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 Sri Nityananda Ray!
জয় জয় নবদ্বীপ সর্ব্বধাম-সার ।
সে ধামের তত্ত্ব বর্ণে সাধ্য আছে কার ॥২॥
jaya jaya navadvipa sarva-dhama-sara
se dhamera tattva varne sadhya achhe kara [2]
jaya jaya–All glory navadvipa–to Nabadwip, sarva-dhama-sara–the best of all abodes! kara–Who sadhya varne–can describe tattva–glory se dhamera–of this abode? [2]
All glory to Nabadwip, the best of all abodes! Who can describe its glory?
নবদ্বীপধাম গৌড়মণ্ডল ভিতরে ।
জাহ্নবী-সেবিত হয়ে সদা শোভা করে ॥৩॥
navadvipa-dhama gauda-mandala bhitare
jahnavi-sevita haye sada sobha kare [3]
navadvipa-dhama–Nabadwip Dham sobha kare–shines sada–eternally bhitare–within gauda-mandala–the district of Gauda, [and] haye–is sevita–served jahnavi–by Ganga Devi. [3]
Nabadwip Dham shines eternally within Gauda Mandal, and is served by Ganga Devi.
এ গৌড়মণ্ডল এক বিংশতি যোজন ।
মধ্যভাগে গঙ্গাদেবী রহে অনুক্ষণ ॥৪॥
e gauda-mandala eka vimsati yojana
madhya-bhage ganga-devi rahe anuksana [4]
e gauda-mandala–The district of Gauda [is] eka vimsati yojana–one hundred and sixty-eight miles [in circumference]. ganga-devi–Ganga Devi anuksana rahe–continuously flows madhya-bhage–throughout it. [4]
Gauda Mandal is one hundred and sixty-eight miles in circumference. Ganga Devi continuously flows throughout it.
শতদল পদ্মময় মণ্ডল আকার ।
মধ্যভাগে নবদ্বীপ অতি শোভা তার ॥৫॥
sata-dala padmamaya mandala akara
madhya-bhage navadvipa ati sobha tara [5]
mandala–Gauda Mandal’s akara–form [is] sata-dala padmamaya–made up of a one-hundred-petalled lotus, [and] tara madhya-bhage–at its centre [is the] ati–extremely sobha–beautiful navadvipa–Nabadwip. [5]
Gauda Mandal is a one-hundred-petalled lotus, and at its centre is the extremely beautiful Nabadwip.
পঞ্চক্রোশ হয় তার কেশর আধার ।
পরিমলপূর্ণ পুষ্প যোজন চত্বার ॥৬॥
pancha-krosa haya tara kesara adhara
parimala-purna puspa yojana chatvara [6]
tara–Its kesara adhara–whorl haya–is pancha-krosa–ten miles, [and its] parimala-purna–fragrant puspa–bloom [is] chatvara yojana–thirty-two miles. [6]
In circumference, its whorl is ten miles in circumference, and its fragrant bloom is thirty-two miles.
বাহির পাপড়ি তার শতদল হয় ।
একাধিক যোজন বিংশতি বিস্তারয় ॥৭॥
bahira papadi tara sata-dala haya
ekadhika yojana vimsati vistaraya [7]
tara–Its bahira–outer papadi–petals haya–form sata-dala–a one-hundred-petalled lotus [that] vistaraya–extends ekadhika vimsati yojana–one hundred and sixty-eight miles. [7]
Its outer petals form a one-hundred-petalled lotus that extends for one hundred and sixty-eight miles.
মণ্ডল পরিধি হয় সেই পরিমাণ ।
যোজন সপ্তক ব্যাস শাস্ত্রের বিধান ॥৮॥
mandala paridhi haya sei parimana
yojana saptaka vyasa sastrera vidhana [8]
mandala–Gauda Mandal’s paridhi–circumference haya–is sei–that parimana–size. vidhana–The verdict sastrera–of the scriptures [is that its] vyasa–diameter [is] saptaka yojana–fifty-six miles. [8]
The circumference of Gauda Mandal is that size. The scriptures state that its diameter is fifty-six miles.
ব্যাসার্দ্ধ প্রমাণ সার্দ্ধ তৃতীয় যোজন ।
মধ্যবিন্দু হৈতে তার হইবে গণন ॥৯॥
vyasarddha pramana sarddha trtiya yojana
madhya-bindu haite tara ha-ibe ganana [9]
[Its] vyasarddha–radius, tara–which ha-ibe–will be ganana–measured haite–from madhya-bindu–the centre, pramana–measures sarddha trtiya yojana–twenty-eight miles. [9]
Its radius, measured from its centre point, is twenty-eight miles.
মধ্যবিন্দু নবদ্বীপধাম মধ্যস্থল ।
যোগপীঠ হয় তাহা চিন্ময় বিমল ॥১০॥
madhya-bindu navadvipa-dhama madhya-sthala
yoga-pitha haya taha chinmaya vimala [10]
madhya-bindu–The centre point navadvipa-dhama–of Nabadwip Dham’s madhya-sthala–centre haya–is yoga-pitha–the Yoga Pith. taha–It [is] vimala–pure [and] chinmaya–spiritual. [10]
The centre of Nabadwip Dham is the pure, spiritual Yoga Pith.
চিন্তামণিরূপ হয় এই গৌড়মণ্ডল ।
চিদানন্দময়-ধাম চিন্ময় সকল ॥১১॥
chintamani-rupa haya ei gauda-mandala
chid-anandamaya-dhama chinmaya sakala [11]
ei gauda-mandala–Gauda Mandal haya–is chintamani-rupa–made of wish-fulfilling gemstone. [It is] chid-anandamaya-dhama–a spiritual, joyful abode: sakala–everything [within it is] chinmaya–made of spiritual energy. [11]
Sri Gauda Mandal is made of wish-fulfilling gemstone. It is spiritual and joyful: everything within it is made of spiritual energy.
জল ভূমি বৃক্ষ আদি সকলি চিন্ময় ।
সদা বিদ্যমান তথা কৃষ্ণশক্তিত্রয় ॥১২॥
jala bhumi vrksa adi sakali chinmaya
sada vidyamana tatha krsna-sakti-traya [12]
jala–The water, bhumi–land, vrksa–trees, adi–and so on, [are] sakali–all chinmaya–spiritual. krsna-sakti-traya–Krsna’s three energies (sandhini, samvit, and hladini) vidyamana–exist tatha–there sada–eternally. [12]
The water, land, trees, and so on, are all spiritual. Krsna’s three energies exist there eternally.
স্বরূপ-শক্তির সেই সন্ধিনী-প্রভাব ।
তার পরিণতি এই ধামের স্বভাব ॥১৩॥
svarupa-saktira sei sandhini-prabhava
tara parinati ei dhamera svabhava [13]
ei dhamera–The Dham’s svabhava–nature [is] parinati–a manifestation tara sei–of the sandhini-prabhava–sandhini power svarupa-saktira–of the Lord’s personal energy. [13]
The Dham is a manifestation of the sandhini aspect of the Lord’s personal energy.
প্রভু-লীলা-পীঠরূপে ধাম নিত্য হয় ।
অচিন্ত্য শক্তির কার্য্য প্রাপঞ্চিক নয় ॥১৪॥
prabhu-lila-pitha-rupe dhama nitya haya
achintya saktira karya prapanchika naya [14]
dhama–The Dham haya–is nitya prabhu-lila-pitha-rupe–the eternal site of the Lord’s Pastimes. [It is] karya–a function achintya saktira–of [the Lord’s] inconceivable energy; naya–it is not prapanchika–material. [14]
The Dham is the eternal site of the Lord’s Pastimes. It is a manifestation of the Lord’s inconceivable energy; it is not material.
তবে যে এই ধামে দেখে প্রপঞ্চের সম ।
বদ্ধজীবে তাহে হয় অবিদ্যা-বিভ্রম ॥১৫॥
tabe ye e dhame dekhe prapanchera sama
baddha-jive tahe haya avidya-vibhrama [15]
tabe–Still, baddha-jive–the conditioned souls — tahe ye–those who dekhe–see e dhame–the Dham [to be] sama–the same prapanchera–as the material world — haya–are avidya-vibhrama–bewildered by illusion. [15]
Still, the conditioned souls are bewildered by illusion and see the Dham to be material.
মেঘাচ্ছন্ন চক্ষু দেখে সূর্য্য আচ্ছাদিত ।
দিবাকর নাহি কভু হয় মেঘাবৃত ॥১৬॥
meghachchhanna chaksu dekhe surya achchhadita
divakara nahi kabhu haya meghavrta [16]
chaksu–Eyes meghachchhanna–covered by clouds dekhe–see [that] surya–the sun [is] achchhadita–covered, [but] divakara–the sun haya–is kabhu nahi–never meghavrta–covered by clouds. [16]
Eyes covered by clouds see that the sun is covered, but the sun is never actually covered by clouds.
সেই রূপ এ গৌড়মণ্ডল চিদাকার ।
প্রাপঞ্চিক জন দেখে জড়ের বিকার ॥১৭॥
sei rupa e gauda-mandala chid-akara
prapanchika jana dekhe jadera vikara [17]
sei rupa–Similarly, prapanchika jana–worldly people dekhe–see chid-akara–the spiritual form e gauda-mandala–of Gauda Mandal [to be] vikara–a formation jadera–of matter. [17]
Similarly, worldly people see the spiritual form of Sri Gauda Mandal to be a formation of matter.
নিত্যানন্দ-কৃপা যাঁর প্রতি কভু হয় ।
সে দেখে আনন্দ ধাম সর্ব্বত্র চিন্ময় ॥১৮॥
nityananda-krpa ya̐ra prati kabhu haya
se dekhe ananda dhama sarvatra chinmaya [18]
[But] kabhu–once nityananda–Nityananda krpa haya–blesses ya̐ra prati–someone, se–they dekhe–see ananda–the joyful, chinmaya–spiritual dhama–abode sarvatra–everywhere. [18]
But once Nityananda blesses someone, they see the joyful, spiritual Dham everywhere.
গঙ্গা যমুনাদি তথা সদা বিদ্যমান ।
সপ্তপুরী প্রয়াগাদি আছে স্থানে স্থান ॥১৯॥
ganga yamunadi tatha sada vidyamana
sapta-puri prayagadi achhe sthane sthana [19]
ganga–The Ganga yamunadi–Yamuna, and so on vidyamana–exist tatha–there sada–eternally. sapta-puri–The seven cities (Ayodhya, Mathura, Maya (Mayapur, Haridvar), Kasi, Kanchi, Avanti, and Dvaraka), prayagadi–Prayag, and other holy places, achhe–are present sthane sthana–throughout the Dham. [19]
The Ganga, Yamuna, and other holy rivers exist there eternally. The seven holy cities, Prayag, and other holy places are present throughout the Dham.
সাক্ষাৎ বৈকুণ্ঠতত্ত্ব এ গৌড়মণ্ডল ।
ভাগ্যবান্ জীব তাহা দেখে নিরমল ॥২০॥
saksat vaikuntha-tattva e gauda-mandala
bhagyavan jiva taha dekhe niramala [20]
e gauda-mandala–Gauda Mandal [is] vaikuntha-tattva–a form of Vaikuntha saksat–itself; bhagyavan–fortunate jiva–souls dekhe–see taha–this niramala–clearly. [20]
Sri Gauda Mandal is Vaikuntha itself; fortunate souls see this clearly.
স্বরূপশক্তির ছায়া মায়া বলি’ যারে ।
প্রভুর আজ্ঞায় নিজ প্রভাব বিস্তারে ॥২১॥
বহির্ম্মুখ জীবচক্ষু করে আবরণ ।
চিদ্ধাম-প্রভাব সবে না পায় দর্শন ॥২২॥
svarupa-saktira chhaya maya bali’ yare
prabhura ajnaya nija prabhava vistare [21]
bahirmukha jiva-chaksu kare avarana
chid-dhama-prabhava sabe na paya darsana [22]
prabhura ajnaya–On the order of the Lord, chhaya–the shadow svarupa-saktira–of the Lord’s personal energy, yare bali’–who is known as maya–Maya, vistare–extends nija–her prabhava–influence [and] avarana kare–covers bahirmukha jiva-chaksu–the eyes of the averse souls. sabe–They darsana paya na–do not see prabhava–the glory chid-dhama–of [the Lord’s] spiritual abode. [21–22]
On the order of the Lord, Maya, the shadow of His personal energy, extends her influence and covers the eyes of the averse souls. Thus, they do not see the glory of the Lord’s spiritual abode.
এ গৌড়মণ্ডলে যাঁর বাস নিরন্তর ।
বড় ভাগ্যবান্ সেই সংসার ভিতর ॥২৩॥
e gauda-mandale ya̐ra vasa nirantara
bada bhagyavan sei samsara bhitara [23]
sei ya̐ra–Souls who nirantara–always vasa–reside e gauda-mandale–in Gauda Mandal [are] bada–the most bhagyavan–fortunate souls samsara bhitara–in this world. [23]
Souls who always reside in Sri Gauda Mandal are the most fortunate souls in this world.
দেবগণ স্বর্গে থাকি’ দেখে সেই জনে ।
চতুর্ভুজ শ্যামকান্তি অপূর্ব্ব গঠনে ॥২৪॥
deva-gana svarge thaki’ dekhe sei jane
chatur-bhuja syama-kanti apurva gathane [24]
deva-gana–The gods thaki’–living svarge–in heaven dekhe–see [that] sei jane–they [have] apurva–beautiful chatur-bhuja–four-armed gathane–forms syama-kanti–with a cloud-like lustre. [24]
The gods living in heaven see that they have beautiful four-armed forms with a cloud-like lustre.
ষোলক্রোশ নবদ্বীপধামবাসী যত ।
গৌরকান্তি সদা নামসঙ্কীর্ত্তনে রত ॥২৫॥
sola-krosa navadvipa-dhama-vasi yata
gaura-kanti sada nama-sankirtane rata [25]
yata sola-krosa navadvipa-dhama-vasi–The residents of the thirty-two miles of Nabadwip Dham [have] gaura-kanti–a golden lustre [and are] sada–always rata–engaged nama-sankirtane–in chanting the Name. [25]
The residents of the thirty-two miles of Sri Nabadwip Dham have a golden lustre and are always engaged in chanting the Name.
ব্রহ্মা আদি দেবগণ অন্তরীক্ষ হৈতে ।
নবদ্বীপবাসীগণে পূজে নানামতে ॥২৬॥
brahma adi deva-gane antariksa haite
navadvipa-vasi-gane puje nana-mate [26]
haite–From antariksa–the heavens, brahma–Brahma adi deva-gane–and the other gods puje–worship navadvipa-vasi-gane–the residents of Nabadwip nana-mate–in various ways. [26]
From the heavens, Brahma and the other gods worship the residents of Nabadwip in various ways.
ব্রহ্মা বলে, “কবে মোর হেন ভাগ্য হবে ।
নবদ্বীপে তৃণ কলেবর পাব যবে ॥২৭॥
শ্রীগৌর-চরণসেবা করে যত জন ।
তা সবার পদরেণু লভবি তখন ॥২৮॥
brahma bale, “kabe mora hena bhagya habe
navadvipe trna kalevara paba yabe [27]
sri-gaura-charana-seva kare yata jana
ta sabara pada-renu labhiba takhana [28]
brahma–Brahma bale–says, “yabe–“When paba–I attain kalevara–the form trna–of a blade of grass navadvipe–in Nabadwip, takhana–then labhiba–I will attain pada-renu–the foot-dust yata jana ta sabara–of everyone who seva kare–serves sri-gaura-charana–Sri Gaura’s feet. kabe–When [will] hena–such bhagya–fortune mora habe–be mine? [27–28]
Brahma says, “When will I attain the fortune of becoming a blade of grass in Nabadwip and receiving the foot dust of the servants of Sri Gaura’s feet?
হায় মোরে গৌরচন্দ্র বঞ্চনা করিয়া ।
ব্রহ্মাণ্ডের অধিপতি রাখিল করিয়া ॥২৯॥
haya more gaurachandra vanchana kariya
brahmandera adhipati rakhila kariya [29]
haya–Alas! gaurachandra–Gaurachandra vanchana kariya–deceived more–me [and] kariya rakhila–made me adhipati–the emperor brahmandera–of the universe. [29]
“Alas! Gaurachandra deceived me and made me the emperor of the universe.
কবে মোর কর্ম্মগ্রন্থি হইবে ছেদন ।
অভিমান ত্যজি’ মোর শুদ্ধ হবে মন ॥৩০॥
kabe mora karma-granthi ha-ibe chhedana
abhimana tyaji’ mora suddha habe mana [30]
kabe–When [will] mora–my karma-granthi–entanglement in the reactions to my previous actions chhedana ha-ibe–be cut away? [When will] mora–my mana–heart tyaji’–give up [its] abhimana–pride [and] suddha habe–become pure? [30]
“When will my entanglement in karma be cut away? When will my heart give up its pride and become pure?
অধিকার বুদ্ধি মোর কবে হবে ক্ষয় ।
শুদ্ধদাস হয়ে পাব গৌরপদাশ্রয়” ॥৩১॥
adhikara buddhi mora kabe habe ksaya
suddha-dasa haye paba gaura padasraya” [31]
kabe–When [will] mora–my buddhi–mentality adhikara–of proprietorship ksaya habe–be destroyed? [When will] haye–I become suddha-dasa–a pure servant [and] paba–attain gaura-padasraya”–the shelter of Gaura’s feet?” [31]
“When will my mentality of being a master be destroyed? When will I become a pure servant and attain the shelter of Sri Gaura’s feet?”
দেবগণ ঋষিগণ রুদ্রগণ যত ।
স্থানে স্থানে নবদ্বীপে বৈসে অবিরত ॥৩২॥
deva-gana rsi-gana rudra-gana yata
sthane sthane navadvipe vaise avirata [32]
yata deva-gana–The gods, rsi-gana–sages, [and] rudra-gana–Rudras vaise–live sthane sthane–throughout navadvipe–Nabadwip avirata–eternally. [32]
The gods, sages, and Rudras live throughout Nabadwip eternally.
চিরকাল তপ করি’ জীবন কাটায় ।
তবু নিত্যানন্দ-কৃপা সে সবে না পায় ॥৩৩॥
chira-kala tapa kari’ jivana kataya
tabu nityananda-krpa se sabe na paya [33]
kataya–They spend [their] jivana–lives kari’–performing tapa–austerities chira-kala–for long periods, tabu–but se sabe–they paya na–do not receive nityananda-krpa–the mercy of Nityananda. [33]
They spend their lives performing austerities for long periods, but they do not receive the mercy of Nityananda.
দেহবুদ্ধি যত দিন নাহি যায় দূরে ।
যত দিন দৈন্যভাব মনে নাহি স্ফূরে ॥৩৪॥
তত দিন শ্রীগৌর-নিতাই-কৃপাধন ।
ব্রহ্মা-শিব নাহি পায় করিয়া যতন ॥৩৫॥
deha-buddhi yata dina nahi yaya dure
yata dina dainya-bhava mane nahi sphure [34]
tata dina sri-gaura-nitai-krpa-dhana
brahma-siva nahi paya kariya yatana [35]
yata dina tata dina–As long as [their] deha-buddhi–identification with the body nahi–does not yaya–go dure–away, yata dina (tata dina)–so long as dainya-bhava–a mood of humility nahi–does not sphure–appear mane–in [their] hearts, brahma-siva–Brahma and Siva nahi–do not paya–attain sri-gaura-nitai-krpa-dhana–the wealth of Gaura and Nitai’s mercy [although they] yatana kariya–strive [for it]. [34–35]
As long as their identification with the body does not go away and humility does not appear within their hearts, even Brahma and Siva do not attain the wealth of Gaura and Nitai’s mercy, although they strive for it.
এই সব কথা আগে হইবে প্রকাশ ।
যত্ন করি’ শুন ভাই করিয়া বিশ্বাস ॥৩৬॥
ei saba katha age ha-ibe prakasa
yatna kari’ suna bhai kariya visvasa [36]
ei saba–All these katha–points prakasa ha-ibe–will be described age–ahead. bhai–Brother! visvasa kariya–Faithfully [and] yatna kari’–carefully suna–listen. [36]
All these points will be described ahead. Brother! Faithfully and carefully listen.
এই সব বিষয়ে ভাই তর্ক পরিহর ।
তর্ক সে অপার্থ অতি অমঙ্গলকর ॥৩৭॥
ei saba visaye bhai tarka parihara
tarka se apartha ati amangala-kara [37]
bhai–Brother! parihara–Give up tarka–argument ei saba visaye–in these matters — se apartha tarka–inappropriate argument [is] ati–very amangala-kara–inauspicious. [37]
Brother! Give up argument in these matters — inappropriate argument is very inauspicious.
শ্রীচৈতন্য-লীলা হয় গভীর সাগর ।
মোচাখোলা-রূপ তর্ক তথায় ফাঁপর ॥৩৮॥
sri-chaitanya-lila haya gabhira sagara
mocha-khola-rupa tarka tathaya pha̐para [38]
sri-chaitanya-lila–The Pastimes of Sri Chaitanya haya–are [a] gabhira–deep sagara–ocean. tathaya–There, tarka–argument, mocha-khola-rupa–like a banana flower’s husk, [is] pha̐para–troublesome. [38]
The Pastimes of Sri Chaitanya are a deep ocean. Argument over them, like a banana flower’s husk, is simply troublesome.
তর্ক করি’ এ সংসার তরিতে যে চায় ।
বিফল তাহার চেষ্টা কিছুই না পায় ॥৩৯॥
tarka kari’ e samsara tarite ye chaya
viphala tahara chesta kichhui na paya [39]
chesta–The endeavour tahara ye–of those who chaya–want tarite–to cross over e–this samsara–world tarka kari’–by arguing [is] viphala–fruitless. [Such persons] paya–attain kichhui na–nothing. [39]
The endeavour of those who want to cross over this world by argument is fruitless. Such persons do not attain anything.
তর্কে জলাঞ্জলি দিয়া সাধু শাস্ত্র ধরে ।
অচিরে চৈতন্যলাভ সেই জন করে ॥৪০॥
tarke jalanjali diya sadhu sastra dhare
achire chaitanya-labha sei jana kare [40]
sei jana–Those who jalanjali diya–forgo tarke–argument [and] dhare–follow sadhu–the sadhus [and] sastra–the scriptures achire–quickly chaitanya-labha kare–attain Sri Chaitanya. [40]
Those who forgo argument and follow the sadhus and scriptures quickly attain Sri Chaitanya.
শ্রুতি স্মৃতি তন্ত্র শাস্ত্র অবিরত গায় ।
নদীয়া-মাহাত্ম্য নিত্যানন্দের আজ্ঞায় ॥৪১॥
sruti smrti tantra sastra avirata gaya
nadiya-mahatmya nityanandera ajnaya [41]
sruti–The sruti, smrti–smrti, [and] tantra–tantric sastra–scriptures avirata–always gaya–sing nadiya-mahatmya–the glories of Nadia ajnaya–on the order nityanandera–of Nityananda. [41]
The srutis, smrtis, and tantras always sing the glories of Nadia on the order of Nityananda Prabhu.
সেই সব শাস্ত্র পড় সাধুবাক্য মান ।
তবে ত’হইবে তব নবদ্বীপজ্ঞান ॥৪২॥
sei saba sastra pada sadhu-vakya mana
tabe ta’ ha-ibe tava navadvipa-jnana [42]
pada–Read sei saba–all these sastra–scriptures [and] mana–honour sadhu-vakya–the words of the sadhus; tabe ta’–then tava ha-ibe–you will attain navadvipa-jnana–knowledge of Nabadwip. [42]
Read all these scriptures and honour the words of the sadhus; then you will understand Nabadwip.
কলিকালে তীর্থ সব অত্যন্ত দুর্ব্বল ।
নবদ্বীপ তীর্থ মাত্র পরম প্রবল ॥৪৩॥
kali-kale tirtha saba atyanta durbala
navadvipa tirtha matra parama prabala [43]
kali-kale–During the Age of Kali, saba tirtha–all the holy places [are] atyanta–very durbala–weak. tirtha–The holy place navadvipa–of Nabadwip matra–alone [is] parama–greatly prabala–powerful. [43]
During the Age of Kali, all the holy places are very weak. Only Nabadwip is greatly powerful.
প্রভুর ইচ্ছায় সেই তীর্থ বহু দিন ।
অপ্রকট মহিমা আছিল স্ফূর্ত্তিহীন ॥৪৪॥
prabhura ichchhaya sei tirtha bahu dina
aprakata mahima achhila sphurti-hina [44]
prabhura ichchhaya–By the will of the Lord, sei–this tirtha–holy place [was] aprakata–unmanifest bahu dina–for a long time, [and its] mahima–greatness achhila–was sphurti-hina–not revealed. [44]
By the will of the Lord, this holy place was unmanifest for a long time, and its greatness was not revealed.
কলির প্রভাব যবে অত্যন্ত বাড়িল ।
অন্য তীর্থ স্বভাবতঃ নিস্তেজ হইল ॥৪৫॥
kalira prabhava yabe atyanta badila
anya tirtha svabhavatah nisteja ha-ila [45]
yabe–When prabhava–the influence kalira–of Kali atyanta–greatly badila–increased, anya–the other tirtha–holy places svabhavatah–naturally ha-ila–became nisteja–powerless. [45]
When the influence of Kali strongly increased, the other holy places naturally became powerless.
জীবের মঙ্গল লাগি’ পুরুষপ্রধান ।
মনে মনে চিন্তা করি’ করিল বিধান ॥৪৬॥
jivera mangala lagi’ purusa-pradhana
mane mane chinta kari’ karila vidhana [46]
purusa-pradhana–The Supreme Lord chinta kari’–thought mane mane–within His heart [and] karila–made vidhana–an arrangement lagi’–for mangala–the welfare jivera–of [all] souls. [46]
The Supreme Lord reflected on this and made an arrangement for the welfare of all souls.
“পীড়া বুঝি’ বৈদ্যরাজ ঔষধ খাওয়ায় ।
কঠিন ঔষধ দেয় কঠিন পীড়ায় ॥৪৭॥
“pida bujhi’ vaidyaraja ausadha khaoyaya
kathina ausadha deya kathina pidaya [47]
“bujhi’–“Understanding pida–a disease, vaidyaraja–a good doctor khaoyaya–prescribes ausadha–medicine. [For a] kathina–strong pidaya–disease, [he] deya–gives kathina–strong ausadha–medicine. [47]
“Understanding a patient’s disease, a good doctor prescribes medicine. For a strong disease, he gives strong medicine.
এবে কলি ঘোর হৈল রোগ হইল ভারী ।
কঠিন ঔষধ বিনা নিবারিতে নারি ॥৪৮॥
ebe kali ghora haila roga ha-ila bhari
kathina ausadha vina nivarite nari [48]
kali–The Age of Kali ebe haila–has now become ghora–severe, [and] roga–the disease [of the souls] ha-ila–has become bhari–serious. vina–Without kathina–strong ausadha–medicine, nari–I cannot nivarite–check it. [48]
“The Age of Kali has become severe, and the disease of the souls has become serious. Without strong medicine, I cannot check it.
অতিশয় গোপনে রাখিনু যেই ধাম ।
অতিশয় গোপনে রাখিনু যেই নাম ॥৪৯॥
অতিশয় গোপনে রাখিনু যেই রূপ ।
প্রকাশ না কৈলে জীব তরিবে কিরূপ ॥৫০॥
atisaya gopane rakhinu yei dhama
atisaya gopane rakhinu yei nama [49]
atisaya gopane rakhinu yei rupa
prakasa na kaile jiva taribe ki-rupa [50]
kaile na–If I do not prakasa–reveal yei–the dhama–Abode rakhinu–I have kept atisaya–completely gopane–hidden, yei–the nama–Name rakhinu–I have kept atisaya–completely gopane–hidden, [and] yei–the rupa–Form rakhinu–I have kept atisaya–completely gopane–hidden, ki-rupa–how [will] jiva–the souls taribe–be delivered? [49–50]
“If I do not reveal the Abode, Name, and Form that I have kept completely hidden, then how will the souls be delivered?
জীব ত আমার দাস আমি তার প্রভু ।
আমি না তারিলে সেই না তরিবে কভু” ॥৫১॥
jiva ta amara dasa ami tara prabhu
ami na tarile sei na taribe kabhu” [51]
jiva–The souls [are] ta amara–My dasa–servants, [and] ami–I [am] tara–their prabhu–master. ami na tarile–If I do not deliver [them,] sei–they kabhu na taribe”–will never be delivered.” [51]
“The souls are My servants, and I am their master. If I do not deliver them, then they will never be delivered.”
এই বলি’ শ্রীচৈতন্য হইল প্রকাশ ।
নিজ নাম নিজ ধাম লয়ে নিজ দাস ॥৫২॥
ei bali’ sri-chaitanya ha-ila prakasa
nija nama nija dhama laye nija dasa [52]
bali’–Thinking ei–thus, sri-chaitanya–Sri Chaitanya prakasa ha-ila–appeared laye–with nija–his nama–Name, nija–His dhama–abode, [and] nija–His dasa–servants. [52]
Thinking thus, Sri Chaitanya appeared with His Name, His abode, and His servants.
প্রভুর প্রতিজ্ঞা এই হয় সর্ব্বকাল ।
“তারিব সকল জীব ঘুচাব জঞ্জাল ॥৫৩॥
prabhura pratijna ei haya sarva-kala
“tariba sakala jiva ghuchaba janjala [53]
ei pratijna–The promise prabhura–of the Lord haya–is sarva-kala–eternal: “tariba–“I will deliver sakala–all jiva–souls [and] ghuchaba–end [their] janjala–suffering. [53]
This promise of the Lord is eternal: “I will deliver all souls and end their suffering.
ব্রহ্মার দুর্ল্লভ ধন বিলাব সংসারে ।
পাত্রাপাত্র না বাছিব এই অবতারে ॥৫৪॥
brahmara durlabha dhana bilaba samsare
patrapatra na vachhiba ei avatare [54]
ei avatare–In this appearance, bilaba–I will distribute samsare–throughout the world dhana–wealth [that is] brahmara durlabha–difficult for Brahma to attain, [and] vachhiba na–I will not consider [who is] patrapatra–fit or unfit. [54]
“In this appearance, I will distribute throughout the world wealth that is difficult for even Brahma to attain, and I will not consider who is fit or unfit.
দেখিব কিরূপ কলি জীব করে নাশ ।
নবদ্বীপধাম আমি করিব প্রকাশ ॥৫৫॥
dekhiba ki-rupe kali jive kare nasa
navadvipa-dhama ami kariba prakasa [55]
dekhiba–I will see ki-rupe–how kali–Kali nasa kare–devastates jive–the souls, [and] ami–I prakasa kariba–will reveal navadvipa-dhama–Nabadwip Dham. [55]
“I will see how Kali devastates the souls, and I will reveal Nabadwip Dham.
সেই ধামে কলির ভাঙ্গিব বিষদাত ।
কীর্ত্তন করিয়া জীবে করি’ আত্মসাথ ॥৫৬॥
sei dhame kalira bhangiba visa-data
kirtana kariya jive kari’ atma-satha [56]
sei dhame–In the Dham, bhangiba–I will break kalira–Kali’s visa-data–poisonous fangs, kirtana kariya–perform kirtan, [and] atma-satha kari’–collect jive–the souls. [56]
“In the Dham, I will break Kali’s poisonous fangs, perform kirtan, and collect the souls.
যতদূর মম নাম হইবে কীর্ত্তন ।
ততদূর হইবে ত কলির দমন” ॥৫৭॥
yata-dura mama nama ha-ibe kirtana
tata-dura ha-ibe ta kalira damana” [57]
kalira–Kali’s damana–destruction ha-ibe ta–will happen yata-dura tata-dura–to the extent that mama–My nama–Name kirtana ha-ibe”–will be chanted.” [57]
“Kali will be subdued to the extent that My Name is chanted.”
এই বলি’ গৌরহরি কলির সন্ধ্যায় ।
প্রকাশিল নবদ্বীপ স্বকীয় মায়ায় ॥৫৮॥
ei bali’ gaurahari kalira sandhyaya
prakasila navadvipa svakiya mayaya [58]
bali’–Deciding ei–this, gaurahari–Gaurahari prakasila–revealed navadvipa–Nabadwip svakiya mayaya–by His own power sandhyaya–at the eve kalira–of Kali-yuga. [58]
Deciding this, Gaurahari revealed Nabadwip by His own power at the beginning of Kali-yuga.
ছায়া সম্বরিয়া নিত্য স্বরূপ-বিলাস ।
গৌরচন্দ্র গৌড়ভূমে করিল প্রকাশ ॥৫৯॥
chhaya samvariya nitya svarupa-vilasa
gaurachandra gauda-bhume karila prakasa [59]
gaurachandra–Gaurachandra samvariya–held back chhaya–the shadow [of Maya, and] prakasa karila–revealed nitya svarupa-vilasa–His own eternal Pastimes gauda-bhume–in the land of Gauda. [59]
Gaurachandra held back Maya’s darkness and revealed His eternal Pastimes in the land of Gauda.
এমন দয়ালু প্রভু যে জন না ভজে ।
এমন অচিন্ত্যধাম যেই জন ত্যজে ॥৬০॥
এই কলিকালে তার সমভাগ্যহীন ।
না দেখি জগতে আর শোচনীয় দীন ॥৬১॥
emana dayalu prabhu ye jana na bhaje
emana achintya-dhama yei jana tyaje [60]
ei kali-kale tara samabhagya-hina
na dekhi jagate ara sochaniya dina [61]
dekhi na–I do not see tara yei jana–anyone jagate–in the world ei kali-kale–during the Age of Kali ara–more samabhagya-hina–unfortunate, sochaniya–pitiable, [and] dina–fallen [than] ye jana–someone who bhaje na–does not serve emana–such [a] dayalu prabhu–merciful Lord [and] tyaje–rejects emana–such [an] achintya-dhama–inconceivable abode. [60–61]
I do not see anyone in the world during the Age of Kali as unfortunate, pitiable, and fallen as someone who does not serve such a merciful Lord and rejects such an inconceivable abode.
অতএব ছাড়ি’ ভাই অন্য বাঞ্ছা রতি ।
নবদ্বীপধামে মাত্র হও একমতি ॥৬২॥
ataeva chhadi’ bhai anya vanchha rati
navadvipa-dhame matra hao ekamati [62]
ataeva–Therefore, bhai–brother! chhadi’–Give up [all] anya–other vanchha–desires [and] rati–attachments, [and] ekamati hao–be devoted matra–exclusively navadvipa-dhame–to Nabadwip Dham. [62]
Therefore, brother! Give up all other desires and attachments, and devote yourself exclusively to Nabadwip Dham.
জাহ্নবী-নিতাই-পদছায়া যার আশ ।
সে ভক্তিবিনোদ করে এ তত্ত্ব প্রকাশ ॥৬৩॥
jahnavi-nitai-pada-chhaya yara asa
se bhakti-vinoda kare e tattva prakasa [63]
se bhakti-vinoda–Bhakti Vinod, yara–whose asa–aspiration [is] jahnavi-nitai-pada-chhaya–the shade of Jahnava and Nitai’s feet, prakasa kare–reveals e–these tattva–glories. [63]
Bhakti Vinod, whose aspiration is the shade of Jahnava and Nitai’s feet, reveals the glories of Nadia.