Maṅgalācaraṇa (Auspicious Invocation) –

jaya jaya nadīyā-bihārī-gauracandra
jaya ekacakrā-pati prabhu-nityānanda (1)

All glories, all glories to Nadiyā-bihārī Śrī Gauracandra! All glories to Śrī Nityānanda Prabhu, the master of the village named Ekacakrā! (1)

jaya śāntipura-nātha advaita-īśvara
rāmacandrapura-vāsī jaya gadādhara (2)

All glories to the lord of Śāntipura, Śrī Advaita Prabhu! All glories to Śrī Gadādhara Paṇḍita, a resident of Rāmacandrapura! (2)

jaya jaya gauḍa-bhūmi cintāmaṇi-sāra
kali-yuge kṛṣṇa yathā karilā vihāra (3)

All glories, all glories to the essence of a wish-fulfilling gem, Śrī Gauḍa-maṇḍala, where, in Kali-yuga, Bhagavān Śrī Kṛṣṇa performs His pastimes. (3)

Śrī Bilva-puṣkariṇī, Belvana of Vraja

śrī-jāhnavī pāra ha’ye padmāra-nandana
kichu-dūre giyā bale dekha bhakta-gaṇa (4)

bilvapakṣa-nāma ei sthāna manohara
bela-pukhuriyā bali’ bale sarva nara (5)

Śrī Nityānanda Prabhu, the son of Padmāvatī, crossed Śrī Jāhnavī and proceeded on a little further. “See this supremely enchanting place named Bilvapakṣa,” He said to the devotees. “Nowadays everyone calls it Belapukhuriyā (Belapukhura). (4–5)

braja-dhāme jāre śāstre bale bilvavana
navadvīpe sei sthāna kara daraśana (6)

“The scriptures declare this place to be Bilvavana (Belvana) of Vraja-dhāma. Behold this same place in Navadvīpa. (6)

(The place of Pañca-mukha Bilvakeśa Śiva –)

pañca-vaktra bilvakeśa āchila hethāya
eka-pakṣa bilva-dale ārādhiyā tāṅya (7)

brāhmaṇa sajjana-gaṇe tuṣila tāṅhāre
kṛṣṇa-bhakti vara dila tāhā sabākāre (8)

“Pañca-mukha Bilvakeśa (Śiva) used to reside here. For fifteen days, many brāhmaṇas worshipped him by offering him leaves of the bel-tree. Pleased with them, Lord Śiva blessed them with the boon of śrī kṛṣṇa-bhakti. (7–8)

Śrī Nimbāditya in Śrī Navadvīpa

sei vipra-gaṇa-madhye nimbāditya chila
viśeṣa kariyā pañca-vaktre ārādhila (9)

“Śrī Nimbāditya was one of those brāhmaṇas. Full of devotion, he worshipped Pañca-mukha Śaṅkarajī. (9)

(Āśutoṣa Śiva shows Śrī Nimbāditya the transcendental path –)

kṛpā kari’ pañca-vaktra kahila takhana
“ei grāma-prānte āche divya bilvavana (10)

“Being pleased with his worship, Pañca-mukha Śaṅkara said to Śrī Nimbāditya, ‘A divine forest of bel-trees (Belvana) is situated on the border of this village. (10)

sei vana-madhye catuḥsana āche dhyāne
tāṅdera kṛpāya tava ha’be divya-jñāne (11)

“‘In that forest, Catuḥsana are immersed in deep meditation. By their mercy, you will achieve transcendental knowledge. (11)

(One can attain all perfection by the guru’s mercy –)

catuḥsana guru tava, tāṅdera sevāya
sarva artha lābha tava haibe hethāya” (12)

“‘Catuḥsana are your gurus. All of your heart’s desires will be fulfilled by serving them.’ (12)

(Śrī Nimbāditya’s arrival in Bilvavana –)

eta bali’ maheśvara haila antardhāna
nimbāditya anveṣaṇa kari’ pāya sthāna (13)

“Having spoken thus, Maheśvara disappeared. Śrī Nimbāditya searched for the place that Maheśvara had told him about, and in doing so, he arrived here at Bilvavana. (13)

(Śrī Nimbāditya attains darśana of Catuḥsana –)

bilvavana-madhye dekhe vedī manohara
catuḥsana basiyāche tāhāra ūpara (14)

sanaka, sananda āra ṛṣi sanātana
śrī-sanat-kumāra—ei ṛṣi cāri-jana (15)

“In Bilvavana he saw the four sages (Śrī Sanaka, Sanandana, Sanātana and Sanat-kumāra) sitting on a beautiful raised platform. (14–15)

(The noble character of Catuḥsana –)

vṛddhakeśa-sannidhāne anya alakṣita
vastra-hīna sukumāra udāra carita (16)

“No ordinary person was able see those four naked youths, whose character was supremely illustrious and who were sitting close to Vṛddhakeśa (Śiva). (16)

(Śrī Nimbāditya chants Hare Kṛṣṇa –)

dekhi’ nimbādityācārya parama kautuke
‘hare kṛṣṇa’ ‘hare kṛṣṇa’ ḍāki’ bale sukhe (17)

“When Śrī Nimbāditya Ācārya saw them, he began to eagerly call out, ‘Hare Kṛṣṇa, Hare Kṛṣṇa,’ feeling excessive joy. (17)

(The meditation of Śrī Catuḥsana breaks upon hearing the name of Hari –)

harināma śuni’ kāne dhyāna bhaṅga haila
sammukhe vaiṣṇava-mūrti dekhite pāila (18)

“Upon hearing the name Hari, their meditation broke and they saw a Vaiṣṇava standing in front of them. (18)

(Śrī Catuḥsana’s boundless mercy upon Śrī Nimbāditya –)

vaiṣṇava dekhiyā sabe ha’ye hṛṣṭa-mana
nimbāditye krame-krame deya āliṅgana (19)

“One by one, those four youths happily embraced Śrī Nimbāditya. (19)

(Catuḥsana ask Śrī Nimbāditya to introduce himself –)

“ke tumi, kena vā hethā bala paricaya
tomāra prārthanā morā purā’ba niścaya” (20)

“ ‘Who are you?’ they asked Śrī Nimbāditya. ‘Why have you come here? Please introduce yourself. We will certainly fulfill your desire.’ (20)

(Śrī Nimbāditya introduces himself –)

śuni’ nimbāditya daṇḍavat praṇamiyā
nija paricaya deya vinīta haiyā (21)

“When he heard their words, Śrī Nimbāditya first offered them his obeisances. Thereafter, with great humility, he told them about himself. (21)

(The supremely merciful Bhagavān’s firm resolution –)

nimbārkera paricaya kariyā śravaṇa
śrī-sanat-kumāra kaya sahāsya vadana (22)

“kali ghora haibe jāniyā kṛpāmaya
bhakti pracārite citte karila niścaya (23)

“After learning about Śrī Nimbārka’s (Śrī Nimbāditya’s) identity, Śrī Sanat-kumāra smiled and said, ‘The terrible Kali-yuga is coming. Knowing this, the God of all gods (sarveśvareśvara) Śrī Kṛṣṇa made a firm resolution to spread bhakti for the supreme benefit of the living beings. (22–23)

(Bhagavān inspires the four Vaiṣṇava ācāryas to preach bhakti –)

cāri-jana bhakte śakti kariyā arpaṇa
bhakti pracārite viśve karila preraṇa (24)

“‘The Supreme Lord transmitted His power into four devotees and sent them to spread bhakti throughout the world. (24)

rāmānuja, madhva, viṣṇu—ei tina-jana
tumi ta’ caturtha hao bhakta-mahājana (25)

“‘Śrī Rāmānuja, Śrī Madhva and Śrī Viṣṇu-svāmī are three of those great personalities (mahājanas) who are endowed with the power of Bhagavān. You, O best of devotees, are the fourth. (25)

‘śrī’-devī karila rāmānuje aṅgīkāra
brahmā madhvācārya, rudra viṣṇuke svīkāra (26)

“‘Śrī Rāmānujācārya, Śrī Madhvācārya and Śrī Viṣṇusvāmī were accepted in the bhakti-sampradāyas of Śrī Lakṣmī-devī, Śrī Brahmā and Śrī Rudra, respectively. (26)

(It is more difficult to find a bona fide disciple (sad-śiṣya) than a bona fide spiritual preceptor (sad-guru) –)

āmarā tomāke āja jāninu āpana
śiṣya kari’ dhanya hai, ei prayojana (27)

“‘From today, we accept you into our bhakti-sampradāya. Our purpose is to become blessed by accepting you as our disciple. (27)

(Śrī Sanat-kumāra describes their previous life history –)

pūrve morā abheda-cintāya chinu rata
kṛpā-yoge sei pāpa haila dūra-gata (28)

“‘We used to be immersed in impersonal knowledge (abheda brahma-jñāna), but by Bhagavān’s special mercy, this sin of ours was abolished. (28)

ebe śuddha-bhakti ati upādeya jāni’
saṁhitā racanā kariyāchi eka-khāni (29)

“‘Now we understand that śuddha-bhakti is the most excellent object. We have also composed a saṁhitā based on bhakti. (29)

sanat-kumāra-saṁhitā ihāra nāma haya
eimate dīkṣā tava haibe niścaya (30)

“‘The name of this saṁhitā is Sanat-kumāra-saṁhitā. Your dīkṣā will be in accordance with the teachings in this saṁhitā.’ (30)

(The supremely intelligent Śrī Nimbāditya –)

guru-anugraha dekhi’ nimbārka dhīmān
avilambe āilā kari’ bhāgīrathī-snāna (31)

“Seeing the kindness of his śrī gurudeva, the intelligent Śrī Nimbārka took bath in the river Bhāgīrathī without any delay and then returned. (31)

(Guru-pādāśraya – taking shelter of guru –)

sāṣṭāṅge paḍiyā bale sadainya vacana
“e adhame tāra’ nātha patita-pāvana” (32)

“He offered his prostrated obeisances and humbly said, ‘O master, O saviour of the fallen, please deliver this lowly person.’ (32)

(Śrī Nimbāditya receives yugala-mantra –)

catuḥsana kaila śrī-yugala-mantra dāna
bhāva-mārge upāsanā karila vidhāna (33)

“Śrī Catuḥsana gave him the yugala-mantra of Śrī Rādhā-Kṛṣṇa and instructed him in worshipping Śrī Rādhā-Kṛṣṇa, while filled with spiritual sentiments (bhāva-mārga, or raga-mārga). (33)

mantra labhi’ nimbāditya siddha-pīṭha-sthāne
upāsanā karilena saṁhitā-vidhāne (34)

“After receiving the mantra, Śrī Nimbāditya Ācārya sat in this sacred place (siddha-pīṭha) and worshipped Yugala-kiśora (the Divine Youthful Couple) according to the injunctions of Sana-kumāra-saṁhitā. (34)

(Śrī Nimbāditya attains perfection in the mantra –)

kṛpā kari’ rādhā-kṛṣṇa tā’re dekhā dila
rūpera chaṭāya caturdike ālo haila (35)

“Śrī Rādhā-Kṛṣṇa mercifully bestowed Their darśana upon him. The splendour of Their forms spread effulgence in all directions. (35)

(Śrī Rādhā-Kṛṣṇa describe śrī gaura-tattva –)

mṛdu-mṛdu hāsi-mukhe balena vacana
dhanya tumi nimbāditya karile sādhana (36)

ati-priya navadvīpa āmā doṅhākāra
hethā doṅhe eka-rūpa śacīra-kumāra (37)

“Gently smiling, They said, ‘O Nimbāditya, you are blessed. You have worshipped Us here in Navadvīpa, which is dear to both of Us. In this very place, We combine in one form – as Śrī Śacī-nandana – and always reside here.’ (36–37)

(Darśana of Śrī Rādhā-Kṛṣṇa as Śrī Gaura –)

balite-balite gaura-rūpa prakāśila
rūpa dekhi nimbāditya vihvala haila (38)

“While saying this, They manifested Their form as Śrī Gaura. Śrī Nimbāditya became overwhelmed upon seeing this form. (38)

bale,—“kabhu nāhi dekhi, nāhi śuni kāne
hena apūrva rūpa āche konakhāne” (39)

“‘I have never seen such an unparalleled form,’ Śrī Nimbāditya said, ‘nor have my ears ever heard of such a form. Where can I find this incomparable form?’ (39)

(Śrīman Mahāprabhu’s affectionate words to Śrī Nimbāditya –)

kṛpā kari’ mahāprabhu balila takhana
“e rūpa gopana ebe kara mahājana (40)

“Śrīman Mahāprabhu mercifully said, ‘O Nimbāditya, you are a great personality. Do not tell anyone about this form [of Mine]. For now keep it secret. (40)

pracāraha kṛṣṇa-bhakti yugala-vilāsa
yugala-vilāse mora atyanta ullāsa (41)

“‘Preach kṛṣṇa-bhakti full of the pastimes of the Divine Couple. O Nimbārka, I receive great pleasure from these pastimes. (41)

je-samaye gaura-rūpa prakaṭa haibe
śrī-vidyā-vilāse tabe baḍa raṅga ha’be (42)

“‘When the time comes to manifest My form as Śrī Gaura, I will perform many scholastic pastimes. (42)

(In śrī gaura-līlā, Śrī Nimbāditya takes birth as Keśava Kāśmīrī –)

se-samaye kāśmīra-pradeśe janma la’ye
bhramibe bhārata-varṣa digvijayī ha’ye (43)

“‘At that time you will take birth in the state of Kāśmīra and wander throughout Bhāratavarṣa (India) as a champion of learning. (43)

keśava-kāśmīrī-nāme sakale tomāya
mahā-vidyāvān bali’ sarvatrete gāya (44)

“‘Your name will be Keśava Kāśmīrī and everyone will acknowledge you as a great scholar. (44)

bhramite-bhramite ei navadvīpa-dhāme
āsiyā thākibe tumi māyāpura-grāme (45)

“‘In your wandering, you will come to this Śrī Navadvīpa-dhāma and reside in the village of Śrī Māyāpura. (45)

navadvīpe baḍa-baḍa adhyāpaka-gaṇa
tava nāma śuni’ karibeka palāyana (46)

“‘Merely upon hearing your name, the eminent teachers of Śrī Navadvīpa will flee. (46)

āmi ta’ takhana vidyā-vilāse mātiba
parājiyā tomā sabe ānanda labhiba (47)

“ ‘At that time I will be intoxicated in relishing the mellows of erudition and scholarship (vidyā-vilāsa), and therefore, I will take great pleasure with all the boys in defeating you. (47)

sarasvatī-kṛpā-bale jāni mama tattva
āśraya karibe more chāḍiyā mahattva (48)

“‘By the mercy of Goddess Sarasvatī, you will understand the truth about Me. You will give up your false pride and accept shelter of Me. (48)

bhakti dāna kari’ āmi tomāre takhana
bhakti pracārite punaḥ kariba preraṇa (49)

“‘After bestowing upon you the gift of bhakti, I will again send you to spread bhakti. (49)

(Śrīman Mahāprabhu’s order to Śrī Nimbāditya –)

ataeva dvaitādvaita-mata pracāriyā
tuṣṭa kara ebe more gopana kariyā (50)

“‘Therefore, now keep My identity a secret and satisfy Me by preaching the philosophy of dvaitādvaita [the principle of dualism and non-dualism, as propagated by Nimbārka]. (50)

(Acintya-bhedābheda, the essence of dvaitādvaita –)

jabe āmi saṅkīrtana ārambha Kariba
tomādera mata-sāra nije pracāriba (51)

“‘When I appear, I will inaugurate the congregational chanting of the holy name (saṅkīrtana), and at that time, I Myself will preach the essence of your philosophy of dvaitādvaita. (51)

Śrīman Mahāprabhu Accepts Two Essential
Conceptions From Each of the Four
Vaiṣṇava Sampradāyas

(Two essential items from the Śrī Madhva-sampradaya –)

madhva haite sāra-dvaya kariba grahaṇa
eka haya kevala-advaita nirasana (52)

kṛṣṇa-mūrti nitya jāni’ tāṅhāra sevana
sei ta’ dvitīya sāra jāna mahājana (53)

“‘O great personality, from the Madhva Sampradaya I will accept two essential principles: the refutation of kevalādvaita (exclusive monism) and service to Śrī Kṛṣṇa’s deity form, having accepted this form as eternal. (52–53)

(Two essential elements from the Śrī Rāmānuja sampradāya –)

rāmānuja haite āmi lai dui sāra
ananya-bhakati, bhakta-jana-sevā āra (54)

“‘From Śrī Rāmānuja I will accept exclusive devotion (ananya-bhakti) and service to the devotees. (54)

(Two essential elements from the Śrī Viṣṇusvāmī sampradāya –)

viṣṇu haite dui sāra kariba svīkāra
tvadīya-sarvasva-bhāva, rāga-mārga āra (55)

“‘From Śrī Viṣṇusvāmī I will accept the sentiment that Bhagavān Śrī Kṛṣṇa alone is my everything (tvadīya-sarvasva-bhāva) and the path of spontaneous devotion (rāga-mārga). (55)

(Two essential conceptions from the Śrī Nimbāditya sampradāya –)

tomā haite laba āmi dui mahā-sāra
ekānta-rādhikāśraya, gopī-bhāva āra” (56)

“‘From your sampradāya [the line of Śrī Nimbāditya] I will accept two supremely essential principles: to exclusively take shelter of the lotus feet of Śrīmatī Rādhikā (ekānta-rādhikāśraya) and the sentiments of the gopīs.’ (56)

eta bali’ gauracandra haila adarśana
preme nimbāditya kata karila rodana (57)

“Speaking thus, Śrī Gauracandra disappeared. Śrī Nimbāditya began to weep, intoxicated by prema. (57)

(To be successful in one’s actions, one first has to offer respects to śrī guru’s lotus feet –)

guru-pāda-padme nami’ cale deśāntara
kṛṣṇa-bhakti pracārite haiyā tatpara (58)

“[To thoroughly follow Śrīman Mahāprabhu’s instructions] Śrī Nimbāditya first offered his obeisances to his gurus’ lotus feet. He then left for another place to disseminate kṛṣṇa-bhakti.” (58)

Rukmapura (Rāma-tīrtha)

dūra haite rāma-tīrtha jīvere dekhāya
kolāsure haladhara vadhila yathāya (59)

karilena gaṅgā-snāna la’ye yadu-gaṇa
rukmapura bali’ nāma prakāśa ekhana (60)

From afar, Śrī Nityānanda Prabhu showed the place called Rāma-tīrtha to Śrī Jīva. In that place, Śrī Baladeva Prabhu killed the demon called Kola and thereafter bathed together with all the Yādavas in the Gaṅgā. Today this place is famous by the name Rukmapura. (59–60)

navadvīpa-parikramā ai eka-śeṣa
kārtika-māsete tathā māhātmya viśeṣa (61)

This place is situated on the border, or perimeter, of Śrī Navadvīpa parikramā. It is especially glorious to stay at this place during the month of Kārtika. (61)

Bharadvāja-ṭīlā

bilvapakṣa chāḍi’ prabhu la’ye bhakta-gaṇa
bharadvāja-ṭīlā-grāme kare ārohaṇa (62)

After leaving Bilvapakṣa, Śrī Nityānanda Prabhu and all the devotees arrived at the village called Bharadvāja-ṭīlā. (62)

(Śrī Bharadvāja Muni’s arrival in Navadvīpa –)

nityānanda bale,—“ei sthāne munivara
āilena dekhi’ tīrtha śrī-gaṅgā-sāgara (63)

Śrī Nityānanda Prabhu said, “Once, Śrī Bharadvāja Muni came to this place after visiting the holy place named Śrī Gaṅgā-sāgara. (63)

(Śrī Bharadvāja Muni’s worship of Śrī Gauracandra –)

hethā śrī-gauracandra kari’ ārādhana
rahilena katadina muni mahājana (64)

“Śrī Bharadvāja Muni resided here for a long time, worshipping Śrī Gauracandra. (64)

(Bhagavān Śrī Gaurahari, who is controlled by His devotees, bestows His audience to the sage –)

tāṅra ārādhane tuṣṭa ha’ye viśvambhara
nija-rūpe dekhā dilā sadaya antara (65)

munire balila, tava iṣṭa siddha ha’be
āmāra prakaṭa-kāle āmāre dekhibe (66)

“Being pleased by his worship, Śrī Viśvambhara mercifully gave His darśana to Bharadvāja Muni and said, ‘Your desire will certainly be fulfilled. At the time of My manifest pastimes, you will attain darśana of Me.’ (65–66)

ei kathā bali’ prabhu haila antardhāna
bharadvāja mahā-preme haila ajñāna (67)

“Saying this, Śrīman Mahāprabhu disappeared, and Bharadvāja Muni fell unconscious, overwhelmed by great prema. (67)

katadina thāki’ ei ṭīlāra upara
anya-tīrtha daraśane gelā munivara (68)

“After residing on this hillock for a long time, Śrī Bharadvāja Muni left to visit other holy places. (68)

(Bhārui-ḍāṅgā, another name of Bharadvāja-ṭīlā –)

lokete bhārui-ḍāṅgā bale ei sthāne
mahā-tīrtha haya ei śāstrera vidhāne” (69)

“Today people call this place Bhārui-ḍāṅgā. According to the scriptures, it is an eminent holy place.” (69)

(Returning to Śrīdhāma Māyāpura –)

balite-balite sabe jāya māyāpura
āguvāḍi laya sabe īśāna-ṭhākura (70)

While speaking and hearing of these topics, they all followed Īśāna Ṭhākura and arrived in Māyāpura. (70)

(The dance of Śrī Nityānanda Prabhu, the crest jewel of the givers of prema –)

mahā-preme nityānanda karena nartana
sakala vaiṣṇava mili’ karena kīrtana (71)

Śrī Nityānanda Prabhu was dancing, overwhelmed with prema, and all the Vaiṣṇavas were performing kīrtana together. (71)

(The magnificence of Yogapīṭha –)

jagannātha-miśrālaya sarva pīṭha-sāra
nāma-saha yathā śrī-gaurāṅga-avatāra (72)

Śrī Jagannātha Miśra’s house (Yogapīṭha) is the essence of all other holy abodes, because Śrī Gaurāṅga Mahāprabhu appeared here along with the holy name. (72)

sei-dina prabhu-gṛhe prabhura jananī
vaiṣṇava-gaṇere anna khāoyāna āpani (73)

That day, in the house of Śrīman Mahāprabhu, Śrī Śacīmātā served all the Vaiṣṇavas prasāda with her own hands. (73)

(The great festival after the parikramā –)

ki ānanda haila tathā nā haya varṇana
mahā-samārohe haya nāma-saṅkīrtana (74)

It is not possible to describe the joy that was experienced at that place. Everyone was chanting the holy names of the Lord in that grand festival. (74)

(The author’s prayer for his desired service –)

nitāi-jāhnavā-pada-chāyā jāra āśa
e bhaktivinoda gāya nadīyā-vilāsa (75)

Bhaktivinoda is singing of the pastimes of Nadiyā in the hope of attaining the cooling shade of Śrī Nityānanda Prabhu’s and Śrī Jāhnavā-devī’s lotus feet. (75)

Thus Ends Chapter Sixteen