জয় জয় নবদ্বীপচন্দ্র শচীসুত ।
জয় জয় নিত্যানন্দরায় অবধূত ॥১॥
jaya jaya navadvipa-chandra sachi-suta
jaya jaya nityananda-raya avadhuta [1]
jaya jaya–All glory sachi-suta–to the son of Sachi, Sri Chaitanya, navadvipa-chandra–the moon of Nabadwip! jaya jaya–All glory avadhuta–to the renunciant nityananda-raya–Nityananda Ray! [1]
All glory to the son of Sachi, the moon of Nabadwip! All glory to the avadhut Nityananda Ray!
জয় জয় শ্রীঅদ্বৈত প্রভু মহাশয় ।
গদাধর শ্রীবাস পণ্ডিত জয় জয় ॥২॥
jaya jaya sri-advaita prabhu mahasaya
gadadhara srivasa pandita jaya jaya [2]
jaya jaya–All glory mahasaya–to the worshippable sri-advaita prabhu–Sri Advaita Prabhu! jaya jaya–All glory gadadhara–to Gadadhar Pandit [and] srivasa pandita–Srivas Pandit! [2]
All glory to the worshippable Sri Advaita Prabhu! All glory to Gadadhar Pandit and Srivas Pandit!
জয় নবদ্বীপধাম সর্ব্বধাম-সার ।
জয় নবদ্বীপবাসী গৌরপরিবার ॥৩॥
jaya navadvipa-dhama sarva-dhama-sara
jaya navadvipa-vasi gaura-parivara [3]
jaya–All glory navadvipa-dhama–to Nabadwip Dham, sarva-dhama-sara–the best of all abodes! jaya–All glory navadvipa-vasi–to the residents of Nabadwip, gaura-parivara–the associates of Sri Gaura! [3]
All glory to Nabadwip Dham, the best of all abodes! All glory to the residents of Nabadwip, the associates of Sri Gaura!
সকল ভকতপদে করিয়া প্রণাম ।
সংক্ষেপে বর্ণিব আমি নবদ্বীপধাম ॥৪॥
sakala bhakata-pade kariya pranama
samksepe varniba ami navadvipa-dhama [4]
pranama kariya–Bowing sakala bhakata-pade–at the feet of all the devotees, ami–I varniba–will describe navadvipa-dhama–Nabadwip Dham samksepe–briefly. [4]
Bowing at the feet of all the devotees, I will briefly describe Nabadwip Dham.
নবদ্বীপমণ্ডলের মহিমা অপার ।
ব্রহ্মা আদি নাহি জানে বর্ণে সাধ্য কার ॥৫॥
navadvipa-mandalera mahima apara
brahma adi nahi jane varne sadhya kara [5]
mahima–The glories navadvipa-mandalera–of the district of Nabadwip [are] apara–unlimited. brahma–Brahma [and] adi–the other gods nahi–do not jane–know [them]. kara–Who sadhya varne–can describe [them]? [5]
The glories of Nabadwip Mandal are unlimited. Brahma and the other gods do not know them. So, who can describe them?
সহস্র বদনে শেষ বর্ণিতে অক্ষম ।
ক্ষুদ্রজীব আমি কিসে হইব সক্ষম ॥৬॥
sahasra vadane sesa varnite aksama
ksudra-jiva ami kise ha-iba saksama [6]
sesa–Ananta Sesa [is] aksama–unable varnite–to describe [them] sahasra vadane–with thousands of mouths. kise–How ha-iba–will ami–I, ksudra-jiva–a tiny soul, saksama–be able [to]? [6]
Ananta Sesa is unable to describe them with thousands of mouths. So, how will I, a tiny soul, be able to?
সত্য বটে নবদ্বীপ মহিমা অনন্ত ।
দেব-দেব মহাদেব নাহি পায় অন্ত ॥৭॥
satya vate navadvipa mahima ananta
deva-deva mahadeva nahi paya anta [7]
vate–It is satya–true [that] mahima–the glories navadvipa–of Nabadwip [are] ananta–unlimited. deva-deva–The god of gods, mahadeva–Lord Siva, nahi–cannot paya–reach [their] anta–end. [7]
It is true that the glories of Nabadwip are unlimited. The god of gods, Lord Siva, cannot reach their end.
তথাপি চৈতন্যচন্দ্র-ইচ্ছা বলবান্ ।
সেই ইচ্ছাবশে ভক্ত আজ্ঞার বিধান ॥৮॥
tathapi chaitanya-chandra-ichchha balavan
sei ichchha-vase bhakta ajnara vidhana [8]
tathapi–Still, chaitanya-chandra-ichchha–the will of the moon-like Sri Chaitanya [is] balavan–powerful, [and] ajnara vidhana–the arrangement of the orders bhakta–of the devotees [is] sei ichchha-vase–under the control of His will. [8]
Still, the will of the moon-like Sri Chaitanya is all-powerful, and under its control, the devotees give orders.
ভক্তগণে আজ্ঞা দিল চৈতন্য ইচ্ছায় ।
নদীয়া-মাহাত্ম্য বর্ণি ভক্তের কৃপায় ॥৯॥
bhakta-gane ajna dila chaitanya ichhaya
nadiya-mahatmya varni bhaktera krpaya [9]
chaitanya ichhaya–By the will of Sri Chaitanya, bhakta-gane–the devotees ajna dila–have ordered [me]. varni–I describe nadiya-mahatmya–the glories of Nadia bhaktera krpaya–by the mercy of the devotees. [9]
By the will of Sri Chaitanya, the devotees have ordered me, and so I describe the glories of Nadia by their mercy.
আর এক কথা আছে গূঢ় অতিশয় ।
কহিতে না ইচ্ছা হয় না কহিলে নয় ॥১০॥
ara eka katha achhe gudha atisaya
kahite na ichchha haya na kahile naya [10]
achhe–There is ara eka–another atisaya–very gudha–confidential katha–subject, [which] ichchha haya na–I do not want kahite–to mention [yet] naya–cannot na–not kahile–mention. [10]
There is another very confidential subject, which I do not want to mention, yet cannot but mention.
যে অবধি শ্রীচৈতন্য অপ্রকট হৈল ।
ধাম-লীলা প্রকাশিতে ভক্তে আজ্ঞা দিল ॥১১॥
ye avadhi sri-chaitanya aprakata haila
dhama-lila prakasite bhakte ajna dila [11]
ye avadhi–When sri-chaitanya–Sri Chaitanya aprakata haila–disappeared, ajna dila–He ordered bhakte–the devotees prakasite–to reveal [His] dhama-lila–abode and Pastimes. [11]
When Sri Chaitanya disappeared, He ordered the devotees to reveal His abode and Pastimes.
সর্ব্ব-অবতার হৈতে গূঢ় অবতার ।
শ্রীচৈতন্যচন্দ্র মোর বিদিত সংসার ॥১২॥
sarva-avatara haite gudha avatara
sri-chaitanya-chandra mora vidita samsara [12]
haite–Of sarva–all avatara–Avatars, mora–our sri-chaitanya-chandra–moon-like Sri Chaitanya [is the most] gudha–confidential avatara–Avatar vidita–known samsara–in this world. [12]
Of all Avatars, our moon-like Sri Chaitanya is the most confidential known in this world.
গূঢ়লীলা শাস্ত্রে গূঢ়রূপে উক্ত হয় ।
অভক্ত জনের চিত্তে না হয় উদয় ॥১৩॥
gudha-lila sastre gudha-rupe ukta haya
abhakta janera chitte na haya udaya [13]
[His] gudha-lila–confidential Pastimes haya–are ukta–mentioned gudha-rupe–confidentially sastre–in the scriptures. [They] udaya haya na–do not appear chitte–in the hearts abhakta janera–of non-devotees. [13]
His confidential Pastimes are mentioned confidentially in the scriptures. They are not revealed in the hearts of non-devotees.
সে লীলা সম্বন্ধে যত গূঢ় শাস্ত্র ছিল ।
মায়াদেবী বহুকাল আচ্ছাদি’ রাখিল ॥১৪॥
se lila sambandhe yata gudha sastra chhila
maya-devi bahu-kala achchhadi’ rakhila [14]
bahu-kala–For a long time, maya-devi–Maya Devi achchhadi’ rakhila–hid yata–the gudha–confidential sastra–scriptures chhila–that existed sambandhe–about se–those lila–Pastimes. [14]
For a long time, Maya Devi hid the confidential scriptures that existed about His Pastimes.
অপ্রকট শাস্ত্র বহু রহে যথা তথা ।
প্রকট শাস্ত্রেও যত চৈতন্যের কথা ॥১৫॥
সে সকল মায়াদেবী পণ্ডিত নয়ন ।
আবরিয়া রাখে গুপ্তভাবে অনুক্ষণ ॥১৬॥
aprakata sastra bahu rahe yatha tatha
prakata sastreo yata chaitanyera katha [15]
se sakala maya-devi pandita nayana
avariya rakhe gupta-bhave anuksana [16]
maya-devi–Maya Devi avariya–covered pandita nayana–the eyes of the scholars [and] anuksana–at all times rakhe–kept gupta-bhave–secret yata se sakala–all katha–the descriptions chaitanyera–of Sri Chaitanya prakata sastreo–throughout both the manifest scriptures [and] bahu–the numerous aprakata–unmanifest sastra–scriptures rahe–that existed yatha tatha–here and there. [15–16]
Maya Devi covered the eyes of the scholars and at all times kept secret all the descriptions of Sri Chaitanya throughout both the manifest and unmanifest scriptures.
গৌরের গম্ভীর লীলা হৈলে অপ্রকট ।
প্রভু-ইচ্ছা জানি’ মায়া হয় অকপট ॥১৭॥
gaurera gambhira lila haile aprakata
prabhu-ichchha jani’ maya haya akapata [17]
[When] gambhira–the deep lila–Pastimes gaurera–of Sri Gaura haile–became aprakata–unmanifest, maya–Maya jani’–understood prabhu-ichchha–the will of the Lord [and] akapata haya–became non-deceitful. [17]
When the deep Pastimes of Sri Gaura became unmanifest, Maya understood the will of the Lord and withdrew her deception.
উঠাইয়া লৈল জাল জীবচক্ষু হৈতে ।
প্রকাশিল গৌরতত্ত্ব এ জড় জগতে ॥১৮॥
uthaiya laila jala jiva-chaksu haite
prakasila gaura-tattva e jada jagate [18]
maya–Maya uthaiya laila–lifted jala–[her] veil haite–from jiva-chaksu–from the eyes of the souls [and] prakasila–revealed gaura-tattva–the truth about Sri Gaura e jada jagate–to the material world. [18]
Maya lifted her veil from the eyes of the souls and revealed the truth about Sri Gaura to the material world.
গুপ্তশাস্ত্র অনায়াসে হইল প্রকট ।
ঘুচিল জীবের যত যুক্তির সঙ্কট ॥১৯॥
gupta-sastra anayase ha-ila prakata
ghuchila jivera yata yuktira sankata [19]
gupta-sastra–The hidden scriptures [then] prakata ha-ila–appeared anayase–clearly [and] ghuchila–dispelled yuktira sankata–the doubts yata jivera–of all souls. [19]
The hidden scriptures then appeared clearly and dispelled the doubts of all souls.
বড়ই দয়ালু প্রভু নিত্যানন্দরায় ।
গৌরতত্ত্ব প্রকাশিল জীবের হিয়ায় ॥২০॥
bada-i dayalu prabhu nityananda-raya
gaura-tattva prakasila jivera hiyaya [20]
[The] bada-i–extremely dayalu–merciful prabhu–Lord, nityananda-raya–Nityananda Ray, prakasila–revealed gaura-tattva–the truth about Sri Gaura jivera hiyaya–in the hearts of the souls. [20]
The extremely merciful Nityananda Prabhu revealed the truth about Sri Gaura in the hearts of the souls.
তাঁর আজ্ঞা পেয়ে মায়া ছাড়ে আবরণ ।
সুভক্ত পণ্ডিতগণ পায় শাস্ত্র-ধন ॥২১॥
ta̐ra ajna peye maya chhade avarana
subhakta pandita-gana paya sastra-dhana [21]
peye–Receiving ta̐ra–His ajna–order, maya–Maya chhade–removed avarana–[her] veil, [and] subhakta pandita-gana–the wise devotees paya–discovered sastra-dhana–the wealth of the scriptures. [21]
Receiving His order, Maya removed her veil, and the wise devotees discovered the wealth of the scriptures.
ইহাতে সন্দেহ যার না হয় খণ্ডন ।
সে অভাগা বৃথা কেন ধরয় জীবন ॥২২॥
ihate sandeha yara na haya khandana
se abhaga vrtha kena dharaya jivana [22]
yara se–Those whose sandeha–doubts khandana haya na–are not dispelled ihate–by this [are] abhaga–unfortunate. kena–Why jivana dharaya–do [they] continue [their] lives vrtha–meaninglessly? [22]
Those whose doubts are not dispelled by this are unfortunate. Why do such persons meaninglessly continue their lives?
যে কালে ঈশ্বর যেই কৃপা বিতরয় ।
ভাগ্যবন্ত জন তাহে বড় সুখী হয় ॥২৩॥
ye kale isvara yei krpa vitaraya
bhagyavanta jana tahe bada sukhi haya [23]
ye kale–Whenever [and] yei tahe–howsoever isvara–the Lord krpa vitaraya–bestows [His] mercy, bhagyavanta–the fortunate jana–souls haya–become bada–extremely sukhi–happy. [23]
Whenever and howsoever the Lord bestows His mercy, the fortunate souls become extremely happy.
দুর্ভাগা লক্ষণ এই জান সর্ব্বজন ।
নিজ বুদ্ধি বড় বলি’ করিয়া গণন ॥২৪॥
ঈশ্বরের কৃপা নাহি করয় স্বীকার ।
কুতর্কে মায়ার গর্ত্তে পড়ে বারবার ॥২৫॥
durbhaga laksana ei jana sarva-jana
nija buddhi bada bali’ kariya ganana [24]
isvarera krpa nahi karaya svikara
kutarke mayara garte pade bara-bara [25]
sarva-jana–Everyone jana–should know ei–the laksana–symptoms durbhaga–of misfortune: ganana kariya–considering [their] nija–own buddhi–intelligence bali’–to be bada–great, [souls] nahi–do not svikara karaya–accept krpa–the mercy isvarera–of the Lord. kutarke–Through false arguments, pade–souls fall mayara garte–in Maya’s traps bara-bara–again and again. [24–25]
Everyone should know the symptoms of misfortune: to consider your own intelligence to be great and not accept the mercy of the Lord. Through false arguments, souls fall into Maya’s traps again and again.
«এস হে কলির জীব ছাড় কুটিনাটি ।
নির্ম্মল গৌরাঙ্গ-প্রেম লহ পরিপাটি» ॥২৬॥
«esa he kalira jiva chhada kutinati
nirmala gauranga-prema laha paripati» [26]
«he–«O jiva–souls kalira–of Kali-yuga, esa–come! chhada–Give up kutinati–duplicity, [and] laha–accept nirmala–pure gauranga-prema–divine love for Sri Gauranga paripati»–in full!» [26]
«O souls of Kali-yuga, come! Give up duplicity, and accept pure divine love for Sri Gauranga in full!»
এই বলি’ নিত্যানন্দ ডাকে বারবার ।
তবু ত দুর্ভাগা জন না করে স্বীকার ॥২৭॥
ei bali’ nityananda dake bara-bara
tabu ta durbhaga jana na kare svikara [27]
bali’–Saying ei–this, nityananda–Nityananda dake–calls out bara-bara–again and again. tabu ta–Still, durbhaga–unfortunate jana–souls svikara kare na–do not accept. [27]
Saying this, Nityananda calls out again and again. Still, unfortunate souls do not accept.
কেন যে এমন প্রেমে করে অনাদর ।
বিচার করিয়া দেখ হইয়া তৎপর ॥২৮॥
kena ye emana preme kare anadara
vichara kariya dekha ha-iya tatpara [28]
vichara kariya dekha–Let us consider tatpara ha-iya–carefully kena–why ye–they anadara kare–disregard emana–such preme–divine love. [28]
Let us consider carefully why souls disregard divine love.
সুখ লাগি সর্ব্বজীব নানা যুক্তি করে ।
তর্ক করে যোগ করে সংসার ভিতরে ॥২৯॥
sukha-lagi sarva-jiva nana yukti kare
tarka kare yoga kare samsara bhitare [29]
sarva–All jiva–souls nana yukti kare–engage in various pursuits sukha-lagi–for the sake of happiness. samsara bhitare–Within the world, [some] tarka kare–study logic, [and some] yoga kare–practise yoga. [29]
In various ways, all souls pursue happiness. In this world, some souls study logic, and others practise yoga.
সুখ-লাগি সংসার ছাড়িয়া বনে যায় ।
সুখ-লাগি যুদ্ধ করে রাজায় রাজায় ॥৩০॥
sukha-lagi samsara chhadiya vane yaya
sukha-lagi yuddha kare rajaya rajaya [30]
sukha-lagi–For the sake of happiness, [some] chhadiya–leave samsara–home [and] yaya–go vane–to the forest. sukha-lagi–For the sake of happiness, [some] yuddha kare–wage wars rajaya rajaya–between nations. [30]
For the sake of happiness, some leave home and go to the forest, and others wage wars between nations.
সুখ-লাগি কামিনী-কনক পাছে ধায় ।
সুখ-লাগি শিল্প আর বিজ্ঞান চালায় ॥৩১॥
sukha-lagi kamini-kanaka pachhe dhaya
sukha-lagi silpa ara vijnana chalaya [31]
sukha-lagi–For the sake of happiness, [some] dhaya–run pachhe–after kamini-kanaka–women and wealth. sukha-lagi–For the sake of happiness, [some] chalaya–study silpa–the arts ara–and vijnana–sciences. [31]
For the sake of happiness, some run after women and wealth, and others pursue the arts and sciences.
সুখ-লাগি সুখ ছাড়ে ক্লেশ শিক্ষা করে ।
সুখ-লাগি অর্ণব মধ্যেতে ডুবি মরে ॥৩২॥
sukha-lagi sukha chhade klesa siksa kare
sukha-lagi arnava madhyete dubi mare [32]
sukha-lagi–For the sake of happiness, [some] chhade–give up sukha–on happiness [and] siksa kare–learn klesa–to be miserable. sukha-lagi–For the sake of happiness, [some] dubi mare–drown [themselves] madhyete–in arnava–the ocean. [32]
For the sake of happiness, some give up on happiness and learn to be miserable, and others drown themselves in the ocean.
নিত্যানন্দ বলে ডাকি’ দুহাত তুলিয়া ।
«এস জীব কর্ম্ম-জ্ঞান-সঙ্কট ছাড়িয়া ॥৩৩॥
nityananda bale daki’ duhata tuliya
«esa jiva karma-jnana-sankata chhadiya [33]
duhata tuliya–Raising [His] arms, nityananda–Nityananda daki’ bale–calls, «jiva–«O souls! chhadiya–Give up karma-jnana-sankata–the misery of exploitation and renunciation, [and] esa–come [with Me]! [33]
Raising His arms, Nityananda calls, «O souls! Give up the misery of exploitation and renunciation, and come with Me!
সুখ-লাগি চেষ্টা তব আমি তাহা দিব ।
তার বিনিময়ে আমি কিছু না লইব ॥৩৪॥
sukha-lagi chesta tava ami taha diba
tara vinimaye ami kichhu na la-iba [34]
tava chesta (haya)–You are searching sukha-lagi–for happiness. ami–I diba–will give taha–that [to you, and] ami–I la-iba na–will not take kichhu–anything tara vinimaye–in return for it. [34]
«You are searching for happiness. I will give that to you, and I will not take anything from you in return.
কষ্ট নাই ব্যয় নাই না পাবে যাতনা ।
‘শ্রীগৌরাঙ্গ’ বলি’ নাচ নাহিক ভাবনা ॥৩৫॥
kasta nai vyaya nai na pabe yatana
‘sri-gauranga’ bali’ nacha nahika bhavana [35]
nai–There will be no kasta–trouble. nai–There will be no vyaya–loss. pabe na–You will not undergo yatana–pain. bali’–Chant ‘sri-gauranga’–‘Sri Gauranga’ [and] nacha–dance nahika–without bhavana–concern. [35]
«You will not undergo any trouble, loss, or pain. Simply chant, ‘Sri Gauranga’ and dance without a care.
যে সুখ আমি ত দিব তার নাই সম ।
সর্ব্বদা বিমলানন্দ নাহি তার ভ্রম» ॥৩৬॥
ye sukha ami ta diba tara nai sama
sarvada vimalananda nahi tara bhrama» [36]
ye–The sukha–happiness ami–I ta diba–will give [you] tara nai–has no sama–equal. [It is] sarvada–eternal, vimalananda–pure joy. tara–Within it nahi–there is no bhrama»–illusion.» [36]
«The happiness I will give you is unparalleled. It is pure, eternal joy, free from all illusion.»
এই রূপে প্রেম যাচে নিত্যানন্দরায় ।
অভাগা করম দোষে তাহা নাহি চায় ॥৩৭॥
ei rupe prema yache nityananda-raya
abhaga karama-dose taha nahi chaya [37]
ei rupe–In this way, nityananda-raya–Nityananda Prabhu yache–begs [everyone] to accept prema–divine love, [but] abhaga–the unfortunate, karama-dose–as a result of [their] sins, nahi–do not chaya–want taha–it. [37]
In this way, Nityananda Prabhu begs everyone to accept divine love, but the unfortunate, as a result of their sins, do not want it.
«গৌরাঙ্গ নিতাই» যেই বলে একবার ।
অনন্ত করম-দোষ অন্ত হয় তার ॥৩৮॥
«gauranga nitai» yei bale eka-bara
ananta karama-dosa anta haya tara [38]
ananta karama-dosa–The unlimited sins yei tara–of anyone who eka-bara–once bale–chants, «gauranga–«Gauranga! nitai»–Nitai!» haya–are anta–destroyed. [38]
The unlimited sins of anyone who once chants, «Gauranga! Nitai!»are destroyed.
আর এক গূঢ় কথা শুন সর্ব্বজন ।
কলিজীবে যোগ্যবস্তু গৌরলীলা-ধন ॥৩৯॥
ara eka gudha katha suna sarva-jana
kali-jive yogya-vastu gaura-lila-dhana [39]
sarva-jana–Everyone, suna–please listen [to] ara eka–another gudha–confidential katha–subject. dhana–The wealth gaura-lila–of Gaura’s Pastimes [is] yogya-vastu–something appropriate for kali-jive–the souls of Kali-yuga. [39]
Everyone, please listen to another confidential subject. The wealth of Gaura’s Pastimes is appropriate for the souls of Kali-yuga.
গৌরহরি রাধা-কৃষ্ণরূপে বৃন্দাবনে ।
নিত্যকাল বিলাস করয়ে সখী-সনে ॥৪০॥
gaurahari radha-krsna-rupe vrndavane
nitya-kala vilasa karaye sakhi-sane [40]
gaurahari–Gaurahari, radha-krsna-rupe–as Radha and Krsna, vilasa karaye–plays sakhi-sane–with the sakhis nitya-kala–eternally vrndavane–in Vrndavan. [40]
Gaurahari, as Radha and Krsna, plays with the sakhis eternally in Vrndavan.
শাস্ত্রেতে জানিল জীব ব্রজলীলাতত্ত্ব ।
রাধাকৃষ্ণ-নিত্যলীলা ব্রজের মহত্ত্ব ॥৪১॥
sastrete janila jiva vraja-lila-tattva
radha-krsna-nitya-lila vrajera mahattva [41]
sastrete–Through the scriptures, jiva–the souls janila–understood vraja-lila-tattva–the nature of the Pastimes in Vraja. They understood mahattva–the greatness vrajera–of Vraja [and] radha-krsna-nitya-lila–Radha and Krsna’s eternal Pastimes [there]. [41]
Through the scriptures, the souls understood the nature of Pastimes in Vraja, and the greatness of Vraja and Radha-Krsna’s eternal Pastimes there.
কৃষ্ণনাম কৃষ্ণধাম মাহাত্ম্য অপার ।
শাস্ত্রের দ্বারায় জানে সকল সংসার ॥৪২॥
krsna-nama krsna-dhama mahatmya apara
sastrera dvaraya jane sakala samsara [42]
sastrera dvaraya–Through the scriptures, sakala samsara–the whole world jane–understood apara–the unlimited mahatmya–glories krsna-nama–of Krsna’s Name [and] krsna-dhama–Krsna’s abode. [42]
Through the scriptures, the whole world understood the unlimited glories of Krsna’s Name and Krsna’s abode.
তবু কৃষ্ণ-প্রেম সাধারণে নাহি পায় ।
ইহার কারণ কিবা চিন্তহ হিয়ায় ॥৪৩॥
tabu krsna-prema sadharane nahi paya
ihara karana kiba chintaha hiyaya [43]
tabu–Still, [souls] sadharane–in general, nahi–do not paya–attain krsna-prema–divine love for Krsna. kiba–What [is] karana–the reason ihara–for this? chintaha–Consider [it] hiyaya–within your heart. [43]
Still, in general, souls did not attain divine love for Krsna. What is the reason for this? Consider it within your heart.
ইহাতে আছে ত এক গূঢ়তত্ত্ব-সার ।
মায়ামুগ্ধ জীব তাহা না করে বিচার ॥৪৪॥
ihate achhe ta eka gudha-tattva-sara
maya-mugdha jiva taha na kare vichara [44]
ihate–In this regard, achhe ta–there is eka–a gudha-tattva-sara–highly confidential subject taha–that jiva–souls maya-mugdha–bewildered by Maya vichara kare na–do not consider. [44]
In this regard, there is a highly confidential subject that souls bewildered by Maya do not consider.
বহু জন্ম কৃষ্ণ ভজি’ প্রেম নাহি হয় ।
অপরাধ-পুঞ্জ তার আছয় নিশ্চয় ॥৪৫॥
bahu janma krsna bhaji’ prema nahi haya
aparadha-punja tara achhaya nischaya [45]
[When souls] bhaji’–serve krsna–Krsna bahu janma–for many births [but] haya nahi–do not develop prema–divine love, [then] nischaya–certainly tara achhaya–they have made aparadha-punja–offences. [45]
When souls serve Krsna for many births but do not develop divine love, then certainly they have made offences.
অপরাধশূন্য হয়ে লয় কৃষ্ণনাম ।
তবে জীব কৃষ্ণপ্রেম লভে অবিরাম ॥৪৬॥
aparadha-sunya haye laya krsna-nama
tabe jiva krsna-prema labhe avirama [46]
[When] jiva–souls, aparadha-sunya haye–free from offences, laya–chant krsna-nama–the Name of Krsna, tabe–then [they] avirama–quickly labhe–attain krsna-prema–divine love for Krsna. [46]
When souls, free from offences, chant the Name of Krsna, they quickly attain divine love for Krsna.
শ্রীচৈতন্য-অবতারে বড় বিলক্ষণ ।
অপরাধসত্ত্বে জীব লভে প্রেমধন ॥৪৭॥
sri-chaitanya-avatare bada vilaksana
aparadha-sattve jiva labhe prema-dhana [47]
bada–The special vilaksana–characteristic sri-chaitanya-avatare–of Sri Chaitanya’s descent [is that] jiva–souls labhe–attain prema-dhana–the wealth of divine love [even] aparadha-sattve–while they are offensive. [47]
The special characteristic of Sri Chaitanya’s Pastimes is that souls attain the wealth of divine love even while they commit offences.
«নিতাই চৈতন্য» বলি’ যেই জীব ডাকে ।
সুবিমল কৃষ্ণপ্রেম অন্বেষয়ে তাকে ॥৪৮॥
«nitai chaitanya» bali’ yei jiva dake
suvimala krsna-prema anvesaye take [48]
suvimala–Pure krsna-prema–divine love for Krsna anvesaye–searches take yei jiva–for souls who bali’ dake–call out «nitai chaitanya»–«Nitai! Chaitanya!» [48]
Pure divine love for Krsna searches for souls who call out «Nitai-Chaitanya!»
অপরাধ বাধা তার কিছু নাহি করে ।
নিরমল কৃষ্ণপ্রেমে তার আঁখি ঝরে ॥৪৯॥
aparadha badha tara kichhu nahi kare
niramala krsna-preme tara a̐khi jhare [49]
aparadha–Offences badha kare kichhu nahi–do not at all obstruct tara–them, [and] tara–their a̐khi–eyes jhare–cry niramala krsna-preme–with pure divine love for Krsna. [49]
Offences do not obstruct such souls, and their eyes cry with pure love for Krsna.
স্বল্পকালে অপরাধ আপনি পলায় ।
হৃদয় শোধিত হয় প্রেম বাড়ে তায় ॥৫০॥
svalpa-kale aparadha apani palaya
hrdaya sodhita haya prema bade taya [50]
svalpa-kale–Within a short time, aparadha–offences palaya–leave apani–on their own. [The souls’] hrdaya–heart haya–become sodhita–purified, [and] prema–divine love bade–develops taya–within them. [50]
Within a short time, offences leave on their own. The souls’ hearts become purified, and divine love develops within them.
কলিজীবের অপরাধ অসংখ্য দুর্ব্বার ।
গৌরনাম বিনা তার নাহিক উদ্ধার ॥৫১॥
kali-jivera aparadha asankhya durvara
gaura-nama vina tara nahika uddhara [51]
aparadha–The offences kali-jivera–of the souls in Kali-yuga [are] asankhya–unlimited [and] durvara–unavoidable. nahika–There is no uddhara–deliverance tara–for them vina–without gaura-nama–the Name of Gaura. [51]
The offences of the souls in Kali-yuga are unlimited and unavoidable. There is no deliverance for them without the Name of Gaura.
অতএব গৌর বিনা কলিতে উপায় ।
না দেখি কোথাও আর শাস্ত্র ফুকারয় ॥৫২॥
ataeva gaura vina kalite upaya
na dekhi kothao ara sastra phukaraya [52]
ataeva–Thus, kalite–in Kali-yuga, dekhi na–I do not see upaya–any way vina–without gaura–Gaura kothao–anywhere, ara–and sastra–the scriptures phukaraya–proclaim [this]. [52]
Thus, in Kali-yuga, I do not see any way without Gaura, and the scriptures proclaim this.
নবদ্বীপে গৌরচন্দ্র হইল উদয় ।
নবদ্বীপ সর্ব্বতীর্থ অবতংস হয় ॥৫৩॥
navadvipe gaurachandra ha-ila udaya
navadvipa sarva-tirtha avatamsa haya [53]
gaurachandra–Gaurachandra udaya ha-ila–appeared navadvipe–in Nabadwip. navadvipa–Nabadwip haya–is avatamsa–the crown sarva-tirtha–of all the holy places. [53]
Gaurachandra appeared in Nabadwip, the crown atop all the holy places.
অন্য তীর্থে অপরাধী দণ্ডের ভাজন ।
নবদ্বীপে অপরাধ সদাই মার্জ্জন ॥৫৪॥
anya tirthe aparadhi dandera bhajana
navadvipe aparadha sadai marjana [54]
anya tirthe–In other holy places, aparadhi–offenders [are] bhajana–recipients dandera–of punishment, [but] navadvipe–in Nabadwip aparadha–offences [are] sadai–always marjana–forgiven. [54]
In other holy places, offenders are punished, but in Nabadwip offences are always forgiven.
তার সাক্ষী জগাই-মাধাই দুই ভাই ।
অপরাধ করি’ পাইল চৈতন্য-নিতাই ॥৫৫॥
tara saksi jagai-madhai dui bhai
aparadha kari’ paila chaitanya-nitai [55]
dui–The two bhai–brothers jagai-madhai–Jagai and Madhai [are] saksi–evidence tara–of this. [They] aparadha kari’–committed offences [but] paila–attained chaitanya-nitai–Nitai and Chaitanya. [55]
The brothers Jagai and Madhai are evidence of this. They committed offences but attained Nitai and Chaitanya.
অন্যান্য তীর্থের কথা রাখ ভাই দূরে ।
অপরাধী দৈত্য দণ্ড পায় ব্রজপুরে ॥৫৬॥
anyanya tirthera katha rakha bhai dure
aparadhi daitya danda paya vraja-pure [56]
bhai–Brother! rakha dure–Let alone katha–talk anyanya tirthera–of other holy places, aparadhi–offenders [and] daitya–demons danda paya–are punished vraja-pure–in the abode of Vraja. [56]
Brother! Let alone other holy places, offenders and demons are punished even in Vraja.
নবদ্বীপে শত শত অপরাধ করি’ ।
অনায়াসে নিতাই কৃপায় যায় তরি’ ॥৫৭॥
navadvipe sata sata aparadha kari’
anayase nitai krpaya yaya tari’ [57]
navadvipe–In Nabadwip, [souls who] kari’–commit sata sata–hundreds and hundreds aparadha–of offences tari’ yaya–are delivered anayase–easily nitai krpaya–by the mercy of Nitai. [57]
In Nabadwip, souls who commit hundreds and hundreds of offences are easily delivered by the mercy of Nitai.
হেন নবদ্বীপধাম যে গৌড়মণ্ডলে ।
ধন্য ধন্য সেই দেশ ঋষিগণ বলে ॥৫৮॥
hena navadvipa-dhama ye gauda-mandale
dhanya dhanya sei desa rsi-gana bale [58]
rsi-gana–The sages bale–say [that] ye sei–the desa–land hena navadvipa-dhama–of Nabadwip Dham gauda-mandale–in the district of Gauda [is] dhanya dhanya–most glorious. [58]
The sages say that the land of Sri Nabadwip Dham in Sri Gauda Mandal is most glorious.
হেন নবদ্বীপে ভাই যাঁহার বসতি ।
বড় ভাগ্যবান সেই লভে কৃষ্ণ-রতি ॥৫৯॥
hena navadvipe bhai ya̐hara vasati
bada bhagyavana sei labhe krsna-rati [59]
bhai–Brother, ya̐hara–souls whose vasati–residence [is] hena navadvipe–in Nabadwip [are] bada–very bhagyavana–fortunate. sei–They labhe–attain krsna-rati–devotion to Krsna. [59]
Brother, souls who reside in Nabadwip are very fortunate. They attain devotion to Krsna.
নবদ্বীপে যেবা কভু করয় গমন ।
সর্ব্ব-অপরাধ মুক্ত হয় সেই জন ॥৬০॥
navadvipe yeba kabhu karaya gamana
sarva-aparadha mukta haya sei jana [60]
yeba sei jana–Souls who kabhu–once gamana karaya–visit navadvipe–Nabadwip haya–are mukta–freed sarva-aparadha–from all offences. [60]
Souls who once visit Nabadwip are freed from all offences.
সর্ব্বতীর্থ ভ্রমিয়া তৈর্থিক যাহা পায় ।
নবদ্বীপ-স্মরণে সেই লাভ শাস্ত্রে গায় ॥৬১॥
sarva-tirtha bhramiya tairthika yaha paya
navadvipa-smarane sei labha sastre gaya [61]
sastre–The scriptures gaya–say [that] navadvipa-smarane–by remembering Nabadwip labha–you attain sei yaha–that which tairthika–pilgrims paya–attain bhramiya–by visiting sarva–tirtha–all the holy places. [61]
The scriptures say that by remembering Nabadwip you attain that which pilgrims attain by visiting all the other holy places.
নবদ্বীপ দরশন করে যেই জন ।
জন্মে জন্মে লভে সেই কৃষ্ণপ্রেমধন ॥৬২॥
navadvipa darasana kare yei jana
janme janme labhe sei krsna-prema-dhana [62]
sei yei jana–Souls who darasana kare–see navadvipa–Nabadwip labhe–attain krsna-prema-dhana–the wealth of divine love for Krsna janme janme–birth after birth. [62]
Souls who see Nabadwip attain the wealth of divine love for Krsna birth after birth.
কর্ম্ম-বুদ্ধি-যোগেও যে নবদ্বীপে যায় ।
নর জন্ম আর সেই জন নাহি পায় ॥৬৩॥
karma-buddhi-yogeo ye navadvipe yaya
nara janma ara sei jana nahi paya [63]
sei ye jana–Souls who yaya–go navadvipe–to Nabadwip karma-buddhi-yogeo–even with a materialistic motivation nahi–do not paya–get nara–a human janma–birth ara–again. [63]
Even souls who go to Nabadwip with a materialistic motivation do not take a human birth again.
নবদ্বীপ ভ্রমিতে সে পদে পদে পায় ।
কোটি অশ্বমেধ ফল সর্ব্ব-শাস্ত্রে গায় ॥৬৪॥
navadvipa bhramite se pade pade paya
koti asvamedha phala sarva-sastre gaya [64]
sarva–sastre–All the scriptures gaya–say [that] bhramite–while walking navadvipa–through Nabadwip se–they paya–attain phala–the result koti asvamedha–of ten million horse sacrifices pade pade–with each step. [64]
All the scriptures say that while walking through Nabadwip, such souls attain the result of ten million horse sacrifices with each step.
নবদ্বীপে বসি’ যেই মন্ত্র জপ করে ।
শ্রীমন্ত্র চৈতন্য হয়, অনায়াসে তরে ॥৬৫॥
navadvipe vasi’ yei mantra japa kare
sri-mantra chaitanya haya, anayase tare [65]
yei–Those who vasi’–reside navadvipe–in Nabadwip and japa kare–chant [their] mantra–mantra — [that] sri-mantra–holy mantra chaitanya haya–comes alive [and] anayase–easily tare–delivers [them]. [65]
Those who reside in Nabadwip and chant their mantra — that holy mantra comes alive and easily delivers them.
অন্য তীর্থে যোগী দশবর্ষে লভে যাহা ।
নবদ্বীপে তিন রাত্রে সাধি’ পায় তাহা ॥৬৬॥
anya tirthe yogi dasa-varse labhe yaha
navadvipe tina ratre sadhi’ paya taha [66]
taha yaha–That which yogi–yogis labhe–attain dasa-varse–after ten years anya tirthe–in other holy places [is] sadhi’ paya–attained tina ratre–in three nights navadvipe–in Nabadwip. [66]
That which yogis attain after ten years in other holy places is attained in three nights in Nabadwip.
অন্য তীর্থে ব্রহ্মজ্ঞানে যেই মুক্তি হয় ।
নবদ্বীপে ভাগীরথী স্নানে তা ঘটয় ॥৬৭॥
anya tirthe brahma-jnane yei mukti haya
navadvipe bhagirathi snane ta ghataya [67]
ta yei mukti–The liberation haya–attained brahma-jnane–through knowledge of Brahma anya tirthe–in other holy places [is] ghataya–attained navadvipe–in Nabadwip snane–by bathing bhagirathi–in the Ganga. [67]
The liberation attained through knowledge of Brahma in other holy places is attained in Nabadwip simply by bathing in the Ganga.
সালোক্য-সারূপ্য-সার্ষ্টি-সামীপ্য-নির্ব্বাণ ।
নবদ্বীপে মুমুক্ষু লভয় বিনা জ্ঞান ॥৬৮॥
salokya-sarupya-sarsti-samipya-nirvana
navadvipe mumuksu labhaya vina jnana [68]
navadvipe–In Nabadwip, vina–without jnana–knowledge of Brahma, mumuksu–seekers of liberation labhaya–attain salokya–residence in the Lord’s abode, sarupya–a form like the Lord’s, sarsti–opulence like the Lord’s, samipya–association with the Lord, [and] nirvana–absorption into the effulgence or body of the Lord. [68]
In Nabadwip, even without knowledge of Brahma, seekers of liberation can attain residence in the Lord’s abode, a form like the Lord’s, opulence like the Lord’s, association with the Lord, and absorption into the Lord.
নবদ্বীপে শুদ্ধভক্ত চরণে পড়িয়া ।
ভুক্তি মুক্তি সদা রহে দাসী রূপ হৈয়া ॥৬৯॥
navadvipe suddha-bhakta charane padiya
bhukti mukti sada rahe dasi rupa haiya [69]
bhukti–Enjoyment [and] mukti–liberation padiya–bow charane–at the feet suddha-bhakta–of pure devotees navadvipe–in Nabadwip [and] sada–always rahe–remain [with them] rupa haiya–as dasi–maidservants. [69]
Enjoyment and liberation personified bow at the feet of the pure devotees in Nabadwip and always wait upon them as maidservants.
ভক্তগণ লাথি মারি’ সে দুয়ে তাড়ায় ।
ভক্তপদ ছাড়ি’ দাসী তবু না পলায় ॥৭০॥
bhakta-gana lathi mari’ se duye tadaya
bhakta-pada chhadi’ dasi tabu na palaya [70]
bhakta-gana–The devotees lathi mari’–kick se duye–them [and] tadaya–drive [them] away tabu–but dasi–these maidservants na–do not chhadi’–give up bhakta-pada–the feet of the devotees [or] palaya–run away. [70]
Although devotees kick them and drive them away, these maidservants do not leave the feet of the devotees or run away.
শতবর্ষ সপ্ততীর্থে মিলে যাহা ভাই ।
নবদ্বীপে একরাত্র বাসে তাহা পাই ॥৭১॥
sata-varsa sapta-tirthe mile yaha bhai
navadvipe eka-ratra vase taha pai [71]
bhai–Brother, vase–by spending eka-ratra–one night navadvipe–in Nabadwip, [souls] pai–attain taha yaha–that which [someone] mile–gains [by residing] sapta-tirthe–in the seven holy places sata-varsa–for one hundred years. [71]
Brother, by spending one night in Nabadwip, souls attain that which is gained by residing in the seven principal holy places for one hundred years.
হেন নবদ্বীপধাম সর্ব্বধাম-সার ।
কলিতে আশ্রয় করি’ জীব হয় পার ॥৭২॥
hena navadvipa-dhama sarva-dhama-sara
kalite asraya kari’ jiva haya para [72]
navadvipa-dhama–Nabadwip Dham [is,] hena–as such, sara–the best sarva-dhama–of all abodes. jiva–Souls [who] asraya kari’–take shelter [here] kalite–in Kali-yuga para haya–are delivered. [72]
Thus, Nabadwip Dham is the best of all abodes. Souls who take shelter here in Kali-yuga are delivered.
তারক পারক বিদ্যাদ্বয় অবিরত ।
নবদ্বীপ বাসিগণে সেবে রীতিমত ॥৭৩॥
taraka paraka vidya-dvaya avirata
navadvipa-vasi-gane seve riti-mata [73]
vidya-dvaya–The two forms of knowledge — taraka–knowledge which liberates (the soul from anarthas) [and] paraka–knowledge which fulfils (the soul’s desire for divine love) — avirata–constantly [and] riti-mata–perfectly seve–serve navadvipa-vasi-gane–the residents of Nabadwip. [73]
The two forms of knowledge — that which liberates and that which nourishes — constantly and perfectly serve the residents of Nabadwip.
নিতাই-জাহ্নবা-পদছায়া যার আশ ।
সে ভক্তিবিনোদ গায় পাইয়া উল্লাস ॥৭৪॥
nitai-jahnava-pada-chhaya yara asa
se bhakti-vinoda gaya paiya ullasa [74]
se bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration nitai-jahnava-pada-chhaya–is the shade of Nitai and Jahnava’s feet, gaya–sings [and] ullasa paiya–rejoices. [74]
Bhakti Vinod, whose aspiration is the shade of Nitai and Jahnava’s feet, sings the glories of Nadia and rejoices.