Maṅgalācaraṇa (Auspicious Invocation) –

jaya śrī-caitanyacandra, jaya prabhu nityānanda,
jayādvaita jaya gadādhara
jaya śrīvāsādi-bhakta, gaura-pade anurakta,
jaya navadvīpa-dhāma-vara (1)

All glories to Śrī Caitanyacandra! All glories to Śrī Nityānanda Prabhu! All glories to Śrī Advaita Ācārya! All glories to Śrī Gadādhara Paṇḍita! All glories to all the devotees, beginning with Śrīvāsa, who have deep attachment for the divine feet of Śrī Gaurāṅga Mahāprabhu! All glories to the topmost dhāma, Śrī Navadvīpa! (1)

Śrī Suvarṇa-vihāra

chāḍiyā viśrāma sthāna, śrī-jīve laiyā jāna,
jathā grāma suvarṇa-vihāra
ohe ‘jīva’ prabhu kaya, apūrva e sthāna haya,
navadvīpa prakṛtira pāra (2)

Śrī Nityānanda Prabhu took Śrī Jīva from Viśrāma-sthāna [Śrīdhara-aṅgana] to Suvarṇavihāra. Arriving there, Śrī Nityānanda Prabhu said, “O Jīva, this unprecedented place is beyond material nature; it is transcendental. (2)

(Until the moment of death, a materialistic person’s only goal is to gather objects for sense gratification. Even if someone becomes like King Suvarṇa Sena [who had everything], he will still desire to collect more objects for his sense gratification –)

satya-yuge ei sthāne, chila rājā sabe jāne,
śrī-suvarṇa-sena tā’ra nāma
bahukāla rājya kaila, parete vārddhakya haila,
tabu nāhi kāryete viśrāma (3)

During Satya-yuga, a famous king named Śrī Suvarṇa Sena resided here. He ruled this place for a long time. Even in his old age, he remained busily engaged in his kingly duties, without retiring from them. (3)

(By residing in the dhāma, one will easily get an opportunity to take sādhu-saṅga –)

viṣaye āviṣṭa citta, kise vṛddhi haya vitta,
ei cintā kare naravara
ki jāni ki bhāgyavaśe, śrī-nārada tathā āise,
raja tāṅre pūjila vistara (4)

The king was always engrossed in sense enjoyment and always worried about how his kingdom could prosper. One day, who knows by what good fortune, Devaṛṣi Śrī Nārada came to visit him. Upon seeing Śrī Nārada, the king offered prayers and worshipped him. (4) 

(Śrī Nārada, who feels unhappy to see the sorrows of others, instructs the king in the Absolute Truth –)

nāradera dayā haila, tattva-upadeśa kaila,
rājāre ta’ laiyā nirjane
nārada kahena rāya, vṛthā tava dina jāya,
artha-cintā kari’ mane-mane (5)

arthake anartha jāna, paramārtha divya-jñāna,
hṛdaye bhāvaha eka-bāra
dārā-putra-bandhu-jana, keha nahe nija-jana,
maraṇete keha nahe kāra (6)

[Seeing the king’s condition] Śrī Nārada’s heart filled with compassion for him. He took the king to a secluded place and instructed him about the real truth (tattva). Śrī Nārada said, “O King, you are spending your days uselessly pondering how to gather wealth. You should understand that wealth does not bring fortune, but rather misfortune. Just once, contemplate in your heart the divine knowledge of actual fortune [the fifth goal of human life, kṛṣṇa-prema]. Wife, sons, friends, relatives and others are not ours. After death, none of them belong to us. (5–6)

(Although life is priceless, it is ephemeral –)

tomāra maraṇa ha’le, dehaṭī bhāsā’ye jale,
sabe jā’be gṛhe āpanāra
tabe kena mithyā āśā, viṣaya-jala-pipāsā,
yadi keha nāhi haila kā’ra (7)

“After your death, your body will be cremated on the bank of a river, and the ashes will be thrown in its waters. Everyone will then go back to their respective homes. Since no one belongs to you, why are you maintaining false hope that they do? Why are you trying to quench your thirst by remaining attached to sense enjoyment [which, being only a tiny drop, is unable to quench your thirst]? (7)

(It is foolish to hope for happiness by accruing worldly assets only –)

yadi bala labhi’ sukha, jīvane nā pāi duḥkha,
ataeva artha-ceṣṭā kari
seha mithyā kathā rāya, jīvana anitya haya,
nāhi rahe śata varṣopari (8)

“If you say that attempting to accumulate wealth will enable you to attain happiness and relieve your life of suffering, then I have to say, O king, that this is completely false because life itself is temporary; it will not last for more than one hundred years. (8)

(The actual purpose of human life –)

ataeva jāna sāra, jete habe māyāpāra,
jathā sukhe duḥkha nāhi haya
kise vā sādhiba bala, sei ta’ apūrva phala,
jāhe nāhi śoka-duḥkha-bhaya (9)

“You should therefore understand the essence of life [the real purpose of life]. Just see, we have only attained the human form of life to cross over the ocean of material existence, or, in other words, to perform bhajana. Do you know how to attain that place where there is no lamentation, sorrow or fear? [Make an effort to understand how.] (9)

(It is impossible to attain the abode of the Supreme Lord through renunciation and knowledge –)

kevala vairāgya kari’, tāhā nā pāite pāri,
kevala jñānete tāhā nāi
vairāgya jñānera bale, viṣaya-bandhana gale,
jīvera kaivalya haya bhāi (10)

“O King, that abode can be attained neither by renunciation alone nor solely by knowledge. When, on the strength of renunciation and knowledge, the material bondage has been severed, the living entities may at most attain kaivalya (sāyujya-mukti), or merging with the impersonal aspect of the Lord. (10)

(Kaivalya-mukti is the cause of total destruction –)

kaivalye ānanda nāi, sarvanāśa bali tāi,
kaivalyera nitānta dhikkāra
edike viṣaya gela, śreṣṭha kichu nā milila,
kaivelyera karaha vicāra (11)

ataeva jñānī jana, bhukti-mukti nāhi la’na,
kṛṣṇa-bhakti karena sādhana
viṣayete anāsakti, kṛṣṇa-pade anurakti,
sambandha-abhidheya-prayojana (12)

“There is no happiness whatsoever in kaivalya-mukti. For the living entities it means total ruination and is completely contemptible. In kaivalya-mukti all sensory pleasures are eliminated but nothing superior is attained. Therefore, that intelligent person who deeply considers the nature of kaivalya will give up the desire for both bhukti (sense enjoyment) and mukti (the elimination of suffering), and engage solely in devotion to Śrī Kṛṣṇa. Thoroughly understanding the principles of sambandha (one’s relationship with Kṛṣṇa), abhidheya (acting in accordance with that relationship) and prayojana (the ultimate goal of life), he will be detached from sense enjoyment and attached to Śrī Kṛṣṇa’s lotus feet. (11–12)

(Bhakti is the only means to attain the abode of Bhagavān –)

jīva se kṛṣṇera dāsa, bhakti binā sarvanāśa,
bhakti-vṛkṣe phale prema-phala
sei phala prayojana, kṛṣṇa-prema nitya-dhana,
bhukti-mukti tuccha se-sakala (13)

“The living entity is Śrī Kṛṣṇa’s servant [sambandha], and without bhakti [abhidheya] the jīva will be completely destroyed. On the tree of devotion grows the fruit of love of God (prema), and the ultimate goal of life [prayojana] is to attain the eternal wealth of kṛṣṇa-prema. Sense enjoyment and liberation are just insignificant fruits [of this tree]. (13)

(Although the jīva is Śrī Kṛṣṇa’s servant, he is still affected by illusion (māyā)–)

kṛṣṇa-cid-ānanda ravi, māyā tāṅ’ra chāyā-chavi,
jīva tāṅ’ra kiraṇāṇugaṇa
taṭastha dharmera vaśe, jīva yadi māyā sparśe,
māyā tā’re karaya bandhana (14)

“Śrī Kṛṣṇa is likened to the sun of cid-ānanda, or knowledge and bliss; māyā is His shadow; and the living entity is an infinitesimal particle in the rays of that sun. Because the jīva is generated from the marginal potency (taṭastha-śakti), illusion (māyā) binds him in her net if he turns towards her. (14)

(The destination of the living entity who has been caught by the net of illusion–)

kṛṣṇa-bahirmukha jei, māyā-sparśī jīva sei,
māyā-sparśe karma-saṅga pāya
māyājāle bhrami’ mare, karma-jñāne nāhi tare,
kaṣṭa-nāśa mantraṇā karāya (15)

“That living entity who turns away from Śrī Kṛṣṇa goes toward māyā. As a result, he is caught up in the perplexities of fruitive activities. He wanders about in her trap of material existence, attaining only troubles. He cannot obtain deliverance by the processes of karma and jñāna. (15) 

kabhu karma ācaraya, aṣṭāṅgādi yogamaya,
kabhu brahma-jñāna-ālocana
kabhu-kabhu tarka kare, avaśeṣe nāhi tare,
nāhi mane ātma-tattva-dhana (16)

“Sometimes he practises karma and sometimes aṣṭāṅga-yoga and other yoga methods. Sometimes he follows brahma-jñāna (impersonal knowledge). Sometimes he takes shelter of the path of logic, but in the end he is not delivered. Without knowledge about the true nature of the soul (ātma-tattva), it is impossible to be delivered. Still, the jīva is not willing to accept the process of bhakti (ātma-jñāna). (16)

(After wandering through innumerable species of life, one will attain pure devotion only by the association of devotees –)

bhramite-bhramite jabe, bhakta-jana-saṅga ha’be,
tabe śraddhā labhibe nirmala
sādhu-saṅge kṛṣṇa bhaji, hṛdaya-anarha tyaji’,
niṣṭhā lābha kare suvimala (17)

“Because of his previous activities, the living entity wanders from one body to another. When, by some good fortune, he comes into the association of sādhus, he attains pure faith (śraddhā). By performing bhajana of Śrī Kṛṣṇa in that association, all unwanted tendencies (anarthas) are removed from his heart. He thereby attains pure niṣṭhā, or steadiness in his devotional practices. (17)

bhajite-bhajite tabe, sei niṣṭhā ruci ha’be,
krame ruci haibe āsakti
āsakti haibe bhāva, tāhe ha’be prema-lābha,
ei krame haya śuddha-bhakti (18)

“By continuously performing bhajana, his niṣṭhā gradually transforms into ruci (intense relish for serving Kṛṣṇa) and then into āsakti (deep attachment for both the practice and the goal of spiritual life, Śrī Kṛṣṇa). Thereafter, bhava (transcendental emotion) manifests, and after that, prema (pure, transcendental love) manifests from bhāva. Śuddha-bhakti, or pure devotion, makes its appearance in this sequence. (18)

(Practising the nine limbs of bhakti under the guidance of devotees is the method to attain the ultimate goal –)

śravana-kīrtana mati, sevā-kṛṣṇārcana nati,
dāsya-sakhya-ātmanivedana
navadhā sādhana ei, bhakta-saṅge kare jei,
sei labhe kṛṣṇa-prema-dhana (19)

“Hearing and chanting about the Supreme Lord’s qualities, glories and so forth; remembering, serving and worshipping Him; offering Him obeisances; becoming His servant; becoming His friend; and offering one’s own self to Him are called navadhā-bhakti (the nine limbs of devotional service). A person who follows this nine-fold process of devotion under the guidance of devotees will achieve the wealth of love of Kṛṣṇa. (19)

(The duty of a resident of the dhāma –)

tumi rājā bhāgyavān, navadvīpe tava sthāna,
dhāma-vāse tava bhāgyodaya
sādhu-saṅge śraddhā pe’ye, kṛṣṇa-nāma-guṇa ge’ye,
prema-sūrye karāo udaya (20)

“You are a greatly blessed king because your residence is in Śrī Navadvīpa-dhāma. Your good fortune has arisen because of your staying in the dhāma. Now, please give up material enjoyment and reside in the association of saintly devotees to attain pure faith. Engage in continuous chanting of Śrī Kṛṣṇa’s name and qualities and thus invite the sun of prema to arise in your heart. (20)

(Śrī Nārada Muni provides indication of Śrī Gaurāṅga’s descent –)

dhanya kali āgamane, hethā kṛṣṇa la’ye gaṇe,
śrī-gaurāṅga-līlā prakāśibe
jei gaura-nāma la’be, tā’te kṛṣṇa-kṛpā ha’be,
braje vāsa seita’ karibe (21)

“In the upcoming blessed Kali-yuga, Śrī Kṛṣṇa will appear as Śrī Gaurāṅga and along with His associates manifest His pastimes of Vraja here. Whoever will chant the name of Śrī Gaurahari will obtain the mercy of Śrī Kṛṣṇa and residence in Vraja. (21)

(The easy method of attaining Śrī Kṛṣṇa –)

gaura-nāma nā laiyā, jei kṛṣṇa bhaje giyā,
sei kṛṣṇa bahukāle pāya
gaura-nāma laya jei, sadya kṛṣṇa pāya sei,
aparādha nāhi rahe tāya (22)

“A person who worships Śrī Kṛṣṇa without taking shelter of Śrī Gaurahari and without chanting His name will attain Śrī Kṛṣṇa after a long time. But if someone chants the name of Śrī Gaurahari, he will quickly attain Śrī Kṛṣṇa, and all his offences will be vanquished.” (22)

(The prowess of Śrī Gaura’s name –)

balite-balite muni, adhairya haya amani,
nācite lāgila ‘gaura’ bali’
gaurahari bola dhari’, vīṇā bale gaurahari,
kabe se āsibe dhanya kali (23)

Saying this, Nārada lost his composure, and he began to chant “Śrī Gaurahari!” and dance while playing his vīṇā. His vīṇā also sang along with him, “O Gaurahari, when will that fortunate age of Kali come?” (23)

(Appearance of prema is only possible by a devotee’s mercy –)

ei saba bali’ tā’ya, nārada caliyā jāya,
premodaya haila rājāra
gaurāṅga baliyā nāce, sādhu haite prema yāce,
viṣaya-vāsanā ghuce tāṅ’ra (24)

After instructing the king about kṛṣṇa-bhakti in this way, Śrī Nārada Muni left that place. By the mercy of Nārada, prema arose in the heart of the king. He began to chant “Gaurāṅga, Gaurāṅga” and dance, and he begged for prema from the sādhus. As a result, all of his desires for sense enjoyment were removed. (24)

(The king receives darśana of Śrī Gaura-Gadādhara in a dream –)

nidrākāle naravara, dekhe gaura-gadādhara,
sa-pārṣade tāṅhāra aṅgane
nāce ‘hare-kṛṣṇa’ bali’, kare sabe kolākuli,
suvarṇa-pratimā gaura sane (25)

Once, while sleeping, the king received darśana of Gaura-Gadādhara along with Their associates. Śrī Gaurahari, whose complexion is like molten gold, was dancing in his own courtyard with all of His devotees. They were chanting “Hare Kṛṣṇa” and embracing one another. (25)

(The king’s condition upon awakening –)

nidrā-bhaṅge narapati, kātara haila ati,
gaura lāgi’ kara’ya krandana
daivavāṇī haila tāya, prakaṭa samaye rāya,
ha’be tumi pārṣade gaṇana (26)

As soon as the king awoke, he felt greatly distressed and began to weep, desiring to attain Śrī Gaurahari. At that moment, an aerial voice said, “O King, you will take birth at the time of My manifest pastimes and be counted among My associates. (26)

(King Śrī Suvarṇa Sena’s identity in Śrīman Mahāprabhu’s pastimes –)

buddhimanta khāṅa nāma, pāibe he guṇa-dhāma,
sevibe gaurāṅga-śrī-caraṇa
daivavāṇī kāne śuni’, sthira haila nara-maṇi,
kare tabe gaurāṅga-bhajana (27)

“O King endowed with all good qualities, at that time your name will be Buddhimanta Khāna and you will serve Śrī Gaurāṅga Mahāprabhu’s lotus feet.” Hearing the aerial voice, the king regained his patience and from that moment on began to worship Śrī Gaurāṅga. (27)

(Śrīvāsa Paṇḍita absorbed in the mood of Nārada –)

nityānanda-kathā śeṣe, nāradera śaktyāveśe,
śrīvāsa haila acetana
mahā-premāveśe tabe, gaura-nāmāmṛtāsave,
bhūme loṭe śrī-jīva takhana (28)

When Śrī Nityānanda Prabhu finished His story, Śrīvāsa Paṇḍita, absorbed in the mood of Nārada, fainted. Seeing Śrīvāsa’s condition, Śrī Jīva became intoxicated with mahāprema. He drank the nectar of Gaura’s name and rolled around in the dust of that place. Then he spoke, (28)

(Śrī Gaurahari, the fulfiller of the devotee’s desires –)

āhā ki gaurāṅga-rāya, dekhiba āmi hethāya,
suvarṇa putali gorā-maṇi
balite-balite tabe, śrī-gaura-kīrtana sabe,
nayanete dekhaya amani (29)

“Alas, will I also be able to behold that golden-complexioned jewel of Śrī Gaura at this place?” As soon as Śrī Jīva said this, they [Śrī Nityānanda, Śrīvāsa and Śrī Jīva] could see Śrīman Mahāprabhu performing saṅkīrtana. (29)

āhā se amiya jini’, gaurāṅgera rūpa-khāni,
nācite lāgila seikhāne
tabe nityānanda rāya, gaurāṅgera guṇa gāya,
advaita sahita sarva-jane (30)

That unprecedented form of Śrī Gaurāṅga Mahāprabhu, which even puts nectar to shame, was dancing, and Śrī Nityānanda Prabhu and Śrī Advaita Ācārya, along with all the devotees, were singing the glories of Śrī Gaurāṅga. (30)

mṛdaṅga mandirā bāje, saṅkīrtana suvirāje,
pūrva-līlā haila vistara
kata je ānanda haya, varṇite śakati naya,
belā haila dvitīya prahara (31)

Accompanied by resounding mṛdaṅgas and karatālas, everyone was enraptured in saṅkīrtana. The pastimes that took place when Śrīman Mahāprabhu resided in Navadvīpa again became manifest. I do not have the power to describe the bliss in the hearts of everyone at that time. Meanwhile, afternoon came. (31)

Śrī Nṛsiṁhapallī

tabe ta’ calila sabe, gaura-gīta-kalarave,
devapallī-grāmera bhītara
tathāya viśrāma kaila, devera atithi haila,
madhyāhna bhojana ataḥpara (32)

They all arrived in the village of Devapallī, loudly singing the glories of Śrī Gaurāṅga Mahāprabhu. They took rest and then, as guests of the deity [Śrī Nṛsiṁha-deva], they honoured lunch prasāda. (32)

(Śrī Nṛsiṁha-deva’s place since Satya-yuga –)

divasera śeṣa yāme, sakale bhramaye grāme,
prabhu-nityānanda tabe kaya
devapallī ei haya, śrī-nṛsiṁha-devālaya,
satya-yuga haite paricaya (33)

At the end of the day, they wandered throughout the village. Śrī Nityānanda Prabhu said, “This is Devapallī. The famous temple of Śrī Nṛsiṁha Bhagavān has been here ever since Satya-yuga. (33)

(The resting place of Śrī Nṛsiṁha Bhagavān –)

prahlādere dayā kari’, hiraṇye vadhiyā hari,
ei sthāne karila viśrāma
brahmā ādi deva-gaṇa, nija-nija niketana,
kari’ eka basāila grāma (34)

“After the Supreme Lord, Śrī Hari, showed mercy upon Prahlāda by killing Hiraṇyakaśipu, He rested at this place. Brahmā and other demigods built residences for themselves here and thus a village was founded. (34)

(Many demigods arrived here to serve Lord Śrī Nṛsiṁha-deva –)

mandākinī-taṭa dhari’, ṭilāya vasati kari’,
nṛsiṁha sevāya haila rata
śrī-nṛsiṁha-kṣetra-nāma, navadvīpe ei dhāma,
parama-pāvana śāstramata (35)

“All these demigods resided on top of hillocks (ṭīlās) on the river Mandākinī’s bank and became absorbed in the service of Lord Śrī Nṛsiṁha- deva. According to the verdict of the scriptures, this Śrī Nṛsiṁha-kṣetra, which is situated in Śrī Navadvīpa-dhāma, is supremely sacred. (35)

sūrya-ṭilā, brahma-ṭilā, nṛsiṁha pūrave chilā,
ebe sthāna haila viparyaya
gaṇeśera-ṭilā hera, indra-ṭilā tāra para,
eirūpa bahu ṭilāmaya (36)

“O Jīva, behold Sūrya-ṭīlā and Brahma-ṭīlā. Previously, Nṛsiṁha-ṭīlā was situated to the east of these ṭīlās, but now this place has changed. Just see Gaṇeśa-ṭīlā and after that, Indra-ṭīlā. There are so many hillocks here. (36)

(Viśvakarmā’s construction of residences suitable for the demigods –)

viśvakarmā mahāśaya, nirmilā prastaramaya,
kata śata devera vasati
kāle saba lopa haila, mandākinī śukāila,
ṭilā-mātra āchaya samprati (37)

“Although Viśvakarmā Mahāśaya constructed innumerable diamond- and pearl-studded residences here that were suitable for demigods, the buildings have all disappeared over time. Now even the river Mandākinī has dried up. Only the hillocks remain. (37)

(Śrī Nityānanda Prabhu’s prediction –)

śilā-khaṇḍa agaṇana, kara ebe daraśana,
sei saba mandirera śeṣa
punaḥ kichu-dina pare, eka bhakta naravare,
pā’be nṛsiṁhera kṛpā-leśa (38)

bṛhat mandira kari’, basāibe narahari,
punaḥ sevā karibe prakāśa
navadvīpa-parikramā, tāra ei eka sīmā,
ṣola-krośa-madhye ei vāsa (39)

“Just see these innumerable pieces of stone here. They are all ruins of temples. Again after some time, one devotee will attain a drop of mercy of Śrī Nṛsiṁha Bhagavān and build a huge temple here. He will install Śrī Nṛsiṁhadeva here and re-establish worship of Him. This place is situated at the border of the sixteen kosas Navadvīpa parikramā. (38–39)

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

nitāi-jāhnavā-pada, je-janāra sampada,
sei bhaktivinoda kāṅgāla
navadvīpa-su-mahimā, nāhi tāra kabhu sīmā,
tāhā gāya chāḍi’ māyājāla (40)

This wretched beggar Bhaktivinoda, whose only treasure is service to the lotus feet of Śrī Nityānanda Prabhu and Śrī Jāhnavā-devī, abandons the web of māyā and sings of Śrī Navadvīpa’s glories, to which there is no end. (40)

Thus Ends Chapter Seven