(Maṅgalācaraṇa (Auspicious Invocation) –)

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

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

jaya jaya navadvīpa sarva-dhāma-sāra
jathāya haila caitanya avatāra (2)

All glories, all glories to the essence of all holy abodes, Śrī Navadvīpa-dhāma, where Śrī Kṛṣṇa Caitanya Mahāprabhu has descended. (2)

(The result of staying only one day in Navadvīpa –)

sarva-tīrthe vāsa kari’ jei phala pāi
navadvīpe labhi tāhā ekadine bhāi (3)

O brother, the result one obtains by residing at any of the other holy places for many days will be received by residing for only one day in Śrī Navadvīpa. (3)

(Description of Śrī Navadvīpa parikramā according to the scriptures –)

sei navadvīpa-parikramā-vivaraṇa
śāstra ālociyā gāi śuna sādhu-jana (4)

Listen, O saintly persons, as I sing the description found in the scriptures of the parikramā of (this) Śrī Navadvīpa-dhāma. (4)

(The treasure of the author’s life –)

śāstrera likhana āra vaiṣṇava-vacana
prabhu-ājñā—ei tina mama prāṇa-dhana (5)

e tine āśraya kari’ kariba varṇana
nadīyā-bhramaṇa-vidhi śuna sarva-jana (6)

The message of the holy scriptures, the words of the Vaiṣṇavas and the order of Śrīman Mahāprabhu – these three are the treasures of my life. Taking shelter of these three, I will describe the procedure of Śrī Navadvīpa parikramā. All of you please listen. (5–6)

Śrī Jīva Gosvāmī Leaving Home

śrī-jīva-gosvāmī jabe chāḍilena ghara
‘nadīyā’ ‘nadīyā’ bali’ vyākula antara (7)

When Śrī Jīva Gosvāmī gave up his home, he called out “Nadiyā, Nadiyā” with an anxious heart. (7)

candradvīpa chāḍi’ teṅha jata patha cale
bhāse dui cakṣu tāṅ’ra nayanera jale (8)

For the entire journey from his place of residence, Candradvīpa, to Śrī Navadvīpa-dhāma, streams of tears flowed from his eyes. (8)

(Śrī Jīva Gosvāmī’s prayer to attain his desired goal at the time of leaving his home –)

hā gaurāṅga nityānanda jīvera jīvana
kabe more kṛpā kari’ dibe daraśana (9)

While crying he called out with a loud voice, “O life of the living entities, O Śrī Gaurāṅga, O Nityānanda Prabhu, when will You bestow Your mercy upon me and give me Your darśana? (9)

hā! hā! navadvīpa-dhāma sarva-dhāma-sāra
kabe vā dekhiba āmi, bale bārabāra (10)

“Alas, alas, O Śrī Navadvīpa-dhāma, the essence of all holy abodes, when will I receive your darśana?” Repeatedly crying out like this, he continued on his way. (10)

(Śrī Jīva Gosvāmī’s divine form –)

kaiśora vayasa jīva sundara gaṭhana
vairāgyera parākāṣṭhā apūrva darśana (11)

Śrī Jīva Gosvāmī’s unprecedented beauty was due to his youthfulness, his handsome well-built body and his extreme renunciation. (11)

caliyā-caliyā katadine mahāśaya
navadvīpe uttarilā sadā premamaya (12)

After many days of walking, Śrī Jīva Gosvāmī reached Śrī Navadvīpa-dhāma. His heart was always overwhelmed with feelings of prema. (12)

(Śrī Jīva’s condition upon only beholding Navadvīpa –)

dūra haite navadvīpa kari’ daraśana
daṇḍavat ha’ye paḍe pāya acetana (13)

Seeing Śrī Navadvīpa-dhāma from a distance, he offered his obeisances and became unconscious. (13)

(Śrī Jīva is entering Śrī Navadvīpa –)

katakṣaṇa pare nija citta kari’ sthira
praveśila navadvīpe pulaka-śarīra (14)

After some time, he calmed down. With the hairs on his body standing on end, he entered Śrī Navadvīpa-dhāma. (14)

bārakoṇā-ghāṭe āsi’ jijñāse sabāre
kothā prabhu nityānanda dekhāo āmāre (15)

Upon arriving at Bārakonā-ghāṭa he inquired from everyone, “Where is Śrī Nityānanda Prabhu? Please show me.” (15)

śrī-jīvera bhāva dekhi’ kona mahājana
prabhu nityānanda jathā laya tatakṣaṇa (16)

Seeing Śrī Jīva Gosvāmī immersed in deep ecstasy, a virtuous man took him to where Śrī Nityānanda Prabhu was staying. (16)

(Knowing about Śrī Jīva’s arrival, Śrī Nityānanda Prabhu’s heart became filled with joy –)

hethā prabhu nityānanda aṭṭa-aṭṭa hāsi’
śrī-jīva āsibe bali’ antare ullāsī (17)

Śrī Nityānanda Prabhu knew in His heart that Śrī Jīva was coming to see Him right then. Extremely blissful, He laughed loudly. (17)

ājñā dila dāsa-gaṇe śrī-jīve ānite
aneka vaiṣṇava jāya ‘śrī-jīve’ sambodhite (18)

Śrī Nityānanda Prabhu ordered His servants to search for Śrī Jīva and bring him near to Him. Many Vaiṣṇavas went here and there, searching and calling out for Śrī Jīva. (18)

sāttvika-vikāra-pūrṇa ‘śrī-jīvera’ śarīra
dekhi’ ‘jīva’ bali’ sabe karilena sthira (19)

When they saw Śrī Jīva Gosvāmī’s body decorated with divine, ecstatic symptoms, they could understand that this was, without a doubt, Jīva Gosvāmī. (19)

keha-keha āge giyā mahā-prema-bhare
nityānanda-prabhu-ājñā vijñāpana kare (20)

Someone came forward, and with great prema told Jīva about Śrī Nityānanda Prabhu’s order. (20)

(Śrī Jīva’s condition just upon hearing Śrī Nityānanda Prabhu’s name –)

prabhu nityānanda-nāma kariyā śravaṇa
dharaṇīte paḍe jīva ha’ye acetana (21)

Upon hearing the name of Śrī Nityānanda Prabhu, Śrī Jīva became unconscious and fell to the ground. (21)

kṣaṇeka uṭhiyā bale baḍa bhāgya mama
prabhu-nityānanda-kṛpā pāila adhama (22)

After some time, Śrī Jīva got up and said, “I am most fortunate. Even such a wretched person as me has received the mercy of Śrī Nityānanda Prabhu.” (22)

(Śrī Jīva’s proper behaviour with the Vaiṣṇavas –)

se-saba vaiṣṇava-gaṇe daṇḍavat ha’ye
praṇāma karaye ‘jīva’ praphulla hṛdaye (23)

(Śrī Jīva’s prayer at the Vaiṣṇava’s lotus feet –)

bale, tumi sabe more haile sadaya
nityānanda-pada-pāi sarva-śāstre kaya (24)

With a joyful heart, Śrī Jīva Gosvāmī offered his prostrated obeisances to all those Vaiṣṇavas and prayed, “If all of you bestow your mercy upon a person like me, then I can also attain the lotus feet of Śrī Nityānanda Prabhu. All the śāstras proclaim this.” (23–24)

jīvera saubhāgya heri’ kateka vaiṣṇava
caraṇera dhūli laya kariyā utsava (25)

Seeing the great fortune of Śrī Jīva Gosvāmī, some of the Vaiṣṇavas took the dust of his feet and observed a festival. In other words, with delighted hearts they smeared that dust over their bodies. (25)

sabe mili’ jīve laya nityānanda jathā
vaiṣṇave veṣṭita kabhu kahe kṛṣṇa-kathā (26)

They all took Jīva Gosvāmī to Śrī Nityānanda Prabhu who [in semi-internal consciousness] was from time to time singing the pastimes of Śrī Kṛṣṇa in the midst of many Vaiṣṇavas. (26)

(Śrī Jīva’s condition upon seeing the unprecedented beauty of Śrī Nityānanda Prabhu –)

prabhu nityānandera dekhiyā divya-rūpa
jīvera śarīre haya bhāva aparūpa (27)

Upon seeing the transcendental form of Śrī Nityānanda Prabhu, extraordinary transcendental emotions arose in the body of Jīva Gosvāmī. (27)

ki apūrva rūpa āja herinu baliyā
paḍila dharaṇītale acetana haiyā (28)

“Ah, what an unprecedented beauty I behold today!” Exclaiming like this, Śrī Jīva fell to the ground unconscious. (28)

(Śrī Jīva’s meeting with Śrī Nityānanda Prabhu –)

mahā-kṛpā-vaśe prabhu nityānanda-rāya
jīve uṭhāiyā laya āpanāra pāya (29)

Śrī Nityānanda Prabhu, who is supremely compassionate, lifted Jīva up and accepted him as His own associate. (29)

vyasta ha’ye śrī-jīva-gosvāmī dāṅḍāila
kara juḍi’ nityānande kahite lāgila (30)

Śrī Jīva Gosvāmī, overcome with emotion, stood up with folded hands and began to speak to Śrī Nityānanda Prabhu. (30)

Śrī Jīva’s Glorification of
Śrī Nityānanda Prabhu

viśva-rūpa viśva-dhāma tumi balarāma
āmi jīva kibā jāni tava guṇagrāma (31)

“O Lord, You are the form of the universe, the abode of the universe and directly Śrī Balarāma. What do I know of Your noble virtues? (31)

tumi mora prabhu nitya, āmi tava dāsa
tomāra caraṇa-chāya ekamātra āśa (32)

“You are my eternal Master and I am Your eternal servant. My only longing is to attain shelter at Your lotus feet. (32)

tumi jā’re kara dayā sei anāyāse
śrī-caitanya-pada pāya, prema-jale bhāse (33)

“One who receives Your mercy can easily attain Śrī Caitanya Mahāprabhu’s lotus feet and become immersed in nectar-like prema. (33)

(Without Śrī Nityānanda Prabhu’s mercy it is impossible to obtain the mercy of Śrīman Mahāprabhu –)

tomāra karuṇā binā gaura nāhi pāya
śata janma bhaje yadi gaurāṅge hiyāya (34)

“Even if someone worships Śrī Gaurāṅga in his heart for hundreds of births, without Your mercy, he will not be able to attain Śrīman Mahāprabhu. (34)

gaura daṇḍa kare yadi tumi rakṣā kara
tumi jā’re daṇḍa kara gaura tāra para (35)

“If Śrī Gaurahari wishes to punish someone, You can protect him. But, if You punish someone, Śrīman Mahāprabhu will never protect that person. (35)

(Śrī Jīva’s prayer at Śrī Nityānanda Prabhu’s lotus feet –)

ataeva prabhu tava caraṇa-kamale
lainu śaraṇa āmi sukṛtira bale (36)

“Therefore, O Lord, on the strength of my pious credits I have received shelter at Your lotus feet. (36)

tumi kṛpā kari’ more deha anumati
śrī-gaura darśana pāi, gaure hau rati (37)

“Please give me Your mercy and approval that I may obtain Śrī Gaurāṅga Mahāprabhu’s darśana and develop attachment to Him. (37)

Śrī Jīva Gosvāmī’s Humble Description
of His Good Fortune

jabe rāmakeli-grāme śrī-gaurāṅga-rāya
āmāra pitṛvya-dvaye lailena pāya (38)

sei-kāle śiśu āmi sajala nayane
herilāma gaura-rūpa sadā jāge mane (39)

“In my childhood, Śrī Gaurāṅga Mahāprabhu visited the village of Rāmakeli and gave my two uncles shelter at His lotus feet. Since that time, when my tear-filled eyes first beheld the form of Śrī Gaura, this same form has appeared constantly within my heart. (38–39)

śrī-gaurāṅga-pade paḍi’ karinu praṇati
śrī-aṅga sparśiyā sukha pāilāma ati (40)

“I fell at Śrī Gaurāṅga’s lotus feet and offered my obeisances. Touching His divine body, I became filled with great happiness. (40)

sei-kāle gaura more kahilā vacana
ohe ‘jīva’ kara tumi śāstra adhyayana (41)

adhyayana samāpiyā navadvīpe cala
nityānanda-śrī-caraṇe pāibe sakala (42)

“At that time Śrī Gaurāṅga Mahāprabhu told me, ‘O Jīva, now study the holy scriptures. When you have finished go to Śrī Navadvīpa, where you will receive everything at the lotus feet of Śrī Nityānanda Prabhu.’ (41–42)

sei ājñā śire dhari’ āmi akiñcana
yathāsādhya vidyā kariyāchi upārjana (43)

“Being destitute, I took His [Mahāprabhu’s] order to heart and learned as much as I could. (43)

candradvīpe paḍilāma sāhityādi jata
vedānta-ācārya nāhi pāi mana mata (44)

“In Candradvīpa, I studied literature and other subjects, but I could not find any vedānta-ācārya to my liking. (44)

(Śrīman Mahāprabhu’s order to Śrī Jīva Gosvāmī –)

prabhu ājñā dila more vedānta paḍite
vedānta-sammata kṛṣna-bhakti prakāśite (45)

“Śrīman Mahāprabhu instructed me to study the Vedānta and to reveal kṛṣṇa-bhakti in accordance with it. (45)

āilāma navadvīpe tomāra caraṇe
jeirūpa ājñā haya kari ācaraṇe (46)

“Now I have come to Navadvīpa and surrendered unto Your lotus feet. I will carry out whatever order You give me. (46)

ājñā haya jāi kṣetre prabhura caraṇe
vedānta paḍiba sārvabhaumera sadane (47)

“If You give me permission, I will go to Śrī Kṣetra-maṇḍala Jagannatha (Purī). There, I may take darśana of the Lord’s lotus feet and study Vedānta at the residence of Sārvabhauma Bhaṭṭācārya.” (47)

jīvera madhura vākye nityānanda-rāya
jīve kole kari’ kāṅde dhairya nāhi pāya (48)

After hearing the sweet words of Śri Jīva, Śrī Nityānanda Prabhu took him on His lap and, unable to check Himself, began to weep. (48)

bale śuna, ohe ‘jīva’ nigūḍha vacana
sarva-tattva avagata rūpa-sanātana (49)

Śrī Nityānanda Prabhu said, “O Jīva, hear My confidential words: Rūpa and Sanātana know all the established philosophical truths (tattvas). (49)

(Śrīman Mahāprabhu’s order to Śrī Nityānanda Prabhu before the arrival of Śrī Jīva –)

prabhu more ājñā dila balite tomāya
kṣetre nāhi jāo tumi, nā raha hethāya (50)

“Śrīman Mahāprabhu has ordered Me to tell you to neither go to Kṣetra-maṇḍala (Purī) nor to stay here. (50)

tumi āra rūpa-sanātana dui bhāi
prabhura ekānta dāsa jānena sabāi (51)

“Everyone knows that you and the two brothers, Rūpa and Sanātana, are Mahāprabhu’s one-pointed servants. (51)

Śrī Nityānanda Prabhu’s Order to Śrī Jīva

tomā-prati ājṣā ei vārāṇasī giyā
vācaspati nikaṭete vedānta paḍiyā (52)

“My order to you is this: Go to Vārāṇasī and study Vedānta under Śrī Madhusūdana Vācaspati*. (52)

{* Śrī Madhusūdana Vācaspati was Śrī Sārabhauma Bhaṭṭācārya’s disciple. He studied all the commentaries of Vedānta-sūtra, such as Śāṅkara-bhāṣya and Rāmānuja’s Śrī-bhāṣya, under Śrī Sārvabhauma Bhaṭṭācārya. In particular, he studied the commentary on Vedānta-sūtra that Śrī Sārvabhauma Bhaṭṭācārya heard from Śrīman Mahāprabhu Gaurahari. Śrīman Mahāprabhu ordered Vācaspati to live in Kāśī and teach. Vyāsatīrtha, of the Śrī Madhva sampradāya, composed one small book named Maṇi-manjari in order to refute the advaitavāda philosophy. Upon reading this book, the advaitavādīs, or māyāvādīs, became bewildered and disturbed. At this time, they surrendered to Śrī Madhusūdana Vācaspati and after being repeatedly petitioned by them, Śrī Madhusūdana Vācaspati composed the treatise Advaita-siddhi. In this well-known book, he tried to refute the arguments against māyāvāda presented in Maṇi-manjarī. However, Vācaspati was unable to give a satisfactory rebuttal to the sound reason and logic presented therein.}

ekebāre jāha tathā haite vṛndāvana
tathā kṛpā karibena rūpa-sanātana (53)

“From there go straight to Vṛndāvana, where you will receive the mercy of Śrī Rūpa and Śrī Sanātana. (53)

rūpera anuga ha’ye yugala-bhajana
kara tathā vedāntādi śāstra-ālāpana (54)

“Under the guidance of Śrī Rūpa, worship the Divine Couple Śrī Śrī Rādhā-Kṛṣṇa and deliberate upon the Vedānta and other śāstras. (54)

(Śrīmad-Bhāgavatam is the genuine commentary on Vedāntasūtra –)

bhāgavata-śāstra haya sarva-śāstra sāra
vedānta-sūtrera bhāṣya karaha pracāra (55)

“You should preach that the spotless mahāpurāṇa Śrīmad-Bhāgavatam (composed by Kṛṣṇa-dvaipāyana Śrī Vedavyāsa, the author of Vedānta-sūtra) is the essence of all holy scriptures and the genuine commentary on Vedānta-sūtra. (55)

sārvabhaume kṛpā kari’ gaurāṅga śrī-hari
brahma-sūtra vyākhyā kaila bhāgavata dhari’ (56)

“You know already that while bestowing His mercy upon Sārvabhauma Bhaṭṭācārya, Śrī Gaurahari explained Śrī Brahma-sūtra [Vedānta-sūtra] according to Śrīmad-Bhāgavatam. (56)

sei vidyā sārvabhauma śrī-madhusūdane
śikhāila kṣetra-dhāme parama yatane (57)

“Sārvabhauma carefully taught this knowledge to Śrī Madhusūdana Vācaspati in Śrī Jagannātha Purī. (57)

sei madhu-vācaspati prabhu-ājṣā pe’ye
āche vārāṇasī dhāme dekha tumi je’ye (58)

“On the order of the Lord, this same Madhusūdana Vācaspati now lives in Vārāṇasī. You should go there and meet him. (58)

Śrī Madhusūdana Vācaspati’s Identity

bāhye teṅha sampradāyī vaidāntika haya
śāṅkarī sannyāsī tāṅra nikaṭe paḍaya (59)

krame-krame sannyāsī-gaṇera kṛpā kari
gaurāṅgera vyākhyā śikṣā deya sūtra dhari’ (60)

“Externally Madhusūdana Vācaspati is a traditional Vedāntist who teaches sannyāsīs of the Śaṅkara sampradāya. However, at the appropriate time [when they have developed faith] he gives mercy to them by conveying the meaning of the sūtras in accordance with Śrī Gaurāṅga Mahāprabhu’s explanations. (59–60)

pṛthaka bhāṣyera ebe nāhi prayojana
bhāgavate kaya sūtra-bhāṣyete gaṇana (61)

“Now there is no need to write a separate commentary on the Vedānta-sūtra because all the sūtras are truly explained in Śrīmad Bhāgavatam. (61)

kāle jabe bhāṣyera haibe prayojana
‘śrī-govinda-bhāṣya’ tabe ha’be prakaṭana (62)

“When there will be a need for a commentary, Śrī Govinda-bhāṣya will manifest itself. (62)

sārvabhauma-samparke sei gopīnātha
śunila prabhura bhāṣya sārvabhauma-sātha (63)

“Because Gopīnātha [Ācārya] is related to Sārvabhauma Bhaṭṭācārya, he also heard the commentary from Śrī Mahāprabhu’s mouth [when Mahāprabhu explained it to Sārvabhauma]. (63)

(Śrī Baladeva Vidyābhūṣaṇa Prabhu is Śrī Gopīnātha Ācārya –)

kāle teṅha prabhura icchāya janma la’ye
baladevā-deśe jā’be jayapura-jaye (64)

“At the appropriate time, by the desire of the Lord, he [Gopīnātha Ācārya] will take birth as Baladeva [Vidyābhūṣaṇa] and will conquer Jaipura. (64)

tathā śrī-govinda bale bhāṣya prakāśiyā
sevibe gaurāṅga-pada jīve nistāriyā (65)

“He will go there, reveal the commentary named Śrī Govinda-bhāṣya, and liberate the jīvas by manifesting service to Śrī Gaurāṅga Mahāprabhu’s lotus feet. (65)

ei saba gūḍha katha rūpa-sanātana
sakala kahibe tomā-prati dui-jana (66)

“The two brothers, Śrī Rūpa and Śrī Sanātana, will tell you all these confidential topics in detail.” (66)

nityānanda-vākya śuni’ śrī-jīva-gosāi
kāṅdiyā loṭāya bhūme saṁjṣā āra nāi (67)

Hearing the words of Śrī Nityānanda Prabhu, Śrī Jīva Gosvāmī started weeping and rolled on the ground. He then fell unconscious. (67)

(Śrī Nityānanda Prabhu is infusing spiritual power in Śrī Jīva –)

kṛpā kari’ prabhu nija-caraṇa-yugala
śrī-jīvera śire dhari’ arpilena bala (68)

Śrī Nityānanda Prabhu bestowed His mercy on Śrī Jīva Gosvāmī by putting His two lotus feet on his head, thus infusing him with spiritual strength. (68)

jaya śrī-gaurāṅga jaya nityānanda-rāya
baliyā nācene ‘jīva’ vaiṣṇava-sabhāya (69)

Śrī Jīva Gosvāmī began to dance in the assembly of the Vaiṣṇavas, chanting, “All glories to Śrī Gaurāṅga! All glories to Nityānanda Rāya!” (69)

śrīvāsādi chila tathā jata mahājana
jīve nityānanda-kṛpa kari’ daraśana (70)

sabe nāce śrī-gaurāṅga nityānanda bali’
mahā-kalarave tathā haya hulusthalī (71)

Seeing Śrī Nityānanda Prabhu’s mercy upon Jīva Gosvāmī, Śrīvāsa and all the great devotees present there began to dance and chant the names of Śrī Gaurāṅga-Nityānanda, making the place auspicious with their loud chanting. (70–71)

katakṣaṇa pare nṛtya kari’ samvaraṇa
jīve la’ye nityānanda basila takhana (72)

After some time, Śrī Nityānanda Prabhu stopped dancing, took Jīva with Him and sat down. (72)

jīvera haila vāsā śrīvāsa-aṅgane
sandhyā-kāle āila punaḥ prabhu daraśane (73)

It was arranged for Śrī Jīva Gosvāmī to stay in Śrīvāsa-aṅgana. [After staying in Śrīvāsa-aṅgana for some time,] Śrī Jīva Gosvāmī again came to see Śrī Nityānanda Prabhu in the evening. (73)

nirjane basiyā prabhu gaura-guṇa gāya
śrī-jīva āsiyā paḍe nityānanda-pāya (74)

Śrī Nityānanda Prabhu was sitting in solitude, singing the glories of Śrī Gaurahari. Śrī Jīva offered his obeisances at the Lord’s feet. (74)

Śrī Jīva’s Enquiry Concerning the Tattva
About Śrī Navadvīpa-dhāma

yatna kari’ prabhu tā’re nikaṭe basāya
karajoḍa kari’ jīva svadainya jānāya (75)

jīva bale,—“prabhu more karuṇā kariyā
navadvīpa-dhāma-tattva bala vivariyā” (76)

With care, Śrī Nityānanda Prabhu seated Jīva next to Him. Śrī Jīva Gosvāmī folded his hands and humbly said, “O Lord, please be merciful and describe in detail the true nature of Śrī Navadvīpa-dhāma.” (75–76)

prabhu bale,—“ohe jīva, baliba tomāya
atyanta nigūḍha tattva rākhibe hiyāya (77)

Śrī Nityānanda Prabhu said, “O Jīva, I will certainly tell you about this highly confidential topic, but you must keep it in your heart. (77)

yathātathā ebe ihā nā kara prakāśa
prakaṭa-līlāra ante haibe vikāśa (78)

“For now, do not reveal this tattva here and there. At the close of the Lord’s manifest pastimes, it will reveal itself naturally. (78)

Śrī Nityānanda Prabhu’s Description of Śrī
Navadvīpa-dhāma’s Real Nature

ei navadvīpa haya sarva-dhāma-sāra
śrī-virajā-brahma-dhāma-ādi ha’ye pāra (79)

vaikuṇṭhera para śvetadvīpa śrī-goloka
tadante gokula, vṛndāvana, kṛṣnaloka (80)

“This Navadvīpa is the essence of all holy abodes. After crossing the river Śrī Virajā, Brahma-dhāma and so on, one comes to Vaikuṇṭha. Beyond Vaikuṇṭha is Śvetadvīpa, Śrī Goloka. Above Śrī Goloka is Kṛṣṇaloka – Gokula and Vṛndāvana. (79–80)

sei loka dui bhāve haya ta’ prakāśa
mādhurya-audārya-bhede rasera vikāśa (81)

“This abode [Śrī Kṛṣṇaloka] manifests in two transcendental moods (bhāvas) that nourish rasa: sweetness (mādhurya) and munificence (audārya). (81)

(The distinguishing features of Śrī Navadvīpa-dhāma and Śrī Vṛndāvana-dhāma –)

mādhurye audārya pūrṇa-rūpe avasthita
audārye mādhurya pūrṇa-rūpete vihita (82)

tathāpio je prakāśe mādhurya pradhāna
vṛndāvana bali’ tāhā jāne bhāgyavān (83)

“Although audārya exists in full within mādhurya, and mādhurya exists in full within audārya, that section [of Śrī Kṛṣṇaloka] in which mādhurya predominates is known by fortunate persons as Vṛndāvana. (82–83)

je-prakāśe audārya pradhāna nitya haya
sei navadvīpa-dhāma sarva vede kaya (84)

“And the section [of Śrī Kṛṣṇaloka] in which audārya predominates is called Śrī Navadvīpadhāma in all the Vedas. (84)

(Śrī Navadvīpa and Śrī Vṛndāvana are one in tattva –)

vṛndāvana-navadvīpe nāhi kichu bheda
rasera prakāśa-bhede karaya prabheda (85)

“There is no difference between Vṛndāvana and Navadvīpa; they are distinguished only by rasa. (85)

ei dhāma nitya-siddha cinmaya ananta
jaḍa-buddhi jane tā’ra nāhi pāya anta (86)

“This dhāma is eternally perfect, transcendental and unlimited. A person with material intelligence cannot fathom the extent of it. (86)

hlādinī-prabhāve jīva chāḍi’ jaḍa-dharma
nitya-siddha-jṣāna-bale pāya tāra dharma (87)

“Influenced by hlādinī-śakti, the living entities give up their material occupational duties (dharma) and attain their real dharma on the strength of eternally perfected knowledge. (87)

sarva navadvīpa haya cinmaya-prakāśa
sei pīṭhe śrī-gaurāṅga karena vilāsa (88)

“Navadvīpa in its entirety is a transcendental manifestation. Śrī Gaurāṅga Mahāprabhu performs His pastimes in this very dhāma. (88)

carmacakṣe loke dekhe prapaṣca-gaṭhana
māyā ācchādiyā rākhe nitya-niketana (89)

“With material eyes, people perceive this place to be like any other. This is because the illusory energy covers their eyes and hides the real eternal abode of the Lord. (89)

navadvīpe māyā nāi jaḍa deśa-kāla
kichu tathā nāhi āche jīvera jaṣjāla (90)

“In Śrī Navadvīpa, there is no mundane place or time that is influenced by māyā, and the jīvas here are not entangled in material illusion. (90)

kintu karmabandha-krame jīva māyā-vaśe
navdvīpa-dhāme prāpaṣcika bhāve paśe (91)

“However, being bound by his fruitive activities, the jīva becomes controlled by illusion (māyā) and sees Śrī Navadvīpa-dhāma as a material place. (91)

bhāgyakrame sādhu-saṅge premera udaya
haya jabe, tabe dekhe vaikuṇṭha cinmaya (92)

aprākṛta deśa, kāla, dhāma-dravya jata
anāyāse dekhe svīya cakṣe avirata (93)

“When, by good fortune through the association of saintly persons, prema appears in a jīva, he will see Śrī Navadvīpa-dhāma as the manifest transcendental Vaikuṇṭhaloka. Then, he will always see with his own eyes all the transcendental components of the dhāma, such as the land and time. (92–93)

ei ta’ kahinu āmi navadvīpa-tattva
vicāriyā dekha jīva ha’ye śuddha-sattva” (94)

“I have described the real truth of Navadvīpa-dhāma in your presence. O Jīva, being situated in pure goodness (śuddha-sattva), please deliberate upon this tattva.” (94)

(The author’s prayer to attain his desired service –)

nitāi-jāhnavā-pade nitya jā’ra āśa
gūḍha-tattva kare bhaktivinoda prakāśa (95)

Bhaktivinoda, desiring to attain the lotus feet of Śrī Nityānanda Prabhu and Śrī Jāhnavā-devī, is revealing this confidential truth. (95)

Thus Ends Chapter Four