Auspicious Invocation (Maṅgalācaraṇa) –

jaya jaya navadvīpa-candra śacī-suta
jaya jaya nityānanda-rāya avadhūta (1)

All glories, all glories to Śrī Śacī-nandana, the moon of Śrī Navadvīpa! All glories, all glories to Śrī Nityānanda Prabhu, the avadhūta! (1)

jaya jaya śrī-advaita prabhu mahāśaya
gadādhara śrīvāsa paṇḍita jaya jaya (2)

All glories, all glories to Śrī Advaita Ācārya Prabhu! All glories, all glories to
Śrī Gadādhara Paṇḍita and Śrīvāsa Paṇḍita! (2)

(Homage to Śrī Navadvīpa, the abode of the Lord’s pastimes –)
jaya navadvīpa-dhāma sarva-dhāma-sāra
jaya navadvīpa-vāsī gaura parivāra (3)

All glories to Śrī Navadvīpa-dhāma, the essence of all holy abodes! All glories to the inhabitants of Navadvīpa, the family of Śrī Gaura! (3)

(Anything can be achieved by the mercy of devotees )
sakala bhakata-pade kariyā praṇāma
saṅkṣepe varṇiba āmi navadvīpa-dhāma (4)

Paying my respects at the lotus feet of all devotees, I [Śrī Bhaktivinoda Ṭhākura] will briefly describe Śrī Navadvīpa-dhāma. (4)

(The author indicates his inability to describe the glories of Navadvīpa –)
navadvīpa maṇḍalera mahimā apāra
brahmā ādi nāhi jāne varṇe sādhya kā’ra (5)

The glories of Śrī Navadvīpa-dhāma are incomparable. If even Lord Brahmā and others like him do not know its glories, who is able to describe them? (5)

(Śeṣa and Mahādeva are also unsuccessful in describing the glories of Navadvīpa –)
sahasra vadane śeṣa varṇite akṣama
kṣudra jīva āmi kise haiba sakṣama (6)

If Bhagavān Śeṣa is unsuccessful in describing the glories of Śri Navadvīpa-dhāma with his hundreds of mouths, then how can I, an insignificant living entity, succeed in doing so? (6)

satya vaṭe navadvīpa mahimā Ananta
deva-deva mahādeva nāhi pāya anta (7)

Truly, the glories of Śrī Navadvīpa-dhāma are unlimited; even Mahādeva, the god of the demigods, cannot reach their end. (7)

(The Supreme Lord’s desire is the essence of everything –)
tathāpi caitanyacandra-icchā balavān
sei icchāvaśe bhakta ājñāra vidhāna (8)

Nevertheless, the will of Śrī Caitanyacandra is very powerful, and only according to His wish do the devotees submit their requests to others. (8)

(The Lord’s desire is certainly the desire of the devotees –)
bhakta-gaṇe ājñā dila caitanya-icchāya
nadīyā-māhātmya varṇi bhaktera kṛpāya (9)

According to the will of Śrī Caitanya, the devotees have instructed me to describe the greatness of Śrī Navadvīpa-dhāma. I can do this only because of their merciful order. (9)

(The author reveals a deep mystery –)
āra eka kathā āche gūḍha atiśaya
kahite nā icchā haya, nā kahile naya (10)

There is also another extremely confidential topic. Although I have no desire to disclose it, I cannot desist from telling it. (10)

je avadhi śrī-caitanya aprakaṭa haila
dhāma-līlā prakāśite bhakte ājñā dila (11)

When Śrī Caitanya Mahāprabhu concluded His manifest pastimes, He told the devotees to reveal the pastimes of Śrī Navadvīpa-dhāma. (11)

(Scriptures regarding Mahāprabhu’s pastimes are hidden by Māyā-devī –)
sarva avatāra haite gūḍha avatāra
śrī-caitanyacandra mora vidita saṁsāra (12)

The descent of my most worshipable (worshipful) Śrī Caitanya Mahāprabhu is more confidential than all other incarnations of the Lord. This is well-known throughout the entire universe. (12)

gūḍha-līlā śāstre gūḍha-rūpe ukta haya
abhakta-janera citte nā haya udaya (13)

In the scriptures, confidential pastimes are described in a hidden way. Such pastimes do not appear in the hearts of non-devotees. (13)

se līlā-sambandhe jata gūḍha śāstra chila
māyā-devī bahukāla ācchādi’ rākhila (14)

Even though there were many confidential scriptures regarding these pastimes, Māyā-devī kept them hidden for a long time. (14)

aprakaṭa śāstra bahu rahe yathā tathā
prakaṭa śāstreo jata caitanyera kathā (15)

se-sakala māyā-devī paṇḍita-nayana
āvariyā rākhe gupta bhāve anukṣaṇa (16)

Narratives of Śrī Caitanya Mahāprabhu were described in many places, both in scriptures made known to the public, as well as in scriptures not known that were kept here and there. However, Māyā-devī always kept them concealed from the eyes of the scholars. (15–16)

(By Mahāprabhu’s desire Māyā-devī removed her covering –)
gaurera gambhīra līlā haile aprakaṭa
prabhu-icchā jāni’ māyā haya akapaṭa (17)

uṭhāiyā laila jāla jīva-cakṣu haite
prakāśila gaura-tattva e jaḍa jagate (18)

When Śrī (Gaurasundara) Gaurachandra completed His profound pastimes, Māyā-devī, being faithful to His will, removed the covering from the eyes of the jīvas and revealed, within this material world, the true nature of Śrī Gaura (gaura-tattva). (17–18)

gupta-śāstra anāyāse haila prakaṭa
ghucila jīvera jata yuktira saṅkaṭa (19)

All hidden scriptures regarding this topic easily manifested, and the jīvas’ inclination to debate was also vanquished. (19)

(The mercy of the supremely compassionate Śrī Nityānanda Prabhu –)
baḍai dayālu prabhu nityānanda-rāya
gaura-tattva prakāśila jīvera hiyāya (20)

The supremely merciful Śrī Nityānanda Prabhu revealed gaura-tattva in the hearts of the living entities. (20)

tāṅ’ra ājñā peye māyā chāḍe āvaraṇa
subhakta paṇḍita-gaṇa pāya śāstra-dhana (21)

On Śrī Nityānanda Prabhu’s order, Māyādevī removed the covering she had placed over the scriptures and the learned, pure devotees obtained the wealth of the scriptures. (21)

ihāte sandeha jā’ra nā haya khaṇḍana
se abhāgā vṛthā kena dharaya jīvana (22)

Why is that unfortunate person, whose doubts are not removed in spite of hearing all this, uselessly maintaining his life? (22)

je-kāle īśvara jei kṛpā vitaraya
bhāgyavanta jana tāhe baḍa sukhī haya (23)

A fortunate person becomes filled with happiness to receive the Lord’s mercy at any time and in any way the Lord chooses to distribute it. (23)

(Symptoms of an unfortunate person –)
durbhāgā-lakṣaṇa ei jāna sarva-jana
nija-buddhi baḍa bali’ kariyā gaṇana (24)

We should all understand that one who thinks “I am the most intelligent of all” is the most unfortunate of all. (24)

īśvarera kṛpā nāhi karaya svīkāra
kutarke māyāra gartte paḍe bārabāra (25)

One who does not accept the mercy of the Lord repeatedly falls into the pitfall of the illusory energy through his false logic. (25)

(The call of Śrī Nityānanda Prabhu, the crown jewel among those giving prema –)
eso he kalira jīva, chāḍa kuṭināṭi
nirmala gaurāṅga-prema laha paripāṭi (26)

“Come, O living entities of Kali-yuga! Leave duplicity and accept the true process to achieve pure gaurāṅga-prema.” (26)

ei bali nityānanda ḍāke bārabāra
tabu ta’ durbhāgā-jana nā kare svīkāra (27)

Although Śrī Nityānanda Prabhu repeatedly calls out in this way, those who are unfortunate do not accept gaurāṅga-prema. (27)

kena je emana preme kare anādara
vicāra kariyā dekha haiyā tatpara (28)

Why do they not honour this prema? Please consider this carefully. (28)

(The conditioned living entities are trying to obtain insignificant happiness in many ways –)
sukha lāgi’ sarva-jīva nānā yukti kare
tarka kare, yoga kare, saṁsāra-bhitare (29)

In this material world, all living entities are seeking happiness through logic, deliberation, yoga and so on. (29)

sukha lāgi’ saṁsāra chāḍiyā vane jāya
sukha lāgi’ yuddha kare rājāya rājāya (30)

Only to obtain happiness some leave materialistic life and retire to the forest, and only to obtain happiness kings wage wars with other kings. (30)

sukha lāgi’ kāminī-kanaka pāche dhāya
sukha lāgi’ śilpa āra vijñāna cālāya (31)

Only to obtain happiness some run after women and wealth, and only to obtain happiness some engage in arts and science. (31)

sukha lāgi’ sukha chāḍe kleśa śikṣā kare
sukha lāgi’ arṇava-madhyete ḍube mare (32)

Some, having searched for happiness, give up the desire for it and learn how to tolerate miseries, while others dive into the ocean and commit suicide to attain it. (32)

(The means to obtain real happiness –)

nityānanda bale ḍāki’ du’hāta tuliyā
eso jīva karma-jñāna-saṅkaṭa chāḍiyā (33)

Nityānanda Prabhu lifts up His both hands and calls out, “O living entities, come to Me and leave behind the worries and difficulties of karma and jñāna! (33)

sukha lāgi’ ceṣṭā tava āmi tāhā diba
tāra vinimaye āmi kichu nā laiba (34)

“I will easily give you the happiness for which you are endeavouring so much, and I will take nothing in return. (34)

kaṣṭa nāi, vyaya nāi, nā pā’be yātanā
śrī-gaurāṅga bali’ nāca nāhika bhāvanā (35)

“You will experience no difficulty, you will have no expenses, and you will not have to tolerate any dire sufferings. Leave all kinds of apprehensions; simply sing the name of Śrī Gaurahari and dance. (35)

je sukha āmi ta’ diba, tāra nāi sama
sarvadā vimalānanda, nāhi tāra bhrama (36)

“There is no happiness equal to that which I will give you. That happiness is always filled with pure bliss and is beyond all illusion.” (36)

(The condition of an unfortunate person –)

eirūpe prema yāce nityānanda-rāya
abhāgā karama-doṣe tāhā nāhi cāya (37)

In this way, Śrī Nityānanda Prabhu wants to distribute that prema which is rarely attained even by Lord Brahmā and others. Due to the bad results of their own past activities, unfortunate persons do not want to accept this prema. (37)

gaurāṅga nitāi jei bale eka-bāra
ananta karama-doṣa anta haya tā’ra (38)

The bad results of unlimited fruitive activities are destroyed for those who even once utter the names of Gaurāṅga-Nitāī. (38)

(For the jīvas in Kali-yuga, only Śrī Gaurāṅga Mahāprabhu’s pastimes are worthy of contemplation –)

āra eka gūḍha kathā śuna sarva-jana
kali-jīve yogya-vastu gaura-līlā-dhana (39)

All of you, please listen to one more confidential topic. The treasure of gaura-līlā is the most significant attainment for the living entities of Kali-yuga. (39)

gaurahari rādhā-kṛṣṇa-rūpe vṛndāvane
nityakāla vilāsa karaye sakhī-sane (40)

As Śrī Rādhā-Kṛṣṇa, Śrī Gaurahari enjoys eternal pastimes with the sakhīs in Vṛndāvana. (40)

śāstrete jānila jīva braja-līlā-tattva
rādhā-kṛṣṇa-nitya-līlā brajera mahattva (41)

Through the scriptures, the jīva can understand the true nature of vraja-līlā and the glories of Śrī Rādhā-Kṛṣṇa’s eternal pastimes in Vraja. (41)

(Although Kṛṣṇa’s name and His abode are unlimitedly glorious, an offensive person cannot be delivered –)
kṛṣṇa-nāma kṛṣṇa-dhāma-māhātmya apāra
śāstrera dvārāya jāne sakala saṁsāra (42)

Through the scriptures, the entire world knows that the glories of Kṛṣṇa’s name and abode are unlimited. (42)

tabu kṛṣṇa-prema sādhāraṇe nāhi pāya
ihāra kāraṇa kivā cintaha hiyāya (43)

Despite this, why is it that not everyone attains kṛṣṇa-prema? Reflect upon this a little, in your heart. (43)

ihāte āche ta’ eka gūḍha-tattva-sāra
māyā-mugdha jīva tāhā nā kare vicāra (44)

Behind this question is a profound truth, which the living entities who are bewildered by the illusory energy do not deliberate upon. (44)

bahu janma kṛṣṇa bhaji’ prema nāhi haya
aparādha-puñja tā’ra āchaye niścaya (45)

If someone does not attain prema even after worshipping Śrī Kṛṣṇa for many lifetimes, it is clear that such a person has committed several offences. (45)

aparādha-śūnya ha’ye laya kṛṣṇa-nāma
tabe jīva kṛṣṇa-prema labhe avirāma (46)

If a living entity chants Śrī Kṛṣṇa’s name without offences, he attains kṛṣṇa-prema without any obstacle. (46)

(The means to attain prema even in the presence of offences –)
śrī-caitanya-avatāre baḍa vilakṣaṇa
aparādha-sattve jīva labhe prema-dhana (47)

The most astonishing fact in regard to the incarnation of Śrī Caitanya Mahāprabhu is that through Him a jīva can attain the treasure of prema even in the presence of offences. (47)

nitāi caitanya bali’ jei jīva ḍāke
suvimala kṛṣṇa-prema anveṣaye tā’ke (48)

The completely pure kṛṣṇa-prema searches for a jīva who calls out “O Nitāī, O Caitanya!” (48)

aparādha bādhā tā’ra kichu nāhi kare
niramala kṛṣṇa-preme tā’ra āṅkhi jhare (49)

Offences cannot disturb such a person. Because he is absorbed in pure kṛṣṇa-prema, streams of tears begin to flow from his eyes. (49)

svalpa-kāle aparādha āpani palāya
hṛdaya śodhita haya, preme bāḍe tāya (50)

After a short time, his offences run far away of their own accord. His heart becomes pure, and prema develops within it. (50)

(Without the name of Gaura and His abode, the jīvas of Kali-yuga cannot be delivered –)
kali-jīvera aparādha asaṅkhya durvāra
gaura-nāma binā tā’ra nāhika uddhāra (51)

The offences of the living entities of Kaliyuga are uncountable and fearsome. Without [chanting] the name of Gaura, these jīvas cannot be delivered. (51)

ataeva gaura binā kalite upāya
nā dekhi kothāo āra, śāstra phukāraya (52)

Therefore, the scriptures repeat loudly that apart from chanting the name of Gaura there is no other way for the jīvas’ deliverance. (52)

navadvīpe gauracandra haila udaya
navadvīpa sarva-tīrtha-avataṁsa haya (53)

Śrī Navadvīpa-dhāma is the crown jewel of all holy places because Śrī  Gauracandra appeared there. (53)

anya tīrthe aparādhī daṇḍera bhājana
navadvīpe aparādha sadai mārjana (54)

In other holy places an offensive person has to suffer the reactions of his aparādhas, but in Śrī Navadvīpa offences always remain far away. (54)

(An offensive person attains deliverance without any punishment –)
tā’ra sākṣī jagāi-mādhāi dui bhāi
aparādha kari’ pāila caitanya nitāi (55)

The evidence of this are the two brothers, Jagāi and Mādhāi. They obtained the mercy of both Śrī Caitanya Mahāprabhu and Śrī Nityānanda Prabhu even though they were committing offences. (55)

(In all holy places except for Navadvīpa, an offensive person is inevitably punished –)
anyānya tīrthera kathā rākha bhāi dūre
aparādhī daitya daṇḍa pāya brajapure (56)

What to speak of other holy places, even in Vrajadhāma the offensive demons are punished. (56)

navadvīpe śata-śata aparādha kari’
anāyāse nitāi-kṛpāya jāya tari’ (57)

However, even if one [unknowingly] commits hundreds of offences in Śrī Navadvīpa, he can easily be delivered by the mercy of Śrī Nityānanda Prabhu. (57)

(The sages’ praise of Gauḍa-maṇḍala –)
hena navadvīpa-dhāma je gauḍa-maṇḍale
dhanya dhanya sei deśa ṛṣi-gaṇa bale (58)

All sages consider Gauḍa-maṇḍala to be glorious because such a holy abode as Śrī Navadvīpa-dhāma is situated within its area. (58)

(The fortune of the residents of Navadvīpa –)
hena navadvīpe bhāi jāhāra vasati
baḍa bhāgyavān sei labhe kṛṣṇa-rati (59)

One who resides in this Śrī Navadvīpadhāma is extremely fortunate. He attains loving attachment for Śrī Kṛṣṇa (kṛṣṇa-rati). (59)

(The result of going to Navadvīpa –)
navadvīpe jebā kabhu karaya gamana
sarva aparādha-mukta haya sei jana (60)

Any person who goes to Śrī Navadvīpa-dhāma will be freed from all kinds of offences. (60)

(The result of remembering Navadvīpa –)
sarva tīrtha bhramiyā tairthika jāhā pāya
navadvīpa-smaraṇe sei lābha śāstre gāya (61)

All the scriptures proclaim that a person who simply remembers Śrī Navadvīpa will attain the same result as a pilgrim who visits all holy places. (61)

(The result of visiting Navadvīpa –)
navadvīpa daraśana kare jei jana
janme-janme labhe sei kṛṣṇa-prema-dhana (62)

One who visits Śrī Navadvīpa-dhāma attains the treasure of kṛṣṇa-prema life after life. (62)

(The result of going to Navadvīpa for whatever purpose –)
karma-buddhi-yogeo je navadvīpe jāya
nara-janma āra sei-jana nāhi pāya (63)

Those who go to Navadvīpa to engage in fruitive actions, in an intellectual search for the supreme or for any work, will not have to experience repeated birth and death in this perishable world. (63)

(The result of each and every step taken in Navadvīpa –)
navadvīpa bhramite se pade-pade pāya
koṭi aśvamedha-phala sarva-śāstre gāya (64)

The result of each step taken in Śrī Navadvīpa is equivalent to performing millions of aśvamedha sacrifices. This is also confirmed in all scriptures. (64)

(The result of chanting mantras in Navadvīpa –)
navadvīpe basi’ jei mantra japa kare
śrī-mantra caitanya haya, anāyāse tare (65)

A person who chants his mantra in Śrī Navadvīpa will experience the deity of the mantra appearing personally in front of him and will easily cross the ocean of material existence. (65)

(The result of staying three nights in Navadvīpa –)

anya tīrthe yogī daśa-varṣe labhe jāhā
navadvīpe tina rātre sādhi’ pāya tāhā (66)

The results a yogī obtains after ten years in any other holy place are obtained by staying in Navadvīpa for just three nights. (66)

(The result of taking bath in Bhāgīrathī-Gaṅgā in Navadvīpa –)
anya tīrthe brahma-jñāne jei mukti haya
navadvīpe bhāgīrathī-snāne tā ghaṭaya (67)

That liberation acquired in other holy places through arduous practice of brahma-jñāna (meditating upon the impersonal absolute) is obtained in Śrī Navadvīpa by simply bathing in Bhāgīrathī-Gaṅgā. (67)

(Obtaining liberation in Navadvīpa without any speculative knowledge –)
sālokya, sārūpya, sārṣṭi, sāmīpya nirvāṇa
navadvīpe mumukṣu labhaye binā jñāna (68)

In Navadvīpa, people desiring release from rebirth in this world (mumukṣus) obtain the different kinds of liberation – sālokya (residing on the same planet as the Lord), sārūpya (obtaining a spiritual form similar to the Lord’s), sārṣṭi (obtaining opulence similar to the Lord’s), sāmīpya (becoming His personal associate), and jīva-brahmarūpa aikya (sāyuja, or merging into the Lord’s effulgence) – without any kind of speculative knowledge (jñāna). (68)

(Bhukti (material enjoyment) and mukti (liberation) are maidservants of the pure devotees –)
navadvīpe śuddha-bhakta caraṇe-paḍiyā
bhukti-mukti sadā rahe dāsī-rūpa haiyā (69)

In Navadvīpa, material enjoyment and liberation always remain as maidservants at the pure devotees’ divine feet. (69)

(Devotees neglect bhukti and mukti –)
bhakta-gaṇa lāthi māri’ se duye tāḍāya
bhakta-pada chāḍi’ dāsī tabu nā palāya (70)

Devotees try to kick bhukti and mukti far away, but still bhukti and mukti do not leave the feet of the devotees. (70)

(The result of residing in Navadvīpa for one night –)
śata-varṣa sapta-tīrthe mile jāhā bhāi
navadvīpe eka rātra vāse tāhā pāi (71)

O brother, the result one attains from residing for one hundred years in the seven holy places – Ayodhyā, Mathurā, Māyāpurī (Haridvāra), Kāśī, Kāñcī, Avantikā (Ujjain) and Dvārāvatī (Dvārakā) – can be obtained by residing only one night in Śrī Navadvīpa. (71)

hena navadvīpa-dhāma sarva-dhāma-sāra
kalite āśraya kari’ jīva haya pāra (72)

This Śrī Navadvīpa-dhāma is the essence of all holy places. In Kali-yuga, the living entity can easily cross the ocean of material existence by taking shelter of this holy abode. (72)

tāraka pāraka vidyā-dvaya avirata
navadvīpa-vāsī-gaṇe seve rītimata (73)

The two fields of knowledge – tāraka (knowledge about crossing over the ocean of material existence) and pāraka (knowledge about attaining all kinds of desires) – always serve the inhabitants of Śrī Navadvīpa in a beautiful way. (73)

(The author’s prayer to attain his desired service –)
nitāi-jāhnavā pada-chāyā jāra āśa
se bhaktivinoda gāya pāiyā ullāsa (74)

Bhaktivinoda, whose desire is to obtain the cooling shade of the lotus feet of Śrī Nityānanda Prabhu and Śrī Jāhnavā-devī, is full of joy singing the glories of Śrī Navadvīpa-dhāma. (74)

Thus Ends Chapter One