SRI NABADWIP DHAM MAHATMYA: CHAPTER SEVEN

Sri Suvarna Bihar and Sri Deva Palli

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!

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.

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.

visaye avista-chitta kise vrddhi haya vitta
ei chinta kare nara-vara
ki jani ki bhagya-vase sri-narada tatha aise
raja tanre 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 tanre–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.

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.

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.

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?

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.

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?

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.

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.

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 Krishna. anasakti–Being detached visayete–from mundanity [and] anurakti–attached krsna-pade–to Krishna'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 Krishna. To be detached from mundanity and attached to Krishna is the relationship, the process, and the goal.

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 Krishna. 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 Krishna, 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 Krishna, and without devotion, the soul is utterly ruined. The fruit of divine love for Krishna grows on the tree of devotion; that fruit—the eternal wealth of the soul—is the goal. Enjoyment and liberation are both insignificant.

krsna chid-ananda ravi maya tanra chhaya chhabi
jiva tanra kirananu-gana
tatastha dharmera vase jiva yadi maya sparse
maya tare karaye bandhana [14]

krsna–Krishna [is the] chid-ananda–joyful, spiritual ravi–sun, maya–Maya [is] tanra–His chhaya chhabi–shadow form, [and] jiva–the souls [are] tanra–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]

"'Krishna 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.

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 Krishna [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 Krishna 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.

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.

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–Krishna 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 Krishna in the association of the sadhus, souls free their hearts from impediments and attain pure constancy.

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 Krishna. From attachment, feeling develops, and thereafter divine love. Pure devotion awakens in these stages.

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 Krishna. [19]

"'Hearing, chanting, remembering, serving, worshipping Krishna, bowing, following, befriending, and surrendering—souls who engage in these nine practices in the association of devotees attain the wealth of divine love for Krishna.

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–Krishna'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 Krishna's Name and glories, and thus cause the sun of divine love to rise.

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–Krishna 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 Krishna, [and] vasa karibe ta–reside vraje–in Vraja. [21]

"'The coming of Kali-yuga is glorious! Krishna will manifest His Pastimes as Sri Gauranga with His associates here, and those who chant the Name of Gaura will receive the mercy of Krishna and reside in Vraja.

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–Krishna [but] la-iya na–do not chant gaura-nama–the Name of Gaura paya–attain krsna–Krishna bahu-kale–after a long time, [but] yei sei–those who laya–chant gaura-nama–the Name of Gaura sadya–immediately paya–attain krsna–Krishna— aparadha–offences rahe nahi–do not remain taya'–in them'. [22]

"'Those who serve Krishna but do not chant the Name of Gaura attain Krishna after a long time, but those who chant the Name of Gaura immediately attain Krishna—offences do not remain in them.'

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?'

ei saba bali' taya narada chaliya yaya
premodaya ha-ila rajara
'gauranga' baliya nache sadhu haite prema yache
visaya-vasana ghuche tanra [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. tanra–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.

nidra-kale nara-vara dekhe gaura gadadhara
saparsade tanhara 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 tanhara angane–in his courtyard. sabe–Everyone nache–was dancing, bali'–chanting 'hare krsna'–'Hare Krishna!', [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 Krishna', and embracing in the company of the golden Lord Gaura.

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.

buddhimanta-khanna 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-khanna–Buddhimanta Khann, [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 Khann, and you will serve the holy feet of Gauranga.' Hearing this divine voice, the king became steady and then worshipped Gauranga."

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.

"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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

brhat mandira kari' vasaibe narahari
punah seva karibe prakasa
navadvipa parikrama tanra 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 tanra–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."

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.