SRI NABADWIP DHAM MAHATMYA: CHAPTER SEVENTEEN

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

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

jaya jaya–All glory gorachanda–to Gorachand! 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 Gorachand, Nityananda, Advaita, Gadadhar, and the ecstatic joy of divine love!

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!

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.

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.

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.

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.

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"–Vrindavan?" [7]

Affectionately, Nityananda Prabhu asked, "When will you go to Vrindavan?"

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 Vrindavan. [8]

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

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.

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

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

"Nabadwip Dham is Vrindavan. So, why should I endeavour to go to Vrindavan?"

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.

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.

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

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

"Nabadwip and Vrindavan are one; neither one is lesser or greater than the other.

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

sei vrndavana-dhama–Vrindavan 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]

"Vrindavan Dham is an abode of rasa, but unqualified souls do not attain that rasa.

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]

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

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

radha-krsna-lila–The Pastimes of Radha and Krishna 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 Krishna are the highest of all rasas, and qualification for them does not come immediately.

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.

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.

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.

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.

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–Krishna'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 Krishna is therefore the only cause of attaining rasa.

radha-krsna krpa kari' jivera upara

vrndavana saha samudita atahpara [22]

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

"Being merciful to the souls, Radha and Krishna have again appeared with Vrindavan.

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 Krishna, 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 Krishna, as Lord Gaurahari, now give souls qualification for rasa. Offences are never an obstacle in Nabadwip.

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.

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 Krishna, 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 Krishna shines within them, and they become captivated by discussion of the Divine Couple's rasa.

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 Vrindavan, yugala-rasera pitha–the abode of the Divine Couple's rasa. [27]

"Attaining the mercy of Gaura, souls then reach Vrindavan, the abode of the Divine Couple's rasa.

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 Vrindavan. [28]

"Do not tell anyone this confidential truth. There is no difference between Nabadwip and Vrindavan.

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 Vrindavan. [29]

"Your shelter is now that abode of rasa. Therefore, take shelter in Vrindavan.

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

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

"Vrindavan is present here. Still, let Vraja Dham be your shelter.

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.

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 Vrindavan [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.

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"–Vrindavan Dham." [33]

"When sadhus attain the grace of Nabadwip, they easily attain Vrindavan Dham."

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.

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!

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 Krishna? [36]

"Why do many souls who reside in Nabadwip not attain devotion to Krishna?

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.

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!"

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.