Śrī Navadvīpa-dhāma Māhātmya – Chapter Seven

jaya śrī-caitanya-candra jaya prabhu nityānanda
jayādvaita jaya gadādhara
jaya śrīvāsādi bhakta gaura-pade anurakta
jaya navadvīpa-dhāma-vara [1]

All glory to the moon-like Śrī Caitanya, Nityānanda Prabhu, Advaita Ācārya, Gadādhara Paṇḍita, Śrīvāsa Paṇḍita, all the devotees attached to the feet of the Lord, and the best of abodes, Śrī Navadvīpa!

chāḍiyā viśrāma-sthāna śrī-jīve la-iyā yāna
yathā grāma suvarṇa-bihāra
“ohe jīva”, prabhu kaya, “apūrva e-sthāna haya
navadvīpa prakṛtira pāra [2]

Leaving Viśrāma Sthāna, with Śrī Jīva the party proceeded to the village known as Suvarṇa Bihāra. There, Nityānanda Prabhu said, “O Jīva, this is a wonderful place. Like all of Navadvīpa, it is beyond material nature.

satya-yuge ei-sthāne chila rājā sabe jāne
śrī-suvarṇa sena tāra nāma
bahu-kāla rājya kaila parete vārdhakya haila
tabu nāhi kāryete viśrāma [3]

“Here, in Satya-yuga, there was a king known by all as Śrī Suvarṇa Sen. He ruled for a long time. Eventually he grew old, but he did not retire from his duties.

 

viṣaye āviṣṭa-citta kise vṛddhi haya vitta
ei cintā kare nara-vara
ki jāni ki bhāgya-vaśe śrī-nārada tathā āise
rājā taṅre pūjila vistara [4]

“His mind absorbed in mundane affairs, the king thought only of how to accumulate more wealth. As a result of some unknown fortune, Śrī Nārada came here, and the king worshipped him elaborately.

 

nāradera dayā haila tattva upadeśa kaila
rājāre ta la-iyā nirjane
nārada kahena, ‘rāya vṛthā tava dina yāya
artha-cintā kari’ mane mane [5]

“Nārada blessed the King. He then met with him privately and instructed him in the Absolute Truth. Nārada said, ‘O King, your days pass in vain as you think only of wealth within your mind.

 

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

“‘Understand that material wealth is meaningless and that divine knowledge is true wealth. Once consider within your heart that your wife, sons, and friends do not belong to you. After death, no one belongs to anyone.

 

tomāra maraṇa hale dehaṭi bhāsāye jale
sabe yābe gṛhe āpanāra
tabe kena mithyā āśā viṣaya-jala-pipāsā
yadi keha nāhi haila kāra [7]

“‘When you die, everyone will set your body afloat down the river and then go back to their houses. So, why this false hope? Why this thirst for the water of sense objects, when no one actually belongs to anyone?

yadi bala, “labhi sukha jīvane nā pāi duḥkha
ataeva artha-ceṣṭā kari”
seha mithyā kathā rāya jīvana anitya haya
nāhi rahe śata-varṣopari [8]

“‘You may say, “I enjoy life; I do not suffer. Therefore, I endeavour for wealth.” O King, such words are false. Life is temporary and does not last more than a hundred years.

 

ataeva jāna sāra yete habe māyāpāra
yathā sukhe duḥkha nāhi haya
kise vā sādhiba bala sei ta apūrva phala
yāhe nāhi śoka duḥkha bhaya [9]

“‘So, understand the essence: we must cross over māyā to the land where happiness does not produce sadness. Tell me, how will we reach that wonderful land where there is no lamentation, sadness, or fear?

 

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

“‘We cannot attain it by mere renunciation or knowledge. Brother! Through renunciation and knowledge, material bondage falls away, and souls enter oneness.

 

kaivalye ānanda nāi sarva-nāśa bali tāi
kaivalyera nitānta dhikkāra
e-dike viṣaya gela śreṣṭha kichu nā milila
kaivalyera karaha vicāra [11]

“‘There is no joy in oneness; we consider oneness total ruination. Oneness is utterly condemned. Understand oneness: by it, material things disappear, but nothing superior is attained.

 

ataeva jñānī-jana bhukti mukti nāhi lana
kṛṣṇa-bhakti karena sādhana
viṣayete anāsakti kṛṣṇa-pade anurakti
sambandhābhidheya prayojana [12]

“‘Thus, the wise do not accept enjoyment or liberation—they practise devotion to Kṛṣṇa. To be detached from mundanity and attached to Kṛṣṇa is the relationship, the process, and the goal.

 

jīva se kṛṣṇera dāsa bhakti vinā sarva-nāśa
bhakti-vṛkṣe phale prema-phala
sei phala prayojana kṛṣṇa-prema nitya-dhana
bhukti mukti tuchha se sakala [13]

“‘The soul is a servant of Kṛṣṇa, and without devotion, the soul is utterly ruined. The fruit of divine love for Kṛṣṇa grows on the tree of devotion; that fruit—the eternal wealth of the soul—is the goal. Enjoyment and liberation are both insignificant.

kṛṣṇa cid-ānanda ravi māyā taṅra chāyā chabi
jīva taṅra kiraṇāṇu-gaṇa
taṭastha dharmera vaśe jīva yadi māyā sparśe
māyā tāre karaye bandhana [14]

“‘Kṛṣṇa is the joyful, spiritual sun, Māyā is His shadow, and the souls are His atomic rays. If souls, governed by their marginal nature, touch Māyā, then Māyā binds them.

 

kṛṣṇa bahirmukha yei māyā-sparśī jīva sei
māyā-sparśe karma-saṅga pāya
māyā-jāle bhrami’ mare karma jñāne nāhi tare
kaṣṭa-nāśa mantraṇā karāya [15]

“‘The souls that turn away from Kṛṣṇa touch Māyā, and thus become bound in karma. They wander and die in Māyā’s prison. Neither action nor knowledge help them, and Māyā causes them to invite in their own suffering and ruin.

 

kabhu karma ācaraya aṣṭāṅgādi yogamaya
kabhu brahma-jñāna ālocana
kabhu kabhu tarka kare avaśeṣe nāhi tare
nāhi māne ātma-tattva-dhana [16]

“‘Souls sometimes perform action, sometimes practise aṣṭāṅga-yoga, sometimes discuss theory of Brahma, and sometimes argue. Ultimately, none of these things help them, however, and they fail to appreciate the wealth of the self.

 

bhramite bhramite yabe bhakta-jana-saṅga habe
tabe śraddhā labhibe nirmala
sādhu-saṅge kṛṣṇa bhaji’ hṛdaya-anartha tyaji’
niṣṭhā lābha kare suvimala [17]

“‘After wandering and wandering in this way, when souls attain the association of devotees, they develop pure faith. By serving Kṛṣṇa in the association of the sādhus, souls free their hearts from impediments and attain pure constancy.

 

bhajite bhajite tabe sei niṣṭhā ruci habe
krame ruci ha-ibe āsakti
āsakti ha-ite bhāva tāhe habe prema-lābha
ei krame haya śuddha bhakti [18]

“‘Then, as they continue to serve, their constancy develops into attraction and, gradually, attachment to Kṛṣṇa. From attachment, feeling develops, and thereafter divine love. Pure devotion awakens in these stages.

 

śravaṇa kīrtana mati sevā kṛṣṇārcchana nati
dāsya sakhya ātma-nivedana
navadhā sādhana ei bhakta-saṅge kare yei
sei labhe kṛṣṇa-prema-dhana [19]

“‘Hearing, chanting, remembering, serving, worshipping Kṛṣṇa, bowing, following, befriending, and surrendering—souls who engage in these nine practices in the association of devotees attain the wealth of divine love for Kṛṣṇa.

 

tumi rājā bhāgyavān navadvīpe tava sthāna
dhāma-vāse tava bhāgyodaya
sādhu-saṅge śraddhā peye kṛṣṇa-nāma-guṇa geye
prema-sūrya karāo udaya [20]

“‘O King, you are fortunate. You reside in Navadvīpa, and your fortune has arisen by residing in the Dhāma. So, in the association of sādhus, develop faith, chant Kṛṣṇa’s Name and glories, and thus cause the sun of divine love to rise.

 

dhanya kali āgamane hethā kṛṣṇa laye gaṇe
śrī-gaurāṅga-līlā prakāśibe
yei gaura-nāma labe tāte kṛṣṇa-kṛpā habe
vraje vāsa sei ta karibe [21]

“‘The coming of Kali-yuga is glorious! Kṛṣṇa will manifest His Pastimes as Śrī Gaurāṅga with His associates here, and those who chant the Name of Gaura will receive the mercy of Kṛṣṇa and reside in Vraja.

 

gaura-nāma nā la-iyā yei kṛṣṇa bhaje giyā
sei kṛṣṇa bahu-kāle pāya
gaura-nāma laya yei sadya kṛṣṇa pāya sei
aparādha nāhi rahe tāya’ [22]

“‘Those who serve Kṛṣṇa but do not chant the Name of Gaura attain Kṛṣṇa after a long time, but those who chant the Name of Gaura immediately attain Kṛṣṇa—offences do not remain in them.’

 

balite balite muni adhairya haya amani
nācite lāgila ‘gaura’ bali’
‘gaurahari’ bola dhari’ vīṇā bale gaurahari
‘kabe se āsibe dhanya kali’ [23]

 

“As he spoke, Nārada Muni suddenly became overwhelmed. He began to dance, chanting, ‘Gaurahari!’, and as he did so, his vīṇā also chanted ‘Gaurahari!’ He mused, ‘When will the glorious Age of Kali arrive?’

 

ei saba bali’ tāya nārada caliyā yāya
premodaya ha-ila rājāra
‘gaurāṅga’ baliyā nāce sādhu haite prema yāce
viṣaya-vāsanā ghuce taṅra [24]

“Having spoken to the king, Nārada left, and the king’s divine love arose. Chanting ‘Gaurāṅga’, the king danced and begged for divine love from the sādhus. His material desires disappeared.

 

nidrā-kāle nara-vara dekhe gaura gadādhara
sapārṣade taṅhāra aṅgane
nāce ‘hare kṛṣṇa’ bali’ kare sabe kolākuli
suvarṇa-pratimā gaura sane [25]

“While asleep, the king had a vision of Gaura and Gadādhara with Their associates in his courtyard. Everyone was dancing, chanting ‘Hare Kṛṣṇa’, and embracing in the company of the golden Lord Gaura.

 

nidrā bhāṅgi’ nara-pati kātara ha-ila ati
gaura lāgi’ karaya krandana
daiva-vāṇī haila tāya ‘prakaṭa samaye rāya
habe tumi pārṣade gaṇana [26]

“When he awoke, the king became deeply dismayed and cried for Gaura. Then he heard a divine voice: ‘O King, when the Lord appears, you will be one of His associates.

 

buddhimanta-khaṅa nāma pāibe he guṇa-dhāma
sevibe gaurāṅga-śrī-caraṇa’
daiva-vāṇī kāṇe śuni’ sthira haila nara-maṇi
kare tabe gaurāṅga bhajana” [27]

“‘O virtuous King, you will be named Buddhimanta Khaṅa, and you will serve the holy feet of Gaurāṅga.’ Hearing this divine voice, the king became steady and then worshipped Gaurāṅga.”

 

nityānanda-kathā śeṣe nāradera śaktyāveśe
śrīvāsa haila acetana
mahāpremāveśe tabe gaura-nāmāmṛtāsabe
bhūme loṭe śrī-jīva takhana [28]

When Nityānanda finished speaking, Śrīvāsa became immersed in the mood of Nārada and fainted. Śrī Jīva rolled on the ground, immersed in intense divine love and the intoxicating nectar of Gaura’s Name.

 

“āhā ki gaurāṅga-rāya dekhiba āmi hethāya
suvarṇa putali gorāmaṇi”
balite balite tabe śrī-gaura-kīrtana sabe
nayanete dekhaye amani [29]

“Oh! Gaurāṅga Rāya! Gorāmaṇi! Will I see Your golden form here?” As Jīva spoke, everyone suddenly saw Śrī Gaura’s kīrtana with their own eyes.

āhā se amiya jini’ gaurāṅgera rūpa-khāni
nācite lāgila sei khāne
tabe nityānanda-rāya gaurāṅgera guṇa gāya
advaita sahita sarva-jane [30]

Oh! The form of Gaurāṅga, which surpasses nectar, began to dance there, and Nityānanda Rāya chanted the glories of Gaurāṅga with Advaita and all the devotees.

mṛdaṅga mandirā bāje saṅkīrtana suvirāje
pūrva-līlā ha-ila vistara
kata ye ānanda haya varṇite śakati naya
belā ha-ila dvitīya prahara [31]

Mṛdaṅgas and cymbals resonated, the saṅkīrtana resounded, and the previous Pastimes of the Lord manifested. I do not have the power to describe the joy that arose and remained there until midday.

 

tabe ta calila sabe gaura-gīta kala-rave
devapallī grāmera bhitara
tathāya viśrāma kaila devera atithi ha-ila
madhyāhna-bhojana ataḥpara [32]

Eventually, the party continued on, loudly singing songs about Gaurāṅga. They rested in the village of Deva Pallī as guests of the village Deity and then ate at midday.

 

divasera śeṣa yāme sakale bhramaya grāme
prabhu nityānanda tabe kaya
“devapallī ei haya śrī-nṛsiṁha-devālaya
satya-yuga haite paricaya [33]

In the evening, they toured the village, and then Nityānanda Prabhu said, “This is Deva Pallī. This Temple of Śrī Nṛsiṁhadeva was established in Satya-yuga.

 

prahlādere dayā kari’ hiraṇya badhiyā hari
ei sthāne karila viśrāma
brahmā ādi deva-gaṇa nija nija niketana
kari’ eka vasāila grāma [34]

“After blessing Prahlāda and killing Hiraṇyakaśipu, the Lord rested here. Brahmā and the other gods made their own homes here and established a village.

 

mandākinī-taṭa dhari’ ṭilāya vasati kari’
nṛsiṁha-sevāya haila rata
śrī-nṛsiṁha-kṣetra nāma navadvīpe ei dhāma
parama-pāvana śāstra-mata [35]

“They resided on these hills beside the bank of the Mandākinī and worshipped Nṛsiṁha. The scriptures state that this abode in Navadvīpa, known as Śrī Nṛsiṁha Kṣetra, is very purifying.

 

sūrya-ṭilā brahma-ṭilā nṛsiṁha pūrave chilā
ebe sthāne haila viparyaya
gaṇeśera ṭilā hera indra-ṭilā tāra para
ei rūpa bahu ṭilāmaya [36]

“Sūrya’s hill and Brahmā’s hill were to the east of Nṛsiṁha. Now this place has since changed. See Gaṇeśa’s hill and Indra’s hill behind. This place was filled with many hills like these.

 

viśvakarmā mahāśaya nirmilā prastaramaya
kata śata devera vasati
kāle saba lopa haila mandākinī śukāila
ṭilā mātra āchaye samprati [37]

“The renowned Viśvakarmā constructed hundreds of stone homes for the gods. In time, they decayed, and the Mandākinī dried up. Only the hills remain.

 

śilā-khaṇḍa agaṇana kara ebe daraśana
sei saba mandirera śeṣa
punaḥ kichu-dina pare eka bhakta nara-vare
pābe nṛsiṁhera kṛpā-leśa [38]

“See here the countless broken stones. These are the ruins of the homes of the gods. Again in the future, a devotee-king will receive a drop of mercy from Nṛsiṁha.

 

bṛhat mandira kari’ vasāibe narahari
punaḥ sevā karibe prakāśa
navadvīpa parikramā taṅra ei eka sīmā
ṣola-krośa madhye ei vāsa [39]

“He will build a grand Temple, establish Nṛsiṁha there, and resume His worship. This place is within the thirty-two miles of Navadvīpa and is one of the boundaries of the route to circumambulate Navadvīpa Dhāma.”

nitāi-jāhnavā-pada ye janāra sampada
sei bhaktivinoda kāṅgāla
navadvīpa sumahimā nāhi tāra kabhu sīmā
tāhā gāya chāḍi’ māyā-jāla [40]

The humble Bhaktivinoda, whose wealth is the feet of Nitāi and Jāhnavā, chants the unending glories of Navadvīpa and thus leaves behind the net of māyā.