Navadvipa Dhama Mahatmya 1st Eng

Sri Navadvipa-dhama-mahatmya
Parikram-khaa
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(The Excellence of r Navadvpa-dhma)
- Sri Navadvipa-dhama-mahatmya
Parikram-khaa
by rla Bhaktivinoda hkura
translated from the Hindi edition of
r rmad Bhaktivednta Nryaa Gosvm Mahrja
Dedicated to my Holy Master

r gauya-vednta-crya-kesar nitya-ll-pravia o viupda aottara-ata r
rmad Bhakti Prajna Keava Gosvm Mahrja

the best amongst the tenth generation of descendants in the bhgavata-parampar from r Ka Caitanya Mahprabhu, and the founder of the r Gauya Vednta Samiti and its branches throughout the world
Contents
Foreword .................................................................. i A Brief Life History of the Author ...................... v Chapter One (The Excellence of the Dhma) ..122 Chapter Two ...................................................2342 The Circumference of r Gaua-maala and r Navadvpa-dhma........................................... 24 The True Nature of r Navadvpa-dhma ........27 Chapter Three ................................................4354 Rivers Flowing Through r Navadvpa ............ 44 r Antardvpa .......................................................47 Rules for Performing r Navadvpa-dhma Parikram ............................................................... 50 The Best Time for Performing Parikram ......... 52 Chapter Four...................................................5582 r Jva Gosvm Leaving Home ......................... 56 r Jvas Glorification of r Nitynanda Prabhu .....................................................................63 r Jva Gosvms Humble Description of His Good Fortune ........................................................ 65
- Sri Navadvipa-dhama-mahatmya -
r Nitynanda Prabhus Order to r Jva ....... 70 r Madhusdana Vcaspatis Identity ...............72 r Jvas Enquiry Concerning the Tattva About r Navadvpa-dhma............................................77 r Nitynanda Prabhus Description of r Navadvpa-dhmas Real Nature .........................78 Chapter Five .................................................83128 Description of r Dhma Mypura ................. 84 The First Day: Darana of Mypura................. 89 Yogapha ............................................................... 90 rvsa-agana .......................................................97 r Advaita-bhavana ...........................................102 r Gaddhara-bhavana ......................................103 Ketrapla Vddha-iva ......................................104 Mahprabhu-gha ...............................................111 Mdh-gha ....................................................... 113 Brako-gha .................................................... 113 Paca ivlaya-gha........................................... 114 r Jva Gosvms Doubt .................................... 115 r Nitynanda Prabhus Answer ...................... 116 Chapter Six ................................................. 129162 History of r Gag-nagara ..............................130
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Contents
Ballla-drghik ....................................................135 r Smantadvpa .................................................139 The Village of the Kazi........................................149 The Kazis Samdhi .............................................153 akhavanika-nagara (arag) ...................153 rdhara-agana ..................................................155 ai-trtha ............................................................158 Maymri ..............................................................160 Chapter Seven ............................................. 163184 r Suvara-vihra ..............................................163 r Nsihapall...................................................180 Chapter Eight .............................................. 185210 r Harihara-ketra..............................................188
Gdigch-grma (r Godrumadvpa) ....192

The Place of Bhajana of Indra and Mother Surabhi....................................................196 The Story of Mrkaeya is Coincidental Arrival in Godrumadvpa ...................................199 Chapter Nine .............................................. 211222 r Madhyadvpa ..................................................212 r Kumra-haa .................................................218 Naimiraya........................................................219
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Chapter Ten ............................................... 223242 r Brhmaa-pukara ....................................... 224 r Uccahaa (Kuruketra in Navadvpa) .......233 The Sequence of r Navadvpa Parikram .... 236 The Description of Nava-rtra in the Scriptures ............................................................. 240 Chapter Eleven .......................................... 243286 Pacave ............................................................. 243 Kuliy-pha (Koladvpa) ................................ 245 The Place Where Hirayka Was Killed ....... 249 In Navadvpa, the Order of Vrajas Twelve Forests Is Inversed............................................... 254 r Samudragaha............................................... 254 The Story Explaining How Dvrak-pur Is Situated in r Samudragaha ...................... 255 The Presence of Gag-sgara in r Samudragaha ................................................. 264 r Campaka-haa (the Place of r Dvija Vntha) .......................................................... 266 Chapter Twelve.......................................... 287294 Rtupura (r tudvpa).................................... 288 tudvpa, r Rdh-kua of Vraja ............... 292
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Contents
Chapter Thirteen ........................................ 295316 The History of r Vidynagara (Situated Within tudvpa).............................. 295 Jnnagara (r Jahnudvpa), Bhadravana of Vraja............................................312 Chapter Fourteen ........................................ 317332 Mmagchi (Modadrumadvpa), the City of r Ayodhy Situated Within r Navadvpa .. 317 Modadrumadvpa, r Bhravana of Vraja .. 330 Chapter Fifteen ...........................................333372 r Vaikuhapura ...............................................333 Mahatpura, or Kmyavana of Vraja ................. 350 Yudhihira-l and Draupad-kua ...............352 rla Madhvcryas Arrival in Mahatpura .....355 r Rudradvpa .................................................... 358 r akarapura .................................................. 359 r akarcryas Arrival in r Navadvpa .. 359 Rudradvpa (the Place of the Eleven Rudras). .. 362 r Viusvms Arrival in r Navadvpa ......363 Prag ............................................................ 368 The Place of Rsa-ll, r Va-vaa............. 369 r Dhra-samra ..................................................370
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Chapter Sixteen ..........................................373394 r Bilva-pukari, Belvana of Vraja ...............374 r Nimbditya in r Navadvpa ......................375 rman Mahprabhu Accepts Two Essential Conceptions From Each of the Four Vaiava Sampradyas .........................................................387 Rukmapura (Rma-trtha) ................................. 390 Bharadvja-l .................................................... 390 Chapter Seventeen (r Nitynanda Prabhu Answers the Questions of r Jva Gosvm) ....................................... 395406 Chapter Eighteen ....................................... 407430 The Constitutional Form (Svarpa) of the Jva ..................................................................414 Appendix ....................................................431438 r Nagara-krtana (rla Bhaktivinoda hkura) ...............................................................431 Ucchvsa-dainyamay-prrthan (rla Bhaktivinoda hkura) ..................................... 434 Nagara Bhramiy mra Gaura ........................437
Foreword
(Translated From the Hindi Edition)
Today I am feeling unlimited joy that by the inspiration and causeless compassion of my most worshipful holy master, nitya-ll-pravia o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, we are presenting for his pleasure an unprecedented Hindi edition of r Navadvpa-dhmamhtmya, Parikram-khaa. The original Bengali work was composed by the Seventh Gosvm rla Saccidnanda Bhaktivinoda hkura, who is the embodiment of r Gaurga Mahprabhus potency (gaura-akti svarpa). r Gaura and r Ka comprise an identical spiritual principle (tattva); there is no difference whatsoever between Them. r Ka, the personification of sweetness (mdhuryavigraha), is none other than r Gaurasundara Himself, who is the personification of munificence (audrya-vigraha), and vice versa. r
Kas abode, r Vndvana, is similarly identical in all respects to r Gauras abode, r Navadvpa, which is actually called GuptaVndvana, the hidden Vndvana. In this way, both the divine principles (tattvas) and holy abodes (dhmas) are eternal and not affected by mundane considerations such as time, place and circumstance. Ka-nma kare apardhera vicra [r Caitanya-caritmta, di-ll 8.24]. Even if he is chanting the name of Ka, a person who is committing offences will not be able to attain love for Ka (ka-prema) in millions and millions of lifetimes. However, gaura-nitynandera nhi e saba vicra, nma laile prema dena, bahe arudhra, r Gaura and r Nitynanda do not consider any offences. When one chants Their names, prema will awaken in the heart and torrents of tears will begin to flow from the eyes. Like r Gaurahari Himself, His abode is supremely liberal and the most magnanimous. Without worshipping and attaining the mercy of r Gaurahari and His abode, r Navadvpa, it
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Foreword
is impossible to obtain darana (a vision) and the mercy of r Vndvana. r Kas dhma, Vndvana, and r Gauras dhma, Navadvpa, are non-different. Therefore, the perimeter of r Navadvpadhma extends to sixteen kosas (approximately thirty-two miles), just like the perimeter of r Vndvana. All the places of r Vndvana, such as r Yamun, r Govardhana, r Rsasthal, r Rdh-kua, r yma-kua and various sub-forests, also exist eternally in a concealed form in r Navadvpa-dhma. r Gaurasundara sports eternally in this abode. Fortunate living beings can experience rman Mahprabhus eternal pastimes by performing nma-sakrtana under the guidance of His pure devotees. Sdhakas desiring to attain bhakti should completely give up all offences such as nmaapardha, sev-apardha and dhma-apardha. Persons who come to the dhma for darana, parikram and so forth should avoid committing offences to the holy abode (dhma-apardha).
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Therefore, for their understanding, the ten kinds of offences are mentioned below:
(1) To disrespect r guru and sdhus who reveal the dhma (2) To consider the dhma to be temporary (3) To commit violence to the residents of the dhma or to the devotees performing parikram, and to give them material designations in respect to caste and creed (4) To perform mundane activities pertaining to sense enjoyment while residing in the dhma (5) To earn money or to make a business on the pretext of serving the dhma (6) To think with ones mundane intelligence that the dhma is just another material place, or to consider it equal to other holy places; and to endeavour to measure the size of the dhma (7) To commit sins while living in the dhma (8) To consider r Navadvpa-dhma and r Vndvana-dhma to be different from each other (9) To blaspheme the scriptures describing the glories of the dhma (10) To disbelieve [the narrations about] the
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Foreword
glories of the dhma and to consider them mere exaggeration and imaginary
My most worshipful r Gurudeva personally wrote a preface to Jaiva-dharma in which he has mentioned that the state of mind of modern readers is such that, they will not have faith in the subject matters written by an author as long as they do not know about him. Keeping this in mind, I introduce the respective author in the foreword of almost all of our books.
A Brief Life History of the Author

Saccidnanda rla Bhaktivinoda hkura was born in the village of Vranagara, which is near Yogapha-Mypura, r Caitanya Mahprabhus appearance place. He received his education in Kolkt. His intelligence was very sharp, and from his early childhood he was deeply devoted to religion (dharma). Even as a student he lectured eloquently on the topic of dharma, speaking either in Bengali or in English according to necessity in various schools, colleges and other places.
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After completing his education, he went to the state of Orissa and was appointed by the Government as Deputy Magistrate with specific duties. There, the Government also appointed him as the administrator of the famous r Jaganntha Temple. During rla Bhaktivinoda hkuras time, the service of Lord Jaganntha was beautifully and efficiently conducted. During these days in Pur, a so-called yog named Vivaksena lived in a dense jungle of Orissa. He declared himself to be r Ka and people believed him. He made an announcement that he would perform the rsa dance during one full moon night, and the ladies of the neighbouring areas began to show eagerness to take part in it. Seeing this, all the villagers relayed their concern to the State Government. The Government appointed rla Bhaktivinoda hkura to investigate the situation, which resulted in the yog being found guilty. rla Bhaktivinoda hkura then sent the criminal to jail, where he fasted to death.
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Foreword
Wherever rla Bhaktivinoda hkura went, he preached the religion of pure devotion as practised and preached by rman Mahprabhu. He made a resolution that, upon retiring from his governmental post, he would go to Vndvana and perform bhajana. On his way to r Vndvana, he came to a place known as Takevara, situated within the borders of West Bengal. There, the great devotee Takevara Mahdeva [Lord iva] appeared to him in a dream and instructed him: You are now travelling to Vndvana, but you have to accomplish many tasks here. The appearance place of r Caitanya Mahprabhu, r Mypura-Yogapha, has not been unveiled. You have to reveal it and also reveal the nine islands of Navadvpa as well as their glories. After receiving r Mahdevas instruction, he returned to Navadvpa and constructed a cottage in Godruma-kuja, where he began to perform bhajana. While living there, he revealed r Dhma Mypura-Yogapha. After finding the site, he wanted it verified by a superior Vaiava crya. Therefore, he called
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vaiava srvabhauma r Jaganntha dsa Bbj Mahrja from Vraja. Upon arriving there, the 144 year-old r Jaganntha dsa Bbj Mahrja began to dance vigorously, proclaiming, This is the birthplace of my most worshipful ac-nandana r Gaurahari! In this way, rla Bhaktivinoda hkura revealed the birthplace of rman Mahprabhu, Yogapha. After that, in community gatherings, he spread the news about its location. rla Bhaktivinoda hkura also accomplished one more glorious deed for this world by giving to the world rla Bhaktisiddhnta Sarasvat [his son]. To fulfil the desire of rla Bhaktivinoda hkura, rla Bhaktisiddhnta Sarasvat preached pure devotion and nmaprema (transcendental love for Ka by chanting the holy name) as practised and preached by rman Mahprabhu. He preached not only throughout Bengal and India, but also throughout the whole world.
bhakta-gae j dila caitanya-icchya nady mhtmya vari bhaktera kpya
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Foreword
je avadhi r-caitanya aprakaa haila dhma-ll prakite bhakte j dila

r Navadvpa-dhma-mhtmya (1.9, 11)
[In these verses rla Bhaktivinoda hkura says,] After He concluded His manifest pastimes, r Caitanya Mahprabhu Himself ordered His devotees to [again] unveil and manifest the pastimes of r Navadvpa-dhma to the world. The devotees, in turn, gave me the instruction to reveal the glories of r Navadvpa-dhma. Accepting the instruction of the devotees to be the same as the instruction of rman Mahprabhu, I am herein describing the glories of r Navadvpa-dhma. Specifically to carry out the order of r Nitynanda Prabhu and r Jhnav-dev, rla Bhaktivinoda hkura revealed and preached the glories of r Navadvpa-dhma. He has himself written:
nitynanda-r-jhnav-dea piy varilma navadvpa ati dna haiy
r Navadvpa-dhma-mhtmya (18.73)
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Although I am lowly and insignificant, I have described r Navadvpa-dhma, only on the order of r Nitynanda Prabhu and r Jhnav-dev.
rla Bhaktivinoda hkura compiled more than one hundred scriptures in various languages. Among them, most prominent are r Bhakti-tattva-viveka, rman Mahprabhu k ik, r Caitanya-ikmta, r Jaiva-dharma, r Bhajana-rahasya, r Navadvpa-bhvataraga, aragati, Kalya-kalpataru, Gtval, Ymuna-bhvval, Vaiava-siddhnta-ml, r Navadvpa-dhma-mhtmya, Bhgavatrkamarci-ml, mnya-stra, Ka-sahit, Datta-kaustubha, Prema-pradpa, r Harinmacintmai, Tattva-stra, Amta-pravha-bhya (a commentary on r Caitanya-caritmta) and Rasika-rajana-bhya (a commentary on Bhagavad-gt). rla Bhaktivinoda hkura originally wrote r Navadvpa-dhma-mhtmya in Bengali. Although many editions have already been
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Foreword
published in Bengali, this is the first Hindi edition. I am fully convinced that by studying and reciting this book the faithful devotees will understand the amazing glories of r Navadvpa-dhma, as well as the non-difference between ac-nandana r Gaurahari and Vrajendra-nandana r Ka. Thus they will obtain inspiration to perform their bhajana in the method shown by rla Rpa Gosvm. In addition, they will also understand many more spiritual principles in regard to rman Mahprabhu and to bhajana. There is no need to say anything further about this. Praying for a particle of mercy of the Vaiavas, tridai-bhiku r Bhaktivednta Nryaa On the disappearance day of r Jaganntha dsa Bbj Mahrja, 18 February, 2007
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Acknowledgements to the english edition

TranslaTion: Acyutnanda dsa, Ka-kp dsa, Kavallabh ds, nt ds, Vraja-sundar ds TranslaTion ConsulTaTion: rpad Mdhava Mahrja, Mdhava-priya dsa, Prim ds Hindi TranslaTion FideliTy CHeCk: Ka-kp dsa, Mukunda Datta dsa ediTing: Kundalat ds, Vaiyajant-ml ds, Vaiav ds ediTing inpuT: Kamy ds, vnanda dsa FronT Cover painTing: Majar ds Cover design: Majar ds, Viksa hkura r gaua-maala CHarT (pg. 26): Jaya-gopla dsa, Vaijayant-ml ds drawings (exCepT on pg. 329): Rdhik ds prooFreading: Jnak ds, Knt ds
r rmad Bhaktivednta Nryaa Gosvm Mahrja
o viupda paramahasa parivrjakcrya
nitya-ll-pravia o viupda
r rmad Bhaktivednta Vmana Gosvm Mahrja
r rmad Bhaktivednta Svm Mahrja
Photo used with permission the bhaktivedanta book trust international, Inc. www.krishna.com. All rights reserved.
r rmad Bhakti Prajna Keava Gosvm Mahrja
r rmad Bhaktisiddhnta Sarasvat Prabhupda
rla Saccidnanda Bhaktivinoda hkura
rla Jva Gosvm
1 r Antardvpa fully surrendering ones very self to the Lord (tma-nivedanam) 2 r Smantadvpa hearing (ravaam) 3 r Godrumadvpa chanting (krtanam) 4 r Madhyadvpa remembering (smaraam) 5 r Koladvpa serving the Lords lotus feet (pda-sevanam) 6 r tudvpa worshipping (arcanam) 7 r Jahnudvpa offering prayers (vandanam) 8 r Modadrumadvpa engaging as a servant (dsyam) 9 r Rudradvpa serving as a friend (sakhyam)
Chapter One
The Excellence of the Dhma
Auspicious Invocation (Magalcaraa)
jaya jaya navadvpa-candra ac-suta jaya jaya nitynanda-rya avadhta (1)
All glories, all glories to r ac-nandana, the moon of r Navadvpa! All glories, all glories to r Nitynanda Prabhu, the avadhta! (1)
jaya jaya r-advaita prabhu mahaya gaddhara rvsa paita jaya jaya (2)
All glories, all glories to r Advaita crya Prabhu! All glories, all glories to r Gaddhara Paita and rvsa Paita! (2)
Homage to r Navadvpa, the abode of the Lords pastimes
jaya navadvpa-dhma sarva-dhma-sra jaya navadvpa-vs gaura parivra (3)
All glories to r Navadvpa-dhma, the essence of all holy abodes! All glories to the inhabitants of Navadvpa, the family of r Gaura! (3)
- Sri Navadvipa-dhama-mahatmya Anything can be achieved by the mercy of devotees
sakala bhakata-pade kariy prama sakepe variba mi navadvpa-dhma (4)
Paying my respects at the lotus feet of all devotees, I [r Bhaktivinoda hkura] will briefly describe r Navadvpa-dhma. (4)
The author indicates his inability to describe the glories of Navadvpa
navadvpa maalera mahim apra brahm di nhi jne vare sdhya kra (5)
The glories of r Navadvpa-dhma are incomparable. If even Lord Brahm and others like him do not know its glories, who is able to describe them? (5)
ea and Mahdeva are also unsuccessful in describing the glories of Navadvpa
sahasra vadane ea varite akama kudra jva mi kise haiba sakama (6)
If Bhagavn ea is unsuccessful in describing the glories of Navadvpa-dhma with his hundreds of mouths, then how can I, an insignificant living entity, succeed in doing so? (6)
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Chapter One
satya vae navadvpa mahim ananta deva-deva mahdeva nhi pya anta (7)
Truly, the glories of r Navadvpa-dhma are unlimited; even Mahdeva, the god of the demigods, cannot reach their end. (7)
The Supreme Lords desire is the essence of everything
tathpi caitanyacandra-icch balavn sei icchvae bhakta jra vidhna (8)
Nevertheless, the will of r Caitanyacandra is very powerful, and only according to His wish do the devotees submit their requests to others. (8)
The Lords desire is certainly the desire of the devotees
bhakta-gae j dila caitanya-icchya nady-mhtmya vari bhaktera kpya (9)
According to the will of r Caitanya, the devotees have instructed me to describe the greatness of r Navadvpa-dhma. I can do this only because of their merciful order. (9)
The author reveals a deep mystery
ra eka kath che gha atiaya kahite n icch haya, n kahile naya (10)
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There is also another extremely confidential topic. Although I have no desire to disclose it, I cannot desist from telling it. (10)
je avadhi r-caitanya aprakaa haila dhma-ll prakite bhakte j dila (11)
When r Caitanya Mahprabhu concluded His manifest pastimes, He told the devotees to reveal the pastimes of r Navadvpa-dhma. (11)
Scriptures regarding Mahprabhus pastimes are hidden by My-dev
sarva avatra haite gha avatra r-caitanyacandra mora vidita sasra (12)
The descent of my most worshipful r Caitanya Mahprabhu is more confidential than all other incarnations of the Lord. This is wellknown throughout the entire universe. (12)
gha-ll stre gha-rpe ukta haya abhakta-janera citte n haya udaya (13)
In the scriptures, confidential pastimes are described in a hidden way. Such pastimes do not appear in the hearts of non-devotees. (13)
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Chapter One
se ll-sambandhe jata gha stra chila my-dev bahukla cchdi rkhila (14)
Even though there were many confidential scriptures regarding these pastimes, My-dev kept them hidden for a long time. (14)
aprakaa stra bahu rahe yath tath prakaa streo jata caitanyera kath (15) se-sakala my-dev paita-nayana variy rkhe gupta bhve anukaa (16)
Narratives of r Caitanya Mahprabhu were described in many places, both in scriptures made known to the public, as well as in scriptures not known that were kept here and there. However, My-dev always kept them concealed from the eyes of the scholars. (1516)
By Mahprabhus desire My-dev removed her covering
gaurera gambhra ll haile aprakaa prabhu-icch jni my haya akapaa (17) uhiy laila jla jva-caku haite prakila gaura-tattva e jaa jagate (18)
When r Gaurasundara completed His profound pastimes, My-dev, being faithful to His will, removed the covering from the eyes of the jvas and revealed, within this material world, the true nature of r Gaura (gaura-tattva). (1718)
gupta-stra anyse haila prakaa ghucila jvera jata yuktira sakaa (19)
All hidden scriptures regarding this topic easily manifested, and the jvas inclination to debate was also vanquished. (19)
The mercy of the supremely compassionate r Nitynanda Prabhu
baai daylu prabhu nitynanda-rya gaura-tattva prakila jvera hiyya (20)
The supremely merciful r Nitynanda Prabhu revealed gaura-tattva in the hearts of the living entities. (20)
tra j peye my che varaa subhakta paita-gaa pya stra-dhana (21)
On r Nitynanda Prabhus order, Mydev removed the covering she had placed over
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Chapter One
the scriptures and the learned, pure devotees obtained the wealth of the scriptures. (21)
ihte sandeha jra n haya khaana se abhg vth kena dharaya jvana (22)
Why is that unfortunate person, whose doubts are not removed in spite of hearing all this, uselessly maintaining his life? (22)
je-kle vara jei kp vitaraya bhgyavanta jana the baa sukh haya (23)
A fortunate person becomes filled with happiness to receive the Lords mercy at any time and in any way the Lord chooses to distribute it. (23)
Symptoms of an unfortunate person
durbhg-lakaa ei jna sarva-jana nija-buddhi baa bali kariy gaana (24)
We should all understand that one who thinks I am the most intelligent of all is the most unfortunate of all. (24)
varera kp nhi karaya svkra kutarke myra gartte pae brabra (25)
One who does not accept the mercy of the Lord repeatedly falls into the pitfall of the illusory energy through his false logic. (25)
The call of r Nitynanda Prabhu, the crown jewel among those giving prema
eso he kalira jva, cha kuini nirmala gaurga-prema laha paripi (26)
Come, O living entities of Kali-yuga! Leave duplicity(1) and accept the true process to achieve pure gaurga-prema. (26)
ei bali nitynanda ke brabra tabu ta durbhg-jana n kare svkra (27)
Although r Nitynanda Prabhu repeatedly calls out in this way, those who are unfortunate do not accept gaurga-prema. (27)
kena je emana preme kare andara vicra kariy dekha haiy tatpara (28)
Why do they not honour this prema? Please consider this carefully. (28)
The word used here is kuini, which means to give up all kinds of ku, opinions opposing bhakti, and n, completely non-devotional atheistic opinions.
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(1)
Chapter One The conditioned living entities are trying to obtain insignificant happiness in many ways
sukha lgi sarva-jva nn yukti kare tarka kare, yoga kare, sasra-bhitare (29)
In this material world, all living entities are seeking happiness through logic, deliberation, yoga and so on. (29)
sukha lgi sasra chiy vane jya sukha lgi yuddha kare rjya rjya (30)
Only to obtain happiness some leave materialistic life and retire to the forest, and only to obtain happiness kings wage wars with other kings. (30)
sukha lgi kmin-kanaka pche dhya sukha lgi ilpa ra vijna clya (31)
Only to obtain happiness some run after women and wealth, and only to obtain happiness some engage in arts and science. (31)
sukha lgi sukha che klea ik kare sukha lgi arava-madhyete ube mare (32)
Some, having searched for happiness, give up the desire for it and learn how to tolerate
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miseries, while others dive into the ocean and commit suicide to attain it. (32)
The means to obtain real happiness
nitynanda bale ki duhta tuliy eso jva karma-jna-sakaa chiy (33)
Nitynanda Prabhu lifts up His both hands and calls out, O living entities, come to Me and leave behind the worries and difficulties of karma and jna! (33)
sukha lgi ce tava mi th diba tra vinimaye mi kichu n laiba (34)
I will easily give you the happiness for which you are endeavouring so much, and I will take nothing in return. (34)
kaa ni, vyaya ni, n pbe ytan r-gaurga bali nca nhika bhvan (35)
You will experience no difficulty, you will have no expenses, and you will not have to tolerate any dire sufferings. Leave all kinds of apprehensions; simply sing the name of r Gaurahari and dance. (35)
10
Chapter One
je sukha mi ta diba, tra ni sama sarvad vimalnanda, nhi tra bhrama (36)
There is no happiness equal to that which I will give you. That happiness is always filled with pure bliss and is beyond all illusion. (36)
The condition of an unfortunate person
eirpe prema yce nitynanda-rya abhg karama-doe th nhi cya (37)
In this way, r Nitynanda Prabhu wants to distribute that prema which is rarely attained even by Lord Brahm and others. Due to the bad results of their own past activities, unfortunate persons do not want to accept this prema. (37)
gaurga niti jei bale eka-bra ananta karama-doa anta haya tra (38)
The bad results of unlimited fruitive activities are destroyed for those who even once utter the names of Gaurga-Nit. (38)
For the jvas in Kali-yuga, only r Gaurga Mahprabhus pastimes are worthy of contemplation
ra eka gha kath una sarva-jana kali-jve yogya-vastu gaura-ll-dhana (39)

11
All of you, please listen to one more confidential topic. The treasure of gaura-ll is the most significant attainment for the living entities of Kali-yuga. (39)
gaurahari rdh-ka-rpe vndvane nityakla vilsa karaye sakh-sane (40)
As r Rdh-Ka, r Gaurahari enjoys eternal pastimes with the sakhs in Vndvana. (40)
strete jnila jva braja-ll-tattva rdh-ka-nitya-ll brajera mahattva (41)
Through the scriptures, the jva can understand the true nature of vraja-ll and the glories of r Rdh-Kas eternal pastimes in Vraja. (41)
Although Kas name and His abode are unlimitedly glorious, an offensive person cannot be delivered
ka-nma ka-dhma-mhtmya apra strera dvrya jne sakala sasra (42)
Through the scriptures, the entire world knows that the glories of Kas name and abode are unlimited. (42)
tabu ka-prema sdhrae nhi pya ihra kraa kiv cintaha hiyya (43)
12
Chapter One
Despite this, why is it that not everyone attains ka-prema? Reflect upon this a little, in your heart. (43)
ihte che ta eka gha-tattva-sra my-mugdha jva th n kare vicra (44)
Behind this question is a profound truth, which the living entities who are bewildered by the illusory energy do not deliberate upon. (44)
bahu janma ka bhaji prema nhi haya apardha-puja tra chaye nicaya (45)
If someone does not attain prema even after worshipping r Ka for many lifetimes, it is clear that such a person has committed several offences. (45)
apardha-nya haye laya ka-nma tabe jva ka-prema labhe avirma (46)
If a living entity chants r Kas name without offences, he attains ka-prema without any obstacle. (46)
The means to attain prema even in the presence of offences
r-caitanya-avatre baa vilakaa apardha-sattve jva labhe prema-dhana (47)

13
The most astonishing fact in regard to the incarnation of r Caitanya Mahprabhu is that through Him a jva can attain the treasure of prema even in the presence of offences. (47)
niti caitanya bali jei jva ke suvimala ka-prema anveaye tke (48)
The completely pure ka-prema searches for a jva who calls out O Nit, O Caitanya! (48)
apardha bdh tra kichu nhi kare niramala ka-preme tra khi jhare (49)
Offences cannot disturb such a person. Because he is absorbed in pure ka-prema, streams of tears begin to flow from his eyes. (49)
svalpa-kle apardha pani palya hdaya odhita haya, preme be tya (50)
After a short time, his offences run far away of their own accord. His heart becomes pure, and prema develops within it. (50)
Without the name of Gaura and His abode, the jvas of Kali-yuga cannot be delivered
kali-jvera apardha asakhya durvra gaura-nma bin tra nhika uddhra (51)
14
Chapter One
The offences of the living entities of Kaliyuga are uncountable and fearsome. Without [chanting] the name of Gaura, these jvas cannot be delivered. (51)
ataeva gaura bin kalite upya n dekhi kotho ra, stra phukraya (52)
Therefore, the scriptures repeat loudly that apart from chanting the name of Gaura there is no other way for the jvas deliverance. (52)
navadvpe gauracandra haila udaya navadvpa sarva-trtha-avatasa haya (53)
r Navadvpa-dhma is the crown jewel of all holy places because r Gauracandra appeared there. (53)
anya trthe apardh daera bhjana navadvpe apardha sadai mrjana (54)
In other holy places an offensive person has to suffer the reactions of his apardhas, but in r Navadvpa offences always remain far away. (54)
An offensive person attains deliverance without any punishment
tra sk jagi-mdhi dui bhi apardha kari pila caitanya niti (55)
15
The evidence of this are the two brothers, Jagi and Mdhi. They obtained the mercy of both r Caitanya Mahprabhu and r Nitynanda Prabhu even though they were committing offences. (55)
In all holy places except for Navadvpa, an offensive person is inevitably punished
anynya trthera kath rkha bhi dre apardh daitya daa pya brajapure (56)
What to speak of other holy places, even in Vrajadhma the offensive demons are punished. (56)
navadvpe ata-ata apardha kari anyse niti-kpya jya tari (57)
However, even if one [unknowingly] commits hundreds of offences in r Navadvpa, he can easily be delivered by the mercy of r Nitynanda Prabhu. (57)
The sages praise of Gaua-maala
hena navadvpa-dhma je gaua-maale dhanya dhanya sei dea i-gaa bale (58)
All sages consider Gaua-maala to be glorious because such a holy abode as r Navadvpa16
Chapter One
dhma is situated within its area. (58)

The fortune of the residents of Navadvpa
hena navadvpe bhi jhra vasati baa bhgyavn sei labhe ka-rati (59)
One who resides in this r Navadvpadhma is extremely fortunate. He attains loving attachment for r Ka (ka-rati). (59)
The result of going to Navadvpa
navadvpe jeb kabhu karaya gamana sarva apardha-mukta haya sei jana (60)
Any person who goes to r Navadvpa-dhma will be freed from all kinds of offences. (60)
The result of remembering Navadvpa
sarva trtha bhramiy tairthika jh pya navadvpa-smarae sei lbha stre gya (61)
All the scriptures proclaim that a person who simply remembers r Navadvpa will attain the same result as a pilgrim who visits all holy places. (61)
The result of visiting Navadvpa
navadvpa daraana kare jei jana janme-janme labhe sei ka-prema-dhana (62)
17
One who visits r Navadvpa-dhma attains the treasure of ka-prema life after life(2). (62)
The result of going to Navadvpa for whatever purpose
karma-buddhi-yogeo je navadvpe jya nara-janma ra sei-jana nhi pya (63)
Those who go to Navadvpa to engage in fruitive actions, in an intellectual search for the supreme or for any work, will not have to experience repeated birth and death in this perishable world. (63)
The result of each and every step taken in Navadvpa
navadvpa bhramite se pade-pade pya koi avamedha-phala sarva-stre gya (64)
The result of each step taken in r Navadvpa is equivalent to performing millions of avamedha sacrifices. This is also confirmed in all scriptures. (64)
The result of chanting mantras in Navadvpa
navadvpe basi jei mantra japa kare r-mantra caitanya haya, anyse tare (65)
(2)
Ka-prema develops gradually, life after life.

18
Chapter One
A person who chants his mantra in r Navadvpa will experience the deity of the mantra appearing personally in front of him and will easily cross the ocean of material existence. (65)
The result of staying three nights in Navadvpa
anya trthe yog daa-vare labhe jh navadvpe tina rtre sdhi pya th (66)
The results a yog obtains after ten years in any other holy place are obtained by staying in Navadvpa for just three nights. (66)
The result of taking bath in Bhgrath-Gag in Navadvpa
anya trthe brahma-jne jei mukti haya navadvpe bhgrath-snne t ghaaya (67)
That liberation acquired in other holy places through arduous practice of brahma-jna (meditating upon the impersonal absolute) is obtained in r Navadvpa by simply bathing in BhgrathGag. (67)
Obtaining liberation in Navadvpa without any speculative knowledge
slokya, srpya, sri, smpya nirva navadvpe mumuku labhaye bin jna (68)
19
In Navadvpa, people desiring release from rebirth in this world (mumukus) obtain the different kinds of liberation slokya (residing on the same planet as the Lord), srpya (obtaining a spiritual form similar to the Lords), sri (obtaining opulence similar to the Lords), smpya (becoming His personal associate), and jva-brahmarpa aikya (syuja, or merging into the Lords effulgence) without any kind of speculative knowledge (jna). (68)
Bhukti (material enjoyment) and mukti (liberation) are maidservants of the pure devotees
navadvpe uddha-bhakta carae-paiy bhukti-mukti sad rahe ds-rpa haiy (69)
In Navadvpa, material enjoyment and liberation always remain as maidservants at the pure devotees divine feet. (69)
Devotees neglect bhukti and mukti
bhakta-gaa lthi mri se duye tya bhakta-pada chi ds tabu n palya (70)
Devotees try to kick bhukti and mukti far away, but still bhukti and mukti do not leave the feet of the devotees. (70)
20
Chapter One The result of residing in Navadvpa for one night
ata-vara sapta-trthe mile jh bhi navadvpe eka rtra vse th pi (71)
O brother, the result one attains from residing for one hundred years in the seven holy places Ayodhy, Mathur, Mypur (Haridvra), K, Kc, Avantik (Ujjain) and Dvrvat (Dvrak) can be obtained by residing only one night in r Navadvpa. (71)
hena navadvpa-dhma sarva-dhma-sra kalite raya kari jva haya pra (72)
This r Navadvpa-dhma is the essence of all holy places. In Kali-yuga, the living entity can easily cross the ocean of material existence by taking shelter of this holy abode. (72)
traka praka vidy-dvaya avirata navadvpa-vs-gae seve rtimata (73)
The two fields of knowledge traka (knowledge about crossing over the ocean of material existence) and praka (knowledge about attaining all kinds of desires) always serve the inhabitants of r Navadvpa in a beautiful way. (73)
21
- Sri Navadvipa-dhama-mahatmya The authors prayer to attain his desired service
niti-jhnav pada-chy jra a se bhaktivinoda gya piy ullsa (74)
Bhaktivinoda, whose desire is to obtain the cooling shade of the lotus feet of r Nitynanda Prabhu and r Jhnav-dev, is full of joy singing the glories of r Navadvpa-dhma. (74)
Thus Ends Chapter One
22
Chapter two
Magalcaraa (Auspicious Invocation)
jaya jaya navadvpa sarva-dhma-sra se dhmera tattva vare sdhya che kra (2)
All glories, all glories to r Navadvpa, the essence of all holy abodes! Who would possibly be able to describe the real nature of this dhma? (2)
navadvpa-dhma gaura-maala-bhitare jhnav-sevita haye sad obh kare (3)
r Navadvpa-dhma is situated within Gauamaala and is served by r Jhnav-dev (Gag), who further enhances its beauty. (3)
The Circumference of r Gaua-maala and r Navadvpa-dhma

r-gaua-maala ekaviati yojana madhya-bhge gag-dev rahe anukaa (4)
The circumference of r Gaua-maala is twenty-one yojanas (168 miles), and r Gagdev is in its centre, always flowing throughout. (4)
ata-dala padmamaya maala kra madhya-bhge navadvpa ati obh tra (5)
r Gaua-maala is like a lotus flower with a hundred petals, with the supremely beautiful r Navadvpa situated at its centre. (5)
paca-kroa haya tra keara dhra parimala pra pupa yojana catvra (6)
This most fragrant flower (r Navadvpa) has eight petals and measures four yojanas (thirtytwo miles, or sixteen kosas). In the middle of this flower is a stamen-like base, which is Antardvpa. The circumference of Antardvpa is ten miles (five kosas). (6)
24
Chapter Two
bhira ppai tra ata-dala haya ekdhika yojana viati vistraya (7)
The outer portion of this lotus flower is the entire Gaua-maala with its one hundred petals. It has a circumference of twenty-one yojanas (168 miles, or eighty-four kosas). (7)
maala paridhi haya sei parima yojana saptaka vysa strera vidhna (8) vysrddha-prama srddha ttya yojana madhya-bindu haite tra haibe gaana (9) madhya-bindu navadvpa-dhma madhya-sthala yogapha haya th cinmaya vimala (10)
According to scripture, the diameter of r Gaua-maala is seven yojanas (fifty-six miles, or twenty-eight kosas). Half of this diameter is three-and-a-half yojana (twenty-eight miles, or fourteen kosas). Right in the centre of this flower is r Navadvpa-dhma, where Mahprabhus transcendental and pure birthplace, Yogapha, is splendidly situated. (810)
25
r Gaua-maalas circumference 168 miles r Navadvpas circumference 32 miles r Antardvpas circumference 10 miles r Gaua-maalas diameter 56 miles The centre point r Yogapha
Chapter Two
The True Nature of r Navadvpa-dhma

cintmai-rpa haya e gaua-maala cidnandamaya-dhma cinmaya sakala (11)
This holy abode of Gaua-maala is like a cintmai, or a desire-fulfilling gem. It is constituted of knowledge and bliss, and all that is within it is transcendental. (11)
jala-bhmi-vka-di sakali cinmaya sad vidyamna tath ka-akti-traya (12)
Everything in Gaua-maala including the water, land and trees is transcendental. The three spiritual potencies of r Ka sandhin, samvit and hldin are always present here. (12)
The transcendental dhma is a transformation of sandhin-akti
svarpa-aktira jei sandhin-prabhva tra pariati ei dhmera svabhva (13)
The constitutional nature of the transcendental dhma is a transformation of the sandhinpotency. Sandhin is a division of svarpa-akti, the Lords internal energy. (13)
27
- Sri Navadvipa-dhama-mahatmya The ignorant conditioned souls vision of the dhma
prabhu-ll-pha-rpe dhma nitya haya acintya-aktira krya prpacika naya (14) tabe je e dhme dekhe prapacera sama baddha-jve the haya avidy-vibhrama (15)
This dhma is eternal because it is the place of rman Mahprabhus pastimes. None of the functions of the Supreme Lords inconceivable potency (acintya-akti) are material. Nevertheless, conditioned souls misled by ignorance perceive the dhma from an external perspective, as merely the material world. (1415)
meghcchanna caku dekhe srya cchdita divkara nhi kabhu haya meghvta (16) sei-rpa e gaua-maala cid-kra prpacika jana dekhe jaera vikra (17)
One whose vision is covered by a cloud may think that the cloud is covering the sun, but the sun cannot be covered by a cloud. Similarly, although this Gaua-maala is transcendental, one with material intelligence sees the dhma as material. (1617)
28
Chapter Two Darana of this transcendental abode by r Nitynanda Prabhus mercy
nitynanda-kp jra prati kabhu haya se dekhe nanda-dhma sarvatra cinmaya (18)
Whoever gets the mercy of r Nitynanda Prabhu will perceive the spiritual nature of the blissful dhma. (18)
gag-yamundi tath sad vidyamna sapta-pur praygdi che sthne sthna (19)
To such a person, it is revealed that Gag, Yamun, Sarasvat, Godvar and other holy rivers perpetually flow together here, and that Prayga and the other seven holy cities are present at various important places. (19)
skt vaikuha-tattva e gaua-maala bhgyavn jva th dekhe niramala (20)
The fortunate living entity beholds this Gaua-maala as the pure and manifest realm of Vaikuha. (20)
Why cannot everyone behold the transcendental dhma?
svarpa-aktira chy my bali jre prabhura jya nija prabhva vistre (21)
29
The shadow of the svarpa-akti is called my-akti, or the illusory energy, and on the order of the Lord she spreads her power [of illusion]. (21)
bahirmukha jva-caku kare varaa cid-dhma-prabhva sabe n pya darana (22)
This illusory energy covers the eyes of the living entities who have turned away from the Lord. For this reason, not everyone can perceive the influence of this transcendental abode. (22)
The true nature of the inhabitants of r Gaua-maala
e gaua-maale jra vsa nirantara baa bhgyavn sei sasra-bhitara (23)
Those who eternally reside in Gaua-maala are the most fortunate in this material world. (23)
deva-gae svarge thki dekhe sei jane caturbhuja yma-knti aprva gahane (24)
When the demigods in Svarga see people living in Gaua-maala, they perceive them all as having four arms, darkish complexions, and an astonishingly beautiful body with good stature and strength. (24)
30
Chapter Two The true nature of the inhabitants of r Navadvpa-dhma
ola-kroa-navadvpa-dhma-vs jata gaura-knti, sad nma-sakrtane rata (25)
All the inhabitants of this thirty-two mile (sixteen kosas) area of r Navadvpa-dhma have a golden (gaura) complexion, and they are always absorbed in nma-sakrtana. (25)
r Brahms glorification of the residents of Navadvpa
brahm-di deva-gae antarka haite navadvpa-vsi-gae pje nn-mate (26)
Even Brahm and other demigods from the celestial realm worship the inhabitants of Navadvpa in various ways. (26)
brahm bale,kabe mora hena bhgya habe navadvpe ta-kalevara pba jabe (27) r-gaura-caraa-sev kare jata jana t-sabra pada-reu labhiba takhana (28)
Lord Brahm prays, When will I be fortunate enough to take birth even as a blade of grass in Navadvpa? If someone asks why I should desire such a birth even though I am Brahm, I will answer, O brother, in this way I will obtain the
31
foot-dust of all the devotees engaged in the service of r Gaurga Mahprabhus divine feet. This would be impossible otherwise. (2728)
hya, more gauracandra vacan kariy brahmera adhipati rkhila kariy (29)
Alas, alas, r Gauracandra tricked me and made me the master of the universe. (29)
kabe mora karma-granthi haibe chedana abhimna tyaji mora uddha habe mana (30)
When will the binding knots of my fruitive activities be cut open? When will my mind become pure as I give up false pride? (30)
adhikra-buddhi mora kabe habe kaya uddha dsa haye pba gaura-padraya (31)
When will my self-conception that I am the creator of this universe vanish? When will I become a pure servant of r Gaurga Mahprabhu and attain the shelter of His lotus feet? (31)
The greatly glorious r Navadvpa-dhma
deva-gaa, i-gaa, rudra-gaa jata sthne-sthne navadvpe vaise avirata (32)

32
Chapter Two
Demigods, sages, Rudras(1) and so forth reside in different places of r Navadvpa. (32)
cira-kla tapa kari jvana kya tabu nitynanda-kp se sabe n pya (33)
Even though they all have long since spent their lives engaged in austerities, they still could not receive the mercy of r Nitynanda Prabhu. (33)
It is impossible to get r Gaura-Nitynandas mercy as long as the false ego remains
deva-buddhi jatadina nhi jya dre jatadina dainya-bhva mane nhi sphure (34) tatadina r-gaura-niti-kpdhana brahm-iva nhi pya kariy yatana (35)
Unless demigods such as Brahm and iva abandon the mindset that I am a demigod and humility awakens in their heart, they are unable to receive the treasure of r Gaura-Nitynandas mercy despite great endeavour, what to speak of others. (3435)
(1)
The eleven Rudras are expansions of Lord iva.

33
- Sri Navadvipa-dhama-mahatmya The authors entreaty that the reader faithfully hear narrations of these pastimes further on
ei saba kath ge haibe praka yatna kari una bhi kariy vivsa (36)
All of these topics will be narrated further on in this book. O brothers, listen to them carefully and faithfully. (36)
The destination of a person using mundane logic [to understand transcendental topics]
e-saba viaye bhi tarka parihara tarka se aprtha ati amagalakara (37)
O brothers, avoid using mundane logic in regard to these topics because logic is useless and inauspicious. (37)
r-caitanya-ll haya gabhra sgara moc-khol-rpa tarka tathya phpara (38)
r Caitanya Mahprabhus pastimes are like a deep ocean. On the contrary, mundane logic is as troublesome as the many layers of skin that cover banana flowers.(2) (38)
(2)
This refers to preparation for cooking.

34
Chapter Two
tarka kari e sasra tarite je cya viphala thra ce, kichui n pya (39)
The efforts of one using mundane logic to attain deliverance from the material world are unsuccessful. Nothing is gained in such endeavour. (39)
The destination of one who accepts the shelter of the saints and the holy scriptures
tarke jaljali diy sdhu-stra dhare acire caitanya-lbha sei jana kare (40)
One who abandons mundane logic and takes shelter of only sdhus and stras quickly attains the mercy of r Caitanya Mahprabhu. (40)
ruti-smti-tantra-stra avirata gya nady-mhtmya nitynandera jya (41)
Following the order of r Nitynanda Prabhu, the rutis, Smtis, Tantras and all other scriptures always praise the majesty of r Navadvpa. (41)
sei saba stra paa sdhu-vkya mna tabe ta haibe tava navadvpa-jna (42)
35
Study all these scriptures and have faith in the words of the sdhus; then you will understand the glories of r Navadvpa. (42)
Only Navadvpa-dhma is powerful in Kali-yuga
kali-kle trtha-saba atyanta durbala navadvpa trtha mtra parama prabala (43)
All sacred places are extremely weak in Kaliyuga. r Navadvpa-dhma alone is supremely powerful. (43)
prabhura icchya sei trtha bahu dina aprakaa mahim chila sphrti-hna (44)
By the desire of the Lord, this holy abode and its glories remained unmanifest for an extremely long time. (44)
The most merciful and compassionate Supreme Lord is concerned for the well-being of the jvas
kalira prabhva jabe atyanta bila anya trtha svabhvata nisteja haila (45) jvera magala lgi purua-pradhna mane-mane cint kari karila vidhna (46)
When the influence of Kali-yuga greatly increased and all the holy places consequently
36
Chapter Two
lost their power, the Supreme Lord, out of His concern for the well-being of the living beings, searched for a remedy to help them. (4546)
p bujhi vaidya-rja auadha khoyya kahina auadha deya kahina pya (47) ebe kali ghora haila, roga haila bhr kahina auadha bin nivrite nri (48)
The Supreme Lord thought, An expert doctor gives medicine to his patient after understanding his patients suffering. If the patient is very sick, the doctor gives him especially potent medicine. Similarly, in the fearsome Kali-yuga, the people have developed a severe disease that cannot be cured without an extremely potent medicine. (4748)
atiaya gopane rkhinu jei dhma atiaya gopane rkhinu jei nma (49) atiaya gopane rkhinu jei rpa praka n kaile jva taribe kirpa (50)
How will these living beings attain deliverance if I will not, even now, manifest the name
37
and the divine form of My holy abode, which I so far have kept concealed? (4950)
The eternal relationship between the jva and the Supreme Lord
jvata mra dsa, mi tra prabhu mi n trile sei n taribe kabhu (51)
All living entities are My servants and I am their master. If I do not liberate them, then who will? Without My mercy they can never be delivered. (51)
ei bali r-caitanya haila praka nija-nma, nija-dhma, laye nija-dsa (52)
Thinking in this way, r Caitanya Mahprabhu appeared in r Dhma Navadvpa along with His holy name, His abode and His servants. (52)
The Supreme Lords resolve always comes true
prabhura pratij ei haya sarvakla triba sakala jva ghucba jajla (53)
The Supreme Lord always promises that He will liberate all jvas and dispel all of their tribulations. (53)
38
Chapter Two
brahmra durlabha dhana bilba sasre ptrptra n bchiba ei avatre (54)
I will bestow upon every person in this material world a treasure (prema) that is rare for even Brahm to obtain. In this incarnation, I will not consider who is a fit or an unfit recipient of this treasure. (54)
rman Mahprabhus promise to destroy Kalis influence
dekhiba kirpe kali jvera kare na navadvpa-dhma mi kariba praka (55) sei dhme kalira bhgiba viadta krtana kariy jve kari tma-stha (56)
I will see how Kali destroys the living beings when I manifest My Navadvpa-dhma. In that sacred abode, I will break the poisonous teeth of Kali. Performing krtana, I will make the living entities My own. (5556)
rman Mahprabhus prophecy
jatadra mama nma haibe krtana tatadra haibe ta kalira damana (57)
According to the magnitude of the chanting of My names, [the influence of] Kali-yuga will
39
be subdued. [In other words, Kali-yuga will flee far away from the places where the holy name is chanted.] (57)
ei bali gaurahari kalira sandhyya prakila navadvpa svakya myya (58)
Thinking thus, r Gaurahari manifested Navadvpa-dhma at the beginning of Kali-yuga by His internal potency (yogamy). (58)
chy samvariy nitya svarpa-vilsa gauracandra gaua-bhme karila praka (59)
r Gauracandra manifested His eternal pastimes in Gaua-bhmi, after removing His illusory energy (mahmy), who is the shadow of His svarpa-akti yogamy. (59)
The most unfortunate person
emana daylu prabhu je-jana n bhaje emana acintya dhma jei jana tyaje (60) ei kali-kle tra sama bhgya-hna n dekhi jagate ra ocanya dna (61)
In Kali-yuga, there is no one more unfortunate and wretched than that person who does
40
Chapter Two
not worship such a supremely merciful Lord and who rejects such an inconceivable holy abode. (6061)
The desire of the author
ataeva chi bhi anya vch rati navadvpa-dhme mtra hao ekamati (62)
Therefore, O brothers, give up all other desires and fix your mind only on r Navadvpadhma; that is, please reside in r Navadvpadhma. (62)
The authors prayer to attain his desired service
jhnav-niti-padachy jra a se bhaktivinoda kare e tattva praka (63)
Desiring to attain the cooling shade of r Nitynanda Prabhus and r Jhnav-devs lotus feet, Bhaktivinoda is revealing this truth. (63)
Thus Ends Chapter Two
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Chapter three
jaya jaya r-advaita-prabhu mahaya gaddhara rvsa paita jaya jaya (2)
All glories, all glories to r Advaita crya! All glories, all glories to r Gaddhara Paita and rvsa Paita! (2)
jaya jaya navadvpa-dhma sarva-dhma-sra jei dhma-saha gauracandra-avatra (3)
All glories, all glories to the holiest of all holy abodes, r Navadvpa-dhma. r Gauracandra descended together with this dhma. (3)
- Sri Navadvipa-dhama-mahatmya Beginning of the description of pastime places within the thirtytwo mile r Navadvpa-dhma
ola-kroa navadvpa-madhye jh-jh variba ekhana bhakta-gaa una th (4)
O devotees, I will now describe the different places within the sixteen kosas Navadvpa. All of you should listen. (4)
Rivers Flowing Through r Navadvpa

ola-kroa-madhye navadvpera prama oaa pravha tath sad vidyamna (5)
Sixteen rivers are situated eternally in the sixteen kosas r Navadvpa-dhma. (5)
mla-gag prva-tre dvpa-catuaya thra pacime sad paca-dvpa raya (6)
Four dvpas, or islands, exist eternally on Gags eastern bank, and on her western bank are five islands. (6)
svardhun-pravha saba bei dvpa-gae navadvpa-dhme obh deya anukae (7)
Svardhun (Bhagavat Bhgrath-Gag) flows encircling all these islands, thus eternally
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increasing the splendour of r Navadvpadhma. (7)

madhye mla gag-dev rahe anukaa apara pravhe anya puya-nad-gaa (8)
The original Gag-dev always flows through the centre of Navadvpa-dhma, and many other rivers who purify the world flow here and there throughout r Navadvpa-dhma. (8)
gagra nikae bahe yamun-sundar anya dhr-madhye sarasvat vidydhar (9)
Beautiful r Yamun Mahrn flows with Bhagavat Bhgrath-Gag next to the western bank, and the presiding goddess of learning, Sarasvat, flows within another stream. (9)
tmrapar ktaml brahmaputra-traya yamunra prva-bhge drgha dhrmaya (10)
In the eastern part of the Yamun, the strong and swift rivers Tmrapar, Ktaml and Brahmaputra flow. (10)
saray, narmad, sindhu, kver, gomat prasthe bahe godvar saha drutagati (11)
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Saray, Narmad, Sindhu, Kver, Gomat and other holy rivers who purify this world flow with mighty speed together with r Godvar. (11)
ei saba dhr paraspara kari cheda eka navadvpe navavidha kare bheda (12)
As separate currents, these rivers divide r Navadvpa into nine parts. (12)
prabhura icchya kabhu dhr uka haya puna icch haila dhr haya jalamaya (13)
According to the Lords desire, these rivers sometimes dry out and then again become filled with water. (13)
prabhura icchya kabhu ube kona sthna prabhura icchya puna deya ta darana (14)
According to the Lords desire, a place will sometimes become immersed in water and then again give darana. (14)
niravadhi eirpa dhma ll kare bhgyavn jana prati sarvakla sphure (15)
Although the dhma continuously performs pastimes in this way, it is always manifest for the
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most fortunate person. (15)

utkaa vsan yadi bhakta-hde haya sarva-dvpa sarva-dhr darana milaya (16)
The devotee who has a strong desire within the heart to behold these rivers will attain darana of all the islands and rivers. (16)
kabhu svapne, kabhu dhyne, kabhu di-yoge dhmera darana pya bhaktira sayoge (17)
This kind of devotee will sometimes attain, by the help of his devotion, a vision of the dhma in dreams, sometimes in meditation and sometimes even directly with his eyes. (17)
r Antardvpa
gag-yamunra yoge jei dvpa raya antardvpa tra nma sarva-stre kaya (18)
All holy scriptures call the island formed at the confluence of the rivers Gag and Yamun Antardvpa. (18)
antardvpa-madhye che pha mypura jathya janmila prabhu caitanya-hkura (19)
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rman Mahprabhu took birth in MypuraYogapha in the centre of Antardvpa. (19)

Mypura is Gokula-Mahvana of Vraja
golokera antarvart jei mahvana mypura navadvpe jna bhakta-gaa (20)
Gokula-Mahvana in Goloka corresponds with Mypura in r Navadvpa-dhma. (20)

All dhmas and trthas are present in r Navadvpa-dhma
vetadvpa, vaikuha, goloka, vndvana navadvpe saba tattva che sarvakaa (21)
vetadvpa, Vaikuha, Goloka and r Vndvana are always splendidly situated in r Navadvpa-dhma. (21)
ayodhy, mathur, my, k, kc ra avant, dvrak sei pur sapta sra (22) navadvpe se-samasta nija-nija sthne nitya vidyamna gauracandrera vidhne (23)
According to rman Mahprabhus arrange ment, the seven holy cities Ayodhy, Mathur, My (Haridvra), K, Kc, Avant
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(Ujjain) and Dvrak are eternally situated in their respective places in r Navadvpadhma. (2223)
gagdvra myra svarpa mypura jhra mhtmya stre chaye pracura (24)
The city My (Haridvra) at Gagdvra is situated in its actual form in Mypura. The excellence of this place is described repeatedly throughout the scriptures. (24)
sei mypure je jya eka-bra anyse haya sei jaa-my pra (25)
One who even once visits Mypura, the residence of all sacred places, easily crosses the material realm. (25)
The fruit of wandering throughout Mypura
mypure bhramile myra adhikra dre jya, janma kabhu nahe ra bra (26)
One who wanders throughout Mypura becomes freed from the control of the illusory energy and from taking birth in this material world again. (26)
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Rules for Performing r Navadvpa-dhma Parikram

mypura-uttare smantadvpa haya parikram-vidhi sdhu-stre sad kaya (27) antardvpe mypura kariy darana r-smantadvpe cala vija bhakta-jana (28)
Smantadvpa is situated to the north of r Mypura. With regard to the procedure of parikram [of Navadvpa], saints and holy scriptures consistently state, O learned devotees, please proceed to r Smantadvpa after visiting Antardvpa r Mypura. (2728)
godrumkhyadvpa haya myra dakie th bhrami cala madhyadvpe ha-mane (29)
After visiting Smantadvpa take darana of the island named Godruma, situated south of Mypura. Then blissfully go to Madhyadvpa. (29)
ei cri-dvpa jhnavra prva-tre dekhiy jhnav pra hao dhre-dhre (30)
These four islands (Antardvpa, Smantadvpa, Godrumadvpa and Madhyadvpa) are situated on the river Jhnavs eastern bank.
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After taking darana of them, reverentially cross the river Jhnav Gag (by taking camana and bathing in her waters, and then glorifying her with the prayer, Only by your mercy is it possible to attain darana of the dhma). Then take darana of the other five islands (Koladvpa, tudvpa, Jahnudvpa, Modadrumadvpa and Rudradvpa). (30)
koladvpa anyse kariy bhramaa tudvpa-obh tabe kara daraana (31)
Effortlessly walk around Koladvpa, and then behold the splendour of tudvpa. (31)
trapara jahnudvpa parama sundara dekhi modadrumadvpe cala vija-vara (32)
O best of scholars, afterwards proceed to the supremely beautiful Jahnudvpa, and then continue to Modadrumadvpa. (32)
rudradvpa dekha puna gag haye pra bhrami mypura bhakta cala ra bra (33)
After visiting Modadrumadvpa take darana of Rudradvpa, then again cross the Gag and walk to Mypura. (33)
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tathya r-jaganntha-acra mandire prabhura darane praveaha dhre-dhre (34)
In Mypura, respectfully enter Jaganntha Mira and Mother cs temple (Yogapha) to take darana of Mahprabhu. [Enter the Yogapha performing nma-sakrtana and begging for the mercy of the nearby pastime places, and beg forgiveness for offences committed consciously or unconsciously during the circumambulation of the dhma.] (34)
sarvakle eirpa parikram haya jvera ananta sukha-prptira laya (35)
This is always the procedure for performing the sixteen kosas Navadvpa-dhma parikram. This parikram is the abode for the jvas to attain unlimited happiness. (35)
The Best Time for Performing Parikram

vieata mkar-saptam-tithi gate phlgun-primvadhi reha sarva-mate (36)
According to the opinion of all devotees, the best time for performing parikram is from Mkar-saptam to Phlguna-prima. (36)
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The fruit of taking darana of Mypura on Gaura-prim
parikram samdhiy jei mahjana janmadine mypura karena darana (37) niti-gaurga tre kp vitariy bhakti-adhikr kare pada-chy diy (38)
One who, after completing the parikram of r Navadvpa-dhma, takes darana of Mypura on r Gaura-prima will attain qualification for bhakti through the mercy of the shade of r Gaurga Mahprabhus and r Nitynandas divine feet. (3738)
sakepe kahinu parikram-vivaraa vistariy bali ebe karaha ravaa (39)
In this chapter I have in brief presented a description of the parikram [of r Navadvpadhma]. Now, in the following chapters, I will describe it in detail. Please listen attentively. (39)
The fruit of performing r Gaua-aala parikram
jei jana bhrame ekaviati yojana acire labhaya sei gaura-prema-dhana (40)
One who performs parikram of the 168 miles (twenty-one yojana) of r Gaua-maala quickly obtains the treasure of gaura-prema. (40)
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jhnav-niti-pada-chy jra a e bhaktivinoda kare e tattva praka (41)
Bhaktivinoda, whose only desire is to attain the cooling shade of the lotus feet of r Nitynanda Prabhu and r Jhnav-dev, reveals this truth. (41)
Thus Ends Chapter Three
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Chapter Four
All glories, all glories to r ac-nandana, the moon of Navadvpa! All glories, all glories to r Nitynanda Prabhu, the avadhta! (1)
jaya jaya navadvpa sarva-dhma-sra jathya haila caitanya avatra (2)
All glories, all glories to the essence of all holy abodes, r Navadvpa-dhma, where r Ka Caitanya Mahprabhu has descended. (2)
The result of staying only one day in Navadvpa
sarva-trthe vsa kari jei phala pi navadvpe labhi th ekadine bhi (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 r Navadvpa. (3)
- Sri Navadvipa-dhama-mahatmya Description of r Navadvpa parikram according to the scriptures
sei navadvpa-parikram-vivaraa stra lociy gi una sdhu-jana (4)
Listen, O saintly persons, as I sing the description found in the scriptures of the parikram of this r Navadvpa-dhma. (4)
The treasure of the authors life
strera likhana ra vaiava-vacana prabhu-jei tina mama pra-dhana (5) e tine raya kari kariba varana nady-bhramaa-vidhi una sarva-jana (6)
The message of the holy scriptures, the words of the Vaiavas and the order of rman Mahprabhu these three are the treasures of my life. Taking shelter of these three, I will describe the procedure of r Navadvpa parikram. All of you please listen. (56)
r Jva Gosvm Leaving Home

r-jva-gosvm jabe chilena ghara nady nady bali vykula antara (7)
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When r Jva Gosvm gave up his home, he called out Nadiy, Nadiy with an anxious heart. (7)
candradvpa chi teha jata patha cale bhse dui caku tra nayanera jale (8)
For the entire journey from his place of residence, Candradvpa, to r Navadvpa-dhma, streams of tears flowed from his eyes. (8)
r Jva Gosvms prayer to attain his desired goal at the time of leaving his home
h gaurga nitynanda jvera jvana kabe more kp kari dibe daraana (9)
While crying he called out with a loud voice, O life of the living entities, O r Gaurga, O Nitynanda Prabhu, when will You bestow Your mercy upon me and give me Your darana? (9)
h! h! navadvpa-dhma sarva-dhma-sra kabe v dekhiba mi, bale brabra (10)
Alas, alas, O r Navadvpa-dhma, the essence of all holy abodes, when will I receive your darana? Repeatedly crying out like this, he continued on his way. (10)
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- Sri Navadvipa-dhama-mahatmya r Jva Gosvms divine form
kaiora vayasa jva sundara gahana vairgyera parkh aprva darana (11)
r Jva Gosvms unprecedented beauty was due to his youthfulness, his handsome well-built body and his extreme renunciation. (11)
caliy-caliy katadine mahaya navadvpe uttaril sad premamaya (12)
After many days of walking, r Jva Gosvm reached r Navadvpa-dhma. His heart was always overwhelmed with feelings of prema. (12)
r Jvas condition upon only beholding Navadvpa
dra haite navadvpa kari daraana daavat haye pae pya acetana (13)
Seeing r Navadvpa-dhma from a distance, he offered his obeisances and became unconscious. (13)
r Jva is entering r Navadvpa
katakaa pare nija citta kari sthira praveila navadvpe pulaka-arra (14)
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After some time, he calmed down. With the hairs on his body standing on end, he entered r Navadvpa-dhma. (14)
brako-ghe si jijse sabre koth prabhu nitynanda dekho mre (15)
Upon arriving at Brakon-gha he inquired from everyone, Where is r Nitynanda Prabhu? Please show me. (15)
r-jvera bhva dekhi kona mahjana prabhu nitynanda jath laya tatakaa (16)
Seeing r Jva Gosvm immersed in deep ecstasy, a virtuous man took him to where r Nitynanda Prabhu was staying. (16)
Knowing about r Jvas arrival, r Nitynanda Prabhus heart became filled with joy
heth prabhu nitynanda aa-aa hsi r-jva sibe bali antare ulls (17)
r Nitynanda Prabhu knew in His heart that r Jva was coming to see Him right then. Extremely blissful, He laughed loudly. (17)
j dila dsa-gae r-jve nite aneka vaiava jya r-jve sambodhite (18)
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r Nitynanda Prabhu ordered His servants to search for r Jva and bring him near to Him. Many Vaiavas went here and there, searching and calling out for r Jva. (18)
sttvika-vikra-pra r-jvera arra dekhi jva bali sabe karilena sthira (19)
When they saw r Jva Gosvms body decorated with divine, ecstatic symptoms, they could understand that this was, without a doubt, Jva Gosvm. (19)
keha-keha ge giy mah-prema-bhare nitynanda-prabhu-j vijpana kare (20)
Someone came forward, and with great prema told Jva about r Nitynanda Prabhus order. (20)
r Jvas condition just upon hearing r Nitynanda Prabhus name
prabhu nitynanda-nma kariy ravaa dharate pae jva haye acetana (21)
Upon hearing the name of r Nitynanda Prabhu, r Jva became unconscious and fell to the ground. (21)
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kaeka uhiy bale baa bhgya mama prabhu-nitynanda-kp pila adhama (22)
After some time, r Jva got up and said, I am most fortunate. Even such a wretched person as me has received the mercy of r Nitynanda Prabhu. (22)
r Jvas proper behaviour with the Vaiavas
se-saba vaiava-gae daavat haye prama karaye jva praphulla hdaye (23)
r Jvas prayer at the Vaiavas lotus feet
bale, tumi sabe more haile sadaya nitynanda-pada-pi sarva-stre kaya (24)
With a joyful heart, r Jva Gosvm offered his prostrated obeisances to all those Vaiavas and prayed, If all of you bestow your mercy upon a person like me, then I can also attain the lotus feet of r Nitynanda Prabhu. All the stras proclaim this. (2324)
jvera saubhgya heri kateka vaiava caraera dhli laya kariy utsava (25)
Seeing the great fortune of r Jva Gosvm, some of the Vaiavas took the dust of his feet
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and observed a festival. In other words, with delighted hearts they smeared that dust over their bodies. (25)
sabe mili jve laya nitynanda jath vaiave veita kabhu kahe ka-kath (26)
They all took Jva Gosvm to r Nitynanda Prabhu who [in semi-internal consciousness] was from time to time singing the pastimes of r Ka in the midst of many Vaiavas. (26)
r Jvas condition upon seeing the unprecedented beauty of r Nitynanda Prabhu
prabhu nitynandera dekhiy divya-rpa jvera arre haya bhva aparpa (27)
Upon seeing the transcendental form of r Nitynanda Prabhu, extraordinary transcendental emotions arose in the body of Jva Gosvm. (27)
ki aprva rpa ja herinu baliy paila dharatale acetana haiy (28)
Ah, what an unprecedented beauty I behold today! Exclaiming like this, r Jva fell to the ground unconscious. (28)
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r Jvas meeting with r Nitynanda Prabhu
mah-kp-vae prabhu nitynanda-rya jve uhiy laya panra pya (29)
r Nitynanda Prabhu, who is supremely compassionate, lifted Jva up and accepted him as His own associate. (29)
vyasta haye r-jva-gosvm dila kara jui nitynande kahite lgila (30)
r Jva Gosvm, overcome with emotion, stood up with folded hands and began to speak to r Nitynanda Prabhu. (30)
r Jvas Glorification of r Nitynanda Prabhu

viva-rpa viva-dhma tumi balarma mi jva kib jni tava guagrma (31)
O Lord, You are the form of the universe, the abode of the universe and directly r Balarma. What do I know of Your noble virtues? (31)
tumi mora prabhu nitya, mi tava dsa tomra caraa-chya ekamtra a (32)
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You are my eternal Master and I am Your eternal servant. My only longing is to attain shelter at Your lotus feet. (32)
tumi jre kara day sei anyse r-caitanya-pada pya, prema-jale bhse (33)
One who receives Your mercy can easily attain r Caitanya Mahprabhus lotus feet and become immersed in nectar-like prema. (33)
Without r Nitynanda Prabhus mercy it is impossible to obtain the mercy of rman Mahprabhu
tomra karu bin gaura nhi pya ata janma bhaje yadi gaurge hiyya (34)
Even if someone worships r Gaurga in his heart for hundreds of births, without Your mercy, he will not be able to attain rman Mahprabhu. (34)
gaura daa kare yadi tumi rak kara tumi jre daa kara gaura tra para (35)
If r Gaurahari wishes to punish someone, You can protect him. But, if You punish someone, rman Mahprabhu will never protect that person. (35)
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Chapter Four r Jvas prayer at r Nitynanda Prabhus lotus feet
ataeva prabhu tava caraa-kamale lainu araa mi suktira bale (36)
Therefore, O Lord, on the strength of my pious credits I have received shelter at Your lotus feet. (36)
tumi kp kari more deha anumati r-gaura darana pi, gaure hau rati (37)
Please give me Your mercy and approval that I may obtain r Gaurga Mahprabhus darana and develop attachment to Him. (37)
r Jva Gosvms Humble Description of His Good Fortune

jabe rmakeli-grme r-gaurga-rya mra pitvya-dvaye lailena pya (38) sei-kle iu mi sajala nayane herilma gaura-rpa sad jge mane (39)
In my childhood, r Gaurga Mahprabhu visited the village of Rmakeli and gave my two uncles shelter at His lotus feet. Since that time, when my tear-filled eyes first beheld the
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form of r Gaura, this same form has appeared constantly within my heart. (3839)
r-gaurga-pade pai karinu praati r-aga spariy sukha pilma ati (40)
I fell at r Gaurgas lotus feet and offered my obeisances. Touching His divine body, I became filled with great happiness. (40)
sei-kle gaura more kahil vacana ohe jva kara tumi stra adhyayana (41) adhyayana sampiy navadvpe cala nitynanda-r-carae pibe sakala (42)
At that time r Gaurga Mahprabhu told me, O Jva, now study the holy scriptures. When you have finished go to r Navadvpa, where you will receive everything at the lotus feet of r Nitynanda Prabhu. (4142)
sei j ire dhari mi akicana yathsdhya vidy kariychi uprjana (43)
Being destitute, I took His [Mahprabhus] order to heart and learned as much as I could. (43)
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candradvpe pailma shitydi jata vednta-crya nhi pi mana mata (44)
In Candradvpa, I studied literature and other subjects, but I could not find any vedntacrya to my liking. (44)
rman Mahprabhus order to r Jva Gosvm
prabhu j dila more vednta paite vednta-sammata kna-bhakti prakite (45)
rman Mahprabhu instructed me to study the Vednta and to reveal ka-bhakti in accordance with it. (45)
ilma navadvpe tomra carae jeirpa j haya kari carae (46)
Now I have come to Navadvpa and surrendered unto Your lotus feet. I will carry out whatever order You give me. (46)
j haya ji ketre prabhura carae vednta paiba srvabhaumera sadane (47)
If You give me permission, I will go to r Ketra-maala (Pur). There, I may take darana
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of the Lords lotus feet and study Vednta at the residence of Srvabhauma Bhacrya. (47)
jvera madhura vkye nitynanda-rya jve kole kari kde dhairya nhi pya (48)
After hearing the sweet words of Jva, r Nitynanda Prabhu took him on His lap and, unable to check Himself, began to weep. (48)
bale una, ohe jva nigha vacana sarva-tattva avagata rpa-santana (49)
r Nitynanda Prabhu said, O Jva, hear My confidential words: Rpa and Santana know all the established philosophical truths (tattvas). (49)
rman Mahprabhus order to r Nitynanda Prabhu before the arrival of r Jva
prabhu more j dila balite tomya ketre nhi jo tumi, n raha hethya (50)
rman Mahprabhu has ordered Me to tell you to neither go to Ketra-maala (Pur) nor to stay here. (50)
tumi ra rpa-santana dui bhi prabhura eknta dsa jnena sabi (51)
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Everyone knows that you and the two brothers, Rpa and Santana, are Mahprabhus one-pointed servants. (51)
r Rpa and r Santana

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r Nitynanda Prabhus Order to r Jva

tom-prati j ei vras giy vcaspati nikaete vednta paiy (52)
My order to you is this: Go to Vras and study Vednta under r Madhusdana Vcaspati(1). (52)
(1)
r Madhusdana Vcaspati was r Srabhauma Bhacryas discple. He studied all the commentaries of Vednta-stra, such as kara-bhya and Rmnujas r-bhya, under r Srvabhauma Bhacrya. In particular, he studied the commentary on Vednta-stra that r Srvabhauma Bhacrya heard from rman Mahprabhu Gaurahari. rman Mahprabhu ordered Vcaspati to live in K and teach. Vysatrtha, of the r Madhva sampradya, composed one small book named Mai-majar in order to refute the advaitavda philosophy. Upon reading this book, the advaitavds, or myvds, became bewildered and disturbed. At this time, they surrendered to r Madhusdana Vcaspati and after being repeatedly petitioned by them, r Madhusdana Vcaspati composed the treatise Advaita-siddhi. In this well-known book, he tried to refute the arguments against myvda presented in Mai-majar. However, Vcaspati was unable to give a satisfactory rebuttal to the sound reason and logic presented therein.
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ekebre jha tath haite vndvana tath kp karibena rpa-santana (53)
From there go straight to Vndvana, where you will receive the mercy of r Rpa and r Santana. (53)
rpera anuga haye yugala-bhajana kara tath vedntdi stra-lpana (54)
Under the guidance of r Rpa, worship the Divine Couple r Rdh-Ka and deliberate upon the Vednta and other stras. (54)
rmad-Bhgavatam is the genuine commentary on Vedntastra
bhgavata-stra haya sarva-stra sra vednta-strera bhya karaha pracra (55)
You should preach that the spotless mahpura rmad-Bhgavatam (composed by Ka-dvaipyana r Vedavysa, the author of Vednta-stra) is the essence of all holy scriptures and the genuine commentary on Vednta-stra. (55)
srvabhaume kp kari gaurga r-hari brahma-stra vykhy kaila bhgavata dhari (56)
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You know already that while bestowing His mercy upon Srvabhauma Bhacrya, r Gaurahari explained r Brahma-stra [Vedntastra] according to rmad-Bhgavatam. (56)
sei vidy srvabhauma r-madhusdane ikhila ketra-dhme parama yatane (57)
Srvabhauma carefully taught this knowledge to r Madhusdana Vcaspati in r Jaganntha Pur. (57)
sei madhu-vcaspati prabhu-j peye che vras dhme dekha tumi jeye (58)
On the order of the Lord, this same Madhusdana Vcaspati now lives in Vras. You should go there and meet him. (58)
r Madhusdana Vcaspatis Identity

bhye teha samprady vaidntika haya kar sannys tra nikae paaya (59) krame-krame sannys-gaera kp kari gaurgera vykhy ik deya stra dhari (60)
Externally Madhusdana Vcaspati is a traditional Vedntist who teaches sannyss

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of the akara sampradya. However, at the appropriate time [when they have developed faith] he gives mercy to them by conveying the meaning of the stras in accordance with r Gaurga Mahprabhus explanations. (5960)
pthaka bhyera ebe nhi prayojana bhgavate kaya stra-bhyete gaana (61)
Now there is no need to write a separate commentary on the Vednta-stra because all the stras are truly explained in rmadBhgavatam. (61)
kle jabe bhyera haibe prayojana r-govinda-bhya tabe habe prakaana (62)
When there will be a need for a commentary, r Govinda-bhya will manifest itself. (62)
srvabhauma-samparke sei gopntha unila prabhura bhya srvabhauma-stha (63)
Because Gopntha [crya] is related to Srvabhauma Bhacrya, he also heard the commentary from r Mahprabhus mouth [when Mahprabhu explained it to Srvabhauma]. (63)
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- Sri Navadvipa-dhama-mahatmya r Baladeva Vidybhaa Prabhu is r Gopntha crya
kle teha prabhura icchya janma laye baladev-dee jbe jayapura-jaye (64)
At the appropriate time, by the desire of the Lord, he [Gopntha crya] will take birth as Baladeva [Vidybhaa] and will conquer Jaipura. (64)
tath r-govinda bale bhya prakiy sevibe gaurga-pada jve nistriy (65)
He will go there, reveal the commentary named r Govinda-bhya, and liberate the jvas by manifesting service to r Gaurga Mahprabhus lotus feet.(2) (65)
ei saba gha kath rpa-santana sakala kahibe tom-prati dui-jana (66)
The two brothers, r Rpa and r Santana, will tell you all these confidential topics in detail. (66)
(2)
The deity of rman Mahprabhu served and worshipped by r Baladeva Vidybhaa Prabhu is still present today at the r Rdh-Gopntha Temple in Jaipura.
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nitynanda-vkya uni r-jva-gosi kdiy loya bhme saj ra ni (67)
Hearing the words of r Nitynanda Prabhu, r Jva Gosvm started weeping and rolled on the ground. He then fell unconscious. (67)
r Nitynanda Prabhu is infusing spiritual power in r Jva
kp kari prabhu nija-caraa-yugala r-jvera ire dhari arpilena bala (68)
r Nitynanda Prabhu bestowed His mercy on r Jva Gosvm by putting His two lotus feet on his head, thus infusing him with spiritual strength. (68)
jaya r-gaurga jaya nitynanda-rya baliy ncene jva vaiava-sabhya (69)
r Jva Gosvm began to dance in the assembly of the Vaiavas, chanting, All glories to r Gaurga! All glories to Nitynanda Rya! (69)
rvsdi chila tath jata mahjana jve nitynanda-kpa kari daraana (70) sabe nce r-gaurga nitynanda bali mah-kalarave tath haya hulusthal (71)
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Seeing r Nitynanda Prabhus mercy upon Jva Gosvm, rvsa and all the great devotees present there began to dance and chant the names of r Gaurga-Nitynanda, making the place auspicious with their loud chanting. (7071)
katakaa pare ntya kari samvaraa jve laye nitynanda basila takhana (72)
After some time, r Nitynanda Prabhu stopped dancing, took Jva with Him and sat down. (72)
jvera haila vs rvsa-agane sandhy-kle ila puna prabhu daraane (73)
It was arranged for r Jva Gosvm to stay in rvsa-agana. [After staying in rvsa-agana for some time,] r Jva Gosvm again came to see r Nitynanda Prabhu in the evening. (73)
nirjane basiy prabhu gaura-gua gya r-jva siy pae nitynanda-pya (74)
r Nitynanda Prabhu was sitting in solitude, singing the glories of r Gaurahari. r Jva offered his obeisances at the Lords feet. (74)
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r Jvas Enquiry Concerning the Tattva About r Navadvpa-dhma

yatna kari prabhu tre nikae basya karajoa kari jva svadainya jnya (75) jva bale,prabhu more karu kariy navadvpa-dhma-tattva bala vivariy (76)
With care, r Nitynanda Prabhu seated Jva next to Him. r Jva Gosvm folded his hands and humbly said, O Lord, please be merciful and describe in detail the true nature of r Navadvpa-dhma. (7576)
prabhu bale,ohe jva, baliba tomya atyanta nigha tattva rkhibe hiyya (77)
r Nitynanda Prabhu said, O Jva, I will certainly tell you about this highly confidential topic, but you must keep it in your heart. (77)
yathtath ebe ih n kara praka prakaa-llra ante haibe vika (78)
For now, do not reveal this tattva here and there. At the close of the Lords manifest pastimes, it will reveal itself naturally. (78)
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r Nitynanda Prabhus Description of r Navadvpa-dhmas Real Nature

ei navadvpa haya sarva-dhma-sra r-viraj-brahma-dhma-di haye pra (79) vaikuhera para vetadvpa r-goloka tadante gokula, vndvana, knaloka (80)
This Navadvpa is the essence of all holy abodes. After crossing the river r Viraj, Brahma-dhma and so on, one comes to Vaikuha. Beyond Vaikuha is vetadvpa, r Goloka. Above r Goloka is Kaloka Gokula and Vndvana. (7980)
sei loka dui bhve haya ta praka mdhurya-audrya-bhede rasera vika (81)
This abode [r Kaloka] manifests in two transcendental moods (bhvas) that nourish rasa: sweetness (mdhurya) and munificence (audrya). (81)
The distinguishing features of r Navadvpa-dhma and r Vndvana-dhma
mdhurye audrya pra-rpe avasthita audrye mdhurya pra-rpete vihita (82)

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tathpio je prake mdhurya pradhna vndvana bali th jne bhgyavn (83)
Although audrya exists in full within mdhurya, and mdhurya exists in full within audrya, that section [of r Kaloka] in which mdhurya predominates is known by fortunate persons as Vndvana. (8283)
je-prake audrya pradhna nitya haya sei navadvpa-dhma sarva vede kaya (84)
And the section [of r Kaloka] in which audrya predominates is called r Navadvpadhma in all the Vedas. (84)
r Navadvpa and r Vndvana are one in tattva
vndvana-navadvpe nhi kichu bheda rasera praka-bhede karaya prabheda (85)
There is no difference between Vndvana and Navadvpa; they are distinguished only by rasa. (85)
ei dhma nitya-siddha cinmaya ananta jaa-buddhi jane tra nhi pya anta (86)
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This dhma is eternally perfect, transcendental and unlimited. A person with material intelligence cannot fathom the extent of it. (86)
hldin-prabhve jva chi jaa-dharma nitya-siddha-jna-bale pya tra dharma (87)
Influenced by hldin-akti, the living entities give up their material occupational duties (dharma) and attain their real dharma on the strength of eternally perfected knowledge. (87)
sarva navadvpa haya cinmaya-praka sei phe r-gaurga karena vilsa (88)
Navadvpa in its entirety is a transcendental manifestation. r Gaurga Mahprabhu performs His pastimes in this very dhma. (88)
carmacake loke dekhe prapaca-gahana my cchdiy rkhe 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)
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navadvpe my ni jaa dea-kla kichu tath nhi che jvera jajla (90)
In r Navadvpa, there is no mundane place or time that is influenced by my, and the jvas here are not entangled in material illusion. (90)
kintu karmabandha-krame jva my-vae navdvpa-dhme prpacika bhve pae (91)
However, being bound by his fruitive activities, the jva becomes controlled by illusion (my) and sees r Navadvpa-dhma as a material place. (91)
bhgyakrame sdhu-sage premera udaya haya jabe, tabe dekhe vaikuha cinmaya (92) aprkta dea, kla, dhma-dravya jata anyse dekhe svya cake avirata (93)
When, by good fortune through the association of saintly persons, prema appears in a jva, he will see r Navadvpa-dhma as the manifest transcendental Vaikuhaloka. Then, he will always see with his own eyes all the transcendental components of the dhma, such as the land and time. (9293)
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ei ta kahinu mi navadvpa-tattva vicriy dekha jva haye uddha-sattva (94)
I have described the real truth of Navadvpadhma in your presence. O Jva, being situated in pure goodness (uddha-sattva), please deliberate upon this tattva. (94)
niti-jhnav-pade nitya jra a gha-tattva kare bhaktivinoda praka (95)
Bhaktivinoda, desiring to attain the lotus feet of r Nitynanda Prabhu and r Jhnav-dev, is revealing this confidential truth. (95)
Thus Ends Chapter Four
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Magalcaraa (Auspicious invocation)
jaya jaya r-caitanya acra-nandana jaya jaya nitynanda jhnav-jvana (1)
All glories, all glories to r Caitanya Mahprabhu, the son of Mother ac! All glories, all glories to r Nitynanda Prabhu, the life of r Jhnav! (1)
jaya jaya navadvpa sarva-dhma-sra yath kali-yuge haila gaura-avtara (2)
All glories, all glories to r Navadvpadhma, the essence of all other holy abodes! r Gaurahari descended here in Kali-yuga. (2)
r Nitynanda Prabhus description of Navadvpa-dhma
nitynanda-prabhu bale, unaha vacana ola-kroa navadvpa yath vndvana (3)
r Nitynanda Prabhu told rla Jva Gosvm, This r Navadvpa-dhma, which extends over sixteen kosas (approximately
thirty-two miles), is certainly non-different from r Vndvana. (3)

r Navadvpa is compared to an eight-petalled lotus
ei ola-kroa-madhye dvpa haya naya aa-dala padma jena jalete bhsaya (4) aa-dala aa-dvpa, madhye antardvpa tra mjhe mypura madhya-bindu-pa (5)
In this sixteen kosas there are nine dvpas, or islands. Just like an eight-petalled lotus flower floats on the water, this Navadvpa is also like a lotus flower with eight petals which are the eight islands. Antardvpa is in the middle, and like a dot at the very centre of this Antardvpa lies Mypura. (45)
Description of r Dhma Mypura

mypura-yogapha sad golkra tath nitya caitanyera vividha vihra (6)
r Caitanya Mahprabhu eternally performs various kinds of pastimes in the spherical form of Mypura-Yogapha. (6)
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tri-sahasra dhanu tra paridhi prama sahasreka-dhanu tra vysera vidhna (7)
The diameter of Mypura-Yogapha is one thousand dhanua (two thousand metres) and the circumference is three thousand dhanua (six thousand metres). (7)
Yogapta the most glorious of all places
ei yogapta-mjhe baise paca-tattva anya sthna haite yogaphera mahattva (8)
Even though there are several places situated within r Dhma Navadvpa, this Yogapha is the most glorious of them all because the Pacatattva r Ka Caitanya, r Nitynanda Prabhu, r Advaita crya, r Gaddhara and rvsa are splendidly situated there. (8)
ati ghra gupta habe prabhura icchya bhgrath-jale habe sagopita prya (9)
Very soon, by the desire of Mahprabhu, this place will, by itself, become hidden by the water of the Bhgrath. (9)
kabhu puna prabhu-icch habe balavn praka haibe dhma habe dptimn (10)
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When, some time later, Mahprabhus desire [to manifest the dhma] again becomes strong, this radiant dhma will be revealed. (10)
The eternal abode is never lost
nitya-dhma kabhu kle lopa nhi haya gupta haye punarvra haya ta udaya (11)
The eternal dhma can never be lost by time; rather, sometimes it remains in a hidden form and sometimes it is manifest. (11)
bhgrath prva-tre haya mypura mypure nitya chena mra hkura (12)
My Lord is eternally residing in Mypura, which is situated on the eastern bank of Bhgrath-Gag. (12)
As r Ka never leaves Vndvana to go elsewhere, similarly rman Mahprabhu never leaves r Navadvpa-dhma
loka-dye sannys haiy vivambhara chi navadvpa phire dea-dentara (13) vastuta gaurga mora navadvpa-dhma chiy n jya kabhu mypura-grma (14)
Although from a mundane point of view Vivambhara (Mahprabhu) takes sannysa

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and leaves Navadvpa to wander through many different places, nevertheless, My r Gaurga Mahprabhu never leaves the village of Mypura in Navadvpa-dhma to go elsewhere. (1314)
r Nitynanda Prabhus blessing to r Jva
dainandina-ll tra dekhe bhakta-gaa tumio dekhaha jva gaurga-nartana (15)
The devotees still behold r Caitanya Mahprabhus daily pastimes (aa-klya-ll). O Jva, in time to come you will also behold r Gaurga Mahprabhus dancing. (15)
mypura ante antardvpa obh pya gaurga-darana brahm pila yathya (16)
Surrounding Mypura in all directions is the radiant Antardvpa, where Brahm obtained r Gaurga Mahprabhus darana. (16)
r Nitynanda Prabhus advice to r Jva to perform parikram
ohe jva cha yadi dekhite sakala parikram kara tumi haibe saphala (17)
O Jva [r Jva Gosvm], if you want to see all these places, then perform parikram. In that
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way, all your desires [in other words, the desire to behold all the pastime places of r Navadvpadhma] will be fulfilled. (17)
r Jvas humble prayer at r Nitynanda Prabhus lotus feet
prabhu-vkya uni jva sajala-nayane daavat haye pae prabhura carae (18)
Hearing r Nitynanda Prabhus words, r Jva, with tear-filled eyes, offered his prostrated obeisances at the Lords lotus feet and said, (18)
Desire to perform parikram in the company of loving devotees
kp yadi kara prabhu ei akicane sage laye parikram karo pane (19)
O Lord, please bestow mercy upon this insignificant soul, and personally take me on parikram. (19)
r Nitynanda Prabhu, completely free from any pride, agreed to take r Jva
jvera prrthan uni nitynanda-rya tathstu baliy nija mnasa jnya (20)
Hearing r Jvas prayers, r Nitynanda Prabhu answered, So be it, and revealed His mind. (20)
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The First Day: Darana of Mypura

prabhu bale,ohe jva, adya mypura karaha darana, kalya bhramiba pracura (21)
r Nitynanda Prabhu said, O Jva, today you will take darana of Mypura, and tomorrow I will take you to many other places. (21)
eta bali nitynanda uhila takhana pche-pche uhe jva praphullita mana (22)
Saying this, r Nitynanda Prabhu stood up and the joyful r Jva Gosvm followed Him. (22)
r Nitynanda Prabhu intoxicated with gaura-rasa
cale nitynanda-rya manda-manda gati gaurga-premete deha suvihvala ati (23) mohana-mrati prabhu bhve halahala alakra sarva-dehe kare jhalamala (24)
r Nitynanda Prabhu, overwhelmed in devotional ecstasy, walked slowly, and His divine body was intoxicated with prema for r Gaurga Mahprabhu. The Lords enchanting form was swaying with transcendental emotions,
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and the ornaments that adorned His entire body were coruscating radiantly. (2324)
je-caraa brahm-iva dhyne nhi pya r-jve kariy kp se-pada bya (25)
Even in their meditation, Brahm, iva and others cannot obtain those lotus feet, which are now walking ahead of r Jva Gosvm, bestowing mercy upon him. (25)
pche thki jva laya padkera dhli sarva-age mkhe cale baa kuthal (26)
Following behind Nitynanda Prabhu, r Jva smeared the dust from the Lords feet all over his body and walked on in delight. (26)
Yogapha
jaganntha-mira-ghe karila pravea acmt r-carae jnya viea (27) unago janan ei jva mahmati r-gaurga-priya-dsa bhgyavn ati (28)
They entered r Jaganntha Miras house, and r Nitynanda Prabhu made a submission at r acmts lotus feet: O Mother, this
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supremely intelligent Jva, who is a dear servant of r Gaurga, is very fortunate. (2728)
balite-balite jva chiy pae chinna-mla taru jena baa baa jhae (29)
Upon hearing these words of r Nitynanda Prabhu, r Jva fainted, falling to the ground like a tree uprooted by a great storm. (29)
acra carae pai jya gagai sttvika-vikra dehe kare huhui (30)
r Jva fell at r acmts feet and rolled on the ground. Various ecstatic symptoms manifested in his body in competition with each other. (30)
r ac-devs blessing to r Jva
kp kari ac-dev kaila rvda sei dina sei ghe pila prasda (31)
Mother ac mercifully blessed r Jva. That day they all took prasda in that very house. (31)
r Viupriy-devs cooking
viupriy ac-dev-j jabe pila nn anna-vyajandi randhana karila (32)

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r Viupriy-dev prepared rice, vegetables and many other kinds of dishes on the order of Mother ac. (32)
r Yogapha
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r-vavadannanda prabhu katakae r-gaurge bhoga nivedila sayatane (33)
After some time, r Vavadannanda Prabhu offered the preparations with great attention to r Gaurga Mahprabhu. (33)
r na hkura offers prasda to r Nitynanda Prabhu
na hkura sthna kari atapara nitynande bhujila haria antara (34)
na hkura arranged a sitting-place, and with an extremely joyful heart served prasda to r Nitynanda Prabhu. (34)
Mother acs words to r Nitynanda Prabhu
putra-snehe ac-dev nitynande bale kho bch nitynanda jananra sthale (35)
Filled with motherly affection, r ac-dev told r Nitynanda Prabhu, Finally, my son, You are at Your mothers house. Now eat with great joy. (35)
ei mi gauracandre bhujnu gopane tumi khile baa sukhi hai mi mane (36)
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I have secretly offered this prasda to Gauracandra, so if You also affectionately accept it, I will become most happy at heart. (36)
r Jva accepts r Nitynanda Prabhus remnants
jananra vkye prabhu nitynanda-rya bhujila nande, jva avaia pya (37)
Hearing the words of Mother ac, r Nitynanda Prabhu blissfully accepted the prasda, and r Jva Gosvm received His remnants. (37)
r Jvas humble statement
jva bale,dhanya mi mahprabhu-ghare pinu prasda-anna ei mypure (38)
r Jva said, I am blessed, having taken prasda today at Mahprabhus house in Mypura. (38)
Leaving from Yogapha
bhojana kariy tabe nitynanda-rya ac-dev-r-carae haiy vidya (39)
After eating, r Nitynanda Prabhu paid His obeisances at Mother acs feet and begged her permission to leave. (39)
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jivra kle sage vake laila r-jva vara pade praati karila (40)
As r Nitynanda Prabhu was leaving, He took Vavadannanda with Him. r Jva offered obeisances at the feet of r Vavadannanda Prabhu. (40)
r Vavadannandas identity
jva-prati bale prabhu,e vavadana r-kera priya va, jne bhakta-jana (41)
r Nitynanda Prabhu said, Jva, all devotees know this Vavadannanda to be an incarnation of r Kas dear flute. (41)
ihra kpya jva haya kkta mah-rsa labhe sabe haiy sata (42)
By his mercy, the jvas become attracted to r Ka and become eager to enter mah-rsa. (42)
Darana of other places outside the Yogapha
dekha jva, ei ghe caitanya-hkura m sab laye ll karila pracura (43)
Look, Jva, in this house r Caitanya Mahprabhu performed many pastimes with all of us. (43)
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ei dekha jaganntha-mirera mandira viu-pja nitya yath karitena dhra (44)
Look here, this is Jaganntha Miras temple. Daily, in a steadfast manner, he would sit here to worship Lord Viu. (44)
ei ghe karitena atithi-sevana tulas-maapa ei karaha darana (45)
Just see this house where he used to serve guests. Also take darana of this platform where he worshipped tulas. (45)
r-gaurga-candra ghe chila jata-kla pitra cra plitena bhakta-pla (46)
As long as r Gaurga Mahprabhu, the maintainer of the devotees, remained at home, He used to follow the behaviour shown by His father. (46)
ebe saba va-hkurera tattvdhne na nirvha kare prati dine-dine (47)
Now na hkura performs all these duties, under the guidance of r Vavadannanda Prabhu. (47)
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ei sthne chila eka nimba-vka-vara prabhura parae vka haila agocara (48)
At this place there was a great neem tree, which disappeared by Mahprabhus touch. (48)
jata kde nitynanda kariy varana jva, va duhe tata karena krandana (49)
When r Nitynanda Prabhu described these places He was crying; in the same way, r Jva and r Vavadannanda were also crying. (49)
rvsa-agana
dekhite-dekhite tath ila rvsa cri-jane cale chi jaganntha-vsa (50) ata-dhanu uttarete rvsa-agana jve dekhila prabhu nandita mana (51)
Meanwhile, rvsa Paita arrived there, and together the four of them left Jaganntha Miras house and walked towards rvsaagana. rvsa-agana is situated one hundred dhanu (two hundred metres) north of the
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Yogapta. r Nitynanda Prabhu blissfully showed rvsa-agana to r Jva. (5051)

r Jvas restlessness at rvsa-agana
rvsa-agane jva jya gagai smariy prabhura ll preme huhui (52)
r Jva began to roll in the dust of rvsaagana, and the remembrance of Mahprabhus many pastimes came all at once. Jva became so moved by prema that the symptoms of prema in his body appeared to compete with each other. (52)
r Jvas momentary vision of r Gaurga Mahprabhu and His associates
r-jva uhiv-mtra dekhe eka-raga nciche gaurga laye bhakta-antaraga (53)
Then, just as r Jva was getting up from the ground, he saw an astonishing sight rman Mahprabhu was dancing with His intimate devotees. (53)
mah-sakrtana dekhe vallabha-nandana sarva-bhakta-mjhe prabhura aprva nartana (54)
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Vallabha-nandana [r Jva Gosvm, the son of r Vallabha] beheld that mah-sakrtana and the extraordinary dancing of rman Mahprabhu, who was radiantly situated in the midst of all the devotees. (54)
nciche advaita, prabhu nitynanda-rya gaddhara, haridsa nce ra gya (55) uklmbara nce ra ata-ata jana dekhiy premete jva haila acetana (56)
r Advaita crya and r Nitynanda Prabhu were dancing, and r Gaddhara Paita and r Haridsa hkura were dancing and also singing. r uklmbara and hundreds of other devotees were dancing. Seeing all this, r Jva was overwhelmed by prema and fell unconscious. (5556)
r Jvas lamentation in separation from Mahprabhu
cetana pile ra se raga n pya kdi jva-gosvm kare hya hya (57) kena mora kichu prve janama nahila emana krtannanda bhgye n ghaila (58)
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[When the vision of the pastime disappeared,] r Jva returned to consciousness. Now nothing was pleasing to him. He continuously wept and said, Alas, alas, why did I not take birth earlier!? Alas, alas, it is not my fortune to obtain the bliss of rman Mahprabhus sakrtana in the group of His intimate devotees! (5758)
prabhu nitynanda-kp asma ananta sei bale kaa-kla hainu bhgyavanta (59)
r Nitynanda Prabhus mercy is boundless and unlimited. Today, through the strength of His mercy, I became fortunate to have a momentary darana of this pastime. (59)
r Jva Gosvms desire
icch haya mypure thki cirakla ghucibe sampra-rpe myra jajla (60)
My desire is that I may reside in this Mypura forever, because if so, my entanglement in the illusory energy (my) will be removed completely. (60)
dsera vsan haite prabhu-j baa mypura chite antara dhaa-phaa (61)
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Even the thought of leaving Mypura is making my heart palpitate; nevertheless, the masters order is more powerful than the servants desire. (61)
r Advaita-bhavana
tath haite nitynanda jve laye jya daa-dhanu uttarete advaita-gha pya (62)
r Nitynanda Prabhu then took r Jva to r Advaita cryas house (Advaita-bhavana), which is situated ten dhanu (twenty metres) north of rvsa-agana. (62)
prabhu bale,dekha jva, stnthlaya heth vaiavera goh sadya milaya (63)
r Nitynanda Prabhu said, Jva, see the residence of Stntha (r Advaita). Here the Vaiavas are always meeting. (63)
heth stntha kaila kera pjana hukre nila mora r-gaurga-dhana (64)
Stntha used to sit here and worship Lord r Ka. By loudly calling out to Him,
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Stntha brought My only treasure, r Gaurga Mahprabhu, to this Earth. (64)
r Gaddhara-bhavana
tath gagai diy cale cri-jana paca-dhanu prve gaddharera bhavana (65)
After rolling in the dust of that place, the four of them went to r Gaddhara-bhavana (the house of r Gaddhara), which was five dhanu (ten metres) east of Advaita-bhavana. (65)
tath haite dekhila nitynanda-rya sarva priada-gha yathya tathya (66)
From there, r Nitynanda Prabhu showed r Jva the residences of all Mahprabhus other associates. (66)
Wandering along the bank of the Gag
brhmaa-maal-gha kariy darana tabe cale gag-tre hare cri-jana (67)
After visiting the houses of the brhmaas, those four personalities blissfully proceeded towards the bank of the Gag. (67)
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Ketrapla Vddha-iva
mypura-smee vddha-ivlaya jhnavra tae dekhe jva mahaya (68)
r Jva then had darana of the temple of Vddha-iva situated on the bank of the Gag on the border of Mypura. (68)
prabhu bale,mypure ini ketra-pla prauhmy-akti adhihna nityakla (69)
r Nitynanda Prabhu said, O Jva, this Vddha-iva is the area-protector (ketrapla) of Mypura. This is where prauhmy-akti (Yogamy) eternally resides. (69)
r Nitynanda Prabhus prophecy
prabhu jabe aprakaa haibe takhana thra icchya gag haibe varddhana (70) mypura prya gag cchdibe jale ata-vara rkhi puna chibena bale (71)
After rman Mahprabhus disappearance, the Gag will rise by His desire and cover almost all of Mypura with her waters. One hundred years after that, she will again manifest Mypura. (7071)
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sthna-mtra jgibeka gha n rahibe vsa-hna haye katakla sthita habe (72)
At that time, only the land of Mypura will manifest; no houses will remain. Thus that place will remain uninhabited for a long time. (72)
puna kabhu prabhu-icch hale balavn habe mypure eirpa vsa-sthna (73)
Again, when rman Mahprabhu strongly desires, people will reside in Mypura as before. (73)
ei saba gha gag-tre puna habe prabhura mandira karibena bhakta sabe (74)
All these ghas will again be manifest on the bank of the Gag, and many devotees will come together to construct a huge temple for rman Mahprabhu. (74)
adbhuta mandira eka haibe praka gaurgera nitya-sev haibe vika (75)
One amazing temple will manifest here, wherein the daily worship of r Gaurga Mahprabhu will constantly increase. (75)
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prauhmy vddha-iva si punarya nija krya sdhibeka prabhura icchya (76)
Prauhmy (Yogamy) and Vddha-iva will return here and again serve the dhma according to Mahprabhus wish. (76)
r Jva Gosvms glorification of r Nitynanda Prabhu
eta uni jva tabe kara-joa kari prabhure jijse vrtt pada-yuga dhari (77) ohe prabhu, tumi ea-tattvera nidna dhma-rpa nma-tattva tomri vidhna (78)
Hearing this, r Jva took hold of r Nitynanda Prabhus lotus feet with both his hands and said, O Prabhu, You are the cause of the manifestation of Anantadeva ea [Your plenary portion]. You expand Yourself as the holy abode (dhma) and the holy name (nma), and You are the shelter of the Supreme Lords many forms [incarnations]. (7778)
yadio prabhura icchmate karmakara tabu jva-guru tumi sarva-akti-dhara (79)
Although You perform Your activities according to rman Mahprabhus desire,

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nevertheless, You are the spiritual master of all living entities, and all potencies (aktis) rest upon You. (79)
An atheistic persons identity
gaurge tomte bheda jei jana kare pa-madhyete tre vija-jane dhare (80)
That person who differentiates between You and r Gaurga Mahprabhu is called a pa, or heretic, by the wise. (80)
r Jva Gosvms doubt
sarvaja purua tumi ll-avatra saaya jgila eka hdaye mra (81) je-samaye gag lukibe mypura koth jbe iva-akti balaha hkura (82)
You are omniscient, and have descended to perform pastimes. Yet there is a doubt in my heart: When the Gag covers Mypura, where will iva (Vddha-iva) and his energy (Prauhmy) go? O Lord, please explain this to me. (8182)
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- Sri Navadvipa-dhama-mahatmya r Nitynanda Prabhus answer
nitynanda bale jva, unaha vacana gagra pacima bhmi karaha darana (83) ai ucca ca dekha prag nma tath che vipra-maalra eka grma (84)
r Nitynanda Prabhu answered, O Jva, listen to My words. On the high land that can be seen on the Gags western bank, there is a hillock named Prag and there is a village of brhmaas on it. (8384)
thra uttare che jhnav pulina chinnaeg bali tre jnena prava (85)
North of that is the bank of the river Jhnav. Learned persons call this place Chinnaeg. (85)
ei ta puline eka nagara basibe tath iva-akti kichu divasa rahibe (86)
A town will be founded on this bank, and iva and his akti will reside there for some time. (86)
Rsa-sthal in Navadvpa
o pulina-mhtmya ke kahibre pre rsa-sthal che yath jhnavra dhre (87)

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Who is able to describe the glory of this bank? The place of rsa (rsa-sthal) is splendidly situated here on the Jhnavs (Gags) bank. (87)
blumaya bhmi vae carma-cake bhya ratnamaya nitya-dhma divya-ll tya (88)
Although, to material eyes, it appears to be an ordinary sandy place, in reality it is the eternal dhma made of jewels, where transcendental pastimes are always taking place. (88)
Mypura is Gokula Mahvana and Prag is Chakar
mypura haya r-gokula-mahvana prag sakra svarpa gaana (89)
Mypura is r Gokula Mahvana and Prag is said to be Sakra (Chakar). (89)

tath che vndvana r-rsa-maala kle ai sthne habe gna kolhala (90)
Here is the rsa-maala of Vndvana. In the future, loud sakrtana will take place here. (90)
mypura r-pulina madhye bhgrath saba laye gaura-dhma jna mahmati (91)
109
Between Mypura and r Pulina(1) flows the river Bhgrath. O greatly learned one, understand that all these places are within Gauradhma. (91)
paca-kroa dhma jeb karibe bhramaa mypura-r-pulina karibe darana (92)
Any person who performs parikram of this dhma, which measures five kosas, attains the darana of Mypura and r Pulina. (92)
The result of performing the five kosas parikram of r Antardvpa on Phlguna-prim
phlguna-prim dine je kare bhramaa paca-kroa bhakta-saha pya nitya-dhana (93)
That person who on the day of Phlgunaprim [Gaura-prim] circumambulates these five kosas along with devotees will receive the eternal treasure, ka-prema. (93)
The deity of r Gaurga Mahprabhu worshipped by r Viupriy-dev
ohe jva, gha kath unaha mra r-gaurga-mrti obhe r-viupriyra (94)
(1)
The land situated on the other side of the Gag across from Mypura.
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ai kle mira-vaodbhava vipra-gaa sakra dhme labe r-mrti-ratana (95)
O Jva, listen to a confidential topic of Mine. r Viupriy-dev worships a deity of r Gaurga Mahprabhu. [In the future,] brhmaas descending from the family of r Jaganntha Mira will take this deity to Sakra [Chakar]. (9495)
cri-ata vara gaura-janma-dina dhari haile r-mrti-sev habe sarvopari (96)
When, after the appearance of rman Mahprabhu, four-hundred years have passed, this deity will be worshipped at the highest standard. (96)
ei saba kath ebe rkha apraka parikram kara dhari antare ullsa (97)
Keep all of these topics hidden for now, and blissfully perform parikram. (97)
Mahprabhu-gha
vddha-iva-gha haite tri-dhanu uttara gaurgera nija-gha dekha vija-vara (98)
111
O best of the learned, see there is r Gaurga Mahprabhus gha, three dhanua (six metres) north of Vddha-iva-gha. (98)
ei sthne blya-ll-chale gaurahari bhgrath kri karilena citta bhari (99)
Here r Gaurahari, on the pretence of performing childhood pastimes, played in the Gag to His hearts content. (99)
Description of r Gags austerity
yamunra bhgya dekhi himdri-nandin bahu tapa kaila haite llra sagin (100)
Seeing the Yamuns fortune [of beholding r Kas pastimes] Himdri-nandin (Gag) performed severe austerities to take part in rman Mahprabhus pastimes. (100)
ka kp kari bale diy daraana gaura-rpe tava jale kariba krana (101)
Lord r Ka bestowed His mercy upon her [Gag-dev] and gave her His darana. He said, As r Gaurasundara, I will sport in your waters. (101)
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sei ll kaila heth tribhuvana-rya bhgyavn jva dekhi baa sukha pya (102)
The Lord of the three worlds, rman Mahprabhu performed pastimes here [to fulfil Gags desire]. Fortunate living entities receive much happiness seeing those pastimes. (102)
Mdh-gha
paca-daa-dhanu jei gha tad-uttare madhiyera gha bali vyakta carcare (103)
Everyone calls the gha that is situated fifteen dhanua (thirty metres) north, Mdhgha. (103)
Brako-gha
tra pca-dhanura uttare gha-obh nagary janera sarvad manolobh (104) brako gha ei atva sundara vivakarm nirmilena prabhu-j-dhara (105)
Five dhanua (ten metres) north of Mdhgha is the most beautiful Brako-gha. This gha attract the minds of all persons in the town
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and is also called Nagary-gha. Vivakarm constructed this gha on the order of rman Mahprabhu. (104105)
Paca ivlaya-gha
ei ghe dekha, jva paca ivlaya paca-trtha liga paca sad jyotirmaya (106)
O Jva, see here, at this gha are five iva temples where five gleaming iva-ligas are splendidly situated. (106)
Bathing at these ghas removes all miseries
ei cri gha mypura obh kare yathya karile snna sarva-dukha hare (107)
The four afore-mentioned ghas enhance the splendour of Mypura. By bathing at these ghas, all miseries are removed. (107)
Antardvpa
mypura-prvadike che jei sthna antardvpa bali tra nma vidyamna (108)
The area east of Mypura is known by everyone as Antardvpa. (108)

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ebe prabhu-icchmate loka-vsa-hna eirpa sthiti rahe ro kata dina (109)
Now, according to rman Mahprabhus supreme will, no one is residing at this place, and it will remain uninhabited like this for many more days. (109)
katakle puna heth loka-vsa habe praka haibe sthna nady gaurave (110)
By the influence of time, people will again reside here, and this place will manifest as the glory of Nadiy. (110)
ohe jva, adya tumi raha mypure kalya laye jba mi smanta-nagare (111)
Jva, today you should stay here in Mypura, and tomorrow I will take you to Smanta-nagara [Smantadvpa]. (111)
r Jva Gosvms Doubt

eta uni jva tabe balena vacana saaya uhila eka karaha ravaa (112)
Hearing this r Jva said, Prabhu, a doubt has arisen in my mind. Please listen. (112)
115
jabe gag-dev mypura cchdana uhiy laibena, n rabe gopana (113) sei-kle bhakta-gaa kon cihna-dhari prakibe gupta-sthna, bala vyakta kari (114)
When Gag-dev again uncovers Mypura, what signs will enable the devotees to clearly determine the hidden location of Yogapha? Please describe this in detail. (113114)
jvera vacana uni nitynanda-rya balil uttara tabe amtera prya (115)
Upon hearing the words of r Jva, r Nitynanda Prabhu responded with words that were just like nectar. (115)
r Nitynanda Prabhus Answer

una jva gag jabe cchdibe sthna mypura eka koa rabe vidyamn (116)
Listen O Jva, when Gag covers Mypura, one corner of it will remain intact. (116)
tathya yavana-vsa haibe pracura tathpi rahibe tra nma mypura (117)
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Although many yavanas will reside here, this place will still be named Mypura. (117)
avaia sthnera pacima-dakiete paca-ata dhanu pre pibe dekhite (118) kichu ucca sthna sad ta varaa sei sthna jaganntha-mirera bhavana (119)
Five hundred dhanua (one thousand metres) southwest of the part that remains intact, a raised area will be seen that is always covered with grass. That very place is the residence of Jaganntha Mira. (118119)
tath haite paca-dhanu vddha-ivlaya ei parima dhari karibe niraya (120)
Five dhanua (ten metres) from here is the temple of Vddha-iva. Devotees will ascertain these places according to this measurement. (120)
iva-ob bali khta dekhite pibe sei khta gag-tra baliy jnibe (121)
Here, a trench named iva-ob will be seen. This trench will indicate that earlier the river Gag flowed here. (121)
117
bhakta-gaa eirpe prabhura icchya prakibe lupta-sthna jnaha nicaya (122)
In this way, according to r Mahprabhus desire, the devotees will reveal these lost places. Know this for certain. (122)
prabhura atbdi-catuaya anta jabe lupta-trtha uddhrera yatna habe tabe (123)
Four hundred years after the appearance of rman Mahprabhu, the attempt to recover the lost holy places will begin. (123)
r-jva balena prabhu balaha ekhana antardvpa nmera je yathrtha kraa (124)
r Jva said, O Prabhu, now please explain to me the real reason for this place being named Antardvpa. (124)
Antardvpa, Lord Brahms place of austerity
prabhu bale,ei sthne dvparera ee tapasy karila brahm gaura-kp-e (125)
r Nitynanda Prabhu said, At the end of Dvpara-yuga, Brahm performed austerities here, desiring to receive r Gaurga Mahprabhus mercy. (125)
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go-vatsa gopla saba kariy haraa chalila kariy my govindera mana (126)
During r Kas pastimes, Brahm [tried] to delude Govinda by stealing the calves and cowherd boys. (126)
nija-my parjaya dekhi catur-mukha nija-krya-doe baa pila asukha (127)
Seeing his own deceit defeated, the fourheaded Brahm became very unhappy due to his offences. (127)
bahu stava kari ke karila minati kamila thra doa vndvana-pati (128)
After speaking many words of glorification, Brahm begged forgiveness at r Kas feet, and the Lord of Vndvana, r Ka, indeed forgave him. (128)
The reason for Lord Brahms austerities
tabu brahm mane-mane karila vicra brahma-buddhi mora haya atiaya chra (129)
Then Brahm thought in his mind, For me to think that I am the creator of the universe is most contemptible. (129)
119
ei buddhi-doe ka-premete rahita braja-ll-rasa-bhoge hainu vacita (130)
This faulty understanding alone deprives me of ka-prema and of relishing the rasas of the pastimes of Vraja. (130)
gopla haiy janma pitma mi sevitma anyse gopikra svm (131)
If I had taken birth as a cowherd boy, I would have easily obtained service to r Ka, the master of the gops. (131)
se-ll-rasete mora n haila gati ebe r-gaurge mora n haya kumati (132)
I did not have the great fortune to relish the rasa of those pastimes. But now I will not have any wicked mentality towards r Gaurga Mahprabhu. (132)
ei bali bahukla antardvpa-sthne tapasy karila brahm rahila dheyne (133)
Saying this, Lord Brahm began to meditate and perform austerities in this very same Antardvpa. (133)
120
Chapter Five Lord Brahm receives darana of r Gaurahari
katadine gauracandra karu kariy catur-mukha-sannidhne kahena siy (134) ohe brahm, tava tape tua haye mi silma dite jh kara tumi (135)
Some time later, r Gauracandra mercifully appeared before the four-headed Brahm and said, O Brahm, being satisfied with your austerities, I have come to give you that boon for which you are hankering. (134135)
nayana meliy brahm dekhi gaura-rya ajna haiy bhme paila tathya (136)
When Brahm opened his eyes and saw r Gaurga Mahprabhu, he became unconscious and fell to the ground. (136)
Brahm glorifies r Gaurahari
brahmra mastake prabhu dharila caraa divya-jna peye brahm karaya stavana (137) mi dna-hna ati abhimna-vae psariy tava pada phiri jaa rase (138)
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The Lord put His foot on Brahms head. Receiving transcendental knowledge, Brahm began to offer prayers. I am very low and wretched, he said. Being controlled by pride, I committed offences at Your feet and as a result I am absorbed in mundane enjoyment. (137138)
mi, pacnana, indra-di deva-gaa adhikta dsa tava strera likhana (139)
All scriptures declare that I (Brahm), Pacnana (iva), Indra and all other demigods are Your subjugated servants. (139)
uddha dsa haite mdera bhgya naya ataeva my moha-jla vistraya (140)
It is not our fortune to become Your pure servants, therefore, my has covered us with her net of illusion. (140)
prathama parrddha mora kila jvana ebe ta carama cint karaye poaa (141) dvitya parrddha mora kibe kemane bahirmukha haile ytan baa mane (142)
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The first half of my life has passed, and now I am most anxious about how the second half will pass. My mind is disturbed by many difficulties because of being indifferent toward You. (141142)
Lord Brahms prayer for a blessing
ei-mtra tava pade prrthan mra prakaa-llya jena hai parivra (143)
My only prayer at Your feet is that I may join You as Your associate in Your manifest pastimes. (143)
brahma-buddhi dre jya, hena janma pi tomra sagete thki tava gua gi (144)
May I attain such a birth that my conceit in being the creator will be removed, that I may remain with You the whole time, and that I may glorify You. (144)
rman Mahprabhus agreement
brahmra prrthan uni gaura bhagavn tathstu baliy vara karilena dna (145)
123
Hearing Brahms prayer, r Gaurga Mahprabhu said, So be it, and bestowed the boon upon him. (145)
je-samaye mama ll prakaa haibe yavanera ghe tumi janama labhibe (146)
rman Mahprabhu said, At the time My pastimes manifest, you will take birth in a yavanas house. (146)
panke hna bali haibe geyna haridsa habe tumi nya abhimna (147)
You will always think of yourself as low and fallen. Your name will be Haridsa, and you will be free from all pride. (147)
tina-laka harinma jihvgre ncibe nirya-samaye tumi mke dekhibe (148)
Daily, three-hundred-thousand names of Hari will dance upon your tongue, and at the time of leaving this world, you will have darana of Me. (148)
ei ta sdhana-bale dvi-parrddha-ee pbe navadvpa-dhma maji nitya-rase (149)
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rla Haridsa hkura
By virtue of this practice, at the end of the second half of your present birth, you will attain this r Navadvpa-dhma and be absorbed in eternal rasa. (149)
125
ohe brahm, una mora antarera kath vyakta kabhu n karibe stre yath-tath (150)
O Brahm, listen to these words from My heart. Do not reveal them here and there in different scriptures. (150)
Describing His true nature to Lord Brahm
bhakta-bhva laye bhakti-rasa svdiba parama durlabha sakrtana prakiba (151)
Having taken the mood of a devotee, I will relish the rasa of bhakti and manifest the supremely rare process of sakrtana. (151)
anya-anya avatra-kle bhakta jata braja-rase sabe mtiba kari rata (152)
I will drown in the rasa of Vraja with all the devotees who were present at the time of My other incarnations. (152)
r-rdhika-prema-baddha mra hdaya tra bhva-knti laye haiba udaya (153)
My heart is controlled by r Rdhikas prema. I will take Her bhva and bodily lustre and appear in this material world. (153)
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kiv sukha rdh pya mre seviy sei sukha svdiba rdh-bhva laiy (154)
Accepting Her bhva, I will taste the happiness that r Rdh experiences in serving Me. (154)
ji haite tumi mora iyat labhibe haridsa-rpe more satata sevibe (155)
From today itself, you will attain the position of being My disciple, and later as Haridsa, you will always serve Me. (155)
eta bali mahprabhu haila antardhyna chiy pae brahm haiy ajna (156)
Saying this, rman Mahprabhu disappeared, and Lord Brahm fell to the ground unconscious. (156)
h gaurga, dna-bandho, bhakata-vatsala kabe v pibo tava caraa-kamala (157)
[Again gaining consciousness, he restlessly began to call out,] O Gaurga! O friend of the fallen! O, You who are loving toward the devotees, when will I attain Your lotus feet? (157)
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ei mata katadina kdite-kdite brahma-loke gela brahm krya sampdite (158)
Brahm wept like this for many days. Then he again returned to Brahma-loka to perform his duties as Brahm, as given by the Supreme Lord. (158)
niti-jhnav pade -mtra jra nady-mhtmya gya dna-hna chra (159)
This fallen, lowly and insignificant Bhaktivinoda, whose desire is to attain the lotus feet of r Nitynanda Prabhu and r Jhnavdev, is singing the glories of Nadiy. (159)
Thus Ends Chapter Five
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jaya jaya r-caitanya acra nandana jaya nitynanda-prabhu jhnav-jvana (1)
All glories, all glories to r Caitanya Mahprabhu, the son of Mother ac! All glories to r Nitynanda Prabhu, the life of r Jhnav hkurn! (1)
jaya jaya stntha jaya gaddhara jaya jaya rvsdi gaura-parivra (2)
All glories, all glories to Stntha [r Advaita, the husband of St-dev]! All glories to r Gaddhara Paita! All glories, all glories to rvsa and the other associates of r Gaurga Mahprabhu! (2)
paradina prte prabhu nitynanda-rya rvsa, r-jva laye gha bhirya (3) sage cale rmadsa di bhakta-gaa jite-jite kare gaura-sakrtana (4)
The next day, early in the morning, r Nitynanda Prabhu left the house with rvsa Paita and r Jva. Walking along with them were Rmadsa and other devotees, all singing the names of r Gaura. (34)
History of r Gag-nagara
antardvpa-prnte prabhu il jakhana r-gag-nagara jve dekhya takhana (5)
When they reached the border of Antardvpa, r Nitynanda Prabhu pointed out Gagnagara to r Jva. (5)
prabhu bale, una jva, e gag-nagara sthpilena bhagratha raghu-vaadhara (6)
r Nitynanda Prabhu said, Listen, Jva, Gag-nagara was founded by Bhagratha of the Raghu dynasty. (6)
jabe gag bhgrath ila caliy bhagratha jya ge akha bjiy (7)
At the time of Bhgrath-Gags descent to this world, King Bhagratha, blowing his conch shell, went ahead of her to show her the way. (7)
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navadvpa-dhme si gag haya sthira bhagratha dekhe gag n haya bhira (8)
But when Gag reached r Navadvpadhma, she stopped [even though King Bhagratha proceeded forward]. Bhagratha turned around only to see that Gag had stopped flowing onward. (8)
bhayete vihvala haye rj bhagratha gagra nikae ila phiri kata patha (9)
King Bhagratha became overwhelmed with fear and returned to Gag. (9)
King Bhagrathas place of austerities
gag-nagarete vasi tapa rambhila tape tua haye gag skt haila (10)
He began to perform austerities here in Gag-nagara [to find out why the Gag was not proceeding]. Satisfied with his austerities, Gag-dev personified appeared in front of him. (10)
bhagratha bale,mt, tumi nhi gele pitloka uddhra n habe kona kle (11)
131
Seeing Gag, Bhagratha said, Mother, if you do not proceed onward, my forefathers will never be delivered. (11)
gag bale,una bch, bhagratha dhra kichu-dina tumi heth haye thka sthira (12)
Gag said, Listen, O son, O Bhagratha, who have an unyielding and peaceful mind. Just remain here patiently for some time. (12)
r Gag-devs desire
mgha-mse siychi navadvpa-dhme phlgunera ee jba tava pitkme (13)
I have come to this Navadvpa-dhma in the month of Mgha, and at the end of the month of Phlguna, I will proceed onward to deliver your forefathers. (13)
jhra caraa-jala mi bhagratha tra nija-dhme mora pre manoratha (14)
O Bhagratha, I am in the dhma of that personality from whose lotus feet my waters emanate. In His holy abode all my desires are fulfilled. (14)
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phlguna-prim-tithi prabhu-janmadina sei dina mama vrata che samcna (15)
The day of my Lords advent is the full moon day of Phlguna, and on that day I will observe a vow. (15)
sei vrata udypana kariy nicaya caliba tomra sage n kariha bhaya (16)
I will definitely come with you the day after completing this vow. Do not fear. (16)
e gag-nagare rj raghu-kulapati phlguna-prim-dine karila vasati (17)
Thus King Bhagratha, the head of the Raghu dynasty, stayed here in Gag-nagara until Phlguna-prim. The next day, early in the morning, he proceeded to lead r Gags way. (17)
The result of residing in Gag-nagara on the day of Phlgunaprim
jei jana r-phlguna-prim-divase gag-snna kari gag-nagarete base (18) r-gaurga pj kare upavsa kari prva-puruera saha sei jya tari (19)
133
One who stays at Gag-nagara on Phlgunaprim and who fasts, bathes in the Gag and worships r Gaurga Mahprabhu will cross the ocean of material existence, along with his ancestors. (1819)
sahasra purua prva-gaa sage kari r-goloka prpta haya yath tath mari (20)
That person, along with one thousand of his ancestors, will attain r Goloka, no matter where he leaves his body. (20)
ohe jva, ei sthnera mhtmya apra r-caitanya ntya yath kaila katabra (21)
O Jva, the glories of this place are incomparable because r Caitanya Mahprabhu danced here an unlimited number of times. (21)
The place of residence of rman Mahprabhus associates r Gag dsa and r Sajaya
gagdsa-gha ra sajaya-laya ei dekha da haya sad sukhamaya (22)
Look, here are the houses of r Gagdsa and of r Sajaya. One always feels unequalled happiness just by beholding them. (22)
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Ballla-drghik
ihra prvete jei drghik sundara thra mhtmya una ohe vija-vara (23)
O most learned one, now please hear the glories of this beautiful large pond (drghik), situated in the eastern direction. (23)
ballla-drghik-nma hayeche ekhana satya-yuge chila era kata vivaraa (24)
Nowadays everyone calls this lake by the name Ballla-drghik. In Satya-yuga, there were many descriptions of this lake. In other words, it has been famous since then. (24)
The history of Mahrja Pthu in connection to Ballla-drghik
pthu-nme mahrj ucca-nca sthna kiy pthv jabe karila samna (25) sei-kle ei sthna samna karite mah-jyotirmaya prabh uhe catur-bhite (26)
Once upon a time, a king named Pthu was levelling the rough parts of the earth. When his workers came to this place, they saw a great effulgence illuminating the four directions. (2526)
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karmacri-gaa mahrjre jnya rj si jyoti-puja dekhibre pya (27) aktyvea-avatra pthu mahaya dhynete jnila sthna navadvpa haya (28)
When the workers described this incident to the king, he also came to see that great effulgence. Mahrja Pthu was a aktyvea-avatra an empowered incarnation of the Supreme Lord. Therefore, he could understand in his meditation that this place is r Navadvpa-dhma. (2728)
sthnera mhtmya gupta rkhivra tare j dila kara kua sthna 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)
Pthu-kua, another name of Ballla-drghik
je-kua karila th pthu-kua-nme vikhyta haila sarva navadvpa-dhme (30)
This pond became known as Pthu-kua throughout the entire Navadvpa-dhma. (30)
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svaccha jala pna kari grmavsi-gae kata sukha pila th 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 Ballla-drghik
pare sei sthne r-lakmaa-sena vra drghik khanana kaila baai gabhra (32)
Later King Lakmaa Sena had this pond enlarged and deepened. (32)
nija-pitlokera uddhra kari a ballla-drghik-nma karila praka (33)
Desiring to deliver his forefathers, he named this pond Ballla-drghik [after one of his ancestors, Ballla Sena]. (33)
King Lakmaa Senas palace
ai dekha ucca-l dekhite sundara lakmaa-senera gha bhagna atapara (34)
Look at this beautiful, high hill. This was the palace of King Lakmaa Sena, but now it is in ruins. (34)
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e sakala alakra mah-trtha sthne rja-gaa kare sad puya-uprjane (35)
Such ornament-like sites were constructed by various kings at great sacred places [like r Navadvpa-dhma] for the purpose of acquiring pious credits. (35)
parete yavana-rja dila e sthna ataeva bhakta-gaa n kare sammna (36)
Later, one yavana king desecrated this place, and therefore devotees no longer show it due respect. (36)
bhmi-mtra supavitra ei sthne haya yavana-sasarga-bhaye vsa n karaya (37)
The land here is extemely sacred, but devotees do not reside here, because they fear the association of the yavanas. (37)
e sthne haila r-mrtira apamna ataeva bhakta-gaa che ei sthna (38)
The devotees left this place because it was here that a deity of the Lord was shown disrespect. (38)
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Chapter Six Although the supremely blissful r Nitynanda Prabhu is never angry, He was outraged at the yavanas who offended the deity of the Lord
eta bali nitynanda garjite-garjite ilena simuliy-grma sannihite (39)
Saying this, r Nitynanda Prabhu roared loudly [thus manifesting His anger towards the yavanas] and arrived at the village of Simuliy. (39)
r Smantadvpa
simuliy dekhi prabhu jva-prati kaya ei ta smantadvpa jniha nicaya (40)
Seeing the village of Simuliy, r Nitynanda Prabhu said to r Jva, Know with certainty that this place is Smantadvpa. (40)
gagra dakia-tre navadvpa-prnte smanta-nmete dvpa bale saba nte (41)
All great saintly personalities say that Smantadvpa is situated on the southern bank of the Gag, on the border of Navadvpa. (41)
kle ei dvpa gag grsibe sakala rahibe kevala eka sthna sunirmala (42)
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With the passing of time, this island will be flooded by the Gag, and only one sacred place, Simuliy, will be left. (42)
Simuli, another name of r Prvat-dev
yathya simuli-nme prvat-pjana karibe viay loka karaha ravaa (43)
Materialistic people will worship Prvat here, calling her Simuli. I will tell you one story [in regard to Prvat-dev residing here]. You should listen. (43)
r Mahdevas chanting of r Gauras name
konakle satya-yuge deva mahevara r-gaurga bali ntya karila vistara (44)
Once, during Satya-yuga, Mahdeva [iva] was dancing for a long time, uttering the name of r Gaurga. (44)
Prvat-dev inquires about r Gaurga-deva
prvat jijse tabe deva mahevare kev se gaurga-deva balaha mre (45)
Seeing Lord iva dancing, Prvat asked, Please tell me something about Gaurga-deva, whose name you are chanting. (45)
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r Prvat-devs condition merely upon hearing the name of r Gaura
tomra adbhuta ntya kari daraana uniy gaurga-nma gale mora mana (46)
My heart is melting by seeing your astonishing dance and hearing the name of r Gaurga emanate from your mouth. (46)
eta je unechi mantra-tantra etakla se-saba jninu mtra jvera jajla (47) ataeva bala prabhu gaurga-sandhna bhajiy thre mi piba para (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 r Gaurga so that I may also engage in worship of Him and become alive. (4748)
r Mahdevas description of the real nature of r Gaura (gaura-tattva)
prvatra kath uni deva paupati r-gaurga smari kahe prvatra prati (49) dy-akti tumi hao r-rdhra aa tomre baliba tattva-gaa avataa (50)
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Hearing Prvats words, Paupati iva remembered r Gaurga and said, O Prvat, you are the original potency, a portion of r Rdh. I will tell you about this topmost truth. (4950)
rdh-bhva laye ka kalite ebra mypure ac-garbhe habe avatra (51)
Taking rmat Rdhs intrinsic mood and bodily lustre, r Ka will appear in this Kaliyuga in Mypura, from the womb of r acdev. (51)
krtana ragete mti prabhu gormai vitaribe prema-ratna ptra nhi gai (52)
Being Himself absorbed in sakrtana, Mahprabhu r Gaurahari will distribute the jewel of prema to the public, without considering whether the recipient is qualified or not. (52)
ei premavany-jale je jva n bhse dhik tra bhgye devi, jvana-vilse (53)
Fie on the fortune of those living entities who will not drown in this flood of prema. O Dev, it is even useless for them to maintain their lives. (53)
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prabhura pratij smari preme ji bhsi dhairya n dhare mana chilma k (54)
I became saturated with prema upon remembering rman Mahprabhus promise and my mind lost patience. Therefore, I left K. (54)
mypura-antabhge jhnavra tre gaurga bhajiba mi rahiy kure (55)
I will live in a cottage on the bank of the Jhnav (Gag) at the border of Mypura, and I will worship r Gaurga Mahprabhu. (55)
r Prvat-devs arrival in Smantadvpa
dhrjaira vkya uni prvat sundar ilena smantadvpete tvar kari (56)
Hearing the words of r akara, who wears matted locks, the beautiful r Prvatdev quickly came here to Smantadvpa. (56)
r-gaurga-rpa sad karena cintana gaura bali preme bhse, sthira nahe mana (57)
She [Prvat] began to constantly remember r Gaurga Mahprabhus form. Chanting the
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name of Gaura, she drowned in prema and was not able to remain calm [due to not attaining His darana]. (57)
Receiving darana of r Gaurahari together with His associates
katadine gauracandra kp vitariy prvatre dekh dil sa-gae siy (58)
After some days, r Gauracandra, out of mercy, appeared along with His associates to give His darana to r Prvat. (58)
rman Mahprabhus divine form
sutapta kcana-vara drgha kalevara mthya ccara kea sarvga sundara (59) trikaccha kariy vastra tra paridhna gale dole phlaml aprva vidhna (60)
rman Mahprabhus 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 dhot folded thrice, and a garland made of extraordinary flowers adorned His neck. (5960)
preme gadagada-vkya kahe gaurarya balogo prvat! kena ile hethya (61)
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r Gaurarya said in a voice choked with prema, O Prvat, tell Me why have you come here? (61)
jagatera prabhu-pade paiy prvat jnya pana dukha sthira nahe mati (62)
Prvat-dev fell at the feet of r Gaurga Mahprabhu, the Lord of the universe, unable to remain calm as she explained her sorrow. (62)
r Prvat-dev reveals her sadness
ohe prabhu jaganntha jagata-jvana sakalera daymaya mora viambana (63)
r Prvat-dev 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 jve bandhana-kraa niyukta karila more patita-pvana (64)
O deliverer of the fallen souls, You have appointed me to punish those living entities who are averse to You. (64)
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mi thki sei kje sasra ptiy tomra ananta preme vacita haiy (65)
Because I am always busy with such duties, I am deprived of Your unlimited prema. (65)
loke bale yath ka my nhi tath mi tabe bahirmukha hainu sarvath (66) kemane dekhiba prabhu tomra vilsa tumi n karile patha hainu nirsa (67)
Everyone proclaims that my, illusion, cannot exist where Ka 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. (6667)
The reason behind the name r Smantadvpa
eta bali r-prvat gaura-pada-dhli smante laila sat kariy kuli (68) sei haite r-smantadvpa-nma haila simuliy bali aja-janete kahila (69)
Saying this, the chaste r Prvat-dev, feeling distressed, put dust from r Gaurga Mahprabhus feet on the parting of her hair
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(smanta). From that time, this place has been known as Smantadvpa. Some ignorant people started calling this place Simuliy. (6869)
rman Mahprabhu consoles Prvat-dev
r-gaurga-candra tabe prasanna haiy balila prvat una kath mana diy (70)
r Gaurga-candra became pleased upon hearing r Prvat-devs prayers. He said, O Prvat, listen attentively to My words. (70)
The real nature of r Prvat-dev
tumi mora bhinna nao akti sarvevar eka akti dui rpa mama sahacar (71)
O supreme goddess (Sarvevar), as My potency, you are not separate from Me. I have just one potency, which has two forms. (71)
svarpa-aktite tumi rdhik mra bahirag-rpe rdh tomte vistra (72)
As the internal potency (svarpa-akti) you are My beloved r Rdh, and externally [for the purpose of executing activities of the material world] r Rdh has expanded Herself as you. (72)
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tumi naile mora ll siddha nhi haya tumi yogamy-rpe llte nicaya (73)
My pastimes cannot take place without you. Certainly, in My pastimes, you act as Yogamy. (73)
r Prvat-devs form in Vraja and Navadvpa
braje tumi paurams-rpe nityakla navadvpe prauhmy-saha ketrapla (74)
You dwell eternally in Vraja as Paurams and in Navadvpa as Prauhmy, together with Lord iva, the protector of the dhma. (74)
eta bali r-gaurga haila adarana premvia haye rahe prvatra mana (75)
Saying this, r Gaurga Mahprabhu disappeared and Prvat-dev became absorbed in prema. (75)
smantin-dev-rpe rahe eka bhte prauhmy mypure rahe gaura-prte (76)
Deeply absorbed in love of r Gaura (gauraprema), Prvat dwells here as Smantin-dev and in Mypura as Prauhmy. (76)
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The Village of the Kazi

eta bali nitynanda kjira nagare praveila jve laye takhana satvare (77)
After speaking thus r Nitynanda Prabhu soon reached the Kazis village, together with r Jva. (77)
The Mathur of Vraja
prabhu bale,ohe jva, unaha vacana kjira nagare ei mathur bhuvana (78)
r Nitynanda Prabhu said, Listen O Jva, this village of the Kazi is non-different from Mathur in Vraja. (78)
heth r-gaurga-rya krtana kariy kji nistrila prabhu premaratna diy (79)
r Gaurga Mahprabhu performed krtana here. He delivered the Kazi and gave him the transcendental jewel of prema. (79)
Chand Kazi is Kasa in r Kas pastimes
r-ka-llya jei kasa mathurya gaurga-llya cda-kji nma pya (80)
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Kasa of r Kas pastimes is known as Chand Kazi in r Gauras pastimes. (80)

eijanya prabhu tre mtula balila bhaye kji gaura-pade araa laila (81)
For this reason, Mahprabhu addressed him as His maternal uncle. Out of fear, the Kazi took shelter at r Gaurasundaras lotus feet. (81)
The Kazi breaks a mdaga
krtana rambhe kji mdaga bhgila hosena shra bale utpta karila (82)
One day, at the beginning of the krtana, the Kazi broke a mdaga. He could cause all these disturbances because he was supported by Hussain Shah. (82)
Hussain Shah is Jarsandha in r Kas pastimes
hosenas se jarsandha gaua-rjevara thra tmya kji pratpa vistara (83)
King Hussain Shah of Gauadea is Jarsandha in Kas pastimes. The Kazi was powerful [in regard to breaking the mdaga, prohibiting krtana, etc.] only because of Hussain Shahs order. (83)
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Chapter Six The Kazis darana of r Nsiha-deva
prabhu tre nsiha-rpete deya bhaya bhaye kasa-sama kji jaasaa haya (84)
Mahprabhu made the Kazi fearful by appearing before him as Nsiha [in a dream]. The frightened Kazi became stunned, just as Kasa became stunned upon seeing r Ka. (84)
The Kazi receives the gift of prema
tre prema diy kaila vaiava-pradhna kjira nistra kath une bhgyavn (85)
Mahprabhu gave him the gift of prema and made him into a great Vaiava. Only a
Mahprabhu and the Kazi

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fortunate person can hear the pastime of the Kazis liberation. (85)
The destination of one who sees a difference between the tattva of Vraja and Navadvpa
braja-tattva navadvpa-tattve dekhe bheda ka-apardh, labhe nirva abheda (86)
One who sees a difference in the divine principle (tattva) of Vraja and that of Navadvpa is an offender at r Kas lotus feet. He therefore attains impersonal liberation. (86)
The reason for the supremacy of gaura-ll
heth apardh pya prema-ratna-dhana ataeva gaura-ll sarvopari hana (87)
In r Navadvpa-dhma even an offensive person receives the wealth of the transcendental jewel of prema. Therefore, the pastimes of r Gaura (gaura-ll) are topmost. (87)
gaura-dhma, gaura-nma, gaura-rpa-gua apardha nhi mne trite nipua (88)
The holy abode, name, form and qualities of r Gaura do not consider ones offences and they are most expert in liberating everyone. (88)
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yadi apardha thke sdhakera mane ka-nme, ka-dhme tre bahu-dine (89) gaura-nme, gaura-dhme sadya prema haya apardha nhi tra, bdh upajaya (90)
If there are offences existing in a sdhakas heart, Kas name and holy abode will remove them after a long time, only. But by taking shelter of the name and holy abode of r Gaura, one will quickly attain prema, as offences committed in r Gauras abode do not create any obstacles. (8990)
The Kazis Samdhi

ai dekha ohe jva, kjira samdhi dekhile jvera na haya dhi-vydhi (91)
O Jva, now behold the samdhi of the Kazi. All miseries and sufferings are destroyed by taking darana of his samdhi. (91)
akhavanika-nagara (arag)
eta bali nitynanda preme garagara calilena druta akhavanika-nagara (92)
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tath giy r-jvere balena vacana ohe dekha arag aprva darana (93)
After taking darana of the Kazis samdhi, r Nitynanda Prabhu, overwhelmed with prema, quickly went to the place called akhavanika. There He told r Jva, O Jva, behold the amazing arag. (9293)
r-arag nma ati manohara jaganntha baise yath laiy abara (94)
Even the name of r arag is enchanting in itself. Here the Supreme Lord r Jaganntha resides with people of the abara caste. (94)
prve jabe raktabhu daurtmya karila dayit-sahita prabhu hethya ila (95)
In ancient times, when the barbaric Raktabhu began his violent atrocities, Lord Jaganntha came here with His beloved servants. (95)
arag: Jaganntha Pur in r Navadvpa-dhma
r-puruottama-sama e dhma haya nitya jaganntha-sthiti tathya nicaya (96)

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This place is non-different from r Puruottama [Pur]. It is certain that Lord Jaganntha resides here eternally. (96)
rdhara-agana
tabe tantuvya-grma hailena pra dekhilena kholbec rdhara gra (97)
Thereafter, r Nitynanda Prabhu went past the village of Tantuvya and saw the house of Kholbec rdhara. (97)
The reason why rdhara-agana is called Virma-sthna
prabhu bale,ei sthne r-gaurga hari krtana virma kaila bhakte kp kari (98)
r Nitynanda Prabhu said, After performing krtana, r Gaurahari rested here to bestow mercy upon His [fatigued] devotees. (98)
ei hetu virma-sthna era nma heth rdharera ghare karaha virma (99)
This place is therefore called Virmasthna, or place of resting. You should also take rest here, in the house of rdhara. (99)
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- Sri Navadvipa-dhama-mahatmya rdhara worships r Nitynanda Prabhu
rdhara unila jabe prabhu-gamana sge siy kare prabhura pjana (100)
When rdhara received the news of r Nitynanda Prabhus arrival, he came there, offered his full obeisances to the Lord and began to worship Him. (100)
rdharas request at r Nitynanada Prabhus feet
bale,prabhu baa day e dsera prati virma karaha heth mra minati (101)
rdhara said to r Nitynanda 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)
r Nitynanda Prabhu praises rdharas great fortune
prabhu bale,tumi hao ati bhgyavn tomre karila kp gaura-bhagavn (102)
r Nitynanda Prabhu said, You are greatly fortunate because r Gaurhari Himself has bestowed His mercy upon you. (102)
adya mor ei sthne kariba virma uniy rdhara tabe haya ptakma (103)
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We, too, will rest here today. rdhara became fully satisfied hearing r Nitynanda Prabhus words. (103)
bahu yatne sevyogya smagr laiy randhana karya bhakta brhmaere diy (104)
With great care, rdhara brought paraphernalia to serve the Lord and arranged for brhmaa devotees to cook. (104)
niti-rvsa-sev haile sampana nande prasda pya r-jva takhana (105)
When Prabhu r Nitynanda and rvsa Paita had finished their meals, r Jva took their remnants with great joy. (105)
rdhara and his family serve r Nitynanda Prabhu
nitynande khaopari karya ayana savae rdhara kare pda-samvhana (106)
After the meal, rdhara made r Nitynanda Prabhu rest on a bed, and along with his entire family, he served the Lords divine feet. (106)
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ai-trtha
aparhne r-jvere laiy rvsa ai-trtha dekhila haiy ullsa (107)
In the afternoon, rvsa Paita joyfully took r Jva for darana of ai-trtha. (107)
Vivakarms arrival in Navadvpa
rvsa kahila,una jva sadaya prve deva-gaa jabe unila nicaya (108) navadvpe habe mahprabhu avatra vivakarm ilena nady nagara (109)
rvsa Paita said, Listen, O amiable Jva, when the demigods heard that rman Mahprabhu would certainly appear in r Navadvpa-dhma, they sent Vivakarm(1) to this town of Nadiy. (108109)
Vivakarms service to r Navadvpa-dhma
prabhu jei pathe karibena sakrtana sei pathe jalakaa karite vraa (110) eka rtre sha kua kila vii ea kua kji-grme karila ki (111)
(1)
The architect of the demigods.

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Vivakarm thought, There should be no scarcity of water [for the devotees to drink] along the path where Mahprabhu will perform sakrtana. Therefore, in one night, Vivakarm dug out sixty large ponds, of which the last one was made in the Kazis village. (110111)
rdharera kalbga dekhite sundara ihra nikae eka dekha sarovara (112)
Look, one of those ponds is still here near rdharas beautiful banana garden. (112)
ei sarovare kabhu kari jala-khel mahprabhu lailena rdharera khol (113)
rman Mahprabhu would play in the water of this pond, and then He would sometimes take rdharas bananas. (113)
adyvadhi moc-thoa laiy rdhara r-ac-mtke deya ullsa-antara (114)
Even today rdhara takes his banana flowers and stems and gives them to Mother ac with great joy [as he remembers these pastimes of Mahprabhu]. (114)
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Nimi and rdhara
Maymri
ihra nikae maymri nma sthna dekhaha r-jva jo che vidyamn (115)
O Jva, just see the nearby place known as Maymri. It is still present today. (115)
r Baladeva Prabhus arrival in Maymri
paurika kath eka karaha ravaa trtha-ytr baladeva karila jakhana (116) navadvpe si jabe karila virma vipra-gaa jnila maysura-nma (117)
Listen to an episode from the Puras regarding the glories of this place. Once, r
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Baladeva Prabhu came here to Navadvpa on pilgrimage. As He lay down to rest after His arrival, some local brhmaas came to tell Him about the atrocities caused by a demon named Maysura. (116117)
The reason behind the name Maymri
maysura-upadrava uni haladhara mahvege dhare tre mhera bhitara (118)
Hearing about Maysuras disturbances, Haladhara [r Baladeva] ran after that demon at great speed and caught him in the middle of a field. (118)
mah-yuddha kaila daitya baladeva-stha avaee rma tre karila nipta (119)
A fierce battle ensued between Maysura and r Baladeva Prabhu, and finally the demon died in the hands of r Baladeva. (119)
se avadhi maymri nma khyta haila bahukla kath ja tomre kahila (120)
Since then this place is known as Maymri. Today I have narrated to you a most ancient story. (120)
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- Sri Navadvipa-dhama-mahatmya Maymri, Tlavana of Vraja
tlavana-nma ei trtha brajapure sad bhgyavn jana nayanete sphure (121)
Fortunate persons see this place [Maymri] as Tlavana of Vraja. (121)

sei rtre sei sthne thkilena sabe paradina ytr kare hari hari rabe (122)
That night everyone rested there [in rdharaagana], and next day, early in the morning, they continued their travel, calling out Hari, Hari! (122)
niti-jhnav-pada-chy jra a nady-mhtmya kare e dsa praka (123)
This servant, Bhaktivinoda, whose only desire is to attain the cooling shade of the lotus feet of r Nitynanda Prabhu and r Jhnavdev, reveals the glories of Nadiy. (123)
Thus Ends Chapter Six
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jaya r-caitanyacandra, jaya prabhu nitynanda, jaydvaita jaya gaddhara jaya rvsdi-bhakta, gaura-pade anurakta, jaya navadvpa-dhma-vara (1)
All glories to r Caitanyacandra! All glories to r Nitynanda Prabhu! All glories to r Advaita crya! All glories to r Gaddhara Paita! All glories to all the devotees, beginning with rvsa, who have deep attachment for the divine feet of r Gaurga Mahprabhu! All glories to the topmost dhma, r Navadvpa! (1)
r Suvara-vihra
chiy virma sthna, r-jve laiy jna, jath grma suvara-vihra ohe jva prabhu kaya, aprva e sthna haya, navadvpa praktira pra (2)
r Nitynanda Prabhu took r Jva from Virma-sthna [rdhara-agana] to Suvaravihra. Arriving there, r Nitynanda Prabhu said, O Jva, this unprecedented place is beyond material nature; it is transcendental. (2)
Until the moment of death, a materialistic persons only goal is to gather objects for sense gratification. Even if someone becomes like King Suvara Sena [who had everything], he will still desire to collect more objects for his sense gratification
satya-yuge ei sthne, chila rj sabe jne, r-suvara-sena tra nma bahukla rjya kaila, parete vrddhakya haila, tabu nhi kryete virma (3)
During Satya-yuga, a famous king named r Suvara 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 dhma, one will easily get an opportunity to take sdhu-saga
viaye via citta, kise vddhi haya vitta, ei cint kare naravara ki jni ki bhgyavae, r-nrada tath ise, raja tre pjila vistara (4)
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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, Devai r Nrada came to visit him. Upon seeing r Nrada, the king offered prayers and worshipped him. (4)
r Nrada, who feels unhappy to see the sorrows of others, instructs the king in the Absolute Truth
nradera day haila, tattva-upadea kaila, rjre ta laiy nirjane nrada kahena rya, vth tava dina jya, artha-cint kari mane-mane (5) arthake anartha jna, paramrtha divya-jna, hdaye bhvaha eka-bra dr-putra-bandhu-jana, keha nahe nija-jana, maraete keha nahe kra (6)
[Seeing the kings condition] r Nradas heart filled with compassion for him. He took the king to a secluded place and instructed him about the real truth (tattva). r Nrada said, O King, you are spending your days uselessly pondering how to gather wealth. You should understand that wealth does not bring fortune,
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but rather misfortune. Just once, contemplate in your heart the divine knowledge of actual fortune [the fifth goal of human life, kaprema]. Wife, sons, friends, relatives and others are not ours. After death, none of them belong to us. (56)
Although life is priceless, it is ephemeral
tomra maraa hale, deha bhsye jale, sabe jbe ghe panra tabe kena mithy , viaya-jala-pips, yadi keha nhi haila kra (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, jvane n pi dukha, ataeva artha-ce kari

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seha mithy kath rya, jvana anitya haya, nhi rahe ata varopari (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 jna sra, jete habe mypra, jath sukhe dukha nhi haya kise v sdhiba bala, sei ta aprva phala, jhe nhi oka-dukha-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)
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- Sri Navadvipa-dhama-mahatmya It is impossible to attain the abode of the Supreme Lord through renunciation and knowledge
kevala vairgya kari, th n pite pri, kevala jnete th ni vairgya jnera bale, viaya-bandhana gale, jvera kaivalya haya bhi (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 (syujya-mukti), or merging with the impersonal aspect of the Lord. (10)
Kaivalya-mukti is the cause of total destruction
kaivalye nanda ni, sarvana bali ti, kaivalyera nitnta dhikkra edike viaya gela, reha kichu n milila, kaivelyera karaha vicra (11) ataeva jn jana, bhukti-mukti nhi lana, ka-bhakti karena sdhana viayete ansakti, ka-pade anurakti, sambandha-abhidheya-prayojana (12)
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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 r Ka. Thoroughly understanding the principles of sambandha (ones relationship with Ka), abhidheya (acting in accordance with that relationship) and prayojana (the ultimate goal of life), he will be detached from sense enjoyment and attached to r Kas lotus feet. (1112)
Bhakti is the only means to attain the abode of Bhagavn
jva se kera dsa, bhakti bin sarvana, bhakti-vke phale prema-phala sei phala prayojana, ka-prema nitya-dhana, bhukti-mukti tuccha se-sakala (13)
The living entity is r Kas servant [sambandha], and without bhakti [abhidheya] the
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jva 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 ka-prema. Sense enjoyment and liberation are just insignificant fruits [of this tree]. (13)
Although the jva is r Kas servant, he is still affected by illusion (my)
ka-cid-nanda ravi, my tra chy-chavi, jva tra kiraugaa taastha dharmera vae, jva yadi my spare, my tre karaya bandhana (14)
r Ka is likened to the sun of cid-nanda, or knowledge and bliss; my is His shadow; and the living entity is an infinitesimal particle in the rays of that sun. Because the jva is generated from the marginal potency (taastha-akti), illusion (my) 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
ka-bahirmukha jei, my-spar jva sei, my-spare karma-saga pya

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myjle bhrami mare, karma-jne nhi tare, kaa-na mantra karya (15)
That living entity who turns away from r Ka goes toward my. 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 jna. (15)
kabhu karma caraya, agdi yogamaya, kabhu brahma-jna-locana kabhu-kabhu tarka kare, avaee nhi tare, nhi mane tma-tattva-dhana (16)
Sometimes he practises karma and sometimes aga-yoga and other yoga methods. Sometimes he follows brahma-jna (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 (tma-tattva), it is impossible to be delivered. Still, the jva is not willing to accept the process of bhakti (tma-jna). (16)
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- Sri Navadvipa-dhama-mahatmya After wandering through innumerable species of life, one will attain pure devotion only by the association of devotees
bhramite-bhramite jabe, bhakta-jana-saga habe, tabe raddh labhibe nirmala sdhu-sage ka bhaji, hdaya-anarha tyaji, nih lbha 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 sdhus, he attains pure faith (raddh). By performing bhajana of r Ka in that association, all unwanted tendencies (anarthas) are removed from his heart. He thereby attains pure nih, or steadiness in his devotional practices. (17)
bhajite-bhajite tabe, sei nih ruci habe, krame ruci haibe sakti sakti haibe bhva, the habe prema-lbha, ei krame haya uddha-bhakti (18)
By continuously performing bhajana, his nih gradually transforms into ruci (intense relish for serving Ka) and then into sakti (deep attachment for both the practice and the
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goal of spiritual life, r Ka). Thereafter, bhva (transcendental emotion) manifests, and after that, prema (pure, transcendental love) manifests from bhva. uddha-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
ravana-krtana mati, sev-krcana nati, dsya-sakhya-tmanivedana navadh sdhana ei, bhakta-sage kare jei, sei labhe ka-prema-dhana (19)
Hearing and chanting about the Supreme Lords qualities, glories and so forth; remembering, serving and worshipping Him; offering Him obeisances; becoming His servant; becoming His friend; and offering ones own self to Him are called navadh-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 Ka. (19)
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- Sri Navadvipa-dhama-mahatmya The duty of a resident of the dhma
tumi rj bhgyavn, navadvpe tava sthna, dhma-vse tava bhgyodaya sdhu-sage raddh peye, ka-nma-gua geye, prema-srye karo udaya (20)
You are a greatly blessed king because your residence is in r Navadvpa-dhma. Your good fortune has arisen because of your staying in the dhma. Now, please give up material enjoyment and reside in the association of saintly devotees to attain pure faith. Engage in continuous chanting of r Kas name and qualities and thus invite the sun of prema to arise in your heart. (20)
r Nrada Muni provides indication of r Gaurgas descent
dhanya kali gamane, heth ka laye gae, r-gaurga-ll prakibe jei gaura-nma labe, tte ka-kp habe, braje vsa seita karibe (21)
In the upcoming blessed Kali-yuga, r Ka will appear as r Gaurga and along with His associates manifest His pastimes of Vraja here. Whoever will chant the name of r Gaurahari
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will obtain the mercy of r Ka and residence in Vraja. (21)

The easy method of attaining r Ka
gaura-nma n laiy, jei ka bhaje giy, sei ka bahukle pya gaura-nma laya jei, sadya ka pya sei, apardha nhi rahe tya (22)
A person who worships r Ka without taking shelter of r Gaurahari and without chanting His name will attain r Ka after a long time. But if someone chants the name of r Gaurahari, he will quickly attain r Ka, and all his offences will be vanquished. (22)
The prowess of r Gauras name
balite-balite muni, adhairya haya amani, ncite lgila gaura bali gaurahari bola dhari, v bale gaurahari, kabe se sibe dhanya kali (23)
Saying this, Nrada lost his composure, and he began to chant r Gaurahari! and dance while playing his v. His v also sang
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along with him, O Gaurahari, when will that fortunate age of Kali come? (23)
Appearance of prema is only possible by a devotees mercy
ei saba bali tya, nrada caliy jya, premodaya haila rjra gaurga baliy nce, sdhu haite prema yce, viaya-vsan ghuce tra (24)
After instructing the king about ka-bhakti in this way, r Nrada Muni left that place. By the mercy of Nrada, prema arose in the heart of the king. He began to chant Gaurga, Gaurga and dance, and he begged for prema from the sdhus. As a result, all of his desires for sense enjoyment were removed. (24)
The king receives darana of r Gaura-Gaddhara in a dream
nidrkle naravara, dekhe gaura-gaddhara, sa-prade thra agane nce hare-ka bali, kare sabe kolkuli, suvara-pratim gaura sane (25)
Once, while sleeping, the king received darana of Gaura-Gaddhara along with Their associates. r Gaurahari, whose complexion
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is like molten gold, was dancing in his own courtyard with all of His devotees. They were chanting Hare Ka and embracing one another. (25)
The kings condition upon awakening
nidr-bhage narapati, ktara haila ati, gaura lgi karaya krandana daivav haila tya, prakaa samaye rya, habe tumi prade gaana (26)
As soon as the king awoke, he felt greatly distressed and began to weep, desiring to attain r 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 r Suvara Senas identity in rman Mahprabhus pastimes
buddhimanta kha nma, pibe he gua-dhma, sevibe gaurga-r-caraa daivav kne uni, sthira haila nara-mai, kare tabe gaurga-bhajana (27)
O King endowed with all good qualities, at that time your name will be Buddhimanta Khna
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and you will serve r Gaurga Mahprabhus lotus feet. Hearing the aerial voice, the king regained his patience and from that moment on began to worship r Gaurga. (27)
rvsa Paita absorbed in the mood of Nrada
nitynanda-kath ee, nradera aktyvee, rvsa haila acetana mah-premvee tabe, gaura-nmmtsave, bhme loe r-jva takhana (28)
When r Nitynanda Prabhu finished His story, rvsa Paita, absorbed in the mood of Nrada, fainted. Seeing rvsas condition, r Jva became intoxicated with mahprema. He drank the nectar of Gauras name and rolled around in the dust of that place. Then he spoke, (28)
r Gaurahari, the fulfiller of the devotees desires
h ki gaurga-rya, dekhiba mi hethya, suvara putali gor-mai balite-balite tabe, r-gaura-krtana sabe, nayanete dekhaya amani (29)
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Alas, will I also be able to behold that golden-complexioned jewel of r Gaura at this place? As soon as r Jva said this, they [r Nitynanda, rvsa and r Jva] could see rman Mahprabhu performing sakrtana. (29)
h se amiya jini, gaurgera rpa-khni, ncite lgila seikhne tabe nitynanda rya, gaurgera gua gya, advaita sahita sarva-jane (30)
That unprecedented form of r Gaurga Mahprabhu, which even puts nectar to shame, was dancing, and r Nitynanda Prabhu and r Advaita crya, along with all the devotees, were singing the glories of r Gaurga. (30)
mdaga mandir bje, sakrtana suvirje, prva-ll haila vistara kata je nanda haya, varite akati naya, bel haila dvitya prahara (31)
Accompanied by resounding mdagas and karatlas, everyone was enraptured in sakrtana. The pastimes that took place when rman
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Mahprabhu resided in Navadvpa 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)
r Nsihapall
tabe ta calila sabe, gaura-gta-kalarave, devapall-grmera bhtara tathya virma kaila, devera atithi haila, madhyhna bhojana atapara (32)
They all arrived in the village of Devapall, loudly singing the glories of r Gaurga Mahprabhu. They took rest and then, as guests of the deity [r Nsiha-deva], they honoured lunch prasda. (32)
r Nsiha-devas place since Satya-yuga
divasera ea yme, sakale bhramaye grme, prabhu-nitynanda tabe kaya devapall ei haya, r-nsiha-devlaya, satya-yuga haite paricaya (33)
At the end of the day, they wandered throughout the village. r Nitynanda Prabhu
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said, This is Devapall. The famous temple of r Nsiha Bhagavn has been here ever since Satya-yuga. (33)
The resting place of r Nsiha Bhagavn
prahldere day kari, hiraye vadhiy hari, ei sthne karila virma brahm di deva-gaa, nija-nija niketana, kari eka basila grma (34)
After the Supreme Lord, r Hari, showed mercy upon Prahlda by killing Hirayakaipu, He rested at this place. Brahm and other demigods built residences for themselves here and thus a village was founded. (34)
Many demigods arrived here to serve Lord r Nsiha-deva
mandkin-taa dhari, ilya vasati kari, nsiha sevya haila rata r-nsiha-ketra-nma, navadvpe ei dhma, parama-pvana stramata (35)
All these demigods resided on top of hillocks (ls) on the river Mandkins bank and became absorbed in the service of Lord r Nsiha-
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deva. According to the verdict of the scriptures, this r Nsiha-ketra, which is situated in r Navadvpa-dhma, is supremely sacred. (35)
srya-il, brahma-il, nsiha prave chil, ebe sthna haila viparyaya gaeera-il hera, indra-il tra para, eirpa bahu ilmaya (36)
O Jva, behold Srya-l and Brahma-l. Previously, Nsiha-l was situated to the east of these ls, but now this place has changed. Just see Gaea-l and after that, Indra-l. There are so many hillocks here. (36)
Vivakarms construction of residences suitable for the demigods
vivakarm mahaya, nirmil prastaramaya, kata ata devera vasati kle saba lopa haila, mandkin ukila, il-mtra chaya samprati (37)
Although Vivakarm Mahaya constructed innumerable diamond- and pearl-studded residences here that were suitable for demigods,
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the buildings have all disappeared over time. Now even the river Mandkin has dried up. Only the hillocks remain. (37)
r Nitynanda Prabhus prediction
il-khaa agaana, kara ebe daraana, sei saba mandirera ea puna kichu-dina pare, eka bhakta naravare, pbe nsihera kp-lea (38) bhat mandira kari, basibe narahari, puna sev karibe praka navadvpa-parikram, tra ei eka sm, ola-kroa-madhye ei vsa (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 r Nsiha Bhagavn and build a huge temple here. He will install r Nsihadeva here and re-establish worship of Him. This place is situated at the border of the sixteen kosas Navadvpa parikram. (3839)
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niti-jhnav-pada, je-janra sampada, sei bhaktivinoda kgla navadvpa-su-mahim, nhi tra kabhu sm, th gya chi myjla (40)
This wretched beggar Bhaktivinoda, whose only treasure is service to the lotus feet of r Nitynanda Prabhu and r Jhnav-dev, abandons the web of my and sings of r Navadvpas glories, to which there is no end. (40)
Thus Ends Chapter Seven
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jaya jaya jaya r-ac-suta jaya jaya jaya r-avadhta (1)
All glories, all glories to r ac-nandana, the son of Mother ac! All glories, all glories to the avadhta r Nitynanda Prabhu! (1)
st-pati jaya bhakata-rja gaddhara jaya bhakata-samja (2)
All glories to the king of devotees, r Advaita crya, the lord of St! All glories to r Gaddhara Paita and the society of devotees! (2)
jaya navadvpa sundara-dhma jaya jaya jaya gaura ki nma (3)
All glories to the most beautiful r Navadvpa-dhma! All glories, all glories to the holy name of r Gaura! (3)
niti sahita bhakata-gaa hari hari bali cale takhana (4)
rvsa Paita and the other devotees called out Hari, Hari and proceeded along with r Nitynanda Prabhu. (4)
r Nitynanda Prabhu completely intoxicated by the wine-like rasa of Hari
bhve hala-hala niti cale preme dha-dha vacana bale (5)
As He was talking, r Nitynanda Prabhu, being carried away by prema, swayed and stammered as if intoxicated. (5)
jhara-jhara jhare khira jala gor gor bali haya vikala (6)
Streams of tears flowed from His eyes and, overwhelmed with emotion, He called out, Gaura, Gaura. (6)
jhakamaka kare bhaa mla rpe daadik haila la (7)
All of His ornaments glittered and His transcendental form illuminated the ten directions. (7)
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Chapter Eight The dance of rvsa Paita and r Jva
rvsa nciche jvera sane kabhu kde, kabhu nce saghane (8)
As rvsa Paita danced with r Jva, they sometimes wept and sometimes danced with carefree abandon. (8)
ra jata saba bhakata-gaa ncite-ncite cale takhana (9)
All the other devotees also danced as they proceeded onward. (9)
alaknandra nikaa si balena niti nande bhsi (10) bilvapaka-grma pacime dhari mandkin se nadiy gheri (11)
When they reached the river Alaknand, r Nitynanda Prabhu spoke blissfully: O Jva, the river Mandkin surrounds Nadiy, keeping the village Bilvapaka on her western side. (1011)
suvara-vihra dekhile yath mandkin che alak tath (12)
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At Suvara-vihra, which you saw previously, the rivers Mandkin and Alaknand part from each other. (12)
r Harihara-ketra
alaknandra prava pre harihara-ketra gaaka dhre (13)
Harihara-ketra is situated on Alaknands east bank and on the bank of the Gaak. (13)
r-mrti praka haibe kle sundara knana obhibe bhle (14)
At the right time, a deity will manifest here and a beautiful grove will adorn this place. (14)
The pilgrimage place named K in r Navadvpa-dhma
alak pacime dekhaha k aiva-kta seve mukati ds (15)
Just see K, which is situated on Alaknands western bank. aivites (worshippers of iva) and ktas (worshippers of akti) are trying to attain liberation here. (15)
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r Harihara
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vras hate e dhma para hethya dhrja pinka-dhara (16)
This Harihara-ketra is superior to Vras (K). Here Dhrja (iva with matted hair) reigns splendidly, holding a amaru drum. (16)
Lord iva, carrying the amaru drum, dances as he chants the name of Gaura
gaura gaura bali sadi nce nija-jane gaura-bhakati yce (17)
va is always dancing here, chanting Gaura, Gaura! and praying for his followers to obtain gaura-bhakti. (17)
The bhaktas reproach liberation
sahasra varaa kte basi labhe se mukati jnete nys (18) th ta hethya carae heli ncena bhakata gaurga bali (19)
The liberation obtained by sannyss after living in K and practising jna (speculative, impersonal knowledge) for a thousand years is here kicked away by the devotees as they dance and chant the name of r Gaurga
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Mahprabhu. These devotees consider themselves fortunate just to drink the nectar of r Gauras name. (1819)
Lord iva chants the name of Gaura in the ears of the jvas
nirya-samaye ekhne jva ke gaura bali trena iva (20)
If any living being leaves his body in this place, in his final moment, Lord iva chants the name of r Gaura in his ear and thus liberates him. (20)
mah-vras e dhma haya jvera marae nhika bhaya (21)
This holy abode is also called Mah-Vras, because the living entities here need not fear dying [considering that they will definitely attain a transcendental destination upon hearing the pure name of r Gaura emanate from Lord ivas mouth]. In other words, they need not worry about their destination after death. (21)
eta bali tathya niti nce gaurahari-prema jvere yce (22)
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Saying this, r Nitynanda Prabhu began to dance and prayed that r Jva may also attain prema for r Gaurahari. (22)
Lord iva offers his respects at r Nitynanda Prabhus lotus feet
alakye takhana kaila-pati niti-carae karila nati (23)
Unseen by anyone else, Lord iva, the master of Kailsa, respectfully bowed at r Nitynanda Prabhus divine feet. (23)
gaur-saha iva gaurga nma giy-giy praya kma (24)
Lord iva resides here with Gaur r Prvat, constantly chanting r Gaurga Mahprabhus names and thus fulfilling all of his desires. (24)
Gdigch-grma (r Godrumadvpa)
svatantra vara niti tabe bhakata-sagete calila jabe (25) gdigch-grme pauchila si tathya siy kahila hsi (26) godruma-nmete e dvpa haya surabhi satata ekhne raya (27)
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The independent Lord, r Nitynanda Prabhu, walked with the devotees and arrived at the village of Gdigch. Laughing, He said, The name of this island is Godruma. Surabhi resides here eternally. (2527)
During the time of r ka-ll, Indra, filled with pride, sent rains on Gokula
ka-myvae devendra jabe bhsya gokula nija-gaurave (28) govardhana-giri dhariy hari rakila gokula yatana kari (29)
Being subjected to r Kas my, the proud Indra showered Gokula with torrents of rain. At that time, r Hari lifted Girirja-Govardhana and carefully protected Gokula. (2829)
The crushing of Indras pride
indra-darpa-cra haile para ac-pati cine sragadhara (30)
When Indras pride was completely crushed, he recognized Sragadhara(1) r Ka. (30)
(1)
The form of Lord Viu carrying the bow named Sraga.

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- Sri Navadvipa-dhama-mahatmya Indra takes shelter of r Kas lotus feet
nija apardha mrjana tare paila kera caraa dhare (31)
To rectify his offence, Indra fell to the ground and caught hold of r Kas lotus feet. (31)
Indras fear and prayers to Mother Surabhi
dayra samudra nanda-tanaya kamila indrere dila abhaya (32) tathpi indrera rahila bhaya surabhi nikae takhana kaya (33) ka-ll mui bujhite nri apardha mama haila bhr (34)
Although r Nanda-nandana, the ocean of mercy, forgave and pacified Indra, the fear in Indras heart did not diminish. Indra said to Surabhi, Because of not understanding r Kas pastimes, I have committed a dreadful offence. (3234)
unechi kalite brajendra-suta karibe nady-ll adbhuta (35)
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I have heard that in Kali-yuga r Vrajendranandana will perform His astonishing pastimes in Navadvpa. (35)
Even upon attaining the post of Indra, there is reason to fear
pche se-samaya mohita habe apardh puna haye rahiba (36)
But I fear that at that time I will again be bewildered by the illusory energy (my) and commit offences. (36)
tumi ta surabhi sakala jna karaha ekhana thra vidhna (37)
O Surabhi (Kmadhenu), you know everything about how to be saved from committing offences. Please now explain this to me. (37)
Mother Surabhis advice
surabhi balila, calaha ji navadvpa-dhme bhaji nimi (38)
Surabhi answered, Let us both go to r Navadvpa-dhma and there worship Nimi (r Caitanya Mahprabhu). (38)
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The Place of Bhajana of Indra and Mother Surabhi

devendra-surabhi hethya si gaurga bhajana karila basi (39)
r Nitynanda Prabhu continued: Thereafter Indra and Surabhi worshipped r Gaurga Mahprabhu at this very place. (39)
gaurga-bhajana sahaja ati sahaja thra phala-vitati (40)
It is very easy to worship r Gaurga Mahprabhu. Although the result is also easy to attain, it is the topmost. (40)
Indra and Mother Surabhi attain darana of r Gaurahari
gaurga baliy krandana kare gaurga-darana haya satvare (41)
Both of them constantly chanted Gaurgas name and wept. Quickly they attained darana of r Gaurga Mahprabhu. (41)
kib aparpa rpa-lvai dekhila gaurga-pratimkhni (42)
They
had
darana
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of
Gaurga
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Mahprabhus astonishingly graceful, divine form. (42)

The supremely munificent rman Mahprabhu bestows a boon
dha-dha hsi varada rpa preme gadagada rasera kpa (43)
rman Mahprabhu was smiling gently, having assumed the posture of one giving a boon. Mahprabhu, who is the storehouse of rasa, was Himself overwhelmed with ecstatic love (prema). (43)
hsiy balena hkura mora jninu vsan mi ta tora (44)
My Lord r Gaurahari smiled and said to Indra and Surabhi, I know of your desire. (44)
alpadina che prakaa-kla nady-nagare dekhibe bhla (45) se ll-samaye sevibe more myjla ra n dhare tore (46)
I will soon appear in Navadvpa. At that time you will also take birth in Navadvpa and serve Me in My pastimes there. Now the snares
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of illusion will not be able to touch you. (4546)

Mother Surabhi resides permanently in Godruma
eta bali prabhu adya haya surabhi sundar tathya raya (47) avattha nikae rahil dev nirantara gaura-caraa sevi (48)
Saying this, Mahprabhu vanished, and r Surabhi-dev began living underneath a ppal tree, continuously serving r Gauraharis divine feet. (4748)
The reason for the name Godrumadvpa
godrumadvpa ta haila nma hethya praya bhakata-kma (49)
Since then, this island is called Godruma(2). All the desires of the devotees are fulfilled here. (49)
hethya kura bdhiy bhaje anyse gaura-carae maje (50)
If someone makes a hut here and performs

Go = cow, druma = tree; the island where a cow resides beneath a tree.
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(2)
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bhajana, he will easily become engrossed in service to r Gauraharis lotus feet. (50)
The Story of Mrkaeya is Coincidental Arrival in Godrumadvpa

ei dvpe kabhu mkaa-suta pralaye chila kath adbhuta (51)
Once Mrkaeya i, the son of Mkaa, came to this island at the time of universal devastation. His story is truly wonderful. (51)
Although Mrkaeya i had received the benediction to have a lifetime as long as seven kalpas, or days of Lord Brahm, he had to face a sorrowful situation at the time of devastation
sta-kalpa yu pila muni pralaye baai vipada gai (52) jalamaya haila samasta sthna koth v rahibe kare sandhna (53)
Although the sage had received a life span of seven kalpas, he had to face great danger at the time of devastation, because every place became inundated with water. The sage began searching for somewhere to stay. (5253)
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- Sri Navadvipa-dhama-mahatmya Mrkaeya is lamentation
bhsiy-bhsiy caliy jya kena hena vara lainu hya (54)
As he was carried away by the water, he thought, Alas, alas, why did I ask for such a boon? (54)
r Navadvpa-dhma is not covered by water, even during the devastation
ola-kroa mtra nady dhma jgiy bhakate deya virma (55)
Only r Navadvpa-dhma, extending sixteen kosas, remained to give shelter to the devotees [while all other places became inundated with water]. (55)
jalera tarage bhsiy muni ajna haiy pae amani (56)
Tossed about in the waves, the sage became unconscious [upon reaching r Navadvpadhma]. (56)
Mother Surabhis mercy upon Mrkaeya i
mah-kp kari surabhi tya yatane munire heth uhya (57)

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Surabhi saw the sage floating in the water. Out of mercy, she carefully lifted him out of the water. (57)
Mrkaeya i attains the darana of r Godrumadvpa
samvit labhiy mkaa-suta dekhila godrumadvpa adbhuta (58)
Upon regaining consciousness, Mrkaeya i beheld the amazing Godrumadvpa. (58)

ata-koi kroa vistra sthna nada-nad obh prakamna (59)
He saw that it extended for two billion miles and that it was beautified by countless flowing rivers and waterfalls. (59)
taru-lat kata obhaya tath paki-gaa gya r-gaura-gth (60)
A variety of lush green trees and creepers adorned this place, and the birds sang the glories of r Gaurahari. (60)
yojana-vistra avattha hera surabhike tath darana kara (61)
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He saw a ppala tree that extended over one yojana (eight miles), under which Mother Surabhi was sitting. (61)
[A life span of seven kalpas is not at all significant.] Mrkaeya i, afflicted by hunger, prays to Mother Surabhi
kudhya kula muni takhana surabhira prati bale vacana (62) tumi bhagavati! rkhaha pra dugdha diy more karaha tra (63)
The sage, afflicted by hunger, said to Mother Surabhi, O Bhagavat, please save my life. Please remove my distress by feeding me with your milk. (6263)
Mother Surabhi gives her milk
surabhi takhana sadaya haye piyila dugdha munire laye (64)
The compassionate Surabhi gave her milk to the sage to drink. (64)
Mrkaeya Munis repentance
sabala haiy mkaa-snu surabhira prati kahaya puna (65)

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tumi bhagavati! janan mora tomra myya jagat bhora (66)
Having regained his strength, the son of Mkaa again spoke to Surabhi. You are Bhagavati, you are my mother. Your illusory energy is spread throughout the entire universe. (6566)
n bujhiy mi layechi vara sapta-kalpa jva haye amara (67)
Without thinking properly I asked for a boon to remain alive for seven kalpas. (67)
pralaya-samaye baai dukha nnvidha klea, nhika sukha (68)
But, O mother, the time of devastation is fraught with much distress and trouble, and therefore completely devoid of happiness. (68)
ki kari janan! balago more kise v jiba e dukha tare (69)
O mother, what shall I do? Please be merciful and tell me how I can be freed from this unhappiness. (69)
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- Sri Navadvipa-dhama-mahatmya Mother Surabhi instructs Mrkaeya i
surabhi takhana balila v bhajaha gaura-pada dukhni (70)
After hearing his words Mother Surabhi answered, Stay here and worship r Gauraharis lotus feet. (70)
The glories of r Navadvpa-dhma
ei navadvpa prakti-pra kabhu na nhi haya ihra (71)
This Navadvpa is beyond material nature and is therefore never destroyed. (71)
carmacake ih oaa kroa parama vaikuha sad nirdoa (72)
Although the material eyes perceive it as extending for sixteen kosas, this supreme realm of Vaikuha is eternal and completely faultless. (72)
aprkta dea-kla ekhne jaa my keb keha n jne (73)
Here, space and time are always above material existence, and no one here knows
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anything about the material illusory energy. (73)

navadvpe dekha aprva ati cridike bee viraj sat (74)
Please behold this wonderful Navadvpadhma. It is surrounded on all sides by the virtuous river Viraj [which separates the material from the spiritual world]. (74)
ata-ko kroa pratyeka khaa madhye mypura nagara gaa (75)
Each part of this dhma measures two billion miles and its centre is the grand town of Mypura. (75)
aa-dala a-dvpera mna antardvpa tra keara sthna (76)
The eight islands of this dhma are likened to the eight petals of a lotus flower. Antardvpa is in the middle and is like the stamen. (76)
The residence of all holy places, demigods and sages
sarva-trtha sarva devat i gaurga bhajiche hethya basi (77)
All holy places, demigods and sages reside here worshipping r Gaurga. (77)
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- Sri Navadvipa-dhama-mahatmya The request to take shelter of r Gaurahari
tumi mrkaeya gaurga-pada raya karaha jni sampada (78)
O Mrkaeya, you, also, should take shelter of r Gaurga Mahprabhus lotus feet, knowing them to be the only true wealth. (78)
The instruction to take shelter of the spotlessly pure bhaktidharma
akaitava dharma raya kara bhukti-mukti-vch sudre dhara (79)
Completely give up the desires for sense enjoyment (bhukti), liberation (mukti), etc. and take shelter of pure bhakti-dharma. (79)
The result of worshipping r Gaurahari
gaurga-bhajana-raya-bale madhura prema ta labhibe phale (80)
By worshipping r Gaurga Mahprabhu you will quickly attain the fruit of madhuraprema. (80)
The sdhakas condition upon attaining prema
sei prema jabe hdaye base bhsya vilsa-kalra rase (81)

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braje rdh-pada-raya haya yugala-sevya mnasa raya (82)
When prema appears in someones heart, it drowns him in the nectar of r Kas various loving pastimes. He will attain the shelter of r Rdhs lotus feet in Vraja, and his heart will always be immersed in service to the Divine Couple. (8182)
Incomparable happiness is attained only through service
sevra sukha atula jna abheda nirve aprtha jna (83)
You should clearly understand one thing: By serving the Lord one can attain incomparable happiness. In impersonal liberation, the happiness is only insignificant and imaginary. (83)
r Mrkaeya is inquiry
surabhi-vacana uniy muni karajoa kari bale amani (84) r-gaura-caraa bhajiba jabe mra ada kothya rabe (85)
After hearing Surabhis words, Mrkaeya Muni folded his hands and asked, If I serve r
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Gauraharis divine feet, what will happen to the ripe (prrabdha) and unripe (aprrabdha) results of my fruitive activities? (8485)
Mother Surabhis answer
surabhi kahila siddhnta-sra r-gaura-bhajane nhi vicra (86)
[After hearing his question,] Mother Surabhi explained the essence of all established philosophical truths (siddhnta). There is no consideration of rules and regulations in the worship of r Gaura. (86)
r-gaura baliy kibe jabe samasta karama vina habe (87) kichu nhi rabe vipka ra ghucibe tomra bhava-sasra (88)
When you call out the name of r Gaurahari, all of your karma is destroyed. You will not experience difficulties any more, and your disease of material existence repeated birth and death will be removed for good. (8788)
karma kene ek jnera phala ghucibe samle haye vikala (89)
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Not only is karma destroyed, the result of mental speculation (jna) is cut at the root. (89)
tumi ta majibe gaurga-rase bhajibe thre e dvpe base (90)
You will be immersed in the loving mellows of Gaurga by staying on this island and worshipping r Gaurahari. (90)
mrkaeya uni nande hse gaura bali kde kakhana hse (91)
Mrkaeya Muni smiled blissfully upon hearing Mother Surabhis words and called out Gaura, Gaura!. Sometimes he cried and sometimes he laughed. (91)
ei dekha jva aprva sthna mrkaeya jath pila pra (92)
r Nitynanda Prabhu said, O Jva, just behold this unprecedented place where Mrkaeya i regained his life. (92)
gaurga-mahim niti-mukhe uni jva bhse parama sukhe (93)
r Jva was inundated with supreme bliss when he heard the glories of r Gaurga Mahprabhu
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emanating from the mouth of r Nitynanda Prabhu. (93)

se sthne se-dina ypana kari madhyadvpe cale baliy hari (94)
That day they took rest at that place and started towards Madhyadvpa the next morning, chanting the name of Lord Hari. (94)
The authors prayer for obtaining service
niti-jhnav-caraa sra jniy bhaktivinoda chra (95) niti-dea mastake dhare nadya-mahim varana kare (96)
Knowing that service to r Nitynanda Prabhus and r Jhnav-devs lotus feet is the essence of life, and holding the order of r Nitynanda Prabhu on his head, this insignificant and lowly Bhaktivinoda is describing the magnificence of Nadiy. (9596)
Thus Ends Chapter Eight
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Chapter NiNe
jaya gauracandra, jaya nitynanda jaya jaya gaddhara rvsdi jaya, jaya bhaktlaya, navadvpa dhma-vara (1)
All glories to r Gauracandra! All glories to r Nitynanda Prabhu! All glories to r Gaddhara Paita! All glories to rvsa Paita and the other devotees! All glories to the residence of the devotees, the topmost r Navadvpa-dhma! (1)
r Nitynanda Prabhu, the crest jewel of givers of prema
nii avasne, matta gaura-gne, calilena nitynanda sage bhakta-gaa, premete magana, vistriy parnanda (2)
The next morning, rman Nitynanda Prabhu proceeded onwards, intoxicated by singing r Gauras names. The devotees walking
with Him were also drowning in prema and were thus distributing supreme bliss. (2)
r Madhyadvpa
madhyadvpe si, bale hsi hsi, ei ta mjid grma heth sapta i, bhaji gaura-a, karilena suvirma (3)
When they arrived in Madhyadvpa, rman Nitynanda Prabhu smiled and said, This is the village of Mjid. Here the seven sages Marci, Atri, Agir, Pulaha, Kratu, Pulastya and Vaia happily rested and worshipped r Gauracandra. (3)
The seven sages hear the glories of r Gaurahari from their father r Brahm
pit-sannidhne, gaura-gua-gne, satya-yuge i-gaa haiy magana, ycila takhana, gaura-prema nitya-dhana (4)
In Satya-yuga, those sages heard r Gauraharis glories from their father Brahm. Hearing about r Gauras glories, they became
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enchanted and begged Brahm to give them the eternal treasure of gaura-prema. (4)
r Brahm inspires his seven sons to go to r Navadvpa
brahm catur-mukha, peye baa sukha, sapta-putre bale tabe navadvpe jo, gaura-gua go, anyse prema habe (5)
The four-headed r Brahm became pleased by hearing their appeal and said, All of you go to Navadvpa-dhma and sing the glories of r Gaurahari. You will easily attain prema. (5)
r Brahm describes the glories of the dhma
dhma-kp sra, lbha haya jra tra haya sdhu-saga sdhu-sage bhaje, ka-preme maje, ei ta parama raga (6)
One who has gained the mercy of the dhma will attain the association of saintly personalities as a result. By continuously performing bhajana in the association of sdhus, one will dive deep into ka-prema. To be engrossed in prema is a matter of supreme joy. (6)
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navadvpe rati, labhe jra mati, sei pya braja-vsa aprkta dhma, gaurahari nma, kevala sdhura a (7)
One whose heart is attached to r Navadvpa-dhma will attain residence in Vraja. To chant r Gauraharis name while staying in the transcendental holy abode of r Navadvpa is the sdhus only desire. (7)
The seven sages arrive in r Navadvpa-dhma
pit-upadea, bujhiy viea, sapta-i si tabe hari bali nce, gaura-prema yce, gya gua uccarave (8)
The seven sages thoroughly understood their fathers instruction and came to this place. They chanted Haris name, danced and loudly sang of the glories of r Gaurahari, praying for the attainment of prema. (8)
The prayer of the seven sages
bale gaurahari, anugraha kari, dekh do eka-bra

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nn dharma sdhi, hainu apardh, bhakti ebe kainu sra (9)
As they chanted, they began to pray, O Gaurahari, please have mercy on us by finally giving us Your darana, just once. We have followed many varieties of religious paths and thereby committed offences, but now we have made bhakti the sole aim and object of our lives. (9)
bhakti-nih kari, bhaji gaurahari, i-gaa kare tapa kichu nhi khya, nidr nhi jya, gaura-nma kare japa (10)
In this way, the sages underwent austerities and worshipped r Gaurahari with exclusive faith in bhakti. They completely gave up eating and sleeping, and just chanted His name. (10)
The seven sages attain the audience of Paca-tattva
madhyhna-samaya, gaura daymaya, dekh dila i-gae ata-srya-prabh, yog-manolobh, uddha paca-tattva sane (11)
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One day at noon, the supremely compassionate r Gaurahari appeared with [the rest of] the Paca-tattva and gave His darana to the sages. The Lords divine body was glowing like a hundred of suns shining together. This form of His attracted even the minds of the yogs. (11)
Description of rman Mahprabhus divine form
kib sei rpa, ati aparpa, suvara-sundara mrti gale vanaml, dik kare l, the bharaa sphrti (12)
How astonishing was rman Mahprabhus beautiful, golden form! Around His neck He wore a garland of forest flowers. The rays shining forth from His ornaments illuminated the ten directions. (12)
chani sundara, cikura ccara, candanera bindu bhle trikaccha vasana, stra suobhana, obhita mallik-mle (13)
rman Mahprabhus glance was most beautiful and His hair was long and curly. A spot of sandalwood pulp decorated His forehead. He
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wore a dhoti folded in three places and His chest was beautifully adorned with the sacred thread. A garland of mallik flowers dangled gracefully from His neck. (13)
The seven sages prayer at rman Mahprabhus lotus feet
serpa dekhiy, mohita haiy, sabe kare nivedana tomra caraa, lainu araa, deha pade bhakti-dhana (14)
They were all enchanted upon seeing Mahprabhus form and requested Him thus: O Lord, we have now taken shelter at Your lotus feet. Mercifully grant us the wealth of bhakti. (14)
rman Mahprabhu instructs the seven sages
uni gaurahari, bale day kari, una ohe i-gaa chi abhila, jna-karma-pa, kara ka-locana (15)
r Gaurahari heard their prayer and kindly replied, Please listen, O sages. Abandon all other desires except one: service to r Ka. Throw off the shackles of jna and karma and only cultivate devotion to r Ka. (15)
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- Sri Navadvipa-dhama-mahatmya rman Mahprabhus blessing to the seven sages
svalpa dinntare, nady-nagare, haibe prakaa-ll tumi sabe tabe, darana karibe, nma-sakrtana-khel (16)
Within a short time, I will unfold My pastimes in Nadiy. At that time, all of you will be able to behold My pastimes of chanting the holy names of the Lord. (16)
e kath ekhana, rkhaha gopana, mra vacana dhara r-kumra-hae, nija-kta ghae, kera bhajana kara (17)
For now I order you, however, to keep all of these topics confidential. Go to r Kumrahaa and worship r Ka at the ghas you have constructed. (17)
r Kumra-haa
gaura-adarane, sapta-ri takhane, kumra-haete jya e sthne ekhana, kara daraana, sapta-l obh pya (18)
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After r Gaurahari disappeared from their vision, the seven sages went to r Kumra-haa. Look, even now these seven beautiful hillocks stand as testimony to their worship. (18)
sapta-ri ke, jemata prake, sapta-l tra sama heth vsa kari, pya gaurahari, n-sdhi niyama-yama (19)
These seven hillocks appear just like the constellation of the seven sages in the sky. Just by living here one can attain r Gaurahari without even following any rules and regulations. (19)
Naimiraya
ihra dakie, dekhaha nayane, che eka jaldhra ei ta gomat, su-pavitra ati, naimia-knana ra (20)
O Jva, the river you see flowing in the southern direction is the supremely sacred Gomat. Close by is Naimiraya. (20)
pur-kalpe kali, haile mahbal, aunakdi i-gaa
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sutera r-mukhe, une sabe sukhe, gaura-bhgavata-dhana (21)
In the Kali-yuga of the previous kalpa, when the influence of Kali became excessive, aunaka and other sages joyfully heard the GauraBhgavata(1) from Sta Gosvm. (21)
The result of staying in Naimiraya during Krtika
heth jei jana, pura pahana, karaya krtika mse sarva-klea tyaje, gaura-rage maje, braja labhe anyse (22)
All the miseries of that person who studies the Puras in this place during the month of Krtika are vanquished. He becomes absorbed in r Gauraharis pastimes and easily attains Vraja. (22)
Lord iva arrives in Naimiraya
kabhu pacnana, chi vsana, r-hasa-vhana haye

(1)
The explanation of rmad-Bhgavatam related to the glories of r Gaura, i.e. rmad-Bhgavatam according to the philosophy of r Gaurahari.
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unila pura, gaura-gua-gna, pana bhakata laye (23)
Once, Pacnana (Lord iva) came here with his devotees, riding on Lord Brahms swancarrier, having given up his own carrier Nand, the bull. He heard r Gauraharis pastimes recited just as they are described in the Puras. (23)
giy-giy, nciy-nciy, aiva jata k-vs pacnane gheri, bali gaurahari, pupa phele ri-ri (24)
The followers of Lord iva from K surrounded Pacnana. They continuously sang r Gauraharis name, danced and showered flowers on Lord iva. (24)
r Jva experiences the influence of the dhma
niti-vacana, uniy takhana, jvera uthale bhva gagai jya, dhairaya n pya, svde dhma-prabhva (25)
Upon hearing these words of r Nitynanda Prabhu, aa-sttvika bhva arose in the heart of
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r Jva and he began rolling in the dust of that place. Relishing the influence of that holy place, he was not able to maintain his composure. (25)
se-dina ypana, kare bhakta-gaa, niticdera sane paradina sabe, calilena tabe, r-pukara daraane (26)
The devotees spent that day there together with r Niticda. The next day they all proceeded onward for darana of r Pukara. (26)
The author prays for his desired service
jhnav-niti, bhajana sadi, jhra antare jge nady-mahim, bhakta-madhurim, giche se jana rge (27)
That person [r Bhaktivinoda hkura] in whose heart the worship of r Jhnav-dev and r Nitynanda Prabhu is always manifest, is singing of the glories of r Nadiy and the sweetness of the devotees, being full of affection. (27)
Thus Ends Chapter Nine
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jaya gaura-nitynanda advaita-sahita jaya gaddhara jaya rvsa paita (1)
All glories to r Gaurahari along with r Nitynanda Prabhu and r Advaita crya! All glories to Gaddhara Paita! All glories to rvsa Paita! (1)
jaya navadvpa uddha prema-bhakti-dhma jaya jaya jaya gaura-nitynanda-nma (2)
All glories to r Navadvpa-dhma, the embodiment of pure prema-bhakti! All glories, all glories to the names of r Gaura and r Nitynanda Prabhu! (2)
The authors appeal
una he kalira jva chi jna-karma niti-caitanya bhaja tyji dharmdharma (3) dayra samudra sei gaura-nitynanda aktare dibe bhi sra brajnanda (4)
O souls of Kali-yuga, please listen. Give up karma, jna, dharma, adharma everything and only perform bhajana of r Nitynanda Prabhu and r Ka Caitanya Mahprabhu. O brothers, the ocean of mercy, r GauraNitynanda Prabhu, seeing your endeavour, will freely, without doubt, bestow upon you the bliss of Vraja. (34)
ymini prabhta haila nitynanda-rya jvere laiy dhma-bhramaete jya (5)
When the morning arrived, r Nitynanda Prabhu took r Jva with Him and they continued their dhma-parikram. (5)
r Brhmaa-pukara
bale dekha jva ei grma manohara ekhana brhmanapur ke sarva nara (6) brhmaa-pukara-nma sarva-stre kaya heth je rahasya th ati guhya haya (7)
r Nitynanda Prabhu said, O Jva, look at this delightful village. Even though currently everyone calls it Brhmaapur, according to the
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scriptures its name is Brhmaa-pukara. The secret of this place is most confidential. (67)
The story of a brhmaa pilgrim named Divadsa
satya-yuge divadsa nmete brhmaa gha tyji kare sarva-trtha daraana (8)
In Satya-yuga, a brhmaa named Divadsa renounced his home and went on a pilgrimage to all holy places. (8)
Divadsa arrives in Navadvpa
pukara-trthete tra haila baa prta tathpi bhramite navadvpe upasthita (9)
Even though Pukara-trtha was very dear to him, while wandering one day he arrived in r Navadvpa-dhma. (9)
A description of Divadsas dream
ei sthne rtrayoge dekhila svapana heth vsa kara vipra pbe nitya-dhana (10)
In this very place he had a dream one night in which someone told him, O vipra (brhmaa), reside here and you will attain the eternal treasure [ka-prema]. (10)
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- Sri Navadvipa-dhama-mahatmya Divadsas desire in old age
ei sthne kura bdhiy divadsa vddha-klvidhi teha karilena vsa (11) vddha-kle calite aakta dvija-vara icch haila ebe mi dekhiba pukara (12)
Divadsa built a hut and stayed here until his old age. In his old age, when he could not walk anymore, a strong desire to behold Pukara came in his mind. (1112)
Divadsa laments not being able to walk
calite n pre dvija karaya krandana ra n piba mi pukara darana (13)
Being unable to move, the brhmaa began to lament, Alas, alas! Now I will not be able to see the holy abode of Pukara. (13)
Pukara-trtha assumes the form of a brhmaa
takhana pukara-rja sadaya haila dvija-rpe divadse daraana dila (14)
[Seeing him lamenting] Pukara-rja out of mercy came before Divadsa in the form of a brhmaa. (14)
226
Chapter Ten Pukara-trtha in the attire of a brhmaa advises Divadsa
divadse bale vipra,n kara krandana tomra sammukhe ei kua suobhana (15) ei kue snna tumi kara eka-bra pratyaka haibe trtha pukara tomra (16)
The brhmaa said to Divadsa, Do not cry. Bathe one time in the delightful pond in front of you and Pukara-trtha will manifest directly before you. (1516)
Divadsa attains the darana of Pukara-trtha in Navadvpa
th uni kue snna kare dvija-vara divya-caku labhi dekhe sammukhe pukara (17)
After hearing his [the brhmaas] words Divadsa bathed in that kua, and [as a result] he received transcendental eyes by which he could behold Pukara-trtha. (17)
krandana kariy dvija pukare balila m lgi baa klea tomra haila (18)
Divadsa wept continuously. He said to Pukara-trtha, For my sake you had to take such great trouble. (18)
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- Sri Navadvipa-dhama-mahatmya Pukara-trtha describes the glories of r Navadvpa-dhma
pukara balena,una dvija bhgyavn dra haite n sinu heth vidyamn (19)
Pukara replied, Listen, O fortunate brhmaa, I have not come from afar; I always reside right here in this place. (19)
ei navadvpa-dhma sarva-trthamaya navadvpe sevi heth thke trthacaya (20)
This Navadvpa-dhma consists of all holy places. All the holy places reside here to serve r Navadvpa-dhma. (20)
The true form of Pukara-trtha is in r Navadvpa
mra svarpa eka pctye praka nije mi ei-sthne nitya kari vsa (21)
Although a manifestation of my form is in the west(1), I personally reside at this place eternally. (21)
ata-bra keha sei trthe kari snna jei phala pya heth se phala vidhna (22)
(1)
West here refers to Pukara which is in Rjasthna, west India.

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The benefit one derives by bathing one hundred times in the Pukara-trtha that is situated in the west, is achieved by bathing here just once. (22)
The person who leaves r Navadvpa-dhma desiring to visit other holy places is a complete fool
ataeva navadvpa chi jei jana anya trtha kare, se mha durjana (23)
Therefore, whoever leaves r Navadvpadhma with the desire to visit any other holy place is an extremely foolish villain. (23)
The result of visiting all holy places
sarva-trtha bhrami yadi haya phalodaya navadvpa tabe tre vsasthna haya (24)
If someone attains the result of travelling to all other holy places, he attains residence in r Navadvpa-dhma. (24)
Kuruketra and Brahmvartta in r Navadvpa-dhma
ai dekha ucca-sthna haera samna kuruketra brahmvartta tath vidyamn (25)
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Just see that raised area which resembles a market. Kuruketra and Brahmvartta are present there. (25)
sarasvat dadvat dui prve tra ati obh pya puya karaye vistra (26)
The rivers Sarasvat and Dadvat flow on its two sides. They are beautiful and give the results of piety. (26)
Pukara-trtha tells about the future descent of rman Mahprabhu
ohe vipra, gha kath baliba tomya ati alpa-kle habe nanda hethya (27)
O vipra, I am revealing to you a very confidential topic. Soon, supreme happiness will manifest here. (27)
mypure ac-ghe gaurga-sundara prakaa haiy prema bilbe vistara (28)
r Gaurasundara will appear at Mypura in the house of Mother ac, and He will freely distribute ka-prema amongst ordinary folk. (28)
ei-saba sthne prabhu bhakta-vnda laye sakrtana-rase ncibena matta haye (29)
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r Caitanya Mahprabhu, intoxicated in sakrtana-rasa, will dance in all these places, together with His devotees. (29)
sarva avatre chil je je bhakta-gaa sakale laiy prabhu karibe krtana (30)
Mahprabhu will perform sakrtana together with His devoted associates from all of His incarnations. (30)
prema-vany-jale sarva jagat bhsbe kutrkika bin sabe mahprem pbe (31)
The whole universe will be drowned in a flood of prema. All except those who indulge in false logic will receive this mahprema. (31)
ei dhma-nih kari jeb kare vsa tre mile gaura-pada ohe divadsa (32)
O Divadsa, whoever resides with firm faith in this dhma will attain the lotus feet of r Gaurga Mahprabhu. (32)
The topmost means to achieve r Rdh-Ka
koi-koi vara dhari r-ka-bhajana tathpi nmete rati n pya durjana (33)
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gaurga bhajile dua-bhva dre jya alpadine braja-dhme rdh-ka pya (34)
A rogue will not be able to develop taste for r-harinma even if he worships r Ka for millions of years. But if he worships r Gaurga Mahprabhu, his wicked mentality will quickly vanish and very soon he will attain r RdhKa in Vraja-dhma. (3334)
nija siddha-deha pya sakhra raya nija kuja r-yugala-sev tra haya (35)
That person will attain his spiritual form and the shelter of the maidens of Vraja. He will receive the qualification to serve the Divine Couple in the forest bowers. (35)
Pukara-trtha gives Divadsa a boon
ohe vipra, heth thki karaha bhajana saprade r-gaurga pbe daraana (36)
O vipra, stay here and perform bhajana and you will attain darana of r Gaurga Mahprabhu with His associates. (36)
ei kath bali trtha-rja gela cali unila kav ise dhanya kali (37)
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tumi vipra sei-kle janmibe bra r-gaura-krtana preme dibe ta stra (38)
Saying this Trtha-rja Pukara departed, but the brhmaa heard an aerial voice: Very soon the blessed age of Kali is coming. O vipra, at that time you will [again] take birth and become immersed in the prema-like rasa of r Gauras krtana. (3738)
eta uni divadsa nicinta haila ei kua-tre vasi bhajana karila (39)
Hearing this, Divadsa, freed from all worries, stayed on the banks of this kua, performing bhajana. (39)
r Uccahaa (Kuruketra in Navadvpa)

e-saba pura kath r-jve kahiy uccahaa kuruketre praveila giy (40)
After narrating to r Jva all these histories from the Puras, r Nitynanda Prabhu entered Uccahaa, which is actually Kuruketra. (40)
The demigods and Kuruketras arrival in r Uccahaa
nitynanda bale,heth sarva-deva-gaa kuruketre trtha-saha kaila gamana (41)

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r Nitynanda Prabhu said, All the demigods came here along with Kuruketra trtha. (41)
All the trthas situated within Brahmvartta and Kuruketra arrive in r Uccahaa
brahmvartte kuruketre jata trtha chila sarva-trtha si heth virja karila (42)
All the holy places that are in Brahmvartta and Kuruketra came to reside here. (42)
pthudak di kari saba heth baise sabe navadvpa sev kare anyse (43)
Pthudak and all other holy places reside here and at ease serve r Navadvpa-dhma. (43)
The result of staying in r Uccahaa for one night
ata-vara kuruketre vse jei phala heth eka-rtra-vse labhe se-sakala (44)
The result one gets by residing in Kuruketra for one hundred years is obtained by staying here for only one night. (44)
The reason behind the name r Uccahaa
prabhu bale,heth vsa kari deva-gaa haa kari gaura-kath kare locana (45)
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r Nitynanda Prabhu said, Demigods came to reside here. They built a raised platform nearby and discussed with each other topics related to r Gaura. (45)
Another name of r Uccahaa is Haag
haag bali nma haila ihra ihra darane pya prema-prvra (46)
From that time on, this place became known as Haadg(2). A person who has darana of this place will attain unlimited prema. (46)
ei eka sm jva dekha nadyra ebe cala ji mor bhgrath pra (47)
This is also one of the boundaries of r Navadvpa. Come, let us now cross the Bhgrath. (47)
bhgrath pra haye madhyhna-samaya koladvpe nitynanda haila udaya (48)
After crossing the Bhgrath, r Nitynanda Prabhu reached Koladvpa around noon. It seemed like the sun had just risen there. (48)
(2) Haa = a market, that is, a place where the trade of hearing and speaking r gaura-kath always goes on.
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The Sequence of r Navadvpa Parikram

kuliy-pha pure jite-jite r-jve niticda lgila kahite (49) je-krame inu mor haye gagpra sei krama siddha-krama parikram-sra (50)
While walking along the path of KuliyPaha, r Niticda said to r Jva, The sequence in which we are performing parikram, by first crossing Gag, is the authentic sequence of parikram. By following this sequence, one will attain the actual result of parikram. (4950)
rman Mahprabhu organizes the first nagara-sakrtana
jabe prabhu r-caitanya laye nija-gaa karilena r-caudda-mdala sakrtana (51) kjire odhite prabhu sandhy-gamane mypura chi cale laye bhakta-jane (52)
One day at sunset, r Caitanya Mahprabhu, with the intention of delivering the Kazi, went from Mypura with thousands of His associates in a huge nagara-sakrtana that was accompanied by fourteen mdgas. (5152)
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sei rtra brahma-rtra ghra nahe ea ei krame mahprabhu bhrame nija dea (53)
That night became as long as one night of Lord Brahm. In this way, rman Mahprabhu began to wander throughout His r Navadvpadhma. (53)
trapara prati ekda tithi dhari bhramil mra prabhu sakrtana kari (54)
Every Ekadi after that, My Lord and the devotees went on nagara-sakrtana, wandering throughout Navadvpa. (54)
kabhu paca-kroa bhrame antardvpamaya kabhu aa-kroa bhrame jane mane laya (55)
By His own desire, rman Mahprabhu sometimes wandered over five kosas of r Antardvpa, and sometimes He wandered for eight kosas. (55)
nija gha haite brako-ghta chi drghik veane jya rdharera b (56) tath haite antardvpa-sm bhrami se paca-kroa parikram haya anyse (57)
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[When He wandered for five kosas] He started from His house for Brako-gha, then went to Ballla-drghik and to rdharas house. From the house of rdhara, He would go to the border of Antardvpa. In this way, He easily completed the five kosas parikram. (5657)
simuliy haye kji-gha bei cale rdhare sambhi ise gdigch sthale (58) mjid haite haya bhgrath pra prag ching pulina vistra (59) chiy jhnav pra haiy takhana aa-kroa bhrami cale pana bhavana (60)
[For the eight kosas parikram] He would start from Simuliy and go to the house of the Kazi. After talking to rdhara, He would go to Gadigch (Godruma), and from there He would arrive in Mjid (Madhyadvpa). Next He would cross the Bhgrath and visit the places called Prag and Ching situated on the other bank of the Gag. Then He would come
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back across the Gag and return home after completing the eight kosas parikram. (5860)
The complete parikram
siddha-parikram haya pra ola-kroa sei parikram kaile prabhura santoa (61)
The sixteen kosas parikram is considered to be the complete parikram. Mahprabhu feels satisfied after performing this parikram. (61)
r Nitynanda Prabhu takes r Jva on the sixteen kosas parikram
sei parikram mi tomre kari ihra samna parikram ra ni (62)
O Jva, I am taking you on that same [sixteen kosas] parikram. No other parikram is considered equal to it. (62)
vndvana ola-kroa dvdaa knana ei parikram-madhye pbe daraana (63)
By performing this parikram, you will have darana of the twelve forests in the area of Vndvanas sixteen kosas. (63)
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The Description of Nava-rtra in the Scriptures

nava-rtre ei parikram ea haya nava-rtra bali era nma stre kaya (64)
This parikram is completed within nine nights and is therefore also called nava-rtra in the scriptures. (64)
paca-kroa parikram ekadine kare rtra-traya aa-kroa parikram dhare (65)
The parikram of five kosas is completed in one day and the eight kosas parikram in three nights. (65)
eka-rtra mypure, dvitya godrume puline ttya rtra ei krame bhrame (66)
One should complete this parikram by spending the first night in Mypura, the second in Godruma and the third on the banks of the Gag. (66)
uni parikram-tattva jva mahaya premete adhairya haye katakana raya (67)
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Hearing about the real nature of parikram, r Jva Mahaya became absorbed in prema for a long time. (67)
niti-jhnav-pada-chy a jra nady-mahim vare akicana chra (68)
Desiring to attain the cooling shade of r Nitynanda Prabhus and r Jhnav-devs lotus feet, this destitute and lowly person [r Bhaktivinoda hkura] describes the glories of Nadiy. (68)
Thus Ends Chapter Ten
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r Varhha-deva
Chapter eleven
jaya jaya r-caitanya jaya nitynanda jaydvaita-rvsdi gaura-bhakta-vnda (1)
All glories, all glories to r Caitanya Mahprabhu! All glories to r Nitynanda Prabhu! All glories to r Advaita crya Prabhu! All glories to rvsa and the other devotees of r Gaura! (1)
jaya jaya gaura-bhmisarva-bhmi-sra yath nma-saha r-caitanya-avatra (2)
All glories, all glories to Gaura-bhmi, the essence of all other holy places! r Caitanya Mahprabhu descended here together with the holy name of r Hari. (2)
Pacave
nitynanda prabhu bale,una sarva-jana paca-ve-rpe gag hethya milana (3)
r Nitynanda Prabhu said, Everyone listen. This is Pacave, were five rivers join with the Gag. (3)
mandkin-alak-sahita bhgrath gupta-bhve hethya chena sarasvat (4)
The Bhgrath (Gag) converges here with Mandkin and Alaknand. River Sarasvat flows here in a concealed way. (4)
pacime yamun-saha ise bhogavat thte mnasa-gag mah-vegavat (5)
The Yamun comes from the western side together with Bhogavat, and with them is Mnasa-gag, flowing with a strong current. (5)
Pacave (the place of Prayga-rja in r Navadvpa)
mah mah prayga baliy i-gae koi-koi yaja heth kaila brahm-sane (6)
The sages call this place Mah-mahPrayga because here they performed millions upon millions of sacrifices together with Lord Brahm. (6)
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Chapter Eleven Another name of Pacave is Brahmasatra
brahmasatra-sthna ei mahim apra heth snna karile janama nahe ra (7)
The glory of this place, known as Brahmasatra, is incomparable. By taking bath here, one will never have to take birth again. (7)
ihra mahim kev varivre pre uka dhr-sama kona trtha haite nre (8)
Who can describe the glory of this place? All the other holy places are like dried up rivers in comparison.(1) (8)
jale-sthale-antarke tyajiy jvana sarva-jva pya r-goloka-vndvana (9)
Anyone who leaves his body in the water, on the land or in the air of this place will attain r Goloka Vndvana. (9)
Kuliy-pha (Koladvpa)
kuliy-pha bali khyta ei sthna gag-tre ucca-bhmi parvata samna (10)
(1)
A dry river has no value; similarly other holy places are without potency.
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This place on the banks of the Gag is renowned as Kuliy-pha, because it resembles a mountain.(2) (10)
koladvpa-nma stre chaya varana satya-yuga-kath eka una sarva-jana (11)
In the scriptures this place is called r Koladvpa. Please hear a narration about this place dating back from Satya-yuga. (11)
The story of r Vsudeva Vipra, a devotee of Koladeva [Lord Varha]
vsudeva nme eka brhmaa kumra varha-devera sev kare brabra (12)
There was once a brhmaa boy named Vsudeva who always used to serve r Varhadeva. (12)
The worship of the deity approved in the scriptures
r-varha-mrti pji kare upsan sarvad varha-deve karaya prrthan (13) prabhu more kp kari deha daraana saphala hauka mora nayana jvana(14)
(2)
Pha means mountain.

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Daily, after his worship of the r Varha deity, Vsudeva would pray to Him, O Prabhu, please be merciful to me. Give me Your darana, and thus make my eyes and life successful. (1314)
ei bali kde vipra gagai jya prabhu nhi dekh dile jvana vthya (15)
Praying like this, the brhmaa boy cried and rolled in the dust of that place, thinking, If my Lord does not give me His darana, my life will go in vain. (15)
Vsudeva attains the darana of r Koladeva
katadine r-varha anukamp kari dekha dil vsudeve kola-rpa dhari (16)
After some days, r Varha-deva mercifully revealed Himself to Vsudeva in His form of Koladeva. (16)
Description of r Koladevas form
nn ratna-bhae bhita kalevara pada-grv-ns-mukha-caku manohara (17)
r Varha-devas divine form was decorated with many jewel-studded ornaments. His lotus
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feet, neck, nose, face, eyes and all other bodily parts were enchanting to the mind. (17)
parvata-samna ucca arra thra dekhi vipra nije dhanya mne brabra (18)
His divine body was as tall as a mountain. Upon seeing the Lord, the vipra considered himself greatly fortunate. (18)
Vsudeva Vipras obeisances at the lotus feet of Lord Koladeva
bhme pai vipra praamiy prabhu-pya kdiy kula haila gagai jya (19)
The brhmaa boy fell to the ground. Restless, he rolled in the dust of r Koladevas lotus feet and began to cry. (19)
r Koladeva instructs Vsudeva Vipra
viprera bhakati dekhi varha takhana kahilena vsudeve madhura vacana (20) ohe vsudeva, tumi bhakata mra baa tua hainu pj piy tomra (21)
Seeing the devotion of the brhmaa boy, r Varha-deva spoke the following sweet words, O Vsudeva, you are My devotee. I am very satisfied with your worship. (2021)
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ei navadvpe mora prakaa vihra kali-gamane habe una vkya-sra (22)
At the beginning of Kali-yuga I will display My pastimes here in r Navadvpa. Listen carefully to My words. (22)
navadvpa-sama dhma nhi tribhuvane ati priya-dhma mora che sagopane (23)
There is no place in the three worlds equal to r Navadvpa-dhma. Even though this abode is very dear to Me, it now remains hidden. (23)
brahmvartta-saha che puya-trtha jata se-saba chaye heth strera sammata (24)
It is also the verdict of all scriptures that Brahmvartta and all other holy places are present here. (24)
The Place Where Hirayka Was Killed

je-sthne brahmra yaje praka haiy nilma hirayka dante vidriy (25) sei sthna puya-bhmi ei sthne raya yathya mra ebe haila udaya (26)
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When I appeared in Brahms sacrifice, I killed Hiranyka by tearing his body with My tusk. I have now appeared before you at that place, in this same pious land. (2526)
By residing in Navadvpa it is possible to simultaneously reside in all trthas
navadvpa sevi sarva-trtha virjaya navadvpa-vse sarva-trtha vsa haya (27)
All the holy places are present here to serve r Navadvpa. By residing in r Navadvpa, one resides in all other holy places. (27)
r Koladeva gives a boon to Vsudeva Vipra
dhanya tumi navadvpe sevile mya r-gaura-prakaa-kle janmibe hethya (28)
You are fortunate because you have served me here in Navadvpa. You will also take birth here at the time of r Gauraharis manifest pastimes. (28)
anyse dekhibe se mah-sakrtana aprva gaurga-rpa pbe daraana (29)
You will easily behold mah-sakrtana

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as well as r Gaurga Mahprabhus unprecedented form. (29)

eta bali r-varha haila antardhyna daivav haila vipre bujhite sandhna (30)
Saying this, r Varha-deva disappeared from there. Just then the vipra heard an aerial voice saying, Please scrutinize scriptural evidences to properly understand the true nature of rman Mahprabhu. (30)
r Vsudeva Vipra finds mention of r Gaurga Mahprabhu in the scriptures
parama paita vsudeva mahaya sarva-stra vicriy jnila nicaya (31) vaivasvata-manvantare kalira sandhyya r-gaurga-prabhu-ll habe nadyya (32)
Vsudeva was a great scholar. Therefore, after carefully contemplating what was written in the scriptures, he concluded that at the beginning of Kali-yuga, during the reign of Vaivasvata Manu, r Gaurga Mahprabhu would manifest His pastimes in r Navadvpa. (3132)
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i-gaa sei tattva rkhila gopane igite kahila saba bujhe vija-jane (33)
He thought, In the scriptures, the sages have indicated this tattva in a hidden way. Only an intelligent person can understand this tattva. (33)
prakaa haile ll haibe praka ebe gopya ei tattva pila bhsa (34)
When rman Mahprabhus pastimes manifest, this tattva will also be revealed. For now, however, it should be kept a secret. In this way, the brhmaa boy got a hint of that secret truth. (34)
parama-nande vipra kare sakrtana gaura-nma gya mane mane sarvakaa (35)
In great ecstasy the brhmaa began sakrtana and continuously sang the name of r Gaurahari in his mind. (35)
The reason for the name Koladvpa
parvata-prama koladevera arra dekhi vsudeva mane vicrila dhra (36)

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koladvpa parvatkhya ei sthna haya sei haite parvatkhya haila paricaya (37)
When he beheld the mountain-like divine form of Koladeva, the intelligent Vsudeva thought, Surely this place is the mountain-like Koladvpa, as described in the scriptures. From that time, everyone began to call this place Koladvpa-parvata(3). (3637)
Koladvpa is Vrajas Girirja-Govardhana, who fulfils all desires
ohe jva! nitya-llmaya vndvane giri-govardhana ei jne bhakta-jane (38)
r Nitynanda Prabhu said, O Jva, the devotees know this place as GirirjaGovardhana in r Vndvana, the place of eternal transcendental pastimes. (38)
r Bahulvana of Vraja lies in the north of Koladvpa
r-bahulvana dekha ihra uttare rpera chaya sarva-dika obh kare (39)
Please take darana of r Bahulvana situated to the north of this place. Just see, the splendour of Bahulvana shines in all directions. (39)
(3)
Kola = boar, parvata = mountain.

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In Navadvpa, the Order of Vrajas Twelve Forests Is Inversed

vndvane je je-krame dvdaa-knana se-krama nhika heth vallabha-nandana (40)
O son of Vallabha, here, the sequence of the twelve forests of Vndvana is not the same. (40)
prabhu-icchmate heth krama-viparyaya ihra ttparya jne prabhu icchmaya (41)
It is only according to the wish of rman Mahprabhu that the sequence here is not the same. Only the Lord Himself, who does as He pleases, knows the reason for this. (41)
jeirpa che heth dekha seirpa viparyaye prema-vddhi ei aparpa (42)
One should have darana of these places according to the way they are situated here, because this inversion increases prema in a way that is unprecedented. (42)
r Samudragaha
kichu dra giy prabhu balena vacana ei je samudragai kara daraana (43)
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Having gone on a little further, r Nitynanda Prabhu said, O Jva, behold this place known as Samudragaha. (43)
Dvrak-pur and r Gag-sgara in r Navadvpa-dhma
skt dvrak-pur r-gag-sgara dui trtha che heth dekha vija-vara (44)
O most learned one, just see! The two holy places Dvrak-pur and Gag-sgara are both directly present here. (44)
The Story Explaining How Dvrak-pur Is Situated in r Samudragaha
The identity of King r Samudra Sena in r Samudragaha
r-samudra-sena rj chila ei sthne baa ka-bhakta, ka bin nhi jne (45)
Once a king named r Samudra Sena reigned here. He was a great devotee of r Ka. Apart from Lord r Ka, he did not know anything else. (45)
Bhma, the son of Pu, arrives in Samudragaha at the time of their world conquest
jabe bhmasena ila nija sainya laye gherila samudragai baga-digvijaye (46)
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rj jne ka eka pavera gati pava vipade paile ise yadupati (47)
At the time of the Pavas world conquest, Bhmasena came here and besieged Samudragaha with the might of his army. At that time, King Samudra Sena thought, r Ka is the only master and the exclusive shelter of the Pavas. If ever they get into danger, r Ka, the Lord of the Yadus, will immediately hasten to save them. (4647)
King r Samudra Senas thought
yadi mi pri bhme dekhite bhaya bhma-rtta-nde hari habe daymaya (48)
If I could somehow make Bhma fearful, he will call out in distress to r Ka. Hearing his cry, r Hari will certainly bestow mercy upon him. (48)
day kari sibena e dsera dee dekhibe se yma-mrti cake anyse (49)
r Ka will then mercifully descend to Samudragaha, the place of His servant, and I will easily be able to see His darkish blue form. (49)
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eta bhvi nija sainya sjila rya gaja-bji-padtika laye yuddhe jya (50)
Thinking like this, the king fully equipped his army and, with elephants, horses and footsoldiers, set out for battle. (50)
Bhma becomes afraid of King Samudra Senas arrows
r-ka smariy rj ba nikepaya be jara-jara bhma pila baa bhaya (51)
The king remembered r Ka and began to shoot his arrows. Afflicted by them, Bhma became much afraid. (51)
r Bhmasena, who knows the mantra avaya rakibe ka r Ka will certainly protect me prays to r Kas divine feet
mane-mane ke ke vipada dekhiy rak kara bhme ntha r-caraa diy (52) samudra-senera saha jujhite n pri bhaga dile baa lajj th sahite nri (53)
Seeing the impending catastrophe, within his mind Bhma called out to r Ka: O r Ka, O my Lord, please protect this servant of Yours by giving him shelter at Your lotus feet. I am not able to endure this fight with Samudra
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Sena. If I am defeated, it will be a matter of great shame, and I will not be able to tolerate that humiliation. (5253)
pavera ntha ka pi parjaya baai lajjra kath ohe daymaya (54)
O Lord of the Pavas, r Ka, O merciful one, it is very shameful to be defeated. (54)
Lord r Ka appears on the battlefield in response to r Bhmasenas call
bhmera karua-nda uni daymaya sei yuddha-sthale ka haila udaya (55) n dekhe se rpa keha aprva ghaan r-samudra-sena mtra dekhe eka-jan (56)
An astonishing incident then took place. Although the merciful r Ka appeared immediately on the battlefield upon hearing Bhmas pitiful call, no one except r Samudra Sena could see Him. (5556)
King r Samudra Senas darana of r Kas divine form
nava-jala-dhara-rpa kaiora mrati gale dole vanaml mukutra bhti (57)

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r Samudra Sena saw the youthful r Ka, whose bodily lustre resembled that of a fresh rain cloud. The garland of forest flowers around r Kas neck shone like a pearl. (57)
sarva age alakra ati suobhana pta-vastra paridhna aprva gahana (58)
His entire body was beautifully decorated with ornaments. He was dressed in yellow garments, and His bodily form was incomparably beautiful. (58)
King Samudra Sena prays to Lord r Ka
se-rpa dekhiy rj preme mrcch jya mrcch samvariy ke prrthan jnya (59) tumi ka jaganntha patita-pvana patita dekhiy more tava gamana (60)
When the king saw r Kas beauty, he fell, swooning with prema. When he regained his consciousness, he prayed, O r Ka, You are the Lord of the universe, the saviour of the fallen. Seeing my fallen condition, You have come to this place. (5960)
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tava ll jagajjana karaya krtana uni dekhibra icch haila takhana (61)
The people of the entire world sing of Your pastimes. Having heard Your glories from them, I also developed a desire to see You. (61)
King r Samudra Senas resolution
kintu mora vrata chila, ohe daymaya ei navadvpe tava haibe udaya (62) hethya dekhiba tava rpa manohara navadvpa chivre n haya antara (63)
O merciful one, [I was in a great dilemma because] I did not want to leave r Navadvpa to go elsewhere, but I also had a strong desire to see Your captivating form. Therefore, I vowed that I would get Your darana when You appear here in r Navadvpa. (6263)
King r Samudra Senas secret desire
sei vrata rak mora kari daymaya navadvpe ka-rpe haile udaya (64) tathpi mra icch ati ghatara gaurga hauna mora akira gocara (65)
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O merciful one, although, to fulfil my vow, You have now appeared before me in r Navadvpa as r Ka, I have yet another, hidden desire. Please appear before me as r Gaurga Mahprabhu. (6465)
Bhakta-vatsala r Ka fulfils the kings desire
dekhite-dekhite rj sammukhe dekhila rdh-ka-ll-rpa mdhurya atula (66)
Just then the king saw before him the unparalleled sweetness of r Rdh-Kas pastimes. (66)
r-kumudavane ka sakh-gaa sane aparhne kare ll giy gocrae (67)
He saw that while grazing the cows, r Ka had come to r Kumudavana in the afternoon, where He then performed pastimes with the sakhs. (67)
r Samudra Sena attains the darana of r Gaurahari and His associates
kaneke hala sei ll adarana r-gaurga-rpa here bhariy nayana (68)
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mah-sakrtanvea, sage bhakta-gaa nciy-nciy prabhu karena krtana (69)
After a while, the kings vision of that pastime disappeared, and he now saw r Gaurga Mahprabhu absorbed in sakrtana with His associates. They were dancing and chanting, filled with ecstatic emotions. (6869)
puraa-sundara-knti ati manohara nayana mtya ati kpya antara (70)
His radiant golden body enchanted the mind and maddened the eyes, and it caused an upheaval in the heart. (70)
r Samudra Sena prays to r Gaurahari
sei rpa heri rj nije dhanya mne bahu stava kare tabe gaurga-carae (71)
After seeing r Gaurga Mahprabhus beauty, the king considered himself very fortunate. He offered many kinds of glorification at the Lords lotus feet. (71)
katakae se-sakala haila adarana kdite lgila rj haya anya mana (72)
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After a few moments this pastime disappeared and feeling unhappy the king began to weep. (72)
Pus son r Bhmasena exhibits his valour
bhmasena ei parva n dekhe nayane bhve rj yuddhe bhta haila etakae (73)
Because r Bhmasena was unable to see all these pastimes, he thought that maybe the king was afraid to fight. (73)
The king accepts his defeat voluntarily
atyanta vikrama kare pura-nandana rj tua haye kara yce tatakaa (74)
Thinking in this way, Bhma, the son of Pu, exhibited increased strength. King Samudra Sena, however, was now satisfied and just prayed to Bhmasena to accept his tribute. (74)
kara peye bhmasena anya sthne jya bhma-digvijay sarva jagatete gya (75)
After accepting the tribute, r Bhmasena left for other places. The entire world says that r Bhmasena emerged victorious and thus sings his glories. (75)
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ei se samudragai navadvpa-sm brahm nhi jne ei sthnera mahim (76)
r Nitynanda Prabhu said, O Jva, this divine pastime took place right here at Samudragaha, which is situated on the southern border of r Navadvpa. Even Lord Brahm does not know the glory of this place. (76)
The Presence of Gag-sgara in r Samudragaha

samudra siy heth jhnav-raye prabhu-pada sev kare bhakta-bhva laye (77)
The ocean comes here to take shelter of r Jhnav and worships the lotus feet of rman Mahprabhu in the mood of a devotee. (77)
The conversation between the ocean and Jhnav r Gag
jhnav balena,sindhu, ati alpadine tava tre prabhu mora rahibe vipine (78)
One day Jhnav told the ocean, O ocean, very soon my Lord will stay on your shore at Jaganntha Pur. (78)
sindhu bale,una devi, mra vacana navadvpa nhi che acra-nandana (79)
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The ocean replied, Please listen to me, O Dev. The son of Mother ac never leaves r Navadvpa-dhma. (79)
yadyapio kichu-dina rahe mama tre apratyake rahe tabu nady-bhitare (80)
Although He will stay for a while on my shore, in His real form He will remain in Navadvpa. (80)
nitya-dhma navadvpa prabhura hethya prakaa o aprakaa-ll vede gya (81)
r Navadvpa is the eternal abode of rman Mahprabhu. The Vedas glorify both the manifest and unmanifest pastimes of this place. (81)
The ocean prays to r Gag
heth tavraye mi rahiba sundari seviba r-navadvpe r-gaurga hari (82)
O beautiful one, I will stay here under your shelter and serve r Gaurahari in r Navadvpa. (82)
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ei bali payonidhi navadvpe raya gaurgera nitya-ll satata cintaya (83)
Speaking thus, the ocean began to reside in r Navadvpa. He meditated upon the eternal pastimes of r Gaurahari day and night. (83)
r Campaka-haa (the Place of r Dvija Vntha)

tabe nitynanda il camphaa-grma vntha-ghe tath karila virma (84)
From Samudragaha, r Nitynanda Prabhu proceeded to Campaka-haa and took rest in Dvija Vnthas house. (84)
r Campaka-haa is Vrajas Khadravana
aparhne camphaa karaya bhramaa nitynanda bale,una vallabha-nandana (85) ei sthne chila prve campaka-knana khadira vanera aa sundara darana (86)
In the afternoon, while touring Campakahaa, r Nitynanda Prabhu said, Listen, O son of Vallabha (r Jva), previously, there was
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a grove of campaka flowers here. This place is a part of Khadravana of Vraja and appears most beautiful. (8586)
The deities of r Gaura-Gaddhara in Campaka-haa
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campakalat sakh nitya campaka laiy ml gthi rdh-ke sevitena giy (87)
Campakalat Sakh daily used to pick campaka flowers here and string them into garlands. She used the garlands in the service of r Rdh-Ka. (87)
The reason for the name r Campaka-haa
kali vddhi haile sei campaka-knane mli-gaa phla laya ati hamane (88)
As the age of Kali progressed, gardeners came to this campaka forest and collected flowers to their full satisfaction. (88)
haa kari campaka-kusuma laye basi vikraya karaya, laya jata grma-vs (89)
They set up a market (haa) here and began to sell campaka flowers, and the people living in nearby villages began buying flowers from them. (89)
Another name of r Campaka-haa is Cphi
sei haite r-campaka-haa haila nma cphi sabe bale manohara dhma (90)
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Since then this place has been known as r Campaka-haa. The common name of this charming place is Cphi. (90)
The history of how the crest jewel of poets, r Jayadeva Gosvm, came to reside in r Campaka-haa
je-kle lakmaa-sena nadyra-rj jayadeva navadvpe hana tra praj (91)
When r Lakmaa Sena was the king of Nadiy, r Jayadeva, the crest jewel of poets, resided in Navadvpa as his subject. (91)
r Jayadevas first resided at Ballla-drghik
ballla-drghik-kle bdhiy kura padm-saha baise tath jayadeva dhra (92)
r Jayadeva, whose mind was fixed and peaceful, built a cottage on the banks of Ballladrghik and lived there with his wife Padm. (92)
Davatra-stotra was composed at Ballla-drghik
daa-avatra stava racila tathya sei stava lakmaera haste kabhu jya (93)
While living there he composed the hymn named Davatra. At some point, that hymn came in the hands of King Lakmaa Sena. (93)
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parama-nande stava karila pahana jijsil rj, stava kaila kon jana (94)
The king recited the hymn with great pleasure, and after the recitation he inquired from his ministers about who had written this hymn. (94)
govardhana-crya rjre tabe kaya mahkavi jayadeva racayit haya (95)
Govardhana crya, who was present in the assembly, replied, The great poet Jayadeva is the author. (95)
koth jayadeva kavi jijse bhpati govardhana bale,ei navadvpe sthiti (96)
The king asked where the poet Jayadeva lived. Govardhana replied that he lived right here in Navadvpa. (96)
King Lakmaa Sena, dressed as a renunciant, searches for r Jayadeva
uniy gopane rj kariy sandhna rtra-yoge ila tabe jayadeva-sthna (97)
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vaiava-veete rj kure pravee jayadeve nati kari baise ekadee (98)
Hearing this, the king secretly found out where r Jayadeva lived. At night, the king disguised himself as a Vaiava and came to r Jayadevas cottage. He paid his respects and sat down to one side. (9798)
jayadeva jnilena, bhpati e jana vaiava-veete ila haye akicana (99)
Jayadeva understood that the king had come, dressed as a poor Vaiava. (99)
King Lakmaa Sena requests to r Jayadeva
alpakae rj tabe deya paricaya jayadeve yce jite pana laya (100)
After a short time, the king revealed his identity. He begged Jayadeva to come to his palace. (100)
The devotee of r Ka, r Jayadeva, unattached to worldly objects, refuses
atyanta virakta jayadeva mahmati viayi-ghete jete n kare sammati (101)
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But the highly intelligent Jayadeva was completely without material attachments, and therefore did not agree to go to the house of a materialist. (101)
ka-bhakta jayadeva balila takhana tava dea chi mi kariba gamana (102)
r Jayadeva, a one-pointed devotee of r Ka, said, If you persist like this, I will leave your kingdom and go elsewhere. (102)
The poet r Jayadevas instruction to give up bad association
viayi-sasarga kabhu n deya magala gag pra haye jba yath nlcala (103)
Association with materialists never brings any auspiciousness. I will cross the Gag and go to Nlcala. (103)
King Lakmana Sena, a devotee of Ka, and possessing the four qualities of humility, mercy, respect for others and freedom from false prestige, prays to the poet r Jayadeva
rj bale,una prabhu, mra vacana navadvpa tyga nhi kara kadcana (104)
The king said, O Prabhu, please hear my
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words. Please be merciful and do not leave r Navadvpa. (104)

tava vkya satya habe mora icch rabe hena krya kara deva mora kp jabe (105)
O lord, please have mercy upon me. Kindly make some arrangement by which your words come true and my desire be fulfilled. (105)
Prayer to reside in Campaka-haa
gag-pre campa-haa sthna manohara sei sthne thka tumi du eka vatsara (106)
Across the Gag there is an enchanting place called Campaka-haa. Please stay there, at least, for one or two years. (106)
mama icchmate mi tath n jiba tava icch hale tava caraa heriba (107)
I will not come there of my own accord. Only if you wish me to come will I go there and take darana of your lotus feet. (107)
After hearing the kings humble prayers, the poet r Jayadeva praises him
rjra vacana uni mah-kavi-vara sammata haiy bale vacana satvara (108)
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yadyapi viay tumi, e rjya tomra ka-bhakta tumi, tava nhika sasra (109)
After hearing the words of the king, the great poet Jayadeva agreed and immediately said, Although you are a materialist [a king], and this kingdom is yours, you are a devotee of Ka and you are not bound by the shackles of the material world. (108109)
park karite mi viay baliy sambhinu, tabu tumi sahile uniy (110)
I called you a materialist only to test you, and you tolerated my words, even though you are a king. (110)
The inherent qualities of a devotee of r Ka
ataeva jnilma, tumi ka-bhakta viaya laiy phira haye ansakta (111)
I have therefore understood that you are a pure devotee of Ka. Although you are surrounded by worldly enjoyment, you are fully detached. (111)
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Chapter Eleven r Jayadeva, who is likened to a desire tree, agrees to reside in Campaka-haa
campaka-haete mi kichu-dina raba gopane sibe tumi chiy vaibhava (112)
I will live in Campaka-haa for some time. You can come secretly to see me, leaving behind your royal opulence. (112)
ha-citta haye rj amtyadvrya campaka-haete gha nirma karya (113)
The joyful king ordered his ministers to have a suitable house constructed for r Jayadeva in Campaka-haa. (113)
The poet Jayadeva worships r Ka according to rga-mrga
tath jayadeva kavi rahe dina-kata r-ka-bhajana kare rga-mrga mata (114)
The poet r Jayadeva stayed in that place for some time and performed ka-bhajana according to the process of spontaneous devotion to r Ka (rga-mrga). (114)
padmvat-dev ne campakera bhra jayadeva pje ka nandera kumra (115)
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r Padmvat-dev would pick and bring many campaka flowers, which r Jayadeva would use to worship r Ka, the son of Nanda Mahrja. (115)
Because of his loving service, r Jayadeva receives r Kas darana in His form of r Gaura
mah-preme jayadeva karaya pjana dekhila, r-ka haila campaka-varaa (116)
r Jayadevas worship was full of prema. One day he noticed that r Kas complexion resembled that of a campaka flower. (116)
puraa-sundara knti ati manohara koi-candra nindi mukha parama sundara (117)
His beautiful complexion of molten gold was very charming, and His extremely beautiful lotus face even put to shame the beauty of millions upon millions of moons. (117)
ccara-cikura obhe gale phula-ml drghabhu rpe lo kare paral (118)
His hair was curly and a flower garland decorated His neck. His arms were long and the
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splendour of His form illuminated r Jayadevas leaf-thatched hut. (118)

r Jayadeva and Padmvat fall unconscious
dekhiy gaurga-rpa mahkavi-vara preme mrcch jya cake aru jhara-jhara (119)
Seeing the form of r Gaurga, that best of great poets swooned, overwhelmed with prema, and tears began to flow from his eyes. (119)
padmvat-dev sei rpa nirakhiy haila caitanya-hna bhmete paiy (120)
r Padmvati-dev also lost consciousness on beholding that form of the Lord and fell to the ground. (120)
rman Mahprabhus merciful blessing to them both
padma-hasta diy prabhu tole dui jane kp kari bale tabe amiya-vacane (121)
rman Mahprabhu lifted both of them up with His lotus hands and mercifully spoke the following sweet words, (121)
tumi dohe mama bhakta parama udra darana dite icch haila mra (122)
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You are both My devotees and of noble nature; therefore, I desired to give you My darana. (122)
rman Mahprabhu indicates His future descent
ati alpadine ei nady-nagare janama laiba mi acra-udare (123)
Very soon I will take birth here in Nadiy from the womb of Mother ac. (123)
sarva avatrera sakala bhakta-sane r-ka-krtane vitariba prema-dhane (124)
Along with the devotees from all of My incarnations, I will distribute the treasure of prema through the medium of r-kasakrtana. (124)
cauba vatsare mi kariy sannysa kariba avaya nlcalete vsa (125)
At the age of twenty-four, I will accept the renounced order of life and then, without doubt, I will reside in Nlcala (Jaganntha Pur). (125)
tath bhakta-gaa-sage mah-premvee r-gta-govinda svdiba avaee (126)
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In Jaganntha Pur, during the final stage of My manifest pastimes, I will, absorbed in prema, relish r Gta-govinda in the company of the devotees. (126)
r Jayadevas r Gta-govinda is extremely dear to rman Mahprabhu
tava viracita gta-govinda mra atiaya priya-vastu kahilma sra (127)
O Jayadeva, I am briefly revealing My heart to you when I say that I deeply cherish your composition r Gta-govinda. (127)
rman Mahprabhu bestows His merciful blessings upon r Jayadeva and Padmvat
ei navadvpa-dhma parama cinmaya dehnte sibe heth kahinu nicaya (128)
This r Navadvpa-dhma is supremely transcendental. After giving up these present bodies you will definitely take birth here. (128)
rman Mahprabhu, whose desires are independent, orders them both to go to Nlcala
ebe tumi dohe jo yath nlcala jagannthe sevo giy pbe prema-phala (129)
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Now both of you should go to Nlcala and serve Lord r Jaganntha. By this, you will certainly attain the fruit of prema. (129)
eta bali gauracandra haila adarana prabhura vicchede mrch haya dui-jana (130)
Saying this, r Gauracandra disappeared, and both of them fainted in separation from Him. (130)
Their humble words after rman Mahprabhus disappearance
mrchee anargala kdite lgila kdite-kdite saba nivedana kaila (131) hya kib rpa mor dekhinu nayane kemane bcibo ebe tra adarane (132)
When they came back to consciousness, they lamented, afflicted by separation from rman Mahprabhu. Alas, alas, how can we remain alive without again beholding that form we once saw with our eyes? (131132)
They become restless by rman Mahprabhus order
nady chite prabhu kena j kaila bujhi ei dhme kichu apardha haila (133)
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Why did rman Mahprabhu order us to leave Nadiy? It seems like we have committed an offence to this dhma. (133)
ei navadvpa-dhma parama cinmaya chite mnasa ebe vikalita haya (134)
r Navadvpa-dhma is supremely transcendental. If our minds become so disturbed just at the thought of leaving this place, what will become of us when we actually leave? (134)
Their strong faith in r Navadvpa-dhma
bhla haita navadvpe pau-pak haye thkitma cira-dina dhma-cint laye (135)
[We would rather leave our bodies than leave this dhma.] It would be better to become a bird or an animal in r Navadvpa and reside here eternally, absorbed in thoughts of the dhma. (135)
para chite pri, tabu ei dhma chite n pri, ei gha manaskma (136)
We can give up our lives, but we cannot give up the dhma. This is our firm conviction. (136)
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- Sri Navadvipa-dhama-mahatmya Their request at rman Mahprabhus lotus feet
ohe prabhu, r-gaurga kp vitariy rkha m dohe heth r-caraa diy (137)
O r Gaurga Mahprabhu, please be merciful to us and give us a place here at Your lotus feet. (137)
The Lords instructions through an aerial voice
balite-balite dohe kde uccarya daivav sei-kae univre pya (138)
Lamenting in this way, they both began to cry loudly. Just then they heard an aerial voice. (138)
The aerial voice of the Lord consoles them
dukha nhi kara dohe jo nlcala dui kath habe, citta n kara cacala (139)
Do not be unhappy. Go to Nlcala. By going there you will achieve two things, so do not become restless. (139)
The fruit of desiring to go to r Jaganntha Pur, even while staying in r Navadvpa-dhma
kichu-dina prve dohe karile mnasa nlcale vsa kari kataka divasa (140)
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Some time ago, both of you were thinking of residing in Nlcala for some time. (140)
The Lord also desires to have darana of His devotees
sei vch jagad-bandhu prila tava jaganntha che tava darana sambhava (141)
r Jaganntha, the best friend of the inhabitants of the world, has fulfilled your desire, and He also wants to see you. (141)
jagannthe tui puna chiy arra navadvpe dui-jane nitya habe sthira (142)
After pleasing r Jaganntha, you both will give up your bodies, and in your next birth you will again come to reside here in Navadvpa. (142)
r Jayadeva and Padmvat depart for Nlcala
daivav uni dohe cale tatakaa pche phiri navadvpa karena darana (143)
After hearing the aerial voice, they at once departed on their journey for r Jaganntha Pur, looking back again and again to behold r Navadvpa. (143)
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- Sri Navadvipa-dhama-mahatmya Their prayer at the lotus feet of the residents of Navadvpa
chala-chala kare netra, jala-dhr bahe navadvpa-vs-gae dainya-vkya kahe (144) tomar kariy kp ei dui-jane apardha kariychi karaha mrjane (145)
Their eyes overflowed with tears, and upon seeing the residents of r Navadvpa, they humbly said, All of you please be merciful to us and forgive the offences we have committed. (144145)
aa-dala-padma-sama navadvpa bhya dekhite-dekhite dohe katadre jya (146)
They travelled very far, constantly looking back at the r Navadvpa-dhma, which is like an eight-petalled lotus flower. (146)
dre giy navadvpa nhi dekhe ra kdite-kdite gaura-bhmi haya pra (147) katadine nlcale pauchiy dujane jaganntha daraana kaila ha-mane (148)
They continued on until they could see r Navadvpa no more, weeping as they crossed the land of Gaua. After some days, they arrived in
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Nlcala, where, with hearts full of joy, they had darana of Bhagavn r Jaganntha. (147148)
ohe jva! ei jayadeva-sthna haya ucca-bhmi mtra che vddha-loke kaya (149)
r Nitynanda Prabhu said, O Jva, according to the elders of this place, this highland is indeed r Jayadevas place. (149)
r Jva Gosvm prays to r Nitynanda Prabhu
jayadeva-sthna dekhi r-jva takhana preme gagai jya karaye rodana (150)
Upon seeing the place of r Jayadeva, Jva, out of prema, rolled in the dust and wept. (150)
dhanya jayadeva kavi, dhanya padmvat r-gta-govinda dhanya, dhanya ka-rati (151)
r Jva said, Blessed is r Jayadeva Kavi! Blessed is r Padmvat-dev! Blessed is r Gta-govinda and blessed is divine attachment to r Ka (r ka-rati). (151)
jayadeva bhoga kaila jei prema-sindhu kp kari deha more tra eka-bindu (152)
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O Lord, r Jayadeva attained the ocean of divine love. Please be merciful to me and let me taste just one drop of that ocean. (152)
ei kath bali jva dhara loya nitynanda-r-carae gagad jya (153)
Saying this, r Jva began to roll in the dust at r Nitynanda Prabhus lotus feet. (153)
sei rtra sabe raya vntha-ghare vaa-saha v nitynanda-sev kare (154)
That night they all stayed at r Vninthas house. Together with all of his family members, r Vntha served r Nitynanda Prabhu. (154)
niti-jhnav-pda-chy jra nady-mhtmya gya akicana chra (155)
Desiring to attain the cooling shade of r Nitynanda Prabhus and r Jhnav-devs lotus feet, this destitute and lowly Bhaktivinoda sings the glories of Nadiy. (155)
Thus Ends Chapter Eleven
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jaya r-caitanya-canda, jaya prabhu nitynanda, jaydvaita jaya gaddhara rvsdi bhakta jaya, jaya jagannthlaya, jaya navadvpa dhma-vara (1)
All glories to r Caitanyacandra! All glories to r Nitynanda Prabhu! All glories to r Advaita crya and r Gaddhara Paita! All glories to rvsa and the other devotees! All glories to the house of r Jaganntha Mira! All glories to the topmost of holy abodes, r Navadvpa. (1)
prabhta haila rtra, bhakta-gaa tule gtra, r-gaura-niticde ke bhakta-saha nitynanda, cale bhaji parnanda, camp-haa pactete rkhe (2)
All the devotees got up early in the morning, lovingly calling out the names of r GauraNiti. Together with r Nitynanda Prabhu,
they proceeded onwards from Campaka-haa, blissfully performing krtana. (2)

r Dvija Vnthas cherished desire
tath haite vntha, cale nitynanda-stha, bale,hena dina kabe pba niticdera sage, parikram kari rage, mypure prabhu-ghe jba (3)
As they left Campaka-haa, r Vntha, also, accompanied r Nitynanda Prabhu. r Vntha thought, When in my life will that day ever come that I blissfully go on parikram with r Niticda to the house of rman Mahprabhu in Mypura? (3)
Rtupura (r tudvpa)
dekhite-dekhite tabe, rtupura cale sabe, dekhi sei nagarera obh prabhu nitynanda bale, tudvpe ile cale, ei sthna ati manolobh (4)
Very soon they arrived in Rtupura. Seeing the beauty of that village, r Nitynanda Prabhu said, Now we have arrived in the supremely attractive tudvpa. (4)
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r Nitynanda Prabhu describes the beauty of tudvpa
vka saba nataira, pavana bahaye dhra, kusuma phueche cribhita bhgera jhakra rava, kusumera gandhsava, mtya pathika-gaa-citta (5)
Here, all the trees stand with their heads bowed down. The breeze blows gently, and flowers blossom in all directions. The humming of bees and the exquisite fragrance of flowers intoxicate the mind of travellers coming and going on the path. (5)
r Nitynanda Prabhu, who is Himself the tattva of Baladeva, becomes absorbed in r Baladevas mood
balite-balite rya, haila pgalera prya, baleig na ghra-gati vatsa-gaa jya dre, kni nidritapure, ekhana n ise iumati (6)
As He spoke, r Nitynanda Prabhu became completely absorbed in ecstatic emotions and began to speak like a madman, Quickly bring My ig (an instrument made out of a horn)! The calves are going far away. Kni (Ka) is still sleeping at home. Child-like Ka has still not come. (6)
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kothya subala dma, mi ek balarma, gocrae jite n pri kni kni bali, ka che mahbal, lpha mre hta dui cri (7)
Subal, where are you!? rdma, where are you!? I cannot go alone to graze the cows. Loudly shouting Kni, Kni! the extremely powerful r Nitynanda Prabhu began to leap high into the air. (7)
The devotees make an appeal at r Nitynanda Prabhus lotus feet
se bhva darana kari, bhakta-gaa tvar kari, nivedaya nityera pya ohe prabhu nitynanda, bhi tava gauracandra, nhi ebe chena hethya (8)
Seeing His ecstatic emotions, the devotees immediately made a request at His lotus feet. O Nitynanda Prabhu, Your brother r Gauracandra is not here right now. (8)
r Nitynanda Prabhus state of ecstatic emotions in separation from r Gaura
sannysa kariy hari, gela nlcalopari, mdera kgla kariy

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th uni nitynanda, hailena nirnanda, kdi loe bhmete paiy (9)
That r Gaurahari has now taken sannysa and gone to Nlcala, leaving us here like beggars. Hearing this, r Nitynanda Prabhu became sad and began to weep and roll on the ground. (9)
ki dukhe kni bhi, m sabe chi ji, sannys haila nlcale e jvana n rkhiba, yamunya jhpa diba, bali acetana sei sthale (10)
r Nitynanda Prabhu said, For what unfortunate purpose has My brother Kni (r Gaurahari) left us all, taken sannysa and gone to Nlcala? Without Him I will not remain alive; I will jump in the Yamun. Saying this, He fell to the ground unconscious. (10)
nitynande mahbhva, kari sabe anubhava, harinma-sakrtana kare cri-daa dina haila, nitynanda n uhila, bhakta saba gaura-gta dhare (11)
Sensing r Nitynanda Prabhus powerful ecstatic emotions, everyone started harinma291
sakrtana. When r Nitynanda Prabhu did not arise, even after about four daas (one hour and thirty-six minutes), all the devotees began to sing the name of r Gaura. (11)
tudvpa, r Rdh-kua of Vraja

gaurgera nma uni, niti uhe amani, baleei rdh-kua-sthna heth bhakta-sage kari, aparhne gaurahari, karitena krtana-vidhna (12)
Hearing the name of r Gaurahari, r Nitynanda Prabhu got up and said, This is r Rdh-kua. r Gaurahari used to perform krtana here in the afternoon with His devotees. (12)
Darana of r yma-kua in Navadvpa, which is the nondifferent from Vraja-maala
dekha yma-kua-obh, jagajjana-manolobh, sakh-gaa-kuja nn sthne heth aparhne gor, sakrtane haye bhor, tuilena sabe prema-dne (13)
Behold the beauty of yma-kua, which attracts the minds of people throughout the
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universe. At the many nearby places are the groves of the sakhs. r Gaurahari used to come here at midday. Absorbed in chanting the holy names, He would make everyone joyful by distributing prema to them. (13)
The supreme excellence of r tudvpa (Rdh-kua) and the result obtained from residing there
e sthna samna bhi, tri-jagate nhi pi, bhaktera bhajana-sthna jna hethya basati jra, prema-dhana lbha tra, sutala haya tra pra (14)
O brother, there is no place like this in the three worlds. Here devotees worship the Supreme Lord. A person who resides here attains the treasure of prema and his heart is thus soothed. (14)
se-dina se-sthne thki, r-gaurga-nma ki, preme magna sarva bhakta-gaa tudvpe sabe basi, bhaje r-caitanya-a, rtra-dina karila ypana (15)
That day all the devotees stayed in that place, continuously chanting r Gaurga Mahprabhus name and becoming drowned in
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prema. They spent the entire day and night in tudvpa, worshipping r Caitanyacandra. (15)
ncite-ncite tabe, nityndanda cale jabe, r-vidynagare upanta vidynagarera obh, muni-jana-manolobh, bhakta-gaa dekhi praphullita (16)
The next day r Nitynanda Prabhu arrived in r Vidynagara, dancing all the way. When the devotees saw Vidynagaras beauty, which attracts even the minds of the sages, they all experienced the blossoming of great joy. (16)
The authors prayers for his desired service
niti-jhnav-pada, je janra susampada, se bhaktivinoda akicana nady-mhtmya gya, dhari bhakta-jana pya, yce mtra ka-bhakti-dhana (17)
The lotus feet of r Nitynanda Prabhu and r Jhnav-dev are the only treasure of this destitute Bhaktivinoda. Holding the lotus feet of the devotees, he sings this glorification of Nadiy and begs only to have the wealth of r ka-bhakti. (17)
Thus Ends Chapter Twelve
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jaya gaura-nitynanda-advaita gaddhara rvsa r-navadvpa krtana-sgara (1)
All glories to r Gaurahari! All glories to r Nitynanda Prabhu! All glories to r Advaita crya Prabhu! All glories to r Gaddhara Paita! All glories to rvsa Paita! All glories to r Navadvpa-dhma, the ocean of krtana. (1)
The History of r Vidynagara (Situated Within tudvpa)

r-vidynagare si nitynanda-rya vidynagarera-tattva r-jve ikhya (2)
Arriving in r Vidynagara, r Nitynanda Prabhu began to explain the real nature of that place to r Jva. (2)
nitya-dhma navadvpa pralaya-samaye aa-dala padma-rpe thke uddha haye (3)
Even at the time of annihilation, this eternal dhma r Navadvpa, which has the form of an eight-petalled lotus flower, remains pure.(1) (3)
sarva avatra ra dhanya-jva jata kamalera ekadee thke kata ata (4)
All the incarnations of r Bhagavn and innumerable fortunate living entities stay in one section of that lotus. (4)
At the time of devastation, the Vedas come to Vidynagara carried by Bhagavn r Matsya
tudvpa-antargata e vidynagare matsya-rp bhagavn sarva-veda dhare (5)
In His Matsya-incarnation, the Lord brought the Vedas to this Vidynagara, which is situated within tudvpa. (5)
The reason behind the name Vidynagara
sarva vidy thke veda raya kariy r-vidynagara-nma ei sthne diy (6)
(1)
Just as a lotus remains pure even in mud, similarly r Navadvpa-dhma remains pure even at the time of annihilation.
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Because all kinds of knowledge (vidy) reside here under the shelter of the Vedas, the place has become famous by the name Vidynagara. (6)
Brahm, the creator and the grandfather of the whole world, becomes afraid
puna jabe si-mukhe brahm mahaya ati bhta hana dekhi sakala pralaya (7)
When Brahm again became inclined to create, he became fearful to see the annihilation. (7)
By the mercy of uddh Sarasvat, r Brahm prays to the Supreme Lord
sei-kle prabhu-kp haya tra prati ei sthna peye bhagavne kare stuti (8)
Seeing Brahm fearful, the Supreme Lord bestowed mercy upon him. As a result, Brahm was able to offer prayers to Him at this very place. (8)
mukha khulivra kle dev sarasvat brahm-jihv haite janme ati rpavat (9)
As soon as Brahm opened his mouth to offer prayers, the most beautiful Sarasvat-dev appeared on his tongue. (9)
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sarasvat-akti peye deva-catur-mukha r-ke karena stava peye baa sukha (10)
By the potency bestowed by Sarasvat-dev, the four-headed Brahm, overjoyed, offered prayers to r Ka. (10)
My-dev resides within the fourteen worlds at the beginning of creation
si jabe haya my sarva-dik gheri virajra pre thke gua-traya dhari (11)
r Nitynanda Prabhu said, O Jva, at the time of creation, My-dev resides in the material world with the three modes of material nature [ignorance, passion and goodness], on the other side of the Viraj River. (11)
The sages, who become anguished to see the suffering of others, deliver true knowledge to the material world, which is seized by ignorance
my-prakta vive vidyra praka kare i-gaa tabe kariy praysa (12)
The sages endeavour untiringly to reveal true knowledge within this universe, which is manifested by my. (12)
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ei ta srad-pha kariy raya i-gaa kare avidyra parjaya (13)
Taking shelter of this rad-pha, the abode of Sarasvat-dev, the sages defeat ignorance. (13)
The sages broadcast the sixty-four kinds of knowledge
cauai vidyra pha laye i-gaa dhartale sthne-sthne kare vijpana (14)
When they have learned the sixty-four kinds of knowledge, the sages preach that knowledge throughout the world. (14)
je je i je je vidy kare adhyayana ei phe se-sabra sthna anukaa (15)
In this place, the sages can study any type of knowledge according to their respective desires. (15)
The appearance place of the Rmyaa
r-vlmki kvya-rasa ei sthne pya nrada-kpya teha ila hethya (16)
By the mercy of r Nrada, r Vlmik came here and received a taste for transcendental poetry [like the poetry of the Rmyaa]. (16)
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- Sri Navadvipa-dhama-mahatmya The appearance place of the yurveda and dhanurvidy
dhanvantar si heth yurveda pya vivmitra di dhanurvidy ikhi jya (17)
At this place, Dhanvantar received the yurveda and Vivmitra and others learned dhanurvidy (the art of archery). (17)
The appearance place of Vedic mantras and tantras
aunakdi i-gaa pae veda-mantra deva-deva mahdeva locaya tantra (18)
The sages headed by aunaka i also learned here how to recite the Vedic mantras. The lord of the demigods, Mahdeva, expounded tantra here. (18)
The appearance place of the four Vedas
brahm cri-mukha haite veda-catuaya i-gaa-prrthanya karila udaya (19)
At this place, on the request of the sages, Brahm manifested the four Vedas from his four mouths. (19)
The appearance place of skhya and nyya-tarka
kapila racila skhya ei sthne basi nyya-tarka prakila r-gautama i (20)

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Residing at this place, Kapila created sakhya philosophy, and r Gautama i manifested nyya (logic) and tarka (argument). (20)
The appearance place of vaieika and yoga-stra
vaieika prakila kabhuka muni ptajali yoga-stra prake pani (21)
At this place the sage Kabhuka (Kada) manifested vaieika philosophy, and Ptajali manifested yoga-stra. (21)
The appearance place of mms-stra as well as other scriptures headed by the Puras
jaimini mms-stra karila praka purdi prakila i vedavysa (22)
Jaimini i manifested mmsa-stra (prva-mmsa), and r Vedavysa manifested the Puras and other scriptures here. (22)
The appearance place of the Pacartra
pacartra nraddi i pacajana prakiy jva-gae ikhya sdhana (23)
The five sages headed by Nrada manifested the Pacartra here to teach the living entities about sdhana (the practice of devotional service). (23)
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- Sri Navadvipa-dhama-mahatmya The worship of r Gaurga by the Upaniads
ei upavane sarva upaniad-gaa bahukla r-gaurga kare rdhana (24)
The Upaniads stayed in this forest grove and worshipped r Gaurga Mahprabhu for a long time. (24)
r Gaurahari bestows mercy upon the Upaniads
alakye r-gaurahari se-sabe kahila nirkra-buddhi tava hdaya dila (25)
Remaining concealed from their vision, r Gaurahari told them, Your hearts are polluted by understanding Bhagavn to be formless (nirkra). (25)
tumi sabe ruti-rpe more n pibe mra prada-rpe jabe janma labe (26) prakaa-llya tabe dekhibe mya mama gua-krtana karibe ubharya (27)
You will not attain Me in your form as rutis, but when you take birth as My associates, you will witness My manifest pastimes. Then you both [the Upaniads and the rutis] will glorify Me. (2627)
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th uni ruti-gaa nistabdha haiy gopane chila heth kla apekiy (28)
Hearing this, the rutis became stunned and secretly remained in this place, waiting for the age of Kali to come. (28)
ei dhanya kali-yuga sarva-yuga-sra jhte haila r-gaurga-avatra (29)
This blessed Kali-yuga is the essence of all other ages, because r Gaurga Mahprabhu appeared in this age. (29)
Bhaspati appears as r Vsudeva Srvabhauma in r Vidynagara
vidy-ll karibena gaurga-sundara gaa-saha bhaspati janme atapara (30)
Knowing that r Gaurga-sundara would perform His scholastic pastimes (vidy-ll) at this place, Bhaspati took birth here along with all his associates. (30)
vsudeva srvabhauma sei bhaspati gaurge tuite yatna karilena ati (31)
r Vsudeva Srvabhauma is himself Bhaspati. He tried his utmost to please r Gaurga Mahprabhu. (31)
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- Sri Navadvipa-dhama-mahatmya Bhaspati becomes sad
prabhu, mora navadvpe r-vidy-vilsa karibena jni mane haiy udsa (32)
r Bhaspati knew that his Lord would enact His scholastic pastimes on this earth in Navadvpa. Therefore, [thinking, Why do I have to stay in Svarga?] he became dejected. (32)
Bhaspati abandons insignificant heavenly pleasures
indra-sabh parihari nija-gaa laye janmilena sthne-sthne nandita haye (33)
He abandoned the assembly of Indra and gladly took birth near Vidynagara. His associates also took birth in many places nearby. (33)
r Vsudeva Srvabhauma propagates knowledge
ei vidynagarte kari vidylaya vidy pracrila srvabhauma mahaya (34)
Srvabhauma Mahaya opened a school here in Vidynagara and began teaching. (34)
pche vidy-jle ube hri gaurga ei mane kari eka karilena raga (35)
Later on he began to think, I may lose r Gaurga Mahprabhu if I become entangled

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in the network of dry, speculative knowledge. For this reason he performed a particular pastime. (35)
r Srvabhauma departs Mahprabhus advent for Nlcala before rman
nija-iya-gae rkhi nadiy-nagare gaura-janma-prve teha gel dentare (36)
Before the advent of r Gaurga Mahprabhu, he left his students in Nadiy and went to another place. (36)
r Srvabhauma Bhacryas firm faith
mane bhve yadi mi hai gaura-dsa kp kari more prabhu laibena pa (37)
He thought, If I am a servant of r Gaurahari, He will certainly bestow His mercy upon me and give me His association. (37)
ei bali srvabhauma jya nlcala myvda-stra tath karila prabala (38)
Thinking like this, he went to Nlcala and spread the influence of scriptures that delineate myvda philosophy. (38)
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- Sri Navadvipa-dhama-mahatmya rman Mahprabhus scholastic pastimes
heth prabhu gauracandra r-vidy-vilse srvabhauma-iya-gae jine parihse (39)
Here r Gauracandra, on the pretence of performing scholastic pastimes, jokingly, that is, easily, defeated the students of r Srvabhauma. (39)
nyya phki kari prabhu sakale hrya kabhu vidynagarete ise gaurarya (40)
Sometimes r Gaurahari came to Vidynagara and defeated everyone with the logic of His arguments. (40)
adypaka-gaa ra pauyra gaa parjita haye sabe kare palyana (41)
Teachers and students alike were defeated by r Gaurahari and ran away. (41)
The result of hearing about r Gaurga Mahprabhus vidyvilsa
gaurgera vidy-ll aprva kathana avidy chaye tra, je kare ravaa (42)
Whoever hears about the amazing vidyll of r Gaurga Mahprabhu is freed of all ignorance. (42)
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uni jva premnande se vedanagare vysa-phe gagai jya prema-bhare (43)
When r Jva heard about rman Mahprabhus pastimes of scholarship, the bliss of prema overwhelmed him and he rolled about in the dust of Vysa-pha in Vedanagara [another name for Vidynagara]. (43)
r Jva Gosvms doubt
nitynanda-r-carae kare nivedana mra saaya cheda karaha ekhana (44)
r Jva made a request at the lotus feet of r Nitynanda Prabhu, O Lord, please clear this doubt of mine. (44)
skhya-vidy, tarka-vidy amagalamaya kemane e nitya-dhme se-sakala raya (45)
The knowledge of skhya and logic are inauspicious; how can they have a place in this eternal dhma? (45)
r Nitynanda Prabhus answer
uni prabhu nitynanda jve deya kola dara kariy bale,hari hari bola (46)
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Hearing this r Nitynanda Prabhu embraced r Jva and answered his question, chanting Hari Bol, Hari Bol, with great affection. (46)
In r Vidynagara, each and every kind of scholastic knowledge is a maidservant of Bhakti-dev
prabhura pavitra dhme nhi amagala tarka skhya svata nahe hethya prabala (47) bhaktira adhna saba bhakti-dsya kare karmadoe dua-jane viparyaya dhare (48)
r Nitynanda Prabhu said, O Jva, no inauspiciousness can exist in this pure holy abode of rman Mahprabhu. Skhya and logic by themselves are devoid of potency here. They are dependent on bhakti and serve bhakti. People who have become wicked by their sinful acts turn everything upside down. (4748)
bhakti mahdev heth, ra saba dsa sakale karaya bhakti-devra praka (49)
Here bhakti is the supreme goddess and all others are her servants. The purpose of logic, yoga, skhya and others is to illuminate bhakti. (49)
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Navadvpa is the abode of navadh-bhakti
navadvpe nava-vidha bhakti adhihna bhaktire sevaya sad karma ra jna (50)
Navadvpa is the abode of the nine limbs of devotional service (navadh-bhakti). Here karma and jna are always serving bhakti. (50)
bahirmukha-jane stra deya dua-mati ia-jane sei stra deya ka-rati (51)
To those averse to Bhagavn, the scriptures give a wicked intelligence, but to those who are virtuous, they bestow the good intelligence of attachment to r Ka. (51)
Prauhmy, the presiding goddess of Vidynagara
prauhmy gaura-ds adhihtr dev sarva-yuge ei sthne thke gaura sevi (52)
Prauhmy is a maidservant of r Gaura and the presiding deity of this place. She resides here throughout each and every yuga and serves r Gaurahari. (52)
The result of being hostile to the Vaiavas
ati karmadoa jra vaiavete dvea tre my andha kari deya nn klea (53)
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In her form as Mahmy, Prauhmy makes the sinful offenders of Vaiavas blind [in regard to true knowledge] and gives them various types of miseries. (53)
sarva-ppa sarva-karma heth haya kaya prauhmy vidy-rpe kare karma laya (54)
In her form of knowledge (uddh Sarasvat), Prauhmy destroys all sins and results of fruitive actions. (54)
kintu yadi r-vaiave apardha thke tabe dra kare tre karmera vipke (55)
But if a person offends Vaiavas, she keeps him far away from her because of his apardha. (55)
Although the offender lives in the dhma, he cannot attain the wealth of prema
vidy pai nadyya se-saba durjana kabhu nhi pya ka-pade prema-dhana (56)
Such wicked persons may acquire knowledge in Nadiy, but they will never attain the treasure of prema r Kas lotus feet. (56)
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vidyra avidy lbha kare sei saba nhi dekhe r-gaurga nady-vaibhava (57)
Instead of knowledge, such persons acquire only ignorance. They can never perceive the magnificence of r Gaurga Mahprabhus Nadiy. (57)
Only ignorance, the shadow of knowledge, is inauspicious
ataeva vidy nahe amagalamaya vidyra avidy chy amagala haya (58)
Therefore, knowledge (vidy) can never be inauspicious. Only ignorance (avidy), the shadow of knowledge, is inauspicious. (58)
r Nitynanda Prabhus words as a merciful blessing to r Jva
e saba sphuribe jva gaurga-kpya likhibe pana stre prabhura iccya (59)
O Jva, by r Gaurga Mahprabhus mercy all these truths (tattvas) will be revealed in your heart. Later, according to Mahprabhus desire, you will describe these in your scriptures. (59)
tomra dvr karibena stra-paraka ebe cala ji mor jahnura vsa (60)
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rman Mahprabhu will reveal scriptures through you. Now let us go to the residence of r Jahnu Muni. (60)
Jnnagara (r Jahnudvpa), Bhadravana of Vraja

balite-balite sabe jnnagara jya jahnu-tapovana obh dekhibre pya (61)
Speaking in this way, they all reached Jnnagara and gazed at the beauty of Jahnu Munis hermitage. (61)
nitynanda bale ei jahnudvpa-nma bhadravana-nme khyta manohara dhma (62)
r Nitynanda said, This supremely enchanting place is called Jahnudvpa. It is the famous Bhadravana of Vndvana. (62)
r Jahnu Munis place of austerities
ei sthne jahnu-muni tapa carila suvara pratim gaura darana karila (63)
At this place, Jahnu Muni underwent austerities and received darana of r Gauras golden form. (63)
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heth jahnu-muni vaise sandhy karivre bhgrath-vege koku pae dhre (64)
Once, when Jahnu Muni was chanting his prayers at twilight, his camana cup suddenly fell into the strong current of Bhgrath. (64)
The reason for r Jahnu Muni swallowing Gags water
dhre pai koku bhsiy calila gaue gagra-jala saba pna kaila (65) bhagratha mane bhve koth gag gela vihvala haiy tabe bhvite lgila (66) jahnu-muni pna kaila saba gag-jala jni bhagratha mane haila vikala (67)
Seeing his camana cup swept away in River Bhgraths current, Jahnu Muni swallowed her entire water in just one gulp. When King Bhagratha could not see the Bhagavat Gag following him, he became most anxious. Where has Gag gone? he pondered in distress. Thinking like this, he discovered that Jahnu Muni had swallowed the entire current, and thus Bhagratha became most aggrieved. (6567)
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katadina munire pjila mahdhra aga vidriy gag karila bhira (68)
King Bhagratha worshipped Jahnu Muni patiently for several days. [Satisfied by his worship] Jahnu Muni then pierced one of his limbs and released Gag. (68)
The reason for r Gag-devs other name, Jhnav
sei haite jhnav haila nma tra jhnav baliy ke sakala sasra (69)
From then on, people started calling Gag by the name Jhnav [the daughter of Jahnu Muni]. (69)
r Bhma, the son of Gag, arrives at the cottage of his maternal grandfather r Jahnu Muni
katadina pare heth gagra-nandana bhmadeva kaila mtmaha daraana (70)
A long time after this incident, Gags son, r Bhmadeva, came to see his maternal grandfather, r Jahnu Muni, at this place. (70)
bhmere dara kare jahnu mahaya bahu-dina rkhe tre pana laya (71)
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r Jahnu Mahaya showed much affection to Bhma and kept him at his cottage for many days. (71)
r Jahnu Muni instructs Bhma about dharma
jahnu-sthne bhma dharma ikhila apra yudhihire ik dila sei dharma-sra (72)
Bhmadeva received unsurpassed teachings on the topmost dharma from Jahnu Muni. The essence of these teachings he in turn conveyed to Yudhihira Mahrja. (72)
Bhma receives the treasure of bhakti as a result of staying in Navadvpa, being devoid of desires other than for bhakti
navadvpa thki bhma pila bhakti-dhana vaiava-madhyete bhma haila gaana (73)
By staying in Navadvpa, Bhma attained the wealth of bhakti. Henceforth, he was counted amongst the prominent Vaiavas. (73)
ataeva jahnudvpa parama pvana heth vsa kare sad bhgyavn jana (74)
Jahnudvpa is therefore most sacred. Only fortunate persons reside here. (74)
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sei-dina jahnudvpe nitynanda-rya bhakta-gaa-saha rahe bhaktera laya (75)
That day r Nitynanda Prabhu and all the devotees stayed in one devotees house in Jahnudvpa. (75)
paradina prte prabhu laye bhakta-gaa modadrumadvpe tabe karila gamana (76)
The next morning, r Nitynanda Prabhu, together with the devotees, proceeded towards Modadrumadvpa. (76)
The authors prayers for his desired service
jhnav-niti-pada jhra garim e bhaktivinoda gya nady-mahim (77)
Bhaktivinoda, whose pride is the lotus feet of r Jhnav-dev and r Nitynanda Prabhu, is singing the glories of Nadiy. (77)
Thus Ends Chapter Thirteen
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jaya jaya paca-tattvtmaka gaurahari jaya jaya navadvpa-dhma sarvopari (1)
All glories, all glories to r Gaurahari, who manifested as the Paca-tattva! All glories, all glories to the topmost holy abode, r Navadvpadhma! (1)
Mmagchi (Modadrumadvpa), the City of r Ayodhy Situated Within r Navadvpa

mmagchi-grme giy nitynanda-rya bale,ei modadruma, ayodhy hethya (2)
When they arrived in the village of Mmagchi, r Nitynanda Prabhu said, This is Modadrumadvpa. Ayodhy is present here. (2)
During their exile to the forest, Lord r Rmacandra arrived at this place with St-dev and Lakmaa
prva-kalpe jabe rma haila vanavs lakmaa, jnak laye ei-sthne si (3)
mah-vaa-vka-tale kura bdhiy katadina vsa kaila nandita haiy (4)
In a previous kalpa when Lord r Rmacandra was in exile in the forest, He came to this place (Modadrumadvpa) with Lakmaa and Jnak. They built a cottage underneath a large banyan tree and blissfully resided here for many days. (34)
r Rmacandra smiles gently
navadvpa-prabh rma kari daraan alpa-alpa hsya kare r-raghunandana (5)
Seeing the beauty of r Navadvpa, Raghunandana r Rmacandra smiled gently. (5)

kib durvdala-yma-rpa manohara rjva-locana, haste dhanuka sundara (6)
Ah! How mesmerizing was His darkish form resembling the colour of newly sprouting durv grass. His eyes were like lotuses, and in His hand was a beautiful bow. (6)
brahmacri-vea, ire ja obh kare darane sakala pri-gaa-mana hare (7)
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Matted locks adorned His head and His brahmacr dress stole the hearts of all. (7)
r St-dev inquires about the reason for r Rmacandras smile
hsi-hsi-mukha dekhi jnak takhana jijse r-rme dev hsyera kraa (8)
Seeing r Rmacandra smiling, r Jnak asked what was making Him smile. (8)
r Rmacandra discloses a secret
rma bale,una st, janaka-nandin ati gopanya eka che ta khin (9)
r Rmacandra replied, Listen, O St, daughter of King Janaka. I will now narrate to you a most confidential episode. (9)
r Rmacandra indicates the incarnation of r Gaura
dhanya kali jabe haya ei nadyya pta-vara rpa mora dekhibre pya (10)
When the blessed Kali-yuga comes, I will assume a golden form and appear here in Nadiy. (10)
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- Sri Navadvipa-dhama-mahatmya An indication of the future mother and father of the incarnation of r Gaura
jaganntha-mira-ghe r-ac-udare gaurga-rpete janma labhiba satvare (11)
In the house of r Jaganntha Mira, I will appear from r ac-devs womb in the form of Gaurga. (11)
blya-ll dekhibe je-saba bhgyavn kariba se-sabe mi par-prema dna (12)
I will bestow the highest divine love (prema) upon those fortunate persons who will behold My childhood pastimes. (12)
An indication of scholastic pastimes and nma-sakrtana
kariba se-kle priye vidyra-vilsa r-nma-mhtmya mi kariba praka (13)
At that time, O beloved, I will perform pastimes of studying and teaching, and I will reveal the glories of the holy name. (13)
An indication of sannysa
sannysa kariy mi jba nlcale kdibe janan svya vadh laye kole (14)
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I will accept sannysa and go to Nlcala. My mother will take her daughter-in-law on her lap and weep. (14)
r St-dev asks about the necessity of taking sannysa in the incarnation of r Gaura
ei kath uni st balena vacana janan kadbe kena rjva-locana (15) sannysa karibe kena chiy ghi patn-dukha diy sukha kib nhi jni (16)
Hearing these words of r Rmacandra, r St-dev asked, O lotus-eyed one, why will You make Your mother cry? Why will You leave Your wife and take sannysa? What happiness will You get by causing her such grief? (1516)
r Rmacandras reply
r-rma balena,priye, tumi saba jna jvere ikhte ebe haila ajna (17)
r Rmacandra replied, O beloved, you know everything. In order to instruct the living entities you are acting as if ignorant. (17)
Tasting prema-bhakti in two ways
mte je prema-bhakti tra svdana dui mate haya st unaha vacana (18)
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Listen, O St, loving devotion for Me is relished in two ways. (18)

Meeting and separation
mra sayoge sukha sambhoga bolaya mra viyoge sukha vipralambha haya (19)
Happiness that arises from union with Me is known as sambhoga, and that which arises out of separation from Me is called vipralambha. (19)
Relishing vipralambha-rasa by the Lords mercy
bhakta mora nitya-sag sambhoga vchaya mama kp-vae tra vipralambha haya (20)
Although My eternal devotees always desire only sambhoga, by My mercy they also relish vipralambha. (20)
Even the sorrow of separation causes supreme happiness
vipralambhe dukha jei mra kraa parama nanda th jne bhakta-jana (21) vipralambha-ee jabe sambhoga udaya prvpek koi-gua sukha the haya (22)
The bhaktas know that the distress that arises from separation from r Ka is, in reality,
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the most exalted bliss. This is because one derives millions of times greater happiness from the meeting after vipralambha than the happiness of a meeting prior to vipralambha. (2122)
sei ta sukhera hetu mra viccheda svkra karaha tumi, bale cri veda (23)
Separation from Me also yields happiness. Therefore, to attain that happiness, you, also, accept separation from Me. This is described in the four Vedas. (23)
Mother Kaualy is indeed r ac-dev
r-gaurga-avatre kaualy-janan ac-dev aditi vedete jra dhvani (24)
Mother Kaualy, whom the Vedas describe to be Aditi, will be known by the name r acdev in My incarnation as r Gaura. (24)
Bhagavat r St-dev is r Viupriy in gaura-ll
tumi viupriy-rpe sevibe mre vicchede r-gaura-mrti karibe pracre (25)
You will serve Me as Viupriy-dev, and out of separation from Me, you will manifest a golden deity of Me. (25)
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- Sri Navadvipa-dhama-mahatmya Indication of a pastime after the exile in the forest
tomra vicchede kabhu svara-st kari bhajiba tomre mi ayodhy-nagar (26)
In this incarnation [of r Rma], I, in separation from you, will have a golden St made, and I will worship you in the city of Ayodhy. (26)
The reason for r Viupriy-devs worship of the deity of r Gaurga Mahprabhu
tra vinimaye tumi nady-nagare gaurga-pratim kari pjibe mre (27)
You, in turn, will make a deity of r Gaurga and worship Me in this city of Nadiy. (27)
ei gha kath st gopanya ati lokete praka nhi haibe samprati (28)
O St, this matter is highly confidential and should not yet be disclosed in the presence of people in general. (28)
In comparison with Ayodhy and other places, Navadvpa is most dear to the Supreme Lord
ei navadvpa mora baa priya sthna ayodhydi nhi haya ihra samna (29)
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This place, named Navadvpa, is most dear to Me. Ayodhy and other places can never be equal to it. (29)
ei rma-vaa-vka kali gamane adarana haye st rabe sagopane (30)
O St, upon the arrival of Kali-yuga, this tree, Rma-vaa, will disappear from the vision of ordinary people and remain here in a hidden form. (30)
Navadvpa, the land that is marked with r Rmas footprints
eirpe rma-st lakmaa-sahita ei-sthne katadina haye avasthita (31) daaka araye gel krya sdhibre rmera kura-sthna po dekhibre (32)
In this way, r Rmacandra resided here with St and Lakmaa for some time. Thereafter, they left for Daakraya to fulfil the purpose of their pastimes. O Jva, behold the place where Bhagavn r Rmacandras cottage was situated. (3132)
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- Sri Navadvipa-dhama-mahatmya Lord Rmacandras friend, Guhaka, takes birth in gaura-ll as Sadnanda Bhacrya
rma-mitra guhaka prabhura icch-vae ei-sthne janmilena viprera aurase (33)
By the will of the Lord, r Rmacandras friend Guhaka took birth here in a brhmaa family. (33)
sadnanda vipra bhacrya nma tra rma bin trijagate nhi jne ra (34)
In gaura-ll, Guhaka was known as Sadnanda Bhacrya. He knew nothing in the three worlds but r Rma. (34)
r Sadnanda Vipra was present at the Yogapha at the time of rman Mahprabhus appearance
jei-dina prabhu mora janme mypure sei-dina sadnanda chila mira-ghare (35)
The day on which My Lord took birth in Mypura, Sadnanda Bhacrya was also present in the house of r Jaganntha Mira. (35)
Sadnanda Vipra recognizes the demigods
prabhura janama-kle jata deva-gaa mirera bhavane iu kare daraana (36)

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parama sdhaka vipra cine deva-gae jnila mra prabhu janmila ekhne (37)
At the time of rman Mahprabhus appearance, all the demigods assembled at r Jaganntha Miras residence to take darana of r Gaurahari. The great devotee brhmaa Sadnanda Bhacrya recognized the demigods, and seeing them offering prayers, he understood that his Lord had now descended. (3637)
In his meditation he sees r Gaurasundara instead of r Rmacandra
parama kautuka vipra ila nija-ghare ia-dhyne dekhe vipra gaurga-sundare (38)
Greatly pleased, the brhmaa returned to his home and began to meditate upon his worshipful deity [r Rmacandra]. In his meditation, he had darana of r Gaurgasundara instead of r Rmacandra. (38)
sihsane basiyche r-gaurga-rya brahm di deva-gaa cmara hulya (39)
He saw r Gaurga Mahprabhu brilliantly seated upon a throne with Brahm and other demigods fanning Him with a cmara. (39)
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- Sri Navadvipa-dhama-mahatmya r Sadnanda Bhacrya attains knowledge of bhagavat-tattva
puna dekhe rmacandra durvdala-yma nikae lakmaa-vra r-ananta-dhma (40) vme st, sammukhe bhakata hanumna dekhiy viprera haila prabhu-tattva-jna (41)
He again saw r Rmacandra, whose complexion resembles darkish newly sprouted grass. On the right side of r Rmacandra was Lakmaa, on His left side, St, and in front, Bhakta Hanumn. Having seen all this, the brhmaa understood the fundamental truth (tattva) of the Lord. (4041)
parama nande vipra mypure giy alakye gaurga dekhe nayana bhariy (42)
Absorbed in ecstatic bliss, the brhmaa went to Mypura and, not seen by anyone, had darana of r Gaurga Mahprabhu to his hearts content. (42)
dhanya mi dhanya mi bale brabra gaura-rpe rmacandra sammukhe mra (43)
The brhmaa again and again thought, I am blessed! I am blessed! r Rmacandra is

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present as r Gaurahari, right in front of my eyes. (43)
r Rmacandra, St-dev, Lakmaa and Hanumn

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- Sri Navadvipa-dhama-mahatmya Sadnanda Bhacryas dance during sakrtana
katadine sakrtana rambha haila sadnanda gaura bali thte ncila (44)
After some time, when sakrtana started in rdhma Navadvpa, Sadnanda, also, chanted the name of Gaura and danced in the krtana party. (44)
Modadrumadvpa, r Bhravana of Vraja

ohe jva, ei-sthne r-bhravana nirmala bhakata-gaa kare daraana (45)
O Jva, devotees with spotless, uncontaminated hearts take darana of r Bhdravana at this place. (45)
sei saba kath uni, nitya-dhme heri ncena bhakata-gaa nitynande gheri (46)
After hearing all these narrations and having had darana of the eternal abode, the devotees surrounded r Nitynanda Prabhu and began to dance. (46)
r-jvera age haya sttvika-vikra h gaurga bali jva karena ctkra (47)
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Ecstatic symptoms arose upon the body of r Jva and he began loudly calling out, O Gaurga! O Gaurga! (47)
r Nitynanda Prabhu takes rests at the residence of r Nrya-dev
sei grme sei dina nrya-ghare rahilena nitynanda praphulla antare (48)
That day r Nitynanda Prabhu, being exceedingly blissful, stayed in that village at r Nrya-devs house. (48)
parama pavitra sat vysera janan r-vaiava-gae sev karila pani (49)
That most pure and chaste Nrya-dev, who is also the mother of Vysa(1), personally served all the Vaiavas. (49)
paradina prte sabe cali kata dra praveila anyse r-vaikuhapura (50)
Early the next morning, after walking some distance, everyone entered r Vaikuhapura. (50)
(1)
The Vysa in caitanya-ll, r Vndvana dsa hkura.

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- Sri Navadvipa-dhama-mahatmya The author prays for his desired service
niti-jhnav-j karite plana nady-mhtmya gya dna-akicana (51)
For the sake of obeying the order of r Nitynanda Prabhu and r Jhnav-dev, this wretched pauper [r Bhaktivinoda hkura] sings the glories of Nadiy. (51)
Thus Ends Chapter Fourteen
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paca-tattva sahita gaurga jaya jaya jaya jaya navadvpa gaurga-laya (1)
All glories, all glories to r Gaurga Mahprabhu and the Paca-tattva! All glories, all glories to the dwelling place of r Gaurga Mahprabhu, r Navadvpa-dhma! (1)
r Vaikuhapura
r-vaikuhapure si prabhu nitynanda r-jve kahena tabe hsi manda-manda (2) navadvpa aa-dala eka prve haya ei ta vaikuhapur unaha nicaya (3)
When they arrived in r Vaikuhapura, r Nitynanda Prabhu smiled gently and spoke to r Jva: You should know with certainty that this place, which is situated on the northern border of the eight-petaled r Navadvpa, is Vaikuhapur. (23)
paravyoma r-vaikuha nryaa-sthna virajra pre sthiti ei ta sandhna (4)
r Vaikuha, the abode of the Supreme Lord r Nryaa, is situated beyond the Viraj River in the spiritual realm, the paravyoma. (4)
myra nhika tath gati kadcana r-bh-ll-akti sevya tath nryaa (5)
In Vaikuha the three potencies r, Bh and Ll serve r Nryaa. My can never enter this place. (5)
cinmaya bhmira brahma haya ta kiraa carmacake jaa-di kare sarva-jana (6)
Brahma is merely the splendour emanating from this transcendental abode of r Vaikuhaloka. People with material vision perceive this Vaikuhapura as nothing but a material realm. (6)
At this very place, r Nrada obtained r Gaurasundaras darana
ei nryaa-dhme nitya nirajane nrada dekhila kabhu cinmaya locane (7)
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nryae dekhe puna gaurga-sundara dekhi heth katadine rahe munivara (8)
In this Vaikuhapura, r Nrada, with his transcendental vision, first saw the eternal, untainted Bhagavn r Nryaa. Thereafter, having received the darana of r Gaurgasundara, r Nrada resided here for a long time. (78)
The ancient history about r Rmnujcrya in relation to r Vaikuhapura
ra eka kath gha che purtana jaganntha-ketre ila crya-lakmaa (9)
An old and confidential history is related to this place. Once, r Lakmaa crya [r Rmnujcrya] came to Jaganntha Pur. (9)
r Rmnujcrya obtains darana of Bhagavn r Jaganntha
bahu stave tua kaila deva jagannthe kp kari jaganntha ila skte (10)
By reciting many prayers, r Rmnujcrya pleased r Jaganntha, and out of mercy, r Jaganntha extended His darana to him. (10)
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- Sri Navadvipa-dhama-mahatmya Bhagavn r Jagannthas order to r Rmnuja
skte siy prabhu balila vacana navadvpa-dhma tumi karaha darana (11)
r Jaganntha-deva said, O Rmnuja, go and take darana of r Navadvpa. (11)

r Jaganntha-deva indicates the incarnation of r Gaura
ati alpadine mi nady-nagare prakaa haiba jaganntha-mira-ghare (12)
I will appear very soon in Jaganntha Miras house in the town of Nadiy. (12)
Paravyoma, the spiritual sky, is situated in one section of r Navadvpa
navadvpa haya mora ati-priya-sthna paravyoma tra ekadee adhihna (13)
r Navadvpa is very dear to Me. Paravyoma, the spiritual sky, is situated within just one of its sections. (13)
tumi mora nitya-dsa bhakata-pradhna avaya dekhibe tumi navadvpa-sthna (14)
You are My eternal servant and foremost among the devotees. You must certainly take darana of r Navadvpa. (14)
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tava iya-gaa dsya-rasete magana hethya thkuka, tumi karaha gamana (15)
All of your disciples are immersed in dsya-rasa, the mellow of servitude. You should therefore leave them here and go to Navadvpa alone. (15)
Human life is useless without darana of Navadvpa
navadvpa n dekhe je piy arra mithya tra janma ohe rmnuja dhra (16)
O Rmnuja, O resolute one, birth on this earth is useless for that person who, in spite of obtaining a human form of life, does not attain darana of r Navadvpa-dhma. (16)
raga-sthna r-vekaa ydava-acala navadvpa kalmtra haya se-sakala (17)
r Ragam, r Vekaa (Tirupati) and Ydava-acala(1) are all just a small portion of r Navadvpa. (17)
(1)
The bank of the Hiraya River, situated near Prabhsa-trtha, where all the Ydavas were destroyed in a fratricidal war.
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ataeva navadvpa kariy gamana dekha gaurgera-rpa keava-nandana (18)
Therefore, O son of Keava [Rmnuja], go to r Navadvpa and take darana of the beautiful form of r Gaurga. (18)
The merciful blessings of Bhagavn r Jaganntha upon r Rmnuja
bhakti pracrite tumi ile dhartale srthaka hauka janma gaura-kp-bale (19)
You have come to this material world only to preach bhakti-yoga. May your life be successful by the mercy of r Gaurahari. (19)
navadvpa dekhi tumi jo krmasthna iya-gaa-sane tath haibe milana (20)
You should go to Krmasthna after taking darana of r Navadvpa. There you will again meet with your disciples. (20)
r Rmnuja inquires from Bhagavn r Jaganntha about r gaura-tattva
eta uni lakmacrya jui dui kara jagannthe nivedana kare atapara (21)
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Hearing this, r Lakmacrya folded his hands and made a request to r Jaganntha. (21)
tomra kpya prabhu gaura-kath uni kona tattva gauracandra th nhi jni (22)
O Lord, by Your merciful words I have now, for the first time, heard about r Gaurahari, but I know nothing about the tattva of Him. (22)
Bhagavn r Jaganntha describes r gaura-tattva
rmnuje kp kari jaga-bandhu bale golokera-ntha ka jnena sakale (23) jhra vilsa-mrti prabhu nryaa sei ka para-tattva dhma vndvana (24)
r Jaganntha, the friend of the entire world, mercifully spoke to r Rmnuja: Everyone knows that r Ka is the Lord of Goloka, that Lord r Nryaa is His vilsa-mrti, that r Ka is the Supreme Absolute Truth, and that He lives in rdhma Vndvana. (2324)
r ka-tattva and r gaura-tattva are non-different
sei ka pra-rpe nitya gaurahari sei vndvana-dhma navadvpa-pur (25)

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O Rmnuja, that very r Ka is completely and eternally r Gaurahari, and that very r Vndvana-dhma is the town of r Navadvpa. (25)
navadvpe mi nitya gaurga-sundara navadvpe sreha-dhma jagat-bhitara (26)
As the eternal form of r Gaurga-sundara I reside in r Navadvpa-dhma, which is superior to all other holy places in the world. (26)
mra kpya dhma che bhmaale my-gandha nhi tath sarva-stra bale (27)
Although, by My mercy, this dhma is situated on the earth planet, all scriptures describe it as being without a scent of my. (27)
The destination of those who consider r Navadvpa-dhma, situated on the earth planet, to be inferior to vetadvpa
bhmaale che bali yadi bhva hna tabe tava bhakti-kaya habe dina-dina (28)
If someone thinks that because Navadvpa is situated on the earth planet it is inferior [to r vetadvpa], his bhakti will diminish day by day. (28)
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mra acintya-akti se cinmaya-dhme mra icchya rkhiyche myrame (29)
Only by My desire has My inconceivable potency (acintya-akti) brought that transcendental realm to this material world. (29)
Attainment of bhagavat-tattva, which is beyond material senseperception, is possible only by Bhagavns mercy
yuktira atta tattva stra nhi pya kevala jnena bhakta mra kpya (30)
That truth, which is beyond reason and logic, cannot be obtained just by studying scriptures. Only by My mercy can My devotees understand it. (30)
jaganntha-vkya uni rmnuja dhra r-gaurga-preme tabe haila asthira (31) bale,prabhu baai carya ll tava veda-stra nhi jne tomra vaibhava (32)
When r Rmnuja, whose mind was firm and peaceful, heard r Jagannthas words, he became restless out of prema for r Gaurga. He said, O Lord, Your pastimes are most amazing. Not even the Vedas and other scriptures know of Your grandeur. (3132)
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strete viea-rpe r-gaurga-ll kena prabhu jaganntha vyakta n karil (33)
O Lord Jaganntha, earlier I used to wonder why the scriptures do not clearly describe the pastimes of r Gaurga Mahprabhu. (33)
gha-rpe ruti-purdi dekhi jabe kabhu gaura-tattva sphrti citte pi tabe (34)
When I minutely reflected upon the rutis, Puras and other scriptures, then, only, did gaura-tattva manifest in my heart. (34)
By the mercy of Lord r Jaganntha all of r Rmnujas doubts vanish
tava aj prpta haye chila saaya gaura-ll-rasa hde haila udaya (35)
Now, through Your instruction all my doubts have been removed and the rasa of r Gauras pastimes have arisen in my heart. (35)
r Rmnujas eagerness to preach r gaura-tattva
j haya navadvpa kariy gamana pracriba gaura-ll e tina bhuvana (36)
If You allow me, I will go to r Navadvpa and then preach about r gaura-ll throughout
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all the three worlds. (36)

gha-stra vyakta kari jnba sabre gaura-bhakta kari bala e tina sasre (37)
I will reveal the hidden scriptures [in other words, I will bring out the scriptural evidences regarding r Gaurga Mahprabhu] and make everyone in the three worlds devotees of r Gaurahari. (37)
Lord r Jagannthas prohibition
rmnuja-graha dekhiy jaganntha bale,rmnuja nhi bala aiche bta (38)
Seeing Rmnujas enthusiasm Lord Jaganntha said, O Rmnuja, do not speak like this now. (38)
gaura-ll ati gha rkhibe gopane se-llra aprakae pbe sarva-jane (39)
Secretly keep the tattva of r Gauraharis pastimes to yourself. After the pastimes [rman Mahprabhus] have become unmanifest, everyone will automatically come to know of them. (39)
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- Sri Navadvipa-dhama-mahatmya Lord r Jagannthas order to the most fortunate r Rmnuja
tumi dsya-rasa mora karaha pracra nije-nije citte gaura bhaja anibra (40)
Preach only about dsya-rasa to Me, and constantly worship r Gaura in your heart. (40)
r Rmnujacryas arrival in r Navadvpa
saketa piy rmnuja mahaya gopane r-navadvpe haila udaya (41)
After receiving r Jagannthas instruction, r Rmnuja Mahaya came secretly to r Navadvpa. (41)
Vivaksena brings r Rmnuja to r Vaikuhapura
pche vyakta haya gaura-ll asamaye se-krae rmnuje vivaksena laye (42) paravyoma r-vaikuha-purete rkhaya ei sthna dekhi rmnuja mugdha haya (43)
[When r Vivaksena(2) came to know of r Rmnujas arrival in Navadvpa, he

In his Gauya-bhya commentary to r Caitanyabhgavata (2.1.190), rla Prabhupda Bhaktisiddhnta Sarasvat hkura has written about Vivaksena. There it is said that he is Bhagavn r Vius associate who carries remnants of offerings made to Bhagavn.
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(2)
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considered that r Rmnuja may well become absorbed in ecstatic emotions and thus reveal the truth about Navadvpa.] To ensure that r Rmnuja did not reveal gaura-ll prematurely, Vivaksena brought r Rmnuja to this place, r Vaikuhapura. Upon seeing it, Rmnuja became enchanted. (4243)
r Rmnuja obtains Lord r Nryaas darana in r Vaikuhapura
r-bh-ll-nievita paravyoma-pati dekh dila rmnuje kp kari ati (44)
The Lord of the spiritual realm, Bhagavn r Nryaa, mercifully showed r Rmnuja His form, which is served by the potencies r, Bh and Ll. (44)
rmnuja nija ia-devera darane panre dhanya mni gae mane-mane (45)
r Rmnuja considered himself blessed to behold his worshipful Lord. (45)

r Rmnuja attains the darana of r Gaurahari
kaeke lakmaa dekhe puraa-sundara jaganntha-mira-suta-rpa manohara (46)

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After just a moment, r Rmnuja saw the captivatingly beautiful form of r Gaurahari, the son of r Jaganntha Mira, in the place of r Nryaa. (46)
rman Mahprabhus mercy on r Rmnuja
rpera chaya rmnuja mrch jya r-gaura dharila pada thra mthya (47)
r Rmnuja fainted seeing the splendour of r Gauraharis beauty. r Gaurahari mercifully placed His lotus foot on Rmnujas head. (47)
r Rmnujas prayer to rman Mahprabhu
divya-jne rmnuja karila stavana nady-prakaa-ll pba daraana (48)
After receiving divine knowledge, r Rmnuja began to pray as follows: O Lord, will I be able to behold Your manifest pastimes in the town of Nadiy? (48)
ei bali preme kde rmnuja-svm bale,navadvpa chi nhi jba mi (49)
Saying this r Rmnujcrya, filled with prema, began to shed tears and continued, I will never leave Navadvpa to go anywhere else. (49)
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r Rmnujcrya
r Gauraharis boon to r Rmnuja
kp kari gaurahari balila vacana pra habe icch tava keava-nandana (50)
r Gaurahari mercifully spoke with a sweet voice: O son of Keava, your desire will certainly be fulfilled. (50)
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je-kle nady-ll prakaa haibe takhana dvitya janma navadvpe pbe (51)
When My pastimes become manifest here in Nadiy, you will also take birth here. (51)
r Rmnujcryas journey to the south
ei bali gaurahari haila antardhyna sustha haye rmnuja karila praya (52)
Having said this, r Gaurahari disappeared. r Rmnuja was satisfied and resumed his journey. (52)
katadine krmasthne haila upasthita tath dekh haila iya-gaera sahita (53)
After a short time he arrived in Krmasthna, where he met with his disciples. (53)
dkitye giy dsya-rasa vyakta kare navadvpa-r-gaurga bhviy antare (54)
He began preaching dsya-rasa throughout South India. Internally, however, he was absorbed in thoughts of r Gaurga Mahprabhu of r Navadvpa. (54)
The appearance of r Rmnujcrya in r gaura-ll
gaurgera kp-vae ei nitya-dhme janamila rmnuja r-ananta-nme (55)

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By the mercy of r Gaurga Mahprabhu, r Rmnuja took birth in this eternal dhma as r Ananta. (55)
vallabha-crya-ghe kariy gamana lakm-gaurgera vibh kare daraana (56)
He [r Ananta] saw the marriage ceremony of r Lakmpriy and r Gaurga Mahprabhu in the house of r Vallabha crya [the father of r Lakmpriy]. (56)
anantera ghe sthna dekha bhakta-gaa heth nryaa-bhakta chila bahu-jana (57)
r Nitynanda Prabhu said, O devotees, behold the place where r Anantas house once stood. Many devotees of Lord r Nryaa resided at this place. (57)
ttklika rja-gaa ei pha-sthne nryaa-sev prakila sabe jne (58)
It is well known that the kings of that time established service to Bhagavn r Nryaa in this holy place. (58)
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- Sri Navadvipa-dhama-mahatmya The Nireyasa Forest in r Navadvpa
nireyasa-vana ei virajra pra bhakta-gaa dekhi pya nanda apra (59)
All the devotees became unlimitedly blissful upon seeing the forest named Nireyasa, which is situated beyond the Viraj River. (59)
Mahatpura, or Kmyavana of Vraja

eirpa prva-kath balite-balite sabe upanta mahatpura-sannihite (60)
As they heard and spoke these ancient narrations, they arrived near Mahatpura. (60)
prabhu bale,ei sthne che kmyavana parama bhakati-saha kara daraana (61)
r Nitynanda Prabhu said, This place is Kmyavana of Vraja. All of you behold this abode with great devotion. (61)
paca-vaa ei sthne chila prva-kle prabhura iccya ebe gela antarle (62)
In ancient times there were five banyan trees. By the will of rman Mahprabhu, these trees have now disappeared. (62)
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Another name of Mahatpura is Mtpura
ebe ei sthna mtpura-nme kaya prva-nma stra-siddha mahatpura haya (63)
Although today everyone calls this place Mtpura, its old name, as mentioned in the scriptures, is Mahatpura. (63)
The history of the Pavas in relation to Mahatpura
draupadra saha pu-putra paca-jana ajta-vsete gaue kaila gamana (64)
When, during their exile, the five Pavas and Draupad lived incognito, they came to Gaua-dea (Bengal). (64)
Mahrja Yudhihiras dream while staying in Ekacakr
ekacakr-grme svapne rj yudhihira nady-mhtmya jni haila asthira (65)
When they were residing in the village of Ekacakr, Yudhihira Mahrja became overwhelmed upon having a dream by which he understood the glories of Nadiy. (65)
The Pavas and Draupad arrive in Mahatpura
paradina navadvpe-daranera e ei sthne ila sabe parama ullse (66)

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The next day they all came to this place, which is situated within the area of r Navadvpa. Simply by desiring darana of r Navadvpa-dhma, they felt elated. (66)
The Pavas praise the good fortune of the residents of Navadvpa
navadvpa-obh heri pu-putra-gaa gaua-vs-gaa-bhgya kare praasana (67)
Seeing the beauty of r Navadvpa, the sons of Pu began to glorify the fortune of the residents of Gaua-dea. (67)
katadina karilena ei sthne vsa asura rkasa-gae karila vina (68)
The Pavas resided at this place for some time and killed many demons. (68)
Yudhihira-l and Draupad-kua

yudhihira-l ei dekha sarva-jana draupadra-kua heth kara daraana (69)
Behold this place, known by the name Yudhihira-l and also Draupad-kua, which is situated nearby. (69)
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sthnera mhtmya jni rj yudhihira ei sthne katadina hailena sthira (70)
Mahrja Yudhihira understood the glories of this place and therefore stayed here for a long time. (70)
Mahrja Yudhihira receives darana of r Gaurahari in a dream
ekadina svapne dekhe gaurgera rpa sarva-dika lo kare ati aparpa (71)
One day in a dream, Mahrja Yudhihira received darana of the astonishing form of r Gaurga Mahprabhu. The lustre of Mahprabhus divine limbs illuminated all directions. (71)
rman Mahprabhus words to r Yudhihira Mahrja
hsite-hsite gaura balila vacana ati gopya-rpa ei kara daraana (72) mi ka nanda-suta tomra laye mitra-bhve thki sad nija-jana haye (73)
Smiling, r Gaurahari spoke to Yudhihira Mahrja, Just behold My form, which is rarely seen. I, Nanda-nandana r Ka, always reside
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in your home as your friend and just like a member of your family. (7273)
ei navadvpa-dhma sarva-dhma-sra kalite prakaa haye ne andhakra (74)
This r Navadvpa-dhma is the essence of all other holy places. This dhma manifests in Kali-yuga and destroys the darkness of ignorance of all living entities. (74)
rman Mahprabhu bestows a boon to Yudhihira Mahrja
tumi sabe cha cirakle dsa mama mra prakaa-kle pibe janama (75)
All of you are eternally My servants. At the time of My appearance [in the form of Gaurahari], you all will also take birth again. (75)
utkala-deete sindhu-tre tom-saha ekatre puruottame raba aharaha (76)
I will always stay with you and spend My time on the shore of the ocean in r Puruottamaketra in the land of Utkala (Orissa). (76)
rman Mahprabhus instruction to the Pavas
ei sthna haite ebe jo ohra-dea se dea pavitra kari na jva klea (77)
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Now you should go to Ohra-dea (Orissa), purify that place and remove the sufferings of the living entities there. (77)
The Pavas journey to Orissa
svapna dekhi yudhihira bhrt-gae bale yukti kari chaya jane uhra-dee cale (78)
When he awoke from his dream, Mahrja Yudhihira told his brothers about it. They discussed the matter and then, together with Draupad, began their journey towards the land of Orissa. (78)
navadvpa chite haila baa klea tathpi plana kare prabhura dea (79)
Although they felt great sorrow to leave r Navadvpa-dhma, they followed the instruction of rman Mahprabhu. (79)
rla Madhvcryas Arrival in Mahatpura

ei sthne madhva-muni iya-gaa laye rahilena katadina dhma-vs haye (80)
r Madhva Muni [rla Madhvcrya] resided in this place for a long time with his disciples. (80)
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- Sri Navadvipa-dhama-mahatmya rla Madhvcrya receives darana of rman Mahprabhu in a dream
madhvere kariy kp gaurga-sundara svapne dekhila rpa ati manohara (81)
r Gaurga-sundara was very merciful to rman Madhvcrya, and in a dream, He bestowed upon him darana of His supremely enchanting form. (81)
hsi-hsi gauracandra madhvcrye bale tumi nitya-dsa mama jne ta sakale (82)
Smiling, r Gauracandra said to r Madhvcrya, Everyone knows that you are My eternal servant. (82)
rman Mahprabhus indicates acceptance of the Madhva sampradya
navadvpe jabe mi prakaa haiba tava sampradya mi svkra kariba (83)
When I appear in r Navadvpa I will accept your sampradya. (83)

rman Mahprabhus instructions to rla Madhvcrya
ebe sarva-dee tumi kariy yatana myvda asacchstra kara utpana (84)
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Now, with great effort, you should carefully uproot the false scriptures of myvda everywhere. (84)
r-mrti-mhtmya tumi kara paraka tava uddha mata mi kariba vika (85)
You should reveal the glories of the deity. I will further develop your pure doctrine [uddhadvaita]. (85)
eta bali gauracandra haila antardhna nidr bhgi madhva-muni haila ajna (86)
Having spoken thus r Gauracandra disappeared. When r Madhva Muni woke up, he remembered his dream and fell unconscious. (86)
rla Madhvcryas lamentation
ra ki dekhiba rpa puraa-sundara baliy krandana kare madhva atapara (87)
When he came back to his senses, r Madhva Muni said, Will I again be able to see that beautiful golden-complexioned form? and began to weep. (87)
daivav haila tabe nirmala ke mre gopane bhaji isa mama pe (88)
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Just then he heard a divine voice from the clear sky: You should worship Me secretly. As a result of your worship you will surely come to Me. (88)
susthira haiy madhvcrya mahaya myvd digvijaye karila vijaya (89)
When he heard the divine voice speak, rla Madhvcrya regained his composure, and then he set out to defeat the myvdis. (89)
r Rudradvpa
ei saba prva-kath balite-balite rudradvpe upanta dekhite-dekhite (90)
As they recounted and heard these old narrations, they all arrived in Rudradvpa. (90)
prabhu nitynanda bale,ei rudra-khaa bhgrath-prabhve haila dui khaa (91)
Upon reaching there, r Nitynanda Prabhu said, This Rudradvpa has been divided into two parts by the power of the river Bhgrath. (91)
loka-vsa nhi heth prabhura icchya pacimera dvpa dekha prva-pre jya (92)
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By the will of rman Mahprabhu, no people reside here now. Just see, because of the flow of r Gag, the western island is moving toward the eastern bank. (92)
r akarapura
heth haite dekha ai r-akarapura obh pya gag-tre dekha katadre (93)
Now see r akarapura from here. Look how the entire akarapura, which is situated on the bank of the Gag, is beautified. (93)
r akarcryas Arrival in r Navadvpa

akara crya jabe kare digvijaya navadvpa-jaye tath upasthita haya (94)
Once r akarcrya, during his scholarly conquests, arrived here for the purpose of defeating [the scholars of] r Navadvpa. (94)
r akarcrya, the best of the Vaiavas
manete vaiava-rja crya akara bhire advaitavd myra kikara (95)
Although crya akara in his heart was the best of all Vaiavas [vaiavn yath
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ambhu], externally he wore the dress of a servant of my (a myvd) as an advaitavd sannys. (95)
On the order of the supremely independent r Bhagavn, r akarcrya was preaching hidden Buddhism
nije rudra-aa sad pratpe pracura pracchanna-bauddhera-mata pracrete ra (96)
Although he was a partial incarnation (aa) of Rudra(3) himself and was greatly talented, still akarcrya skillfully preached a hidden form of Buddhism. (96)
rman Mahprabhus order to r akarcrya
prabhura jya rudra ei krya kare ilena jabe teha nady-nagare (97) svapne prabhu gauracandra dil daraana kp kari bale tre madhura vacana (98) tumi ta mra dsa mama j dhari pracricha myvda bahu yatna kari (99)
r akarcrya was preaching myvda only to follow the order of the Supreme Lord. When he came to the city of Nadiy, r
(3)
akara, or Lord iva.

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Gauracandra appeared to him in a dream and mercifully spoke to him with sweet words: You are My servant. You are diligently preaching myvda to fulfil My order. (9799)
ei navadvpa-dhma mama priya ati heth myvda kabhu n pibe gati (100)
However, r Navadvpa-dhma is most dear to Me, and therefore myvda cannot be preached here. (100)
vddha-iva heth prauhamyre laiy kalpita gama-gae dena pracriy (101) mama bhakta-gae dvea kare jei jana thre kevala teha karena vacana (102)
Here, Vddha-iva, together with Prauhamy, spreads a false explanation of the gama scriptures. They only preach to those who have enmity toward My devotees, because their sole purpose is to deceive these people. (101102)
Myvda is a corrupted philosophy
ei-sthne sdhrae mama bhakta haya dua-mata-pracrera sthna ih naya (103)

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Since this place is generally for My devotees, it is not proper to spread myvda and other such corrupt philosophies here. (103)
ataeva tumi kara anyatra gamana navadvpa-vs-gae n kara pana (104)
Therefore, you should go somewhere else. Do not cause any pain to the residents of Navadvpa. (104)
r akarcryas departure
svapne navadvpa-tattva jniy takhana bhaktyvee anya dee karila gamana (105)
From this dream, r akarcrya understood the truth (tattva) about r Navadvpa, and full of bhakti, he went elsewhere. [He was joyful at heart to follow rman Mahprabhus order to go to another place.] (105)
Rudradvpa (the Place of the Eleven Rudras)

ei rudradvpa haya rudra-gaa-sthna heth rudra-gaa gaura-gua kare gna (106)
This Rudradvpa is the place of the [eleven] Rudras. Together here, they glorify r Gaurahari. (106)
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Chapter Fifteen r Nla-lohita Rudra
r-nla-lohita rudra-gaa adhipati mahnande ntya heth kare niti-niti (107)
The Rudra whose complexion is nla-lohita(4) is the lord of all the Rudras. He (Nla-lohita Rudra) continuously dances here, full of joy. (107)
rudra-ntya dekhi kete deva-gaa nandete kare sabe pupa variaa (108)
Seeing his dance, the demigods in heaven also become happy and shower flowers. (108)
r Viusvms Arrival in r Navadvpa

kadcit viusvm si digvijaye rudradvpe rahe rtre iya-gaa laye (109)
Once, r Viusvm also came here with his disciples, while he was on tour defeating opposing philosophies. He spent the night here in Rudradvpa. (109)
hari hari bali ntya kare iya-gaa viusvm ruti-stuti karena pahana (110)
(4)
He whose neck is bluish (nl) and head reddish (lohita).

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While here, all of his disciples began to dance and chant Hari, Hari, and r Viusvm himself began to recite prayers from the rutis. (110)
r Viusvm receives darana of Nla-lohita Rudra
bhakti locan dekhi haye haraita kp kari dekh dila r-nla-lohita (111)
Extremely pleased by their deliberation on bhakti, r Nla-lohita Rudra mercifully appeared there. (111)
r Viusvms praise of r Nla-lohita Rudra
vaiava-sabhya rudra haila upanta dekhi viusvm ati haila camakita (112) kara jui stava kare viu tatakaa dayrdra haiy rudra balena vacana (113) tomar vaiava-jana mama priya ati bhakti-locan dekhi tua mama mati (114)
r Nla-lohita Rudra appeared in that assembly of Vaiavas. Upon seeing his form, r Viusvm became greatly astonished and with folded hands began to praise him. Rudra, being
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most merciful to Viusvm, said, You Vaiavas are extremely dear to me. My heart is very satisfied by your discussion on bhakti. (112114)
r Nla-lohita Rudras affectionate instruction
vara mga diba mi haiy sadaya vaiavera adeya mora kichu nhi haya (115)
Ask any boon you like from me and I will mercifully grant it, because there is nothing that I do not give to the Vaiavas. (115)
r Viusvms prayer for a boon
daavat praamiy viu mahaya kara jui vara mge premnandamaya (116) ei vara deha prabhu m sabkre bhakti-sampradya siddhi labhi atapare (117)
After offering his prostrated obeisances, r Viusvm, feeling supreme joy, folded his hands and prayed for a boon: O Lord, please give us such a boon by which we may attain perfection within any sampradya that preaches bhakti. (116117)
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- Sri Navadvipa-dhama-mahatmya The boon bestowed by r Nla-lohita Rudra
parama nande rudra vara kari dna nija-sampradya bali karila khyna (118)
In great happiness, r Rudra bestowed upon them a benediction and accepted them within his own sampradya. (118)
The dance of the supremely blissful r Viusvm
sei haite viusvm svya sampradya r-rudra-nmete khyti diy nce gya (119)
r Viusvm thus established his own sampradya, named r Rudra sampradya, and began to dance and sing. (119)
rudra-kp-bale viu ei sthne rahiy bhajiba r-gauracandra premera lgiy (120)
By the mercy of Rudra, r Viusvm stayed at this very place and began to worship r Gauracandra, with the purpose of attaining divine love (prema). (120)
Bhagavns mercy follows the mercy of the bhakta
svapne si r-gaurga viure balila mama bhakta rudra kp tomre haila (121)
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In r Viusvms dream, r Gaurga Mahprabhu told him, You have received the mercy of My devotee, Rudra. (121)
rman Mahprabhus instruction to r Viusvm
dhanya tumi navadvpe pile bhakti-dhana uddhdvaita-mata pracraha eikaa (122)
You are blessed because in r Navadvpa you have received the wealth of bhakti. Now you should spread the philosophy of uddhdvaita (purified non-dualism). (122)
r Viusvm took birth as r Vallabha Bhaa in rman Mahprabhus manifest pastimes
katadine habe mora prakaa-samaya r-vallabha-bhaa-rpe haibe udaya (123)
After some time, when I will appear [as r Gaurahari], you will take birth as r Vallabha Bhaa. (123)
r-ketre mre tumi kari daraane sampradye siddhi pbe giy mahvane (124)
After meeting Me in r Ketra (Pur), you will go to Mahvana and promote your sampradya. (124)
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ohe jva! r-vallabha gokule ekhana tumi tath gele pbe tra daraana (125)
r Nitynanda Prabhu said, O Jva, now r Vallabhcrya is in Gokula. When you go to Vraja, you will get his darana. (125)
Prag
eta bali nitynanda dakibhimukhe prag r-puline calilena sukhe (126)
Having spoken thus, r Nitynanda Prabhu turned His face toward the south and happily began to walk towards the beautiful bank of the Gag named Prag. (126)
r Rsa-maala and r Dhra-samra in r Navadvpa
puline jiy prabhu nitynanda-rya r-rsa-maala dhra-samra dekhya (127)
When they came to the bank of r Bhgrath, r Nitynanda Prabhu showed r Jva r Rsamaala and r Dhra-samra. (127)
bale,jva! ei dekha nitya-vndvana vndvana-ll heth pya daraana (128)
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r Nitynanda Prabhu said, O Jva, just behold this eternal Vndvana. Here one can see the pastimes of Vndvana. (128)
Just by hearing the name of the divine r Vndvana, prema awakened within r Jva
vndvana uni jva premete vihvala nayanete bahe dara-dara prema-jala (129)
Hearing the name of Vndvana, Jva became overwhelmed with prema, and steams of tears began to flow from his eyes. (129)
prabhu bale,r-gaurga laye bhakta-jana ei sthne rsa-padya karila krtana (130)
r Nitynanda Prabhu said, Here, together with His devotees, r Gaurga Mahprabhu performed krtana of the verses describing rsall. (130)
The Place of Rsa-ll, r Va-vaa

mah-rsa-ll-sthna yath vndvane tath ei sthna jva jhnav-puline (131)
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O Jva, the pastime place in Vndvana called Mahrsa-sthal [Va-vaa] is the bank of the Jhnav in Navadvpa. (131)
A fortunate person attains darana of Bhagavns rsa-ll
nitya-rsa haya heth gop-gaa-sane daraana kare prabhu bhgyavn jane (132)
Here r Ka eternally performs rsall with the gops. Sometimes a fortunate jva beholds that pastime. (132)
ihra pacime dekha r-dhra-samra bhajanera sthna ei una ohe dhra (133)
Behold r Dhra-samra to the west of Rsasthal. Listen, O supremely intelligent and grave Jva, this is a place of bhajana. (133)
r Dhra-samra
braje dhra-samra ye yamunra tre sei sthna heth gag-pulina-bhtare (134)
In Vraja, Dhra-samra is splendidly situated on the bank of the Yamun, and here it is situated on the bank of the Gag. (134)
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dekhite gagra tra, vastuta t naya gagra pacima-dhre r-yamun vaya (135)
It appears to be the bank of the Gag, but actually it is not so, because r Yamun flows along Gags western bank. (135)
yamunra tre ei pulina sundara ataeva vndvana bale vivambhara (136)
This is why r ac-nandana called this beautiful place on the bank of the Yamun Vndvana. (136)
vndvane jata sthna llra chaya se-saba jnaha jva ei sthne haya (137)
O Jva, all the pastime places of Vndvana are splendidly situated here. (137)
Navadvpa is non-different from Vndvana; there is no difference between r Gaura and r Ka
vndvane-navadvpe kichu nhi bheda gaura-ke kabhu nhi karibe prabheda (138)
There is no difference between r Dhma Vndvana and r Navadvpa-dhma. O Jva, you should never see any difference between r Gaurahari and r Ka. (138)
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mahbhve gara-gara nitynanda-rya vndvana dekhiy jve laye jya (139)
After showing Vndvana to r Jva, r Nitynanda Prabhu, who was immersed in powerful transcendental emotions, continued onward. (139)
katadre uttarete kariy gamana rudradvpe sei rtri karila ypana (140)
They proceeded further toward the north and spent the night in Rudradvpa. (140)
niti-jhnav-pada jhra sampada nady-mhtmya gya se bhaktivinoda (141)
This Bhaktivinoda, whose only wealth is the lotus feet of r Nitynanda Prabhu and r Jhnav-dev, is singing of the glories of r Nadiy. (141)
Thus Ends Chapter Fifteen
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Chapter Sixteen
jaya jaya nady-bihr-gauracandra jaya ekacakr-pati prabhu-nitynanda (1)
All glories, all glories to Nadiy-bihr r Gauracandra! All glories to r Nitynanda Prabhu, the master of the village named Ekacakr! (1)
jaya ntipura-ntha advaita-vara rmacandrapura-vs jaya gaddhara (2)
All glories to the lord of ntipura, r Advaita Prabhu! All glories to r Gaddhara Paita, a resident of Rmacandrapura! (2)
jaya jaya gaua-bhmi cintmai-sra kali-yuge ka yath karil vihra (3)
All glories, all glories to the essence of a wish-fulfilling gem, r Gaua-maala, where, in Kali-yuga, Bhagavn r Ka performs His pastimes. (3)
r Bilva-pukari, Belvana of Vraja

r-jhnav pra haye padmra-nandana kichu-dre giy bale dekha bhakta-gaa (4) bilvapaka-nma ei sthna manohara bela-pukhuriy bali bale sarva nara (5)
r Nitynanda Prabhu, the son of Padmvat, crossed r Jhnav and proceeded on a little further. See this supremely enchanting place named Bilvapaka, He said to the devotees. Nowadays everyone calls it Belapukhuriy (Belapukhura). (45)
braja-dhme jre stre bale bilvavana navadvpe sei sthna kara daraana (6)
The scriptures declare this place to be Bilvavana (Belvana) of Vraja-dhma. Behold this same place in Navadvpa. (6)
The place of Paca-mukha Bilvakea iva
paca-vaktra bilvakea chila hethya eka-paka bilva-dale rdhiy tya (7) brhmaa sajjana-gae tuila thre ka-bhakti vara dila th sabkre (8)
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Paca-mukha Bilvakea (iva) used to reside here. For fifteen days, many brhmaas worshipped him by offering him leaves of the beltree. Pleased with them, Lord iva blessed them with the boon of r ka-bhakti. (78)
r Nimbditya in r Navadvpa
sei vipra-gaa-madhye nimbditya chila viea kariy paca-vaktre rdhila (9)
r Nimbditya was one of those brhmaas. Full of devotion, he worshipped Paca-mukha akaraj. (9)
utoa iva shows r Nimbditya the transcendental path
kp kari paca-vaktra kahila takhana ei grma-prnte che divya bilvavana (10)
Being pleased with his worship, Pacamukha akara said to r Nimbditya, A divine forest of bel-trees (Belvana) is situated on the border of this village. (10)
sei vana-madhye catusana che dhyne tdera kpya tava habe divya-jne (11)
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In that forest, Catusana(1) are immersed in deep meditation. By their mercy, you will achieve transcendental knowledge. (11)
One can attain all perfection by the gurus mercy
catusana guru tava, tdera sevya sarva artha lbha tava haibe hethya (12)
Catusana are your gurus. All of your hearts desires will be fulfilled by serving them. (12)
r Nimbdityas arrival in Bilvavana
eta bali mahevara haila antardhna nimbditya anveaa kari pya sthna (13)
Having spoken thus, Mahevara disappeared. r Nimbditya searched for the place that Mahevara had told him about, and in doing so, he arrived here at Bilvavana. (13)
r Nimbditya attains darana of Catusana
bilvavana-madhye dekhe ved manohara catusana basiyche thra para (14)

(1)
The four Kumras Sanaka, Sanandana, Santana and Sanat-kumra.
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sanaka, sananda ra i santana r-sanat-kumraei i cri-jana (15)
In Bilvavana he saw the four sages (r Sanaka, Sanandana, Santana and Sanat-kumra) sitting on a beautiful raised platform. (1415)
The noble character of Catusana
vddhakea-sannidhne anya alakita vastra-hna sukumra udra carita (16)
No ordinary person was able see those four naked youths, whose character was supremely illustrious and who were sitting close to Vddhakea (iva). (16)
r Nimbditya chants Hare Ka
dekhi nimbditycrya parama kautuke hare ka hare ka ki bale sukhe (17)
When r Nimbditya crya saw them, he began to eagerly call out, Hare Ka, Hare Ka, feeling excessive joy. (17)
The meditation of r Catusana breaks upon hearing the name of Hari
harinma uni kne dhyna bhaga haila sammukhe vaiava-mrti dekhite pila (18)
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Upon hearing the name Hari, their meditation broke and they saw a Vaiava standing in front of them. (18)
r Catusanas boundless mercy upon r Nimbditya
vaiava dekhiy sabe haye ha-mana nimbditye krame-krame deya ligana (19)
One by one, those four youths happily embraced r Nimbditya. (19)

Catusana ask r Nimbditya to introduce himself
ke tumi, kena v heth bala paricaya tomra prrthan mor purba nicaya (20)
Who are you? they asked r Nimbditya. Why have you come here? Please introduce yourself. We will certainly fulfil your desire. (20)
r Nimbditya introduces himself
uni nimbditya daavat praamiy nija paricaya deya vinta haiy (21)
When he heard their words, r Nimbditya first offered them his obeisances. Thereafter, with great humility, he told them about himself. (21)
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Chapter Sixteen The supremely merciful Bhagavns firm resolution
nimbrkera paricaya kariy ravaa r-sanat-kumra kaya sahsya vadana (22) kali ghora haibe jniy kpmaya bhakti pracrite citte karila nicaya (23)
After learning about r Nimbrkas (r Nimbdityas) identity, r Sanat-kumra smiled and said, The terrible Kali-yuga is coming. Knowing this, the God of all gods (sarvevarevara) r Ka made a firm resolution to spread bhakti for the supreme benefit of the living beings. (2223)
Bhagavn inspires the four Vaiava cryas to preach bhakti
cri-jana bhakte akti kariy arpaa bhakti pracrite vive karila preraa (24)
The Supreme Lord transmitted His power into four devotees and sent them to spread bhakti throughout the world. (24)
rmnuja, madhva, viuei tina-jana tumi ta caturtha hao bhakta-mahjana (25)
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r Rmnuja, r Madhva and r Viusvm are three of those great personalities (mahjanas) who are endowed with the power of Bhagavn. You, O best of devotees, are the fourth. (25)
r-dev karila rmnuje agkra brahm madhvcrya, rudra viuke svkra (26)
r Rmnujcrya, r Madhvcrya and r Viusvm were accepted in the bhaktisampradyas of r Lakm-dev, r Brahm and r Rudra, respectively. (26)
It is more difficult to find a bona fide disciple (sad-iya) than a bona fide spiritual preceptor (sad-guru)
mar tomke ja jninu pana iya kari dhanya hai, ei prayojana (27)
From today, we accept you into our bhaktisampradya. Our purpose is to become blessed by accepting you as our disciple. (27)
r Sanat-kumra describes their previous life history
prve mor abheda-cintya chinu rata kp-yoge sei ppa haila dra-gata (28)
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We used to be immersed in impersonal knowledge (abheda brahma-jna), but by Bhagavns special mercy, this sin of ours was abolished. (28)
ebe uddha-bhakti ati updeya jni sahit racan kariychi eka-khni (29)
Now we understand that uddha-bhakti is the most excellent object. We have also composed a sahit based on bhakti. (29)
sanat-kumra-sahit ihra nma haya eimate dk tava haibe nicaya (30)
The name of this sahit is Sanat-kumrasahit. Your dk will be in accordance with the teachings in this sahit. (30)
The supremely intelligent r Nimbditya
guru-anugraha dekhi nimbrka dhmn avilambe il kari bhgrath-snna (31)
Seeing the kindness of his r gurudeva, the intelligent r Nimbrka took bath in the river Bhgrath without any delay and then returned. (31)
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- Sri Navadvipa-dhama-mahatmya Guru-pdraya taking shelter of guru
sge paiy bale sadainya vacana e adhame tra ntha patita-pvana (32)
He offered his prostrated obeisances and humbly said, O master, O saviour of the fallen, please deliver this lowly person. (32)
r Nimbditya receives yugala-mantra
catusana kaila r-yugala-mantra dna bhva-mrge upsan karila vidhna (33)
r Catusana gave him the yugala-mantra (of r Rdh-Ka) and instructed him in worshipping r Rdh-Ka, while filled with spiritual sentiments (bhva-mrga, or rgamrga). (33)
mantra labhi nimbditya siddha-pha-sthne upsan karilena sahit-vidhne (34)
After receiving the mantra, r Nimbditya crya sat in this sacred place (siddha-pha) and worshipped Yugala-kiora (the Divine Youthful Couple) according to the injunctions of Sanatkumra-sahit. (34)
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r Nimbditya attains perfection in the mantra
kp kari rdh-ka tre dekh dila rpera chaya caturdike lo haila (35)
r Rdh-Ka mercifully bestowed Their darana upon him. The splendour of Their forms spread effulgence in all directions. (35)
r Rdh-Ka describe r gaura-tattva
mdu-mdu hsi-mukhe balena vacana dhanya tumi nimbditya karile sdhana (36) ati-priya navadvpa m dohkra heth dohe eka-rpa acra-kumra (37)
Gently smiling, They said, O Nimbditya, you are blessed. You have worshipped Us here in Navadvpa, which is dear to both of Us. In this very place, We combine in one form as r ac-nandana and always reside here. (3637)
Darana of r Rdh-Ka as r Gaura
balite-balite gaura-rpa prakila rpa dekhi nimbditya vihvala haila (38)
While saying this, They manifested Their form as r Gaura. r Nimbditya became overwhelmed upon seeing this form. (38)
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bale,kabhu nhi dekhi, nhi uni kne hena aprva rpa che konakhne (39)
I have never seen such an unparalleled form, r Nimbditya said, nor have my ears ever heard of such a form. Where can I find this incomparable form? (39)
rman Mahprabhus affectionate words to r Nimbditya
kp kari mahprabhu balila takhana e rpa gopana ebe kara mahjana (40)
rman Mahprabhu mercifully said, O Nimbditya, you are a great personality. Do not tell anyone about this form [of Mine]. For now keep it secret. (40)
pracraha ka-bhakti yugala-vilsa yugala-vilse mora atyanta ullsa (41)
Preach ka-bhakti full of the pastimes of the Divine Couple. O Nimbrka, I receive great pleasure from these pastimes. (41)
je-samaye gaura-rpa prakaa haibe r-vidy-vilse tabe baa raga habe (42)
When the time comes to manifest My form

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as r Gaura, I will perform many scholastic pastimes. (42)

In r gaura-ll, r Nimbditya takes birth as Keava Kmr
se-samaye kmra-pradee janma laye bhramibe bhrata-vara digvijay haye (43)
At that time you will take birth in the state of Kmra and wander throughout Bhratavara (India) as a champion of learning. (43)
keava-kmr-nme sakale tomya mah-vidyvn bali sarvatrete gya (44)
Your name will be Keava Kmr and everyone will acknowledge you as a great scholar. (44)
bhramite-bhramite ei navadvpa-dhme siy thkibe tumi mypura-grme (45)
In your wandering, you will come to this r Navadvpa-dhma and reside in the village of r Mypura. (45)
navadvpe baa-baa adhypaka-gaa tava nma uni karibeka palyana (46)
Merely upon hearing your name, the eminent teachers of r Navadvpa will flee. (46)
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mi ta takhana vidy-vilse mtiba parjiy tom sabe nanda labhiba (47)
At that time I will be intoxicated in relishing the mellows of erudition and scholarship (vidyvilsa), and therefore, I will take great pleasure with all the boys in defeating you. (47)
sarasvat-kp-bale jni mama tattva raya karibe more chiy mahattva (48)
By the mercy of Goddess Sarasvat, you will understand the truth about Me. You will give up your false pride and accept shelter of Me. (48)
bhakti dna kari mi tomre takhana bhakti pracrite puna kariba preraa (49)
After bestowing upon you the gift of bhakti, I will again send you to spread bhakti. (49)
rman Mahprabhus order to r Nimbditya
ataeva dvaitdvaita-mata pracriy tua kara ebe more gopana kariy (50)
Therefore, now keep My identity a secret and satisfy Me by preaching the philosophy of dvaitdvaita [the principle of dualism and nondualism, as propagated by Nimbrka]. (50)
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Chapter Sixteen Acintya-bhedbheda, the essence of dvaitdvaita
jabe mi sakrtana rambha kariba tomdera mata-sra nije pracriba (51)
When I appear, I will inaugurate the congregational chanting of the holy name (sakrtana), and at that time, I Myself will preach the essence of your philosophy of dvaitdvaita. (51)
rman Mahprabhu Accepts Two Essential Conceptions From Each of the Four Vaiava Sampradyas
Two essential items from the r Madhva sampradya
madhva haite sra-dvaya kariba grahaa eka haya kevala-advaita nirasana (52) ka-mrti nitya jni thra sevana sei ta dvitya sra jna mahjana (53)
O great personality, from the Madhva sampradya I will accept two essential principles: the refutation of kevaldvaita (exclusive monism) and service to r Kas deity form, having accepted this form as eternal. (5253)
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- Sri Navadvipa-dhama-mahatmya Two essential elements from the r Rmnuja sampradya
rmnuja haite mi lai dui sra ananya-bhakati, bhakta-jana-sev ra (54)
From r Rmnuja I will accept exclusive devotion (ananya-bhakti) and service to the devotees. (54)
Two essential elements from the r Viusvm sampradya
viu haite dui sra kariba svkra tvadya-sarvasva-bhva, rga-mrga ra (55)
From r Viusvm I will accept the sentiment that Bhagavn r Ka alone is my everything (tvadya-sarvasva-bhva) and the path of spontaneous devotion (rga-mrga). (55)
Two essential conceptions from the r Nimbditya sampradya
tom haite laba mi dui mah-sra eknta-rdhikraya, gop-bhva ra (56)
From your sampradya [the line of r Nimbditya] I will accept two supremely essential principles: to exclusively take shelter of the lotus feet of rmat Rdhik (eknta-rdhikraya)(2)
One of our previous cryas rla Raghuntha dsa Gosvm describes this in his r Vilpa-kusumjali:
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and the sentiments of the gops. (56)

eta bali gauracandra haila adarana preme nimbditya kata karila rodana (57)
Speaking thus, r Gauracandra disappeared. r Nimbditya began to weep, intoxicated by prema. (57)
To be successful in ones actions, one first has to offer respects to r gurus lotus feet
guru-pda-padme nami cale dentara ka-bhakti pracrite haiy tatpara (58)
[To thoroughly follow rman Mahprabhus instructions] r Nimbditya first offered his obeisances to his gurus lotus feet. He then left for another place to disseminate ka-bhakti. (58)
bharair-amta-sindhumayai kathacit klo maytigamita kila smprata hi tvacet kp mayi vidhsyasi naiva ki me prairvrajena ca varor vakripi O Varor Rdh, the fulfilment of my desire is as rare as obtaining the ocean of nectar. I am eagerly spending the days of my life in the hope of attaining it. Now please be merciful to this sorrowful person. Without Your mercy, my life, my residence in the land of Vraja and even my serving r Ka are all useless.
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Rukmapura (Rma-trtha)
dra haite rma-trtha jvere dekhya kolsure haladhara vadhila yathya (59) karilena gag-snna laye yadu-gaa rukmapura bali nma praka ekhana (60)
From afar, r Nitynanda Prabhu showed the place called Rma-trtha to r Jva. In that place, r Baladeva Prabhu killed the demon called Kola and thereafter bathed together with all the Ydavas in the Gag. Today this place is famous by the name Rukmapura. (5960)
navadvpa-parikram ai eka-ea krtika-msete tath mhtmya viea (61)
This place is situated on the border, or perimeter, of r Navadvpa parikram. It is especially glorious to stay at this place during the month of Krtika. (61)
Bharadvja-l
bilvapaka chi prabhu laye bhakta-gaa bharadvja-l-grme kare rohaa (62)
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After leaving Bilvapaka, r Nitynanda Prabhu and all the devotees arrived at the village called Bharadvja-l. (62)
r Bharadvja Munis arrival in Navadvpa
nitynanda bale,ei sthne munivara ilena dekhi trtha r-gag-sgara (63)
r Nitynanda Prabhu said, Once, r Bharadvja Muni came to this place after visiting the holy place named r Gag-sgara. (63)
r Bharadvja Munis worship of r Gauracandra
heth r-gauracandra kari rdhana rahilena katadina muni mahjana (64)
r Bharadvja Muni resided here for a long time, worshipping r Gauracandra. (64)
Bhagavn r Gaurahari, who is controlled by His devotees, bestows His audience to the sage
tra rdhane tua haye vivambhara nija-rpe dekh dil sadaya antara (65) munire balila, tava ia siddha habe mra prakaa-kle mre dekhibe (66)
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Being pleased by his worship, r Vivambhara mercifully gave His darana to Bharadvja Muni and said, Your desire will certainly be fulfilled. At the time of My manifest pastimes, you will attain darana of Me. (6566)
ei kath bali prabhu haila antardhna bharadvja mah-preme haila ajna (67)
Saying this, rman Mahprabhu disappeared, and Bharadvja Muni fell unconscious, overwhelmed by great prema. (67)
katadina thki ei lra upara anya-trtha daraane gel munivara (68)
After residing on this hillock for a long time, r Bharadvja Muni left to visit other holy places. (68)
Bhrui-g, another name of Bharadvja-l
lokete bhrui-g bale ei sthne mah-trtha haya ei strera vidhne (69)
Today people call this place Bhrui-g. According to the scriptures, it is an eminent holy place. (69)
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Chapter Sixteen Returning to rdhma Mypura
balite-balite sabe jya mypura guvi laya sabe na-hkura (70)
While speaking and hearing of these topics, they all followed na hkura and arrived in Mypura. (70)
The dance of r Nitynanda Prabhu, the crest jewel of the givers of prema
mah-preme nitynanda karena nartana sakala vaiava mili karena krtana (71)
r Nitynanda Prabhu was dancing, overwhelmed with prema, and all the Vaiavas were performing krtana together. (71)
The magnificence of Yogapha
jaganntha-mirlaya sarva pha-sra nma-saha yath r-gaurga-avatra (72)
r Jaganntha Miras house (Yogapha) is the essence of all other holy abodes, because r Gaurga Mahprabhu appeared here along with the holy name. (72)
sei-dina prabhu-ghe prabhura janan vaiava-gaere anna khoyna pani (73)
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That day, in the house of rman Mahprabhu, r acmt served all the Vaiavas prasda with her own hands. (73)
The great festival after the parikram
ki nanda haila tath n haya varana mah-samrohe haya nma-sakrtana (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 authors prayer for his desired service
niti-jhnav-pada-chy jra a e bhaktivinoda gya nady-vilsa (75)
Bhaktivinoda is singing of the pastimes of Nadiy in the hope of attaining the cooling shade of r Nitynanda Prabhus and r Jhnav-devs lotus feet. (75)
Thus Ends Chapter Sixteen
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r Nitynanda Prabhu Answers the Questions of r Jva Gosvm
jaya jaya gorcda jaya nitynanda jaydvaita gaddhara prema-rasnanda (1)
All glories, all glories to r Gauracandra! All glories to r Nitynanda Prabhu! All glories to r Advaita crya Prabhu! All glories to r Gaddhara Paita! All glories to the bliss of prema-rasa! (1)
r nma-sakrtana, the storehouse of prema
jaya jaya rvsdi bhakta navadvpa jaya jaya nma-sakrtana premera nilaya (2)
All glories to rvsa and the other devotees! All glories to r Navadvpa-dhma! All glories to r nma-sakrtana, the storehouse of prema! (2)
r Nitynanda Prabhu at rvsa-agana, the eternal place of sakrtana
basiyche nitynanda rvsa-agane gaura-preme vridhr bahe dunayane (3)
Early the next morning, r Nitynanda Prabhu was gracefully present in rvsa-agana. Streams of tears flowed from His eyes as He was carried away by gaura-prema. (3)
cridike vaiava-sajjana agaana gaura-prema-prvre magna sarva-jana (4)
Countless Vaiavas and virtuous persons surrounded r Nitynanda Prabhu on all sides and they, also, were deeply immersed in the ocean of r gaura-prema. (4)
r Jva Gosvms arrival at rvsa-agana
katakae r-jva gosvm mahaya r-yugala-preme matta, haila udaya (5)
At that moment, r Jva Gosvm, who was intoxicated by prema for the Divine Couple, arrived there. (5)
The method of obtaining darana of a pastime place
daavat-praamiy nitynanda-pya rvsa-agane tabe gagai jya (6)
After offering his prostrated obeisances at r Nitynanda Prabhus lotus feet, r Jva began to roll in the dust of rvsa-agana. (6)
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yatane r-nitynanda jijse vacana katadina pare jbe tumi vndvana (7)
r Nitynanda Prabhu tried His utmost [to check His emotions] and asked r Jva, In how many days from now will you go to r Vndvana? (7)
For a surrendered person, the Lords order is paramount
jva bale,prabhu-j sarvopari haya j pile kari mi vndvanraya (8)
r Jva said, The Lords order is paramount. I will depart for Vndvana whenever You order me to go. (8)
r Jva Gosvms questions
dui eka kath mora che jijsite uttara do he prabhu, e dsera 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 navadvpa-dhma haya vndvana tabe kena vndvana-gamane yatana (10)
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This r Navadvpa-dhma is identical to r Vndvana-dhma. Why, then, make the effort to go to Vndvana? (10)
The answers of akhaa-guru-tattva r Nitynanda Prabhu, who fully knows the truth about r Ka
jva-prana uni prabhu karena uttara baa guhya-kath ei una atapara (11)
After hearing r Jvas question, r Nitynanda Prabhu replied as follows: This is a most abstruse matter, so listen attentively. (11)
prabhura prakaa-ll yatadina raya dekha jena bahirmukha-jane n jnaya (12)
Please remember that as long as rman Mahprabhus pastimes remain manifest, no one who is averse to the Lord should come to know of this topic. (12)
r Navadvpa and r Vndvana should not be considered superior or inferior to each other
navadvpa-vndvana haya eka tattva paraspara kichu nhi hnattva-mahattva (13)
r Navadvpa and r Vndvana are one identical truth. There is no question of either
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of them being superior or inferior to each other. (13)

It is impossible for an unqualified person to enter into vraja-rasa
sei vndvana-dhma rasera dhra se rasa n pya jra nhi adhikra (14)
Although r Vndvana-dhma is the storehouse of rasa, it is impossible for someone who is unqualified to attain it. (14)
The mercy of r Vndvana-dhma upon the living entities
kp kari sei dhma navadvpa haya heth rasa-adhikra jve upajaya (15)
Therefore, that very r Vndvana-dhma bestows qualification to taste rasa upon the living entities by manifesting as Navadvpa. (15)
rdh-ka-ll haya sarvarasa-sra sahas thte nhi haya adhikra (16)
r Rdh-Kas pastimes are the essence of all rasas and, therefore, no one can quickly attain qualification to enter them. (16)
kata janma tapasy kariy haya jna jna paripakve pya rasera sandhna (17)
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By performing austerities for many lifetimes, one will obtain knowledge of philosophical truths (tattva-jna). When this knowledge ripens, a desire manifests to know about rasa. (17)
Obtaining the great treasure of rasa is extremely rare
thte vyghta bahu che sarvakaa ataeva sudurlabha rasa mahdhana (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)
Apardha is an obstacle in achieving vraja-rasa
jei sei braje giy nhi pya rasa apardha-vae rasa haya ta virasa (19)
No one will obtain that rasa just by going to Vraja. Because of ones offences, rasa becomes tasteless (virasa). (19)
ghora kalikle apardha sarvakla jvera jvana svalpa baai jajla (20)
In this terrible Kali-yuga, the living entities are always engulfed by offences. Furthermore,
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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
icch karileo braja-rasa labha naya ataeva ka-kp rasa hetu haya (21)
It is impossible to obtain vraja-rasa even if one wants it. Therefore, Kas mercy is the sole cause of obtaining it. (21)
r Rdh-Ka Themselves manifest as r Gaurahari in order to enable the living entities to taste vraja-rasa
rdh-ka kp kari jvera upara vndvana-saha samudita atapara (22) eka mrti rdh-ka prabhu gaurahari ac-garbhe navadvpe ebe avatari (23)
Therefore, in order to bestow mercy upon the living entities, r Rdh-Ka have appeared in Their combined form of r Gaurahari, from Mother acs womb. They, along with r Vndvana-dhma, have appeared in this very Navadvpa. (2223)
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- Sri Navadvipa-dhama-mahatmya Possibility to obtain vraja-rasa by following the correct path as given by r Gaurahari
rasa-adhikra jve karena pradna apardha bdh kabhu nhi pya sthna (24)
In order to give qualification to the jvas to taste rasa, r Gaurahari provides such a path where offences cannot create any kind of obstacle. (24)
The method of attaining qualification for vraja-rasa
heth vsa kari nma karile raya rase adhikra janme, apardha kaya (25)
By taking shelter of the holy name and by residing in r Navadvpa-dhma, qualification for rasa appears and all kinds of offences are removed. (25)
svalpadine ka-prema haya ta ujjvala yugala-rasera vrtt haya ta prabala (26)
Within a short time, r ka-prema will manifest within the sdhakas heart and a strong longing to understand the loving mellows (rasa) of r Rdh-Ka will awaken there. (26)
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tabe jva gaura-kp kariy arjana yugala-rasera pha pya vndvana (27)
In this way, by obtaining the mercy of r Gaurahari, the living entity attains r Vndvana, the abode of Yugala-kioras pastimes. (27)
r Nitynanda Prabhus order to r Jva Gosvm
gha-tattva ei, nhi kaha jre tre navadvpa-vndvane bheda haite nre (28)
This is a most confidential truth; therefore, do not instruct anyone on this matter. There cannot be any difference whatsoever between r Navadvpa and r Vndvana. [This has now been clarified]. (28)
r Nitynanda Prabhu, the crown jewel of all who give prema, grants r Jva Gosvm residence in Vraja
tomra raya ebe rasa-pha haya ataeva vndvana karaha raya (29) ei dhme vndvana haya ta udaya tabu braja-dhma tava hauka raya (30)
Although Vndvana is present in this Navadvpa-dhma, you have now the

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qualification to take shelter of the pastime place of r Rdh-Ka, r Vndvana. Therefore, r Vraja-dhma is now your shelter. (2930)
In order to obtain vraja-rasa, the sdhakas prime duty is to accept shelter of Navadvpa-dhma
braja-rasa-adhikre navadvpraya jvera karttavya sad 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 r Navadvpa-dhma. (31)
braja-rasa prpta-sthale vndvana-vsa jvera yathya haya rasera ullsa (32)
Having obtained vraja-rasa, one should reside in r Vndvana-dhma, because there the living beings attain the delight of rasa. (32)
By the mercy of r Navadvpa-dhma one will easily attain Vraja
navadvpa-kp jabe labhe sdhu-jana tabe anyse labhe dhma vndvana (33)
When any virtuous person obtains the mercy of r Navadvpa-dhma, it is very easy for him to attain r Vndvana-dhma. (33)
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prabhura siddhnta uni jva mahaya parama nande prabhura caraa dharaya (34) caraa dhariy bale,kath eka ra che mora, una prabhu sarvasrtsra (35)
Hearing all of these deep and confidential philosophical truths from the mouth of r Nitynanda Prabhu, r Jva Gosvm, 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. (3435)
r Jva Gosvms question
ei navadvpe vsa kare bahujana sabe kena ka-bhakti n kare arjana (36) dhme baise, tabu kena apardha raya mra haila ebe viama saaya (37)
Although many people live here in r Navadvpa, why do not all of them engage in loving devotion to r Ka? A great doubt has arisen in my mind: although these people reside in a dhma [especially in r Navadvpa], how can offences remain in them? (3637)
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kise tabe nicinta haibe viujana bala prabhu vivadhma nitya nirajana (38)
How, then, can the servants of Viu, the Vaiavas, remain without worries about committing offences? O abode of the entire universe, O You who are eternally untainted, please reconcile this. (38)
niti-jhnav-padachy a jra se bhaktivinoda kahe akicana chra (39)
The lowly and destitute Bhaktivinoda is singing of the glories of r Navadvpa-dhma with the hope of attaining the cooling shade of the lotus feet of r Nitynanda Prabhu and r Jhnav-dev. (39)
Thus Ends Chapter Seventeen
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Chapter eighteen
jaya jaya r-gaurga acra nandana jaya padmvat-suta jhnav-jvana (1)
All glories, all glories to ac-nandana r Gaurahari! All glories to the son of Padmvat, r Nitynanda Prabhu, who is the life and soul of r Jhnav-dev! (1)
jaya st-pati jaya jaya gaddhara jaya rvsdi jata gaura-parikara (2)
All glories to r Advaita crya, the husband of St! All glories, all glories to r Gaddhara Paita! All glories to rvsa and the other associates of r Gaura! (2)
r Nitynanda Prabhu answers r Jva Gosvms question [that was asked at the closing of the previous chapter]
uniy jvera prana nitynanda-rya balena nigha tattva vaiava-sabhya (3)
After hearing r Jva Gosvms question, r Nitynanda Prabhu instructed the assembly of
Vaiavas in profound tattva, or fundamental spiritual truths. (3)

Resting place of the jvas
una jva! vndvana navadvpa-dhma ajasra nandamaya jvera virma (4)
O Jva, please listen. The unlimitedly blissful r Vndvana and r Navadvpa-dhma are the resting places for the living entities. (4)
uddha jva-gaa ja praktira pra sad vsa kare heth ka-parivra (5)
The pure souls, who are beyond the influence of material nature, eternally reside here as r Kas associates. (5)
The constitutional nature (svarpa) of the dhma
ei dhma nitya-dhma viuddha cinmaya jaa dea-kla heth pya parjaya (6)
This dhma is eternal, pure and transcendental. Material place and time have no influence here. (6)
ei dhmera dea kla cidnandamaya jaadharma-viparyaya sad lakya haya (7)
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The land, the time and everything else in this dhma are full of spiritual bliss (cidnandamaya). The nature (dharma) of this place is eternally transcendental. (7)
ghadvra, nada-nad, knana catvara cinmaya sakala jna ati manohara (8)
The houses, rivers, streams, forests and pastime places here are all spiritual and supremely captivating. (8)
sei ta nanda-dhma praktira pra acintya kera akti parama udra (9)
This bliss-filled dhma is above mundane nature. The potency of r Ka that operates here is inconceivable and supremely munificent. (9)
sei aktikrame dhma heth avatra jvera nistra janya ka-icchsra (10)
Knowing r Kas desire to deliver the living entities, this inconceivable potency manifests the dhma in this world. (10)
dhma-madhye kabhu nahe jaa-avasthiti jaa-baddha jva nhi pya heth gati (11)
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Material objects cannot exist in the dhma, nor can conditioned living beings enter it. (11)
dhmera upare jaamy pti jla cchdiy rkhe ei dhma cirakla (12)
Jaa-my, or the material energy, always keeps the dhma covered with her illusion. (12)
The non-devotees residing in the dhma
r-ka-caitanye jra nhika sambandha jlera upare vsa kare sei andha (13)
That person who has no relationship with r Ka Caitanya Mahprabhu is blind [that is, ignorant of the real truth]. He resides only on the covering of the dhma that my has cast. (13)
mane bhve mi chi navadvpa-pure prauhamy mugdha kari rkhe tre dre (14)
Although he thinks, I am residing in r Navadvpa-dhma, in reality Prauhmy bewilders him and keeps him far away from the dhma. (14)
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Chapter Eighteen Attainment of sambandha-jna is only possible through sdhusaga
yadi kona bhgyodaye sdhu-saga pya tabe ka-caitanya-sambandha se tya (15)
If, by some good fortune, such a person gets the association of saintly persons, he attains his relationship with r Ka Caitanya Mahprabhu. (15)
sambandha nigha-tattva vallabha-nandana sahaje n bujhe baddha-jva sei dhana (16)
O son of Vallabha (r Jva), sambandhajna is a most profound truth. A conditioned soul cannot easily understand the supreme wealth of sambandha (relationship with the Lord). (16)
A hypocrites chanting of gaura-nma
mukhe bale r-ka-caitanya prabhu mora hdaya sambandhahna sad my-bhora (17)
Although many people say, r Ka Caitanya is my only Lord, their hearts are devoid of even a smell of sambandha-jna. They are always carried away by delusion (my). (17)
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- Sri Navadvipa-dhama-mahatmya Pseudo-religion, a hypocritical consideration
sei saba loka baise myjlopari kabhu uddha-bhakti nhi pya hari hari (18) dharmadhvaj sukapa sad dainyahna dambhague panke bhve samcna (19)
Because such persons are situated within mys covering, they can never attain uddha-bhakti to the Supreme Lord r Hari. Nevertheless, due to false pride alone, they pseudo-religionists(1), impostors, hypocrites and people devoid of humility consider themselves superior to all others. (1819)
The four innate symptoms of the Vaiavas
sei dambha che sdhu-caraa-prasde ta haite panke dna kari sdhe (20) vkpek haya tra sahiut-gua amn pani anye sammne nipua (21)
Only by the mercy of sdhus can such a person give up his false pride, consider himself
(1)
Persons who in reality are not religious, but who, by dress and words, appear to be religious and preach just to deceive others (dharmadhvajs).
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to be more insignificant than a blade of grass and become more tolerant than a tree. He has absolutely no desire for his own honour and fame and he becomes most expert in giving all honour to others. (2021)
ei cri gue gu ka-gua gya caitanya-sambandhatra basena hiyya (22)
When one has these four good qualities, one always chants the glories of r Ka. Having attained this state, then, only, does ones eternal relationship with r Caitanya Mahprabhu awaken. (22)
Five types of rasas
r-ka-sambandhanta, dsya, sakhya ra vtsalya, madhura iti paca-parakra (23)
The jva has a relationship with r Ka in one of the five kinds of rasa nta (neutrality), dsya (servitorship), sakhya (friendship), vtsalya (parental love) and madhura (amorous love). (23)
nta-dsya bhve kari gaurga-bhajana labhe vtsalydi rasa ke sdhu-jana (24)
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By worshipping r Gaurga Mahprabhu in the modes of nta and dsya, devotees attain a relationship with r Ka in vtsalya and other mellows (rasas). (24)
The Constitutional Form (Svarpa) of the Jva

jra jei sambandha-jnita siddha-bhva thra bhajane sei bhvera prabhva (25)
The eternally perfected relationship that the jva has with the Supreme Lord will awaken within the jva on the strength of his bhajana. (25)
The destination of those who consider r Gaura and r Ka to be different
gaura-ke bheda jra sei jva chra r-ka-sambandha kabhu n haya thra (26)
Those wretched jvas who see a difference between r Gaurahari and r Ka can never attain a relationship with r Ka. (26)
sdhu-sage dainya di gua jra haya sei jva dsya-rase gaurga bhajaya (27)
That living entity, however, in whom good qualities such as humility have arisen as a
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result of the association of saintly personalities, worships r Gaurga Mahprabhu in dsyarasa. (27)
The reason for calling r Gaurahari as Mahprabhu
dsya-rasa-parkh gaurga-bhajane mahprabhu r-gaurga bale sdhu-jane (28)
Dsya-rasa is the highest mood in which r Gaurga can be worshipped. Because of the predominance of this dsya-rasa, the devotee of r Gaurga calls Him Mahprabhu. (28)
madhura-premete jra haya adhikra rdh-ka-rpe gaura-bhajana thra (29)
A person who has the eligibility for madhuraprema worships r Gaurahari as r RdhKa. (29)
r Gaurga Mahprabhu takes on two forms to perform yugalavilsa
rdh-ka aikya mora r-gaurga rya yugala-vilse aikye svata nhi bhya (30)
r Gaurga Mahprabhu is the combined form of r Rdh and r Ka. This united form is naturally not appreciated in Their
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yugala-vilsa, or amorous pastimes; therefore, for this purpose, r Gaurga Mahprabhu assumes two forms. (30)
Madhura-rasa only manifests when dsya-rasa is fully mature
dsya paripakve jabe jvera hdaye r-madhura-rasa ude mrtimna haye (31)
When the jvas mood of servitorship (dsyabhva) reaches its fully matured stage by constant worship of r Gaurga Mahprabhu, madhurarasa itself will manifest in his heart. (31)
se-samaye bhajanya tattva gaurahari rdh-ka-rpa haye braje avatari (32) nitya-ll-rase sei bhaktake ubya rdh-ka-nitya-ll braja-dhma pya (33)
At that time, the object of worship, r Gaurahari, appears in Vraja as r Rdh-Ka and drowns the devotee in the nectar of Their eternal pastimes. The jva then attains Vraja, the eternal pastime ground of r Rdh-Ka. (3233)
The profound relationship between Vraja and Navadvpa
navadvpe braje jei nigha sambandha eka haye dui haya nhi dekhe andha (34)
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A person who is blind in regard to transcendental subject matters cannot see the profound relationship between Navadvpa and Vraja. In other words, he is not able to understand how Navadvpa and Vraja manifest in two forms, even though they are one. (34)
r Gaurahari is r Rdh-Ka in madhura-rasa
sei ta sambandha gaura-ke jna sra madhura rasete gaura yugala-kra (35)
O Jva, know for certain that the relationship between r Ka and r Gaura is indeed of the same kind [in other words, even though They are one, They manifest in two forms]. r Gaurahari appears as the Youthful Couple r Rdh-Ka in madhura-rasa. (35)
eisaba tattva tore rpa-santana jnibe alpadine vallabha-nandana (36)
O son of Vallabha, within a very short time r Rpa and r Santana will explain all these fundamental truths to you. (36)
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- Sri Navadvipa-dhama-mahatmya r Nitynanda Prabhu orders Jva to quickly go to Vndvana
tore vndvane prabhu dila adhikra vilamba n kara jva, braje jete ra (37)
rman Mahprabhu has bestowed upon you the qualification to reside in r Dhma Vndvana. Therefore, O Jva, do not delay your journey to Vraja a moment longer. (37)
The crown jewel of all those who give prema, r Nitynanda Prabhu, empowers the heart of r Jva
eta bali prabhu tra mastake caraa arpaa kariy akti kare sacraa (38)
Saying this, r Nitynanda Prabhu placed His lotus foot on the head of r Jva and empowered him. (38)
mahpreme r-jva gosvm katakaa nitynanda-padatale rahe acetana (39)
Being intoxicated in mah-prema, r Jva Gosvm lay unconscious at r Nitynanda Prabhus lotus feet for quite some time. (39)
rvsa-agane jva gagai jya sttvika vikra saba dehe obh pya (40)
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When he regained consciousness, r Jva began to roll in the dust of rvsa-agana. Transformations of spiritual ecstasy (sttvikavikra) beautified his body. (40)
r Jva Gosvms despair
kdiy-kdiy bale,durbhgya mra n dekhinu e nayane nady-vihra (41)
r Jva wept and began to speak: Because of my misfortune, I could not behold with these eyes the pastimes that rman Mahprabhu performed in Nadiy. (41)
jva nistrite ll kaila gaura-rya se-ll n dekhi mora dina vth jya (42)
r Gaurahari performed pastimes only to deliver the jvas of this world. But my days are passing in vain because I cannot behold those pastimes. (42)
The news of r Jvas going to Vndvana
r-jva jibe braje kariy ravaa rvsa-agane ila jata sdhu-jana (43)
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When they heard that r Jva will go to Vraja, many virtuous sdhu-mahtmas arrived at rvsa-agana. (43)
vddha-saba r-jve karena rvda kaniha vaiava mge r-jva-prasda (44)
The elder Vaiavas gave their blessings to r Jva, and those [Vaiavas] who were junior to him begged for his merciful blessings. (44)
r Jva Gosvms prayers at the divine feet of the Vaiavas, who are like oceans of mercy
kara jui bale jva sakala vaiave mama apardha kichumtra nhi labe (45)
r Jva folded his palms and prayed to all those Vaiavas, Kindly ignore all of my offences. (45)
The servant of r Caitanya-deva is the guru of the world and a wish-fulfilling tree
tomar caitanya-dsa jagatera guru e kudra jvere day kara kalpataru (46) r-ka-caitanya mora thk rati-mati nitynanda prabhu hak janme janme gati (47)
All of you are servants of r Caitanya Mahprabhu and gurus of the world. O wish420
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fulfilling trees [O Vaiavas who fulfil all kinds of desires], please show this insignificant jva such mercy that I may be attracted to r Caitanya Mahprabhu and that life after life r Nitynanda Prabhu may be my Lord. (4647)
r Jva Gosvms humble words
nhi bujhi blya-kle chilma ghara tumi saba jvanera bandhu atapara (48)
Already, in my childhood, I gave up my family and home. I know no one but you as my only friends. (48)
vaiavnukamp bin ka nhi pi vaiava-caraa-dhli deha sabe bhi (49)
It is impossible to attain r Ka without the mercy of the Vaiavas. Therefore, O brothers, please, all of you give me the dust of your feet. (49)
r Jvas departure for the Yogapha
eta bali sakale kariy stuti-nati nitynanda prabhura laiy anumati (50) jaganntha-ghe giy acra carae braje jite j laya vikalita-mane (51)
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Saying this, r Jva offered his obeisances at everyones feet and offered them prayers. With the permission of r Nitynanda Prabhu, he went to the house of r Jaganntha Mira and fell at the lotus feet of Mother ac asking, with an anxious heart, for her permission to go to Vraja. (5051)
Mother ac gives her blessing to r Jva
r-caraa-reu diy ac-dev tya rvda kari jve karila vidya (52)
r ac-dev gave r Jva the dust of her divine feet, bestowed upon him her blessings and bade him farewell. (52)
r Jva crosses the Gag
kdite-kdite jva bhgrath pra h gaurga bali jya, j jni sra (53)
Considering the Lords order to be his everything, r Jva crossed the Bhagavat Bhgrath, weeping and calling out, O Gaurga! O Gaurga! (53)
katakaa cali cali navadvpa-sm pra haye jya jva ananta-mahim (54)
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After proceeding on a little further, r Jva Gosvm crossed the border of the endlessly glorious r Navadvpa. (54)
r Jva pays his respects to Navadvpa-dhma and proceeds towards Vndvana
navadvpa-dhma chi, r-jva takhana sga praami cale yath vndvana (55)
r Jva offered his prostrated obeisances to r Navadvpa-dhma from that place and then set out toward r Vndvana. (55)
braja-dhma, r-yamun, rpa-santana jgite lgila hde jvera takhana (56)
At that time, Vraja-dhma, Yamun and r Rpa-Santana manifested in r Jvas heart. (56)
Along the road, r Jva receives r Gauraharis darana in a dream
pathimadhye rtre svapna dekhe gaura-rya jvere balena,tumi jo mathurya (57)
Along the way, he received audience of r Gaurahari in a dream, in which the Lord said, Go to Mathur. (57)
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- Sri Navadvipa-dhama-mahatmya rman Mahprabhus instruction
ati priya tumi ra rpa-santana ekatre karaha bhakti-stra-prakaana (58)
Rpa, Santana and you are extremely dear to Me. All of you work together to manifest scriptures on bhakti. (58)
rman Mahprabhus blessing to r Jva
mra yugala-sev tomra jvana r-braja-vilsa sad karaha darana (59)
May the service to My form as r RdhKa be your life and soul, and may you continuously behold the pastimes of Vraja. (59)
svapna dekhi jvera nanda haila ati braja-dhma-prati dhya susatvara gati (60)
Upon seeing the dream, r Jva became supremely blissful and began to walk swiftly toward Vraja-dhma. (60)
braje giy r-jva gosvm mahaya je je-krya sdhila t varana n haya (61)
It is impossible to describe r Jva Gosvms various activities after he arrived in Vraja. (61)
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bhgyavn jana pare karibe varana unibe nanda-citte jata sdhu-jana (62)
Later on, a fortunate person will describe these activities and all saintly personalities will blissfully hear of them. (62)
The author expresses his humility
chrabuddhi e bhaktivinoda abhjana r-dhma-bhramaavrtt karila varana (63)
Although he is not a receptacle of the Supreme Lords mercy, Bhaktivinoda, whose intelligence is wretched, has described r Dhma parikram. (63)
The authors prayer at the lotus feet of the Vaiavas
vaiava-carae mora ei se prrthan r-gaura-sambandha mora hauka yojan (64)
My only prayer at the lotus feet of the Vaiavas is this: May they bestow upon me such mercy that my relationship with r Gaurahari will be established. (64)
The authors desire
r-gaura-sambandhasaha navadvpa vsa hauka cire mora ei abhila (65)

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My only desire is that my relationship with r Gaurahari be quickly established, and that following this, I may reside in Navadvpa. (65)
The natural humility adorning a Vaiava
viayagarttera ka ati durcra bhakti-hna kmarata krodhe matta ra (66) e hena durjana mi myra kikara r-gaura-sambandha kise pi atapara (67)
How will a person like me, who is devoid of the Vaiavas mercy, having fallen like an insect into the pitfall of material desires, and who is depraved, devoid of bhakti, engrossed in lust, maddened by anger and a slave of my, ever attain a relationship with r Gaura? (6667)
The authors prayer to r Navadvpa-dhma
navadvpa-dhma more anugraha kari udita hauna hde tabe mi tari (68)
If r Navadvpa-dhma is kind to me and appears in my heart, then, only, can I be delivered. (68)
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Chapter Eighteen The authors faith in Prauhmy
prauhmy kuladev-kp akapaa bharas tarite mtra avidy-sakaa (69)
I have faith that only the sincere mercy of kuladev Prauhmy will deliver me from this dangerous ignorance. (69)
The authors prayer at the divine feet of Vddha-iva
vddha-iva ketrapla hauna sadaya ciddhma mra cake hauna udaya (70)
May the protector of the dhma, Vddha-iva, be merciful to me so that the transcendental dhma becomes perceptible to me. (70)
The authors prayer at the divine feet of the residents of the dhma
navadvpa vs jata gaura-bhakta-gaa e pmara-ire sabe do r-caraa (71)
O devotees of r Gaura residing in r Navadvpa, please place your lotus feet upon the head of this most vile person. (71)
ei ta prrthan mora una sarva-jana acirete jena pi caitanya-caraa (72)
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All of you, please hear this prayer of mine so that I may quickly attain the lotus feet of r Caitanya Mahprabhu. (72)
The author reveals a deep secret
nitynanda-r-jhnav-dea piy varilma navadvpa ati dna haiy (73)
Although I am lowly and insignificant, I have described r Navadvpa-dhma, only on the order of r Nitynanda Prabhu and r Jhnav-dev. (73)
The speciality of r Navadvpa-dhma-mhtmya
navadvpa gaura-nitynanda nmamaya ei grantha viracita haila nicaya (74) ataeva ei grantha parama pvana racan-doete do nahe kadcana (75)
This book is filled with the names of r Navadvpa, r Gaura and r Nitynanda Prabhu. Therefore, without doubt, it is completely pure and can never be blamed if there are any mistakes in its compilation. (7475)
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The authors appeal
ei grantha pha kari gaura-bhakta-jana parikram-phala sad karuna arjana (76)
By reading this scripture, the devotees of r Gaurahari will acquire the real fruit of parikram. (76)
The benefit of reading and hearing r Navadvpa-dhmamhtmya
parikramkle grantha kaile locana atagua phala haya strera vacana (77)
It is the verdict of the scriptures that by deliberating on this book at the time of doing parikram, the benefit one receives increases a hundred-fold. (77)
niti-jhnav-padachy a jra nady-mhtmya gya dnahna chra (78)
The lowly, destitute and wretched Bhaktivinoda sings the glories of r Nadiy in the hope of attaining the cooling shade of the lotus feet of r Nitynanda Prabhu and r Jhnav-dev. (78)
Thus Ends Chapter Eighteen
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r Nagara-krtaNa
(rla Bhaktivinoda hkura)
baa sukhera khabara g surabhi-kujete nmera ha khuleche khoda-niti
I am announcing to everyone news of the most sublime happiness! r Nitynanda Prabhu Himself has opened a marketplace of the holy name in Surabh-kuja.
baa majra kath ti raddh mlye uddha-nma sei hete bikya
It is a matter of even greater happiness that He is selling the holy name merely for the price of ones faith.
jata bhakta-vnda basi adhikr dekhe nma becache dara kai
He is looking at the qualification of each devotee within the crowds entering that marketplace and adjusting the price of the holy name accordingly.
yadi nma kinabe bh mra sage cala mahjanera kche j
O brother, if you desire to purchase the holy name, then come with me, and I will take you to this great personality (r Nitynanda Prabhu).
tumi kinabe ka-nma dasturi laiba mi, pra habe kma
If you want to purchase the name of Ka, I will take a commission, and by that, my longing, also, will be fulfilled; I will also be delivered.
baa dayla nitynanda raddha-mtra laye dena parama nanda
r Nitynanda Prabhu is extraordinarily merciful. Upon accepting only someones faith as payment, He gives that person the topmost bliss of prema.
eka-bra dekhale cake jala gaura bale niti dena sakala sambala
If, even once, He sees tears flowing from someones eyes, He chants the name of Gaura and gives that person the entire wealth of prema.
432
Appendix
dena uddha ka-ik jti, dhana, vidybala n kare apek
He does not consider a persons caste, wealth, power of knowledge, vigour and so forth, but bestows upon him a pure understanding of Ka.
amani che myjla ghe thke, vane thke, n thke jajla
By receiving this knowledge, the snare of illusion immediately goes away. Whether a person lives at home or in the forest, nothing will trouble him.
ra niko kalira bhaya cale dena nma niti daymaya
One does not even have to fear the age of Kali. r Nitynanda Prabhu gives the holy name to everyone, even to the lowest among men, and thus He delivers them.
bhakativinoda ki kaya niticdera caraa bin ra nhi raya
rla Bhaktivinoda hkura calls out to everyone, saying, I have no other shelter
433
than the divine feet of the most merciful r Nitynanda Prabhu.
Ucchvsa-daiNyamay-prrthaN
(rla Bhaktivinoda hkura)
bhavrave pae mora kula para kise kla pba, tra n p sandhna
Having fallen into this ocean of material existence, my life air has become restless. I do not know how to find the shore.
n che karama-bala, nhi jna-bala yga-yoga tapo-dharman che sambala
I have received no strength from fruitive activities or from speculative knowledge. I have received no support from my performance of sacrifices, yoga, austerities and so forth. None of these can help me.
nitnta durbala mi, n jni stra e vipade ke mre karibe uddhra?
434
Appendix
I am extremely weak and also, I do not know how to swim. Who will save me from this condition?
viaya-kumbhra the bhaa-darana kmera taraga sad kare uttejana
In this ocean reside the most dreadful crocodiles of material desires, and the waves of desire for lust are always agitating me.
prktana vyura vega sahite n pri kndiy asthira mana, n dekhi kr
Deeds from previous lives are like strong winds that are extremely hard to tolerate. I see no one to rescue me, so I just weep, feeling greatly perturbed.
ogo r-jhnav-dev! e dse karu kara ji nija-gue, ghuco yantra
O r Jhnav-dev, by virtue of your good qualities, please show mercy to this servant of yours and completely allay my suffering.
tomra caraa-tar kariy raya bhavrava pra haba karechi nicaya
435
I have made a resolution that I will take shelter of the boat of your divine feet and cross this ocean.
tumi nitynanda-akti ka-bhakti-guru e dse karaha dna pada-kalpa-taru
You are the potency of r Nitynanda Prabhu and a guru of ka-bhakti, so please bestow upon this lowly servant the shade of your feet, which are like desire-trees.
kata-kata pmarere karecha uddhra tomra carae ja e kgla chra
You have delivered numerous sinners, and today this beggar prays for that same deliverance at your divine feet.
436
Appendix
Nagara Bhramiy mra gaUra

nagara bhramiy mra gaura elo ghare gaura elo ghare mra niti elo ghare
After roaming through r Navadvpadhma, my Gaura and my Niti returned home.

pp tp uddhra diy gaura elo ghare pp tp uddhra diy niti elo ghare
My Gaura-Niti delivered suffering sinners and then returned home.

nma-prema biliy gaura elo ghare nma-prema biliy niti elo ghare
Gaura and Niti distributed prema through the holy name and then returned home.
dhla jha ac-mt gaura kole kare dhla jha padmvat niti kole kare
Mother ac removed the dust of Gauras body and took Him in her lap. Similarly, Padmvat removed the dust from Nitis body and took Him in her lap.
437

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Sri Navadvipa-dhama-mahatmya

OTHER BOOKS BY R RMAD BHAKTIVEDNTA NRYAA GOSVM MAHRJA

ISBN 978-1-935428-09-1 First printing: 3,000 copies

2010 Gaudiya Vedanta Publications. Some Rights Reserved.

(The Excellence of r Navadvpa-dhma)

by rla Bhaktivinoda hkura

translated from the Hindi edition of

r rmad Bhaktivednta Nryaa Gosvm Mahrja

Dedicated to my Holy Master

rmad Bhakti Prajna Keava Gosvm Mahrja

Gdigch-grma (r Godrumadvpa) ....192

A Brief Life History of the Author

je avadhi r-caitanya aprakaa haila dhma-ll prakite bhakte j dila

Acknowledgements to the english edition

r rmad Bhaktivednta Nryaa Gosvm Mahrja

o viupda paramahasa parivrjakcrya

r rmad Bhaktivednta Vmana Gosvm Mahrja

r rmad Bhaktivednta Svm Mahrja

r rmad Bhakti Prajna Keava Gosvm Mahrja

r rmad Bhaktisiddhnta Sarasvat Prabhupda

rla Saccidnanda Bhaktivinoda hkura

rla Jva Gosvm

jaya jaya navadvpa-candra ac-suta jaya jaya nitynanda-rya avadhta (1)

jaya navadvpa-dhma sarva-dhma-sra jaya navadvpa-vs gaura parivra (3)

- Sri Navadvipa-dhama-mahatmya Anything can be achieved by the mercy of devotees

sakala bhakata-pade kariy prama sakepe variba mi navadvpa-dhma (4)

tathpi caitanyacandra-icch balavn sei icchvae bhakta jra vidhna (8)

bhakta-gae j dila caitanya-icchya nady-mhtmya vari bhaktera kpya (9)

baai daylu prabhu nitynanda-rya gaura-tattva prakila jvera hiyya (20)

durbhg-lakaa ei jna sarva-jana nija-buddhi baa bali kariy gaana (24)

nitynanda bale ki duhta tuliy eso jva karma-jna-sakaa chiy (33)

eirpe prema yce nitynanda-rya abhg karama-doe th nhi cya (37)

ra eka gha kath una sarva-jana kali-jve yogya-vastu gaura-ll-dhana (39)

ka-nma ka-dhma-mhtmya apra strera dvrya jne sakala sasra (42)

r-caitanya-avatre baa vilakaa apardha-sattve jva labhe prema-dhana (47)

dhma is situated within its area. (58)

karma-buddhi-yogeo je navadvpe jya nara-janma ra sei-jana nhi pya (63)

navadvpa bhramite se pade-pade pya koi avamedha-phala sarva-stre gya (64)

Ka-prema develops gradually, life after life.

navadvpe uddha-bhakta carae-paiy bhukti-mukti sad rahe ds-rpa haiy (69)

Chapter One The result of residing in Navadvpa for one night

ata-vara sapta-trthe mile jh bhi navadvpe eka rtra vse th pi (71)

- Sri Navadvipa-dhama-mahatmya The authors prayer to attain his desired service

niti-jhnav pada-chy jra a se bhaktivinoda gya piy ullsa (74)

jaya jaya navadvpa-candra ac-suta jaya jaya nitynanda-rya avadhta (1)

The Circumference of r Gaua-maala and r Navadvpa-dhma

The True Nature of r Navadvpa-dhma

svarpa-aktira jei sandhin-prabhva tra pariati ei dhmera svabhva (13)

- Sri Navadvipa-dhama-mahatmya The ignorant conditioned souls vision of the dhma

Chapter Two Darana of this transcendental abode by r Nitynanda Prabhus mercy

e gaua-maale jra vsa nirantara baa bhgyavn sei sasra-bhitara (23)

Chapter Two The true nature of the inhabitants of r Navadvpa-dhma

ola-kroa-navadvpa-dhma-vs jata gaura-knti, sad nma-sakrtane rata (25)

brahm-di deva-gae antarka haite navadvpa-vsi-gae pje nn-mate (26)

deva-gaa, i-gaa, rudra-gaa jata sthne-sthne navadvpe vaise avirata (32)

The eleven Rudras are expansions of Lord iva.

This refers to preparation for cooking.

brahmra durlabha dhana bilba sasre ptrptra n bchiba ei avatre (54)

jhnav-niti-padachy jra a se bhaktivinoda kare e tattva praka (63)

jaya jaya navadvpa-candra ac-suta jaya jaya nitynanda-rya avadhta (1)

ola-kroa navadvpa-madhye jh-jh variba ekhana bhakta-gaa una th (4)

Rivers Flowing Through r Navadvpa

increasing the splendour of r Navadvpadhma. (7)

most fortunate person. (15)