Śrī Nityānanda Prabhu Answers the Questions of Śrī Jīva Gosvāmī

(Maṅgalācaraṇa (Auspicious Invocation) –)

jaya jaya gorācāṅda jaya nityānanda
jayādvaita gadādhara prema-rasānanda (1)

All glories, all glories to Śrī Gauracandra! All glories to Śrī Nityānanda Prabhu! All glories to Śrī Advaita Ācārya Prabhu! All glories to Śrī Gadādhara Paṇḍita! All glories to the bliss of prema-rasa! (1)

(Śrī nāma-saṅkīrtana, the storehouse of prema –)

jaya jaya śrīvāsādi bhakta navadvīpa jaya
jaya nāma-saṅkīrtana premera nilaya (2)

(All glories to Śrīvāsa and the other devotees! All glories to Śrī Navadvīpa-dhāma! All glories to śrī nāma-saṅkīrtana, the storehouse of prema! (2)

(Śrī Nityānanda Prabhu at Śrīvāsa-aṅgana, the eternal place of saṅkīrtana –)

(basiyāche nityānanda śrīvāsa-aṅgane
gaura-preme vāridhārā bahe du’nayane (3))

Early the next morning, Śrī Nityānanda Prabhu was gracefully present in Śrīvāsa-aṅgana. Streams of tears flowed from His eyes as He was carried away by gaura-prema. (3)

cāridike vaiṣṇava-sajjana agaṇana
gaura-prema-pārāvāre magna sarva-jana (4)

Countless Vaiṣṇavas and virtuous persons surrounded Śrī Nityānanda Prabhu on all sides and they, also, were deeply immersed in the ocean of
śrī gaura-prema. (4)

(Śrī Jīva Gosvāmī’s arrival at Śrīvāsa-aṅgana –)

katakṣaṇe śrī-jīva gosvāmī mahāśaya
śrī-yugala-preme matta, haila udaya (5)

At that moment, Śrī Jīva Gosvāmī, who was intoxicated by prema for the Divine Couple, arrived there. (5)

(The method of obtaining darśana of a pastime place –)

daṇḍavat-praṇamiyā nityānanda-pāya
śrīvāsa-aṅgane tabe gaḍāgaḍi jāya (6)

After offering his prostrated obeisances at Śrī Nityānanda Prabhu’s lotus feet, Śrī Jīva began to roll in the dust of Śrīvāsa-aṅgana. (6)

yatane śrī-nityānanda jijñāse vacana
katadina pare jābe tumi vṛndāvana (7)

Śrī Nityānanda Prabhu tried His utmost [to check His emotions] and asked Śrī Jīva, “In how many days from now will you go to Śrī Vṛndāvana?” (7)

(For a surrendered person, the Lord’s order is paramount –)

jīva bale,—prabhu-ājñā sarvopari haya
ājñā pāile kari’ āmi vṛndāvanāśraya (8)

Śrī Jīva said, “The Lord’s order is paramount. I will depart for Vṛndāvana whenever You order me to go. (8)

(Śrī Jīva Gosvāmī’s questions –)

dui eka kathā mora āche jijñāsite
uttara dāo he prabhu, e dāsera hite (9)

“O Lord, before I go I want to ask You some questions. Please give answers to these inquiries for the welfare of Your servant. (9)

ei navadvīpa-dhāma haya vṛndāvana
tabe kena vṛndāvana-gamane yatana” (10)

“This Śrī Navadvīpa-dhāma is identical to Śrī Vṛndāvana-dhāma. Why, then, make the effort to go to Vṛndāvana?” (10)

(The answers of akhaṇḍa-guru-tattva Śrī Nityānanda Prabhu, who fully knows the truth about Śrī Kṛṣṇa –)

jīva-praśna śuni’ prabhu karena uttara
baḍa guhya-kathā ei śuna ataḥpara (11)

After hearing Śrī Jīva’s question, Śrī Nityānanda Prabhu replied as follows: “This is a most abstruse matter, so listen attentively. (11)

prabhura prakaṭa-līlā yatadina raya
dekha jena bahirmukha-jane nā jānaya (12)

“Please remember that as long as Śrīman Mahāprabhu’s pastimes remain manifest, no one who is averse to the Lord should come to know of this topic. (12)

(Śrī Navadvīpa and Śrī Vṛndāvana should not be considered superior or inferior to each other –)

navadvīpa-vṛndāvana haya eka tattva
paraspara kichu nāhi hīnattva-mahattva (13)

“Śrī Navadvīpa and Śrī Vṛndāvana are one identical truth. There is no question of either of them being superior or inferior to each other. (13)

(It is impossible for an unqualified person to enter into vraja-rasa –)

sei vṛndāvana-dhāma rasera ādhāra
se rasa nā pāya jā’ra nāhi adhikāra (14)

“Although Śrī Vṛndāvana-dhāma is the storehouse of rasa, it is impossible for someone who is unqualified to attain it. (14)

(The mercy of Śrī Vṛndāvana-dhāma upon the living entities –)

kṛpā kari’ sei dhāma navadvīpa haya
hethā rasa-adhikāra jīve upajaya (15)

“Therefore, that very Śrī Vṛndāvana-dhāma bestows qualification to taste rasa upon the living entities by manifesting as Navadvīpa. (15)

rādhā-kṛṣṇa-līlā haya sarvarasa-sāra
sahasā tāhāte nāhi haya adhikāra (16)

“Śrī Rādhā-Kṛṣṇa’s pastimes are the essence of all rasas and, therefore, no one can quickly attain qualification to enter them. (16)

kata janma tapasyā kariyā haya jñāna
jñāna paripakve pāya rasera sandhāna (17)

“By performing austerities for many lifetimes, one will obtain knowledge of philosophical truths (tattva-jñāna). When this knowledge ripens, a desire manifests to know about rasa. (17)

(Obtaining the great treasure of rasa is extremely rare –)

tāhāte vyāghāta bahu āche sarvakṣaṇa
ataeva sudurlabha rasa mahādhana (18)

“Even though this is the case, there are many kinds of obstacles at every moment in obtaining it. Therefore, it is difficult to obtain the great wealth of rasa. (18)

(Aparādha is an obstacle in achieving vraja-rasa –)

jei sei braje giyā nāhi pāya rasa
aparādha-vaśe rasa haya ta’ virasa (19)

“No one will obtain that rasa just by going to Vraja. Because of one’s offences, rasa becomes tasteless (virasa). (19)

ghora kalikāle aparādha sarvakāla
jīvera jīvana svalpa baḍai jañjāla (20)

“In this terrible Kali-yuga, the living entities are always engulfed by offences. Furthermore, their life lasts for a few days only and is filled with many kinds of troubles. (20)

(Even if desiring it, it is impossible to obtain vraja-rasa –)

icchā karileo braja-rasa labha naya
ataeva kṛṣṇa-kṛpā rasa hetu haya (21)

“It is impossible to obtain vraja-rasa even if one wants it. Therefore, Kṛṣṇa’s mercy is the sole cause of obtaining it. (21)

(Śrī Rādhā-Kṛṣṇa Themselves manifest as Śrī Gaurahari in order to enable the living entities to taste vraja-rasa –)

rādhā-kṛṣṇa kṛpā kari’ jīvera upara
vṛndāvana-saha samudita ataḥpara (22)

eka mūrti rādhā-kṛṣṇa prabhu gaurahari
śacī-garbhe navadvīpe ebe avatari’ (23)

“Therefore, in order to bestow mercy upon the living entities, Śrī Rādhā-Kṛṣṇa have appeared in Their combined form of Śrī Gaurahari, from Mother Śacī’s womb. They, along with Śrī Vṛndāvana-dhāma, have appeared in this very Navadvīpa. (22–23)

(Possibility to obtain vraja-rasa by following the correct path as given by Śrī Gaurahari –)

rasa-adhikāra jīve karena pradāna
aparādha bādhā kabhu nāhi pāya sthāna (24)

“In order to give qualification to the jīvas to taste rasa, Śrī Gaurahari provides such a path where offences cannot create any kind of obstacle. (24)

(The method of attaining qualification for vraja-rasa –)

hethā vāsa kari’ nāma karile āśraya
rase adhikāra janme, aparādha kṣaya (25)

“By taking shelter of the holy name and by residing in Śrī Navadvīpa-dhāma, qualification for rasa appears and all kinds of offences are removed. (25)

svalpadine kṛṣṇa-prema haya ta’ ujjvala
yugala-rasera vārttā haya ta’ prabala (26)

“Within a short time, śrī kṛṣṇa-prema will manifest within the sādhaka’s heart and a strong longing to understand the loving mellows (rasa) of Śrī Rādhā-Kṛṣṇa will awaken there. (26)

tabe jīva gaura-kṛpā kariyā arjana
yugala-rasera pīṭha pāya vṛndāvana (27)

“In this way, by obtaining the mercy of Śrī Gaurahari, the living entity attains Śrī Vṛndāvana, the abode of Yugala-kiśora’s pastimes. (27)

(Śrī Nityānanda Prabhu’s order to Śrī Jīva Gosvāmī –)

gūḍha-tattva ei, nāhi kaha jā’re tā’re
navadvīpa-vṛndāvane bheda haite nāre (28)

“This is a most confidential truth; therefore, do not instruct anyone on this matter. There cannot be any differences whatsoever between Śrī Navadvīpa and Śrī Vṛndāvana. [This has now been clarified]. (28)

(Śrī Nityānanda Prabhu, the crown jewel of all who give prema, grants Śrī Jīva Gosvāmī residence in Vraja –)

tomāra āśraya ebe rasa-pīṭha haya
ataeva vṛndāvana karaha āśraya (29)

ei dhāme vṛndāvana haya ta’ udaya
tabu braja-dhāma tava hauka āśraya (30)

“Although Vṛndāvana is present in this Navadvīpa-dhāma, you have now the qualification to take shelter of the pastime place of Śrī Rādhā-Kṛṣṇa, Śrī Vṛndāvana. Therefore, Śrī Vraja-dhāma is now your shelter. (29–30)

(In order to obtain vraja-rasa, the sādhaka’s prime duty is to accept shelter of Navadvīpa-dhāma –)

braja-rasa-adhikāre navadvīpāśraya
jīvera karttavya sadā vallabha-tanaya (31)

“O son of Vallabha, the duty of a human being is to obtain qualification for vraja-rasa by first taking shelter of Śrī Navadvīpa-dhāma. (31)

braja-rasa prāpta-sthale vṛndāvana-vāsa
jīvera yathāya haya rasera ullāsa (32)

“Having obtained vraja-rasa, one should reside in Śrī Vṛndāvana-dhāma, because there the living beings attain the delight of rasa. (32)

(By the mercy of Śrī Navadvīpa-dhāma one will easily attain Vraja –)

navadvīpa-kṛpā jabe labhe sādhu-jana
tabe anāyāse labhe dhāma vṛndāvana (33)

“When any virtuous person obtains the mercy of Śrī Navadvīpa-dhāma, it is very easy for him to attain Śrī Vṛndāvana-dhāma.” (33)

prabhura siddhānta śuni’ ‘jīva’ mahāśaya
parama ānande prabhura caraṇa dharaya (34)

caraṇa dhariyā bale,—“kathā eka āra
āche mora, śuna prabhu sarvasārātsāra (35)

Hearing all of these deep and confidential philosophical truths from the mouth of Śrī Nityānanda Prabhu, Śrī Jīva Gosvāmī, full of supreme happiness, caught His divine lotus feet and said, “O Lord, O You who know the essence of all essential truths, I have one more question. (34–35)

(Śrī Jīva Gosvāmī’s question –)

ei navadvīpe vāsa kare bahujana
sabe kena kṛṣṇa-bhakti nā kare arjana (36)

dhāme baise, tabu kena aparādha raya
āmāra haila ebe viṣama saṁśaya (37)

“Although many people live here in Śrī Navadvīpa, why do not all of them engage in loving devotion to Śrī Kṛṣṇa? A great doubt has arisen in my mind: although these people reside in a dhāma [especially in Śrī Navadvīpa], how can offences remain in them? (36–37)

kise tabe niścinta haibe viṣṇujana
bala prabhu viśvadhāma nitya nirañjana” (38)

“How, then, can the servants of Viṣṇu, the Vaiṣṇavas, remain without worries about committing offences? O abode of the entire universe, O You who are eternally untainted, please reconcile this.” (38)

(The author prays for his desired service –)

nitāi-jāhnavā-padachāyā āśa jāra
se bhaktivinoda kahe akiñcana chāra (39)

The lowly and destitute Bhaktivinoda is singing of the glories of Śrī Navadvīpa-dhāma with the hope of attaining the cooling shade of the lotus feet of Śrī Nityānanda Prabhu and Śrī Jāhnavā-devī. (39)

Thus Ends Chapter Seventeen