r r guru gaurgau jayata

r Navadvpa-dhma
Pocket Guide

A compilation of the teachings of

r rmad Bhaktivednta Nryaa Gosvm Mahrja
Excerpts

from r Navadvpa-dhma and Other

Prominent Holy Places of the Gauya Vaiavas
in Gaua-maala

The

Supremacy of r Navadvpa-dhma
(A lecture given in Murwillumbah, Australia)

Maps

karisma-section is a trademark of gaudiya vedanta publications.

2014 gaudiya vedanta publications. some rights reserved.
except where otherwise noted, only the text (not the design, photos, art,
etc .) in this book is licensed under the creative commons attribution-no
derivative works 3.0 unported license .

To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/3.0/

Permissions beyond the scope of this license may be available at
www.purebhakti.com/pluslicense or write to: gvp.contactus@gmail.com

Excerpts from r Navadvpa-dhma and Other Prominent Holy Places of the Gauya
Vaiavas in Gaua-maala by r rmad Bhaktivednta Nryaa Gosvm Mahrja
are marked with a star (*).
Picture of r rmad Bhaktivednta Svm Mahrja BBT International. Used with
permission.

Lecture The Supremacy of r Navadvpa-dhma compliments of the Hari-kath team

Editor: ymar ds Sound file check: Ka-kmin ds Layout: Mahevara dsa,
Vasanta dsa Maps: Mahevara dsa Cover design: Kuja-kalik ds Proofreading:
Santana dsa, Sulat ds Compilation and production coordination: B. V. Tridai Svm
www.mygvp.com
The endowment fund for r Navadvpa-dhma ~ Pocket Guide was established by
Dhanajaya dsa and Madana-mohin ds in celebration of the birth of their son,
Abhiram Nitai Leonforte.

r Navadvpa-dhma ~ Pocket Guide

1st printing September 2014 (2000 copies)
Printed at Spectrum Printing Press Pvt. Ltd. (New Delhi, India)
ISBN 978-1-935428-87-9

Cataloging in Publication Data--DK

Courtesy: D.K. Agencies (P) Ltd. <docinfo@dkagencies.com>

Bhaktivedanta Narayana, 1921-2010, author.

Sri Navadvipa-dhama : pocket guide / a compilation of the teachings of r
rmad Bhaktivednta Nryaa Gosvm Mahrja.
pages cm
ISBN 9781935428879

1. Vaishnava templesIndiaNavadwipGuidebooks. 2. Navadwip (India)

Guidebooks. I. Title.

DDC 294.535095414

23

Contents
Preface......................................................................................................................1
r Navadvpa-dhma Parikram Overview............................... 3

1 r Antardvpa .......................................................................... 4
r Gopntha Gauya Maha...................................................... 4
r Ka Caitanya Maha............................................................... 4
r Caitanya-Bhgavat Maha....................................................... 4
r Caitanya Gauya Maha.......................................................... 4
r Gaura-Nitynanda Mandira
(r Nandana crya Bhavan) r odyna...................... 4
Caitanya-Candrodaya Mandira.................................................... 5
r Ka Caitanya Mission........................................................... 5
Yogapha-Mypura Birth Place of
r Caitanya Mahprabhu........................................................ 5
rvsa-agana The House of rvsa Paita.................. 7
House of Advaita crya................................................................. 8
r Gaddhara-agana The House of
r Gaddhara Paita............................................................... 9
r Caitanya Maha, r Candraekhara-bhavana................ 9

2 r Smantadvpa....................................................................11
Chand Kazis Samdhi.................................................................... 12
rdhara-agana............................................................................... 13

3 r Godrumadvpa..................................................................14
Surabh-kuja..................................................................................... 14
Svnanda-sukhada-kuja.............................................................16
Suvara-vihra...................................................................................17
Harihara-ketra..................................................................................19
Nsihapall (Devapall)............................................................... 21

4 r Madhyadvpa.....................................................................24
Saptari-bhajana-sthala................................................................ 24
Naimiraya...................................................................................... 24
Brhmaa-pukara (Pukara-trtha)..................................... 24
Uccahaa.............................................................................................. 25
Pacave............................................................................................26

5 r Koladvpa........................................................................... 27
Koladvpa.............................................................................................. 27
Apardha-bhajana-pa Kuliy.......................................... 27
Prauhmy...................................................................................... 27
r Jaganntha dsa Bbjs Samdhi
and Bhajana-kutra................................................................... 28
Samudragaha................................................................................... 28
Campaka-haa................................................................................... 29
r Devnanda Gauya Maha.................................................. 32
r r Keavaj Gauya Maha................................................. 33

6 r tudvpa............................................................................. 34
Vidynagara......................................................................................... 34
Rdh-kua....................................................................................... 35

7 r Jahnudvpa ........................................................................ 36
Jahnudvpa (Jnnagara)................................................................. 36

8 r Modadrumadvpa............................................................. 38
Modadrumadvpa (Mmagchi)................................................ 38
House of Vndvana dsa hkura and
r Modadruma Gauya Maha......................................... 40
r Sragadeva Murrs Residence...................................... 40

9 r Rudradvpa ...................................................................... 42
Rudradvpa........................................................................................... 42
Niday-gha....................................................................................... 42
The Supremacy of r Navadvpa-dhma................................ 44
Maps...................................................................................................................... 55

parama-bhgavat-pravara
rla jaganntha dsa bbj Mahrja

r rmad
bhakti prajna keava gosvm mahrja

The Bhaktivedanta Book Trust. Used with permission.

saccidnanda
rla bhaktivinoda thkura
.

r rmad
bhaktivednta svm mahrja

parama-bhgavat-pravara
rla gaura-kiora dsa bbj Mahrja

r rmad
bhaktivednta vmana gosvm mahrja

r rmad
bhaktisiddhnta Sarasvat thkura
.

r rmad
bhaktivednta nryan.a gosvm mahrja

r kr.s.n
. a caitanya prabhu nitynanda
r advaita gaddhara rivasdi gaura-bhakta-vr.nda

Preface
This pocket guide is, for the most part, a condensed version
of the section entitled The Nine Islands from r Navadvpadhama and Other Prominent Holy Places of the Gauya
Vaiavas in Gaua-maala by r rmad Bhaktivednta
Nryaa Gosvm Mahrja, our beloved rla Gurudeva. In
that book, his comprehensive and detailed description of r
Navadvpa-dhma and the entire r Gaua-maala contains
numerous unique photos and elaborate maps.
In this pocket guide, we have marked with an asterisk
any sections (islands) or paragraphs taken from the abovementioned book. Where the entire section is from r
Navadvpa-dhama and Other Prominent Holy Places of the
Gauya Vaiavas in Gaua-maala, we have put an asterisk
next to the section heading. For example: r Smantadvpa*.
Where an isolated paragraph is from this book, we have placed
an asterisk at the end of paragraph.
The black and white maps show the location of r r
Keavaj Gauya Maha in relation to other places in r
Navadvpa-dhma.
rla Gurudevas presentation of the superiority of r
Navadvpa-dhma is unique. It enhances our appreciation
of the exalted nature of this holiest of places and our good
fortune to touch the dust of this dhma. For this reason we
have included one of his lectures on this topic.
I pray to rla Gurudeva to bless this humble endeavour to
distribute his teachings on r Navadvpa-dhma. I humbly
beg the readers to overlook any fault we may have made in this
presentation.
Aspiring for the service of r Guru and Vaiavas
Svm B. V. Trida
1

Nine Islands of r Navadvpa-dhma

Eastern Bank
Antardvpa (tma-nivedanam)
Smantadvpa (ravaam)
Godrumadvpa (krtanam)
Madhyadvpa (smaraam)

Jla

Ga

Western bank

Koladvpa (pda-sevanam)
tudvpa (arcanam)
Jahnudvpa (vandanam)
Modadruma-dvpa (dsyam)
Rudradvpa (sakhyam)

r Yogapha-Mypura
r r Keavaj Gauya Maha

r Navadvpa-dhma Parikram
Overview

Just before Gaura Prim, devotees from many mahas perform

parikram of r Navadvpa-dhma. This requires some coordi
nation among mahas. It is not possible for every maha to
perform parikram in the sequence given in r Navadvpadhma-mahtmya. The sequence currently followed by r r
Keavaj Gauya Maha is as follows:

Day 1: r Antardvpa and r Smantadvpa

Day 2: r Godrumadvpa and r Madhyadvpa
Day 3: r Koladvpa and r Rudradvpa
Day 4: r Koladvpa (Samudragaha, Campaka-haa)
and r trudvpa

Day 5: r Jahnudvpa and r Modadrumadvpa

r Antardvpa (tma-nivedanam)
Equivalent to Gokula and Mahvana

Eight of the islands of Navadvpa are like the petals of a lotus,

and the ninth, r Antardvpa, is like the whorl of that lotus. r
Antardvpa represents tma-nivedanam, full surrender, and we
begin our parikram from this place. Lord Brahm came to this
island to beg forgiveness for his offence of stealing the cows and
cowherd boys. Mahprabhu revealed His internal sentiments at
that time, hence the word antara, meaning internal.
There are many Gauya Mahas and pastime places of r
acnandana Gaurahari on the road leading from Mypuraghaa.
(1) r Gopntha Gauya Maha
Founder crya: r rmad Bhakti Promoda Pur Mahrja
Present crya: r rmad Bodhyana Mahrja
(2) r Ka Caitanya Maha
Founder crya: r rmad Bhakti Kamala Madhusdana Mahrja
(3) r Caitanya-Bhgavat Maha
Founder crya: r rmad Bhakti Vicra Yyvara Mahrja
(4) r Caitanya Gauya Maha
Founder crya: r rmad Bhakti Dayita Mdhava Mahrja
Present crya: r rmad Bhakti Vallbha Tirtha Mahrja
(5) r Gaura-Nitynanda Mandira
(r Nandana crya Bhavan) r odyna
Founder crya: r rmad Bhakti Sraga Gosvm Mahrja

(6) Caitanya-Candrodaya Mandira

Founder crya: r rmad Bhaktivednta Svm Prabhupda,
ISKCON
(7) r Ka Caitanya Mission
Founder crya: r rmad Bhakti Vaibhva Pur Mahrja
(8) Yogapha-Mypura
Birth Place of r Caitanya Mahprabhu
Nim took birth under a large neem tree, from r ac-devs
womb. ac-devs father, r Nlmbara Cakravart, was a renowned
scholar of astrology and logic. ac-dev was highly chaste,
devout and the embodiment of mercy. Her eight daughters died
at birth, one after the other. She then gave birth to an extraor
dinary son named r Vivarpa. He was learned in the scrip
tures, peaceful in nature and benevolent. He was omniscient and
his intellect was unparalleled. Although he was incomparably
beautiful, he was completely detached from sense enjoyment.
Nim took birth after Vivarpa.*
Nim was none other than Vrajendra-nandana r Ka
Himself who had accepted the mood and lustre of r Rdh. He
chose to appear in this world for several reasons, among which
four are prominent.*
The 4 reasons for Mahprabhus Advent:

(1) to fulfil His three confidential desires. Ka, who is supremely

merciful and the enjoyer of all transcendental mellows, accepted
the mood and lustre of r Rdh and appeared as r Gaurga:
(a) to taste the greatness of rmat Rdhiks prema
(b) to taste His own wonderful qualities through Rdhs love
(c) to experience the happiness that She alone tastes through
receiving the sweetness of His love for Her.
5

(2) to distribute what had never been given before: unnatojjvalaprema, transcendental love in the elevated amorous mellow.
(3) to answer the call of r Advaita crya
(4) to establish the yuga-dharma, the chanting of the Lords
holy names.

r Gaurga Mahprabhu took birth on 23rd Phlguna in

the akbda Era 1407, that is [according to the Christian Era]
28th February, 1486. It was a full-moon day, and He appeared at
twilight. There was a lunar eclipse that evening, and everywhere
hundreds of thousands of people were singing the glories of
Hari. In such a glorious atmosphere, which was surcharged
with the chanting of the holy name, He appeared from the womb
of r ac-dev. Because He took birth under a neem tree, He
was named Nim, and because His complexion was golden in
lustre, He became known as Gaurga (golden-limbed). The
ladies exclaimed, Hari Bol, Hari Bol! and that abode resounded
continuously with the vibration of the holy names.*
Nims childhood nature was extremely restless, just like
r Kas. Once, in the house of Jaganntha Mira, He caught
a snake and proceeded to play with it. Another time He climbed
upon the shoulders of a thief and rode on them throughout the
town. On an Ekda day He begged for the food that was being
offered to the deity in the house of a devotee. He cried often, and
only stopped when someone chanted the holy names, at which
He broke out into loud peals of laughter. Sometimes, on His
way home from school, He would play games in the Gag with
the other children. When His elder brother Vivarpa accepted
the renounced order, however, Nims behaviour became more
subdued and He studied at r Gagdsas school, which He
attended with Gaddhara, Dmodara, Jagadnanda, Mukunda
6

and other boys. Later He established a Sanskrit school in His

own home where He taught grammar.*
(9) rvsa-agana The House of rvsa Paita*
This place is situated about two hundred yards north of the
Yogapha. Here in the extensive courtyard of rvsa Paitas
house, Mahprabhu used to perform harinma-sakrtana
together with His associates. All night long rvsa and his four
brothers would perform krtana with mdagas and karatlas.
The atheistic Hindus in the neighbourhood complained to
Navadvpas ruler, Mauln Sirjuddna Chand Kazi, who
decreed that no Hindu should loudly utter the holy name or
loudly perform krtana. Anyone who did so would be duly
punished and lose his caste. In spite of this decree, the krtanas
at rvsa-agana continued. Finally the Kazi himself came
here and smashed a mdaga. rvsa-agana is therefore
also known as Khola-bhgra-dg, the place where the
mdaga was broken. It is also rman Mahprabhus place of
sakrtana-rasa.
About rvsa Paita
The eminent rvsa Paita was the principal supporter of rman
Mahprabhus ghastha-ll, or pastimes performed as a householder.
The following significant pastimes took place at his house:
(1) When He returned from Gay, rman Mahprabhu sat upon
r Vius throne and in full splendour displayed His opulence
as the Supreme Lord.
(2)The devotees performed the abhieka, or sacred bathing, of
rman Mahprabhu.
(3)rman Mahprabhu bestowed love of God upon all His
devotees. Mother ac-dev also received prema after begging
r Advaita cryas forgiveness for her offence to him.
7

(4)r Nitynanda Prabhus vysa-pj took place here.

(5)rman Mahprabhu showed Nitynanda Prabhu His sixarmed form, holding a bow and arrow, flute, staff and water
pot in His hands.
(6)rman Mahprabhu manifested sta-prahariy-bhva, the
ecstasy of twenty-one hours.
(7)For one year krtana was secretly performed the entire night long.
(8)rman Mahprabhu showed rvsa Paita His form of Lord
Nsihadeva.
(9)When rvsas son left his body, Mahprabhu stopped the
krtana and called the dead boys soul to re-enter his body.
(10)r Mahprabhu gave His remnants to Nrya, rvsa
Paitas young niece. The son of Nrya is r Vndvana
dsa hkura, the Vedavysa of rman Mahprabhus
pastimes and the author of r Caitanya-bhgavata. rvsa
Paita, who is an incarnation of r Nrada, is a branch of
the r Caitanya tree and is one of the Paca-tattva.

(10) House of Advaita crya*

r Advaita-bhavana is situated twenty yards north of rvsaagana. r Advaita cryas birthplace is Navagrma in the
district of rhaa, but he later moved to ntipura. He also
resided here in Navadvpa. He taught his many students the
explanations of bhakti as given in the Gt and Bhgavatam.
Nims elder brother, r Vivarpa, was one of his many
students. On the order of His mother, the boy Nim used to
fetch Vivarpa from school and bring him home. Though
normally grave, Advaita crya was enchanted by Nims
behaviour and broken speech. Smiling, Nim looked at him as
if to say, Although you called for Me to come to this world, you
cannot recognize Me. The time will come, though, when you
8

certainly will. This amazing child made a deep impression on

r Advaita crya.
It was at this very same place that r Advaita crya used
to worship Ka with tulas leaves and Gag water according
to the rules of the pcartrika system, or the regulative
principles enjoined in the Nrada-pacartra. To remove the
sorrows of the living entities, he loudly called out to the Lord.
Hearing this call, r Ka Himself appeared as r Gaurga.
(11) r Gaddhara-agana
The House of r Gaddhara Paita*
Ten yards east of Advaita-bhavana is Gaddhara-agana.
This was the residence of r Gaddhara Paita, whose father
was r Mdhava Mira. Gaddhara Paita was Mahprabhus
fellow student and dear friend, and in their childhood,
Mahprabhu used to bother him by debating with him about
logic (nyya).
(12) r Caitanya Maha, r Candraekhara-bhavana*
[Founder crya: rla Bhaktisiddhnta Sarasvat hkura
Prabhupda. Samdhis of rla Bhaktisiddhnta Sarasvat and
rla Gaura-kiora dsa Bbj Mahrja. Rdh-kua, ymakua and Girirja Govardhana are also here.]
r Candraekhara crya was very close to rman
Mahprabhu. He was also known as cryaratna, which means
jewel amongst learned personalities. His place of residence is
known as Vraja-pattana. At Candraekhara-bhavana, in the first
dramatic stage performance in the history of Bengal, rman
Mahprabhu danced in the mood of Rukmi.
In 1918 jagad-guru rla Bhaktisiddhnta Sarasvat hkura
established r Caitanya Maha at this very location. From this
Caitanya Maha, branches and sub-branches of gauya-mahas
9

have been established all over the world, and today it remains
the main source of international preaching and propagation
of the holy names of r Ka and r Caitanya Mahprabhu.
Due to the endeavours of rla Bhaktivinoda hkura and
rla Sarasvat hkura, the ideology of the Gauya Vaiavas
is today spreading throughout the whole world. The following
words of rman Mahprabhu (r Caitanya-bhgavata, Antyakhaa 4.126) have become meaningful in all respects:
pthivte-parynta yata che dea-grma
sarvatra sacra haibeka mora nma
My holy name will be broadcast in every town and village of
this Earth planet.

10

r Smantadvpa*(ravaam)

Equivalent to Baelvana

According to the Puras, once, in the course of akarajs

(ivas) narration of the Supreme Lords pastimes to Prvat, he
began to describe r Gaurga, r Kas coming incarnation
in Kali-yuga. r Gaurga is none other than r Ka Himself
resplendent with the sentiment and lustre of r Rdh, performing
the pastime of distributing prema to ordinary people. Such
prema is rarely attained even by the demigods. Inspired by this
description, Prvat-dev proceeded to perform severe austerities
in this dense forest of Navadvpa. Mahprabhu became pleased
by her austerities and appeared before her. Enchanted by His
form, she expressed her desire to behold His pastimes when they
would manifest in this world. rman Mahprabhu said, Since
you are My inseparable energy, you are always an associate in
My pastimes. As My internal energy you are My dear Rdhik, and
as the external energy you are a manifestation of Rdhik known
as Durg, or Prvat. As Yogamy you manifest My pastimes,
and as Paurams in Vraja you nourish them. Now in Navadvpa
you eternally reside as Prauhmy along with Ketrapla iva.
You bewilder those who are indifferent to Me, and you help those
who turn toward Me to become attracted to serving Me.
Hearing this, Prvat became overwhelmed with ecstatic
love. She took rman Mahprabhus foot-dust in her hands
and placed it where her hair parts in the middle. Mahprabhu
then disappeared. The parting in the hair is called smanta,
and because she placed Mahprabhus foot-dust there she is
worshipped as Smantan-dev. The place where this pastime
occurred became known as Smantadvpa.
11

Chand Kazis Samdhi

Chand Kazi was a high official in the kingdom of Emperor
Hussein Shah, Bengals chief ruler. At that time, Chand Kazi was
the administrator of Navadvpa as well as its magistrate. Some
considered him to be the spiritual master of the Emperor. He
used to be a great opponent of Hindu religion, and after breaking
a mdaga during the devotees krtana in rvsa-agana, he
passed a law against the performance of sakrtana. That same
evening, in defiance of that law, rman Mahprabhu gathered
hundreds of thousands of people, almost all carrying burning
torches. Performing krtana with mdagas and karatlas, they
went to Chand Kazis residence. The terrified Chand Kazi hid,
but somehow Mahprabhu enticed him out, assuring him he
had no need to fear. According to village relationships you
are My maternal uncle and I want your affection. Why are you
hiding?
Chand Kazi replied, After breaking the mdaga, I returned
home. That night while I slept, the form of Nsiha suddenly
mounted my chest and scratched it with His nails. Trembling
in rage He said, Today I am letting you go, but if in the future
you ever again obstruct the sakrtana movement, I will kill
you. Always remember this. I started from my sleep in horror.
Look, even now You can see His nailmarks on my chest.
I promise that from this day forth, I will never obstruct the
sakrtana movement; nor will anyone in my dynasty obstruct
it. I will disown anyone who does so.
rman Mahprabhu then inquired from the Kazi, Please
explain why you are engaged in cow killing. The cow, who gives
milk to both Hindus and Muslims, is the mother of everyone.
The Kazi replied, In our noble Koran there is no injunction to
kill the cow. Those who do so are acting in opposition to the
12

Koran. After this incident, Chand Kazi became a devotee, and

when he disappeared from this world, his samdhi was built at
this place. Even today rman Mahprabhus Vaiava devotees
reverentially circumambulate Chand Kazis samdhi.
At his samdhi a 500 year old Goloka-champaka tree stands
as witness to this incident. The tree continues to blossom even
though the upper part of the tree is hollow.
rdhara-agana
This place is situated in the north-east corner of Antardvpa at
the boarder of Smantadvpa near Chand Kazis samdhi in the
south eastern direction. Here in the middle of a banana grove
was the dilapidated house of the nikicana rdhara, the best
of the most dear devotees of r Gaura and Nitynanda Prabhu.
In Kas pastimes rdhara was the cowherd boy Kusumsava
Sakh.

13

r Godrumadvpa (krtana)
Equivalent to Nandagaon

Surabh-kuja*
[Established by rla Bhaktivinoda hkura]
Previously a massive banyan tree stood on a high part of the
Bhagavat Bhgraths bank, where the Surabh cow and the
king of the demigods, Indra, worshipped r Gaura. During
Kas pastimes, Indra wanted to destroy Gokula because the
residents of Vraja had stopped worshipping him. For seven days
he sent torrents of rain upon Vraja, but Ka protected Gokula
by lifting r Govardhana. The pride of Indra was crushed and
fear arose within him because of his offence. When he learnt
from Grandfather Brahm that r Gauracandra would appear
in the future, he took Mother Surabh with him and performed
austerities under a banyan tree at this lonely place in Navadvpa,
hoping to evoke His mercy.
A long time passed. Finally r Gauracandra appeared before
him saying, I understand your heart. After some time I will
appear in r Navadvpa and distribute the chanting of My holy
name along with pure love for r Ka to the general people.
At that time you will assist Me in My pastimes. When the Lord
disappeared, Mother Surabh made a hut under this banyan tree
and became absorbed in the worship of r Gauracandra here.
Since then, this place has become known as Godruma. Go means
cow (Surabh) and druma means tree.
Once during the time of cosmic devastation, Mkaa is
son, Mrkaeya i, rested at this place. He had attained the
age of seven kalpas (7 x 4,320,000,000 earth years). During
the annihilation at the end of the seventh kalpa, the Earth was
14

submerged in water, leaving not one place visible. Mrkaeya

i floated in the water and finally, by immense good fortune,
he came to this place in Navadvpa.
Seeing the exhausted sage unconscious from the effect of
the dashing waves, merciful Mother Surabh lifted him from
the water of devastation and brought him to her hut. When he
regained consciousness, he was amazed to see that Navadvpadhma was not under water. The sight of the beautiful forests
and sub-forests filled with trees, plants, birds and animals of
the thirty-two mile large dhma greatly pleased him. Mother
Surabh gave him her nectarean milk to drink, which fully
rejuvenated him. She then instructed him to remain in Godruma
and worship r Gauracandra.
This dhma is transcendental and beyond material nature,
she said. It cannot be seen with material eyes. Eight of the
islands of Navadvpa are like the petals of a lotus, and rdhma
Mypura is like the pericarp of that lotus. Here, in a concealed
form, all the holy places and demigods worship r Gaurga
Mahprabhu. By worshipping Him one will attain service to
r Rdh-Ka in Vraja with the sentiment of amorous love
(madhura-bhva). Although all perfections, the eight kinds of
opulence and all kinds of liberation stand at the gate of this
sacred place praying for service, the devotees of r Gaura reject
them from afar. By worshipping r Gauracandra one becomes
forever free from sins and miseries, as well as from all kinds of
fructified and unfructified fruitive activities, from desires for
sense enjoyment, and from ignorance. Mrkaeya therefore
remained here to perform bhajana.
A little further up the road is the house of rla Bhaktivinoda
hkura
15

Svnanda-sukhada-kuja*
[The place of rla Bhaktivinoda hkuras samdhi and the
bhajana-ku of rla Gaura-kiora dsa Bbj]
Towards the eastern side of Godruma, on the bank of the Sarasvat,
lies Svnanda-sukhada-kuja, where rla Bhaktivinoda hkura
built a hut and performed his bhajana. In a corner of this grove is
the bhajana-ku of rla Gaura-kiora dsa Bbj Mahrja, the
crest-jewel among avadhtas and rla Bhaktivinoda hkuras
intimate friend. rla Bhaktivinoda hkura was later placed in
samdhi here.
In present times, rla Bhaktivinoda hkura is the main
personality who re-inaugurated the propagation of pure
devotion. He compiled approximately one hundred books on
bhakti in various languages and established the transcendental
glories of r Gaurga Mahprabhu. In the Gauya Vaiava
community he is therefore known as the Seventh Gosvm. It
is by the persistent endeavours of this great personality that
the r Viva-vaiava-rja-sabh (the Universal Assembly
of Vaiavas) was established in Kolkata in the year 398 of
the Caitanya era (A.D. 1884). He preached the message of
Mahprabhu (gaura-v), the name of Mahprabhu (gauranma) and pure devotional service (uddha-bhakti) very
vigorously through the medium of a magazine called Sajjanatoa. He also published many old, authoritative Vaiava
literatures. rla Bhaktisiddhnta Sarasvat was his dear
son, and it was through him that rla Bhaktivinoda hkura
preached pure devotion all over the world.
Once, in the middle of the night, while he was performing
his bhajana in Godruma, he saw a transcendental light shining
some distance from the other side of the river towards the north.
The next day he saw the same light and he also saw r Gaura16

Nitynanda performing mah-sakrtana with Their associates

at that same place. In order to understand this mystery, he crossed
the Sarasvat River and came to rdhma Mypura where he
saw tulas plants growing near a palm tree. Upon further inquiry
from the local people, he learned that no crop grew there except
tulas who grew of her own accord. In an attempt to verify that
place as the birthplace of r Gaurasundara, r Bhaktivinoda
hkura studied old government maps and reports, as well as
historic literature, specifically r Caitanya-bhgavata, r
Caitanya-caritmta and Bhakti-ratnkara. He also heard from
elderly, eminent saintly personalities about it.
Finally, he went there in the company of nitya-siddha
vaiava-srvabhauma rla Jaganntha dsa Bbj Mahrja
and other famous personalities of Bengal. When rla Jaganntha
dsa Bbj Mahrja arrived at that place, he danced with joy,
thus indicating it to be the Yogapha, the place of r Gauras
appearance. r Bhaktivinoda hkura established the deities
of r Gaura-Viupriy-Lakmpriy, the Paca-tattva and so
forth there, and entrusted the management of the entire place to
his son r Vimal Prasda Sarasvat. Later this Vimal Prasda
became famous as r Bhaktisiddhnta Sarasvat.
rla Bhaktivinoda hkura established nma-haa and
thus preached the chanting of the holy name and pure devotion
in the villages. In Kas pastimes in Vraja he was r Kamal
Majar. He was also an eternal associate of r Gaurasundara.
Suvara-vihra*
Suvara-vihra is situated near the magh station on the
Navadvpa-gha railway line, which goes to Ka-nagara. In
Satya-yuga King Suvara Sena lived and ruled here for many
years. His attachment to sense gratification and to his kingdom
did not diminish, but lasted to his old age. Once, to his great
17

fortune, the great sage Nrada appeared at his palace. Nrada

saw that the king was completely absorbed in sense gratification
and this evoked his mercy. In a solitary place the sage proceeded
to give the king instructions for his welfare: My dear King, you
are passing your life fruitlessly. You perceive what is useless
to be valuable and what is of true value to be useless. Please
consider the situation properly; it is material objects that have
no value and no use. They entangle the living entity in the cycle
of birth and death and repeatedly hurl him into it.
Please deliberate on what I say. After death, what will become
of your relationships with your father, son, wife, brothers, friends
and subjects? These relationships will cease and your body will
be burned. To remain attached to this material body is not very
intelligent. If according to the result of ones fruitive actions,
one goes to the heavenly planets and enjoys the happiness there,
one must again return to this world, as such an attainment is not
permanent.
Impersonal liberation completely destroys the living entity,
so no material or transcendental happiness can be found there
either. In such liberation the jvas (living entitys) existence
vanishes. Therefore fortunate living entities do not desire it.
The jva is Kas eternal servant, but having forgotten
the Supreme Lord, he wanders throughout various species of
life always troubled by the three types of miseries. If by good
fortune, while wandering in this material world, he attains
the association of pure devotees, then transcendental faith
(pramrthika-raddh) arises in his heart. When he takes
shelter of a bona fide spiritual master, he starts his practice
of ka-bhajana. By taking unalloyed shelter of a spiritual
master and performing bhajana in the association of devotees,
his faith (raddh) gradually matures into nih, ruci, sakti,
18

bhva and finally ka-prema. The only correct process to

attain pure devotion is to perform the nine types of devotional
service, such as hearing, chanting, remembering and praying.
Only by this sdhana-bhakti (the practice of devotional service)
can one attain ka-prema, transendental love of Ka.
O King, you are born in r Navadvpa-dhma and thus you
are very fortunate. In the forthcoming Kali-yuga, the source of
all incarnations, r Ka Himself, will appear as r Gaurga,
accepting the sentiment and complexion of rmat Rdhik. He
will distribute the holy name and love of God to the common
man. Those people who live in Kas abode and perform their
sdhana-bhajana there while tolerating many difficulties, attain
perfection after a long time. But for those who live in the land
of Gaura and take shelter of Gauras name, offences are easily
removed. They quickly attain ka-prema. Speaking thus,
Nrada Muni chanted Gaurahari! and danced in ecstatic love.
That night, after Nrada i left, the king dreamed of r
Gaurahari and His associates dancing and singing. When his
sleep broke, the aggrieved king began to cry. Then a voice from
the sky said, O King, do not be distraught. In My manifest
pastimes you will become My associate, Buddhimanta Khn,
and you will render Me many kinds of service. r Buddhimanta
Khn assisted rman Mahprabhu in various ways, such as
assisting Him in His journey to Pur-dhma.
At the present time, r Suvara-vihra Gauya Maha, estab
lished by rla Bhaktisiddhnta Sarasvat hkura, is situated in a
mango grove on the ruins of Suvara Senas palace.
Harihara-ketra
Harihara-ketra is also called Mah-Vras. It is situated on
the bank of the Gaak River on the eastern side of the river
19

Alaknand. Here in this ancient temple, r Hari (Viu) and

r Hara (iva) are manifested in one and the same deity.*
Once, King Pauraka of Kara declared to r Ka that
he was God and challenged Him to battle. Ka came to K,
and Pauraka with his ally Krja, the King of K, came
forth from the city to attack Him. Lord Ka defeated the
armies of Pauraka and Krja. After chastising Pauraka,
the Lord beheaded both him and Krja with His Sudarana
cakra, and then threw the head of Krja at the gate of K.
With the aim of avenging his fathers death by killing Ka, the
son of Krja, Sudakia, began to worship Mahdeva, Lord
Vivantha. Satisfied by his worship, Mahdeva appeared to
Sudakia and offered him a choise of benedictions. Sudakia
chose as his benediction the means to destroy Ka, who killed
his father. Mahdeva instructed him to worship the dakigni
fire with black magic rituals. Sudakia followed Mahdevas
advice, and as a result, a fearsome demon (Dakigni) with a
body of flames and a fiery trident appeared from the sacrificial
fire. Dakigni was sent to Dvrak to incinerate it, but Kas
cakra, manifesting the most intense heat, like that of a million
blazing suns, met him at the gates of the city. Dakigni fled
in fear of that intense heat of Kas cakra and returned to
K, where he proceeded to incinerate Sudakia along with
his priests, as well as all of K and its abundant wealth.
At that time Mahdeva, who was residing in the city, fled and
took shelter of Harihara-ketra.
We can now either return to the sealed road to walk to
Nsihapall (Devapall) or continue along the same dirt road
and cut across the fields. The distance is approximately the
same about 3 miles.
20

Nsihapall (Devapall)*
Nsimhapall, situated in the south-eastern part of Navadvpa,
has been famous since Satya-yuga. Lord Nsihadeva rested
here after killing Hirayakaipu, who had been tyrannizing His
great devotee r Prahlda. This place is situated on the ancient
riverbed of the Mandkin, on whose bank various demigods
such as Brahm, Indra, Sryadeva, Ganea and Vivakarm
built their residences on different hillocks. Here they stay
worshipping r Nsihadeva. In course of time, the flow of
Mandkin changed; the demigods dwellings also turned into
hillocks and the temple vanished.
r Nsiha rested at this place after killing Hirayakaipu,
the father of His great devotee Prahlda. Hirayakaipu was
opposed to the Supreme Lord and His devotees. He forbade
his son Prahlda to chant the name of the Lord, but Prahlda
Mahrja never complied. Hirayakaipu devised many means
to kill his son. He threw him into fire, hurled him into the ocean,
gave him poison and threw him into a pit of snakes. When not
one of these plans was successful, he again sent Prahlda to
study with aa and Amarka, the sons of Hirayakaipus
spiritual master, ukrcrya.
One day, while his teachers were absent from the classroom,
Prahlda began to instruct his schoolmates, all of whom were
the children of demons. We do not know when death will
come, he told them. According to their karma, some people
die in childhood, some in youth, some in adulthood and some
in old age. Therefore, it is necessary to worship the Supreme
Lord from childhood. Just as one suffers misery, despite
making no endeavour to attain it, one will also experience
happiness, which also comes of its own accord as a result of
ones previous actions. Therefore, the sole and most beneficial
21

duty of one who has acquired a human birth is to worship the

Supreme Lord.
He who spends this precious human life gathering
enjoyment for the senses is just like an animal. He must leave
behind whatever he has collected as a result of his activities,
including his body. Such things cannot give happiness and
peace to the living entity, who is the eternal servant of the Lord.
We have fallen into this miserable condition because we have
turned away from the Lord. Only by worshipping Bhagavn
can the jva remain eternally happy. The highest duties of the
living entities are chanting the holy name, hearing narrations
about the Lord and remembering these narrations. The words
of Prahlda Mahrja had a powerful effect on the boys and
they loudly chanted the name of Hari.
Hirayakaipu came to know that Prahlda was spoiling the
other children, inciting them to join him in chanting the holy
name, and he called him to his palace. His eyes and face red
with anger, he leaped at Prahlda with club in hand shouting,
Now lets see who will protect you! Where is He?
Fearlessly, Prahlda answered, He is not only my protector,
He is also yours; He is the protector of the entire universe. He
is omnipresent; there is no place where He cannot be found. I
see Him everywhere.
Hirayakaipu bellowed, Oh, you liar! Is He also in this
pillar? And he smashed it with his bare fist. A dreadful roar
and loud peals of laughter resounded from the pillar and
Hirayakaipu shuddered as the fearsome Nsiha Bhagavn,
with the body of a human and the head of a lion emerged. He
prepared himself to fight with r Nsiha, but the Lord placed
him across His thighs and slayed him. He did not kill him during
the day or during the night, but at twilight; it was neither inside
22

the house nor outside it, but in the doorway; it was not in any
standard month, but in Puruottama, the leap month; it was not
with any weapons or arms that He tore open his stomach, but
with His nails.
The demigods began offering glorifications to the Lord,
who repeatedly requested Prahlda to ask for a boon. Prahlda,
however, would not accept one. Finally, he said, Let me suffer
the miseries of all the living entities of the universe. Then, when
they are free from all of their sins, please allow them to be
engaged in Your service. The Supreme Lord became extremely
pleased by this prayer of Prahlda Mahrja, who is the ideal
devotee. Mere remembrance of him removes all worldly miseries
and one attains devotion to the Lord.
r Nsihadeva is greatly honoured at Nsihapall. In
Vraja people show honour to Girirja-Govardhana with the
hope that he will fulfil any desire or remove any misery, and in
Gaua-maala they respect Lord Nsihadeva for the same
purpose. People come from afar to take His darana.

23

r Madhyadvpa* (smaraam)
Equivalent to a part of Kmyavana

Saptari-bhajana-sthala
(the place of worship of the seven sages)
In Satya-yuga, the seven great sages (saptaris) namely Marci,
Atri, Agr, Pulaha, Kratu, Pulastha and Vaiha approached
Grandsire Brahm and talked with him about r Gaurahari,
who would appear in the coming Kali-yuga. They discussed His
method of bhajana, and how He would distribute to everyone,
even the dog-eaters, the prema (transcendental love) that even
the demigods rarely attain. When they requested Brahm to tell
them something about the nature of this prema, Brahm became
pleased and instructed the sages to go to r Navadvpa-dhma.
There they should chant r Gauraharis names and remember
His pastimes. He said that by this process, the dhma itself
would awaken gaura-prema in their hearts. Those who have
love and affection for Navadvpa-dhma, where offences are
not considered, easily attain residence in Vraja.
Naimiraya
The supremely sacred Gomat River flows south of Saptariil. The groves bordering the Gomat are called Naimaraya.
Here 88,000 sages heard narrations about Gaurasundara from
the mouth of Sta Gosvm. At that time Pacnana Mahdeva
(iva) gave up his bull carrier Nand and, accompanied by his
associates, rode on a swan to hear Gauras pastimes.
Brhmaa-pukara (Pukara-trtha)
The present name is Vmana-pokhar or Vmana-pur.
In Satya-yuga a brhmaa named Jvana dsa came here
while visiting all the holy places and took up residence here. His
24

ardent desire to take bath in Pukara-trtha made him extremely

restless. As he slept that night he heard a divine voice in his
dream: Remain here for some time chanting the holy name of
the Lord and your desire will be fulfilled. He made a hut and
performed bhajana here until the end of his life. In his very
old age, Trtharja Pukara mercifully appeared to him in the
form of a beautiful pond and told him to take bath. Upon doing
so the brhmaa was blessed with divine vision in which he
directly saw the personification of Trtharja Pukara. Pukararja mercifully instructed him, Oh brhmaa, whatever benefit
a person attains by taking one hundred baths in all the holy
places, he attains by residing in Navadvpa-dhma for just one
night. Therefore I will also reside here eternally along with all
the holy places of the Earth. In the upcoming Kali-yuga, r
Gaurasundara will manifest in Navadvpa-dhma and distribute
ka-prema through the chanting of Kas holy names. You
will take birth at that time and have the good fortune of seeing
His pastimes.
Uccahaa
This is Kuruketra within Brahmvarta. On one side flows the
Sarasvat River and on the other flows the Dadvat. Taking
all His associates with Him, Mahprabhu passed through
Brhmaa-pukara and came here while performing krtana
with fourteen mdagas. All the demigods would come and
loudly chant Gauras name in unison and narrate His pastimes.
Therefore this place is called Uccahaa. Ucca means in a loud
voice and haa means gathering. It is also known as Hadg, which means the place where the demigods assemble.
If one always resides in Navadvpa at Uccahaa, which is nondifferent from Kuruketra, and performs bhajana here, one will
quickly attain r Gaurasundaras mercy.
25

Pacave
Pacave is situated near Uccahaa. It is the confluence of
the Bhagavat-Gag, as well as the Mandkin, Alaknand
and Sarasvat (which is hidden). On the western side, the Gag
meets with the Bhogavat and Mnasa-gag. This place is the
glorious Mah-Prayga. Grandsire Brahm performed millions
of sacrifices on the Gags two banks. If a living entity dies
here in the water, on the land or in the sky he effortlessly
attains r Goloka-dhma.
All rivers converge here to perform service to r Gaura.
There is no other holy place in the fourteen planetary systems
equal to this Pacave.

26

r Koladvpa (pda-sevanam)
Equivalent to Govardhana

Koladvpa
Koladvpa is a named after r Varha-deva (Koladeva). In Satyayuga, a brhmaa named r Vsudeva Vipra lived in Koladvpa,
where he worshipped Varhadeva. Lord Varha was so pleased
with the brhmaas worship that He appeared before him, first
as Varhadeva and then in His form or Nsiha, and blessed him
that he would take birth along with Mahprabhus associates in
the coming Kali-yuga.
Apardha-bhajana-pa Kuliy
(Kuliy, the place where offences are destroyed)
Here, the offences committed by prominet professors and students
of Navadvpa to Mahprabhu, by Gopla Cpla and Devnanda
Paita to rvsa hkura, and by Gopla Cakravart to rla
Haridsa hkura were forgiven.
Prauhmy*
Antardvpa, south of Mypura, is the place of Vddha-iva and
Prauhmy, the protectors of the dhma. They reside here
eternally, bewildering those opposed to the Lord and engaging
those who are favourably disposed towards Him in r Gauras
service. Although they reside in Antardvpa eternally, when
the larger part of Mypura was lost in the Gags flow,
Prauhmy was worshipped by the devotees in Kuliypahapura. Today people call this place Pauh M Tal.
When r Ka took birth from Mother Yaods womb,
this same Yogamy also appeared. Yogamy is one of the
Supreme Lords par-aktis, or superior internal potencies,
and she serves Him in various forms.
27

The various forms of Mahmy, such as Durg, Kl, Bhadr,

Vindhyavsin, Kmkhy and Ca, bewilder materialistic people
by bestowing upon them wealth, opulence, sons, family and so
forth. And as Yogamy Paurams, she bestows transcendental
power (cit-akti) upon the living entities and grants them the
eligibility to serve the youthful Divine Couple, r Rdh-Ka.
r Jaganntha dsa Bbjs Samdhi and Bhajana-kutra
Previously, rla Jagantha dsa Bbj Mahrja resided in
Srya-kua in Vraja where he performed his bhajana, but at
the end of his life he moved to r Navadvpa-dhma. He lived for
aproximately 144 years. At r Bhaktivinoda hkuras request,
this great personality determined rdhma Mypura to be
the birthplace of r Gaura. A grand temple was constructed
in Mypura at the birthplace of r Gaura on the order of
Bbj Mahrja, where the deities of r Gaura-ViupriyLakmpriy and Paca-tattva are presently worshipped. It is
said that in an act of great mercy he infused his entire strength
in bhajana and his knowledge of the scriptures, culminating
in prema-bhakti, into the heart of rla Bhaktivinoda hkura.
After walking a little way past rla Jagantha dsa Bbj
Mahrjas samdhi, we come to the bank of the Gag at
Niday-gha, which is now part of Rudradvpa.
Samudragaha*
This place is situated in the south-western part of Koladvpa, and is
understood to be within Bahulvana in Vraja. It is also considered
non-different from Dvrikpur and Gag-sgara. The ocean is
not very far from here. Being eager to see Mahprabhus pastimes,
His devotee, the ocean, came here along the Gag. Now the ocean
eternally resides here taking darana of r Navadvpa-dhma and
r Caitanya Mahprabhus pastimes.
28

In Dvpara-yuga, a devotee of Ka named King Samudra

Sena ruled this area. At the time of the Rjasrya sacrifice,
the powerful Pava, Bhmasena, came here with his army
to conquer Bengal. King Samudra Sena had an ardent desire
to take Kas darana and knew that this would be possible
only by the mercy of Kas devotees. He thought, If in battle
I somehow defeat Bhmasena, he will have no other solution
than to call out to Ka to protect him. In this way my Lord
r Ka will appear and I will have His darana. With high
spirited zeal and full force he met Bhmasena in battle, and
by the Lords desire, Bhma actually faced defeat. When in
great distress Bhma cried out to Ka, the protector of the
Pavas, Ka, immediately appeared on the battlefield, but
only King Samudra Sena was able to have His darana. The
Supreme Lord remained unseen to Bhmasena and to both
armies. r Ka told Samudra Sena about His coming advent
as r Gaurga and instructed him to worship r Gaura
through harinma-sakrtana. On Samudra Senas request,
r Ka manifested His form of Gaurga, resplendent with
the lustre and sentiments of r Rdh. Upon receiving this
darana, the king became deeply content. This place is nondifferent to Kamudavana in Vraja.
Campaka-haa*
r Koladvpas south-western part, Campaka-haa, was named
after the large garden of campaka flowers that used to be here. Its
present name is Cp-h and it is situated in the Vardhamna
district. In Satya-yuga an elderly brhmaa resided here and
worshipped r Rdh-Govinda with these campaka flowers.
Pleased with his service, r ymasundara Ka appeared
before him as the beautiful r Gaura, whose complexion is
resplendent like a campaka flower. In Mahprabhus pastimes,
29

that brhmaa was Dvija Vntha, the younger brother of r

Gaddhara. The deities of r Gaura-Gaddhara that Vntha
worshipped are now being served here in r Gaura-Gaddhara
Gauya Maha, which was established by jagad-guru rla
Prabhupda.
This is r Jayadeva Gosvms residence and place of
bhajana. Jayadeva Gosvm was a contemporary of King Ballla
Sena, who greatly honoured him. Jayadevas bhajana-ku was
on the Gags eastern bank, some distance from Ballla Senas
royal palace, but when an obstacle arose in his bhajana, he left
there with his wife Padmvat and came to this solitary and
charming garden. Once, as he was composing the verses of Gtagovinda, a pastime in which rmat Rdhik entered Her sulky
mood (mna) appeared in his heart. Kas repeated attempts
to remove Her mna all failed. Then the mood entered r
Jayadevas heart in which he understood that to pacify rmat
Rdhik, r Ka put His head at Her lotus feet. This filled r
Jayadeva with fear and he could not bring himself to write it. He
thought, r Ka is everyones worshipful Supreme Lord and
He possesses all potencies. rmat Rdhik is His potency and
maidservant. How is it possible for r Ka to put His head at
Rdhiks lotus feet? That would transgress the principles of
religion. His hand trembled and lost grip of his pen. He could
write no more, so he went to take bath in the Gag. Meanwhile,
r Ka, the topmost relisher of transcendental mellows,
assumed the form of r Jayadeva and went to his house. He
asked Padmvat to bring Him the manuscript and personally
completed the verse smara-garala-khaana (the deadly
poison of amorous love) that Jayadeva had begun to write, by
adding mama irasi maana dehi pada-pallavam udram
(is counteracted by decorating My head with Your flower-like feet).
30

smara-garala-khaanamama irasi maanam

dehi pada-pallavam udra
The beautiful flower blossoms of Your feet counteract the
deadly poison of amorous love, and they extinguish the terrify
ing fire of the pain of that love, which rages within My heart.
Therefore, please be kind and allow Your feet to decorate
My head.

r Ka left the house and a short time later, Jayadeva

returned. Surprised, his wife asked, How were you able to
come back so quickly? Just a short while ago you returned,
wrote something in your book, and again went out to take bath.
Jayadeva Gosvm asked for his manuscript and upon opening
it saw that his unfinished verse was now complete. Filled with
wonder and weeping, he told his wife, O Dev, you are blessed. You
had darana of ymasundara Ka, who personally came here
and completed the verse I feared to write. Ka is brought under
control by prema, not by devotion based on rules and regulations.
After some time, Jayadeva Gosvm and his wife moved to
Jaganntha Pur. Gta-govinda is so beautifully sweet that even
Jagannthadeva Himself is eager to hear it. Once in a garden,
a deva-ds [a dancing girl in the Jaganntha Temple] was
singing the verses of Gta-govinda, and Jagannthaj came out
of the temple and swiftly ran towards that garden. As He ran,
thorny bushes tore His cloth and scratched His body. When He
had heard all the verses He returned to the temple and took
His place on the altar. When the pujr opened the door he
was astonished to see r Jagannthas condition. The head
pujr and the king were informed and everyone was filled with
concern. The next night r Jaganntha appeared to the head
pujr in a dream and revealed to him the secret that He heard
31

verses being sung from Gta-govinda, and in His haste to go to

the source of the sound, His cloth was torn. When r Svarpa
Dmodara recited Gta-govinda verses to rman Mahprabhu,
He became immersed in ecstasy.
r Jayadeva received darana of his beloved Lord in His
form as r Gaurga Mahprabhu.
r Devnanda Gauya Maha*
The northern part of r Koladvpa is both r Govardhana and
Bahulvana. r Devnanda Gauya Maha is situated in the middle
of Koladvpa. In 1940, after jagad-guru rla Bhaktisiddhnta
Sarasvat hkura Prabhupda entered aprakaa-ll, one of
his intimate associates, rla Bhakti Prajna Keava Gosvm
Mahrja, established r Gauya Vednta Samiti in a rented
building. He did this to fulfil his spiritual masters innermost
desire. He later purchased an extensive piece of land on which he
established a maha with a beautiful temple.
The temples nine towers each represent one limb of navadhbhakti, the nine types of devotional service: hearing, chanting,
remembering, serving the Lords lotus feet, worshipping, offering
prayers, engaging as a servant, serving as a friend and completely
surrendering oneself.
It was rla Bhaktisiddhnta Sarasvat Gosvms long-held
desire that a deity of r Koladeva be established on the Gags
western bank in the old Kuliy-nagara. To fulfill this desire, rla
Bhakti Prajna Keava Gosvm Mahrja has manifested the
service of r Koladeva at this place.
In 1915 he went with his paternal aunt, rmat Saroja-vsindev to meet rla Bhaktisiddhnta Sarasvat hkura Prabhupda,
and received harinma initiation from him. Then in 1919 on
Phlgun-prim [Gaura-prim, the appearance of rman
Mahprabhu] he received Vaiava initiation from rla
32

Prabhupda. From that time on he was manager of the press in

Ka-nagara, which printed the daily magazine Nady, and he
also contributed many articles to this magazine. In 1929 rla
Prabhupda Sarasvat hkura was so pleased with one of his
philosophical lectures that he presented him with his complete
collection of philosophical scriptures.
In 1940, on Akaya-tty in the month of Vaikha (April
May), he founded r Gauya Vednta Samiti in a rented
house on Bosp Lane in Kolkata. He established the Samitis
headquarters, r Devnanda Gauya Maha, in the present city
of Kuliy in r Navadvpa-dhma. From here he re-inaugurated
the performance of r Navadvpa-dhma parikram and the
celebration of rman Mahprabhus appearance.
rmad Bhakti Prajna Keava Gosvm Mahrja was a
highly influential crya, with exemplary faith in his spiritual
master (guru-nih). He was an exceptionally gifted writer,
a forceful speaker and was conversant with law. He was also
an expert manager, wise and a fearless preacher of the truth.
According to r Caitanya Mahprabhus innermost desire he
preached the message of pure bhakti all over India within a
very short time. On the night of arada-prim in October
1968, he manifested his aprakaa-ll and entered into mahrsa. His samdhi also lies here.
r r Keavaj Gauya Maha*
rla Bhaktivednta Nryaa Gosvm Mahrja established
this magnificent temple at Kolerdaga, to propagate pure bhakti
to all persons, from every corner of the planet, according to the
desire of his guruvarga. The presiding deities here are r RdhVinoda Bihrj, r Lakm-Varha and nitya-ll pravia o
vinupda Bhakti Prajna Keava Gosvm, rla Bhaktivednta
Nryaa Gosvm Mahrjas venerable gurudeva.
33

r tudvpa* (arcanam)
Equivalent to Rdh-kua

Charming Rudvpa is situated north of Campaka-haa and south

of r Janhudvpa. The present name of tudvpa is Rtupura.
Vidynagara
Vidynagara is situated within tudvpa on Navadvpas western
border. It is here that the Vedas, Upaniads, Puras, Smtis
and the sixty-four kinds of knowledge originated, and it is the
main centre of their study and instruction. Lord Brahm, the
grandfather of the universe, taught the sages and the demigods
at this place. These sages, who had realised the intrinsic nature
of mantras, manifested the various Upaniads. Manu, Vaiha,
Parara, Yjavalkya and others manifested the Smtis and
taught them to the sages. Vlmki i, by r Nradas mercy,
compiled the original Rmyaa here and taught it to Bharadvja
and other disciples. At this place, Dhanvantari received education
in Ayurveda, Vivmitra in Dhanurveda, and aunaka and other
sages in the Vedas and Puras. Kapila i manifested skhya
philosophy here; Gautama nyya, Kaabhka vaieika, and
Ptajali yoga. Jaimin manifested mms here; Vedavysa
vednta-darana, Mahbhrata, the Puras and so forth; and
Devari Nrada manifested Pacartra-darana. Each instructed
their specific areas of knowledge to their respective followers. In
particular r Vedavysa manifested the spotless Pura, rmadBhgavatam, which represents the essence of all knowledge, the
meaning of gyatr, the essence of Mahbhrata and the truth
established in the Upaniads.
The omniscient Bhaspati, the guru of the demigods, came
to know from Grandfather Brahm that r Ka Himself
34

would appear as r Gaurga in the coming Kali-yuga and

that through sakrtana He would distribute ka-prema to
the common person. Before rman Mahprabhus manifest
pastimes, Bhaspati took birth in Vidynagara as Srvabhauma
Bhacrya. His fathers name was r Mahea Virada and
his younger brother was r Vidy-vcaspati.
Vidynagara is the place of rman Mahprabhus scholastic
pastimes. As Nim Paita, He used to come here and playfully
defeat Srvabhauma Bhacryas disciples with His sharp logic.
Even eminent teachers feared debating with Him.
Vidynagara is the abode of the nine kinds of devotional
service. Prauhmy resides here eternally and renders service
to r Gaurasundara by keeping non-devotees away from bhakti.
She does this by bewildering them with ignorance. Ka-bhakti
is the only real knowledge (vidy), and its shadow is ignorance
(avidy). Both vidy and avidy reside in r Gaura-dhma and,
directly and indirectly, render eternal service to the Lord.
Rdh-kua
All the six seasons reside in tudvpa, which is full of flower
gardens and lush leafy bowers. On the banks of Rdh-kua
are dense mango groves inhabited by singing cuckoos.
In the kingdom of bhajana, r Rdh-kua is supreme.
Above Dev-dhma [this material universe], across the Viraj and
above both Brahmaloka and ivaloka is r Vaikuha-dhma.
In Vaikuha, above Sket and other dhmas is r Kaloka, and
within Kaloka, above Dvrak and Ayohya, is r Mathurdhma. Within Mathur, r Gokula-Vndvana is topmost, and
in Vndvana, Govardhana is the most superior place. In this
Govardhana, r Rdh-kua and r yma-kua are supreme
and the most confidential places of r Rdh and Kas llvilsa (particularly Their midday pastimes).
35

r Jahnudvpa* (vandanam)
Equivalent to Bhadravana

Jahnudvpa (Jnnagara)
Jahnudvpa extends throughout the present Jnnagara, and is
non-different from Bhadravana in Vraja. Previously, the river
Jhnav (Gag) flowed nearby. rman Mahprabhu used to pass
through here while performing sakrtana with His associates,
so it is a place of Mahprabhus krtana and other pastimes.
Jnnagara, the local name of Jahnudvpa, is Jahnu Munis place
of worship. He so pleased r Gaurahari with his worship that
the Lord appeared before him, golden and effulgent. Jahnu
Muni became immersed in infinite spiritual joy and requested
Mahprabhu to be able to reside in Navadvpa birth after birth.
rman Mahprabhu blessed him, saying, When in the future,
My pastimes manifest, you will be able to witness them.
Jahnu Muni performed his worship in this small forest
in Navadvpa, and one day, while meditating upon the Lords
pastimes, he entered samdhi. Elsewhere, King Bhagratha,
having pleased Brahm and iva, was bringing the Gag
from Gagotr to the great ocean via Haridvra, Prayga, K
and other places, with the purpose of delivering his 60,000
ancestors, the sons of King Sagara, who had been burned to
ashes near r Kapila Munis hermitage.
Mahrja Bhagrathas chariot raced ahead of BhagavatGag, who made rippling sounds as she flowed along. When he
came to Jahnu Munis rama, Bhagratha paid his obeisances
to the sage and continued, with the Surasari-Gag flowing
closely behind him. The Gags dancing waves revealed her
extreme delight to have entered r Gaura-dhma. She was not
conscious of her body, and as she passed by Jahnu Munis hut,
36

she swept away a part of it, as well as his water pot and some
other belongings. The Gags rippling sound, sprinkles of her
water and a cool breeze broke the sages meditation. Initially
he was angry, but in a moment he realised that this stream of
water was not ordinary. In fact, it had come from the Causal
Ocean, and Lord Brahm had used it to wash r Vmanadevas
feet. That same water was now flowing as the very pure water
of patita-pvan Bhagavat-Gag, who is rarely attained by
the demigods. With great faith Jahnu Muni bowed his head,
promptly scooped all the Gags water into his hollowed
palm and drank it. This left the Gag, who was flowing from
above, unable to proceed. Bhagratha was most perturbed, but
somehow he pleased the sage, who scratched his thigh. With
a rippling sound, the Gag emerged from it and encircled
the entire area of r Navadvpa, flowing in such a way as to
divide the land into nine parts. Since then, it has been called
Navadvpa, or nine islands. Because she had entered the
sages stomach and manifested again from his thigh, r Gag
became known as r Jahnu Munis dear daughter Jhnav, and
this place became known as Jahnudvpa.

37

r Modadrumadvpa* (dsyam)
Equivalent to Bhravana

Modadrumadvpa (Mmagchi)
Modadrumadvpa, also known as Mmagch, is Bhravana
in Vraja. In a previous kalpa, r Rmacandra, together with His
younger brother Lakmaa and His wife Stj, were banished
to the forest on the order of His father and stayed for some
time at Modadrumadvpa. In this beautiful forest was a banyan
tree, and on its branches, which extended far and wide, sat
many kinds of birds sweetly chirping their unending song. The
beauty of Modadrumadvpa captivated their hearts, and r
Rmacandra asked Lakmaa to construct a hut made from
leaves under this tree. Here they stayed for some time.
rla Bhaktivinoda hkura relates the following pastime in his
r Navadvpa-dhma-mhtmya:
Once as Lord Rmacandra was observing the extraordinary
beauty of this forest, He began to smile. St asked Him why
He was smiling, and r Rma replied, In this forthcoming
Kali-yuga, I will take birth from the womb of Mother ac
in r Jaganntha Miras house in this same Navadvpadhma. People will know Me as Gaurga, and I will charm
everyone by performing a variety of enchanting pastimes. I
will manifest the glory of the holy name and thus madden
the common people with the chanting of these names. I
will change the hearts of even the sinners and give them
love of God, which even the demigods rarely attain. In My
youth I will accept sannysa, after which I will reside in r
Jaganntha Pur. At that time My mother ac-dev, who is
none other than Kaualy, will weep holding her daughter38

in-law Viupriy in her arms. You will be that Viupriy. I

will thereafter remain in Pur, and you will weep for Me day
and night.
Stj inquired, Why will You perform such pastimes?
r Rma answered, I will appear in this world as
Gaurga just to teach the living entities prema-bhakti.
Prema-bhakti is tasted in two ways: meeting (sambhoga)
and separation (vipralambha). In sambhoga-rasa the pleasure
one receives in meeting is prominent. In vipralambha-rasa,
in the distress of separation, one attains the happiness of
constant internal meeting in which everything external is
forgotten. Only in separation do one-pointed rasika devotees
attain the unlimited bliss of service. Without vipralambha,
sambhoga-rasa is not nourished and instead tastes like
vipralambha. Therefore in vipralambha, rasa is a million
times more relishable than in sambhoga.
When I appear as Gaurga, Mother Kaualy, together
with Aditi-dev, will appear as ac-dev, and you will be My
wife Viupriy. Later, in this incarnation as Rma, I will find
an excuse to abandon you, and send you to the hermitage of
Vlmki. Then in separation from you, I will make a golden
St and worship you. In the same way, in My incarnation as
Gaura, you will manifest a deity of Me as Gaurga after I
renounce My home, and you will worship Me in Navadvpa.
Through the pastimes of Gaurga, I will teach the world the
excellence of vipralambha-rasa.
r Navadvpa-dhma is dear to Me, even more so than
Ayodhy. This banyan tree will become famous as Rma-vaa,
but it will disappear at the beginning of Kali-yuga.
After staying here for some time, r Rmacandra,
together with St and Lakmaa, departed for Daakraya.
39

By the desire of r Rmacandra, His dear friend Guhaka,

the King of Nida, took birth here in the house of a brhmaa
as Sadnanda Bhacrya. Sadnanda Bhacrya had onepointed firm faith in Rmacandra and was present in r
Jaganntha Miras house at the time of rman Mahprabhus
appearance. When he took darana of baby Nim he saw Him
as r Rmacandra. He later had darana of r Rma, St and
Lakmaa, with r Hanumn folding his hands at their feet.

House of Vndvana dsa hkura and

r Modadruma Gauya Maha
Modadrumadvpa is the appearance-place of r Vndvana
dsa hkura, the author of r Caitanya-bhgavata. He is nondifferent from r Ka-dvaipyana Vedavysa. His mother was
r Nrya-dev, the niece of rman Mahprabhus associate
rvsa Paita. When she was young, this devout child lovingly
accepted mah-prasda remnants from r Caitanya Mahprabhu,
who had much affection for her. In due course of time, Nryadev married into a brhmaa family from this place.
rla Bhaktisiddhnta Sarasvat hkura established r
Modadruma Gauya Maha here. r Gaura-Nitynanda and r
Jaganntha, the deities served by r Vndvana dsa hkura,
are still worshipped here.
r Sragadeva Murrs Residence
r Sragadeva, an associate of r Gaura, resided here in
Mmagach. Once, as r Gaurasundara was returning home with
rvsa and r Sragadeva, having reprimanded Devnanda
Paita, He turned to Sragadeva and asked, Sragadeva, why
dont you accept a disciple? It must be an endeavour for you to
do all the work in the rama, to serve the deities and then join
Me in sakrtana.
40

Sragadeva replied, I cannot find a qualified disciple,

therefore I accept no one.
Mahprabhu said, Whomever you accept as a disciple will
become qualified.
Sragadeva then agreed. I will accept as a disciple the first
person I meet tomorrow. He then paid his obeisances to the
Lord and returned to his rama. The next morning Sragadeva
got up and went to take bath in the Gag. There he saw the dead
body of a boy floating in the water. Remembering Mahprabhus
order, Sragadeva brought that dead boy to the riverbank
and recited the dk-mantra into his ear. Astonishingly, when
the mantra entered the boys ear he returned to life. Paying
his prostrated obeisances at r Sragadevas feet he said,
Yesterday, on the occasion of my sacred thread ceremony, I was
bitten by a poisonous black snake. I dont know what happened
after that.
When the boys parents, relatives and friends heard that
he was alive again they came to the place of r Sragadeva.
They embraced the boy and said, When you were bitten by that
snake no remedy could save you. Since the body of a person who
has died of a snake bite cannot be burned, we placed you in the
Gag, and by the mercy of r Sragadeva you have returned
to life. They wanted the boy, Murr, to go home with them, but
he would not go. This boy, who later became known as r Murr
hkura, firmly vowed to spend his entire life in the service of
r Sragadeva.
At Sragadevas residence there was a huge bakula tree.
Even today this ancient tree, which is completely hollow inside,
stands as witness to this event.

41

r Rudradvpa (sakhyam)
Equivalent to Baelvana

Rudradvpa
r Rudradeva (Lord iva) knew that golden-complexioned
Gaurahari would appear in Nady and distribute the holy
name and love of God everywhere, so he came here with his
associates before rman Mahprabhus appearance. He began
to chant the name of Gaura and dance, and the demigods
showered him with flowers. When r Gaurasundara saw
Rudradevas absorption in krtana, He appeared before him
and told him about His descent in the coming Kali-yuga. He
then disappeared.*
Learned persons say that Nla-lohita and the other ten
Rudras worship Gauracandra at this place, and therefore it is
called Rudradvpa.*
Here the four samprdaya cryas previously had
darana of Gaurga Mahprabhu before His advent, but they
were pledged to absolute confidentiality.
Niday-gha
This gha was originally on the other side of the Gag. We
honour it now from this place. This is where the merciless
Nim plunged into the ice-cold winter waters of the Gag and
left His home forever to take the sannysa order from Keava
Bhrat. Nirday means without mercy.
During Navadvpa parikram, the four samprdayas are
discussed here. Mahprabhu took two teachings from each
samprdaya.

42

r Laki sampradya
Viidvaita-vda Rmnujcrya
From this sampradya, rman Mahprabhu took
(1) service to the Vaiavas
(2) unalloyed bhakti
Brahm Madhva Gauya sampradya
uddha-dvaita-vda Madhavcrya
From this sampradya, rman Mahprabhu took
(1) the defeat of Myvda
(2) service to r Kas deity form
Rudra sampradya (Lord iva)
uddhdvaita-vda Viusvm
From this sampradya, rman Mahprabhu took
(1) the mood that Ka is my everything.
(2) the path of spontaneous devotion rga-mrga-bhakti
Kumra, Catusana sampradya
Dvaitdvaita-vda Nimbditya
From this sampradya, rman Mahprabhu took
(1) shelter of r Rdhs lotus feet
(2) the aspiration to attain gop-bhva
[In the Kumra sampradya, there is gop-bhva but
not parakya-bhva.]

43

The Supremacy
of r Navadvpa-dhma
A Lecture by r rmad Bhaktivednta Nryaa Gosvm Mahrja
in Murwillumbah, Australia, on 13 February 2002

The Significance of r Navadvpa-dhma

What is the meaning of Navadvpa? The nine (nava) islands
(dvpa) denote the nine processes of bhakti:
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
rmad-Bhgavatam (7.5.23)
[Hearing and singing about the sweet name, form, qualities
and pastimes of Lord Viu, remembering Him, serving His
lotus feet, worshipping His deity form with different types
of paraphernalia, offering Him prayers, attending to Him
as a servant, relating to Him like He is ones best friend and
surrendering ones very self to Him by mind, body and words
this is the ninefold process of pure devotional service.]

This Navadvpa has been addressed as Svetadvpa in the

Vedas, Upaniads and so many other Vaiava literatures:
rya knt knta parma-purua kalpa-taravo
drum bhmi cintmai-gaa-may toyam amtam
kath gna nya gamanam api va priya-sakh
cid-nanda jyoti param api tad svdyam api ca
44

sa yatra krbdhi sravati surabhbhya ca su-mahn

nimerdhkhyo v vrajati na hi yatrpi samaya
bhaje vetadvpatam aham iha golokam iti ya
vidantas te santa kiti-virala-cr katipaye
Brahma-sahit (5.56)
[I worship that supreme abode of vetadvpa, where the
beloved heroines are a host of transcendental goddesses of
fortune, and the Supreme Personality r Ka is the only
lover; where all the trees are spiritual desire-trees, and the
earth is made of transcendental wish-fulfilling cintmai
jewels; where the water is nectar, natural speaking is a
melodious song, and walking to and fro is an artful dance;
where the flute is the dear most friend; where light is full of
knowledge and bliss, and the supreme spiritual substance that
comprises all things is relishable; where a vast transcendental
ocean of milk is always flowing from millions upon millions of
surabh cows; and where time is not subject to passing away,
even for half the blink of an eye, because it is not divided into
past and future, but remains in the undivided eternal present.
That divine abode, which is practically unknown in this world,
is known by the name of Goloka to only a few rare sdhus.]

rla Rpa Gosvm has quoted this verse, and rla

Bhaktivinoda hkura has also quoted it, along with many other
such verses. Navadvpa is Svetadvpa. Transcendental Goloka
Vndvana has two parts: Ka-loka (Vndvana) and Svetadvpa
(Navadvpa). Vndvana and Navadvpa are complementary.
Without Navadvpa, Vndvana is incomplete, and without
Vndvana, Navadvpa is incomplete. Together they are complete,
just as separation and meeting are complete when mixed together.
Without a mood of separation, meeting is incomplete.
45

All the twelve vanas (forests) and upavanas (sub forests) of

Vndvana are in Navadvpa, within its nine islands: Madhuvana,
Tlavana, Kumudavana, Bahulvana, Kmyavana, Khadrvana,
Badhravana, Bhravana, Baelvana, Mahvana, Vndvana and
Lohavana are all in in Navadvpa.
Superior to Jaganntha Pur and Godvar
Do not think that Jaganntha Pur is superior to Navadvpa. Do
not think that the bank of the river Godvar, where Mahprabhu
revealed His form and mood of rasarja-mahbhva (RdhKa combined) is superior to Navadvpa. Navadvpa is far
superior to both these places. There are so many reasons for this.
r Caitanya Mahprabhu revealed His transcendental
form as rasarja-mahbhva combined (rasarja the king
of all tasters of transcendental mellows; mahbhva the
quintessence of loving emotions for Ka) at Godvar, where
that most elevated conversation between Mahprabhu and
Rmannda Rya (Rya Rmnanda savda) took place.
And He showed the extremity of His moods of separation from
Ka in Gambhr. He jumped in the ocean near there, and He
relished rmat Rdhiks moods of separation in Gambhr,
with Svarpa Dmodara and Rya Rmnanda. One may think,
therefore, that Godvar or Gambhr is the deepest and highest of
the Lords abodes, but this is not so. There are many reasons why.
Jaganntha Pur is a very elevated pastime place, especially
because the gambhr-ll of r Caitanya Mahprabhu took place
there, but it is actually like Dvrak or Kuruketra. Jaganntha Pur
does not have the forests or sub-forests of Vndvana; Vndvana,
Gokula, Bhravana, Nandagon or Vara are not there. These
forests are also not on the bank of the river Godvar, nor are they
in Kuruketra. Navadvpa [being non-different from Vndvana]
must therefore be superior to these places.
46

The pastime places of Vndvana are in Navadvpa, but

in a hidden way, so Navadvpa is known as Gupta Vndvana,
or hidden Vndvana. One of the nine islands of Navadvpa is
Godrumadvpa, and this island is described by rla Bhaktivinoda
hkura in his Jaiva-dharma. Godrumadvpa is Nandagon,
which is near Vara.
Navadvpa is Non-different from Vndvana
The birthplace of r Caitanya Mahprabhu is in Mypura.
Mypura is Mathur and Gokula combined. Caitanya Mahprabhu
is Ka, with the internal mood and complexion of rmat
Rdhr. Ka took birth partly in Mathur, but He took birth
fully in Vndvana, in Gokula. Both Mathur and Vndvana are
combined in Mahprabhus birthplace, the Yogapha, Mypura.
From Mypura we cross the Gag to go to Koladvpa,
where our Devnanda Gauya Maha is situated. There we find
Girirja-Govardhana. All the kujas and caves where Ka
played with the sakhas and sakhs are there; everything is
there. Nearby is Rasaul, the place of the autumn rsa dance
at Candra Sarovara, which is located at the foot of GirirjaGovardhana. Nearby is tudvpa, where Rdh-kua and
yma-kua are situated. The temple that my gurudeva made
(Devnanda Gauya Maha) is on the west bank of the Ganges,
which is non-different from the bank of Yamun. Mypura is
on the east bank of the Ganges, where the Ganges proper flows.
Brahm performed thousands upon thousands austerities on
that east bank.
In Navadvpa there is Pacave, the meeting place of the
Ganges, Yamun, Sarasvat, Godvar, Narmad and Sindhu
rivers and Mnas-gag is also there. Rdh-kua and
yma-kua are there in tudvpa. This is all very wonderful.
Mamgachi, or Modadrumadvpa, is Bhravana. Koladvpa
47

is Bahulvana, Jahnudvpa is Bhadravana, and Smantadvpa

is Mathur.
All these truths have been explained by rla Bhaktivinoda
hkura in r Navadvpa-dhma-mhtmya. So Vndvana
is in Navadvpa. It is not in Jaganntha Pur or Godvar.
There is one very important thing you should know. I am
explaining it for those who are senior Vaiavas. They will
be able to understand. Junior devotees should note it down,
and also try to understand. You should know these things
very deeply. Navadvpa is [non-different from] Vndvana.
Especially we see one thing: that there are two aa-klyalls. One is r Caitanya Mahprabhus aa-klya-ll and
one is Rdh and Kas aa-klya-ll.
Where is Mahprabhus aa-klya-ll performed, upon
which we meditate? Navadvpa. Do we meditate on Jaganntha
Pur or Godvar? What ll do we meditate on? Vivambharya
dmahi (I meditate on Vivamabhara [Mahprabhu in Navadvpa]).
Gaurya. Who is Gaurya? Why Gaurya? He is Ka
with the intrinsic mood and beauty or golden color of Rdhik.
He is actually Ka, but now He has become Rdhik. He feels
as if He has become Rdhik. But there are three features of
Rdhik. One is Vabhnu-nandin Rdhik, one is viyogin
Rdhik and one is sayogin Rdhik.
The Three Features of rmat Rdhik and Mahprabhu
Like Ka, Vabhnu-nandin Rdhik never goes out
of Vndvana. Never. Ka and also Rohi-nandana Rma
(Balarma) are always in Vndvana. They cannot go out. If
Balarma and Ka come toward Mathur, They will turn back
to Vndvana at the border and Vsudeva Ka and Vsudeva
Balarma will go to Mathur. Rohi-nandana Rma cannot go
out of Vndvana, because He always remains with Ka.
48

Who went to Mathur? One of the manifestations of Ka

went to Mathur and Dvrak. The pastimes of Ka in Mathur
and Dvrak are transcendental and eternal, as are the pastimes
of Vrajendra-nandana Ka in Vndvana. Vsudeva Ka
plays eternally in Mathur, and Vrajendra-nandana Ka plays
eternally in Vndvana.
Similarly, there are three Rdhiks. Actually there is only
one Rdhik, but She has three moods, or features. Ka does
not change His form when He goes to Mathur, He just does not
use His flute and peacock feather there. He changes His father
and mother, but not His form. Only His mood is changed, and
His mood is the prominent factor. Ka can go everywhere; He
can go to Dvrak, but His form will not change.
If Ka holds a flute and wears His peacock feather and
says, I am the son of Nanda and Yaod, then He is in the mood
of Vrajendra-nandana Ka. But that Ka who is without His
flute and peacock feather and says, I am the son of Vasudeva
and Devak. He is a manifestation (prakaa) of Vrajendendranandana Ka [not Svayam Bhagavn r Ka, that form of
Godhead who has no origin other than Himself].
In the same way, Vabhnu-nandin rmat Rdhik is
always with Ka in Vndvana. In Nandagon, where Rdhik
felt so much separation and spoke Brahmara-gta, She is
viyogin Rdhik. Actually, She is never in viyoga (separation),
in that She is never actually separated from Ka. rla Rpa
Gosvm has explained this truth in Lalita-mdhava and also
in Ujjvala-nlamai. That is why in nanda-vndvana-campu
Kavi Karapra has not described the ll, pastimes of Mathur
and Dvrak. He completes this book up to rsa-ll, and after
that nothing. Our cryas can never tolerate the idea of Rdhik
being separated from Ka.
49

So Rdhik is always with Ka, Nanda-nandana, in Her

original and complete feature, and in that feature She is called
Vabhnu-nandin. She is always with Nanda-nandana Ka,
and the Rdhik who feels separation in Nandagon, viyogin
Rdhik, is Her manifestation. She is the same Rdhik, but in
Nandagon She feels separation. Then, in Kuruketra, She is
sayogin Rdhik. She goes to Kuruketra for a moment for
one, two or three days and keeping Ka on the chariot of
Her mind, brings Him back to Vndvana. This is sayogin.
Sayoga means always meeting.
The Sweetness of r Navadvpa-dhma
In the gaura-gayatr mantra, the name Vivambhara is
uttered. Who has this name, Vivambhara? Is it Mahprabhu
in Jaganntha Pur, in the cave [of Gambhr]? No. It is
acnandana Gaurahari, who is in Navadvpa. There, He gives
so much knowledge, so much love and affection and a very
high-class of prema to the jvas, living entities. He even gave
prema to Jag and Madh. So vivambharya dhmahi means
that we meditate on Him in Navadvpa, not Jaganntha Pur.
There was some aivarya (reverence) in Mahprabhus
pastime in the cave of Gambhr. Not just anyone could go there;
no one but Rya Rmnanda (Vikh) and Svarpa Dmodara
(Lalit) were able to witness His pastimes in the Gambhr at
night. Nobody could go there without Lalit and Vikh.
In Godvar, Mahprabhu manifested His form as rasarjamahbhva. This is a manifestation of aivrya (opulence). At
that time, even Rmnanda Rya began to pray like Devak or
Arjuna, O, You are that same Supreme Personality of Godhead.
This is aivrya.
In Navadvpa, however, there is no aivrya (awe and
reverence). In Navadvpa, acnandana Gaurahari played just
50

as Ka played with the girls in Vndvana. While bathing in

the Ganges, Gaurahari would say to the little girls, Will you
marry Me? I want to marry you. If you do not marry Me, you will
not be happy. Give your offerings of sandea and bananas to
Me. This is the aa-klya-ll of Caitanya Mahprabhu and
it is far superior to any ll in Jaganntha Pur.
In regard to Navadvpa, one performs svrasik-upsan
bhajana (internal worship of the continual flow of unlimited
lls that take place there throughout the twenty-four hours of
the day). In regard to Pur, however, one performs mantramayupsan (meditation and worship of a specific ll, in this case,
rmat Rdhiks separation feelings for Ka). You should
try to understand this. I have told in brief. Very brief.
So now we are going to Godrumadvpa Nandagram
where Prema dsa Bbj lived. What is Godruma? Go-druma.
Druma refers to a very big pipal (avattha) tree, and go refers
to the Surabh cow. After the completion of Kas pastimes,
Surabh brought Indra to this place and performed austerities
for thousands upon thousands of years in order to receive
the darana of r Caitanya Mahprabhu. She finally received
His darana when He was performing nagara-sakrtana and
experiencing mahbhva (the highest limit of spiritual bliss).
Also in Godruma, Surabh gave milk to Mrkaeya i at the
time of universal devastation (pralaya). Here, by the grace of
Caitanya Mahprabhu, Surabh always gives the milk of bhakti.
So Navadvpa-dhma is not an ordinary, or general, place.
rla Bhaktivinoda hkura also is in Nandagon [Godruma],
where Rpa Gosvm had an abode er Kadamba. How glorious
er Kadamba is. All these very sweet pastimes took place there.
During the day Kas flute song would call the cows. ymal,
Dhaval, Klind, Gag, Piag! Hearing their names, thousands
51

and thousands of cows would come to Him. During the night

His flute called, Rdhe, Lalite, Vikhe! and at that time, all of
the gops came to Him.
rla Bhaktivinoda hkura preferred Godrumadvpa, just
as rla Rpa Gosvm preferred to have his bhajana-sthal in
between Nandagon and Jvaa. Godruma is the same as er
Kadamba in Nandagon. Antardvpa is Mahprabhus birthplace
and also Kas places of birth, both Gokula and Mathur. But
rla Bhaktivinoda hkura preferred Nandagon, because
Rdh and Kas separation and meeting are present there.
So let us go to Godrumadvpa. You should all come with me.
Do pramas in Godruma kuja to rla Bhaktivinoda hkura,
where his bhajana-sthal and samdhi are.
Question: In Kuruketra, Rdhr felt separation from Ka
even though She was meeting with Him. Why then is She called
sayogin, when sayogin means always meeting?
rla Nryaa Gosvm Mahrja: It is because They are never
separated. For ll, They appear to be separated.
rdh ka-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
rdh-bhava-dyuti-suvalitam naumi ka-svarpam
r Caitanya-caritmta (di-ll 1.5)
[Rdh-Ka are intrinsically one. However, They are manifest
eternally in two forms through the influence of hldin-akti
in the form of Their pranaya-vikara, because of the eternality
of Their pastimes (vilsa-tattva). Now these two tattvas are
manifested in one svarpa in the form of caitanya-tattva.
Therefore, I bow down to this svarpa of Ka that is endowed
with the loving sentiments and luster of rmat Rdhik.]
52

For ll They have become two, although They are actually

one. In this way They are always meeting. But in meeting
there is also separation, and this stage is called madankhyamahbhva.
Question: Is acnandana Gaurahari tasting madankhyamahbhva in prakaa-ll (Mahprabhus pastimes as manifest
in this world) in Navadvpa in rvsa-agana and other places?
rla Nryaa Gosvm Mahrja: Yes, He was, but it was in
His heart. He [outwardly] expressed it in Navadvpa, and rla
Bhaktivinoda hkura has explained this. It is also described in
r Caitanya-caritmta. Those who deeply enter this topic can
collect these things. Without madankhya-mahbhva, He is not
Caitanya Mahprabhu. He has become acnandana Gaurahari
especially to taste this mood. It was especially for this.

53

MAP 1

r Antardvpa and part of r Smantadvpa

Chand Kazis samdhi

r Caitanya Maha
Houses of r Advaita crya and
r Gaddhara Paita
rvsa-agana. House
of rvsa Paita
r Yogapha-Mypura

r Caitanya-Candrodaya Mandira

r Caitanya Gauya Maha

r Gopntha Gauya Maha

500 m

>

r r Keavaj Gauya Maha

>
Harihara-ketra

>

Svnanda-sukhada-kuja
Surabh-kuja

Nsihapall
(Devapall)

>

Suvara-vihra

1 km

r Godrumavpa

>

MAP 2
(in relation to r r Keavaj Gauya Maha)

>

MAP 3

Part of r Koladvpa and part of r Rudradvpa

Niday-gha

r Jaganntha
dsa Bbjs
samdhi and
bhajana-ku

Prauhmy

N
r r Keavaj Gauya Maha

500 m

MAP 4

r tudvpa and part of r Koladvpa

Vidynagara
r Rdh-kua

r r Keavaj Gauya Maha

>

>

>
Campaka-haa
Samudragaha

500 m

MAP 5

r Modadrumadvpa

(in relation to r r Keavaj Gauya Maha)

r Sragadeva
Murrs residence

Mmagchi

r Vndvana dsa hkuras house

and r Modadruma Gauya Maha

r r Keavaj Gauya Maha

500 m

59

our websites
www.purebhakti.com
for news, updates, and free downloads of books, lectures, and bhajanas
www.purebhakti.tv
to watch and hear, or to download, classes online
www.harikatha.com
to receive, by email, the lectures and videos of
r rmad Bhaktivednta Nryaa Gosvm Mahrja
on his world tours
www.bhaktistore.com
www.gvpbookdistribution.com
www.mygvp.com

for more information

Readers are invited to correspond with the publishers
of this book by emailing bvtridandi@gmail.com

your comments and feedback

We humbly invite our readers to submit any errors
they may find in this publication at
www.purebhakti.com/gvp