Sri Sri Navadvipa-bhava-taranga

Waves of the Ecstasy of Nabadwip

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.

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 Vrindavan 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 Vrindavan 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.

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–Vrindavan [and] navadvipa–Nabadwip krsna-krpa-bale–by Krishna'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 Vrindavan and Nabadwip by Krishna's grace.

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.

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 Krishna [and] krsna-bhakta–the devotees of Krishna [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 Krishna and the devotees of Krishna 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.

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?

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?

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.

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.

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.

maya-jalavrta chaksu dekhe ksudragara
jadamaya bhumi jala dravya yata ara
maya krpa kari' jala uthaya yakhana
ankhi 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, ankhi–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.

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.

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.

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.

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. Īsodyan is on her bank.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 Īsodyan. May it be my place of worship forever.

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 Krishna 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 Krishna come to mind. May all these places always appear before my eyes.

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.

bahirmukha jana maya-mugdha ankhi-dvaye
kabhu nahi dekhe sei upavana-chaye
dekhe matra kantaka avrta bhumi-khanda
tatini-vanyara vege sada landa-bhanda [29]

ankhi-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.

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.

"ha gauranga" bali' kabe se visrama-sthale
gadagadi diya ami kandiba 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] kandiba–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?

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?

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.

ekaki va bhakta-sange kabe kaku-svare
kandiya 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, kandiya–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?

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 Krishna? [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 Krishna?

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 Krishna. [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 Krishna.

kandiya nrsimha-pade magiba kakhana
nirapade navadvipe yugala-bhajana
bhaya bhaya paya yanra darsane se hari
prasanna ha-ibe kabe more daya kari' [37]

kakhana–When kandiya–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, yanra–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?

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 Krishna 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?

"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 Krishna, [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 Krishna, who are a reservoir of nectar."

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.

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.

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 Ṛsi 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 Ṛsi attained the mercy of Gaura. Godruma lies beside the Saraswati as Īsodyan and Radha Kunda lie beside the Ganga.

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.

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.

gopa-gana bale, "bhai tumi ta gopala
dvija-rupa kabhu tava nahi saje bhala
esa kandhe 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 kandhe–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."

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.

"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.

"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."

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.

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?

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.

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.

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?

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!"

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.

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.

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 Krishna, 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 Krishna, He dances with the devotees during kirtan and relishes the ecstasy of Radha.

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?

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."

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!"

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 Krishna!"[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 Krishna!"

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.

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.

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?

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.

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 Krishna 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 Krishna Chaitanya visited the town of Nadia here on the pretext of travelling to Vraja.

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.

kabe ami ganga-tire dandaiya raba
vidya-vachaspati-dvare dekhiya vaibhava
kata-ksane krpa kari' prabhu yatisvara
ha-ibe prasadopari nayana-gochara [68]

kabe–When ami dandaiya 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?

dekhiya kanaka-kanti sannyasa-murati
bhumi padi' vilokiba kariya akuti
dvarakaya raja-vese sri-krsne dekhiya
kandila 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] kandila–cried smariya–remembering yamuna–the Yamuna dekhiya–upon seeing sri-krsne–Sri Krishna 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 Krishna of Dvaraka in the garb of a king.

ami chai gaurachandre la-ite mayapure
yathaya kaisora-vesa sri-angete sphure
yathaya chanchara 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] chanchara–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 Īsodyan with His devotees.

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.

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.

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.

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.

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.

koladvipa uttaramse champahatta grama
sada sobha kare yanha 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, yanha–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.

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.

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 Krishna 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 Krishna rest in Vraja.

rtudvipa vanamaya ati manohara
vasantadi rtu yatha gaura-sevapara
sarvartu-sevita-bhumi ananda-nilaya
radha-kunda-pradesera ekadesa haya [79]

rtudvipa–Ṛtudwip [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]

Ṛtudwip 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.

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 Krishna. 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 Krishna. Calling out, "Syamali! Dhavali! Sridam! Subal!" again and again, the Lord would cry.

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 Ṛtudwip, 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 Ṛtudwip, 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.

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 Krishna, 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–Krishna's glories. [82]

On the bank of Manasa Ganga, Sridam, Subal, and Mahabal, along with Balaram and Krishna, herd countless calves from the pastures to the secluded forests, and on the pretext of various Pastimes, they sing Krishna's glories.

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 Krishna'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 Krishna's flute, the calves immediately return.

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.

"ha gauranga! krsnachandra! dayara sagara
kangalera dhana tumi ami ta pamara"
ei bali' kandi' kandi' haye agrasara
dekhiba sahasa ami sri-vidya-nagara [85]

"ha–"O gauranga!–Gauranga! krsnachandra!–O Krishnachandra! 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] kandi' kandi'–crying agrasara haye–as I proceed, ami–I [will] sahasa–suddenly dekhiba–see sri-vidya-nagara–Sri Vidya Nagar. [85]

"O Gauranga! O Krishnachandra! 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.

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.

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.

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.

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?

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?

yai kare prabhu tai ananda-janaka
svechchhamaya prabhu te̐ha ami ta sevaka
ksudra parimita buddhi sahaje amara
vicharite sakti nai vidhana tanhara [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 tanhara–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.

navadvipa-vasi adhyapaka-gana tanra
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] tanra 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.

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."

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.

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–Krishna'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 Krishna Chaitanya. [95]

Here at Jahnu Muni's ashram, Krishna's devotee Bhisma systematically learned devotion to the Lord. Jahnu Muni sincerely engaged in service and easily attained the feet of Sri Krishna Chaitanya.

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 Vrindavan, 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 Vrindavan, clearly appear before my eyes? When will I sit atop the supremely purifying Bhisma Tila in that forest and perform worship?

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–Krishnachandra 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 Krishnachandra vividly.

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.'

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.

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 Krishna [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 Krishna 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.

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 Krishna [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 Krishna 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.

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.

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.

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.

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.

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 Krishna, 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 Krishna, worship the Divine Couple, and be detached from the mundane.

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."

bhismadeva-upadesa dhariya sravane
sastange padiba ami tanhara charane
asirvada kari' te̐ha habe adarsana
kandite kandite yaba modadruma vana [109]

sravane dhariya–Hearing bhismadeva-upadesa–the instructions of Bhismadev, ami–I sastange padiba–will prostrate myself tanhara charane–at his feet. te̐ha–He asirvada kari'–will bless me [and] adarsana habe–disappear. kandite kandite–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.

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.

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 Krishna'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 Krishna's Pastimes in the world become visible before my eyes?

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.

dekhiya sri-ramachandra-rupa manohara
achetane padiba se kanana-bhitara
preme gara gara deha na sphuribe vani
dui ankhi 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 ankhi–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.

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."

balite balite lila habe adarsana
kandite kandite 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. kandite kandite–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.

aha! se bhandiravana chintamani-dhama
chhadite hrdaya kande na haya virama
rama-krsna kare lila gocharana-chhale
yathaya kirtane mate gora nija dale [116]

aha!–Aha! [My] hrdaya–heart kande–cries virama haya na–incessantly chhadite–to leave se–the chintamani-dhama–spiritual abode bhandiravana–of Bhandiravan, yathaya–where rama-krsna–Balaram and Krishna 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 Krishna perform Pastimes on the pretext of herding cows, and Gora revels in kirtan with His associates.

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.

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 Krishna [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–Krishna na–does not chhade–abandon [His] aisvarya–opulence. tabu–Still, krsna-bhakta-jana–Krishna's devotees na–do not dekhe–see [His] aisvarya–opulence. [118]

Although my Sri Krishna is full of sweetness, He is the Supreme Lord and possessor of all opulence. As the prince of Vraja, Krishna does not abandon His opulence. Still, His devotees do not see it.

krpa kari' sarvesvara aisya lukaiya
tusite narada-chitta gauranga ha-iya
dekhiya se rupa ami ananda-sagare
dubu dubu nachiba kandiba 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] kandiba–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.

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.

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.

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.

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 Krishna, [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"–Krishna's nectar-packed Name." [123]

"With my blessing, you will attain devotion to Krishna and the strength to reside in the Dham and chant the Name. To please me, always come here chanting Krishna's nectarean Name."

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 Krishna. yatha–Here, gaura-gana–the followers of Gaura krsna-kolahala kare–loudly chant about Krishna. [124]

I will bow at the feet of Suryadev, proceed on, and reach the abode of Mahatpur, which is Kamyavan in the Pastimes of Krishna. Here, the followers of Gaura loudly chant about Krishna.

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.

adyapio kamyavane dekhe bhakta-jana
yudhisthira-sabha yatha baise rsi-gana
bhauma suka devala chyavana garga-muni
vrksa-tale vasi' kande 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] kande–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.

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.

kata-ksana pare punah sabha na dekhiya
kandiba "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, kandiba 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.

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"?

sastange pranami' tanre 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 tanre–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.

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 Krishna. [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 Krishna. May I eternally receive such grace so that I may easily leave behind the unending illusion.

draupadi-pradatta mahaprasada paiya
upanita haba kabe rudradvipe giya
kailasa yanhara 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, yanhara–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.

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.

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 Krishna 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 Krishna Chaitanya. They rejected the liberation of immersion into the Absolute, having become disinterested in it.

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.

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.

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.

chari bhagni gela chali' vaikuntha-nagara
ami ta' rahinu eka padiya phanpara
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] phanpara 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.

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?

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')."

sayujyera nama suni' kanpibe hrdaya
putana raksasi bali' habe bada bhaya
ankhi mudi' sei sthane padiya rahiba
kona mahajana-sparse takhana uthiba [141]

suni'–Hearing nama–the name sayujyera–of Sayujya, [my] hrdaya–heart kanpibe–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] ankhi–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.

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!"

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.

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 Krishna [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 Krishna 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.

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–Vrindavan Dham navadvipera bhitara–within Nabadwip. giya–Go tatha–there [and] darasana kara–see krsna-lila–the Pastimes of Krishna. achire–Soon paibe–you will attain sri-charana–the holy feet radhikara"–of Sri Radhika." [145]

"To the south, see the enchanting Sri Pulina, Vrindavan Dham within Nabadwip. Go there and see the Pastimes of Krishna. Soon you will attain the holy feet of Sri Radhika."

sambhu adarsana habe upadesa diya
pranami' chaliba ami kandiya kandiya
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 kandiya kandiya–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.

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.

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.

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–Krishna 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 Krishna dances with Sri Radha, the Queen of Rasa, and steals the hearts of all.

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.

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.

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.

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."

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.

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.

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.

sastange vandiba ami tanhara 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 tanhara 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."

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.

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?"

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.

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.

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.

svapna-bhange dhire dhire kandiya kandiya
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, kandiya kandiya–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 Īsodyan, 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 Īsodyan, I will worship the Divine Couple and moon-like Sri Gauranga.

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–Vrindavan. 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 Vrindavan. I will remember the feet of Ananga Manjari, continue my service—my joy—and thus swim in divine love.

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 Krishna 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 Krishna 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.

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 Vrindavan, 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 Vrindavan, 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.

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.

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.