Shri Shri Navadvipa Bhava Taranga
Waves of Ecstatic Moods in Navadvipa Dhama
Bengali verses composed in 1899 by Shrila Thakura Bhaktivinoda
Translation by Dasharatha-suta dasa, January 1993
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Glory to Shri Shri Guru and Gauranga

 

OUTLINE

VERSE / TOPIC

 

1 The glories of Navadvipa and Vrindavan

7 The beauty of transcendental Navadvipa

8 (1) Shri Antar-dvipa (Mahavan of Braja)

9 The glories of Mayapur (Gokula)

15 Isodyana (The Lord's Garden)

20 Shri Ganga Nagar

21 Bharadvaja Tila

22 Shasthi Tirtha (Mathura in Madhuvan of Braja)

23 Saradanga

24 (2) Simanta-dvipa

25 Bilva-paksa-vana (Bilvavan of Braja)

26 Isodyana (The Lord's Garden)

30 Kajira Sodhana (Visrama Sthala)

30 Shridhara Kutira (Shridharangana)

33 Suvarna Bihara

35  Shri Nrsimha Puri (Deva Palli)

36 The mercy of Shri Nrsimha to the author

41 Alakananda

41 Kasi-ksetra (Hari-hara-ksetra)

42 (3) Godruma-dvipa (Nandisvara of Braja)

44 The cowherd pastimes of Gauranga at Godruma

51 (4) Madhya-dvipa

52 Naimisa Forest (& the assembly of sages)

55 Brahmana Puskara

56 Uccha Hatta (Kuru-ksetra)

57 Midday sankirtana pastimes of Gauranga)

62 Pancha Veni

65 (5) Kola-dvipa (Bahulavan of Braja)

65 Varaha Ksetra

66 Kuliya Pahar

67 The school of Vidya Vacaspati

68 Vision of Shri Gauranga's sannyasi form

72 Samudragar (Ganga Sagar)

76 Champa-hatta (Khadiravan of Braja)

79 (6) Ritu-dvipa (Radha Kunda of Braja)

80 Balarama and Krishna's cowherding pastimes

85 Vidya-nagar

89 Gaura-sundara's pastimes of gaining knowledge

94 (7) Jahnu-dvipa (Bhadravan of Braja)

96 Bhisma Tila

97 Bhisma-deva appears and instructs the author

109 (8) Modadruma-dvipa (Bhandiravan of Braja)

112 The author's vision of Sita, Rama and Laksmana

117 Vaikunthapur

120 Arka Tila

121 The Sun-god appears to the author

124 Mahatpur (Kamyavan of Braja)

125 Topics of the Pandavas

129 Draupadi appears to the author

132 (9) Rudra-dvipa (same as Mount Kailasa)

135 The author meets the goddess called Nirvana

142 The author meets Lord Shiva

146 Shri Pulina (Rasa Mandala)

147 Meeting Ananga and Rupa Manjari, Lalita Sakhi

163 The dream breaks

166 Prayers

168 Benediction on the readers

Introduction

 

The Ishodyana at Shridham Mayapur

Thakura Bhaktivinoda composed three very important books regarding the transcendental realm of Sri NavadvTpa Dhama

 

(1) Shri Navadvipa Dhama Mahatmya (Parikrama Khanda)

(2) Shri Navadvipa Dhama Mahatmya (Pramana Khanda)

(3) Shri Navadvipa Bhava Taranga.

 

The first book is used by many devotees from different branches of the Gaudiya sampradiya to assist their performance of parikrama, or circumambulation of the holy places scattered over the 16 krosa (32 square miles) of this holy abode. The second book contains the scriptural evidence concerning the location and glorification of these holy places manifest in nine islands. And the third book (the present volume) is an astonishing and enchanting description of Shri Nava­dvipa Dhama as it appears to the bhava-siddha-nayana (eyes perfected in divine ecstatic emotion) when seen in the state bhakti-yoga-samadhi (absolute trance in devotional service). Although seemingly small in size (168 simple Bengali verses), the position of this work amongst the literatures of bhajana-giti (devotional songbooks) is very, very exalted. Upon reading it only once, a loving devotee will not be able to give it up — it will necessarily be cultivated with a melted heart again and again."

 

A specifically important feature of this book is that through his eyes of love in the state of bhava-samadhi, Bhaktivinoda has described the mysterious and cardinal place known as Isodyana, or "The Lord's Garden." Within this material world, there is no historical or geographical reference to such a spot. Therefore Prabhupada Srila Bhaktisiddhanta Sarasvafi Gosvami, who knows the inner intentions of his father Thakura Bhaktivinoda, and who was very expert in fulfilling his wishes, duly excavated this place and many others for the benefit of the world. On the bank of Prithu Kunda (near the hill of Ballala Dighi) Srlla Sarasvati Thakura manifested the lake known as Sri Radha Kunda, and upon its bank he reconstructed the Isodyana that was described by Sri Bhaktivinoda. This area, served by members of Bhaktisiddhanta Sarasvati's institution Sri Chaitanya Matha is also the site of the samadhi mandira (memorial tomb) of Paramahamsa Babaji Shrila Gaura Kishora Dasa GosvamT Maharaja, who is an eternal resident of this Isodyana. Quite appropriately, this Garden has been planted with numerous varieties of flora that are favorable to Krishna's service such as fruit trees, flowering vines, plus all kinds of exotic foliage.

 

Whoever sincerely reads the Navadvipa Bhava Taranga of Om Vishnupada Shri Shrila Bhaktivinoda Thakura takes into their heart his moods of eagerly desiring to worship the Lord in "The Lord's Garden." By the mercy of their spiritual master, and each according to their own capacity of spiritual qualification, the respective devotees advance in their understanding of the brilliant reality of this eternal Garden, which is yet invisible to mortal eyes.

 

The contrast between, material and spiritual vision is nicely illustrated by the Thakura in the following verses: One whose eyes are covered by material illusion sees only a small house situated here, plus some ordinary earth, water and a few articles. But if maya becomes merciful and lifts her covering, then one sees a grand spiritual dwelling.  (11)

 

Why should the fallen rascal souls of Kali-yuga, bound up tightly by material illusion, have the privilege of seeing all these eternal, fully spiritual and limitless treasures of the divine realm? Maya, has therefore hidden the Dhama by means of the erosive, ever-changing nature of the three rivers Gariga, Yamuna and Sarasvati. Thus the eyes of the materialist can see only a shadow of the real Mayapur.

 

The place called Isodyana is mentioned throughout the poetic verses of Navadvipa Bhava Taranga, specifically in verses 15, 26-29, 42, 70, 163, and 166. Thakura Bhaktivinoda, the best of the rupanuga bhaktas, has informed us of his confidential bhajana performed at this transcendental Garden in the following verses:

 

In the southern portion of Mayapur, on the bank of the river Ganga and very near its junction with the river Sarasvati, is the extensive grove called Isodyana (The Lord's Garden). May that Garden be the place of my eternal devotions.  (26)

 

In this Garden, my Lord Shri Shachinandana performs His midday pastimes along with His devotees. Seeing the brilliance of this grove, I am reminded of the area of Radha Kunda in Braja. May this scene be eternally visible to my eyes.  (27)

 

Huge trees and dark vines appear very dense. Among the foliage are various types of birds singing the transcendental qualities of Lord Gaura. There is a large lake and an extremely opulent temple glowing wim pure gold inlaid with diamonds as well as blue and yellow sapphires.  (28)

 

The materialists, with their eyes bewildered by the illusions of material sense perception, and who are envious of the Lord, can never see these groves. Rather, they see only a small piece of land covered with thorns, periodically thrown into utter disruption by the forceful flooding of the river Gariga.   (29)

 

Living in my private grove next to Isodyana (The Lord's Garden) I will worship the greatest treasure — the Divine Couple Shri Shri Radha and Krishna, Who are non-different from the moonlike Shri Gauranga.   (163)

 

Navadvipa Bhava Taranga
                                                                                      (only translation)
                                                                                      (with verses below) 

 

1 Which is the crest-jewel of all holy abodes, which is the sporting-ground of the sandhini potency, which measures sixteen krosa in circumference, which is manifest in nine islands, where the chit and ananda potencies reside, and w which is the sanctuary of all holy places, demigods, sages and scriptures - May the Dhama of Shri Navadvipa become visible to my eyes.

2 May my eyes behold the sixteen krosa of Vrindavan (within the circle of Mathura-mandala) as identical to Navadvipa (within the circle of Gauda-mandala).  These Dhamas are but two manifestations of one principle that is infinitely beginningless and purely spiritual, and which, only for reasons of differing pastimes of the Lord, has taken the form of two immaculate abodes.

3 By His inconceivable potency (acintya sakti) which is infinite and spiritual, the Lord has brought these two Dhamas into the material world in order to liberate the living entities dwelling there.  By the power of the mercy of this Shri Krishna,  may the souls bound in matter someday see these abodes of Vrindavan and Navadvipa.

4 Only by acquiring proper qualifications can all the senses of the living entities taste the spiritually variegated nectar of these holy Dhamas.  Since unqualified material senses are incapable of tasting this sweet nectar, those so unfortunately endowed scornfully deride these places again and again as being insignificant locations made only of dull matter.

5 The basis of qualification is the mercy of Krishna Himself and the mercy of His devotees.  Out of compassion for the living entities, the sadhus bestow this transcendental qualification unto other devotees by their own association.  One cannot attain this by following the paths of jnana (transcendental knowledge), karma (fruitive activities) or yoga (mystic exercises).  Only by means of sraddha (devotional faith), while strictly keeping the association of the saintly devotees of the Lord, can one be victorious over matter.

6 The very moment that the living entity gives up the entangling network of material illusions related to the senses, the eyes of the soul will behold the splendour of the spiritual Dhama.  Aha! Oh, when will I attain that state?  When will I see Shri Navadvipa Dhama, so far beyond the mirage of mundane existence?

7 Resembling an eight petalled lotus in shape, this abode is immaculately pure.  It is so cooling that it defeats the illumination of millions of moons.  It is so brilliant that it defeats the effulgence of millions of suns.  Sometimes that Dhama will appear before my eyes.

8 In the centre of eight islands that are like the eight petals of a lotus flower is the ninth and best island called Antar-dvipa, which is exceedingly beautiful.  In the middle of that island rests the yoga-pitha, or main meeting-place of the Lord and His associates, known as Mayapur.  Upon seeing this place, I shall experience profuse bliss.

9 The scriptures sing of a transcendental place called Brahmapur.  In that realm, Mayapur shines before one's eyes freed from illusion.  Identical with Shri Gokula in the forest of Mahavan of Braja, and vastly superior to all other places in creation, that place is where the Son of Sachi performs His eternal pastimes.

10 The abode of the gopas and gopis in Braja named Shri Gokula is the same as the abode of the brahmana families in Navadvipa Dhama.  In the centre of supremely purifying Mayapur is the radiant home of Jagannatha Misra.  This is the eternal residence of the Lord.

11 One whose eyes are covered by material illusion sees only a small house situated here, plus some ordinary earth, water and a few articles.  But if maya becomes merciful and lifts her covering, then one sees a grand spiritual dwelling.

12 Here Shri Gauranga is served by His eternal mother and father as well as by male and female servants, who are all incessantly maddened with ecstatic love.  Here both His wives, Laksmi-priya and Vishnu-priya, eternally serve the Lord's lotus feet.  He manifests in a wondrous form complete in the five features of Pancha Tattva.

13 The residences of Shri Nityananda Prabhu, Shri Advaita, Gadadhara and Shrivasa are shining here and there in different places throughout Mayapur.  Indeed, the homes of innumerable devotees are glowing in all four directions.  May such a Mayapur be merciful unto me.

14 To the south-west, the combined Ganga and Jamuna rivers praise their own good fortune as they flow in the form of a serpent for rendering service to Lord Gora, the jewel of the twice-born brahmanas.  Upon her banks are many different landing-steps for bathing (ghats) and also numerous temples, including the deities of Praudha Maya and Vriddha Shiva, as well as many groves and gardens.

15 In Mayapur there are countless homes of the brahmanas, plus wide avenues, courtyards, forests and temples of Lord Shiva.  Flowing in the south-east are the incessant currents of the Sarasvati river.  Upon her bank is the sacred area known as Isodyana, The Lord's Garden.

16 Why should the fallen rascals of Kali-yuga, bound up tightly by material illusion, have the privilege of seeing all these eternal, fully spiritual, limitless treasures of the divine realm?  Maya has therefore hidden the Dhama by means of the erosive, ever-changing nature of the three rivers Ganga, Yamuna and Sarasvati.  Thus the eyes of the materialist can see only a shadow of the real Mayapur.

17 By the mercy of Shri Nityananda, the holder of all spiritual powers, may that Mayapur be revealed unto my eyes imbued with proper reverence.  May I, this worthless fool, become truly fortunate to behold a vision of the household pastimes of Shri Gauranga that eternally take place in this land.

18 In the centre of the island called Antar-dvipa is the village of Mayapur, situated as the central whorl of the eight-petalled lotus.  That transcendental abode glows with a fair yellow aura, it is resplendent with networks of effulgences, and is supremely pure.  May this place always shimmer before my eyes.

19 Here and there are wooded groves, amongst which the lake called Prithu Sarovar, and many pastures for grazing the cows.  Oh how beautiful these places are to behold!  There are many water canals, partitioned grain fields, and wide main roads lined with bakula, kadamba, and many other types of large trees.

20 To the west of here, on the bank of the river Ganga, stands the town celebrated by the name of Ganga Nagar.  There is the house of Ganga Dasa, where my Lord Gauranga took His young brahmana friends and carried out their studies.

21 There also, one can see the lovely hill known as Bharadvaja Tila, where the great sage Bharadvaja worshipped Lord Gaura.  The sage ultimately attained ecstatic love for Lord Chaitanya and then wrote scriptural verses that bestowed the gift of devotional service unto many materialistic people.

22 North of Prithu Kunda is the town of Mathura and the holy place known as Shasthi Tirtha, which is within the exquisitely beautiful forest of Madhuvan (in Braja).  This is a very extensive area populated by many people.  May my eyes become purified by viewing this scene.

23 Further north is the enchanting place known as Sharadenga.  Here the leader of the Shabara race, out of fear of the demon name Rakta-bahu, secretly resides along with a deity of the Lord of Niladri (Jagannatha).  May I always behold this place with my very eyes.

24 North west of Mathura, I shall see the splendour of the island of Simanta-dvipa, whose border is the bank of the river Ganga.  There, the goddess Parvati Devi was distressed and gained relief by placing the dust from the lotus feet of Lord Gaura upon the part of her hair (simanta).

25 In the distance I will see the forest of Bilva trees (Bilvavan of Braja) where the four Kumara brothers remain in meditation on Lord Gaura.  And further in the distance I will see the land known as Sankarsana Ksetra where Nityananda Prabhu performs His pastimes.  This area is manifest to the learned devotees.

26 In the southern portion of Mayapur, on the bank of the river Ganga and very near its junction with the river Sarasvati, is the extensive grove called Isodyana (The Lord's Garden.  May that Garden be the place of my eternal devotions.

27 In this Garden, my Lord Shri Sachi-nandana performs the midday pastimes along with His devotees.  Seeing the brilliance of this grove, I shall be reminded of Radha Kunda in Braja.  May all these areas be eternally visible to my eyes.

28 Huge trees and dark vines appear very dense.  Among the foliage are various types of birds singing the transcendental glories of Lord Gaura.  There is a large lake and an extremely opulent temple glowing with pure gold inlaid with diamonds as well as blue and yellow sapphires.

29 The materialists, with their eyes bewildered by the illusions of material sense perception, and who are envious of the Lord, can never see these groves.  Rather, they see only a small piece of land covered with thorns, periodically thrown into utter disruption by the forceful flooding of the river.

30 In the centre of Madhuvan is the place called Visrama Sthala.  There is the cottage of the Lord's devotee named Shridhara and also a clear pond.  After rectifying the Kazi, the Lord of the three worlds came here with His followers and rested.

31 When will I shout "Ha Gauranga"

!" at this Visrama Sthala?  I will roll upon the ground and cry in solitude.  Overwhelmed with the emotions of ecstatic love, will I ever see the beautiful Shri Gauranga-sundara drinking water from Shridhara's iron pot.

32 And when, by the power of great fortune, will my eyes behold the young Son of Sachi in the midst of a rousing kirtan along with Nityananda, Advaita, Gadadhara and Shrivasa, dancing and begging for ecstatic love at the house of Shridhara?

33 Looking east from there I shall see Sivarna Bihar, the site of King Suvarna Sena's incomparably majestic palace.  This is where the moonlike Lord Shri Gaura-chandra dances along with His associates in an enchanting golden form.

34 When will I wander throughout Suvarna Bihar alone or in the company of other devotees, weeping and sobbing piteously with a choked voice?  At the lotus feet of Gauranga I will beg for a speck of service to the Divine Couple, and then offer my very life unto the shelter of Shri Radha's lotus feet.

35 South east of there is Nrsimha Puri.  When will I see the pure transcendental sweetness of this place, also called Deva-palli?  I will roll about on the ground in ecstatic love while visiting this residence of Lord Nrsimha.  Sincerely begging for His grace without a trace of duplicity in my heart, I will attain Krishna-prema.

36 Within my sinful heart the six enemies headed by lust perpetually reside, as well as duplicity, the desire for fame, plus sheer cunning.  At the lotus feet of Lord Nrsimha, I hope that He will mercifully purify my heart and give me the desire to serve Lord Krishna.

37 Weeping, I will beg at the lotus feet of Lord Nrsimha for the benediction of worshipping Radha and Krishna in Navadvipa, perfectly safe and free from all difficulties.  When will this Lord Hari, whose terrible form strikes fear into fear itself, ever become pleased and show Me His mercy?

38 Even though Lord Nrsimha is terrifying toward the sinful souls He offers great auspiciousness unto the devotees of Lord Krishna headed by Prahlada Maharaja.  When will He be pleased to speak words of compassion unto me, a worthless fool, and thereby make me fearless?

39 He will say, "Dear child! Sit down freely and live happily here in Shri Gauranga Dhama.  May you nicely worship the Divine Couple and may you develop loving attachment for Their holy names.  By the mercy of My devotees, all obstacles are cast far away.  with a purified heart, just perform the worship of Radha and Krishna, for such worship overflows with sweet nectar."

40 Saying this, will that Lord delightedly place His own divine lotus feet upon my head?  Suddenly I will experience sublime love for the Divine Couple Radha-Krishna and undergo the ecstatic transformations called sattvika.  Falling on the ground, I will roll about by the door of Shri Nrsimha's temple.

41 To the west of this flows the Gandaka river, which is past the Alakananda river and Kasi Ksetra.  I shall then see Godruma Ksetra, corresponding to the place in Braja where King Indra's surabhi cow worshipped Lord Krishna.

42 Within the entire three worlds there is no place comparable to Godruma.  It is the forest in which the great sage Markandeya received the mercy of Lord Gaura.  Just as Isodyana and Radha Kunda lie close to the bank of the river Ganga, similarly Godruma lies just as close to the bank of the river Sarasvati.

43 O my dear mind! Just worship, just worship the forest of Godruma!  By this you will very soon behold the transcendental treasure of Lord Gaura's pastimes.  Seeing the vision of these pastimes, you will easily attain the eternally sportive play of Radha and Krishna.  Only this will fulfil all your desires.

44 Godruma corresponds to the city of Nanda Maharaja in Braja known as Shri Nandisvara, which is the residence of the cowherd folk.  Here Shri Gauranga performs various pastimes.  After having a snack of milk products at a cowherd's house in the forenoon period, Nimai goes in the company of His gopa friends and tends the cows in the pasturelands.

45 The cowherd boys would say, "O brother, you are a gopala! Dressing like a brahmana boy does not suit you at all!  Come on, I'll carry you on my shoulders and we'll go herd the cows.  Let's head toward your mother's house in Mayapur.

46 One gopa would show great affection and give Him curds mixed with condensed milk, and another gopa would become agitated with love just by seeing the wonderfully  beautiful form of the Lord.  Yet another gopa would place fruits and flowers in His hand saying, "O brother! Please come to my house every day!"

47 "You are the worshipable deity for the brahmanas, but You are also the very purpose of life for us gopas.  We cannot possibly forsake you - you are the only object of our meditation and consciousness.  Just see the cows!  On sighting you, they begin mooing and give up eating grass, even forgetting about their own calves!"

48 "Since it is now getting late, you should go home to your father's house and tomorrow we'll meet again at this place.  I'll save some yoghurt, curds and condensed milk for you - but if you come late, I'll be very upset!"

49 In this way, Shri Gaura and Nitai play with the cowherd boys from day to day in the divine Godruma forest.  If there is enough time, Gaura-Bhagavan again bathes in the river Ganga before proceeding home to Shri Sachi.

50 Will such a day ever be mine?  When will see the pure love-laden Godruma pastimes performed by the Lord in the mood of a cowherd boy playing with His cowherd friends?  With a mind fixed in the longing to serve the Lord, I will reside at my house in Godruma.

51 South of Godruma lies the enchanting island of Madhya-dvipa.  It is very beautiful to behold, being filled with a radiant series of wonderful forests.  There, during the midday period of His eternal pastimes, Prabhu takes His devotees along and comes to visit the seven rishis.

52 There on the bank of the river Gomati is Naimisa forest, where the assembly of rishis are listening to recitations of the Gaura Bhagavat.  In order to hear these narratives about Lord Gaura, Shiva and the other demigods quickly mount Brahma's swan-carrier and make haste to come.

53 When will I wander and wander throughout that forest and behold the wonderful vision of this assembly of sages hearing the Gaura Purana by the bank of the Gomati river?  On the day of ekadashi during the most auspicious month of Kartika, I will listen to those stories of Chaitanya-katha.

54 When will the audience of rishis headed by Saunaka show their mercy by grasping both my hands and putting the dust of their feet upon my head?  I will exclaim, "O residents of Navadvipa, let us attentively drink the nectar of Shri Gauranga-katha in this forest!"

55 South of there lies Brahmana Puskara.  This area is the same as the holy place named Shri Puskara Tirtha, and it was visited by the best of the brahmanas named Diva Dasa.  Worshipping the lotus feet of Lord Gauranga at that place, Vipra Diva Dasa was consoled upon beholding a vision of the Lord's beautiful golden form.

56 Further south is Uccha Hatta, non different from Kuru-ksetra of Brahmavarta, which is s place of pilgrimage for the three worlds.  Here all the demigods reside, continuously performing Gaura-sankirtan.  Sometimes the present day residents of this area can hear that music.

57 During the midday period of His eternal pastimes, Lord Shri Gauranga and His associates stroll throughout all these forests, overcome with madness of divine love.  While the devotees give hints of Krishna's confidential pastimes, Gauranga sings and dances and tastes the sweet ecstatic emotions of Shri Radha.

58 When will I, alone or in the company of devotees, float in the waves billowing on the ocean of love for Lord Chaitanya?  Behaving with utmost humility, I will wander around in the various forests of Madhya-dvipa during the midday period and contemplate the ecstatic emotional states felt by the Lord in those same places.

59 When will the devotees who are residents of Madhya-dvipa be merciful and show me - "Oh look! Here is our Lord, Gauranga-Shri Hari!  On the bank of Brahma Kunda within the town of Brahma Nagar He is dancing and chanting with His associates in a grand kirtana."

60 When will I see that astounding form of Gora with beautiful complexion like pure gold, wearing a garland of forest flowers, with two long arms, and booming in a loud voice, "O brothers!  All of you please chant the holy name in unison!"

61 At that moment, all the devotees headed by Shrivasa will shout "Hari! Hari!" and begin performing sankirtan.  Someone will exclaim, "Chant the name of Gaurahari, dear brother!  Without Gaura we cannot attain the service of Radha and Krishna!"

62 Near Uccha Hatta is the place known as Pancha Veni ("five streams").  It is considered a holy pilgrimage spot by the demigods, who come here on vacation.  At this place the three streams of the river Ganga (Bhagarathi, Bhogavati and Alakananda) plus the Jamuna and Sarasvati rivers all join together, desiring to perform service to Lord Gaura.

63 Here Gaurahari and His associates take bath, thereby purifying the tirtha from all the sins left by the people of Kali-yuga.  Vedavyasa and the assembly of rishis recognise that in all these fourteen worlds there is no other place that can compare with Pancha Veni.

64 When will I bathe in the waters of the Pancha Veni and thereby remember the lotus feet of Shri Gauranga?  Filling the palms of my hands with the very water that has washed the feet of Gaura and drinking my fill, becoming madly intoxicated by topics about Lord Gaura - when will I be so blessed?

65 Across the Ganga River from Pancha Veni is the enchanting island called Kola-dvipa, where the Lord appeared to His devotee Murari Gupta in the forms of a boar.  All the scriptures call this place Varaha Ksetra.  Rarely attained even by the demigods, this is a purely spiritual realm pervaded with transcendental bliss.

66 Famous throughout the entire universe is the town of Kuliya Pahar, by all means the topmost place of Shri Gauranga's pastimes.  When Shri Krishna Chaitanya attempted a journey to Vrindavan immediately after taking sannyasa, He was tricked (by Nityananda Prabhu) and instead came to this town in the district of Nadiya.

67 At this place is the school of Vidya Vacaspati, the popular son of Visrada.  Who did not know him?  Being the unalloyed servant of the Lord by the power of his pure devotion he attracted his own Prabhu once while taking bath in the Ganga.

68 When will I stand still on this bank of the Ganga by the door of Vidya Vacaspati's school and view the opulence of the spiritual kingdom?  After a few  moments will the Lord, who is king among sannyasis, suddenly appear up in the palace before me very eyes?

69 Seeing the golden effulgence of the Lord in the form of a sannyasi, I will fall to the earth in great anxiety.  I will feel just as the gopis did upon seeing Krishna in Dvaraka dressed like a royal prince; thus they cried while remembering His sweet and simple cowherd pastimes on the bank of the Jamuna.

70 I long to take the moonlike Gaura-chandra back to Mayapur where He is dressed like a young boy and His divine limbs are radiant wit ornaments, where His hair is long and curly and Hid dhoti folded thrice, where He performs pastimes with His devotees in His own Garden named Isodyana.

71 Of course, this sannyasi is my Lord and I am just His servant.  These different appearances that the Lord assumes are but some of His unlimited pastimes.  Still, my heart longs to take the Lord back to the temple of Shrivasa Pandita on the bank of Prithu Kunda!

72 A little further on from here I see the holy place called Shri Samudragar, the purifier of the whole universe.  This is where Bhima had fought with King Samudra Sena and received a personal audience with the Lord, Who is the friend of the fallen and Who acknowledges His pure devotees.

73 Also, the ocean personally comes upstream to this spot by taking shelter of the river Ganga.  Seeing the pastimes of Navadvipa Dhama, the ocean is astounded with divine ecstatic love.  In this way, the splendrous holy place known as Shri Ganga Sigara eternally shines near the town of Navadvipa.  This tirtha is seen both by the demigods and the demons alike.

74 Only the most fortunate souls can see this island of Kola-dvipa, the abode of supreme bliss, which is non different from the forest of Shri Bahulavan in Braja.  Shri Sachi-kumara regularly brings His associates here, and deeply absorbed in the ecstasy of kirtan He dances again and again.

75 O Kola-dvipa! Please be merciful to this worthless person and give me the benediction of living in Navadvipa among the devotees!  Kindly grant me the right to the treasure of the pastimes of Shri Gauranga!  In life or in death, Prabhu Gauranga is my Lord!

76 In the northern part of Kola-dvipa is the village called Champa Hatta, which perpetually shines beautifully within Navadvipa Dhama.  This Champa Hatta is a great holy place and is quite an enchanting village.  It is where the poet Jayadeva worships the moonlike Gaura.

77 Here, in the home of Vani-natha, the Son of Sachi performed the congregational chanting of the holy names in the company of His associates.  Thus there was a great, great festival in which Lord Gauranga displayed the spiritual opulence of His own ecstatic love.

78 In this village of Champa Hatta is also a forest of champaka trees, from which the gopi names Champaka-lata regularly gathers flowers (for making Radha and Krishna's garlands).  This village in Navadvipa is non-different from the forest of Khadiravan in Braja, where Krishna and Balarama like to take rest.

79 The island called Ritu-dvipa is very enchanting, being covered with numerous kinds of forests.  It is where all the seasons headed by Spring are eternally engaged in service to Lord Gaura.  The very land relieves all troubles, for it is the abode of transcendental bliss.  This area is the same as Radha Kunda in Braja.

80 Sometimes during the wild sporting of sankirtan at this place and singing the glories of Lord Krishna, Shri Gauranga remembers Krishna's pastimes of tending the cows.  Thus he loudly and repeatedly calls out the names of the cows: "O Syamali! O Dhavali! Then calling for His cowherd boyfriends Shridama and Subala, He breaks down and cries in great sorrow.

81 When will I wander about the island of Ritu-dvipa, seeing the beauty of the forest and remembering these pastimes of the Lord?  Suddenly I will catch a glimpse of the pastimes being performed at Radha Kunda and become completely stunned by such a wonderful vision.

82 Here on the bank of the Manasa Ganga river, Balarama and Krishna along with Their cowherd boyfriends named Dama, Bala, and Mahabala head countless calves to secluded forests.  While sporting numerous pastimes and playing tricks, all the boys sing the glories of Krishna.

83 The cowherd boys then sit down and engage in various types of funny conversations.  Meanwhile, the calves keep grazing and grazing until they wander off to distant woods.  Losing sight of them, all the boys become alarmed, but at the sound of Krishna's flute the calves immediately come running back.

84 While I am watching and watching this pastime with full attention, suddenly the scene vanishes and I will fall to the ground unconscious...

...Regaining my awareness after some time, I shall rise up and then continue wandering slowly and sadly throughout the forest.

85 "O Gauranga, O Krishna-chandra, O Oceans of mercy!  You are the wealth for the wretched and poor, and I am the lowest rascal!"  Saying this while weeping and sobbing continuously, I will move onwards.  Then suddenly I will behold the town of Vidya Nagar.

86 This place is the abode of the four Vedas and the sixty-four branches of knowledge.  Vidya Nagar is without a doubt the central seat of Sarasvati, the goddess of learning.  Taking shelter of this putha, Lord Brahma, Shiva and the rishis have revealed all types of knowledge to the material world.

87 Knowing that the Lord would sport His education pastimes here, the teacher of the demigods named Brihaspati gave up his abode in the heavenly planets and took the form of Vasudeva Sarvabhauma.  Here at Vidya Nagar he taught all types of knowledge according to various processes.

88 Whoever lives at Vidya Nagar ("the town of knowledge") and sings the glories of Gaura becomes a fortunate teacher and will never know grief.  Whoever takes darshan of the area of Vidya Nagar and worships Lord Gaura (The nectar-producing Moon) will be freed from all ignorance.

89 Will I ever see that beautiful Shri Gaura-sundara as He goes to Vidya Nagar out of His affinity for gaining knowledge?  I will see Him chastising Devananda Mahasaya with strong words for committing an offense into Shrivasa Pandita.  Thus the merciful Lord always takes the side of His devotee and defends him.

90 Even Ananta Shesha cannot understand anything about the pastimes of my Lord - when He will become excited by a particular action, what He meditates on while sitting still, why He gives up His kirtan to chastise the students (who criticised him for chanting "gopi, gopi") nor how much happiness He feels by defeating His teachers.

91 Whatever the Lord does is a cause of bliss.  The Lord is completely independent and I am simply His humble servant.  My tiny intelligence is naturally limited, and so I have no power whatsoever to judge His actions.

92 All the inhabitants of Navadvipa who act as the Lord's teachers are nourishes of His eternal pastimes; therefore they are worthy of my respects.  All of you - please show your compassion to me, a fallen and destitute person! Kindly bestow upon me the qualification for chanting nama-sankirtana.

93 To the tirtha of Vidya Nagar I make this request - I pray that the ignorance which hides the truth of Lord Gaura's pastimes may never cover my mind.  With that veil lifted, may I always transcend and live far beyond the realm of maya's illusion.

94 North of Vidya Nagar shines the island of Jahnu-dvipa, where the forest hermitage of the ascetic Janu Muni is visible to all moving and non-moving beings.  Here the best of munis drink some water from the river Ganga and the river then appeared as his daughter named Jahnavi.

95 Here are Jahnu Muni's hermitage, Krishna's devotee named Bhisma learned Bhagavata Dharma relating to Lord Trivikrama.  Jahnu Himself took to worshipping the Lord in a manner free from duplicity and easily attained the lotus feet of Shri Krishna Chaitanya.

96 This island of Jahnu-dvipa is non different from the forest of Bhadravan in Braja.  When will that spotless divine forest be visible to my eyes?  Within that forest is the hill known as Bhisma Tila.  On top of that hill I shall stay and perform my worship of the Lord.

97 In the evening Bhisma-deva with a pleased mind will appear before me in his pure spiritual body - his complexion blackish like Krishna's holding Tulasi beads in his hand and marked with twelve tilaka marks on his body, he is overflowing with the bliss of constantly chanting the Lord's holy names.

98 He will say to me, "Listen, O newcomer to Navadvipa! Today my words are praising the glories of Lord Gauranga.  Long ago, during the battle of Kuru-ksetra, I was struck down and fatally wounded.  While dying I was able to behold the form of the moonlike Shri Krishna-chandra with fixed attention."

99 "At the time of my death, Lord Krishna told me, 'Formerly you had darshan of Navadvipa, and by that pious activity you have gained Gauranga's mercy.  Thus you have now become the eternal resident of Navadvipa.

100 (Bhisma continues) "therefore, I also ask you to please give up all other desires, live in Navadvipa and worship Gaurahari.  You need no longer fear the bondage of material sense objects, for you will definitely attain the service of Gauranga's lotus feet."

101 "By the desire of the Lord, the liberated souls can see at all times the pastimes of Krishna and the pastimes of Gaura in this Dhama.  Here is the complete absence of the conditioned soul's afflictions such as lamentation, fear, death, all causes of disturbance, as well as desires to be inimical to the Lord."

102 "The pure devotees are intoxicated by drinking the wine of servitude to Lord Krishna, and they are all immersed in the ocean of happiness while performing their respective forms of worship.  They do not know the pains of the material world, nor do they experience the difficulty of any wants because everyone is situated in their pure spiritual bodies and possess only perfect desires."

103 "The Supreme Lord has multitudes of servants who are limitless in number.  His devoted associates come from two main categories - the nitya mukta or eternally liberated souls, and the baddha-mukta or liberated souls coming from the material world as former conditioned souls.  In these very forests of Navadvipa Dhama, the Lord performs His eternal pastimes along with each of these devotees according to their own respective emotional mood."

104 "This transcendental abode is unlimited, with no presence of dull matter whatsoever.  Here, only the spiritually conscious energy is in control as the predominating goddess.  Everything and everyone here is in perfect accord as followers of the Lord, including place, time, actions, and the bodies of the living entities.  all these things are harmoniously situated far beyond the illusory energy - this truth is definitely absolute."

105 "According to the Lord's desire, as long as we do not give up the material body, then for that long we will not perceive the actual ecstatic mood of this Dhama in its complete form.  That is because your intelligence refuses to give up its habitual attachment to material designations."

106 "According to the Lord's desire, when you receive a spiritual body then your progressive advancement here is unobstructed.  The veil of illusion generated by the material energy will retreat far away, and you will obtain unlimited bliss in this eternal spiritual realm."

107 "O brother! As long as you have this material body, then very carefully remain always fixed in the principles of devotion.  Service to the devotees, chanting the holy name of Krishna and worship of the Divine Couple Shri Shri Radha and Krishna should be performed diligently at all times while remaining aloof from temptations of sense gratification.

108 "By the power of the mercy of the Dhama, the mercy of the holy name and the mercy of the devotees, expertly keep undesirable association far away.  Very soon you will attain residence in the eternal abode, where pure devotional service to the Divine Couple will become manifest by direct revelation.

109 Hearing these instructions of Bhisma-deva, I will fall down at his feet like a rod and offer obeisances with all my limbs.  Giving me his blessings, he will then disappear.  Weeping and weeping, I will proceed to the forest on the island of Modadruma-dvipa.

110 This island of Modadruma is non different from the forest of Shri Bhandiravan in Braja.  All the animals and birds are fully spiritual entities having the nature of pure goodness.  In the branches of the trees sit cuckoos who incessantly sing the glories of Lord Gauranga, Sita and Rama.

111 Countless banyan trees spread out their shade-giving branches splendrously here in Bhandiravan and block out the rays of the sun.  When will this wonderfully shady place, where Balarama and Krishna displayed their pastimes to the world, ever be visible to my eyes?

112 Wandering and wandering about, observing the glory of the forest, I will suddenly behold the cottage of Lord Shri Rama.  Then will I see Rama Himself, the colour of fresh durva grass, dressed like a brahmacari and sitting in one place along with Laksmana and Sita.

113 Seeing Lord Ramachandra's beautiful form within that forest, I will swoon on the spot.  My entire body overwhelmed with ecstatic love, I will remain stunned and speechless as I fill both my eyes that are heartily drinking the beauty of His form.

114 Being merciful, Laksmana will come forward slowly, set down some fruit and place his feet upon my hear.  He will say, "My dear child, please eat this fruit.  Since we are living here in the forest, this is all we have to offer our guests.

115 Just as he says this, the vision of this pastime will dissolve.  Weeping and weeping, I will eat at the fruit.  Oh, will I ever again see the figure of Rama, green as fresh durva grass?  In my heart, I will meditate on that inconceivably beautiful form.

116 Aha! Oh, my heart weeps without end to leave this forest of Bhandiravan, the abode of transcendental desire-fulfilling gems!  In this place Balarama and Krishna, on the pretext of herding cows, perform so many wonderful pastimes.  In this same place, Lord Gora performs manifold pastimes, becoming madly intoxicated with the sound of kirtan in the company of His friends.

117 Then slowly I shall proceed to the town of Vaikunthapur, within the forest called Nihsreyasa.  This place is resplendent with profuse spiritual grandeur.  Here I will see Paravyoma-natha, the Lord of the spiritual sky, being worshipped by all the demigods.  He eternally resides in this realm along with His three energies (Lila, Bhu and Shri).

118 As much as my Shri Krishna is endowed with utmost sweetness (madhurya), similarly the Lord of Vaikuntha is endowed with absolute opulence and grandeur (aisvarya).  Lord Krishna as Vrajendra-nandana never gives up this same opulence, however, but such aspects of His spiritual grandeur are not noticed by His pure devotees.

119 The Lord of all creation was very merciful to Narada Muni and satisfied Narada by hiding His divine opulence and transforming Himself into the form of Gauranga.  Seeing that very figure of Lord Gauranga, I will be plunged into the ocean of bliss while dancing wildly and crying in a loud voice.

120 Crossing over the river Viraja and bypassing the town of Brahmani Nagar, I will climb on top of the hill called Arka Tila(The hill of the sun god).  sitting there in solitude and worshipping Lord Gaurahari, I will become intoxicated with sweet nectar-mellow of the holy name by singing it with great relish.

121 Arka-deva, the sun god, will mercifully appear to me - with red-hued complexion, long arms, wearing pinkish cloth and Tulasi beads, with sandalwood paste spread over all his limbs, the name of Gaurahari constantly on his tongue, and tears flowing from his eyes.

122 He will speak to me, "Dear child, I have appeared before you because you are the devotee of Gauranga.  We demigods, although powerful directors of material affairs, are also servants of Gauranga's lotus feet.  In my mind, I simply aspire to be the servant of the servant of Gaura."

123 "By my blessings, you will get Krishna-bhakti, and you will have the spiritual strength to live in the Dhama and sing the Lord's pure holy name.  But please come here from time to time, singing the nectar-smeared name of Krishna for my satisfaction."

124 Falling down like a rod to offer obeisances at Surya-deva's feet, I will then proceed onward to the town of Mahatpur.  This Mahatpur is non different from the forest of Kamyavan, a place of Krishna's pastimes in Braja.  Here the devotees of Lord Gaura raise a tumultuous sound in chanting the name and glories of Shri Krishna.

125 In this forest, the five brothers headed by Yudisthira (the Pandavas) lived in exile for some time with their wife Draupadi.  They invited Shrila Vyasadeva here and listened to him recite the Gaura Purana.  Remaining in seclusion, they performed intensive worship of Shri Gaurahari.

126 Even now in this forest of Kamyavan, devotees can see the assembly of Yudisthira and the same named Bhauma, Shuka, Devala, Chavan and Garga Muni.  Sitting at the base of a tree, they are all weeping as they hear the stories of Lord Gaura.

127 When will I go to that learned assembly?  Bowing down to the sages from afar, I will then come closer and join them.  Hearing from the very mouth of Vyasadeva the amazing stories of Gaura delivering the atheists, I will breathe a heavy sigh in ecstatic love.

128 After some time, seeing the assembly vanish, I will shout the name of Gauranga, cry bitterly and roll about on the earth.  Feeling hunger during the second quarter of the day, I shall go and pick forest-fruits to eat.

129 Just then Draupadi, the wife of the Pandavas, will suddenly appear and approach me carrying cooked greens and rice.  She will address me, "Dear child, please take this offering of mine.  It is two or four handfuls of rice prasad that have been offered to Gauranga."

130 Offering Draupadi my full obeisance's, I will feel most worthless as I extend my hand and accept the greens and rice.  The prasad remnants of Lord Gauranga are most astonishing and by honouring them my tongue will become fortunate.

131 Whoever gets the mercy of such maha-prasad certainly obtains pure devotional service to Lord Krishna.  May that mercy eternally be mine, which will enable me to easily give up this world of limitless material illusion.

132 After having taken the maha-prasad given me by Draupadi, when will I arrive on the island of Rudra-dvipa?  Splendrously present within the forest of Navadvipa, this place is the same as Mount Kailasa, the abode of Lord Shiva.  The smallest fraction of this mountain's effulgence shines brightly throughout the entire three worlds.

133 This place is where the eleven Rudras of mixed blue and red complexion dance wildly and become stunned with love of Gaura.  Here the sage Durvasa Muni made his hermitage, gave up his mistaken practice of impersonal yoga and began worshipping Lord Gauranga's lotus feet.

134 The great sages named Astavakra, Dattatreya and many other yogis along with the five-faced Shiva, all gave up the philosophy of impersonalism and instead engaged themselves in meditation on the lotus feet of Shri Krishna Chaitanya.  Becoming detached from all forms of liberation, they especially rejected the desire to merge in the all-pervading light of the brahman effulgence.

135 Sometime I will wander and wander throughout the forest of Rudravan and come to the place called Medra-sthala.  Sitting there, I will meditate on the lotus feet of Lord Gaura.  Then I will behold a supreme beautiful goddess appearing nearby.

136 Acknowledging the presence of this forest-goddess, I will respectfully bow down to her.  Getting up, I will ask, "Please tell me, mother - what is your name?"  With tears in her eyes, the goddess will sadly reply, "Listen, dear child, my sorrow is impossible to describe."

137 "There are five of us who are daughters of the five kinds of jnana (transcendental knowledge).  We are the five types of liberation - please listen to our names: Salokya, Samipya, Sarsti, Sayuja and Nirvana.  I have been given the name Nirvana, for I am the form of liberation involving total annihilation of the soul.

138 "My four sisters have gone off to Vaikunthapur, leaving me behind.  Thus left alone, I have become bewildered.  By the mercy of Lord Shiva, Dattatreya and many other sages were endeavouring to attain me for some time.

139 "But now even those sages have rejected me and are living somewhere in Rudra-dvipa.  All the people are singing of this incident.  Uselessly I have been searching for the rishis and still cannot locate them anywhere!  Oh when will I find them again?"

140 "Shri Gauranga Prabhu has delivered everyone, yet still He remains merciless only to me.  Therefore I will find a place right now in which to give up my life and all people shall know that place to be called Nidaya (merciless).

141 Just by hearing the very name of Sayujya, the liberation of merging impersonally with the Lord, my heart will tremble as if I had heard the name of the witch Putana.  Trembling in great fear I will cover my eyes and drop to the ground on the spot.  Then upon feeling the touch of some great soul, I will look up.

142 I will rise and see before me the figure of Lord Shiva, dancing wildly while exclaiming "baum! baum!' He will sing, "O Shri Sachi-nandana! O most merciful one!  Please give Your causeless mercy to all living entities and drive away their fears!"

143 I will fall at the feet of Maha-deva, the Lord of the demigods, and pray at his feet for my own purification.  Being merciful, the Lord of the universe Visvesvara will place his feet upon my head and impart to me the essence of instruction.

144 He will say, "Oh, listen! Devotional service to Lord Krishna is the essence of life, whereas all endeavours for jnana, karma, mukti, and yoga are totally useless.  By my mercy you will conquer maya and very quickly attain the shade of the lotus feet of Lord Gaura."

145 "To the south, just see the place called Shri Pulina, which is so enchanting.  That is the abode of Vrindavan Dhama within Navadvipa.  Go there and personally witness Krishna's pastimes.  Very soon you will attain the divine lotus feet of Shri Radhika."

146 After giving me these instructions, Lord Shambhu will disappear.  Bowing down, I will then move on, crying and crying all the while.  After arriving and viewing the divine realm of Shri Pulina for some time, I will fall to the earth and roll about, losing consciousness...

147 ...During that unconscious state of samadhi, in a divine vision of my own personal revelation, a wondrous figure will appear performing her constitutional service.  Then I will recognise that it is I, the maidservant named Kamala Manjari, an eternal assistant of Ananga Manjari.

148 Shri Ananga Manjari is the goddess of my heart.  Hopefully, she will show great mercy and introduce me to our own group-leader (Shri Lalita Sakhi).  Then she will give me the service of preparing celestial camphor and reveal to me the confidential pastimes of the Divine Pair.

149 We will go near Shri Pulina and see the Rasa Mandala, the spotlessly pure circular arena where Gopendra-nandana Shri Krishna, surrounded by a hundred million gopis, enjoys the pastime of dancing with Shri Radhika, the predominating Goddess of the great dance.  Thus He is stealing the hearts of all created beings.

150 The sheer splendour of such artistically amorous dancing does not exist anywhere within the three worlds!  By great fortune, whoever is able to see it becomes deeply plunged into it that very moment.  By the power of such fortune, if someone actually attains the trance of viewing this divine dance in their own samadhi, they will never be able to give up the pure joy of that astounding sight!

151 I will not be able to describe the magnificence of that sight to behold!  I will lock it in my heart and perpetually gaze upon it.  Living in my own grove, while cultivating that vision within my heart, I will constantly render devotional service under the direction of the sakhis.

152 Ananga Manjari Sakhi, the younger sister of Shri Radhika, will show great mercy and personally escort me around the Dhama.  To the west of the Rasa Mandala we shall visit Shri Dhira Samira (where the gentle breeze blows), and a little further off see the huge banyan tree called Vamsi Vata and the wide bank of the divine river Jamuna.

153 Being questioned by Shri Rupa Manjari, my mistress Ananga Manjari will reply, "This new dasi will be engaged in Lalita Sakhi's service.  Her name is Kamala Manjari, and she is very devoted to Shri Gauranga.  Please be merciful now and give her entrance into the flow of spontaneous devotional service to our Lordships.

154 Hearing this statement of my mistress, Shri Rupa Manjari will lightly touch my body with her hand of mercy.  Her touch will suddenly and deeply impart to me the sublime spiritual emotion of spontaneous loving devotion and the intense desire to perform rupanuga bhajan, worship that follows in her own footsteps.

155 My complexion is like lightning, my dress sparkles with patterns like the midnight stars, I am adorned with various ornaments, and with a camphor tray in my hand I shall fall flat at Shri Rupa Manjari's feet and beg her for the exclusive shelter of Shri Radha's lotus feet.

156 Shri Rupa Manjari and Shri Ananga Manjari will then take me to the private grove of the most charming Lalita Sakhi, the mistress of Svananda-sukhada-kunja, who is sitting inside perpetually thinking about her service rendered to the divine lotus feet of Radha.

157 I shall fall flat and offer obeisances at Lalita's feet and she will ask Ananga Manjari to explain my identity.  Ananga Manjari will reply, "This person is an inhabitant of Navadvipa who begs to become your maidservant and thereby serve the Divine Couple."

158 At this, Lalita will become very pleased and say to Ananga Manjari (the personified potency of fresh feminine youth), "Listen, beloved sprout!  Give her a dwelling beside your own grove.  Keep her there and attentively arrange her desired service."

159 "At the time of performing your own service take her along and gradually she will receive the mercy of Shri Radha.  Without the mercy of Radha, have we ever seen anyone attain the service of the Divine Couple?"

160 Hearing Lalita's words, Ananga Manjari will give me a residence next to her own grove, making me her own maidservant.  At the time of going to serve the Divine Couple, she will be very affectionate and graciously allow me to accompany her as a friend.

161 Performing my own duties, I shall catch a glimpse of the beautiful Divine Couple in the distance.  And then, perhaps Shrimati Radharani Herself will give me a direct order, show me Her personal mercy, and give me the shade of Her own lotus feet.

162 I will perpetually remain absorbed in performing that service, and gradually I will become skilful in its execution.  By my expertise, I shall please Radha and Govinda.  As a reward for my services, I will from times to time receive prasad ornaments that They had previously worn...

163 ...My dream suddenly breaks and I shall softly weep and weep.  Gazing back at Shri Pulina, I will cross the river Bhagirathi.  Living in my private grove next to Isodyana (The Lord's Garden) I will worship the greatest treasure - the Divine Couple Shri Shri Radha and Krishna, Who are non different from the moonlike Shri Gauranga.

164 I will worship Radha and Govinda while staying fixed in my own vows, and shall perpetually gaze upon Radha Kunda and Vrindavan.  Remembering the feet of Ananga Manjari Sakhi, and remaining immersed in the bliss attained by my particular services performed for Their Lordships, I will thereby drown in pure ecstatic prema.

165 This Bhaktivinoda, the servant of the servants of Lord Shri Krishna Chaitanya, is begging for residence in Navadvipa Dhama.  I am eager for the feet of Rupa Gosvami and Raghunatha Gosvami (Rupa Manjari and Rati Manjari), and from them I anxiously beg to achieve my own desired perfect spiritual body and service.

166 O residents of Navadvipa, Vrindavan and Jagannatha Puri! Please establish me eternally in Isodyana, the abode of the Lord!  That is certainly within my power, for this is also your abode.  As my position is simply as a servant, only on the pretext of somehow assisting you in your service to Their Lordships will I be able to obtain residence in the Dhama.

167 O Navadvipa Dhama, please shower me with your mercy!  Without your favour, how can anyone attain residence in the Lord's holy abode?  Please do not consider whether I am qualified or not.  I am simply clinging to the instructions of Jahnava Ma and Nityananda Prabhu as the essence of my life.

168 Whoever reads this Bhava Taranga with devotional faith will experience the nectar of the sportive pastimes of Gauranga arising in their minds.  Shri Svarupa Damodara will certainly show them mercy, accepting them as personal associates in the spiritual Dhama while giving the shade of his own feet.

 

Thus ends Navadvipa Bhava Taranga by Thakura Bhaktivinoda

 

 

Navadvipa Bhava Taranga
(with verses)
(Spelling mistakes are being corrected)

 

sarva-dhama-shiromani sandhini-vilasa

shola-krosa navadvipa chid-ananda-vasa

sarva-tirtha-deva-rsi-shrutira vishrama

sphuruka nayane mama navadvipa-dhama  (1)

 

Which is the crest-jewel of all holy abodes, which is the sporting-ground of the sandini potency, which measures sixteen krosa in circumference, which is manifest in nine islands, where the chit and ananda potencies reside, and which is the sanctuary of all holy places, demigods, sages and scriptures - May the Dhama of Sri Navadvipa become visible to my eyes.

 

mathura mandale sola-krosha vrindavana

gaude navadvipa tatha dekhuka nayana

ekera prakasha dui anadi cinmaya 

prabhura vilasa-bhede suddha-dhama-dvaya  (2)

 

May my eyes behold the sixteen krosa of Vrindavan (within the circle of Mathura-mandala) as identical to Navadvipa (within the circle of Gauda-mandala). These Dhamas are but two manifesta­tions of one principle that is infinitely beginningless and purely spiritual, and which, only for reasons of differing pastimes of the Lord, has taken the form of two immaculate abodes.

 

prabhura achintya shakti anadi cinmaye

jiva nistarite ane prapancha-nilaye

sei krishna-krpa-bale jada-baddha jana

vrndavana navadvipa karuka darshana (3)

 

By His inconceivable potency (achintya shakti), which is infinite and spiritual, the Lord has brought these two Dhamas into the material world in order to liberate the living entities dwelling there. By the power of the mercy of Sri Krishna, may the souls bound in matter someday see these abodes of Vrindavan and Navadvipa.

 

yogyata labhiya saba jivendriya-gana

cinmaya vishesa sudha kore asvadana

ayogya indriya taha asvadite nare

ksudra jada boli tare ninde bare bare (4)

 

Only by acquiring proper qualifications can all the senses of the living entities taste the spiritually variegated nectar of these holy Dhamas. Since unqualified material senses are incapable of tasting this sweet nectar, those so unfortunately endowed scornfully deride these places again and again as being insignifi­cant locations made only of dull matter.

 

krishna krishna-bhakta-krpa yogyata karana

jive daya sadhu-sange labhe bhakta-jana

jnana-karma-yoge sei yogyata na haya

shraddha-bale sadhu-sange kore jada jaya  (5)

 

The basis of qualification is the mercy of Krishna Himself and the mercy of His devotees. Out of compassion for the living entities, the sadhus bestow this transcendental qualification unto other devotees by their own association. One cannot attain this by following the paths of jnana (transcendental knowledge), karma (fruitive activities) or yoga (mystic excercises). Only by means of shraddha (devotional faith), while strictly keeping the association of the saintly devotees of the Lord, can one be victorious over matter.

 

jada jala jivendriye chade jei krishna

jiva-caksu kore dhama-shobha-darashana

aha kabe se avastha hoibe amare

dekhibo sri-navadvipa jada-maya pare   (6)

 

The very moment that the living entity gives up the entangling network of material illusions related to the senses, the eyes of the soul will behold the splendor of the spiritual Dhama. Aha! Oh, when will I attain that state? When will I see Sri NavadvFpa Dhama, so far beyond the mirage of mundane existence?

 

asta-dala-padma-nibha dhama niramala

koti-candra-jyotsna jini' ativa shitala

koti-surya-prabha jini' ati teja-maya

amara nayana pathe hoibe udaya  (7)

 

Resembling an eight-petalled lotus in shape, this abode is immaculately pure. It is so cooling that it defeats the illumination of millions of moons. It is so brilliant that it defeats the efful­gence of millions of suns. Sometimes that Dhama will appear before my eyes.

 

asta-dvipa asta-dala madhye dvipa-vara

antardvlpa nama tara ativa sundara

ta 'ra madhya-bhage yoga-pitha mayapura

dekhiya ananda labha koribo pracura (8)

 

In the center of eight islands that are like the eight petals of a lotus flower is the ninth and best island called Antar-dvfpa, which is exceedingly beautiful. In the middle of that island rests the yoga-pilha, or main meeting-place of the Lord and His associates, known as Mayapur. Upon seeing this place, I shall experience profuse bliss.

 

brahmapura boli' Shruti-gana yake gaya

maya-mukta cakse taha mayapura bhaya

sarvopari Shri-gokula nama mahavana

yatha nitya-lila kore Shri-Shaci-nandana (9)

 

The scriptures sing of a transcendental place called Brahmapur. In that realm, Mayapur shines before one's eyes freed from illusion. Identical with Sri Gokula in the forest of Mahavan of Braja, and vastly superior to all other places in creation, that place is where the Son of ShachT performs His eternal pastimes.

 

braje sei dhama gopa-gopi-ganalaya

navadvipe Shri-gokula dvija-vasa raya

jagannatha-miShra-grha parama pavana

mayapura-madhye Shobhe nitya-niketana (10)

 

The abode of the gopas and gopis in Braja named Shri Gokula is the same as the abode of the brahmana families in NavadvTpa Dhama. In the center of supremely purifying Mayapur is the radiant home of Jagannatha Misra. This is the eternal residence of the Lord.

 

maya-jalavrta cakm dekhe ksudragara

jada-maya bhttmi jala dravya jata ara

maya krpa kori 'jala uthaya jakhana

ahkhi dekhe su-viShala cinmaya bhavana (11)

 

One whose eyes are covered by material illusion sees only a small house situated here, plus some ordinary earth, water and a few articles. But if maya becomes merciful and lifts her covering, then one sees a grand spiritual dwelling.

 

yatha nitya-mata-pita dOsa-dast-gana

Shri-gaurange Sheve preme matta anuksana

laksmi-visnu-priya seve prabhura carana

pahca-tattvaimaka prabhu aparva darShana (12)

 

Here Sri Gaurariga is served by His eternal mother and father as well as by male and female servants, who are all incessantly maddened with ecstatic love. Here both His wives, Laksmi-priya and Vishnu-priya, eternally serve the Lord's lotus feet. He manifests in a wondrous form complete in the five features of Paricha Tattva.

 

nityananda-sri-advaita sei mdydpure

gadadhara-Shrtvasadi sthane sphure sphure

asankhya vaisnavlaya catur-dike bhaya

heno mayapura krpa koruna amaya (13)

 

The residences of Shri Nityananda Prabhu, Sri Advaita, Gada­dhara and Shrlvasa are shining here and there in different places throughout Mayapur. Indeed, the homes of innumerable devotees are glowing in all four directions. May such a Mayapur be merciful unto me.

 

nairte jamuna ganga sva-saubhagya gani'

naga-rupe Sheva kore gora dvija-mani

bhagirathi-tate bahu ghata devalaya

praudha maya vrddha Shiva upa-vana-caya (14)

 

To the south-west, the combined Gahga and Jamuna rivers praise their own good fortune as they flow in the form of a serpent for rendering service to Lord Gora, the jewel of the twice-born brahmanas. Upon her banks are many different landing-steps for bathing (ghats) and also numerous temples, including the deities of Praudha Maya and Vriddha Shiva, as well as many groves and gardens.

 

asankhya brahmana-grhe mayapure haya

raja-patha catvara vipina sivalaya

purva-daksinete eka sarasvati dhara

niravadhi vahe isodydna tate jara (15)

 

In Mayapur there are countless homes of the brahmanas, plus wide avenues, courtyards, forests and temples of Lord Shiva. Flowing in the south-east are the incessant currents of the Sarasvatl river. Upon her bank is the sacred area known as isodyana, The Lord's Garden.

 

e-saba vaibhava nitya cinmaya apara

keno pabe kali-jiva maya-baddha chara

tri-nadi-bhangana-chale lukdilo maya

jada caksu dekhe matra mayapura-chaya (16)

 

Why should the fallen rascal souls of Kali-yuga, bound up tightly by material illusion, have the privilege of seeing all these eternal, fully spiritual, limitless treasures of the divine realm? Maya has therefore hidden the Dhama by means of the erosive, ever-changing nature of the three rivers Gariga, Yamuna and Sarasvatl. Thus the eyes of the materialist can see only a shadow ' of the real Mayapur.

 

sa-Shaktika-nityananda-krpa-bala-krame

sphuruka nay am mayapuri sa-sambhrame

Shri-gauranga-grha-lila kori' daraShana

ati dhanya hau ei modna akihcana (17)

 

By the mercy of Shri Nityananda, the holder of all spiritual powers, may that Mayapur be revealed unto my eyes imbued with proper reverence. May I, this worthless fool, become truly fortunate to behold a vision of the household pastimes of Sri Gaurariga that eternally take place in this land.

 

antardvlpa-madhye jei maydpura-grama

asta-dala kamalera karnika se dhama

gauda-kanti pita jyotir-maya su-nirmala

koruna nayane mora sada jhalamala (18)

 

In the center of the island called Antar-dvFpa is the village of Mayapur, situated as the central whorl of the eight-petalled lotus. That transcendental abode glows with a fair yellow aura, it is resplendent with networks of effulgences, and is supremely pure. May this place always shimmer before my eyes.

 

kona sthane upa-vana prthu sarovara

gocarana-bhumi koto dekhite sundara

pravaha-pranali koto sasya-bhumi-khanda

raja-patha bakula kadamba vrksa-sanda  (19)

 

Here and there are wooded groves, amongst which is the lake called Prithu Sarovar, and many pastures for grazing the cows. Oh how beautiful these places are to behold! There are many water canals, partitioned grain fields, and wide main roads lined with bakula, kadamba, and many other types of large trees.

 

tahara paShcime jahnu-tanayara tata

Shri-ganga-nagara-name prasiddha kharvata

yatha ganga-dasa-grhe vidyanustlana

korilena prabhu mora lo 'ye dvija-jana (20)

 

To the west of here, on the bank of the river Gariga, stands the town celebrated by the name of Gariga Nagar. There is the house of Gariga Dasa, where my Lord Gaurariga took His young brahmana friends and carried out their studies.

 

bharadvaja-tila tatha dekhite sundara

gaura bhaji' yatha bharadvaja muni-vara

labhiya caitanya-prema sutra prakaShilo

koto-Shata bahirmukha jane bhakti dilo (21).

 

There also, one can see the lovely hill known as Bharadvaja Tila, where the great sage Bharadvaja worshipped Lord Gaura. The sage ultimately attained ecstatic love for Lord Chaitanya and then wrote scriptural verses that bestowed the gift of devotional service unto many materialistic people.

 

prthu-kunda uttarete mathura nagara

sasthr-tfrtha madhuvana parama sundara

bahu-janaktrna jana-pada su-vistara

darShane pavitra hau nayana amara (22)

 

North of Prithu Kunda is the town of Mathura and the holy place known as Shasthi TTrtha, which is within the exquisitely beautiful forest of Madhuvan (in Braja). This is a very extensive area populated by many people. May my eyes become purified by viewing this scene.

 

tad-uttare Sharadehga sthdna manohara

rakta-bohu-bhaye yatha Shabara-pravara

niladri-patike lo 'ye rohe sangopane

sei sthana dekhi' yena sarvada nayane (23)

 

Further north is the enchanting place known as Sharaderiga. Here the leader of the Shabara race, out of fear of the demon named Rakta-bahu, secretly resides along with a deity of the Lord of NTladri (Jagannatha). May I always behold this place with my very eyes.

 

mathuraya vayu-kone heribo nayane

stmanta-dvipera Shobha jdhnavt-sadane

yathaya parvati-devi gaura-pada-dhuli

slmante dharana koilo koriya akuli (24)

 

North-west of Mathura, I shall see the splendor of the island of Simanta-dvFpa, whose border is the bank of the river Gariga. There, the goddess Parvatf Devf was distressed and gained relief by placing the dust from the lotus feet of Lord Gaura upon the part of her hair (sunanta).

 

dara hoite vilokibo bilva-paksa-vana

yatha gaura-dhyOne ache rsi catuhJaha ՝

nitai-vilOsa-bhami dekhibo su-dure

yatha sankarsana-ksetra vijfla-jane sphure (25)

 

In the distance I will see the forest of Bilva trees (Bilvavan of Braja), where the four Kumara brothers remain in meditation on Lord Gaura. And further in the distance I will see the land known as Saiikarsana Ksetra where Nityananda Prabhu per­forms His pastimes. This area is manifest to the learned devotees.

 

mayapura-daksinamse jahnavira tate

sarasvatl-sangame ativa nikate

isodyana nama upa-vana su-vistara

sarvada bhajana-sthana hauka amara  (26)

 

In the southern portion of Mayapur, on the bank of the river Gariga and very near its junction with the river SarasvatI, is the extensive grove called Isodyana (The Lord's Garden). May that Garden be the place of my eternal devotions.

 

ye vane amara prabhu Shri-Shacl-nandana

madhyahna korena lila lo 'ye bhakta-jana

vana-Shobhd fieri' radhd-kunda pode mane

se saba sphuruka sadd dmdra nayane (27)

 

In this Garden, my Lord Shri Shachi-nandana performs His midday pastimes along with His devotees. Seeing the brilliance of this grove, I shall be reminded of Radha Kunda in Braja. May all these areas be eternally visible to my eyes.

 

vanaspati krishna-lata nivida darShana

nana paksr gay a tatha gaura-guna-gana

sarovara Shrt-mandira ati Shobha taya

hiranya-htraka-ntta-ptta-mam bhaya  (28)

 

Huge trees and dark vines appear very dense. Among the foliage are various types of birds singing the transcendental glories of Lord Gaura. There is a large lake and an extremely opulent temple glowing with pure gold inlaid with diamonds as well as blue and yellow sapphires.

 

bahirmukhajana maya-mugdha ankhi-dvaye

kabhu nahi dekhe sei upa-vana-caye

dekhe matra kantaka avrta bhumi-khanda

tatinf-vanydra vege sadd landa-bhanda (29)

 

The materialists, with their eyes bewildered by the illusions of material sense perception, and who are envious of the Lord, can never see these groves. Rather, they see only a small piece of land covered with thorns, periodically thrown into utter disrup­tion by the forceful flooding of the river.

 

madhuvana-madhya-bhdge Shri-viShrama-sthala

Shridhara-kuttra dra kunda niramala

kajtre sodhiya prabhu lo 'ye parikara

yathdya viShrdma koilo tri-daSha-tShvara  (30)

 

In the center of Madhuvan is the place called Visrama Sthala. There is the cottage of the Lord's devotee named ShrTdhara, and also a clear pond. After rectifying the Kazi, the Lord of the three worlds came here with His followers and rested.

 

'ha gaurahga' boli kabe se viShrama-sthale

gadagadi diya ami kandibo virale

premaveShe dekhibo Shri-gauranga-sundare

lauha-patre jala piye Shridharera ghare (31)

 

When will I shout "Ha Gauranga!" at this ViShrama Sthala? I will roll upon the ground and cry in solitude. Overwhelmed with the emotions of ecstatic love, will I ever see the beautiful ShrT Gaurariga-sundara drinking water from ShrTdhara's iron pot?

 

kabe va saubhagya-bale nayana amara

heribo kfrtana-majhe Shactra kumara

nityanandadvaita-gadadhara-srinivase

loye nace prema yace Shridhara-avase (32)

 

And when, by the power of great fortune, will my eyes behold the young Son of Sachi in the midst of a rousing kirtan along with Nityananda, Advaita, Gadadhara and Shrivasa, dancing and begging for ecstatic love at the house of Srldhara?

 

tara purve vilokibo suvarna-bihara

suvarna-senera durga tulya nahi yara

yathaya Shri-gaura-candra Shaha parikara

nđcena suvarna-murti ati manohara (33)

 

Looking east from there I shall see Suvarna Bihar, the site of King Suvarna Sena's incomparably majestic palace. This is where the moonlike Lord Shri Gaura-chandra dances along with His associates in an enchanting golden form.

 

ekaki va bhakta-sahge kabe kaku-svare

kahdiya bedabo ami suvarna-nagare

gaura-pade Shri-jugala-seva magi' lava

Shri-rOdha֊caranaShraye prana samarpibo  (34)

 

When will I wander throughout Suvarna Bihara alone or in the company of other devotees, weeping and sobbing piteously with a choked voice? At the lotus feet of Gaurariga I will beg for a speck of service to the Divine Couple, and then offer my very life unto the shelter of Sri Radha's lotus feet.

 

tara purva-dateinete Shri-nrsimha-purt

kabe va heribo deva-palltra madhuri

narahari-ksetre preme gaddgadi diya

niskapata krishna-prema loibo magiya (35)

 

South-east of there is Nrsirhha Puri. When will I see the pure transcendental sweetness of this place, also called Deva-palli? I will roll about on the ground in ecstatic love while visiting this residence of Lord Nrsirhha. Sincerely begging for His grace with­out a trace of duplicity in my heart, I will attain Krishna-prema.

 

e dusta hrdaye kama adi ripu chaya

kutinati pratisthaSha sathya sada raya

hrdaya-sodhana dra krsnera vasana

nrsimha-carane mora ei to' kamana  (36)

 

Within my sinful heart the six enemies headed by lust perpetu­ally reside, as well as duplicity, the desire for fame, plus sheer cunning. At the lotus feet of Lord Nrsimha, I hope that He will mercifully purify my heart and give me the desire to serve Lord Krishna.

 

kandiya, nrsimha-pade magibo kakhana

nirapade navadvipe jugala-bhajana

bhaya bhaya pay a yah 'ra darShane se hari

prasanna hoibo kabe more daya kori՛՜ (37)

 

Weeping, I will beg at the lotus feet of Lord Nrsirhha for the benediction of worshipping Radha and Krishna in NavadvTpa, perfectly safe and free from all difficulties. When will this Lord Hari, Whose terrible form strikes fear into fear itself, ever become pleased and show me His mercy?

 

yadyapi bhtsana murti dusta-jiva-prati

prahladadi krishna-bhakta-jane bhadra ati

kabe va prasanna ho 'ye sa-krpa-vacane

nirbhaya koribe ei mudha akiticane (38)

 

Even though Lord Nrsirhha is terrifying toward the sinful souls, He offers great auspiciousness unto the devotees of Lord Krishna headed by Prahlada Maharaja. When will He be pleased to speak words of compassion unto me, a worthless fool, and thereby make me fearless?

 

svacchande baiso he vatsa Shri-gauranga-dhame

jugala-bhaiana hau, rati hau name

mama bhakta-krpa-bale vighna jabe dura

suddha citte bhaj'o radha-krishna-rasa-pura  (39)

 

He will say, "Dear child! Sit down freely and live happily here in Shri Gauranga Dhama. May you nicely worship the Divine Couple, and may you develop loving attachment for Their holy names. By the mercy of My devotees, all obstacles are cast far away. With a purified heart, just perform the worship of Radha and Krishna, for such worship overflows with sweet nectar."

 

ei boli' kabe mora mastaka-upara

svtya irt-carana harse dhaiibe iShvara

amani jugala-preme sattvika vikare

dharaya lutibo ami Shrf-nrsinVia-dvdre  (40)

 

se ksetrera paShcimete gandakera dhara

Shri-alakđnanda kdSht-ksetra ho 'ye para

dekhibo godruma-ksetra ati niramala

indra-surabhira yatha bhajanera sthala (41)

 

To the west of this flows the Gandaka river, which is past the Alakananda river and KaShi Ksetra. I shall then see Godruma Ksetra, corresponding to the place in Braja where King Indra's surabhi cow worshipped Lord Krishna.

 

godruma-samana ksetra nahi tri-bhuvane

markandeya gaura-krpa pay a yei vane

yemana samlagna sarasvatt-nadi-tate

isodyana rOdhd-kunda jahnavi-nikate  (42)

 

Within the entire three worlds there is no place comparable to Godruma. It is the forest in which the great sage Markandeya received the mercy of Lord Gaura. Just as Isodyana and Radha Kunda lie close to the bank of the river Gariga, similarly Godruma lies just as close to the bank of the river Sarasvati".

 

bhaja re bhaja re mana godruma-kanana

acire heribe cakse gaura-lUa-dhana

se Iila-darShane tumi jugala-vilasa

anayase labhibe puribe tava dSha  (43)

 

O my dear mind! Just worship, just worship the forest of Godruma! By this you will very soon behold the transcendental treasure of Lord Gaura's pastimes. Seeing the vision of these pastimes,, you will easily attain the eternally sportive play of Radha and Krishna. Only this will fulfill all your desires.

 

godruma Shri-nandtShvara-dhama gopa-vasa

yatha Shri-gauranga kore vividha vilasa

purvdhne gopera ghare gavya-dravya khai'

gopa-sane gocdrana korena nimai  (44)

 

Godruma corresponds to the city of Nanda Maharaja in Braja known as Shrl NandiSvara, which is the residence of the cowherd folk. Here Sri Gauranga performs various pastimesi After having a snack of milk products at a cowherd's house in the forenoon period, Nimai goes in the company of His gopa friends and tends the cows in the pasturelands.

 

gopa-gana bale bhai tumi-to gopala

dvija-rupa kabhu tava ndhi saje bhalo

eso kdhdhe kori tore gocarana kori

mayera nikate loi yathd mayapuri (45)

 

The cowherd boys would say, "O brother, you are a gopalal Dressing like a brahmana boy does not suit you at all! Come on, I'll carry you on my shoulders and we'll go herd the cows. Let's head toward your mother's house in Mayapur."

 

kono gopa sneha kori' deya chdnd-ksira

kono gopa rupa dekhi ՝ hoyato asthira

kono gopa ndnd phala-phula diya tore

bole bhai niti niti aiso mora ghare (46)

 

One gopa would show great affection and give Him curds mixed with condensed milk, and another gopa would become agitated with love just by seeing the wonderfully beautiful form of the Lord. Yet another gopa would place fruits and flowers in His hand, saying, "O brother! Please come to my house every day!"

 

viprera thakura tumi gopera karana

toma chadi'jete nan tumi dhyana-jnana

ai dekho gabhi saba tomare dekhiya

hamba-rave dake ghXsa vatsa teyagiya (47)

 

"You are the worshipable deity for the brahmanas, but You are also the very purpose of life for us gopas. We cannot possibly forsake you - you are the only object of our meditation and consciousness. Just see the cows! On sighting you, they begin mooing and give up eating grass, even forgetting about their own calves!"

 

aja beta hoilo calo jagannathalaya

kala yeno ei sthane punah dekha haya

rakhibo tomara lagi dadhi-chana-ksira

bela hoile yeno ami hoibo asthira (48)

 

"Since it is now getting late, you should go home to your father's house and tomorrow we'll meet again at this place. I'll save some yogurt, curds and condensed milk for you - but if you come late, I'll be very upset!"

 

ei-rilpe niti niti Shri-godruma-vane

Shri-gaura-nitai khela kore gopa-sane

bela na hoite punah kori' gangđ-snana

Shri-Shaci-sadane yano gaura-bhagavan (49)

 

In this way, Shri Gaura and Nitai play with the cowherd boys from day to day in the divine Godruma forest. If there is enough time, Gaura-Bhagavan again bathes in the river Gariga before proceeding home to Sri Sachi.

 

heno dina đmđra ki hoibe udaya

heribo godruma-lttđ suddha-prema-maya

gopa-sahge gopa-bhave prabhu-seva-aShe

eka mane vasibo se godruma-avase  (50)

 

Will such a day ever be mine? When will I see the pure love-laden Godruma pastimes performed by the Lord in the mood of a cowherd boy playing with His cowherd friends? With a mind fixed in the longing to serve the Lord, I will reside at my house in Godruma.

 

godruma-daksine madhyadvtpa manohara

vana-raji Shobhe yatha dekhite sundara

yathdya madhydhne prabhu lo 'ye bhakta-gana

sapta rsi kdche asi' dilo daraShana (51)

 

South of Godruma lies the enchanting island of Madhya-dvFpa. It is very beautiful to behold, being filled with a radiant series of wonderful forests. There, during the midday period of His eternal pastimes, Prabhu takes His devotees along and comes to visit the seven rishis.

 

yathaya gomatl-ttre naimisa-kanane

gaura-bhdgavata-kathd Shune rsi-gane

sunite se gaura-katha deva-pahcanana

sahasd dild ho 'ye Shrt hamsa-vahana (52)

 

There on the bank of the river Gomatf is Naimisa forest, where the assembly of ոտհե are listening to recitations of the Gaura Bhagavat. In order to hear these narratives about Lord Gaura, Shiva and the other demigods quickly mount Brahma's swan-carrier and make haste to come.

 

kabe ami bhramite bhramite sei vana

heribo purdna-sabhd apurva-darShana

Shunibo caitanya-katha Shrf-hari-vasare

su-punya kdrtika-mdse gomattra dhare (53)

 

When will I wander and wander throughout that forest and behold the wonderful vision of this assembly of sages hearing the Gaura Purana by the bank of the GomatF river? On the day of ekadaShi during the most auspicious month of Kartika, I will listen to those stories of Chaitanya-katha.

 

Shaunakadi Shrota rsi-gana krpa kori'

pada-dhali diya mathe hasta-dvaya dhori'

bolibo - he navadvtpa-vasi eka-mane

Shri-gaurahga-kathamrta piya ei vane (54)

 

When will the audience of rishis headed by Shaunaka show their mercy by grasping both my hands and putting the dust of their feet upon my head? I will exclaim, "O residents of Nava-dvipa, let us attentively drink the nectar of Shri Gauranga-katha in this forest!"

 

tahara daksine Shobhe brahmana-puskara

Shri-puskara-ttrtha yathd dekhi dvija-vara

bhajiye gauranga-pada vipra diva-dasa

Shri-gaurđhga-rupa heri' pailo dShvdsa  (55)

 

South of there lies Brahmana PuShkara. This area is the same as the holy place named ShrT PuShkara TTrtha, and it was visited by the best of the brahmanas named Diva Dasa. Worshipping the lotus feet of Lord Gauraiiga at that place, Vipra Diva Dasa was consoled upon beholding a vision of the Lord's beautiful golden form.

 

tahara daksine ksetra ucca-hatta-nama

brahmavarta kuru-ksetra tri-pistapa-dhama

yatha deva-gana kore gaura-sahktrtana

kabhu dhama-vast taha korena Shravana (56)

 

Further south is Uccha Hatta, non-different from Kuru-ksetra of Brahmavarta, which is a place of pilgrimage for the three worlds. Here all the demigods reside, continuously performing Gaura-sankirtan. Sometimes the present-day residents of this area can hear that music.

 

Shri-gaurdhga gana-saha madhyahna-samaye

bhramena e-saba vane prema-matta ho 'ye

bhakta-gane krishna-ltld safiketa boliya

nacena ktrtane radha-bhava dsvddiya (57)

 

During the midday period of His eternal pastimes, Lord Sri Gaurariga and His associates stroll throughout all these forests, overcome with the madness of divine love. While the devotees give hints of Krishna's confidential pastimes, Gaurariga sings and dances and tastes the sweet ecstatic emotions of Shri Radha.

 

dmi kabe ekdkr va bhakta-jana-sange

bhasibo caitanya-prema-samudra-tarange

madhydhne bhramibo madhyadvtpa-vana-caye

prabhu-bhdva vibhaviya akincana ho 'ye  (58)

 

When will I, alone or in the company of devotees, float in the waves billowing on the ocean of love for Lord Chaitanya? Behaving with utmost humility, I will wander around in the various forests of Madhya-dvfpa during the midday period and contemplate the ecstatic emotional states felt by the Lord in those same places.

 

madhya-dvipa-vasfbhakta-gana krpa kori՛

đekhaibe - ei dekho gauranga-Shri-hari

brahma-kunda-tfre brahma-nagara-bhitore

kirnana-ghatOya nace lo 'ye parikare (59)

 

When will the devotees who are residents of Madhya-dvipa be merciful and show me - "Oh look! Here is our Lord, Gaurariga-Shri-Hari! On the bank of Brahma Kunda within the town of Brahma Nagar He is dancing and chanting with His associates in a grand kirtan."

 

Aazfte vđ dekhibo sei purata-sundara

apurva-marati gora vana-mdla-dhara

dirgha-bahu hoye uccaih-svare daki ՝ bole

hari-nOma bolo bhai ekatre Shakale (60)

 

When will I see that astounding form of Gora, with beautiful complexion like pure gold, wearing a garland of forest flowers, with two long arms, and booming in a loud voice, "O brothers! All of you please chant the holy name in unison!"

 

amani Shrtvdsa-ddi jata bhakta-jana

hari hari boliyd koribe sanktrtana

keho vđ bolibe gaurahari bolo bhai

gaura-vina radha-krishna-seva nahi pai (61)

 

At that moment, all the devotees headed by Shrlvasa will shout "Hari! Hari!" and begin performing sahkirtan. Someone will exclaim, "Chant the name of Gaurahari, dear brother! Without Gaura we cannot attain the service of Radha and Krishna!"

 

ucca-hatta sannikate paflca-venf nama

deva-tfrtha yatha deva-ganera viShrama

jahnavt tri-dhara sarasvatf iri-jamuna

miliache gaura-seva koriya kamana (62)

 

Near Uccha Hatta is the place known as Pancha VenF ("five streams"). It is considered a holy pilgrimage spot by the demi­gods, who come here on vacation. At this place the three streams of the river Gariga [BhagarathF, Bhogavatf and Alakananda] plus the Jamuna and SarasvatT rivers all join together, desiring to perform service to Lord Gaura.

 

gana-saha gaurahari yatha kori' snana

kali-pdpa hoite ttrthe koilo paritrana

paflca-ventheno tCrtha e caudda-bhuvane

nahi dekhe veda-vydsa đra rsi-gane (63)

 

Here Gaurahari and His associates take bath, thereby purifying the tirtha from all the sins left by the people of Kali-yuga. Veda-Vyasa and the assembly of rishis recognize that in all these fourteen worlds there is no other holy place that can compare with Pancha Veni՝.

 

kabe pafica-vent-jale koriyd snapana Shrt-gaurdhga-pdda-padma koribo smarana gaura-pada-dhQta vdri afijali bhariyd piyd dhanya habo gaura-prasange mdtiyd (64)

 

When will I bathe in the waters of the Pancha Veni and thereby remember the lotus feet of Shri Gaurariga? Filling the palms of my hands with the very water that has washed the feet of Gaura and drinking my fill, becoming madly intoxicated by topics about Lord Gaura - when will I be so blessed?

 

paflca-venf-pdre koladvtpa manohara

kola-rape prabhu yathd bhaktera gocara

Shrl vardha-ksetra boli' sarva-Shdstre kaya

devera durllabha sthđna cid-dnanda-maya (65)

 

Across the Gariga river from Pancha Venf is the enchanting island called Kola-dvfpa, where the Lord appeared to His devotee Murari Gupta in the form of a boar. AH the scriptures call this place Varaha Ksetra. Rarely attained even by the demigods, this is a purely spiritual realm pervaded with transcendental bliss.

 

kuliya pahada natne prasiddha jagate

Shrl-gaurdhga-lila-sthana Shrestha sarva-mate

Shri-krishna֊caitanya yatha sannydsera para

braja-yatra-chale dekhe nadtyd-nagara (66)

 

Famous throughout the entire universe is the town of Kuliya Pahar, by all means the topmost place of Shri Gauranga's pastimes. When Shri Krishna Chaitanya attempted a journey to Vrindavan immediately after taking sannyasa, He was tricked [by Nityananda Prabhu] and instead came to this town in the district of Nadiya.

 

vidya-vdcaspati-vidyalaya jei sthane

viSharada-putra tehha keba nahi jane

prabhura ekdnta bhrtya Shuddha-bhakti-bale

akarsilo nija-prabhu ganga-snana-chale (67)

 

At this place is the school of Vidya Vacaspati, the popular son of ViSharada. Who did not know him? Being the unalloyed servant of the Lord, by the power of his pure devotion he attracted his own Prabhu once while taking bath in the Gariga.

 

kabe ami ganga-tire dandaiya robo

vidya-vdcaspati-dvdre dekhiya vaibhava

koto-ksane krpa kori՚ prabhu yatisvara

hoibe prasadopari nayana-gocara  (68)

 

When will I stand still on this bank of the Gariga by the door of Vidya Vacaspati's school and view the opulence of the spiritual kingdom? After a few moments will the Lord, who is king anions sannyasis, suddenly appear up in the palace before my very eyes?

 

dekhiya kanaka-kanti sannyasa-murati

bhume padi' vilokibo koriya akuti

dvarakaya raja-veShe Shri-krishnake dekhiya

kandilo jemana gopi jamuna smariya (69)

 

Seeing the golden effulgence of the Lord in the form of a sannyasi, I will fall to the earth in great anxiety. I will feel just as the gopiSh did upon seeing Krishna in Dvaraka dressed like a royal prince; thus they cried while remembering His sweet and simple cowherd pastimes on the bank of the Jamuna.

 

Omi cai gaura-candre loite mayapure

yathaya kaiShora-veShe Shri-angete sphure

yathdya cahcara kesa tri-kaccha-vasane

isodyane lila kore bhakta-jana sane  (70)

 

I long to take the moonlike Gaura-chandra back to Mayapur where He is dressed like a young boy and His divine limbs are radiant with ornaments, where His hair is long and curly and His dhoti folded thrice, where He performs pastimes with His devotees in His own Garden named Isodyana.

 

sei vate ei yati Omi sei dasa

prabhura darShana sei ananta vilasa

tathapi Omara citta prthu-kunda-tire

prabhure loite cOya Shrtvasa-mandire (71)

 

Of course, this sannyasf is my Lord and I am just His servant. These different appearances that the Lord assumes are but some of His unlimited pastimes. Still, my heart longs to take the Lord back to the temple of Shrivasa Pandita on the bank of Prithu Kunda!

 

tatha hoite kichu age kori daraShana

Shri-samudragada-ttrtha jagata-pavana

yatha pQrve bhtma yuddhe Shri-samudra-sene

dekha dilo dtna-bandhu Shuddha-bhaktajene base (72)

 

A little further on from here I see the holy place called Shri Samudragar, the purifier of the whole universe. This is where Bhima had fought with King Samudra Sena and received a personal audience with the Lord, Who is the friend of the fallen and Who acknowledges His pure devotees.

 

yathaya sagara asi' gangara asraye.

navadvfpa-ltla dekhe preme mugdha ho 'ye

Shri-ganga-sagara-trrtha navadvlpa-pure

nitya Shobha pOya yatha dekhe surasure (73)

 

Also, the ocean personally comes upstream to this spot by taking shelter of the river Gariga. Seeing the pastimes of NavadvTpa Dhama, the ocean is astounded with divine ecstatic love. In this way, the splendrous holy place known as Sri Gariga Sagara eternally shines near the town of NavadvTpa. This tirtha is seen both by the demigods and the demons alike.

 

dhanya jfva koladvipa kore daraShana

parama-ananda-dhOma Shri-bahulavana

kirtana-aveShe yatha Shrr-Shaci-kumara

bhakta-gana-sange lo 'ye nace koto-bara  (74)

 

Only the most fortunate souls can see this island of Kola-dvTpa, the abode of supreme bliss, which is non-different from the forest of ShrT Bahulavan in Braja. Shri Shachi-kumara regularly brings His associates here, and deeply absorbed in the ecstasy of kirtan He dances again and again.

 

koladvtpa krpa kori' ei akihcane

deho navadvipa-vasa bhakta-jana-sane

Shri-gauranga-Ma-dhane deho adhikara

jivane marane prabhu gauranga amara (75)

 

O Kola-dvlpa! Please be merciful to this worthless person and give me the benediction of living in Navadvlpa among the devotees! Kindly grant me the right to the treasure of the pastimes of Sri Gaurahga! In life or in death, Prabhu Gaurahga is my Lord!

 

koladvtpa uttardmShe campa-hatta grama

sada Shobha kore yahha navadvipa-dhama

maha-ttrtha campa-hatta grama manohara

jayadeva yatha bhaje gaura-ShaShadhara (76)

 

In the northern part of Kola-dvipa is the village called Champa Hatta, which perpetually shines beautifully within Navadvlpa Dhama. This Champa Hatta is a great holy place and is quite an enchanting village. It is where the poet Jayadeva worships the moon-like Gaura.

 

yathd vdnfndtha-grhe Shacfra nandana

sa-pdrsade korilena nama-sankirtana

vaninatha-grhe hoilo maha-mahotsava

gauranga dekhaya nija premera vaibhava (77)

 

Here, in the home of Vani-natha, the Son of Shachi performed the congregational chanting of the holy names in the company of His associates. Thus there was a great, great festival in which Lord Gaurariga displayed the spiritual opulence of His own ecstatic love.

 

campa-hatta grame ache campakera vana

campa-lata kore yatha kusuma-cayana

navadvipe Shri-khadiravana sei grama

braje yatha rama-krishna korena viShrama  (78)

 

In this village of Champa Hatta is also a forest of champaka trees, from which the gopi named Champaka-lata regularly gathers flowers [for making Radha and Krishna's garlands]. This village in NavadvTpa is non-different from the forest of Khadjra-van in Braja, where Krishna and Balarama like to take rest.

 

rtudvipa vana-maya yatha manohara

vasantadi rtu yatha gaura-seva-para

sarvartu-sevita-bhumi ananda-nilaya

radha-kunda-pradeShera eka-deSha haya  (79)

 

The island called Ritu-dvTpa is very enchanting, being covered with numerous kinds of forests. It is where all the seasons headed by Spring are eternally engaged in service to Lord Gaura. The very land relieves all troubles, for it is the abode of transcenden­tal bliss. This area is the same as Radha Kunda in Braja.

 

kabhu prabhu sahktrtana-range ei sthane

smari' gocdrana-ltld krishna-guna-gane

syamali dhavali boli' dake ghana ghana

Shrldama subala boli' korena krandana (80)

 

Sometimes during the wild sporting of sankirtan, at this place and singing the glories of Lord Krishna, Shrl Gaurariga remem­bers Krishna's pastimes of tending the cows. Thus He loudly and repeatedly calls out the names of the cows: "O SyamalF! O Dhavali!" Then calling for His cowherd boyfriends ShVldama and Subala, He breaks down and cries in great sorrow.

 

ami kabe rtudvipe koriya bhramana

vana-Shobha heri Iila koribo smarana

radha-kunda-lila-sphurti hoibe takhana

stambhita hoiya taha koribo darShana (81)

 

When will I wander about the island of Ritu-dvipa, seeing the beauty of the forest and remembering these pastimes of the Lord? Suddenly I will catch a glimpse of the pastimes being performed at Radha Kunda and become completely stunned by such a wonderful vision.

 

manasa-gahgara Ure gocarana-sthala

rama-krishna-saha dama-bala-mahabala

asahkhya go-vatsa lo 'ye nibhrte caraya

nana-lila-chale sabe krishna-guna gaya  (82)

 

Here on the bank of the Manasa Ganga river, Balarama and Krishna along with Their cowherd boyfriends named Dama, Bala and Mahabala herd Countless calves to secluded forests. While sporting numerous pastimes and playing tricks, all the boys sing the glories of Krishna.

 

gopa-ShiShu-gana rohe nana alapane

curite carite sobe jay a dara vane

na dekhiya vatsa-gane cinte sarva-jana

krishna-vamSht-rave vatsa diShe tata-hana (83)

 

The cowherd boys then sit down and engage in various types of funny conversations. Meanwhile, the calves keep grazing and grazing until they wander off to distant woods. Losing sight of them, all the boys become alarmed, but at the sound of Krish­na's flute the calves immediately come running back.

 

dekhite dekhite Ma hoilo adarShana

bhumite padibo ami ho 'ye acetana

koto-ksane samjha labhi' apani uthibo

dhtre dhire vana-majhe bhramana koribo (84)

 

While I am watching and watching this pastime with full attention, suddenly the scene vanishes and I will fall to the ground unconscious...

...Regaining my awareness after some time, I shall rise up and then continue wandering slowly and sadly throughout the forest.

 

ha gauranga krishnacandra dayara sagara

kangalera dhana tumi ami-to pamara

ei boli kandi' kdndi' ho 'ye agrasara

dekhibo sahasa ami Shri-vidya֊nagara (85)

 

"O Gaurariga, O Krishna-chandra, O Oceans of mercy! You are the wealth for the wretched and poor, and I am the lowest rascal!" Saying this while weeping and sobbing continuously, I will move onwards. Then suddenly I will behold the town of Vidya Nagar.

 

cdri-veda castuh-sasti vidyara alaya

sarasvatl-pitha vidya-nagara niscaya

brahma-Shiva-rsi-gana e pitha-asraye

sarva-vidya prakaShilo prapaflca nilaye  (86)

 

This place is the abode of the four Vedas and the sixty-four branches of knowledge. Vidya Nagar is without a doubt the central seat of Sarasvatf, the goddess of learning. Taking shelter of this pOha, Lord Brahma, Shiva and the rishis have revealed all types of knowledge to the material world.

 

prabhu mora koribena vidyara vilasa

ihajani' brhaspati chadi' nija-vasa

vasudeva sarvabhauma-rupe ei sthane

pracarilo sarva-vidya vividha vidhane (87)

 

Knowing that the Lord would sport His educational pastimes here, the teacher of the demigods named Brihaspati gave up his abode in the heavenly planets and took the form of Vasudeva Sarvabhauma. Here at Vidya Nagar he taught all types of knowledge according to various processes.

 

ye vidya-nagare basi' gaura-guna gaya

sei adhyapaka dhanya Shoka nahi paya

avidya chadaye ta 're ye vidya-nagare

darShana koriyd bhaje gaura-sudhakare (88)

 

Whoever lives at Vidya Nagar ("the town of knowledge") and sings the glories of Gaura becomes a fortunate teacher and will never know grief. Whoever takes darshan of the area of Vidya Nagar and worships Lord Gaura (the nectar-producing Moon) will be freed from all ignorance.

 

ami ki dekhibo kabhu Shri-gaura-sundare

vidydnurage giya sri-vidya-nagare

Shrlvasaparadhe devananda-mahasaye

dandibena vakya-dande bhakta-paksa ho 'ye (89)

 

Will I ever see that beautiful Sri Gaura-sundara as He goes to Vidya Nagar out of His affinity for gaining knowledge? I will see Him chastising Devananda Mahasaya with strong words for committing an offense unto Srivasa Pandita. Thus the merciful Lord always takes the side of His devotee and defends him.

 

amara prabhura lila ananta na jane

kakhana ki karye mate, thake kiba dhyane

keno ye ktrtana chadi' paduya todaya

parajiya adhyapake kiba sukha paya  (90)

 

Even Ananta Shesha cannot understand anything about the pastimes of my Lord - when He will become excited by a particular action, what He meditates on while sitting still, why He gives up His kirtan to chastise the students [who criticized him for chanting "gopf, gopi^], nor how much happiness He feels by defeating His teachers.

 

yai kore prabhu tai ananda- janaka

syeccha-maya prabhu tenha ami-to sevaka

ksudra parimita buddhi sahaje amara

vicdrite Shakti nai vidhana tanhara  (91)

 

Whatever the Lord does is a cause of bliss. The Lord is completely independent, and I am simply His humble servant. My tiny intelligence is naturally limited, and so I have no power whatsoever to judge His actions.

 

navadvipa-vast adhydpaka-gana tanra

nitya-lila-pustikarl pranamya amara

Shakale karuna toro dina akiflcane

more adhikdra deho nama-sankirtane  (92)

 

All the inhabitants of NavadvTpa who act as the Lord's teachers are nourishers of His eternal pastimes; therefor« they are worthy of my respects. All of you - please show your compassion to me, a fallen and destitute person! Kindly bestow upon me the qualification for chanting nama sankirtan.

 

srl-vidya-nagare-prati ei nivedana

ye avidya gaura-tattva kore dvarana

se avidyd-jdle yena manasa amara

avrta na haya kabhu thake maya-para  (93)

 

To the tirtha of Vidya Nagar I make this request - I pray that the ignorance which hides the truth of Lord Gaura's pastimes may never cover my mind. With that veil lifted, may I always transcend and live far beyond the realm of maya's illusion.

 

Shobhe jahnudvtpa vidyd-nagara uttare

yatha jahnu-tapo-vana vyakta caracare

gangare korilo pana yatha muni-vara

jahnavi-svarupe ganga hoilo gocara  (94)

 

North of Vidya Nagar shines the island of Jahnu-dvFpa, where the forest hermitage of the ascetic Jahnu Muni is visible to all moving and non-moving beings. Here the best of munis drank some water from the river Gariga, and the river then appeared as his daughter named Jahnavi.

 

yatha krishna-bhakta bhisma munira aShrame

bhagavata-dharma-Shiksa koilo trivikrame

yatha jahnu niskapate koriya bhajana

anayase paya krishna-caitanya-carana (95)

 

Here at Jahnu Muni's hermitage, Krishna's devotee named Bhfsma learned Bhdgavata Dharma relating to Lord Trivikrama. Jahnu himself took to worshipping the Lord in a manner free from duplicity and easily attained the lotus feet of Shri Krishna Chaitanya.

 

jahnudvipa bhadravana krishna-lila-sthala

nayana-gocara kabe habe niramala

sei vane bhisma-tila parama-pavana

tad-upari rohi' ami koribo bhajana  (96)

 

This island of Jahnu-dvipa is non-different from the forest of Bhadravan in Braja. When will that spotless divine forest be visible to my eyes? Within that forest is the hill known as BhTsma Tila. On top of that hill I shall stay and perform my worship of the lord.

 

ratryagame bhisma-deva praShanta antare

daraShana dibe more Shuddha kalevare

krishna-varna vrksa tulasfra mala kare

dvadaSha-tilakanvita namananda-bhare (97)

 

In the evening Bhfsma-deva with a pleased mind will appear before me in his pure spiritual body - his complexion blackish like Krishna's, holding Tulasi beads in his hand and marked with twelve tilaka marks on his body, he is overflowing with the bliss of constantly chanting the Lord's holy names.

 

bolibe navina navadvipa-vasi Shuno

amara mukhete aja gaurangera guna

kuruksetra-rane padi' marana-samaye

dekhilama krishna-candra eka-citta ho 'ye (98)

 

He will say to me, "Listen, O newcomer to Navadvlpa! Today my words are praising the glories of Lord Gaurariga. Long ago, during the battle of Kuru-ksetra, I was struck down and fatally wounded. While dying I was able to behold the form of the moonlike Sri Krishna-chandra with fixed attention."

 

niryana-samaye prabhu bolilo vacana .

navadvipa tumi purve korila darShana

sei punye gaura-krpa tomara ghatilo

navadvipe nitya-vasa ekhana hoilo (99)

 

"At the time of my death, Lord Krishna told me, 'Formerly you had darshan of Navadvipa, and by that pious activity you have gained Gaurariga's mercy. Thus you have now become the eternal resident of Navadvipa.

 

ataeva sarva aSha parity aga kori ՚

navadvtpe vaShi' tumi bhajo gaurahari

ara na koroho bhaya visaya-bandhane

avasya labhibe seva gaurahga-carane (100)

 

[Bhisma continues:] "Therefore, I also ask you to please give up all other desires, live in Navadvipa and worship Gaurahari. You need no longer fear the bondage of material sense objects, for you will definitely attain the service of Gaurariga's lotus feet.

 

prabhura icchaya ei dhame sarva-ksana

krishna-lila gaura-lila dekha mukta-jana

Shoka,.bhaya, mrtyu ara udvega-karana

bahirmukha iccha nahi jivera pidana (101)

 

"By the desire of the Lord, the liberated souls can see at all times the pastimes of Krishna and the pastimes of Gaura in this Dhama. Here is the complete absence of the conditioned soul's afflictions such as lamentation, fear, death, all causes of distur­bance,, as well as desires to be inimical to the Lord."

 

suddha-bhaha-janakrishna-Minkarya-asave

nija nija bhajanete magna sukharnave

na jane abhava-ptda samsara-yatana

siddha-kama Shuddha-deha baise sarva-jana (102)

 

"The pure devotees are intoxicated by drinking the wine of servitude to Lord Krishna, and they are all immersed in the ocean of happiness while performing their respective forms of worship. They do not know the pains of the material world, nor do they experience the difficulty of any wants because everyone is situated in their pure spiritual bodies and possess only perfect desires."

 

nitya-mukta baddha-mukta bhakti parikara

ananta sankhyaka dasa-ganera iShvara

yara yei bhava sei bhave tara sane

nitya-lila kore prabhu ei saba vane (103)

 

"The Supreme Lord has multitudes of servants who are limitless in number. His devoted associates come from .two main categories

-  the nitya-mukta or eternally liberated souls, and the baddiia՛ mukta or liberated devotees coming from the material world as former conditioned souls. In these very forests of Navadvlpa Dhama, the Lord performs His eternal pastimes along with each of these devotees according to their own respective emotional mood."

 

e dhama ananta, jada maya hetha nai

cicchakti hethaya adhisthatri Shuno bhai

tad-anuga deSha-kala karana Sharira

saba nirmdyika sattva ei tattva sthira  (104)

 

"This transcendental abode is unlimited, with no presence of dull matter whatsoever. Here, only the spiritually conscious energy is in control as the predominating goddess. Everything and everyone here is in perfect accord as followers of the Lord, including place, time, actions, and the bodies of the living entities. All these things are harmoniously situated far beyond the illusory energy - this truth is definitely absolute."

 

yata-dina na chodibe prabhura icchdya

mayika Shartra tata-dina to amaya

na sphuribe purna-rupe e dhamera bhava

tava buddhi na chodibe jatiya svabhava (105)

 

"According to the Lord's desire, as long as we do not give up the material body, then for that long we will not perceive the actual ecstatic mood of this Dhama in its complete form. That is because your intelligence refuses to give up its habitual attach­ment to material designations."

 

bhagavati tanu pabe prabhura icchdya

avyahata-gati tava hoibe hethaya

jada-maya-jale avarana yabe dure

asirna ananda pabe ei nitya-pure (106)

 

"According to the Lord's desire, when you receive a spiritual body then your progressive advancement here is unobstructed. The veil of illusion generated by the material energy will retreat far away, and you will obtain unlimited bliss in this eternal spiritual realm."

 

ye paryanta ache bhai mayika Sharira

savadhane bhakti-tattve thako sada sthira

bhakta-seva krishna-ndma jugala-bhajana

visaye saithilya-bhava koro sarva-teana  (107)

 

"O brother! As long as you have this material body, then very carefully remain always fixed in the principles of devotion. Service to the devotees, chanting the holy name of Krishna, and worship of the Divine Couple Sri Sri Radha and Krishna should be performed diligently at all times while remaining aloof from temptations of sense gratification."

 

dhama-krpa nama-krpa bhakta-krpa-bale

asadhu-sambandhe dure rakhaho kauShale

acire paibe tumi nitya-dhame vasa

Shuddha Shri-jugala-seva hoibe prakaSha  (108)

 

"By the power of the mercy of the Dhama, the mercy of the holy name and the mercy of the devotees, expertly keep undesir­able association far away. Very soon you will attain residence in the eternal abode, where pure devotional service to the Divine Couple will become manifest by direct revelation."

 

bhisma-deva-upadeSha dhoriya Shravane

sastange padibo ami tahhara earane

aShirvOda kori' tenha habe adarShana

kahdite kahdite jabo modadruma vana (109)

 

Hearing these instructions of Bhisma-deva, I will fall down at his feet like a rod and offer obeisances with all my limbs. Giving me his blessings, he will then disappear. Weeping and weeping, I will proceed to the forest on the island of Modadruma-dvipa.

 

modadruma Shri-bhandira haya eka tattva

yatha paShu-paksi-gane saba Shuddha sattva

manohara vrksa-dale basi' pika-gana

gaurahari sita-rama gaya anuteana  (110)

 

This island of Modadruma is non-different from the forest of Shri Bhandiravan in Braja. AM the animals and birds are fully spiritual entities having the nature of pure goodness. In the branches of the trees sit cuckoos who incessantly sing the glories of Lord Gaurariga, SIta and Rama.

 

koto koto vata-vrksa chaya vistariya

Shobhiche bhandira-vana surya acchadiya

rama-krishna-lila-sthana pratyaksa bhuvane

kabe va sphuribe mora e dui nayane (111)

 

Countless banyan trees spread out their shade-giving branches splendrously here in Bhandiravan and block out the rays of the sun. When will this wonderfully shady place, where Balarama and Krishna displayed their pastimes to the world, ever be visible to my eyes?

 

dekhiya vanera Shobha bhramite bhramite

Shri-rama-kutira cakse pade acambite

durva-dala-varna rama brahmacari veShe

iatemana janaki-saha tdra eto dese  (112)

 

Wandering and wandering about, observing the glory of the forest, I will suddenly behold the cottage of Lord Sri Rama. Then I will see Rama Himself, the color of fresh durva grass, dressed like a brahmachan and sitting in one place along with Laksmana and Sita.

 

dekhiya Shri-rama-candra-rupa manohara

acetana padibo se kanana-bhitora

preme gara gara deha na sphuribe vani

dui ahkhi bhari'pibo sei rupa-khani (113)

 

Seeing Lord Rama-chandra's beautiful form within that forest, I will swoon on the spot. My entire body overwhelmed with ecstatic love, I will remain stunned and speechless as I fill both my eyes that are heartily drinking the beauty of His form.

 

krpa kori' ramanuja asi' dhire dhire

vana phala rakhi' pada dibe mama Shire

bolibena, vatsa tumi khao ei phala

vana-vase vana-phule atithya kevala  (114)

 

Being merciful, Laksmana will come forward slowly, set down some fruit and place his feet upon my head. He will say, "My dear child, please eat this fruit. Since we are living here in the forest, this is all we have to offer our guests."

 

bolite bolite Iila habe adarShana

kandite kandite phala koribo bhaksana

ara ki dekhibo ami durva-dala rupa

hrdaye bhavibo sei acintya-svarupa  (115)

 

Just as he says this, the vision of this pastime will dissolve. Weeping and weeping, I will eat the fruit. Oh, will I ever again see the figure of Rama, green as fresh durva grass? In my heart, I will meditate on that inconceivably beautiful form.

 

aha! se bhdndtra-vana cintamani-dhama

chadite hrdaye kande na haya virama

rama-krishna kore Iila gocarana-chale

yathaya kirtane mate gora nija dale  (116)

 

Aha! Oh, my heart weeps without end to leave this forest of Bhandlravan, the abode of transcendental desire-fulfilling gems! In this place Balarama and Krishna, on the pretext of herding cows, perform so many wonderful pastimes. In this same place, Lord Gora performs manifold pastimes, becoming madly intoxicated with the sound of kirtan in the company of His friends.

 

dhire dhire jabo tatha Shri-vaikuntha-pura

nihsreyasa vana yatha aisvarya pracura

sarva-deva-prapajita paravyoma-natha

nitya virajena yatha sakti-traya-satha (117)

 

Then slowly I shall proceed to the town of Vaikunthapur, within the forest called Nihsreyasa. This place is resplendent with profuse spiritual grandeur. Here I will see Paravyoma-natha, the Lord of the spiritual sky, being worshipped by all the demigods. He eternally resides in this realm along with His three energies [Lila, Bhu and Sri].

 

yadi-o madhurya-maya Shri-krishna amara

tabu-o tShvara tehha sarvaisvarya-dhara

aisvarya na chade krishna vrajendra-nandana

aisvarya na dekhe tabu krishna-bhakta-jana (118)

 

As much as my Sri Krishna is endowed with utmost sweetness (madhurya), similarly the Lord of Vaikuntha is endowed with absolute opulence and grandeur (aisvarya). Lord Krishna as Vrajendra-nandana never gives up this same opulence, however, but such aspects of His spiritual grandeur are not noticed by His pure devotees.

 

krpa kori' sarveShvara aisya lukaiya

tusite narada-citta gauranga hoiya

dekhiya se rupa ami ananda-sagare

dubu dubu nacibo kandibo ucaih-svare (119)

 

The Lord of all creation was very merciful to Narada Muni and satisfied Narada by hiding His divine opulence and transforming Himself into the form of Gaurariga. Seeing that very figure of Lord Gaurariga, I will be plunged into the ocean of bliss while dancing wildly and crying in a loud voice.

 

hoiya viraja para brahmant-nagara

chadiya uthibo arka-Mara upara

tatha basi' ekante bhajibo gaurahari

nama-sudha-rase mati nama gana kori  (120)

 

Crossing over the river Viraja and bypassing the town of Brahmani Nagar, I will climb on top of the hill called Arka Tila ("the hill of the sun-god"). Sitting there in solitude and worship­ping Lord Gaurahari, I will become intoxicated with sweet nectar-mellows of the holy name by singing it with great relish.

 

arka-deva krpa kori' dibe daraShana

rakta-varna dirgha-bahu aruna-vasana

sarvđnga tulasl-mala carcita candane

mukhe sada gaurahari aShru du'nayane (121)

 

Arka-deva, the sun-god, will mercifully appear to me -with red-hued complexion, long arms, wearing pinkish cloth and. TulasI beads, with sandalwood paste spread over all his limbs, the name of Gaurahari constantly on his tongue, and tears flowing from his eyes.

 

bolibena, vatsa tumi gaura-bhakta-dasa

tomara nikate ami hoinu prakaSha

adhikrta-dasa mora gauranga-carane

gaura-dasa anudase bhalo-vasi mane  (122)

 

He will speak to me, "Dear child, I have appeared before you because you are the devotee of Gaurariga. We demigods, although powerful directors of material affairs, are also servants of Gaurariga's lotus feet. In my mind, I simply aspire to be the servant of the servant of Gaura."

 

mama aShfrvade tava habe krishna-bhakti

dhama-vase nama-gane habe tava Shakti

sudha-makha krishna-nama gaite gaite

sarvada asi-o hetha amare tusite (123)

 

"By my blessings, you will get Krishna-bhakti, and you will have the spiritual strength to live in the Dhama and sing the Lord's pure holy name. But please come here from time to time, singing the nectar-smeared name of Krishna for my satisfaction."

 

surya-deva-pade kori danda-paranama

agrasara ho 'ye pabo mahatpura dhama

mahatpura kdmya-vana krishna-lila-sthala

yatha gaura-gana kore krishna-kolahala  (124)

 

Falling down like a rod to offer obeisances at Surya-deva's feet, I will then proceed onward to the town of Mahatpur. This Mahatpur is non-different from the forest of Kamyavan, a place of Krishna's pastimes in Braja. Here the devotees of Lord Gaura raise a tumultuous sound in chanting the name and glories of Shri Krishna.

 

yudhisthira-adi pahca bhai yena vane

koto dina vasa koilo draupadlra sane

vydsadeva ani' gaura-purana Shunilo

ekante Shri-gaurahari bhajana korilo (125).

 

In this forest, the fiye brothers headed by Yudisthira [the Pandavas] lived in exile for some time with their wife DraupadT. They invited Shrlla Vyasa-deva here and listened to him recite the Gaura Purana. Remaining in seclusion, they performed intensive worship of Sri Gaurahari.

 

adyapi-o kamya-vane dekhe bhakta-jana

yudhisthira-sabha yatha baise rsi-gana

bhauma Shuka devala cavana garga-muni

vrksa-tale basi' kande gaura-katha Shuni' (126)

 

Even now in this forest of Kamyavan, devotees can see the assembly of Yudhisthira and the sages named Bhauma, Shuka, Devala, Chavan, and Garga Muni. Sitting at the base of a tree, they are all weeping as they hear the stories of Lord Gaura.

 

ami kabe se sabhoya koribo gamana

dure dandavat kori' asibo takhana

pasanda-uddhara-lila gaura-itihasa

vyasa-mukhe Shuni'preme chadibo nihShvasa (127)

 

When will I go to that learned assembly? Bowing down to the sages from afar, I will then come closer and join them. Hearing from the very mouth of Vyasa-deva the amazing stories of Gaura delivering the atheists, I will breathe a heavy sigh in ecstatic love.

 

koto-ksana pare puna sabha na dekhiya

kahdibo gauraiiga boli' bhume lutaiya

dvi-prahara dine ksudha hoile udaya

bhojanOrthe vana-phala koribo saficaya (128)

 

After some time, seeing the assembly vanish, I will shout the name of Gauraiiga, cry bitterly and roll about on the earth. Feeling hunger during the second quarter of the day, I shall go and pick forest-fruits to eat.

 

e-mata samaye krishna pandava-grhini

saka anna lo 'ye kabe asibe amani

bolibena vatsa loho atithya amara

gaurdnga-prasada anna-musti dui cara  (129)

 

Just then DraupadT, the wife of the Pandavas, will suddenly appear and approach me carrying cooked greens and rice. She will address me, "Dear child, please take this offering of mine. It is two or four handfulls of rice prasad that have been offered to Gaurariga."

 

sastange pranami tahre dmi akiflcana

kara pati' Shaka, anna koribo grahana

gauranga-prasada anna Shaka camatkara

seva kori dhanya habe rasana amara  (130)

 

Offering Draupadf my full obeisances, I will feel most worthless as I extend my hand and accept the greens and rice. The prasad remnants of Lord Gaurariga are most astonishing, and by honoring them my tongue will become fortunate.

 

maha-prasadera krpa yei jive haya

Shuddha-krishna-bhakti tara milibe niscaya

sei krpa nitya yena hayato amara

anayase chadi' yabo ananta mayara (131)

 

Whoever gets the mercy of such maha-prasad certainly obtains pure devotional service to Lord Krishna. May that mercy eternally be mine, which will enable me to easily give up this world of limitless material illusion.

 

draupadt-pradatta maha-prasada paiya

upantta ha 'bo kabe rudra-dvlpe giya

kailasa yahhara prabha-matra tri-bhuvane

sei rudra-dvlpa Shobhe navadvlpa-vane (132)

 

After having taken the maha-prasad given me by Draupadi", when will I arrive on the island of Rudra-dvFpa? Splendrously present within the forest of NavadvTpa, this place is the same as Mount Kailasa, the abode of Lord Shiva. The smallest fraction of this mountain's effulgence shines brightly throughout the entire three worlds.

 

yatha nita lohitadi rudra eka-daSha

nrtya kore gaura-preme hoiya vivaSha

yathdya durvasa-muni koriya aShrama

gaurđnga-carana bhaje chadi' yoga-bhrama (133)

 

This place is where the eleven Rudras of mixed blue and red complexion dance wildly and become stunned with love of Gaura. Here the sage Durvasa Muni made his hermitage, gave up his mistaken practice of impersonal yoga and began worshiping Lord Gaurariga's lotus feet.

 

astavakra-dattatreya adi yogi-gana

chadiya advaita-buddhi saha pahcanana

Shri-krishna-caitanya-pada-dhyane haya rata

sayujya muktike chade hoiya virata  (134)

 

The great sages named Astavakra, Dattatreya and many other yogis, along with the five-faced Shiva, all gave up the philosophy of impersonalism and instead engaged themselves in meditation on the lotus feet of Shn Krishna Chaitanya. Becoming detached from all forms of liberation, they especially rejected the desire to merge in the all-pervading light of the brahman effulgence.

 

kabhu ami bhramite bhramite rudra-vana

medhra-sthala-sannikate koribo gamana

basibo tathaya gaura-pada-dhyana kori

adure dekhibo devt parama sundari (135)

 

Sometime I will wander and wander throughout the forest of Rudravan and come to the place called Medra-sthala. Sitting there, I will meditate on the lotus feet of Lord Gaura. Then I will behold a supremely beautiful goddess appearing nearby.

 

vana-devtmane kori koribo pranama

jijnasibo, bolo mata kiba tava nama

aShru-mukhi devi tabe bolibe vacana

Shuno bacha mora duhkha akathya-kathana (136)

 

Acknowledging the presence of this forest-goddess, I will respectfully bow down to her. Getting up, I will ask, "Please tell me, mother - what is your name?" With tears in her eyes, the goddess will sadly reply, "Listen, dear child, my sorrow is impossible to describe."

 

paflca-vidha jMna kanya mora pahca-jana

pahca-vidha mukti nama korecho Shravana

salokya samipya sarsti sayujya nirvana

nirvana-sayujya more nama koilo dana (137)

 

"There are five of us who are daughters of the five kinds of jiiana (transcendental knowledge). We are the five types of liberation — please listen to our names: Salokya, Samipya, Sarsti, Sayujya, and Nirvana. I have been given the name of Nirvana, for I am the form of liberation involving total annihilation of the soul."

 

cari bhagni gela call' vaikuntha-nagara

ami to' rahinu eka hoiya phanpara

Shivera krpaya dattatreya adi Jana

kichu-dina ama-prati korilo yatana  (138)

 

"My four sisters have gone off to Vaikunthapur, leaving me behind. Thus left alone, I have become bewildered. By the mercy of Lord Shiva, Dattatreya and many other sages were endeavoring to attain me for some time."

 

ebe sei rsi-gana chadiya amaya.

rudra-dvtpe baise ei sarva-loke gaya

vrtha ami anveShana kori sei sabe

dekha na՜hi pai ara pabo kotha kabe (139)

 

"But now even those sages have rejected me and are living somewhere in Rudra-dvFpa. All the people are singing of this incident. Uselessly I have been searching for the rishis and still cannot locate them anywhere! Oh when will I find them again?"

 

Shrl-gauranga-prabhu sarva-jane nistarilo

kevala amara prati nirdaya hoilo

ami yei sthane ebe chadibo jivana

nidaya boliya sthana janu sarva-jana (140)

 

"Shri Gaurariga Prabhu has delivered everyone, yet still He remains merciless only to me. Therefore I will And a place right now in which to give up my life, and all people shall know that place to be called Nidaya (Merciless)."

 

sayujyera nama Shuni' kanpibe hrdaya

putana raksast boli' habe bada bhaya

ankhi mudi' sei sthane padiya rahibo

kona maha-jana-sparShe takhana uthibo (141)

 

Just hearing the very name of Sayujya, the liberation of merging impersonally with the Lord, my heart will tremble as if I had heard the name of the witch Putana. Trembling in great fear I will cover my eyes and drop to the ground on the spot. Then upon feeling the touch of some great soul, I will look up.

 

uthiya dekhibo ami deva-paticanana

bavam bavam boli' koriya nartana

gaibena Shri-Shaci-nandana daya-maya

day a koro sarva-jive dura koro bhaya (142)

 

I will rise and see before me the Figure of Lord Shiva, dancing wildly while exclaiming "baum! baum!" He will sing, "O Shri Shachf-nandana! O moSht merciful one! Please give Your causeless mercy to all living entities and drive away their fears!"

 

deva-deva mahadeva-carane padibo

svabhdva-Shodhana Iagi' pade nivedibo

daya kori viShveShvara mastaka amara

dhoriya carana dibe upadeSha-sdra  (143)

 

I will fall at the feet of Maha-deva, the Lord of the demigods, and pray at his feet for my own purification. Being merciful, the Lord of the universe Visvesvara will place his feet upon my head and impart to me the essence of instruction.

 

bolibena, ohe Shuno krishna-bhakti-sara

jhana-karma-mukti-cesta yoga adi chara

amara krpaya tumi parajiya maya

ati Shighra prapta ho 'be gaura-pada-chaya (144)

 

He will say, "Oh listen! Devotional service to Lord Krishna is the essence of life, whereas all endeavors for jnana, karma, mukti, and yoga are totally useless. By my mercy you will conquer maya and very quickly attain the shade of the lotus feet of Lord Gaura."

 

dateine pulina dekho ati manohara

vrndavana-dhama navadvipera bhitara

tatha giya krishna-lila koro daraShana

acire paibe radhikara Shri-carana (145)

 

"To the south, just see the place called Shri Pulina, which is so enchanting. That is the abode of Vrindavan Dhama within Navadvipa. Go there and personally witness Krishna's pastimes. Very soon you will attain the divine lotus feet of Shri Radhika."

 

Shambhu adarShana ho 'be upadeSha diya

pranami' calibo ami kandiya kahdiya

koto-ksane Shri-pulina koriya darShana

bhume gaddgadi diya ha 'bo acetana  (146)

 

After giving me these instructions, Lord Shambhu will disap­pear. Bowing down, I will then move on, crying and crying all the while. After arriving and viewing the divine realm of Shri Pulina for some time, I will fall to the earth and roll about, losing consciousness...

 

acetana-kaie svapna-svarupa-samadhi

udibe apurva murti nija-karya sadhi'

takhana janibo ami kamala-manjari

Shri-ananga-manjarlra nitya vidhi-kari (147)

 

...During that unconscious state of samadhi, in a divine vision of my own personal revelation, a wondrous figure will appear performing her constitutional service. Then I will recognize that it is I, the maidservant named Kamala ManjarF, an eternal assistant of Anariga Manjari.

 

Shrt-ananga-mahjart mora hrdaya-isvari

dekhaibe krpa kori' nija yuthesvari

Shri-karpura-seva more koribe arpana '

jugala-vilasa koraibe pradarShana (148)

 

Shri Ananga Manjari is the goddess of my heart. Hopefully, she will show great mercy and introduce me to our own group-leader (Sri Lalita Sakhi). Then she will give me the service of preparing celestial camphor and will reveal to me the confidential pastimes of the Divine Pair.

 

pulina-nikate sthana Shri-rasa-mandala

gopendra-nandana-lCld taihd niramala

Shata-koti-gopi-majhe maha-raseShvari

Shaha nrtya kore krishna sarva-citta hari (149)

 

We will go near Sri Pulina and see the Rasa Mandala, the | spotlessly pure circular arena where Gopendra-nandana Sri Krishna, surrounded by a hundred million gopis, enjoys the pastime of dancing with Shri Radhika, the predominating Goddess of the great dance. Thus He is stealing the hearts of all created beings.

 

se rasa-lasyera sobha nahi tri-bhuvane

bahu bagye yeba dekhe maje sei ksane

sva-samadhi bhagya-bale keho kabhu paya

se sobha darsan sukha chadite na chaya  (150)

 

The sheer splendor of such artistically amorous dancing does not ¹ exist anywhere within the three worlds! By great fortune, whoever is able to see it becomes deeply plunged into it that very moment. By the power of such fortune, if someone actually attains the trance of viewing this divine dance in their own samadJU, they will never be able to give up the pure joy of that astounding sight!

 

dekhibo ye Shobha taha varnite naribo

hrdaye rakhiya sada darShana koribo

nija kuhja basi' hrdi majhe alocibo

sakhtra nirdeSha mate satata sevibo  (151)

 

I will not be able to describe the magnificence of that sight to behold! I will lock it in my heart and perpetually gaze upon it. Living in my own grove, while cultivating that vision within my heart, I will constantly render devotional service under the direction of the sakhfSh.

 

anahga-manjari sakhi radhika-bhagini

more krpa kori' dhama dekhabe apani

rasa-sthali-paShcimete Shri-dhira-samira

kichu dure vamsi-vata Shri-jamuna-tira  (152)

 

Anariga Marijan Sakhl, the younger sister of Sri Radhika, will show great mercy and personally escort me around the Dhama. To the west of the Rasa Mandala we shall visit Shri Dhira Samlra (where the gentle breeze blows), and a little further off see the huge banyan tree called Variisl Vata and the wide bank of the divine river Jamuna.

 

Shri-rupa-manjari-praShne isvari amara

bolibe e nava-dasi sakhi lalitara

kamala-manjarf-nđma gauraiigaika-gati

krpa kori' deho ebe raga-marge gad (153)

 

Being questioned by Shri Rupa Manjari, my mistress Anariga Manjarf will reply, "This new dasi will be engaged in Lalita SakhPs service. Her name is Kamala ManjarT, and she is very devoted to Shri Gaurariga. Please be merciful now and give her entrance into the flow of spontaneous devotional service to our Lordships."

 

iShvarira katha suni' Shri'-rupa-manjari

butaibe krpa-hasta mama dehopari

sahasa hoibe mora ragera udaya

rupanuga bhajanete sprha atisaya  (154)

 

Hearing this statement of my mistress, ShrT Rupa ManjarT will lightly touch my body with her hand of mercy. Her touch will suddenly and deeply impart to me the sublime spiritual emotion of spontaneous loving devotion and the intense desire to perform rupanuga bhajan, worship that follows in her own footsteps..

 

tadid-varna taravalr vasana-bhusane

Shri-karpura-patra kare sukhira carane

dandavat hoiya ami padibo takhana

magibo ananya-bhave radhara car ana  (155)

 

My complexion is like lightning, my dress sparkles with patterns like the midnight stars, I am adorned with various ornaments, and with a camphor tray in my hand I shall fall flat at Shrl Rupa Manjan's feet and beg her for the exclusive shelter of Shrl Radha's lotus feet.

 

Shri-rupa-manjari o Shri-ananga-manjari

lo 'be yatha svananda-sukhada-kunjeShvari

radha-Shri-carana-seva sada cinta kare

Shrl-lalita su-lalita sva-kunja-bhitore (156)

 

Shri Rupa Marijan and Shrl Anariga Manjarf will then take me to the private grove of the most charming Lalita Sakhf, the mistress of Svananda-sukhada-kunja, who is sitting inside perpetually thinking about her service rendered to the divine lotus feet of Radha.

 

sastange vandibo dmi tanhara carana

sakht koribena mama katha vijnapana

bolibena, navadvipa-vast ei jana

tava ddst ho 'ye mage jugala-sevana (157)

 

I shall fall flat and offer obeisances at Lalita's feet, and she will ask Anaiiga ManjarF to explain my identity. Anaiiga ManjarF will reply, "This person is an inhabitant of NavadvFpa who begs to become your maidservant and thereby serve the Divine, Couple."

 

prasanna hoiya tabe lalita sundarl

Shaist-Shakti-prati ka 'be, Shuno pmankari

tomdra kunjera parShve kori ՚ stana  dana

rakhiya yatana kore ipsita vidhana (158)

 

At this, Lalita will become very pleased and say to Anaiiga Manjari (the personified potency of fresh feminine youth), "Listen, beloved sprout! Give her a dwelling beside your own grove. Keep her there and attentively arrange her desired service."

 

tomam seva kale sange lo'ye jabe

krame tava dasi radha-prasada paibe

Shri-radha-prasada vina Shri-jugala-seva

bolo dekhi kon kale paiyache keba  (159)

 

"At the time of performing your own service, take her along and gradually she will receive the mercy of Sri Radha. Without the mercy of Radha, have we ever seen anyone attain the service of the Divine Couple?"

 

lalitara vakya Shuni' ananga-manjari

rakhibena nija-kunje nija-dasi kori

jugala-sevra kale sahgini koriya

loibe amare tenha sneha prakasiya  (160)

 

Hearing Lalita's words, Ahariga Manjan will give me a residence next to her own grove, making me her own maidser­vant. At the time of going to serve the Divine Couple, she will be very affectionate and gracidusly allow me to accompany her as a friend.

 

dure hoite nija karya kori' sampadana

heribo jugala-rupa priya-darasana

kabhu va Shrfmattmore ajna prakasiya

dekhaibe nija krpa pada-chaya diya (161)

 

Performing my own duties, I shall catch a glimpse of the beautiful Divine Couple in the distance. And then, perhaps, Srimatl Radharani Herself will give me a direct order, show me Her personal mercy, and give me the shade of Her own lotus feet.

 

sei to ՝ sevaya ami rabo cira-dina

krame seva-karye ami hoibo pravina

sevara kauShale radha-govinda tusibo

kabhu kabhu alahkara prasada labhibo  (162)

 

I will perpetually remain absorbed in performing that service, and gradually I will become skillful in its execution. By my expertise, I shall please Radha and Govinda. As a reward for my services, I will from time to time receive prasad ornaments that They had previously worn...

 

svapna-bhange dhire dhire kandiya kandiya

bhagirathipara ha 'bo pulina dekhiya

isodyana-sannikate nija-kuhje bosi'

bhajtoo jugala-dhana Shri-gauranga-ShaShi (163)

 

...My dream suddenly breaks and I shall softly weep and weep. Gazing back at Sri Pulina, I will cross the river Bhagirathi. Living in my private grove next to Isodyana (The Lord's Garden) I will worship the greatest treasure - the Divine Couple Shri Shri Radha and Krishna, Who are non-different from the moonlike Shri Gaurariga.

 

sva-niyame thaki' radha-govinda bhajibo

radha-kunda vrndavana satata heribo

anahga-manjari-sakhi-carana smariya

nija-sevanande ra 'bo premete dubiya  (164)

 

I will worship Radha and Govinda while staying fixed in my own vows, and shall perpetually gaze upon Radha Kunda and Vrinda­van. Remembering the feet of Anariga Manjari SakhT, and remaining immersed in the bliss attained by my particular services performed for Their Lordships, I will thereby drown in pure ecstatic prema.

 

srl-krishna-caitanya prabhura dasa-anudasa

e bhaktivinoda mage navadvipa-vasa

rupa-raghunatha-pade akuti koriya

nijabhista-siddhi mage vyakula hoiya (165)

 

This Bhaktivinoda, the servant of the servants of Lord Shri Krishna Chaitanya, is begging for residence in NavadvTpa Dhama. I am eager for the feet of Rupa GosvamT and Raghu-natha Gosvami (Rupa Manjarf and Rati Manjari), and from them I anxiously beg to achieve my own desired perfect spiritual body and service.

 

navadvipa-vrndavana-ksetra-vasi-gana

tad-ksetre koro more acire sthapana

tomadera ksetra ei, ami matra dasa

toma-seva-seva-cchale pai ksetra-vasa (166)

 

O residents of NavadvTpa, Vrindavan and Jagannatha Puri! Please establish me eternally in Isodyana, the abode of the Lord! That is certainly within your power, for this is also your abode. As my position is simply as a servant, only on the pretext of somehow assisting you in your service to Their Lordships wifl I be able to obtain residence in the Dhama.

 

navadvipa koro more krpa-vitarana

tava krpa vina teetra labhe kon jana

amara yogyata lo 'ye na koro vicara

jahnava-nitai-ajna koriyachi sara  (167)

 

O Navadvlpa Dhama, please shower me with your mercy! Without your favor, how can anyone attain residence in the Lord's holy abode? Please do not consider whether I am quali­fied or not. I am simply clinging to the instructions of Jahnava Ma and Nityananda Prabhu as the essence of my life.

 

Shraddhara padibe yei e bhava-taranga

udibe tahara mane gaura-rasa-ranga

Shri-svarupa-damodara tare kori' daya

loibe nijera gane diya pada-chaya  (168)

 

Whoever reads this Bhava Taranga with devotional faith will experience the nectar of the sportive pastimes of Gaurahga arising in their minds. Shri Svarupa Damodara will certainly show them mercy, accepting them as personal associates in the spiritual Dhama while giving the shade of his own feet.

 

thus ends Navadvipa Bhava Taranga

by Thakura Bhaktiviiioda