Maṅgalācaraṇa (Auspicious Invocation) –

jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-śrīvāsādi gaura-bhakta-vṛnda (1)

All glories, all glories to Śrī Caitanya Mahāprabhu! All glories to Śrī Nityānanda Prabhu! All glories to Śrī Advaita Ācārya Prabhu! All glories to Śrīvāsa and the other devotees of Śrī Gaura! (1)

jaya jaya gaura-bhūmi—sarva-bhūmi-sāra
yathā nāma-saha śrī-caitanya-avatāra (2)

All glories, all glories to Gaura-bhūmi, the essence of all other holy places! Śrī Caitanya Mahāprabhu descended here together with the holy name of Śrī Hari. (2)

Pañcaveṇī

nityānanda prabhu bale,—śuna sarva-jana
pañca-veṇī-rūpe gaṅgā hethāya milana (3)

Śrī Nityānanda Prabhu said, “Everyone listen. This is Pañcaveṇī, were five rivers join with the Gaṅgā. (3)

mandākinī-alakā-sahita bhāgīrathī
gupta-bhāve hethāya āchena sarasvatī (4)

“The Bhāgīrathī (Gaṅgā) converges here with Mandākinī and Alakānandā. River Sarasvatī flows here in a concealed way. (4)

paścime yamunā-saha āise bhogavatī
tāhāte mānasa-gaṅgā mahā-vegavatī (5)

“The Yamunā comes from the western side together with Bhogavatī, and with them is Mānasa-gaṅgā, flowing with a strong current. (5)

(Pañcaveṇī (the place of Prayāga-rāja in Śrī Navadvīpa) –)

mahā mahā prayāga baliyā ṛṣi-gaṇe
koṭi-koṭi yajña hethā kaila brahmā-sane (6)

“The sages call this place Mahā-mahā-Prayāga because here they performed millions upon millions of sacrifices together with Lord Brahmā. (6)

(Another name of Pañcaveṇī is Brahmasatra –)

brahmasatra-sthāna ei mahimā apāra
hethā snāna karile janama nahe āra (7)

“The glory of this place, known as Brahmasatra, is incomparable. By taking bath here, one will never have to take birth again. (7)

ihāra mahimā kevā varṇivāre pāre
śuṣka dhārā-sama kona tīrtha haite nāre (8)

“Who can describe the glory of this place? All the other holy places are like dried up rivers in comparison. (8)

jale-sthale-antarīkṣe tyajiyā jīvana
sarva-jīva pāya śrī-goloka-vṛndāvana (9)

“Anyone who leaves his body in the water, on the land or in the air of this place will attain Śrī Goloka Vṛndāvana. (9)

Kuliyā-pāhāḍa (Koladvīpa)

kuliyā-pāhāḍa bali’ khyāta ei sthāna
gaṅgā-tīre ucca-bhūmi parvata samāna (10)

“This place on the banks of the Gaṅgā is renowned as Kuliyā-pāhāḍa, because it resembles a mountain. (10)

koladvīpa-nāma śāstre āchaya varṇana
satya-yuga-kathā eka śuna sarva-jana (11)

“In the scriptures this place is called Śrī Koladvīpa. Please hear a narration about this place dating back from Satya-yuga. (11)

(The story of Śrī Vāsudeva Vipra, a devotee of Koladeva [Lord Varāha] –)

vāsudeva nāme eka brāhmaṇa kumāra
varāha-devera sevā kare bārabāra (12)

“There was once a brāhmaṇa boy named Vāsudeva who always used to serve Śrī Varāhadeva. (12)

(The worship of the deity approved in the scriptures –)

śrī-varāha-mūrti pūji’ kare upāsanā
sarvadā varāha-deve karaya prārthanā (13)

“prabhu more kṛpā kari’ deha daraśana
saphala hauka mora nayana jīvana”(14)

“Daily, after his worship of the Śrī Varāha deity, Vāsudeva would pray to Him, ‘O Prabhu, please be merciful to me. Give me Your darśana, and thus make my eyes and life successful.’ (13–14)

ei bali kāṅde vipra gaḍāgaḍi jāya
prabhu nāhi dekhā dile jīvana vṛthāya (15)

“Praying like this, the brāhmaṇa boy cried and rolled in the dust of that place, thinking, ‘If my Lord does not give me His darśana, my life will go in vain.’ (15)

(Vāsudeva attains the darśana of Śrī Koladeva –)

katadine śrī-varāha anukampā kari’
dekha dilā vāsudeve kola-rūpa dhari’ (16)

“After some days, Śrī Varāha-deva mercifully revealed Himself to Vāsudeva in His form of Koladeva. (16)

(Description of Śrī Koladeva’s form –)

nānā ratna-bhūṣaṇe bhūṣita kalevara
pada-grīvā-nāsā-mukha-cakṣu manohara (17)

“Śrī Varāha-deva’s divine form was decorated with many jewel-studded ornaments. His lotus feet, neck, nose, face, eyes and all other bodily parts were enchanting to the mind. (17)

parvata-samāna ucca śarīra tāṅhāra
dekhi’ vipra nije dhanya māne bārabāra (18)

“His divine body was as tall as a mountain. Upon seeing the Lord, the vipra considered himself greatly fortunate. (18)

(Vāsudeva Vipra’s obeisances at the lotus feet of Lord Koladeva –)

bhūme paḍi’ vipra praṇamiyā prabhu-pāya
kāṅdiyā ākula haila gaḍāgaḍi jāya (19)

“The brāhmaṇa boy fell to the ground. Restless, he rolled in the dust of Śrī Koladeva’s lotus feet and began to cry. (19)

(Śrī Koladeva instructs Vāsudeva Vipra –)

viprera bhakati dekhi’ varāha takhana
kahilena vāsudeve madhura vacana (20)

“ohe vāsudeva, tumi bhakata āmāra
baḍa tuṣṭa hainu pūjā pāiyā tomāra (21)

“Seeing the devotion of the brāhmaṇa boy, Śrī Varāha-deva spoke the following sweet words, ‘O Vāsudeva, you are My devotee. I am very satisfied with your worship. (20–21)

ei navadvīpe mora prakaṭa vihāra
kali-āgamane ha’be śuna vākya-sāra (22)

“ ‘At the beginning of Kali-yuga I will display My pastimes here in Śrī Navadvīpa. Listen carefully to My words. (22)

navadvīpa-sama dhāma nāhi tribhuvane
ati priya-dhāma mora āche saṅgopane (23)

“ ‘There is no place in the three worlds equal to Śrī Navadvīpa-dhāma. Even though this abode is very dear to Me, it now remains hidden. (23)

brahmāvartta-saha āche puṇya-tīrtha jata
se-saba āchaye hethā śāstrera sammata (24)

“ ‘It is also the verdict of all scriptures that Brahmāvartta and all other holy places are present here. (24)

The Place Where Hiraṇyākṣa Was Killed

je-sthāne brahmāra yajñe prakāśa haiyā
nāśilāma hiraṇyākṣa dante vidāriyā (25)

sei sthāna puṇya-bhūmi ei sthāne raya
yathāya āmāra ebe haila udaya (26)

“ ‘When I appeared in Brahmā’s sacrifice, I killed Hiranyākṣa by tearing his body with My tusk. I have now appeared before you at that place, in this same pious land. (25–26)

(By residing in Navadvīpa it is possible to simultaneously reside in all tīrthas –)

navadvīpa sevi’ sarva-tīrtha virājaya
navadvīpa-vāse sarva-tīrtha vāsa haya (27)

“ ‘All the holy places are present here to serve Śrī Navadvīpa. By residing in Śrī Navadvīpa, one resides in all other holy places. (27)

(Śrī Koladeva gives a boon to Vāsudeva Vipra –)

dhanya tumi navadvīpe sevile āmāya
śrī-gaura-prakaṭa-kāle janmibe hethāya (28)

“ ‘You are fortunate because you have served me here in Navadvīpa. You will also take birth here at the time of Śrī Gaurahari’s manifest pastimes. (28)

anāyāse dekhibe se mahā-saṅkīrtana
apūrva gaurāṅga-rūpa pā’be daraśana” (29)

“ ‘You will easily behold mahā-saṅkīrtana as well as Śrī Gaurāṅga Mahāprabhu’s unprecedented form.’ (29)

eta bali’ śrī-varāha haila antardhyāna
daivavāṇī haila vipre bujhite sandhāna (30)

“Saying this, Śrī Varāha-deva disappeared from there. Just then the vipra heard an aerial voice saying, ‘Please scrutinize scriptural evidences to properly understand the true nature of Śrīman Mahāprabhu.’ (30)

(Śrī Vāsudeva Vipra finds mention of Śrī Gaurāṅga Mahāprabhu in the scriptures –)

parama paṇḍita vāsudeva mahāśaya
sarva-śāstra vicāriyā jānila niścaya (31)

vaivasvata-manvantare kalira sandhyāya
śrī-gaurāṅga-prabhu-līlā ha’be nadīyāya (32)

“Vāsudeva was a great scholar. Therefore, after carefully contemplating what was written in the scriptures, he concluded that at the beginning of Kali-yuga, during the reign of Vaivasvata Manu, Śrī Gaurāṅga Mahāprabhu would manifest His pastimes in Śrī Navadvīpa. (31–32)

ṛṣi-gaṇa sei tattva rākhila gopane
iṅgite kahila saba bujhe vijña-jane (33)

“He thought, ‘In the scriptures, the sages have indicated this tattva in a hidden way. Only an intelligent person can understand this tattva. (33)

prakaṭa haile līlā haibe prakāśa
ebe gopya ei tattva pāila ābhāsa (34)

“ ‘When Śrīman Mahāprabhu’s pastimes manifest, this tattva will also be revealed. For now, however, it should be kept a secret.’ In this way, the brāhmaṇa boy got a hint of that secret truth. (34)

parama-ānande vipra kare saṅkīrtana
gaura-nāma gāya mane mane sarvakṣaṇa (35)

“In great ecstasy the brāhmaṇa began saṅkīrtana and continuously sang the name of Śrī Gaurahari in his mind. (35)

(The reason for the name Koladvīpa –)

parvata-pramāṇa koladevera śarīra
dekhi’ vāsudeva mane vicārila dhīra (36)

koladvīpa parvatākhya ei sthāna haya
sei haite parvatākhya haila paricaya (37)

“When he beheld the mountain-like divine form of Koladeva, the intelligent Vāsudeva thought, ‘Surely this place is the mountain-like Koladvīpa, as described in the scriptures.’ From that time, everyone began to call this place Koladvīpa-parvata.” (36–37)

(Koladvīpa is Vraja’s Girirāja-Govardhana, who fulfils all desires –)

ohe ‘jīva’! nitya-līlāmaya vṛndāvane
giri-govardhana ei jāne bhakta-jane (38)

Śrī Nityānanda Prabhu said, “O Jīva, the devotees know this place as Girirāja- Govardhana in Śrī Vṛndāvana, the place of eternal transcendental pastimes. (38)

(Śrī Bahulāvana of Vraja lies in the north of Koladvīpa –)

śrī-bahulāvana dekha ihāra uttare
rūpera chaṭāya sarva-dika śobhā kare (39)

“Please take darśana of Śrī Bahulāvana situated to the north of this place. Just see, the splendour of Bahulāvana shines in all directions. (39)

In Navadvīpa, the Order of Vraja’s Twelve Forests Is Inversed

vṛndāvane je je-krame dvādaśa-kānana
se-krama nāhika hethā vallabha-nandana (40)

“O son of Vallabha, here, the sequence of the twelve forests of Vṛndāvana is not the same. (40)

prabhu-icchāmate hethā krama-viparyaya
ihāra tātparya jāne prabhu icchāmaya (41)

“It is only according to the wish of Śrīman Mahāprabhu that the sequence here is not the same. Only the Lord Himself, who does as He pleases, knows the reason for this. (41)

jeirūpa āche hethā dekha seirūpa
viparyaye prema-vṛddhi ei aparūpa (42)

“One should have darśana of these places according to the way they are situated here, because this inversion increases prema in a way that is unprecedented.” (42)

Śrī Samudragaḍha

kichu dūra giyā prabhu balena vacana
ei je samudragaḍi kara daraśana (43)

Having gone on a little further, Śrī Nityānanda Prabhu said, “O Jīva, behold this place known as Samudragaḍha. (43)

(Dvārakā-purī and Śrī Gaṅgā-sāgara in Śrī Navadvīpa-dhāma –)

sākṣāt dvārakā-purī śrī-gaṅgā-sāgara
dui tīrtha āche hethā dekha vijña-vara (44)

“O most learned one, just see! The two holy places Dvārakā-purī and Gaṅgā- sāgara are both directly present here. (44)

The Story Explaining How Dvārakā-purī Is Situated in Śrī Samudragaḍha

(The identity of King Śrī Samudra Sena in Śrī Samudragaḍha –)

śrī-samudra-sena rājā chila ei sthāne
baḍa kṛṣṇa-bhakta, kṛṣṇa binā nāhi jāne (45)

“Once a king named Śrī Samudra Sena reigned here. He was a great devotee of Śrī Kṛṣṇa. Apart from Lord Śrī Kṛṣṇa, he did not know anything else. (45)

(Bhīma, the son of Pāṇḍu, arrives in Samudragaḍha at the time of their world conquest –)

jabe bhīmasena āila nija sainya la’ye
gherila samudragaḍi baṅga-digvijaye (46)

rājā jāne kṛṣṇa eka pāṇḍavera gati
pāṇḍava vipade paile āise yadupati (47)

“At the time of the Pāṇḍavas’ world conquest, Bhīmasena came here and besieged Samudragaḍha with the might of his army. At that time, King Samudra Sena thought, ‘Śrī Kṛṣṇa is the only master and the exclusive shelter of the Pāṇḍavas. If ever they get into danger, Śrī Kṛṣṇa, the Lord of the Yadus, will immediately hasten to save them. (46–47)

(King Śrī Samudra Sena’s thought –)

yadi āmi pāri bhīme dekhāite bhaya
bhīma-ārtta-nāde hari habe dayāmaya (48)

“ ‘If I could somehow make Bhīma fearful, he will call out in distress to Śrī Kṛṣṇa. Hearing his cry, Śrī Hari will certainly bestow mercy upon him. (48)

dayā kari’ āsibena e dāsera deśe
dekhibe se śyāma-mūrti cakṣe anāyāse (49)

“ ‘Śrī Kṛṣṇa will then mercifully descend to Samudragaḍha, the place of His servant, and I will easily be able to see His darkish blue form.’ (49)

eta bhāvi’ nija sainya sājāila rāya
gaja-bāji-padātika la’ye yuddhe jāya (50)

“Thinking like this, the king fully equipped his army and, with elephants, horses and foot soldiers, set out for battle. (50)

(Bhīma becomes afraid of King Samudra Sena’s arrows –)

śrī-kṛṣṇa smariyā rājā bāṇa nikṣepaya
bāṇe jara-jara bhīma pāila baḍa bhaya (51)

“The king remembered Śrī Kṛṣṇa and began to shoot his arrows. Afflicted by  them, Bhīma became much afraid. (51)

(Śrī Bhīmasena, who knows the mantra “avaśya rakṣibe kṛṣṇa – Śrī Kṛṣṇa will certainly protect me” prays to Śrī Kṛṣṇa’s divine feet –)

mane-mane ḍāke kṛṣṇe vipada dekhiyā
“rakṣā kara bhīme nātha śrī-caraṇa diyā (52)

samudra-senera saha jujhite nā pāri
bhaṅga dile baḍa lajjā tāhā sahite nāri (53)

“Seeing the impending catastrophe, within his mind Bhīma called out to Śrī Kṛṣṇa: ‘O Śrī Kṛṣṇa, O my Lord, please protect this servant of Yours by giving him shelter at Your lotus feet. I am not able to endure this fight with Samudra Sena. If I am defeated, it will be a matter of great shame, and I will not be able to tolerate that humiliation. (52–53)

pāṇḍavera nātha kṛṣṇa pāi parājaya
baḍai lajjāra kathā ohe dayāmaya” (54)

“ ‘O Lord of the Pāṇḍavas, Śrī Kṛṣṇa, O merciful one, it is very shameful to be defeated.’ (54)

(Lord Śrī Kṛṣṇa appears on the battlefield in response to Śrī Bhīmasena’s call –)

bhīmera karuṇa-nāda śuni’ dayāmaya
sei yuddha-sthale kṛṣṇa haila udaya (55)

nā dekhe se rūpa keha apūrva ghaṭanā
śrī-samudra-sena mātra dekhe eka-janā (56)

“An astonishing incident then took place. Although the merciful Śrī Kṛṣṇa  appeared immediately on the battlefield upon hearing Bhīma’s pitiful call, no one except Śrī Samudra Sena could see Him. (55–56)

(King Śrī Samudra Sena’s darśana of Śrī Kṛṣṇa’s divine form –)

nava-jala-dhara-rūpa kaiśora mūrati
gale dole vanamālā mukutāra bhāti (57)

“Śrī Samudra Sena saw the youthful Śrī Kṛṣṇa, whose bodily lustre resembled that of a fresh rain cloud. The garland of forest flowers around Śrī Kṛṣṇa’s neck shone like a pearl. (57)

sarva aṅge alaṅkāra ati suśobhana
pīta-vastra paridhāna apūrva gaṭhana (58)

“His entire body was beautifully decorated with ornaments. He was dressed in yellow garments, and His bodily form was incomparably beautiful. (58)

(King Samudra Sena prays to Lord Śrī Kṛṣṇa –)

se-rūpa dekhiyā rājā preme mūrcchā jāya
mūrcchā samvariyā kṛṣṇe prārthanā jānāya (59)

“tumi kṛṣṇa jagannātha patita-pāvana
patita dekhiyā more tava āgamana (60)

“When the king saw Śrī Kṛṣṇa’s beauty, he fell, swooning with prema. When he regained his consciousness, he prayed, ‘O Śrī Kṛṣṇa, You are the Lord of the universe, the saviour of the fallen. Seeing my fallen condition, You have come to this place. (59–60)

tava līlā jagajjana karaya kīrtana
śuni’ dekhibāra icchā haila takhana (61)

“ ‘The people of the entire world sing of Your pastimes. Having heard Your glories from them, I also developed a desire to see You. (61)

(King Śrī Samudra Sena’s resolution –)

kintu mora vrata chila, ohe dayāmaya
ei navadvīpe tava haibe udaya (62)

hethāya dekhiba tava rūpa manohara
navadvīpa chāḍivāre nā haya antara (63)

“ ‘O merciful one, [I was in a great dilemma because] I did not want to leave Śrī Navadvīpa to go elsewhere, but I also had a strong desire to see Your captivating form. Therefore, I vowed that I would get Your darśana when You appear here in Śrī Navadvīpa. (62–63)

(King Śrī Samudra Sena’s secret desire –)

sei vrata rakṣā mora kari’ dayāmaya
navadvīpe kṛṣṇa-rūpe haile udaya (64)

tathāpi āmāra icchā ati gūḍhatara
gaurāṅga hauna mora akṣira gocara” (65)

“ ‘O merciful one, although, to fulfil my vow, You have now appeared before me in Śrī Navadvīpa as Śrī Kṛṣṇa, I have yet another, hidden desire. Please appear before me as Śrī Gaurāṅga Mahāprabhu.’ (64–65)

(Bhakta-vatsala Śrī Kṛṣṇa fulfils the king’s desire –)

dekhite-dekhite rājā sammukhe dekhila
rādhā-kṛṣṇa-līlā-rūpa mādhurya atula (66)

“Just then the king saw before him the unparalleled sweetness of Śrī Rādhā- Kṛṣṇa’s pastimes. (66)

śrī-kumudavane kṛṣṇa sakhī-gaṇa sane
aparāhne kare līlā giyā gocāraṇe (67)

“He saw that while grazing the cows, Śrī Kṛṣṇa had come to Śrī Kumudavana in the afternoon, where He then performed pastimes with the sakhīs. (67)

(Śrī Samudra Sena attains the darśana of Śrī Gaurahari and His associates –)

kṣaneke hala sei līlā adarśana
śrī-gaurāṅga-rūpa here bhariyā nayana (68)

mahā-saṅkīrtanāveśa, saṅge bhakta-gaṇa
nāciyā-nāciyā prabhu karena kīrtana (69)

“After a while, the king’s vision of that pastime disappeared, and he now saw Śrī Gaurāṅga Mahāprabhu absorbed in saṅkīrtana with His associates. They were dancing and chanting, filled with ecstatic emotions. (68–69)

puraṭa-sundara-kānti ati manohara
nayana mātāya ati kāṁpāya antara (70)

“His radiant golden body enchanted the mind and maddened the eyes, and it caused an upheaval in the heart. (70)

(Śrī Samudra Sena prays to Śrī Gaurahari –)

sei rūpa heri’ rājā nije dhanya māne
bahu stava kare tabe gaurāṅga-caraṇe (71)

“After seeing Śrī Gaurāṅga Mahāprabhu’s beauty, the king considered himself very fortunate. He offered many kinds of glorification at the Lord’s lotus feet. (71)

katakṣaṇe se-sakala haila adarśana
kāṅdite lāgila rājā haya anya mana (72)

“After a few moments this pastime disappeared and feeling unhappy the king began to weep. (72)

(Pāṇḍu’s son Śrī Bhīmasena exhibits his valour –)

bhīmasena ei parva nā dekhe nayane
bhāve rājā yuddhe bhīta haila etakṣaṇe (73)

“Because Śrī Bhīmasena was unable to see all these pastimes, he thought that maybe the king was afraid to fight. (73)

(The king accepts his defeat voluntarily –)

atyanta vikrama kare pāṇḍura-nandana
rājā tuṣṭa haye kara yāce tatakṣaṇa (74)

“Thinking in this way, Bhīma, the son of Pāṇḍu, exhibited increased strength. King Samudra Sena, however, was now satisfied and just prayed to Bhīmasena to accept his tribute. (74)

kara peye bhīmasena anya sthāne jāya
bhīma-digvijayī sarva jagatete gāya (75)

“After accepting the tribute, Śrī Bhīmasena left for other places. The entire world says that Śrī Bhīmasena emerged victorious and thus sings his glories.” (75)

ei se samudragaḍi navadvīpa-sīmā
brahmā nāhi jāne ei sthānera mahimā (76)

Śrī Nityānanda Prabhu said, “O Jīva, this divine pastime took place right here at Samudragaḍha, which is situated on the southern border of Śrī Navadvīpa. Even Lord Brahmā does not know the glory of this place. (76)

The Presence of Gaṅgā-sāgara in Śrī Samudragaḍha

samudra āsiyā hethā jāhnavī-āśraye
prabhu-pada sevā kare bhakta-bhāva la’ye (77)

“The ocean comes here to take shelter of Śrī Jāhnavī and worships the lotus feet of Śrīman Mahāprabhu in the mood of a devotee. (77)

(The conversation between the ocean and Jāhnavī Śrī Gaṅgā –)

jāhnavī balena,—“sindhu, ati alpadine
tava tīre prabhu mora rahibe vipine” (78)

“One day Jāhnavī told the ocean, ‘O ocean, very soon my Lord will stay on your shore at Jagannātha Purī.’ (78)

sindhu bale,—“śuna devi, āmāra vacana
navadvīpa nāhi chāḍe śacīra-nandana (79)

“The ocean replied, ‘Please listen to me, O Devī. The son of Mother Śacī never leaves Śrī Navadvīpa-dhāma. (79)

yadyapio kichu-dina rahe mama tīre
apratyakṣe rahe tabu nadīyā-bhitare (80)

“ ‘Although He will stay for a while on my shore, in His real form He will remain in Navadvīpa. (80)

nitya-dhāma navadvīpa prabhura hethāya
prakaṭa o aprakaṭa-līlā vede gāya (81)

“ ‘Śrī Navadvīpa is the eternal abode of Śrīman Mahāprabhu. The Vedas glorify both the manifest and unmanifest pastimes of this place. (81)

(The ocean prays to Śrī Gaṅgā –)

hethā tavāśraye āmi rahiba sundari
seviba śrī-navadvīpe śrī-gaurāṅga hari” (82)

“ ‘O beautiful one, I will stay here under your shelter and serve Śrī Gaurahari in Śrī Navadvīpa.’ (82)

ei bali’ payonidhi navadvīpe raya
gaurāṅgera nitya-līlā satata cintaya (83)

“Speaking thus, the ocean began to reside in Śrī Navadvīpa. He meditated upon the eternal pastimes of Śrī Gaurahari day and night.” (83)

Śrī Campaka-haṭṭa (the Place of Śrī Dvija Vāṇīnātha)

tabe nityānanda āilā campāhaṭṭa-grāma
vāṇīnātha-gṛhe tathā karila viśrāma (84)

From Samudragaḍha, Śrī Nityānanda Prabhu proceeded to Campaka-haṭṭa and took rest in Dvija Vāṇīnātha’s house. (84)

(Śrī Campaka-haṭṭa is Vraja’s Khadīravana –)

aparāhne campāhaṭṭa karaya bhramaṇa
nityānanda bale,—śuna vallabha-nandana (85)

ei sthāne chila pūrve campaka-kānana
khadira vanera aṁśa sundara darśana (86)

In the afternoon, while touring Campakahaṭṭa, Śrī Nityānanda Prabhu said, “Listen, O son of Vallabha (Śrī Jīva), previously, there was a grove of campaka flowers here. This place is a part of Khadīravana of Vraja and appears most beautiful. (85–86)

campakalatā sakhī nitya campaka laiyā
mālā gāṅthi rādhā-kṛṣṇe sevitena giyā (87)

“Campakalatā Sakhī daily used to pick campaka flowers here and string them into garlands. She used the garlands in the service of Śrī Rādhā-Kṛṣṇa. (87)

(The reason for the name Śrī Campaka-haṭṭa –)

kali vṛddhi haile sei campaka-kānane
māli-gaṇa phūla laya ati hṛṣṭamane (88)

“As the age of Kali progressed, gardeners came to this campaka forest and collected flowers to their full satisfaction. (88)

haṭṭa kari’ campaka-kusuma la’ye basi’
vikraya karaya, laya jata grāma-vāsī (89)

“They set up a market (haṭṭa) here and began to sell campaka flowers, and the people living in nearby villages began buying flowers from them. (89)

(Another name of Śrī Campaka-haṭṭa is Cāṁpāhāṭi –)

sei haite śrī-campaka-haṭṭa haila nāma
cāṁpāhāṭi sabe bale manohara dhāma (90)

“Since then this place has been known as Śrī Campaka-haṭṭa. The common name of this charming place is Cāṁpāhāṭi. (90)

(The history of how the crest jewel of poets, Śrī Jayadeva Gosvāmī, came to reside in Śrī Campaka-haṭṭa –)

je-kāle lakṣmaṇa-sena nadīyāra-rājā
jayadeva navadvīpe hana tāṅ’ra prajā (91)

“When Śrī Lakṣmaṇa Sena was the king of Nadiyā, Śrī Jayadeva, the crest jewel of poets, resided in Navadvīpa as his subject. (91)

(Śrī Jayadeva’s first resided at Ballāla-dīrghikā –)

ballāla-dīrghikā-kūle bāṅdhiyā kuṭīra
padmā-saha baise tathā jayadeva dhīra (92)

“Śrī Jayadeva, whose mind was fixed and peaceful, built a cottage on the banks of Ballāladīrghikā and lived there with his wife Padmā. (92)

(Daśāvatāra-stotra was composed at Ballāla-dīrghikā –)

daśa-avatāra stava racila tathāya
sei stava lakṣmaṇera haste kabhu jāya (93)

“While living there he composed the hymn named Daśāvatāra. At some point, that hymn came in the hands of King Lakṣmaṇa Sena. (93)

(King Lakṣmaṇa Sena recites the Daśāvatāra-stotra –)

parama-ānande stava karila paṭhana
jijñāsilā rājā, “stava kaila kon jana” (94)

“The king recited the hymn with great pleasure, and after the recitation he inquired from his ministers about who had written this hymn. (94)

govardhana-ācārya rājāre tabe kaya
“mahākavi jayadeva racayitā haya” (95)

“Govardhana Ācārya, who was present in the assembly, replied, ‘The great poet Jayadeva is the author.’ (95)

kothā jayadeva kavi jijñāse bhūpati
govardhana bale,—“ei navadvīpe sthiti” (96)

“The king asked where the poet Jayadeva lived. Govardhana replied that he lived right here in Navadvīpa. (96)

(King Lakṣmaṇa Sena, dressed as a renunciant, searches for Śrī Jayadeva –)

śuniyā gopane rājā kariyā sandhāna
rātra-yoge āila tabe jayadeva-sthāna (97)

vaiṣṇava-veśete rājā kuṭīre praveśe
jayadeve nati kari’ baise ekadeśe (98)

“Hearing this, the king secretly found out where Śrī Jayadeva lived. At night, the king disguised himself as a Vaiṣṇava and came to Śrī Jayadeva’s cottage. He paid his respects and sat down to one side. (97–98)

jayadeva jānilena, bhūpati e jana
vaiṣṇava-veśete āila ha’ye akiñcana (99)

“Jayadeva understood that the king had come, dressed as a poor Vaiṣṇava. (99)

(King Lakṣmaṇa Sena requests to Śrī Jayadeva –)

alpakṣaṇe rājā tabe deya paricaya
jayadeve yāce jāite āpana ālaya (100)

“After a short time, the king revealed his identity. He begged Jayadeva to come to his palace. (100)

(The devotee of Śrī Kṛṣṇa, Śrī Jayadeva, unattached to worldly objects, refuses –)

atyanta virakta jayadeva mahāmati
viṣayi-gṛhete jete nā kare sammati (101)

“But the highly intelligent Jayadeva was completely without material attachments, and therefore did not agree to go to the house of a materialist. (101)

kṛṣṇa-bhakta jayadeva balila takhana
tava deśa chāḍi’ āmi kariba gamana (102)

“Śrī Jayadeva, a one-pointed devotee of Śrī Kṛṣṇa, said, ‘If you persist like this, I will leave your kingdom and go elsewhere. (102)

(The poet Śrī Jayadeva’s instruction to give up bad association –)

viṣayi-saṁsarga kabhu nā deya maṅgala
gaṅgā pāra ha’ye jā’ba yathā nīlācala (103)

“ ‘Association with materialists never brings any auspiciousness. I will cross the Gaṅgā and go to Nīlācala.’ (103)

King Lakṣmana Sena, a devotee of Kṛṣṇa, and possessing the four qualities of humility, mercy, respect for others and freedom from false prestige, prays to the poet Śrī Jayadeva –

rājā bale,—“śuna prabhu, āmāra vacana
navadvīpa tyāga nāhi kara kadācana (104)

“The king said, ‘O Prabhu, please hear my words. Please be merciful and do not leave Śrī Navadvīpa. (104)

tava vākya satya habe mora icchā rabe
hena kārya kara deva mora kṛpā jabe (105)

“ ‘O lord, please have mercy upon me. Kindly make some arrangement by which your words come true and my desire be fulfilled. (105)

(Prayer to reside in Campaka-haṭṭa –)

gaṅgā-pāre campa-haṭṭa sthāna manohara
sei sthāne thāka tumi du’ eka vatsara (106)

“ ‘Across the Gaṅgā there is an enchanting place called Campaka-haṭṭa. Please stay there, at least, for one or two years. (106)

mama icchāmate āmi tathā nā jāiba
tava icchā ha’le tava caraṇa heriba” (107)

“ ‘I will not come there of my own accord. Only if you wish me to come will I go there and take darśana of your lotus feet.’ (107)

(After hearing the king’s humble prayers, the poet Śrī Jayadeva praises him –)

rājāra vacana śuni’ mahā-kavi-vara
sammata haiyā bale vacana satvara (108)

‘yadyapi viṣayī tumi, e rājya tomāra
kṛṣṇa-bhakta tumi, tava nāhika saṁsāra (109)

“After hearing the words of the king, the great poet Jayadeva agreed and immediately said, ‘Although you are a materialist [a king], and this kingdom is yours, you are a devotee of Kṛṣṇa and you are not bound by the shackles of the material world. (108–109)

parīkṣā karite āmi viṣayī baliyā
sambhāṣinu, tabu tumi sahile śuniyā (110)

“ ‘I called you a materialist only to test you, and you tolerated my words, even though you are a king. (110)

(The inherent qualities of a devotee of Śrī Kṛṣṇa –)

ataeva jānilāma, tumi kṛṣṇa-bhakta
viṣaya laiyā phira haye anāsakta (111)

“ ‘I have therefore understood that you are a pure devotee of Kṛṣṇa. Although you are surrounded by worldly enjoyment, you are fully detached. (111)

(Śrī Jayadeva, who is likened to a desire tree, agrees to reside in Campaka-haṭṭa –)

campaka-haṭṭete āmi kichu-dina ra’ba
gopane āsibe tumi chāḍiyā vaibhava (112)

“ ‘I will live in Campaka-haṭṭa for some time. You can come secretly to see me, leaving behind your royal opulence.’ (112)

hṛṣṭa-citta ha’ye rājā amātyadvārāya
campaka-haṭṭete gṛha nirmāṇa karāya (113)

“The joyful king ordered his ministers to have a suitable house constructed for Śrī Jayadeva in Campaka-haṭṭa. (113)

(The poet Jayadeva worships Śrī Kṛṣṇa according to rāga-mārga –)

tathā jayadeva kavi rahe dina-kata
śrī-kṛṣṇa-bhajana kare rāga-mārga mata (114)

“The poet Śrī Jayadeva stayed in that place for some time and performed kṛṣṇa- bhajana according to the process of spontaneous devotion to Śrī Kṛṣṇa (rāga- mārga). (114)

padmāvatī-devī āne campakera bhāra
jayadeva pūje kṛṣṇa nandera kumāra (115)

“Śrī Padmāvatī-devī would pick and bring many campaka flowers, which Śrī Jayadeva would use to worship Śrī Kṛṣṇa, the son of Nanda Mahārāja. (115)

(Because of his loving service, Śrī Jayadeva receives Śrī Kṛṣṇa’s darśana in His form of Śrī Gaura –)

mahā-preme jayadeva karaya pūjana
dekhila, śrī-kṛṣṇa haila campaka-varaṇa (116)

“Śrī Jayadeva’s worship was full of prema. One day he noticed that Śrī Kṛṣṇa’s complexion resembled that of a campaka flower. (116)

puraṭa-sundara kānti ati manohara
koṭi-candra nindi’ mukha parama sundara (117)

“His beautiful complexion of molten gold was very charming, and His extremely beautiful lotus face even put to shame the beauty of millions upon millions of moons. (117)

cāñcara-cikura śobhe gale phula-mālā
dīrghabāhu rūpe ālo kare parṇaśālā (118)

“His hair was curly and a flower garland decorated His neck. His arms were long and the splendour of His form illuminated Śrī Jayadeva’s leaf-thatched hut. (118)

(Śrī Jayadeva and Padmāvatī fall unconscious –)

dekhiyā gaurāṅga-rūpa mahākavi-vara
preme mūrcchā jāya cakṣe aśru jhara-jhara (119)

“Seeing the form of Śrī Gaurāṅga, that best of great poets swooned, overwhelmed with prema, and tears began to flow from his eyes. (119)

padmāvatī-devī sei rūpa nirakhiyā
haila caitanya-hīna bhūmete paḍiyā (120)

“Śrī Padmāvati-devī also lost consciousness on beholding that form of the Lord and fell to the ground. (120)

(Śrīman Mahāprabhu’s merciful blessing to them both –)

padma-hasta diyā prabhu tole dui jane
kṛpā kari’ bale tabe amiya-vacane (121)

“Śrīman Mahāprabhu lifted both of them up with His lotus hands and mercifully spoke the following sweet words, (121)

tumi doṅhe mama bhakta parama udāra
darśana dite icchā haila āmāra (122)

“ ‘You are both My devotees and of noble nature; therefore, I desired to give you My darśana. (122)

(Śrīman Mahāprabhu indicates His future descent –)

ati alpadine ei nadīyā-nagare
janama laiba āmi śacīra-udare (123)

“ ‘Very soon I will take birth here in Nadiyā from the womb of Mother Śacī. (123)

sarva avatārera sakala bhakta-sane
śrī-kṛṣṇa-kīrtane vitariba prema-dhane (124)

“ ‘Along with the devotees from all of My incarnations, I will distribute the treasure of prema through the medium of śrī-kṛṣṇa-saṅkīrtana. (124)

caubīśa vatsare āmi kariyā sannyāsa
kariba avaśya nīlācalete vāsa (125)

“ ‘At the age of twenty-four, I will accept the renounced order of life and then, without doubt, I will reside in Nīlācala (Jagannātha Purī). (125)

tathā bhakta-gaṇa-saṅge mahā-premāveśe
śrī-gīta-govinda āsvādiba avaśeṣe (126)

“ ‘In Jagannātha Purī, during the final stage of My manifest pastimes, I will, absorbed in prema, relish Śrī Gīta-govinda in the company of the devotees. (126)

(Śrī Jayadeva’s Śrī Gīta-govinda is extremely dear to Śrīman Mahāprabhu –)

tava viracita gīta-govinda āmār
atiśaya priya-vastu kahilāma sāra (127)

“ ‘O Jayadeva, I am briefly revealing My heart to you when I say that I deeply cherish your composition Śrī Gīta-govinda. (127)

(Śrīman Mahāprabhu bestows His merciful blessings upon Śrī Jayadeva and Padmāvatī –)

ei navadvīpa-dhāma parama cinmaya
dehānte āsibe hethā kahinu niścaya (128)

“ ‘This Śrī Navadvīpa-dhāma is supremely transcendental. After giving up these present bodies you will definitely take birth here. (128)

(Śrīman Mahāprabhu, whose desires are independent, orders them both to go to Nīlācala –)

ebe tumi doṅhe jāo yathā nīlācala
jagannāthe sevo giyā pābe prema-phala (129)

“ ‘Now both of you should go to Nīlācala and serve Lord Śrī Jagannātha. By this, you will certainly attain the fruit of prema.’ (129)

eta bali’ gauracandra haila adarśana
prabhura vicchede mūrchā haya dui-jana (130)

“Saying this, Śrī Gauracandra disappeared, and both of them fainted in separation from Him. (130)

(Their humble words after Śrīman Mahāprabhu’s disappearance –)

mūrchāśeṣe anargala kāṅdite lāgila
kāṅdite-kāṅdite saba nivedana kaila (131)

“hāya kibā rūpa morā dekhinu nayane
kemane bāṅcibo ebe tāṅ’ra adarśane (132)

“When they came back to consciousness, they lamented, afflicted by separation from Śrīman Mahāprabhu. ‘Alas, alas, how can we remain alive without again beholding that form we once saw with our eyes? (131–132)

(They become restless by Śrīman Mahāprabhu’s order –)

nadīyā chāḍite prabhu kena ājñā kaila
bujhi ei dhāme kichu aparādha haila (133)

“ ‘Why did Śrīman Mahāprabhu order us to leave Nadiyā? It seems like we have committed an offence to this dhāma. (133)

ei navadvīpa-dhāma parama cinmaya
chāḍite mānasa ebe vikalita haya (134)

“ ‘Śrī Navadvīpa-dhāma is supremely transcendental. If our minds become so disturbed just at the thought of leaving this place, what will become of us when we actually leave? (134)

(Their strong faith in Śrī Navadvīpa-dhāma –)

bhāla haita navadvīpe paśu-pakṣī ha’ye
thākitāma cira-dina dhāma-cintā la’ye (135)

“ ‘[We would rather leave our bodies than leave this dhāma.] It would be better to become a bird or an animal in Śrī Navadvīpa and reside here eternally, absorbed in thoughts of the dhāma. (135)

parāṇa chāḍite pāri, tabu ei dhām
chāḍite nā pāri, ei gūḍha manaskāma (136)

“ ‘We can give up our lives, but we cannot give up the dhāma. This is our firm conviction. (136)

(Their request at Śrīman Mahāprabhu’s lotus feet –)

ohe prabhu, śrī-gaurāṅga kṛpā vitariyā
rākha āmā doṅhe hethā śrī-caraṇa diyā” (137)

“ ‘O Śrī Gaurāṅga Mahāprabhu, please be merciful to us and give us a place here at Your lotus feet.’ (137)

(The Lord’s instructions through an aerial voice –)

balite-balite doṅhe kāṅde uccarāya
daivavāṇī sei-kṣaṇe śunivāre pāya (138)

“Lamenting in this way, they both began to cry loudly. Just then they heard an aerial voice. (138)

(The aerial voice of the Lord consoles them –)

“duḥkha nāhi kara doṅhe jāo nīlācala
dui kathā ha’be, citta nā kara cañcala (139)

“ ‘Do not be unhappy. Go to Nīlācala. By going there you will achieve two things, so do not become restless. (139)

(The fruit of desiring to go to Śrī Jagannātha Purī, even while staying in Śrī Navadvīpa-dhāma –)

kichu-dina pūrve doṅhe karile mānasa
nīlācale vāsa kari’ kataka divasa (140)

“ ‘Some time ago, both of you were thinking of residing in Nīlācala for some time. (140)

(The Lord also desires to have darśana of His devotees –)

sei vāñchā jagad-bandhu pūrāila tava
jagannātha cāhe tava darśana sambhava (141)

“ ‘Śrī Jagannātha, the best friend of the inhabitants of the world, has fulfilled your desire, and He also wants to see you. (141)

jagannāthe tuṣi’ punaḥ chāḍiyā śarīra
navadvīpe dui-jane nitya ha’be sthira” (142)

“ ‘After pleasing Śrī Jagannātha, you both will give up your bodies, and in your next birth you will again come to reside here in Navadvīpa.’ (142)

(Śrī Jayadeva and Padmāvatī depart for Nīlācala –)

daivavāṇī śuni’ doṅhe cale tatakṣaṇa
pāche phiri’ navadvīpa karena darśana (143)

“After hearing the aerial voice, they at once departed on their journey for Śrī Jagannātha Purī, looking back again and again to behold Śrī Navadvīpa. (143)

(Their prayer at the lotus feet of the residents of Navadvīpa –)

chala-chala kare netra, jala-dhārā bahe
navadvīpa-vāsī-gaṇe dainya-vākya kahe (144)

“tomarā kariyā kṛpā ei dui-jane
aparādha kariyāchi karaha mārjane” (145)

“Their eyes overflowed with tears, and upon seeing the residents of Śrī Navadvīpa, they humbly said, ‘All of you please be merciful to us and forgive the offences we have committed.’ (144–145)

aṣṭa-dala-padma-sama navadvīpa bhāya
dekhite-dekhite doṅhe katadūre jāya (146)

“They travelled very far, constantly looking back at the Śrī Navadvīpa-dhāma, which is like an eight-petalled lotus flower. (146)

dūre giyā navadvīpa nāhi dekhe āra
kāṅdite-kāṅdite gaura-bhūmi haya pāra (147)

katadine nīlācale pauṅchiyā du’jane
jagannātha daraśana kaila hṛṣṭa-mane (148)

“They continued on until they could see Śrī Navadvīpa no more, weeping as they crossed the land of Gauḍa. After some days, they arrived in Nīlācala, where, with hearts full of joy, they had darśana of Bhagavān Śrī Jagannātha.” (147–148)

ohe jīva! ei jayadeva-sthāna haya
ucca-bhūmi mātra āche vṛddha-loke kaya (149)

Śrī Nityānanda Prabhu said, “O Jīva, according to the elders of this place, this highland is indeed Śrī Jayadeva’s place.” (149)

(Śrī Jīva Gosvāmī prays to Śrī Nityānanda Prabhu –)

jayadeva-sthāna dekhi’ ‘śrī-jīva’ takhana
preme gaḍāgaḍi jāya karaye rodana (150)

Upon seeing the place of Śrī Jayadeva, Jīva, out of prema, rolled in the dust and wept. (150)

dhanya jayadeva kavi, dhanya padmāvatī
śrī-gīta-govinda dhanya, dhanya kṛṣṇa-rati (151)

Śrī Jīva said, “Blessed is Śrī Jayadeva Kavi! Blessed is Śrī Padmāvatī-devī! Blessed is Śrī Gīta-govinda and blessed is divine attachment to Śrī Kṛṣṇa (śrī kṛṣṇa-rati). (151)

jayadeva bhoga kaila jei prema-sindhu
kṛpā kari’ deha more tāra eka-bindu (152)

“O Lord, Śrī Jayadeva attained the ocean of divine love. Please be merciful to me and let me taste just one drop of that ocean.” (152)

ei kathā bali ‘jīva’ dharaṇī loṭāya
nityānanda-śrī-caraṇe gaḍāgadī jāya (153)

Saying this, Śrī Jīva began to roll in the dust at Śrī Nityānanda Prabhu’s lotus feet. (153)

sei rātra sabe raya vāṇīnātha-ghare
vaṁśa-saha vāṇī nityānanda-sevā kare (154)

That night they all stayed at Śrī Vāninātha’s house. Together with all of his family members, Śrī Vāṇīnātha served Śrī Nityānanda Prabhu. (154)

(The author prays for his desired service –)

nitāi-jāhnavā-pāda-chāyā āśā jāra
nadīyā-māhātmya gāya akiñcana chāra (155)

Desiring to attain the cooling shade of Śrī Nityānanda Prabhu’s and Śrī Jāhnavā- devī’s lotus feet, this destitute and lowly Bhaktivinoda sings the glories of Nadiyā. (155)

Thus Ends Chapter Eleven