SRI NABADWIP DHAM MAHATMYA: CHAPTER EIGHTEEN

The Removal of Sri Jiva Goswami's Doubts and His Travelling to Vrindavan

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!

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!

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.

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

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

"O Jiva, listen! Vrindavan Dham and Nabadwip Dham are shelters for countless joyful souls.

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 Krishna. [5]

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

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.

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.

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.

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 Krishna's inconceivable energy. [9]

"This is the abode of joy beyond material nature, the grand manifestation of Krishna's inconceivable energy.

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

krsna-ichchha-sara–Krishna'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]

"Krishna's greatest desire is for the souls' deliverance, and thus the Dham has descended here by Krishna's inconceivable energy.

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.

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.

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 Krishna Chaitanya andha–blindly vasa kare–reside upare–on the surface jalera–of this covering. [13]

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

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.

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 Krishna Chaitanya ase–comes taya–to them. [15]

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

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.

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 Krishna 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 Krishna Chaitanya is my Lord', but have no relationship with Him at heart and be constantly engrossed in maya.

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!

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.

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.

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.

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 Krishna, [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 Krishna, and their relationship with Sri Chaitanya develops within the heart.

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

sri-krsna-sambandha–Relationships with Sri Krishna [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 Krishna: those of adoration, servitorship, friendship, affectionate guardianship, and paramour love.

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 Krishna. [24]

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

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.

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 Krishna [are] chhara–wicked, [and] tahara kabhu haya na–they never develop sri-krsna-sambandha–a relationship with Krishna. [26]

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

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.

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'.

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 Krishna. [29]

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

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

radha-krsna–Radha and Krishna [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 Krishna are united as our Sri Gauranga Ray. The Pastimes of the Divine Couple, however, do not manifest in Him.

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.

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 Krishna [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 Krishna vraja-dhama–in Vraja Dham. [32–33]

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

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.

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 Krishna. 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 Krishna. In the relationship of paramour love, Gaura's form is the Divine Couple.

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.

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 Vrindavan. 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 Vrindavan. O Jiva, do not delay going to Vraja any longer!"

eta bali' prabhu tanra mastake charana
arpana kariya sakti kare sancharana [38]

bali'–Saying eta–this, prabhu–the Lord arpana kariya–placed [His] charana–feet tanra 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.

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.

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.

kandiya kandiya bale, "durbhagya amara
na dekhinu e nayane nadiya-bihara [41]

kandiya kandiya–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.

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."

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.

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.

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.

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.

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 Krishna 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 Krishna Chaitanya, and may Nityananda Prabhu be my shelter, birth after birth.

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.

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–Krishna. 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 Krishna. O brothers, please give me the dust of the Vaisnavas' feet."

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.

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.

kandite kandite jiva bhagirathi para
"ha gauranga" bali' yaya ajna jani' sara [53]

kandite kandite–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.

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.

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–Vrindavan. [55]

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

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.

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.

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.

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."

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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'.

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.

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.

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.

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.

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.