-mahabala
asankhya go-vatsa laye nibhrte charaya
nana-lila-chchhale sabe krsna-guna gaya [82]

tire–On the bank manasa-gangara–of Manasa Ganga, dama-bala-mahabala–Sridam, Subal, and Mahabal, rama-krsna-saha–along with Balaram and Krsna, laye charaya–herd asankhya–countless go-vatsa–calves gocharana-sthala–from the pastures nibhrte–to the secluded forests, [and] nana-lila-chchhale–on the pretext of various Pastimes, sabe–they gaya–sing krsna-guna–Krsna’s glories. [82]

On the bank of Manasa Ganga, Sridam, Subal, and Mahabal, along with Balaram and Krsna, herd countless calves from the pastures to the secluded forests, and on the pretext of various Pastimes, they sing Krsna’s glories.

গোপশিশুগণ রহে নানা আলাপনে ।
চরিতে চরিতে সবে যায় দূর বনে ॥
না দেখিয়া বৎসগণে চিন্তে সর্ব্বজন ।
কৃষ্ণবংশীরবে বৎস আইসে ততক্ষণ ॥৮৩॥

gopa-sisu-gana rahe nana alapane
charite charite sabe yaya dura vane
na dekhiya vatsa-gane chinte sarva-jana
krsna-vamsi-rave vatsa aise tata-ksana [83]

gopa-sisu-gana–The cowherd boys rahe–engage [in] nana–various alapane–discussions, [and,] charite charite–while grazing, sabe–all the calves yaya–go dura–far vane–into the forest. na–Not dekhiya–seeing vatsa-gane–the calves, sarva-jana–all the boys chinte–worry, [but] krsna-vamsi-rave–at the sound of Krsna’s flute, vatsa–the calves aise–return tata-ksana–immediately. [83]

The cowherd boys discuss various things, and meanwhile the calves move into distant woods to graze. Not seeing them, all the boys become worried, but at the sound of Krsna’s flute, the calves immediately return.

দেখিতে দেখিতে লীলা হৈলে অদর্শন ।
ভূমিতে পড়িব আমি হয়ে অচেতন ॥
কতক্ষণে সংজ্ঞা লভি’ আপনি উঠিব ।
ধীরে ধীরে বনমাঝে ভ্রমণ করিব ॥৮৪॥

dekhite dekhite lila haile adarsana
bhumite padiba ami haye achetana
kata-ksane samjna labhi’ apani uthiba
dhire dhire vana-majhe bhramana kariba [84]

haile–When lila–these Pastimes dekhite dekhite–suddenly adarsana–disappear, ami–I padiba–will fall bhumite–to the ground achetana haye–unconscious. kata-ksane–Eventually, labhi’–regaining apani–my samjna–awareness, uthiba–I will arise [and] dhire dhire–slowly bhramana kariba–roam vana-majhe–throughout the forest. [84]

When these Pastimes suddenly disappear, I will fall to the ground unconscious. Eventually regaining my awareness, I will arise and slowly roam throughout the forest.

“হা গৌরাঙ্গ! কৃষ্ণচন্দ্র! দয়ার সাগর ।
কাঙ্গালের ধন তুমি আমি ত পামর” ॥
এই বলি’ কাঁদি’ কাঁদি’ হয়ে অগ্রসর ।
দেখিব সহসা আমি শ্রীবিদ্যানগর ॥৮৫॥

“ha gauranga! krsnachandra! dayara sagara
kangalera dhana tumi ami ta pamara”
ei bali’ ka̐di’ ka̐di’ haye agrasara
dekhiba sahasa ami sri-vidya-nagara [85]

“ha–“O gauranga!–Gauranga! krsnachandra!–O Krsnachandra! dayara sagara–O Ocean of mercy! tumi–You [are] dhana–the wealth kangalera–of the poor, [and] ami–I [am] ta–certainly pamara”–needy.” bali’–Saying ei–this [and] ka̐di’ ka̐di’–crying agrasara haye–as I proceed, ami–I [will] sahasa–suddenly dekhiba–see sri-vidya-nagara–Sri Vidya Nagar. [85]

“O Gauranga! O Krsnachandra! O Ocean of mercy! You are the wealth of the poor, and I am certainly in need.” Saying this and crying as I proceed, I will suddenly see Sri Vidya Nagar.

চারিবেদ চতুঃষষ্টি বিদ্যার আলয় ।
সরস্বতী-পীঠ বিদ্যানগর নিশ্চয় ॥
ব্রহ্মাশিবঋষিগণ এ পীঠ-আশ্রয়ে ।
সর্ব্ববিদ্যা প্রকাশিল প্রপঞ্চ নিলয়ে ॥৮৬॥

chari-veda chatuhsasti vidyara alaya
sarasvati-pitha vidya-nagara nischaya
brahma-siva-rsi-gana e pitha-asraye
sarva-vidya prakasila prapancha nilaye [86]

vidya-nagara–Vidya Nagar [is] nischaya–certainly alaya–the abode chari-veda–of the four Vedas, chatuhsasti–the sixty-four branches vidyara–of knowledge, [and] sarasvati-pitha–Saraswati Devi. e pitha-asraye–In the shelter of this place, brahma-siva-rsi-gana–Brahma, Siva, and the sages prakasila–revealed sarva-vidya–all forms of knowledge prapancha nilaye–within the material world. [86]

Vidya Nagar is the abode of the four Vedas, the sixty-four branches of knowledge, and Saraswati. Brahma, Siva, and the sages resided here and revealed all forms of knowledge within the material world.

প্রভু মোর করিবেন বিদ্যার বিলাস ।
ইহা জানি’ বৃহস্পতি ছাড়ি’ নিজবাস ॥
বাসুদেব সার্ব্বভৌমরূপে এই স্থানে ।
প্রচারিল সর্ব্ববিদ্যা বিবিধ বিধানে ॥৮৭॥

prabhu mora karibena vidyara vilasa
iha jani’ brhaspati chhadi’ nija-vasa
vasudeva sarvabhauma-rupe ei sthane
pracharila sarva-vidya vividha vidhane [87]

jani’–Knowing mora–our prabhu–Lord karibena–would perfom vilasa–Pastimes vidyara–of education iha–here, brhaspati–Brhaspati (the guru of the gods) chhadi’–left nija-vasa–his abode [and] vasudeva sarvabhauma-rupe–as Vasudev Sarvabhauma (Sarvabhauma Bhattacharya) pracharila–established sarva-vidya–all forms of knowledge ei sthane–here vividha vidhane–by various methods. [87]

Knowing that our Lord would perform Pastimes of being educated here, Brhaspati left his abode and as Vasudev Sarvabhauma established all forms of knowledge here using various methods.

যে বিদ্যানগরে বসি’ গৌরগুণ গায় ।
সেই অধ্যাপক ধন্য শোক নাহি পায় ॥
অবিদ্যা ছাড়য়ে তারে যে বিদ্যানগরে ।
দর্শন করিয়া ভজে গৌরসুধাকরে ॥৮৮॥

ye vidya-nagare vasi’ gaura-guna gaya
sei adhyapaka dhanya soka nahi paya
avidya chhadaye tare ye vidya-nagare
darsana kariya bhaje gaura-sudhakare [88]

ye sei adhyapaka–Any teacher who vasi’–lives vidya-nagare–in Vidya Nagar [and] gaya–sings gaura-guna–the glories of Gaura [is] dhanya–fortunate [and] nahi–never paya–undergoes soka–distress. avidya–Ignorance chhadaye–releases ye tare–anyone who darsana kariya–visits vidya-nagare–Vidya Nagar [and] bhaje–worships gaura-sudhakare–the moon Sri Gaura. [88]

Any teacher who lives in Vidya Nagar and sings the glories of Gaura is fortunate and never undergoes distress. Ignorance releases anyone who visits Vidya Nagar and worships the moon Sri Gaura.

আমি কি দেখিব কভু শ্রীগৌরসুন্দরে ।
বিদ্যানুরাগে গিয়া শ্রীবিদ্যানগরে?॥
শ্রীবাসাপরাধে দেবানন্দ-মহাশয়ে ।
দণ্ডিবেন বাক্য-দণ্ডে ভক্তপক্ষ হয়ে ॥৮৯॥

ami ki dekhiba kabhu sri-gaurasundare
vidyanurage giya sri-vidya-nagare?
srivasaparadhe devananda-mahasaye
dandibena vakya-dande bhakta-paksa haye [89]

ki–Will ami–I kabhu–ever dekhiba–see sri-gaurasundare–Sri Gaurasundar vidyanurage giya–going to study sri-vidya-nagare?–in Sri Vidya Nagar? [Will I ever see Him,] bhakta-paksa haye–on behalf of the devotees, dandibena vakya-dande–chastise devananda-mahasaye–Devananda Pandit srivasaparadhe–for [his] offence to Srivas Thakur? [89]

Will I ever see Sri Gaurasundar going to study in Sri Vidya Nagar? Will I ever see Him, on behalf of the devotees, chastise Devananda Pandit for his offence to Srivas Thakur?

আমার প্রভুর লীলা অনন্ত না জানে ।
কখন কি কার্য্যে মাতে, থাকে কিবা ধ্যানে ॥
কেন যে কীর্ত্তন ছাড়ি’ পড়ুয়া তাড়ায় ।
পরাজিয়া অধ্যাপকে কিবা সুখ পায় ॥৯০॥

amara prabhura lila ananta na jane
kakhana ki karye mate, thake kiba dhyane
kena ye kirtana chhadi’ paduya tadaya
parajiya adhyapake kiba sukha paya [90]

ananta–Ananta Sesa na–does not jane–understand lila–the Pastimes amara prabhura–of our Lord. kakhana ki–When [does He] mate–enjoy karye–an activity? kiba–What sort of dhyane–meditation thake–does He perform? kena–Why [does] ye–He chhadi’–leave kirtana–the kirtan [and] tadaya–chastise paduya–students? kiba–What sort of sukha–joy paya–does He feel parajiya–by defeating adhyapake–scholars? [90]

Even Ananta Sesa does not understand the Pastimes of our Lord. When does He enjoy a particular activity? What sort of meditation does He perform? Why does He leave the kirtan to chastise students? What sort of joy does He feel by defeating scholars?

যাই করে প্রভু তাই আনন্দজনক ।
স্বেচ্ছাময় প্রভু তেঁহ আমি ত সেবক ॥
ক্ষুদ্র পরিমিত বুদ্ধি সহজে আমার ।
বিচারিতে শক্তি নাই বিধান তাঁহার ॥৯১॥

yai kare prabhu tai ananda-janaka
svechchhamaya prabhu te̐ha ami ta sevaka
ksudra parimita buddhi sahaje amara
vicharite sakti nai vidhana ta̐hara [91]

yai tai–Whatever prabhu–the Lord kare–does [is] ananda-janaka–a cause of joy. te̐ha prabhu–The Lord [is] svechchhamaya–whimsical, [and] ami–I [am] ta–certainly [His] sevaka–servant. amara–My buddhi–intelligence [is] sahaje–by nature ksudra parimita–small, [and] nai–I have no sakti–capacity vicharite–to understand ta̐hara–His vidhana–ways. [91]

Whatever the Lord does creates joy. He is whimsical, and I am His servant. My intelligence is by nature small, and I have no capacity to understand His ways.

নবদ্বীপবাসী অধ্যাপকগণ তাঁর ।
নিত্যলীলা-পুষ্টিকারী প্রণম্য আমার ॥
সকলে করুণা কর দীন অকিঞ্চনে ।
মোরে অধিকার দেহ নামসঙ্কীর্ত্তনে ॥৯২॥

navadvipa-vasi adhyapaka-gana ta̐ra
nitya-lila-pustikari pranamya amara
sakale karuna kare dina akinchane
more adhikara deha nama-sankirtane [92]

adhyapaka-gana–The teachers navadvipa-vasi–residing in Nabadwip, [who] ta̐ra nitya-lila-pustikari–augment His eternal Pastimes, [are] pranamya–worshippable amara–to me. [May] sakale–you all karuna kare–bless [this] dina–lowly akinchane–poor soul [and] deha–give more–me adhikara–the qualification nama-sankirtane–to chant the Name. [92]

The teachers residing in Nabadwip, who augment the Lord’s eternal Pastimes, are worshippable to me. May you all bless this poor, lowly soul and give me the qualification to chant the Name.

শ্রীবিদ্যানগর-প্রতি এই নিবেদন ।
“যে অবিদ্যা গৌরতত্ত্ব করে আবরণ ॥
সে অবিদ্যা-জালে যেন মানস আমার ।
আবৃত না হয় কভু থাকে মায়াপার” ॥৯৩॥

sri-vidya-nagara-prati ei nivedana
“ye avidya gaura-tattva kare avarana
se avidya-jale yena manasa amara
avrta na haya kabhu thake mayapara” [93]

ei–This [is my] nivedana–prayer sri-vidya-nagara-prati–to Sri Vidya Nagar, “yena–“May amara–my manasa–mind thake–exist mayapara–beyond illusion [and] kabhu haya na–never [be] avrta–covered se vidya-jale–by the net of ignorance, ye avidya–the ignorance [that] avarana kare–conceals gaura-tattva”–the glory of Gaura.” [93]

I pray to Vidya Nagar, “May my mind transcend illusion and never be covered by the net of ignorance that conceals the glory of Gaura.”

শোভে জহ্নুদ্বীপ বিদ্যানগর উত্তরে ।
যথা জহ্নু-তপোবন ব্যক্ত চরাচরে ॥
গঙ্গারে করিল পান যথা মুনিবর ।
জাহ্নবী-স্বরূপে গঙ্গা হইল গোচর ॥৯৪॥

sobhe jahnudvipa vidya-nagara uttare
yatha jahnu-tapovana vyakta charachare
gangare karila pana yatha muni-vara
jahnavi-svarupe ganga ha-ila gochara [94]

uttare–North vidya-nagara–of Vidya Nagar sobhe–shines jahnudvipa–Jahnudwip, yatha–where jahnu-tapovana–the hermitage of Jahnu Muni vyakta–is visible charachare–to all beings. yatha–Here, muni-vara–the great sage pana karila–drank gangare–the Ganga, [and] ganga–the Ganga gochara ha-ila–appeared jahnavi-svarupe–as his daughter. [94]

North of Vidya Nagar shines Jahnudwip, where the hermitage of Jahnu Muni is visible to all. Here, the great sage drank the Ganga, and she reappeared as his daughter.

যথা কৃষ্ণভক্ত ভীষ্ম মুনির আশ্রমে ।
ভাগবতধর্ম্ম-শিক্ষা কৈল বিধিক্রমে ॥
যথা জহ্নু নিষ্কপটে করিয়া ভজন ।
অনায়াসে পায় শ্রীকৃষ্ণচৈতন্যচরণ ॥৯৫॥

yatha krsna-bhakta bhisma munira asrame
bhagavata-dharma-siksa kaila vidhi-krame
yatha jahnu niskapate kariya bhajana
anayase paya sri-krsna-chaitanya-charana [95]

yatha–Here munira asrame–at the sage’s ashram, krsna-bhakta–Krsna’s devotee bhisma–Bhisma vidhi-krame–systematically siksa kaila–learned bhagavata-dharma–devotion to the Lord. yatha–Here, jahnu–Jahnu Muni niskapate–sincerely bhajana kariya–engaged in service [and] anayase–easily paya–attained sri-krsna-chaitanya-charana–the feet of Sri Krsna Chaitanya. [95]

Here at Jahnu Muni’s ashram, Krsna’s devotee Bhisma systematically learned devotion to the Lord. Jahnu Muni sincerely engaged in service and easily attained the feet of Sri Krsna Chaitanya.

জহ্নুদ্বীপ ভদ্রবন কৃষ্ণলীলাস্থল ।
নয়নগোচর কবে হবে নিরমল ॥
সেই বলে ভীষ্মটীলা পরমপাবন ।
তদুপরি রহি’ আমি করিব ভজন ॥৯৬॥

jahnudvipa bhadravana krsna-lila-sthala
nayana-gochara kabe habe niramala
sei vane bhisma-tila parama-pavana
tad upari rahi’ ami kariba bhajana [96]

kabe–When [will] jahnudvipa–Jahnudwip, [which is nondifferent from] bhadravana–Bhadravan krsna-lila-sthala–in Vrndavan, niramala–clearly nayana-gochara habe–appear before [my] eyes? [When will] ami–I rahi’–sit tad upari–atop parama-pavana–the supremely purifying bhisma-tila–Bhisma Tila sei vane–in that forest [and] bhajana kariba–perform worship? [96]

When will Jahnudwip, which is nondifferent from Bhadravan in Vrndavan, clearly appear before my eyes? When will I sit atop the supremely purifying Bhisma Tila in that forest and perform worship?

রাত্র্যাগমে ভীষ্মদেব প্রশান্ত অন্তরে ।
দরশন দিবে মোরে শুদ্ধ কলেবরে ॥
কৃষ্ণবর্ণ বৃক্ষ তুলসীর মালা করে ।
দ্বাদশ-তিলকান্বিত নামানন্দভরে ॥৯৭॥

ratryagame bhisma-deva prasanta antare
darasana dibe more suddha kalevare
krsna-varna vrksa tulasira mala kare
dvadasa-tilakanvita namananda-bhare [97]

ratryagame–In the evening, bhisma-deva–Bhismadev darasana dibe–will reveal himself more–before me suddha krsna-varna vrksa kalevare–in [his] pure, blackish coloured form dvadasa-tilakanvita–decorated with the twelve tilaks. [He will have] tulasira mala–a tulasi-mala kare–in hand, prasanta antare–a peaceful heart, [and be] namananda-bhare–filled with the joy of the Name. [97]

In the evening, Bhismadev will reveal himself before me in his pure, blackish coloured form decorated with the twelve tilaks. He will have a tulasi-mala in hand, a peaceful heart, and be filled with the joy of the Name.

বলিবে, “নবীন নবদ্বীপবাসী শুন ।
আমার মুখেতে আজ গৌরাঙ্গের গুণ ॥
কুরুক্ষেত্র-রণে পড়ি’ মরণসময়ে ।
দেখিলাম কৃষ্ণচন্দ্র একচিত্ত হয়ে ॥৯৮॥

balibe, “navina navadvipa-vasi suna
amara mukhete aja gaurangera guna
kuruksetra-rane padi’ marana-samaye
dekhilama krsnachandra eka-chitta haye [98]

balibe–He will say, “navina navadvipa-vasi–O new resident of Nabadwip! aja–Today, suna–hear guna–the glories gaurangera–of Gauranga amara mukhete–from my mouth. padi’–I fell kuruksetra-rane–during the battle of Kuruksetra, [and] marana-samaye–at the time of [my] death, dekhilama–I saw krsnachandra–Krsnachandra eka-chitta haye–vividly. [98]

He will say, “O new resident of Nabadwip! Today, hear the glories of Gauranga from my mouth. I fell during the battle of Kuruksetra, and at the time of my death, I saw Krsnachandra vividly.

নির্যাণসময়ে প্রভু বলিল বচন ।
নবদ্বীপ তুমি পূর্ব্বে করিলা দর্শন ॥
সেই পুণ্যে গৌরকৃপা তোমার ঘটিল ।
নবদ্বীপে নিত্যবাস এখন হইল ॥৯৯॥

niryana-samaye prabhu balila vachana
‘navadvipa tumi purve karila darsana
sei punye gaura-krpa tomara ghatila
navadvipe nitya-vasa ekhana ha-ila’ [99]

niryana-samaye–At the time of [my] passing, prabhu–the Lord vachana balila–said, ‘purve–‘Previously tumi–you darsana karila–visited navadvipa–Nabadwip, [and] sei punye–by that good fortune, tomara ghatila–you have received gaura-krpa–the mercy of Gaura. [Your] nitya-vasa–eternal home ekhana ha-ila–has now become navadvipe’–Nabadwip.’ [99]

“During my passing, the Lord said, ‘Previously you visited Nabadwip, and as a result of that good fortune, you have received the mercy of Gaura. Your eternal home has now become Nabadwip.’

অতএব সর্ব্ব-আশা পরিত্যাগ করি’ ।
নবদ্বীপে বসি’ তুমি ভজ গৌরহরি ॥
আর না করহ ভয় বিষয়-বন্ধনে ।
অবশ্য লভিবে সেবা গৌরাঙ্গচরণে ॥১০০॥

ataeva sarva-asa parityaga kari’
navadvipe vasi’ tumi bhaja gaurahari
ara na karaha bhaya visaya-bandhane
avasya labhibe seva gauranga-charane [100]

ataeva–Therefore, tumi parityaga kari’–abandon sarva–all [other] asa–desires, vasi’–reside navadvipe–in Nabadwip, [and] bhaja–worship gaurahari–Gaurahari. karaha na–Do not bhaya–fear visaya-bandhane–material bondage ara–any longer. [You will] avasya–certainly labhibe–attain seva–the service gauranga-charane–of Gauranga’s feet. [100]

“Therefore, abandon all other desires, reside in Nabadwip, and worship Gaurahari. Do not fear material bondage any longer. You will certainly attain the service of Gauranga’s feet.

প্রভুর ইচ্ছায় এই ধামে সর্ব্বক্ষণ ।
কৃষ্ণলীলা গৌরলীলা দেখে মুক্তজন ॥
শোক, ভয়, মৃত্যু আর উদ্বেগ-কারণ ।
বহির্ম্মুখ ইচ্ছা নাহি জীবের পীড়ন ॥১০১॥

prabhura ichchhaya ei dhame sarva-ksana
krsna-lila gaura-lila dekhe mukta-jana
soka, bhaya, mrtyu ara udvega-karana
bahirmukha ichchha nahi jivera pidana [101]

prabhura ichchhaya–By the will of the Lord, mukta-jana–liberated souls sarva-ksana–always dekhe–see krsna-lila–the Pastimes of Krsna [and] gaura-lila–the Pastimes of Gaura ei dhame–in this abode. soka–Lamentation, bhaya–fear, mrtyu–death, bahirmukha–material ichchha–desire, [and] ara–other udvega-karana–causes of disturbance [and] pidana–affliction jivera–for the soul nahi–do not exist [here]. [101]

“By the will of the Lord, liberated souls always see the Pastimes of Krsna and the Pastimes of Gaura in this abode. Neither lamentation, nor fear, nor death, nor material desire, nor any other cause of disturbance or affliction to the soul exist here.

শুদ্ধভক্তজন কৃষ্ণকৈঙ্কর্য্য-আসবে ।
নিজ নিজ ভজনেতে মগ্ন সুখার্ণবে ॥
না জানে অভাব-পীড়া সংসার-যাতনা ।
সিদ্ধকাম শুদ্ধদেহ বৈসে সর্ব্বজনা ॥১০২॥

suddha-bhakta-jana krsna-kainkarya-asabe
nija nija bhajanete magna sukharnave
na jane abhava-pida samsara-yatana
siddha-kama suddha-deha vaise sarva-jana [102]

krsna-kainkarya-asabe–With the nectar of servitorship to Krsna [and] nija nija–their respective bhajanete–services, suddha-bhakta-jana–pure devotees magna–are immersed sukharnave–in an ocean of joy. [They] na–do not jane–know of abhava-pida–deprivation, disease, [or] samsara-yatana–worldly sorrow. sarva-jana–Everyone [here] vaise–lives [in their] suddha-deha–spiritual body [and has only] siddha-kama–spiritual desires. [102]

“With the nectar of servitorship to Krsna and their  respective services, pure devotees here are immersed in an ocean of joy. They do not know of deprivation, disease, or worldly sorrow. Everyone here lives in their spiritual body and has only spiritual desires.

নিত্যমুক্ত বদ্ধমুক্ত ভক্তি পরিকর ।
অনন্ত সংখ্যক দাসগণের ঈশ্বর ॥
যার যেই ভাব সেই ভাবে তার সনে ।
নিত্যলীলা করে প্রভু এই সব বনে ॥১০৩॥

nitya-mukta baddha-mukta bhakti parikara
ananta sankhyaka dasa-ganera isvara
yara yei bhava sei bhave tara sane
nitya-lila kare prabhu ei saba vane [103]

bhakti parikara–Devotees [are either] nitya-mukta–eternally liberated baddha-mukta–or liberated from [their prior] bondage. isvara–The Supreme Lord [has] ananta sankhyaka–innumerable dasa-ganera–servants. prabhu–The Lord kare–performs [His] nitya-lila–eternal Pastimes ei saba vane–in all these forests tara sane–with them yara yei bhava sei bhave–according to their respective moods.[103]

“The Supreme Lord has innumerable devoted servants, who are either eternally liberated or liberated from their prior bondage. He performs His eternal Pastimes in all these forests with each of them according to their respective moods.

এ ধাম অনন্ত, জড়া মায়া হেথা নাই ।
চিচ্ছক্তি হেথায় অধিষ্ঠাত্রী শুন ভাই ॥
তদনুগ দেশকাল করণ শরীর ।
সব নির্ম্মায়িক সত্ত্ব এই তত্ত্ব স্থির ॥১০৪॥

e dhama ananta, jada maya hetha nai
chich-chhakti hethaya adhisthatri suna bhai
tadanuga desa-kala karana sarira
saba nirmayika sattva ei tattva sthira [104]

e dhama–The abode [is] ananta–infinite, [and] nai–there is no jada–material maya–illusion hetha–here. bhai–Brother, suna–listen! chich-chhakti–The spiritual energy [is] adhisthatri–the presiding goddess hethaya–here, [and] tadanuga–thus, desa–space, kala–time, karana–action, [and] sarira–bodies [here are] saba–all nirmayika–non-illusory sattva–in nature. ei–This tattva–truth [is] sthira–firm. [104]

“The Dham is infinite, and there is no material illusion here. Brother, listen! The spiritual energy of the Lord is the presiding Deity here, and thus space, time, action, and bodies here are all non-illusory by nature. This is a firm truth.

যতদিন না ছাড়িবে প্রভুর ইচ্ছায় ।
মায়িক শরীর ততদিন ত তোমায় ॥
না স্ফুরিবে পূর্ণরূপে এ ধামের ভাব ।
তব বুদ্ধি না ছাড়িবে জাতীয় স্বভাব ॥১০৫॥

yata-dina na chhadibe prabhura ichchhaya
mayika sarira tata-dina ta tomaya
na sphuribe purna-rupe e dhamera bhava
tava buddhi na chhadibe jatiya svabhava [105]

prabhura ichchhaya–According to the desire of the Lord, yata-dina tata-dina ta–as long as [your] mayika–illusory sarira–body chhadibe na–does not leave tomaya–you, bhava–the nature e dhamera–of this abode sphuribe na–will not be revealed purna-rupe–fully, [and] tava–your buddhi–intelligence chhadibe na–will not leave behind [its] jatiya–conditioned svabhava–nature. [105]

“According to the desire of the Lord, as long as your illusory body does not leave you, the nature of the Dham will not be fully revealed to you, and your intelligence will not leave behind its conditioned nature.

ভাগবতী তনু পাবে প্রভুর ইচ্ছায় ।
অব্যাহতগতি তব হইবে হেথায় ॥
জড়মায়াজালে আবরণ যাবে দূরে ।
অসীম আনন্দ পাবে এই নিত্যপুরে ॥১০৬॥

bhagavati tanu pabe prabhura ichchhaya
avyahatagati tava ha-ibe hethaya
jada-maya-jale avarana yabe dure
asima ananda pabe ei nitya-pure [106]

prabhura ichchhaya–By the will of the Lord, pabe–you will receive [a] bhagavati–spiritual tanu–body, [and] tava ha-ibe–you will have avyahatagati–freedom hethaya–here. avarana–The covering jada-maya-jale–of the net of material illusion yabe–will go dure–away, [and] pabe–you will feel asima–unlimited ananda–joy ei nitya-pure–in this eternal abode. [106]

“By the will of the Lord, you will receive a spiritual body and be free here. The covering of the net of material illusion will disappear, and you will feel unlimited joy in this eternal abode.

যে পর্য্যন্ত আছে ভাই মায়িক শরীর ।
সাবধানে ভক্তিতত্ত্বে থাক সদা স্থির ॥
ভক্তসেবা কৃষ্ণনাম যুগলভজন ।
বিষয়ে শৈথিল্যভাব কর সর্ব্বক্ষণ ॥১০৭॥

ye paryanta achhe bhai mayika sarira
savadhane bhakti-tattve thaka sada sthira
bhakta-seva krsna-nama yugala-bhajana
visaye saithilya-bhava kare sarva-ksana [107]

bhai–Brother! ye paryanta–As long as [your] mayika–illusory sarira–body achhe–exists, sada–always savadhane–carefully sthira thaka–practise bhakti-tattve–devotion. sarva-ksana–Constantly bhakta-seva–serve the devotees, krsna-nama–chant the Name of Krsna, yugala-bhajana–worship the Divine Couple, [and] saithilya-bhava kare–be detached visaye–from the mundane. [107]

“Brother! As long as your illusory body remains, always carefully practise devotion. Constantly serve the devotees, chant the Name of Krsna, worship the Divine Couple, and be detached from the mundane.

ধামকৃপা নামকৃপা ভক্তকৃপাবলে ।
অসাধু-সম্বন্ধ দূরে রাখহ কৌশলে ॥
অচিরে পাইবে তুমি নিত্যধামে বাস ।
শুদ্ধ শ্রীযুগলসেবা হইবে প্রকাশ” ॥১০৮॥

dhama-krpa nama-krpa bhakta-krpa-bale
asadhu-sambandha dure rakhaha kausale
achire paibe tumi nitya-dhame vasa
suddha sri-yugala-seva ha-ibe prakasa” [108]

bale–By the dhama-krpa–mercy of the Dham, nama-krpa–the mercy of the Name, [and] bhakta-krpa–the mercy of the devotees, kausale–artfully dure rakhaha–avoid asadhu-sambandha–bad association. achire–Soon tumi–you paibe–will attain vasa–residence nitya-dhame–in the eternal Dham, [and your] suddha–pure sri-yugala-seva–service to the Divine Couple ha-ibe–will be prakasa”–revealed.” [108]

“By the mercy of the Dham, the mercy of the Name, and the mercy of the devotees, artfully avoid bad association. Soon you will attain residence in the eternal Dham, and your pure service to the Divine Couple will be revealed.”

ভীষ্মদেব-উপদেশ ধরিয়া শ্রবণে ।
সাষ্টাঙ্গে পড়িব আমি তাঁহার চরণে ॥
আশীর্ব্বাদ করি’ তেঁহ হবে অদর্শন ।
কাঁদিতে কাঁদিতে যাব মোদদ্রুম বন ॥১০৯॥

bhismadeva-upadesa dhariya sravane
sastange padiba ami ta̐hara charane
asirvada kari’ te̐ha habe adarsana
ka̐dite ka̐dite yaba modadruma vana [109]

sravane dhariya–Hearing bhismadeva-upadesa–the instructions of Bhismadev, ami–I sastange padiba–will prostrate myself ta̐hara charane–at his feet. te̐ha–He asirvada kari’–will bless me [and] adarsana habe–disappear. ka̐dite ka̐dite–Crying, yaba–I will go vana–to the forest modadruma–in Modadrumadwip. [109]

Hearing the instructions of Bhismadev, I will prostrate myself at his feet. He will bless me and then disappear. Crying, I will go to the forest in Modadrumadwip.

মোদদ্রুম শ্রীভাণ্ডীর হয় এক তত্ত্ব ।
যথা পশুপক্ষীগনে সব শুদ্ধ সত্ত্ব ॥
মনোহর বৃক্ষডালে বসি’ পিকগণ ।
গৌরহরি সীতারাম গায় অনুক্ষণ ॥১১০॥

modadruma sri-bhandira haya eka tattva
yatha pasu-paksi-gane saba suddha sattva
manohara vrksa-dale vasi’ pika-gana
gaurahari sita-rama gaya anuksana [110]

modadruma–Modadrumadwip haya–is eka tattva–one sri-bhandira–with Sri Bhandiravan, yatha–where saba–all pasu-paksi-gane–the animals and birds [are] suddha sattva–spiritual. pika-gana–Cuckoos vasi’–live manohara vrksa-dale–in the branches of the enchanting trees [and] anuksana–constantly gaya–sing [about] gaurahari–Gaurahari, sita-rama–Sita, and Rama. [110]

Modadrumadwip is nondifferent from Sri Bhandiravan, where all the animals and birds are spiritual. Cuckoos live in the branches of the enchanting trees and constantly sing about Gaurahari, Sita, and Rama.

কত কত বটবৃক্ষ ছায়া বিস্তারিয়া ।
শোভিছে ভাণ্ডীরবন সূর্য্য আচ্ছাদিয়া ॥
রামকৃষ্ণ-লীলাস্থান প্রত্যক্ষ ভুবনে ।
কবে বা স্ফুরিবে মোর এ দুই নয়নে ॥১১১॥

kata kata vata-vrksa chhaya vistariya
sobhichhe bhandiravana surya achchhadiya
rama-krsna-lila-sthana pratyaksa bhuvane
kabe va sphuribe mora e dui nayane [111]

achchhadiya–Covering surya–the sun, kata kata–countless vata-vrksa–banyan trees vistariya–spread [their] chhaya–shade [and] sobhichhe–beautify bhandiravana–Bhandiravan. kabe va–When will rama-krsna-lila-sthana–this place of Rama and Krsna’s Pastimes bhuvane–in this world pratyaksa sphuribe–become visible mora e dui nayane–before my eyes? [111]

Covering the sun, countless banyan trees spread their shade and beautify Bhandiravan. When will this place of Rama and Krsna’s Pastimes in the world become visible before my eyes?

দেখিয়া বনের শোভা ভ্রমিতে ভ্রমিতে ।
শ্রীরামকুটীর চক্ষে পড়ে আচম্বিতে ॥
দুর্ব্বাদলবর্ণ রাম ব্রহ্মচারী বেশে ।
লক্ষ্মণ জানকীসহ তার এক দেশে ॥১১২॥

dekhiya vanera sobha bhramite bhramite
sri-rama-kutira chakse pade achambite
durva-dala-varna rama brahmachari vese
laksmana janaki-saha tara eka dese [112]

bhramite bhramite–Wandering about dekhiya–observing sobha–the beauty vanera–of the forest, sri-rama-kutira–the cottage of Lord Rama achambite–suddenly pade–appears chakse–before my eyes. tara eka dese–Within it [are] laksmana–Laksman, janaki-saha–Sita, and rama–Rama, [who is] durva-dala-varna–grass-green coloured [and] vese–in the garb brahmachari–of a brahmachari. [112]

Wandering about observing the beauty of the forest, the cottage of Lord Rama suddenly appears before my eyes. Within it are Laksman, Sita, and Rama, who is grass-green and dressed in the garb of a brahmachari.

দেখিয়া শ্রীরামচন্দ্ররূপ মনোহর ।
অচেতনে পড়িব সে কানন-ভিতর ॥
প্রেমে গর গর দেহ না স্ফুরিবে বাণী ।
দুই আঁখি ভরি’ পিব সেই রূপখানি ॥১১৩॥

dekhiya sri-ramachandra-rupa manohara
achetane padiba se kanana-bhitara
preme gara gara deha na sphuribe vani
dui a̐khi bhari’ piba sei rupa-khani [113]

dekhiya–Seeing manohara sri-ramachandra-rupa–the enchanting form of Ramachandra, padiba–I will fall achetane–unconscious se kanana-bhitara–in the forest. [My] deha–body gara gara–overwhelmed preme–with divine love, na–no vani–words sphuribe–will be spoken. bhari’–Filling [my] dui a̐khi–eyes, piba–I will drink sei rupa-khani–from the reservoir of His form. [113]

Seeing the enchanting form of Ramachandra, I will fall unconscious in the forest. My body overwhelmed with divine love, I will become speechless. Filling my eyes, I will drink from the reservoir of His form.

কৃপা করি’ রামানুজ আসি’ ধীরে ধীরে ।
বন ফল রাখি’ পদ দিবে মম শিরে ॥
বলিবেন, “বৎস তুমি খাও এই ফল ।
বনবাসে ফলফুলে আতিথ্য কেবল” ॥১১৪॥

krpa kari’ ramanuja asi’ dhire dhire
vana phala rakhi’ pada dibe mama sire
balibena, “vatsa tumi khao ei phala
vana-vase phala-phule atithya kevala” [114]

krpa kari’–Mercifully, ramanuja–Laksman asi’–will come [to me] dhire dhire–slowly, rakhi’–set down [His] vana–forest phala–fruits, dibe–place [His] pada–feet mama sire–on my head, [and] balibena–say, “vatsa–“[My] child, tumi khao–eat ei–these phala–fruits. vana-vase–In [Our] forest cottage [We have] kevala–only phala-phule–fruits and flowers atithya”–to offer guests.” [114]

Mercifully, Laksman will come to me slowly, set down His fruits, place His feet on my head, and say, “My child, eat these fruits. In Our forest cottage We have only fruits and flowers to offer Our guests.”

বলিতে বলিতে লীলা হবে অদর্শন ।
কাঁদিতে কাঁদিতে ফল করিব ভক্ষণ ॥
আর কি দেখিব আমি দুর্ব্বাদল রূপ ।
হৃদয়ে ভাবিব সেই অচিন্ত্য-স্বরূপ ॥১১৫॥

balite balite lila habe adarsana
ka̐dite ka̐dite phala kariba bhaksana
ara ki dekhiba ami durva-dala rupa
hrdaye bhaviba sei achintya-svarupa [115]

balite balite–As He speaks, lila–this Pastime adarsana habe–will disappear. ka̐dite ka̐dite–Crying, bhaksana kariba–I will eat phala–the fruits. ami ki dekhiba–Will I see [that] durva-dala–grass-green rupa–form ara–again? bhaviba–I will meditate sei achintya-svarupa–on His inconceivable form hrdaye–within [my] heart. [115]

As He speaks, this Pastime will disappear. Crying, I will eat the fruits. Will I see that grass-green form of Ramachandra again? I will meditate on His inconceivable form within my heart.

আহা! সে ভাণ্ডীরবন চিন্তামণিধাম ।
ছাড়িতে হৃদয় কাঁদে না হয় বিরাম ॥
রামকৃষ্ণ করে লীলা গোচারণ-ছলে ।
যথায় কীর্ত্তনে মাতে গোরা নিজ দলে ॥১১৬॥

aha! se bhandiravana chintamani-dhama
chhadite hrdaya ka̐de na haya virama
rama-krsna kare lila gocharana-chhale
yathaya kirtane mate gora nija dale [116]

aha!–Aha! [My] hrdaya–heart ka̐de–cries virama haya na–incessantly chhadite–to leave se–the chintamani-dhama–spiritual abode bhandiravana–of Bhandiravan, yathaya–where rama-krsna–Balaram and Krsna kare–perform lila–Pastimes gocharana-chhale–on the pretext of herding cows, [and] gora–Gora mate–revels kirtane–in kirtan nija dale–with His associates. [116]

Aha! My heart cries incessantly to leave the spiritual abode of Bhandiravan, where Balaram and Krsna perform Pastimes on the pretext of herding cows, and Gora revels in kirtan with His associates.

ধীরে ধীরে যাব তথা শ্রীবৈকুণ্ঠপুর ।
নিঃশ্রেয়স বন যথা ঐশ্বর্য্য প্রচুর ॥
সর্ব্বদেবপ্রপূজিত পরব্যোমনাথ ।
নিত্য বিরাজেন যথা শক্তিত্রয়-সাথ ॥১১৭॥

dhire dhire yaba tatha sri-vaikuntha-pura
nihsreyasa vana yatha aisvarya prachura
sarva-deva-prapujita paravyomanatha
nitya virajena yatha sakti-traya-satha [117]

dhire dhire–Slowly yaba–I will go sri-vaikuntha-pura tatha–to Sri Vaikunthapur, yatha–where [the] prachura–extremely aisvarya–opulent vana–forest nihsreyasa–of Nihsreyas [is located and] yatha–where paravyomanatha–the Lord of the spiritual sky, [who is] sarva-deva-prapujita–worshipped by all the gods, virajena–resides nitya–eternally sakti-traya-satha–with His three energies (lila, bhu, and sri). [117]

Slowly I will go to Sri Vaikunthapur, where the extremely opulent Nihsreyas forest is located and the Lord of the spiritual sky, who is worshipped by all the gods, resides eternally with His three energies.

যদিও মাধুর্য্যময় শ্রীকৃষ্ণ আমার ।
তবুও ঈশ্বর তেঁহ সর্ব্বৈশ্বর্য্যধর ॥
ঐশ্বর্য্য না ছাড়ে কৃষ্ণ ব্রজেন্দ্রনন্দন ।
ঐশ্বর্য্য না দেখে তবু কৃষ্ণভক্তজন ॥১১৮॥

yadio madhuryamaya sri-krsna amara
tabuo isvara te̐ha sarvaisvarya-dhara
aisvarya na chhade krsna vrajendra-nandana
aisvarya na dekhe tabu krsna-bhakta-jana [118]

yadio tabuo–Although amara–my sri-krsna–Sri Krsna [is] madhuryamaya–full of sweetness, te̐ha–He [is] isvara–the Supreme Lord [and] sarvaisvarya-dhara–the possessor of all opulence. [As] vrajendra-nandana–the prince of Vraja, krsna–Krsna na–does not chhade–abandon [His] aisvarya–opulence. tabu–Still, krsna-bhakta-jana–Krsna’s devotees na–do not dekhe–see [His] aisvarya–opulence. [118]

Although my Sri Krsna is full of sweetness, He is the Supreme Lord and possessor of all opulence. As the prince of Vraja, Krsna does not abandon His opulence. Still, His devotees do not see it.

কৃপা করি’ সর্ব্বেশ্বর ঐশ্য লুকাইয়া ।
তুষিতে নারদচিত্ত গৌরাঙ্গ হইয়া ॥
দেখিয়া সে রূপ আমি আনন্দসাগরে ।
ডুবু ডুবু নাচিব কাঁদিব উচ্চৈঃস্বরে ॥১১৯॥

krpa kari’ sarvesvara aisya lukaiya
tusite narada-chitta gauranga ha-iya
dekhiya se rupa ami ananda-sagare
dubu dubu nachiba ka̐diba uchchaih-svare [119]

krpa kari’–Mercifully, sarvesvara–the Supreme Lord lukaiya–hid [His] aisya–opulence [and] ha-iya–became gauranga–Gauranga tusite–to please narada-chitta–the heart of Narad. dekhiya–Seeing se–that rupa–form, ami–I dubu dubu–will dive ananda-sagare–in an ocean of joy, nachiba–dance, [and] ka̐diba–cry uchchaih-svare–aloud. [119]

Mercifully, the Supreme Lord hid His opulence and became Gauranga to please the heart of Narad. Seeing that form, I will dive into an ocean of joy, dance, and cry aloud.

হইয়া বিরজা পার ব্রহ্মাণীনগর ।
ছাড়িয়া উঠিব অর্কটীলার উপর ॥
তথা বসি’ একান্তে ভজিব গৌরহরি ।
নামসুধারসে মাতি নাম গান করি’ ॥১২০॥

ha-iya viraja para brahmani-nagara
chhadiya uthiba arka-tilara upara
tatha basi’ ekante bhajiba gaurahari
nama-sudha-rase mati nama gana kari’ [120]

para ha-iya–Crossing viraja–the Viraja [and] chhadiya–leaving brahmani-nagara–Brahmani Nagar, uthiba–I will climb upara–on top arka-tilara–of Arka Tila. basi’–Sitting tatha–there, [I will] ekante–earnestly bhajiba–worship gaurahari–Gaurahari, gana kari’–chant nama–the Name, [and] mati–become mad nama-sudha-rase–with the Name’s nectar. [120]

Crossing the Viraja and leaving Brahmani Nagar, I will climb to the top of Arka Tila. Sitting there, I will earnestly worship Gaurahari, chant the Name, and become mad with the Name’s nectar.

অর্কদেব কৃপা করি’ দিবে দরশন ।
রক্তবর্ণ দীর্ঘবাহু অরুণ বসন ॥
সর্ব্বাঙ্গ তুলসীমালা চর্চিত চন্দনে ।
মুখে সদা গৌরহরি অশ্রু দু’নয়নে ॥১২১॥

arkadeva krpa kari’ dibe darasana
rakta-varna dirgha-bahu aruna vasana
sarvanga tulasi-mala charchita chandane
mukhe sada gaurahari asru du’nayane [121]

[With] dirgha-bahu–long arms, aruna vasana–saffron garments, rakta-varna–a red complexion, chandane–sandalwood paste charchita–smeared sarvanga–all over [his] body, tulasi-mala–tulasi-mala [in his hand], gaurahari–‘Gaurahari’ sada–constantly mukhe–in [his] mouth, [and] asru–tears du’nayane–in [his] eyes, arkadeva–the sun-god [will] krpa kari’–mercifully darasana dibe–appear [before me]. [121]

With long arms, saffron garments, a red complexion, sandalwood paste smeared all over his body, tulasi-mala in his hand, the Name of Gaurahari resonating in his mouth, and tears in his eyes, Arkadev will mercifully appear before me.

বলিবেন, “বৎস তুমি গৌরভক্তদাস ।
তোমার নিকটে আমি হইনু প্রকাশ ॥
অধিকৃতদাস মোরা গৌরাঙ্গচরণে ।
গৌরদাস অনুদাসে ভালবাসি মনে ॥১২২॥

balibena, “vatsa tumi gaura-bhakta-dasa
tomara nikate ami ha-inu prakasa
adhikrta-dasa mora gauranga-charane
gaura-dasa anudase bhalabasi mane [122]

balibena–He will say, “vatsa–“My boy, tumi–you [are a] gaura-bhakta-dasa–servant of the devotees of Gaura. ami–I prakasa ha-inu–have appeared tomara nikate–before you. mora–We [are] adhikrta-dasa–servants gauranga-charane–of the feet of Gauranga, [and] mane–at heart bhalabasi–we love gaura-dasa anudase–the servants of the servants of Gaura. [122]

He will say, “My boy, you are a servant of the devotees of Gaura. Thus I have appeared before you. We are slaves of the feet of Gauranga, and at heart we love the servants of the servants of Gaura.

মম আশীর্ব্বাদে তব হবে কৃষ্ণভক্তি ।
ধামবাসে নামগানে হবে তব শক্তি ॥
সুধামাখা কৃষ্ণনাম গাইতে গাইতে ।
সর্ব্বদা আসিও হেথা আমারে তুষিতে” ॥১২৩॥

mama asirvade tava habe krsna-bhakti
dhama-vase nama-gane habe tava sakti
sudha-makha krsna-nama gaite gaite
sarvada asio hetha amare tusite” [123]

mama asirvade–With my blessing, tava habe–you will attain krsna-bhakti–devotion to Krsna, [and] tava habe–you will attain sakti–the strength dhama-vase–to reside in the Dham [and] nama-gane–chant the Name. amare tusite–To please me, sarvada–always asio–come hetha–here gaite gaite–chanting sudha-makha krsna-nama”–Krsna’s nectar-packed Name.” [123]

“With my blessing, you will attain devotion to Krsna and the strength to reside in the Dham and chant the Name. To please me, always come here chanting Krsna’s nectarean Name.”

সূর্য্যদেবপদে করি’ দণ্ডপরণাম ।
অগ্রসর হয়ে পাব মহৎপুর ধাম ॥
মহৎপুর কাম্যবন কৃষ্ণলীলাস্থল ।
যথা গৌরগণ করে কৃষ্ণকোলাহল ॥১২৪॥

suryadeva-pade kari’ danda-paranama
agrasara haye paba mahatpura dhama
mahatpura kamyavana krsna-lila-sthala
yatha gaura-gana kare krsna-kolahala [124]

danda-paranama kari’–I will bow suryadeva-pade–at the feet of the sun-god, agrasara haye–proceed on, [and] paba–reach dhama–the abode of mahatpura–Mahatpur. mahatpura–Mahatpur [is] kamyavana–Kamyavan krsna-lila-sthala–in the Pastimes of Krsna. yatha–Here, gaura-gana–the followers of Gaura krsna-kolahala kare–loudly chant about Krsna. [124]

I will bow at the feet of Suryadev, proceed on, and reach the abode of Mahatpur, which is Kamyavan in the Pastimes of Krsna. Here, the followers of Gaura loudly chant about Krsna.

যুধিষ্ঠির আদি পঞ্চ ভাই যেই বনে ।
কত দিন বাস কৈল দ্রৌপদীর সনে ॥
ব্যাসদেব আনি’ গৌরপুরাণ শুনিল ।
একান্তে শ্রীগৌরহরি ভজন করিল ॥১২৫॥

yudhisthira adi pancha bhai yei vane
kata dina vasa kaila draupadira sane
vyasadeva ani’ gaura-purana sunila
ekante sri-gaurahari bhajana karila [125]

pancha bhai–The five brothers, yudhisthira–Yudhisthir adi–and so on, vasa kaila–resided yei vane–in this forest draupadira sane–with Draupadi kata dina–for some time. ani’–They brought vyasadeva–Vyasadev [here,] sunila–heard gaura-purana–the Gaura-purana, [and] ekante–earnestly bhajana karila–worshipped sri-gaurahari–Sri Gaurahari. [125]

The five brothers led by Maharaj Yudhisthir resided in this forest with Draupadi for some time. They brought Vyasadev here, heard the Gaura-purana, and earnestly worshipped Sri Gaurahari.

অদ্যাপিও কাম্যবনে দেখে ভক্তজন ।
যুধিষ্ঠিরসভা যথা বৈসে ঋষিগণ ॥
ভৌম শুক দেবল চ্যবন গর্গমুনি ।
বৃক্ষতলে বসি’ কাঁদে গৌরকথা শুনি’ ॥১২৬॥

adyapio kamyavane dekhe bhakta-jana
yudhisthira-sabha yatha baise rsi-gana
bhauma suka devala chyavana garga-muni
vrksa-tale vasi’ ka̐de gaura-katha suni’ [126]

adyapio–Still today kamyavane–in Kamyavan, bhakta-jana–devotees dekhe–see rsi-gana–the sages baise–sitting yatha–here [in] yudhisthira-sabha–Yudhisthir’s assembly. bhauma–Bhauma, suka–Suka, devala–Devala, chyavana–Chyavan, [and] garga-muni–Garga Muni basi’–sit vrksa-tale–at the base of a tree [and] ka̐de–cry, suni’–listening gaura-katha–to the glories of Gaura. [126]

Still today in Kamyavan, devotees see the sages sitting in Maharaj Yudhisthir’s assembly. Bhauma, Suka, Devala, Chyavan, and Garga Muni sit at the base of a tree and cry, listening to the glories of Gaura.

আমি কবে সে সভায় করিব গমন ।
দূরে দণ্ডবৎ করি’ আসিব তখন ॥
পাষণ্ড-উদ্ধার-লীলা গৌর-ইতিহাস ।
ব্যাসমুখে শুনি’ প্রেমে ছাড়িব নিঃশ্বাস ॥১২৭॥

ami kabe se sabhaya kariba gamana
dure dandavat kari’ asiba takhana
pasanda-uddhara-lila gaura-itihasa
vyasa-mukhe suni’ preme chhadiba nihsvasa [127]

kabe–When ami gamana kariba–will I go se sabhaya–to that assembly dandavat kari’–bow dure–from a distance, [and] takhana–then asiba–join them? suni’–Hearing gaura-itihasa–accounts of Gaura’s pasanda-uddhara-lila–Pastimes of delivering the fallen souls vyasa-mukhe–from the mouth of Vyasadev, nihsvasa chhadiba–I will sigh preme–with divine love. [127]

When will I go to that assembly, bow from a distance, and then join them? Hearing accounts from the mouth of Vyasadev of Gaura’s Pastimes of delivering the fallen souls, I will sigh with divine love.

কতক্ষণ পরে পুনঃ সভা না দেখিয়া ।
কাঁদিব “গৌরাঙ্গ” বলি’ ভূমে লুটাইয়া ॥
দ্বিপ্রহর দিনে ক্ষুধা হইলে উদয় ।
ভোজনার্থে বনফল করিব সঞ্চয় ॥১২৮॥

kata-ksana pare punah sabha na dekhiya
ka̐diba “gauranga” bali’ bhume lutaiya
dviprahara dine ksudha ha-ile udaya
bhojanarthe vana-phala kariba sanchaya [128]

pare–After kata-ksana–some time, na–not dekhiya–seeing sabha–the assembly punah–any more, ka̐diba bali’–I will cry out “gauranga”–“Gauranga” [and] lutaiya–roll bhume–on the ground. ksudha udaya ha-ile–When I feel hungry dviprahara dine–at midday, sanchaya kariba–I will collect vana-phala–fruits from the forest bhojanarthe–to eat. [128]

After some time, no longer seeing the assembly, I will cry out “Gauranga” and roll on the ground. When I feel hungry at midday, I will collect fruits from the forest to eat.

এ মত সময়ে কৃষ্ণা পাণ্ডব-গৃহিণী ।
শাক অন্ন লয়ে কবে আসিবে অমনি ॥
বলিবেন, “বৎস লহ আতিথ্য আমার ।
গৌরাঙ্গ-প্রসাদ অন্নমুষ্টি দুই চার” ॥১২৯॥

e mata samaye krsna pandava-grhini
saka anna laye kabe asibe amani
balibena, “vatsa laha atithya amara
gauranga-prasada anna-musti dui chara” [129]

kabe–When [will] krsna–Draupadi, pandava-grhini–the wife of the Pandavas, amani–quickly laye asibe–bring saka–cooked greens [and] anna–rice e mata samaye–at that time, [and] balibena–say, “vatsa–“[My] child, laha–take amara–my atithya–offering [of] dui–two [or] chara–four anna-musti prasada–handfuls of rice-remnants gauranga”–from Gauranga”? [129]

When will Draupadi, the wife of the Pandavas, then quickly bring some rice and sak and say, “My child, take my offering of a few handfuls of Gauranga’s prasad”?

সাষ্টাঙ্গে প্রণমি’ তাঁরে আমি অকিঞ্চন ।
কর পাতি’ শাক অন্ন করিব গ্রহণ ॥
গৌরাঙ্গপ্রসাদ অন্ন শাক চমৎকার ।
সেবা করি’ ধন্য হবে রসনা আমার ॥১৩০॥

sastange pranami’ ta̐re ami akinchana
kara pati’ saka anna kariba grahana
gauranga-prasada anna saka chamatkara
seva kari’ dhanya habe rasana amara [130]

ami–I, [as] akinchana–a surrendered soul, sastange pranami’–will prostrate myself ta̐re–before her, pati’–extend [my] kara–hands, [and] grahana kariba–accept saka–the greens [and] anna–rice. seva kari’–Honouring gauranga–Gauranga’s chamatkara–wonderful anna–rice [and] saka–greens prasada–prasad, amara–my rasana–tongue habe–will be dhanya–blessed. [130]

I, as a surrendered soul, will prostrate myself before her, extend my hands, and accept the rice and sak. Honouring Gauranga’s wonderful rice and sak prasad, my tongue will be blessed.

মহাপ্রসাদের কৃপা যেই জীবে হয় ।
শুদ্ধকৃষ্ণভক্তি তার মিলিবে নিশ্চয় ॥
সেই কৃপা নিত্য যেন হয় ত আমার ।
অনায়াসে ছাড়ি’ যাব অনন্ত মায়ার ॥১৩১॥

mahaprasadera krpa yei jive haya
suddha-krsna-bhakti tara milibe nischaya
sei krpa nitya yena haya ta amara
anayase chhadi’ yaba ananta mayara [131]

yei jive tara–A soul who haya–receives krpa–the grace mahaprasadera–of mahaprasad nischaya milibe–will certainly attain suddha-krsna-bhakti–pure devotion to Krsna. [May] nitya amara ta haya–I eternally receive sei–such krpa–grace yena–so that anayase chhadi’ yaba–I may easily leave behind mayara ananta–the unending illusion. [131]

A soul who receives the grace of mahaprasad will certainly attain pure devotion to Krsna. May I eternally receive such grace so that I may easily leave behind the unending illusion.

দৌপদী-প্রদত্ত মহাপ্রসাদ পাইয়া ।
উপনীত হব কবে রুদ্রদ্বীপে গিয়া ॥
কৈলাস যাঁহার প্রভা মাত্র ত্রিভুবনে ।
সেই রুদ্রদ্বীপ শোভে নবদ্বীপবনে ॥১৩২॥

draupadi-pradatta mahaprasada paiya
upanita haba kabe rudradvipe giya
kailasa ya̐hara prabha matra tribhuvane
sei rudradvipa sobhe navadvipa-vane [132]

kabe–When paiya–will I receive mahaprasada–mahaprasad draupadi-pradatta–given by Draupadi [and] giya upanita haba–arrive rudradvipe–in Rudradwip? sei rudradvipa–Rudradwip, ya̐hara–whose prabha–lustre tribhuvane–in the three worlds [can be compared] matra–only kailasa–to Mount Kailas, sobhe–shines navadvipa-vane–in the forests of Nabadwip. [132]

When will I receive mahaprasad given by Draupadi and then arrive in Rudradwip? Rudradwip, whose lustre can be compared in the three worlds only to Mount Kailas, shines in the forests of Nabadwip.

যথা নীল লোহিতাদি রুদ্র একাদশ ।
নৃত্য করে গৌরপ্রেমে হইয়া বিবশ ॥
যথায় দুর্ব্বাসামুনি করিয়া আশ্রম ।
গৌরাঙ্গচরণ ভজে ছাড়ি’ যোগভ্রম ॥১৩৩॥

yatha nila lohitadi rudra ekadasa
nrtya kare gaura-preme ha-iya vivasa
yathaya durvasa-muni kariya asrama
gauranga-charana bhaje chhadi’ yoga-bhrama [133]

yatha–Here, ekadasa–the eleven nila–blue, lohitadi–red, and other complexioned rudra–Rudras nrtya kare–dance, vivasa ha-iya–overwhelmed gaura-preme–with divine love for Gaura. yathaya–Here, durvasa-muni–the sage Durvasa asrama kariya–took shelter, chhadi’–gave up [his] yoga-bhrama–mistaken yoga practice, [and] bhaje–worshipped gauranga-charana–the feet of Gauranga. [133]

Here, the eleven Rudras, who are of blue, red, and other complexions, dance, overwhelmed with divine love for Gaura. Here, Durvasa Muni took shelter, gave up his mistaken yoga practice, and worshipped the feet of Gauranga.

অষ্টাবক্র-দত্তাত্রের-আদি যোগিগণ ।
ছাড়িয়া অদ্বৈত-বুদ্ধি সহ পঞ্চানন ॥
শ্রীকৃষ্ণচৈতন্যপদধ্যানে হয় রত ।
সাযুজ্য মুক্তিতে ছাড়ে হইয়া বিরত ॥১৩৪॥

astavakra-dattatreya-adi yogi-gana
chhadiya advaita-buddhi saha panchanana
sri-krsna-chaitanya-pada-dhyane haya rata
sayujya muktike chhade ha-iya virata [134]

astavakra-dattatreya–adi yogi-gana–Astavakra, Dattatreya, and other yogis, saha–along with panchanana–Lord Siva, chhadiya–abandoned advaita-buddhi–monistic thought [and] rata haya–engaged in sri-krsna-chaitanya-pada-dhyane–meditation on the feet of Sri Krsna Chaitanya. chhade–They rejected sayujya muktike–sayujya-mukti (immersion into the effulgence or body of the Lord), virata ha-iya–having become disinterested [in it]. [134]

Here, Astavakra, Dattatreya, and other yogis, along with Lord Siva, abandoned monistic thought and meditated on the feet of Sri Krsna Chaitanya. They rejected the liberation of immersion into the Absolute, having become disinterested in it.

কভু আমি ভ্রমিতে ভ্রমিতে রুদ্রবন ।
মেঢ্রস্থল-সন্নিকটে করিব গমন ॥
বসিব তথায় গৌরপদ-ধ্যান করি’ ।
অদূরে দেখিব দেবী পরমা সুন্দরী ॥১৩৫॥

kabhu ami bhramite bhramite rudravana
medhra-sthala-sannikate kariba gamana
basiba tathaya gaura-pada-dhyana kari’
adure dekhiba devi parama sundari [135]

kabhu–Sometimes ami–I bhramite bhramite–will roam rudravana–throughout Rudravan [and] sannikate gamana kariba–visit medhra–sthala–Medhra Sthal (the place of a Siva-linga). basiba–I will sit tathaya–there dhyana kari’–meditating gaura-pada–on the feet of Gaura [and] dekhiba–see [an] parama–extremely sundari–beautiful devi–goddess adure–nearby. [135]

Sometimes I will roam throughout the forest of Rudravan and visit Medhra Sthal. I will sit there meditating on the feet of Gaura and see an extremely beautiful goddess nearby.

বনদেবী মনে করি’ করিব প্রণাম ।
জিজ্ঞাসিব, “বল মাতা কিবা তব নাম” ॥
অশ্রুমুখী দেবী তবে বলিবে বচন ।
“শুন বাছা মোর দুঃখ অকথ্যকথন ॥১৩৬॥

vana-devi mane kari’ kariba pranama
jijnasiba, “bala mata kiba tava nama”
asru-mukhi devi tabe balibe vachana
“suna vachha mora duhkha akathya-kathana [136]

mane kari’–Considering [her] vana-devi–a forest goddess, pranama kariba–I will bow [and] jijnasiba–ask “mata–“O Mother, bala–tell [me,] kiba–what [is] tava–your nama–name?” tabe–Then, asru-mukhi–with a crying face, devi–the goddess vachana balibe–will say, “suna–“Listen vachha–child, mora–my duhkha–sorrow [is] akathya-kathana–indescribable. [136]

Considering her a forest goddess, I will bow to her and ask, “O Mother, please tell me your name.” Then, with tears in her eyes, the goddess will say, “Listen child, my sorrow is impossible to describe.

পঞ্চবিধ জ্ঞান কন্যা মোরা পঞ্চজন ।
পঞ্চবিধ মুক্তি নাম করেছ শ্রবণ ॥
সালোক্য সামীপ্য সাষ্টি সারূপ্য নির্ব্বাণ ।
নির্ব্বাণ-সাযুজ্য মোরে নাম কৈল দান ॥১৩৭॥

pancha-vidha jnana kanya mora pancha-jana
pancha-vidha mukti nama karechha sravana
salokya samipya sarsti sarupya nirvana
nirvana-sayujya more nama kaila dana [137]

mora–I [am one of] pancha-jana kanya–the five daughters pancha-vidha jnana–of the five types of knowledge. sravana karechha–You have heard nama–the names pancha-vidha mukti–of the five types of liberation: salokya–salokya (residing in the Lord’s abode), samipya–samipya (being in the Lord’s presence), sarsti–sarsti (having opulence like the Lord’s), sarupya–sarupya (having a form like the Lord’s), [and] nirvana–cessation, sayujya (merging into the Lord). [My father] dana kaila–gave more–me nama–the names nirvana-sayujya–Nirvana and Sayujya. [137]

“I am one of the daughters of the five types of knowledge. You have heard the names of the five types of liberation: salokya, samipya, sarsti, sarupya, and nirvana. My father gave me the names Nirvana and Sayujya.

চারি ভগ্নী গেলা চলি’ বৈকুণ্ঠনগর ।
আমি ত’ রহিনু একা পড়িয়া ফাঁপর ॥
শিবের কৃপায় দত্তাত্রের আদিজন ।
কিছুদিন আমা-প্রতি করিল যতন ॥১৩৮॥

chari bhagni gela chali’ vaikuntha-nagara
ami ta’ rahinu eka padiya pha̐para
sivera krpaya dattatreya-adi-jana
kichhu-dina ama-prati karila yatana [138]

[My] chari–four bhagni–sisters chali’ gela–went vaikuntha-nagara–to Vaikuntha Dham. ami–I ta’ rahinu–have stayed behind, eka–alone [and] pha̐para padiya–bewildered. sivera krpaya–By Siva’s mercy, dattatreya–Dattatreya [and] adi-jana–and other sages yatana karila–cared ama-prati–for me kichhu-dina–for some time. [138]

“My four sisters—Salokya, Sarupya, Samipya, and Sarsti—went to Vaikuntha. Only I have stayed behind, alone and bewildered. By Siva’s mercy, Dattatreya and other sages cared for me for some time.

এবে সেই ঋষিগণ ছাড়িয়া আমায় ।
রুদ্রদ্বীপে বৈসে এই সর্ব্বলোকে গায় ॥
বৃথা আমি অন্বেষণ করি সেই সবে ।
দেখা নাহি পাই আর পাব কোথা কবে ॥১৩৯॥

ebe sei rsi-gana chhadiya amaya
rudradvipe vaise ei sarva-loke gaya
vrtha ami anvesana kari sei sabe
dekha nahi pai ara paba kotha kabe [139]

ebe–Now sarva-loke–everyone gaya–says ei–that sei–those rsi-gana–sages chhadiya–have rejected amaya–me [and] vaise–taken up residence rudradvipe–in Rudradwip. vrtha–In vain, ami–I anvesana kari–search, [but] dekha pai nahi–I have not found sei sabe–them. kabe–When [and] kotha–where paba–will I find [them] ara–again? [139]

“Now everyone says that those sages have rejected me and taken up residence in Rudradwip. In vain, I search for them, but I have not found them. When and where will I find them again?

শ্রীগৌরাঙ্গপ্রভু সর্ব্বজনে নিস্তারিল ।
কেবল আমার প্রতি নির্দয় হইল ॥
আমি যেই স্থানে এবে ছাড়িব জীবন ।
নিদয়া বলিয়া স্থান জানু সর্ব্বজন” ॥১৪০॥

sri-gauranga-prabhu sarva-jane nistarila
kevala amara prati nirdaya ha-ila
ami yei sthane ebe chhadiba jivana
nidaya baliya sthana janu sarva-jana” [140]

sri-gauranga-prabhu–Sri Gauranga Prabhu nistarila–delivered sarva-jane–everyone. ha-ila–He was kevala–only nirdaya–merciless prati–towards amara–me. sarva-jana–Everyone janu–will know yei sthane sthana–the place where ami–I ebe chhadiba–will now give up [my] jivana–life baliya–as nidaya”–‘Nidaya’ (‘Merciless’)”. [140]

“Sri Gauranga Prabhu delivered everyone. He was only merciless towards me. Everyone will know the place where I will now give up my life as ‘Nidaya’ (‘Merciless’).”

সাযুজ্যের নাম শুনি’ কাঁপিবে হৃদয় ।
পূতনা রাক্ষসী বলি’ হবে বড় ভয় ॥
আঁখি মুদি’ সেই স্থানে পড়িয়া রহিব ।
কোন মহাজনস্পর্শে তখন উঠিব ॥১৪১॥

sayujyera nama suni’ ka̐pibe hrdaya
putana raksasi bali’ habe bada bhaya
a̐khi mudi’ sei sthane padiya rahiba
kona mahajana-sparse takhana uthiba [141]

suni’–Hearing nama–the name sayujyera–of Sayujya, [my] hrdaya–heart ka̐pibe–will tremble [and] habe–will be stricken [with] bada–intense bhaya–fear bali’–as though [she is] raksasi–the demoness putana–Putana. mudi’–I will close [my] a̐khi–eyes [and] padiya rahiba–fall down sei sthane–there. takhana–Then, uthiba–I will arise kona mahajana-sparse–at the touch of some great soul. [141]

Hearing the name Sayujya, my heart will tremble and become stricken with intense fear as though she is the demoness Putana. I will close my eyes and fall to the ground. Then, I will arise at the touch of some great soul.

উঠিয়া দেখিব আমি দেবপঞ্চানন ।
“ববম্ ববম্” বলি’ করিয়া নর্ত্তন ॥
গাইবেন, “শ্রীশচীনন্দন দয়াময় ।
দয়া কর সর্ব্বজীবে দূর কর ভয়” ॥১৪২॥

uthiya dekhiba ami deva-panchanana
“babam babam” bali’ kariya nartana
gaibena, “sri-sachi-nandana dayamaya
daya kara sarva-jive dura kara bhaya” [142]

ami–I uthiya–will arise [and] dekhiba–see deva-panchanana–Lord Siva nartana kariya–dancing [and] bali’–exclaiming, “babam–Babam! babam”–Babam!” gaibena–He will sing, “sri-sachi-nandana–“O son of Sachi! dayamaya–O merciful Lord! daya kara–Bless sarva-jive–all souls, [and] dura kara–drive away [their] bhaya”–fear!” [142]

I will arise and see Lord Siva dancing and exclaiming, “Babam! Babam!” He will sing, “O son of Sachi! O merciful Lord! Please bless all souls and drive away their fear!”

দেবদেব মহাদেবচরণে পড়িব ।
স্বভাব-শোধন লাগি’ পদে নিবেদিব ॥
দয়া করি’ বিশ্বেশ্বর মস্তক আমার ।
ধরিয়া চরণ দিবে উপদেশ-সার ॥১৪৩॥

deva-deva mahadeva-charane padiba
svabhava-sodhana lagi’ pade nivediba
daya kari’ visvesvara mastaka amara
dhariya charana dibe upadesa-sara [143]

padiba–I will bow mahadeva-charane–at the feet of Mahadev, deva-deva–the god of gods, [and] nivediba–pray pade–at [his] feet lagi’–for svabhava-sodhana–the purification of my nature. daya kari’–Mercifully, visvesvara–the lord of the universe dhariya–will place [his] charana–feet amara mastaka–on my head [and] dibe–give [me] upadesa-sara–nectarean instructions. [143]

I will bow at the feet of Mahadev, the god of gods, and pray at his feet for the purification of my heart. Mercifully, the lord of the universe will place his feet on my head and give me nectarean instructions.

বলিবেন, “ওহে শুন কৃষ্ণভক্তি সার ।
জ্ঞান-কর্ম্ম-মুক্তিচেষ্টা যোগ আদি ছার ॥
আমার কৃপায় তুমি পরাজিয়া মায়া ।
অতি শীঘ্র প্রাপ্ত হবে গৌরপদছায়া ॥১৪৪॥

balibena, “ohe suna krsna-bhakti sara
jnana-karma-mukti-chesta yoga adi chhara
amara krpaya tumi parajiya maya
ati sighra prapta habe gaura-pada-chhaya [144]

balibena–He will say, “ohe–“Hey, suna–listen! krsna-bhakti–Devotion to Krsna [is] sara–supreme. jnana–Renunciation, karma–exploitation, yoga–yoga, adi mukti-chesta–and other endeavours for liberation [are] chhara–useless. amara krpaya–By my grace, tumi–you parajiya–will overcome maya–illusion [and] ati–very sighra–quickly prapta habe–attain gaura-pada-chhaya–the shade of Gaura’s feet. [144]

He will say, “Listen! Devotion to Krsna is supreme. Exploitation, renunciation, yoga, and all other endeavours for liberation are useless. By my grace, you will overcome maya and very quickly attain the shade of Gaura’s feet.

দক্ষিণে পুলিন দেখ অতি মনোহর ।
বৃন্দাবনধাম নবদ্বীপের ভিতর ॥
তথা গিয়া কৃষ্ণলীলা কর দরশন ।
অচিরে পাইবে রাধিকার শ্রীচরণ” ॥১৪৫॥

daksine pulina dekha ati manohara
vrndavana-dhama navadvipera bhitara
tatha giya krsna-lila kara darasana
achire paibe radhikara sri-charana” [145]

daksine–To the south, dekha–see [the] ati manohara–enchanting pulina–Sri Pulina, vrndavana-dhama–Vrndavan Dham navadvipera bhitara–within Nabadwip. giya–Go tatha–there [and] darasana kara–see krsna-lila–the Pastimes of Krsna. achire–Soon paibe–you will attain sri-charana–the holy feet radhikara”–of Sri Radhika.” [145]

“To the south, see the enchanting Sri Pulina, Vrndavan Dham within Nabadwip. Go there and see the Pastimes of Krsna. Soon you will attain the holy feet of Sri Radhika.”

শম্ভু অদর্শন হবে উপদেশ দিয়া ।
প্রণমি’ চলিব আমি কাঁদিয়া কাঁদিয়া ॥
কতক্ষণে শ্রীপুলিন করিয়া দর্শন ।
ভূমে গড়াগড়ি দিয়া হব অচেতন ॥১৪৬॥

sambhu adarsana habe upadesa diya
pranami’ chaliba ami ka̐diya ka̐diya
kata-ksane sri-pulina kariya darsana
bhumi gadagadi diya haba achetana [146]

sambhu–Lord Siva upadesa diya–will instruct [me and then] adarsana habe–disappear. ami–I pranami’–will bow [and] chaliba–depart ka̐diya ka̐diya–crying. darsana kariya–Seeing sri-pulina–Sri Pulina kata-ksane–after some time, gadagadi diya–I will roll bhumi–on the ground [and] achetana haba–faint. [146]

Lord Siva will instruct me and then disappear. I will bow and depart, crying. Seeing Sri Pulina after some time, I will roll on the ground and faint.

অচেতনকালে স্বপ্ন-স্বরূপ-সমাধি ॥
উদিবে অপূর্ব্ব মূর্ত্তি নিজকার্য্য সাধি’ ॥
তখন জানিব আমি কমলমঞ্জরী ।
শ্রীঅনঙ্গমঞ্জরীর নিত্য বিধিকারী ॥১৪৭॥

achetana-kale svapna-svarupa-samadhi
udibe apurva murti nija-karya sadhi’
takhana janiba ami kamala-manjari
sri-ananga-manjarira nitya vidhikari [147]

achetana-kale–While unconscious, svapna-svarupa-samadhi–in a dream-like trance, apurva murti–a wondrous figure udibe–will appear, sadhi’–performing nija-karya–her duties. takhana–Then janiba–I will understand [that] ami–I [am] kamala-manjari–Kamala Manjari, nitya vidhikari–the eternal servant sri-ananga-manjarira–of Sri Ananga Manjari. [147]

While unconscious, in a dream-like trance, a wondrous figure will appear, performing her duties. Then I will understand that I am Kamala Manjari, the eternal servant of Sri Ananga Manjari.

অনঙ্গমঞ্জরী মোর হৃদয়-ঈশ্বরী ।
দেখাইবে কৃপা করি’ নিজ যূথেশ্বরী ॥
শ্রীকর্পূরসেবা মোরে করিবে অর্পণ ।
যুগলবিলাস করাইবে প্রদর্শন ॥১৪৮॥

ananga-manjari mora hrdaya-isvari
dekhaibe krpa kari’ nija yuthesvari
sri-karpura-seva more karibe arpana
yugala-vilasa karaibe pradarsana [148]

ananga-manjari–Ananga Manjari [is] mora hrdaya-isvari–the mistress of my heart. krpa kari’–Mercifully, dekhaibe–she will introduce [me to] nija–her yuthesvari–group leader (Lalita Sakhi), arpana karibe–give sri-karpura-seva–camphor service, [and] pradarsana karaibe–show more–me yugala-vilasa–the Pastimes of the Divine Couple. [148]

Ananga Manjari is the mistress of my heart. Mercifully, she will introduce me to her group leader (Sri Lalita Sakhi), give me the service of preparing camphor, and show me the Pastimes of the Divine Couple.

পুলিন-নিকটে স্থান শ্রীরাসমণ্ডল ।
গোপেন্দ্রনন্দনলীলা তথা নিরমল ॥
শতকোটী-গোপী-মাঝে মহারাসেশ্বরী ।
সহ নৃত্য করে কৃষ্ণ সর্ব্বচিত্ত হরি’ ॥১৪৯॥

pulina-nikate sthana sri-rasa-mandala
gopendra-nandana-lila tatha niramala
sata-koti-gopi-majhe maharasesvari
saha nrtya kare krsna sarva-chitta hari’ [149]

pulina-nikate–Near Sri Pulina [is] sri-rasa-mandala sthana–the place of the Rasa Dance, tatha–where niramala gopendra-nandana-lila–the pure Pastimes of the Prince of the cowherds [take place]. sata-koti-gopi-majhe–In the midst of billions of gopis, krsna–Krsna nrtya kare–dances saha–with maharasesvari–the Queen of Rasa [and] hari’–steals sarva-chitta–the hearts of all. [149]

Near Sri Pulina is the Rasa Mandal, where the pure Pastimes of the Prince of the cowherds take place. In the midst of billions of gopis, Sri Krsna dances with Sri Radha, the Queen of Rasa, and steals the hearts of all.

সে রাসলাস্যের শোভা নাহি ত্রিভুবনে ।
বহু ভাগ্যে যেবা দেখে মজে সেই ক্ষণে ॥
স্ব-সমাধি ভাগ্যবলে কেহ কভু পায় ।
সে শোভাদর্শনসুখ ছাড়িতে না চায় ॥১৫০॥

se rasa-lasyera sobha nahi tribhuvane
bahu bhagye yeba dekhe maje sei ksane
sva-samadhi bhagya-bale keha kabhu paya
se sobha-darsana-sukha chhadite na chaya [150]

se sobha–The beauty rasa-lasyera–of the amorous Rasa Dance nahi–does not exist [anywhere] tribhuvane–within the three worlds! yeba–Anyone [who,] bahu bhagye–by great fortune, dekhe–sees [it] sei ksane–immediately maje–becomes enchanted. keha–Those [who,] bhagya-bale–by good fortune, paya–attain sva-samadhi–full consciousness of the self kabhu na–never chaya–desire chhadite–to give up se sobha-darsana-sukha–the joy of that beautiful vision. [150]

The beauty of the amorous Rasa Dance does not exist anywhere within the three worlds! Anyone who, by great fortune, sees it is immediately enchanted. Those who, by good fortune, attain samadhi never desire to give up the joy of that beautiful vision.

দেখিব যে শোভা তাহা বর্ণিতে নারিব ।
হৃদয়ে রাখিয়া সদা দর্শন করিব ॥
নিজ কুঞ্জে বসি’ হৃদি মাঝে আলোচিব ।
সখীর নির্দ্দেশ মতে সতত সেবিব ॥১৫১॥

dekhiba ye sobha taha varnite nariba
hrdaye rakhiya sada darsana kariba
nija kunje vasi’ hrdi majhe alochiba
sakhira nirdesa mate satata seviba [151]

nariba–I will not be able varnite–to describe ye sobha–the beauty taha–that dekhiba–I will see. rakhiya–I will hold [it] hrdaye–in [my] heart [and] darsana kariba–observe [it] sada–forever. vasi’–I will live nija kunje–in my grove, alochiba–go over [it] hrdi majhe–within [my] heart, [and] satata–constantly seviba–serve mate–according to nirdesa–the directions sakhira–of the sakhis. [151]

I will not be able to describe the beauty that I will see. I will hold it within my heart and observe it forever. I will live in my grove, go over it within my heart, and constantly serve according to the directions of the sakhis.

অনঙ্গমঞ্জরী সখী রাধিকাভগিণী ।
মোরে কৃপা করি’ ধাম দেখাবে আপনি ॥
রাসস্থলী-পশ্চিমেতে শ্রীধীর সমীর ।
কিছু দূরে বংশীবট শ্রীযুমনাতীর ॥১৫২॥

ananga-manjari sakhi radhika-bhagini
more krpa kari’ dhama dekhabe apani
rasa-sthali-paschimete sri-dhira samira
kichhu dure vamsi-vata sri-yamuna-tira [152]

krpa kari’–Mercifully, ananga-manjari sakhi–Ananga Manjari Sakhi, radhika-bhagini–the younger sister of Radhika, apani dekhabe–will personally show more–me dhama–the abode. rasa-sthali-paschimete–West of Rasa Sthali [is] sri-dhira samira–Sri Dhira Samira, [and] kichhu dure–a little further [is] vamsi-vata–Vamsi Vat [and] sri-yamuna-tira–the bank of the Yamuna. [152]

Mercifully, Ananga Manjari Sakhi, the younger sister of Radhika, will personally show me the Dham. West of Rasa Sthali is Sri Dhira Samira, and a little further is Vamsi Vat and the bank of the Yamuna.

শ্রীরূপমঞ্জরী-প্রশ্নে ঈশ্বরী আমার ।
বলিবে, “এ নবদাসী সখী ললিতার ॥
কমলমঞ্জরী-নাম গৌরাঙ্গৈকগতি ।
কৃপা করি’ দেহ এবে রাগমার্গে গতি” ॥১৫৩॥

sri-rupa-manjari-prasne isvari amara
balibe, “e nava-dasi sakhi lalitara
kamala-manjari-nama gaurangaika-gati
krpa kari’ deha ebe raga-marge gati” [153]

sri-rupa-manjari-prasne–To the enquiry of Sri Rupa Manjari, amara–my isvari–mistress balibe–will say, “e–“This nava-dasi–new servant sakhi lalitara–belongs to Lalita Sakhi. [Her] nama–name [is] kamala-manjari–Kamala Manjari, [and] gaurangaika-gati–Gauranga is [her] only shelter. ebe–Now krpa kari’–kindly deha–give [her] gati–entrance raga-marge”–into raga-marg (the path of divine love).” [153]

Responding to the enquiry of Sri Rupa Manjari, my mistress Ananga Manjari will say, “This new servant belongs to Lalita Sakhi. Her name is Kamala Manjari, and Sri Gauranga is her only shelter. Now kindly give her entrance into the path of love.”

ঈশ্বরীর কথা শুনি’ শ্রীরূপ মঞ্জরী ।
বুলাইবে কৃপা-হস্ত মম দেহোপরি ॥
সহসা হইবে মোর রাগের উদয় ।
রূপানুগ ভজনেতে স্পৃহা অতিশয় ॥১৫৪॥

isvarira katha suni’ sri-rupa manjari
bulaibe krpa-hasta mama dehopari
sahasa ha-ibe mora ragera udaya
rupanuga bhajanete sprha atisaya [154]

suni’–Hearing katha–the words isvarira–of [my] mistress, sri-rupa manjari–Sri Rupa Manjari bulaibe–will stroke [her] krpa-hasta–kind hand mama dehopari–along my body, [and] sahasa–immediately mora–my ragera–love [and] atisaya–intense sprha–desire bhajanete–for service rupanuga–as Sri Rupa’s follower udaya ha-ibe–will awaken. [154]

Hearing the words of my mistress, Sri Rupa Manjari will stroke my body with her kind hand, and immediately my love and intense desire to serve as her follower will awaken.

তড়িদ্বর্ণা তারাবলী বসন-ভূষণে ।
শ্রীকর্পুর-পাত্র করে সখীর চরণে ॥
দণ্ডবৎ হইয়া আমি পড়িব তখন ।
মাগিব অনন্যভাবে রাধার চরণ ॥১৫৫॥

tadid-varna taravali vasana-bhusane
sri-karpura-patra kare sakhira charane
dandavat ha-iya ami padiba takhana
magiba ananya-bhave radhara charana [155]

tadid-varna–With a lightning-like complexion, taravali vasana-bhusane–a dress ornamented with stars, [and] sri-karpura-patra–a camphor tray kare–in hand, ami–I dandavat ha-iya padiba–will bow sakhira charane–at the feet of the sakhis [and] takhana–then magiba–pray ananya-bhave–for exclusive devotion radhara charana–to the feet of Radha. [155]

With a lightning-like complexion, a dress ornamented with stars, and a camphor tray in hand, I will bow at the feet of the sakhis and pray for exclusive devotion to the feet of Radha.

শ্রীরূপমঞ্জরী ও শ্রীঅনঙ্গমঞ্জরী ।
লবে যথা স্বানন্দসুখদকুঞ্জেশ্বরী ॥
রাধা-শ্রীচরণ-সেবা সদা চিন্তা করে ।
শ্রীললিতা সুললিতা স্বকুঞ্জ-ভিতরে ॥১৫৬॥

sri-rupa-manjari o sri-ananga-manjari
labe yatha svananda-sukhada-kunjesvari
radha-sri-charana-seva sada chinta kare
sri-lalita sulalita svakunja-bhitare [156]

sri-rupa-manjari–Sri Rupa Manjari o–and sri-ananga-manjari–Sri Ananga Manjari labe–will take [me] yatha–to sri-lalita–Sri Lalita Sakhi, svananda-sukhada-kunjesvari–the mistress of Svananda Sukhada Kunj (‘the grove that gives the pleasure of the soul’s joy’), [who] sada–constantly chinta kare–meditates radha-sri-charana-seva–on the service of the holy feet of Radha sulalita svakunja-bhitare–within her enchanting grove. [156]

Sri Rupa Manjari and Sri Ananga Manjari will take me to Sri Lalita Sakhi, the mistress of Svananda Sukhada Kunja, who constantly meditates on the service of the holy feet of Radha within her enchanting grove.

সাষ্টাঙ্গে বন্দিব আমি তাঁহার চরণ ।
সখী করিবেন মম কথা বিজ্ঞাপন ॥
বলিবেন, “নবদ্বীপবাসী এই জন ।
তব দাসী হয়ে মাগে যুগলসেবন” ॥১৫৭॥

sastange vandiba ami ta̐hara charana
sakhi karibena mama katha vijnapana
balibena, “navadvipa-vasi ei jana
tava dasi haye mage yugala-sevana” [157]

ami–I sastange vandiba–will prostrate myself ta̐hara charana–at her feet, [and] sakhi–the sakhis mama katha vijnapana karibena–will introduce me. balibena–They will say, “ei jana–“She navadvipa-vasi–is a resident of Nabadwip, [and she] mage–begs yugala-sevana–to serve the Divine Couple tava dasi haye”–as your servant.”[157]

I will prostrate myself at her feet, and the sakhis will introduce me. They will say, “She is a resident of Nabadwip, and she begs to serve the Divine Couple as your servant.”

প্রসন্ন হইয়া তবে ললিতা সুন্দরী ।
শৈষী-শক্তি প্রতি কবে, “শুন প্রিয়ঙ্করি ॥
তোমার কুঞ্জের পার্শ্বে করি’ স্থান দান ।
রাখিয়া যতন কর ঈপ্সিত বিধান ॥১৫৮॥

prasanna ha-iya tabe lalita sundari
saisi-sakti prati kabe, “suna priyankari
tomara kunjera parsve kari’ sthana dana
rakhiya yatana kara ipsita vidhana [158]

prasanna ha-iya–Pleased, lalita sundari–Lalita Sundari kabe–will say tabe–then saisi-sakti prati–to Ananga Manjari, “priyankari–“O dear friend, suna–listen! [Please] dana kari’–give [her] sthana–a place parsve–beside tomara–your kunjera–grove, yatana rakhiya–care [for her, and] vidhana kara–fulfil [her] ipsita–desires. [158]

Pleased, Lalita Sundari will then say to Ananga Manjari, “O dear friend, listen! Please give her a place beside your grove, care for her, and fulfil her desires.

তোমার সেবার কালে সঙ্গে লয়ে যাবে ।
ক্রমে তব দাসী রাধাপ্রসাদ পাইবে ॥
শ্রীরাধাপ্রসাদ বিনা শ্রীযুগলসেবা ।
বল দেখি কোন্ কালে পাইয়াছে কেবা” ॥১৫৯॥

tomara sevara kale sange laye yabe
krame tava dasi radha-prasada paibe
sri-radha-prasada vina sri-yugala-seva
bala dekhi kon kale paiyachhe keba” [159]

laye yabe–Take [her] sange–with [you] tomara sevara kale–at the time of your service. krame–Gradually tava–your dasi–servant paibe–will attain radha-prasada–the grace of Radha; bala dekhi–consider, keba–who kon kale paiyachhe–has ever attained sri-yugala-seva–the service of the Divine Couple vina–without sri-radha-prasada”–the grace of Sri Radha?” [159]

“Take her with you at the time of your service. Gradually she will attain the grace of Radha; consider, who has ever attained the service of the Divine Couple without the grace of Sri Radha?”

ললিতার বাক্য শুনি’ অনঙ্গমঞ্জরী ।
রাখিবেন নিজকুঞ্জে নিজদাসী করি’ ॥
যুগল-সেবার কালে সঙ্গিনী করিয়া ।
লইবে আমারে তেঁহ স্নেহ প্রকাশিয়া ॥১৬০॥

lalitara vakya suni’ ananga-manjari
rakhibena nija-kunje nija-dasi kari’
yugala-sevara kale sangini kariya
la-ibe amare te̐ha sneha prakasiya [160]

suni’–Hearing vakya–the words lalitara–of Lalita, ananga-manjari–Ananga Manjari rakhibena–will keep [me] nija-kunje–in her grove [and] kari’–make [me] nija-dasi–her servant. kale–At the time yugala-sevara–of [her] service to the Divine Couple, te̐ha–she amare sangini kariya–will make me [her] companion [and] sneha prakasiya–affectionately la-ibe–bring [me with her]. [160]

Hearing the words of Lalita, Ananga Manjari will keep me in her grove and make me her servant. At the time of her service to the Divine Couple, she will make me her companion and affectionately bring me with her.

দূরে হৈতে নিজ কার্য্য করি’ সম্পাদন ।
হেরিব যুগলরূপ প্রিয়-দরশন ॥
কভু বা শ্রীমতী মোরে আজ্ঞা প্রকাশিয়া ।
দেখাইবে নিজ কৃপা পদছায়া দিয়া ॥১৬১॥

dure haite nija karya kari’ sampadana
heriba yugala-rupa priya-darasana
kabhu va srimati more ajna prakasiya
dekhaibe nija krpa pada-chhaya diya [161]

sampadana kari’–I will perform nija–my karya–duties haite–from dure–a distance [and] priya-darsana heriba–behold the beloved yugala-rupa–Divine Couple. kabhu va–Sometimes srimati–Radha ajna prakasiya–will instruct more–me, dekhaibe–show [me] nija–Her krpa–grace, [and] pada-chhaya diya–give [me] the shade of [Her] feet. [161]

I will perform my duties from a distance and behold the beloved Divine Couple. Sometimes Srimati will instruct me, show me Her grace, and give me the shade of Her feet.

সেই ত সেবায় আমি রব চিরদিন ।
ক্রমে সেবা-কার্য্যে আমি হইব প্রবীণ ॥
সেবার কৌশলে রাধাগোবিন্দ তুষিব ।
কভু কভু অলঙ্কার প্রসাদ লভিব ॥১৬২॥

sei ta sevaya ami raba chira-dina
krame seva-karye ami ha-iba pravina
sevara kausale radha-govinda tusiba
kabhu kabhu alankara prasada labhiba [162]

ami–I sei ta sevaya raba–will continue my service chira-dina–every day, [and] krame–gradually ami–I pravina ha-iba–will become proficient seva-karye–in rendering the service. sevara kausale–With [my] service expertise, tusiba–I will please radha-govinda–Radha and Govinda, [and] kabhu kabhu–sometimes labhiba–I will receive alankara–ornaments [as Their] prasada–prasad. [162]

I will continue my service every day, and gradually I will become proficient at it. With my service expertise, I will please Radha and Govinda, and sometimes I will receive ornaments as Their prasad.

স্বপ্ন-ভঙ্গে ধীরে ধীরে কাঁদিয়া কাঁদিয়া ।
ভাগীরথী পার হব পুলিন দেখিয়া ॥
ঈশোদ্যান-সন্নিকটে নিজ-কুঞ্জে বসি’ ।
ভজিব যুগলধন শ্রীগৌরাঙ্গ-শশী ॥১৬৩॥

svapna-bhange dhire dhire ka̐diya ka̐diya
bhagirathi para haba pulina dekhiya
isodyana-sannikate nija-kunje vasi’
bhajiba yugala-dhana sri-gauranga-sasi [163]

svapna-bhange–When [my] dream breaks, dhire dhire–slowly, ka̐diya ka̐diya–crying, para haba–I will cross bhagirathi–the Ganga dekhiya–looking pulina–at Sri Pulina. vasi’–Living nija-kunje–in my grove isodyana-sannikate–near Isodyan, bhajiba–I will worship yugala-dhana–the Divine Couple [and] sri-gauranga-sasi–moon-like Sri Gauranga. [163]

When my dream breaks, slowly, crying, I will cross the Ganga, looking at Sri Pulina. Living in my grove near Isodyan, I will worship the Divine Couple and moon-like Sri Gauranga.

স্বনিয়মে থাকি’ রাধাগোবিন্দ ভজিব ।
রাধাকুণ্ড বৃন্দাবন সতত হেরিব ॥
অনঙ্গমঞ্জরীসখী-চরণ স্মরিয়া ।
নিজ-সেবানন্দে রব প্রেমেতে ডুবিয়া ॥১৬৪॥

svaniyame thaki’ radha-govinda bhajiba
radha-kunda vrndavana satata heriba
ananga-manjari-sakhi-charana smariya
nija-sevanande raba premete dubiya [164]

svaniyame thaki’–Engaging in [my] duties, bhajiba–I will worship radha-govinda–Radha-Govinda, [and] satata–constantly heriba–see radha-kunda–Radha Kunda [and] vrndavana–Vrndavan. smariya–I will remember ananga-manjari-sakhi-charana–the feet of Ananga Manjari, nija-sevanande raba–continue my service—my joy— [and] dubiya–swim premete–in divine love. [164]

Engaging in my duties, I will worship Sri Sri Radha-Govinda and constantly see Radha Kunda and Vrndavan. I will remember the feet of Ananga Manjari, continue my service—my joy—and thus swim in divine love.

শ্রীকৃষ্ণচৈতন্য প্রভুর দাস-অনুদাস ।
এ ভক্তিবিনোদ মাগে নবদ্বীপ-বাস ॥
রূপ-রঘুনাথ-পদে আকুতি করিয়া ।
নিজাভীষ্ট-সিদ্ধি মাগে ব্যাকুল হইয়া ॥১৬৫॥

sri-krsna-chaitanya prabhura dasa-anudasa
e bhakti-vinoda mage navadvipa-vasa
rupa-raghunatha-pade akuti kariya
nijabhista-siddhi mage vyakula ha-iya [165]

e bhakti-vinoda–Bhakti Vinod, dasa-anudasa–a servant of the servant sri-krsna-chaitanya prabhura–of Sri Krsna Chaitanya Mahaprabhu, mage–prays navadvipa-vasa–for residence in Nabadwip. akuti kariya–Yearning rupa-raghunatha-pade–for the feet of Sri Rupa and Sri Raghunath, [he] vyakula ha-iya–desperately mage–prays nijabhista-siddhi–for the fulfilment of his desires. [165]

Bhakti Vinod, a servant of the servant of Sri Krsna Chaitanya Mahaprabhu, prays for residence in Nabadwip. Yearning for the feet of Sri Rupa and Sri Raghunath, he desperately prays for the fulfilment of his desires.

নবদ্বীপ-বৃন্দাবন-ক্ষেত্রবাসিগণ ।
ঈশাক্ষেত্রে কর মোরে অচিরে স্থাপন ॥
তোমাদের ক্ষেত্র এই, আমি-মাত্র দাস ।
তোমাসবা-সেবাচ্ছলে পাই ক্ষেত্রবাস ॥১৬৬॥

navadvipa-vrndavana-ksetra-vasi-gana
isa-ksetre kara more achire sthapana
tomadera ksetra ei, ami-matra dasa
toma-saba-seva-chchhale pai ksetra-vasa [166]

navadvipa-vrndavana-ksetra-vasi-gana–O residents of Nabadwip and Vrndavan, achire–quickly sthapana kara–establish more–me isa-ksetre–in the abode of the Lord. ei–It [is] tomadera–your ksetra–abode, [and] ami–I [am] matra–simply [your] dasa–servant. toma-saba-seva-chchhale–By serving you all, pai–I will attain ksetra-vasa–residence in [your] abode. [166]

O residents of Nabadwip and Vrndavan, quickly give me a place in the abode of the Lord. It is your abode, and I am simply your servant. By serving you all, I will attain residence in the Dham.

নবদ্বীপ কর মোরে কৃপা-বিতরণ ।
তব কৃপা বিনা ক্ষেত্র লভে কোন্ জন ॥
আমার যোগ্যতা লয়ে না কর বিচার ।
জাহ্নবানিতাই-আজ্ঞা করিয়াছি সার ॥১৬৭॥

navadvipa kara more krpa-vitarana
tava krpa vina ksetra labhe kon jana
amara yogyata laye na kara vichara
jahnava-nitai-ajna kariyachhi sara [167]

navadvipa–O Nabadwip! krpa-vitarana kara–Please bestow mercy more–upon me. kon jana–Who labhe–attains ksetra–the [Lord’s] abode vina–without tava–your krpa–mercy? kara na–Please do not vichara–judge laye amara yogyata–my worthiness. kariyachhi–I have accepted jahnava-nitai-ajna–the instructions of Jahnava and Nitai sara–as all-in-all. [167]

O Nabadwip! Please bestow mercy upon me. Who attains the Lord’s abode without your mercy? Please do not judge my worthiness. I have accepted the instructions of Jahnava and Nitai as all-in-all.

শ্রদ্ধায় পড়িবে যেই এ ভাব-তরঙ্গ ।
উদিবে তাহার মনে গৌর-রস-রঙ্গ ॥
শ্রীস্বরূপদামোদর তারে করি’ দয়া ।
লইবে নিজের গণে দিয়া পদছায়া ॥১৬৮॥

sraddhaya padibe yei e bhava-taranga
udibe tahara mane gaura-rasa-ranga
sri-svarupa-damodara tare kari’ daya
la-ibe nijera gane diya pada-chhaya [168]

gaura-rasa-ranga–The joy of devotion to Gaura udibe–will arise mane–within the heart yei tahara–of those who padibe–read e bhava-taranga–this Sri Navadvipa-bhava-taranga sraddhaya–with faith. sri-svarupa-damodara–Sri Svarup Damodar daya kari’–will bless tare–them, la-ibe–accept [them] nijera gane–within his group, [and] diya–give [them] pada-chhaya–the shade of his feet. [168]

The joy of devotion to Gaura will arise within the heart of those who read this Sri Navadvipa-bhava-taranga with faith. Sri Svarup Damodar will bless them, accept them within his group, and give them the shade of his feet.

শ্রীনবদ্বীপ-ভাবতরঙ্গ সমাপ্ত ।

sri-navadvipa-bhava-taranga samapta

Thus ends Sri Navadvipa-bhava-taranga.

Sri Gaura Krsna Tattva

Excerpts from the writings of

Srila Bhakti Vinod Thakur

Question: Are Krsna and Gaura separate entities? What is the difference between Them?

Answer: Krsna and Gaura are not separate entities. They are both relishers of madhura-rasa. There is only one slight difference between Them: there are two forms of madhurya-rasa—madhurya and audarya—and in Krsna, madhurya is prominent, while in Gaura, audarya is prominent.

(Jaiva-dharma, Chapter 17)

Question: Who came first, Sri Krsna or Sri Chaitanya?

Answer: Sri Krsna and Sri Chaitanya both exist eternally. Who came first and who came after cannot be said. “Sri Chaitanya was first, later He became Radha and Krsna, and They (Radha and Krsna) have now combined again as Sri Chaitanya.” The purport of this statement (Cc: Adi, 1.5) is not that one was first and the other came after, but that both exist eternally.

(Jaiva-dharma, Chapter 14)

Question: Why is it a disturbance to worship Gaura and neglect Krsna, or worship Krsna and neglect Gaura?

Answer: Those who have decided to give up the worship of Krsna by praying to ‘Sri Gauranga’ do not follow the instructions of Sri Gauranga. This is unfortunate. There is no difference between Gaura and Krsna. Those who think that if they take shelter at the feet of Gauranga, they do not need to remember Krsna any more, think that Gaura and Krsna are different. There is no difference between the Pastimes of Krsna and the Pastimes of Gaura. They are one. In the Pastimes of Krsna, the object of worship is prominent, and in the Pastimes of Gauranga, the method of worship is prominent. Neither the object of worship without the method, nor simply the method without the object of worship, can ever be complete. The more one recites the Pastimes of Sri Gauranga, the more one develops divine love for the Pastimes of Krsna, and the more one recites the Pastimes of Sri Krsna, the more one remembers the Pastimes of Sri Gaura. Neither Gaura without Krsna, nor Krsna without Gaura, ever seem right. When one believes that Gaura is the highest object of worship, Sri Gauranga’s Pastimes as Krsna are fully revealed. Although all these points are highly confidential, sadly they are in need of being disclosed. “We will worship Gaura, but we will not remember Krsna anymore”—such a statement is tantamount to wickedness. Similarly, the notion that, “We will worship Krsna, but we will not remember Gaura” must also be considered a great misfortune.

(Sajjana-tosani: 11.6, ‘Gaura-Krsna Abheda’)

Question: In what plane do the associates in the Pastimes of Sri Gaura and the associates in the Pastimes of Sri Krsna reside together?

Answer: In the original Vrndavan, the abode of Krsna and the abode of Gaura exist as two separate chambers. In the abode of Krsna, the eternally perfect and liberated associates relish audarya predominated by madhurya; they are Krsna’s associates. In the abode of Sri Gaura, all these eternally perfect and liberated associates relish madhurya predominated by audarya. In some cases, they exist in multiple forms in both abodes; and in some cases, they exist in one abode in one form and do not reside in the other abode. Those who are strict worshippers of Gaura in the practising stage will serve only in the abode of Gaura in the perfected stage. Those who are strict worshippers of Krsna in the practising stage take shelter in the abode of Krsna in the perfected stage. Those who are worshippers of both Krsna and Gaura during the practising stage assume two forms and reside in both abodes simultaneously in the perfected stage. This is the ultimate secret behind the inconceivable difference and non-difference (achintya-bhedabheda) of Gaura and Krsna.

(Jaiva-dharma, Chapter 17)

The Land of Sweetness

An overview of the glories
of Sri Nabadwip Dham
compiled from the lectures of

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

After his retirement, Srila Bhakti Vinod Thakur wanted to go to Vrndavan and pass the rest of his life there, but he repeatedly had a dream in which he was told that he must discover the actual birthplace of Sri Chaitanyadev. He could not neglect the dream. He again entered into service at Krishnanagar, and there he consulted the records of the locality. With the help of those records, and by his divine inspiration, he discovered the birthplace at the Yoga Pith in Mayapur. Then, with deepened interest, he visited the entire Nabadwip Mandal. With reference to the scriptures, he gave a description of both the ancient and contemporary holy places in the Dham of Mahaprabhu. He established a committee to ensure that the service of Mahaprabhu’s place of advent would continue. Lastly, he handed it over to our Prabhupad, Srila Bhakti Siddhanta Saraswati Goswami.

Infinite courage of the pioneer

When Srila Bhakti Vinod Thakur began the service of the Dham and Mahaprabhu, he had to do many things to attract the public to accept his discovery of the Dham as authentic. At that time, the place was uninhabited. Gradually a brick building was made, and the worship of the Deity of Mahaprabhu was begun.

The Temple came later. Generally, the brahman cooks he required would not stay there very long because it was an isolated place and there were violent elements nearby. To ensure that the service continued, he had to undergo many undesirable things. For example, sometimes he had to prepare ganjika (hemp) by his own hand for the cook! Otherwise, the cook would have left. At times, when ‘respectable’ persons came, he had to make arrangements for tobacco. There were many other trials.

The Thakur’s foresight

Devotee: Srila Thakur Bhakti Vinod also had a great vision for the world.

Srila Sridhar Maharaj: Yes. He saw in his divine eye that prema-dharma, the religion based on divine love, is so self-evident in character that the intelligent could never avoid embracing such a conception of pure religion as the highest. Love—prema: the fine intellect cannot but detect the purity in the love of religion in its highest conception. His idea was: “With an unbiased mind, the Western thinkers cannot but appreciate the doctrine of divine love, as given out by Sri Chaitanyadev. So, I am sure that in the future many of the Western scholars will come under the flag of Sri Chaitanyadev.” This was his conviction, and he mentioned this in lectures that he delivered throughout Bengal.

When Sripad Bhakti Saranga Goswami Maharaj returned from preaching in England, he brought one Mr Burchett back with him. A meeting was held at the Bag Bazaar Math. That meeting was presided over by a gentleman of the name Kiran Dutta, a good scholar and a Theosophist. In his talk he said, “When we were students at City College, Bhakti Vinod Thakur delivered a lecture there to the effect that in the near future Western scholars would come and join the sankirtan under the banner of Mahaprabhu. Now, clearly, I can bear witness to the fact that his prediction is beginning to come true. I heard the lecture in my young days, and now in my old age I see the evidence—it is going to be true. I am very glad for that.”

The eye of faith

Devotee: In Navadvipa-bhava-taranga, Srila Bhakti Vinod Thakur seems to be having actual visions of the Pastimes of the Lord on the various islands of Nabadwip. Yet he writes in such a way that he also seems to be aspiring for those visions. Is he actually having those visions?

Srila Sridhar Maharaj: Yes, of course. His vision is inspired. The Dham has inspired these two perspectives in him. The Dham allows us to see according to the degree of our devotion. A doctor sees a patient according to his capacity. A higher politician can see a higher strategy, and so on. Higher intelligence can see deeper. Such is the case always. A detector can see the depth afforded by its capacity. The x-ray can detect to a certain depth, and the microscope has another dimension of utility. There is revelation according to one’s capacity. Deserve—and have.

In an ordinary country there is a capital. The capital is where the existence and position of the king is more intense than in the general section of the country. Similarly, the Lord is everywhere, but His concentrated existence is found in the Dham, or the holy abode. With fully developed vision, we can feel the special characteristic of the Dham. We will find His presence everywhere, but with particular intensity in the Dham. With the awakening of our real eye, we should be able to feel and appreciate according to this criterion. There is no question of a Dham for those who have no eye to see. There is also a hierarchy in the Dham. All have a serving attitude. Whether birds, beasts, worms, or insects—everything contributes to the Reality. Their feeling of heart, their gesture, posture, and movement—everything contributes exclusively to the Pastimes of the Lord.

Dhamera svarupa sphuribe nayane: in a song, Srila Bhakti Vinod Thakur aspires for that pure vision of the Dham. Otherwise, it may appear quite ordinary to us, like a jungle. The purity of Ganges water is only perceived by those who have proper faith [sraddha]. Otherwise, to others’ eyes, it is ordinary water. The same applies to the Deity [Sri Murti]. One may think that the Sri Murti of Lord Jagannath in Puri appears to be a somewhat awkward figure. His arms seem incomplete, His feet are not visible, and His eyes are enormous. Yet Mahaprabhu stood before Him for hours shedding tears, and no one could move Him from that place. What did Mahaprabhu see in that figure, and what is He to our eyes? So, according to the depth of the vision of our inner eye, we can perceive the Dham, the Deity, and the purifying Ganges water. Sraddhamayo ’yam purusah (Bg: 17.3): “The nature of a person is based on faith.” Of what value is a mirror without an eye? In a looking-glass we should find the reflection, but if the eye is absent, what will the subject see in the glass? The eye to see—faith—is necessary. According to one’s sraddha, the specific character of the Dham as distinct from all other places will come into view, disclosing its real form. Everything depends on sraddha [faith].

The capital of theism

Devotee: Did Lord Nrsimhadev have some connection in Nabadwip at Nrsimha Palli?

Srila Sridhar Maharaj: Yes. All the different representations of theism have been absorbed in Nabadwip Dham. In the capital, all provincial authorities have some representation. In Delhi, regions such as Bengal, Madras, and Bihar have their representatives. The highest conception of theism is in Nabadwip, so naturally representation of all other theistic conceptions is here in some form or another. Siva, Devi, Jagannath, Nrsimhadev, and so many others represent themselves here to honour the highest conception of theism. They think it necessary. They feel they must have some representation here. It shows how all the different conceptions of theism are adjusted in full‑fledged theism, which is all-inclusive.

When Srila Bhakti Vinod Thakur was staying in Godrumadwip, he noticed that every day early in the morning, a flow of wind would come through his yard towards the Yoga Pith, the birthplace of Mahaprabhu. He began to search most earnestly to detect the reason for this in a prayerful mood. Then one day, he found that Nrsimhadev was going every day early in the morning from Nrsimha Palli to attend mangal arati at Mahaprabhu’s birthplace.

Everything has a conscious, personal form. To the degree that there is connection with the conscious personality within things, there is more attraction.

A favourable atmosphere

Devotee: Can you tell us more about Dham-tattva. It seems unclear.

Srila Sridhar Maharaj: Everything is favourable, but we cannot see it. Rather, we see that everything is unfavourable to us. Apparently, our home has become the abode of our enemy. It looks like that to us.

Generally, it is expected that in other parts of the country there may be other conditions, but that the Dham must be favourable to the life of a devotee. But here [in Nabadwip], on the surface, we find more difficulties for devotees. How are we to harmonise and adjust to this? Srila Bhakti Vinod Thakur said,

ekhana ye brahma-kule chaitanyera ari
take jani chaitanyera lila-pustikari
(Kalyana-kalpa-taru: Prarthana-lalasamayi, 4.11)

“Though in these days we find many in the bodies of brahmans who oppose the cult of Sri Chaitanyadev, in the fullest adjustment we should conceive of them as lila-pustikari, a necessary, indirect help to the Lord’s Pastimes.”

There is direct help and indirect help. Indirect help is necessary to enhance the activity of the direct school. In this way, we are to adjust. In Vrndavan also, so many demons—Kamsa and his agents—will always be there. We must be prepared for that. And it is necessary. Opposition is always necessary in the highest quarter.

aher iva gatih premnah svabhava-kutila bhavet
(Sri Chaitanya-charitamrta: Madhya-lila, 8.110)

[“Like a snake, the movement of divine love is by nature crooked.”]

Lila, fundamentally, requires opposition. It is necessary to help the positive side from a different direction. The more trouble there is to acquire wealth, the more there is taste for it. The greater the hunger, the greater the taste. So, we should not be cowed down by superficial opposition. It is tasteful. We want the highest thing, but without undergoing any sort of trouble? That would be injustice.

Our Madan Manohar Prabhu says, “Vrndavan is very favourable. There, when we wander in the street, people do not insult us. Here [in Nabadwip], if we go to the bazaar, people come to bite us like tigers if they see tilak or anything of the sort. Vrndavan is free from such trouble. So, I think I should live in Vrndavan.”

We must be attentive to our highest attainment. In Vrndavan, external life may be comfortable, but the internal process is difficult. If we can collect a ticket from here [Nabadwip], from Nityananda Prabhu and Mahaprabhu, then Vrndavan, the highest plane of the purest character, is within our fist. So, the trouble here ultimately pays us in cash for the highest goal.

Divine vision

Devotee: Since I am now in Nabadwip, what special service is very important to do while I am here?

Srila Sridhar Maharaj: Acquire the proper angle of vision. This is most important everywhere. Only we are to acquire the proper angle of vision: a new eye, divya‑drsti [divine vision]. Diksa [initiation] means divya‑drsti: to pierce through our prejudiced estimation and have a proper view into the reality of things. That is what is necessary everywhere. Sadhana [spiritual practice] as a whole means that: realisation.

We must die to live. To have a spiritual life, we will have to die as we are at present. The whole mental system has to be dissolved. It is full of nothing but misunderstanding and prejudices gathered from a selfish standpoint. Everything we know has been estimated from a selfish standpoint, be it very meagre or extended selfishness. The standpoint of a country or a nation means extended selfishness. “I am not selfish. I stand for the cause of my country.” Someone may speak this way, but such a conception is actually extended selfishness. In the infinite, what is the meaning or value of that extension, of a country? It has no meaning. We are to acquire nothing less than an infinite standpoint, an angle of vision into the infinite.

How do we look at the environment from a universal standpoint? From the standpoint of Krsna’s interest, the central interest, the Absolute’s interest. That leads us to the conception of the Absolute as Krsna, the Autocrat, who is beauty personified. We are to learn to see everything here from that standpoint. We must give up our so‑called real estimation of the environment. It has no value.

What is real? Everything here is transient, deceiving. Whatever we draw from outside is deceptive. It may stand for some time and for a particular section, but it is a relative truth, a relative truth in the misconceived world. There is also relative truth from the absolute standpoint, but that is another thing. From the absolute standpoint, there is relative truth according to a gradation, a hierarchy. But that is different from relative truth based on misconception. Within the misconceived world, everything is misconception, or a part of a part of a misconception, or a misconception of different quality and quantity.

Diksa means divya‑jnan [divine knowledge], and divya‑jnan means knowledge gathered from the absolute standpoint, not a self‑centred, country‑centred, nation‑centred, humanity‑centred, or even ‘whole animation‑centred’ standpoint. We are to learn nothing less than infinite‑centred calculation.

He is for Himself, and everything is for Him. What value does anything have in bringing satisfaction to the Lord? We are to learn how to calculate how much something can contribute to Krsna’s satisfaction. We are to enquire and know that. How much can something supply satisfaction to Krsna? How much can it be used in Krsna’s interest? We must convert ourselves into agents that look for Krsna’s interest in the environment. We are to search out Krsna’s interest, Gauranga’s interest, and give up our self‑interest of different types found in different layers. That is the main thing. That is diksa, and that is what is wanted. Krsna must be allowed to sit on the throne of our heart where the ego is now, and according to Him we will try to look at anything and everything.

The structure of the Dham

Devotee: We have heard that the nine islands of Nabadwip represent the nine fundamental processes of devotional service.

Srila Sridhar Maharaj: Sri Nabadwip Dham is envisaged as a lotus flower. The centre of the lotus is the birthplace of Mahaprabhu, and it represents atma-nivedanam [self-surrender]. One has to first surrender, and then all the practices of devotion follow. The petals of the lotus represent sravanam, kirtanam, smaranam, pada-sevanam, archanam, vandanam, and dasyam [hearing, chanting, remembering, serving the Lord’s feet, worshipping, praying, and servitorship]. Sakhyam [friendship] is situated half on one side of the Ganges and half on the other. In this way, the nine islands of Nabadwip are represented as a lotus flower embodying the nine standard practices of devotion.

Dham parikrama

Devotee: Please tell us something about Sri Nabadwip Dham parikrama (circumambulation).

Srila Sridhar Maharaj: We should try to become more acquainted with the realistic view of Nabadwip. When travelling to these places, we are reminded by the incidents connected with them how such representation comes from each place. All of them taken together promote our understanding as to what is devotion proper.

Atma-nivedanam, full self-surrender, is the basis of all. After atma-nivedanam, the plane of life will be categorically changed. After surrendering to the central direction, whatever will be done by us will come to have recognition as devotion. That is devotion. Atma-nivedanam is selflessness plus self-surrendering. Self-surrendering presupposes selflessness. Selfish actions come to an end and selflessness is also crossed, and then self-surrendered life begins—and that is devotion proper.

There are so many incidents, stories, and sceneries connected with Sri Nabadwip Dham parikrama, but all are meaning to help us in our life of absolute adjustment. If one can catch that, then by his parikrama through different holy places and his hearing about local ‘historical’ incidents, he will receive eternal instructions in various conceptions of devotion. He will receive encouragement in this way.

It is not like the parikrama of the ordinary people in the general Hindu section of society who also go out on pilgrimage. The general people come in contact with the holy places, and they have some holy association, but their main object is to gain some unseen help in their present life. They want their desires of this present life to be satisfied by some invisible help. It is punya-kamana—to acquire good merit to help success in their present life according to their conception. It is not suddha-bhakti. The objective of Gaudiya Math people is quite different.

The kirtan of love

Sankirtan is the central service recommended by Mahaprabhu, especially for the Age of Kali. Sankirtan means to listen and reproduce. To hear and tell. And the telling, the expression, the reproduction, is the more powerful thing. We are to exert ourselves to the utmost for kirtan. Kirtan means to preach, and that has been recommended as the highest method of attainment, especially for beginners. Assert as much as you can; engage yourself in preaching, spreading the truth that you imbibe from the higher source. Thereby, you will be benefitted the most. Exert yourself to spread the news of the Lord, the Truth. Then His omnipotent supply from above will be lavishly extended to you. As much as you can sell, so much you will be furnished with materials by the capitalist. So go on. He is not a capitalist of the mundane world. He is a capitalist of real property: devotion, service, prema. That is the only property in this world. What can dispossess us of everything and fulfil all our wants? What can compensate us and take the place of everything else? Only prema. No other thing can give us perfect health. Only prema: love. Love is above everything. Love is the only wealth in this world.

Mahaprabhu, Nityananda Prabhu, Advaita Prabhu, and others came with this. They came and continue to come now and then to the world with these tidings that bring such a high prospect into our life. After coming, anyhow, into a human birth, if we do not try for that prospect, then we commit suicide; our actions amount to nothing more.

Sri Gaudiya Math’s Dham-parikrama invites everyone to try for that, to try to acquire that wealth. However small, or of whatever character it may be, its object is connected with that highest plane given by Mahaprabhu Sri Chaitanyadev, the Lord of love and the distribution of love.

The mercy of Nabadwip

Devotee: Could you elaborate on how it is necessary to get the mercy of Nabadwip Dham before Vrndavan Dham.

Srila Sridhar Maharaj: First, we must try to approach Nityananda Prabhu. He is the Lord of Nabadwip Dham. To secure a ticket, His permission is necessary first.

yatha yatha gaura-padaravinde
vindeta bhaktim krta-punya-rasih
tatha tathotsarpati hrdy akasmad
radha-padambhoja-sudhamburasih
(Sri Chaitanya-chandramrta: 88)

As much as we are able to dedicate ourselves to the divine feet of Sri Gauranga, automatically and suddenly we will find that we are taken into Vrndavan to Radharani. The real key is here in Nabadwip with Sri Gauranga. We are to enter the confidential circle of Gauranga and Nityananda, who are the most benevolent.

Nityananda used to roam along both sides of the Ganges calling out to one and all, “Come! Join the camp of Sri Gauranga!

bhaja gauranga kaha gauranga laha gaurangera nama
ye jana gauranga bhaje se haya amara prana

“The life of my life is one who has come to take shelter under the direction of My Lord Gauranga. O fallen souls, gather round and beg My Lord Gauranga for His grace!”

Automatically you will find yourself in Vrndavan. All the undesirable things within you will be cleared in no time, and, unconsciously, your pristine inner self will emerge. It will find suddenly that it is in the midst of the desired soil, Vrndavan, which is filled with the most wonderful paraphernalia; you will find you are at home, back at home. Get a ticket here in Nabadwip, and you will quickly reach your home.

It is like a direct flight from Kolkata to New York, with no break necessary in the journey. Nabadwip is Gupta Vrndavan: it is suppressed and covered, but really Vrndavan. Outwardly, it is covered by magnanimity, added generosity, to enlist the fallen souls, the culprits. Through grace, their disease will be cured, and they will become fit to be a proper child of the soil of divine love, Vrndavan. As Vrndavan is not temporary, but permanent, so its recruiting office and staff are also permanent. They are always doing Their work. Sometimes They are more busy, sometimes less busy, but They are always there. That is Nabadwip.

The land of sweetness

Once a gentleman challenged me, “Why do you confine Sri Chaitanyadev to Bengal? Why do you say Sri Chaitanyadev’s followers are ‘Gaudiya’ Vaisnavas? You chant the Lord’s Names: ‘Chaitanya’, ‘Gaura’, ‘Nimai’, and so on. But ‘Gauda’ means Bengal. To say ‘Gaudiya’ Vaisnava is to confine Sri Chaitanyadev to a province. Why do you promote ‘Gaudiya’ Math and ‘Gaudiya’ Vaisnava-dharma? I cannot adjust to this.”

Devotee: What should be the answer to that Maharaj?

Srila Sridhar Maharaj: It is generally given that ‘Vrndavan’ does not mean a particular province, town, or forest; it has its broad meaning. So, ‘Nabadwip’ and ‘Gauda’ may be taken in that sense. If we can understand Nabadwip Dham proper, then we will understand that Nabadwip Dham is not situated in a particular province. It has the dignity that Vrndavan has.

Devotee: So Gauda Mandal is the same as Vraja Mandal?

Srila Sridhar Maharaj: Gauda Mandal is Vraja Mandal. The word ‘Gauda’ comes from the word ‘gud’. ‘Gud’ means misti, sweet. When something is sweet, it may be described by the synonym ‘gud’. Gud represents sweetness. So, Gauda Mandal: ‘the sweet land’. There is no sweetness anywhere like that found in Vrndavan and Nabadwip. In Vrndavan, it is confined in a particular group, but in Nabadwip, it is being distributed. Here people come to know, “Yes. It is sweet.” They get the chance to taste, appreciate, and declare, “Yes! It is sweet!” But in Vrndavan, even Laksmi Devi cannot purchase a ticket. Laksmi Devi, the goddess of wealth, cannot purchase a ticket to enter the Rasa-lila.

Devotee: So Nabadwip is the actual land of nectar?

Srila Sridhar Maharaj: At least the public may come to understand that nectar does exist. Radha and Krsna tasted nectar in Their harem in Vrndavan, and then They combined to distribute it to the public in Nabadwip. That is the unique thing about Nabadwip: the two highest interested parties have combined to give nectar to others.

Eternal necessity

Srila Svarup Damodar said that in eternity, we cannot say that Vrndavan-lila is first and Nabadwip-lila is second. Radha and Krsna are sometimes combined and sometimes separate. In Dvapar-yuga, They are separate, and in Kali-yuga, They are combined. Both forms are eternal. It cannot be said that summer, or winter, or the rainy season, comes first. They move in an eternal cycle.

radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
chaitanyakhyam prakatam adhuna tad-dvayam chaikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
(Sri Chaitanya-charitamrta: Adi-lila, 1.5)

“Though They are one, in ancient times, They divided Themselves and showed Their Pastimes. Now again, They are combined.”

In this way, Svarup Damodar has given the idea that both lilas are eternal. Generally, we think that Krsna-lila is first, and Gaura-lila came afterwards to distribute the wealth of Vrndavan to the people. But from a broader perspective, both lilas are eternal. Smartas say Krsna’s lila in Vrndavan is not eternal. They say Krsna kindly came to the human world and showed His infinite grace to those who were living in the mundane world at that time. But by Mahaprabhu’s instruction and inspiration, the goswamis proved that Krsna-lila is not temporary, but eternal. It is not that Krsna is part of Narayan’s lila. Rather, Krsna’s lila itself is supreme and eternal. And as such, the distribution of Krsna-lila to the public is also eternal. Radha and Krsna like to give Their wealth to others, not to strictly confine it to a particular circle of friends. Thus, there is the necessity of Gaura-lila, and in this way, we can understand that Gaura-lila is also eternal—out of necessity. It cannot be temporary because distribution is also a part of Radha and Krsna’s eternal enjoyment.

Svarup Damodar composed this verse to explain that there is no question of who is first and who is second. They are both eternal and going on with Their Pastimes, sometimes combined and sometimes divided. So, Gaura-lila and Krsna-lila—Vrndavan-lila and Nabadwip-lila—are both eternal.

The highest dignity

In the highest eternal quarter, we find lila of both types. In one compartment, we find Radha and Govinda are separate and enjoying Their Pastimes amongst Themselves and a confined circle. That is Vrndavan. In Nabadwip-lila, we find Radha and Govinda combined and trying to distribute Themselves to others: trying to distribute the rasa that was confined within Their own circle.

Audarya and madhurya are the specific characteristics of the two lilas and the two Avataris. Both Krsna and Gauranga are Avatari, the source of all Avatars. They are two phases of the highest ontological aspect of the Absolute—the Avatari. In one, They taste Their own sweetness in Their own lila, and in the other, They distribute that rasa to others. They are of two types, but the rasa in Their Pastimes is of the same quality.

Our Guru Maharaj wanted to show by installing Deities of Mahaprabhu and Radha-Govinda together that the highest order of worship is to worship Radha and Govinda combined: Mahaprabhu, who distributes the rasa, the highest order of sweetness, that Radha and Govinda taste within Their own circle. They are all on the same level. They are all of the same dignity. They are together in the highest position. To represent this to the world, our Guru Maharaj has established such worship on the altar as the most favourable method for preaching about Radha and Govinda of Vrndavan.

The dynamic Absolute

Radharani and Her magnanimity are introduced to the world in Gauranga. There is no possibility of any selfishness or sensualism entering a devotee. But if we analyse Gauranga, we find that He is Krsna in the garb of Radharani. When the Two become One—when the negative and the positive become one—then, according to some philosophers, They become nondifferentiated and impersonal. But the Vaisnava philosophy says that when They are combined, Their personality is not lost. Rather, in the garb of the negative, the positive searches for Himself. These other parties say They become Brahma: the positive and negative become one nondifferentiated thing within which nothing can be detected in any way. They say no qualities remain, and everything becomes unknown and unknowable. But the Vaisnavas say that when the Two become One, the positive searches for Himself in the mood of the negative: He who is to be searched out searches for Himself in the mood of the highest searcher. The underlying philosophy is that They do not come to equilibrium. Some say that when the positive and negative mix, it creates equilibrium, but the Vaisnava philosophers say, “No! Dynamic character is always maintained! Never equilibrium!”

Radharani and Krsna, the potency and the owner of the potency, have very closely embraced. In this regard, Ramananda Ray has given us the highest conception: forgetfulness.

pahilehi raga nayana-bhange bhela
anudina badhala, avadhi na gela
na so ramana, na hama ramani
du̐hu-mana manobhava pesala jani’
(Sri Chaitanya-charitamrta: Madhya-lila, 8.193)

[“Our attachment first arose through eye contact. It has increased daily and reached no limit. Neither He, the man, nor I, the woman, are its cause. Understanding this, Cupid has pressed our hearts together.”]

It is not that the predominating moiety and the predominated moiety have mixed, but that an extraordinary ecstatic feeling has come to Them. Krsna is overpowered by His potency, and He is searching for Himself. Radharani’s influence over Krsna has transformed Krsna into a devotee, and He is now searching for Himself. Sweetness is tasting itself and becoming mad. That sweetness is living, not dead, and He, that sweetness, is tasting Himself and becoming mad.

What is the proof that Mahaprabhu is the ultimate source? Atmanusvada: He is tasting Himself and dancing. He is feeling His own saukhyam, happiness, or ecstasy, or anandam, or beauty, or whatever it may be, and dancing madly. He is feeling intense ecstatic joy tasting His ultimate sweetness, and, through kirtan, He is distributing that ecstasy to others. It is not that He is tasting something else and expressing His happiness. His tasting Himself is making Him dance. This is atma-trpti [self-satisfaction]. Thus, His kirtan is self-distribution. The Absolute must have this characteristic.

atma-siddha-savalila-purna-saukhya-laksanam
(Sri Sri Prema-dhama-deva-stotram: 66)

Savalila means not static, but dynamic, ecstasy. What symptom must the Absolute possess? It is seen in Mahaprabhu. He is tasting Himself and distributing Himself outwardly by kirtan. His dancing expresses His internal satisfaction, and His kirtan is His distribution of that to others.

Srila Jiva Goswami has described Mahaprabhu as the Svabhajana-vibhajana-prayojanavatari. Svabhajan means that He worships Himself, serves Himself; vibhajan means that He distributes that service to the public; and prayojan means that this distribution is the only end of His life. What is the necessity (prayojan) of this Avatar? To distribute something. What is that? His own service. He serves Himself, He distributes the service He does for Himself, and that is the necessity of His life. And He is not only an Avatar, but Avatari. His position is the highest—Avatari.

There is Avatar Gauranga and Avatari Gauranga. Avatar Gauranga distributes the Name to the world; He comes once in every Age of Kali. Avatari Gauranga—Radharani and Svayam Bhagavan Sri Krsna combined—comes only once in a whole day of a Brahma, not every Age of Kali. The real conception of Mahaprabhu, the Avatari, is here: Radha and Krsna combined in Nabadwip as Sri Gauranga. Radha and Govinda combined and engaged in distributing Themselves is the innermost existence of Gauranga.

Thus, from the highest position, He distributes Himself. It is not that a lower function or part will distribute the highest thing. Everything the Lord does is sweet, but still there is degree within that, and when He, to the highest degree as Avatari, comes down to distribute what He Himself tastes to others, He may be called the Svabhajana-vibhajana-prayojanavatari. Srila Jiva Goswami has described Sriman Mahaprabhu in this way.

Giving the gift

Devotee: I have been in India for eight years, but I have not been able to spend much time in Nabadwip. I am very fortunate that I could come here now.

Srila Sridhar Maharaj: Of course. Nabadwip is considered by the high-order devotees to be the highest place of theism and absolute love. Sri Radhika and Govinda have combined, and They are avowed to put Their dearest wealth to the public. With this idea, both parties have Their best wealth in hand and have come to distribute it: “Come this way! You will get the highest thing! O people! You can have the same dish that We Ourselves taste! You can have divine love of the highest order!”

raso vai sah
(Taittiriya-upanisad: 2.7.1)

The Upanisads say that rasa, anandam [pleasure], sundaram [beauty], is really controlling the whole creation. Everyone wants rasa, satisfaction. No one can say otherwise, from the atheist to the highest order of theist. Everyone wants rasa. But what is rasa proper? A man drinks wine in search of rasa. A ruffian works for rasa. An animal attacks another animal for rasa. But what is rasa in its real form? The scientific gradation takes us up to madhura-rasa: santa, dasya, sakhya, vatsalya, and then madhura. But it does not stop there. From madhura-rasa in general, we approach parakiya-madhura-rasa, which is found only in Vrndavan. Parakiya means madhura-rasa in a very rare and risky form. Parakiya is more intense than ordinary madhura-rasa: it comes only at the cost of all other prospects in life, such as name and fame in society and the affection of near and dear ones. We must risk anything and everything for parakiya-rasa, which is more intense and more tasteful than anything else in the plane of madhura-rasa. That peculiar thing has been given by Mahaprabhu Sri Chaitanyadev as the greatest attainment in life. Srimad Bhagavatam and other Puranas had given already some clue about it, but Mahaprabhu and His followers openly and broadly declared it to be the highest.

The main difficulty lies in crossing moral rules. We should consider that really the charge is on our side, not on the side of the Lord. Everything belongs to Him and not to us. Moralists consider parakiya to be a filthy thing, but if we can analyse its real characteristic, then it will be found that the moralists are the culprits. They claim that something is theirs and object that Krsna is snatching it away. But Krsna is the real owner. He steals butter, but in the absolute sense, everything belongs to Him. This is the funny thing: He steals what belongs to Him absolutely. He steals ‘another’s’ property for fun. This is a particular lila of His which contributes to the highest order of happiness in the environment. The owner is stealing. The owner is a trespasser. How? It is aprakrta. Aprakrta-jnan is said to be the fifth stage, the highest stage, in our conception of life. Prakrtavat nahe prakrtam: aprakrta means that which seems to be very near to worldly things, but is not so; it is just the opposite. This sort of play in the drama creates the highest excitement amongst the audience. It is like magic which is almost impossible.

The inconceivable gift

yadi gaura na hata tabe ki ha-ita
kemane dharitama de

Vasudev Ghos sings: “How could I live without it? How could I not get a taste of such a high fulfilment of life? It would be impossible for me to live.”

He was living already, but now that he has found such a tasteful thing, he feels, “Without this, how could I live for eternity?” Such a wonderful expression comes from his lips: “If I could not get this, then how could I live?” He has tasted so much fulfilment, to such a high degree, that he feels it is impossible for anyone to continue to live without the taste of that highest thing: “How could I drag on with this body if I did not have the chance of coming in contact with that most valuable thing?

radhara mahima prema-rasa-sima
jagate janata ke?

“How could we have known that Radharani holds the highest position? She who is sometimes condemned by the public as an outcast, She holds the highest position? Without the wonderful, broad, scholarly explanation given by Mahaprabhu, full of peculiar knowledge, how would it have been possible to come to Her and such an impossible understanding?

“This is such? The highest position is there? Crossing the directions of the scriptures, and neglecting society and so-called superiors to come to Krsna is the highest thing?” Yes! In the face of connection with Krsna, no scriptural, social, or moral sanctions are necessary. He is above all. Beauty is the autocrat, and beauty does not care for any laws of this world. Beauty is such, and it is the ultimate thing.

What is the limit of moral calculation? Must it govern your relationship with the Master of your heart? Must the law come to judge Him? No! He is above all, and no law or power of this world can challenge Him.

Infinite sacrifice

Krsna madly aspires to appreciate Radharani’s service in parakiya-madhura-rasa. So how, in what sort of inconceivable way, has She couched Her sacrifice? As Krsna is Rasaraj, ecstasy Himself, so Radharani is Mahabhava, infinite sacrifice. The magnitude and quality of Her sacrifice cannot be conceived. So, if you are prepared to leave everything and enter Vrndavan, what sort of capital must you have to be granted entrance? Such sacrifice, self-giving.

radha-padankita-dhama vrndavana ya̐ra nama
(Gitavali: Sri Radhastaka, 1.1)

“What is Vrndavan? The land that is purified by the footprints of Sri Radhika.”

Krsna madly searches for Her. What sort of sacrifice has She made? Sacrifice of what quality and what magnitude? Be prepared, my friend, for that type of sacrifice.

Debauchery, lustful pleasure hunting, is the worst disease you are suffering from here. If you can get a little pinch of that sacrifice from the higher quarter, then that disease of the heart (kamam hrd-rogam) will be banished forever. If you want the perfect cure for this disease, you need only a drop, a bit, of that lila, that sacrifice. If you can apply even a speck of it, you will get rid of this nasty disease of sense-pleasure hunting forever. You will be saved forever by a little pinch of attraction to that high quarter of sacrifice.

vikriditam vraja-vadhubhir idan cha visnoh
sraddhanvito ’nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty achirena dhirah
(Srimad Bhagavatam: 10.33.39)

Even simply hearing about it with a regardful attitude will release you from that nasty disease, the monstrous demon that, “I am master. I am monarch of all I survey.”

radha-padankita-dhama vrndavana ya̐ra nama

Even the touch of the footprints in that place of sacrifice, Vrndavan, can absolve you from all the troubles you have been suffering from for eternity.

Complete satisfaction

yadi gaura na hata tabe ki ha-ita
kemane dharitama de
radhara mahima prema-rasa-sima
jagate janata ke?

“Who would come to us with such a prospect? If Gauranga did not come, then who would come here with this prospect, the sweetest and highest prospect for our life? How could we know of it if Gauranga did not come here? How could we live without this hope, the ray of such a great prospect for us ordinary people? Such a saviour, if He did not come, then how could we live?”

Mahaprabhu’s associate Vasudev Ghos says this. So, what sort of adoration did the devotees have when Mahaprabhu came back to Nabadwip? With what sort of purified love did His servants and friends take Him into their midst? Five years after His sannyas, He came here to Koladwip and forgave all the offenders.

kuliya-gramete asi’ sri-krsna-chaitanya
hena nahi, yare prabhu na karila dhanya
(Sri Chaitanya-bhagavat: Antya-khanda, 3.541)

[“There was no one whom Sri Krsna Chaitanya did not bless when He came to Kuliya Gram.”]

Everyone felt the fullest satisfaction, and He announced a general amnesty for all the heinous offenders. So, in this place, Aparadh-bhanjan-pat, where Mahaprabhu came, all our offences may be forgiven by the Lord of Lords. By His grace, we may be accepted as candidates in Vrndavan in the camp of Sri Radhika and Her own.

Of course, we will get all these things by the most magnanimous heart of Nityananda Prabhu.

hena nitai vine bhai radha-krsna paite nai
drdha kari’ dhara nitaira paya
(Prarthana: 37.1)

Firmly catch the holy feet of Nityananda. All else will come to you automatically. Gauranga will come, and when Gauranga comes, everything comes.

Wondrous diversity

Devotee: When the soul reaches perfection in the line of Srila Rupa Goswami, worshipping Gauranga, do they then, in the spiritual world, worship Gauranga and Radha-Krsna simultaneously?

Srila Sridhar Maharaj: Yes. Both are one and the same. They are two different phases of one and the same thing. Gaura-lila is Krsna-lila plus magnanimity, self-distribution. When Krsna tastes the highest ecstasy with His own paraphernalia, that is Vrndavan, and when He decides to give that ecstasy out to the public, then Vrndavan becomes Nabadwip. Both of these lilas exist simultaneously. One is not before or after the other. Simultaneously, the two tendencies are there. One, to taste within, and the other, to distribute without. Amongst the Lord’s servitors, there are three types. One is more addicted to Krsna, the second more to Gauranga, and the third almost equal, that is, equally addicted to both sides. In other words, there is a group that is more inclined towards Krsna-lila, a group more inclined towards Gaura-lila—distribution, magnanimity—and a group that is neutral, in the middle. So, differentiated character is there. Differentiated character is always maintained. The idea that all are equal is Brahma, nirvises [nondifferentiation]. There is always gradation, hierarchy, groups, departments, and variety—vaichitra [‘wondrous diversity’], to the infinite.

This text has been compiled from recordings and publications of Srila Sridhar Maharaj’s lectures. Sections 1–4 and 8 are excerpted from The Hidden Treasure of The Holy Dham. Section 9 is excerpted from Holy Engagement. The rest of the content is being published for the first time.

The Ten Offences to the Holy Dham

(1) Disrespecting Sri Guru and the sadhus, who are the revealers of the Dham.

(2) Considering the Dham temporary.

(3) Harming the residents and visitors of the Dham, or judging them by their birth.

(4) Residing in the Dham and engaging in mundane activities.

(5) Earning money by, or making a business of, Deity worship on the pretext of serving the Dham.

(6) Considering the Dham equal to places of the demigods or material land.

(7) Considering that one can sin (and be absolved) because one resides in the Dham.

(8) Considering Nabadwip different from Vrndavan.

(9) Criticising the scriptures that glorify the Dham.

(10) Considering the glories of the Dham exaggerated praise or imaginary.

Glossary

abode standard English rendering of Dham.

Acharya one who understands the purport of the scriptures, teaches it to others, and personally practises it.

Aditi the eldest daughter of Daksa, wife of Kasyapa Muni, and mother of the twelve Adityas: the eleven principal demigods—Surya, Aryama, Pusa, Tvasta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, and Indra—and Sri Vamandev, Lord Visnu’s Avatar as a dwarf brahman.

Advaita Acharya a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who participated in countless Pastimes of the Lord and played the role of inviting the Lord to descend to the earth. He is the Avatar of Mahavisnu and Sadasiva in the Pastimes of Sriman Mahaprabhu.

Ananga Manjari the younger sister of Srimati Radharani; the form that Lord Balaram assumes to serve Krsna as a sakhi in madhura-rasa. Ananga Manjari appears in the Pastimes of Sriman Mahaprabhu as Jahnava Devi and Vasudha Devi, the consorts of Sri Nityananda Prabhu.

Ananta Acharya a disciple of Sri Gadadhar Pandit who is also counted amongst the followers of Sri Advaita Acharya and known to have previously appeared as Sri Ramanuja Acharya.

Anantadev (Ananta Sesa) a partial Avatar of Lord Balaram in the form of a serpent who holds the planets on his innumerable heads and chants the glories of the Lord with his innumerable mouths. He also assumes the forms of all the paraphernalia required for the Lord’s service, such as the Lord’s umbrella, slippers, bed, pillow, clothing, resting chair, house, sacred thread, and throne. Because He serves the Lord in innumerable ways, He is known as ‘Ananta’ (‘Unending’), and because He reaches the ultimate limit of serving the Lord, He is known as ‘Sesa’ (‘the end’).

aparadha an offence; an action that is contrary to the rules, principles, or mood of devotion to the Lord; an action that displeases the Lord; imperfect worship (apakrsta-aradhana).

astanga-yoga the eightfold path of yoga practice taught by Patanjali comprised of rules for behaviour, codes of conduct, postures, breath regulation, restraint of the senses, concentration, meditation, and trance. Astanga-yoga is the dharma of the Age of Satya and the primary means to attain realisation of the Supersoul. It is impractical in the Age of Kali, though modified forms of it are practised at present as a means to pursue health, enjoyment, supernatural powers (siddhis), and impersonal liberation (sayujya-mukti).

Astavakra lit. ‘eight bends’; a sage born with eight bends in his body who enlightened King Janaka in the nature of the soul.

audarya magnanimity, benevolence, compassion; the predominant mood in the Pastimes of Sriman Mahaprabhu.

avadhut lit. ‘shaken off’; one who is oblivious to the world, in particular, the upkeep of their own body, the laws of Vedic society (varnasram-dharma), and the rules and regulations given by the scriptures for spiritual practice; one who is disregarded by society because their behaviour is incomprehensible and often apparently inappropriate; a highly realised sadhu immersed in divine experience and situated in a fifth stage of detachment beyond the four stages of sannyas (kutichaka, bahudaka, parivrajaka, and paramahamsa); a name of Sri Nityananda Prabhu.

Avatar lit. ‘one who crosses down’; a form or role assumed by the Lord or one of His devotees when they descend from the spiritual world to the material world. In general, the Lord has six types of Avatars: Purusa-avatars (who maintain the creation), Lila-avatars (who perform special Pastimes), Guna-avatars (who regulate the modes of material nature), Manvantara-avatars (the fathers of mankind), Yuga-avatars (who establish the dharma for each age), and Saktyavesa-avatars (souls who are empowered to perform particular functions).

Avatari the origin of all Avatars; the Supreme Lord’s original form as Sri Krsna in the mood of madhurya and Sri Gaurasundar in the mood of audarya.

Balaram (Baladev) the elder brother of Lord Krsna; the first expansion of Krsna; the source of Lord Narayan and all other Avatars. He appears as Sri Nityananda Prabhu in the Pastimes of Sriman Mahaprabhu.

Bhagirath the king who performed severe austerities and induced the Ganges to descend to the earth from Dhruvaloka.

Bharadvaja Muni a renowned sage who performed penances on the bank of the Ganges and personally served Lord Ramachandra.

Bharat (Bharat-varsa, Bharat-bhumi) the kingdom of Maharaj Bharat, the son of Rsabdev. During his lifetime, this territory spanned the entire planet. Present day India is still known as Bharat.

Bhimasen (Bhima) the son of Vayu and Kunti and second of the five Pandavas. He is renowned for his strength, bravery, and appetite.

Bhismadev (Bhisma) one of the twelve mahajans; the son of King Santanu and Ganga Devi; a lifelong celibate warrior and devotee of Lord Krsna who guided both the Pandavas and Kauravas.

Brahma (Brahman) 1) the Absolute; a Name for the Supreme Lord which means, “Brhatvat brhanatvat iti Brahma: He who is the greatest and always becoming greater”; (2) the bodily effulgence of the Supreme Lord; the infinite expanse of spiritual energy which makes up, surrounds, and pervades all living beings and all planes of existence.

Brahma the first being in the material universe, who is considered both self-born and the son of Lord Visnu. Brahma performs a variety of duties: creating all life forms within the material world using the material elements manifested by the energy of the Supreme Lord; regulating the mode of passion within the material world; revealing the Vedas to the rsis; performing sacrifices for the satisfaction of the Supreme Lord; and overseeing the affairs of the demigods, the sages, and human beings. ‘Brahma’ is a post occupied by a soul in each material universe, and each material universe manifests and dissolves with his birth and death.

brahman (brahmin) lit. ‘knower of Brahma’; one who, as a result of realisation of Brahma, is endowed with twelve qualities: virtuousness, truthfulness, self-control, austerity, non-enviousness, humility, tolerance, non-maliciousness, expertise in sacrifice, charitableness, steadiness, and learning. One is not a brahman simply by being born as the son of a brahman; one must have the appropriate qualities and behaviour.

Brhaspati the chief priest and guru of the demigods; the son of the sage Angira, grandson of Brahma, and father of Uddhava. He appeared in the Pastimes of Sriman Mahaprabhu as Sarvabhauma Bhattacharya.

Cha̐d Kazi the Muslim magistrate of Mayapur who initially tried to check Mahaprabhu’s sankirtan movement, but later, after being blessed by the Lord, forbade anyone to do so. He is Kamsa in the Pastimes of Lord Krsna.

Chaitanya lit. ‘consciousness’; a short name for Sri Chaitanya Mahaprabhu.

Chaitanya Mahaprabhu (Sri) the Supreme Personality of Godhead; the combined form of Sri Sri Radha-Krsna; the Absolute in His aspect as a devotee of Himself; the origin of all Avatars, manifestations, and energies. He appeared on earth in the land of Bengal with His associates and divine abode (1486–1534) to spread prema-dharma, the religion of divine love, through Nam-sankirtan, the chanting of the Lord’s Holy Names, and He is renowned for His compassion. He is also known as Nimai, Visvambhar, Gauranga, Gaurahari, and Gaurasundar, amongst other names.

Champakalata Sakhi one of Srimati Radharani’s eight closest friends.

Dattatreya an Avatar of Lord Visnu who appeared as a son of Atri Muni and Anusuya, and the brother of Durvasa Muni. Roaming the earth as an ascetic brahman, He enlightened both kings and villagers. His teachings to King Yadu, the forefather of the Yadu dynasty, are recounted by Lord Krsna to Uddhava in Srimad Bhagavatam (11.7–9).

Deity (archa, murti, thakur, vigraha) any form the Lord mercifully assumes to accept worship from His devotees. Deities are of eight types (SB: 11.27.12)—stone, wood, metal, earth, paint, sand, mental energy, and jewel—and should be honoured as nondifferent from the Lord Himself.

Dham lit. ‘abode’; the homeland of the Supreme Lord where He performs His eternal Pastimes; a plane existing in the spiritual world that appears within the material world when the Lord descends to perform Pastimes.

Dhanvantari an Avatar of Lord Visnu who appeared during the churning of the ocean and gave the demigods the nectar of immortality. He is the first teacher of ayurveda.

dharma nature; inherent quality; religion; duty; occupation; law. In its purest sense, dharma denotes the eternal service of the Supreme Lord.

Divine Couple Sri Radha and Sri Krsna.

dhoti a cloth, typically one metre wide and four metres long, worn by men as a lower garment.

divine love standard English rendering of prema.

Draupadi the daughter of King Drupada. She is the renowned wife of the five Pandavas and a friend of Lord Krsna.

Durvasa Muni a partial avatar of Lord Siva who appeared as the son of Atri and Anasuya, and brother of Dattatreya; a powerful sage renowned for both his curses and boons. He plays a catalytic role in various Pastimes of Lord Krsna and His Avatars.

Dvapar-yuga the third of the four ages that the universe cycles through seventy-one times during each day of Brahma. Dvapar-yuga lasts approx. 864,000 years. The last Dvapar-yuga ended about five thousand years ago, just after the Battle of Kuruksetra and Lord Krsna’s withdrawal from this world.

Dvaraka the eternal abode of Lord Krsna situated on the bank of the ocean, where He presides as the king of the Yadu dynasty. Dvaraka exists in the spiritual world in the lower portion of Goloka. When Lord Krsna descended to the earth, Dvaraka manifested on an island just off the west coast of India in modern-day Gujarat.

dvija lit. ‘twice born’; an alternative name for a brahman, drawn from the idea that receiving initiation into the Brahma gayatri mantra is a second birth.

Ekachakra the appearance place of Sri Nityananda Prabhu, located in the Birbhum district of West Bengal, India, and known at present as Birchandrapur (in honour of Nityananda Prabhu’s son Virachandra Prabhu).

Ekadasi the eleventh day of each lunar fortnight; the day during each fortnight that the Vaisnavas fast and engage more deeply in devotional activities.

Gadadhar Pandit the Avatar of Srimati Radharani in Sriman Mahaprabhu’s Pastimes; the most intimate devotee of Sriman Mahaprabhu; a member of the Pancha Tattva. He was a lifelong companion of the Lord who in particular served the Lord during His final Pastimes by reciting Srimad Bhagavatam. His humility, service, and love for the Lord are unparalleled.

Ganga the sacred river Ganges; the consort of the Supreme Lord who serves Him in the form of a river. After washing the lotus feet of Lord Visnu and filling the Causal Ocean, the Ganga enters this material universe, flows through the heavenly planets, and descends to the earth after her fallen is broken by Lord Siva. From the Himalayas, the Ganga flows across India into the Bay of Bengal, purifying and blessing all souls with devotion to the Lord.

Ganga Das Pandit an eternal associate of Sriman Mahaprabhu who served as the Lord’s Sanskrit grammar teacher during the Lord’s Pastimes of scholarship as a brahman boy in Nadia.

Gauda Mandal lit. ‘the district of gur (a type of unrefined sugar)’; the land of sweetness: the land of Sriman Mahaprabhu’s eternal Pastimes, which descended to the earth with the Lord. At present, Gauda Mandal is a district in central West Bengal that is renowned for Vaisnavism.

Gaura lit. ‘gold’; a name of Sriman Mahaprabhu that refers to His golden complexion.

Gaurachandra lit. ‘golden moon’, a name of Sriman Mahaprabhu.

Gaurahari lit. ‘golden Lord’, a name of Sriman Mahaprabhu.

Gauranga lit. ‘golden-formed’, a name of Sriman Mahaprabhu.

ghat a flight of steps or ramp leading down to a river or reservoir where people collect water, bathe, wash clothes, and perform other daily duties.

Gokula lit. ‘cow-herd’ or ‘cow-quarters’; the homeland of Lord Krsna; the name of the village in Mahavan where Krsna lives as a boy before moving to Nanda Gram. Gokula often refers to the abode of Krsna revealed in the material world as opposed to Goloka, the abode of Krsna in the spiritual world.

Goloka lit. ‘cow-land’; the Name of the eternal, spiritual abode of Krsna, the topmost plane within the spiritual world where the Lord’s sweetest Pastimes take place. It contains three divisions: Dvaraka, Mathura, and Vrndavan.

gopa lit. ‘maintainer of cows’; a cowherd boy or man; an inhabitant of Vrndavan and associate of Lord Krsna in His eternal abode and Pastimes. Gopas serve Krsna as servants (in dasya-rasa), friends (in sakhya-rasa), and affectionate guardians (in vatsalya-rasa).

gopi lit. ‘female maintainer of cows’; a cowherd girl or woman; an inhabitant of Vrndavan and associate of Krsna in His eternal abode and Pastimes. Gopis serve Krsna as affectionate guardians (in vatsalya-rasa) or paramours (in parakiya-madhura-rasa). They are the greatest devotees of Lord Krsna and the bodily expansions of Srimati Radharani.

Gora lit. ‘gold’; a Name of Sriman Mahaprabhu.

Govardhan lit. ‘cow-nourisher’; the mountain in the land of Vraja where the cows graze and Krsna plays with the gopas and gopis. Govardhan is revered by the residents of Vraja as both the greatest servitor of Krsna and a form of Krsna Himself.

Guhaka the king of a hunting tribe who helped Lord Ramachandra cross the Ganges as He entered into exile. He appeared in the Pastimes of Sriman Mahaprabhu as Sadananda Vipra Bhattacharya.

Guru lit. ‘heavy’; master; teacher; he who dispels darkness; the form the Supreme Lord assumes to distribute divine knowledge.

Hanuman the foremost servitor of Ramachandra and the epitome of dasya-rasa; the prime minister of the Kiskindha kingdom of human-like monkeys ruled by Sugriva that helped Ramachandra recover Sita Devi.

Haridas Thakur the close associate of Sriman Mahaprabhu who is renowned as the foremost Acharya of chanting the Holy Name (the Namacharya). After Lord Brahma offended Lord Krsna in Vrndavan and performed austerities in Antardwip, Lord Krsna blessed him to accept the form of an outcast to fulfil his desire to humbly chant the Lord’s Name and serve in the Lord’s association. He thus became Haridas Thakur.

Hiranyakasipu a cruel demon who tormented the demigods, the world at large, and his son—the Lord’s dear devotee Prahlad. He was killed by the Lord in His Avatar as Nrsimhadev. Internally, he is Vijay, a doorkeeper of Vaikuntha who was cursed by the four Kumaras. He accepted this role to fulfil the Lord’s desire for performing Pastimes to glorify His devotees.

holy place standard English rendering of tirtha.

Hussein Shah, Nawab the Muslim ruler of Bengal during the Pastimes of Sriman Mahaprabhu. He is Jarasandha in the Pastimes of Lord Krsna.

Indra the king of heaven and the gods.

Isan Thakur the household servant of Jagannath Misra. He looked after Sriman Mahaprabhu during His youth and cared for Mother Sachi and Visnu Priya Devi after the Lord’s sannyas.

Jagannath lit. ‘Lord of the universe’; the renowned Deity of the Supreme Lord situated in Sri Purusottam Dham (Jagannath Puri, Odisha); a peculiar form Lord Krsna assumes when He is overwhelmed by feelings of separation from the devotees of Vrndavan.

Jagannath Misra the father of Sriman Mahaprabhu. He is Nanda Maharaj in the Pastimes of Lord Krsna.

Jahnava Devi the eternal consort of Sri Nityananda Prabhu. She served the Lord as His wife, and after His departure from the earth, she served as an Acharya and leader in the society of the Lord’s followers.

Jahnavi lit. ‘daughter of Jahnu’; a name of the Ganges drawn from her being swallowed and then released by Jahnu Muni.

Jahnu Muni a renowned sage who drank the waters of the Ganges with his palm and later released her at the request of Maharaj Bhagirath. The island in Nabadwip where this took place bears his name—Jahnudwip.

Jaimini a disciple of Krsna Dvaipayan Vedavyas who wrote the Mimamsa-sutras and established the doctrine of karma-mimamsa, which posits that the purpose of life is to perform good works and reap their benefits because karma is the absolute principle, to which even God is subservient.

Jarasandha the King of Magadha who battled against Lord Krsna and His army eighteen times and was eventually killed by Bhima so that the Rajasuya sacrifice could be completed.

Jayadev Goswami the author of Sri Gita-govinda; a renowned Vaisnava poet whose writings were deeply appreciated by Sriman Mahaprabhu and His associates, as well as Lord Jagannath and the Vaisnavas throughout the ages.

Jiva Goswami the greatest philosopher in the history of Vedic culture and most prolific writer in the Gaudiya Vaisnava sampradaya; the nephew and disciple of Srila Rupa Goswami. He was blessed by Sriman Mahaprabhu and Sri Nityananda Prabhu to systematically present and protect Their teachings and the proper conclusions of the Vedic scriptures. He spent the majority of his life in Vrndavan engaged in writing and worship.

jnan knowledge; consciousness; calculation; speculation; the pursuit of liberation; knowledge of the soul; knowledge of Brahman; knowledge of the Supreme Lord, His energies, and their relationships (sambandha-jnan).

jnana-yoga the pursuit of liberation through the cultivation of knowledge.

Kali lit. ‘the personification of quarrel’; the personification of the current age, who was allotted five places to reside by Maharaj Pariksit: those of intoxication, illicit sex, slaughter, money, and gaming (gambling, dice, cards, chess, etc. (SB Vivrti: 1.17.38)).

Kali-yuga the fourth (and current) of the four ages of the material universe (Satya, Treta, Dvapar, and Kali). Known as the age of quarrel and comparable to a dark winter, Kali-yuga lasts 427,000 years and began about 5,000 years ago, just after the battle of Kuruksetra and the disappearance of Lord Krsna. Kali-yuga is characterised by degradation of the fundamental virtues—honesty, cleanliness, compassion, and austerity—and a predominance of gaming, intoxication, illicit sex, slaughter, and hoarding of wealth. It is nonetheless considered the most desirable of all ages by the sages and scriptures because during that time the prescribed means to serve the Lord—chanting His Name—is the easiest, the most purifying, and the most joyful of all spiritual practices.

kalpa a day (or night) of Brahma; a period of 432 million solar years.

Kamsa the king of Bhoja, son of Ugrasena, and maternal uncle of Lord Krsna. Maddened by greed and anger, he usurped the throne of Mathura and repeatedly sent demons to kill Lord Krsna after hearing a prophecy that the eighth son of his sister Devaki—Krsna—would kill him. He was eventually killed by Lord Krsna when the Lord came to a wrestling tournament in Mathura.

Kanada the founder of the Vaisesika philosophy, atomic pluralism, which posits that indestructible units of various types of matter combine and are animated by Brahman to form the material world.

Kapila there are two Kapilas who taught sankhya, the process of analysing the material elements. The first is an Avatar of Lord Visnu who appeared in Satya-yuga as the son of Devahuti and Kardama Muni. His teachings are recounted in Srimad Bhagavatam and focus on understanding the role of spirit within matter and cultivating devotion to the Lord. The second is an atheist who appeared later and taught a similar mode of analysis without any reference to spirit or the Supreme Lord.

karma action; reactions to previous actions; worldly action; action performed to attain its fruit; action performed as a profession or duty; action performed according to scriptural directives; destiny.

karma-yoga the pursuit of enjoyment, both in the earthly and heavenly planes, by practising selfless action according to the directives in the scriptures; propitiating the Lord and the demigods by performing one’s duty, acting virtuously, being charitable, engaging in sacrifices, conducting ceremonies, and offering worship.

kartals lit. ‘hand-cymbals’; the cymbals used in the style of kirtan prescribed by Sriman Mahaprabhu.

Kausalya the mother of Lord Ramachandra and first wife of King Dasarath. She is Sachi Devi in the Pastimes of Sriman Mahaprabhu and Yasoda Devi in the Pastimes of Lord Krsna.

Kesava Kasmiri a renowned scholar from Kashmir who surrendered to Sriman Mahaprabhu after being defeated by the Lord when the Lord was just twelve years old. He is said to have previously appeared as Nimbarka Acharya.

kirtan glorification; chanting, speaking, writing, and so on of the Names, Forms, Qualities, and Pastimes of the Supreme Lord and His associates; the spiritual practice prescribed for the Age of Kali; the best of all practices of devotion.

Krsna the Supreme Personality of Godhead; He who is all-attractive (krs) and gives ecstasy (na); the original Name and Form of the Supreme Lord in which He has unparalleled qualities and Pastimes.

Krsna Chaitanya lit. ‘Krsna consciousness’; the sannyas name of Sriman Mahaprabhu.

Kumaras (Sanaka, Sanandana, Sanatan, and Sanat) lit. ‘young boys’; the first four sons of Brahma, who serve the Lord eternally in the forms of young celibate brahman boys although internally they are vastly learned sages whose teachings appear throughout the scriptures. They are also known as Chatuhsan.

Laksman the eldest of Lord Ramachandra’s three younger brothers; an Avatar of Sankarsan. He accompanied Rama and Sita during Their exile in the forest and set a paramount example of submissive service.

Laksman Sen a king of Bengal in the 12th century. He made Nabadwip his capital, the city being founded by his grandfather Vijay Sen in 1063. He worshipped and supported Sri Jayadev Goswami during his stay there.

Laksmi the goddess of fortune and eternal consort of Lord Narayan. She resides with the Lord eternally in Vaikuntha, and Her expansion resides on the chests of the forms of Lord Visnu who preside over the material world.

Laksmi Priya the first wife of Sriman Mahaprabhu, who passed away out of separation from Him while He toured East Bengal.

Lalita the dearest friend and lead servitor of Srimati Radharani. She is renowned for her leadership, boldness, and intense earnestness to perform even the least service to the Divine Couple. She appeared as Sri Svarup Damodar in the Pastimes of Sriman Mahaprabhu.

liberation standard English rendering of mukti and moksa.

lila Pastimes; the transcendental activities of the Supreme Lord and His devotees; their eternal play of love.

linga 1) a deity of Lord Siva; (2) the subtle body, made up of the mind, intelligence, and false ego.

madhura-rasa lit. ‘sweet taste’; a relationship of conjugal love with the Lord, which is the most exalted of all relationships with the Lord and contains within it the qualities of all the other relationships. There are two forms of madhura-rasa: (1) svakiya: serving the Lord as one’s husband, and (2) parakiya: serving the Lord as one’s paramour. Parakiya madhura-rasa, which has been given to the world by Sri Chaitanya Mahaprabhu, is found only in Sri Vrndavan Dham, and is the ultimate attainment of the soul.

madhurya sweetness; beauty; the foremost aspect of Sri Krsna’s Pastimes in Sri Vrndavan Dham.

Madhva Acharya the founder of the Brahma sampradaya, one of the four Vaisnava sampradayas in the Age of Kali. Madhva Acharya appeared in the thirteenth century as a Karnataka brahman and from a young age used his superhuman strength and intelligence to serve the Supreme Lord. He established the Vedantic school of suddha-dvaita (pure dualism) and vigorously refuted advaitavad (the nondualism taught by Sankar Acharya) through his touring, preaching, debating, and writing.

Magh the tenth lunar month of the year, which normally starts in January and ends in February.

mahajan lit. ‘great soul’; a renowned devotee of the Supreme Lord; an Acharya whose teachings and behaviour are authoritative and instructive for people in general; one or all of twelve great persons known by this title: Brahma, Narad, Siva, the four Kumaras (Sanaka, Sanatan, Sananda, and Sanat), Kapiladev, Manu, Prahlad Maharaj, Janaka Raja, Bhismadev, Bali Maharaj, Sukadev Goswami, and Yamaraj.

mahamantra lit. ‘supreme mantra’; the Hare Krsna mahamantra: Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Sriman Mahaprabhu established the chanting of this mantra as the primary way to practise the religion in the Age of Kali: chanting the Name of the Lord.

mahamaya lit. ‘great illusion’; the material world; the energy of the Supreme Lord known as His illusory energy, material energy, and external energy; another name of the goddess of illusion, Maya Devi.

Mahaprabhu lit. ‘supreme master’; a Name of Sri Krsna Chaitanya, prophesied in the Mundaka-upanisad.

Maharaj lit. ‘great king’; a title used to address a king or a sannyasi.

Mandakini a name for the Ganges in the heavenly planets; a holy river flowing on Mount Kailas on earth.

mantra a hymn, prayer, instruction, incantation, or principle composed in concise and metric Sanskrit, typically originating from a Vedic scripture.

Markandeya Muni a renowned sage and descendant of Bhrgu Muni. He received a boon by virtue of his austerities to live through seven cycles of the universal creation and destruction, and ultimately was blessed by Lord Siva to attain pure devotion to the Lord.

Mathura 1) the land of Lord Krsna’s Pastimes; the district that contains Vrndavan, Govardhan, Radha Kunda, and other sites of the Lord’s Pastimes; (2) the city located some distance away from Vrndavan where Krsna resided for thirty-three years before moving to Dvaraka.

Matsya the Avatar of the Lord in the form of a fish that twice appears on the earth. First, the Lord appears as Matsya at the beginning of the Svayambhuva manvantara to return the Vedas to Brahma after they were stolen during his sleep by the demon Hayagriva. Second, the Lord appears as Matsya at the end of the Chaksusa manvantara to protect and enlighten King Satyavrata, whom He then establishes as the Manu of the ensuing manvantara.

maya lit. ‘that which is not’; illusion; forgetfulness of the Lord and the self; identification with a material body and attachment to its paraphernalia.

Maya Devi the goddess of illusion, who serves the Supreme Lord by detaining souls who are averse to the Lord within the material world and subjecting them to the law of karma. Her purpose is to completely remove all forms of aversion to the Lord from the hearts of the conditioned souls. When souls fully surrender to the Lord and become indifferent to her temptations, she considers her purpose fulfilled and happily releases them. She is the consort of Lord Siva and known by numerous names, such as Parvati, Durga, and Kali.

Mayapur the village at the centre of Sri Nabadwip Dham on the island of Antardwip where Sriman Mahaprabhu takes birth and resides during His youth.

mayavad lit. ‘illusionism’; the theory that the eternal spiritual existence of the Lord, His energies, His personal forms, His abodes, the soul (devotees of the Lord), and devotion to the Lord are all an illusion. Mayavad is the ultimate antithesis of Vaisnavism and claims that the highest aim in life is to merge into Brahma. Mayavad was propagated by Lord Siva in the form of Sankar Acharya on the order of Lord Krsna to attract dissenting persons back to the Vedic scriptures. Mayavad and ideas similar to it are also known as Advaitavad, Vivartavad, and Nirvisesavad.

mrdanga lit. ‘clay body’; the double-headed drum prescribed by Sriman Mahaprabhu for Hari-nam-sankirtan.

mukti liberation; liberation from material existence; liberation from ignorance of the self, the Lord, and their relationship; realisation of one’s true nature as an eternal servant of the Lord. The scriptures describe five types of liberation: salokya (residing in the Lord’s abode), sarupya (having a form like the Lord’s), sarsti (having opulence like the Lord’s), samipya (having the association of the Lord), and sayujya (absorption into the body or effulgence of the Lord). Vaisnavas may accept the first four of these for the sake of service to the Lord, but they never accept sayujya-mukti, in which knowledge, the object of knowledge, and the knower (jnan, jneya, and jnata) are all demolished. Such liberation is sought by jnanis and is often awarded to demons who have attacked the Supreme Lord or His devotees, but devotees shun it because it denies one the opportunity to serve the Lord eternally.

Nabadwip lit. ‘nine islands’; the eternal abode of Sriman Mahaprabhu, nondifferent from Sri Vrndavan, which He brought with Him to the earth during His Pastimes here. The region known as Nabadwip is the centre of Sri Gauda Mandal and is divided by streams of the Ganges, Yamuna, Saraswati, and other sacred rivers into nine islands—Simantadwip, Godrumadwip, Madhyadwip, Koladwip, Rtudwip, Jahnudwip, Modadrumadwip, Rudradwip, and Antardwip. At present, Nabadwip also refers to the town on the western bank of the Ganges within Koladwip in West Bengal, India.

Nadia the land of Sriman Mahaprabhu’s eternal Pastimes. Nadia once referred specifically to the town of Nabadwip, but at present refers to the district in which Nabadwip is located.

Naimisa (Naimisaranya) a forested area in central India where, at the beginning of Kali-yuga, thousands of sages gathered to hold a grand sacrifice that would counteract the degradation of the coming age. There, they heard Srimad Bhagavatam and the other Puranas from Sri Suta Goswami. Naimisa is said to be situated at the very centre of the universe.

Name standard English rendering of Nama; the transcendental vibration form of the Lord.

Nanda Maharaj the father of Lord Krsna and the king of the cowherd people of Vraja.

Nandi the bull who serves as Lord Siva’s carrier.

Narad (Devarsi Narad) a Saktyaves-avatar of the Lord delegated to travel throughout the material and spiritual worlds as a devotee sage, constantly chanting the Lord’s glories to the music of his vina. He takes part in countless Pastimes of the Lord in many of the Lord’s appearances in the world and gives guidance to numerous sages, kings, and devotees throughout the ages.

Narayan lit. ‘the shelter of all beings’; the Lord of Sri Vaikuntha Dham; the four-armed form of the Lord who presides over His eternal majestic abode of awe-inspired worship. Narayan is an expansion of Sri Balaram and the source of Mahavisnu and all the Avatars of the Lord in the material world.

Narayani a niece of Srivas Pandit who as a child was personally blessed by Sriman Mahaprabhu with divine love. She later became the mother of Srila Vrndavan Das Thakur.

Nilalohita Rudra a name of Lord Siva referring to the blue (nila) and red (lohita) colours of his body.

Nimai a name given to Sriman Mahaprabhu at His birth because He was born under a neem tree and because the name Nimai, like neem itself, protects one from ill fate.

Nimbarka (Nimbaditya) the founder of the Kumara sampradaya, one of the four Vaisnava sampradayas in the Age of Kali. Nimbarka Acharya appeared in a family of Tailanga brahmans on the bank of the Godavari River. He eventually met Devarsi Narad and received from him initiation into the worship of Radha and Krsna, as well as a Salagram-sila known as Sarvesvar. He went on to establish the Vedantic school of dvaitadvaita (dualistic nondualism) and promoted the worship of Radha and Krsna as the supreme form of devotion.

nirvana liberation, commonly referring to the termination of either one’s material existence or one’s spiritual self (merging into Brahma).

Nitai, Nityananda a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who is the first expansion of the Lord Himself. He is Lord Balaram in the Pastimes of Lord Krsna and the origin of Lord Narayan, Lord Visnu, Lord Sesa, and all other Avatars of the Lord. As the embodiment of unconditional mercy, He is always joyful and eager to engage souls, even the most fallen, in the service of Sriman Mahaprabhu.

Nrsimha lit. ‘man-lion’; the Lord’s Avatar as a half-man, half-lion in which He protected His devotee Prahlad and slew the demon Hiranyakasipu.

offence standard English rendering of aparadha.

Padmavati Devi 1) the mother of Sri Nityananda Prabhu and wife of Sri Hadai Pandit; (2) the wife of Jayadev Goswami.

Pancharatra lit. ‘five nights’; the scriptures compiled from a conversation spanning five nights between Lord Siva and Devarsi Narad which describe the processes of Deity worship and mantra meditation.

Pancha Tattva lit. ‘five truths’; the fivefold manifestation of the Absolute Truth: the Supreme Lord Sriman Mahaprabhu, His expansion Sri Nityananda Prabhu, His Avatar as a devotee Sri Advaita Prabhu, the embodiment of His personal energy Sri Gadadhar Pandit, and the representative of His devotees Sri Srivas Thakur.

Pandavas the five sons of King Pandu: Yudhisthir, Bhima, Arjuna, Nakul, and Sahadev. The Pandavas were intimate devotees and friends of Lord Krsna. Their trials and tribulations in serving Lord Krsna and ultimately attaining sovereignty over the world form the major theme of Mahabharata.

Parvati lit. ‘mountain daughter’; Lord Siva’s eternal consort; Lord Siva’s wife Sati reborn as the daughter of Himavan (the Himalayas); a name and form of Maya Devi.

Pastimes standard English rendering of lila.

Patanjali the author of the Yoga-sutra; the first person to describe the system of astanga-yoga in writing.

Phalgun the eleventh lunar month of the year, which normally starts in February and ends in March.

Prabhu master; lord.

Prahlad a renowned devotee of Lord Visnu whose devotion could not be checked even by the extreme abuse of his father Hiranyakasipu. Prahlad Maharaj is glorified for perfectly practising the process of remembering the Lord (smaranam) and being the paramount example of santa-rasa devotion. His life and teachings establish the foundation of pure devotion to the Lord.

prema divine love; intense desire to please the Lord; the goal of life and perfection of the soul.

Prthu (Maharaj) a Saktyaves-avatar of Lord Visnu who ruled the earth as an ideal king. Amongst his many Pastimes was his levelling the surface of the earth for the production of grains.

Puranas lit. ‘ancient’; a canon of eighteen primary scriptures compiled by Srila Vyasadev, totalling hundreds of thousands of verses, that describe the Lord’s Avatars and Pastimes, the function of the material and spiritual worlds, the perfection of life, and the lives of sages and kings over the course of numerous manifestations of the material universes.

Purusottam lit. ‘the Supreme Person’; the Supreme Lord Krsna; Lord Jagannath.

Purusottam Ksetra the land of Lord Jagannath; Jagannath Puri and its surrounding area.

Puskara an ancient lake and its surrounding city in western India that is dear to Lord Brahma and renowned as an important place of pilgrimage.

Putana a witch sent by Kamsa to kill Krsna shortly after He appeared. Assuming the form of a beautiful nursemaid, she tried to kill Krsna by putting her poison-smeared breast in His mouth, but Krsna sucked the life-air out of her body, and following that, mercifully granted her the liberation of being His nursemaid in His eternal Pastimes.

Radha (Radhika, Radharani) lit. ‘She whose worship is supreme’; Lord Krsna’s eternal consort, the embodiment of the highest service and sacrifice to the Lord; the female aspect of the Supreme Absolute Truth.

Radha Kunda the lake made by Srimati Radharani and Her companions beside Syama Kunda near Govardhan Hill; the site of Radha and Krsna’s most confidential Pastimes; the most exalted holy place for all Rupanuga Vaisnavas.

Ramachandra the Avatar of the Supreme Lord as the prince of Ayodhya, the son of Dasarath and Kausalya. His character and Pastimes are the paragon of virtue.

Ramanuja Acharya the foremost proponent of the Sri sampradaya, one of the four Vaisnava sampradayas in the Age of Kali. Ramanuja Acharya appeared in the eleventh century as a South Indian brahman, and with the blessings of Sri Yamuna Acharya and other Vaisnavas, he established the Vedantic school of visista-advaitavad (qualified nondualism), preached widely throughout India, founded numerous Temples, and showed above all the dignity of surrender to the Lord.

rasa pleasure; the inconceivable, wonderful substance tasted in the hearts of pure devotees; the dispositions in which souls serve the Supreme Lord, which are of five primary types: adoration, servitorship, friendship, affectionate guardianship, and paramour love.

Rasa the dance performed by Sri Krsna with the gopis of Vraja.

Ray master; lord.

rsi a sage who reveals advanced knowledge of a subject after perceiving it himself.

Rudra lit. ‘howler’; a name of Lord Siva.

Rupa Goswami the principal follower of Sriman Mahaprabhu; the foremost authority on rasa and the practice of devotion. In the eternal Pastimes in Vraja, he serves Radharani and Lalita Devi as Sri Rupa Manjari.

Sachi Devi the mother of Sriman Mahaprabhu. She is Yasoda Devi in the Pastimes of Lord Krsna.

sadhu a holy man; one who is adherent to Truth.

sakhi a female friend; a companion of Srimati Radharani.

sakti energy, power; a name of the Supreme Lord’s consort or the consort of a demigod.

samadhi lit. ‘complete meditation’; (1) full absorption of the self in the spiritual plane, to the extent that one becomes unconscious of one’s physical environment; the perfection of astanga-yoga. For a yogi, attaining samadhi is synonymous with liberation, while for a devotee it implies entrance into the eternal Pastimes of the Supreme Lord. (2) A temple or monument constructed over a soul absorbed in the state of samadhi.

Sanatan Goswami a principal follower of Sriman Mahaprabhu and the elder brother of Srila Rupa Goswami. He was shown the highest respect by everyone, including Sriman Mahaprabhu Himself. According to the Lord’s instructions, he discovered lost holy places, re-established the worship of Deities, compiled numerous scriptures, and cared for the whole community of devotees in Vrndavan. He is revered within the Gaudiya–Vaisnava sampradaya as the Acharya of sambandha-jnan.

sandhini one of the three forms of the Lord’s spiritual energy, in particular, the form that manifests the elements, bodies, and environment in the spiritual world.

Sankar lit. ‘he who is beneficent’; a name of Lord Siva.

Sankar Acharya an avatar of Lord Siva whom Lord Krsna sent to the earth to conceal the true purport of the Vedanta. He is renowned as the greatest proponent of monism (illusionism) and the pursuit of merging into Brahma (sayujya-mukti).

sankirtan congregational glorification of the Name, Form, Qualities, Pastimes, associates, and paraphernalia of the Lord; the prescribed religious practice for the Age of Kali.

sannyas lit. ‘complete abandonment’; the renounced order of life; the fourth asram in Vedic society; the practice of giving up selfish action and fully dedicating oneself to the Lord, primarily by preaching the principles of pure devotion. Formally, this entails celibacy, withdrawal from family, wearing the robes of a renunciant, and engaging one’s speech, thought, and action exclusively in the Lord’s service.

sannyasi one who has accepted the order of sannyas.

Saraswati a consort of the Supreme Lord; the goddess of knowledge, learning, and the arts; the sacred river which is a form of Saraswati Devi that flows from the Himalayas to Prayag and enters the confluence of the Ganga and Yamuna; a title of a greatly learned person.

Sarvabhauma Bhattacharya (Vasudev Sarvabhauma) the most widely renowned scholar in India during the time of Sriman Mahaprabhu. As an avatar of Brhaspati, he left his position in heaven and appeared on earth as a scholar to serve Sriman Mahaprabhu in Jagannath Puri.

Satya-yuga the age of truth, which lasts 1,728,000 years and is characterised by honesty, austerity, and meditative devotion. Satya-yuga is the first of the four ages that cycle throughout the existence of the material universe (Satya, Treta, Dvapar, and Kali).

Saunaka a renowned sage who led the sages assembled at Naimisaranya in hearing Srimad Bhagavatam narrated by Sri Suta Goswami.

seven sages the seven rsis who reveal the Vedas in the world, conduct sacrifices, assist the demigods in the maintenance of the creation, and play roles in the Lord’s Pastimes. These seven rsis change during each manvantara.

sin standard English rendering of papa.

Sita the eternal consort of Lord Rama. She is eternally worshipped with the highest regard for her chastity, purity, sacrifice, and service to the Lord.

Sita Thakurani the wife of Sri Advaita Acharya and dear friend of Sri Sachi Devi.

Siva lit. ‘the auspicious one’; a unique expansion of the Supreme Lord who performs numerous functions: regulating the mode of ignorance in the material world, cyclically destroying the material world, infusing the material world with souls, satisfying the desires for enjoyment and liberation of those who are averse to the Supreme Lord, supporting the demigods in their management of the material world, bearing the Ganges River on his head as she descends from Dhruvaloka, protecting the devotees of the Supreme Lord, and setting a paramount example of pure devotion to the Supreme Lord.

smarta a follower of the smrti scriptures, in particular, one who rigidly follows the codes of conduct and rules for worship given therein.

smrti lit. ‘that which is remembered’; the scriptures compiled by Vedavyas and other sages that illuminate the sruti. These include the Puranas, Niti-sastras, Itihasas, Mahabharata, Ramayana, and law books such as that of Manu.

Sridhar (Kholavecha) a poor and humble banana merchant of Nabadwip who constantly chanted the Name and devotedly worshipped the Ganga. As a boy, Sriman Mahaprabhu would barter and banter with him. Later, the Lord expressed profound affection for him and often visited his house during village sankirtans.

Sri Gita-govinda the Sanskrit masterpiece by Jayadev Goswami describing the Pastimes of Lord Krsna in Vrndavan. Sriman Mahaprabhu relished this text in the company of His intimate followers during His final Pastimes.

Srivas Thakur a principal associate of Sriman Mahaprabhu and member of the Pancha Tattva who lives near the Lord in Mayapur and participates in countless Pastimes of the Lord. Sriman Mahaprabhu is eternally present in his courtyard. There, the Lord performs kirtan every night with His intimate associates and once revealed Himself as the Supreme Lord for twenty-one hours.

sruti lit. ‘that which is heard’; the Vedas, Upanisads, and other scriptures revealed to (heard by) the rsis.

Suklambhar a poor brahman of Nabadwip who had deep love for Sriman Mahaprabhu and was amongst the Lord’s first companions in His sankirtan movement. At times, the Lord forcibly took food from Suklambar as an expression of His deep affection for him.

Surabhi the cow who emerged during the churning of the ocean and later bathed Lord Krsna with her milk on the order of Lord Brahma. Her milk makes up the ocean of milk in which Lord Visnu resides. She is renowned as the mother of all cows in the material world. Surabhi is also the name of the wish-fulfilling cows tended by Lord Krsna in His eternal abode Goloka.

Suta Goswami the disciple of Vedavyas who recited Srimad Bhagavatam and other Puranas at the assembly of 60,000 sages in Naimisaranya.

sutra lit. ‘thread’; an aphorism; a treatise made up of aphorisms.

tantra a body of scriptures that prescribes methods for chanting mantras, worshipping Deities, conducting sacrifices, casting spells, and performing other mystical rites. Vaisnavas practise a sattvik form of tantra but shun the non-sattvik forms.

tirtha a holy place; a place of pilgrimage; a place visited or inhabited by the Lord or His devotees.

Tulasi lit. ‘she who is incomparable’; Lord Krsna’s favourite plant. Without her leaves, Krsna will not accept any offering. Tulasi is a form of the gopi Vrnda Devi, the personal expansion of Srimati Radharani who serves as the mistress of Vrndavan: she who distributes devotion to the Lord, gives entrance into Vraja, and makes arrangements for Radha and Krsna’s Pastimes.

Upanisads the portions of the Vedas that explain the nature of the Absolute. They are often organised into a group of 108 texts and  studied separately from the Vedas themselves.

Vaikuntha lit. ‘that which has no limit’ or ‘where there is no anxiety’; the spiritual world; the eternal abode of the Supreme Lord; the portion of the spiritual world presided over by Laksmi and Narayan, where the Lord’s majesty is predominant and devotees serve the Lord with awe and reverence.

Vaisnava lit. ‘one who is devoted to Visnu’; a servant of the Supreme Lord; a member of one of the four Vaisnava sampradayas.

Vallabha Acharya the father of Laksmi Priya, the first wife of Sri Gauranga. In other Pastimes of the Lord, he appeared as King Janaka, the father of Sita Devi, and Bhismaka, the father of Rukmini.

Vallabha Bhatta a renowned Vaisnava scholar who met with Sri Chaitanya Mahaprabhu near Prayag and in Jagannath Puri. According to Sri Chaitanya-charitamrta, he accepted initiation from Sri Gadadhar Pandit after the Lord curbed his pride. He then went on to found the school of Vaisnavism known in the modern day as Pusti-marg.

Valmiki the author of the Ramayana. After giving up the profession of a robber by the grace of the Devarsi Narad, Valmiki meditatively chanted the Name of the Lord under a tree for so long that an ant hill was built over his body. After his Gurus, the seven rsis, pulled him out of the ant hill (valmika), he became known as Valmiki. He was later blessed by Devarsi Narad and Lord Brahma to record the Pastimes of Lord Ramachandra in writing.

Vamsi Vadanananda the avatar of Sri Krsna’s flute in the Pastimes of Sriman Mahaprabhu. He took care of Mother Sachi Devi and Visnu Priya after Sriman Mahaprabhu’s sannyas and worshipped Visnu Priya’s Deity of Sriman Mahaprabhu.

Veda lit. ‘knowledge’; the knowledge revealed by the Supreme Lord through Lord Brahma and the rsis that explains the proper way for all souls to live and serve the Lord; the body of eternal knowledge recorded in separate scriptures at the beginning of Kali-yuga by Vedavyas, made up of the Rg-veda, Sama-veda, Yajur-veda, and Atharva-veda, the Upanisads, and other texts.

Viraja the river between the spiritual and material worlds; the river produced from the perspiration of Mahavisnu in which innumerable material universes float.

Visnu lit. ‘the all-pervading Lord’; the maintainer of the universe; a Name of the Supreme Lord and His expansions that preside over spiritual and material worlds.

Visnu Priya the eternal consort of Sri Gauranga; the manifestation of the Lord’s bhu-sakti in His Pastimes of Sri Gauranga. Visnu Priya served the Lord as His second wife after the disappearance of Laksmi Priya. She is revered eternally for Her sacrifice, chastity, and devotion to the Lord.

Visnu Swami the founder of the Rudra sampradaya, one of the four Vaisnava sampradayas in the Age of Kali. There are varying accounts of Visnu Swami’s birth and activities, but he is best known for his establishment of suddhadvaitavad (pure nondualism) and the worship of Radha and Krsna.

Visvakarma the chief architect of the demigods. He designs the palaces of the gods in heaven, powerful kings on earth, and the Lord Himself in His various abodes.

Visvambhar lit. ‘maintainer of the universe’; the name Sriman Mahaprabhu received at His name-giving ceremony from His maternal grandfather Nilambar Chakravarti.

Visvamitra a king who attained the position of an empowered brahman sage on the strength of his austerities. He is best known for his training Lord Ramachandra in the use of weapons and his rivalry with Vasistha Rsi.

Vrndavan (Vraja) lit. ‘forest of Tulasi’; the eternal homeland of Lord Krsna commonly known as Vraja; the supreme abode in the spiritual world where love and devotion reach their zenith. This abode appeared on earth with Lord Krsna in what is known today as the Mathura district of Uttar Pradesh in Northern India.

Vyasadev (Vedavyas) the Saktyavesa-avatar of the Lord who compiled the Vedic literatures (the four Vedas, the Upanisads, the Puranas, Mahabharata, and other texts) and ultimately revealed Lord Sri Krsna as the Absolute Truth in Srimad Bhagavatam.

Yamuna the holiest of all rivers; the river that winds through the land of Vraja and is the host of numerous Pastimes of Lord Krsna.

yoga 1) union; the union of the soul with the Lord; (2) a path; a means to attain a goal; (3) a practice; (4) astanga-yoga; (5) a conjunction; an auspicious astrological circumstance.

Yogamaya the aspect of the Lord’s personal energy that coordinates His eternal Pastimes. She is best known for her power to remove awareness of the Lord’s majesty from both the Lord’s devotees and the Lord Himself in order to facilitate their exchanges of pure love.

Yudhisthir Maharaj the eldest of the Pandavas and son of Yamaraj. He was crowned emperor of the entire world after the Battle of Kuruksetra.

Sri Navadvipa-dhama-mahatmya Verse Index

A

adbhuta mandira eka ha-ibe prakasa .74

adha adha hasi’ varada rupa .43

adhikara buddhi mora kabe habe ksaya .31

adhyapaka-gana ara paduyara gana 3.41

adya mora e sthane kariba visrama” .103

‘adya-sakti tumi hao sri-radhara amsa .50

adyavadhi mocha thoda la-iya sridhara .114

adhyayana samapiya navadvipe chala .42

“aha ki gauranga-raya, dekhiba ami hethaya .29

aha se amiya jini’, gaurangera rupa-khani .30

ai dekha ohe jiva kajira samadhi .91

ai dekha uchcha-sthana hattera samana 0.25

ai dekha uchcha-tila dekhite sundara .34

ai kale misra-vamsodbhava vipra-gana .94

ailama navadvipe tomara charane .46

aji haite tumi mora sisyata labhibe .154

ajna dila dasa-gane sri-jive anite .18

ajna haya navadvipa kariya gamana 5.36

ajna haya yai ksetre prabhura charane .47

akaitava dharma asraya kara .79

alakanandara nikate asi’ .10

alakanandara purava pare .13

alaka paschime dekhaha kasi .15

alaksye sri-gaura se sabe kahila 3.25

alaksye takhana kailasa-pati .23

alpa-dina achhe prakata-kala .45

alpa-ksane raja tabe deya parichaya 1.100

amara achintya-sakti se chinmaya-dhame 5.29

amara krpaya dhama achhe bhu-mandale 5.27

amara samyoge sukha sambhoga bolaya 4.19

amara svarupa eka paschatye prakasa 0.21

amara tomake aja janinu apana 6.27

amara yugala-seva tomara jivana 8.59

amate ye prema-bhakti tara asvadana 4.18

‘ami dina-hina ati abhimana vase .137

ami krsna nanda-suta tomara alaye 5.73

ami panchanana indra adi deva-gana .138

ami ta takhana vidya-vilase matiba 6.47

ami thaki sei kaje samsara patiya .65

“anantera grha-sthana dekha bhakta-gana 5.57

anayase dekhibe se mahasankirtana 1.29

antardvipa madhye achhe pitha mayapura .19

antardvipa prante prabhu aila yakhana .5

antardvipe sri-mayapura kariya darsana .28

anya anya avatara-kale bhakta yata .151

anyanya tirthera katha rakha bhai dure .56

anya tirthe aparadhi dandera bhajana .54

anya tirthe brahma-jnane yei mukti haya .67

anya tirthe yogi dasa-varse labhe yaha .66

apanake hina bali’ ha-ibe geyana .146

aparadha badha tara kichhu nahi kare .49

aparadha-sunya haye laya krsna-nama .46

aparahne champahatta karaya bhramana 1.85

aparahne sri-jivere la-iya srivasa .107

aprakrta desa kala dhama dravya yata .93

aprakrta desa kala ekhane .73

aprakata sastra bahu rahe yatha tatha .15

ara eka gudha katha suna sarva-jana .39

ara eka katha achhe gudha atisaya .10

ara eka katha gudha achhe puratana 5.9

‘ara ki dekhiba rupa purata-sundara’ 5.87

ara yata saba bhakta-gana .9

arthake anartha jana, paramartha divya jnana .6

asta-dala asta-dvipa madhye antardvipa .5

asta-dala asta-dvipera mana .76

asta-dala padma-sama navadvipa bhaya 1.146

asvattha nikate rahila devi .48

ataeva bala prabhu gauranga sandhana .48

ataeva chhadi’ bhai anya vanchha rati .62

ataeva dvaitadvaita-mata prachariya 6.50

ataeva ei grantha parama pavana 8.75

ataeva gaura vina kalite upaya .52

ataeva jahnudvipa parama pavana 3.74

ataeva jana sara, yete habe mayapara .9

ataeva janilama tumi krsna-bhakta 1.111

ataeva jnani-jana, bhukti mukti nahi lana .12

ataeva navadvipa chhadi’ yei jana 0.23

ataeva navadvipa kariya gamana 5.18

ataeva prabhu tava charana-kamale .36

ataeva tumi kara anyatra gamana 5.104

ataeva vidya nahe amangalamaya 3.58

ati alpa-dine ami nadiya-nagare 5.12

ati alpa-dine ei nadiya nagare 1.123

ati karma-dosa yara vaisnavete dvesa 3.53

ati priya navadvipa ama do̐hakara 6.37

ati priya tumi ara rupa-sanatana 8.58

atisaya gopane rakhinu yei dhama .49

atisaya gopane rakhinu yei rupa .50

ati sighra gupta habe prabhura ichchhaya .9

atyanta vikrama kare pandura nandana 1.74

atyanta virakta jayadeva mahamati 1.101

avasista sthane paschima daksinete .117

ayodhya mathura maya kasi kanchi ara .22

B

bada-i dayalu prabhu nityananda-raya .20

bahira papadi tara sata-dala haya .7

bahirmukha-jane sastra deya dusta-mati 3.51

bahirmukha jiva-chaksu kare avarana .22

bahu janma krsna bhaji’ prema nahi haya .45

bahu stava kari’ krsne karila minati .127

bahu stave tusta kaila deva jagannathe 5.10

bahu-yatne seva-yogya samagri la-iya .104

bahye te̐ha sampradayi vaidantika haya .59

bale, “dekha jiva ei grama manohara 0.6

bale, ‘gaurahari, anugraha kari’ .9

bale, “jiva ei dekha nitya-vrndavana 5.128

bale, ‘kabhu nahi dekhi nahi suni kane 6.39

bale, “prabhu bada daya e dasera prati .101

bale, ‘prabhu bada-i ascharya lila tava 5.32

bale, “suna ohe jiva nigudha vachana .49

bale, “tumi sabe more ha-ile sadaya .24

balite balite do̐he ka̐de uchcharaya 1.138

balite balite gaura-rupa prakasila 6.38

balite balite jiva achhadiya pade .29

balite balite muni, adhairya haya amani .23

balite balite raya, haila pagalera praya 2.6

balite balite sabe jannagara yaya 3.61

balite balite sabe yaya mayapura 6.70

ballala-dirghika-kule ba̐dhiya kutira 1.92

ballala-dirghika nama hayechhe ekhana .24

balumaya bhumi vate charma-chakse bhaya .87

balya-lila dekhibe ye saba bhagyavana 4.12

bame sita sammukhe bhakata hanumana 4.41

barakona ghata ei ativa sundara .104

barakona ghate asi’ jijnase sabare .15

basiyachhe nityananda srivasa-angane 7.3

bhagavata sastra haya sarva-sastra-sara .55

bhagiratha bale, ’mata tumi nahi gele .11

bhagiratha mane bhave, ‘kotha ganga gela’ 3.66

bhagirathi para haye madhyahna samaya 0.48

bhagirathi purva-tire haya mayapura .12

bhagya-krame sadhu-sange premera udaya .92

bhagyavana jana pare karibe varnana 8.62

bhajite bhajite tabe, sei nistha ruchi habe .18

bhakta-bhava laye bhakti-rasa asvadiba .150

bhakta-gana ei rupe prabhura ichchhaya .121

bhakta-gana lathi mari’ se duye tadaya .70

bhakta-gane ajna dila chaitanya ichhaya .9

bhakti alochana dekhi’ haye harasita 5.111

bhakti dana kari’ ami tomare takhana 6.49

bhakti mahadevi hetha ara saba dasa 3.49

bhakta mora nitya-sangi 4.20

bhakti-nistha kari’, bhaji’ gaurahari .10

bhakti pracharite tumi aile dhara-tale 5.19

bhaktira adhina saba bhakti-dasya kare 3.48

bhala haita navadvipe pasu paksi haye 1.135

bhasiya bhasiya chaliya yaya .54

bhave dhala dhala nitai chale .5

bhayete vihvala haye raja bhagiratha .9

bhimasena ei parva na dekhe nayane 1.73

bhimera karuna-nada suni’ dayamaya 1.55

bhismere adara kare jahnu-mahasaya 3.71

bhojana kariya tabe nityananda-raya .39

bhramite bhramite ei navadvipa-dhame 6.45

bhramite bhramite yabe, bhakta-jana-sanga habe .17

bhu-mandale achhe bali’ yadi bhava hina 5.28

bhume padi’ vipra pranamiya prabhu-paya 1.19

bhumi matra supavitra ei sthane haya .37

bilvapaksa chhadi’ prabhu laye bhakta-gana 6.62

“bilvapaksa-grama paschime dhari’ .11

bilvapaksa nama ei sthana manohara 6.5

bilvavana madhye dekhe vedi manohara 6.14

brahma adi deva-gane antariksa haite .26

brahma bale, “kabe mora hena bhagya habe .27

brahma-buddhi dure yaya hena janma pai .143

brahma-chari-mukha haite veda chatustaya 3.19

brahmachari-vesa sire jata sobha kare 4.7

brahma chaturmukha, peye bada sukha .5

brahmana-mandali grha kariya darsana .67

brahmana-puskara nama sarva-sastre kaya 0.7

brahmana sajjana-gane tusila ta̐hare 6.8

brahmara durlabha dhana bilaba samsare .54

brahmara mastake prabhu dharila charana .136

brahmara prarthana suni’ gaura bhagavan .144

brahma-satra sthana ei mahima apara 1.7

brahmavarta saha achhe punya-tirtha yata 1.24

brahmavarte kuruksetre yata tirtha chhila 0.42

brhat mandira kari’, vasaibe narahari .39

buddhimanta-kha̐na nama, paibe he guna-dhama .27

C

chabbisa vatsare ami kariya sannyasa 1.125

cha̐chara chikura sobha gale phula-mala 1.118

chahani sundara, chikura cha̐chara .13

chale nityananda-raya manda manda gati .23

chalite na pare dvija karaya krandana 0.13

chaliya chaliya kata-dine mahasaya .12

champaka-hattete ami kichhu-dina raba 1.112

champakalata sakhi nitya champaka la-iya 1.87

chandradvipa chhadi’ te̐ha yata patha chale .8

chandradvipe padilama sahityadi yata .44

charana dhariya bale, “katha eka ara 7.35

chari-dike vaisnava sajjana aganana 7.4

chari-jana bhakte sakti kariya arpana 6.24

chari-sata-varsa gaura-janma-dina dhari’ .95

charma-chakse iha sodasa-krosa .72

charma-chakse loke dekhe prapancha gathana .89

chatuhsana guru tava ta̐dera sevaya 6.12

chatuhsana kaila sri-yugala-mantra dana 6.33

chausatti vidyara patha laye rsi-gana 3.14

chetana paile ara se ranga na bhaya .57

chhadiya jahnavi para ha-iya takhana 0.60

chhadiya visrama-sthana, sri-jive la-iya yana .2

chhala chhala kare netra jaladhara vahe 1.144

chhara-buddhi e bhakti-vinoda abhajana 8.63

chhaya samvariya nitya svarupa-vilasa .59

chinmaya bhumira brahma haya ta kirana 5.6

chintamani-rupa haya ei gauda-mandala .11

chira-kala tapa kari’ jivana kataya .33

D

dainandina lila ta̐ra dekhe bhakta-gana .15

daiva-vani haila tabe nirmala akase 5.88

daiva-vani suni’ do̐he chale tata-ksana 1.143

daksinatye giya dasya-rasa vyakta kare 5.54

dandaka aranye gela karya sadhibare 4.32

dandavat pranamiya nityananda-paya 7.6

dandavat pranamiya visnu mahasaya 5.116

dasa-avatara stava rachila tathaya 1.93

dasera vasana haite prabhu-ajna bada .61

dasya paripakke yabe jivera hrdaye 8.31

dasya-rasa parakastha gauranga-bhajane 8.28

daya kari’ asibena e dasera dese 1.49

dayara samudra nanda-tanaya .32

dayara samudra sei gaura-nityananda 0.4

deha-buddhi yata dina nahi yaya dure .34

dekha jiva ei grhe chaitanya-thakura .43

dekha syama-kunda-sobha, jagaj-jana-mano-lobha 2.14

dekhiba ki-rupe kali jive kare nasa .55

dekhi’ nimbadityacharya parama kautuke 6.17

dekhite dekhite raja sammukhe dekhila 1.66

dekhite dekhite tabe, ratupura chale sabe 2.4

dekhite dekhite tatha aila srivasa .50

dekhite gangara tira vastutah ta naya 5.135

dekhiya gauranga-rupa mahakavi-vara 1.119

deva-gana rsi-gana rudra-gana yata .32

deva-gana svarge thaki’ dekhe sei jane .24

devendra surabhi hethaya asi’ .39

dhama-krpa sara, labha haya yara .6

dhama madhye kabhu nahe jada avasthiti 8.11

dhamera upare jada-maya pati’ jala 8.12

dhame vaise tabu kena aparadha raya 7.37

dhanvantari asi’ hetha ayurveda paya 3.17

‘dhanya ami dhanya ami’ bale bara-bara 4.43

“dhanya jayadeva kavi dhanya padmavati 1.151

dhanya kali agamane, hetha krsna laye gane .21

dhanya kali yabe haya ei nadiyaya 4.10

dhanya tumi navadvipe paile bhakti-dhana 5.122

dhanya tumi navadvipe sevile amaya 1.28

dhare padi’ kosa-kusi bhasiya chalila 3.65

dharma-dhvaji sukapati sada dainya-hina 8.19

dhurjatira vakya suni’ parvati sundari .56

diva-dase bale, ‘vipra na kara krandana 0.15

divasera sesa yame, sakale bhramaya grame .33

divya-jnane ramanuja karila stavana 5.48

draupadira saha pandu-putra pancha-jana 5.64

‘duhkha nahi kara do̐he yao nilachala 1.139

dui eka katha mora achhe jijnasite 7.9

dura haite navadvipa kari’ darasana .13

dura haite rama-tirtha jivere dekhaya 6.59

durbhaga laksana ei jana sarva-jana .24

dure giya navadvipa nahi dekhe ara 1.147

dvitiya parardha mora katibe kemane .141

E

ebe ei sthana matapura nama kaya 5.63

ebe kali ghora haila roga ha-ila bhari .48

ebe prabhu-ichchha-mate loka-vasa-hina .108

ebe saba vamsi-thakurera tattvadhine .47

ebe sarva-dese tumi kariya yatana 5.84

ebe suddha-bhakti ati upadeya jani 6.29

ebe tumi do̐he yao yatha nilachala 1.129

e dhamera desa-kala chid-anandamaya 8.7

e ganga-nagare raja raghu-kula-pati .17

e gauda-mandala eka vimsati yojana .4

e gauda-mandale ya̐ra vasa nirantara .23

e hena durjana ami mayara kinkara 8.67

ei ami gaurachandre bhunjanu gopane .36

ei bali’ bahu-kala antardvipa sthane .132

ei bali’ gaurahari haila antardhana 5.52

ei bali’ gaurahari kalira sandhyaya .58

ei bali’ ka̐de vipra gadagadi yaya 1.15

ei bali’ nityananda dake bara-bara .27

ei bali’ payo-nidhi navadvipe raya 1.83

ei bali’ preme ka̐de ramanuja-svami 5.49

ei bali’ sarvabhauma yaya nilachala 3.38

ei bali’ sri-chaitanya ha-ila prakasa .52

ei buddhi dose krsna-premete rahita .129

ei chari-dvipa jahnavira purva-tire .30

ei chari ghata mayapura sobha kare .106

ei chari gune guni krsna-guna gaya 8.22

ei dekha jagannatha misrera mandira .44

ei dekha jiva apurva sthana .92

ei dhama-nistha kari’ yeba kare vasa 0.32

ei dhama nitya-dhama visuddha chinmaya 8.6

ei dhama nitya-siddha chinmaya ananta .86

ei dhame vrndavana haya ta udaya 7.30

ei dhanya kali-yuga sarva-yuga-sara 3.29

ei dvipe kabhu mrkanda-suta .51

ei eka sima jiva dekha nadiyara 0.47

ei ghate dekha jiva pancha sivalaya .105

ei grantha patha kari’ gaura-bhakta-jana 8.76

ei grhe karitena atithi-sevana .45

ei gudha katha sita gopaniya ati 4.28

ei hetu visrama-sthana era nama .99

ei-janya prabhu tare matula balila .81

ei kali-kale tara samabhagya-hina .61

ei katha bali’ jiva dharani lotaya 1.153

ei katha bali’ prabhu haila antardhana 6.67

ei katha bali’ tirtha-raja gela chali’ 0.37

ei katha suni’ sita balena vachana 4.15

ei kunde snana tumi kara eka-bara 0.16

ei mata kata dina ka̐dite ka̐dite .157

ei matra tava pade prarthana amara .142

ei narayana-dhame nitya niranjane 5.7

ei navadvipa-dhama haya vrndavana 7.10

ei navadvipa-dhama mama priya ati 5.100

ei navadvipa-dhama parama chinmaya 1.128

ei navadvipa-dhama parama chinmaya 1.134

ei navadvipa-dhama sarva-dhama-sara 5.74

ei navadvipa-dhama sarva-tirthamaya 0.20

ei navadvipa haya sarva-dhama-sara .79

ei navadvipa mora bada priya sthana 4.29

ei navadvipa prakrti-para .71

ei navadvipe mora prakata bihara 1.22

ei navadvipe vasa kare bahu-jana 7.36

ei prema-vanya-jale ye jiva na bhase .53

ei rama-vata vrksa kali agamane 4.30

ei rudradvipe haya rudra-gana-sthana 5.106

ei rupa purva-katha balite balite 5.60

ei rupe prema yache nityananda-raya .37

ei rupe rama sita laksana sahita 4.31

ei saba bali’ taya, narada chaliya yaya .24

ei saba dhara paraspara kari’ chheda .12

ei saba ghata ganga-tire punah habe .73

ei saba gudha katha rupa sanatana .66

ei saba katha age ha-ibe prakasa .36

ei saba katha ebe rakha aprakasa .96

ei saba purva-katha balite balite 5.90

ei saba sthane prabhu bhakta-vrnda laye 0.29

ei saba visaye bhai tarka parihara .37

ei sarovare kabhu kari’ jala-khela .113

ei se samudragadi navadvipa-sima 1.76

ei sola-krosa madhye dvipa haya naya .4

ei sthana haite ebe yaha odra-desa 5.77

ei sthane balya-lila chhale gaurahari .98

ei sthane chhila eka nimba vrksa-vara .48

ei sthane chhila purve champaka-kanana 1.86

ei sthane jahnu-muni tapa acharila 3.63

ei sthane kutira ba̐dhiya diva-dasa 0.11

ei sthane madhva-muni sisya-gana laye 5.80

ei sthane ratri-yoge dekhila svapana 0.10

ei sthane sadharane mama bhakta haya 5.103

ei ta kahinu ami navadvipa-tattva .94

ei ta prathana mora suna sarva-jana 8.72

ei ta puline eka nagara basibe .85

ei ta sadhana-bale dviparardha-sese .148

ei ta sarada-pitha kariya asraya 3.13

ei uchcha chada dekha paradanga nama .83

ei upavane sarva-upanisad-gana 3.24

‘ei vara deha prabhu ama sabakare 5.117

ei vidya-nagarite kari’ vidyalaya 3.34

ei yoga-pitha-majhe vaise pancha-tattva .8

ekachakra-grame svapne raja yudhisthira 5.65

eka-dina svapne dekhe gaurangera rupa 5.71

eka-murti radha-krsna prabhu gaurahari 7.23

eka-ratra mayapure dvitiya godrume 0.66

eka ratre sata kunda katila visai .111

e katha ekhana, rakhaha gopana .17

ekebare yaha tatha haite vrndavana .53

emana dayalu prabhu ye jana na bhaje .60

e saba purana katha sri-jive kahiya 0.40

e saba sphuribe jiva gauranga-krpaya 3.59

“esa he kalira jiva chhada kutinati .26

e sakala alankara mahatirtha sthane .35

e sthana samana bhai, trijagate nahi pai 2.15

e sthane ha-ila sri-murtira apamana .38

eta bali’ gaurachandra haila adarsana 1.130

eta bali’ gaurachandra haila adarsana 6.57

eta bali’ gaurachandra haila antardhana 5.86

eta bali’ mahaprabhu haila antardhana .155

eta bali’ mahesvara haila antardhana 6.13

eta bali’ nityananda daksinabhimukhe 5.126

eta bali’ nityananda garjite garjite .39

eta bali’ nityananda kajira nagare .77

eta bali’ nityananda preme garagara .92

eta bali’ nityananda uthila takhana .22

eta bali’ prabhu adrsya haya .47

eta bali’ prabhu ta̐ra mastake charana 8.38

eta bali’ sakale kariya stuti nati 8.50

eta bali’ sri-gauranga haila adarsana .75

eta bali’ sri-parvati gaura-pada-dhuli .68

eta bali’ sri-varaha haila antardhana 1.30

eta bali’ tatha nitai nache .22

eta bhavi’ nija sainya sajaila raya 1.50

eta suni diva-dasa nischinta ha-ila 0.39

eta suni’ jiva tabe balena vachana .111

eta suni’ jiva tabe kara-yoda kari’ .76

eta suni’ laksmanacharya yudi’ dui kara 5.21

eta ye sunechhi mantra-tantra eta-kala .47

e tine asraya kari’ kariba varnana .6

G

gadha-rupe sruti-puranadi dekhi yabe 5.34

gadigachha-grame pau̐chhila asi’ .26

gaiya gaiya, nachiya nachiya .24

ganga bale, ‘suna vachha bhagiratha vira .12

ganga-dasa-grhe ara sanjaya-alaya .22

ganga-dvara mayara svarupa mayapura .24

ganga-nagarete vasi’ tapa arambhila .10

ganga-pare champahatta sthana manohara 1.106

gangara daksina tire navadvipa prante .41

gangara nikata vahe yamuna sundari .9

ganga yamunadi tatha sada vidyamana .19

ganga-yamunara yoge yei dvipa raya .18

gaura-adarsane, saptarsi takhane .18

gaura danda kare yadi tumi raksa kara .35

gaura-dhama gaura-nama gaura-rupa-guna .88

‘gaura gaura’ bali’ sadai nache .17

gaurahari radha-krsna-rupe vrndavane .40

gaura-krsne bheda yara sei jiva chhara 8.26

gaura-lila ati gudha rakhibe gopane 5.39

gaura-nama na la-iya, yei krsna bhaje giya .22

gaura-name gaura-dhame sadya prema haya .90

‘gauranga’ baliya krandana kare .41

gauranga-bhajana-asraya-bale .80

gauranga bhajana sahaja ati .40

gauranga bhajile dusta-bhava dure yaya 0.34

gauranga-mahima nitai-mukhe .93

“gauranga nitai” yei bale eka-bara .38

gaurangera krpa-vase ei nitya-dhame 5.55

gaurangera nama suni’, nitai uthe amani 2.12

gaurangera vidya-lila apurva kathana 3.42

gaurange tomate bheda yei jana kare .79

gaurera gambhira lila haile aprakata .17

gauri-saha siva gauranga-nama .24

ghora kali-kale aparadha sarva-kala 7.20

godrumadvipa ta ha-ila nama .49

godrumakhya-dvipa haya mayara daksine .29

“godruma namete e dvipa haya .27

golokera antavarti yei mahavana .20

gopala ha-iya janma paitama ami .130

govardhana acharya rajare tabe kaya 1.95

govardhana-giri dhariya hari .29

govatsa gopala sabe kariya harana .125

grha-dvara nada-nadi kanana chatvara 8.8

gudha-lila sastre gudha-rupe ukta haya .13

gudha-sastra vyakta kari’ janaba sabare 5.37

gudha-tattva ei nahi kaha yare tare 7.28

gupta-sastra anayase ha-ila prakata .19

guru-anugraha dekhi’ nimbarka dhimana 6.31

guru-pada-padma nami’ chale desantara 6.58

H

‘ha gauranga dina-bandhu bhakata-vatsala .156

“ha gauranga nityananda jivera jivana .9

ha ha navadvipa-dhama sarva-dhama-sara .10

hari-nama suni’ kane dhyana bhanga haila 6.18

‘hari hari’ bali’ nrtya kare sisya-gana 5.110

hasi’ hasi’ gaurachandra madhvacharye bale 5.82

hasi’ hasi’ mukha dekhi’ janaki takhana 4.8

hasite hasite gaura balila vachana 5.72

hasiya balena thakura mora .44

hatta-danga bali’ nama ha-ila ihara 0.46

hatta kari’ champaka-kusuma laye vasi’ 1.89

‘haya kiba rupa mora dekhinu nayane 1.132

haya more gaurachandra vanchana kariya .29

hena navadvipa-dhama sarva-dhama-sara .72

hena navadvipa-dhama ye gauda-mandale .58

hena navadvipe bhai ya̐hara vasati .59

hetha aparadhi paya prema-ratna-dhana .87

hetha chhaya rtu meli’, gauranga-kirtana-keli 2.13

hetha haite dekha ai sri-sankarapura 5.93

hetha jahnu-muni baise sandhya karibare 3.64

hetha prabhu gaurachandra sri-vidya-vilase 3.39

hetha prabhu nityananda atta atta hasi’ .17

hetha sitanatha kaila krsnera pujana .64

hetha sri-gauranga-chandra kari’ aradhana 6.64

hetha sri-gauranga-raya kirtana kariya .79

hetha tavasraye ami rahiba sundari 1.82

hetha vasa kari’ nama karile asraya 7.25

“hethaya dekhiba tava rupa manohara 1.63

hethaya kutira ba̐dhiya bhaje .50

hetha yei jana, purana pathana .22

hosenasa se jarasandha gauda-rajyesvara .83

hladini-prabhave jiva chhadi’ jada-dharma .87

hrsta-chitta haye raja amatya dvaraya 1.113

I

ichchha haya mayapure thaki’ chira-kala .60

ichchha karileo vraja-rasa labhya naya 7.21

ihara daksine, dekhaha nayane .20

ihara krpaya jiva haya krsnakrsta .42

ihara mahima keba varnibare pare 1.8

ihara nikate mayamari nama sthana .115

ihara paschime dekha sri-dhira-samira 5.133

ihara purvete yei dirghika sundara .23

ihate achhe ta eka gudha-tattva-sara .44

ihate sandeha yara na haya khandana .22

indra-darpa-churna ha-ile para .30

indra-sabha parihari’ nija-gana laye 3.33

isana thakura sthana kari’ atahpara .34

isvarera krpa nahi karaya svikara .25

J

jagannatha-grhe giya sachira charane 8.51

jagannatha-misra-grhe karila pravesa .27

jagannatha-misra-grhe sri-sachi-udare 4.11

jagannatha-misralaya sarva-pitha-sara 6.72

jagannathe tusi’ punah chhadiya sarira 1.142

jagannatha-vakya suni’ ramanuja dhira 5.31

jagatera prabhu-pade padiya parvati .62

jahnava-nitai, bhajana sadai .27

jahnava-nitai-pada-chhaya yara asa .41

jahnava-nitai-pada yahara garima 3.77

jahnavi balena, ‘sindhu ati alpa-dine 1.78

jahnavi-nitai-pada-chhaya yara asa .63

jahnu-muni pana kaila saba ganga-jala 3.67

jahnu-sthane bhisma dharma sikhila apara 3.72

jaimini mimamsa sastra karila prakasa 3.22

jala bhumi vrksa adi sakali chinmaya .12

jalamaya haila samasta sthana .53

jalera tarange bhasiya muni .56

jale-sthale-antarikse tyajiya jivana 1.9

jananira vakye prabhu nityananda-raya .37

jayadeva bhoga kaila yei prema-sindhu 1.152

jayadeva janilena bhupati e jana 1.99

jayadeva-sthana dekhi’ sri-jiva takhana 1.150

jaya gaurachandra, jaya nityananda .1

jaya gaura nityanandadvaita gadadhara 3.1

jaya gaura nityananda advaita sahita 0.1

jaya jaya gauda-bhumi chintamani-sara 6.3

jaya jaya gauda-bhumi sarva-bhumi-sara 1.2

jaya jaya goracha̐da jaya nityananda 7.1

jaya jaya jaya sri-sachi-suta .1

jaya jaya nadiya-bihari gaurachandra 6.1

jaya jaya navadvipa-chandra sachi-suta .1

jaya jaya navadvipa-chandra sachi-suta .1

jaya jaya navadvipa-chandra sachi-suta .1

jaya jaya navadvipa-chandra sachi-suta .1

jaya jaya pancha-tattvatmaka gaurahari 4.1

jaya jaya sri-advaita prabhu mahasaya .2

jaya jaya sri-advaita prabhu mahasaya .2

jaya jaya sri-chaitanya jaya nityananda 1.1

jaya jaya sri-chaitanya sachira nandana .1

jaya jaya sri-chaitanya sachira nandana .1

jaya jaya sri-gauranga sachira nandana 8.1

jaya jaya navadvipa-dhama sarva-dhama-sara .3

jaya jaya navadvipa-dhama sarva-dhama-sara .2

jaya jaya navadvipa sarva-dhama-sara .2

jaya jaya navadvipa sarva-dhama-sara .2

jaya jaya sitanatha jaya gadadhara .2

jaya navadvipa-dhama sarva-dhama-sara .3

jaya navadvipa suddha prema-bhakti-dhama 0.2

jaya navadvipa sundara-dhama .3

jaya santipura-natha advaita isvara 6.2

jaya sitapati jaya jaya gadadhara 8.2

jaya sri-chaitanya-chandra, jaya prabhu nityananda .1

jaya sri-chaitanya-chandra, jaya prabhu nityananda 2.1

“jaya sri-gauranga jaya nityananda-raya” .69

jaya srivasadi bhakta navadvipa jaya 7.2

jhakmak kare bhusana mala .7

jhara jhara jhare a̐khira jala .6

jiva bale, “dhanya ami mahaprabhu-ghare .38

jiva bale, “prabhu-ajna sarvopari haya 7.8

jiva bale, “prabhu more karuna kariya .76

jiva nistarite lila kaila gaura-raya 8.42

jiva-prasna suni’ prabhu karena uttara 7.11

jiva prati bale prabhu, “e vamsi-vadana .41

jiva se krsnera dasa, bhakti vina sarva-nasa .13

jiva ta amara dasa ami tara prabhu .51

jivera ha-ila vasa srivasa-angane .73

jivera madhura vakye nityananda-raya .48

jivera mangala lagi’ purusa-pradhana .46

jivera prarthana suni’ nityananda-raya .20

jivera saubhagya heri’ kateka vaisnava .25

jivera vachana suni’ nityananda-raya .114

K

kabe mora karma-granthi ha-ibe chhedana .30

kabhu karma acharaya, astangadi yogamaya .16

kabhu pancha-krosa bhrame antardvipamaya 0.55

kabhu panchanana, chhadi’ vrsasana .23

kabhu punah prabhu-ichchha habe balavan .10

kabhu svapne kabhu dhyane kabhu drsti-yoge .17

kadachit visnu-svami asi’ digvijaye 5.109

ka̐dite ka̐dite jiva bhagirathi para 8.53

ka̐diya ka̐diya bale, “durbhagya amara 8.41

kaisora vayasa jiva sundara gathana .11

kaivalye ananda nai, sarva-nasa bali tai .11

kajire sodhite prabhu sandhya agamane 0.52

kale ei dvipa ganga grasibe sakala .42

kale te̐ha prabhura ichchhaya janma laye .64

kale yabe bhasyera ha-ibe prayojana .62

kariba se kale priye vidyara vilasa 4.13

‘kali ghora ha-ibe janiya krpamaya 6.23

kali-kale tirtha saba atyanta durbala .43

kali-jivera aparadha asankhya durvara .51

kalira prabhava yabe atyanta badila .45

kali vrddhi haile sei champaka kanane 1.88

kapila rachila sankhya ei sthane vasi’ 3.20

kara peye bhimasena anya sthane yaya 1.75

kara yudi’ bale jiva sakala vaisnave 8.45

kara yudi’ stava kare visnu tata-ksana 5.113

karilena ganga-snana laye yadu-gana 6.60

karma-buddhi-yogeo ye navadvipe yaya .63

karmachari-gana maharajare janaya .27

karma kene eka jnanera phala .89

kasta nai vyaya nai na pabe yatana .35

kata-dina karilena ei sthane vasa 5.68

kata-dina pare hetha gangara nandana 3.70

kata-dina thaki’ ei tilara upara 6.68

kata-dine gaurachandra karuna kariya .133

kata-dine gaurachandra krpa vitariya .58

kata-dine habe mora prakata samaya 5.123

kata-dine kurma-sthane haila upasthita 5.53

kata-dine munire pujila mahadhira 3.68

kata-dine nilachale pau̐chhiya dui jane 1.148

kata-dine sankirtana arambha ha-ila 4.44

kata-dine sri-varaha anukampa kari’ 1.16

kata-dure uttarete kariya gamana 5.140

kata janma tapasya kariya haya jnana 7.17

kata-kale punah hetha loka vasa habe .109

kata-ksana chali’ chali’ navadvipa-sima 8.54

kata-ksana pare nija chitta kari’ sthira .14

kata-ksana pare nrtya kari’ samvarana .72

kata-ksane se sakala haila adarsana 1.72

kata-ksane sri-jiva gosvami mahasaya 7.5

keha keha age giya mahaprema-bhare .20

kemane dekhiba prabhu tomara vilasa .67

“kena mora kichhu purve janama nahila .58

kena ye emana preme kare anadara .28

kesava kasmiri name sakale tomaya 6.44

‘ke tumi kena va hetha bala parichaya 6.20

kevala vairagya kari’, taha na paite pari .10

ki ananda haila tatha na haya varnana 6.74

“ki apurva-rupa aja herinu” baliya .28

kiba aparupa rupa-lavani .42

kiba durva-dala-syama-rupa manohara 4.6

kiba sei rupa, ati aparupa .12

kiba sukha radha paya amare seviya .153

kichhu-dina purve do̐he karile manasa 1.140

kichhu-dura giya prabhu balena vachana 1.43

kichhu nahi rabe vipaka ara .88

kichhu uchcha sthana sada trna avarana .118

“ki duhkhe kanai bhai, ama sabe chhadi’ yai’ 2.10

ki kari janani balago more .69

kintu karma-bandha-krame jiva maya-vase .91

kintu mora vrata chhila ohe dayamaya 1.62

kintu yadi sri-vaisnave aparadha thake 3.55

kirtana arambhe kaji mrdanga bhangila .82

kirtana-rangete mati’ prabhu goramani .52

kise tabe nischinta ha-ibe visnu-jana 7.38

koladvipa anayase kariya bhramana .31

koladvipa nama sastre achhaya varnana 1.11

koladvipa parvatakhya ei sthana haya 1.37

kona kale satya-yuge deva mahesvara .44

‘kotha jayadeva kavi’ jijnase bhupati 1.96

kothaya subala dama, ami eka balarama 2.7

koti koti varsa kari’ sri-krsna-bhajana 0.33

krame krame sannyasi-ganere krpa kari’ .60

krandana kariya dvija puskare balila 0.18

krpa kari’ gaurahari balila vachana 5.50

krpa kari’ mahaprabhu balila takhana 6.40

krpa kari’ pancha-vaktra kahila takhana 6.10

krpa kari’ prabhu nija charana-yugala .68

krpa kari’ radha-krsna tare dekha dila 6.35

krpa kari’ sachi-devi kaila asirvada .31

krpa kari’ sei dhama navadvipa haya 7.15

“krpa yadi kara prabhu ei akinchane .19

krsna bahirmukha yei, maya-sparsi jiva sei .15

krsna-bhakta jayadeva balila takhana 1.102

krsna chid-ananda ravi, maya ta̐ra chhaya chhabi .14

krsna krpa kari’ bale diya darasana .100

‘krsna-lila mui bujhite nari .34

krsna-maya-vase devendra yabe .28

krsna-murti nitya jani’ ta̐hara sevana 6.53

krsna-nama krsna-dhama mahatmya apara .42

ksaneka uthiya bale, “bada bhagya mama .22

ksaneke ha-ila sei lila adarsana 1.68

ksaneke laksmana dekhe purata-sundara 5.46

ksudhaya akula muni takhana .62

kuliyapahada bali’ khyata ei sthana 1.10

kuliyapahadapure yaite yaite 0.49

L

loka-drstye sannyasi ha-iya visvambhara .13

loka-vasa nahi hetha prabhura ichchhaya 5.92

loke bale yatha krsna maya nahi tatha .66

lokete bharuidanga bale ei sthane 6.69

M

madhura-premete yara haya adhikara 8.29

madhurye audarya purna-rupe avasthita .82

madhva ha-ite sara-dvaya kariba grahana 6.52

madhvere kariya krpa gaurangasundara 5.81

madhya-bindu navadvipa-dhama madhya-sthala .10

madhyadvipe asi’, bale hasi’ hasi’ .3

madhyahna samaya, gaura dayamaya .11

madhye mula ganga-devi rahe anuksana .8

magha-mase asiyachhi navadvipa-dhame .13

mahabhave gara-gara nityananda-raya 5.139

mahakrpa kari’ surabhi taya .57

mahakrpa-vase prabhu nityananda-raya .29

maha maha prayaga baliya rsi-gane 1.6

mahapreme jayadeva karaye pujana 1.116

mahapreme nityananda karena nartana 6.71

mahapreme sri-jiva gosvami kata-ksana 8.39

maharasa-lila-sthana yatha vrndavane 5.131

mahasankirtana dekhe vallabha-nandana .54

mahasankirtanavesa sange bhakta-gana 1.69

mahavaranasi e dhama haya .21

mahavata vrksa tale kutira ba̐dhiya 4.4

mahayuddha kaila daitya baladeva satha .119

majida haite haya bhagirathi para 0.59

mama bhakta-gane dvesa kare yei jana 5.102

mama ichchha-mate ami tatha na yaiba 1.107

mamagachhi-grame giya nityananda-raya 4.2

mandakini alaka sahita bhagirathi 1.4

mandakini-tata dhari’, tilaya vasati kari’ .35

mandala paridhi haya sei parimana .8

mane bhave, ‘ami achhi navadvipa-pure’ 8.14

mane bhave, ‘yadi ami ha-i gaura-dasa 3.37

mane mane krsne dake vipada dekhiya 1.52

manete vaisnava-raja acharya sankara 5.95

mantra labhi’ nimbaditya siddha pitha-sthane 6.34

markandeya suni’ anande bhase .91

maya prakasita visve vidyara prakasa 3.12

mayapura antarbhage jahnavira tire .55

mayapura ante antardvipa sobha paya .16

mayapura haya sri-gokula mahavana .88

mayapura praya ganga achchhadibe jale .71

mayapura purva-dike achhe yei sthana .107

mayapura sima-sesa vrddha-sivalaya .68

mayapura sri-pulina madhye bhagirathi .90

mayapura uttara simantadvipa haya .27

mayapura yoga-pitha sada golakara .6

mayapure bhramile mayara adhikara .26

mayapure sachi-grhe gauranga-sundara 0.28

mayara nahika tatha gati kadachana 5.5

mayasura-upadrava suni haladhara .118

meghachchhanna chaksu dekhe surya achchhadita .16

mohana murati prabhu bhave dhala-dhala .24

mrdanga mandira baje, sankirtana suviraje .31

mrdu mrdu hasi’ mukhe balena vachana 6.36

mukha khulibara kale devi sarasvati 3.9

mukhe bale, ‘sri-krsna-chaitanya prabhu mora 8.17

mula-ganga purva-tire dvipa-chatustaya .6

munire balila, ‘tava ista siddha habe 6.66

murchchha-sese anargala ka̐dite lagila 1.131

N

na bujhiya ami layechhi vara .67

nachichhe advaita prabhu nityananda-raya .55

nachite nachite tabe, nityananda chale yabe 2.17

na dekhe se rupa keha apurva ghatana 1.56

nadiya chhadite prabhu kena ajna kaila 1.133

nahi bujhi’ balya-kale chhadilama ghara 8.48

nana-ratna bhusane bhusita kalevara 1.17

naradera daya haila, tattva upadesa kaila .5

narayane dekhe punah gaurangasundara 5.8

“navadvipa asta-dala eka-parsve haya 5.3

navadvipa bhramite se pade pade paya .64

navadvipa chhadite haila bada klesa 5.79

navadvipa darasana kare yei jana .62

navadvipa dekhi’ tumi yao kurma-sthana 5.20

navadvipa-dhama chhadi’ sri-jiva takhana 8.55

navadvipa-dhama gauda-mandala bhitare .3

navadvipa-dhama more anugraha kari’ 8.68

navadvipa-dhame asi’ ganga haya sthira .8

navadvipa gaura nityananda namamaya 8.74

navadvipa haya mora ati priya-sthana 5.13

navadvipa-krpa yabe labhe sadhu-jana 7.33

navadvipa-mandalera mahima apara .5

navadvipa na dekhe ye paiya sarira 5.16

navadvipa-parikrama ei eka-sesa 6.61

navadvipa-prabha rama kari’ darasana 4.5

navadvipa-sama dhama nahi tribhuvane 1.23

navadvipa sevi’ sarva-tirtha virajaya 1.27

navadvipa-sobha heri’ pandu-putra-gana 5.67

navadvipa-vasi yata gaura-bhakta-gana 8.71

navadvipa vrndavana haya eka tattva 7.13

navadvipe ami nitya gaurangasundara 5.26

navadvipe asi’ yabe karila visrama .117

navadvipe bada bada adhyapaka-gana 6.46

navadvipe dekha apurva ati .74

navadvipe gaurachandra ha-ila udaya .53

navadvipe habe mahaprabhu avatara .109

navadvipe maya nai jada desa kala .90

navadvipe nava-vidha bhakti adhisthana 3.50

navadvipe rati, labhe yara mati .7

navadvipe sata sata aparadha kari’ .57

navadvipe se samasta nija nija sthane .23

navadvipe suddha-bhakta charane padiya .69

navadvipe thaki’ bhisma paila bhakti-dhana 3.73

navadvipe vasi’ yei mantra japa kare .65

navadvipe vraje sei nigudha sambandha 8.34

navadvipe yabe ami prakata ha-iba 5.83

navadvipe yeba kabhu karaya gamana .60

nava-jala-dhara-rupa kaisora murati 1.57

nava-ratre ei parikrama sesa haya 0.64

nayana meliya brahma dekhi’ gaura-raya .135

nidra bhangi’ nara-pati, katara ha-ila ati .26

nidra-kale nara-vara, dekhe gaura gadadhara .25

nihsreyasa vana ei virajara para 5.59

nija aparadha marjana tare .31

nija grha haite barakona ghata chhadi’ 0.56

nija maya parajaya dekhi’ chaturmukha .126

nija pitrlokera uddhara kari’ asa .33

nija siddha-deha paya sakhira asraya 0.35

nija sisya-gane rakhi’ nadiya-nagare 3.36

nije rudra-amsa sada pratape prachura 5.96

nimbarkera parichaya kariya sravana 6.22

niravadhi ei rupa dhama lila kare .15

nirjane basiya prabhu gaura-guna gaya .74

niryana samaye ekhane jiva .20

nisi avasane, matta gaura-gane .2

nitai-adesa mastake dhare .96

“nitai chaitanya” bali’ yei jiva dake .48

nitai gauranga tare krpa vitariya .38

nitai-jahnava-ajna karite palana 4.51

nitai-jahnava-charana sara .95

nitai-jahnava-pade nitya yara asa .95

nitai-jahnava-pada-chhaya asa yara 0.68

nitai-jahnava-pada-chhaya asa yara 1.155

nitai-jahnava-pada-chhaya asa yara 7.39

nitai-jahnava-pada-chhaya asa yara 8.78

nitai-jahnava-pada-chhaya yara asa .74

nitai-jahnava-pada-chhaya yara asa .123

nitai-jahnava-pada-chhaya yara asa 6.75

nitai-jahnava-pada yahara sampada 5.141

nitai-jahnava-pada, ye janara sampada .40

nitai-jahnava-pada, ye janara susampada 2.18

nitai-jahnava-pade asa matra yara .158

nitai sahita bhakta-gana .4

nitai srivasa seva haile samapana .105

nitai-vachana, suniya takhana .25

nitya-dhama kabhu kale lopa nahi haya .11

nitya-dhama navadvipa prabhura hethaya 1.81

“nitya-dhama navadvipa pralaya-samaye 3.3

nitya-lila-rase sei bhaktake dubaya 8.33

nityananda bale daki’ duhata tuliya .33

nityananda bale, “ei jahnudvipa nama 3.62

nityananda bale, “ei sthane muni-vara 6.63

nityananda bale, “hetha sarva-deva-gana 0.41

nityananda bale, “jiva sunaha vachana .82

nityananda-katha sese, naradera saktyavese .28

nityananda-krpa ya̐ra prati kabhu haya .18

nityananda prabhu bale, “sunaha vachana .3

nityananda prabhu bale, “suna sarva-jana 1.3

nityananda-sri-charane kare nivedana 3.44

nityananda-sri-jahnava-adesa paiya 8.73

nityananda-vakya suni’ sri-jiva go̐sai .67

nityanande khattopari karaya sayana .106

nityanande mahabhava, kari’ sabe anubhava 2.11

nitya-rasa haya hetha gopi-gana sane 5.132

nyaya pha̐ki kari’ prabhu sakale haraya 3.40

O

ohe brahma suna mora antarera katha .149

‘ohe brahma tava tape tusta haye ami .134

ohe jiva adya tumi raha mayapure .110

ohe jiva chaha yadi dekhite sakala .17

ohe jiva ei jayadeva-sthana haya 1.149

ohe jiva ei sthane sri-bhandiravana 4.45

ohe jiva e sthanera mahatmya apara .21

ohe jiva gudha katha sunaha amara .93

ohe jiva! nitya-lilamaya vrndavane 1.38

ohe jiva sri-vallabha gokule ekhana 5.125

‘ohe prabhu jagannatha jagata-jivana .63

ohe prabhu sri-gauranga krpa vitariya 1.137

“ohe prabhu tumi sesa tattvera nidana .77

‘ohe vasudeva tumi bhakata amara 1.21

ohe vipra gudha katha baliba tomaya 0.27

ohe vipra hetha thaki’ karaha bhajana 0.36

o pulina mahatmya ke kahibare pare .86

P

pachhe se samaya mohita haba .36

pachhe thaki’ jiva laya padankera dhuli .26

‘pachhe vidya-jale dube harai gauranga’ 3.35

pachhe vyakta haya gaura-lila asamaye 5.42

padma-hasta diya prabhu tole dui jane 1.121

padmavati devi ane champakera bhara 1.115

padmavati devi sei rupa nirakhiya 1.120

pancha-dasa-dhanu yei ghata tad uttare .102

pancha-vata ei sthane chhila purva kale 5.62

pancha-krosa dhama yeba karibe bhramana .91

pancha-krosa haya tara kesara adhara .6

pancha-krosa parikrama eka-dine kare 0.65

pancharatra naradadi rsi pancha-jana 3.23

pancha-tattva sahita gauranga jaya jaya 5.1

pancha-vaktra bilvakesa achhila hethaya 6.7

pandavera natha krsna pai parajaya 1.54

para-dina navadvipa darsanera ase 5.66

para-dina prate prabhu laye bhakta-gana 3.76

para-dina prate prabhu nityananda-raya .3

para-dina prate sabe chali’ kata dura 4.50

parama anande rudra vara kari’ dana 5.118

parama anande stava karila pathana 1.94

parama anande vipra mayapure giya 4.42

parama anande vipra kare sankirtana 1.35

parama kautuke vipra aila nija ghare 4.38

parama pandita vasudeva mahasaya 1.31

parama pavitra sati vyasera janani 4.49

parama sadhaka vipra chine deva-gane 4.37

parana chhadite pari tabu ei dhama 1.136

paravyoma sri-vaikuntha narayana-sthana 5.4

paravyoma sri-vaikuntha-purite rakhaya 5.43

parikrama-kale grantha kaile alochana 8.77

pare sei sthane sri-laksmana sena dhira .32

parete yavana-raja dusila e-sthana .36

parikrama samadhiya yei mahajana .37

pariksa karite ami visayi baliya 1.110

parvata-pramana koladevera sarira 1.36

parvata-samana uchcha sarira ta̐hara 1.18

parvati jijnase tabe deva mahesvare .45

parvatira katha suni’ deva pasupati .49

paschime yamuna saha aise bhogavati 1.5

pathi-madhye ratre svapne dekhe gaura-raya 8.57

pauranika katha eka karaha sravana .116

phalguna-purnima-dine ye kare bhramana .92

phalguna-purnima-tithi prabhu-janma-dina .15

“pida bujhi’ vaidyaraja ausadha khaoyaya .47

pitr-sannidhane, gaura-guna-gane .4

pitr-upadesa, bujhiya visesa .8

prabhata ha-ila ratra, bhakta-gana tule gatra 2.2

prabhu ajna dila more vedanta padite .45

prabhu bale, “dekha jiva sitanathalaya .63

prabhu bale, “ei sthane achhe kamyavana 5.61

prabhu bale, “ei sthane dvaparera sese .124

prabhu bale, “ei sthane sri-gauranga hari .98

prabhu bale, “hetha vasa kari’ deva-gana 0.45

prabhu bale, “mayapure ini ksetra-pala .69

prabhu bale, “ohe jiva adya mayapura .21

prabhu bale, “ohe jiva baliba tomaya .77

prabhu bale, “ohe jiva sunaha vachana .78

prabhu bale, “sri-gauranga laye bhakta-jana 5.130

prabhu bale, “suna jiva e ganga-nagara .6

prabhu bale, “tumi hao ati bhagyavan .102

prabhu-ichchha-mate hetha krama-viparyaya 1.41

prabhu-lila-pitha-rupe dhama nitya haya .14

prabhu more ajna dila balite tomaya .50

‘prabhu more krpa kari’ deha darasana 1.14

‘prabhu mora navadvipe sri-vidya-vilasa 3.32

prabhu nityananda bale, “ei rudra-khanda 5.91

prabhu nityananda-krpa asima ananta .59

prabhu-nityananda-nama kariya sravana .21

prabhu nityanandera dekhiya divya-rupa .27

prabhu tare nrsimha-rupete deya bhaya .84

prabhu-vakya suni’ jiva sajala-nayane .18

prabhura ajnaya rudra ei karya kare 5.97

prabhura janama-kale yata deva-gana 4.36

prabhura ichchhaya kabhu dhara suska haya .13

prabhura ichchhaya kabhu dube kona sthana .14

prabhura ichchhaya sei tirtha bahu dina .44

prabhura pavitra dhame nahi amangala 3.47

prabhura prakata-lila yata-dina raya 7.12

prabhura pratijna ei haya sarva-kala .53

prabhura pratijna smari’ preme yai bhasi’ .54

prabhura satabdi-chatustaya anta yabe .122

prabhura siddhanta suni’ jiva mahasaya 7.34

prabhu yabe aprakata ha-ibe takhana .70

prabhu yei pathe karibena sankirtana .110

pracharaha krsna-bhakti yugala-vilasa 6.41

prahladere daya kari’, hiranya badhiya hari .34

prakata ha-ile lila ha-ibe prakasa 1.34

prakata-lilaya tabe dekhibe amaya 3.27

pralaya samaye bada-i duhkha .68

prathama parardha mora katila jivana .140

praudha-maya gaura-dasi adhisthatri devi 3.52

praudha-maya kuladevi krpa akapata 8.69

praudha-maya vrddha-siva asi’ punaraya .75

prema-vanya jale sarva-jagat bhasabe 0.31

preme gadagada vakya kahe gaura-raya .61

prthak bhasyera ebe nahi prayojana .61

prthudaka adi kari’ saba hetha vaise 0.43

prthu name maharaja uchcha nicha sthana .25

puline yaiya prabhu nityananda-raya 5.127

punah dekhe ramachandra durvadala-syama 4.40

punah kabhu prabhu-ichchha haye balavan .72

punah yabe srsti-mukhe brahma mahasaya 3.7

pura kalpe kali, haile mahabali .21

purata-sundara-kanti ati manohara 1.70

purata-sundara-kanti ati manohara 1.117

purva-kalpe yabe rama haila vana-vasi 4.3

purve mora abheda-chintaya chhinu rata 6.28

purve yabe raktabahu dauratmya karila .95

puskara balena, ‘suna dvija bhagyavan 0.19

puskara-tirthete tara haila bada prita 0.9

putra-snehe sachi-devi nityanande bale .35

R

radha-bhava laye krsna kalite e-bara .51

radha-krsna aikya mora sri-gauranga-raya 8.30

radha-krsna krpa kari’ jivera upara 7.22

radha-krsna-lila haya sarva-rasa-sara 7.16

raja bale, ‘suna prabhu amara vachana 1.104

raja jane krsna eka pandavera gati 1.47

rama bale, ‘suna sita janaka-nandini 4.9

rama-mitra guhaka prabhura ichchha-vase 4.33

ramanuja-agraha dekhiya jagannatha 5.38

ramanuja haite ami la-i dui sara 6.54

ramanuja, madhva, visnu—ei tina jana 6.25

ramanuja nija ista-devera darsane 5.45

ramanuje krpa kari’ jagabandhu bale 5.23

ranga-sthana sri-venkata yadava achala 5.17

rasa-adhikara jive karena pradana 7.24

rayara vachana suni’ mahakavi-vara 1.108

rsi-gana sei tattva rakhila gopane 1.33

rtudvipa antargata e vidya-nagare 3.5

rudradvipa dekha punah ganga haye para .33

rudra-krpa-bale visnu e sthane rahiya 5.120

rudra-nrtya dekhi’ akasete deva-gana 5.108

rupera anuga haye yugala-bhajana .54

rupera chhataya ramanuja murchchha yaya 5.47

S

sabala ha-iya mrkanda-sunu .65

sabe meli’ jive laya nityananda yatha .26

sabe nache “sri-gauranga nityananda” bali’ .71

sachira charane padi’ yaya gadagadi .30

sadananda vipra bhattacharya nama ta̐ra 4.34

sadhu-sange dainya adi guna yara haya 8.27

sahasra purusa purva-gana sange kari’ .20

sahasra vadane sesa varnite aksama .6

sahasra varasa kasite vasi’ .18

sakala bhakata-pade kariya pranama .4

saksat dvarakapuri sri-ganga-sagara 1.44

saksate asiya prabhu balila vachana 5.11

saksat vaikuntha-tattva e gauda-mandala .20

saktyavesa-avatara prthu-mahasaya .28

salokya-sarupya-sarsti-samipya-nirvana .68

sambandha nigudha tattva vallabha-nandana 8.16

samksepe kahinu parikrama vivarana .39

samudra asiya hetha jahnavi asraye 1.77

samudra-senera saha yujhite na pari 1.53

samvit labhiya mrkanda-suta .58

sanaka sananda ara rsi sanatana 6.15

sanat-kumara-samhita ihara nama haya 6.30

sankara acharya yabe kare digvijaya 5.94

sankhya-vidya tarka-vidya amangalamaya 3.45

sange chale rama-dasa adi bhakta-gana .4

sanketa paiya ramanuja mahasaya 5.41

sannyasa karibe kena chhadiya grhini 4.16

sannyasa kariya ami yaba nilachale 4.14

sannyasa kariya hari, gela nilachalopari 2.9

santa dasya bhave kari’ gauranga bhajana 8.24

saptarsi akase, yemate prakase .19

sarasvati drsadvati dui parse tara 0.26

sarasvati-krpa-bale jani’ mama tattva 6.48

sarasvati-sakti peye deva-chaturmukha 3.10

sarayu narmada sindhu kaveri gomati .11

sarva-ange alankara ati susobhana 1.58

sarva-avatara ara dhanya-jiva yata 3.4

sarva-avatara haite gudha avatara .12

sarva-avatare chhila ye ye bhakta-gana 0.30

sarva-avatare sakala-bhakta sane 1.124

sarvabhauma samparke sei gopinatha .63

sarvabhaume krpa kari’ gauranga sri-hari .56

sarvajna purusa tumi lila avatara .80

sarva-kale ei rupa parikrama haya .35

sarva-navadvipa haya chinmaya prakasa .88

sarva-papa sarva-karma hetha haya ksaya 3.54

sarva-tirtha bhrami’ yadi haya phalodaya 0.24

sarva-tirtha bhramiya tairthika yaha paya .61

sarva-tirtha sarva-devata rsi .77

sarva-tirthe vasa kari’ yei phala pai .3

sarva-vidya thake veda asraya kariya 3.6

sastange padiya bale sadainya vachana 6.32

sastrera likhana ara vaisnava-vachana .5

sastrete janila jiva vraja-lila-tattva .41

sastrete visesa-rupe sri-gauranga-lila 5.33

sata-bara keha sei tirthe kari’ snana 0.22

sata-dala padmamaya mandala akara .5

sata-dhanu uttarete srivasa-angana .51

sata-kalpa ayu paila muni .52

sata-koti-krosa pratyeka khanda .75

sata-koti-krosa vistara sthana .59

sata-varsa kuruksetre vase yei phala 0.44

sata-varsa sapta-tirthe mile yaha bhai .71

sattvika-vikara-purna jivera sarira .19

satya vate navadvipa mahima ananta .7

satya-yuge diva-dasa namete brahmana 0.8

satya-yuge ei-sthane, chhila raja sabe jane .3

saunakadi rsi-gana pade veda-mantra 3.18

se avadhi mayamari nama khyata haila .120

se bhava darsana kari’, bhakta-gana tvara kari’ 2.8

se dina se sthane thaki’, sri-gauranga-nama daki’ 2.16

se dina yapana, kare bhakta-gana .26

sei ajna sire dhari’ ami akinchana .43

sei dambha chhade sadhu-charana-prasade 8.20

sei dhame kalira bhangiba visa-data .56

sei dina jahnudvipe nityananda-raya 3.75

sei dina prabhu-grhe prabhura janani 6.73

sei grame sei dina narayani-ghare 4.48

sei haite jahnavi ha-ila nama ta̐ra 3.69

sei haite sri-champakahatta haila nama 1.90

sei haite sri-simantadvipa nama haila .69

sei haite visnu-svami sviya sampradaya 5.119

sei kale bhakta-gana kon chihna dhari’ .113

sei kale ei sthana samana karite .26

sei kale gaura more kahila vachana .41

sei kale prabhu-krpa haya ta̐ra prati 3.8

sei kale sisu ami sajala nayane .39

sei krsna purna rupe nitya gaurahari 5.25

sei lila kaila hetha tribhuvana raya .101

sei loka dui bhave haya ta prakasa .81

sei madhu-vachaspati prabhu-ajna peye .58

sei mayapure ye yaya eka-bara .25

sei navadvipa parikrama vivarana .4

sei parikrama ami tomare karai 0.62

sei prema yabe hrdaye vase .81

sei ratra brahma-ratra sighra nahe sesa 0.53

sei ratra sabe raya vaninatha-ghare 1.154

sei ratre sei sthane thakilena sabe .122

sei rupa e gauda-mandala chid-akara .17

sei rupa heri’ raja nije dhanya mane 1.71

sei saba katha suni’ nitya-dhame heri’ 4.46

sei saba loka vaise maya-jalopari 8.18

sei saba sastra pada sadhu-vakya mana .42

sei saba tattva tore rupa-sanatana 8.36

sei sakti-krame dhama hetha avatara 8.10

sei sthana punya-bhumi ei sthane raya 1.26

sei ta ananda-dhama prakrtira para 8.9

sei ta sambandha gaure krsne jana sara 8.35

sei ta sukhera hetu amara vichchheda 4.23

sei vana madhye chatuhsana achhe dhyane 6.11

sei vanchha jagabandhu puraila tava 1.141

sei vidya sarvabhauma sri-madhusudane .57

sei vipra-gana madhye nimbaditya chhila 6.9

sei vrata raksa mora kari’ dayamaya  1.64

sei vrata udyapana kariya nischaya .16

sei vrndavana-dhama rasera adhara 7.14

se lila-rasete mora na ha-ila gati .131

se lila samaye sevibe more .46

se lila sambandhe yata gudha sastra chhila .14

se rupa dekhiya, mohita ha-iya .14

se rupa dekhiya raja preme murchchha yaya 1.59

se saba vaisnava-gane dandavat haye .23

se sakala maya-devi pandita nayana .16

se samaye bhajaniya tattva gaurahari 8.32

se samaye kasmira pradese janma laye 6.43

se sthane se dina yapana kari’ .94

sevara sukha ta atula jana .83

siddha parikrama haya purna sola-krosa 0.61

sila-khanda aganana, kara ebe darasana .38

simantini-devi-rupe rahe eka bhite .76

simhasane basiyachhe sri-gauranga-raya 4.39

simuliya dekhi’ prabhu jiva prati kaya .40

simuliya haye kaji-grhe bedi’ chale 0.58

sindhu bale, ‘suna devi amara vachana 1.79

sitapati jaya bhakata-raja .2

siva-doba bali khata dekhite paibe .120

sola-krosa matra nadiya-dhama .55

sola-krosa navadvipa-dhama-vasi yata .25

sola-krosa navadvipa madhye yaha yaha .4

sola-krosa madhye navadvipera pramana .5

sravana kirtana mati, seva krsnarchchana nati .19

sri-bahulavana dekha ihara uttare 1.39

sri-bhu-lila-nisevita paravyoma-pati 5.44

sri-chaitanya-avatare bada vilaksana .47

sri-chaitanya-lila haya gabhira sagara .38

sri-charana-renu diya sachi-devi taya 8.52

sri-devi karila ramanuje angikara 6.26

sridhara sunila yabe prabhu-agamana .100

sridharera kala-baga dekhite sundara .112

‘sri-gaura’ baliya dakibe yabe .87

‘sri-gaura-charana bhajiba yabe .85

sri-gaura-charana-seva kare yata jana .28

sri-gauranga-avatare kausalya janani 4.24

sri-gauranga-chandra grhe chhila yata kala .46

sri-gauranga-chandra tabe prasanna ha-iya .70

sri-gauranga-pade padi’ karinu pranati .40

sri-gauranga puja kare upavasa kari’ .19

sri-gauranga-rupa sada karena chintana .57

sri-gaura-sambandha-saha navadvipa vasa 8.65

sri-jahnavi para haye padmara nandana 6.4

sri-jiva balena, “prabhu balaha ekhana .123

sri-jiva-gosvami yabe chhadilena ghara .7

sri-jiva uthibamatra dekhe eka ranga .53

sri-jiva yaibe vraje kariya sravana 8.43

sri-jivera ange haya sattvika vikara 4.47

sri-jivera bhava dekhi’ kona mahajana .16

sri-krsna-chaitanye mora thakuk rati mati 8.47

sri-krsna-chaitanya yara nahika sambandha 8.13

sri-krsna-lilaya yei kamsa mathuraya .80

sri-krsna-sambandha santa dasya sakhya ara 8.23

sri-krsna smariya raja bana niksepaya 1.51

sri-ksetre amare tumi kari’ darasane 5.124

sri-kumudavane krsna sakhi-gana sane 1.67

sri-murti-mahatmya tumi kara parakasa 5.85

sri-murti prakasa ha-ibe kale .14

sri-nila-lohita-rudra-gana-adhipati 5.107

sri-purusottama sama ei dhama haya .96

sri-radhika prema-baddha amara hrdaya .152

sri-rama balena, ‘priye tumi saba jana 4.17

sri-samudra-sena raja chhila ei-sthane 1.45

sri-saradanga nama ati manohara .94

sri-vaikuntha-pure asi’ prabhu nityananda 5.2

sri-valmiki kavya-rasa ei sthane paya 3.16

sri-vamsi-vadanananda prabhu kata-ksane .33

sri-varaha-murti puji’ kare upasana 1.13

srivasadi chhila tatha yata mahajana .70

srivasa-angane jiva gadagadi yaya 8.40

srivasa-angane jiva yaya gadagadi .52

srivasa kahila, “suna jiva sad-asaya .108

srivasa nachichhe jivera sane .8

sri-vidya-nagare asi’ nityananda-raya 3.2

srsti yabe haya maya sarva-dika gheri’ 3.11

sruti smrti tantra sastra avirata gaya .41

sthana matra jagibeka grha na rahibe .72

sthanera mahatmya gupta rakhibara tare .29

sthanera mahatmya jani’ raja yudhisthira 5.70

suddha dasa haite amadera bhagya naya .139

suddha-jiva-gana jada-prakrtira para 8.5

sukha-lagi chesta tava ami taha diba .34

sukha-lagi kamini-kanaka pachhe dhaya .31

sukha-lagi samsara chhadiya vane yaya .30

sukha-lagi sarva-jiva nana yukti kare .29

sukha-lagi sukha chhade klesa siksa kare .32

suklambara nache ara sata sata jana .56

“sunago janani ei jiva mahamati .28

sunahe kalira jiva chhadi’ jnana karma 0.3

“suna jiva ganga yabe achchhadibe sthana .115

“suna jiva vrndavana navadvipa-dhama 8.4

sunechhi kalite vrajendra-suta .35

suni’ gaurahari, bale daya kari’ .15

suni’ jiva premanande se veda-nagare 3.43

suni’ nimbaditya dandavat pranamiya 6.21

suni’ parikrama-tattva jiva-mahasaya 0.67

suni’ prabhu nityananda jive deya kola 3.46

suniya gopane raja kariya sandhana 1.97

suniya jivera prasna nityananda-raya 8.3

surabhi balila, ‘chalaha yai .38

surabhi kahila siddhanta-sara .86

surabhi takhana balila vani .70

surabhi takhana sadaya haye .64

surabhi-vachana suniya muni .84

surya-tila brahma-tila, nrsimha purave chhila .36

susthira ha-iya madhvacharya mahasaya 5.89

sutapta kanchana-varna dirgha kalevara .59

suvarna-bihara dekhile yatha .12

svachchha jala pana kari’ grama-vasi-gane .31

svalpa dinantare, nadiya nagare .16

svalpa-kale aparadha apani palaya .50

svapna dekhi’ jivera ananda haila ati 8.60

svapna dekhi’ yudhisthira bhratr-gane bale 5.78

svalpa-dine krsna-prema haya ta ujjvala 7.26

svapne asi’ sri-gauranga visnure balila 5.121

svapne navadvipa-tattva janiya takhana 5.105

svapne prabhu gaurachandra dila darasana 5.98

svardhuni pravaha saba bedi’ dvipa-gane .7

svarupa-saktira chhaya maya bali’ yare .21

svarupa-saktira sei sandhini-prabhava .13

svarupa-saktite tumi radhika amara .72

svatantra isvara nitai tabe .25

svetadvipa vaikuntha goloka vrndavana .21

T

tabe jiva gaura-krpa kariya arjana 7.27

tabe nityananda aila champahatta grama 1.84

tumi sabe sruti-rupe more na paibe 3.26

tabe ta chalila sabe, gaura-gita kala-rave .32

tabe tantuvaya-grama ha-ilena para .97

tabe ye e dhame dekhe prapanchera sama .15

tabu brahma mane mane karila vichara .128

tabu krsna-prema sadharane nahi paya .43

tahara uttare achhe jahnavi-pulina .84

taha suni’ kunde snana kare dvija-vara 0.17

taha suni’ sruti-gana nistabdha ha-iya 3.28

taha ta hethaya charane theli’ .19

tahate vyaghata bahu achhe sarva-ksana 7.18

talavana nama ei tirtha vraja-pure .121

tamraparni krtamala brahmaputra-traya .10

ta̐ra ajna peye maya chhade avarana .21

ta̐ra aradhane tusta haye visvambhara 6.65

tara pa̐cha-dhanura uttare ghata sobha .103

tarapara jahnudvipa parama sundara .32

taraka paraka vidya-dvaya avirata .73

tarapara prati ekadasi-tithi dhari’ 0.54

tara saksi jagai-madhai dui bhai .55

tara vinimaye tumi nadiya-nagare 4.27

tare prema diya kaila vaisnava-pradhana .85

tarka kari’ e samsara tarite ye chaya .39

tarke jalanjali diya sadhu sastra dhare .40

takhana puskara-raja sadaya ha-ila 0.14

taru-lata kata sobhaya tatha .60

tata dina sri-gaura-nitai-krpa-dhana .35

tatha achhe vrndavana sri-rasa-mandala .89

tatha bhakta-gana sange mahapremavese 1.126

tatha gadagadi diya chale chari-jana .65

tatha giya sri-jivere balena vachana .93

tatha haite antardvipa sima bhrami’ ase 0.57

tatha haite dekhaila nityananda-raya .66

tatha haite nityananda jive laye yaya .62

tatha haite pancha-dhanu vrddha-sivalaya .119

tatha haite vaninatha, chale nityananda-satha 2.3

tatha jayadeva kavi rahe dina kata 1.114

tat-kalika raja-gana ei pitha-sthane 5.58

tathapi amara ichchha ati gudha-tara 1.65

tathapi chaitanya-chandra-ichchha balavan .8

tathapi indrera rahila bhaya .33

tathapio ye prakase madhurya pradhana .83

tatha sri-govinda bale bhasya prakasiya .65

tathaya sri-jagannatha-sachira mandire .34

tathaya yavana vasa ha-ibe prachura .116

tava ajna prapta haye chhadila samsaya 5.35

tava bahirmukha jive bandhana karana .64

tava lila jagaj-jana karaya kirtana 1.61

tava sisya-gana dasya-rasete magana 5.15

tava vakya satya habe mora ichchha rabe 1.105

tava virachita gita-govinda amara 1.127

tina-laksa hari-nama jihvagre nachibe .147

toma haite laba ami dui mahasara 6.56

toma prati ajna ei varanasi giya .52

tomara adbhuta nrtya kari’ darasana .46

tomara asraya ebe rasa-pitha haya 7.29

tomara chaitanya-dasa jagatera guru 8.46

tomara dvara karibena sastra-parakasa 3.60

‘tomara kariya krpa ei dui jane 1.145

tomara karuna vina gaura nahi paya .34

tomara krpaya prabhu gaura-katha suni’ 5.22

tomara marana hale, dehati bhasaye jale .7

‘tomara vaisnava-jana mama priya ati 5.114

tomara vichchhede kabhu svarna-sita kari’ 4.26

tore vrndavane prabhu dila adhikara 8.37

trikachchha kariya vastra tara paridhana .60

trisahasra-dhanu tara paridhi pramana .7

tumi ara rupa sanatana dui bhai .51

‘tumi bhagavati janani mora .66

‘tumi bhagavati rakhaha prana .63

tumi dasya-rasa mora karaha prachara 5.40

‘tumi do̐he mama bhakta parama udara 1.122

tumi krpa kari’ more deha anumati .37

‘tumi krsna jagannatha patita-pavana 1.60

tumi markandeya gauranga-pada .78

tumi mora bhinna nao sakti sarvesvari .71

tumi mora nitya-dasa bhakata pradhana 5.14

tumi mora prabhu nitya ami tava dasa .32

tumi naile mora lila siddha nahi haya .73

tumi raja bhagyavan, navadvipe tava sthana .20

tumi sabe achha chira-kala dasa mama 5.75

‘tumi ta amara dasa mama ajna dhari’ 5.99

tumi ta majibe gauranga-rase .90

tumi ta surabhi sakala jana .37

tumi vipra sei kale janmibe abara 0.38

tumi visnu-priya-rupe sevibe amare 4.25

tumi yare kara daya sei anayase .33

U

uthaiya laila jala jiva-chaksu haite .18

utkala desete sindhu-tire toma saha 5.76

utkata vasana yadi bhakta-hrde haya .16

V

vaikunthera para svetadvipa sri-goloka .80

vaisesika prakasila kanabhuk muni 3.21

vaisnava-charane mora ei se prathana 8.64

vaisnava dekhiya sabe haye hrsta-mana 6.19

vaisnavanukampa vina krsna nahi pai 8.49

vaisnava-sabhaya rudra haila upanita 5.112

vaisnava-vesete raja kutire pravesa 1.98

‘vaivasvata-manvantare kalire sandhyaya 1.32

vallabha-acharya-grhe kariya gamana 5.56

vara maga diba ami ha-iya sadaya 5.115

varanasi hate e dhama para .16

vastutah gauranga mora navadvipa-dhama .14

vasudeva name eka brahmana-kumara 1.12

vasudeva sarvabhauma sei brhaspati 3.31

vidya-lila karibena gauranga-sundara 3.30

vidya padi’ nadiyaya se saba durjana 3.56

vidyara avidya labha kare sei saba 3.57

vipralambha sese yabe sambhoga udaya 4.22

vipralambhe duhkha yei amara karana 4.21

viprera bhakati dekhi’ varaha takhana 1.20

visaya-gartera kita ati durachara 8.66

visaye avista-chitta, kise vrddhi haya vitta .4

visayi-samsarga kabhu na deya mangala 1.103

visesatah makari-saptami-tithi gate .36

visnu haite dui sara kariba svikara 6.55

visnu-priya sachi-devi-ajna yabe paila .32

visvakarma mahasaya, nirmila prastaramaya .37

“visva-rupa visva-dhama tumi balarama .31

vraja-dhama sri-yamuna rupa-sanatana 8.56

vraja-dhame yare sastre bale bilvavana 6.6

vraja-rasa adhikare navadvipasraya 7.31

vraja-rasa prapti-sthale vrndavana vasa 7.32

vraja-tattva navadvipa-tattve dekha bheda .86

vraje dhira-samira ye yamunara tire 5.134

vraje giya sri-jiva gosvami mahasaya 8.61

vraje radha-pade asraya haya .82

vraje tumi paurnamasi-rupe nitya kala .74

vrddha-kale chalite asakta dvija-vara 0.12

vrddha-kesa sannidhane anya alaksita 6.16

vrddha-saba sri-jive karena asirvada 8.44

vrddha-siva ghata haite tridhanu uttara .97

vrddha-siva hetha praudha-mayare la-iya 5.101

vrddha-siva ksetra-pala ha-una sadaya 8.70

vrksapeksa haya tara sahisnuta-guna 8.21

vrksa saba nata-sira, pavana vahaye dhira 2.5

vrndavana navadvipe nahi kichhu bheda .85

vrndavana sola-krosa dvadasa kanana 0.63

vrndavana suni’ jiva premete vihvala 5.129

vrndavane navadvipe kichhu nahi bheda 5.138

vrndavane yata sthana lilara achhaya 5.137

vrndavane ye ye krame dvadasa kanana 1.40

vyasarddha pramana sarddha trtiya yojana .9

vyasta haye sri-jiva-gosvami da̐daila .30

Y

yabe ami sankirtana arambha kariba 6.51

yabe bhimasena aila nija sainya laye 1.46

yabe ganga bhagirathi aila chaliya .7

yabe ganga-devi mayapura achchhadana .112

yabe prabhu sri-chaitanya laye nija-gana 0.51

yabe ramakeli-grame sri-gauranga-raya .38

‘yadi ami pari bhime dekhaite bhaya 1.48

yadi aparadha thake sadhakera mane .89

yadi bala, “labhi sukha, jivane na pai duhkha .8

yadi kona bhagyodaye sadhu-sanga paya 8.15

yadio prabhura ichchha-mate karma kara .78

yadyapio kichhu-dina rahe mama tire 1.80

yadyapi visayi tumi e rajya tomara 1.109

ya̐hara charana-jala ami bhagiratha .14

ya̐hara vilasa-murti prabhu narayana 5.24

yaibara kale sange vamsike la-ila .41

yamini prabhata haile nityananda-raya 0.5

yamunara bhagya dekhi’ himadri-nandini .99

yamunara tire ei pulina sundara 5.136

yara yei sambandha-janita siddha-bhava 8.25

yata-dura mama nama ha-ibe kirtana .57

yata ka̐de nityananda kariya varnana .49

yatane sri-nityananda jijnasena vachana 7.7

yatha tatha ebe iha na kara prakasa .78

yathaya simuli name parvati pujana .43

yatna kari prabhu tare nikate basaya .75

ye avadhi sri-chaitanya aprakata haila .11

ye charana brahma siva dhyane nahi paya .25

yei dina prabhu mora janme mayapure 4.35

yei rupa achhe hetha dekha sei rupa 1.42

yei jana bhrame ekavimsati yojana .40

yei jana sri-phalguna-purnima-divase .18

ye kale isvara yei krpa vitaraya .23

ye kale laksmana-sena nadiyara raja 1.91

ye kale nadiya-lila prakata ha-ibe 5.51

ye krame ainu mora haye ganga para 0.50

ye kunda karila taha prthu-kunda name .30

ye prakase audarya pradhana nitya haya .84

ye samaya ganga lukaibe mayapura .81

‘ye samaya mama lila prakata ha-ibe .145

ye samaye gaura-rupa prakata ha-ibe 6.42

yei sei vraje giya nahi paya rasa 7.19

ye sthane brahmara yajne prakasa ha-iya 1.25

ye sukha ami ta diba tara nai sama .36

ye ye rsi ye ye vidya kare adhyayana 3.15

yojana-vistara asvattha hera .61

yudhisthira-tila ei dekha sarva-jana 5.69

yuktira atita tattva sastra nahi paya 5.30

Sri Sri Navadvipa-bhava-taranga Verse Index

A

achetana-kale svapna-svarupa-samadhi 47

adyapio kamyavane dekhe bhakta-jana 26

aha! se bhandiravana chintamani-dhama 16

“aja bela ha-ila chala jagannathalaya 8

amani srivasa-adi yata bhakta-jana 1

amara prabhura lila ananta na jane 0

ami chai gaurachandre la-ite mayapure 0

ami kabe ekaki va bhakta-jana-sange 8

ami kabe rtudvipe kariya bhramana 1

ami kabe se sabhaya kariba gamana 27

ami ki dekhiba kabhu sri-gaurasundare 9

ananga-manjari mora hrdaya-isvari 48

ananga-manjari sakhi radhika-bhagini 52

antardvipa-madhye yei mayapura-grama 8

arkadeva krpa kari’ dibe darasana 21

asankhya brahmana-grha mayapure haya 5

astadala-padma-nibha dhama niramala

astadvipa astadala madhye dvipa-vara

astavakra-dattatreya-adi yogi-gana 34

ataeva sarva-asa parityaga kari’ 00

B

bahirmukha jana maya-mugdha a̐khi-dvaye 9

balibena, “ohe suna krsna-bhakti sara 44

balibena, “vatsa tumi gaura-bhakta-dasa 22

balibe, “navina navadvipa-vasi suna 8

balite balite lila habe adarsana 15

bhagavati tanu pabe prabhura ichchhaya 06

bhajare bhajare mana godruma-kanana 3

bharadvaja-tila tatha dekhite sundara 1

bhismadeva-upadesa dhariya sravane 09

brahmapura bali’ sruti-gana yake gaya

C

champahatta grame achhe champakera vana 8

chari bhagni gela chali’ vaikuntha-nagara 38

chari-veda chatuhsasti vidyara alaya 6

D

daksine pulina dekha ati manohara 45

dekhiba ye sobha taha varnite nariba 51

dekhite dekhite lila haile adarsana 4

dekhiya kanaka-kanti sannyasa-murati 9

dekhiya sri-ramachandra-rupa manohara 13

dekhiya vanera sobha bhramite bhramite 12

deva-deva mahadeva-charane padiba 43

dhama-krpa nama-krpa bhakta-krpa-bale 08

dhanya jiva koladvipa kare darasana 4

dhire dhire yaba tatha sri-vaikuntha-pura 17

draupadi-pradatta mahaprasada paiya 32

dure haite nija karya kari’ sampadana 61

E

ebe sei rsi-gana chhadiya amaya 39

e dhama ananta, jada maya hetha nai 04

e dusta hrdaye kama adi ripu chhaya 6

ei bali’ kabe mora mastaka-upara 0

ei rupe niti niti sri-godruma-vane 9

ekaki va bhakta-sange kabe kaku-svare 4

e mata samaye krsna pandava-grhini 29

e saba vaibhava nitya chinmaya apara 6

G

gana-saha gaurahari yatha kari’ snana 3

godruma-daksine madhyadvipa manohara 1

godruma-samana ksetra nahi tribhuvane 2

godruma sri-nandisvara-dhama gopavasa 4

gopa-gana bale, “bhai tumi ta gopala 5

gopa-sisu-gana rahe nana alapane 3

H

“ha gauranga” bali’ kabe se visrama-sthale 31

“ha gauranga! krsnachandra! dayara sagara 5

ha-iya viraja para brahmani-nagara 20

hena dina amara ki ha-ibe udaya 0

I

isvarira katha suni’ sri-rupa manjari 54

J

jada jala jivendriye chhade yei ksana

jahnudvipa bhadravana krsna-lila-sthala 6

K

kabe ami bhramite bhramite sei vana 3

kabe ami ganga-tire da̐daiya raba 8

kabe panchaveni-jale kariya snapana 4

kabe va dekhiba sei purata-sundara 0

kabe va saubhagya-bale nayana amara 2

kabhu ami bhramite bhramite rudravana 35

kabhu prabhu sankirtana-range ei sthane 0

ka̐diya nrsimha-pade magiba kakhana 7

kata kata vata-vrksa chhaya vistariya 11

kata-ksana pare punah sabha na dekhiya 28

koladvipa krpa kari’ ei akinchane 5

koladvipa uttaramse champahatta grama 6

kona gopa sneha kari’ deya chhana-ksira 6

kona sthane upavana prthu sarovara 9

krpa kari’ ramanuja asi’ dhire dhire 14

krpa kari’ sarvesvara aisya lukaiya 19

krsna krsna-bhakta-krpa yogyata karana

kuliyapahada name prasiddha jagate 6

L

lalitara vakya suni’ ananga-manjari 60

M

madhuvana madhya-bhage sri-visrama-sthala 0

madhyadvipa-vasi bhakta-gana krpa kari’ 9

mahaprasadera krpa yei jive haya 31

mama asirvade tava habe krsna-bhakti 23

manasa-gangara tire gocharana-sthala 2

mathura-mandale sola-krosa vrndavana

mathuraya vayu-kone heriba nayane 4

maya-jalavrta chaksu dekhe ksudragara 1

mayapura-daksinamse jahnavira tate 6

modadruma sri-bhandira haya eka tattva 10

N

nairte yamuna ganga svasaubhagya gani’ 4

navadvipa kara more krpa-vitarana 67

navadvipa-vasi adhyapaka-gana ta̐ra 2

navadvipa-vrndavana-ksetra-vasi-gana 66

niryana-samaye prabhu balila vachana 9

nitya-mukta baddha-mukta bhakti parikara 03

nityananda sri-advaita sei mayapure 3

P

panchaveni-pare koladvipa manohara 5

pancha-vidha jnana kanya mora pancha-jana 37

prabhu mora karibena vidyara vilasa 7

prabhura achintya sakti anadi chinmaye

prabhura ichchhaya ei dhame sarva-ksana 01

prasanna ha-iya tabe lalita sundari 58

prthu-kunda uttarete mathura nagara 2

pulina-nikate sthana sri-rasa-mandala 49

R

ratryagame bhisma-deva prasanta antare 7

rtudvipa vanamaya ati manohara 9

S

sambhu adarsana habe upadesa diya 46

sarva-dhama-siromani sandhini-vilasa

sasaktika-nityananda-krpa-bala-krame 7

sastange pranami’ ta̐re ami akinchana 30

sastange vandiba ami ta̐hara charana 57

saunakadi srota rsi-gana krpa kari’ 4

sayujyera nama suni’ ka̐pibe hrdaya 41

sei ta sevaya ami raba chira-dina 62

sei vate ei yati ami sei dasa 1

se ksetrera paschimete gandakera dhara 1

se rasa-lasyera sobha nahi tribhuvane 50

sobhe jahnudvipa vidya-nagara uttare 4

sraddhaya padibe yei e bhava-taranga 68

sri-gauranga gana-saha madhyahna-samaye 7

sri-gauranga-prabhu sarva-jane nistarila 40

sri-krsna-chaitanya prabhura dasa-anudasa 65

sri-rupa-manjari o sri-ananga-manjari 56

sri-rupa-manjari-prasne isvari amara 53

sri-vidya-nagara-prati ei nivedana 3

suddha-bhakta-jana krsna-kainkarya-asabe 02

suryadeva-pade kari’ danda-paranama 24

“svachchhande vaisa he vatsa sri-gauranga-dhame 9

svaniyame thaki’ radha-govinda bhajiba 64

svapna-bhange dhire dhire ka̐diya ka̐diya 63

T

tadid-varna taravali vasana-bhusane 55

tad uttare saradanga sthana manohara 3

tahara daksine ksetra uchcha-hatta nama 6

tahara daksine sobhe brahmana-puskara 5

tahara paschime jahnu-tanayara tata 0

tara purva-daksinete sri-nrsimha-puri 5

tara purve vilokiba suvarna-bihara 3

tatha haite kichhu age kari darasana 2

tomara sevara kale sange laye yabe 59

U

uchcha-hatta sannikate panchaveni nama 2

uthiya dekhiba ami deva-panchanana 42

V

vana-devi mane kari’ kariba pranama 36

vanaspati krsna-lata nivida darsana 8

vidya-vachaspati-vidyalaya yei sthane 7

“viprera thakura tumi gopera karana 7

vraje sei dhama gopa-gopi-ganalaya 0

Y

yadio madhuryamaya sri-krsna amara 18

yadyapi bhisana murti dusta jiva prati 8

yai kare prabhu tai ananda-janaka 1

yata-dina na chhadibe prabhura ichchhaya 05

yatha krsna-bhakta bhisma munira asrame 5

yatha nila lohitadi rudra ekadasa 33

yatha nitya-mata-pita dasa-dasi-gana 2

yatha vaninatha-grhe sachira nandana 7

yathaya gomati-tire naimisa-kanane 2

yathaya sagara asi’ gangara asraye 3

ye paryanta achhe bhai mayika sarira 07

ye vane amara prabhu sri-sachi-nandana 7

ye vidya-nagare vasi’ gaura-guna gaya 8

yogyata labhiya saba jivendriya-gana

yudhisthira adi pancha bhai yei vane 25

Back Cover

sri-radhara bhave yini suvarna varana
sangopange navadvipe ya̐ra sankirtana
kalite upasya sei krsna gaurahari
navadha bhaktite ta̐ra upasana kari
(Srila Bhakti Vinod Thakur)

With the heart and golden lustre of Sri Radha, Sri Krsna performs sankirtan with His associates in Sri Nabadwip Dham. We worship Him, Gaurahari, the Deity in the Age of Kali, through the nine-fold practice of devotion.