Maṅgalācaraṇa (Auspicious Invocation) –

jaya jaya śrī-caitanya śacīra nandana
jaya nityānanda-prabhu jāhnavā-jīvana (1)

All glories, all glories to Śrī Caitanya Mahāprabhu, the son of Mother Śacī! All glories to Śrī Nityānanda Prabhu, the life of Śrī Jāhnavā Ṭhākurānī! (1)

jaya jaya sītānātha jaya gadādhara
jaya jaya śrīvāsādi gaura-parivāra (2)

All glories, all glories to Sītānātha [Śrī Advaita, the husband of Sītā-devī]! All glories to Śrī Gadādhara Paṇḍita! All glories, all glories to Śrīvāsa and the other associates of Śrī Gaurāṅga Mahāprabhu! (2)

paradina prāte prabhu nityānanda-rāya
śrīvāsa, ‘śrī-jīva’ la’ye gṛha bāhirāya (3)

saṅge cale rāmadāsa ādi bhakta-gaṇa
jāite-jāite kare gaura-saṅkīrtana (4)

The next day, early in the morning, Śrī Nityānanda Prabhu left the house with Śrīvāsa Paṇḍita and Śrī Jīva. Walking along with them were Rāmadāsa and other devotees, all singing the names of Śrī Gaura. (3–4)

History of Śrī Gaṅgā-nagara

antardvīpa-prānte prabhu āilā jakhana
śrī-gaṅgā-nagara ‘jīve’ dekhāya takhana (5)

When they reached the border of Antardvīpa, Śrī Nityānanda Prabhu pointed out Gaṅgānagara to Śrī Jīva. (5)

prabhu bale, śuna ‘jīva’, e gaṅgā-nagara
sthāpilena bhagīratha raghu-vaṁśadhara (6)

Śrī Nityānanda Prabhu said, “Listen, Jīva, Gaṅgā-nagara was founded by Bhagīratha of the Raghu dynasty. (6)

jabe gaṅgā bhāgīrathī āila caliyā
bhagīratha jāya āge śaṅkha bājāiyā (7)

“At the time of Bhāgīrathī-Gaṅgā’s descent to this world, King Bhagīratha, blowing his conch shell, went ahead of her to show her the way. (7)

navadvīpa-dhāme āsi’ gaṅgā haya sthira
bhagīratha dekhe gaṅgā nā haya bāhira (8)

“But when Gaṅgā reached Śrī Navadvīpadhāma, she stopped [even though King Bhagīratha proceeded forward]. Bhagīratha turned around only to see that Gaṅgā had stopped flowing onward. (8)

bhayete vihvala ha’ye rājā bhagīratha
gaṅgāra nikaṭe āila phiri’ kata patha (9)

“King Bhagīratha became overwhelmed with fear and returned to Gaṅgā. (9)

(King Bhagīratha’s place of austerities –)

gaṅgā-nagarete vasi’ tapa ārambhila
tape tuṣṭa ha’ye gaṅgā sākṣāt haila (10)

“He began to perform austerities here in Gaṅgā-nagara [to find out why the Gaṅgā was not proceeding]. Satisfied with his austerities, Gaṅgā-devī personified appeared in front of him. (10)

bhagīratha bale,—“mātā, tumi nāhi gele
pitṛloka uddhāra nā ha’be kona kāle” (11)

“Seeing Gaṅgā, Bhagīratha said, ‘Mother, if you do not proceed onward, my forefathers will never be delivered.’ (11)

gaṅgā bale,—“śuna bāchā, bhagīratha dhīra
kichu-dina tumi hethā ha’ye thāka sthira (12)

“Gaṅgā said, ‘Listen, O son, O Bhagīratha, who have an unyielding and peaceful mind. Just remain here patiently for some time. (12)

(Śrī Gaṅgā-devī’s desire –)

māgha-māse āsiyāchi navadvīpa-dhāme
phālgunera śeṣe jāba tava pitṛkāme (13)

“ ‘I have come to this Navadvīpa-dhāma in the month of Māgha, and at the end of the month of Phālguna, I will proceed onward to deliver your forefathers. (13)

jāṅhāra caraṇa-jala āmi bhagīratha
tāṅ’ra nija-dhāme mora pūre manoratha (14)

“ ‘O Bhagīratha, I am in the dhāma of that personality from whose lotus feet my waters emanate. In His holy abode all my desires are fulfilled. (14)

phālguna-pūrṇimā-tithi prabhu-janmadina
sei dina mama vrata āche samīcīna (15)

“ ‘The day of my Lord’s advent is the full moon day of Phālguna, and on that day I will observe a vow. (15)

sei vrata udyāpana kariyā niścaya
caliba tomāra saṅge nā kariha bhaya (16)

“ ‘I will definitely come with you the day after completing this vow. Do not fear.’ (16)

e ‘gaṅgā-nagare’ rājā raghu-kulapati
phālguna-pūrṇimā-dine karila vasati (17)

“Thus King Bhagīratha, the head of the Raghu dynasty, stayed here in Gaṅgā-nagara until Phālguna-pūrṇimā. The next day, early in the morning, he proceeded to lead Śrī Gaṅgā’s way. (17)

(The result of residing in Gaṅgā-nagara on the day of Phālgunapūrṇimā –)

jei jana śrī-phālguna-pūrṇimā-divase
gaṅgā-snāna kari’ gaṅgā-nagarete base (18)

śrī-gaurāṅga pūjā kare upavāsa kari’
pūrva-puruṣera saha sei jāya tari’ (19)

“One who stays at Gaṅgā-nagara on Phālgunapūrṇimā and who fasts, bathes in the Gaṅgā and worships Śrī Gaurāṅga Mahāprabhu will cross the ocean of material existence, along with his ancestors. (18–19)

sahasra puruṣa pūrva-gaṇa saṅge kari’
śrī-goloka prāpta haya yathā tathā mari’ (20)

“That person, along with one thousand of his ancestors, will attain Śrī Goloka, no matter where he leaves his body. (20)

ohe ‘jīva’, ei sthānera māhātmya apāra
śrī-caitanya nṛtya yathā kaila katabāra (21)

“O Jīva, the glories of this place are incomparable because Śrī Caitanya Mahāprabhu danced here an unlimited number of times. (21)

(The place of residence of Śrīman Mahāprabhu’s associates Śrī Gaṅgā dāsa and Śrī Sañjaya –)

gaṅgādāsa-gṛha āra sañjaya-ālaya
ei dekha dṛṣṭa haya sadā sukhamaya (22)

“Look, here are the houses of Śrī Gaṅgādāsa and of Śrī Sañjaya. One always feels unequalled happiness just by beholding them. (22)

Ballāla-dīrghikā

ihāra pūrvete jei dīrghikā sundara
tāhāra māhātmya śuna ohe vijña-vara (23)

“O most learned one, now please hear the glories of this beautiful large pond (dīrghikā), situated in the eastern direction. (23)

ballāla-dīrghikā-nāma hayeche ekhana
satya-yuge chila era kata vivaraṇa (24)

“Nowadays everyone calls this lake by the name Ballāla-dīrghikā. In Satya-yuga, there were many descriptions of this lake. In other words, it has been famous since then. (24)

(The history of Mahārāja Pṛthu in connection to Ballāla-dīrghikā –)

‘pṛthu’-nāme mahārājā ucca-nīca sthāna
kāṭiyā pṛthvī jabe karila samāna (25)

sei-kāle ei sthāna samāna karite
mahā-jyotirmaya prabhā uṭhe catur-bhite (26)

“Once upon a time, a king named Pṛthu was levelling the rough parts of the earth. When his workers came to this place, they saw a great effulgence illuminating the four directions. (25–26)

karmacāri-gaṇa mahārājāre jānāya
rājā āsi’ jyotiḥ-puñja dekhibāre pāya (27)

śaktyāveśa-avatāra pṛthu mahāśaya
dhyānete jānila sthāna navadvīpa haya (28)

“When the workers described this incident to the king, he also came to see that great effulgence. Mahārāja Pṛthu was a śaktyāveśa-avatāra – an empowered incarnation of the Supreme Lord. Therefore, he could understand in his meditation that this place is Śrī Navadvīpa-dhāma. (27–28)

sthānera māhātmya gupta rākhivāra tare
ājñā dila kara kuṇḍa sthāna manohare (29)

“[Upon seeing the effulgence of this place, everyone would understand its glories.] For the purpose of concealing the glories of this place, he ordered a delightful pond to be constructed here. (29)

(Pṛthu-kuṇḍa, another name of Ballāla-dīrghikā –)

je-kuṇḍa karila tāhā pṛthu-kuṇḍa-nāme
vikhyāta haila sarva navadvīpa-dhāme (30)

“This pond became known as Pṛthu-kuṇḍa throughout the entire Navadvīpa-dhāma. (30)

svaccha jala pāna kari’ grāmavāsi-gaṇe
kata sukha pāila tāhā kahiba kemane (31)

“How is it possible to describe the bliss the villagers felt upon drinking the pure water of this pond? (31)

(The reason for the pond to be named Ballāla-dīrghikā –)

pare sei sthāne śrī-lakṣmaṇa-sena vīra
dīrghikā khanana kaila baḍai gabhīra (32)

“Later King Lakṣmaṇa Sena had this pond enlarged and deepened. (32)

nija-pitṛlokera uddhāra kari’ āśa
ballāla-dīrghikā-nāma karila prakāśa (33)

“Desiring to deliver his forefathers, he named this pond Ballāla-dīrghikā [after one of his ancestors, Ballāla Sena]. (33)

(King Lakṣmaṇa Sena’s palace –)

ai dekha ucca-ṭīlā dekhite sundara
lakṣmaṇa-senera gṛha bhagna ataḥpara (34)

“Look at this beautiful, high hill. This was the palace of King Lakṣmaṇa Sena, but now it is in ruins. (34)

e sakala alaṅkāra mahā-tīrtha sthāne
rāja-gaṇa kare sadā puṇya-upārjane (35)

“Such ornament-like sites were constructed by various kings at great sacred places [like Śrī Navadvīpa-dhāma] for the purpose of acquiring pious credits. (35)

parete yavana-rāja dūṣila e sthāna
ataeva bhakta-gaṇa nā kare sammāna (36)

“Later, one yavana king desecrated this place, and therefore devotees no longer show it due respect. (36)

bhūmi-mātra supavitra ei sthāne haya
yavana-saṁsarga-bhaye vāsa nā karaya (37)

“The land here is extremely sacred, but devotees do not reside here, because they fear the association of the yavanas. (37)

e sthāne haila śrī-mūrtira apamāna
ataeva bhakta-gaṇa chāḍe ei sthāna (38)

“The devotees left this place because it was here that a deity of the Lord was shown disrespect.” (38)

(Although the supremely blissful Śrī Nityānanda Prabhu is never angry, He was outraged at the yavanas who offended the deity of the Lord –)

eta bali nityānanda garjite-garjite
āilena simuliyā-grāma sannihite (39)

Saying this, Śrī Nityānanda Prabhu roared loudly [thus manifesting His anger towards the yavanas] and arrived at the village of Simuliyā. (39)

Śrī Sīmantadvīpa

simuliyā dekhi’ prabhu ‘jīva’-prati kaya
ei ta’ ‘sīmantadvīpa’ jāniha niścaya (40)

Seeing the village of Simuliyā, Śrī Nityānanda Prabhu said to Śrī Jīva, “Know with certainty that this place is Sīmantadvīpa. (40)

gaṅgāra dakṣiṇa-tīre navadvīpa-prānte
sīmanta-nāmete dvīpa bale saba śānte (41)

“All great saintly personalities say that Sīmantadvīpa is situated on the southern bank of the Gaṅgā, on the border of Navadvīpa. (41)

kāle ei dvīpa gaṅgā grāsibe sakala
rahibe kevala eka sthāna sunirmala (42)

“With the passing of time, this island will be flooded by the Gaṅgā, and only one sacred place, Simuliyā, will be left. (42)

(Simuli, another name of Śrī Pārvatī-devī –)

yathāya simuli-nāme pārvatī-pūjana
karibe viṣayī loka karaha śravaṇa (43)

“Materialistic people will worship Pārvatī here, calling her Simuli. I will tell you one story [in regard to Pārvatī-devī residing here]. You should listen. (43)

(Śrī Mahādeva’s chanting of Śrī Gaura’s name –)

konakāle satya-yuge deva maheśvara
śrī-gaurāṅga bali’ nṛtya karila vistara (44)

“Once, during Satya-yuga, Mahādeva [Śiva] was dancing for a long time, uttering the name of Śrī Gaurāṅga. (44)

(Pārvatī-devī inquires about Śrī Gaurāṅga-deva –)

pārvatī jijñāse tabe deva maheśvare
kevā se gaurāṅga-deva balaha āmāre (45)

“Seeing Lord Śiva dancing, Pārvatī asked, ‘Please tell me something about Gaurāṅga-deva, whose name you are chanting. (45)

(Śrī Pārvatī-devī’s condition merely upon hearing the name of Śrī Gaura –)

tomāra adbhuta nṛtya kari’ daraśana
śuniyā gaurāṅga-nāma gale mora mana (46)

“ ‘My heart is melting by seeing your astonishing dance and hearing the name of Śrī Gaurāṅga emanate from your mouth. (46)

eta je śunechi mantra-tantra etakāla
se-saba jāninu mātra jīvera jañjāla (47)

ataeva bala prabhu gaurāṅga-sandhāna
bhajiyā tāṅhāre āmi pāiba parāṇa (48)

“ ‘Whatever I have heard to this day about mantra and tantra now seems to be nothing more than a botheration for the living entities. Therefore, O Lord, please tell me about Śrī Gaurāṅga so that I may also engage in worship of Him and become alive.’ (47–48)

(Śrī Mahādeva’s description of the real nature of Śrī Gaura (gaura-tattva) –)

pārvatīra kathā śuni’ deva paśupati
śrī-gaurāṅga smari’ kahe pārvatīra prati (49)

ādyā-śakti tumi hao śrī-rādhāra aṁśa
tomāre baliba tattva-gaṇa avataṁśa (50)

“Hearing Pārvatī’s words, Paśupati Śiva remembered Śrī Gaurāṅga and said, ‘O Pārvatī, you are the original potency, a portion of Śrī Rādhā. I will tell you about this topmost truth. (49–50)

rādhā-bhāva la’ye kṛṣṇa kalite ebāra
māyāpure śacī-garbhe ha’be avatāra (51)

“ ‘Taking Śrīmatī Rādhā’s intrinsic mood and bodily lustre, Śrī Kṛṣṇa will appear in this Kaliyuga in Māyāpura, from the womb of Śrī Śacīdevī. (51)

kīrtana raṅgete māti’ prabhu gorāmaṇi
vitaribe prema-ratna pātra nāhi gaṇi’ (52)

“ ‘Being Himself absorbed in saṅkīrtana, Mahāprabhu Śrī Gaurahari will distribute the jewel of prema to the public, without considering whether the recipient is qualified or not. (52)

ei premavanyā-jale je jīva nā bhāse
dhik tā’ra bhāgye devi, jīvana-vilāse (53)

“ ‘Fie on the fortune of those living entities who will not drown in this flood of prema. O Devī, it is even useless for them to maintain their lives. (53)

(Mahādeva leaves Kāśī –)

prabhura pratijñā smari’ preme jāi bhāsi’
dhairya nā dhare mana chāḍilāma kāśī (54)

“ ‘I became saturated with prema upon remembering Śrīman Mahāprabhu’s promise and my mind lost patience. Therefore, I left Kāśī. (54)

māyāpura-antabhāge jāhnavīra tīre
gaurāṅga bhajiba āmi rahiyā kuṭīre (55)

“ ‘I will live in a cottage on the bank of the Jāhnavī (Gaṅgā) at the border of Māyāpura, and I will worship Śrī Gaurāṅga Mahāprabhu.’ (55)

(Śrī Pārvatī-devī’s arrival in Sīmantadvīpa –)

dhūrjaṭira vākya śuni’ pārvatī sundarī
āilena sīmantadvīpete tvarā kari’ (56)

“Hearing the words of Śrī Śaṅkara, who wears matted locks, the beautiful Śrī Pārvatīdevī quickly came here to Sīmantadvīpa. (56)

śrī-gaurāṅga-rūpa sadā karena cintana
gaura bali’ preme bhāse, sthira nahe mana (57)

“She [Pārvatī] began to constantly remember Śrī Gaurāṅga Mahāprabhu’s form. Chanting the name of Gaura, she drowned in prema and was not able to remain calm [due to not attaining His darśana]. (57)

(Receiving darśana of Śrī Gaurahari together with His associates –)

katadine gauracandra kṛpā vitariyā
pārvatīre dekhā dilā sa-gaṇe āsiyā (58)

“After some days, Śrī Gauracandra, out of mercy, appeared along with His associates to give His darśana to Śrī Pārvatī. (58)

(Śrīman Mahāprabhu’s divine form –)

sutapta kāñcana-varṇa dīrgha kalevara
māthāya cāñcara keśa sarvāṅga sundara (59)

trikaccha kariyā vastra tā’ra paridhāna
gale dole phūlamālā apūrva vidhāna (60)

“Śrīman Mahāprabhu’s lustre was just like that of molten gold and He was tall in stature. His head was beautified with curly hair, and all His limbs were extremely handsome. He was wearing a dhotī folded thrice, and a garland made of extraordinary flowers adorned His neck. (59–60)

preme gadagada-vākya kahe gaurarāya
balogo pārvatī! kena āile hethāya (61)

“Śrī Gaurarāya said in a voice choked with prema, ‘O Pārvatī, tell Me why have you come here?’ (61)

jagatera prabhu-pade paḍiyā pārvatī
jānāya āpana duḥkha sthira nahe mati (62)

“Pārvatī-devī fell at the feet of Śrī Gaurāṅga Mahāprabhu, the Lord of the universe, unable to remain calm as she explained her sorrow. (62)

(Śrī Pārvatī-devī reveals her sadness –)

ohe prabhu jagannātha jagata-jīvana
sakalera dayāmaya mora viḍambana (63)

“Śrī Pārvatī-devī said, ‘O Master, O Lord of the universe, O life of the residents of the world, why are You deceiving me, yet being merciful to everyone else? (63)

tava bahirmukha jīve bandhana-kāraṇa
niyukta karila more patita-pāvana (64)

“ ‘O deliverer of the fallen souls, You have appointed me to punish those living entities who are averse to You. (64)

āmi thāki sei kāje saṁsāra pātiyā
tomāra ananta preme vañcita haiyā (65)

“ ‘Because I am always busy with such duties, I am deprived of Your unlimited prema. (65)

loke bale yathā kṛṣṇa māyā nāhi tathā
āmi tabe bahirmukha hainu sarvathā (66)

kemane dekhiba prabhu tomāra vilāsa
tumi nā karile patha hainu nirāsa (67)

“ ‘Everyone proclaims that māyā, illusion, cannot exist where Kṛṣṇa is present. If this is true, I will always remain averse to You. How, then, will I ever behold Your eternal pastimes? If You do not give me a solution, I will become completely hopeless.’ (66–67)

(The reason behind the name Śrī Sīmantadvīpa –)

eta bali’ śrī-pārvatī gaura-pada-dhūli
sīmante laila satī kariyā ākuli (68)

sei haite ‘śrī-sīmantadvīpa’-nāma haila
simuliyā bali’ ajña-janete kahila (69)

“Saying this, the chaste Śrī Pārvatī-devī, feeling distressed, put dust from Śrī Gaurāṅga Mahāprabhu’s feet on the parting of her hair (sīmanta). From that time, this place has been known as Sīmantadvīpa. Some ignorant people started calling this place Simuliyā. (68–69)

(Śrīman Mahāprabhu consoles Pārvatī-devī –)

śrī-gaurāṅga-candra tabe prasanna haiyā
balila pārvatī śuna kathā mana diyā (70)

“Śrī Gaurāṅga-candra became pleased upon hearing Śrī Pārvatī-devī’s prayers. He said, ‘O Pārvatī, listen attentively to My words. (70)

(The real nature of Śrī Pārvatī-devī –)

tumi mora bhinna nao śakti sarveśvarī
eka śakti dui rūpa mama sahacarī (71)

“ ‘O supreme goddess (Sarveśvarī), as My potency, you are not separate from Me. I have just one potency, which has two forms. (71)

svarūpa-śaktite tumi rādhikā āmāra
bahiraṅgā-rūpe rādhā tomāte vistāra (72)

“ ‘As the internal potency (svarūpa-śakti) you are My beloved Śrī Rādhā, and externally [for the purpose of executing activities of the material world] Śrī Rādhā has expanded Herself as you. (72)

tumi naile mora līlā siddha nāhi haya
tumi yogamāyā-rūpe līlāte niścaya (73)

“ ‘My pastimes cannot take place without you. Certainly, in My pastimes, you act as Yogamāyā. (73)

(Śrī Pārvatī-devī’s form in Vraja and Navadvīpa –)

braje tumi paurṇamāsī-rūpe nityakāla
navadvīpe prauḍhāmāyā-saha kṣetrapāla (74)

“ ‘You dwell eternally in Vraja as Paurṇamāsī and in Navadvīpa as Prauḍhāmāyā, together with Lord Śiva, the protector of the dhāma.’ (74)

eta bali’ śrī-gaurāṅga haila adarśana
premāviṣṭa ha’ye rahe pārvatīra mana (75)

“Saying this, Śrī Gaurāṅga Mahāprabhu disappeared and Pārvatī-devī became absorbed in prema. (75)

sīmantinī-devī-rūpe rahe eka bhīte
prauḍhāmāyā māyāpure rahe gaura-prīte (76)

“Deeply absorbed in love of Śrī Gaura (gaura-prema), Pārvatī dwells here as Sīmantinī-devī and in Māyāpura as Prauḍhāmāyā.” (76)

The Village of the Kazi

eta bali’ nityānanda kājira nagare
praveśila ‘jīve’ la’ye takhana satvare (77)

After speaking thus Śrī Nityānanda Prabhu soon reached the Kazi’s village, together with Śrī Jīva. (77)

(The Mathurā of Vraja –)

prabhu bale,—ohe ‘jīva’, śunaha vacana
kājira nagare ei mathurā bhuvana (78)

Śrī Nityānanda Prabhu said, “Listen O Jīva, this village of the Kazi is non-different from Mathurā in Vraja. (78)

hethā śrī-gaurāṅga-rāya kīrtana kariyā
kāji nistārila prabhu premaratna diyā (79)

“Śrī Gaurāṅga Mahāprabhu performed kīrtana here. He delivered the Kazi and gave him the transcendental jewel of prema. (79)

(Chand Kazi is Kaṁsa in Śrī Kṛṣṇa’s pastimes –)

śrī-kṛṣṇa-līlāya jei kaṁsa mathurāya
gaurāṅga-līlāya cāṅda-kāji nāma pāya (80)

“Kaṁsa of Śrī Kṛṣṇa’s pastimes is known as Chand Kazi in Śrī Gaura’s pastimes. (80)

eijanya prabhu tā’re mātula balila
bhaye kāji gaura-pade śaraṇa laila (81)

“For this reason, Mahāprabhu addressed him as His maternal uncle. Out of fear, the Kazi took shelter at Śrī Gaurasundara’s lotus feet. (81)

(The Kazi breaks a mṛdaṅga –)

kīrtana ārambhe kāji mṛdaṅga bhāṅgila
hosena sāhāra bale utpāta karila (82)

“One day, at the beginning of the kīrtana, the Kazi broke a mṛdaṅga. He could cause all these disturbances because he was supported by Hussain Shah. (82)

(Hussain Shah is Jarāsandha in Śrī Kṛṣṇa’s pastimes –)

hosenasā se jarāsandha gauḍa-rājeśvara
tāṅhāra ātmīya kāji pratāpa vistara (83)

“King Hussain Shah of Gauḍadeśa is Jarāsandha in Kṛṣṇa’s pastimes. The Kazi was powerful [in regard to breaking the mṛdaṅga, prohibiting kīrtana, etc.] only because of Hussain Shah’s order. (83)

(The Kazi’s darśana of Śrī Nṛsiṁha-deva –)

prabhu tā’re nṛsiṁha-rūpete deya bhaya
bhaye kaṁsa-sama kāji jaḍasaḍa haya (84)

“Mahāprabhu made the Kazi fearful by appearing before him as Nṛsiṁha [in a dream]. The frightened Kazi became stunned, just as Kaṁsa became stunned upon seeing Śrī Kṛṣṇa. (84)

(The Kazi receives the gift of prema –)

tā’re prema diyā kaila vaiṣṇava-pradhāna
kājira nistāra kathā śune bhāgyavān (85)

“Mahāprabhu gave him the gift of prema and made him into a great Vaiṣṇava. Only a fortunate person can hear the pastime of the Kazi’s liberation. (85)

(The destination of one who sees a difference between the tattva of Vraja and Navadvīpa –)

braja-tattva navadvīpa-tattve dekhe bheda
kṛṣṇa-aparādhī, labhe nirvāṇa abheda (86)

“One who sees a difference in the divine principle (tattva) of Vraja and that of Navadvīpa is an offender at Śrī Kṛṣṇa’s lotus feet. He therefore attains impersonal liberation. (86)

(The reason for the supremacy of gaura-līlā –)

hethā aparādhī pāya prema-ratna-dhana
ataeva gaura-līlā sarvopari hana (87)

“In Śrī Navadvīpa-dhāma even an offensive person receives the wealth of the transcendental jewel of prema. Therefore, the pastimes of Śrī Gaura (gaura-līlā) are topmost. (87)

gaura-dhāma, gaura-nāma, gaura-rūpa-guṇa
aparādha nāhi māne tārite nipuṇa (88)

“The holy abode, name, form and qualities of Śrī Gaura do not consider one’s offences and they are most expert in liberating everyone. (88)

yadi aparādha thāke sādhakera mane
kṛṣṇa-nāme, kṛṣṇa-dhāme tāre bahu-dine (89)

gaura-nāme, gaura-dhāme sadya prema haya
aparādha nāhi tā’ra, bādhā upajaya (90)

“If there are offences existing in a sādhaka’s heart, Kṛṣṇa’s name and holy abode will remove them after a long time, only. But by taking shelter of the name and holy abode of Śrī Gaura, one will quickly attain prema, as offences committed in Śrī Gaura’s abode do not create any obstacles. (89–90)

The Kazi’s Samādhi

ai dekha ohe ‘jīva’, kājira samādhi
dekhile jīvera nāśa haya ādhi-vyādhi (91)

“O Jīva, now behold the samādhi of the Kazi. All miseries and sufferings are destroyed by taking darśana of his samādhi.” (91)

Śaṅkhavanika-nagara (Śaraḍāṅgā)

eta bali’ nityānanda preme garagara
calilena druta śaṅkhavanika-nagara (92)

tathā giyā śrī-jīvere balena vacana
ohe dekha śaraḍāṅgā apūrva darśana (93)

After taking darśana of the Kazi’s samādhi, Śrī Nityānanda Prabhu, overwhelmed with prema, quickly went to the place called Śaṅkhavanika. There He told Śrī Jīva, “O Jīva, behold the amazing Śaraḍāṅgā. (92–93)

śrī-śaraḍāṅgā nāma ati manohara
jagannātha baise yathā laiyā śabara (94)

“Even the name of Śrī Śaraḍāṅgā is enchanting in itself. Here the Supreme Lord Śrī Jagannātha resides with people of the Śabara caste. (94)

pūrve jabe raktabāhu daurātmya karila
dayitā-sahita prabhu hethāya āila (95)

“In ancient times, when the barbaric Raktabāhu began his violent atrocities, Lord Jagannātha came here with His beloved servants. (95)

(Śaraḍāṅgā: Jagannātha Purī in Śrī Navadvīpa-dhāma –)

śrī-puruṣottama-sama e dhāma haya
nitya jagannātha-sthiti tathāya niścaya (96)

“This place is non-different from Śrī Puruṣottama [Purī]. It is certain that Lord Jagannātha resides here eternally.” (96)

Śrīdhara-aṅgana

tabe tantuvāya-grāma hailena pāra
dekhilena kholābecā śrīdhara āgāra (97)

Thereafter, Śrī Nityānanda Prabhu went past the village of Tantuvāya and saw the house of Kholābecā Śrīdhara. (97)

(The reason why Śrīdhara-aṅgana is called Viśrāma-sthāna –)

prabhu bale,—“ei sthāne śrī-gaurāṅga hari
kīrtana viśrāma kaila bhakte kṛpā kari’ (98)

Śrī Nityānanda Prabhu said, “After performing kīrtana, Śrī Gaurahari rested here to bestow mercy upon His [fatigued] devotees. (98)

ei hetu viśrāma-sthāna era nāma
hethā śrīdharera ghare karaha viśrāma” (99)

“This place is therefore called Viśrāmasthāna, or ‘place of resting’. You should also take rest here, in the house of Śrīdhara.” (99)

(Śrīdhara worships Śrī Nityānanda Prabhu –)

śrīdhara śunila jabe prabhu-āgamana
sāṣṭāṅge āsiyā kare prabhura pūjana (100)

When Śrīdhara received the news of Śrī Nityānanda Prabhu’s arrival, he came there, offered his full obeisances to the Lord and began to worship Him. (100)

(Śrīdhara’s request at Śrī Nityānanada Prabhu’s feet –)

bale,—“prabhu baḍa dayā e dāsera prati
viśrāma karaha hethā āmāra minati” (101)

Śrīdhara said to Śrī Nityānanda Prabhu, “O Lord, You are so merciful to this servant [of Yours]. My prayer to You is to please take rest in my cottage.” (101)

(Śrī Nityānanda Prabhu praises Śrīdhara’s great fortune –)

prabhu bale,—“tumi hao ati bhāgyavān
tomāre karila kṛpā gaura-bhagavān (102)

Śrī Nityānanda Prabhu said, “You are greatly fortunate because Śrī Gaurhari Himself has bestowed His mercy upon you. (102)

adya morā ei sthāne kariba viśrāma”
śuniyā śrīdhara tabe haya āptakāma (103)

“We, too, will rest here today.” Śrīdhara became fully satisfied hearing Śrī Nityānanda Prabhu’s words. (103)

bahu yatne sevāyogya sāmagrī laiyā
randhana karāya bhakta brāhmaṇere diyā (104)

With great care, Śrīdhara brought paraphernalia to serve the Lord and arranged for brāhmaṇa devotees to cook. (104)

nitāi-śrīvāsa-sevā haile samāpana
ānande prasāda pāya ‘śrī-jīva’ takhana (105)

When Prabhu Śrī Nityānanda and Śrīvāsa Paṇḍita had finished their meals, Śrī Jīva took their remnants with great joy. (105)

(Śrīdhara and his family serve Śrī Nityānanda Prabhu –)

nityānande khaṭṭopari karāya śayana
savaṁśe śrīdhara kare pāda-samvāhana (106)

After the meal, Śrīdhara made Śrī Nityānanda Prabhu rest on a bed, and along with his entire family, he served the Lord’s divine feet. (106)

Ṣaṣṭi-tīrtha

aparāhne śrī-jīvere laiyā śrīvāsa
ṣaṣṭi-tīrtha dekhāila haiyā ullāsa (107)

In the afternoon, Śrīvāsa Paṇḍita joyfully took Śrī Jīva for darśana of Ṣaṣṭi-tīrtha. (107)

(Viśvakarmā’s arrival in Navadvīpa –)

śrīvāsa kahila,—śuna ‘jīva’ sadāśaya
pūrve deva-gaṇa jabe śunila niścaya (108)

navadvīpe ha’be mahāprabhu avatāra
viśvakarmā āilena nadīyā nagara (109)

Śrīvāsa Paṇḍita said, “Listen, O amiable Jīva, when the demigods heard that Śrīman Mahāprabhu would certainly appear in Śrī Navadvīpa-dhāma, they sent Viśvakarmā to this town of Nadiyā. (108–109)

(Viśvakarmā’s service to Śrī Navadvīpa-dhāma –)

prabhu jei pathe karibena saṅkīrtana
sei pathe jalakaṣṭa karite vāraṇa (110)

eka rātre sāṭha kuṇḍa kāṭila viśāi
śeṣa kuṇḍa kāji-grāme karila kāṭāi (111)

“Viśvakarmā thought, ‘There should be no scarcity of water [for the devotees to drink] along the path where Mahāprabhu will perform saṅkīrtana.’ Therefore, in one night, Viśvakarmā dug out sixty large ponds, of which the last one was made in the Kazi’s village. (110–111)

śrīdharera kalābāga dekhite sundara
ihāra nikaṭe eka dekha sarovara (112)

“Look, one of those ponds is still here near Śrīdhara’s beautiful banana garden. (112)

ei sarovare kabhu kari’ jala-khelā
mahāprabhu lailena śrīdharera kholā (113)

“Śrīman Mahāprabhu would play in the water of this pond, and then He would sometimes take Śrīdhara’s bananas. (113)

adyāvadhi mocā-thoḍa laiyā śrīdhara
śrī-śacī-mātāke deya ullāsa-antara (114)

“Even today Śrīdhara takes his banana flowers and stems and gives them to Mother Śacī with great joy [as he remembers these pastimes of Mahāprabhu]. (114)

Mayāmāri

ihāra nikaṭe mayāmāri nāma sthāna
dekhaha ‘śrī-jīva’ ājo āche vidyamān (115)

“O Jīva, just see the nearby place known as Mayāmāri. It is still present today. (115)

(Śrī Baladeva Prabhu’s arrival in Mayāmāri –)

paurāṇika kathā eka karaha śravaṇa
tīrtha-yātrā baladeva karila jakhana (116)

navadvīpe āsi’ jabe karila viśrāma
vipra-gaṇa jānāila mayāsura-nāma (117)

“Listen to an episode from the Purāṇas regarding the glories of this place. Once, Śrī Baladeva Prabhu came here to Navadvīpa on pilgrimage. As He lay down to rest after His arrival, some local brāhmaṇas came to tell Him about the atrocities caused by a demon named Mayāsura. (116–117)

(The reason behind the name Mayāmāri –)

mayāsura-upadrava śuni’ haladhara
mahāvege dhare tāre māṭhera bhitara (118)

“Hearing about Mayāsura’s disturbances, Haladhara [Śrī Baladeva] ran after that demon at great speed and caught him in the middle of a field. (118)

mahā-yuddha kaila daitya baladeva-sātha
avaśeṣe rāma tāre karila nipāta (119)

“A fierce battle ensued between Mayāsura and Śrī Baladeva Prabhu, and finally the demon died in the hands of Śrī Baladeva. (119)

se avadhi mayāmāri nāma khyāta haila
bahukāla kathā āja tomāre kahila (120)

“Since then this place is known as Mayāmāri. Today I have narrated to you a most ancient story. (120)

(Mayāmāri, Tālavana of Vraja –)

tālavana-nāma ei tīrtha brajapure
sadā bhāgyavān jana nayanete sphure” (121)

“Fortunate persons see this place [Mayāmāri] as Tālavana of Vraja.” (121)

sei rātre sei sthāne thākilena sabe
paradina yātrā kare ‘hari’ ‘hari’ rabe (122)

That night everyone rested there [in Śrīdhara-aṅgana], and next day, early in the morning, they continued their travel, calling out “Hari, Hari!” (122)

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

nitāi-jāhnavā-pada-chāyā jāra āśa
nadīyā-māhātmya kare e dāsa prakāśa (123)

This servant, Bhaktivinoda, whose only desire is to attain the cooling shade of the lotus feet of Śrī Nityānanda Prabhu and Śrī Jāhnavādevī, reveals the glories of Nadiyā. (123)

Thus Ends Chapter Six