Navadvépa-dhäma-mähätmya

Parikramä-khaëòa

Chapter One

General Glorification

All glories to Lord Caitanya, the moon of Navadvépa and son of mother Çacé! All glories to Nityänanda Räya, the avadhüta! All glories to Çré Advaita Prabhu, the Supreme Lord! All glories to Çré Gadädhara and Çréväsa Paëòita! All glories to Navadvépa-dhäma, the essence of all dhämas! And all glories to the residents of Navadvépa, the associates of Gauräìga!
Offering obeisances to the feet of all the devotees, I will now briefly describe Çré Navadvépa-dhäma. Even the demigods headed by Lord Brahmä do not know the unlimited glories of Navadvépa-maëòala, so who can possibly describe that dhäma fully? Since the thousand-mouthed Çeña cannot describe it completely, how can I, an insignificant living entity, do so? Even Lord Çiva can find no end to the unlimited glories of Navadvépa-dhäma. Nevertheless, the desire of Çré Caitanya is powerful, and according to His wish the devotees have given me an order. Therefore, by the mercy of the devotees, I hereby describe the glories of Nadia.
There is one other topic I would like to mention. As it is a confidential matter, I hesitate to disclose it. But, on the other hand, I cannot resist telling it, for Lord Caitanya instructed His devotees to publicize the glories of His pastimes and abode after His disappearance. Though Çré Caitanya is the most concealed of all avatäras, I know well that He is all in all. But because His confidential activities are described ambiguously in scripture, the nondevotees are unable to realize them. For a long time Mäyädevé kept hidden the confidential scriptures that describe Lord Caitanya's pastimes. These topics are described in both the unmanifest scriptures, which were scattered here and there, as well as in the manifest scriptures. Mäyä kept all these scriptures hidden from view by covering the eyes of the scholars.
After Gauräìga completed His pastimes on earth, however, His obedient servant Mäyädevé, understood the desire of the Lord. She lifted the veil of illusion from the eyes of the living entities and revealed the true nature of Çré Gauräìga within this material universe. Thus the hidden meaning in the scriptures became easily revealed, and the arguments inhibiting understanding Lord Caitanya were dispelled. It was the all-merciful Nityänanda Prabhu who revealed the truth about Gauräìga in the hearts of the living entities. On His command, Mäyä pulled away the covering so that the pure devotee scholars could receive this precious treasure of the scriptures.
If one remains doubtful in spite of the scriptural evidence, he is most unfortunate and useless. Why should he continue living? When Nityänanda Prabhu distributed the mercy, the fortunate living entities accepted and reached the perfection of happiness.
Everyone should know the symptoms of the unfortunate living entity as well; it is he who is overconfident of the power of his own intelligence. Such a person rejects the mercy of the Lord, and by the force of false logic he falls repeatedly into the pit of illusion.
"Come, spirit souls of Kali-yuga! Give up this hypocrisy and just accept the pure ecstatic love of Çré Gauräìga!" In this way Nityänanda Prabhu would call out again and again. But still the unfortunate living entities did not accept.
Now let us consider carefully why these people do not accept such wonderful love of God. In pursuit of happiness, living entities in the material world follow various processes, such as logic or mystic yoga. And, in quest of happiness, some give up the material world and go to the forest, while kings constantly wage wars amongst themselves. Desiring happiness, others run after women and wealth, while others take to arts and sciences. In pursuit of happiness, others reject happiness and learn to tolerate the miseries of life, and still others simply drown themselves in the ocean.
Raising His lotus hands in the air, Lord Nityänanda exclaims, "Come, living entities! Give up the troubles of karma and jñäna. Since you are endeavoring for happiness, I will give you happiness without asking anything in exchange. In this happiness there is no trouble, loss, or pain. Just chant the name of Gauräìga and dance without anxiety. There's nothing equal to the happiness that I am giving. That happiness is pure, eternal ecstasy-beyond all illusion!"
In this way, Nityänanda Prabhu begged everyone to take pure ecstatic love. Still, unfortunate persons, influenced by previous sinful activities, did not even want it. But if such persons chant even once the names of Gauräìga and Nitäi, the effects of unlimited sinful activities are destroyed.
Listen, everyone, to one more confidential topic. The most suitable thing for the souls of Kali-yuga is this treasure of gauräìga-lélä. Gaurahari is the combined form of Rädhä and Kåñëa, who eternally enjoy pastimes in Våndävana along with the sakhés. The truth of Rädhä and Kåñëa's eternal pastimes and the glories of Vraja-dhäma are known by everyone through the scriptures. And the unlimited glories of Kåñëa's name and abode are known through the scriptures by people all over the universe. But still, actually obtaining kåñëa-prema is not at all common. Let us contemplate the reason why.
Herein lies the secret of secrets which the living entities bound by Mäyä cannot discern. One who does not attain love of God after worshiping Kåñëa birth after birth has certainly committed heaps of offenses. For only by chanting Kåñëa's name without offenses can one attain incessant kåñëa-prema.
Çré Caitanya's incarnation, however, is most uncommon. By His mercy, a serious person, though filled with offenses, can quickly obtain love of God. When someone calls out the names of Nitäi and Caitanya, kåñëa-prema comes looking for him. Offenses do not hinder his progress, and he soon sheds tears of ecstasy out of pure love of God. By the mercy of Lord Caitanya, all the offenses quickly flee away, the heart becomes pure, and love of God fully blossoms. Because people in Kali-yuga commit unlimited offenses, which are difficult to check, there can be no means of deliverance other than Gauräìga's name. Therefore, in Kali-yuga, I see no alternative to Çré Gauräìga. This is also the proclamation of the scriptures.
As Çré Gauracandra appeared in Navadvépa, it is therefore the crest jewel of all holy places. Offenders are the object of punishment at other holy pilgrimage places, but in Navadvépa-dhäma they are purified. The example is the two brothers Jagäi and Mädhäi, who committed great offenses yet still received Nitäi and Gaura. What to speak of other places, at Våndävana the offenders are punished. But a person who has committed hundreds of offenses can easily receive the mercy of Nityänanda Prabhu and overcome those offenses in Navadvépa-dhäma. For this reason, sages endlessly praise Navadvépa of Gaura-maëòala.
He who lives in Navadvépa-dhäma is very fortunate, for he achieves attraction for Kåñëa. He who happens to go there becomes freed from all offenses. What one attains by travelling to all the holy places is attained just by remembering Navadvépa. In this way the scriptures sing. He who sees Navadvépa-dhäma gets ecstatic love of Kåñëa birth after birth. Even one who goes to Navadvépa desiring to gain material comforts through pious activities will not take another birth. The çästras say that one who walks around Navadvépa attains the fruit of millions of açvamedha-yajñas at every step. And one who lives in Navadvépa and chants mantras obtains the sound of Caitanya as his mantra and easily gets free from mäyä. What yogis obtain after ten years at other térthas is obtained in three nights at Navadvépa.
That liberation attained by Brahman realization at other holy places is obtained simply by bathing in the Ganges at Navadvépa. Thus, all types of liberation-sälokya, särüpya, särñöi, sämépya, and nirväëa-can be obtained in Navadvépa without speculative practice. Falling at the feet of the pure devotees in Navadvépa, Bhukti and Mukti (personified material enjoyment and liberation) remain there as obedient servants. Not caring for their blessings, the devotees kick them away, but still they do not leave the devotee's feet. The fruits obtained by staying one hundred years at the seven holy cities can be attained by staying one night in Navadvépa-dhäma.
In conclusion, Navadvépa is the topmost tértha. Taking shelter of it, the living entities can cross over Kali-yuga. At this place, täraka, the name of Räma, which gives liberation, and päraka<$FTäraka and päraka are mentioned in Cc. 3.3.257.>, the name of Kåñëa, which gives prema, always serve the residents of the dhäma.
Aspiring for the shade of the lotus feet of Nitäi and Jähnavä, Bhaktivinoda thus sings in bliss.

Chapter Two

Measurement and Form of the Dhäma

All glories to Lord Caitanya, the moon of Navadvépa and son of mother Çacé! All glories to Nityänanda Räya, the avadhüta! All glories to Navadvépa-dhäma, the essence of all spiritual abodes! Who has the ability to describe the truth of Navadvépa?
Navadvépa-dhäma within Gauça-maëòala is served by the Ganges and situated in eternal splendor. This Gauça-maëòala is one hundred sixty-eight miles in circumference, with the Ganges running through the center. Gauça-maëòala takes the form of a hundred-petaled lotus with the most beautiful Navadvépa in the center. The circumference of the central stamen of the flower, or Antardvépa, is ten miles, and the circumference of the eight-petaled flower, or Navadvépa, is thirty-two miles. Outside this are the hundred petals of Gauça-maëòala, whose circumference measures one hundred sixty-eight miles. According to the scriptures, the diameter of Gauça-maëòala is fifty-six miles and the radius is twenty-eight miles. The center point, situated within Navadvépa, is the Yogapéöha, the sacred spiritual abode where the Lord advented.
The whole of Gauça-maëòala is cintämaëi, or touchstone, yielding all desires. The dhäma is full of knowledge and bliss and is completely spiritual. The water, the land, the trees-everything in the dhäma is spiritual, unlike the dull matter of this material world. Always present in the dhäma are Kåñëa's three spiritual energies-sandhiné, samvit, and hlädiné. Kåñëa's original energy, svarüpa-çakti, manifests in these three divisions. Of these, the sandhiné energy, which supports all existence, finds its perfect function in manifesting the eternal dhäma. In that position, the dhäma acts eternally as the base or support for the Lord's appearance and activities. All this is the action of the inconceivable energy of the Lord, which is anti-material and completely transcendental.
One who sees only the activities of material nature in the dhäma is a conditioned soul under the influence of ignorance and illusion. When a person's vision is covered by a cloud, he may think that the sun is covered, but actually the sun can never be covered by a cloud. In the same way, only persons whose vision is covered by the cloud of illusion see the transcendental form of Gauça-maëòala as a transformation of the material energy.*
Whoever gets the mercy of Lord Nityänanda, the master of the sandhiné potency, can see that blissful dhäma as fully spiritual. The holy rivers such as the Ganges and Yamunä as well as the seven holy cities headed by Prayäga are all situated in various places within Navadvépa-dhäma. One who is fortunate can see that this pure realm, Gauça-maëòala, is directly the spiritual world.
Following the order of the Lord, Mäyä, the shadow of the Lord's svarüpa-çakti, spreads her influence of illusion. She covers the eyes of those living entities who have turned away from the Lord so they are unable to see the glories of the spiritual dhäma.
Those people who always reside in Gauça-maëòala are the most fortunate in the world. The demigods in the heavenly planets see them as having beautiful four-handed forms of blackish complexion. Within the sixteen xxxiiikroças of Navadvépa-dhäma, the numerous residents, who are golden in complexion, constantly engage in congregational chanting of the Lord's holy names. Brahmä and other demigods come from outer space and worship them in various ways.
Lord Brahmä prays, "When will I become so fortunate to take birth as a blade of grass in Navadvépa-dhäma. Then I will receive the dust from the feet of the devotees who are engaged in serving the lotus feet of Çré Gauräìga. Alas, Lord Caitanya has cheated me, for He has placed me in charge of the management of the universe. When will the knots of my karma be cut? When will my mind be purified as I give up false pride? And when will the illusion that I am the supreme authority cease as I become a pure servant under the shelter of Gauräìga's lotus feet?"
The devas, åñis, and Rudras always reside in different parts of Navadvépa. Although they are engaged in austerities for a long time, still they do not get Nityänanda's mercy. As long as bodily consciousness is not given up and humility does not awaken within, one cannot obtain the treasure of Çré Caitanya and Çré Nityänanda's mercy, no matter what efforts one make, even if he be Çiva or Brahmä. All this will be explained later. O brother, just hear with faith and attention.
In these spiritual topics, one should avoid mundane logic and arguments, which are useless and inauspicious. The transcendental pastimes of Çré Caitanya are a deep ocean, whereas the process of mundane logic is simply troublesome, like the sheath covering the banana flower. Whoever wants to cross the ocean of material existence by logic and argument will simply toil in vain. He will receive nothing. But by giving up false arguments and taking the guidance of sädhu and çästra, one will soon receive Çré Caitanya. For on the order of Nityänanda Prabhu, the çruti (Vedas), småti (Puräëas), and tantra çästras are continuously singing the glories of Navadvépa-dhäma. By reading these scriptures and accepting the words of the devotees, one will realize the truth of Navadvépa-dhäma.
In Kali-yuga, all holy places are extremely weak; only Navadvépa is supremely strong. By the Lord's desire, however, this tértha was invisible for a long time and its glories lay unrevealed. When the influence of Kali-yuga increased, naturally the holy places lost their power.
At that time, desiring the good fortune of all living entities, the Supreme Lord thought, "Upon diagnosing a disease, a doctor prescribes an appropriate medicine. Accordingly, a strong medicine is given for a severe disease. Now that Kali-yuga has become terrible and the disease is serious, there will be no relief without a strong medicine. If I do not reveal the dhäma, the name, and My form, which I have been holding secretly for so long, how will the living entities ever recover? The living entities are My servants, and I am their Lord. If I do not help them, they will never be delivered."
Saying this, Lord Caitanya appeared on earth with His name, dhäma, and associates. The Lord promised that He will always deliver the living entities from the troubles of material existence.
Gauräìga said, "Without considering who is fit and who is unfit, in this incarnation I will freely distribute the treasure of love which is rarely attained by even Lord Brahmä. I will see how Kali can destroy these living entities! I will manifest Navadvépa-dhäma and break the poison teeth of Kali by performing congregational chanting of the holy names of God. As long as My name is sung, Kali will be controlled."
Saying this, Gaurahari appeared in the beginning of Kali-yuga in Navadvépa by His own internal spiritual potency. Withdrawing the covering of illusion, Gauracandra revealed His eternal pastimes in Gauça-maëòala.
I see no one in Kali-yuga more unfortunate than that lamentable, wretched person who does not worship such a merciful Lord as Çré Caitanya, or who rejects such an inconceivable dhäma as Navadvépa. Therefore give up all other desires and attractions, and simply fix your mind on Navadvépa-dhäma.
Aspiring for the shade of the lotus feet of Nitäi and Jähnavä, Bhaktivinoda reveals these truths.

Chapter Three

The Procedure for Parikramä of the Dhäma

All glories to Lord Caitanya, the moon of Navadvépa and son of mother Çacé! All glories to Nityänanda Räya, the avadhüta! All glories to Çré Advaita Prabhu! All glories to Gadädhara and Çréväsa Paëòita! All glories to Navadvépa-dhäma, the essence of all dhämas, which advented along with Gauracandra.
Now hear, brothers, of the places that I will describe within the sixteen kroças of Navadvépa-dhäma.
There eternally exists sixteen rivers within the sixteen kroça area of Navadvépa. On the eastern bank of the main Ganges are four islands and on the western bank there are five. The different tributaries of the Ganges surround these islands and give the dhäma its splendor. The main Ganges always flows in the middle, while other pious rivers flow in various tributaries. Near the Ganges flows the beautiful Yamunä, and the Sarasvaté flows within another river. East of the Yamunä are the long streams of the Tämraparëé, the Kåtamälä, and the Brahmaputra. The Sarayü, Narmadä, Sindhu, Käveré, Gomaté, and Godävaré flow swiftly throughout the breadth of Navadvépa. All these rivers intersect to form the nine different islands of Navadvépa.
Following the desires of the Lord, sometimes the streams dry up, and then again by His wish they flow with water; by the Lord's wish sometimes places become covered with water, and by His wish they again become visible. In this way the dhäma endlessly enacts its lélä, but the same dhäma remains always manifest to the fortunate living entity. If a devotee has an acute desire in his heart, all the islands and rivers will be visible. By devotion, the dhäma is sometimes visible in dreams, meditation, or to the naked eye.
The island which lies at the junction of the Ganges and Yamunä is known in the çästras as Antardvépa. Within Antardvépa lies the holy sanctuary of Mäyäpur, where Lord Caitanya appeared. Know, devotees, that Mahävana, in the center of Goloka, is none other than Mäyäpur of Navadvépa.
Çvetadvépa, Vaikuëöha, Goloka, and Våndävana reside in Navadvépa at all times. By the order of Gauracandra, the seven holy cities: Ayodhyä, Mathurä, Mäyä (Haridvära), Käçé, Käïcé, Avanté (Ujjain), and Dvärakä, are always present in their own places within Navadvépa. The city of Mäyä, at Gaìgädvära, has its original form as Mäyäpur in Navadvépa-dhäma. The glories of this particular place are profusely sung in the scriptures.
That person who once visits Mäyäpur is easily freed from the bondage of mäyä. One who walks throughout Mäyäpur is freed from the influence of mäyä and the repetition of birth.
North of Mäyäpur lies Sémantadvépa. Sädhu and çästra have explained the rules of parikramä. After having darçana of Mäyäpur in Antardvépa, learned devotees go to Sémantadvépa. Next one should go south of Mäyäpur to Godrumadvépa, then one should joyfully go to Madhyadvépa. After seeing these four islands on the east bank, one should reverently cross the Ganges. Having walked around Koladvépa at leisure, then take darçana of Åtudvépa. After seeing the most beautiful Jahnudvépa, go see Modadrumadvépa and then Rudradvépa. Then again cross the Ganges, and walk back to Mäyäpur. There, respectfully enter the temple of Jagannätha Miçra and Çacédevé and take darçana of the Lord. This is the procedure of parikramä for all times. One who follows this practice will obtain unlimited happiness.
Everyone considers the best time for performing parikramä is from the tithi of Mäkara-saptami upto the full moon, or pürëimä, of Phälguna. After finishing parikramä, fortunate persons take darçana at Mäyäpur on the birthday of Lord Caitanya. Nitäi and Caitanya bestow Their mercy and the shade of Their lotus feet on those persons, who thus attain the qualification to execute devotional service.
Briefly I have described the rules for parikramä, and now I will describe everything in detail. Therefore, please listen. Whoever walks around the one hundred sixty-eight miles of Gauça-maëòala will quickly obtain the treasure of gaura-prema.
Desiring to obtain the shade of the lotus feet of Jähnavä and Nitäi, Bhaktivinoda reveals these truths.

Chapter Four

Çré Jéva Hears About Navadvépa-dhäma

All glories to Lord Caitanya, the moon of Navadvépa and son of mother Çacé! All glories to Nityänanda Räya, the avadhüta! All glories to the topmost dhäma, Navadvépa, where Çré Caitanya advented. Whatever benefits are attained by residing in all other térthas can be achieved by staying in Navadvépa for only one day.
Listen, O saintly people, as I sing this description of Navadvépa parikramä referring to scripture. The statements of çästra, the words of the Vaiñëavas, and the teachings of the Lord-these three are my life. Taking shelter of these three, I will describe the rules for circumambulating Navadvépa. Listen everyone!
When Çré Jéva Gosvämé as a young man left his home in Candradvépa, in great eagerness he cried out "Nadia, Nadia!" As he travelled along the paths, he lamented with tears flowing from his eyes like streams, "O Gauräìga! Nityänanda! You are the life of the living entities. When will You show mercy on me and give me Your darçana?" Again and again he exclaimed, "O Navadvépa, topmost of all dhämas, when will I see you?"
It was a startling sight to see the young, attractive form of Jéva, who was practicing extreme renunciation. His heart was always full of ecstatic love as he traveled along. Then, after some days, he arrived at Navadvépa. Seeing the city from a distance, he offered his daëòavats and nearly lost consciousness. After some time he regained his composure and, trembling in ecstasy, he entered the town of Navadvépa. When he came to Bärakoëä-ghäöa he asked, "Where is Nityänanda Prabhu? Please let me see Him."
One devotee saw the elevated emotional state of Jéva Gosvämé and offered to take him to where Nityänanda was staying. At that time, Nityänanda in great ecstasy, began roaring with laughter on perceiving that Çré Jéva was coming to Him. As Nityänanda ordered His servants to bring Jéva there, many Vaiñëavas went to call him.
Upon seeing Jéva, whose body was filled with ecstatic symptoms, they could understood his identity. Filled with love, someone came forward to reveal the order of Nityänanda Prabhu. Just on hearing the name Nityänanda, Jéva fell to the ground unconscious.
After a few moments he got up and exclaimed, "Oh, I am greatly fortunate. Though the lowest of men, I have received the mercy of Nityänanda Prabhu."
Offering his daëòavats to those devotees with a glad heart, he said, "If you all show mercy to me, then I can get the mercy of Nityänanda. This is the verdict of scriptures."
Seeing the good fortune of Jéva Gosvämé, some of the Vaiñëavas took the dust from his feet on their heads with great celebration. Then they all took him to Nityänanda's place.
Nityänanda was surrounded by devotees as He spoke about Kåñëa. Seeing that transcendental form of Nityänanda, Jéva's body was transformed with extraordinary emotions. "What a wonderful form I am seeing today!" he exclaimed and fell unconscious.
Swayed by great compassion, Nityänanda lifted Jéva up and accepted him as His own.
Jéva was overcome with emotion. He stood with his hands folded and began to speak to his Lord, "You are the form of the universe, the abode of the universe, Balaräma. Being an insignificant living entity, what can I know of Your qualities? You are my eternal master, I am Your servant. My only aspiration is the shade of Your lotus feet. That person who receives Your mercy easily attains the lotus feet of Çré Caitanya and drowns in the water of prema. Without Your mercy no one will get Gaura, even if he worships Gaura for a hundred lifetimes. Sometimes Gauräìga may punish someone, but You will protect him; but if You punish someone, Gaura will never accept him. Therefore, Lord, only on the strength of my past devotional activities, I take shelter of Your lotus feet. Be merciful and give permission that I may receive the darçana of Gauräìga and gain attachment for Him."
"When Gauräìga came to Rämakeli and accepted my uncles, I was a young child. At that time my eyes filled with tears as I saw Gauräìga's form, which since then always appears in my mind. I fell and offered obeisances at Gauräìga's feet, and I became filled with happiness as I touched His body. At that time, the Lord told me to study the scriptures and, after finishing studies, go to Navadvépa, where I would attain everything at the lotus feet of Nityänanda Prabhu. Although I am insignificant, I took that order on my head and acquired as much knowledge as I could. But though I studied all the books in Candradvépa, I could not get a suitable Vedänta teacher. The Lord ordered me to study Vedänta and reveal kåñëa-bhakti conforming with the Vedänta-sütras. So I have come to Navadvépa to Your lotus feet. Whatever You order, I will obey. By Your order, I will go to Jagannätha Puré and study Vedänta under Särvabhauma Bhaööäcärya."
Upon hearing the sweet words of Jéva, Nityänanda Prabhu embraced him and, unable to contain Himself, began weeping.
"Listen, Jéva, to these confidential words. Rüpa and Sanätana know all the philosophy. The Lord ordered Me to tell you not to go stay in Puré. Everyone knows that you and your two uncles are pure servants of the Lord. The Lord ordered that you go to Väräëasé and thoroughly study Vedänta under Madhusüdana Väcaspati. From there, go to Våndävana, where you will get the mercy of Rüpa and Sanätana. Under Rüpa Gosvämé's direction, worship Their Lordships Rädhä and Kåñëa, and thoroughly discuss scriptures such as Vedänta. You should preach that Çrémad Bhägavatam is the topmost scripture and the natural commentary on the Vedänta-sütras.'
"Previously, Lord Caitanya bestowed His mercy on Särvabhauma Bhaööäcärya and explained Vedänta to him according to the Bhägavata tradition. Särvabhauma then taught this carefully to Madhusüdana in Puré. On the order of Çré Caitanya Mahäprabhu, Madhusüdana Väcaspati now resides in Väräëasé. Go there and meet him.
"Externally he acts like a traditional Vedäntist, and many followers of Çaìkaräcärya study under him. Gradually, however, he gives them mercy by teaching them the precepts of Gauräìga through the Vedänta-sütras.
"At this time there is no necessity for a separate commentary on the Vedänta-sütras, for the Bhägavatam explains all the sütras. When there will be need of another commentary, Çré Govinda-bhäsya will be revealed. Along with Särvabhauma, Gopénatha Äcärya heard the Lord's commentary. Later, by the wish of Çré Caitanya, Gopénatha Äcärya will take birth as Baladeva Vidyäbhüñaëa, and he will conquer Jaipur with his philosophical commentary. In Jaipur, he will serve Gauräìga by writing the Govinda-bhäsya, and thus free all living entities from material bondage. Your two uncles, Rüpa and Sanätana, will tell you all these confidential topics."
Upon hearing Nityänanda Prabhu speak, Jéva Gosvämé began weeping and fell to the ground unconscious. Nityänanda then bestowed His mercy on Jéva by putting His two lotus feet upon his head, thereby giving him spiritual strength. Jéva then began dancing in that assembly of Vaiñëavas while chanting, "Jaya Çré Gauräìga! Jaya Nityänanda Räya!"
Witnessing this display of Nityänanda's mercy, Çréväsa Öhäkura and the other devotees present all began dancing and chanting, "Çré Gauräìga! Nityänanda!" The place resounded with great spiritual vibration.
After some time Jéva controlled his dancing, and Nityänanda had him sit down nearby. Jéva stayed at Çréväsa's place, but in the evening he again came to see Nityänanda Prabhu.
As Nityänanda was sitting alone, singing the glories of Lord Gauräìga, Jéva came forward and fell at His lotus feet. Nityänanda was very particular to make Jéva sit very close to Him. Jéva, however, became very aware of his own miserable condition. He folded his hands and said, "Lord, be merciful to me and describe the essential truths about Navadvépa-dhäma."
Lord Nityänanda said, "O Jéva, I will tell you, but you should keep these deep topics within your heart. Do not broadcast them here and there just yet. They will be propagated after our Lord completes His manifest pastimes.
"This Navadvépa is the best of dhämas. Crossing over the Virajä River and the Brahman effulgence, beyond the Vaikuëöha planets one comes to Çvetadvépa, Çré Goloka. Penetrating further, one comes to Gokula Våndävana, or Kåñëaloka.
"That Kåñëaloka exists in two states of emotion. Rasa expands there in the form of mädhurya and audärya, sweetness and munificence. Audärya exists within mädhurya in fullness, and mädhurya exists within audärya in fullness. But, that place where mädhurya is the chief state is known by fortunate persons as Våndävana. And that place where audärya is eternally predominant is called Navadvépa in all the Vedas. There is no difference between Våndävana and Navadvépa, only the different manifestations of rasa makes them distinct.
"The dhäma is eternally perfect, fully spiritual, and unlimited. Those whose intelligence is tinged with dull matter cannot approach there. But, under the influence of the hlädiné-çakti, the energy governing bliss, the living entities give up material paths and by the strength of perfect knowledge attain their eternal spiritual activity of devotional service. The whole of Navadvépa is a spiritual manifestation, for at this holy place Çré Gauräìga performed His transcendental activities.
"People with material vision see Navadvépa as made of material elements; for them mäyä covers the eternal dhäma. Actually mäyä does not exist in Navadvépa, for it is not a material place influenced by time, nor are the living entities there subject to material troubles. But, as the living entity becomes bound by his fruitive activities, under illusion he perceives the dhäma to be a material place.
"Thus I have related the truth of Navadvépa-dhäma. O Jéva, please consider all this with a pure heart."
Aspiring for the shade of the lotus feet of Nitäi and Jähnavä, Bhaktivinoda reveals these confidential topics.

Chapter Five

Çré Mäyäpur and Antardvépa

All glories to Çré Caitanya, the son of Çacé! All glories to Nityänanda the life of Jähnavä! All glories to Navadvépa, the topmost dhäma where Gauräìga advented in Kali-yuga.
Nityänanda Prabhu began speaking, "Listen to My words. Navadvépa extends over sixteen kroças. Within the sixteen kroças of Navadvépa, which are nondifferent from Våndävana, there are nine islands, which form an eight-petaled lotus floating on the water. In the middle of the eight islands, or petals, lies Antardvépa. And within Antardvépa, lies the very central point, Mäyäpur. The eternal pastimes of Lord Caitanya take place within Yogapéöha and the circle of Mäyäpur, the circumference of which measures three and a half miles and the diameter measures just over one mile. Because the Païca-tattva are seated at the Yogapéöha, it is the most glorious of all places.
"By the desire of the Lord, this will soon be nearly hidden under the waters of the Ganges. Then later, by the powerful desire of the Lord, the dhäma will again be revealed and shine effulgently. The eternal dhäma is never really lost but is temporarily covered, and then again it appears to our eyes.
"My worshipable Lord eternally resides at Mäyäpur, situated on the east bank of the Ganges. Although in the eyes of common people, Viçvambhara took sannyäsa and left Navadvépa to go elsewhere, actually My Gauräìga never gives up Mäyäpur or Navadvépa. The devotees can perceive His daily pastimes. You, Jéva, will also see Gauräìga dancing.
"Around Mäyäpur is beautiful Antardvépa, where Brahmä received the darçana of Gauräìga. O Jéva, if you want to see all this, please go on parikramä. It will be very beneficial for you."
Hearing the Lord's words, Jéva, with tears in his eyes, fell flat like a stick at Nityänanda's feet and requested, "You will show real mercy on this unworthy wretch if You personally take me on parikramä."
Hearing Jéva's request, Nityänanda Räya simply said, "So be it." By that, He revealed His mind. Nityänanda said, "Jéva, today take darçana of Mäyäpur. Tomorrow we will tour more extensively."
Saying this, Nityänanda Prabhu got up, and Jéva followed Him with a happy heart. Nityänanda moved forward slowly, for His body was extremely agitated with ecstatic love for Gauräìga. Nityänanda Prabhu was engrossed in ecstasy, and His enchanting form was decorated with gold ornaments which glittered and shone. The very feet that Brahmä and Çiva cannot attain by meditation were served out to Çré Jéva simply by the mercy of Çré Nityänanda. Thus Jéva followed the Lord taking the dust of the Lord's feet and smearing it over his body. Off he went in great happiness.
They entered Jagannätha Miçra's house and Nityänanda introduced Jéva at the feet of mother Çacé, "O mother, this is the magnanimous Çré Jéva, a fortunate and dear servant of Çré Caitanya."
When the Lord said this, Jéva fell over like a tree uprooted by a storm. Falling at Çacé's feet, he rolled on the ground out of control as he exhibited various symptoms of ecstasy. Mother Çacé mercifully blessed him, and on that very day, in that very house, they took prasäda.
Receiving the order from mother Çacé, Viñëupriyädevé cooked various dishes of rice, vegetables, chutney, and sweets. Vaàçévadana Däsa offered the bhoga attentively to Gauräìga. Éçäna Öhäkura felt delighted within as he arranged a sitting place and served Nityänanda the prasäda. In motherly affection, Çacé said, "My child Nityänanda, eat at Your mother's house! Unseen by You, I have made Gauräìga eat this. So when You eat, my mind becomes very happy."
Hearing His mother's words, Nityänanda Räya ate in great bliss. Afterwards, as Jéva took the remnants, he exclaimed, "I am greatly blessed to take prasäda in the house of Caitanya Mahäprabhu in Mäyäpur."
Having eaten, Nityänanda took leave of Çacédevé's lotus feet. At this time they took Vaàçévadana Däsa into their group. After Jéva offered his respects at Vaàçé's feet, Nityänanda introduced him to Jéva, "The devotees know that this Vaàçévadana is none other than Kåñëa's dear flute, by whose mercy the living entities become attracted to Kåñëa. They then develop great thirst, to attain the räsa dance.
"Look, Jéva, Çré Caitanya would bring us in this house, and we enjoyed many pastimes here. See, here is Jagannätha Miçra's temple, where he would daily worship Lord Viñëu. And in this house, he used to serve his guests. See this tulasé bower. While Gauracandra was still here, He performed all the duties that His father observed. Relying on the authoritative words of Vaàçévadana, Éçäna now performs those duties every day. Here, there was a nimba tree, which disappeared by Çré Caitanya's touch."
Lord Nityänanda wept as He described this, and Jéva and Vaàçévadana also cried in response. Meanwhile, Çréväsa Paëòita came there to see what was happening. The four of them then left Jagannätha Miçra's house and proceeded to Çréväsa's courtyard, two hundred meters to the north. With a joyful mind, Nityänanda Prabhu showed this to Jéva.
Jéva was agitated with love as he remembered the Lord's pastimes, and he rolled on the ground in Çréväsa's courtyard. Then, just as Jéva was getting up, he saw Gauräìga dancing wonderfully amidst His intimate associates in saìkértana. Advaita, Nityänanda, Gadädhara, and Haridäsa were dancing and singing. And they were joined by Çuklämbara and hundreds of others. Seeing this, Jéva became unconscious with ecstatic love.
Regaining his consciousness, he could no longer see that pastime. Jéva Gosvämé began to cry and lament, "Why couldn't I have taken birth a little earlier? I have not been fortunate enough to enjoy the bliss of such kértana! Nityänanda's mercy is unlimited, however, for by His grace I have been fortunate for a moment's time. My wish is to stay here forever so that the troubles of material existence will go far away. But the Lord's order is stronger than the servant's wish! My heart is beating wildly at the thought of leaving Mäyäpur!"
Nityänanda next took Jéva to Advaita's house, twenty meters to the north. "Jéva, see the house of Sétä-nätha, Advaita Äcärya, where the Vaiñëavas would meet to discuss Kåñëa. Çré Advaita worshiped Kåñëa here and, calling loudly, brought this treasure, My Lord Gauräìga."
After rolling on the ground there, the four men went to the house of Gadädhara, just ten meters to the east. From that place, Nityänanda showed Jéva the various houses of Lord Caitanya's associates. After seeing the houses of the brähmaëa community, they proceeded to the bank of the Ganges in a happy mood. There, at the border of Mäyäpur, Jéva saw the Våddha Çiva temple.
Nityänanda Prabhu said, "He is the guardian of Mäyäpur. This is where the Prauòhä-mäyä energy, yoga-mäyä, in charge of spiritual perception) is eternally situated. When our Lord disappears, by His desire, the Ganges will swell. The Ganges water will almost cover Mäyäpur for a hundred years, and then the water will again recede. For some time only the place will remain, devoid of houses. Then again, by the Lord's desire, this place will become prominent, and people will live in Mäyäpur as before. All these ghäöas on the bank of the Ganges will again be manifest, and the devotees will build temples of the Lord. One exceedingly wonderful temple will appear from which Gauräìga's eternal service will be preached everywhere. Prauòhä Mäyä and Våddha Çiva will again come and perform their duties of revealing the spiritual dhäma according to the Lord's desire."
Hearing this, Jéva folded his hands and then, taking hold of Nityänanda's lotus feet, he said, "O Lord, You are the cause of Çeña. You expand Yourself as the dhäma and the holy name, and You are the shelter of the various forms of the Lord. Even though You act according to the Lord's desire, still You are the guru of all living entities and all energies rest upon You. Of course, whoever distinguishes between You and Gauräìga is considered by the wise to be a rascal. O omniscient Supreme Lord, You have descended to display Your pastimes. One doubt has come into my heart. Please tell me where Çiva and his consort will go when the Ganges hides Mäyäpur."
Nityänanda said, "Listen to My words, Jéva. Please look at that land on the west side of the Ganges. That high sandy shoal is called Päraòäìgä. A community of brähmaëas live there. North of that, is the bank of the Ganges, which the wise know as Chinäòäìgä. At that place, a village will be established wherein Çiva and his energy will stay for some time. Who can properly describe the glories of that riverbank, called Pulina? There, where the Ganges flows, is the location of the räsa dance. Only a sandy place of land is visible to the naked eye, but that place is a jewel-like eternal dhäma where transcendental pastimes take place. Mäyäpur is considered Gokula Mahävana, and Päraòäìgä is Saööékära [presently Chatikarä]. And that place, Pulina, is Våndävana with Çré Räsa-maëòala. Later, the sound of tumultuous kértana will be heard there.
"There is Mäyäpur and Çré Pulina and in the middle flows the Ganges. O magnanimous one, you should understand that all of this is the abode of Gauräìga. One who walks these five kroças of the dhäma will see Mäyäpur and Çré Pulina. And whoever walks these five kroças with the devotees on the Phälguna Pürëimä day receives the eternal treasure of love of God.
"O Jéva, hear a confidential topic. There is a very beautiful Deity of Gauräìga belonging to Viñëupriyä, which in the future will be brought to Saööékära by brähmaëas descending from the family of Jagannätha Miçra. Four hundred years after Lord Gauräìga's appearance in this world, the worship of the Deity will be restored to the highest standard. But do not reveal any of this. Just do parikramä, feeling internal joy.
"Six meters from Våddha Çiva-ghäöa, see Gauräìga's own ghäöa. There Gaurahari in His childhood played in the water and pulled many pranks. Seeing the Yamunä's good fortune of taking part in Kåñëa's pastimes, the Ganges performed penance for the same purpose. Kåñëa bestowed His mercy by appearing before Gaìgädevé and saying, `In the form of Gauräìga I will perform pastimes in your waters.' Those pastimes were performed by the Supreme Lord of the three worlds, Gauräìga, at this ghäöa. Fortunate people who see this place attain great happiness."
"Thirty meters north is Mädhäi's ghäöa, which is known to all. Ten meters north of this lies one ghäöa that attracts the minds of the townspeople. This exceedingly beautiful ghäöa is called Bärakoëä-ghäöa. It was constructed on Kåñëa's order by Viçvakarmä. At this ghäöa you will see five Çiva temples with five liìgas. These four ghäöas make Mäyäpur very beautiful. Moreover, whoever takes bath here is relieved of all miseries.
"East of Mäyäpur, the land is known as Antardvépa. By the Lord's desire this place will remain uninhabited for a long time. Then later, people will again live there, and it will be famous as one of the glories of Nadia. Jéva, today stay in Mäyäpur and tomorrow we will go to Sémantadvépa."
Hearing this, Jéva then said, "One question has arisen. Please listen. When Gaìgädevé again uncovers Mäyäpur, by what signs will the devotees be able to rediscover the concealed sites?"
Hearing this, Nityänanda Prabhu answered with nectarlike words, "Listen, Jéva, when the Ganges covers this place, one corner of Mäyäpur will remain intact. Many yavanas will take up residence there, yet the name will remain Mäyäpur. About one thousand meters southwest of the remaining place, one will see a slightly raised area covered with vegetation. That will indicate Jagannätha Miçra's house. Ten meters from there is the Våddha Çiva temple. From such measurement one will be able to discern everything. A pond called Çiva-òobä will be seen, indicating the previous bank of the Ganges. In this way, by the Lord's wish, the devotees will reveal the lost places. Know this for certain. At the end of four hundred years, the task of recovering the lost térthas will begin."
Çré Jéva said, "O Lord, what is the reason for the name Antardvépa?"
Nityänanda Prabhu answered, "At the end of Dväpara-yuga, Brahmä undertook austerities here with a desire to achieve Gauräìga's mercy. Brahmä had tried to deceive Govinda by stealing the cowherd boys and calves, but when he saw he was defeated by his own tricks, he became miserable and regretted his offense. He entreated Kåñëa with many prayers, and Kåñëa forgave him. But later, Brahmä considered, `Thinking that I am the creator of the universe is useless. Simply because of this fault I have been deprived of kåñëa-prema and enjoyment of the rasas of Våndävana. If I could have taken birth as a cowherd boy, I could have easily served the master of the gopés. Although I was not able to achieve the nectar of those pastimes, now, when Gauräìga appears, I will not fall prey to my wicked mind!'
"Thinking like this, Brahmä began meditating and performing austerities in Antardvépa. After many days, Gauracandra mercifully came and said, `O Brahmä, I am satisfied with your austerities. I have come to fulfill your desire.'
"When Brahmä opened his eyes, he saw Gauräìga and fell to the earth unconscious. The Lord put His foot on Brahmä's head, and Brahmä was enlightened with transcendental knowledge and began to pray.`I am a low and worthless wretch, controlled by pride. Forgetting Your lotus feet, I have turned to material sense gratification. I myself, Lord Çiva, and the demigods headed by Indra are Your subjugated servants. This is written in scripture. But we are not so fortunate as Your pure servants, and thus mäyä covers us with the net of illusion. The first one hundred trillion years of my life have passed and I have been forced to realize this at last. How will I spend the second one hundred trillion years of my life? If I remain in illusion, I will simply suffer. My only prayer is that I may become Your associate when You manifest Your pastimes. Having given up the illusion that I am the creator, I want to take birth in Your association and sing Your glories.'
"Hearing Brahmä's prayers, Lord Gauräìga benedicted him saying, `So be it. When My pastimes become visible on earth, you will take birth in a yavana's house. Your name will be Haridäsa Öhäkura, and you will be famous for your humility and completely free from all pride. You will chant three hundred thousand names a day, and when you pass from this world you will be seeing Me. And at the end of the second one hundred trillion years of your life, you will attain Navadvépa-dhäma and be absorbed in eternal rasa.
"`Brahmä, hear these secret (antara) words, but do not reveal this openly in the scriptures. Taking the role of a devotee, I will taste the nectar of bhakti-rasa and propagate the most rare process of saìkértana. I will make the devotees of all the previous avatäras drunk with the nectar of Våndävana. The love that Çré Rädhikä possesses is beyond My experience, so I will appear with Her sentiments and complexion. Taking the position of Rädhä, I will taste that happiness that only Rädhä obtains in serving Me. From today, act as My disciple and, in the form of Haridäsa, always serve Me.'
"Saying this, Gauräìga became invisible, and Brahmä fell to the ground unconscious.
"`O Gauräìga! Friend of the poor, dear to the devotees. when will I attain Your lotus feet?' he cried. In this way he wept for many days and then returned to his duties in Brahmaloka."
Desiring only to attain the lotus feet of Nitäi and Jähnavä, this low, worthless, and useless Bhaktivinoda sings this glorification of Nadia.

Chapter Six

Çré Gaìgänagara, Påthu-kuëòa, Sémantadvépa, Çaraçäìgä, Viçräma-sthäna

All glories to Çré Caitanya, the son of mother Çacé! All glories to Nityänanda, the life of Jähnavä! All glories to Advaita, the husband of Sétä. All glories to Gadädhara! And all glories to Gauräìga's associates headed by Çréväsa!
Early the next morning, Nityänanda went out with Çréväsa and Çré Jéva. Räma Däsa and other devotees joined as they continued on, performing saìkértana all the while. When they came to the very edge of Antardvépa, Nityänanda pointed out Gaìgänagara to Jéva.
"Listen, Jéva, this Gaìgänagara was founded by Bhagératha of the Raghu family. When the Ganges came down, King Bhagératha led the way, blowing a conch shell. But when the Ganges arrived at Navadvépa-dhäma, she stopped and would not proceed. Bhagératha saw this and became fearful. Retracing his steps, he came towards the Ganges. At this place, Gaìgänagara, he began to perform austerities. Satisfied with this, Gaìgädevé personally appeared before him.
"Bhagératha said, `Mother Ganges, if you do not proceed on, my forefathers will never be delivered.'
"Gaìgädevé said, `Listen dear child, Bhagératha. Just stay here patiently for a few days. Now we are in Navadvépa, and Magha month is coming. At the end of Phälguna month I will go to deliver your forefathers. O Bhagératha, my waters emanate from the lotus feet of the Supreme Lord, so now here in His own dhäma I would like to have my desires fulfilled. On the Phälguna Pürëimä, the birthday of the Lord, my vow will be completed. Then certainly I will go with you. Do not fear.' Thus Bhagératha, the leader of the Raghu family, stayed here in Gaìgänagara until the Phälguna Pürëimä.
"On the Phälguna Pürëimä, one who fasts, takes bath in the Ganges here, and worships Gauräìga will cross over the material ocean along with his ancestors. Along with one thousand ancestors, he attains Goloka after death no matter where he dies.
"O Jéva, this place is unlimitedly glorious because Çré Caitanya danced here many times. Also see here the houses of Gaìgädäsa and Saïjaya Däsa, which are always pleasing.
"O learned one, now hear the glories of this beautiful pond to the east. Although it is now known as Balläl-dighi, it was variously described in Satya-yuga. At that time, Påthu Mahäräja was leveling the rough places of the earth by cutting down the hills. As he began leveling this area, a great effulgence came forth. When the workers told this to Påthu Mahäräja, he came to see the phenomenon. As he was a çaktyäveça-avatära, an empowered incarnation, by meditation he understood that this place was Navadvépa. He kept the glories of this place secret at that time and ordered that a kuëòa be established there. This kuëòa thus became celebrated as Påthu-kuëòa throughout Navadvépa-dhäma. The villagers felt indescribable bliss on drinking the pure water of this kuëòa.
"Later, King Lakñmaëa Sena dug out the kuëòa and made it bigger and deeper. Desiring to deliver his forefathers, he named it Balläl-dighi [after his father, Balläl Sena]. See that beautiful hill. Lakñmaëa Sena's house, now broken with the passing of time, once stood there.
"All these places are ornaments of Navadvépa which various kings established to gain pious credits. Later, the yavana kings desecrated this place, therefore the devotees no longer worship here. The earth itself is very pure, but no one lives here due to fear of the impure yavana's association. Because a great offense was committed to the Deity of the Lord, the devotees gave up this place."
Saying this, Nityänanda Prabhu roared loudly and went on to nearby Simuliyä. He then described that place to Jéva, "Know this to be Sémantadvépa. Saints know Sémantadvépa to be on the border of Navadvépa on the south bank of the Ganges. In time, the Ganges will devour all but one sacred portion, named Simuliyä, where materialistic people will worship Pärvaté. Listen to the story.
"One time during Satya-yuga, Lord Çiva began madly dancing, while chanting the name of Gauräìga. Pärvaté asked him, `Please tell me who is Gauräìga. By seeing your astonishing dance and hearing the name of Gauräìga, my heart is melting. All that I have heard in the way of mantra and tantra till now only leads to more entanglement for the living entities. Dear husband, please tell me something of this Gauräìga. By worshiping Him will I receive actual life?'
Hearing Pärvaté's words, Çiva meditated on Gauräìga and said, `Unto you, who are the primordial energy, one portion of Çré Rädhä, I will tell the crest-jewel of all truths. Accepting the spiritual emotions of Çré Rädhä, Kåñëa will descend in this Kali-yuga at Mäyäpur in the womb of Çacé. Lord Gauräìga, intoxicated with pastimes of kértana, will distribute the jewel of prema to everyone without discrimination. Whoever does not drown in that flood of prema is most unfortunate. O Devé, just by remembering the Lord's promise that He will come, I pass my life drowning in love of God. Being unable to control myself, I have given up my own city of Käçé. Within Mäyäpur, on the bank of the Ganges, I will live in a hut and worship Gauräìga.'
"Hearing Çiva's words, beautiful Pärvaté quickly went to Sémantadvépa. As she constantly meditated on the form of Gauräìga and chanted His name, she became immersed in prema. After some time, Gauracandra appeared with His associates to bestow mercy on Pärvaté. His complexion was like molten gold. He had long arms, wavy hair, and beautiful limbs. He was wearing a long dhoti folded thrice, and from His neck swung a garland of flowers, which was very attractive to behold. In a voice choked with love, Gaura Räya said, `O Pärvaté, why have you come here?'
"Pärvaté fell at the lotus feet of the master of the universe and with an agitated mind explained her sorrow: `O Prabhu Jagannätha, life of the universe, though You are merciful to all, You have deceived me. O deliverer of the fallen, You have appointed me to bind up all the living entities in the material world who are averse to You. I have come into the material world to do this work, and have thus been cheated of Your unlimited prema. People say that wherever Kåñëa is there is no Mäyä. I am therefore forced to always remain outside Your spiritual realm, in the material world. So how will I ever see Your pastimes? If You do not offer a way, I am without hope.'
"Saying this, Pärvaté put Gauräìga's foot dust on her sémanta (part in the hair) in great distress. From that, the name of Sémantadvépa came. Ignorant people call the place Simuliyä.
"Gauracandra was pleased, and He said to Pärvaté, `O supreme goddess, listen carefully to My words. You are My energy, you are not separate or different from Me. My one energy has two forms. Within the spiritual kingdom, My original energy has one form as Çré Rädhä, but for carrying out activities in the material world She has expanded Herself as you. Without you, My lélä could not be accomplished, for in the form of Yogamäyä, you are necessary in My pastimes. In Vraja, you are eternally present as Paurëamäsé, and in Navadvépa you are present as Prauòhä Mäyä along with Kñetrapäla Çiva, guardian of the dhäma.'
"Saying this, Gauräìga disappeared, and Pärvaté became overwhelmed with love. Pärvaté stays in one form as the goddess of Sémantadvépa, and in another form as Prauòhä Mäyä in Mäyäpur."
After saying this, Nityänanda Prabhu took Jéva and quickly entered the Chand Kazi's village, where He said, "O Jéva, hear My words. The Chand Kazi's village is none other than Mathurä. After performing kértana, Gauräìga gave love of God to the Kazi and liberated him. Mathurä's King Kaàsa of kåñëa-lélä became Chand Kazi in gaura-lélä. For that reason Gauräìga addressed the Kazi as His maternal uncle, and out of fear the Kazi took shelter of Gauräìga's lotus feet.
"Under orders from Hussain Shah, who was the king of the Bengal empire and Jarasandha in kåñëa-lélä, the Kazi caused disturbance during kértana performance by breaking the mådaìgas. The Lord, appearing in the form of Nåsiàha, put fear in the Kazi's heart. Like Kaàsa, the Kazi cowered in fear. Çré Caitanya, however, gave him prema and thus made the Kazi a great devotee. The very fortunate hear this story of the Kazi's liberation.
"Just see the difference between Vraja-tattva and Navadvépa-tattva. Those who offend Kåñëa are liberated by merging into the Lord's effulgence, whereas in Navadvépa the offenders receive the treasure of love of God. Therefore, Lord Gauräìga's pastimes are considered the highest. Gauräìga's abode, name, form, and qualities do not consider offense; rather, they expertly deliver one from any offense. If the devotee has some offense in his heart, then Kåñëa's name and abode will deliver him only after a long time. But Gauräìga's name and abode immediately bestow prema on the devotee, for offenses create no obstacle and are easily overcome. O Jéva, see the Kazi's samädhi. By seeing this samädhi the living entities' old age and disease are vanquished."
Overwhelmed with love, Nityänanda then quickly moved on to Çaìkhavaëik-nagara, where He spoke to Jéva, "Çaraçäìgä is a wonderful sight. Even the name is most enchanting. Jagannätha resides here with the çabaras. When the demon Raktabähu created disturbances, the Lord came here with His dayitä (beloved). Know for certain that this place is nondifferent from Jagannätha Puri, for Lord Jagannätha is eternally situated here."
Going past Tantuväya-gräma, they saw the cottage of Kolävecä Çrédhara. The Lord said, "After performing kértana, Gaurahari blessed His devotee by taking rest here. For that reason it is called Viçräma-sthäna (place of resting). Now you may take rest here at Çrédhara's house."
When Çrédhara heard the Lord coming, he came out and offered full obeisances and worship to the Lord. Çrédhara said, "O Lord, You are very merciful to this servant. I beg You to take rest here."
Nityänanda said, "You are very fortunate, for the Lord showed His mercy on you. Today we will take rest here."
Hearing this, Çrédhara's desire was fulfilled. With great attention he gathered suitable items and had some devotee brähmaëas cook. After Nityänanda and Çréväsa finished their meal, Çré Jéva took the remnants with great bliss. Çrédhara then made Nityänanda Prabhu lie down on a cot, and, along with his family, he began massaging the Lord's lotus feet.
In the afternoon, Çréväsa took Jéva to see Ñañöhi-tértha. Çréväsa said, "Listen, Jéva. Previously, when the demigods heard that Mahäprabhu would descend at Navadvépa, Viçvakarmä came to Nadia town. He saw that it would be hard to get water on the roads where the Lord would do kértana in the future. In one night he dug out sixty (ñañöhi) wide ponds, the last at the Kazi's village. See one of those ponds near Çrédhara's beautiful banana patch. Mahäprabhu would sometimes play in the water here and then take Çrédhara's bananas. Even now Çrédhara takes his banana flowers and banana stem vegetables to Çacé with great happiness.
"Nearby this place is Mayamäré. Listen to the story from the Puräëas. When Baladeva was on pilgrimage, He came to Navadvépa to take rest. The brähmaëas there told Him about the Mayäsura demon. Hearing about the disturbance that the demon was causing, Baladeva quickly came running to meet the demon in the field. A great battle ensued between Balaräma and the demon, and at last the demon was killed. Since then the place has been called Mayamäré. This is a very old story I am telling you. In Våndävana, this tértha is called Tälavana, and it is visible to those who are fortunate."
That night they all stayed there, and the next day, with cries of, "Hari! Hari!" they continued their pilgrimage.
Aspiring only to attain the shade of the lotus feet of Jähnavä and Nityänanda, this servant reveals the glorification of Nadia.

Chapter Seven

Çré Suvarëavihära and Çré Devapallé

All glories to Çré Caitanyacandra! All glories to Prabhu Nityänanda! All glories to Advaita and Gadädhara! All glories to the devotees addicted to Gauräìga's feet headed by Çréväsa! And all glories to Navadvépa, the topmost abode!
Leaving Viçräma-sthäna, the party proceeded to Suvarëa-vihära. There, Nityänanda said, "O Jéva, this is a wonderful place. Like the rest of Navadvépa, it is transcendental to material nature. During Satya-yuga, a well-known king named Suvarna Sena lived here. For a long time he was simply engaged in ruling the kingdom, and even when he grew old he took no rest. The king's mind was absorbed in material hankering, and he was always thinking how to increase his wealth. Who knows by what good fortune Närada happened to come there? After being profusely worshiped by the king, Närada took him to a secluded place and mercifully instructed him on the Absolute Truth.
"Närada spoke as follows: `O king, your days are going by uselessly with thoughts of material wealth and gain. Know that this wealth is of no value. The supreme wealth is spiritual knowledge. Just once consider this in your heart. You have no real relationship with your wife, sons, or friends. After your death they will immerse your body in the water and return to their homes. If one can not claim anything as his own, then why hold on to this false hope and aspiration, this thirst for material objects-which are like a drop of water with no capacity to quench the thirst? If you think that by getting happiness you can avoid distress, and therefore you must earn wealth, that is also false. Because this life itself is impermanent, lasting not more than a hundred years.
"`Therefore, know the truth. You must go beyond this world of illusion, to the place where there is happiness without pain. By what process can one attain a result in which there is no fear, pain, or grief? Simply by renunciation or cultivating knowledge, one cannot get this result. By vairägya and jñäna one can get freedom from material bondage and merge into the Brahman, but in Brahman there is no bliss. Rather, I say, merging into Brahman is utterly condemned, for it is annihilation of the self. By this liberation you will lose material enjoyment, and nothing good is gained. Just consider that aspect of liberation.
"`The wise man does not accept the path of material enjoyment or liberation, bhukti or mukti, but rather engages in devotional service to Çré Kåñëa. That person is free from the attraction to material enjoyment and completely attracted to serving the lotus feet of Kåñëa.
"`The process of bhakti may be divided into three parts: sambandha, abhidheya, and prayojana. The living entity is the servant of Kåñëa, therefore without performing devotional service, everything is lost. The tree of bhakti, however, bears fruit in the form of love of God. That fruit is the necessity, or ultimate goal, and eternal treasure of all living entities. Bhukti and mukti are insignificant in comparison. 
"`Kåñëa is the sun, full of knowledge and bliss. Mäyä is His shadow, or perverted reflection. The living entity is an infinitesimal particle of Kåñëa's effulgence. Because of his marginal nature (tatastha), when the living entity contacts mäyä, then mäyä captures and binds him. When one goes away from Kåñëa, he can only go towards mäyä. By mäyä's contact, the living entity becomes attached to fruitive activities. In mäyä's net, one suffers while wandering throughout the universe. Karma and jñäna promise relief from the suffering and deliverance from this world, but they are unable to give it.
"`Sometimes one takes to the regulative activities of the Vedas for material gain, sometimes one takes to the eightfold path of yoga, sometimes one takes to discussion on knowledge of Brahman, and sometimes one takes to logic and argument. But ultimately there is no success, for one does not consider the treasure held within his own soul, the actual nature of his soul.
"`While wandering from body to body, if he happens to meet a pure devotee, he will receive real çraddhä, pure faith. By association with the devotees, he will eventually take to the worship of Kåñëa and then give up all unwanted habits (anarthas). Then he becomes firmly fixed (niñöhä) in devotional service. As one continues to engage in devotional service, he develops taste (ruci). Gradually this taste leads to attachment (äsakti). This turns to bhäva, and bhäva becomes prema. This is the progression of pure bhakti.
"`Hearing, chanting, remembering, serving, worshiping, bowing down, servitude, friendship, and self surrender-these are the ninefold processes. One who performs these in the association of devotees attains kåñëa-prema.
"`You are very fortunate, for your kingdom is in Navadvépa. Your residence here is the beginning of your good fortune. Now develop your faith by associating with devotees and singing the name of Kåñëa, let the sun of prema rise in your heart.
"`Fortunate will be the coming of Kali-yuga, for Kåñëa will bring His associates here and manifest His pastimes as Gauräìga. One who chants Gaura's name will get the mercy of Kåñëa, and he will be able to live in Våndävana. One who worships Kåñëa without chanting the name of Gaura will get Kåñëa only after a long time. But he who takes Gaura's name quickly gets Kåñëa, for offenses do not remain within him.'
"While saying this, Närada lost control of himself and began to dance and chant the name of Gaura. `Gaurahari bol!' the vina joined in. `O Gaurahari! When will blessed Kali-yuga come?' Saying this, Närada went off, leaving the king filled with prema. Crying the name of Gauräìga, dancing, and begging love of God from the devotees, he became free from material hankerings. Later, while sleeping, the king saw Gauräìga and Gadädhara with their associates dancing in the courtyard. Surrounding the golden form of Gaura, they were all chanting `Hare Kåñëa!' while dancing and embracing one another.
"Awakening, the king was in anguish and began weeping in separation from Gauräìga. Then a voice spoke. `O king, when I appear, you will be amongst My associates. Your name will be Buddhimanta Khän. You will receive the transcendental dhäma and serve the lotus feet of Gauräìga.' Hearing this, the king became composed and began to worship Gauräìga."
When Nityänanda finished His story, Çréväsa, who is an empowered incarnation of Närada Muni, fell unconscious. Overcome by great ecstasy and intoxicated with the nectar of Gaura's name, Çré Jéva also fell flat on the earth.
"O Lord Gauräìga, will I ever be able to see Your golden jewel-like figure here?" Jéva repeatedly called out. At that time, Gauräìga's kértana party became visible before their eyes. Nectar was defeated by the beautiful form of Gauräìga, who then began dancing. Then Nityänanda Prabhu, along with Advaita and all the other devotees, began to sing Gauräìga's glories. The sound of mådaìgas and karatälas joined in as that sweet display of saìkértana manifested the previous pastime. The bliss of that scene, which lasted uptil midday, is impossible to describe.
Then, singing loudly the glories of Gauräìga, the party of pilgrims entered Devapallé. In that village, they took rest as the guests of the presiding Deity, Nåsiàha, and then took their midday meals. At the last minutes of daylight, as they all wandered in the village, Nityänanda spoke: "This is Devapallé, and here is the temple of Nåsiàhadeva, well known since Satya-yuga. After bestowing His mercy on Prahläda by killing Hiraëyakaçipu, the Lord came here to rest.
"Brahmä and the other demigods made their houses here and formed a village. This village was established on öiläs, hillocks, here on the bank of the Mandäkiné River, and all the residents were absorbed in the worship of Nåsiàhadeva. According to the scriptures, this village in Navadvépa, named Çré Nåsiàha-kñetra, is most purifying.
"See here Surya-öilä and Brahmä-öilä and to the east was Nåsiàha-öilä. The place is now transformed. See there Gaëeça-öilä, and over there is Indra-öilä. Though Viçvakarmä built hundreds of jeweled houses here, in time, all were destroyed, and the Mandäkiné dried up. Now only the hillocks mark the places. See these countless broken stones, the remnants of the temples. Again in the future, one devotee king will receive a drop of Nåsiàha's mercy, and he will make a large temple, reinstall Nåsiàha, and take up service to Nåsiàha again. This is on the border of the Navadvépa parikramä within the sixteen kroças."
Giving up the net of mäyä and having only the wealth of the lotus feet of Nitäi and Jähnavä, this beggar, Bhaktivinoda, sings the glories of Navadvépa, which have no limit.

Chapter Eight

Çré Harihara-kñetra, Mahä-Väräëasé, and Godruma

All glories to Lord Caitanya, Çré Çacésuta! All glories to Lord Nityänanda, Çré Avadhüta! All glories to Sétäpati, Advaita Prabhu, king of the devotees! All glories to Gadädhara and the society of devotees! All glories to beautiful Navadvépa-dhäma! And all glories to the name of Gaura!
Lord Nityänanda continued on with the devotees while chanting, "Hari, Hari!" Because of ecstatic love, Nityänanda Prabhu tottered as He walked and mumbled as he talked. Tears streamed down His face, and in agitation He cried out "Gaura, Gaura!" All His ornaments glittered and His divine form illuminated the ten directions. Çréväsa, along with Jéva, repeatedly wept and danced. And the other devotees all danced along.
As they approached Alakanandä, Lord Nityänanda, immersed in bliss, said, "Starting to the west of Bilvapakña village (Belpukura), the Mandäkiné River comes and surrounds Nadia. At Suvarëavihära, the Alakanandä River leaves the Mandäkiné. On the eastern bank of the Alakanandä River, near the Gaëòaké River, is Harihara-kñetra. A beautiful Deity will be discovered there in the future, amidst a lovely forest.
"To the west of the Alakanandä River see Käçé, where the followers of Çiva and his consort endeavor for liberation. This Navadvépa Käçé, however, is superior to the other Käçé. Here, Çiva is always dancing and chanting the name of Gaura, begging his followers to accept gaura-bhakti. The sannyäsés who live for a thousand years in Käçé may attain liberation through the cultivation of jñäna, but here the devotees kick away that liberation as they dance and chant the name of Gauräìga. While leaving the body here, living entities are delivered by Lord Çiva, who chants the name of Gauräìga in their ears. This dhäma is thus called Mahä-Väräëasé, for here there is no fear of death."
At that moment Nityänanda Prabhu began dancing, and He asked Jéva to accept gaura-prema. Invisible to everyone, Çiva came forward and bowed at Nityänanda's lotus feet. Lord Çiva and his consort, Gauri, achieved all their desires by always singing the name of Gauräìga.
The independent Lord Nityänanda then walked with the devotees to Gädigächä village. When they arrived there, He smiled and said, "This island is named Godrumadvépa. Surabhi stays here eternally. When Indra was overcome by Kåñëa's illusory energy, he proudly flooded Gokula with rain. The Lord, however, carefully protected Gokula by lifting Govardhana mountain. Thus Indra's pride was crushed, and he understood Kåñëa's identity. He therefore fell down at Kåñëa's lotus feet to mitigate his offense. The son of Nanda mercifully forgave Indra and pacified him.
"Still, Indra remained fearful, so he approached Surabhi and said, `I cannot understand Kåñëa's pastimes, and for that reason I committed a great offense. I have heard that in Kali-yuga Vrajendra-suta will perform wonderful pastimes in Nadia. But I fear that I will again fall into illusion and commit offense. As you are Surabhi, a desire cow, you know everything. Kindly tell me what I should do now.'
"Surabhi answered, `Let us go to Navadvépa-dhäma and worship Nimäi.'
"They came here and worshiped Lord Gauräìga. Since the worship of Gauräìga is easy, the results are easy to attain. By chanting Gauräìga's name, tears of love filled their eyes and they quickly attained Gauräìga's darçana.
"How extraordinary was His charming form! Gauräìga was gently smiling and His voice was choked with love, for He was a reservoir of nectar. The Lord said, `I know your wish. I will soon appear in Nadia town. At that time you will serve Me, and the net of mäyä will no longer catch you.'
"The Lord vanished, and Surabhi remained here beside a banyan tree, constantly serving Gauräìga's lotus feet. Therefore this place is called Godruma [go-cow; druma-tree]. At this place the devotees' desires are fulfilled. One who builds a cottage and worships here will easily become absorbed in Çré Caitanya's lotus feet.
"Märkaëòeya, the son of Måkaëòa, once lived on this island during the flood of devastation. The muni was awarded a lifetime of seven kalpas. Seeing the great danger during the devastation as everything became inundated with water, he began looking for a place to stay. Tossed in the waves, he went here and there. `Oh why did I take such a benediction?' he lamented.
"The dhäma of Navadvépa remained however, giving shelter to the devotees. Submerged in a wave, the muni became unconscious and sank. But merciful Surabhi happened to see him and carefully lifted him out. When the son of Måkaëòa regained consciousness, he saw the island of Godruma-an astounding place extending for a billion kroças. He saw beautiful streams and rivers, beautiful trees and vines, and birds that sang the glories of Gauräìga. He saw a banyan tree extending over an area of eight miles, and under the tree he saw Surabhi.
"The muni was extremely distressed due to hunger, so he begged Surabhi, `O goddess, please protect my life! Kindly rescue me by giving me your milk.' Surabhi then mercifully gave her milk to the muni.
"The muni thus regained his strength and said to Surabhi, `O goddess, my mother, you pervade the universe by your mystic potency. Without understanding the consequences I took a boon to live for seven kalpas. But at the time of devastation, I suffered greatly from various miseries. There was no happiness at all. What am I to do, mother? Please tell me how to get free from this misery.'
"Surabhi then instructed the muni: `Worship the two lotus feet of Gauräìga. This Navadvépa is beyond material nature and therefore never destroyed. By material vision this place is sixteen kroças, but it is the supreme Vaikuëöha and therefore without fault or illusion. Place and time here have nothing to do with material existence, nor is anyone here affected by material illusion. Just see the unprecedented wonders of Navadvépa, which is surrounded on all sides by the chaste Virajä River. Each part measures a billion kroças, and in the center is Mäyäpur, a vast city. The eight islands are like petals of a lotus with Antardvépa as the central stamen. All the térthas, devas, and åñis reside here, worshiping Gauräìga. For your own good, dear Märkaëòeya, take shelter of Gauräìga's feet. Take shelter of unmotivated dharma, by keeping far away from the desire for bhukti and mukti.'
"`By taking shelter in the worship of Gauräìga, you will attain the sweet fruit of love of God. When that prema sits in your heart, it will drown you in the nectar of the artful pastimes of the Lord. You will get the shelter of Rädhä's lotus feet in Vraja, and your mind will be fixed in the service of the divine couple. The happiness of this service is unmatched, while in the nondifferentiated Brahman there is only illusory knowledge.'
"The muni, hearing the words of Surabhi, folded his hands and said, `If I worship Gauräìga, what will be my destiny?'
"Surabhi answered with the essence of siddhänta, `In worshiping Gauräìga, there is no consideration. When you call out the name of Gaura, your sinful reactions are destroyed and you are freed from all distress as your material life is vanquished. Besides sinful reactions, even the fruits of mental speculation, which are only trouble, will be cut out at the root. Therefore, you should stay on this island and submerge yourself in gauräìga-rasa while worshiping the Lord.'
"Hearing this, Märkaëòeya became filled with bliss. As he chanted the name of Gaura, he sometimes laughed and sometimes cried. Look at this remarkable place where Märkaëòeya received life."
Jéva felt supreme happiness after hearing the glories of Gauräìga from the mouth of Nityänanda. After spending the day at this place, they then went to Madhyadvépa while chanting the name of Hari.
Holding the order of Lord Nityänanda on his head and knowing that the lotus feet of Nitäi and Jähnavä are the essence of life, this worthless Bhaktivinoda describes the glories of Nadia.

Chapter Nine

Description of Çré Madhyadvépa and Naimiña

All glories to Lord Gauracandra and Prabhu Nityänanda! All glories to Gadädhara and the devotees headed by Çréväsa! All glories to Navadvépa, the topmost abode of devotees!
When night had ended, Çré Nityänanda, intoxicated with songs of Gaura, went off with the devotees. They were absorbed in love of God and distributed that supreme bliss along the way. Coming to Madhyadvépa, Nityänanda smiled and said, "This is Mäjidä-gräma. The xxxivseven åñis stayed here a long time and engaged in worshiping Gauräìga.
"In Satya-yuga, the åñis began singing the glories of Gaura in their father's presence. Completely absorbed, they begged for the eternal treasure of gaura-prema. Lord Brahmä was pleased with his seven sons and told them, `Go to Navadvépa and sing the glories of Gaura, then you will easily attain prema. Whoever gets the mercy of the dhäma, gets the association of devotees. Then, by worshiping in the association of devotees, you will become absorbed in kåñëa-prema. That is the supreme activity. Whoever gets attraction for Navadvépa will receive the benediction of living in Vraja. To live in the spiritual dhäma and recite the name of Gaura is the only aspiration of the devotees.'
"The seven åñis took their father's instructions to heart and came to this place. When they arrived, they engaged in dancing and chanting the name of Hari. They begged for gaura-prema while singing the Lord's glories in a loud voice, `O Gaurahari, be merciful and reveal Yourself to us just once! Being offenders, we have followed many paths, but now we are taking to the path of devotional service.'
"The åñis underwent austerities and became firmly situated in devotional service by worshiping Gauräìga. They completely gave up eating and sleeping and simply recited the name of Gaura. Around noon (madhyähna), the all-merciful Lord Gauräìga appeared before the åñis.
"The Lord was as brilliant as a hundred suns, and He attracted the minds of the yogis. He appeared with the Païca-tattva. How extraordinary was that form! His form had a beautiful golden hue. Around His neck was a garland of flowers, and His glittering ornaments illuminated all directions. His glance was beautiful, His hair was long and curled, and a dot of sandalwood decorated His forehead. He wore threefolded cloth, a shining thread, and His neck was decorated with a beautiful jasmine garland. Seeing this form, the åñis were enchanted and they humbly petitioned, `We surrender to Your lotus feet. Please give us devotion.'
"Hearing the åñis' prayer, Gaurahari replied, `Listen åñis. Give up all desires, the chains of jñäna and karma, and just discuss topics of Kåñëa. Within a short time I will unfold My lélä in Navadvépa. Then you will see My pastimes of näma-saìkértana. But now, keep this subject a secret. Worship Kåñëa at Kumärahaööa at the ghäöa made by you.'
"When Lord Gauräìga disappeared, the seven åñis went to Kumärahaööa. At this place now you see seven öéläs, or hillocks. These seven hills are arranged in the same pattern as the seven åñis in the sky (the constellation). By living here one will receive Gaurahari without having to undergo a strict process of rules and regulations.
"To the south of this see one stream, the very pure Gomaté River. Beside it is Naimiñäraëya. At the beginning of Kali-yuga, the åñis headed by Çaunaka heard about Gauräìga from the mouth of Suta. Whoever reads the Puräëas here during the month of Kärtika becomes free from all distress, becomes absorbed in the pastimes of Gauräìga, and easily attains Våndävana. Giving up his bull carrier, Çiva once mounted Çré Haësa-vähana, Brahmä's swan, and came here to hear the recitation of the Puräëas. Along with his followers, he sang the glories of Gaura. While singing and dancing, the followers surrounded Çiva, and shouting the name of Gaurahari, threw heaps of flowers all around."
On hearing the words of Nityänanda, Jéva became spiritually excited and began rolling on the ground in ecstasy as he tasted the influence of the dhäma. The devotees spent the day there in the association of Nityänanda and the next day they went to take darçana of Puñkara.
Bhaktivinoda, within whom the ever worshipable Jähnavä and Nitäi have appeared, sings the glories of Nadia and the sweetness of the devotees while tasting transcendental flavors.

Chapter Ten

Description of Brähmaëa Puñkara, Çré Uccahaööa, and the Sequence of Parikramä

All glories to Gauräìga and Nityänanda along with Advaita! All glories to Gadädhara and Çréväsa Paëòita! All glories to Navadvépa, the abode of pure bhakti! And all glories to the names of Gaura and Nityänanda!
O souls of Kali-yuga, please listen. Give up karma and jñäna, give up all dharmas and adharmas, and just worship Nitäi and Caitanya, for They are oceans of mercy! They bountifully give out the bliss of Våndävana-dhäma.
When the darkness had lifted, Nityänanda Räya took Jéva and continued on the pilgrimage. He explained as follows: "See this enchanting village. Now everyone calls this place Brähmaëapura, but in the scriptures it is named Brähmaëa Puñkara. The mysteries of this place are very confidential.
"In Satya-yuga, a brähmaëa named Divadäsa gave up family life and went on pilgrimage. Puñkara-tértha was very dear to him, but during his wandering he came to Navadvépa. While here, he dreamt that if he stayed he would receive a great treasure. The brähmaëa built his cottage and lived here till he became old. Though he wanted to see Puñkara, he found it impossible to move about. In this situation he began to weep, `Now I will never see Puñkara!'
"The personality of Puñkara mercifully came before Divadäsa in the form of a brähmaëa and said, `Do not cry. Before you is a splendid pond. Take bath there once, and you will see Puñkara before your eyes.'
"The brähmaëa took his bath in the pond and received transcendental eyes to see Puñkara before him. The brähmaëa cried and said to Puñkara, `I have given you so much trouble.'
"Puñkara replied, `Listen, fortunate brähmaëa. I am not coming from far off, for I am present here. This Navadvépa is the embodiment of all térthas, which reside in and render service to Navadvépa. I have exhibited one form in the west, but I myself always reside here. The results one attains by bathing one hundred times there are achieved by one bath here. Therefore, whoever gives up Navadvépa with the desire to go to other holy places is a fool and a rascal. If one attains the fruit of travelling to all the holy places, then he may reside in Navadvépa. See that raised area that resembles a market. Kurukñetra and xxxvBrahmävarta are present there. Sarasvaté and Dåñadvaté flow on its two sides. It is splendid and gives much puëya.
"`O brähmaëa, I will tell you a very secret thing. In a short time, there will be ecstasy given out here. Gauräìga will appear at Mäyäpur in Çacédevé's house, and He will freely distribute prema. In all these places the Lord and His devotees will dance madly in the nectar of saìkértana. The Lord will perform kértana along with the devotees of all the previous incarnations. The whole universe will be drowned in the flood of prema; other than the false logicians, everyone will receive that gift of love.
"O Divadäsa, whoever lives in the dhäma with firm faith will attain the feet of Gaura. Although the evil-minded may worship Kåñëa for millions of years, they will not get attraction for the holy name. But if one worships Gauräìga, all one's wicked sentiments will be uprooted and very soon one will attain Rädhä and Kåñëa in Våndävana. That person will attain his spiritual body and serve the divine couple in a secluded grove under the shelter of the sakhés. O brähmaëa, stay here and worship, then you will see Lord Gauräìga with His associates.'
"Saying this, Puñkara Räja departed. Then a voice from the sky said, `The glorious age of Kali is coming. At that time you will again take birth and swim in the ocean of Gauräìga's kértana.' Hearing this, the brähmaëa was freed from anxiety and stayed on the shore of the pond worshiping the Lord."
While Çré Jéva was listening to this story, they entered Uccahaööa in Kurukñetra. Çré Nityänanda spoke again: "All the devas along with the térthas came here to Kurukñetra. Whatever térthas are in the region of Brahmävarta and Kurukñetra are all present here. xxxviPåthüdaka and other holy places reside here and serve Navadvépa. The fruit attained by living in Kurukñetra for a hundred years is obtained by residing here for one night.
"The devas came here and set up a market (haööa) for discussing Gauräìga's pastimes. Therefore this place is called Haööaçäìgä. By seeing this place, one will receive the ocean of prema. This is one boundary of Navadvépa. Now let us cross the Ganges."
As they crossed at noon, Nityänanda Prabhu looked like the sun rising on the horizon of Koladvépa. While on the way to Kuliyä Pähäòapura, Nityänanda Prabhu said to Jéva, "The order in which we have proceeded till now is the authorized order of parikramä with the best effect. When Çré Caitanya brought His associates to purify the Kazi with an evening kértana contingent of fourteen mådaìgas, His starting point was Mäyäpur. Through the period of one night, which became one night of Brahmä due to the sweet kértana, Gauräìga wandered through His land. After that, every Ekädaçé tithi My Lord went on saìkértana, wandering over the sacred islands. Sometimes He wandered over the five kroças of Antardvépa, and sometimes, according to His desire, He wandered eight kroças.
"From His house, He went first to Bärakoëä-ghäöa, then around Balläl-dighi, and then to Çrédhara's house. From there, He would go to the edge of Antardvépa and thus easily complete a five kroça tour. From Simuliyä, He would go to the Kazi's house. After talking to Çrédhara, He would go to Gädigächä (Godruma), then Mäjidä (Madhyadvépa). Crossing the Ganges at that point, on the other bank He would go up to Päraòäìgä and Chinäòäìgä, on the bank of the Ganges. Then crossing the Ganges again, He would return home, completing eight kroças.
"The complete parikramä is sixteen kroças, and if that is done, the Lord is pleased. This is the tour I am taking you on. There is no equal to this. Within this tour you will see all the twelve forests of Våndävana which extend over sixteen kroças. This tour ends after nine nights and is thus called navaratra-parikramä in the scripture. One does the five kroça parikramä in one day, and the eight kroça parikramä is completed after three nights. The first night is spent in Mäyäpur, the second night in Godruma, and the third night at Pulina, the opposite bank of the Ganges."
Hearing this instruction on the method of parikramä, Jéva Mahäçaya could not contain his love.
Desiring to attain the lotus feet of Nitäi and Jähnavä, this worthless pauper describes the glories of Nadia.

Chapter Eleven

Çré Koladvépa, Çré Samudragaòa, Çré Campahaööa, and Descriptions Regarding Jayadeva

All glories to Çré Caitanya! All glories to Nityänanda! All glories to Çré Advaita Prabhu and the devotees of Lord Caitanya headed by Çréväsa! All glories to Gaura-bhümi, the essence of all abodes, where Çré Caitanya descended with the holy name.
Nityänanda spoke, "Listen everyone! This is Païcaveëé, where five rivers join the Ganges. The Bhägérathé mixes with the Mandäkiné and Alakanandä, and the Sarasvaté flows here hidden from view. From the west, the Yamunä flows along with the Bhogavaté. The Mänasa-gaìgä also quickly flows there. This place is called Mahä-Prayäga by the åñis, who performed millions of sacrifices here along with Lord Brahmä. The glories of this place are incomparable. If one takes bath here, he will not take another birth. Who can describe the glories of this place? All other térthas become like dried up rivers in comparison. One who leaves his body here on the earth, in the air, or in the water will attain Çré Goloka Våndävana. This place, known as Kuliyä Pähäòa, is situated on the bank of the Ganges and is raised up like a mountain. This place is called Koladvépa in the scriptures. Now hear one story from Satya-yuga.
"A young brähmaëa named Väsudeva was always engaged in the service of Varäha. As he worshiped the form of Varäha, he always prayed to the Lord in these words `Please be merciful and appear before me. Let my eyes and life be successful.' Saying this, he cried and rolled on the ground. `If my Lord does not show Himself, my life is worthless.'
"Shortly thereafter, the merciful Lord showed Himself to Väsudeva in the form of a boar. His body was decorated with ornaments, and His feet, neck, nostrils, face, and eyes were all-attractive. His body was as tall as a mountain. Seeing him, the brähmaëa thought himself very fortunate. He fell on the earth and offered his respects. Crying and confused, he rolled on the ground.
"Seeing the vipra's devotion, Varäha sweetly said, `O Väsudeva, as you are My devotee, I am satisfied by your worship. When Kali-yuga comes I will display My pastimes here. Hear My words. In the three worlds, there is no comparison to Navadvépa. Though it is hidden now, it is My very dear abode. The scriptures confirm that all holy places such as Brahmävarta reside here.
"`The place where Brahmä performed a sacrifice and I appeared to kill Hiraëyäkña with My tusks, that holy place is present here, where I have appeared now. By serving Navadvépa, all térthas are served; and by living in Navadvépa, the fruit of living at all other térthas is attained. You are fortunate to serve Me in Navadvépa. When Gauräìga advents, you will be born here again. You will see the mahä-saìkértana and the astounding form of Gauräìga.'
"After speaking these words, Varäha disappeared, and the vipra researched the meaning of the Lord's words. Being a great paëòita, Väsudeva scrutinized the scriptures and thus clearly understood that during the reign of Vaivasvata Manu, at the beginning of Kali-yuga, Lord Gauräìga would manifest His pastimes at Nadia. The sages kept this secret, but they indicated by hints so that intelligent men could understand. After the Lord manifested His pastimes on earth, the scriptural evidences would also become clear. Thus the brähmaëa received the hint about the secret truths of Gaura.
"In great bliss, the brähmaëa performed saìkértana. He constantly sang the name of Gaura within his mind. After seeing the mountainous form of Varäha, Väsudeva carefully decided to call this place Koladvépa Parvata [kola-boar; parvata-mountain], but it is now known as Parvata. The devotees know that this is Giri Govardhana of Våndävana.
"See to the north is Bahulavana, whose wonderful effulgence spreads out in all directions. O son of Vallabha, in Våndävana, the twelve forests come in a particular sequence, but here they are not in the same order. By the Lord's desire, the sequence here is reversed. One should see the forests in the order that they are arranged here, for the change in the sequence enhances one's prema."
Going a little further, Nityänanda again said, "See here Samudragaòa. O wise one, both Dvärakä Puré and Gaìgä-sägara are directly present here. Samudra Sena, a king and great devotee, held Kåñëa as all in all. When Bhéma came here with his soldiers to conquer all opponents, he surrounded Samudragaòa. The king knew that Kåñëa was the only resort of the Päëòavas and that when they were in danger, He would come to their rescue. He thought that if he could get Bhéma to show some fear and cry out, then Kåñëa would appear, being merciful to His devotees.
"`He will be kind and come to this servant's country, and I will easily see the blackish form of Kåñëa with my own eyes.' Thinking like this, he gathered together his soldiers, elephants, horses, and foot soldiers and went to battle. He began firing his arrows while remembering Kåñëa. Bhéma was very oppressed by the shower of arrows, and in great danger he called for Kåñëa within his mind, `O Lord, protect Your Bhéma! Give me shelter at Your lotus feet. I cannot fight with Samudra Sena. If he were to defeat me, that would be humiliating. O merciful Kåñëa! You are the Lord of the Päëòavas, so if I am defeated it will be very shameful news.'
"Hearing the plaintive call of Bhéma, Kåñëa appeared on the battlefield. No one could see that form except the King. The complexion of His youthful form was like the color of a new cloud. Around His neck hung a garland, and on His head a crown sparkled. His wonderful form was covered with yellow garments, and His limbs were decorated with beautiful ornaments.
"Seeing that form, the king fainted in ecstasy. After controlling himself, he revealed his desire to the Lord, `O Kåñëa, You are the Lord of the universe, the deliverer of the fallen. Seeing me so fallen, You have appeared here. Everyone sings the glories of Your pastimes, and hearing that, I desired to see them. But my vow was that You should appear in Navadvépa. Now that I see Your enchanting form here, I will never leave Navadvépa. You have mercifully upheld my vow by appearing in the form of Kåñëa in Navadvépa. But my desire goes even further. Please become Gauräìga before my very eyes!'
"As he looked on, the king beheld the sweet pastimes of Rädhä and Kåñëa. In the forest of Kumuda, Kåñëa and His friends performed their afternoon activities of going to herd the cows. Then in an instant this lélä disappeared and he saw Gauräìga with His devotees in a huge kértana. Gauräìga was dancing and singing. His brilliant golden complexion was most enchanting, His eyes rolled as if due to intoxication, and His mind was agitated with love.
"When he saw this, the king considered his great fortune and offered prayers at the Lord's lotus feet. In a few moments, however, this all vanished. Deprived, the king began to weep.
"Bhéma had not been able to see this incident and thought that the king had suddenly become afraid of his prowess. And the king, who was completely satisfied, simply begged to pay his tax. Bhéma took the levy and went off to other places. The whole world sings the praises of Bhéma, conqueror of all directions.
"That incident took place at Samudragaòa, on the edge of Navadvépa. Even Brahmä cannot know the glories of this place. The ocean once took shelter of the Jähnavé and came here to serve the Lord's feet with devotion. Jähnavé said, `O ocean, very soon my Lord will stay in a forest on your shore.'
"The ocean answered, `Listen, goddess! The son of Çacé will never leave Navadvépa. Although He will stay for some days on my shores, He will remain here unseen to the common eye. This Navadvépa is the eternal abode of the Lord. All the Vedas sing of His manifest and unmanifest pastimes here. O beautiful one! I will stay here under your shelter and serve Gauräìga in Navadvépa.' Thus the milky ocean stayed at Navadvépa, contemplating always the eternal pastimes of Gauräìga."
Nityänanda Prabhu then came to Campahaööa, and the party took rest at Väëénätha's house. In the afternoon, as they toured Campahaööa, Nityänanda Prabhu said, "Listen, son of Vallabha, there was once a campaka forest at this beautiful place, which is a portion of Khadiravana of Våndävana. Campakalatä-sakhé takes campaka flowers, strings garlands, and offers them to Rädhä and Kåñëa as her eternal pastime. When Kali-yuga grew in influence, capitalists moved here and eagerly took the flowers. They set up a haööa, or market, and sold the campaka flowers to the villagers and townsfolk. Therefore this enchanting place is called Campakahaööa, or, more commonly, Cäìpähäti.
"When Lakñmaëa Sena was the king of Nadia, Jayadeva was one of his subjects in Navadvépa. He built a hut on the bank of Balläl-dérgika and peacefully lived there with his wife, Padmä. He wrote the Daça-avatära poem there, which came into the King's hand. The king read the poem with great relish and inquired who had written it. Govardhana Äcärya told the king the great poet Jayadeva had written it. The king asked where he lived, and Govardhana told him Jayadeva stays in Navadvépa. 
"Hearing this, the king secretly searched and arrived in the night at Jayadeva's house. The king entered the cottage dressed as a Vaiñëava and, after offering respects to the poet, seated himself. Jayadeva, however, knew he was the king dressed as a penniless Vaiñëava. The king soon introduced himself and begged the poet to come to his palace. Jayadeva, being very detached from materialism, could not agree to go to the house of a materialist.
"He answered the king, `I will give up your kingdom and go elsewhere. Association with materialists is not auspicious. I will cross the Ganges and go to Néläcala, Jagannätha Puré.'
"The king said, `Listen to me, Prabhu, you should never leave Navadvépa. Your words should remain true, but my wish should also be fulfilled. O Prabhu, kindly do what you must in such a way that I may also be favored. Across the Ganges is the enchanting Campahaööa. Stay there for a few years. I will not go there as I please, but I may see your lotus feet only when you desire.'
"Hearing the king's words, the great poet agreed and immediately replied, `Though you are endowed with so much wealth and such a kingdom, you are a devotee of Kåñëa and not bound to the material world. I called you a materialist to test you, but you have tolerated it. Thus I know that you are a devotee of Kåñëa. Though accepting material things, you remain unattached. I will remain some time in Campahaööa and you can come secretly, giving up your opulent position.'
"The king very happily had his ministers build Jayadeva a cottage in Campahaööa. Jayadeva stayed there for some time and worshiped Kåñëa according to the process of räga-marga. Padmävaté would bring heaps of campaka flowers, which Jayadeva would offer to Kåñëa.
"In great love the poet worshiped Kåñëa, who then appeared before Jayadeva with a complexion the color of the campaka flower, resplendent with the radiance of molten gold. The shining beauty of a million moons would have been put to shame by His beautiful face. He had curly hair and a garland of flowers around His neck. His arms were long, and His effulgence illumined the room. Seeing that form of Gauräìga, Jayadeva fainted with tears streaming from his eyes, while Padmävaté also fell to the earth unconscious.
"The Lord lifted the couple up with His two lotus hands and spoke nectarean words, `Both of you are My exalted devotees, therefore I desired to give you My darçana. Very soon I will take birth in Nadia in the womb of Çacé. With all the devotees of all the avatäras, I will distribute the gift of prema and kåñëa-kértana. After twenty-four years, I will take sannyäsa and live in Néläcala. There, in the association of the devotees and overcome with prema, I will continuously taste the poems of your Gétä-govinda, for it is very dear to Me. You will return to this Navadvépa-dhäma after death. This I say for certain. Now, both of you go to Néläcala, where you will attain love of God by worshiping Lord Jagannätha.'
"After speaking, Gauräìga disappeared and they both fainted in separation. When they recovered, they began to weep profusely. While weeping, they humbly stated, `What a form we have seen! How can we live in His absence? Why did the Lord order us to leave Nadia? We must have committed some offense here. This Navadvépa-dhäma is fully spiritual; just to think about leaving, we are becoming disturbed. It would have been better to be a bird or beast in Navadvépa, for then we could stay a long time and always meditate on the dhäma. We can give up living, but we cannot give up Navadvépa, for the attachment is too deep. O Lord Gauräìga, give us Your mercy. Give us shelter at Your lotus feet so we may stay here.'
"As they were crying, they heard a voice say, `Do not be sorrowful, but go to Néläcala. There are two things to keep your heart undisturbed. Some time before, you were both thinking of going to stay in Néläcala for a while. The Lord had to fulfill that wish. Lord Jagannätha is eager for your darçana. By pleasing Him, on leaving your body, you will again come to Navadvépa and remain here eternally.' Hearing that, the two immediately left.
"While going, they turned back and glanced once more at Navadvépa. As they went, tears flowed from their eyes and in distress they spoke to the residents of Navadvépa, `Please bestow your mercy on us. We are offenders. Please purify us!'
"As they proceeded further on, they repeatedly looked back at Navadvépa, which shines like an eight-petaled lotus. After going some distance, Navadvépa was no longer visible, and they crossed out of Gaura-bhumi, weeping as they went. Arriving at Néläcala some days later, they were pleased to have darçana of Lord Jagannätha. O Jéva, this is the place of Jayadeva. Only a raised portion of earth remains. This is the story the old people tell."
Seeing Jayadeva's place, Jéva began weeping as he rolled on the ground in ecstatic love. "Fortunate are Jayadeva and Padmävaté! And glorious is Géta-govinda and their attachment to Kåñëa! Be merciful to me and give me one drop of the ocean of prema that Jayadeva enjoyed!" Saying this, Jéva fell to the ground and rolled in the dust at Nityänanda's feet.
That night they stayed in Väëénätha's house, where Väëénätha and his family attended to Nityänanda Prabhu.
Aspiring for the shade of the lotus feet of Nitäi and Jähnavä, this vile worthless one sings this glorification of Nadia.

Chapter Twelve

Description of Åtudvépa and Rädhä-kuëòa

All glories to Çré Caitanyacandra and Prabhu Nityänanda! All glories to Advaita and Gadädhara! All glories to the devotees headed by Çréväsa! All glories to the house of Jagannätha Miçra! All glories to Navadvépa, the topmost abode!
When night lifted, the devotees raised their bodies and called out "Nitäi Gaura!" Then, leaving Campahaööa behind them, they blissfully went on.
From this point, Väëénätha accompanied Nityänanda, saying, "When will that day come when I shall have the pleasure to accompany Nityänanda on parikramä to Gauräìga's house in Mäyäpur?"
They came to Rätupura and saw the beauty of that town. Çré Nityänanda said, "We have now come to Åtudvépa. This place is extremely attractive. The trees are bending down their heads in respect, the breeze is blowing gently, and the flowers are blooming everywhere. The humming of the bees and the fragrance of the flowers intoxicate the travelers' minds here."
As He was saying this, Nityänanda became like a madman and exclaimed, "Quickly, bring My horn! The calves have gone far off, and Kåñëa is fast asleep and won't come. He is acting like a baby. Where are Subala and Däma? All alone I cannot go and herd the cows!" Shouting, "Känäi! Känäi!" Nityänanda jumped a few yards.
Seeing His state, the devotees immediately supplicated at Nityänanda's feet, "O Prabhu Nityänanda, Your brother, Gauracandra is no longer here. He has taken sannyäsa and gone to Néläcala, leaving us poor beggars."
Upon hearing those words, Nityänanda became dejected and fell to the ground crying, "You have put us in such sorrow, Känäi, My brother! You have taken sannyäsa and left us to go to Néläcala. I will not continue My life. I will jump in the Yamunä River!" Saying this, Çré Nityänanda lost consciousness.
Sensing Nityänanda Prabhu's elevated state of spiritual emotional, they began to chant the holy name. After two hours had passed, Nityänanda still did not rise. Finally, when the devotees began chanting the glories of Gauräìga, Nitäi awoke.
"This is the place of Rädhä-kuëòa!" He exclaimed. "Here in the afternoon, Gaurahari would perform kértana with His associates. Look at the brilliance of Çyäma-kuëòa, which attracts the minds of everyone in the universe! And look, here and there are the sakhés' groves. In the afternoon, Gauräìga would become immersed in singing Kåñëa's glories and satisfy all by distributing prema. Know that in the three worlds there is no equal to this place, where the devotees worship the Lord. Whoever lives here will get love of God, which will soothe the burning fire of material life."
That day the devotees stayed there and drowned in love of God as they called out Gauräìga's name. Staying there in Åtudvépa, they passed the whole day and night worshiping the moonlike Lord Caitanya. The next day Nityänanda Prabhu, dancing all the while, came to Vidyänagara, a splendid place attractive to munis. This gladdened the devotees.
Holding the devotees' feet and begging from them the treasure of kåñëa-bhakti, this worthless and unqualified Bhaktivinoda, whose only wealth is the lotus feet of Nitäi and Jähnavä, sings the glories of Nadia.

Chapter Thirteen

Description of Vidyänagara and Jahnudvépa

All glories to Gauräìga, Nityänanda, Advaita, and Gadädhara! All glories to Çréväsa! And all glories to Navadvépa, an ocean of kértana!
Coming to Vidyänagara, Çré Nityänanda Räya explained to Çré Jéva its significance, "At the time of pralaya, Navadvépa, the eternal dhäma, remains situated in its pure form as an eight-petaled lotus. All the avatäras and fortunate living entities stay in one part of the lotus at that time. Matsya avatära carried the Vedas to Vidyänagara within Åtudvépa. Since the Vedas, which contain all vidyä, or knowledge, were brought here, this place is therefore named Vidyänagara.
"When Brahmä became inclined to start creation again, he glanced fearfully upon the devastated earth. At that time, the Lord bestowed His mercy on Brahmä here. As Brahmä began offering his prayers to the Lord, he opened his mouth and the beautiful Sarasvaté was born from his tongue. By her potency, Brahmä then offered prayers to Kåñëa and thus obtained great happiness.
At the time of creation, Mäyä directs the three guëas to spread throughout the material creation on the side of the Virajä River. The åñis then labor to reveal knowledge within this universe manifested by Mäyä. Taking shelter of this abode of Sarasvaté, Säradä-péöha, the åñis conquer over ignorance. After having received lessons on the sixty-four branches of knowledge, the åñis set themselves up at various places throughout the world. But all the åñis study their respective branches of knowledge eternally at this holy spot.
Välméki came here and, by the mercy of Närada, received the Rämäyaëa. Dhanvantari received the àyur-veda, and Viçvämitra and others received the teachings of the Dhanur-veda. Çaunaka and the åñis recited the mantras of the Vedas, and Çiva discussed tantra. On the åñis' request, Brahmä produced the four Vedas from his four mouths. Living here, Kapila created Säìkhya philosophy, and Gautama brought forth logic and argument. Kaëabhuk produced the Vaiçeñika philosophy here, and Pataïjali, the Yoga-sütra. Jaimini wrote the Karma-mémäësä çästra here, and Vedavyäsa wrote the Puräëas. The xxxviifive åñis headed by Närada wrote the Païcarätra here to teach the people about practical devotional service.
"In this forest, the Upaniñads all worshiped Gauräìga for a long time. Unseen by them, Gauräìga said, `Your understanding of God as formless (niräkära) has spoiled you all. In the form of çruti you do not recognize Me, but when you appear as My associates on earth, you will see My pastimes with your own eyes. At that time you will sing My glories at the top of your voices.' The çrutis became dumbfounded on hearing this. Secretly, they stayed here waiting for that time. Blessed is this Kali-yuga, the topmost of yugas, for in this yuga Lord Gauräìga appeared.
"Hearing that Gauräìga would perform His educational pastimes here, Båhaspati took birth as Väsudeva Särvabhauma and took great care to please the Lord. He knew that the Lord would perform pastimes as a student in Navadvépa, so he became indifferent and abandoned the abode of Lord Indra. He brought his associates and happily took birth on earth.
"Särvabhauma made his school and taught here in Vidyänagara. But thinking that he would drown in the network of dry knowledge and lose Gauräìga, he performed one pastime. Before Gauräìga was born, Särvabhauma left his students behind in Nadia. He thought, `If I am the servant of Gauräìga, He will certainly be merciful and come to me.' Thus, Särvabhauma went to Néläcala and became powerful in the knowledge of Mäyäväda philosophy.
"The Lord enjoyed his pastimes as a young student here by defeating and deriding Särvabhauma's pupils. In the guise of a logician, the Lord vanquished everyone. Teachers and students were all defeated in argument by Gauräìga, and they would flee away from Him. Whoever hears the unprecedented educational pastimes of the Lord in Vidyänagara will become freed from ignorance."
Hearing this, Jéva was filled with bliss and rolled on the ground in ecstatic love here at Vyäsa-pétha. He then submitted the following question at the lotus feet of Nityänanda Prabhu, "Please cut down this one doubt. If Säìkhya and logic are inauspicious, why do they have a place in the eternal dhäma?"
Nityänanda embraced Jéva and affectionately said, "There is nothing inauspicious in the Lord's holy dhäma. Säìkhya and logic are not independent or powerful here. They are dependent on and therefore serve bhakti. But due to impious activities, wicked men turn everything backwards. Bhakti, devotion, is the goddess here, and all others are her servants. They only serve to reveal bhakti. The residence of ninefold bhakti is Navadvépa. Here, karma and jñäna serve bhakti. The scriptures award evil intelligence to materialistic persons, but the same scriptures award attachment for Kåñëa to the pure devotees.
"Prauòhä Mäyä is the servant of Gauräìga and presiding deity here. She stays here through all the yugas and serves Gauräìga. In the form of Mahä Mäyä, she blinds and gives various miseries to that person who, by his sinful activities, has come to envy Vaiñëavas. In the form of actual knowledge, Prauòhä Mäyä dissolves all sin and karma. But if one has offended a Vaiñëava, she keeps him away and gives him all the troubles of karma. Such rogues may study to attain knowledge here in Nadia, but they never attain the treasure of prema at Kåñëa's feet. They attain only ignorance in the guise of knowledge, so they are never able to see the opulences of Nadia or Gauräìga.
"So real knowledge is not inauspicious, but its shadow, ignorance, certainly is. O Jéva, by the mercy of Gauräìga, you will reveal all this. By the desire of the Lord, you will write scriptures. Through you, scripture will be revealed. Now let us go to Jahnu's residence."
As Nityänanda spoke, they went to Jännagara where they saw the enchanting hermitage of Jahnu Muni. Nityänanda Prabhu explained, "This enchanting place named Jahnudvépa is known as Bhadravana. At this place, Jahnu Muni underwent penances and received darçana of the golden form of Gauräìga.
"Jahnu Muni was sitting here chanting his Gäyatré mantra, when his äcamana cup fell into the Bhägérathé and was swept away by the currents. He opened his mouth and drank all the water in one gulp. King Bhagératha thought, `Where has the Ganges gone?' He concluded that Jahnu Muni had drunk the Ganges. The king was overwhelmed with anxiety and worshiped the muni for several days. The muni then released the Ganges from his body. Because of this incident the Ganges is known as Jähnavé, the daughter of Jahnu, throughout the world.
"Some time later, Bhéñma, the son of Gaìgä, came here to see Jahnu, his grandfather. Jahnu was very pleased with Bhéñma and kept him here many days. At this place Bhéñma learned the highest knowledge, which he in turn taught to Yudhiñöhira at Kurukñetra. By living in Navadvépa, Bhéñma attained devotional service and therefore is counted amongst the great Vaiñëavas. Therefore this dvépa is the greatest deliverer. Whoever lives here is always fortunate."
That day, Nityänanda and His associates stayed at a devotee's house in Jahnudvépa. Early the next morning the Lord led the devotees on to Modadrumadvépa.
Bhaktivinoda, whose only pride is the lotus feet of Jähnavä and Nitäi, sings the glories of Navadvépa.

Chapter Fourteen

Description of Çré Modadrumadvépa and Räma-lélä

All glories to Gaurahari, who has manifested Himself as the Païca-tattva! All glories to Navadvépa-dhäma, the topmost abode!
Arriving at Mämagächi village, Nityänanda explained to Jéva, "Here, in Modadrumadvépa is Ayodhyä. In a previous kalpa, when Räma was banished to the forest, He came to this place with Lakñmaëa and Jänaké. He built a hut under a huge banyan tree here and lived happily for some time. Seeing the effulgence of Navadvépa, the son of Raghu began to slightly smile.
"How attractive was that form, green as new grass, with lotus eyes and a graceful bow in hand! Wearing the dress of a brahmacäré and His head piled with matted locks, He stole the minds of all living entities. Seeing Räma smiling, Sétä, the daughter of Janaka, asked Him the reason.
"`Listen, Sétä, here is one very secret story. When the glorious age of Kali advents, I will display a yellow complexioned form here in Nadia. I will take birth in the womb of Çacé in Jagannätha Miçra's house. I will give all the fortunate souls who see My childhood pastimes the supreme gift of prema. At that time, I will enjoy My beloved educational pastimes and reveal the glories of the holy name. I will then take sannyäsa and go to Puré, and My own mother will weep with My wife in her arms.'
"Hearing this, Sétä asked, `O lotus-eyed one, why will You make Your mother cry? Why will You give up Your wife and take sannyäsa? What happiness is there in giving sorrow to Your wife?'
"Çré Räma replied, `O dear one, you know everything. But you are acting ignorant just to teach the living entities. Listen Sétä, My devotees relish prema-bhakti in two ways. In union with Me they enjoy sambhoga, and in separation from Me they enjoy vipralambha. My eternal associates desire sambhoga, but I mercifully give them vipralambha. The devotees know that distress due to separation from Me is actually the topmost bliss. After separation, when union occurs, they feel happiness so much greater than before-a million times multiplied. That is the explanation of how there can be happiness in separation. You should accept this mood which is described in the four Vedas.
"`She who is known as Aditi in the Vedas is now mother Kauçalyä and will become mother Çacé in Gauräìga's pastimes. And you, Sétä, will serve Me as Viñëupriyä. In separation, you will worship My Deity and spread My glories. Separated from you, I will worship a golden Sétä Deity in Ayodhyä. But this topic is very confidential, Sétä. Do not reveal this to the people now.
"`This Navadvépa is My dear place, even Ayodhyä is not equal to it. When Kali-yuga comes, this huge banyan tree, Räma-vaöa, will disappear from vision and stay here in an unmanifest form.'
"In this way, Räma passed His time here with Lakñmaëa and Sétä. Later, He went to Daëòakäraëya to complete His activities. See here the place where His hut stood.
"By the desire of the Lord, Räma's friend Guhaka took birth here in a brähmaëa's family. His name was Sadänanda Vipra Bhaööäcärya. He knew nothing in the three worlds except Räma. He was present in Jagannätha Miçra's house when Gauräìga was born. At that time all the demigods came to see the child. The exalted Sadänanda realized by the demigods' presence that his Lord had taken birth. In great delight he returned home, and, while meditating on his worshipable Lord Rämacandra, he saw Gaurasundara.
"Lord Gauräìga was seated on a throne and surrounded by the demigods, headed by Lord Brahmä, who were waving cämaras. Then Sadänanda saw Rämacandra, green as grass. On Räma's right was Lakñmaëa, the abode of Ananta. On His left was Sétä, and in front was Hanumän. Seeing this, the vipra understood the truth about the Lord.
"The vipra went to Mäyäpur in great ecstasy, and, unseen by anyone, he feasted his eyes on the form of Gauräìga. `Blessed am I, blessed indeed! Rämacandra is present before me as Gauracandra!' Later, when the saìkértana movement started, Sadänanda took part by dancing and chanting the name of Gaura.
"O Jéva, here the pure devotees see the Bhäëòéra forest."
Hearing the topics and seeing the places in the eternal dhäma, the devotees surrounded Nityänanda and danced. Jéva's body displayed symptoms of ecstasy as he shouted the name of Gauräìga.
That day Nityänanda stayed in the house of Näräyaëé. And Näräyaëé, the pure chaste mother of Vedavyäsa (Våndävana Däsa Öhäkura), served the Vaiñëavas. The next morning, after walking some distance, they entered Vaikuëöhapura.
To carry out the order of Jähnavä and Nitäi, this worthless wretch sings the glories of Nadia.

Chapter Fifteen

Çré Vaikuëöhapura, Rudradvépa, and Pulina

All glories to Gauräìga and the Païca-tattva! All glories to Navadvépa, the abode of Çré Caitanya!
Coming to Vaikuëöhapura, Nityänanda Prabhu spoke to Çré Jéva while mildly smiling, "On one side of the eight-petaled Navadvépa is this Vaikuëöhapura. Listen, without doubt. This is Vaikuëöha, the abode of Näräyaëa, situated in the spiritual sky beyond the Virajä River. Mäyä can never enter this place, where Lord Näräyaëa is served by His energies, Çré, Bhü, and Nélä. The effulgence radiating from this spiritual abode is the Brahman. With material vision, people see only the material world. But with his transcendental vision, Närada once saw Näräyaëa manifest as Gaurasundara in this spiritual abode. After seeing this, the best of the munis stayed here for some time.
"There is one more confidential story. Rämänujäcärya once came to Puré and pleased the Lord with many prayers. Jagannätha appeared before him and said, `Go and see Navadvépa-dhäma, for I will soon appear there in the house of Jagannätha Miçra. The entire spiritual sky is situated within one corner of Navadvépa, My very dear abode. As My eternal servant and leading devotee, you should see Navadvépa. Let your students, who are absorbed in däsya-rasa, stay here while you go. Any living being who does not see Navadvépa has been born uselessly. Just one portion of Navadvépa contains Raìga-kñetra, Çré Venkaöa (Tirupati), and Yädava Acala. O son of Keçava, go to Navadvépa and see the form of Gauräìga. You have come to the earth to preach bhakti, so let your birth be successful with the mercy of Gaura. From Navadvépa, go to Kürma-sthäna and join again with your disciples.'
"With folded hands, Rämänuja submitted to Jagannätha, `In Your narration You have mentioned Gauracandra, but exactly who He is, I do not know.'
"The Lord mercifully replied to Rämänuja, `Everyone knows Kåñëa, the Lord of Goloka. That Kåñëa, whose viläsa-mürti is Näräyaëa, is the Supreme Truth, and He resides in Våndävana. That Kåñëa is fully manifest in the form of Gaurahari, and that Våndävana is fully manifest in the form of Navadvépa-dhäma. I eternally reside as Lord Gauräìga in Navadvépa, the topmost abode in the universe. By My mercy that dhäma has come within Bhü-maëòala, yet it remains without a scent of mäyä. This is the verdict of scripture. If you say that Navadvépa is part of the material world, then your devotion will dwindle day by day. I have placed this spiritual abode within the material world by My desire and inconceivable energy. Simply by reading scriptures one will not get the highest truth, for the highest truth surpasses all reasoning power. Only the devotees can understand by My mercy.'
"Hearing this, the sober-minded Rämänuja was agitated with love for Gauräìga. He said, `Lord, Your pastimes are truly astounding. The scriptures cannot know Your opulences. Why isn't gauräìga-lélä clearly described in the scriptures? When I closely examine the çruti and Puräëas, I find only some hint of the Gaura-tattva. After hearing Your instructions, my doubts are gone and the sweet mellows of Gauräìga's pastimes have arisen in my heart. If You order me, after going to Navadvépa I will preach gaura-lélä throughout the three worlds. I will give people evidence from the hidden scriptures and establish devotional service to Gauräìga throughout the universe. Please instruct me.'
"Seeing Rämänuja's eagerness, Jagannätha said, `Rämänuja, do not broadcast like this. Keep the confidential pastimes of Gauräìga secret. Only after Gauräìga has finished His pastimes will the general public receive them. For now, preach däsya-rasa, while in your heart worship Gauräìga constantly.'
"Taking the Lord's advice, Rämänuja secretly cultured his attraction for Navadvépa. So that Gauräìga's pastimes were not revealed prematurely, Lord Näräyaëa then led Rämänuja here to Vaikuëöhapura and mercifully showed Rämänuja His transcendental form served by Çré, Bhü, and Nélä. Rämänuja considered himself fortunate to obtain darçana of his worshipable Lord, when suddenly he saw the Lord assume the enchanting form of Gaurasundara, the son of Jagannätha Miçra. Rämänuja swooned at the brilliance of the form. Then Gauräìga put His lotus feet on the head of Rämänuja, who was thus divinely inspired and recited prayers of praise. `I must see Gaura's actual lélä on earth. I can never leave Navadvépa!'
"Gauräìga said, `O son of Keçava, your desire will be fulfilled. When the Nadia pastimes will be revealed in the future, you will take birth here again.'
"Gauräìga disappeared and Rämänuja, contented, resumed his journey. After some days he arrived at Kürma-sthäna and saw the place with his disciples. During his life he preached däsya-rasa throughout South India, while internally he was absorbed in gaura-lélä. By Gauräìga's mercy, he took birth in Navadvépa as the devotee Çré Ananta. He went to xxxviiiVallabhäcärya's house and saw the marriage of Lakñmépriyä and Gauräìga.
"See the house of Ananta, where many devotees of Näräyaëa gathered. It is well known that the kings of that time established Näräyaëa worship here.
As the devotees saw Niéçreyasa Forest, situated on the other side of the Virajä River, they attained unlimited bliss. In this way, while reciting these narrations, they arrived at Mahatpura.
Nityänanda explained, "This place is Kamyavana of Vraja. See it with great devotion. There were five banyan trees here in ancient times, but these have now disappeared. This place is now called Mätäpura, but according to scripture, the name was previously Mahatpura. When the five Päëòavas and Draupadé were living incognito during exile, they came to Gauça-deça, Bengal. While in Ekacakra, Yudhiñöhira Mahäräja had a dream in which the glories of Navadvépa were revealed to him. The next day he became anxious to see the place, so they all happily came here. Seeing the splendor of Nadia, they praised the good fortune of the residents. And while living here for some time, they killed many demons. See, here is Yudhiñöhira-öilä, and here is Draupadé's kuëòa. Aware of the glories of this place, Yudhiñöhira stayed here for some time. Then one day in a dream, he saw Gauräìga, whose extraordinary form illumined all directions.
"Smiling, Gauräìga said, `See My rare form. At your house, I am Kåñëa, the son of Nanda, and I always stay with you as a friend. This Navadvépa-dhäma is the topmost abode, and in Kali-yuga it will manifest and drive away all darkness. As you have all been My servants for a long time, when My pastimes take place, you will again take birth. I will stay with you day and night on the shore of the ocean at Jagannätha Puri in Orissa. Please go now to Orissa, purify the place, and eliminate the suffering of the living entities.'
"Yudhiñöhira explained this dream to his brothers. After deliberation, they all went to Orissa. It was painful to leave Navadvépa, but the order of the Lord had to be obeyed.
"Madhva and his disciples also stayed here for some time. Gaurasundara mercifully appeared to him in a dream and while smiling said, `Everyone knows that you are My eternal servant. When I appear in Navadvépa, I will accept your sampradäya. Now, go everywhere and carefully uproot all the false scriptures of the mäyävadis. Reveal the glories of worshiping the Deity of the Lord. Later, I will broadcast your pure teachings.'
"Saying this, Gauracandra disappeared, and Madhva awakened dumbfounded. `Will I ever see that beautiful golden form again?' he cried.
"In reply, a voice from the sky said, `Worship Me secretly, and you will come to Me.' With this instruction, Madhva went on with great resolution and defeated the mäyävadi philosophers."
While relating these stories, the party arrived at Rudradvépa and looked around.
"Rudradvépa has been cut in two pieces by the Ganges. See how this western island has now moved to the east bank. By the Lord's desire, no one lives on this side now. From here see Çré Çaìkarapura. Even from a distance, see how it beautifies the bank of the Ganges. When Çaìkaräcärya went out to defeat all opponents, on his way to Navadvépa, he first arrived there. Within his heart, he was the topmost Vaiñëava, but externally he played the role of a mäyävadi, a servant of Mäyä. Actually, he was an incarnation of Çiva, and by the Lord's order he expertly preached a covered form of Buddhism. While engaged in this way, he came to Nadia.
"When Çaìkaräcärya came to this place, Gauracandra appeared to him in a dream and mercifully spoke to him in sweet words, `You are My servant. Following My orders, you are preaching effectively the Mäyäväda doctrine. But as Navadvépa-dhäma is very dear to Me, the Mäyäväda philosophy has no place here. On My behalf, Våddha Çiva and Prauòhä Mäyä spread the imaginary impersonal interpretations of scriptures, but only to those people who envy the devotees of the Lord. In this way I cheat them. Since this Navadvépa-dhäma is generally a place for My devotees, not for the envious, you should go somewhere else. Do not contaminate the inhabitants of Navadvépa.'
"Realizing the truth about Navadvépa in his dream and with devotion instilled in his heart, he went elsewhere.
"In this Rudradvépa, the eleven Rudras reside. Headed by Néla-lohita Çiva, the Rudras chant Gauräìga's glories and constantly dance in bliss. As the demigods watch their dancing, they become happy and shower flowers from the sky.
"One time, Viñëusvämé came here during the course of his tour to defeat opposing philosophies. He stayed the night with his followers here in Rudradvépa. The disciples began dancing and singing, `Hari bol!' while Viñëusvämé recited prayers from the çruti. Pleased by the discussion of bhakti, Néla-lohita mercifully appeared there. Upon Çiva's arrival in the assembly, Viñëusvämé became startled. He folded his hands in prayer and recited appropriate praises. Çiva spoke to him, `All of you Vaiñëavas are dear to me. Your discussion on devotional service has pleased me. Ask a boon, and I will grant it. There is nothing I will not give to the Vaiñëavas.'
"Viñëusvämé offered his daëòavats and, filled with ecstatic love, he said, `Give us this one gift; that henceforth we will perfect a sampradäya teaching devotional service.'
"In great bliss, Rudra consented and named the sampradäya after himself. Thus Viñëusvämé's sampradäya is called the Rudra-sampradäya. With the mercy of Rudra, Viñëusvämé stayed here and worshiped Gauracandra with a desire to attain love of God.
"Gauräìga appeared to him in a dream and said, `By Rudra's mercy you have become My devotee. You are fortunate to attain the treasure of bhakti in Navadvépa. Now go out and preach the philosophy of çuddhädvaita (purified monism). The time of My appearance on earth will soon come. At that time you will appear in the form of Çré Vallabha Bhaööa. You will meet Me in Puré, and you will perfect your sampradäya when you go to Mahävana.'
"O Jéva! Çré Vallabha is now in Gokula. When you go there, you will be able to see him." Saying this, Nityänanda happily went south to Päraòäìgä in Çré Pulina. Here he showed the place where Çré Räsa-maëòala and Dhéra-saméra of Vraja were located. He said, "O Jéva, this is Våndävana. One can see the Våndävana pastimes here." Upon hearing the word `Våndävana,' Jéva began trembling and tears flowed from his eyes.
The Lord continued, "Gauräìga brought His devotees here, and they performed kértana describing the räsa-lélä. The place of the räsa-lélä in Våndävana is situated here on the bank of the Ganges. The räsa-lélä pastimes with the gopés, which are eternally enacted here, are sometimes seen by fortunate persons.
"Listen sober-minded one, west of here, see Çré Dhéra-saméra, a nice place for worship of the Lord. In Våndävana, Dhéra-saméra is situated on the bank of the Yamunä, and here it lies on the bank of the Ganges. Actually what you see, however, is not the bank of the Ganges, but that of the Yamunä, which flows on the western side of the Ganges. As this beautiful Pulina lies on the bank of the Yamunä, Viçvambhara therefore calls this place Våndävana. You should know that all the pastime places of Våndävana are situated within this place. Make no distinction between Våndävana and Navadvépa, nor between Gauräìga and Kåñëa."
In this way, overwhelmed with ecstatic love, Nityänanda Räya took Jéva and showed him around Våndävana. Then, heading some distance to the north, they spent the night in Rudradvépa.
With the lotus feet of Nitäi and Jähnavä as my only wealth, Bhaktivinoda sings this glorification of Nadia.

Chapter Sixteen

Bilvapakña and Bharadväja-öilä

All glories to Çré Gauracandra, the wanderer of Nadia's groves! All glories to Çré Nityänanda, the master of Ekacakra! All glories to Advaita Éçvara, the master of Çäntipura! All glories to Gadädhara of Rämacandrapura! And all glories to Gaura-bhumi, the essence of cintämaëi, where Kåñëa wandered in Kali-yuga.
The son of Padmävaté, Çré Nityänanda Prabhu, after crossing the Ganges and going some distance, said to the devotees, "See this attractive place named Bilvapakña. Generally people call it Bela Pukhariyä (or Belpukura). The place known in the scriptures as Bilvavana in Vraja is situated here in Navadvépa.
"One time some brähmaëa devotees of Çiva worshiped him by offering the leaves of his favorite tree, the bilva, or bael, tree for a fortnight's duration. Çiva was pleased with the brähmaëas and gave them kåñëa-bhakti. Amongst those worshipers was Nimbäditya, who had been very attentive in the worship. Çiva spoke to him, `At the edge of this village is a sacred bilva forest. Within that forest, the four Kumäras are sitting in meditation. By their mercy, you will receive transcendental knowledge. They are your gurus. By serving them, you will receive all that is of value.' Saying this, Lord Çiva disappeared.
"Nimbäditya searched and found that place. On an attractive platform in the forest near Çiva, he saw the four brothers-Sanaka, Sanandana, Sanätana, and Sanat-kumära-sitting unseen by others. They were young, naked, and noble in character. Nimbärka cried out in excitement, `Hare Kåñëa! Hare Kåñëa!'
"On hearing the holy name, the Kumäras' meditation broke. They opened their eyes and saw before them an ideal Vaiñëava. Satisfied by this sight, one after another they embraced Nimbäditya. `Who are you?' they asked. `Why have you come here? We will certainly fulfill your prayers.'
"Nimbärka offered his obeisances and humbly introduced himself. Sanat-kumära smiled and said, `Knowing that Kali-yuga would be very troublesome, the all-merciful Supreme Lord decided to propagate devotional service. He empowered four men with devotional service and sent them into the world to preach. Rämänuja, Madhva, and Viñëusvämé are three of these men. You are the fourth of these great devotees. Çré, Lakñmé, accepted Rämänuja, Brahmä accepted Madhväcärya, Rudra accepted Viñëusvämé, and we, meeting you today, have the good fortune to teach you. This is our intention. Previously we were engaged in meditating on the Brahman, but by the Lord's mercy that sinful act has gone away. Now that I know the sweet taste of pure devotional service, I have written one book named Sanat-kumära Saàhitä. You should receive initiation into its teachings.'
"Seeing his guru's mercy, the wise Nimbärka quickly took his bath in the Ganges and returned. He offered obeisances and humbly said, `O deliverer of the fallen, please deliver this low rascal.'
"The four brothers gave him the Rädhä-Kåñëa mantra and instructed him how to worship Rädhä and Kåñëa filled with sentiments of great love, called bhäva-marga. Having obtained that mantra, Nimbäditya resided at this sacred place and worshiped according to the injunctions of that saàhitä.
"Rädhä and Kåñëa bestowed Their mercy by appearing before Nimbärka. Lighting up all directions and gently smiling, They said, `You are very fortunate. You have performed sädhana in Navadvépa, Our dear abode. Here We take on one form, as the son of Çacédevé.'
"While saying this, They combined in one form as Gauräìga. Nimbärka was astounded on seeing that form and exclaimed, `Never have I seen or heard of such a remarkable form anywhere!'
"Mahäprabhu said, `Please keep this form secret now. Just preach kåñëa-bhakti and the pastimes of Rädhä and Kåñëa, for I am very happy in those pastimes. When I appear as Gauräìga, I will enjoy educational pastimes. At that time, you will take birth in Kashmir and tour India as a champion scholar out to defeat all opponents. Your name will be Keçava Kaçméré, and you will be celebrated everywhere for your great learning. While wandering on tour, you will come to Mäyäpur. The learned scholars of Navadvépa will flee when they hear your name, but I will be intoxicated with learning and take pleasure in defeating you. By the mercy of Sarasvaté, you will realize My identity, give up your pride, and take shelter of Me. Then I will give you the gift of bhakti and send you out to preach devotional service again. So you can satisfy Me now by preaching the philosophy of dvaitädvaita (monism and dualism), keeping My identity secret.
"`Later, when I begin the saìkértana movement, I Myself will preach the essence of the four Vaiñëava philosophies. From Madhva I will receive two essential items: his complete defeat of the Mäyäväda philosophy, and his service to the Deity of Kåñëa, accepting the Deity as an eternal spiritual being. From Rämänuja I will accept two great teachings: the concept of bhakti unpolluted by karma and jñäna, and service to the devotees. From Viñëusvämé's teachings I will accept two main elements: the sentiment of exclusive dependence on Kåñëa, and the path of räga-bhakti. And from you I will receive two excellent principles: the necessity of taking shelter of Rädhä, and the high esteem for the gopés' love of Kåñëa.'"
"When Gauracandra disappeared, Nimbärka wept out of love. After worshiping the feet of his gurus, he left for preaching kåñëa-bhakti."
Nityänanda then pointed out to Jéva in the distance, Räma-tértha, where Lord Balaräma killed the Koläsura demon and then took bath with the Yadus. This place is now known as Rukmapura, and it is situated on one end of the Navadvépa parikramä. During the month of Kärtika this place is especially glorious.
Leaving behind Bilvapakña, Nityänanda Prabhu and the devotees went up to Bharadväja-öilä village. Nityänanda explained, "After seeing Gaìgä-sägara, Bharadväja Muni came to this place. The great muni stayed here for some days and worshiped Lord Gauracandra.
Satisfied by the worship, Lord Viçvambhara mercifully appeared before the muni and said to him, `Your desire will be fulfilled. When I advent, you will see Me.'
"After speaking these words, the Lord disappeared and Bharadväja fainted in great ecstasy. After staying on this hill for some days, the muni departed to see other térthas. The common people call this place Bhäruiçäìgä. The scriptures consider this a major tértha."
While speaking these topics, they returned to Mäyäpur, where Éçäna Öhäkura came forward to welcome them back. Nityänanda Prabhu, in unprecedented prema, danced and sang amongst the devotees. That day, in the house of Jagannätha Miçra, the best of all holy places where Gauräìga appeared with the holy name, the Lord's own mother fed the Vaiñëavas. How to describe the bliss at that place? The sound of the kértana resounded loudly.
Desiring the shade of the feet of Nitäi and Jähnavä, Bhaktivinoda sings these pastimes of Navadvépa.

Chapter Seventeen

Jéva Gosvämé's Questions and the Answers

All glories to Lord Gauracandra and Prabhu Nityänanda! All glories to Advaita and Gadädhara, who relish ecstatic prema! All glories to the devotees headed by Çréväsa! All glories to Navadvépa-dhäma! And all glories to näma-saìkértana, the abode of prema.
Nityänanda Prabhu was sitting in Çréväsa Öhäkura's courtyard with tears of love for Gauräìga streaming from His eyes. From all directions saintly Vaiñëavas came, overcome by that inundation of love. At that time, Jéva Gosvämé appeared there intoxicated with love for Rädhä and Kåñëa. Offering daëòavats to Nityänanda's lotus feet, Jéva rolled in the dust of that place.
Nityänanda Prabhu affectionately asked him. "After how many days will you go to Våndävana?"
Jéva answered, "The Lord's order is supreme. Accepting that order, I must indeed go to Våndävana. But I have a few questions to ask. O Lord, for the benefit of Your servant, please answer. You say that Navadvépa and Våndävana are nondifferent. If that is so, why should one make the effort to go to Våndävana at all?"
After hearing Jéva's question, Nityänanda Prabhu answered, "This is a deep topic, so listen carefully. But as long as the Lord's pastimes are manifest, see that the materialists do not know of this.
"Navadvépa and Våndävana are one principle, one is neither less than nor greater than the other. Våndävana is the receptacle of rasa, the goal of the living entities, but one who is not qualified cannot receive that nectar. Therefore, that same dhäma has mercifully become Navadvépa, where the living entities can attain qualification for that nectar. In other words, Rädhä and Kåñëa's pastimes are the highest of all transcendental mellows, therefore one has no immediately right to them.
"After many lifetimes of austerity one reaches the stage of knowledge. When that knowledge matures, one inquires about this rasa. But there are always many obstacles, so to obtain the great treasure of this nectar is very rare indeed. Therefore, anyone and everyone who goes to Våndävana does not get that rasa. Rather, because of offenses, that sweet nectar turns sour.
"In this terrible age of Kali, offenses are continuous, the body is short-lived, and there are many troubles, so even if one wants the Våndävana rasa, it is not attainable. Therefore, the only method of getting that rasa is by the mercy of Kåñëa.
"Rädhä and Kåñëa have given that mercy to the living entities by manifesting Våndävana in the form of Navadvépa and by incarnating in the womb of Sacé in a combined form as Gaurahari. In that form, They have given the process to qualify for vraja-rasa. Even the initial presence of offenses does not bar one from quickly attaining the goal of prema.
"If one lives in Navadvépa and takes shelter of the holy name, his offenses will be destroyed and the qualification for the rasa will appear. Love of Kåñëa will soon shine within his heart and topics of Rädhä and Kåñëa will prevail. In this way, by achieving Gauräìga's mercy, the living entity attains Våndävana, the holy abode of Rädhä and Kåñëa's nectarean pastimes.
"As this is a confidential topic, do not discuss it openly. Actually, there is absolutely no difference between Navadvépa and Våndävana. Now you are qualified to take shelter of the place where Rädhä and Kåñëa's rasa is fully manifested, so you should go to Våndävana. In a strict sense, there is no need to go to Vraja-dhäma, for upon attaining qualification that Vraja-dhäma appears here in Navadvépa. Still you should go to Vraja, for that is the Lord's order. For living entities it is always proper to first take shelter of Navadvépa to obtain the qualification for relishing the rasa of Vraja. Then one may live in Våndävana, the place for actually acquiring that rasa, and there he will enjoy those transcendental mellows. When you get the mercy of Navadvépa, you will easily attain Våndävana."
Hearing Nityänanda Prabhu's conclusions, Jéva caught His lotus feet in ecstatic bliss and said, "I have one more question. Please listen. Many people live in Navadvépa, but why they are still unable to attain kåñëa-bhakti? As they are staying in this dhäma, how do offenses remain in them? This has been disturbing me. O Lord, You are the abode of the universe, yet You remain eternally free from material contamination. Please tell me how the devotees will be freed from this doubt?"
Desiring the shade of the lotus feet of Nitäi and Jähnavä, this low and worthless Bhaktivinoda speaks these topics.

Chapter Eighteen

The Removal of Çréla Jéva Gosvämé's Doubts and His Journey to Våndävana

All glories to Çré Gauräìga, the son of Çacé! All glories to Nityänanda, the son of Padmävaté and life of Jähnavä! All glories to Advaita Prabhu, the husband of Sétä! All glories to Gadädhara! And all glories to the devotees headed by Çréväsa!
After hearing Çré Jéva's question, Nityänanda Räya spoke this profound truth amongst the assembled devotees, "Listen, Jéva. Both Våndävana and Navadvépa are the shelter of countless blissful devotees. Purified living entities who have crossed over the material nature live here as Kåñëa's associates. This dhäma is an eternally pure spiritual abode, where material nature and time are conquered. In this abode, the land and time are eternally full of bliss and completely opposite to the material world. You should know that the houses, doors, rivers, streams, forests, and court-yards are all completely spiritual and intensely attractive.
"That blissful place, transcendental to material nature, rests on Kåñëa's inconceivable and supremely magnanimous sandhiné energy. By that energy the dhäma has descended here in Nadia, for Kåñëa's real desire is to deliver the living entities. Materialistic persons cannot enter the dhäma, nor is there any material influence here. Mäyä has eternally covered the dhäma with a film of dull matter. People who have no relationship with Kåñëa Caitanya simply live on top of that covering, blind to the real truth. Though one is thinking, `I am in Navadvépa,' Prauòhä Mäyä happily keeps  that person far away from the dhäma. But if by some great fortune one receives the association of a devotee, that relationship, or sambandha, with Çré Caitanya will be established.
"This topic of sambandha is a deep thing, O son of Vallabha, a treasure that the conditioned souls cannot easily understand. Even if one calls out the name of Çré Kåñëa Caitanya with seeming affection, if that relationship is not established in his heart, he simply remains in the material realm. Such a person resides on top of the dhäma's illusory covering and never attains pure bhakti. That person is the dharmadhvaji, or hypocritically devout, who is especially duplicitous, who has no humility and is full of pride, yet still thinks he is fully qualified.
"By the devotees' mercy, even such a person can give up his pride and perform devotional activities. One should think himself lower than a blade of grass and more tolerant than a tree. He should not desire respect for himself but should expertly offer respect to others. When one possesses these four qualities and sings the glories of Lord Kåñëa, his relationship with Çré Caitanya manifests within his heart.
"Now, with Kåñëa there are five relationships: santa, däsya, sakhya, vätsalya and mädhurya. By first worshiping Gauräìga in the mood of santa and däsya, the devotee attains Kåñëa's service in the other rasas. According to his relationship with the Lord, the devotee's eternally perfect mood spontaneously manifests in the course of his devotional service.
"Whoever makes a distinction between Gauräìga and Kåñëa is contemptible and will never attain a relationship with Kåñëa. But, in the association of devotees, one who possesses the qualities beginning with humility will first worship Gauräìga in däsya, or servitude, relationship. This däsya-rasa is the highest mood in the worship of Gauräìga. It is in that mood that the devotees call Çré Gauräìga `Mahäprabhu.'
"One who  is qualified in mädhurya-rasa worships Gauräìga in the form of Rädhä and Kåñëa. As Rädhä and Kåñëa have combined in one form as My Gauräìga Räya, Their pastimes do not appear to be manifest in His form. When the worship of Gauräìga in däsya-rasa reaches full maturity in the heart of the living entity, mädhurya-rasa naturally develops in his heart. At that time one's worship of Gaurahari qualifies him to worship Rädhä and Kåñëa in Våndävana. Gauräìga then drowns the devotee in the nectar of Rädhä and Kåñëa's eternal pastimes, which the devotee enters as he attains Våndävana.
"The materialist, who is blind to spiritual life, cannot see the deep relationship between Navadvépa and Vraja, which are simultaneously one and different. Know for certain that this same relationship exists between Gaura and Kåñëa, who are also simultaneously one and different. Gauräìga, however, is worshiped in mädhurya-rasa in the form of Rädhä and Kåñëa. O son of Vallabha, very soon, Rüpa and Sanätana will teach you all these truths. Now the Lord Himself has given to you the right to enter Våndävana. Jéva, do not delay any longer in going there!"
Saying this, the all-merciful Nityänanda Prabhu put His feet upon Jéva's head and invested him with spiritual power. In ecstatic love of God, Jéva Gosvämé remained unconscious for some time at Nityänanda Prabhu's feet. He then began to roll on the ground there, in Çréväsa's courtyard, as ecstatic symptoms of love manifested in his body. Crying, he said, "How unfortunate I am that I did not see the Lord's pastimes in Navadvépa with my own eyes. Gaurahari performed His pastimes to free the souls bound in the material world, but I did not see those activities, so my days simply pass uselessly."
Hearing that Çré Jéva was going to Våndävana, many devotees came to Çréväsa's courtyard. The senior Vaiñëavas gave Jéva their blessings, and the junior  Vaiñëavas begged for his mercy. Folding his hands, Çré Jéva said to all of them, "Please excuse all of my offenses. You are Çré Caitanya's servants, the gurus of the world. O desire trees, be merciful on this insignificant living entity. Let the attraction of my mind reside in Lord Caitanya. And let Nityänanda Prabhu be my goal birth after birth! Without understanding I have given up my home as a mere child, but you are my friends, taking care of my life. Without the mercy of the Vaiñëavas one cannot attain Kåñëa. Therefore, brothers, give me the dust from your feet."
Having said this, he glorified and bowed down to each one of the Vaiñëavas and then, with the consent of Nityänanda Prabhu, he went to Jagannätha Miçra's house. At the feet of mother Çacé, his mind agitated by spiritual emotions, he received the order to go to Våndävana. Giving him the dust from her lotus feet and all blessings, she bid him well on his journey.
Jéva wept as he crossed the Ganges. Calling out the name of Gauräìga as he went, he knew the Lord's order was supreme. After some time, he crossed the boundary of Navadvépa. As he left the dhäma, he offered his daëòavats and headed for Våndävana. At that moment, Vraja-dhäma, the Yamunä, and his uncles, Rüpa and Sanätana, awoke in his heart.
One night along the way, Gauräìga appeared to him in a dream and said, "Go to Mathurä. You and your uncles, Rüpa and Sanätana, are all very dear to Me. Together you should manifest the scriptures of devotional service. Dedicate your life to the service of My form as Rädhä and Kåñëa, and always see Their pastimes in Vraja."
Awaking from his dream, Jéva was in great bliss and rushed quickly to Våndävana. The service that Jéva Gosvämé did there is impossible to describe. Later, one fortunate person will describe his activities, and the devotees will hear that in great bliss. The worthless, unfit Bhaktivinoda has made this description of travelling in the dhäma.
I make one request at the feet of the Vaiñëavas. Let my relationship with Gaura be sealed. Along with that relationship, let me reside in Navadvépa for a long time. This is my wish. I am a worm in the hole of materialism, extremely evil in conduct, devoid of devotion, filled with lust, and insane with anger. How else can such an evil person as I, the servant of mäyä, attain a relationship with Gauräìga?
O Navadvépa-dhäma, show favour on me and appear in my heart, so that I may be delivered. O Prauòhä Mäyä, protecting goddess, please be genuinely merciful, for you are the only hope to cross over the obstacles due to ignorance. Våddha Çiva, protector of the dhäma, be compassionate on me, let the transcendental dhäma be revealed to my eyes.
O residents of Navadvépa and devotees of Gauräìga, put your feet upon my head, rascal that I am. Everyone, please hear this prayer of mine, so that I will quickly attain the feet of Çré Caitanya.
Though I am very low, taking the order of Çré Nityänanda and Jähnavä, I have herein described Navadvépa-dhäma. It is a fact that this book is filled with the names: Gauräìga, Nityänanda, and Navadvépa. On that basis this book is a supreme deliverer, and I cannot be held guilty, though there be many faults in the writing. By reading this book, Gauräìga's devotees always earn the fruits of performing parikramä. And if one reads this book while doing parikramä, the fruits increase a hundredfold. That is the verdict of the scriptures.
Aspiring for the shade of the lotus feet of Çré Nitäi and Jähnavä, this low and worthless Bhaktivinoda has thus sung this glorification of Nadia
.
End of the Parikramä-khaëòa.

Pramäëa-khaëòa

Chapter One

Chändogya, Muëòaka, and Caitanya Upaniñads

O devotees, having offered obeisances to Rädhä and Kåñëa and Their combined form of Çré Caitanya Mahäprabhu, please listen to the glories of Navadvépa-dhäma proclaimed through this collection of scriptural evidence.
For the pleasure of the devotees, I will first bring together evidences from the Upaniñads. O devotees, first hear with faith and a nonenvious heart what the Chändogya Upaniñad says concerning Navadvépa.
The Chändogya Upaniñad describes a wonderful city called xxxixBrahmapura in the shape of eight-petaled lotus. The center of that lotus is Mäyäpur, the abode of the Supreme Lord Çré Caitanya as Paramätmä. The sky within that lotus, or antaräkäça, is known as Antardvépa.
Hari oë. Within Brahmapura is a lotus-shaped dahara-the heart. In the center of that is the antaräkäça, or the interior sky. One should seek out and realize what is within that antaräkäça.
The students may ask: In Brahmapura is a lotus-shaped dahara, the heart, and within that exists the antaräkäça. What exists there that should be sought out and known?
Then the guru will reply: Just as there is a sky in this external world, there is a similar sky in the midst of the heart. In that sky, there is heaven and earth, fire and air, sun and moon, lightning and stars. Whatever is in this external world and even what is lacking here is existent in that internal place.
Then the students may again ask: In this Brahmapura within the body, if all elements, living beings, and desires are present, then what remains when the body grows old and dies?
Then the guru will answer: When the body grows old, the elements of Brahmapura do not grow old, and when the body perishes at death those elements do not perish. This real Brahmapura is indestructible and is the abode of complete satisfaction. This atma, the Supersoul, is devoid of sin, old age, death, lamentation, hunger, and thirst. His desires are pure, satyakäma, and He attains fulfillment of His desires immediately and without obstacle, satya-saìkalpa.
But people in this world who desire various objects-some country or even a small portion of land for the gratification of bodily pleasure-they inevitably develop attachment and fall under the control of those objects, like citizens who are bound to follow the laws of the state.
Whatever one earns by work on this earth is exhausted by its enjoyment, and whatever one earns by pious activities such as sacrifice is exhausted by heavenly enjoyment. In this manner, those who pass from this world without seeking out and obtaining knowledge and realization of the Supersoul do not attain complete satisfaction of their desires wherever they may go.
But those who pass from this world, having sought out and obtained knowledge and realization of the Supersoul, the all-blissful Lord, attain complete satisfaction wherever they may go.
If he desires a relationship with fatherly personalities, by his very desire the fathers are present, and with the fathers he enjoys serving the Lord (in vätsalya-rasa).
If he desires motherly personalities, by his very desire the mothers are present, and with the mothers he enjoys serving the Lord (in vätsalya-rasa).
If he desires brothers, then by his desire the brothers are present, and with the brothers he enjoys serving the Lord.
If he desires sisters, then by his desire the sisters are present, and with the sisters he enjoys serving the Lord.
If he desires friends, then by his desire friends are present, and with the friends he enjoys serving the Lord (in sakhya-rasa).
If he desires people offering pleasurable items such as perfumes and garlands, then by his desire these persons are present, and with them he enjoys serving the Lord (in däsya-rasa).
If he desires servers of food and drink, then by his desire they are present, and with them he enjoys serving the Lord.
If he desires performers of song and music, then by his desire they are present, and with them he enjoys serving the Lord.
If he desires the company of beautiful women, then by his desire they are present, and with them he enjoys serving the Lord (in mädhurya-rasa).
Whatever he desires, by his very desire it is present, and with it he blissfully serves the Lord.
These eternal enjoyments and desires are covered by ignorance in this world. Though they are real, there is a covering of ignorance. Thus, in this world, we can never again see those to whom we are attached after they depart from this world.
But if a person achieves Brahmapura, he meets all his friends and relatives, both living and dead, and he gets everything he desired but could not attain. But in this conditional world, all is covered by ignorance. Just as people ignorant of a hidden treasure of gold beneath their feet walk over it constantly but cannot enjoy it, so the living entities who are covered by ignorance contact Brahmaloka everyday, even in this world, but they do not know it and therefore cannot enjoy its eternal spiritual bliss.
The Lord, or Paramätmä, resides within the heart (hådayam). The word hådayam is derived in this way: hådi-in the heart; ayam-is this atma, the Lord. The person who knows this meaning of hådayam (who is always conscious of the Lord within) goes to the highest effulgent abode.
That which goes upwards from the body attains the highest light, the Supreme Lord, and is born in his spiritual form. That is the real self, who attains qualities similar to the Lord. He is immortal, fearless, pure spirit, and Brahman. He, like the Lord, is called satya.
In the word satya, there are three syllables: sat, i, and ya. Sat means what is immortal; i means what is perishable; and ya is the Lord, who controls both the immortal and mortal. Because the Lord controls both the immortal and mortal by His energy, He is called ya. The person who understands consistently this meaning of satya attains to the highest effulgent abode.
The Lord is known as a bridge or boundary, setu, for He keeps this world separate from the spiritual world. By His will old age, death, lamentation, good deeds, or bad deeds can not penetrate there. All sins are dissolved in His presence. This Brahmaloka destroys all sin.
By crossing this bridge and attaining realization of the Lord, the blind attain sight, the afflicted become peaceful, and the sufferer gains relief. If one crosses this bridge, night becomes day. For this Brahmaloka is constantly illumined by pure consciousness.
A person attains this Brahmaloka, the Lord, by being absorbed in the Lord. Such persons can then move freely anywhere.
What is called yajña is actually brahmacarya, or absorption in Brahman, for one who attains proper knowledge by absorption in Brahman, attains Brahman. What is called iñöha, or worship, is absorption in Brahman, for by worship with absorption in Brahman, one attains Brahman.
What is called satträyaëa (a type of long sacrifice) is absorption in Brahman, for by this absorption one attains liberation, traëa, of the soul, sat.
What is called mauna, or silence, is actually absorption in Brahman, for by absorption in Brahman and understanding the soul, one attains discernment or manana.
What is called anäçakäyana, or severe fasting, is actually absorption in Brahman, for by absorption in Brahman and understanding the soul, one attains immortality (anäçakäyana).
xlWhat is called araëyäyana, or study in the forest, is absorption in Brahman. For Ara and Ëya are two oceans in Brahmapura, in the third sky, beyond this world. In that Brahmaloka, there is a refreshing lake; a wish-fulfilling açvattha tree, which yields soma; and an invincible, oppulent, spiritual city of gold.
Those who discover these two oceans in Brahmaloka by absorption in Brahman become fixed in the spiritual world and are free, with no limitations of the material realm.
In the Chändogya Upaniñad it is also stated: "Within the golden abode, is the golden effulgent Lord, with effulgent hair, effulgent beard, and effulgent from head to foot. His eyes are like the petals of a lotus opening in the morning sun. He is called ut or transcendental. He is beyond all sins. He who knows this Lord also becomes transcendental to all sin."
Similarly, in the Muëòaka Upaniñad a description is given of the spiritual, effulgent, golden abode. That is none other than the spotless Yogapéöha within Mäyäpur.
It is stated there: "Those who are truly in knowledge understand that within the golden covering is situated the pure Lord, uncontaminated by passion (virajam), absolute and xliindivisible (niñkalam), the light of lights.
"Those persons without material desire who worship the supreme pure person and understand the supreme spiritual abode, which is ornamented with all spiritual variety, surpass this material world."
O devotees, now listen attentively to the Caitanya Upaniñad's statement which glorifies Navadvépa:
Again he (Pippaläyana) asked a question. "O Lord, how can the people of Kali-yuga who are immersed in sinful life attain liberation? Please tell me who is the worshipable Lord and what is the mantra for Kali-yuga."
He (Brahmä) replied, "Listen, as I speak this confidential knowledge to you. On the bank of the Ganges in Navadvépa-dhäma, which is nondifferent from Goloka, the all-pervading Supreme Personality of Godhead, Govinda, will appear in His two-armed form as Lord Gaura, a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He will preach the cult of devotion throughout the world."

Thus ends the First Chapter of the Navadvépa-dhäma-mähätmya, Pramäëa-khaëòa.

Chapter Two

Ananta-saàhitä

For the pleasure of intelligent people, I will first present what Lord Çiva described long ago to Pärvaté in the Ananta-saàhitä.
Çré Pärvaté said, "Who is Kåñëa Caitanya? What are His auspicious characteristics? What is the Ananta-saàhitä? How and by whom was it revealed? I have heard you chant various names of Viñëu, but never the two names `Gauräìga' and `Kåñëa Caitanya.' O lord of my life, please tell me why you are loudly chanting these all-auspicious names. Also, please narrate that Saàhitä which contains Lord Caitanya's glorification."
Çré Mahädeva said, "O Pärvaté, daughter of Himalaya, you are very fortunate. Lord Viñëu glorifies you as being equal to Çré Rädhä. You have surrendered both body and mind to Çré Kåñëa. Therefore, my beloved, you have the proper qualification for hearing about Çré Kåñëa Caitanya, for only those who have devotion to Rädhä and Kåñëa are qualified to hear about Çré Caitanya. Nondevotees are not qualified.
"O beloved, Kåñëa Caitanya is the first amongst the gods, the Lord of all worlds from whom everything comes. He is the Paramätmä, and everything merges in Him at the time of universal destruction. The knowers of the Vedas call Him Brahman, while some call Him the original learned person. Some persons call Him the sole Lord of the universe, and others see Him as the Supreme Person.
"Some call Him the fruit of work, and others know Him as the grandfather. Someone else knows Him as the Lord of sacrifice, and others as the omniscient Lord. O Maheçvari, the Supreme Person, Çré Kåñëa Himself, who is the life of Çré Rädhäräëé and Lord of the universe, appeared at the time of creation as Gaura. O gentle-faced Pärvaté, because He appeared at that time as pure consciousness, caitanya, the wise call Him Kåñëa Caitanya. The syllable `kåñi' means `support' and `na' means `universe.' The wise understand that Kåñëa is the person who supports the universe.
"Previously you heard from me in detail about Kåñëa. Because He appeared at the beginning of the creation of the universe in a golden form, the Vaiñëavas know Him as Gauräìga. At that time, Prakåtidevé, the mistress of the three modes and mother of the universe, was not present, so the mahat-tattva and the material elements were not yet manifest.
"Let me offer my obeisances unto the Supersoul, the cause of all causes, the Lord of lords, Gauräìga, the form of eternity, knowledge, and bliss.
"O Pärvaté, one day the Lord known as Ananta, the king of snakes, went to Svetadvépa where Lord Viñëu, the protector of the three worlds, resides. The thousand-headed Ananta offered His respects to the all-powerful Viñëu and praised Him by reciting the Puruña-sükta. Then, with hands folded, He inquired from the Lord.
"Nägaräja said, `O Näräyaëa, O ocean of mercy! You know everything, and You are affectionate to Your devotees. By Your mercy I support this earth. By Your mercy I have been able to see and understand all moving and nonmoving things. Now I wish to see the pastimes of Rädhä and Kåñëa. O husband of Lakñmé, by the mercy of Your lotus feet I have been able to go everywhere except Våndävana. Now I desire to go to Mahävana, the best of dhämas. Please tell Me how I can go there.'
Çré Mahädeva continued, "Hearing Nägaräja speak, the Lord of Svetadvépa, Madhusüdana, slightly smiled and spoke the following sweet words.
"The Supreme Lord said, `O greatly intelligent Nägaräja, how can You ask such a question? This is like desiring to cross the ocean by holding the tail of a dog. O upholder of the earth, what great austerities or pious activities have You done that You desire to see the beautiful abode of Rädhä and Kåñëa? Neither Brahmä, the grandfather of the universe; nor Çiva; nor I Myself, the sustainer of the universe; nor Garbodakaçäyé Viñëu; nor Käraëodakaçäyé Viñëu; nor Mäyädevé, who bewilders everyone in the universe, can go to that spiritual abode of Kåñëa, Rädhä's Lord.
"`That place where the trees, leaves, flowers, and fruit are spiritual; where the swans, cuckoos, deer, and other animals are spiritual; where the ground, rivers, mountains, and lakes are spiritual-not born of gross material energy-that place is glorified by the great devotees as the best of places. It is called Goloka. Rädhä and Kåñëa perform Their pastimes there. Våndävana is the dearmost abode of Kåñëa, whom all the devatäs desire to see.
"`O Nägaräja, how have You come to desire to see this supreme abode, from one corner of which are born all places dear to the living entities such as Vaikuëöha, and which the sages cannot see even in their dreams?
"`Long ago, Brahmä performed austerities at Puñkara for a hundred years, hoping to get the dust from the lotus feet of Lord Kåñëa. But You-so unqualified, so unintelligent-how can You desire to see the supreme pastimes of Rädhä and Kåñëa?
"`But, O king of the snakes, I consider You the best of the devotees, because You have developed such a taste for the pastimes of Rädhä and Kåñëa. After ten million kalpas of performing pious deeds, the living entity becomes a Vaiñëava. Thereafter he develops a taste for the pastimes of Rädhä and Kåñëa.
"`That person who develops the fine intelligence to perceive the pastimes of Rädhä and Kåñëa is a liberated soul, who is worshipable by all the demigods.
"`One cannot attain Rädhä and Kåñëa by hearing the glories of Viñëu for a billion kalpas. Rädhä and Kåñëa can be attained only by association with the gopés. And one cannot attain the association of the gopés except by taking shelter of the lotus feet of Gauräìga. Therefore, please, constantly worship Gauräìga with full devotion.
"`Devotees exclusively attracted to the lotus feet of Gauräìga, like bees attracted to nectar, certainly attain Rädhä and Kåñëa. If You desire the goal of devotion-servitorship to Rädhä and Kåñëa in Våndävana, which is so rare in this world-then go quickly to Navadvépa and worship Gauräìga, the ocean of mercy. At present, Kåñëa, the dearmost of Rädhä, is residing there in the form of Gauräìga.
"`In order to bestow the mood of the gopés, Kåñëa, the son of Nanda, has appeared in a two-armed golden form, with hands extending to the knees, and with pleasing eyes and face. In the dress of a devotee, He chants His own auspicious name in a loud voice and sometimes He chants `gopé, gopé, gopé.'
"`Sometimes He will hold a daëòa and waterpot, and sometimes He will be overcome with the sentiments of mahäbhäva for bestowing realization to the souls of this world. By worshiping with great devotion this form of Gauräìga, the great mountain of mercy, You will obtain Rädhä and Kåñëa in Våndävana.'"
Mahädeva continued, "Receiving the instruction of the Lord, Ananta went to Navadvépa to meet Gauräìga."

Thus ends the Second Chapter of the Second part of the Çré Caitanya Janma-khaëòa of the Ananta-saàhitä.

Pärvaté said, "Please tell me, O Lord, O ocean of mercy, O great yogi, where is this Navadvépa in which Gauräìga resides? What did Ananta do when He went there? The name of Gauräìga has forcibly stolen my mind. You have already told me the glories of Våndävana. Now, Lord, tell me the glories of Navadvépa."
Hearing Pärvaté's words, Lord Çiva embraced her and with great respect said, "O Gauri, please listen as I describe the glories of Navadvépa, which bestow prema-bhakti on mankind and destroy all types of sins. I describe truly the glories of Navadvépa just as I have described the glories of Våndävana.
"The Lord, who gives bliss to His devotees, performs His pastimes in Navadvépa just as Kåñëa enjoys pastimes with Rädhä in Våndävana. Just by remembrance of glorious Navadvépa, an island situated within the combined Ganges and Yamunä Rivers, one will develop attraction for Rädhä and Kåñëa.
"A person may wander about the earth and visit a thousand holy térthas, but if one does not see Navadvépa, he cannot obtain Rädhä and Kåñëa. O Pärvaté, in just one portion of Navadvépa all the sacred places, sages, munis, demigods, äçramas, Vedas, scriptures, and mantras constantly reside for the pleasure of Rädhä and Kåñëa. Whatever results a person can attain by performance of thousands of horse sacrifices, thousands of vajapeya sacrifices, various types of rituals and yoga exercises, can be attained ten million times over just by remembering Navadvépa. What can I say then of the results of actually seeing Navadvépa?
"O Pärvaté, if even the most sinful people remember Navadvépa just once, they become devotees. Know this for certain. Day by day their devotion will increase. The earth becomes purified by the dust from their lotus feet.
"Those who live in Navadvépa and accept Gauräìga as their only worshipable Lord should not be thought of as ordinary mortals. They are personal associates of Gauräìga. Just by remembering those devotees the most sinful persons become purified. And what to speak of seeing them!
"If Ananta with His thousands of mouths is unable to describe the glories of Navadvépa, how will I be able to do so with my five mouths? O Pärvaté, the wise men know that Navadvépa is the only means by which to ascend to Våndävana.
"Ananta went to Navadvépa, performed penances, and worshiped Gauräìga for ten thousands years. Being pleased with Ananta, Lord Gauräìga appeared before Him. On seeing that form, Ananta fell to the ground offering His respects.
"Then, raising Himself, Ananta folded His hands and began to sing the glories of Gauräìga, who appeared with a complexion of molten gold. Gauräìga's lotus feet were very beautiful, His toenails glowed like ten million moons, His form glowed like a thousand suns, and He was decorated with a forest flower garland and the mark of Çrévatsa on His chest. Wearing silk cloth, He was as attractive as ten million Cupids. His arms extending to His knees and a sacred thread draped across His chest. He was smeared with sandalwood pulp and decorated with arm bands and tulasé beads around His neck. He had graceful eyes and beautiful eyebrows and nose. He was slightly smiling, and His ears were decorated with shark earrings. He was peaceful, and His feet are eternally worshiped by the devotees. He is the deliverer of the suffering living entities and the cause of the universes. His form is full of eternity, knowledge, and bliss. With a choked voice, Ananta offered His prayers.
"Ananta said, `O Lord, You are the origin of everything, the only cause of the universe. You are the independent, merciful, eternal person. As fire gives birth to sparks, You give birth to all living entities who take bodies of demigods and humans.
"`O omniscient Lord, since Your eternal energy cannot give rise to Me without Your wish, I surrender unto You in Your eternal form. O destroyer of the miseries of material life, O Paramätmä! Those who give up the all-auspicious, blissful service of Your lotus feet and instead labor constantly for speculative knowledge engage in useless activity.
"`O lotus-eyed Lord, those who give up Your service with the aim of merging with You by yoga practice cannot actually be considered to be amongst the intelligent persons on this earth, being cheated of the bliss of serving You.
"`Therefore, O friend of the miserable, please engage Me in Your service. I have no other desire at Your lotus feet.
"`O savior of the earth, for those whose minds are satisfied by the nectar of service to Your lotus feet, anything on this earth is easily obtainable.
"`O best of the godly, today I am more fortunate than the mental speculators, because I have seen Your form, which is transcendental to the material world. O Lord, I offer My respects to You, whose form is full of eternity, knowledge, and bliss, whose complexion is like molten gold, and whose lotus feet are easily attained by the devotees.
"`O merciful Gauräìga, I wish to see You once again in the future, in the form which enjoys pastimes in Våndävana.'
"The Lord said, `O Ananta, I am satisfied with Your service because You are the first amongst the best devotees. For this reason, when I appear in Navadvépa You will appear as My best servant.
"`O fortunate one, Navadvépa is equal to Våndävana. Long ago it was created by Rädhä to bestow mercy on the living entities. Våndävana and Navadvépa are as dear to Me as Rädhä Herself. This I testify is the truth. O Ananta, as I always reside in Våndävana with Rädhikä, so I always reside in Navadvépa combined with Rädhikä in one form as Gauräìga. Just as I never leave Våndävana, I never leave Navadvépa. I appear in Våndävana during every kalpa, and I perform pastimes for the pleasure of the devotees and to purify the world. O Ananta, please describe those same pastimes as they occur in Navadvépa.
"`O fortunate one, when I appear in person for the benefit of the populace, You will also appear. I do not tolerate separation from You even for a moment. Therefore, in another age I take You as My elder brother in Våndävana.
"`I will appear in Navadvépa, the great holy place, in the house of a brähmaëa. Being prayed for by the devas, I will kill the fear generated by the advent of Kali-yuga. At that time, appearing as the large-bodied Nityänanda, You will be absorbed in kértana pastimes and transform the bewildered faithless into My devotees. You will convert the living entities into the best of devotees by gathering the essence of My eternal pastimes and composing an attractive saàhitä approved by the great devotees.'"
Lord Çiva said, "O Pärvaté, being ordered by the Lord in this way, Ananta offered His obeisances to the Lord and then composed this great saàhitä which gives prema-bhakti. When Ananta offered this saàhitä at the lotus feet of the Lord, He felt great satisfaction. Since this work was full of the Lord's infinite (ananta) pastimes, and since it came from the mouth of Ananta, the Lord called this work, Ananta-saàhitä.

"My dear Pärvaté, one time in Vaikuëöha the Lord gave this saàhitä to Brahmä for the benefit of all the worlds, and later, in another kalpa, He mercifully gave it to me when I was overcome from drinking poison. As my mouth was burning with the poison, I took this nectarean saàhitä in my mouth. O Pärvaté, since that time I have been constantly reciting this saàhitä along with the auspicious mantra of Gauräìga's name. Being purified by this, I am considered the best of devotees. I am now satisfied, having been freed from the sinful reactions due to creating the atheistic Mäyäväda scriptures which criticize Kåñëa.
"O Pärvaté, because you are my beloved, in a previous kalpa I gave this saàhitä to you, but because of your being a woman, or because of your predominance of speculative knowledge, you could not remember it. Described in this saàhitä are the attractive pastimes of Kåñëa and the character of Gauräìga, which bestows direct meeting of Rädhä and Kåñëa.
"O Pärvaté, by hearing, reading, or teaching this scripture, a person can attain direct service to Lord Gauräìga, who is merciful to the devotees and whose form is eternal and full of knowledge and bliss. Such a person resides in Navadvépa for many kalpas. Then, by Gauräìga's mercy, that person becomes a gopé and resides with Rädhä and Kåñëa in the groves of Våndävana as an attendant (sakhé). This is without a doubt the truth.
"O Sati, without service to the lotus feet of Gauräìga, a person cannot obtain Rädhä and Kåñëa, even after accumulating lifetimes of pious activities. Therefore Pärvaté, you should constantly hear about the character of Lord Gauräìga."
Çré Närada said, "O Gautama, being again questioned by Pärvaté, the merciful Lord Çiva began to describe in a loud voice the character of Gauräìga."

Thus ends the Third Chapter of the Second part of the Çré Caitanya Janma-khaëòa of the Ananta-saàhitä.

Gautama said, "O best of the munis, please be merciful and tell me what Pärvaté then asked Lord Çiva."
Çré Närada said, "After hearing the glories of Navadvépa and wanting to know the cause of its appearance, Pärvatédevé inquired from Lord Çiva."
Pärvaté said, "O Lord, please describe exactly how and when Çrématé Rädhikä created Navadvépa."
Lord Çiva replied, "O Pärvaté, please hear the reason for Navadvépa's appearance, as described in the Ananta-saàhitä and as I have heard from the mouth of Lord Näräyaëa.
"As a bee plays in a lotus, Kåñëa was enjoying with Virajä in the pleasant forest groves of Våndävana. Moon-faced, doe-eyed Rädhikä heard this news from one sakhé and hastily ran to find Kåñëa. Seeing that Rädhä was coming, Kåñëa suddenly disappeared, and Virajä became a river. Rädhä again heard that Kåñëa was enjoying with Virajä, but when She arrived there She could not find them. Absorbed in thoughts of Kåñëa, Rädhä began to think.
"She gathered Her sakhés together between the Ganges and Yamunä Rivers. She created there a beautiful place, decorated with creepers and trees and filled with male and female bumble bees. Deer and buck were happily enjoying as they wandered about, and the whole area was filled with the fragrance of jasmine, mallikä, and mälaté flowers. That transcendental abode was adorned with tulasé forests and decorated with various groves. On Rädhä's order, the Ganges and Yamunä, with their pleasant water and banks, acted as a moat to protect the garden. Cupid himself, along with springtime, eternally reside there, and the birds constantly sing the auspicious name of Kåñëa.
"Rädhä, dressed in a colorful cloth, then began to play a beautiful melody on a flute in order to attract Kåñëa. Attracted by that melody, Kåñëa appeared in that enchanting place. Rädhä, the attractor of Kåñëa's mind, seeing that Kåñëa had come, held His hand and experienced ecstatic delight. Then Kåñëa, understanding Rädhä's mood, spoke in a voice choked with love.
"`O lovely-faced Rädhä, You are My very life. There is no one more dear to Me than You. Therefore I will never leave You. Just for Me You have created this wonderful place. Staying with You, I will transform this place, filling it with new sakhés and groves. The devotees will glorify this place as New Våndävana (Nava Våndävana). As this place is like an island, or dvépa, the wise will call it Navadvépa. By My order, all the holy places will reside here. Because You have created this place for My pleasure, I will live here eternally.
"`Those people who come here and worship Us will certainly obtain Our eternal service in the mood of the sakhés. O dear Rädhä, like Våndävana, this place is extremely pure. If anyone comes here just once, he will obtain the results of going to all sacred places. He will quickly attain devotional service, which satisfies Us.'"
Lord Çiva continued, "O most fortunate Pärvaté, saying this, Kåñëa, the Lord of Rädhä, merged with Rädhä's body and began to reside there eternally. Seeing that sat-cit-änanda form-outwardly of a fair complexion but inwardly Krsna Himself-Lalitä gave up her beautiful form for the service of Gauräìga. She took on a male form to suitably receive the affection of Gauräìga. Seeing that Lalitä had taken such a form, Viçäkhä and all the other sakhés also suddenly took on male forms.
"At that time the tumultuous vibration of `Jaya Gaurahari!' filled the four directions. From that time the devotees call this form of Kåñëa, Gaurahari. As Rädhä is Gauri (fair) and Kåñëa is Hari, when They combine in one form, They are called Gaurahari. Since then, the lotus-eyed, flute-playing, threefold bending form of Kåñëa and the lotus-eyed form of Rädhikädevé remained there combined in one form.
"O Pärvaté, in blissful Våndävana, Rädhä stays by the left side of Kåñëa and always pleases Him. Similarly, in Navadvépa Kåñëa takes Rädhäräëé in His heart and bestows bliss upon Her. Just as in Våndävana the sakhés headed by Lalitä serve Rädhä and Kåñëa in their own forms, in Navadvépa also the sakhés always joyfully serve Gaurahari as His devotees. Rädhä and Kåñëa are Gaura, and Våndävana is Navadvépa. That low person who differentiates between Våndävana and Navadvépa or between Rädhä-Kåñëa and Gauräìga will be pierced by my arrows and experience pain in the worst hells until the time of the universal devastation.
"O Pärvaté, I have described to you the reason for the appearance of Navadvépa. When heard by mankind, this narration removes all sins and bestows devotional service. Whoever rises early in the morning and with devotion to Gaura recites or hears this story of Navadvépa's creation will certainly attain Gauräìga.
"Even now the devotees, but not the faithless, can see the sat-cid-änanda form of Lord Gauräìga in Navadvépa. Previously, in the räsa dance at Våndävana, I saw Kåñëa, the Lord of the räsa dance and attractor of Cupid, appear as Gauräìga. That same Lord, Kåñëa Caitanya, appears in Navadvépa in every kalpa and gives pure devotional service to the living entities.
"O Pärvaté, these secret topics that I have told you should never be revealed to the foolish nondevotees. Give it to the pure-minded devotee. Please tell me now, what else do you wish to hear?"

Thus ends the Fourth Chapter of the Second part of the Çré Caitanya Janma-khaëòa of the Ananta-saàhitä.

In the Ürddhvämnäya-saàhitä, the Lord says, "O Brahmä, during the reign of Vaivasvata Manu, I will take a golden form on the bank of the Ganges and, giving out the name of Hari, I will deliver hundreds and thousands of brähmaëas, kñatriyas, vaiçyas, candalas, and other low class men. I will go to Kaïcana-gräma<$FKaïcana-gräma is an old name of Katwa, where Lord Caitanya went to take sannyäsa.> and take sannyäsa."

Thus ends the Second Chapter of the Navadvépa-dhäma-mähätmya, Pramäëa-khaëòa.

Chapter Three

Evidence from the Puräëas

In this chapter, I will briefly present the references from the Puräëas which glorify Navadvépa. First, I will present the references from the Çrémad Bhägavatam. The character of Påthu Mahäräja is described in the Bhägavatam (4.21.11-12) as follows:
My dear Vidura, King Påthu lived in the tract of land between the two great rivers Ganges and Yamunä. Because he was very oppulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities. Mahäräja Påthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brähmaëas, and the descendants of the Supreme Personality of Godhead [the Vaiñëavas]. 
A description of the earth planet is given:
Similarly the branch of the Ganges known as Alakanandä flows from the southern side of Brahmapuré [Brahma-sadana]<$FBrahmapuré, or Brahmapura, was related with Mäyäpur in the beginning of this Pramäëa-khaëòa. As in this description, the Alakanandä also flows south of Mäyäpur between Madhyadvépa and Godrumadvépa of Navadvépa.> flows into the ocean of salt water in the south. (Bhäg. 5.17.9)
Description of the Pilgrimage of Vidura:
Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry, for he considered Mäyäpur to be supreme (and therefore decided to go there). (Bhäg. 3.1.16)
He began to travel alone, thinking only of Kåñëa, through various lonely places He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.
While so traversing the earth, he simply performed duties to pleases the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives. (Bhäg. 3.1.18-19)
O Lord, You are pure, therefore Your complexion is pure golden. You are situated in Your own abode Çré Navadvépa as Çré Caitanya Mahäprabhu, the combined form of the energy and energetic. Mäyä is Your eternal potency. You, the independent and supremely pure Çré Gauräìga, eternally reside in Mäyäpur, which is manifested by Your cit-çakti and is untouched by Your material energy. (Bhäg. 4.7.26)
The method of worship appropriate for this yuga is described in these words (Bhäg. 11.5.19,31-34): King Nimi inquired: "In what colors and forms does the Supreme Personality of Godhead appear in each of the different ages, and with what names and by what types of regulative principles is the Lord worshiped in human society?"
"O King, in this way people in Dväpara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.
"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons, and confidential companions."
"We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Çiva and Lord Brahmä. He is the boat of the  demigods for crossing the ocean of birth and death." (Bhäg. 11.5.33)
"We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy." (Bhäg. 11.5.34)
In the Väyu Puräëa as well, the Lord Himself speaks of His appearance, "In Kali-yuga I will appear in populated Navadvépa on the bank of the Ganges as the son of Çacédevé to begin the saìkértana movement. I will appear in a brähmaëa's house, in the best of the brähmaëa's family."
In the Agni Puräëa, the following is said: "He will appear as Gauräìga, and will be very peaceful, with a long neck, and surrounded by devatäs, or devotees."
In the Garuça Puräëa it is said: "In Kali-yuga, the devotees will give up all other holy places and reside in either Våndävana or Navadvépa."
The Skanda Puräëa says: "In Kali-yuga, anyone who takes shelter of Mäyäpur and worships Me will be freed of all sins and attain the highest goal. The glories of whatever térthas are present throughout Navadvépa increase a million times in Kali-yuga. The glories of all térthas increase by association with Gauräìga just as the value of metal increases by association with a touchstone. Mäyäpur is none other than the spiritual energy of the Lord, yogamäyä, which increases everyone's bliss."
In the Garga-saàhitä this place, which destroys all sins, is described in these words: "Mäyä comes from Gaìgädvära in Bilvanila-kñetra. It  is fixed, filled with many places like Kuçävarta, and situated in the middle of Dhruva-maëòala. O king, attractive Mäyä-tértha is one mile north of the Lord's temple. Mounted on a lion, the form of Lord Çiva's consort, Durgä, or Bhadrakälé, the killer of Caëòa and Muëòa and destroyer of miseries, resides there eternally. Whoever bathes at Mäyä-tértha and worships Mäyädevé obtains fulfillment of all his desires."
In the Garga-saàhitä Arjuna inquires about Påthu-kuëòa: "Please tell me, O son of Devaké, who owns this wonderful kuëòa, which is surrounded by golden creepers and filled with golden lotuses?"
The Lord said, "It belongs to the great King Påthu of the Surya dynasty, who in ancient times performed extreme austerities here. O Arjuna, if one drinks the water from this pond he is released of all sins, and if one bathes in its waters he goes to the supreme abode."
In the north is situated Mathurä, which fulfills all desires and is glorified in the Varäha and Viñëu Puräëas. Mathurä, situated in Sémantadvépa, is glorified in the Padma Puräëa in the following words: "This Mathurä is more auspicious than Vaikuëöha, for simply by residing here for just one day a person develops devotion to the Lord!"
In the Viñëu Puräëa it is said: "O best of munis, on the twelfth day of the waxing moon in the month of Jyeñöhä when the moon is in the constellation Müla, one who fasts, bathes in the water of the Yamunä, and worships Acyuta in Mathurä obtains the result of performing an açvamedha sacrifice."
In the Varäha Puräëa, Varäha says, "O Vasundharä, in the heavenly, earthly, or hellish planetary systems there is no place dearer to Me than Mathurä."
Hearing the Lord speak, Påthvé, mother earth, bowed her head in respect and spoke the following pure words. Påthvé said, "O Lord, why do You ignore Puñkara, Naimiñäraëya, and Väräëasé to praise only Mathurä?"
Varäha answered, "O sinless earth, listen as I describe clearly everything. My birthplace, Mathurä, is extremely pleasant and agreeable, and it is very dear to Me. Listen as I explain why I praise Mathurä. This city destroys all sins, and whoever lives here obtains liberation. Whatever results men attain at Prayäga during the month of Mägha are attained by the residents of Mathurä every day. O mother earth, whatever results a person attains during the month of Kärtika at Puñkara can be attained at Mathurä every day. Whatever results a person can attain by residing in Väräëasé for one thousand years can be attained at Mathurä in one moment. That person who leaves Mathurä due to being attracted to other places becomes bewildered by My external energy and wanders in the world of birth and death forever.
"Anyone who hears or speaks the glories of Mathurä is freed from all sins. All the térthas on earth, including the oceans and lakes, go to Mathurä when Janardana goes to sleep. Even the lowest persons residing in Mathurä attain the highest goal by My mercy. Of this there is no doubt.
"Yamunä, the sister of Yamaräja, is worshiped by all people. If a person bathes in the Yamunä River, he attains My supreme abode and becomes glorious.
"One who dies in Mathurä after engaging in My service, without doubt attains a four-armed form and does not take birth on earth again."
Viçräma-sthäna, the place where Mahäprabhu rested after His kértana, is described in the Varäha Puräëa as follows, "O Devé, if one bathes in the holy place called Viçränti, which is renowned in the three worlds, he will be glorified in My abode. The results that one obtains by bathing in all the térthas can be obtained by seeing the Lord as He takes rest. O goddess, if a person bathes at Viçräma-tértha, he obtains results that cannot be attained by performance of sacrifice, austerity, meditation, and yoga. A person who sees the Lord at rest and circumambulates Him twice in the morning, noon, and evening attains Viñëuloka. At Viçräma-tértha there are twelve rare sacred places. If one takes bath, performs charity, japa, or sacrifice there, one gets results a thousand times increased. Even by remembering those places, a person becomes freed from all sin."
Harihara-kñetra and Käçé-kñetra are described in these words: "Mahä-Väräëasé is the highest abode of Lord Çiva. Know that this place, which extinguishes all sin, is better than Käçé."
In the Matysa Puräëa it is said: "Since one cannot get liberation except from the Lord, this place is called Avimukta. Whatever sins a man or woman may commit intentionally or unintentionally are turned to ashes on entering into Avimukta-kñetra. This place is greater than Tértharäja Prayäga, because, living entities attain liberation here with very little effort."
In the Liìga Puräëa it is said: "If a killer of a brähmaëa enters Avimukta-kñetra, he will be freed from his sin by the power of this place, and if a person lives in this place he attains a position similar to my own."
In the Brahma Puräëa it is said: "Whoever enters Avimukta-kñetra and worships a liìga will not take birth in this world in a billion kalpas."
In the Skanda Puräëa, concerning Godruma it is said: "Those excellent people who live in the Lord's place named Godruma are liberated from all sin and attain the supreme abode."
In the Garga-saàhitä, Naimikñetra in Madhyadvépa (where the Gomaté River flows) is glorified as follows: "Whoever takes the pure dust from the bank of the Gomaté River is liberated from the sins committed in a thousand lifetimes. Of this there is no doubt. O King of Videha, if a person bathes at Prayäga in the month of Mägha when the sun is situated in Capricorn, he gains the result of a thousand horse sacrifices. But if the person bathes in the Gomaté River in the month of Mägha when the sun is in Capricorn, he gets a thousand times that benefit. Even Lord Brahmä is not able to properly glorify Gomaté-tértha.
Whoever bathes in Cakra-tértha (in Naimiñäraëya) on the twelfth lunar day attains the abode of Viñëu, even if he has committed the worst sins."
In the Mahäbharata, Kurukñetra-mähätmya, the great sage Pulastya says, "O Rajendra, please go to Kurukñetra, which fulfills all desires. By seeing that place all living entities are liberated from their sins. Whoever continually says, `I will go to Kurukñetra, I will live in Kurukñetra.' will be freed of all sins. If the dust of Kurukñetra is raised by the wind and falls on the limbs of a sinner, that sinner will attain the highest abode."
In the Mahäbharata, concerning Brähmaëa Puñkara, it is said: "The holy place of Lord Viñëu, Puñkara-tértha, renowned in the three worlds, is situated on this earth. Fortunate souls can enter that place. O son of the Kuru dynasty, at Puñkara-tértha billions of térthas gather at daybreak and sunset. The àdityas, Vasus, Rudras, Sadhyas, Maruts, Gandarvas, and Apsaräs reside there. Sins of both men and women, including the sin which caused their birth, are destroyed simply by taking a bath at Puñkara-tértha. As Madhusüdana is the original God, so Puñkara is the original tértha."
In the Garga-saàhitä there is glorification of Bhaluka<$FThe meaning of bhaluka is bear. There is also a place named Bhaluka within Madhyadvépa in the south of Navadvépa.> in these words: "In this way the king of the bears, Jambavan, continously guards the southern door with great devotion to the Lord."
In the Mahäbharata, concerning Samudragaòa there is the following statement: "O King, all the seventy million térthas of this universe are present in Sapta Samudra-tértha."
In the Viñëu Puräëa it is said: "This is the ninth island, surrounded by the ocean."
In the Garga-saàhitä, concerning Vidyänagara it is stated: "He went to that attractive Vedanagara in Jambudvépa, where all the scriptures incarnate reside. At the assembly, Sarasvaté herself, with vina and book in hand, sings the all-auspicious qualities of Kåñëa. O king, at this village of the Vedas, the eight talas (rythms), seven svaras (melodies), and three gramas (groups of melodies) are personally present. Mémäësä is the hand of the Vedas, astrology is the eye, àyur-veda (medicine) is the back, Dhanur-veda (military science) is the chest, Gandharva-veda (music) is the tongue, Vaiçeñika is the mind, Säìkhya is the intellect, nyäya (logic) is the false ego, and Vedänta is the heart."
In the Garga-saàhitä, concerning Rukmapura, Räma-tértha, it is said: "O King of Videha, the auspicious place where Balaräma bathed in the Ganges (after killing Koläsura) is called Räma-tértha by wise men. Whoever bathes there during the Kärtika Pürëimä gains a hundred times the results of bathing in Haridvära."
"Bahulasva said, `Tell me how far Räma-tértha is from Kusanagara, and where it is situated.'
"Närada said, `O King, the wise say that Räma-tértha is situated thirty-two miles northeast of Kusanagara, thirty-two miles northwest of Koladvépa, twelve miles southeast of Karëakñetra, and ten miles southeast of Nalakñetra. It is six miles from Våddhakeçé and Bilvakeçavana in the east.'
"There was a king in Navadvépa named Dåçhäçva, who always laughed at the deformed Lomaça Muni. The sage cursed him, `O cruel-minded one, you will become a fierce pig-faced demon.'
"By the sage's curse, the king was born as a demon with a pig's face. Later, when Balaräma beat that demon, named Kola, the demon gave up that body and attained liberation. Then Balaräma, accompanied by his ministers such as Uddhava, went to Jahnu-tértha, where the Ganges appeared from Jahnu Muni's right ear after he swallowed the river. Thus Ganges takes her name Jähnavé, having emerged from the ear of the great brähmaëa Jahnu Muni. After giving the brähmaëas of that place charity, Balaräma spent the night there with His entourage.
"Then, going to the west, He arrived at the Päëòava's very dear eating place and spent the night there. Lord Balaräma sumptuously fed the brähmaëas there and gave many articles in charity to them. He then went with His associates to a place about eight miles away where the great devotee Mäëòuka was performing austerities in his last days with a desire to attain the mercy of the Lord. Balaräma placed His hand on that devotee's head and told him to ask a boon.
"Mäëòuka said, `O Lord, if You are pleased and I am the recipient of Your mercy, please recite to me the Bhägavata, the scripture which destroys the faults of Kali-yuga and which issued from the lips of Çukadeva.'
"Balaräma said, `Know for certain that when Gauräìga appears in Kali-yuga, the divine message of Bhägavatam will be preached.'"
From the Garga-saàhitä, concerning Rudradvépa, it is stated: "In the north is the sacred place known as Naila-lohita-kñetra. Lord Çiva with the name Néla-lohita resides there. O King of Videha, all the devatäs, the munis, the seven åñis, and the Maruts live there. At this place, Ravana, who gave fear to the three worlds, worshiped Çiva and obtained great powers. O King, whatever results a person receives by going to Kailäsa are obtained a hundredfold by seeing this Néla-lohita Çiva."

Thus ends the Third Chapter of the Navadvépa-dhäma-mähätmya, Pramäëa-khaëòa.

Chapter Four

Evidence from the Tantras

Now, please listen with devotion to the glorification of Navadvépa which Lord Çiva spoke to Pärvaté in the Ürddhvämnäya Mahä-tantra.
After hearing Lord Çiva speak about Gauräìga, Pärvaté, the form of Viñëumäyä, asked him with great devotion and joy, "O Lord, I have heard from you about the Gaura mantra and other things. Now please narrate the glories of Navadvépa. O Lord, discussions of Navadvépa are extremely auspicious and destroy all sins. Until now you have not been so merciful to speak on this subject."
Lord Çiva said, "O Pärvaté, the Lord's supreme energy is called svarüpa-çakti. You, the Lord's mäyä-çakti composed of three guëas, are the shadow of that energy. The svarüpa-çakti has three forms: samvit (knowledge), sandhiné (existence), and hlädiné (bliss). The sandhiné-çakti reveals such things as the Lord's dhäma and name. By the order of the sat-cid-änanda Lord, the sandhiné-çakti reveals Navadvépa-dhäma to mortal eyes. O Devé, the wise know that Navadvépa manifests from the Lord's potency like fruits come from flowers. All the Vedas glorify Navadvépa as nonmaterial, spiritual, full of variety, beyond matter, the supreme eternal Brahmapura, an enchanting abode in the form of a lotus. The nine islands of Navadvépa exactly resemble a lotus flower. O Devé, please listen as I describe the real form of Navadvépa where the Lord as Gaurasundara is eternally situated.
"Antardvépa, Sémantadvépa, Godrumadvépa, and Madhyadvépa are situated on the east bank of the Ganges. And Koladvépa, Åtudvépa, Jahnudvépa, Modadrumadvépa, and Rudradvépa are situated on the western bank. Flowing in various places of Navadvépa are all auspicious rivers such as the Ganges, Yamunä, Godävaré, Sarasvaté, Narmadä, Sindhu, Käveré, Tämraparëé, Payasviné, Kåtamälä, Bhémä, Gomaté, and Dåñadvaté. Navadvépa is always surrounded by these holy rivers.
"O Parvaté, present within this eternal Navadvépa-dhäma are Ayodhyä, Mathurä, Mäyä (Haridvära), Käçé, Käïcé, Avanté (Ujjain), Dvärakä, Kurukñetra, Puñkara, and Naimiñäraëya. The four streams of the Ganges-Bhägérathé, Alakanandä, Mandäkiné, and Bhogavaté-enclose the thirty-two mile circumference of Navadvépa. All the holy places in the heavenly, earthly, and lower planets are present in Navadvépa.
"Actually I do not stay in Kailäsa, and you also do not reside in my house there. The devatäs do not reside in the heavenly planets, nor do the sages stay in their respective forests. After having sung the name of Gaura, we have developed a strong desire to obtain gauranga-prema, and thus we all reside in Navadvépa on this earth planet.
"Those intelligent people who reside in Navadvépa take Gauräìga as their only protector and master. Whoever worships Gaurasundara, the embodiment of five spiritual truths, is most dear to me.
"This Navadvépa has the form of a lotus flower with Antardvépa as the whorl and Sémantadvépa and the other seven islands as the petals. Within the whorl is a jewelled péöha. Whoever meditates constantly on Gaurasundara along with the other members of the Païca-tattva who are situated on the péöha will be known as the best amongst the best of men. If anyone-householder or sannyäsé-constantly chants, `O Gaura!' anywhere in Navadvépa, he will obtain perfect bliss.
The wise say that on the eastern bank of the Ganges at Mäyäpur, Gokula is situated, while on the western bank, Våndävana is situated. In that place is Pulina, the sandy riverbank which is the site of the räsa-lélä. West of the räsa-lélä site is the auspicious Dhéra-saméra. O Devé, whatever exists in Våndävana also exists in Navadvépa. Of this there is no doubt.
"As the external energy of Lord Hari, you give difficulties to the conditioned souls. By your influence, you hide from them the brilliant sunlike Lord of Antardvépa. For that reason Yogapéöha is known as Mäyäpur, the city covered by Mäyä, and you are known as Prauòhä Mäyä. But when Gaurasundara goes to Pulina, then take shelter at Vaàçi-vaöa and attend to the devotees.
"I am known as Våddha Çiva. Following the Lord's order, I delude the materialistic fools by means of various false scriptures. And through your power, I am able to enhance the pastimes of Lord Çré Caitanya.
"In Antardvépa, the Lord Himself described to Brahmä the significance of Gauräìga's incarnation. And you saw the attractive form of the Lord at Sémantadvépa.
Close by is Mathurä, where Kaàsa took birth in Kali-yuga in the family of yavanas. After purifying Kaàsa through His kértana and discussions, Gaurasundara went to twelve térthas on the Ganges and then to Çrédhara's house, which is the same as Sudäma's house. O Pärvaté, in that place is a pond called Viçräma-kuëòa.
"Then going to Mayamäré, Gauräìga witnessed the prowess of Balaräma. Passing from there, the Lord danced in kértana at the fort of Suvarna Sena. O Pärvaté, Gauräìga then went to Devapallé, where He flooded the devatäs headed by Surya with the blissful chanting of Kåñëa's name.
"Having visited Harihara-kñetra and Käçé, which give liberation, the Lord arrived at Godrumadvépa, which is eternally worshiped by Surabhi. There He danced before Märkaëòeya áñi in great ecstasy. Then He went to Naimiña-tértha (Naimiñäraëya) in Madhyadvépa and danced with Nityänanda and His other associates in the maëòapa of the seven åñis. Going to Puñkara-tértha, which is worshiped by the brähmaëas, He inundated Kurukñetra of Brahmävarta with kértana.
"Crossing the Ganges at Mahä-Prayäga, the confluence of five holy rivers, Gauräìga arrived at Koladvépa. After chanting the holy name in the kingdom of Samudra Sena, where the Ganges and ocean meet, He proceeded to Campahaööa. Arriving at Åtudvépa and seeing the splendid forest, the son of Çacé remembered Rädhä-kuëòa and began to weep.
"Enjoying the bliss of kértana, the Lord and His associates saw Vidyänagara, where Vedic knowledge resides. After going to Jahnudvépa and seeing the place where Jahnu Muni performed austerities, the Lord went to Modadrumadvépa and became blissful remembering the pastimes Rämacandra performed there. The Lord saw Niéçreyasa forest within Vaikuëöhapura and Brahmäëénagara across the Virajä River, and then He went to Mahatpura.
"After seeing the auspicious Kamyavana, where the Päëòavas resided in exile, and Païcavati, the Lord went to Çaìkarapura. Arriving at Pulina, Gauräìga, chanting the name of Kåñëa, saw that place as nondifferent from Våndävana. Seeing the place of the räsa-lélä along with His associates, He began to sing appropriate verses from the Bhägavatam. O Devé, at the Räsa-maëòala in Pulina, the Lord  attained the state of mahäbhäva while remembering the räsa-lélä of Kåñëa. At that time drums sounded from the sky and showers of flowers fell to the earth. The sages chanted the Chändogya Upaniñad and other Vedic verses. Finally when the name of Kåñëa was chanted in His ear, the long-armed Lord recovered and loudly chanted `Hare Kåñëa!' He then went off to the bank of the Ganges.
"Crossing the Ganges, the son of Çacé and His associates performed kértana all over Rudradvépa. The Lord of the universe then went to Bilvapakña and flooded the devotee brähmaëas and Käïcépuram with love of God. After going to the äçrama of Bharadväja and chanting the holy names, the Lord entered Mäyäpur.
"O Pärvaté, anyone who hears with devotion how Lord Gauräìga traversed Navadvépa with His kértana party will never again fall into the ocean of material existence. O Pärvaté, you will not find any place comparable to Navadvépa, any form of the Lord comparable to Gauräìga, nor anything comparable to kåñëa-prema. The success of life, particularly for Vaiñëavas, is attained in Navadvépa by worshiping the Lord following the path of the inhabitants of Vraja.
"Shaving the head, fasting, çräddha rites, bathing, and charity, which are prescribed at other térthas are not prescribed in Navadvépa. If one performs any pious activities in Navadvépa, the effect is quickly dissipated, because all the knots of karma are cut. Just by seeing the Supreme Lord Gaurasundara, the knots in the heart are cut, as all doubts and material reactions are destroyed. O Pärvaté, for this reason the sages take shelter of Navadvépa and perform pure devotional service to the lotus feet of Rädhä and Kåñëa. They see the various forms of the Lord in the different islands, sing the names of the Lord, and bathe in the waters of the Ganges. With great devotion they spend nine days visiting the nine islands and pass their lives in bliss while taking mahä-prasäda.
"O Pärvaté, the prasäda of Gauräìga is purifying for all living entities but is rarely obtained by sinful people. You and I, Brahmä, as well as the devatäs, pitås, munis, and åñis all long to eat Gauräìga's prasäda. The food offered to Gauräìga is worshipable by us, and the pure flowers and tulasé offered to the Lord should be accepted by all people. I will throw into the hell called Raurava and punish those people who have no attachment for mahä-prasäda, being blinded by family pride and illusion, puffed up with knowledge, or contaminated with sin. I am telling you the truth. Do not doubt it.
"If anywhere in Navadvépa a caëòäla offers viñëu-prasäda to Lord Brahmä, he will certainly eat it. Even if the prasäda is dried up, stale, or brought from a distant place, one should immediately eat it without consideration of proper or improper time. In taking Gauräìga mahä-prasäda, there is no rule concerning purity of place, giver, or receiver. O Pärvaté, if a person takes Gauräìga mahä-prasäda up to the throat, he will develop devotion to Gauräìga. In eating gaura-prasäda, there is no consideration of the fault of overeating.
"There is no consideration of fitness for hearing the glories of Navadvépa. Dying in other térthas gives either material enjoyment or liberation, but dying in Navadvépa gives pure devotion to the Lord. In Navadvépa there is no consideration of a faulty death-at an inauspicious time, in pain, in the house, or by accident. Death at other térthas while practicing yoga or death in Käçé while absorbed in impersonal meditation become insignificant when compared to death in Navadvépa.
"Living in Navadvépa for one day is better than living in Prayäga, Väräëasé, or any other tértha for a kalpa. Whatever results one obtains by yoga, one achieves in Navadvépa. With every step one attains the results of great sacrifices, and by lying down and sleeping in Navadvépa, one gets the results of offering obeisances. Just by taking an ordinary meal in Navadvépa, one gets the results of eating the Lord's remnants. So, what more can I say regarding the faithful person who is devoted to chanting the holy name and taking Gauräìga's remnants with faith and devotion?
"O Pärvaté, in brief I have narrated as you wished. By the desire of Gauräìga, please keep this a secret. When the fortunate age of Kali arrives, Gauräìga will manifest His attractive pastimes and the glories of Navadvépa will become apparent."

Thus ends the glorification of Navadvépa from the Ürddhvämnäya Mahä-tantra.

In the Viçvasära-tantra, Çiva says to Pärvaté, "In the southern part of the Ganges, at attractive Navadvépa, on the Phälguna Pürëimä, Lord Kåñëa will be born in the house of Jagannätha Miçra in the womb of Çacé to destroy the sins of Kali-yuga."
In the Kularnava-tantra, Lord Çiva says to Pärvaté, "Then at the beginning of Kali-yuga a great person with all good qualities will be born on the bank of the Ganges to preach the name of Hari."
In the Båhad-brahma-yämala-tantra it is stated: "All glories to blissful Gauracandra, Narahari, the conqueror of the three worlds. He appears in Kali-yuga at Navadvépa on the bank of the Ganges with a beautiful form and golden complexion. He delivers the sinful from the ocean of sin by giving them the pure name of Hari.
"I offer my respects to Çré Gaurasundara, who lives in Navadvépa for the destruction of the sins of Kali-yuga. He has a garland around His neck, His cheeks shine from the luster of golden ornaments hanging from His ears, His arms are decorated with jeweled bracelets and armbands, and He gives the devotees the name of Hari, which destroys all sins."
In the Kapila-tantra it is said: "In Kali-yuga, the Lord will take birth in a brähmaëa's house at Mäyäpur in Jambudvépa. He will perform kértana along with His associates."
In the Mukti-saìkaliné-tantra it is said: "In Satya-yuga, Kurukñetra is the tértha; in Treta-yuga, Puñkara is the tértha; in Dväpara-yuga, Naimiñäraëya is the tértha; and in Kali-yuga, Navadvépa is the tértha."
In the Brahma-yämala it is said: "Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Çaci in Kali-yuga to start the saìkértana movement."
In the Kåñëa-yämala it is said: "I shall appear in the holy land of Navadvépa as the son of Çacidevé."

Thus ends the Fourth Chapter of the Navadvépa-dhäma-mähätmya, Pramäëa-khaëòa.

Chapter Five

Evidence from the Mahäjanas

In this chapter I will present bliss bestowing statements of the devotees. First listen carefully to descriptions of Navadvépa from the Caitanya-carita by Kavi Karëapüra.
This earth is more fortune than the heavenly planets and has become filled with all spotless qualities, for although it brings forth various precious jewels, it has manifested the rarest jewel of all in the form of Navadvépa.
All the fortunes scattered on the earth are gathered together in one expanse of land known as Navadvépa, due to which the earth's hair, in the form of trees, is standing on end in ecstasy.
"When will the Lord appear?" Thinking in this way and becoming full of joy, the earth, under the influence of this desire, follows the lotus footsteps of the devotees.
The earth, has created a rival for the unrivalled Mathurä in the form of Navadvépa, which offers liberation to those whose mind and heart have been purified by the nectarean touch of the Lord's lotus feet.
Having fallen upon the matted locks of Lord Çiva, who is decorated with a garland of skulls, the Ganges takes on the appearance of millions of gleaming fish as her droplets glitter with the light reflected from the crescent moon on Çiva's head.
Having emanated from the two lotus feet of the Lord, the pleasant, sweet streams of the Ganges purifies the universe as she flows forward in all directions. Indeed, the chaste Ganges has yielded within her spotless waters the most exalted place, Navadvépa.
Though liquid in form, the Ganges dries up the ocean of material suffering; though white in color, she is famous for refreshing blackish Kåñëa with her waters; though flowing on the earth, she is called by a heavenly name; and though she removes the confusion of the living entities, she is filled with whirlpools and eddies. Having attained the taste of the Lord's lotus feet, her waves and currents become agitated. Taking up her residence in Navadvépa she adds glory to that tract of land.
In Navadvépa live exalted brähmaëas, who follow strict rules of conduct and are personified forms of the çruti and småti injunctions. In Navadvépa live doctors with elevated character as well as vaiçyas fixed in their occupational duties and adorned with the fame attained by their noble behavior.
In the Caitanya-candrodaya-näöaka it is said: "All glories to Gauça-bhumi, the crest jewel of all holy places, within which is situated the town known as Navadvépa. The golden-complexioned Gauräìga descended there, and every house vibrates with the presence of Bhaktidevé."
In the Gaura-gaëoddeça-dépikä it is stated: "All glories to the most wonderful abode of Navadvépa, which those in full knowledge of rasa call Våndävana, which people of knowledge call Goloka, which others call Svetadvépa, and still others call Paravyoma, the spiritual sky."
In the Caitanyadeva Stava it is said: "May that form of Lord Caitanya be merciful on us. He is the only goal of the Vaiñëavas. He revealed the glories of Navadvépa, ornamented the brähmaëa families by His birth, and purified the order of sannyäsa by accepting its vows."
Now listen to the words of Prabodhänanda Sarasvaté concerning Navadvépa. "I praise the Supreme Lord in the form of Lord Caitanya, who, crossing the limits of Godhead, appeared in the form of a devotee to generously help the living entity relish Kåñëa. He  appeared in the supreme abode Navadvépa-dhäma for bestowing on the living entities the sweet nectarean stream of His own pure prema."
Çréla Våndävana däsa Öhäkura says: "With the eternal devotees and eternal Bhaktidevé, in the eternal dhäma, I eternally worship the one Absolute Truth, brahma sütram, the essence of Godhead, eternally appearing in the form of Nityänanda Prabhu, Advaita Prabhu, and Caitanya Mahäprabhu."

Meditation on Navadvépa-dhäma:

On the banks of the Ganges are the most excellent flowering trees and creepers, and in her waters are rows of waves. Gentle refreshing breezes blow over her surface, and bees gather amongst clusters of the pink and yellow lotuses. The stairs leading to her waters are inlaid with rare jewels. She is overcome with ecstasy, having been touched by the dust pollen from the Lord's lotus feet. On a beautiful stretch of golden land on the banks of the Ganges, is situated the all-auspicious Navadvépa-dhäma, flooded with the Lord's bliss.
This place is most enchanting being always served by great devotees and filled with various flowers, fruits, creepers, and trees. Throughout Navadvépa, colorful birds enchant the mind and ear with their songs.
Within Navadvépa are the pleasant courtyards of the brähmaëas, large groves, and beautiful stages and parks. The great devotees, motivated by pure love, perform great festivals of worship, and effulgent forms of Çré Kåñëa reside in every house.
In Navadvépa is situated Gaurasundara's blissful house. The golden gates and walls shine more brilliant than the sun. Within is the Lord's room; in front of that is a kértana area; and in their respective places are the kitchen, dining area, bedrooms, upper rooms, and room of the Lord's consort.
In this house is a spotless canopy and a temple wonderfully adorned with moonstones. The temple has four doorways with eight doors effulgent with inlaid jewels. There are nine domes topped by jeweled kalasas, or pinnacles, on the golden roof. The temple is decorated throughout with diamonds, moonstones, strings of pearls, and various other jewels which are produced from pure devotion and shine with a golden effulgence.
Within the temple are six corners with the syllables of the mantra engraved in gold and jewels. In the central of this yantra is the turtle-shaped Yogapéöha standing like the stamen in the center of a lotus flower. On top of this, beneath an umbrella, shines a lotuslike siëhäsana with petals as pure white as ether, sunshine, and camphor.
The sides and bottom of the siëhäsana are made of rubies, the legs are sapphire, and the back, which glitters with huge pearls and exquisite gems, is made of vaidurya gems. It is furnished with soft pillows covered with the finest cloth and a cloth-covered cushion filled with soft cotton. The siëhäsana is on a golden platform decorated with eight corners on which the eight syllables of the gaura-mantra are inscribed for meditation on the Supreme Lord.
Navadvépa Stuti, by Çréla Rüpa Gosvämé:
I meditate on Navadvépa-dhäma, which is filled with eternal bliss and situated on the pleasing bank of the auspicious Ganges in Gauça-deça. I mediate on Navdvépa-dhäma, which some people call the spiritual sky, others call Goloka, and others, Våndävana.
I meditate on Navadvépa-dhäma, which is decorated every-where with various shade-giving trees that quiver in the breeze, where Gauracandra gives charity during the midday, where the banks of the Ganges, studded with golden steps, becomes filled with playful waves. I meditate on Navadvépa-dhäma, which is filled with innumerable golden houses within each of which Lakñmé resides.
I meditate on Navadvépa-dhäma, which is praised by sages, devatäs and realized persons and which is filled with people endowed with knowledge, mercy, forgiveness, sacrifice, and the six good qualities.
I meditate on Navadvépa-dhäma, wherein is situated Jagannätha Miçra's house, which is filled with Gaurasundara's pastimes beginning from birth and which is meant for the Lord's pleasure alone.
I meditate on Navadvépa, where Gauräìga would wander along with His devotees. Filled with prema generated from their kértana, they would drown everyone in the ocean of love of Kåñëa.
Whoever reads with devotion these eight verses filled with thoughts of Navadvépa-dhäma will obtain precious prema at the lotus feet of Çré Gaurahari, the son of Çacé.
Thus ends the Navadvépäñöaka of Çréla Rüpa Gosvämé
Many other learned persons have also glorified Navadvépa-dhäma again and again in different moods in the Bengali language<$FSee below.>. May the devotees read all these works and develop attachment to hearing about Navadvépa-dhäma.

Thus ends the Fifth Chapter of the Navadvépa-dhäma-mähätmya, Pramäëa-khaëòa.

End of the Pramäëa-khaëòa.

Våndävana däsa Öhäkura says in Caitanya-bhägavata: "Even now Gauräìga is performing His pastimes, and the fortunate person can see them. The dhäma is the Lord's eternal associate. One who thinks otherwise is a rascal."
Çréla Narottama däsa Öhäkura says: "Whoever understands that Gauräìga's abode is purely spiritual is qualified to live in Våndävana."
Çré Kåñëadäsa Kaviräja has written: "The Lord said, `I am known as Viçvambara. That name will have meaning if I fill the universe with prema.' Thinking in this way, the Lord accepted the role of gardener, began to grow an orchard in Navadvépa."
Çréman Narahari Däsa has said, "Navadvépa and Våndävana are one. In Navadvépa the Lord is golden, and in Våndävana He is black."

Çré Navadvépa Bhäva-taraìga

Ecstatic Waves of Navadvépa

Navadvépa, which extends sixteen kroças, is the crest jewel of all spiritual abodes and sporting ground of the Lord's sandhiné potency. It is the home of the Lord's cit and änanda potencies and the resting place of all åñis, térthas, demigods, and Vedas. May that Çré Navadvépa-dhäma become visible to my eyes.
May my eyes see the sixteen kroças of Våndävana within Mathurä-maëòala as identical with Navadvépa within Gauça-maëòala. These two dhämas manifest from one principle which appears as two infinite and purely spiritual abodes to accommodate the Lord's diverse pastimes.
By His inconceivable, infinite spiritual potency (acintya-çakti), the Lord has brought these two dhämas into the material world to liberate the living entities dwelling here. By the mercy of Çré Kåñëa, may living entities bound by ignorance see Våndävana and Navadvépa-dhäma.
By attaining proper qualification, the senses of the living entities can taste the spiritual nectar of these dhämas. Those with unqualified material senses cannot taste that sweet nectar and repeatedly deride these places as insignificant matter.
The mercy of Kåñëa and His devotees is the agent for qualifying the senses. Out of compassion, the sadhus give this mercy to the devotees by their association. Proper qualification cannot be attained by following the paths of jñäna, karma, or yoga. Only by the strength of devotional faith and association with devotees is material illusion conquered.
The moment the senses are released from the network of material illusion, the eyes will see the splendor of the spiritual dhäma. Oh, when will I attain that state? When will I see Çré Navadvépa-dhäma beyond the illusion of this material world?
Resembling an eight-petaled lotus, this pure abode is more cooling than ten million moons and more effulgent than ten million suns. When will that dhäma appear before my eyes?
The supreme island named Antardvépa is surrounded by eight islands, resembling lotus petals. In the center of that most beautiful Antardvépa rests Mäyäpur, the Lord's appearance place. Upon seeing that place, I will achieve overwhelming bliss.
The Vedas sing of a transcendental place called Brahmapura, which is revealed to one whose eyes are free from illusion as Çré Mäyäpur. This topmost abode, where the son of Çacé performs His eternal pastimes, is the same as Gokula Mahävana of Vraja.
Çré Gokula, the abode of gopés and gopas in Vraja, appears in Navadvépa-dhäma as the abode of brähmaëa families. In the center of Mäyäpur exists the supremely pure, eternal residence of the brähmaëa, Jagannätha Miçra.
Though eyes affected by material illusion will see only a small house, some earth, water, and a few articles, if Mäyä becomes merciful and lifts her covering, one will see a vast spiritual dwelling.
Çré Gauräìga is served here by His eternal mother, father, and countless servants, all incessantly mad with love. Lakñmépriyä and Viñëupriyä eternally serve the Lord's lotus feet. The Supreme Lord is seen here in His wonderful form as the Païca-tattva.
Çré Nityänanda, Çré Advaita, Gadädhara, Çréväsa, and innumerable devotees all have their places in Mäyäpur. Everywhere are the houses of the Vaiñëavas. O Mäyäpur, please by merciful to me!
To the southwest, the Ganges and Yamunä, considering their own good fortune, twist like a serpent as they flow. They come to serve Gaura, the jewel of the twice-born. Upon the Ganges's banks are many ghäöas, gardens, and temples of deities such as Prauòhä Mäyä and Våddha Çiva.
Throughout Mäyäpur are scattered countless forests, temples, courtyards, wide roadways, and houses of brähmaëas. In the southeast, Éçodyäna, the garden of the Lord, rests on the bank of the incessantly flowing Sarasvaté River.
Why should the rascals of Kali-yuga, who are bound tight by material illusion, have the privilege to see these spiritual treasures? Mäyä hides the dhäma with the erosion caused by the Ganges, Yamunä, and Sarasvaté and thus material eyes can see only a shadow of the real Mäyäpur.
By the mercy of Çré Nityänanda, the holder of all spiritual powers, may that Mäyäpur be revealed to my eyes and beheld with proper reverence. O Nityänanda, please bless this worthless fool with a vision of the household pastimes Gauräìga performed here.
Mäyäpur rests in the center of Antardvépa like the whorl of an eight-petaled lotus. May this supremely pure abode with a golden yellow effulgence always shimmer before my eyes.
Here and there are groves, the lake of Påthu, and many pastures for the cows. How beautiful they are to see! There are many water canals, grain fields, and wide roads lined with kadamba, bakula, and many other types of trees.
To the west, on the bank of the Ganges, stands the famous village Gaìgänagara where the Lord and His brähmaëa friends studied in Gaìgädäsa's house.
There also one can see Bharadväja-öilä, where the great Bharadväja Muni attained prema by worshiping Gauräìga. After attaining gaura-prema, he wrote sütras that instilled devotional service in many materialistic people.
North of Påthu-kuëòa is Mathurä, the Chand Kazi's village, as well as Ñañöhi-tértha, and the exquisite Madhuvana, an extensive area scattered with many residences. O eyes, please become purified by seeing this scene.
Further north is attractive Çaraçäìgä, where the sabara race, out of fear of the demon Raktabähu, secretly reside with Lord Jagannätha. May I always keep sight of this place.
Northwest of Mathurä, I will see the splendor of Sémanta-dvépa, situated on the bank of the Ganges. This is where anxious Pärvaté placed the dust of the lotus feet of Gauräìga on her sémanta (the part of her hair).
In the distance I will see Bilvapakña forest, where the four Kumäras reside, meditating on Gauräìga. Further in the distance I will see the place where Nityänanda Prabhu enjoyed pastimes, which learned persons realize as Saìkarñaëa-kñetra.
In the southern portion of Mäyäpur, on the bank of the Ganges near its junction with the Sarasvaté, is the grove called Éçodyäna. May that forest be the place of my eternal devotions.
My Lord, Çré Çacénandana, enjoys midday pastimes with His associates here. Seeing the beauty of this grove, I will remember Rädhä-kuëòa. May all this be eternally visible to my eyes.
Amid the huge trees and dense vines, various types of birds are singing the glories of Gauräìga. There is a large lake and a golden temple covered with diamonds as well as blue and yellow sapphires.
The materialists whose eyes are sunk in illusion cannot see these groves. They see only a small piece of land covered with thorns, periodically thrown topsy turvy by the flooding of the Ganges.
In the middle of Madhuvana is Viçräma-sthäna, the place of Çrédhara's cottage and a clean pond. After rectifying the Kazi, Gauräìga came here with His associates and took rest.
When will I shout "Gauräìga!" and roll on the ground crying at a secluded place here at Viçräma-sthäna? Then, overwhelmed in love, I will see Çré Gaurasundara drinking water from Çrédhara's old iron pot.
And when will I be fortune enough to see the young son of Çacé, along with Nityänanda, Advaita, Gadädhara, and Çréväsa, begging for love of God while chanting and dancing in the house of Çrédhara?
To the east, I will see Suvarëavihära, the place of King Suvarna Sena's incomparable fort. As Gauracandra dances here with His associates, His attractive golden form is most enchanting.
As I wander alone or with the devotees throughout Suvarëavihära, when will my voice waver as I weep in love? I will beg there at the lotus feet of Gauräìga for a speck of service to Their Lordships Çré Çré Rädhä and Kåñëa. And then I will offer my very life to the shelter of Çrématé Rädhäräëé's lotus feet.
Southeast of there is Nåsiàha Puré, also known as Devapallé. When will I see the beauty of this place? At this abode of Nåsiàha I will roll about on the ground in ecstatic love, begging for unalloyed love of Kåñëa.
In my heart reside duplicity, insincerity, the desire for fame, and the six enemies beginning with lust.The six enemies are: kama, krodha, mada, moha, matsarya and bhaya-that is, lust, anger, intoxication, illusion, envy, and fear. Therefore I will pray at the feet of Lord Nåsiàha to purify my heart and give me the desire to serve Kåñëa.
Weeping, I will beg at the lotus feet of Nåsiàha that I may worship Rädhä and Kåñëa in Navadvépa, free from all obstacles. When will that Lord Hari, who strikes fear in fear personified, be pleased and bestow His mercy on me?
Although this form of the Lord is terrible for the evil, He is exceedingly auspicious for the devotees headed by Prahläda. When will He become pleased to mercifully speak to me, a worthless fool, and remove my fears?
"Dear child, stay here happily in Gaura-dhäma. Worship Rädhä and Kåñëa, and develop attraction for the holy name. By the mercy of My devotees, all obstacles are transcended. With a purified heart just worship Rädhä and Kåñëa, the abodes of sweet nectar."
After speaking in this way, when will that Lord joyfully place His feet upon my head? At that moment, by Lord Nåsiàha's mercy, I will exhibit symptoms of ecstatic love for Rädhä and Kåñëa, and I will roll on the ground by the door of Lord Nåsiàha's temple.
Going to the west of Devapallé, I will pass the Gaëòaké River, the Alakanandä River, and Käçé-kñetra. Then I will see the very pure Godruma, where Indra's surabhi cow worshiped the Lord.
In the three worlds there is no place comparable to Godruma, where Märkaëòeya received the Lord's mercy. Just as Éçodyäna, nondifferent to Rädhä-kuëòa, lies close to the bank of the Ganges, so Godruma lies close to the bank of the Sarasvaté.
O mind, just worship the groves of Godruma! Then very soon you will see the full wealth of Gauräìga's pastimes. Seeing these pastimes, you will easily attain the pastimes of Rädhä and Kåñëa, thereby fulfilling all your desires.
Godruma is nondifferent from Nandéçvara, home of Nanda Mahäräja and the cowherd men. Gauräìga performs various pastimes here. Having taken some milk products at a cowherd's house, Nimäi would go and herd the cows with His gopa friends.
The cowherd boys tell Nimäi, "O brother, You are a gopäla. Your form as a brähmaëa boy does not suit You. Come, I will carry You on my shoulders, and we will go herd the cows. We will head towards Your mother's place in Mäyäpur."
One gopa affectionately gives curds mixed with condensed milk, and another gopa becomes unsteady just by seeing the wonderful form of the Lord. Another gopa gives fruits and flowers, saying, "Come to my house every day."
"You are worshiped by the brähmaëas, but You are also the Lord of us gopas. We cannot give You up. You are the object of our knowledge and meditation. Look, even the cows give up their calves and grass and begin mooing on seeing You.
"Since it is late now, go home to Your father's house, and tomorrow we will meet here again. I will keep yogurt, curds, and condensed milk for You, but if You are late, I will become upset."
In this way Gaura and Nitäi would daily play with the cowherd boys in the Godruma forest. Then, if not too late, Gauräìga would bathe in the Ganges before proceeding home.
When will I see these pure love-filled pastimes of Gauräìga in Godruma? Will such a day ever be mine? Aspiring to serve the Lord in the company of the gopas with their sentiments, I will reside in a cottage in Godruma with a fixed mind.
South of Godruma lies attractive Madhyadvépa, filled with a string of beautiful forests. Gauräìga and the devotees come there at midday to give the seven åñis their darçana.
There also, on the bank of the Gomaté in Naimiñäraëya, the åñis are listening to the Gaura Bhägavat. To hear this narration about Gauräìga, Lord Çiva mounted Çré Haësa-vähana, Brahmä's swan, to come here quickly.
When will I wander through this forest and see that assembly listening to the Gaura Puräëa? On the bank of the Gomaté during Ekädaçé in the holy month of Kärtika, I will hear stories about Çré Caitanya.
When will the audience of Çaunaka and the åñis give me mercy and put the dust of their feet on my head? I will raise my two hands and say, "O residents of Navadvépa, attentively drink the nectar of gauräìga-lélä in this forest!"
South of Naimiñäraëya lies Brähmaëa Puñkara, nondifferent from Puñkara. The brähmaëa Divadäsa worshiped Gauräìga here and was consoled by seeing the Lord's golden form.
Further south is Uccahaööa, nondifferent from Kurukñetra of Brahmävarta. All the demigods reside here, performing gaura-kértana. Sometimes the residents can hear that kértana.
Gauräìga and His associates stroll in these forests at midday, overcome with transcendental love. When the devotees give just a hint of Kåñëa's pastimes, Gauräìga begins to sing and dance as He tastes the emotions of Rädhä.
When will I, alone or with the devotees, drown in the waves of the ocean of love for Lord Caitanya? Feeling destitute, I will wander in the forest of Madhyadvépa at midday, meditating on the emotional states of the Lord.
Then the residents of Madhyadvépa will be merciful and show me: "See, here is our Lord Gauräìga, dancing with His associates in a grand kértana in Brahmanagara on the bank of Brahmä-kuëòa."
When will I see that astounding long-armed golden form of Gaura, wearing a garland of forest flowers and loudly calling out, "O brothers, everyone together, chant the holy name!"
Just then, Çréväsa and the devotees will begin saìkértana, chanting, "Hari! Hari!" Some others may chant, "O brother, chant Gaurahari's name! Without Gauräìga one cannot attain the service of Rädhä and Kåñëa."
Near Uccahaööa is Païcaveëé, the holy place where the demigods come to rest. At this place the three streams of the Ganges (Bhägérathé, Mandäkiné, and Alakänanda), as well as the Yamunä and the Sarasvaté all join together with a desire to serve Gauräìga.
Gauräìga and His associates purified this tértha of the sins of Kali-yuga by taking bath here. Vyäsadeva and the åñis have not seen any place in the fourteen worlds that compares with Païcavené.
When will I remember the lotus feet of Çré Gauräìga after bathing in the waters of the Païcaveëé? After filling my hands and drinking the water that washed the lotus feet of Gaura, I will be blessed and intoxicated remembering topics of Gauräìga.
Across the Ganges from Païcaveëé is enchanting Koladvépa, where the Lord appeared before His devotee in the form of a boar. In the scriptures this place is called Varäha-kñetra. It is a spiritual realm rarely attained by the demigods. Also known as Kuliäpähäça, this is considered the topmost place of gaura-lélä. After taking sannyäsa, Çré Caitanya attempted a journey to Våndävana but was tricked and came to this town instead.
Here is the school of Viçärada's son, Vidyäväcaspati. Who did not know him? He is an unalloyed servant of the Lord, and by the power of his pure devotion he attracted the Lord by taking bath in the Ganges.
When will I stand on the bank of the Ganges at Vidyäväcaspati's doorway and view the opulences of this place? Then after a few moments, the Lord, king of the sannyäsés, will mercifully appear before my eyes on that large residential rooftop.
Seeing the golden effulgence of that sannyäsé, I will fall to the earth in great eagerness, just as when the gopés saw Kåñëa dressed as the King of Dvärakä, they cried while remembering His pastimes on the bank of the Yamunä.
I long to take the Lord back to Mäyäpur where, shining in the dress of a young boy with long curly hair and dhoti folded thrice, He performs pastimes with His young friends in Éçodyäna.
Of course this sannyäsé is also my Lord, and I am His servant. These different appearances that the Lord assumes are just part of His unlimited pastimes. But still my heart desires to take the Lord back to Çréväsa Paëòita's temple on the bank of Påthu-kuëòa!
Further on from here lies Samudragaòa, purifier of the whole universe. King Samudra Sena formerly fought here with Bhéma and received darçana of the Lord, who acknowledges His pure devotees.
Taking shelter of the Ganges, the ocean comes here and is overcome with love on seeing the Lord's Navadvépa pastimes. The demigods and demons see Gaìgä-sägara eternally shining here in Navadvépa.
The fortunate living entities see Koladvépa as nondifferent to the supemely blissful Bahulavana of Vraja. Çré Gauräìga and His associates, absorbed in kértana, often come and dance here.
O Koladvépa, be merciful to this worthless person. Allow me to reside in Navadvépa amongst the devotees, and give me the right to the wealth of the pastimes of Gauräìga, who is my Lord in life and death.
In the northern part of Koladvépa is the village Campahaööa, which always adorns the land of Navadvépa. This enchanting holy abode is where the poet Jayadeva worshiped Gauräìga.
Here in the home of Väëénätha, the Lord and His associates performed a great festival of näma-saìkértana. Gauräìga showed the glories of His prema in that house.
Also in Campahaööa village is a campaka forest from which the gopé Campakalatä gathers flowers to make garlands for Rädhä and Kåñëa. This place is nondifferent from Khadiravana of Vraja, where Kåñëa and Balaräma take rest.
Enchanting Åtudvépa is filled with attractive forests. The seasons headed by spring perform eternal service to the Lord here. This Åtudvépa is the abode of transcendental bliss, for it is part of the area of Rädhä-kuëòa in Vraja.
While singing the glories of Kåñëa and remembering Kåñëa's pastimes as a cowherd, sometimes Gauräìga would loudly call again and again the names of the cows, "Çyämali! Dhubali!" He would then cry as He called out for Subala and Çrédäma.
When will I wander in Åtudvépa, seeing the beauty of the forest and remembering the Lord's pastimes? Then I will become stunned as the pastimes at Rädhä-kuëòa manifest before my eyes.
Here, on the bank of Mänasa-gaìgä, Kåñëa and Balaräma with Däma, Bala, and Mahäbala, go to solitary forests with countless cows and calves. While playing various games, all the boys sing the glories of Kåñëa.
As the cowherd boys engage in various discussions, the calves go off grazing in distant forests. Losing sight of the calves, all the boys become anxious, but the calves immediately come running at the sound of Kåñëa's flute.
As I see this pastime, it suddenly vanishes, and I will fall to the ground unconscious. Then, regaining my senses, I will rise up and wander slowly through the forests.
"O Gauräìga! O Kåñëacandra, ocean of mercy! You are the wealth of the wretched and poor, and I am the lowest rascal!" Saying this and weeping continuously, I will move onwards till suddenly I come to Vidyänagara.
This Vidyänagara is the abode of the four Vedas and the sixty-four arts and sciences. Sarasvaté, the goddess of learning, resides here without a doubt. At this place, Brahmä, Çiva, and the åñis revealed all types of knowledge to the material world.
Knowing that the Lord would perform His educational pastimes here, Båhaspati left his residence in svarga, and, as Väsudeva Särvabhauma, he taught all types of knowledge according to various processes at Vidyänagara.
Whoever lives at Vidyänagara and sings the glories of Gauräìga becomes a fortunate teacher and will never know grief. Whoever takes to the worship of Gauräìga and receives the vision of His transcendental form will be freed from all ignorance.
Will I ever see Gaurasundara, as He goes to Vidyänagara being attracted to acquire knowledge? The Lord took the side of His devotee here and chastised Devänanda Paëòita with strong words for committing an offense to Çréväsa Paëòita.
Even Ananta Çeña does not fully understand the pastimes of my Lord. When He becomes absorbed in these activities, what is His real intention? Why does He give up chanting to punish the students who criticized Him? What type of happiness does He gain by defeating His teachers?
But whatever the Lord does is a cause of bliss. The Lord is independent, and I am simply His servant. My very limited intelligence has no power to judge Him.
All the inhabitants of Navadvépa who act as the Lord's teachers are nourishers of His eternal pastimes and are worthy of my respect. All of you please be merciful to this miserable pauper; give me the qualification for näma-saìkértana.
I make this petition to the tértha of Vidyänagara: May the ignorance which hides Gauräìga's identity never cover my mind. May my mind transcend this mäyä.
North of Vidyänagara shines Jahnudvépa, where the hermitage of Jahnu Muni is visible to all. Here Jahnu Muni drank the Ganges, who then appeared as his daughter, Jähnavé.
Kåñëa's devotee Bhéñma learned bhägavata-dharma here in the Muni's äçrama. By worshiping the Lord without duplicity, Jahnu Muni easily attained the lotus feet of Çré Caitanya.
This Jahnudvépa is nondifferent from Bhadravana of Vraja. When will that forest be visible to my eyes? In that forest on top of the supremely pure Bhéñma-öilä, I will perform my worship.
In the evening, Bhéñma will appear before me in his spiritual body, blackish like Kåñëa, holding tulasé beads, marked with twelve tilaka marks, and constantly chanting the holy name in bliss.
"Listen, newcomer to Navadvépa, now I am singing the glories of Gauräìga. Previously, while dying on the battlefield of Kurukñetra, I was able to see Lord Kåñëa with full concentration. At that time the Lord told me, `Previously, you had darçana of Navadvépa, and for that pious activity, you have gained Gauräìga's mercy. Now you have become an eternal resident of Navadvépa.'
"Therefore, give up all other desires and aspirations, live in Navadvépa and worship Gaurahari. You need no longer fear the bondage of material objects, for it is certain that you will attain the service of Gauräìga's lotus feet.
"By the Lord's mercy, liberated souls can always see the pastimes of Kåñëa and Gaura in this dhäma. Lamentation, fear, death, all causes of disturbance, all material desires, and all afflictions of the conditioned soul cannot exist here.
"The pure devotees have all sunk in an ocean of happiness by drinking the intoxicating beverage of service to Kåñëa. They do not know the pains of this world, they do not experience the difficulty of any wants, because they are situated in their pure bodies with pure desires.
"The Supreme Lord, who has unlimited devotee followers-eternally liberated devotees and liberated devotees coming from the material world-performs His pastimes in these forests with each devotee according to his respective emotional mood.
"This place is unlimited and has no aspect of dull matter, for here the spiritual energy is the predominating goddess. Here, place, the senses, the body, all exist beyond the illusory energy in a state of pure goodness.
"By the Lord's desire, as long as you do not give up the body in material existence and your intelligence sticks to material designations, the actual dhäma will not be visible in its complete form.
"By the Lord's mercy, you will receive a spiritual body, and your progress here will be unobstructed. The illusion of material energy will retreat, and you will receive unlimited bliss in this eternal spiritual realm.
"But as long as you have this material body, carefully remain fixed in the principles of bhakti. Always serve the devotees, chant the name of Kåñëa, worship Rädhä and Kåñëa, and remain indifferent to sense gratification.
"With the mercy of the devotees, the name, and the dhäma, keep undesirable association far away. Soon you will attain residence in the eternal dhäma where pure service to Rädhä and Kåñëa manifests."
Hearing the instructions of Bhéñmadeva, I will offer my full obeisances at his feet. After blessing me he will disappear, and, weeping, I will proceed to Modadruma forest.
This forest is nondifferent from Çré Bhäëòéravana of Vraja, where the birds and beasts are all spiritual entities. In the branches of the trees live cuckoos who continuously sing the glories of Gauräìga and Sétä-Räma.
The countless banyan trees spread their branches out to block the sun. When will this place, where Kåñëa and Balaräma displayed Their pastimes, be visible to my eyes?
When will I wander about observing the splendor of the forest and suddenly see the cottage of Lord Rämacandra. Then I will see Räma Himself, whose body is the color of durvä grass and who is dressed like a brahmacäré, sitting with Lakñmaëa and Sétä.
Seeing Rämacandra's enchanting form, I will fall unconscious in the forest. I will be overwhelmed with love and unable to speak as I drink the beauty of His form with my two eyes.
Lakñmaëa will mercifully come slowly forward to give me some fruit and place His feet upon my head. "My dear son, please eat this fruit. Living in the forest, this is all we have to offer our guests."
As He says this, the vision will disappear, and I will weep as I begin to eat the fruit. In my heart I am thinking of that inconceivable form, "Will I ever see that greenish form of Räma again?"
O Bhäëòéravana, land of transcendental gems, my heart weeps without end to leave you! At that place, on the pretext of herding cows, Balaräma and Kåñëa performed many pastimes. In the same way, Gauräìga performed pastimes here in Modadruma, becoming drunk with the sound of kértana in the company of His friends.
Then slowly I will go to Vaikuëöhapura, to the forest called Niéçreyasa, abundant with all grandeur. The Lord of Vaikuëöha, who is worshiped by all the demigods, resides there along with His three energies, Lélä, Bhü, and Çré.
As much as my Kåñëa is endowed with utmost sweetness, so the Lord of Vaikuëöha is endowed with all opulences and grandeur. Although Vrajendra-nandana Kåñëa never gives up these opulences, they are not seen by His devotees.
The Lord of Vaikuëöha was merciful to Närada. Hiding His opulences, He satisfied Närada by transforming Himself into Gauräìga. Seeing that form of Gauräìga, I will dance, while floundering in the ocean of bliss and crying in a loud voice.
Crossing over the Virajä River and leaving Brahmäëénagara, I will climb on top of Arka-öilä. As I sit there and worship Gaurahari, I will become intoxicated with nectar while singing the holy name.
The sun-god, Arkadeva, will mercifully appear before me with a red-hued complexion, long-arms, wearing pinkish cloth and tulasé-mälä, sandalwood smeared on his body, the name of Gaurahari on his lips, and tears in his eyes.
He will say to me, "My son, I have appeared before you because you are a devotee of Gauräìga. We demigods, directors of material affairs, are also servants of Gauräìga's lotus feet. I simply aspire to be the servant of the servants of Gauräìga's lotus feet. By my blessings, you will get kåñëa-bhakti, and you will have the strength to live in the dhäma and chant the holy name. But please come here regularly and sing Kåñëa's nectar-filled name for my pleasure."
Paying obeisances at Suryadeva's feet, I will proceed to Mahatpura. This Mahatpura is nondifferent from Kamyavana, Kåñëa's pastime place in Vraja. The associates of Gauräìga raise a tumultuous sound here while chanting the name of Kåñëa.
While in exile, the five Paëòavas, headed by Yudhiñöhira, resided with Draupadé for some time in this forest. They brought Vyäsadeva here and heard him speak the Gaura Puräëa. And they performed intensive worship of Gauräìga here.
Even now the devotees can see the assembly of Yudhiñöhira and the åñis-Bhauma, Çuka, Devala, Cyavana, Gargamuni-sitting at the base of a tree and weeping as they hear the glories of Gauräìga.
When will I come to that assembly and pay my daëòavats from far off? When I hear from the mouth of Vyäsadeva the story of Gauräìga delivering the atheists, I will sigh deeply in ecstasy.
After some time, being unable to see that assembly, I will shout the name of Gauräìga, fall flat on the earth, and cry. Feeling hunger as midday approaches, I will pick fruits from that forest.
Just then the Päëòava's wife, Draupadé, will approach, carrying rice and spinach. "Here, child, take this offering of mine-a few handfuls of rice that have been offered to Gauräìga."
Feeling most unworthy, I will offer my full obeisances to Draupadé and extend my hand to accept the rice and spinach. When I honor that wonderful gauräìga-prasäda, my tongue will be blessed.
Whoever gets the mercy of the Lord's mahä-prasäda will certainly attain pure devotional service. May that mercy be eternally mine, so that I will be able to easily give up this material world.
After honoring that prasäda given by Draupadé, when will I come to Rudradvépa? Kailäsa, the abode of Çiva, is just the effulgence of this Rudradvépa, which shines within Navadvépa.
At this place, the eleven Rudras headed by Néla-lohita dance and become stunned with gaura-prema. Durväsä Muni set up his äçrama here and gave up his practice of yoga to worship Gauräìga's lotus feet.
Other yogis headed by Añöävakra and Dattätreya, as well as Païcamukha Çiva, gave up the monistic philosophy and engaged in meditating on the lotus feet of Gauräìga. No longer do they desire to merge in the effulgence of the Lord.
When will I wander in the forest and come to the place of the çiva-liìga? Sitting there, I will meditate on Gauräìga's lotus feet, and then I will see a beautiful goddess not far off. When she notices me, I will pay my respects and ask, "What is your name mother?"
With tears in her eyes, she will reply, "Listen son, my sorrow is impossible to tell. There are five types of liberation, and I have been given the name of Säyujya, or Nirväëa. My four sisters, Sälokya, Särüpya, Sämépya, and Särñöi, have gone to Vaikuëöhapura leaving me here embarassed.
"By the mercy of Çiva, Dattatreya and other sages gave me their earnest attention for some time, but finally they gave me up and people say they took up residence in Rudradvépa. Uselessly I am now looking for them. Where and when will I find them? Gauräìga has liberated everyone but is merciless to me. Therefore I will find a place to give up my life. That place will be called Nidaya [Merciless]."
Just hearing her name, Säyujya, my heart will tremble as if in fear of the witch Pütanä. In great fear I will close my eyes and drop to the ground. Then some great person will touch me, and I will rise and see before me the figure of Çiva, dancing and singing out, "O merciful son of Çacé, give mercy to all living entities. Drive away all fear!"
I will fall at Mahädeva's feet and pray for my own purification. Being merciful, he will place his feet on my head and give me the essence of all teaching.
"Listen, devotion to Çré Kåñëa is the essence; striving for jñäna, karma, yoga, and mukti is useless. By my mercy you will conquer mäyä and quickly attain the shade of Gaura's lotus feet. To the south, see Çré Pulina, so attractive. That is Våndävana within Navadvépa. Go there to witness Kåñëa's pastimes. Soon you will attain Rädhä's lotus feet."
After giving his instructions, Çiva will disappear. I will bow down and then continue on, crying all the while. Viewing Çré Pulina for some time, I will fall unconscious to the earth with my voice choked and throat gurgling.
While devoid of external consciousness in a dreamlike state of samädhi, a wondrous figure will appear performing her constitutional service. I will recognize that it is I, Kamala-maïjaré, the eternal assistant of Anaìga-maïjaré, the goddess of my heart.
Anaìga-maïjaré will introduce me to all her companions, and will give me the service of preparing camphor for Their Lordships. She will reveal to me the pastimes of the divine couple.
Near Çré Pulina is the Räsa-maëòala, where Gopendra-nandana Kåñëa, surrounded by a billion gopés, steals the hearts of all by His dancing with Çré Rädhä, the predominating goddess of the räsa dance.
Such graceful dancing does not exist within the material world! By great fortune, whoever sees this pastime at once drowns in that nectar. And whoever attains such a transcendental trance will be unable to give up the happiness of that astounding sight!
I will be unable to describe the sight I will behold. I will lock it in my heart, and gaze upon it eternally. In my own grove, while cultivating that sight in my heart, I will serve constantly under the direction of the sakhés.
Anaìga-maïjaré, the younger sister of Rädhäräëé, will bestow her mercy on me and personally show me the dhäma. We will go west of the Räsa-maëòala to Çré Dhéra-saméra, and then a little further to Vaàçé-vaöa and the bank of the Yamunä.
Rüpa-maïjaré will question my mistress, Anaìga-maïjaré, who will reply, "This new maidservant will be engaged under Lalitä-sakhé's direction. Her name is Kamala-maïjaré, and she is fixed in devotion to Çré Gauräìga. Be merciful and give her spontaneous devotion to our Lordships."
Hearing this, Rüpa-maïjaré will touch my body with her merciful hand, suddenly imparting to me sublime spiritual emotions and the intense desire to worship in her footsteps.
My complexion is like lightning, and my ornaments and dress sparkle like the midnight stars. I will appear with a camphor tray in my hand, and I will fall flat at her feet and beg for the unalloyed shelter of Çré Rädhä's lotus feet.
Rüpa-maïjaré and Anaìga-maïjaré will take me to the private grove of Lalitä, the charming mistress of Svänanda-sukhada-kuïja, who is dwelling inside meditating on the service of Rädhäräëé's lotus feet.
I will pay my full obeisances at her lotus feet, and Viçäkhä will explain to her my identity, "This is one inhabitant of Navadvépa, who wants to serve you and thereby serve the feet of Rädhä and Kåñëa."
Lalitä will be very pleased and will say to Anaìga-maïjaré, the consort of Çeña, "Give her a place beside yours, and carefully arrange her desired service. Take her along when you go to perform your service, and gradually she will receive the mercy of Çré Rädhä. Without Rädhä's mercy, how can the service of Rädhä and Kåñëa attained? 
Hearing Lalitä's words, Anaìga-maïjaré will take me to her grove and make me her own maidservant. She shows her affection by graciously allowing me to accompany her when she goes to serve the divine couple.
While performing my service, I will catch a glimpse of Rädhä and Kåñëa in the distance. Then perhaps Çré Rädhä will display Her mercy by giving me an order and the shade of Her lotus feet.
Remaining always engaged in that service, I will gradually become expert. Thus I will please Rädhä and Kåñëa, who will sometimes give me Their ornaments as a reward.
As my dream breaks, I will weep softly. And as I cross the Ganges, I will look back at Çré Pulina. Living near Éçodyäna in my private grove, I will worship Gauräìga, who is nondifferent from Rädhä and Kåñëa.
Remaining fixed in my vows, I will worship Rädhä and Govinda, and I will gaze upon Rädhä-kuëòa and Våndävana. Remembering the feet of Anaìga-maïjaré and the sakhés, I will drown in love of God and in the bliss attained by my personal service to Their Lordships.
This Bhaktivinoda, servant of the servant of Lord Caitanya, is begging for residence in Navadvépa-dhäma. I am eager for the feet of Rüpa and Raghunätha Gosvämés (Rüpa and Rati-maïjarés), and from them I anxiously beg to achieve my perfect spiritual body and service.
O residents of Navadvépa and Våndävana, quickly establish me in Éçodyäna, the abode of the Lord. That is certainly within your power, for it is your place. I am simply a servant, and by assisting in your service to Their Lordships, I may attain residence in the dhäma.
O Navadvépa-dhäma, give me your mercy, for without your mercy, how can anyone attain the Lord's dhämas? Please do not consider whether I am fit or not, particularly in the service I have just done. I have simply extracted the essence of the instructions of Jähnavä (Anaìga-maïjaré) and Nityänanda Prabhu, the holder of all energies.
Whoever reads this Bhäva-taraìga with devotional faith will experience the nectar of the pastimes of Gauräìga. Svarüpa Dämodara (Lalitä) will certainly give him mercy, the shade of his feet, and accept him as an associate in the spiritual dhäma.

End of the Navadvépa Bhäva-taraìga.