SRI NABADWIP DHAM MAHATMYA:
CHAPTER ONE
The Glories of the Dham
jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]
jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory class="wtw"–to the renunciant nityananda-raya–Nityananda Ray! [1]
All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Nityananda Ray!
jaya jaya sri-advaita prabhu mahasaya
gadadhara srivasa pandita jaya jaya [2]
jaya jaya–All glory mahasaya–to the worshippable sri-advaita prabhu–Sri Advaita Prabhu! jaya jaya–All glory gadadhara–to Gadadhar Pandit [and] srivasa pandita–Srivas Pandit! [2]
All glory to the worshippable Sri Advaita Prabhu! All glory to Gadadhar Pandit and Srivas Pandit!
jaya navadvipa-dhama sarva-dhama-sara
jaya navadvipa-vasi gaura-parivara [3]
jaya–All glory navadvipa-dhama–to Nabadwip Dham, sarva-dhama-sara–the best of all abodes! jaya–All glory navadvipa-vasi–to the residents of Nabadwip, gaura-parivara–the associates of Sri Gaura! [3]
All glory to Nabadwip Dham, the best of all abodes! All glory to the residents of Nabadwip, the associates of Sri Gaura!
sakala bhakata-pade kariya pranama
samksepe varniba ami navadvipa-dhama [4]
pranama kariya–Bowing sakala bhakata-pade–at the feet of all the devotees, ami–I varniba–will describe navadvipa-dhama–Nabadwip Dham samksepe–briefly. [4]
Bowing at the feet of all the devotees, I will briefly describe Nabadwip Dham.
navadvipa-mandalera mahima apara
brahma adi nahi jane varne sadhya kara [5]
mahima–The glories navadvipa-mandalera–of the district of Nabadwip [are] apara–unlimited. brahma–Brahma [and] adi–the other gods nahi–do not jane–know [them]. kara–Who sadhya varne–can describe [them]? [5]
The glories of Nabadwip Mandal are unlimited. Brahma and the other gods do not know them. So, who can describe them?
sahasra vadane sesa varnite aksama
ksudra-jiva ami kise ha-iba saksama [6]
sesa–Ananta Sesa [is] aksama–unable varnite–to describe [them] sahasra vadane–with thousands of mouths. kise–How ha-iba–will ami–I, ksudra-jiva–a tiny soul, saksama–be able [to]? [6]
Ananta Sesa is unable to describe them with thousands of mouths. So, how will I, a tiny soul, be able to?
satya vate navadvipa mahima ananta
deva-deva mahadeva nahi paya anta [7]
vate–It is satya–true [that] mahima–the glories navadvipa–of Nabadwip [are] ananta–unlimited. deva-deva–The god of gods, mahadeva–Lord Siva, nahi–cannot paya–reach [their] anta–end. [7]
It is true that the glories of Nabadwip are unlimited. The god of gods, Lord Siva, cannot reach their end.
tathapi chaitanya-chandra-ichchha balavan
sei ichchha-vase bhakta ajnara vidhana [8]
tathapi–Still, chaitanya-chandra-ichchha–the will of the moon-like Sri Chaitanya [is] balavan–powerful, [and] ajnara vidhana–the arrangement of the orders bhakta–of the devotees [is] sei ichchha-vase–under the control of His will. [8]
Still, the will of the moon-like Sri Chaitanya is all-powerful, and under its control, the devotees give orders.
bhakta-gane ajna dila chaitanya ichhaya
nadiya-mahatmya varni bhaktera krpaya [9]
chaitanya ichhaya–By the will of Sri Chaitanya, bhakta-gane–the devotees ajna dila–have ordered [me]. varni–I describe nadiya-mahatmya–the glories of Nadia bhaktera krpaya–by the mercy of the devotees. [9]
By the will of Sri Chaitanya, the devotees have ordered me, and so I describe the glories of Nadia by their mercy.
ara eka katha achhe gudha atisaya
kahite na ichchha haya na kahile naya [10]
achhe–There is ara eka–another atisaya–very gudha–confidential katha–subject, [which] ichchha haya na–I do not want kahite–to mention [yet] naya–cannot na–not kahile–mention. [10]
There is another very confidential subject, which I do not want to mention, yet cannot but mention.
ye avadhi sri-chaitanya aprakata haila
dhama-lila prakasite bhakte ajna dila [11]
ye avadhi–When sri-chaitanya–Sri Chaitanya aprakata haila–disappeared, ajna dila–He ordered bhakte–the devotees prakasite–to reveal [His] dhama-lila–abode and Pastimes. [11]
When Sri Chaitanya disappeared, He ordered the devotees to reveal His abode and Pastimes.
sarva-avatara haite gudha avatara
sri-chaitanya-chandra mora vidita samsara [12]
haite–Of sarva–all avatara–Avatars, mora–our sri-chaitanya-chandra–moon-like Sri Chaitanya [is the most] gudha–confidential avatara–Avatar vidita–known samsara–in this world. [12]
Of all Avatars, our moon-like Sri Chaitanya is the most confidential known in this world.
gudha-lila sastre gudha-rupe ukta haya
abhakta janera chitte na haya udaya [13]
[His] gudha-lila–confidential Pastimes haya–are ukta–mentioned gudha-rupe–confidentially sastre–in the scriptures. [They] udaya haya na–do not appear chitte–in the hearts abhakta janera–of non-devotees. [13]
His confidential Pastimes are mentioned confidentially in the scriptures. They are not revealed in the hearts of non-devotees.
se lila sambandhe yata gudha sastra chhila
maya-devi bahu-kala achchhadi' rakhila [14]
bahu-kala–For a long time, maya-devi–Maya Devi achchhadi' rakhila–hid yata–the gudha–confidential sastra–scriptures chhila–that existed sambandhe–about se–those lila–Pastimes. [14]
For a long time, Maya Devi hid the confidential scriptures that existed about His Pastimes.
aprakata sastra bahu rahe yatha tatha
prakata sastreo yata chaitanyera katha [15]
se sakala maya-devi pandita nayana
avariya rakhe gupta-bhave anuksana [16]
maya-devi–Maya Devi avariya–covered pandita nayana–the eyes of the scholars [and] anuksana–at all times rakhe–kept gupta-bhave–secret yata se sakala–all katha–the descriptions chaitanyera–of Sri Chaitanya prakata sastreo–throughout both the manifest scriptures [and] bahu–the numerous aprakata–unmanifest sastra–scriptures rahe–that existed yatha tatha–here and there. [15–16]
Maya Devi covered the eyes of the scholars and at all times kept secret all the descriptions of Sri Chaitanya throughout both the manifest and unmanifest scriptures.
gaurera gambhira lila haile aprakata
prabhu-ichchha jani' maya haya akapata [17]
[When] gambhira–the deep lila–Pastimes gaurera–of Sri Gaura haile–became aprakata–unmanifest, maya–Maya jani'–understood prabhu-ichchha–the will of the Lord [and] akapata haya–became non-deceitful. [17]
When the deep Pastimes of Sri Gaura became unmanifest, Maya understood the will of the Lord and withdrew her deception.
uthaiya laila jala jiva-chaksu haite
prakasila gaura-tattva e jada jagate [18]
maya–Maya uthaiya laila–lifted jala–[her] veil haite–from jiva-chaksu–from the eyes of the souls [and] prakasila–revealed gaura-tattva–the truth about Sri Gaura e jada jagate–to the material world. [18]
Maya lifted her veil from the eyes of the souls and revealed the truth about Sri Gaura to the material world.
gupta-sastra anayase ha-ila prakata
ghuchila jivera yata yuktira sankata [19]
gupta-sastra–The hidden scriptures [then] prakata ha-ila–appeared anayase–clearly [and] ghuchila–dispelled yuktira sankata–the doubts yata jivera–of all souls. [19]
The hidden scriptures then appeared clearly and dispelled the doubts of all souls.
bada-i dayalu prabhu nityananda-raya
gaura-tattva prakasila jivera hiyaya [20]
[The] bada-i–extremely dayalu–merciful prabhu–Lord, nityananda-raya–Nityananda Ray, prakasila–revealed gaura-tattva–the truth about Sri Gaura jivera hiyaya–in the hearts of the souls. [20]
The extremely merciful Nityananda Prabhu revealed the truth about Sri Gaura in the hearts of the souls.
tanra ajna peye maya chhade avarana
subhakta pandita-gana paya sastra-dhana [21]
peye–Receiving tanra–His ajna–order, maya–Maya chhade–removed avarana–[her] veil, [and] subhakta pandita-gana–the wise devotees paya–discovered sastra-dhana–the wealth of the scriptures. [21]
Receiving His order, Maya removed her veil, and the wise devotees discovered the wealth of the scriptures.
ihate sandeha yara na haya khandana
se abhaga vrtha kena dharaya jivana [22]
yara se–Those whose sandeha–doubts khandana haya na–are not dispelled ihate–by this [are] abhaga–unfortunate. kena–Why jivana dharaya–do [they] continue [their] lives vrtha–meaninglessly? [22]
Those whose doubts are not dispelled by this are unfortunate. Why do such persons meaninglessly continue their lives?
ye kale isvara yei krpa vitaraya
bhagyavanta jana tahe bada sukhi haya [23]
ye kale–Whenever [and] yei tahe–howsoever isvara–the Lord krpa vitaraya–bestows [His] mercy, bhagyavanta–the fortunate jana–souls haya–become bada–extremely sukhi–happy. [23]
Whenever and howsoever the Lord bestows His mercy, the fortunate souls become extremely happy.
durbhaga laksana ei jana sarva-jana
nija buddhi bada bali' kariya ganana [24]
isvarera krpa nahi karaya svikara
kutarke mayara garte pade bara-bara [25]
sarva-jana–Everyone jana–should know ei–the laksana–symptoms durbhaga–of misfortune: ganana kariya–considering [their] nija–own buddhi–intelligence bali'–to be bada–great, [souls] nahi–do not svikara karaya–accept krpa–the mercy isvarera–of the Lord. kutarke–Through false arguments, pade–souls fall mayara garte–in Maya's traps bara-bara–again and again. [24–25]
Everyone should know the symptoms of misfortune: to consider your own intelligence to be great and not accept the mercy of the Lord. Through false arguments, souls fall into Maya's traps again and again.
"esa he kalira jiva chhada kutinati
nirmala gauranga-prema laha paripati" [26]
"he–"O jiva–souls kalira–of Kali-yuga, esa–come! chhada–Give up kutinati–duplicity, [and] laha–accept nirmala–pure gauranga-prema–divine love for Sri Gauranga paripati"–in full!" [26]
"O souls of Kali-yuga, come! Give up duplicity, and accept pure divine love for Sri Gauranga in full!"
ei bali' nityananda dake bara-bara
tabu ta durbhaga jana na kare svikara [27]
bali'–Saying ei–this, nityananda–Nityananda dake–calls out bara-bara–again and again. tabu ta–Still, durbhaga–unfortunate jana–souls svikara kare na–do not accept. [27]
Saying this, Nityananda calls out again and again. Still, unfortunate souls do not accept.
kena ye emana preme kare anadara
vichara kariya dekha ha-iya tatpara [28]
vichara kariya dekha–Let us consider tatpara ha-iya–carefully kena–why ye–they anadara kare–disregard emana–such preme–divine love. [28]
Let us consider carefully why souls disregard divine love.
sukha-lagi sarva-jiva nana yukti kare
tarka kare yoga kare samsara bhitare [29]
sarva–All jiva–souls nana yukti kare–engage in various pursuits sukha-lagi–for the sake of happiness. samsara bhitare–Within the world, [some] tarka kare–study logic, [and some] yoga kare–practise yoga. [29]
In various ways, all souls pursue happiness. In this world, some souls study logic, and others practise yoga.
sukha-lagi samsara chhadiya vane yaya
sukha-lagi yuddha kare rajaya rajaya [30]
sukha-lagi–For the sake of happiness, [some] chhadiya–leave samsara–home [and] yaya–go vane–to the forest. sukha-lagi–For the sake of happiness, [some] yuddha kare–wage wars rajaya rajaya–between nations. [30]
For the sake of happiness, some leave home and go to the forest, and others wage wars between nations.
sukha-lagi kamini-kanaka pachhe dhaya
sukha-lagi silpa ara vijnana chalaya [31]
sukha-lagi–For the sake of happiness, [some] dhaya–run pachhe–after kamini-kanaka–women and wealth. sukha-lagi–For the sake of happiness, [some] chalaya–study silpa–the arts ara–and vijnana–sciences. [31]
For the sake of happiness, some run after women and wealth, and others pursue the arts and sciences.
sukha-lagi sukha chhade klesa siksa kare
sukha-lagi arnava madhyete dubi mare [32]
sukha-lagi–For the sake of happiness, [some] chhade–give up sukha–on happiness [and] siksa kare–learn klesa–to be miserable. sukha-lagi–For the sake of happiness, [some] dubi mare–drown [themselves] madhyete–in arnava–the ocean. [32]
For the sake of happiness, some give up on happiness and learn to be miserable, and others drown themselves in the ocean.
nityananda bale daki' duhata tuliya
"esa jiva karma-jnana-sankata chhadiya [33]
duhata tuliya–Raising [His] arms, nityananda–Nityananda daki' bale–calls, "jiva–"O souls! chhadiya–Give up karma-jnana-sankata–the misery of exploitation and renunciation, [and] esa–come [with Me]! [33]
Raising His arms, Nityananda calls, "O souls! Give up the misery of exploitation and renunciation, and come with Me!
sukha-lagi chesta tava ami taha diba
tara vinimaye ami kichhu na la-iba [34]
tava chesta (haya)–You are searching sukha-lagi–for happiness. ami–I diba–will give taha–that [to you, and] ami–I la-iba na–will not take kichhu–anything tara vinimaye–in return for it. [34]
"You are searching for happiness. I will give that to you, and I will not take anything from you in return.
kasta nai vyaya nai na pabe yatana
'sri-gauranga' bali' nacha nahika bhavana [35]
nai–There will be no kasta–trouble. nai–There will be no vyaya–loss. pabe na–You will not undergo yatana–pain. bali'–Chant 'sri-gauranga'–'Sri Gauranga' [and] nacha–dance nahika–without bhavana–concern. [35]
"You will not undergo any trouble, loss, or pain. Simply chant, 'Sri Gauranga' and dance without a care.
ye sukha ami ta diba tara nai sama
sarvada vimalananda nahi tara bhrama" [36]
ye–The sukha–happiness ami–I ta diba–will give [you] tara nai–has no sama–equal. [It is] sarvada–eternal, vimalananda–pure joy. tara–Within it nahi–there is no bhrama"–illusion." [36]
"The happiness I will give you is unparalleled. It is pure, eternal joy, free from all illusion."
ei rupe prema yache nityananda-raya
abhaga karama-dose taha nahi chaya [37]
ei rupe–In this way, nityananda-raya–Nityananda Prabhu yache–begs [everyone] to accept prema–divine love, [but] abhaga–the unfortunate, karama-dose–as a result of [their] sins, nahi–do not chaya–want taha–it. [37]
In this way, Nityananda Prabhu begs everyone to accept divine love, but the unfortunate, as a result of their sins, do not want it.
"gauranga nitai" yei bale eka-bara
ananta karama-dosa anta haya tara [38]
ananta karama-dosa–The unlimited sins yei tara–of anyone who eka-bara–once bale–chants, "gauranga–"Gauranga! nitai"–Nitai!" haya–are anta–destroyed. [38]
The unlimited sins of anyone who once chants, "Gauranga! Nitai!"are destroyed.
ara eka gudha katha suna sarva-jana
kali-jive yogya-vastu gaura-lila-dhana [39]
sarva-jana–Everyone, suna–please listen [to] ara eka–another gudha–confidential katha–subject. dhana–The wealth gaura-lila–of Gaura's Pastimes [is] yogya-vastu–something appropriate for kali-jive–the souls of Kali-yuga. [39]
Everyone, please listen to another confidential subject. The wealth of Gaura's Pastimes is appropriate for the souls of Kali-yuga.
gaurahari radha-krsna-rupe vrndavane
nitya-kala vilasa karaye sakhi-sane [40]
gaurahari–Gaurahari, radha-krsna-rupe–as Radha and Krishna, vilasa karaye–plays sakhi-sane–with the sakhis nitya-kala–eternally vrndavane–in Vrindavan. [40]
Gaurahari, as Radha and Krishna, plays with the sakhis eternally in Vrindavan.
sastrete janila jiva vraja-lila-tattva
radha-krsna-nitya-lila vrajera mahattva [41]
sastrete–Through the scriptures, jiva–the souls janila–understood vraja-lila-tattva–the nature of the Pastimes in Vraja. They understood mahattva–the greatness vrajera–of Vraja [and] radha-krsna-nitya-lila–Radha and Krishna's eternal Pastimes [there]. [41]
Through the scriptures, the souls understood the nature of Pastimes in Vraja, and the greatness of Vraja and Radha-Krishna's eternal Pastimes there.
krsna-nama krsna-dhama mahatmya apara
sastrera dvaraya jane sakala samsara [42]
sastrera dvaraya–Through the scriptures, sakala samsara–the whole world jane–understood apara–the unlimited mahatmya–glories krsna-nama–of Krishna's Name [and] krsna-dhama–Krishna's abode. [42]
Through the scriptures, the whole world understood the unlimited glories of Krishna's Name and Krishna's abode.
tabu krsna-prema sadharane nahi paya
ihara karana kiba chintaha hiyaya [43]
tabu–Still, [souls] sadharane–in general, nahi–do not paya–attain krsna-prema–divine love for Krishna. kiba–What [is] karana–the reason ihara–for this? chintaha–Consider [it] hiyaya–within your heart. [43]
Still, in general, souls did not attain divine love for Krishna. What is the reason for this? Consider it within your heart.
ihate achhe ta eka gudha-tattva-sara
maya-mugdha jiva taha na kare vichara [44]
ihate–In this regard, achhe ta–there is eka–a gudha-tattva-sara–highly confidential subject taha–that jiva–souls maya-mugdha–bewildered by Maya vichara kare na–do not consider. [44]
In this regard, there is a highly confidential subject that souls bewildered by Maya do not consider.
bahu janma krsna bhaji' prema nahi haya
aparadha-punja tara achhaya nischaya [45]
[When souls] bhaji'–serve krsna–Krishna bahu janma–for many births [but] haya nahi–do not develop prema–divine love, [then] nischaya–certainly tara achhaya–they have made aparadha-punja–offences. [45]
When souls serve Krishna for many births but do not develop divine love, then certainly they have made offences.
aparadha-sunya haye laya krsna-nama
tabe jiva krsna-prema labhe avirama [46]
[When] jiva–souls, aparadha-sunya haye–free from offences, laya–chant krsna-nama–the Name of Krishna, tabe–then [they] avirama–quickly labhe–attain krsna-prema–divine love for Krishna. [46]
When souls, free from offences, chant the Name of Krishna, they quickly attain divine love for Krishna.
sri-chaitanya-avatare bada vilaksana
aparadha-sattve jiva labhe prema-dhana [47]
bada–The special vilaksana–characteristic sri-chaitanya-avatare–of Sri Chaitanya's descent [is that] jiva–souls labhe–attain prema-dhana–the wealth of divine love [even] aparadha-sattve–while they are offensive. [47]
The special characteristic of Sri Chaitanya's Pastimes is that souls attain the wealth of divine love even while they commit offences.
"nitai chaitanya" bali' yei jiva dake
suvimala krsna-prema anvesaye take [48]
suvimala–Pure krsna-prema–divine love for Krishna anvesaye–searches take yei jiva–for souls who bali' dake–call out "nitai chaitanya"–"Nitai! Chaitanya!" [48]
Pure divine love for Krishna searches for souls who call out "Nitai-Chaitanya!"
aparadha badha tara kichhu nahi kare
niramala krsna-preme tara ankhi jhare [49]
aparadha–Offences badha kare kichhu nahi–do not at all obstruct tara–them, [and] tara–their ankhi–eyes jhare–cry niramala krsna-preme–with pure divine love for Krishna. [49]
Offences do not obstruct such souls, and their eyes cry with pure love for Krishna.
svalpa-kale aparadha apani palaya
hrdaya sodhita haya prema bade taya [50]
svalpa-kale–Within a short time, aparadha–offences palaya–leave apani–on their own. [The souls'] hrdaya–heart haya–become sodhita–purified, [and] prema–divine love bade–develops taya–within them. [50]
Within a short time, offences leave on their own. The souls' hearts become purified, and divine love develops within them.
kali-jivera aparadha asankhya durvara
gaura-nama vina tara nahika uddhara [51]
aparadha–The offences kali-jivera–of the souls in Kali-yuga [are] asankhya–unlimited [and] durvara–unavoidable. nahika–There is no uddhara–deliverance tara–for them vina–without gaura-nama–the Name of Gaura. [51]
The offences of the souls in Kali-yuga are unlimited and unavoidable. There is no deliverance for them without the Name of Gaura.
ataeva gaura vina kalite upaya
na dekhi kothao ara sastra phukaraya [52]
ataeva–Thus, kalite–in Kali-yuga, dekhi na–I do not see upaya–any way vina–without gaura–Gaura kothao–anywhere, ara–and sastra–the scriptures phukaraya–proclaim [this]. [52]
Thus, in Kali-yuga, I do not see any way without Gaura, and the scriptures proclaim this.
navadvipe gaurachandra ha-ila udaya
navadvipa sarva-tirtha avatamsa haya [53]
gaurachandra–Gaurachandra udaya ha-ila–appeared navadvipe–in Nabadwip. navadvipa–Nabadwip haya–is avatamsa–the crown sarva-tirtha–of all the holy places. [53]
Gaurachandra appeared in Nabadwip, the crown atop all the holy places.
anya tirthe aparadhi dandera bhajana
navadvipe aparadha sadai marjana [54]
anya tirthe–In other holy places, aparadhi–offenders [are] bhajana–recipients dandera–of punishment, [but] navadvipe–in Nabadwip aparadha–offences [are] sadai–always marjana–forgiven. [54]
In other holy places, offenders are punished, but in Nabadwip offences are always forgiven.
tara saksi jagai-madhai dui bhai
aparadha kari' paila chaitanya-nitai [55]
dui–The two bhai–brothers jagai-madhai–Jagai and Madhai [are] saksi–evidence tara–of this. [They] aparadha kari'–committed offences [but] paila–attained chaitanya-nitai–Nitai and Chaitanya. [55]
The brothers Jagai and Madhai are evidence of this. They committed offences but attained Nitai and Chaitanya.
anyanya tirthera katha rakha bhai dure
aparadhi daitya danda paya vraja-pure [56]
bhai–Brother! rakha dure–Let alone katha–talk anyanya tirthera–of other holy places, aparadhi–offenders [and] daitya–demons danda paya–are punished vraja-pure–in the abode of Vraja. [56]
Brother! Let alone other holy places, offenders and demons are punished even in Vraja.
navadvipe sata sata aparadha kari'
anayase nitai krpaya yaya tari' [57]
navadvipe–In Nabadwip, [souls who] kari'–commit sata sata–hundreds and hundreds aparadha–of offences tari' yaya–are delivered anayase–easily nitai krpaya–by the mercy of Nitai. [57]
In Nabadwip, souls who commit hundreds and hundreds of offences are easily delivered by the mercy of Nitai.
hena navadvipa-dhama ye gauda-mandale
dhanya dhanya sei desa rsi-gana bale [58]
rsi-gana–The sages bale–say [that] ye sei–the desa–land hena navadvipa-dhama–of Nabadwip Dham gauda-mandale–in the district of Gauda [is] dhanya dhanya–most glorious. [58]
The sages say that the land of Sri Nabadwip Dham in Sri Gauda Mandal is most glorious.
hena navadvipe bhai yanhara vasati
bada bhagyavana sei labhe krsna-rati [59]
bhai–Brother, yanhara–souls whose vasati–residence [is] hena navadvipe–in Nabadwip [are] bada–very bhagyavana–fortunate. sei–They labhe–attain krsna-rati–devotion to Krishna. [59]
Brother, souls who reside in Nabadwip are very fortunate. They attain devotion to Krishna.
navadvipe yeba kabhu karaya gamana
sarva-aparadha mukta haya sei jana [60]
yeba sei jana–Souls who kabhu–once gamana karaya–visit navadvipe–Nabadwip haya–are mukta–freed sarva-aparadha–from all offences. [60]
Souls who once visit Nabadwip are freed from all offences.
sarva-tirtha bhramiya tairthika yaha paya
navadvipa-smarane sei labha sastre gaya [61]
sastre–The scriptures gaya–say [that] navadvipa-smarane–by remembering Nabadwip labha–you attain sei yaha–that which tairthika–pilgrims paya–attain bhramiya–by visiting sarva-tirtha–all the holy places. [61]
The scriptures say that by remembering Nabadwip you attain that which pilgrims attain by visiting all the other holy places.
navadvipa darasana kare yei jana
janme janme labhe sei krsna-prema-dhana [62]
sei yei jana–Souls who darasana kare–see navadvipa–Nabadwip labhe–attain krsna-prema-dhana–the wealth of divine love for Krishna janme janme–birth after birth. [62]
Souls who see Nabadwip attain the wealth of divine love for Krishna birth after birth.
karma-buddhi-yogeo ye navadvipe yaya
nara janma ara sei jana nahi paya [63]
sei ye jana–Souls who yaya–go navadvipe–to Nabadwip karma-buddhi-yogeo–even with a materialistic motivation nahi–do not paya–get nara–a human janma–birth ara–again. [63]
Even souls who go to Nabadwip with a materialistic motivation do not take a human birth again.
navadvipa bhramite se pade pade paya
koti asvamedha phala sarva-sastre gaya [64]
sarva-sastre–All the scriptures gaya–say [that] bhramite–while walking navadvipa–through Nabadwip se–they paya–attain phala–the result koti asvamedha–of ten million horse sacrifices pade pade–with each step. [64]
All the scriptures say that while walking through Nabadwip, such souls attain the result of ten million horse sacrifices with each step.
navadvipe vasi' yei mantra japa kare
sri-mantra chaitanya haya, anayase tare [65]
yei–Those who vasi'–reside navadvipe–in Nabadwip and japa kare–chant [their] mantra–mantra— [that] sri-mantra–holy mantra chaitanya haya–comes alive [and] anayase–easily tare–delivers [them]. [65]
Those who reside in Nabadwip and chant their mantra—that holy mantra comes alive and easily delivers them.
anya tirthe yogi dasa-varse labhe yaha
navadvipe tina ratre sadhi' paya taha [66]
taha yaha–That which yogi–yogis labhe–attain dasa-varse–after ten years anya tirthe–in other holy places [is] sadhi' paya–attained tina ratre–in three nights navadvipe–in Nabadwip. [66]
That which yogis attain after ten years in other holy places is attained in three nights in Nabadwip.
anya tirthe brahma-jnane yei mukti haya
navadvipe bhagirathi snane ta ghataya [67]
ta yei mukti–The liberation haya–attained brahma-jnane–through knowledge of Brahma anya tirthe–in other holy places [is] ghataya–attained navadvipe–in Nabadwip snane–by bathing bhagirathi–in the Ganga. [67]
The liberation attained through knowledge of Brahma in other holy places is attained in Nabadwip simply by bathing in the Ganga.
salokya-sarupya-sarsti-samipya-nirvana
navadvipe mumuksu labhaya vina jnana [68]
navadvipe–In Nabadwip, vina–without jnana–knowledge of Brahma, mumuksu–seekers of liberation labhaya–attain salokya–residence in the Lord's abode, sarupya–a form like the Lord's, sarsti–opulence like the Lord's, samipya–association with the Lord, [and] nirvana–absorption into the effulgence or body of the Lord. [68]
In Nabadwip, even without knowledge of Brahma, seekers of liberation can attain residence in the Lord's abode, a form like the Lord's, opulence like the Lord's, association with the Lord, and absorption into the Lord.
navadvipe suddha-bhakta charane padiya
bhukti mukti sada rahe dasi rupa haiya [69]
bhukti–Enjoyment [and] mukti–liberation padiya–bow charane–at the feet suddha-bhakta–of pure devotees navadvipe–in Nabadwip [and] sada–always rahe–remain [with them] rupa haiya–as dasi–maidservants. [69]
Enjoyment and liberation personified bow at the feet of the pure devotees in Nabadwip and always wait upon them as maidservants.
bhakta-gana lathi mari' se duye tadaya
bhakta-pada chhadi' dasi tabu na palaya [70]
bhakta-gana–The devotees lathi mari'–kick se duye–them [and] tadaya–drive [them] away tabu–but dasi–these maidservants na–do not chhadi'–give up bhakta-pada–the feet of the devotees [or] palaya–run away. [70]
Although devotees kick them and drive them away, these maidservants do not leave the feet of the devotees or run away.
sata-varsa sapta-tirthe mile yaha bhai
navadvipe eka-ratra vase taha pai [71]
bhai–Brother, vase–by spending eka-ratra–one night navadvipe–in Nabadwip, [souls] pai–attain taha yaha–that which [someone] mile–gains [by residing] sapta-tirthe–in the seven holy places sata-varsa–for one hundred years. [71]
Brother, by spending one night in Nabadwip, souls attain that which is gained by residing in the seven principal holy places for one hundred years.
hena navadvipa-dhama sarva-dhama-sara
kalite asraya kari' jiva haya para [72]
navadvipa-dhama–Nabadwip Dham [is,] hena–as such, sara–the best sarva-dhama–of all abodes. jiva–Souls [who] asraya kari'–take shelter [here] kalite–in Kali-yuga para haya–are delivered. [72]
Thus, Nabadwip Dham is the best of all abodes. Souls who take shelter here in Kali-yuga are delivered.
taraka paraka vidya-dvaya avirata
navadvipa-vasi-gane seve riti-mata [73]
vidya-dvaya–The two forms of knowledge— taraka–knowledge which liberates (the soul from anarthas) [and] paraka–knowledge which fulfils (the soul's desire for divine love)— avirata–constantly [and] riti-mata–perfectly seve–serve navadvipa-vasi-gane–the residents of Nabadwip. [73]
The two forms of knowledge—that which liberates and that which nourishes—constantly and perfectly serve the residents of Nabadwip.
nitai-jahnava-pada-chhaya yara asa
se bhakti-vinoda gaya paiya ullasa [74]
se bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–is the shade of Nitai and Jahnava's feet, gaya–sings [and] ullasa paiya–rejoices. [74]
Bhakti Vinod, whose aspiration is the shade of Nitai and Jahnava's feet, sings the glories of Nadia and rejoices.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
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Hare Krishna 🙏
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